יבום וחליצה הלכה ה' א

body {

For it is explained in Rabbeinu's words, of blessed memory, in Likutay Moharan Part One (§173), that through kesav (writing) one is able to discern the nefesh (soul) and the pnimiyus hanefesh (the inwardness of the soul) — which is in the dimension of Shechinsa penimis and Shechinsa chitzonis (the inner Shechina and the outer Shechina), and so forth — in the dimension of Aleph-Nun-Chaf-Yud, the word Anochi (I), which our Sages of blessed memory expounded as: Ana nafshi kesavis yahvis — I Myself wrote and gave My very soul — that the writer gives his soul into the writing, and also gives the inwardness of his soul. For the Chaf — which is in the dimension of kesav (writing) — is in the dimension of Keser (Crown), as brought in the Tikkunim: "Anochi" — da Shechinsa penimiyus; "Ani" — da Shechinsa chitzoniyas, and so forth. See there.

It emerges that through the writing one produces, one reveals the dimension of the soul and the inwardness of the soul. And therefore the primary bond of Israel to their Father in Heaven was initially through the dimension of kesav — that is, through the Torah she'bikhsav (Written Torah), whose beginning was through the Luchos (Tablets) given in writing, which begin with the word Anochi — the dimension of Ana nafshi kesavis yahvis. And as it is written: "Kesov lecha es ha'devarim ha'eileh, ki al pi ha'devarim ha'eileh karati itcha bris v'es Yisrael" — Write for yourself these words, for according to these words I have made a covenant with you and with Israel (Shmos 34:27). For Israel was then bound to the Blessed Name forever and ever — for, as it were, they are bound to the inwardness of His soul, as it were. For this is a general principle: the higher level shines into the lower level only in the dimension of nefesh, as brought elsewhere. Therefore, that which the Blessed Name radiates and bestows upon Israel — from the higher level to the lower level — is in the dimension of nefesh, which is the dimension of the Shechinah among the lower beings; this is the dimension of the lower level of the higher level, as is known. And due to the great love that Israel are truly children of Hashem Elohim, they are therefore bound even to the pnimiyus (inwardness) of His soul, as it were. And this is the dimension of Anochi — with which He began the Ten Commandments — which is an acrostic of Ana nafshi kesavis yahvis, and the Chaf, which alludes to kesav, is in the dimension of written Keser — the dimension of Shechinsa penimiyus, the dimension of the inwardness of the soul. It emerges that Israel is bound to their Father in Heaven in the inwardness of the soul, as it were — and all of this through the dimension of kesav, the dimension of the Luchos, the dimension of the Written Torah, and so forth, as above. And this is the dimension of the bond between husband and wife through the dimension of kesav — that is, through the shtar (document). And even if he does not betroth her with a shtar, he is nonetheless required to give her a kesuvah — and without this it is forbidden to dwell with her. For the essential bond is through kesav, through which the soul and the inwardness of the soul are revealed, as above. For the woman is in the dimension of nefesh, as is known, as explained in the sacred books, and as brought in Rabbeinu's words, of blessed memory, in the teaching "Gezeilah" (LM §69). See there. And she must be bound to her husband with a strong and firm bond in the inwardness of his soul — for the bond between them is in the dimension of nefesh: the husband is in the dimension of the higher level and she is in the dimension of the lower level, and the essential bond is in the dimension of nefesh — that is, in the inwardness of the soul. For the bond must be strong, in the dimension of complete union. And therefore the essential bond is through the dimension of kesav, through which the soul and the inwardness of the soul are revealed — and through this she is bound and joined to him in the dimension of the inwardness of the soul, which is the essential bond, as above. And therefore it is impossible for them to separate in any manner whatsoever except through kesav — that is, through the get kerisus that he gives her in writing, as it is written: "v'chasav lah sefer kerisus" — and he shall write her a document of severance (Devarim 24:1). And our Sages of blessed memory expounded: sefer korsa v'ein davar acher korsa — the document severs her and nothing else severs her (Talmud Bavli, Gittin). For it is impossible for there to be severance and separation between them except through kesav, through which the soul and the inwardness of the soul are revealed. Therefore, specifically through kesav she is separated from him — for through the kesav he reveals his soul and the inwardness of his soul, as above. And this is what he writes to her in the get: tzvis bir'us nafshi — I desired it with the will of my soul. For the essential matter is that she must be separated from him in the dimension of nefesh and the inwardness of the soul — for it was in that dimension that the bond between them existed — and this is impossible in any manner except through kesav, through which the soul and the inwardness of the soul are revealed, as above. And therefore he must also speak to her with his mouth at the time of the divorce — for he must say to her: "Harei zeh gitech" — behold this is your get — and so forth, as is explained in the Shulchan Aruch. For speech (dibur) is the very essence of the soul itself, as explained there in the above-mentioned teaching. And therefore through the kesav and the dibur together, she is separated from him in the dimension of the soul and the inwardness of the soul, as above. And therefore it is absolutely required that the get be written specifically for her name (lishmah). For the essential severance and separation from his soul, and so forth, is through this kesav of the get — for through this writing he reveals his soul and the inwardness of his soul. And through this she is separated from him, as above. Therefore it is certainly required that he write it specifically for her name, so that she should be separated from the inwardness of his soul through this writing that he writes for her specifically. For through the writing itself she is separated from him, and the writing specifically effects the separation between his soul and her soul. Therefore it is absolutely required that it be written for her name specifically — to reveal the inwardness of his soul to her, that he desires with the will of his soul to separate her from him. And this is revealed through the writing that he writes specifically for her name, as above. And this is what is written: "Ko amar Hashem — ei zeh sefer kerisus imchem asher shilachtiha" — Thus says Hashem: where is the document of severance of your mother by which I sent her away? (Yeshayahu 50:1). For since Israel has already been bound to their Father in Heaven in the inwardness of the soul, as it were — therefore they can certainly not be separated in any manner whatsoever. And this is what the Blessed Name demonstrates to them and shows them: that they are certainly not separated from Him in any manner whatsoever — even though they did what they did and distanced themselves from their Father's table — even so they are still bound in the inwardness of the soul. For since He did not give them a sefer kerisus in writing — as it is written: "ei zeh sefer kerisus imchem" — where is the document of severance of your mother — therefore they are certainly still bound in the inwardness of His soul, as it were. For it is impossible to separate except through the dimension of kesav, as above — just as the original bond was through kesav, as above. And therefore, since He did not give them a sefer kerisus in writing, it is certainly impossible for them to be separated in any manner in the world — and they are certainly still bound in the inwardness of His soul. And therefore there is still hope to return to Him, blessed be He, for He will certainly again have compassion on us — for we are still bound to Him, blessed be He, as above. כִּי מְבֹאָר בְּדִבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בַּסֵּפֶר לִקּוּטֵי מוֹהֲרַ"ן הָרִאשׁוֹן (סִימָן קעג) שֶׁעַל-יְדֵי הַכְּתָב יְכוֹלִין לְהַכִּיר הַנֶּפֶשׁ וּפְנִימִיּוּת הַנֶּפֶשׁ שֶׁהִיא בְּחִינַת שְׁכִינְתָּא פְּנִימִית וּשְׁכִינְתָּא חִיצוֹנִית וְכוּ', בִּבְחִינַת א'נ'כ'י שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, אֲנָא נַפְשִׁי כְּתָבִית יְהָבִית, שֶׁהַכּוֹתֵב נוֹתֵן לְנַפְשׁוֹ בְּתוֹךְ הַכְּתָב וְגַם נוֹתֵן פְּנִימִיּוּת נַפְשׁוֹ. כִּי הַכָּ"ף, שֶׁהִיא בְּחִינַת הַכְּתָב, הִיא בְּחִינַת כֶּתֶר, כַּמּוּבָא בַּתִּקּוּנִים, "אָנֹכִי", דָּא שְׁכִינְתָּא פְּנִימִיּוּת. "אֲנִי", דָּא שְׁכִינְתָּא חִיצוֹנִיּוּת וְכוּ', עַיֵּן שָׁם: נִמְצָא, שֶׁעַל-יְדֵי הַכְּתָב שֶׁכּוֹתְבִין מְגַלִּין בְּחִינַת הַנֶּפֶשׁ וּפְנִימִיּוּת הַנֶּפֶשׁ, וְעַל-כֵּן עִקַּר הִתְקַשְּׁרוּת יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם בִּתְחִלָּה הָיָה עַל-יְדֵי בְּחִינַת כְּתָב, דְּהַיְנוּ עַל-יְדֵי תּוֹרָה שֶׁבִּכְתָב שֶׁהַהַתְחָלָה הָיָה עַל-יְדֵי הַלּוּחוֹת שֶׁנִּתְּנוּ בִּכְתָב שֶׁמַּתְחִילִין בְּתֵבַת אָנֹכִי, בְּחִינַת אֲנָא נַפְשִׁי כְּתָבִית יְהָבִית, וּכְמוֹ שֶׁכָּתוּב, "כְּתָב לְךָ אֶת הַדְּבָרִים הָאֵלֶּה, כִּי עַל-פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת יִשְׂרָא֎ל". כִּי יִשְׂרָאֵל נִתְקַשְּׁרוּ אָז לַהַשֵּׁם יִתְבָּרַךְ לְעוֹלָם וָעֶד, כִּי, כִּבְיָכוֹל, הֵם מְקֻשָּׁרִים בִּפְנִימִיּוּת הַנֶּפֶשׁ, כִּבְיָכוֹל, כִּי זֶה כְּלָל שֶׁהַמַּדְרֵגָה הָעֶלְיוֹנָה אֵינָהּ מְאִירָה בַּמַּדְרֵגָה הַתַּחְתּוֹנָה כִּי אִם בִּבְחִינַת נֶפֶשׁ, כַּמּוּבָא בְּמָקוֹם אַחֵר, וְעַל-כֵּן מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ מֵאִיר וּמַשְׁפִּיעַ לְיִשְׂרָאֵל מִמַּדְרֵגָה הָעֶלְיוֹנָה לַמַּדְרֵגָה הַתַּחְתּוֹנָה הִיא בִּבְחִינַת נֶפֶשׁ, שֶׁהִיא בְּחִינַת שְׁכִינָה בַּתַּחְתּוֹנִים, שֶׁהִיא בְּחִינַת מַדְרֵגָה הַתַּחְתּוֹנָה שֶׁל בְּחִינַת מַדְרֵגָה הָעֶלְיוֹנָה כַּיָּדוּעַ, וּמֵחֲמַת חִבָּתָן שֶׁל יִשְׂרָאֵל שֶׁהֵם בָּנִים מַמָּשׁ לַה' אֱלֹקִים, עַל-כֵּן הֵם מְקֻשָּׁרִים גַּם בִּפְנִימִיּוּת נַפְשׁוֹ, כִּבְיָכוֹל, וְזֶה בְּחִינַת אָנֹכִי שֶׁהִתְחִיל בָּזֶה הָעֲשֶׂרֶת הַדִּבְּרוֹת שֶׁהוּא רָאשֵׁי תֵּבוֹת אֲנָא נַפְשִׁי כְּתָבִית יְהָבִית, וְהַכָּ"ף שֶׁהִיא מְרַמֶּזֶת עַל הַכְּתָב, הִיא בְּחִינַת כְּתָב כֶּתֶר, בְּחִינַת שְׁכִינְתָּא פְּנִימִיּוּת, בְּחִינַת פְּנִימִיּוּת הַנֶּפֶשׁ. נִמְצָא, שֶׁיִּשְׂרָאֵל מְקֻשָּׁרִין לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם בִּפְנִימִיּוּת הַנֶּפֶשׁ, כִּבְיָכוֹל, וְכָל זֶה עַל-יְדֵי בְּחִינַת כְּתָב, בְּחִינַת הַלּוּחוֹת, בְּחִינַת תּוֹרָה שֶׁבִּכְתָב וְכוּ' וְכַנַּ"ל: וְזֶה בְּחִינַת הִתְקַשְּׁרוּת שֶׁבֵּין אִישׁ וְאִשָּׁה עַל-יְדֵי בְּחִינַת הַכְּתָב, דְּהַיְנוּ עַל-יְדֵי הַשְּׁטָר, וְגַם אִם אֵינוֹ מְקַדְּשָׁהּ בִּשְׁטָר, בְּהֶכְרֵחַ צָרִיךְ לִתֵּן לָהּ כְּתֻבָּה וּבְלֹא זֶה אָסוּר לָדוּר עִמָּהּ, כִּי עִקַּר הַהִתְקַשְּׁרוּת עַל-יְדֵי הַכְּתָב שֶׁעַל-יְדֵי-זֶה נִתְגַּלֶּה הַנֶּפֶשׁ וּפְנִימִיּוּת הַנֶּפֶשׁ כַּנַּ"ל, כִּי הָאִשָּׁה הִיא בִּבְחִינַת נֶפֶשׁ כַּיָּדוּעַ כַּמְבֹאָר בַּסְּפָרִים וְכַמּוּבָא בְּדִבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בַּמַּאֲמָר "גְּזֵלָה" (סִימָן סט), עַיֵּן שָׁם. וּצְרִיכָה לְהִתְקַשֵּׁר עִם בַּעְלָהּ בְּקֶשֶׁר אַמִּיץ וְחָזָק בִּפְנִימִיּוּת נַפְשׁוֹ, כִּי הַהִתְקַשְּׁרוּת שֶׁבֵּינֵיהֶם הִיא בִּבְחִינַת נֶפֶשׁ, כִּי הַבַּעַל הוּא בְּחִינַת מַדְרֵגָה הָעֶלְיוֹנָה וְהִיא בְּחִינַת מַדְרֵגָה הַתַּחְתּוֹנָה, וְעִקַּר הַהִתְקַשְּׁרוּת הוּא בִּבְחִינַת נֶפֶשׁ, הַיְנוּ בִּפְנִימִיּוּת הַנֶּפֶשׁ, כִּי צָרִיךְ שֶׁיִּהְיֶה הַהִתְקַשְּׁרוּת חָזָק בִּבְחִינַת הִתְאַחֲדוּת גָּמוּר, וְעַל-כֵּן עִקַּר הַקֶּשֶׁר עַל-יְדֵי בְּחִינַת הַכְּתָב שֶׁעַל יָדוֹ נִתְגַּלֶּה הַנֶּפֶשׁ וּפְנִימִיּוּת הַנֶּפֶשׁ, וְעַל-יְדֵי-זֶה מִתְקַשֶּׁרֶת וּמִתְחַבֶּרֶת עִמּוֹ בִּבְחִינַת פְּנִימִיּוּת הַנֶּפֶשׁ, שֶׁזֶּהוּ עִקַּר הַקֶּשֶׁר וְכַנַּ"ל. וְעַל-כֵּן אִי אֶפְשָׁר לָהֶם לְהִפָּרֵד בְּשׁוּם אֹפֶן בָּעוֹלָם כִּי אִם עַל-יְדֵי הַכְּתָב, דְּהַיְנוּ עַל-יְדֵי הַגֵּט כְּרִיתוּת שֶׁנּוֹתֵן לָהּ בִּכְתָב, כְּמוֹ שֶׁכָּתוּב, "וְכָתַב לָהּ סֵפֶר כְּרִיתֻת". וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, סֵפֶר כּוֹרְתָהּ וְאֵין דָּבָר אַחֵר כּוֹרְתָהּ, כִּי אִי אֶפְשָׁר שֶׁיִּהְיֶה כְּרִיתוּת וּפֵרוּד בֵּינֵיהֶם כִּי אִם עַל-יְדֵי הַכְּתָב שֶׁעַל יָדוֹ נִתְגַּלֶּה הַנֶּפֶש וּפְנִימִיּוּת הַנֶּפֶשׁ. וְעַל-כֵּן עַל-יְדֵי הַכְּתָב דַּיְקָא הִיא נִפְרֶדֶת מִמֶּנּוּ, כִּי עַל-יְדֵי הַכְּתָב הוּא מְגַלֶּה נַפְשׁוֹ וּפְנִימִיּוּת נַפְשׁוֹ כַּנַּ"ל. וְזֶה שֶׁכּוֹתֵב לָהּ בְּהַגֵּט, צְבִית בִּרְעוּת נַפְשִׁי. כִּי הָעִקָּר שֶׁהִיא צְרִיכָה לְהִפָּרֵד מִמֶּנּוּ מִבְּחִינַת הַנֶּפֶשׁ וּפְנִימִיּוּת הַנֶּפֶשׁ, שֶׁשָּׁם בִּבְחִינָה זוֹ הָיָה הַהִתְקַשְּׁרוּת שֶׁבֵּינֵיהֶם, וְזֶה אִי אֶפְשָׁר בְּשׁוּם אֹפֶן כִּי אִם עַל-יְדֵי הַכְּתָב, שֶׁעַל-יְדֵי-זֶה נִתְגַּלֶּה הַנֶּפֶשׁ וּפְנִימִיּוּת הַנֶּפֶשׁ כַּנַּ"ל: וְעַל-כֵּן צָרִיךְ לְדַבֵּר לָהּ גַּם כֵּן בְּפִיו בְּשָׁעָה שֶׁמְּגָרְשָׁהּ, כִּי צָרִיךְ לוֹמַר לָהּ, הֲרֵי זֶה גִּטֵּךְ וְכוּ', כַּמְבֹאָר בַּשֻּׁלְחָן עָרוּךְ, כִּי הַדִּבּוּר הוּא מַהוּת הַנֶּפֶשׁ בְּעַצְמָהּ, כַּמְבֹאָר שָׁם בַּמַּאֲמָר הַנַּ"ל, וְעַל-כֵּן עַל-יְדֵי הַכְּתָב וְהַדִּבּוּר נִפְרֶדֶת מִמֶּנּוּ מִבְּחִינַת הַנֶּפֶשׁ וּמִפְּנִימִיּוּת הַנֶּפֶשׁ וְכַנַּ"ל. וְעַל-כֵּן בְּהֶכְרֵחַ לִכְתֹּב הַגֵּט לִשְׁמָהּ דַּיְקָא, כִּי עִקַּר הַכְּרִיתוּת וְהַפֵּרוּד מִנַּפְשׁוֹ וְכוּ' הוּא עַל-יְדֵי-זֶה הַכְּתָב שֶׁבַּגֵּט שֶׁעַל-יְדֵי-זֶה הַכְּתָב מְגַלֶּה נַפְשׁוֹ וּפְנִימִיּוּת נַפְשׁוֹ, וְעַל-יְדֵי-זֶה נִפְרֶדֶת מִמֶּנּוּ כַּנַּ"ל, וְעַל-כֵּן בְּוַדַּאי צָרִיךְ שֶׁיִּכְתֹּב זֶה הַכְּתָב לִשְׁמָהּ דַּיְקָא כְּדֵי שֶׁהִיא תִּהְיֶה נִפְרֶדֶת מִפְּנִימִיּוּת נַפְשׁוֹ עַל-יְדֵי-זֶה הַכְּתָב שֶׁכּוֹתֵב לָהּ. כִּי עַל-יְדֵי הַכְּתָב בְּעַצְמוֹ נִפְרֶדֶת מִמֶּנּוּ וְהַכְּתָב דַּיְקָא עוֹשֶׂה הַפֵּרוּד בֵּין נַפְשׁוֹ לְנַפְשָׁהּ, וְעַל-כֵּן בְּהֶכְרֵחַ שֶׁיִּהְיֶה נִכְתָּב לִשְׁמָהּ לְגַלּוֹת פְּנִימִיּוּת הַנֶּפֶשׁ אֵלֶיהָ שֶׁרוֹצֶה בִּרְצוֹן נַפְשׁוֹ לְהַפְרִידָהּ מִמֶּנּוּ, וְזֶה נִתְגַּלֶּה עַל-יְדֵי הַכְּתָב שֶׁכּוֹתֵב לִשְׁמָהּ דַּיְקָא כַּנַּ"ל: וְזֶה שֶׁכָּתוּב (יְשַׁעְיָה נ), "כֹּה אָמַר ה' אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם אֲשֶׁר שִׁלַּחְתִּיהָ" וְכוּ'. כִּי מֵאַחַר שֶׁיִּשְׂרָאֵל הֵם כְּבָר נִתְקַשְּׁרוּ לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם בִּפְנִימִיּוּת הַנֶּפֶשׁ, כִּבְיָכוֹל, עַל-כֵּן בְּוַדַּאי לֹא יִהְיוּ נִפְרָדִין בְּשׁוּם אֹפֶן, וְזֶה שֶׁמּוֹכִיחַ לָהֶם הַשֵּׁם יִתְבָּרַךְ וּמַרְאֶה לָהֶם שֶׁבְּוַדַּאי אֵינָם נִפְרָדִין מִמֶּנּוּ בְּשׁוּם אֹפֶן, אַף-עַל-פִּי שֶׁעָשׂוּ מַה שֶּׁעָשׂוּ וְנִתְרַחֲקוּ מֵעַל שֻׁלְחַן אֲבִיהֶם, אַף-עַל-פִּי-כֵן עֲדַיִן הֵם מְקֻשָּׁרִים בִּפְנִימִיּוּת הַנֶּפֶשׁ, כִּי מֵאַחַר שֶׁלֹּא נָתַן לָהֶם סֵפֶר כְּרִיתוּת בִּכְתָב, כְּמוֹ שֶׁכָּתוּב, "אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם". עַל-כֵּן בְּוַדַּאי עֲדַיִן הֵם מְקֻשָּׁרִין בִּפְנִימִיּוּת נַפְשׁוֹ, כִּבְיָכוֹל, כִּי אִי אֶפְשָׁר לְהִפָּרֵד כִּי אִם עַל-יְדֵי בְּחִינַת כְּתָב כַּנַּ"ל כְּמוֹ שֶׁהַהִתְקַשְּׁרוּת הָיָה עַל-יְדֵי כְּתָב כַּנַּ"ל. וְעַל-כֵּן מֵאַחַר שֶׁלֹּא נָתַן לָהֶם סֵפֶר כְּרִיתוּת בִּכְתָב, בְּוַדַּאי אִי אֶפְשָׁר לָהֶם שֶׁיִּהְיוּ נִפְרָדִין בְּשׁוּם אֹפֶן בָּעוֹלָם, וּבְוַדַּאי עֲדַיִן הֵם מְקֻשָּׁרִים בִּפְנִימִיּוּת נַפְשׁוֹ, וְעַל-כֵּן עֲדַיִן יֵשׁ תִּקְוָה לָשׁוּב אֵלָיו יִתְבָּרַךְ, כִּי בְּוַדַּאי יָשׁוּב יְרַחֲמֵנוּ, כִּי עֲדַיִן אָנוּ מְקֻשָּׁרִים בּוֹ יִתְבָּרַךְ כַּנַּ"ל: Root source: LM §173 — through kesav one discerns the nefesh and pnimiyus hanefesh; Anochi = Ana nafshi kesavis yahvis; the Chaf = Keser = Shechinsa penimiyus. Also LM §69 ("Gezeilah") — the woman as nefesh; speech as the very essence of the soul. Core principle — kesav reveals soul: Through writing, one reveals the nefesh and pnimiyus hanefesh — the inner and outer Shechinah. The acrostic Anochi = Ana nafshi kesavis yahvis — the writer places his very soul into the writing, and also gives the inwardness of his soul. The Chaf of Anochi (= kesav) = Keser = Shechinsa penimiyus. Israel's original bond through kesav: The primary bond of Israel to their Father in Heaven was through the Luchos — written, beginning with Anochi (Ana nafshi kesavis yahvis). "Kesov lecha es ha'devarim ha'eileh" (Shmos 34:27) — the covenant is through writing. General principle: the higher level shines into the lower only in the dimension of nefesh = Shechinah among the lower beings. But due to Israel being truly children of Hashem Elohim, they are bound even to the pnimiyus of His soul, as it were — through the Anochi of the Ten Commandments, through the Written Torah, through the Luchos. Application to husband and wife: The bond between them is through kesav (shtar / kesuvah). The woman = nefesh (LM §69). The husband = higher level; wife = lower level. The bond is in the pnimiyus hanefesh, requiring complete union (histachdus gamur). Since the bond is through kesav, separation is likewise impossible except through kesav. "V'chasav lah sefer kerisus" — sefer korsa v'ein davar acher korsa (the document severs, nothing else severs). Three halachic details explained: (1) Tzvis bir'us nafshi — written in the get: she must be separated from the dimension of nefesh and pnimiyus hanefesh, where the bond existed — only possible through kesav. (2) He must also say aloud "Harei zeh gitech" (Shulchan Aruch) — because speech (dibur) is the very essence of the soul itself (LM §173) — together, kesav and dibur separate her from the soul and inwardness of the soul. (3) The get must be written specifically for her name (lishmah) — since it is this specific writing that reveals his soul and pnimiyus to her, expressing that he desires with the will of his soul to separate her from him; the writing itself effects the separation between his soul and hers. The eternal bond of Israel with Hashem: "Ko amar Hashem — ei zeh sefer kerisus imchem asher shilachtiha" (Yeshayahu 50:1) — where is the document of severance? Since Israel was originally bound to their Father in Heaven through kesav — in the pnimiyus hanefesh, as it were — and since He has not given them a written sefer kerisus, it is therefore impossible for them to ever be truly separated from Him, no matter what they have done, no matter how far they have distanced themselves from their Father's table. "Ei zeh sefer kerisus" — He never wrote one. Therefore they remain bound to the inwardness of His soul forever. Therefore there is still hope to return — He will certainly again have compassion — for we are still bound to Him.