יבום וחליצה הלכה ה' א

And this is the aspect of the sanctification of the new month (Kiddush HaChodesh), for which great and awesome sages would sit and engage — they who were expert in the secret of the intercalation. For this requires great wisdom and great expertise, in the aspect of the daas of Moshe as mentioned above. For Kiddush HaChodesh is the aspect of the revelation of the concealment at the time of the ultimate blemish, as mentioned above. For the moon is the aspect of Malchus, and the blemish of the moon is the aspect of concealment, from which the Sitra Achra draws its sustenance, as is known. And it wanes continually until the molad (conjunction), when it is in the ultimate concealment and diminishment. Yet in truth, at that very time, it is in the utmost closeness to the sun. For at the time of the molad, it is adjacent to the sun in the utmost closeness. And the sun is the aspect of daas that is drawn from the Life of all life, in the aspect of "a sun and a shield is Hashem, G-d" (Tehillim 84:12). And this is itself its blemish and diminishment to the ultimate degree of darkness — because it is so close to the sun that the excess light of the sun eclipses it and it cannot shine, as is known. 9

Based on what Rabbeinu, of blessed memory, wrote in the Torah teaching "Anochi Hashem Elokecha" (Likutay Moharan §4), concerning the words of Rabbah bar bar Chanah — that they filled three hundred barrels of oil from a single fish-eye — there is, at times within prayer, a dimension of total bitul (self-nullification) to the Ein Sof (the Infinite), where everything is one, everything is good, "Hashem — He is the Elohim."

Yet afterward, when one returns to yeshus (existence, the sense of "I"), this cannot remain as it was, for if it did, all manifest existence would dissolve — and the Blessed Name desires that the tzaddik live in this world in his physical body, as we say: "You desire praise from clods of earth, from those fashioned from clay…" Therefore one must be in the dimension of veha'chayos ratzo vashov — the living creatures rush forward and return (Yechezkel 1:14) — and when one returns to yeshus, the reshimah (the residual imprint) of the bitul must still illumine one's da'as (mind and heart), so that one knows, with inner knowing: "Hashem — He is the Elohim" — in the dimension of "Atah Har'aysa Lada'as ki Hashem Hu HaElohim" (You were shown to know that Hashem, He is the Elohim) (Devarim 4:35). See there carefully — for at the moment of bitul into the Ein Sof, one did not know anything at all; even one's own self was unknown. See there.

And this illumination — that one draws and radiates from the dimension of bitul to the Ein Sof down into yeshus — this is in the dimension of "al tikri 'mah' ella 'me'ah'" — do not read it as mah (what, i.e., nothingness) but as me'ah (one hundred) — for one draws from mah to me'ah. And this is the dimension of the three hundred barrels of oil from a single eye, as explained there at length. See all of this there very carefully. And this is the dimension of the kesuvah of one hundred and two hundred. For procreation and birth flow from the dimension of al tikri mah ella me'ah — being drawn from ayin (nothingness) into yeshus (existence), from the very beginning of the primordial Thought down to the lowest level, to Malchus (Kingship), where all of existence manifests. There, mah becomes me'ah — yesh (being) from ayin (nothingness). Therefore, for this reason, one gives her the endowment of the kesuvah — one hundred pure refined zekukim of silver. But for a virgin there are two dimensions of birth. For a woman does not conceive from the first union — yet in truth, even that first union is itself a dimension of birth, for it "leaves within her this spirit" (ru'ach), which constitutes the making of the vessel from which all subsequent children are received, in the dimension of Binyamin HaTzaddik. Thus she has two dimensions of birth — and therefore her kesuvah is two hundred, twice one hundred, two dimensions of the hashpa'ah (influence, influx) of birth, both of them in the dimension of al tikri mah ella me'ah, as above. And regarding what our Sages of blessed memory said — that one must give her a kesuvah so that she should not be kalah be'einav (light, easy in his eyes) to divorce her — this is because the holy union of Israel is exceedingly lofty, and must be in the above dimension: in the dimension of "Atah Har'aysa Lada'as ki Hashem Hu HaElohim." For at first one must ascend higher and higher in the dimension of bitul to the Ein Sof, and there both of them — man and woman — unite in the ultimate yichud (union), for there everything is good, everything is one, as above. Yet it is impossible to remain there, for then manifest existence would dissolve and there would be no birth of children — since there, Father and Son are as one (av u'ven kachada) — and the primary intention is for the birth of children, which is the sustaining of the world. Therefore one must be in the dimension of ratzo vashov, and afterward one returns from ayin to yesh, and then birth flows in the dimension of yeshus. And the perfection of holiness consists in the fact that even afterward, when one returns to yeshus and the physical union ceases, nonetheless there should be no complete separation, God forbid — rather, even then the reshimah of the bitul should continue to illumine, which is the ultimate purpose of the union: to know that Hashem, He is the Elohim — that even afterward, in the dimension of yeshus, they should also be entirely one, as above. And this is the perfection of holiness. For this is the distinction between holiness and the sitra achra (the Other Side): at the beginning of their root, even the sitra achra and the depths of the kelipah (husk) have some root, in fine subtlety and great concealment, within holiness — yet holiness, even below, at the very boundary and edge of the holy domain, remains entirely one (kulo chad), as at the beginning, with no separation, God forbid. But the sitra achra, below, separates and is severed from holiness. And this is the dimension of sha'arei b'chibbura v'sayem b'ferudah — it begins in union and ends in separation — for the beginning of its beginning is from the place of union and oneness, since it certainly has a subtle root there, but below, it separates, as above. And this is the dimension of what Rabbeinu, may his light shine, wrote in the teaching "Amar Rabbi Akiva" (Likutay Moharan §51) — that through His hashgachah (Providence) over us, even after yeshus, everything is one, Father and Son together (av u'ven kachada), as before the Creation. And this is the dimension of the holiness of Israel, over whom His blessed Providence is complete. But those who are in the dimension of yildei shaker (children of falsehood), whose hashgachah is from achorei katfa (behind the shoulder, i.e., indirect and concealed) — they are in the dimension of separation, not bound and connected after yeshus as they were before yeshus. Therefore the holiness of the union and birth of Israel must be in the above-mentioned dimension of holiness: that even after the physical withdrawal of yeshus, they should remain bound together as at the beginning, as above. And this is the dimension of the kesuvah that one must give her so that she should not be light in his eyes to divorce her — so that she should always remain bound to him through the dimension of the hashpa'ah, which is the dimension of the hashgachah of the kesuvah: that she nurses and receives from him the dimension of the hashpa'ah of the kesuvah continuously, all the time she is with him — so that through this she remains bound to him and will not be light in his eyes to divorce her, so that there should be no separation between them, God forbid; rather, that even after the union they remain bound in the dimension of oneness, as at the beginning, as above. And therefore it is forbidden to dwell with her without a kesuvah, so that it should not be, God forbid, in the dimension of the sitra achra, which is the dimension of sha'arei b'chibbura v'sayem b'ferudah — that afterward they separate with no bond of connection whatsoever. And this is the dimension of what is said of Amnon: "For the hatred with which he hated her was greater than the love with which he had loved her" (Shmu'el Beis 13) — for there the union was one of licentiousness and the sitra achra, which begins in love and union and ends in hatred and separation, as above. But the holiness of the union must be such that even afterward they remain bound together as at the beginning, as above. And this is the reason it is called kesuvah — for one must give it to her in writing (biksav). For this dimension is the dimension of kesav (writing). As Rabbeinu, of blessed memory, stated in the teaching "Kartalisah" (Likutay Moharan §18), that writing is in the dimension of tachlis (ultimate purpose, completion) — the dimension of the union of black and white. See there. And the tachlis is the dimension of the World to Come, the dimension of kulo tov, kulo echad — entirely good, entirely one. For in the act of writing one sees this dimension explicitly: at the moment of writing, the thought in the mind becomes joined with the end of the action — the letters of the script inscribed by the physical movement of the hands — in the ultimate union, with no separation between them whatsoever. And even afterward, when they separate and the writer becomes distant from the thing written, nonetheless they remain bound together as at the beginning — for the thought of the mind remains within the letters of the writing, since within the letters of the writing one can see and know his mind and his da'as, for he has clarified his mind and his wisdom within the writing. Therefore writing is in the dimension of tachlis — it is the dimension of kulo chad (entirely one), the end of the action and the beginning of the thought; for within the writing they remain bound together forever, as above. And as Rabbeinu, may his light shine, said: within the writing and the book of a person, one sees the face of its author. See there. It emerges that within the writing there remains the face of the writer — that is, his wisdom, which is understood and learned from within the writing — and there they are forever bound together, as above. And this is the dimension of the illumination of the kesuvah that one gives her in writing — for the illumination of the dimension of the kesuvah is in order that they should always remain bound together, as above. And this is the dimension of kesav (writing), as above. A further elucidation of the laws of kesuvos is also set forth in the Laws of Priyah viRivyah, §1, os 2. Blessed is Hashem forever, Amen and Amen. עַל-פִּי מַה שֶּׁכָּתַב רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּהַתּוֹרָה "אָנֹכִי ה' אֱלֹקֶיךָ" (סִימָן ד) עַל דִּבְרֵי רַבָּה בַּר בַּר חָנָה, וּמִלְּאוּ מֵחַד גַּלְגַּלָּא דְּעֵינָא תְּלַת מֵאָה גַּרְבֵי דְּמִשְׁחָא שֶׁיֵּשׁ בְּחִינַת בִּטּוּל לָאֵין סוֹף בְּתוֹךְ הַתְּפִלָּה לִפְעָמִים וְשָׁם כֻּלּוֹ אֶחָד כֻּלּוֹ טוֹב ה' הוּא הָאֱלֹקִים. וְאַחַר כָּךְ כְּשֶׁחוֹזֵר אֶל הַיֵּשׁוּת, כִּי אִי אֶפְשָׁר לִשָּׁאֵר כָּךְ, כִּי יִתְבַּטֵּל הַמְצִיאוּת וְהַשֵּׁם יִתְבָּרַךְ רוֹצֶה שֶׁיִּחְיֶה הַצַּדִּיק בָּעוֹלָם הַזֶּה בְּגוּפוֹ, כְּמוֹ שֶׁאוֹמְרִים, "וְאָבִיתָ תְּהִלָּה מִגּוּשֵׁי עָפָר וּמִקְּרוּצֵי חֹמֶר" וְכוּ'. עַל-כֵּן צָרִיךְ לִהְיוֹת בִּבְחִינַת וְהַחַיּוֹת רָצוֹא וָשׁוֹב, וּכְשֶׁחוֹזֵר אֶל הַיֵּשׁוּת אֲזַי צָרִיךְ שֶׁיָּאִיר לוֹ הָרְשִׁימָה שֶׁל הַבִּטּוּל בְּדַעְתּוֹ, שֶׁיֵּדַע בְּדַעְתּוֹ כִּי ה' הוּא הָאֱלֹקִים בִּבְחִינַת אַתָּה הָרְאֵתָ לָדַעַת כִּי ה' הוּא הָאֱלֹקִים, עַיֵּן שָׁם הֵיטֵב, כִּי מִתְּחִלָּה בִּשְׁעַת הַבִּטּוּל אֶל הָאֵין סוֹף לֹא יָדַע כְּלָל אֲפִלּוּ הוּא עַצְמוֹ לֹא יָדַע וְכוּ', עַיֵּן שָׁם. וְזֹאת הַהֶאָרָה שֶׁמַּמְשִׁיכִין וּמְאִירִין מִבְּחִינַת הַבִּטּוּל אֶל הָאֵין סוֹף, אֶל הַיֵּשׁוּת, הוּא בִּבְחִינַת אֶל תִּקְרֵי "מַה" אֶלָּא "מֵאָה", שֶׁמַּמְשִׁיכִין מִמַּה לְמֵאָה, שֶׁזֶּה בְּחִינַת תְּלַת מֵאָה גַּרְבֵי דְּמִשְׁחָא, עַיֵּן שָׁם כָּל זֶה הֵיטֵב הֵיטֵב: וְזֶה בְּחִינַת כְּתֻבָּה מָנֶה וּמָאתַיִם, כִּי הַהוֹלָדָה הִיא בִּבְחִינַת אַל תִּקְרֵי מַה אֶלָּא מֵאָה שֶׁנִּמְשֶׁכֶת מֵאַיִן לְיֵשׁוּת מִתְּחִלַּת קְדִימַת רֵאשִׁית הַמַּחֲשָׁבָה עַד לְמַטָּה בַּמַּלְכוּת שֶׁשָּׁם כָּל הַיֵּשׁוּת, וְשָׁם נַעֲשֶׂה מִמַּה מֵאָה יֵשׁ מֵאַיִן, וְעַל-כֵּן בִּשְׁבִיל זֶה נוֹתֵן לָהּ הַהַשְׁפָּעָה שֶׁל הַכְּתֻבָּה מֵאָה זְקוּקִים כֶּסֶף צָרוּף, אַךְ בִּבְתוּלָה יֵשׁ שְׁתֵּי בְּחִינוֹת הוֹלָדוֹת, כִּי אֵין אִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה וּבֶאֱמֶת גַּם הַבִּיאָה רִאשׁוֹנָה הִוא בְּחִינַת הוֹלָדָה דְּשָׁבִיק בָּהּ הַאי רוּחָא שֶׁהוּא בְּחִינַת עֲשִׂיַּת הַכְּלִי שֶׁמִּשָּׁם מְקַבְּלִין כָּל הַהוֹלָדוֹת אַחַר כָּךְ בִּבְחִינַת בִּנְיָמִין הַצַּדִּיק. נִמְצָא, שֶׁיֵּשׁ בָּהּ שְׁתֵּי בְּחִינַת הוֹלָדוֹת, עַל-כֵּן כְּתֻבָּתָהּ מָאתַיִם שְׁתֵּי פְּעָמִים מֵאָה, שְׁתֵּי בְּחִינוֹת הַשְׁפָּעוֹת שֶׁל הוֹלָדָה, שֶׁהֵם בִּבְחִינַת אַל תִּקְרֵי מַה אֶלָּא מֵאָה כַּנַּ"ל: וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁצָּרִיךְ לִתֵּן לָהּ כְּתֻבָּה כְּדֵי שֶׁלֹּא תְּהֵא קַלָּה בְּעֵינָיו לְהוֹצִיאָהּ, כִּי זִוּוּג דִּקְדֻשָּׁה שֶׁל יִשְׂרָאֵל הוּא גָּבֹהַּ מְאֹד מְאֹד וְצָרִיךְ שֶׁיִּהְיֶה בַּבְּחִינָה הַנַּ"ל, בִּבְחִינַת אַתָּה הָרְאֵתָ לָדַעַת כִּי ה' הוּא הָאֱלֹקִים, כִּי מִתְּחִלָּה צָרִיךְ לַעֲלוֹת לְמַעְלָה לְמַעְלָה בִּבְחִינַת בִּטּוּל אֶל הָאֵין סוֹף, וְשָׁם מִתְחַבְּרִין שְׁנֵיהֶם אִישׁ וְאִשָּׁה בְּתַכְלִית הַיִּחוּד, כִּי שָׁם כֻּלּוֹ טוֹב כֻּלּוֹ אֶחָד כַּנַּ"ל, אַךְ אִי אֶפְשָׁר לִשָּׁאֵר כָּךְ, כִּי אֲזַי יִתְבַּטֵּל בַּמְצִיאוּת וְלֹא יִהְיֶה הַהוֹלָדָה שֶׁל הַבָּנִים, כִּי שָׁם אָב וּבֵן כַּחֲדָא וְעִקַּר הַכַּוָּנָה בִּשְׁבִיל הוֹלָדָה שֶׁהִיא קִיּוּם הָעוֹלָם, עַל-כֵּן צָרִיךְ שֶׁיִּהְיֶה בִּבְחִינַת וְהַחַיּוֹת רָצוֹא וָשׁוֹב שֶׁאַחַר כָּךְ חוֹזֵר מֵאַיִן לְיֵשׁ, וַאֲזַי נִמְשֶׁכֶת הַהוֹלָדָה בִּבְחִינַת הַיֵּשׁוּת. וְעִקַּר שְׁלֵמוּת הַקְּדֻשָּׁה הוּא שֶׁגַּם אַחַר כָּךְ כְּשֶׁחוֹזֵר אֶל הַיֵּשׁוּת וַאֲזַי נִפְסָק הַחִבּוּר, אַף-עַל-פִּי-כֵן לֹא יִהְיֶה פֵּרוּד גָּמוּר, חַס וְשָׁלוֹם, רַק שֶׁגַּם אַחַר כָּךְ יָאִיר מֵהָרְשִׁימוּ שֶׁל הַבִּטּוּל, שֶׁהוּא תַּכְלִית הַיִּחוּד לָדַעַת כִּי ה' הוּא הָאֱלֹקִים, שֶׁגַּם אַחַר כָּךְ בִּבְחִינַת הַיֵּשׁוּת יִהְיֶה גַּם כֵּן כֻּלּוֹ אֶחָד כַּנַּ"ל. וְזֶהוּ שְׁלֵמוּת הַקְּדֻשָּׁה: כִּי זֶהוּ הַחִלּוּק שֶׁבֵּין הַקְּדֻשָּׁה וּבֵין הַסִּטְרָא אָחֳרָא, כִּי בִּתְחִלַּת שָׁרְשָׁם גַּם הַסִּטְרָא אָחֳרָא וְעֹמֶק הַקְּלִפָּה יֵשׁ לָהֶם אֵיזֶה שֹׁרֶשׁ בְּדַקּוּת וּבְהֶעְלֵם גָּדוֹל בְּתוֹךְ הַקְּדֻשָּׁה, רַק שֶׁהַקְּדֻשָּׁה גַּם לְמַטָּה בְּסוֹף גְּבוּל הַקְּדֻשָּׁה הוּא כֻּלּוֹ חַד כְּמוֹ בַּתְּחִלָּה וְאֵין פֵּרוּד, חַס וְשָׁלוֹם, אֲבָל הַסִּטְרָא אָחֳרָא לְמַטָּה מִתְפָּרֶדֶת וְנִכְרֶתֶת מִן הַקְּדֻשָּׁה. וְזֶה בְּחִינַת שָׁארֵי בְּחִבּוּרָא וְסַיֵּם בְּפֵרוּדָא, שֶׁתְּחִלַּת הַתְחָלָתָם מִמְּקוֹם הַחִבּוּר וְהָאַחְדוּת, כִּי בְּוַדַּאי יֵשׁ לָהֶם שֹׁרֶשׁ דַּק שָׁם, אַךְ לְמַטָּה מִתְפָּרְדִין כַּנַּ"ל, וְזֶה בְּחִינַת מַה שֶּׁכָּתַב רַבֵּנוּ נֵרוֹ יָאִיר בַּמַּאֲמָר "אָמַר רַבִּי עֲקִיבָא" (סִימָן נא), שֶׁעַל-יְדֵי הַשְׁגָּחָתוֹ עָלֵינוּ, עַל-יְדֵי-זֶה אַחַר הַיֵּשׁוּת כֻּלּוֹ חַד אָב וּבֵן כַּחֲדָא כְּמוֹ קֹדֶם הַבְּרִיאָה. וְזֶה בְּחִינַת קְדֻשַּׁת יִשְׂרָאֵל שֶׁעֲלֵיהֶם הַשְׁגָּחָתוֹ יִתְבָּרַךְ בִּשְׁלֵמוּת, אֲבָל הֵם, שֶׁהֵם בִּבְחִינַת יִלְדֵי שָׁקֶר וְהַשְׁגָּחָתָם מֵאֲחוֹרֵי כַּתְפָא, עַל-כֵּן הֵם בִּבְחִינַת פֵּרוּד, שֶׁאֵינָם מְחֻבָּרִים וּמְקֻשָּׁרִין אַחַר הַיֵּשׁוּת כְּמוֹ קֹדֶם הַיֵּשׁוּת, וְעַל-כֵּן קְדֻשַּׁת הַזִּוּוּג וְהַהוֹלָדָה שֶׁל יִשְׂרָאֵל צָרִיךְ שֶׁיִּהְיֶה בִּבְחִינַת הַקְּדֻשָּׁה הַנַּ"ל, שֶׁגַּם אַחַר שֶׁנִּתְרַחֵק הַיֵּשׁוּת יִהְיוּ גַּם כֵּן מְחֻבָּרִין כְּמוֹ בַּתְּחִלָּה כַּנַּ"ל. וְזֶה בְּחִינַת הַכְּתֻבָּה שֶׁצָּרִיךְ לִתֵּן לָהּ כְּדֵי שֶׁלֹּא תִּהְיֶה קַלָּה בְּעֵינָיו לְהוֹצִיאָהּ, כְּדֵי שֶׁתִּהְיֶה תָּמִיד מְקֻשֶּׁרֶת בּוֹ עַל-יְדֵי בְּחִינַת הַהַשְׁפָּעָה, שֶׁהִיא בְּחִינַת הַשְׁגָּחָה שֶׁל הַכְּתֻבָּה שֶׁיּוֹנֶקֶת וּמְקַבֶּלֶת מִמֶּנּוּ בְּחִינַת הַהַשְׁפָּעָה שֶׁל הַכְּתֻבָּה תָּמִיד כָּל זְמַן שֶׁהִיא עִמּוֹ, כְּדֵי שֶׁעַל-יְדֵי-זֶה תִּהְיֶה מְקֻשֶּׁרֶת עִמּוֹ וְלֹא תְּהֵא קַלָּה בְּעֵינָיו לְהוֹצִיאָהּ, כְּדֵי שֶׁלֹּא יִהְיֶה, חַס וְשָׁלוֹם, פֵּרוּד בֵּינֵיהֶם, רַק שֶׁגַּם אַחַר הַחִבּוּר יִהְיוּ מְקֻשָּׁרִין בִּבְחִינַת אַחְדוּת כְּמוֹ בַּתְּחִלָּה כַּנַּ"ל. וְעַל-כֵּן אָסוּר לָדוּר עִמָּהּ בְּלֹא כְּתֻבָּה כְּדֵי שֶׁלֹּא יִהְיֶה, חַס וְשָׁלוֹם, בִּבְחִינַת שֶׁל הַסִּטְרָא אָחֳרָא, שֶׁהוּא בְּחִינַת שָׁארֵי בְּחִבּוּרָא וְסַיֵּם בְּפֵרוּדָא כַּנַּ"ל, שֶׁאַחַר כָּךְ נִתְפָּרְדִין וְאֵין לָהֶם שׁוּם הִתְקַשְּׁרוּת. וְזֶה בְּחִינַת מַה שֶּׁנֶּאֱמַר בְּאַמְנוֹן, "כִּי גְּדוֹלָה הַשִּנְאָה אֲשֶׁר שְׂנֵאָהּ מֵאַהֲבָה אֲשֶׁר אֲהֵבָהּ" (שְׁמוּאֵל ב יג). כִּי שָׁם הָיָה זִוּוּג שֶׁל זְנוּת וְסִטְרָא אָחֳרָא, שֶׁתְּחִלָּתוֹ אַהֲבָה וְחִבּוּר וְסוֹפוֹ שִׂנְאָה וּפֵרוּד כַּנַּ"ל, אֲבָל קְדֻשַּׁת הַזִּוּוּג צָרִיךְ שֶׁגַּם אַחַר כָּךְ יִהְיוּ מְקֻשָּׁרִין כְּמוֹ בַּתְּחִלָּה כַּנַּ"ל: וְזֶה בְּחִינַת שֶׁנִּקְרֵאת כְּתֻבָּה, דְּהַיְנוּ שֶׁצָּרִיךְ לִתֵּן לָהּ בִּכְתָב, כִּי בְּחִינַת זוֹ הִיא בְּחִינַת כְּתָב, כִּי אִיתָא בְּדִבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בַּמַּאֲמָר "קַרְטָלִיתָא" (סִימָן יח) שֶׁהַכְּתָב הוּא בְּחִינַת הַתַּכְלִית, בְּחִינַת הִתְחַבְּרוּת שָׁחוֹר וְלָבָן, עַיֵּן שָׁם, וְהַתַּכְלִית הִוא בְּחִינַת עוֹלָם הַבָּא, בְּחִינַת כֻּלּוֹ טוֹב כֻּלּוֹ אֶחָד, הַיְנוּ כִּי בִּכְתָב רוֹאִין בְּחִינָה הַנַּ"ל בְּפֵרוּשׁ, כִּי בִּשְׁעַת הַכְּתָב מִתְחַבֵּר הַמַּחֲשָׁבָה שֶׁבַּמֹּחַ עִם סוֹף הַמַּעֲשֶׂה שֶׁהֵם אוֹתִיּוֹת הַכְּתָב הַנִּכְתָּבִין בְּמַעֲשֵׂה הַיָּדַיִם בְּתַכְלִית הַחִבּוּר, וְאֵין שׁוּם פֵּרוּד בֵּינֵיהֶם, וְאַחַר כָּךְ כְּשֶׁנִּתְרַחֲקִין וְנִפְרָד הַכּוֹתֵב מִן הַדָּבָר הַנִּכְתָּב, אַף-עַל-פִּי-כֵן עֲדַיִן הֵם מְחֻבָּרִים כְּמוֹ בַּתְּחִלָּה, כִּי נִשְׁאָר הַמַּחֲשָׁבָה שֶׁבַּמֹּחַ בְּתוֹךְ אוֹתִיּוֹת הַכְּתָב, כִּי בְּתוֹךְ אוֹתִיּוֹת הַכְּתָב רוֹאִין וְיוֹדְעִין מֹחוֹ וְדַעְתּוֹ, כִּי הוּא מְבָאֵר דַּעְתּוֹ וְחָכְמָתוֹ בְּתוֹךְ הַכְּתָב, וְעַל-כֵּן הַכְּתָב הוּא בִּבְחִינַת תַּכְלִית, שֶׁהוּא בְּחִינַת כֻּלּוֹ חַד סוֹף הַמַּעֲשֶׂה וּתְחִלַּת הַמַּחֲשָׁבָה, כִּי בְּתוֹךְ הַכְּתָב נִשְׁאָרִין מְקֻשָּׁרִין לְעוֹלָם כַּנַּ"ל, וּכְמוֹ שֶׁאָמַר רַבֵּנוּ, נֵרוֹ יָאִיר, שֶׁבְּתוֹךְ הַכְּתָב וְהַסֵּפֶר שֶׁל אָדָם רוֹאִין שָׁם פָּנָיו שֶׁל הַמְחַבֵּר, עַיֵּן שָׁם. נִמְצָא, שֶׁבְּתוֹךְ הַכְּתָב נִשְׁאָר פְּנֵי הַכּוֹתֵב, דְּהַיְנוּ חָכְמָתוֹ שֶׁמְבִינִין וְלוֹמְדִין מִתּוֹךְ הַכְּתָב, וְשָׁם הֵם מְקֻשָּׁרִין לְעוֹלָם כַּנַּ"ל. וְזֶהוּ בְּחִינַת הֶאָרַת הַכְּתֻבָּה שֶׁנּוֹתֵן לָהּ בִּכְתָב, כִּי הֶאָרַת בְּחִינַת הַכְּתֻבָּה הוּא כְּדֵי שֶׁיִּהְיוּ מְקֻשָּׁרִין תָּמִיד כַּנַּ"ל וְזֶה בְּחִינַת כְּתָב כַּנַּ"ל: גַּם בְּהִלְכוֹת פְּרִיָּה וּרְבִיָּה הֲלָכָה א אוֹת ב מְבֹאָר הִלְכוֹת כְּתֻבּוֹת: The halachah: It is forbidden to dwell with one's wife without a kesuvah. A virgin's kesuvah is two hundred zuz; a widow's is one hundred (maneh). Root source: LM §4 ("Anochi Hashem Elokecha") — the teaching on Rabbah bar bar Chanah's fish-eye and the three hundred barrels of oil. Also LM §51 ("Amar Rabbi Akiva") on Divine Providence; and LM §18 ("Kartalisah") on writing as tachlis. Core chain: During prayer → bitul to Ein Sof (total self-nullification, kulo echad) → ratzo vashov → return to yeshus → reshimah (residual imprint) of bitul illumines da'as → "Atah Har'aysa lada'as ki Hashem Hu HaElohim" → drawing from mah (nothingness) to me'ah (one hundred) → yesh me'ayin (being from nothingness) → procreation and birth. Maneh / 200 zuz: One hundred = me'ah, drawn from mah (ayin), representing one dimension of birth. A widow receives one hundred. A virgin receives two hundred (twice one hundred) because even the first union — which leaves within her the spiritual vessel (keli) in the dimension of Binyamin HaTzaddik — is itself a dimension of birth, giving two distinct levels of hashpa'ah. Holiness vs. sitra achra: Holiness: begins in union, ends in union — even after withdrawal of yeshus, the bond endures (av u'ven kachada). Sitra achra: begins in union (sha'arei b'chibbura) and ends in separation (v'sayem b'ferudah) — as with Amnon, whose love turned to hatred (Shmu'el Beis 13). Israel's holy union must replicate the structure of holiness: permanent inner bond even after physical withdrawal. The kesuvah as kesav (writing): Writing (kesav) is the paradigm of tachlis (ultimate completion) — the union of black ink and white parchment (from LM §18 "Kartalisah"). While writing, the mind's thought and the hand's action are in perfect unity. Even after the writer withdraws, his mind remains present within the letters — one sees his face (panim) within the book. So too the kesuvah — given in writing — ensures the couple remains forever inwardly bound after the physical union ends, reflecting the structure of the World to Come: kulo tov, kulo echad — entirely good, entirely one. Cross-references: Likutay Halachos, Priyah viRivyah §1, os 2 (further elaboration of these laws).