אישות ב

Yet in truth, immediately at the moment it reaches the ultimate diminishment — when it is so close to the sun — it immediately begins to fill and be renewed, and this is the aspect of the molad, as is brought. Therefore, great sages who were expert in the secret of the intercalation were needed — so that they could discern the exact moment when it reaches the ultimate diminishment, for that is precisely the moment of the molad, when its rectification and filling begins, as mentioned above. For below, in this world, one needs great daas to know this, as mentioned above. For otherwise the concealment could intensify, chas v'shalom — which is the aspect of the blemish of the moon, as mentioned above. Therefore, great sages would sit and calculate and pinpoint that moment with great precision and great wisdom, in the aspect of the aforementioned daas — knowing that in the ultimate concealment, daas and great light are enclothed, as mentioned above. Through this, they would sanctify the new month and draw down holiness — the aspect of wisdom and daas — and reveal the concealment, which is the aspect of the rectification and filling of the moon, as mentioned above. 10

For everything has a tachlis (purpose, ultimate completion), and the tachlis is bound to the machshavah (the original thought) and is closer to the machshavah than the intermediate action from which the tachlis comes — in the dimension of sof ma'aseh b'machshavah techilah (the end of the deed was in the beginning of the thought) (from the Lecha Dodi liturgy). And the principal tachlis of all Creation is the delight of the World to Come. This tachlis can only be attained — tzaddikim alone attain this tachlis — each one according to his root within the soul of the tzaddik, from which he receives this tachlis in proportion to his ability to transform anger into compassion, and so forth.

And the general principle is: through the tzaddikim receiving the dimension of Malchus (Kingship) and leadership, the tzaddikim thereby know the tachlis. For through their grasp of the dimension of Malchus, they thereby hold fast to the wholeness of the letters within Malchus, and through holding fast to the complete letters, they thereby hold fast to the tachlis — which is the completeness of the letters, which is the dimension of Yud, the dimension of the World to Come, and so forth. See there carefully.

And this is why they would say "m'kudash, m'kudash" — "sanctified, sanctified" — which is the aspect of mikra kodesh: they were calling the holy — which is the aspect of wisdom, the aspect of vitality — to vitalize the Malchus. This is the aspect of the filling and rectification of the moon, the aspect of Rosh Chodesh — which is accomplished through the rectification and filling of the moon. 11

And this is the dimension of "B'chol derachecha da'eihu" — in all your ways, know Him (Mishlei 3:6) — through which a person can attain the tachlis in everything. For every thing was created through letters, and so forth. And the tachlis is called tekheles (the blue-violet color of the tzitzis thread), for tekheles is a blend of black and white — like writing, which is black upon white; certainly the underside of the letter, and so forth — for so it is that the tachlis, which is the end of the deed (sof ha'ma'aseh), is in the beginning of the thought (machshavah techilah) and is close to the thought, as above. See all of this there very carefully, for these are exceedingly deep matters.

And this is what Rabeinu, may his light shine, wrote: that the root of teshuvah is on Rosh Chodesh. For Rosh Chodesh, which is the aspect of the revelation of the concealment as mentioned above — then the Torah proclaims before them. Therefore, then is the arousal of teshuvah for all who come into the world, even for the transgressors of Yisrael who are in the ultimate concealment. For then the concealment is revealed, and this is the aspect of Rosh Chodesh — the aspect of the filling and rectification of the moon at the time when it has reached the ultimate blemish, as mentioned above. 12

And this is the dimension of the kesuvah — that one must write a kesuvah for one's wife, and without a kesuvah it is forbidden to dwell with her. For in all things that a person does, one must keep an eye on the tachlis. And this is the above-mentioned dimension of "b'chol derachecha da'eihu" — for the tachlis is the essential thing, and the essence of the tachlis is in the dimension of sof ma'aseh b'machshavah techilah — namely, that the end of the deed should be bound and included within the beginning of the thought. This is the core intention of Creation, and this is the essential tachlis of all of Creation in its entirety.

Therefore, the custom is to arouse oneself in teshuvah on Erev Rosh Chodesh and to observe Yom Kippur Katan (the Minor Day of Atonement). For then is the ultimate blemish of the moon, the aspect of Malchus, and therefore, specifically then is the time of closeness, as mentioned above. And therefore one does teshuvah then and returns to Him, blessed be He. 13

And it is known that the essential attainment of the tachlis depends specifically upon shmiyas habris (guarding the holy covenant), which is in the dimension of Malchus. For through this, the tzaddikim who guard the covenant merit the dimension of Malchus and thereby attain the tachlis through the dimension of Malchus, as above. For the essential tachlis — which is the dimension of sof ma'aseh b'machshavah techilah — comes specifically through the dimension of Malchus, since Malchus is in the dimension of sof ha'ma'aseh as is known, and it is the dimension of sof ma'aseh b'machshavah techilah — in the dimension of Keser Malchus: Malchus at the beginning and Malchus at the end, in the dimension of "Ani rishon va'ani acharon" — I am the first and I am the last (Yeshayahu 44:6) — as brought in the sacred books. And as Eliyahu said: Keser Malchus — of it is stated "Magid mei'reishis acharis" — He declares the end from the beginning (Yeshayahu 46:10).

Therefore, Kiddush HaChodesh is the first mitzvah that Yisrael were commanded in Egypt. And there, in that very parashah of "This month shall be for you" (Shemos 12:2), the Exodus from Egypt and their redemption is stated — for their redemption was dependent on this. For the Exodus from Egypt is in the aspect of Kiddush HaChodesh, as mentioned above. 14

For the primary purpose of Creation was to reveal His Kingship (Malchus). It emerges, then, that Malchus is the dimension of sof ma'aseh b'machshavah techilah: the revelation of Malchus can only occur after Creation, since there is no King without a people — it is therefore in the dimension of sof ha'ma'aseh, for Malchus can only be revealed at the end of the deed, that is, when all of Creation is complete. Yet it is in the machshavah techilah, for the beginning of the thought behind all of Creation was for no other purpose than this — to reveal His Kingship. And this is the essential tachlis: when one merits that the end of the deed returns and is included within the beginning of the thought — namely, that the dimension of Malchus, which is the dimension of the totality of Creation, the dimension of sof ha'ma'aseh, returns and is included in its root in the beginning of the thought. This is the essential tachlis, as above — understand this well.

And the entire mitzvah of the sanctification of Rosh Chodesh is for the sake of Yom Tov — in order to know when Yom Tov will fall. For the essential illumination of teshuvah in its completeness is on Yom Tov. For all the festivals are days of teshuvah, as Rabeinu, may his light shine, wrote. For then the Malchus ascends a very great ascent, and the essential ascent of Malchus is through teshuvah, as mentioned above and as is brought elsewhere. For on Yom Tov there is the subjugation of the wicked kingdom, the kingdom of Amalek — which is the aspect of the four kingdoms. And the holy Malchus ascends by receiving vitality from the Light of the Face — the aspect of wisdom and daas — as is brought in the discourse "Maishra d'sakina" (see there, Siman 30). Thus, the essential teshuvah and ascent of Malchus is on Yom Tov. 15

And all of this depends specifically upon shmiyas habris (guarding the covenant), which is the foundation of the entire Torah. And this is the essential dimension of the holy zivoug (conjugal union) — to bind and connect the end of the deed with the beginning of the thought. For ishah yir'as Hashem — a woman who fears Hashem (Mishlei 31:30) — this is in the dimension of Malchus, the dimension of sof ha'ma'aseh. And through the holy zivoug performed as it should be, the end of the deed is joined and included in the beginning of the thought. Through this one is called by the name tzaddik through shmiyas habris, and one merits attaining the tachlis, as above. And the reverse — God forbid — one whose union is not in holiness, God forbid, and who blemishes the covenant, God forbid, is in the dimension of "v'nirgan mafried aluf" — a slanderer separates an intimate friend (Mishlei 16:28) — for he causes separation, God forbid, between the end of the deed and the beginning of the thought.

And therefore the blemish of the covenant is called zenus (licentiousness), in the language of hefsek (break, interruption) and yotzei lachutz (going outside) — as Rashi explained on the verse "atah yiznu saz'nusehah" — "now her licentiousness has gone out from her" (Yechezkel 23) — for zenus, the blemish of the covenant, God forbid, is the dimension of separation (perud), break (hefsek), and going outside (yotzei lachutz): it does not bind and include the end of the deed within the beginning of the thought — on the contrary, it separates, God forbid, between the end of the deed and the beginning of the thought.

And all this depends on Rosh Chodesh, from which one counts and knows when to make Yom Tov. That is to say: through the revelation of the concealment — which is the aspect of Rosh Chodesh, which is the aspect of the arousal of teshuvah, through which the voice of the proclamation is heard as mentioned above — through this, one later merits complete teshuvah as befits, in the aspect of great daas, which is the aspect of Yom Tov, as mentioned above. 16

And this is what our Sages of blessed memory enacted: to give a kesuvah to one's wife so that there should be a complete bond between them — as our Sages of blessed memory said, so that she should not be light in his eyes to divorce her. For through the kesuvah, a bond is created between husband and wife — who are in the dimension of sof ma'aseh and machshavah techilah as is known — that is, they are bound and included together in the dimension of sof ma'aseh b'machshavah techilah. This is the dimension of the tachlis upon which the essential holiness of the union depends, as above.

And this is the aspect of the holiness of Rosh Chodesh and Yom Tov, with weekdays in between. For such is the way of teshuvah, in the aspect of Pesach, which is the Exodus from Egypt: then is Yom Tov, and afterward is the Yom Tov of Shavuos, and in between is the counting of the Omer. For at first, the arousal of teshuvah comes from Above, through the revelation of the concealment — through which one hears the voice of the proclamation and is aroused in teshuvah. And afterward, one is left to walk on one's own — one must go back and return and walk from level to level, to purify and sanctify oneself from day to day. This is the aspect of Sefiras HaOmer, which comes immediately after the Exodus from Egypt, when the arousal of teshuvah came from Above through the voice of the proclamation of the revelation of the concealment as mentioned above. And afterward, one must count seven weeks — like the seven clean days of the niddah — in order to sanctify and purify oneself from day to day, from level to level. And afterward, one merits Shavuos, which is great, supernal, and exceedingly lofty daas — the aspect of the mikveh of Shavuos that is written there in the aforementioned discourse — for then is the essential rectification of teshuvah in completeness, as befits. 17

For kesav (writing) is in the dimension of the tachlis — in the dimension of the union of black and white, the dimension of tekheles — as is explained there in the above-mentioned teaching. See there. Therefore specifically through kesav — that is, the kesuvah — through this specifically they are joined in the dimension of holy zivoug, which is in the dimension of the tachlis, in the dimension of sof ma'aseh b'machshavah techilah, which is the dimension of kesav, as above.

And in this aspect of Pesach and Shavuos with the counting in between — that is, there is the holiness of Yom Tov at the beginning and at the end: at first there is the holiness of the arousal of teshuvah, which is the Yom Tov of Pesach; and afterward is Shavuos, which is the aspect of exceedingly great daas, the aspect of a mikveh, the aspect of the rectification of teshuvah in completeness; and in between is the counting, which are the weekdays in which one purifies and sanctifies oneself in order to merit Shavuos as mentioned above — this aspect applies both in general and in particular, to every person and at every time, as is brought. 18

And therefore he gives her the kesuvah in the form of a monetary obligation he undertakes toward her — for wealth and money are in the dimension of sof ha'ma'aseh, since money is essentially in the dimension of asiyah (action, doing), as is understood from Rabbeinu's words elsewhere (LM §17), that money is in the dimension of asiyah. And the root of money is in the dimension of the machshavah techilah — in the dimension of mistitra diyemina mocha chivra k'kaspa — from the right side, the white brain as silver (Zohar). It emerges, then, that money is in the dimension of sof ma'aseh b'machshavah techilah. Therefore, through the money he obligates himself toward her in the kesuvah, they are thereby bound in the dimension of sof ma'aseh b'machshavah techilah. This is the dimension of the tachlis upon which the essential holiness of the union depends, as above. For the essential tachlis is attained by the tzaddikim through the dimension of kartalisah d'ittesa d'Rabbi Chanina ben Dosa da'asidah l'mishdi beih tekhelesah — the basket of Rabbi Chanina ben Dosa's wife, which in the future is destined to cast its tekheles within it (LM §18). See there carefully in the above-mentioned teaching — that is, ishah yir'as Hashem, the God-fearing woman, as above. And therefore one is obligated to give her money and wealth in her kesuvah. For when the end of the deed is bound and included within the beginning of the thought — which is the dimension of the holy zivoug, as above — then life and an abundance of shefa (divine flow) is drawn from the beginning of the thought to the end of the deed, as is known. And this is the dimension of the wealth he is obligated toward her in the kesuvah — the dimension of the shefa of wealth that flows to the end of the deed through its being included in the beginning of the thought. And therefore it is forbidden to dwell with one's wife without a kesuvah — so that the union should not be, God forbid, in the dimension of separation (perud), which is the dimension of zenus — that is, so that the end of the deed should not be unincluded, God forbid, in the beginning of the thought (which is the dimension of kesav), for then no wealth flows to the end of the deed, God forbid, as above. Therefore one is obligated to give her a kesuvah so that the bond should be in the dimension of kesav, in the dimension of the tachlis, in the dimension of the comprehensive binding of the end of the deed within the beginning of the thought — through which shefa and wealth flow to the end of the deed, as above. And this is the dimension of the two hundred zuz he is obligated to give her in her kesuvah. For two hundred zuz is the dimension of wealth — as our Sages of blessed memory said (Pe'ah, Chapter 8, Mishnah 8): one who possesses two hundred zuz may not take from charity. Thus two hundred zuz is the dimension of wealth — for wealth flows to the end of the deed through its being included in the beginning of the thought, which is the dimension of kesav, the dimension of kesuvah, as above. Blessed is Hashem forever, Amen and Amen. עִנְיַן כְּתֻבָּה, עַל-פִּי מַה שֶּׁכָּתַב רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בַּמַּאֲמָר "קַרְטָלִיתָא" בַּסֵּפֶר "לִקּוּטֵי מוֹהֲרַ"ן" הָרִאשׁוֹן (סִימָן יח), עַיֵּן שָׁם כָּל הַמַּאֲמָר: כִּי לְכָל דָּבָר יֵשׁ תַּכְלִית וְכוּ', וְהַתַּכְלִית הוּא מְקֻשָּׁר לְהַמַּחֲשָׁבָה וְקָרוֹב לְהַמַּחֲשָׁבָה יוֹתֵר מִזֶּה הַדָּבָר שֶׁהַתַּכְלִית בָּא מִמֶּנּוּ בִּבְחִינַת סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה וְכוּ', וְעִקַּר הַתַּכְלִית שֶׁל הַבְּרִיאָה הוּא שַׁעֲשׁוּעַ עוֹלָם הַבָּא וְזֶה הַתַּכְלִית אִי אֶפְשָׁר לְהַשִּיג כִּי אִם הַצַּדִּיקִים מַשִּיגִים זֶה הַתַּכְלִית, וְכָּל אֶחָד כְּפִי שָׁרְשׁוֹ שֶׁיֵּשׁ לוֹ בְּתוֹךְ נִשְׁמַת הַצַּדִּיק כֵּן מְקַבֵּל מִמֶּנּוּ גַּם כֵּן זֹאת הַתַּכְלִית כְּפִי הֲפָרַת הַכַּעַס בְּרַחֲמָנוּת וְכוּ'. וְהַכְּלָל, שֶׁעַל-יְדֵי שֶׁהַצַּדִּיקִים מְקַבְּלִים אֶת בְּחִינַת הַמַּלְכוּת וְהַמַּנְהִיגוּת, עַל-יְדֵי-זֶה הַצַּדִּיקִים יוֹדְעִים אֶת הַתַּכְלִית, כִּי עַל-יְדֵי אֲחִיזָתָם בִּבְחִינַת מַלְכוּת, עַל-יְדֵי-זֶה הֵם אוֹחֲזִים בִּשְׁלֵמוּת הָאוֹתִיּוֹת שֶׁבַּמַּלְכוּת, וְעַל-יְדֵי-זֶה שֶׁאוֹחֲזִים בָּאוֹתִיּוֹת הַשְּׁלֵמִים, עַל-יְדֵי-זֶה הֵם אוֹחֲזִים בַּתַּכְלִית, שֶׁהִיא שְׁלֵמוּת הָאוֹתִיּוֹת, שֶׁהִיא בְּחִינַת יוּד, בְּחִינַת עוֹלָם הַבָּא וְכוּ', עַיֵּן שָׁם הֵיטֵב. וְזֶה בְּחִינַת בְּכָל דְּרָכֶיךָ דָּעֵהוּ שֶׁיּוּכַל הָאָדָם לְהַשִּיג הַתַּכְלִית בְּכָל דָּבָר, כִּי כָּל דָּבָר נִבְרָא בְּאוֹתִיּוֹת וְכוּ' וְהַתַּכְלִית נִקְרָא תְּכֵלֶת, כִּי הַתְּכֵלֶת מְעֹרָב שָׁחוֹר וְלָבָן כְּמוֹ הַכְּתָב שֶׁהוּא שָׁחוֹר עַל גַּבֵּי לָבָן בְּוַדַּאי תַּחְתִּיּוֹת הָאוֹת וְכוּ' וְכוּ', כִּי כֵן הַדָּבָר שֶׁהַתַּכְלִית, שֶׁהוּא סוֹף הַמַּעֲשֶׂה, הוּא בְּמַחֲשָׁבָה תְּחִלָּה וְקָרוֹב לְהַמַּחֲשָׁבָה כַּנַּ"ל, עַיֵּן שָׁם כָּל זֶה הֵיטֵב הֵיטֵב, כִּי הֵם דְּבָרִים עֲמֻקִּים מְאֹד: וְזֶה בְּחִינַת כְּתֻבָּה שֶׁצָּרִיךְ לִכְתֹּב לְאִשְׁתּוֹ כְּתֻבָּה וּבְלֹא כְּתֻבָּה אָסוּר לָדוּר עִמָּהּ, כִּי בְּכָל הַדְּבָרִים שֶׁהָאָדָם עוֹשֶׂה צָרִיךְ לְהִסְתַּכֵּל עַל הַתַּכְלִית וְזֶה בְּחִינַת בְּכָל דְּרָכֶיךָ דָּעֵהוּ הַנַּ"ל, כִּי עִקַּר הוּא הַתַּכְלִית וְעִקַּר הַתַּכְלִית הוּא בִּבְחִינַת סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה, דְּהַיְנוּ שֶׁיִּתְקַשֵּׁר וְיֻכְלַל סוֹף הַמַּעֲשֶׂה בִּתְחִלַּת הַמַּחֲשָׁבָה, שֶׁזֶּה עִקַּר כַּוָּנַת הַבְּרִיאָה, וְזֶה עִקַּר הַתַּכְלִית שֶׁל כָּל הַבְּרִיאָה כֻּלָּהּ. וְזֶה יָדוּעַ שֶׁעִקַּר הַשָּגַת הַתַּכְלִית תָּלוּי בִּשְׁמִירַת הַבְּרִית שֶׁהוּא בְּחִינַת מַלְכוּת, שֶׁעַל-יְדֵי-זֶה הַצַּדִּיקִים שֶׁהֵם שׁוֹמְרֵי הַבְּרִית זוֹכִין לִבְחִינַת מַלְכוּת, מַשִּיגִים הַתַּכְלִית עַל-יְדֵי בְּחִינַת מַלְכוּת כַּנַּ"ל, כִּי עִקַּר הַתַּכְלִית, שֶׁהוּא בְּחִינַת סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה, הוּא עַל-יְדֵי בְּחִינַת מַלְכוּת דַּיְקָא, כִּי מַלְכוּת הוּא בְּחִינַת סוֹף מַעֲשֶׂה כַּיָּדוּעַ וְהוּא בְּחִינַת סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה, בִּבְחִינַת כֶּתֶר מַלְכוּת, בְּחִינַת מַלְכוּת בָּרֹאשׁ וּמַלְכוּת בַּסּוֹף, בְּחִינַת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן כַּמּוּבָא בַּסְּפָרִים, וּכְמוֹ שֶׁאָמַר אֵלִיָּהוּ, כֶּתֶר מַלְכוּת עָלֵיהּ אִתְּמַר, "מַגִּיד מֵרֵאשִׁית אַחֲרִית וְכוּ'". כִּי עִקַּר הַבְּרִיאָה הָיְתָה בִּשְׁבִיל לְגַלּוֹת מַלְכוּתוֹ. נִמְצָא, שֶׁמַּלְכוּת הִוא בְּחִינַת סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה, כִּי הִתְגַּלּוּת הַמַּלְכוּת אִי אֶפְשָׁר כִּי אִם אַחַר הַבְּרִיאָה, כִּי אֵין מֶלֶךְ בְּלֹא עַם. נִמְצָא, שֶׁהוּא בְּחִינַת סוֹף מַעֲשֶׂה, כִּי אִי אֶפְשָׁר לְהִתְגַּלּוֹת מַלְכוּת, כִּי אִם בְּסוֹף הַמַּעֲשֶׂה, דְּהַיְנוּ כְּשֶׁנִּשְׁלָם הַבְּרִיאָה כֻּלָּהּ, אֲבָל הוּא בְּמַחֲשָׁבָה תְּחִלָּה, כִּי תְּחִלַּת הַמַּחֲשָׁבָה שֶׁל הַבְּרִיאָה כֻּלָּהּ לֹא הָיְתָה רַק בִּשְׁבִיל זֶה, כְּדֵי לְגַלּוֹת מַלְכוּתוֹ, וְזֶה עִקַּר הַתַּכְלִית כְּשֶׁזּוֹכִין שֶׁיַּחֲזֹר סוֹף הַמַּעֲשֶׂה וְיֻכְלַל בִּתְחִלַּת הַמַּחֲשָׁבָה, הַיְנוּ שֶׁבְּחִינַת מַלְכוּת, שֶׁהִוא בְּחִינַת כְּלַל הַבְּרִיאָה, בְּחִינַת סוֹף מַעֲשֶׂה, יַחֲזֹר וְיֻכְלַל בְּשָׁרְשׁוֹ בִּתְחִלַּת הַמַּחֲשָׁבָה, שֶׁזֶּה עִקַּר הַתַּכְלִית כַּנַּ"ל וְהָבֵן. וְכָל זֶה תָּלוּי בִּשְׁמִירַת הַבְּרִית דַּוְקָא שֶׁהוּא יְסוֹד כָּל הַתּוֹרָה כֻּלָּהּ, וְזֶה עִקַּר בְּחִינַת זִוּוּג דִּקְדֻשָּׁה כְּדֵי לְקַשֵּׁר וּלְחַבֵּר סוֹף הַמַּעֲשֶׂה בִּתְחִלַּת הַמַּחֲשָׁבָה, כִּי אִשָּׁה יִרְאַת ה' זֶה בְּחִינַת מַלְכוּת, בְּחִינַת סוֹף מַעֲשֶׂה, וְעַל-יְדֵי זִוּוּג דִּקְדֻשָּׁה כָּרָאוּי מִתְחַבֵּר וְנִכְלָל סוֹף הַמַּעֲשֶׂה בִּתְחִלַּת הַמַּחֲשָׁבָה, וְעַל-יְדֵי-זֶה נִקְרָאִים בְּשֵׁם צַדִּיק עַל-יְדֵי שְׁמִירַת הַבְּרִית וְזוֹכִים לְהַשָּגַת הַתַּכְלִית וְכַנַּ"ל, וּלְהֵפֶךְ חַס וְשָׁלוֹם, מִי שֶׁאֵין זִוּוּגוֹ בִּקְדֻשָּׁה חַס וְשָׁלוֹם, וּפוֹגֵם בַּבְּרִית חַס וְשָׁלוֹם, הוּא בִּבְחִינַת וְנִרְגָּן מַפְרִיד אַלּוּף (מִשְׁלֵי ט), כִּי עוֹשֶׂה פֵּרוּד, חַס וְשָׁלוֹם, בֵּין סוֹף הַמַּעֲשֶׂה לִתְחִלַּת הַמַּחֲשָׁבָה. וְעַל-כֵּן פְּגַם הַבְּרִית נִקְרָא זְנוּת לְשׁוֹן הֶפְסֵק וְיוֹצֵא לַחוּץ, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י עַל פָּסוּק, "עַתָּה יִזְנוּ תַזְנוּתֶיהָ" עַתָּה יֵצְאוּ תַּזְנוּתֶיהָ מִמֶּנָּה וְכוּ', עַיֵּן שָׁם (יְחֶזְקֵאל כג), הַיְנוּ כִּי זְנוּת, פְּגַם הַבְּרִית, חַס וְשָׁלוֹם, זֶה בְּחִינַת פֵּרוּד וְהֶפְסֵק וְיוֹצֵא לַחוּץ, דְּהַיְנוּ שֶׁאֵינוֹ מְקַשֵּׁר וְכוֹלֵל סוֹף הַמַּעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה רַק, אַדְּרַבָּא, הוּא מַפְרִיד, חַס וְשָׁלוֹם, בֵּין סוֹף הַמַּעֲשֶׂה לִתְחִלַּת הַמַּחֲשָׁבָה: וְזֶה שֶׁתִּקְּנוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה לִתֵּן כְּתֻבָּה לְאִשְׁתּוֹ כְּדֵי שֶׁיִּהְיֶה בֵּינֵיהֶם הִתְקַשְּׁרוּת גָּמוּר, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁלֹּא תְּהֵא קַלָּה בְּעֵינָיו לְהוֹצִיאָהּ, כִּי עַל-יְדֵי הַכְּתֻבָּה נַעֲשֶׂה בְּחִינַת הִתְקַשְּׁרוּת בֵּין אִישׁ וְאִשְׁתּוֹ, שֶׁהֵם בִּבְחִינַת סוֹף מַעֲשֶׂה וּתְחִלַּת הַמַּחֲשָׁבָה כַּיָּדוּעַ, דְּהַיְנוּ שֶׁמְּקַשְּׁרִים וְנִכְלָלִים יַחַד בִּבְחִינַת סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה, שֶׁזֶּהוּ בְּחִינַת הַתַּכְלִית שֶׁעִקַּר זִוּוּג דִּקְדֻשָּׁה תָּלוּי בָּזֶה כַּנַּ"ל. כִּי הַכְּתָב הוּא בִּבְחִינַת הַתַּכְלִית, בִּבְחִינַת הִתְחַבְּרוּת שָׁחוֹר וְלָבָן, בְּחִינַת תְּכֵלֶת, כַּמְבֹאָר שָׁם בַּמַּאֲמָר הַנַּ"ל, עַיֵּן שָׁם, וְעַל-כֵּן עַל-יְדֵי הַכְּתָב, דְּהַיְנוּ הַכְּתֻבָּה, עַל-יְדֵי-זֶה דַּיְקָא נִתְחַבְּרִים בִּבְחִינַת זִוּוּג דִּקְדֻשָּׁה, שֶׁהוּא בִּבְחִינַת הַתַּכְלִית, בִּבְחִינַת סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה, שֶׁהוּא בְּחִינַת כְּתָב כַּנַּ"ל. וְעַל-כֵּן נוֹתֵן לָהּ כְּתֻבָּה עַל סְכוּם מָעוֹת שֶׁחַיָּב לִתֵּן לָהּ, כִּי הַמָּמוֹן וְהָעֲשִׁירוּת הוּא בִּבְחִינַת סוֹף מַעֲשֶׂה, כִּי הַמָּמוֹן הוּא עִקַּר בְּחִינַת עֲשִׂיָּה, וְכַמּוּבָן בְּדִבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּמָקוֹם אַחֵר (סִימָן יז) שֶׁמָּמוֹן הִיא בְּחִינַת עֲשִׂיָּה, וְשֹׁרֶשׁ הַמָּמוֹן הוּא בִּבְחִינַת מַחֲשָׁבָה תְּחִלָּה, בִּבְחִינַת מִסִּטְרָא דִּימִינָא מֹחָא חִוְּרָא כְּכַסְפָּא. נִמְצָא, שֶׁהַמָּמוֹן הוּא בִּבְחִינַת סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה, וְעַל-כֵּן עַל-יְדֵי הַמָּמוֹן שֶׁמִּתְחַיֵּב לָהּ בַּכְּתֻבָּה, עַל-יְדֵי-זֶה מִתְקַשְּׁרִים בִּבְחִינַת סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה, שֶׁזֶּה בְּחִינַת הַתַּכְלִית שֶׁעִקַּר זִוּוּג דִּקְדֻשָּׁה תָּלוּי בָּזֶה כַּנַּ"ל. כִּי עִקַּר הַתַּכְלִית מַשִּיגִין הַצַּדִּיקִים עַל-יְדֵי בְּחִינַת קַרְטָלִיתָא דְּאִתְּתָא דְּרַבִּי חֲנִינָא בֶּן דּוֹסָא דַּעֲתִידָא לְמִישְׁדֵי בֵּיהּ תְּכֵלְתָּא וְכוּ', עַיֵּן שָׁם הֵיטֵב בַּמַּאֲמָר הַנַּ"ל, הַיְנוּ אִשָּׁה יִרְאַת ה' וְכַנַּ"ל. וְעַל-כֵּן מִתְחַיֵּב לָהּ מָמוֹן וַעֲשִׁירוּת בִּכְתֻבָּתָהּ, כִּי כְּשֶׁמִּתְקַשֵּׁר וְנִכְלָל סוֹף הַמַּעֲשֶׂה בִּתְחִלַּת הַמַּחֲשָׁבָה, שֶׁזֶּה בְּחִינַת זִוּוּג דִּקְדֻשָּׁה כַּנַּ"ל, אֲזַי נִמְשָׁךְ חַיִּים וְרֹב שֶׁפַע מִתְּחִלַּת הַמַּחֲשָׁבָה לְסוֹף הַמַּעֲשֶׂה כַּיָּדוּעַ. וְזֶה בְּחִינַת הָעֲשִׁירוּת שֶׁמִּתְחַיֵּב לָהּ בַּכְּתֻבָּה בְּחִינַת שֶׁפַע עֲשִׁירוּת שֶׁנִּמְשָׁךְ לְסוֹף הַמַּעֲשֶׂה עַל-יְדֵי שֶׁנִּכְלָל בִּתְחִלַּת הַמַּחֲשָׁבָה, וְעַל-כֵּן אָסוּר לָדוּר עִם אִשְׁתּוֹ בְּלֹא כְּתֻבָּה כְּדֵי שֶׁלֹּא יִהְיֶה הַזִּוּוּג, חַס וְשָׁלוֹם, בִּבְחִינַת פֵּרוּד, שֶׁזֶּה בְּחִינַת זְנוּת, דְּהַיְנוּ שֶׁאֵין נִכְלָל, חַס וְשָׁלוֹם, סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה שֶׁזֶּה בְּחִינַת כְּתָב, וְאָז אֵין נִמְשָׁךְ עֲשִׁירוּת לְסוֹף הַמַּעֲשֶׂה, חַס וְשָׁלוֹם, כַּנַּ"ל, עַל-כֵּן חַיָּב לִתֵּן לָהּ כְּתֻבָּה כְּדֵי שֶׁיִּהְיֶה הַהִתְקַשְּׁרוּת בִּבְחִינַת כְּתָב, בִּבְחִינַת הַתַּכְלִית, בִּבְחִינַת הִתְקַשְּׁרוּת כְּלָלִיּוּת סוֹף הַמַּעֲשֶׂה בִּתְחִלַּת הַמַּחֲשָׁבָה שֶׁאֲזַי נִמְשָׁךְ שֶׁפַע וַעֲשִׁירוּת לְסוֹף הַמַּעֲשֶׂה כַּנַּ"ל, שֶׁזֶּה בְּחִינַת מָאתַיִם זוּז שֶׁמִּתְחַיֵּב לָהּ בִּכְתֻבָּתָהּ. כִּי מָאתַיִם זוּז הוּא בְּחִינַת עֲשִׁירוּת, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (פֵּאָה פֶּרֶק ח מִשְׁנָה ח), מִי שֶׁיֵּשׁ לוֹ מָאתַיִם זוּז לֹא יִטֹּל מִן הַצְּדָקָה. נִמְצָא, שֶׁמָּאתַיִם זוּז הֵם בְּחִינַת עֲשִׁירוּת, כִּי נִמְשָׁךְ עֲשִׁירוּת לְסוֹף הַמַּעֲשֶׂה עַל-יְדֵי שֶׁנִּכְלָל בִּתְחִלַּת הַמַּחֲשָׁבָה, שֶׁזֶּה בְּחִינַת כְּתָב, בְּחִינַת כְּתֻבָּה כַּנַּ"ל: בָּרוּךְ ה' לְעוֹלָם אָמֵן וְאָמֵן: הֲלָכָה ג בְּהִלְכוֹת קִדּוּשִׁין הֲלָכָה ג אוֹת יא: הֲלָכָה ד בְּהִלְכוֹת אִשּׁוּת הֲלָכָה ד אוֹת יוּד: הֲלָכָה ה בְּהִלְכוֹת פְּרִיָּה וּרְבִיָּה הֲלָכָה ה אוֹת יח: Root source: LM §18 ("Kartalisah") — the entire teaching on tachlis, tekheles, kesav, and the basket of Rabbi Chanina ben Dosa's wife. Also LM §17 (money as asiyah). Core principle — sof ma'aseh b'machshavah techilah: The end of the deed was in the beginning of the thought. Every thing has a tachlis (ultimate purpose) which is closer to the original machshavah than the intermediate deed itself. The principal tachlis of all Creation is the delight of the World to Come — attained only by tzaddikim, each according to his root in the soul of the tzaddik, proportionate to his ability to transform anger into compassion. Malchus = sof ma'aseh b'machshavah techilah: Malchus is sof ha'ma'aseh — it can only be revealed after all of Creation is complete, since there is no King without a people. Yet it is in the machshavah techilah — the very first thought of Creation was solely to reveal His Kingship. Keser Malchus: Malchus at the beginning and Malchus at the end — "Ani rishon va'ani acharon" (Yeshayahu 44:6); "Magid mei'reishis acharis" (Yeshayahu 46:10). Shmiyas habris and the holy union: The attainment of tachlis depends specifically on guarding the covenant (shmiyas habris), which is the dimension of Malchus. A God-fearing woman (ishah yir'as Hashem) = Malchus = sof ha'ma'aseh. Through holy zivoug, the end of the deed is bound and included in the beginning of the thought → one is called tzaddik through shmiyas habris → attains tachlis. Conversely, blemishing the covenant = zenus = hefsek/yotzei lachutz (Rashi on Yechezkel 23) = separation between sof ma'aseh and machshavah techilah = "v'nirgan mafried aluf" (Mishlei 16:28). The kesuvah as kesav: Kesav (writing) = tachlis = union of black and white = tekheles. The kesuvah, given in writing, creates the binding of husband (= machshavah techilah) and wife (= sof ma'aseh/Malchus) in the dimension of sof ma'aseh b'machshavah techilah — the essential structure of all holy union. Money in the kesuvah: Money = asiyah (LM §17) = sof ha'ma'aseh; but its root = machshavah techilah = the white brain from the right side (mocha chivra k'kaspa, Zohar). So money itself embodies sof ma'aseh b'machshavah techilah. The 200 zuz = ashirus (wealth), as per Mishnah Pe'ah 8:8. When sof ma'aseh is bound in machshavah techilah through holy union → life and abundant shefa flow downward to the end of the deed → this is the wealth of the kesuvah. Without a kesuvah: union becomes perud/zenus → no shefa flows → forbidden. Kartalisah: The basket of Rabbi Chanina ben Dosa's wife, which in the future will receive the tekheles — this is the paradigm of ishah yir'as Hashem, the tachlis-revealing woman, the dimension of holy Malchus. Cross-references: Kidushin §3, os 11 | Eeshus §4, os 10 | Priyah viRivyah §5, os 18.