מזוזה ג

Hatzeylainee mai-oyiviy Eloahuy meemeeskoamimiy tisagvainee.

The principle for our topic is that the tzaddik of the generation must leave a remnant (she’arah) after himself to illuminate in sons and students. For the essential compassion (rachamanus) is to draw da’as into the world — to know that Hashem rules in the earth — and to bring Yisrael out of sins, which are the spirit of folly (ruach shtus), the opposite of da’as. And every person must engage in this. And through engaging in illuminating da’as in sons and students, one merits the surrounding lights (oros hamakifin), as explained there.

Also, this Sage who merits to draw down the makifin must know which makifin he needs to draw down and which makifin he must not draw down. For this is the aspect of seyag l’chochmah shtikah [a fence to wisdom is silence] — that one must make a fence to one’s words and be silent at times, so as not to enter into those makifin which are above time, whose questions and answers cannot be adequately explained, for they are above time etc. And this is the aspect of Chanukah etc., the aspect of l’hatzhil panim mishemen [to gladden the face from oil] and lechem etc. — see there all of this very well.

Save me from my enemies, O my G-d; secure me against my assailants.

And this is the aspect of Raishis HaGez which one must give to the Kohen. For the shearing of the flock, meaning the wool, is garments — for from the wool one makes garments — and all garments are drawn from the aspect of makifin, in the secret of the Chashmal. And therefore when one shears the flock — which is the aspect of garments, which are the aspect of the makifin that one merits to attain — from which garments are made for the soul, in the aspect of kevasim lilvushecha [lambs for your garments], as our Sages of blessed memory expounded: “matters that are the hidden secrets of the world” etc. For all the makifin that one attains — that is, when one merits to understand and grasp novellae of the Torah that one could not understand before — from these garments are made, the aspect of chalukah d’rabbanan. And this is the aspect of the shearing of the flock from which garments are made, as mentioned — the aspect of u’ch’Rachel lifnay gozezehah. And our Sages of blessed memory expounded this about the Oral Torah, that they shear from her halachos — meaning novellae of Torah — the aspect of attaining the aforementioned makifin, which are the aspect of garments made from the wool shearing, as mentioned.

3 הַצִּילֵנִי מִפֹּעֲלֵי אָוֶן וּמֵאַנְשֵׁי דָמִים הוֹשִׁיעֵנִי For wool (tzemer) is the aspect of the holy beard (tikkuna dikarna), the aspect of hanosen sheleg katzamer [Who gives snow like wool], the aspect of min hametzar — whose letters rearrange to spell tzemer — etc., as already brought. And all the aforementioned makifin are drawn from the aspect of the holy elder (zaken dikdushah), which is elderliness, length of days and years (arichas yamim v’shanim), which is the root of all the makifin — for all are drawn from there — which is the aspect of the world-to-come, which is the world that is entirely long etc., as explained there in the aforementioned discourse.

Hatzeylainee meepoa-alay uven oomai-anshay dumeem hoasheyainee. But it is impossible to draw down these garments and makifin except through the tzaddik and rav of the generation, who illuminates da’as in sons and students, who merits to the lofty aforementioned makifin in the aspect of length of days and years etc., as mentioned. And only he is able to draw down the aforementioned makifin, and also he knows which makifin to draw down and which makifin not to draw down. For there are things which it is forbidden to reveal, and one must be silent etc. — the aspect of seyag l’chochmah shtikah etc., as mentioned.

Save me from evildoers; deliver me from murderers. And this is why the Torah commanded to give Raishis HaGez to the Kohen. For the Kohen is one who comprises sons and students, as it is written: l’horos es bnai Yisrael [to teach the children of Yisrael] etc., as explained there in the aforementioned discourse. For the Kohen is the aspect of the tzaddik and rav of the generation who illuminates da’as in son and student, as it is written: ki sifsei chohen yishmeru da’as v’Torah yevakshu mipihu [for the lips of the Kohen shall guard knowledge and Torah shall be sought from his mouth] etc. And our Sages of blessed memory expounded: if the rav is like an angel of Hashem of hosts etc. Therefore whoever wishes to shear his flock and draw down holy garments which are the aspect of the aforementioned makifin, must give Raishis HaGez to the Kohen. For it is impossible to draw down the garments in the aspect of makifin, which are the aspect of the shearing of the flock, except through the Kohen who is the aspect of the tzaddik of the generation who comprises sons and students. For only he is able to draw down the aforementioned makifin in the aspect of garments, as mentioned.

And also, the essential rectification of drawing down the aforementioned makifin is through silence (shtikah), which is the aspect of seyag l’chochmah shtikah. For no one is able to draw down the aforementioned makifin properly and to bring da’as into Yisrael — to know that Hashem is the G-d — except one who is in the aspect of silence, which is the aspect of Moshe Rabbeinu, peace be upon him. For the essential rectification is through silence — through knowing how to direct oneself and make a fence to one’s words, to be silent when one reaches a place where one must be silent. For if one does not remain silent and reveals more, the da’as will be entirely ruined, for the difficulty will return to its place with even greater force, as explained well there in the aforementioned discourse — see there.

Key heenai urivoo linafshee yugooroo ulliy azeem low feeshee vilow chatusee Adoanuy.

For the essential drawing down of makifin — that is, illuminating da’as in Yisrael — the essential purpose is to bring Yisrael out of sins. For this is the essential compassion, and this is the essential da’as, as explained there. For as long as one is not clean of sins, certainly one’s da’as is incomplete — in proportion to the degree one has not cleansed oneself of sins and desires. And as it is written: reishis chochmah yiras Hashem [the beginning of wisdom is fear of Hashem], and it is written: hineh bidvar Hashem ma’asu v’chochmas meh lahem [behold they have despised the word of Hashem and what wisdom do they have] (Yirmiyahu 8:9). It turns out that the essential da’as is to save Yisrael from sins which are the spirit of folly.

For see, they lie in wait for me; fierce men plot against me for no offense of mine, for no transgression, O LORD;

And it is known that all sins are drawn from the aspect of excess light (ribui or) which caused the breaking of the vessels (sheviras hakelim), the death of the kings (mitas hamelachim), from which are drawn the evil inclination and all the other sides and all sins, heaven forbid, as is well known. And therefore the essential rectification is through the contraction of the light (tzimtzum ha’or) — to rectify many vessels to receive the light in gradation and measure as is fitting. It turns out that the essential rectification of the aforementioned da’as, which saves from sins, which is the aspect of drawing down the aforementioned makifin — its essential rectification is through silence, which is the contraction — holding back and preventing from revealing more. For if one reveals more it would be, heaven forbid, the aspect of excess light etc., which is itself the aspect mentioned there: that if one reveals also the answer, the difficulty returns to its place, until one can enter into questions and answers which are above time, where there is not enough time to explain the answers that exist there etc. For this is the aspect of excess light which cannot be received. And then not only does it not save from sins, on the contrary, sins are drawn from this, heaven forbid, for they are drawn from the aspect of excess light etc., as mentioned.

5 בְּלִי-עָוֹן יְרוּצוּן וְיִכּוֹנָנוּ עוּרָה לִקְרָאתִי וּרְאֵה Therefore the essential rectification is through silence and contraction, as mentioned. And no one knows how to draw down these makifin and to contract and be silent in the place where one must be silent, except the tzaddik of the generation who is in the aspect of Kohen. Therefore one must give Raishis HaGez to the Kohen — through this one is bound to the Kohen and merits to receive da’as from him and to draw down makifin which are the aspect of garments properly, and not to go beyond the measure, not to enter into those makifin which it is forbidden to draw down. For bamufla mimcha al tidrosh [what is too wondrous for you, do not inquire] — and therefore one must give at first from the shearing, which is the aspect of the aforementioned garments, the reishis [beginning/first portion] to the Kohen, and the remainder stays for oneself. And this is the aspect of the contraction of the aforementioned silence: that one does not pursue to investigate what one has no permission to investigate, but rather draws down garments and makifin that pertain to oneself.

Bilee uvoan yirootzoon vi-yeekoanunoo ooru leekrussee ooray.for no guilt of mine do they rush to array themselves against me. Look, rouse Yourself on my behalf!

And the beginning of da’as, which is the root of da’as — which is the aspect of Raishis HaGez, which is the aspect of the makifin that are in the aspect of length of days and years — above time: this is given to the Kohen, who is the tzaddik of the generation, who is in the aspect of the holy elder, the aspect of kashemen hatov al harosh yored al hazakan zekan Aharon, descending according to his qualities. For those makifin we cannot receive — they belong only to the Kohen, the aspect of the tzaddik of the generation who alone merits to them, for he is, in relation to us, in the aspect of above time. And only he receives those makifin and draws down for us makifin — meaning he brings da’as into us to bring us out from sins and to reveal to us the greatness of the Creator, blessed-be-He, in gradation and in proper measure. It turns out that through giving Raishis HaGez to the Kohen, all the shearing is sanctified — the aspect of garments, the aspect of makifin — and one merits holy da’as properly, and not to enter into what is above one’s level, the aspect of bamufla mimcha al tidrosh. For Raishis HaGez, meaning the beginning of da’as, is given to the Kohen. For it is impossible to receive and attain all da’as in completeness without the da’as being entirely ruined, heaven forbid, as mentioned. For the beginning and essence, the root of da’as, belongs only to the Kohen, who is the aspect of the rav and holy elder etc., as mentioned. And this is the aspect of v’reishis gez tzoncha titein lo ki vo vachar Hashem Elokecha la’amod l’shares b’shem Hashem hu u’vanav kol hayamim [and the first of the shearing of your flock you shall give to him, for in him Hashem your G-d has chosen to stand to minister in the name of Hashem, he and his sons all the days] (Devarim 18:4–5). For the Kohen merits to minister in the Temple which comprises son and student, as explained in the aforementioned discourse. And therefore there in the Temple all sins are atoned through the Kohen who is occupied with the offerings that atone, for the Temple and the Kohen are in the aspect of the da’as that is drawn in son and student, which is the aspect of the aforementioned makifin that are the opposite of sins which are the spirit of folly, as mentioned. And because of this one gives Raishis HaGez to the Kohen in order to merit to draw down the garments which are the shearing of the flock, the aspect of the aforementioned makifin, to draw them down in holiness properly, as mentioned. And this: la’amod l’shares b’shem Hashem hu u’vanav kol hayamim [to stand to minister in the name of Hashem, he and his sons all the days] — “he and his sons” is the aspect of drawing da’as in son and student who are the aspect of sons. For students too are called sons, as our Sages expounded, as it is written: v’chol vanayich limudei Hashem [and all your sons shall be students of Hashem] (Yeshayahu 54:13). And this: kol hayamim [all the days] — precisely “all the days,” for the Kohen, through his service in the Temple, draws da’as — the aspect of drawing down makifin — in son and student in gradation and in measure, not ascending to what is above time, but rather revealing what can be attained in days and in time. And he makes a fence to his words, not ascending to what cannot be attained all the days, for there is not enough time to explain that da’as etc., as mentioned. Therefore one must give him Raishis HaGez, as mentioned. And this is the aspect of the priestly garments (bigdei kehunah) which contained wool and which atone for sins, as our Sages of blessed memory said. For the garments of the Kohen are the aspect of the aforementioned makifin, which are the opposite of sins and they atone for all sins. For the essential atonement of all sins is through the supreme da’as, which is the makifin of the tzaddik of the generation — which is in the aspect of Kohen — which are the aspect of length of days and years, the aspect of the world-to-come, the aspect of teshuvah, the aspect of Yom Kippur, the aspect of Keser — where all sins are atoned and all sins are transformed there to merits, as is known. And this is the aspect of the crimson thread of wool that hung on Yom Kippur, which would whiten the sins of the entire year — the aspect of im ya’adimu chasola'a katzemer yiheyu [if they be red as crimson, they shall become like wool] (Yeshayahu 1:18), as our Sages of blessed memory said. For the wool of lambs is the aspect of the holy elder, the aspect of v’atik yomin yesiv levushei kitelg chivvar us’ar reishei k’amar neka [and the Ancient of Days sat, His garment white as snow and the hair of His head like pure wool] (Daniel 7:9) — to cleanse Yisrael from sins. For the essential atonement of all sins is through the aforementioned makifin which are the aspect of wool, as mentioned. And this is the aspect of the two lambs of the daily offerings (temidim) which atone for all sins, as our Rebbe of blessed memory explains there — for the essential atonement is through lambs (kevasim), which are the hidden secrets of the Merciful One (kav’sei d’Rachamana), the aspect of the aforementioned makifin — which is the aspect of the wool of lambs, the aspect of kevasim lilvushecha, as mentioned. And this is why the portion of the priestly garments (bigdei kehunah) is placed adjacent to the commandment of the oil of the Menorah, as written at the beginning of the portion Tetzaveh. For the oil of the Menorah is the aspect of the aforementioned makifin, the aspect of l’hatzhil panim mishemen [to gladden the face from oil] etc. — which is the aspect of Chanukah, which one merits through Yom Kippur, as explained there — see there. And this is the aspect of the priestly garments which contained wool, the aspect of the aforementioned garments which are drawn from the aforementioned makifin, from the aspect of the oil of the Menorah, as mentioned. And therefore there are eight days of Chanukah corresponding to the eight garments of the Kohen Gadol, upon whom the essential atonement of sins depends and upon whom all the services of Yom Kippur depend. For Chanukah comes about through Yom Kippur — that is, through the atonement of sins, as mentioned. And this is the aspect of why it was the custom to make a feast when shearing the flock, as Rashi explains regarding Naval and Avshalom. For the shearing of the flock is the aspect of drawing down the makifin, which are the aspect of the attainment of son and student, through which one merits the illumination of will (he’aras haratzón) during eating precisely. For from the comprehensive unity of son and student, the Malchus [Kingship-aspect] receives sustenance (parnasah) etc. — see there. And therefore one would make a feast then, for then one merits the illumination of will during eating, as mentioned. And this is the aspect of u’ch’Rachel lifnay gozezehah ne’elamah [and like Rachel before her shearers she was silent] (Yeshayahu 53:7) — precisely: for Rachel lifnay gozezehah is the drawing down of makifin, the aspect of shearing halachos from her — and then one must make a fence to one’s words, the aspect of seyag l’chochmah shtikah. And this is ne’elamah [she was silent], the aspect of the aforementioned silence. And this is the aspect of the wealth one merits through the flock: ashtos tzonecha [the flocks of your sheep] — and our Sages of blessed memory expounded that they enrich their owners (she’me’asros es ba’aleihen). For the essential wealth and sustenance is received through the aforementioned makifin which are the aspect of the wool of lambs, as mentioned — from which the Malchus receives sustenance, as mentioned. And this is the aspect of vayugad l’Tamar leimor hineh chamich oleh Timnasah lagoz tzono [and it was told to Tamar saying, behold your father-in-law is going up to Timnah to shear his flock] (Bereishis 38:13) — lagoz tzono precisely. For Yehudah and Tamar needed to rectify the souls of Er and Onan, who destroyed their way, which is the great sin of the Torah and is the encompassing of all sins. For the root of all sins is the blemish of the covenant (pegam habris). As stated in the holy Zohar: the root of the evil inclination is regarding forbidden relations etc. And the essential rectification is through the aspect of the shearing of the flock, which is the aspect of drawing down the aforementioned makifin, through which all sins are atoned, as mentioned — the aspect of v’im ya’adimu chasola’a katzemer yiheyu [if they be red as crimson, they shall become like wool]. And therefore precisely at that time, when Yehudah went up to shear his flock, Hashem, blessed-be-He, arranged that the rectification should be accomplished through this, as mentioned. For Er and Onan had destroyed their way upon the earth and had not wished to father children — to leave a remnant in the earth — which is the aspect of son and student that one must leave after oneself so that one’s da’as remains in this world even after death. And they blemished in this — it turns out that they blemished the aforementioned da’as in the aspect of son and student. And therefore their rectification was precisely through the shearing of the flock, as mentioned. And then Peretz and Zerach were born, from whom Mashiach ben Dovid will emerge. For the essential revelation of the aforementioned da’as will be only in the days of Mashiach, who will come speedily in our days. For then all will know that Hashem is the G-d and there is no other purpose in the world except to engage in His service, blessed-be-He, and to return in repentance and seek forgiveness for one’s sins. For Mashiach is named after the anointing oil (shemen hamishchah), which is the aspect of the holy anointing oil — which is the aspect of the aforementioned da’as, the aspect of the oil of Chanukah. And therefore Dovid received his kingship through being a shepherd of flocks, as it is written: me’achar alos hevi’o liros b’Yaakov amo [from after the nursing ewes He brought him to tend Yaakov His people]. For the kingship of Dovid is the kingship of Mashiach, which is drawn through the shearing of the flock, as mentioned — through drawing da’as in gradation and in measure, the aspect of seyag l’chochmah shtikah, the aspect of u’ch’Rachel lifnay gozezehah ne’elamah, as mentioned. And because of this, Dovid was called Yonas Eilem [the silent dove], as it is written: lamnatze’ach al yonas eilem rechokim l’Dovid michtam etc. And as it is written: ne’elamti lo eftach pi [I was mute, I did not open my mouth] etc. (Tehillim 39:10). For the essential rectification is through silence, as mentioned. And therefore at the time when Naval sheared his flock and made a feast — for then, at the time of the shearing of the flock, that is when one shears halachos and draws down the aforementioned makifin, the Malchus ascends to receive sustenance and one merits during eating the illumination of the aforementioned will, as mentioned — Dovid therefore sent to him asking that he give him from his feast. For in truth the essential feast belonged to Dovid the King, for the essential sustenance is through the King who is the aspect of Malchus that ascends to receive sustenance from the sea of wisdom where are the makifin that are the aspect of the shearing of the flock, as mentioned. For this is why the kingship of Dovid was drawn through the shearing of Yehudah’s flock, as mentioned. And therefore Dovid sent to him: va’amartem koh le’chai [and you shall say thus to the living one] etc. (Shmuel 1, 25:6). For the essential point is to see that the shearing be in holiness in order to merit through this the life (chayyim) drawn from the aforementioned makifin, which are drawn from the aspect of length of days and years. For one who does not merit to shear his flock in holiness — meaning one who blemishes in Raishis HaGez to the Kohen — then does not merit holy garments to clothe the light in gradation and in measure, as mentioned. And then it is, heaven forbid, the aspect of excess light etc., from which comes the essential death, as is known. For the essential aspect of the side of death (sitra de’mosa) is when one blemishes the da’as of son and student, for the essential life is da’as, as it is written: hachochmah techayeh [wisdom gives life] (Koheles 7:12). And one who merits to draw holy da’as in sons and students does not die, for he lives forever — for even after his passing his da’as remains after him, which is the essential life. And his soul is clothed in that da’as which he brought into this world in sons and students, and he is alive and established forever. And as our Sages of blessed memory said: the righteous, even in their death, are called living. And therefore our Sages of blessed memory said: Dovid, who left behind a son to fill his place, the word “death” is not said of him but only “lying down.” And this is the aspect of Dovid Melech Yisrael chai v’kayam [Dovid King of Yisrael is alive and enduring]. For Dovid merited to illuminate da’as in son and student, for he would sit as Tachkemoni and taught Torah to Yisrael. And therefore he merited to work toward the building of the Temple, which is named for him, as it is written: re’ei veischa Dovid [see your house, O Dovid], as our Sages of blessed memory said — for he merited to find the site of the Temple etc. And the Temple is the comprehensive unity of son and student, through which one lives and endures forever, as mentioned. But one who blemishes, heaven forbid, the aforementioned da’as of son and student — from this the aspect of death is drawn, heaven forbid, which is the opposite of life, which is da’as, as mentioned. For the essential death, heaven forbid, is only when one does not merit to leave holy da’as after oneself etc., as mentioned. And therefore Dovid sent to Naval at the time of his shearing: va’amartem koh le’chai [and you shall say thus to the living one] — wishing to rectify him and bless him that the shearing should be in the aspect of life, the aspect of da’as, which is the aspect of garments, which are the aspect of the shearing of the flock, the aspect of the aforementioned makifin — which is the da’as of son and student, which is the essential life, as mentioned. For Naval was a reincarnation of Lavan, as brought in the holy writings (Kisvei Ari). And Lavan had blemished with the flock that he had stolen from Yaakov and changed and exchanged with him ten times. For Yaakov had merited to give birth to his sons in holiness while engaged with the flock — for through this was drawn the aspect of the aforementioned da’as which is the aspect of son and student, as mentioned. And therefore he merited then to great wealth, for the essential wealth and sustenance is drawn from there, as mentioned. And Lavan blemished in all this, for he exchanged with him ten times and pursued Yaakov and wished to uproot everything, heaven forbid. And therefore Dovid wished to rectify this and sent to Naval at the time of the shearing: va’amartem koh le’chai etc. — that he should merit that the shearing should be in the aspect of life etc., as mentioned. But Naval did not desire the blessing and persisted in his wickedness and rebelled against the kingship of Dovid — and therefore he died through this. For when one does not draw the shearing — meaning the makifin — in holiness, death comes from this, heaven forbid, drawn from excess light etc., which is the blemish of the garments, as mentioned. And therefore the Holy One blessed-be-He waited for him until after Yom Kippur, perhaps he would repent, as our Sages of blessed memory said — vayehi k’aseres yamim vayigof Hashem es Naval [and it was about ten days later and Hashem smote Naval] — and our Sages of blessed memory expounded that the Holy One blessed-be-He waited for him the ten days of repentance (aseres yemei teshuvah). For on Yom Kippur sins are forgiven. And then is the essential attainment of the da’as of son and student, which is the aspect of Kohen and Temple — for then the essential service in the Temple is greater than all year, for then one enters into the innermost sanctuary (lifnai v’lifnim). And therefore until Yom Kippur, Naval had been able to rectify the aforementioned blemish — that he had blemished against the kingship of Dovid at the time of the shearing of the flock, through which he had blemished son and student, from which comes the essential vitality and existence of the kingship of the house of Dovid, as mentioned. And therefore also Avshalom rebelled against his father at the time of the shearing of the flock, as it is written: vayehi gozezim l’Avshalom [and there were shearers for Avshalom] etc. (Shmuel 2, 13:23). For he wished to rebel against his father and draw the kingship to himself, which is drawn through the aspect of the shearing of the flock, as mentioned. But in truth the kingship belongs only to Dovid and his seed forever. And therefore Avshalom had no power to draw the kingship through the shearing of the flock, for he did not merit to draw the makifin in holiness — and on the contrary, he died through this, as mentioned. For the essential death is when one rebels against the aspect of the kingship of Dovid — meaning when one blemishes against the true tzaddikim who engage in bringing da’as into son and student, from which the kingship of the house of Dovid receives. For one must give greatness, dominion, and honor to the true tzaddikim, who know how to bring da’as into us in gradation and in measure and to be silent at the time one must be silent — the aspect of eis lachasos v’eis l’daber [a time to be silent and a time to speak] (Koheles 3:7). And this is the aspect of Chashmal — itim chashos itim memallos [times silent, times speaking] (Chagigah 13b). And Chashmal is the aspect of garments, as mentioned — for this is the aspect of Raishis HaGez given to the Kohen, as mentioned. For the essential da’as is with them. And then one merits to life, for the essential life is from the aforementioned makifin, which are drawn from the aspect of length of days and years — Amen. And this is the aspect of excommunication (niddui) for one who disparages the words of the Sages. For u’foretz gader yishchenu nachash [he who breaches a fence, a serpent shall bite him] (Koheles 10:8). For all the words of the Rabbis are the aspect of fences and safeguards, the aspect of mishmeres l’mishmeres [a guard upon a guard] — so that no stranger approaches holiness. For the essential purpose is to know Hashem and to recognize His greatness and exaltedness, blessed-be-He, as stated in the holy Zohar: b’gin d’yishtamod’in lei [in order that they know Him]. But it is impossible to merit this da’as except through the holy Torah. And the Torah is the da’as, for through the Torah one merits to know Him, blessed-be-He. And when da’as is drawn to human beings one must make a guard so that no stranger touches it, and so that the sitra achra should have no nourishment, heaven forbid, from this da’as. And this is the aspect of the fences and safeguards of all the words of the Rabbis, through which da’as is drawn without a stranger approaching. And therefore all the words of the Rabbis are the aspect of chalukah d’rabbanan, for they are the aspect of garments in the secret of Chashmal, which guards the mind (mochin) and the holy faith, so that no stranger approaches. And this Chashmal is drawn from the aspect of the aforementioned makifin which are drawn from the aspect of silence — which is the ultimate of the uppermost makifin which cannot be attained, which are the aspect of silence, the aspect of shtok kach alah b’machshavah [be silent, so it arose in thought] — and from there all the makifin are drawn, and from there all the garments are drawn which are the aspect of Chashmal that guards the person — meaning the mind, which is the essential person — so that the sitra achra should have no nourishment from them. For Chashmal is itim chashos itim memallos [times silent, times speaking]. For there are makifin that need to be drawn which are in the aspect of speech — for they are spoken and revealed — and there are those that are in the aspect of chash, the aspect of silence. And all this is done by the wise men, the tzaddikim of the generation, who illuminate da’as in sons and students, who merit the aforementioned makifin, and from them all the garments are drawn. And one must guard the feet (raglayim) especially, for there the klippos take hold most. And therefore one must guard the feet greatly so that they not nourish too much, heaven forbid. For all sins, heaven forbid, are drawn through this, in the aspect of avon akevai yesuveni [the iniquity of my heels surrounds me] (Tehillim 49:6). And this is the aspect of shoes (minalim), which are a protection for the feet, which one must be very careful about. As our Sages of blessed memory said: a person should always sell whatever he has and acquire shoes for his feet. For shoes too are drawn from the aforementioned makifin, from the aforementioned Chashmal. For below at the feet the garment of shoes is made from the aspect of the aforementioned Chashmal, as explained in the holy writings. And this is na’al — the language of ne’ilah and locking (segerah), as they said: v’sagar v’na’al [and he closed and locked] etc. — meaning the aspect of silence, which is drawn from the uppermost silence, and from there it descends below and one merits holy shoes, the aspect of mah yafu fe’amayich bane’alim [how beautiful are your feet in shoes] (Shir HaShirim 7:2). For just as above, this wise man reveals da’as and brings the makifin to his students and sons, each according to his level, and is careful in his words to make a fence to his words and to be silent in the place where one must be silent, so that one does not go beyond the boundary, heaven forbid, which would be, heaven forbid, the aspect of excess light from which comes the aspect of death, heaven forbid etc., as mentioned — likewise this person who receives these minds (mochin), whose essential reception is in order to transmit to others to learn and to teach etc., must be very careful in his words. And to be silent in the place where one must be silent — not to be a gossip who reveals secrets, not to reveal da’as at a time and place where it need not be revealed, so that the external forces (chitzonim) should not nourish from this da’as, heaven forbid. And this is the aspect of shoes which are drawn from the aforementioned silence, as mentioned — which is a guard for the lower level, the aspect of the feet where the external ones lie in wait to nourish, heaven forbid, as in the phrase: hanei birka d’rabbanan d’shalhi minaihu [those ends of the rabbis’ legs that cool down] — and one must guard them greatly from them. And this is the aspect of shoes that close and lock the foot and lock before them so they should not nourish, heaven forbid. And therefore on Yom Kippur, when the Satan and the sitra achra have no dominion, as our Sages of blessed memory said — and then all the sins are cancelled and atoned, which take hold at the aspect of the feet in the aspect of avon akevai yesuveni, as mentioned — therefore on Yom Kippur one removes the shoes. And likewise in the Temple, where is the essential aforementioned da’as and there all sins are atoned through the temidim etc. — therefore there too one removes the shoes, as our Sages of blessed memory said: a person may not enter the Temple Mount with his staff or his shoes etc. And this is the aspect of shal ne’alecha me’al raglecha ki hamakom asher atah omed alav admas kodesh hu [remove your shoes from upon your feet, for the place upon which you stand is holy ground] (Shemos 3:5). For there one does not need the protection of shoes so that the external ones should not nourish — for everything is holy. And likewise Tish’ah b’Av when the Temple was destroyed and da’as departed, and likewise a mourner (avel) and one excommunicated (menudeh) — where the aspect of death has taken hold, heaven forbid, and da’as has departed which is life, as mentioned — therefore then one must also remove the shoes. For since there is no da’as and mochin, one has no shoes, for they are drawn from the aforementioned makifin. And also one does not need and it does not help him to have shoes — on the contrary, it would cause even greater blemish, heaven forbid, through the shoes. For then there is, heaven forbid, a strengthening of judgments and the sitra achra strengthens then, heaven forbid, and they would be able to nourish even from the shoes. But from oneself their nourishment is very minimal, for the mochin have departed from him and they have nothing to nourish from. And therefore it is forbidden to engage in words of Torah at all — and even the greeting of peace (she’ilas shalom) is forbidden, for it is His Name, blessed-be-He. And likewise all speech is forbidden. For the mourner has no mouth (avel ein lo peh). For speech is the revelation of da’as, and then it is forbidden to reveal any da’as at all, even ordinary speech, all the more so the greeting of peace — so that they should not nourish from this, heaven forbid. And then one must be entirely silent, and silence alone protects and saves him. And this is the aspect of vayidom Aharon [and Aharon was silent] (Vayikra 10:3) after the death of Nadav and Avihu. For the blemish of Nadav and Avihu was that they gazed and peered beyond the boundary, as it is written: b’korvosam lifnei Hashem vayamusu [in their drawing near before Hashem they died] — which is the aspect of the blemish of the aforementioned silence: through this one can enter a place where one should not enter, which is the aspect of excess light from which the aspect of death takes hold, heaven forbid. And therefore the rectification was through the silence of Aharon, the aspect of vayidom Aharon. And through this he merited to draw makifin, for in the merit of this, speech was addressed to him alone and the portion of wine-drinkers (parshas shetuyei yayin) was said to him, as Rashi explains there. For all the makifin which are the attainment of da’as which is the Torah — are drawn from the aspect of silence, as mentioned. Which is the aspect of Moshe, who was in the aspect of silence, the aspect of k’vad peh [heavy of mouth] — through this he merited to receive all the Torah, as mentioned. And this is also the aspect of the tearing (kri’ah) upon the dead, heaven forbid. For the garments are blemished, which are the aspect of Chashmal — for a Jewish soul has departed which is the aspect of da’as, as it is written: v’nishmas Shaday tevinam [and the breath of the Almighty gives them understanding] (Iyov 32:8). And in proportion to the departure of da’as, the Chashmal which is the aspect of garments departs accordingly. And therefore Shmu’el hinted to Shaul through the tearing of his garment that his kingship would be severed, as it is written there: kara Hashem es mamlechus Yisrael u’nesanah [Hashem has torn the kingship of Yisrael and given it] etc. (Shmuel 1, 15:28). For the garments are in the aspect of kingship, as explained elsewhere — for the Malchus receives from the aforementioned makifin, as mentioned. And this is the aspect of royal garments (bigdei malchus), the aspect of vatilbash Esther malchus [and Esther clothed herself in royalty] etc. — which was clothed with ruach hakodesh, meaning the attainment of makifin which is ruach hakodesh, from which the garments are drawn — the garment of royalty etc. And therefore through Shmu’el’s tearing of Shaul’s garment his kingship was torn, as it is written there: kara Hashem es mamlechus Yisrael etc. And this is the aspect of bikur cholim [visiting the sick]. For until Yaakov there was no weakness [before death], as our Sages of blessed memory said (Bava Metzia 87). For in truth it is a great good that a person falls ill before his death, as our Sages of blessed memory said there — for if not, he would not take it to heart to give instructions to his household. It turns out that illness before death is a great good, in order that he should give instructions to his household. And the essential tzava’ah [last testament] is that he instructs his sons and his household after him to guard the way of Hashem — as all the tzaddikim did who rebuked Yisrael close to their death. It turns out that the tzava’ah is the aspect of the illumination of son and student — illuminating da’as in them, that they know Hashem and guard themselves from transgressions, heaven forbid, and walk in the ways of Hashem — which is the essential illumination of son and student. And this is drawn down even more at the time of the illness of the true tzaddikim, for then they are occupied even more greatly in this, so that their da’as should remain after them forever. And as we find with many tzaddikim who revealed lofty things and very great da’as at the time of their illness close to their death — such as Rabbi Eliezer the Great who taught Rabbi Akiva three hundred halachos concerning baheres azah [an intense bright spot] etc., and Rabbeinu HaKadosh [Rabbi Yehudah HaNasi] and Rabbi Shimon bar Yochai, and similarly very many others. For then the Shechinah rests upon him, as our Sages of blessed memory said: the Shechinah is above the head of the sick person. For at the time of his illness a great light is added to him through the spirit from above (ruach dil’eila) which begins to descend below, so that the soul departs through this — as explained in the discourse Vihi Na Pi Shnayim B’Ruchecha etc. And therefore Yaakov precisely merited to effect with Hashem, blessed-be-He, that a person should fall ill before his death, so that he should instruct his sons and they should guard the way of Hashem — which is the aspect of the illumination of son and student. For Yaakov’s bed was complete (mitaso sheleimah) without any blemish — he only merited children who were all tzaddikim, who would receive his da’as from him and bequeath their da’as to the generations, to know Hashem — which is the aspect of the illumination of son and student. For the student is comprised within the son, as mentioned. And Yaakov also had many students, for he would convert converts, as our Sages of blessed memory said. It turns out that Yaakov merited especially to the illumination of son and student, for his bed was complete. And therefore he was the first who fell ill close to his death, so that he should draw down even more then the illumination of son and student — which is the essential tzava’ah. And this is the essential [purpose] of bikur cholim: to speak with him so that he should attend to his affairs, as our Sages of blessed memory said — that he should give instructions to his household, as mentioned. That he should warn the members of his household to walk in the ways of Hashem. And he also arranges for them the apportioning of his assets, so that they should not come to strife and robbery, heaven forbid, and transgress the words of Hashem. And therefore he arranges things for them and warns them to fulfil his words and to walk in the ways of Hashem and His commandments. And this is the aspect of vayugad l’Yosef leimor hineh avicha choleh vayikach es shnei vanav imo [and it was told to Yosef saying, behold your father is ill, and he took his two sons with him] etc. (Bereishis 48:1). For he went to visit him and took his sons with him so that he should bless them before his death — that is, so that he should bring da’as of Hashem into them before his death, which is the essential blessing. And then vayishtachu Yisrael al rosh hamitah [and Yisrael bowed at the head of the bed] — for his bed was complete without blemish. And also for Shechinah lemaalah me’rashosav [the Shechinah is above his head] etc., as Rashi explains there. For he merited to both: that the Shechinah should be above his head, through which he merits the attainment of the makifin that he draws down from Hashem, blessed-be-He. And he also merited to bring the makifin and da’as into his holy sons — which is the aspect of the complete bed (mitah sheleimah) — which is the essential completeness of the soul, when one merits to leave one’s da’as after oneself through righteous and upright sons and students, as mentioned. And then one does not die at all. For when one’s da’as remains after oneself, one remains oneself — for the essential person is the da’as, as mentioned. And therefore our Sages of blessed memory said: Yaakov our patriarch did not die — for since he merited to the complete bed, that is, righteous sons who received his da’as from him for the generations, to know Hashem from generation to generation forever — behold, he is alive and enduring forever and ever, as mentioned. And this is the aspect of Dovid Melech Yisrael chai v’kayam [Dovid King of Yisrael is alive and enduring], as mentioned. And therefore the standard period of excommunication (niddui) is thirty days. And similarly the essential period of mourning (avaylos) is thirty days. For thirty days is one month, and each month the moon is replenished from its diminishment. And the filling of the moon from its diminishment — which is the aspect of v’hayah or halevonah k’or hachamah [and the light of the moon shall be as the light of the sun] — this is the aspect of the totality of son and student together. For son and student are the aspect of the illuminating mirror (aspaklaryah hame’irah) and the non-illuminating mirror (aspaklaryah she’einah me’irah), as explained in the aforementioned discourse. And the illuminating mirror is the aspect of sun (chamah), and the non-illuminating mirror is the aspect of moon (levonah), as is known. This is the aspect of Moshe and Yehoshua — the aspect of p’nei Moshe kipnei chamah, p’nei Yehoshua kipnei levonah [the face of Moshe is like the face of the sun, the face of Yehoshua is like the face of the moon] — which are the aspect of the attainment of son and student, as mentioned in the aforementioned discourse — see there. And therefore the measure is thirty [days], which is one month, at which point sun and moon return and gather and are included together as at the beginning — which is the aspect of the totality of son and student together. And this is the essential rectification for the excommunicated one and the mourner from whom da’as and mochin have departed, as mentioned. For the essential departure of da’as is the aspect of separation, heaven forbid, between son and student, between sun and moon. For son is the aspect of the dwellers above (darei ma’alah) and student is the aspect of the dwellers below (darei matah), as mentioned in the aforementioned discourse. And the dwellers above and dwellers below are the aspect of soul and body, as it is written: yikra el hashamayim me’al — this refers to the soul etc. And when da’as departs — which is the life-force, which is the soul — this is the separation of soul and body, which is the aspect of the separation of son and student, through which comes the essential departure of da’as. For the essential da’as is the union of two opposites: chassadim and gevuros, dwellers above and dwellers below, soul and body, the aspect of son and student, as brought elsewhere — for the essential da’as is that which unites two opposites together etc. And therefore the rectification of the excommunicated one and the mourner — that is, for mochin to return to them — is after thirty [days], which is one month, at which point the blemish of the moon is rectified. For every thirty days the blemish of the moon is rectified, for the moon goes around each month and waxes and wanes and it is clarified and rectified each time every month until it returns and is completely full as it was before its diminishment. And therefore after thirty days, sun and moon reunite — son and student — and one returns to receive da’as which is life, as mentioned. And therefore Rabbi Eliezer the Great was excommunicated for not wishing to concede to the Sages in the matter of the oven of Achnai. For Rabbi Eliezer’s attainment was exceedingly lofty, as brought in the words of our Rebbe, may his memory be for a blessing. And as our Rebbe explains in the aforementioned discourse: that Rabbi Eliezer is the aspect of son, the aspect of ‘Ayin lo ra’asah Elokim zulosecha ya’aseh [eye has not seen, O G-d, besides You, what He will do] — whose initial letters spell Eliezer etc. — see there. And therefore it was impossible to receive his da’as and his attainment, for his attainment was in the aspect of silence (shtikah). And therefore he would inform his student Rabbi Akiva that he would die for the sanctification of Hashem, as our Sages of blessed memory said: he said to Rabbi Akiva before his passing, I wonder if you will die a natural death — for the death of Rabbi Akiva is the aspect of silence, the aspect of shtok kach alah b’machashavah [be silent, so it arose in thought], as written in the aforementioned discourse — see there. And therefore the Sages did not wish to accept the words of Rabbi Eliezer the Great, even though he showed them awesome signs from heaven that the ruling was in accordance with his words. For lo vashamayim hi [it is not in heaven] — that is, the Torah is not in heaven, which is the attainment of the dwellers above, which is the aspect of heaven. For the attainment of the dwellers above it is impossible for us to attain. For the essential rulings of the Torah are only through the aspect of the attainment of the student, which is the aspect of the dwellers below. For the Torah was given on earth and not in heaven. And therefore the rulings of the Torah must be clarified according to the attainment of da’as of the aspect of the dwellers below, which is the aspect of the student — which is the aspect of Yehoshua who received the Torah from Moshe. And therefore Moshe transmitted the Torah to Yehoshua his student precisely, and not to his son Eliezer — who is the aspect of Rabbi Eliezer the Great — as explained in the aforementioned discourse. For lo vashamayim hi, as mentioned. For the attainment of Rabbi Eliezer, which is the aspect of son, the aspect of ayin lo ra’asah etc., it is impossible for us to attain in this world. And therefore the Sages did not wish to establish the ruling according to Rabbi Eliezer. And therefore they excommunicated him. For the excommunication is the aspect of silence, for they distance themselves from speaking with him. For just as one who disparages words of Sages must be excommunicated and distanced from speaking with him, for the aspect of death (sitra de’mosa) took hold of him — for da’as and life have departed from him since he blemished against the Sages from whom da’as is drawn — and therefore he must be silent so that the sitra achra not take hold in his speech. So too, at the very lofty level of holiness, Rabbi Eliezer the Great who was in the aspect of son — which is the aspect of silence, for it is impossible to receive his attainment, as mentioned — therefore they were compelled to excommunicate him and distance themselves from him. For it is impossible to receive his attainment, for he is in the aspect of silence, as mentioned. And all this they did because he stood firm in his position and did not wish to concede to them and insisted that his lofty da’as be upheld. But in truth his da’as is impossible to attain — he should have constricted his da’as and conceded to the words of the Sages and drawn down da’as that is possible to attain for students. And therefore they did not rule the halachah according to him, for lo vashamayim hi, as mentioned. And this is the aspect of what our Sages of blessed memory said on the verse lech reid [go, descend] etc.: at that moment Moshe was excommunicated by the heavenly court. For since [Yisrael] had sinned so greatly, it was impossible to speak with them at all or bring da’as into them, and one must be silent — which is the aspect of the niddui of Moshe and of Rabbi Eliezer the Great, for they are in the aspect of silence, as mentioned. For always at the time when there is permission to draw down da’as and makifin they are drawn from the aspect of silence, as mentioned. But when Yisrael sinned one must be completely silent at that time, as mentioned. And therefore throughout all those thirty-eight years the speech did not address him in the language of affection until that entire generation had perished. And then it is written: vayedaber eilai leimor — eilai the speech was addressed, but throughout all those years etc., as Rashi explains there. For Moshe merited to rectify this. For Moshe, even though he was in the aspect of silence, nevertheless was comprised of both: of the aspect of da’as that must be illuminated in the son, and of the aspect of da’as that must be illuminated in the student. And he merited to illuminate in both — in son and in student — which is the aspect of his son Eliezer and his student Yehoshua, through whom he transmitted all the Torah to Yisrael. As [the Sages] said: Moshe kibel Torah miSinai u’mesarah l’Yehoshua etc. — to Yehoshua precisely, who is the attainment of the student, as mentioned. For this is the essential completeness of the tzaddik: even though he is very far above, nonetheless he draws down his illumination also far below and leaves his illumination also in this world after his passing through son and student, as mentioned. And the essential drawing down of da’as is through the student, for we cannot receive the attainment of the tzaddik who is in the aspect of Moshe except through him — in the aspect of Moshe kibel Torah miSinai u’mesarah l’Yehoshua etc. — to Yehoshua precisely, who is the aspect of student, as mentioned. And this is what our Sages of blessed memory said on the verse ha’umnam eilem [do you indeed speak silence]: what should a person do in this world? He should make himself as if mute (ileim). One might think even regarding words of Torah — the verse therefore states: tzedek tedabeirun [righteousness shall you speak]. One might think even if he makes his da’as haughty? The verse therefore states: meisharim tishpetu b’nei adam [with equity shall you judge the sons of man] — that is, as mentioned. For the essential rectification is through silence, which is the aspect of wearing shoes (levishas minalim) — to lock and close the foot which is the aspect of speech, as explained elsewhere — not to speak what is not needed. For kol hadevarim yegei’im lo yuchal ish ledaber [all things are wearisome, a man cannot utter them]. For speech is da’as and it must be guarded greatly. And this is: one might think even regarding words of Torah? The verse states tzedek tedabeirun. For certainly all Torah speech one must speak with each other and with one’s students, for this is the essential illumination of son and student which is the illumination of da’as, which is the Torah. And this is: one might think even if he makes his da’as haughty — that is, that he makes his da’as haughty and goes beyond his level, heaven forbid, and multiplies his words beyond measure and reveals what need not be revealed, heaven forbid. The verse therefore states: meisharim tishpetu b’nei adam. For one must weigh one’s words with judgment — not to reveal, even regarding words of Torah and the illumination of da’as, what need not be revealed. Which is the aspect of seyag lachochmah shtikah [a fence for wisdom is silence], as mentioned. And then when one merits to silence — which is the aspect of Keser — one is then able to illuminate in son and student, to illuminate each one according to his level: to reveal to the son the aspect of the dwellers above who are far from Hashem, blessed-be-He, in the aspect of ayeh [where] etc., and conversely to the student, the aspect of melo chol ha’aretz kevodo [the whole earth is full of His glory] etc., as mentioned in the aforementioned discourse. Which is the aspect of hevvu mesunim badin [be deliberate in judgment] etc., the aspect of ki Elokim shofeit zeh yashpil v’zeh yarim [for G-d is judge, He lowers this one and raises that one] etc., as explained there — see there. And this is what our Sages derived: that one not make his da’as haughty — that is, that one not reveal beyond measure and be silent where one must be silent — from the verse meisharim tishpetu b’nei adam. For the illumination of son and student is the aspect of ki Elokim shofeit etc., the aspect of meisharim tishpetu etc. For it is impossible to illuminate da’as in son and student to teach them da’as and Torah of Hashem except when one merits to the aspect of silence, which is the aspect of Keser, as is known — which is the aspect of the uppermost makifin, the aspect of arichas yamim v’shanim, the aspect of Raishis HaGez that is given to the Kohen etc., as explained there. For precisely this wise man who merits the abundance of Keser — which are the uppermost makifin which are in the aspect of silence — he precisely can illuminate in son and student, which is the aspect of ki Elokim shofeit, the aspect of meisharim tishpetu, as mentioned. And so it is hinted at the end of the words of our Rebbe, may his memory be for a blessing, there: that everything depends on humility (anavah), for humility is greater than all. For humility is the aspect of silence, the aspect of Keser, the aspect of the aforementioned uppermost makifin. And therefore our Sages of blessed memory derived the prohibition of making one’s da’as haughty, heaven forbid, in words of Torah — which is one who speaks beyond measure and reveals what need not be revealed, heaven forbid — which is the aspect of arrogance (gasvus haruach), the opposite of humility which is the aspect of silence, as mentioned. And they derived this from the verse meisharim tishpetu b’nei adam. For it is impossible to judge with equity — that is, to each one according to what he needs, which is the aspect of the illumination of son and student, the aspect of ki Elokim shofeit etc. — except through humility which is the aspect of silence, the aspect of seyag lachochmah shtikah, as mentioned. And therefore the Sages are called in Yeshayah (3) chacham charasim [skilled craftsman] and nevon lachash [expert in incantation], and similarly in Yirmiyah they are called hecharash v’hamasger [the craftsman and the locksmith], who are the wise men of Yisrael. For the essential source of their great wisdom is through the aforementioned silence, as mentioned. And this is the aspect of hacharesh va’aalefcha chochmah [be silent and I will teach you wisdom]. And this is the aspect of chalitzah. For this one who departs [this world] without children, heaven forbid, has blemished in the aspect of the illumination of son and student, as mentioned. For son and student are the replacements (chalifyos) that one must leave after oneself as a blessing — that sons and worthy students should remain from him to continue drawing down holy da’as in this world even after his passing, as explained very well in the aforementioned discourse. And this one who departed without sons did not merit to leave a remnant in the land (she’eris ba’aretz), and blemished in the aspect of da’as which is the illumination of son and student, as mentioned. And the essential blemish is drawn from the blemish of the aforementioned silence, which is the essential rectification — through which he did not merit to leave any trace in the world. For when one does not strive to leave one’s da’as after oneself through sons and students, it turns out that he wants to depart, heaven forbid, from the world entirely — to ascend only upward and leave nothing below at all, heaven forbid. Which is the aspect of ribui or [excess of light], for he does not constrict the light in gradation and measure to draw it below as is proper, which is the essential sustaining of the world. This is the aspect of lo sohu bera’ah lasheives yetzarah [He did not create it a wasteland, He formed it to be inhabited] — for each one according to his aspect must strive to make vessels that receive the light of da’as, so that the world be filled with people, which is the aspect of u’mil’u es ha’aretz [and fill the earth] etc., as explained there. Which is the aspect of sons and students that one must leave after oneself — which is the essential completeness of the soul. For there is no completeness for the soul, even if one is a very great tzaddik and merits to ascend very far above, except when one’s da’as also remains below through sons and students, as explained there. And this one who did not merit to this — it turns out that he wants to depart only upward, which is the aspect of ribui or, heaven forbid, since he has no vessels to receive. For all the vessels are made through silence which is the aspect of the constriction of light, through which sons and students are made as vessels to receive the light of da’as in gradation and measure. And therefore this one who departs without children, heaven forbid, is measure for measure. For since he did not merit to leave any trace in the world — thinking that he would depart only upward, as mentioned — therefore his punishment is that he cannot ascend at all and does not merit to enter before the King’s curtain (pargoda d’malka). For it is impossible to ascend above except when something of oneself remains below, as mentioned. And therefore he must be rectified through his brother who performs yibum [levirate marriage] with his wife — and then the light of his soul is diminished and further constricted. For itteta immeh [the woman is his mother] — it turns out that he descends and is greatly constricted in a very great contraction. And this is his essential rectification and ascent. For the essential rectification is through the constriction of the light, as mentioned. It turns out that his brother the yavam rectifies the soul of the deceased and establishes his name upon his inheritance and continues his remnant below, as mentioned. And therefore if [the yavam] does not wish to perform yibum and cannot draw down the illumination of son and student — which is the aspect of the rectification accomplished through yibum, as mentioned — then v’chaltzah na’alo me’al raglo [and she removes his shoe from his foot] etc. And our Sages of blessed memory said: he is like a mourner and like an excommunicated one. For since he has no da’as to rectify the soul of the deceased by returning and drawing down the illumination of son and student in the world — therefore he has no shoes. For the essential shoes are made through the silence that constricts and rectifies the speech and the da’as etc., as mentioned. And one from whom da’as has departed, like a mourner and an excommunicated one, heaven forbid, is obligated in the removal of shoes, as mentioned. And through the act of his wife removing the shoe of the yavam, the soul of the deceased is clothed in that shoe. For the soul of the deceased was bound to the foot of his brother, as stated in the holy Zohar. For the essential rectification of the deceased is through the constriction of light that must now be constricted to the utmost constriction, which is the aspect of the shoe — which is the ultimate constriction, for it is a thick garment covering the feet — and its root is drawn from the secret of the uppermost silence, as mentioned. And therefore his rectification is through the shoe of chalitzah, as mentioned. And therefore the yavam inherits the estate of his [brother’s] father, and the essential rectification of yibum is to establish the name of the deceased upon his inheritance — upon his inheritance precisely. For the inheritance is the wealth and parnasah [livelihood] of the person. And one who merits to be a man of valour through the totality of son and student merits the illumination of will (he’aras haratzon) through parnasah precisely — in the aspect of v’atah nosein lahem es achlam b’iso [and You give them their food in its time], as explained in the aforementioned discourse. And therefore the yavam must rectify the inheritance where the illumination of will resides — which is the aspect of silence, which is the essential illumination of son and student — which is the essential rectification of yibum, as mentioned. And this is the aspect of vayehi bimei shfot hashoftim vayehi ra’av ba’aretz vayelech ish miveis lechem Yehudah [and it was in the days when the judges judged, and there was a famine in the land, and a man went from Beis Lechem Yehudah] etc. And then Machlon and Kilyon blemished and died without children. For the blemish was at the time when there was famine in the land precisely — for then they did not merit the illumination of will that is drawn at the time of eating, as mentioned. And therefore the illumination of son and student was then blemished — which is the aspect of the blemish of Machlon and Kilyon who died without children, as mentioned. And therefore their rectification was at the time of ki sham’ah ki fokad Hashem es ammo laseis lahem lechem [for she heard that Hashem had remembered His people to give them bread] — where the illumination of will resides, which is the aspect of the illumination of son and student, as mentioned. And then they were rectified through the secret of yibum by Boaz and Rus, who established their name upon their inheritance, as it is written there: v’gam es Rus etc. kanisi li l’ishah l’hakim sheim hames al nachalaso v’lo yikarets sheim hames etc. [and also Rus I have acquired for myself as a wife to establish the name of the deceased upon his inheritance, that the name of the deceased not be cut off etc.]. And the entire episode occurred at the time of the grain harvest and at the threshing floor. For the essential rectification of yibum — which is the aspect of the illumination of son and student, which is the aspect of the illumination of will — is merited at the time of eating precisely. The aspect of v’atah nosein lahem es achlam b’iso, as mentioned. And this is what is written there: al titvad’i la’ish ad kaloso le’echol v’lishtot etc. [do not make yourself known to the man until he has finished eating and drinking etc.]. And it is written: vayochal vayeisht v’yitav libo etc. [and he ate and drank and his heart was glad etc.]. And Rus was occupied there each time to glean the grain, and Boaz gave her each time from the grain and instructed his lads to give her food and drink and to take home whatever she wished, as it is written: v’gam shol tasholu lah min hatzevosim etc. [and also you shall certainly pull out for her from the bundles etc.]. And as the entire matter is discussed there, for they needed to draw down the illumination of son and student, as mentioned — which is the illumination of will which is revealed at the time of eating precisely. And this is the aspect of vayitzbat lah kali vatochal vatisba vatossar [and he handed her parched grain and she ate and was satisfied and left over] — that is, as mentioned. And this is what our Sages of blessed memory expounded: vatochal — in this world; vatisba — in the days of Mashiach; vatossar — in the resurrection of the dead. For her eating was in such great holiness that she merited the illumination of will at the time of her eating — which is the aspect of the resurrection of the dead that will be in the future to come, when the essential revelation of will shall be. The aspect of ka’eis ye’amer l’Yaakov u’l’Yisrael mah pa’al Eil [at this time it shall be said to Yaakov and to Yisrael what G-d has wrought]. And she merited this illumination at the time of eating, for then one merits this, as mentioned. And this is what is written there: vatere chamosah eis asher likeita vatotze vatitein lah eis asher hoseirah misov’ah [and her mother-in-law saw what she had gleaned, and she took out and gave her what she had left over from her fill]. Eis asher hoseirah precisely — which is the aspect of vatossar — for the world-to-come mentioned above. For the essential matter is the aspect of vatossar for the world-to-come, which is the aspect of the illumination of will that is revealed at the time of eating — through which comes the essential rectification, for it is the aspect of the illumination of son and student, as mentioned. And therefore the very name of the place where this rectification was accomplished was called Beis Lechem [House of Bread] — on account of the aforementioned holy eating. And this is: vayehi bimei shfot hashoftim. And our Sages of blessed memory expounded: they were judging their judges etc. — that is, the blemish of the aforementioned judgment. For judgment (mishpat) is the aspect of the illumination of son and student, the aspect of hevvu mesunim badin, the aspect of ki Elokim shofeit etc., as mentioned. And then that judgment was blemished, as mentioned. Therefore vayehi ra’av ba’aretz [there was famine in the land] — they did not merit then to satiety through which the illumination of will is revealed etc., as mentioned — which is drawn from the illumination of son and student from which the kingship receives parnasah, as mentioned. And therefore the blemish of Machlon and Kilyon who did not merit to leave a remnant in the land — which is the aspect of the illumination of son and student, as mentioned — and they were rectified through Boaz and Rus through the secret of yibum, as mentioned. And therefore the name of the son born to them was called Oved — for he is the aspect of oved admaso yisba lachem [one who works his land shall be satisfied with bread], as brought. For this is the essential rectification: that a son was born to them through whom the illumination of son and student is drawn — which is the aspect of the illumination of will revealed at the time of eating. Which is the aspect of oved admaso yisba lachem, as mentioned. And this is the aspect of v’zos lifanim b’Yisrael al hage’ulah v’al hatemura shalaf ish na’alo v’nasan l’rei’ehu etc. [and this was formerly done in Yisrael regarding redemption and exchange: a man drew off his shoe and gave it to his fellow etc.]. For when one had to sell his wealth and inheritance to another — where the illumination of will is concealed and clothed within the holy wealth and parnasah, as mentioned — therefore the rectification of the sale was through shoes, which are drawn from the aspect of silence which is the aspect of the illumination of will, as mentioned. And so Boaz did with the redeemer: vayishlof na’alo [and he drew off his shoe]. For through this the illumination of will was drawn — which is the aspect of silence from which the shoes are drawn — which is the aspect of chalitzah, as mentioned. And through the aforementioned rectifications that Boaz and Rus merited to accomplish — which are the aspect of drawing down the illumination of son and student, the aforementioned illumination of will — through this Mashiach was born from them, who is Dovid HaMelech, peace be upon him, from whom Mashiach shall emerge who will come speedily in our days. For Mashiach will build the Temple which will endure forever, which is the aspect of the illumination of son and student that is comprised in the Temple — for he was anointed with the anointing oil (shemen hamishchah), and for this he is called Mashiach, which is the aspect of shemen mishchas kodesh [the holy anointing oil] — which is the aspect of the aforementioned makifin, which are the aspect of silence, the aspect of the aforementioned illumination of will. For Mashiach is the aspect of silence, for the End (keitz) is sealed and concealed, as it is written: setom hadevarim vachasom [seal up the words and set a seal] etc., and libbeh l’fumeh lo galei [his heart does not reveal to his mouth] — which is the aspect of the uppermost silence, that even far above it is in the aspect of silence, for libbeh l’fumeh lo galei. And therefore the entire drawing down of the soul of Mashiach was in concealment and in secret and through stratagem: the episode of Lot and his daughters — where even Lot himself did not know in her lying down and her rising up — and the episode of Yehudah and Tamar, and the episode of Boaz and Rus. For everything was in secret and great concealment in order to draw down his soul in secret etc., as brought. For Mashiach is the aspect of secret, the aspect of silence. For Mashiach is above time, the aspect of arichas yamim v’shanim, the aspect of chayim sha’al mimcha nasata lo orech yamim olam va’ed [life he asked of You, You gave him length of days forever and ever] — which is the aspect of the uppermost makifin which are the aspect of silence. And therefore it is forbidden to harbour thoughts, heaven forbid, about the great length of the exile, for it is impossible to attain this — for it is the aspect of the uppermost makifin which are impossible to attain, for they are in the aspect of silence. And therefore the End is sealed and concealed, and the believer shall not be shamed, for in His time he will come, he will not delay — speedily in our days, Amen. And therefore we recite the blessing over shoes: ha’oseh li kol tzorki [Who has provided me with all my needs]. For all of a person’s needs, which is the totality of parnasah, is drawn from the totality of son and student etc., as explained there — for from there the shoes come, as mentioned. And this is what our Sages of blessed memory said: in the merit of Avraham Avinu saying im michut v’ad serochs na’al [from a thread to a shoe-strap] — his children merited the thread of sky-blue (chut shel techeles) and the strap of tefillin. For tzitzis and tefillin are the totality of the entire Torah, which is the totality of son and student. For tzitzis is the aspect of garments (levushin), the aspect of makifin that are brought into the student who is the aspect of kingship, the aspect of melo chol ha’aretz kevodo — for the holiness of tzitzis is revealed and all see them, which is the aspect of the student whose attainment is the aspect of melo chol ha’aretz kevodo, the aspect of va’ereh es Hashem [and I saw Hashem]. But tefillin — the essential holiness of which is the parashiyos [Torah portions inside] — is hidden and sewn within the compartments. Which is the aspect of the attainment of the son, the aspect of meh chamis etc., the aspect of ayeh mekom kevodo [where is the place of His glory] — for their holiness is very much concealed, for tefillin are exceedingly lofty mochin, the aspect of son, the aspect of ayeh etc., as mentioned — which is the aspect of silence. And therefore from there are drawn shoes that close the light so that it not go outside — which is drawn from the uppermost silence, as mentioned — which is the aspect of tefillin. And therefore in the merit of the shoe-strap his children merited tefillin. And this is what our Sages of blessed memory said: just as with tefillin so with shoes. For shoes are drawn from the aspect of tefillin which are the uppermost makifin, the aspect of silence, as mentioned. And this is what Avraham said: harimosei yadi el Hashem etc. im michut v’ad serochs na’al etc. v’lo tomar ani he’esharti es Avram [I have lifted my hand to Hashem etc., from a thread to a shoe-strap etc., and you shall not say, I have made Avram rich] — for I do not want your wealth, for I already have the Holy One blessed-be-He’s promise to make me wealthy, as Rashi explains there. That is: for I merit wealth and holy parnasah that is drawn from the totality of son and student, which are the aspect of thread and shoe-strap — which are tzitzis and tefillin — from which the kingship receives parnasah from the hands that are in the sea of wisdom where the exceedingly great illumination of will toward Hashem blessed-be-He resides. And this is: harimosei yadi — yadi [my hands] precisely — that is, the hands that are in the sea of wisdom, from which come all parnasah and wealth, where the illumination of will and the yearning for Hashem blessed-be-He resides. And this is: harimosei yadi el Hashem Eil Elyon koneh shamayim va’aretz [I have lifted my hand to Hashem, G-d Most High, Maker of heaven and earth] — for I lift my hand to Hashem blessed-be-He, that is, I only yearn and long for Hashem blessed-be-He. For the raising of the hands upward is the aspect of intense yearning (hishtokekus nirmaz) for Hashem blessed-be-He, the aspect of shitachti eilecha kapay [I spread out my hands to You], the aspect of nisa levaveinu el kapayim el Eil bashamayim [let us lift up our hearts with our hands to G-d in heaven]. That is: I merit holy parnasah where the illumination of will resides, drawn from the hands in the sea of wisdom — which is the da’as of son and student, which is the aspect of tzitzis and tefillin. And therefore I do not want your wealth. For the Holy One blessed-be-He has promised me the aforementioned holy wealth, as mentioned. [This passage belongs to the preceding section.] Regarding the matter that the essential rectification accomplished by Boaz and Rus was at the time of eating precisely — for then the illumination of will is revealed — as mentioned. And this is the aspect of what Boaz said to Rus: l’eis ha’ochel goshi halom [at mealtime draw near here]. L’eis ha’ochel precisely — for then the illumination of will is revealed, as mentioned. And also our Rebbe, may his memory be for a blessing, cited this verse l’eis ha’ochel etc. in connection with the aforementioned discourse, that then at the time of eating fear comes upon the person — because then the illumination of will is revealed, which illumines in the sea of wisdom from which the parnasah is received. And therefore precisely at the time of eating does fear come upon the person, in the aspect of l’eis ha’ochel goshi halom etc. And see in the discourse: retzu’ah hayesah yotzeis meichelko shel Binyamin etc. [a strap would emerge from the portion of Binyamin etc.], in Likutay Moharan, Part Two. For it belongs to the discourse Vayehi Mikeitz ki merachamam yenahaigem, as mentioned. Vatossar la’olam haba [and she left over for the world-to-come] — this is the aspect of the illumination of will that will be revealed in the future, which illumines at the time of eating etc., as mentioned. And this is the aspect of what one must leave over from one’s eating for Birkas HaMazon to take hold upon it — for Birkas HaMazon which one recites after eating is the aspect of the illumination of will that illumines at the time of eating precisely, as explained elsewhere. And this is the aspect of pose’ach es yadecha u’masbia l’chol chai ratzon [You open Your hand and satisfy all living things with will] — which one says in Birkas HaMazon — for this is the aspect of the illumination of will. And this is the aspect of u’vetuvo hagadol tamid lo chasar lanu etc. hazan es ha’olam kulo b’tuvo b’chein b’chesed u’verachamim etc. [and through His great goodness we have never lacked etc., He nourishes the entire world through His goodness with grace, with loving-kindness and with mercy etc.]. For the essential parnasah is through His kindness and His good will alone — which is the aspect of the supreme will (ratzon ha’elyon). And therefore the illumination of will is revealed at the time of eating, for parnasah is drawn solely from His good will, in the aspect of nosein lechem l’chol basar ki l’olam chasdo [He gives bread to all flesh for His loving-kindness endures forever], the aspect of banei chayei u’mezonei la’o bizchusa talya milsa ki im b’mazala talya milsa [children, life, and sustenance do not depend upon merit but upon fortune] — which is the aspect of the supreme mazal, which is the aspect of Atika Kadisha from whom parnasah is drawn, which is the aspect of the supreme will, as is known and as explained in the holy Zohar. And this is the aspect of banei chayei u’mezonei: for all of them are in the aspect of the illumination of the supreme will. Banei [children] — this is the aspect of the illumination of son and student, as mentioned — for even the student is called son, the aspect of v’chol vanayich limudei Hashem [and all your children shall be taught of Hashem], as mentioned. Chayei [life] — this is the aspect of long life, good life, eternal life, which are the aspect of the aforementioned uppermost makifin that are revealed through the illumination of son and student, which are the aspect of life, the aspect of arichas yamim v’shanim etc., as mentioned. Mezonei [sustenance] — this is the aspect of parnasah where the illumination of will is revealed, as mentioned. And therefore all three depend upon mazal — which is the aspect of the supreme mazal which is the aspect of the illumination of will, as mentioned. And this is the aspect of reciting three good things and three kindnesses in Birkas HaMazon — for all this is the aspect of the illumination of will, as mentioned. That He bestows goodness upon us through His mercy and His goodness alone, and grants us good things through His will alone without any obligation whatsoever. For mi hikdimani va’ashaleim [who has preceded Me that I should repay him], as our Sages of blessed memory said — only through His goodness alone He gives us parnasah, children, life, and sustenance, which is the aspect of the illumination of will which is the essential supreme goodness, the aspect of mah rav tuvcha asher tzafanta l’yireicha etc. [how great is Your goodness which You have hidden away for those who fear You etc.] — the abundance of this goodness is the illumination of will as our Rebbe explains there in the aforementioned discourse. And this is the aspect of HaRachaman [the Merciful One] that one says repeatedly in Birkas HaMazon, calling upon Hashem blessed-be-He by the name HaRachaman many many times — as we do not find this in other prayers. For then at the time of Birkas HaMazon is the essential revelation of the mercy (rachamim), which is the illumination of will — which is the essential mercy and loving-kindness. Which is the aspect of ki merachamam yenahaigem [for He who has compassion on them will guide them] — from which one merits the illumination of will through the true leader who must be a great merciful one, as mentioned in the aforementioned discourse — see there at its beginning. It turns out that Birkas HaMazon is the aspect of the illumination of will, and therefore one must leave over from one’s eating so that the blessing may take hold upon it through Birkas HaMazon. For what one leaves over from one’s eating — this is the aspect of vatossar la’olam haba [and she left over for the world-to-come] which is the illumination of will, as mentioned. And as it is written: v’at u’vanayich tichyi banossar [and you and your sons shall live from what is left over]. And our Sages of blessed memory expounded (Shabbos 113): until the resurrection of the dead, when the illumination of will shall be, as mentioned. And this is: v’at u’vanayich — u’vanayich precisely, the aspect of the aforementioned son and student; tichyi — the aspect of the aforementioned life, the aspect of arichas yamim v’shanim. All this is the aspect of the illumination of will, the aspect of banossar la’olam haba which is the illumination of will, as mentioned. And therefore one leaves over from one’s eating in order to merit the illumination of will through Birkas HaMazon, in the aspect of vatossar la’olam haba. And therefore the essential blessing and abundance drawn through Eliyahu and Elisha — in the episode of the woman of Tzarfas through Eliyahu, and the episode of the wife of one of the sons of the prophets through Elisha — drew the essential blessing through oil. For oil is the aspect of the illumination of will, the aspect of l’hatzhil panim mishemen [to make faces shine from oil] etc. — which is the aspect of the oil of Chanukah, as explained in the aforementioned discourse: that the essential blessing and parnasah comes from there, in the aspect of l’hatzhil panim mishemen v’lechem levav enosh yis’ad [to make faces shine from oil and bread sustains the human heart] — as explained in the aforementioned discourse. And therefore they drew the blessing and abundance of parnasah through oil precisely — which is the aspect of the illumination of will from which parnasah and blessing are drawn — in the aspect of kad hakemach lo sichleh v’tzapachas hashemen lo techsar [the jar of flour shall not run out and the cruse of oil shall not lack] etc., the aspect of v’at u’vanayich tichyi banossar — that is, from what remained of the oil, which is the aspect of the illumination of will, the aspect of vatossar la’olam haba, as mentioned.