אישות ד

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By Reb Noson of Breslov, z"l

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Based on the Torah "Mayshra D'Sakkina" (the Bed of the Knife) — Likutay Moharan I, §30 According to the Torah teaching "Mayshra D'Sakkina" (the Bed of the Knife), etc., in section Lamed [§30] — see there what is explained: that it is impossible to attain perception of the Divine except through numerous tzimtzumim (contractions / concealments), etc. — like a teacher, etc. And each person must seek greatly after a rabbi and teacher of the right kind who will be able to understand and explain to him such a supernal intellect as the perception of Divinity, etc. This is the aspect of the se'aros (hairs), etc. — the aspect of the shiura d'asvan d'Oraisa (the measure of the letters of Torah), etc. And this is the aspect of the daughter that Avraham our father had, etc. — the aspect of a daughter first, etc. For the above-mentioned tzimtzumim, which are the holy introductions and circumvolutions (sivuvim) by means of which one comes to the perception of Divinity, are the aspect of the lower intellect — the aspect of chochma tata'a (lower wisdom) — which is the aspect of daughter, the aspect of Avraham's daughter, through which one comes to the perception of Divinity, which is the supernal intellect, the aspect of chochma ila'a (higher wisdom). And to arrive at this lower wisdom it is through sonai vetza (hating ill-gotten gain), etc. And it is necessary to give life to chochma tata'a by means of the or ha-panim (light of the countenance) which shines on the three Pilgrimage Festivals, etc. And sometimes, God forbid, the malchus d'kedusha (kingship of holiness), which is the above-mentioned chochma tata'a, falls into the exile of the Four Kingdoms, etc. And it is necessary to cut it free from there through the kindness (chesed) that is revealed through rebuke (tochecha), etc. — see all of this there closely. For it is well known that man and woman are the aspects of chochma ila'a and chochma tata'a — as is explained in that Torah teaching, as cited there regarding "Bring my sons and my daughters," etc., see there — and the essential purpose of their union in holiness is for the sake of begetting and drawing down the mochin (higher cognitive lights) into the world, which are the souls of the children that they draw down through their union. For the soul is the mo'ach (brain / mind), as it is written: "And the breath of the Almighty gives them understanding" (Iyov 32:8). And the intellect exists in order to reveal and make known His Divinity in the world, as it is written: "Generation to generation shall praise Your works" (Tehillim 145:4), and it is written: "A father to children shall make known Your truth" (Yeshaya 38:19). And therefore Hashem Yisborach commanded us to marry, for the woman is the aspect of the above-mentioned lower intellect — and it is impossible to draw down understanding and knowledge of His Divinity in the world except through her, through one's possessing the lower intellect. Therefore one must marry a wife so that through this he draws down the aspect of the lower intellect, so that he can thereby attain and make known perceptions of Divinity in the world. This is the aspect of the children whom they beget — who are included within the aspect of the Four Sons — through whom the knowledge of His Divinity is revealed and made known from generation to generation, as above. As is explained in the above-mentioned Torah teaching on the matter of the Four Sons — see there. And therefore a woman is betrothed (miskadeshes) with money (kesef), for silver (kesef) is the aspect of malchus, the aspect of the above-mentioned chochma tata'a. And therefore it is impossible to attain this chochma tata'a except through sonai vetza — hating ill-gotten material gain — so as not to be drawn after physical money, where the sitra achra (the Other Side), which is the Four Kingdoms, has its foothold. Rather, one must hate material worldly money with an utter hatred, and then one can merit chochma tata'a, which is the aspect of the root of holy wealth — the aspect of the wealth of King Shlomo, of blessed memory, who merited the above-mentioned chochma tata'a, the aspect of "silver was not reckoned in the days of Shlomo" — as is explained there. And therefore she is betrothed with silver, for the silver of kiddushin is holy money; for it is called kiddushin — the language of kodesh (holiness) — since through the silver of kiddushin he draws down to her the illumination of the above-mentioned chochma tata'a, which is the aspect of holy wealth, as above. And this is the aspect of the gravity of the prohibition of a married woman (eshes ish), for malchus — which is the aspect of chochma tata'a, the aspect of woman — is where the sitra achra, which is comprised of the Four Kingdoms, has its primary foothold. For she is the last rung of holiness, and below her is the domain of the sitra achra and the klipos (husks of impurity). Therefore their primary hold is there, and one must always strive to cut her free from among them and raise her up from among them. Their essential strengthening is that they wish to draw the above-mentioned lower intellect into their external wisdoms (chochmot chitzoniyos), which in truth are utter foolishness compared to this lower intellect. For since this lower intellect is the aspect of tzimtzumim, introductions, and circumvolutions in order to arrive through them at perceptions of Divinity, they therefore wish to imitate it as a monkey imitates a human — as if they too proceed in this way. For all the paths of their wisdom proceed by way of logical deduction and analogy; they begin to investigate from very low and simple matters — the so-called muskkalos rishonos (primary axioms) — and proceed by inferring one thing from another, until they wish to breach and ascend to Hashem through this: that is, to attain knowledge of His true existence through the ways of these inquiries. But in truth this is not the way and not the path to attain perception of His Divinity, may He be blessed, through these confused philosophical investigations following the ways of logic — for they themselves admit that human intellect is perplexed and too limited to attain anything definitively, even in the other sciences, such as the science of astronomy and medical science. For no branch of knowledge is fully resolved. They have been investigating for already thousands of years — tens of thousands of tens of thousands of scholars — and today everyone admits that they have still not investigated to know any single thing in its precise and true form. How much more so regarding the perception of Divinity, regarding which lais machshava tfeisa bai — "no thought can grasp Him at all" — and it is impossible to attain any perception of Divinity except through the holy tzimtzumim that the true chosen tzaddikim draw down, which are the aspect of the totality of the Torah and holy commandments that we received through Moshe Rabeinu, of blessed memory. And therefore it is indeed written in that above-mentioned Torah teaching that one must seek greatly after a rabbi of that kind who is able to draw down for him the perception of Divinity through the tzimtzumim. For even the great ones of Yisrael and their leaders — not every one merits this wisdom of being able to draw down perceptions of Divinity through it. Therefore one must seek greatly after a rabbi of that kind who can clothe for him the supernal intellect in the lower intellect — which is the aspect of the holy tzimtzumim, the aspects of introductions and circumvolutions in order to come through them to the perception of Divinity. For these true tzimtzumim and circumvolutions by which one comes to the perception of Divinity are not at all in the way of their logical deduction, God forbid. For by means of the ways of logical deduction and analogy, they wish to actually reach and touch the thing they are investigating — as for example, when one investigates the movements of the stars and celestial spheres, and proceeds in his mind, investigating from matter to matter and from reasoning to reasoning, until in his mind he reaches and his intellect touches the ways of the movements of the stars and spheres. But since the intellect of their movement is very elevated, they are in truth unable to reach there. And therefore until now they do not know their movement definitively. For all the investigators until recently — about a hundred years ago, or more — said that the spheres revolve around the earth, and then recently one arose (Copernicus by name) and said that the earth revolves, etc., etc. And they all go now in this false way, and they themselves admit that in time to come someone may discover a different way. And we say that certainly it is not as they say — as is elaborated at length in the words of those who dispute them and uphold the old path, which is the view of our Sages, of blessed memory. And similarly in the other sciences they are unable to arrive at any matter definitively — how much more so regarding the perception of Divinity! For how is it possible that they could reach and touch His perception, may He be blessed, of which lais machshava tfeisa bai k'lal — "no thought whatsoever can grasp Him"? But all the holy tzimtzumim and circumvolutions of the true tzaddik — the rabbi — these are only in the aspect of mimerchak tavi lachmah: "From afar she brings her bread" (Mishlei 31:14). They make such circumvolutions that it is impossible to know in the human intellect how it is possible to arrive at His perception through those circumvolutions. Only that in truth and in fact, these circumvolutions are included and unified in Him, may He be blessed, and through them there comes upon the person of itself the holiness of the da'as (spiritual awareness) of the scintillations of Divinity — the light of the Ain Sof is opened to him through them — and he merits attaining what he attains. For the essential circumvolutions and tzimtzumim of the true tzaddik are according to the paths of Torah and commandments, which are His unity, may His name be blessed. But in the intellect we do not understand at all how through these commandments we will come to attain Him, for we certainly do not know in the intellect how through the commandment of tzitzis or sukka, etc., we will come to the perception of Divinity. But in truth we believe that the holy commandments of tzitzis are drawn from such a high and holy place — which is included and unified in His unity, may His name be blessed — that through this we come to the perception of Divinity, and similarly with the other commandments. And likewise are all the paths, routes, introductions, and circumvolutions of the true tzaddik who circumvents with us in order to come to the perceptions of Divinity — all of them being in the ways of Torah and commandments which are His unity, may He be blessed. He commands us today to study the laws of the poskim and other holy conduct, and at another time, other conduct — and he reveals to us novel Torah insights in wondrous ways, through which of itself there comes upon the person the scintillation of knowledge of His perception from a very, very distant place, even though the person's mind does not touch there at all. This is the aspect of mimerchak tavi lachmah — that he is nourished from the bread of Torah, which is the perception of His Divinity, may He be blessed — "from afar" (mimerchak) specifically, but the person does not touch there with his wisdom and understanding. This is the aspect of "I said: I would become wise, but it is far from me" (Koheles 7:23). For these introductions and circumvolutions are in the aspect of batisha — beating — through which the body is beaten by them so that it can receive the light of the soul, as it says in the Holy Zohar: a'a d'la salik bai nehora m'vatschin lai, gufa d'la salik bai nehora d'nishmata m'vatschin lai — "Wood in which the light does not ascend — they beat it; a body in which the light of the soul does not ascend — they beat it." For through the holy circumvolutions according to the paths of Torah and commandments the body is sanctified, until it can grasp and hold the light of the holy soul — just as light is held by a candle — and through this the person attains what he attains. And this is the aspect of the forbidden sexual unions (arayos) for which all near relatives are forbidden — so that the external wisdoms, whose entire wisdom proceeds by way of closeness and analogy as above, should not take hold from the union. For the essential union in holiness of chochma ila'a with chochma tata'a — which are the aspects of man and woman — must be in the aspect of mimerchak tavi lachmah as above. For the sitra achra is in the aspect of sha'aray b'chibura v'sayim b'ferudah — "begins with connection and ends with separation" — as cited elsewhere, for they wish to join thing to thing by way of logical deduction and analogy, and thereby arrive at the knowledge of Him, may He be blessed. Therefore they end in separation, which is the aspect of "a whisperer separates the close friend" (nirgan mafreed aluf, Mishlei 16:28), for it is impossible through this way to arrive at Him, as above. But holy Yisrael are warned not to storm Hashem to ascend — rather, they stand from afar and believe in Him, may He be blessed, with faith alone. And this is the aspect of "And Moshe hid his face, for he was afraid to look upon God" — that even Moshe Rabeinu, of blessed memory, hid his face and was afraid to look upon God, and specifically through this did he merit mighty perceptions of His Divinity, may He be blessed — the aspect of "and he beholds the image of Hashem," etc. (Bamidbar 12:8). And this is the aspect of "Peace, peace to the far and to the near" (Yeshaya 57:19) — that specifically through distancing does one draw near, as above. And therefore a married woman (eshes ish) is forbidden to another, and the prohibition is very, very severe. For since the woman is in the aspect of the lower intellect, and the sitra achra and klipos are close to that place and draw sustenance from there — always probing and seeking to suckle and attach themselves there more and more, as above — one must therefore always strive to cut her free from among them and raise her up to the or ha-panim. And therefore even in what is permitted, it is a great battle, as is known. Therefore the union must only be with one's own [lawful spouse], for the primary suckling of the sitra achra is from mixtures. Therefore if, God forbid, she joins with another, the sitra achra and klipos will then attach themselves there more intensely, until both — the adulterer and the adulteress — fall into them in a fall from which there is no recovery. And the offspring, which is the aspect of drawing down the mochin, will be a mamzer (illegitimate child) — male or female — which is like a carved idol and molten image, as stated in the Holy Zohar: that is, a foreign deity, heresy (kfira). For then, through the mingling of intellects, the suckling of the sitra achra is very powerful, God save us — to the extent that they can overturn the tzimtzumim into their evil ways until heresy is produced from it, God save us. And this is: "If any man's wife goes astray and commits a trespass against him" (Bamidbar 5:12). And our Sages, of blessed memory, said that she "commits a trespass" against her husband Above and her husband below — that is, as above. For through her trespass against the husband below, the klipos — which are the external wisdoms — are strengthened and overturn the above-mentioned tzimtzumim into heresy, as above. Therefore she certainly commits a trespass against her husband Above, since through this the heresies are strengthened further, God save us. And this is what our Sages, of blessed memory, said: "If any man's wife goes astray" — that adulterers do not commit adultery unless a spirit of foolishness (ru'ach shetus) enters them. A spirit of foolishness indeed — which is drawn from the klipos, which are the aspect of external wisdoms, which are truly foolishness and stupidity, the opposite of true wisdom, as above. And therefore a spirit of utter foolishness is drawn from them. And this is the aspect of the get (bill of divorce): that it is impossible to separate her from him except through writing (kesav) specifically — namely the text of the get — for the above-mentioned tzimtzumim are in the aspect of writing, the aspect of the shiura d'asvan d'Oraisa (the measure of the letters of Torah). For the form of each and every letter is the aspect of a particular tzimtzum through which one comes to the perception of Divinity. And therefore it is forbidden to connect with her except through writing — which is the kesubah (marriage contract). And without the kesubah it is forbidden to dwell with her. For to draw down perceptions of Divinity, many and many tzimtzumim are needed in many and many aspects, to contract the supernal intellect through many and many hashtalshelos (chain-links of gradation) and tzimtzumim from level to level, etc. — as is explained in the above-mentioned Torah teaching: that many and many tzimtzumim are needed from ila to alul (from cause to effect), from supernal intellect to lower intellect. And this is the aspect of the Written Torah (Torah shebich'sav) and the Oral Torah (Torah sheb'al peh), which are the aspects of man and woman, the aspects of chochma ila'a and chochma tata'a, as is known. That is: when chochma ila'a wishes to bestow upon chochma tata'a, it must contract itself through many tzimtzumim until it becomes the aspect of writing — the aspect of the forms of the letters of the Written Torah. And through this it bestows upon the aspect of the Oral Torah, which receives from the Written Torah. Therefore she is forbidden to unite with him except through writing — that is, the kesubah he gives her. For the lower intellect — the aspect of woman — can receive from the supernal intellect only when he contracts himself into the aspect of writing as above: this is the aspect of the Oral Torah receiving from the Written Torah. And therefore when she is separated from him, she can only be separated from him through writing — namely the text of the get. For immediately upon her having united with him, she too was included in the aspect of writing. For "a woman ascends with him," etc. (as our Sages, of blessed memory, said), for b'asar d'is dichchar nukva lo iddachar taman — "in a place where the male is, the female is not separately mentioned" — as brought in the Holy Zohar. Therefore she too is included with him in the aspect of writing, and therefore she cannot separate from him except through writing. Through that specifically it separates her from him, since she was already bound and included with him in the aspect of writing. Therefore it is impossible to separate and sever her from there except through writing — as our Sages, of blessed memory, said: sefer corsa'h v'ain davar acher corsa'h — "A document severs her, and nothing else severs her." For she requires actual severance through writing specifically, since it was there that she was bound, as above. And therefore the get must mention his name and her name, the name of their place, and the time — for the name, place, and time are the aspects of the general totality of tzimtzumim of all of creation. For every single thing of creation has a name, place, and time. And Hashem Yisborach created everything, gives life to all, and maintains all — through having contracted Himself through many tzimtzumim from the Ain Sof without limit, until the aspect of the tzimtzum of name, place, and time came into being, in which all the things He created are contained. And everything was created for man's sake, so that he might understand and perceive His Divinity, may He be blessed — through purifying and hallowing himself until he merits perceptions of Divinity through the above-mentioned tzimtzumim. And it has already been explained that the essential union of man and woman is only for this purpose — to draw down the mochin of perceptions of Divinity through the above-mentioned tzimtzumim. Therefore when he separates her from him, the get must mention the name, place, and time — which are the totality of the tzimtzumim — where he must separate her from him. For there are two aspects to the tzimtzumim: sometimes they are for the sake of drawing down shefa (divine overflow / sustenance), and sometimes the reverse, God forbid — for the sake of withholding and closing off the shefa. When one needs to draw down shefa, then the tzimtzumim are for a great good — in order to draw the shefa through them specifically. For without the tzimtzumim it would be impossible to draw down, because of the overabundance of light — excessive goodness cannot be received. Therefore the tzimtzumim are a great good, for they are the aspect of vessels and channels through which the da'as and shefa are drawn. But sometimes, when there is no desire to bestow, the tzimtzumim contract more and more until, God forbid, the channels are completely closed and the shefa does not descend below. And this too is for a good purpose — so that those who should not suckle from the shefa may not draw from it. And this is the aspect of the get: he contracts himself into the aspect of the above-mentioned tzimtzumim — the aspect of the letter-forms of writing, which are contained in name, place, and time — and he contracts himself in the aspect of separation: that is, the aspect of closing and sealing those very tzimtzumim through which he was previously bestowing upon her, as above. Those very tzimtzumim he now closes and seals so that he will no longer bestow upon her — and through this he severs and separates her from him, for the bond is broken since the channels of the tzimtzumim through which they were bound together are now sealed, as above. And this is what our Sages, of blessed memory, said: "And she departed and became" (v'yatza v'haysa) — Scripture compares havayah (becoming / marriage) to yetzi'a (departure / divorce) with regard to several laws. For certainly the havayah and the yetzi'a are equivalent, for both are in one aspect through the above-mentioned tzimtzumim — only that in havayah the tzimtzumim are for the sake of shefa through channels, while in yetzi'a it is the aspect of the sealing of those very channels. Therefore Scripture compares them to each other, as above. And this is the aspect of yibum (levirate marriage) and chalitsa (release from levirate marriage). For a person comes into the world only for this purpose — to draw down perceptions of Divinity through the tzimtzumim — and he must leave behind a remnant in the world, namely children, so that they will draw down perceptions of Divinity after him. For that is the source from which their souls were drawn, as above. For everything that Hashem Yisborach cycles through the creation and maintenance of worlds — all of it, entirely and completely, is only for this: for kol hab'ri'a hi b'gin d'yishtam'di'in lai — "the entire creation is so that He be known" — as is known. And when a person does not leave viable offspring in the world, God forbid, then his soul cannot ascend to its resting place and to its place — that is, to the or ha-panim — because he did not strive to cut free and raise up malchus — chochma tata'a — from among the Four Kingdoms and raise her to the or ha-panim that shines on the three Pilgrimage Festivals (shalosh regalim). Through this he could have merited the perception of Divinity and could have merited drawing down the knowledge of His Divinity to future generations — this being the aspect of "the Torah spoke against four sons" (keneged arba'a banim), the aspect of "And you shall tell your son" (v'higadta l'vincha), the aspect of "And you shall make them known to your children and to your children's children." For from there all children are drawn, as above. And since he did not leave behind enduring offspring, he has damaged all of this. Therefore his soul cannot ascend to the or ha-panim, as is known. And this is: "They will be satisfied with children," etc. — then specifically "In righteousness I shall behold Your face; I shall be satisfied when I awake with Your likeness" (Tehillim 17:15). For he completed the tzelem (image) and likeness of His form through children. But when one has no children, God forbid, he is as if he diminishes the Image, as our Sages, of blessed memory, said. Therefore he does not merit the aspect of "I shall behold Your face," for he cannot ascend to the or ha-panim, as above. For the tzelem d'mus savniso (the image and likeness of the form) is the aspect of the totality of the perception of Divinity through the tzimtzumim from ila to alul, from supernal intellect to the above-mentioned lower intellect. For there is an intellect called the aspect of eye, and there is an intellect called the aspect of hand, and there is an intellect called leg, and so with all other limbs — and so in every particular and fine detail of every limb and sinew a person has, inside and outside — all of them correspond to intellectual faculties of the perceptions of Divinity, which are the aspects of His holy names. And all the generations come into the world for this — to complete the tzelem d'mus savniso, as it were — through their knowledge of Him, may He be blessed. For it is impossible to complete this awesome building in one generation. Therefore one must leave children so that he completes, according to his aspect, the tzelem Elokim. And therefore when a person has no offspring, he cannot ascend to the or ha-panim. Therefore his wife is forbidden to marry an outsider even after his death, as it is written (Devarim 25:5): "The wife of the deceased shall not be to an outsider," etc. For the woman is freed from her husband by his death, since then his soul departed from this world and no bond remains between them. But this one who died without children — his soul still remains in this world bound to his brother's feet (raglov), for it cannot ascend to the or ha-panim and therefore remains bound to his brother's feet in the aspect of "and she uncovered his feet" (v'sagel margelosav, Rus 3:7). And because of this his wife is still bound to him through that spirit which he placed within her (desha'dei b'gava'h), which does not leave her — because he cannot be separated from this world, since he left no offspring in this world to know Him, may He be blessed, which was the purpose for which he came into the world, as above. Therefore his wife requires yibum, for "a brother is born for adversity" (ach l'tzara yivaled, Mishlei 17:17). His brother has the power to revive him and again draw down his soul through the son he will father — as it is written (Devarim 25:6): "He shall arise in the name of his dead brother," as is known. And therefore one who has a son — in any case — exempts his wife from both chalitsa and yibum. For even a wicked son exempts, since the Torah spoke against four sons and one of them is the wicked son. He too is included among the Four Sons through whom the perceptions of Divinity are drawn down and the knowledge of His Divinity is revealed and made known from generation to generation. And as it is written: "Hashem works everything for His own purpose, even the wicked for the day of evil" (Mishlei 16:4). For even through him the knowledge of Him, may He be blessed, is magnified and revealed. For although he is wicked and will die in his iniquity — having asked improperly, excluded himself from the community, and denied the essential principle — nonetheless through "blunting his teeth" and responding to him, "It is because of this that Hashem did for me," etc. (Shemos 13:8) — specifically through this is Hashem Yisborach glorified and His knowledge revealed. For when the wicked one already revealed his heresy and apostasy, and the tzaddikim merit to shatter it and to blunt their teeth, that is a great good — that they have already brought out from their hearts their evil thoughts. For this is a benefit for generations: no one can again say the foolishness of that question and that heresy, for that line of foolish inquiry has already been heard and the tzaddikim refuted and shattered it. Now what more do they have to say? For this reason Hashem Yisborach is long-suffering with the wicked and gives them power to say what they say, so that they bring out from their hearts all their wickedness and heresy hidden within them — until they have nothing more to say. Then with one utterance of the true tzaddik, all the foolishness of their evil words falls and is nullified. And this is the aspect of: "A fool expresses all his feelings, but a wise man keeps them back" (Mishlei 29:11). And this is the aspect of: "But for this reason have I set you up — in order to show you My power, and in order that My name be declared throughout all the earth" (Shemos 9:16) — that is, as above. And therefore very soon in our days, when the righteous redeemer comes and the truth is revealed in the world, it will be a great good that already there were so many investigators and heretics and deniers in the world — who already investigated what they investigated and said what they said, and who mocked and degraded Yisrael so much — for then they will see with their own eyes that everything is the opposite. They will remain like a silent stone and will be unable to open their mouths again, and all will acknowledge the truth. Therefore even the wicked son is among the Four Sons through whom the knowledge of His Divinity is made known in the world — and also because worthy children can emerge from him, as our Sages, of blessed memory, said: dilma nap'kai minay b'nin d'ma'alai — "Perhaps worthy children will issue from him." And as it states in the Holy Zohar: had the Holy Blessed One put Terach to death before Avraham issued from him, there would have been no Avraham and none of the Patriarchs in the world, and no Moshe Rabeinu, and no Mashiach, and no tzaddikim, etc. — see there. And this is the aspect of chalitsa: that when he does not wish to perform yibum, "his sister-in-law (yevimto) shall remove (chalatz) his shoe from upon his foot." For when he does not wish to perform yibum, he demonstrates thereby that he does not wish — or is unable — to cut free the malchus from the sitra achra and raise it to the or ha-panim that shines on the three Pilgrimage Festivals (shalosh regalim), through which the malchus is given life — the aspect of chochma tata'a — through which one merits the perception of Divinity. This is the very essential aspect of the holy union of man and woman from which children are born, as above. The essential kinyan (acquisition) by which the woman is acquired by her husband is only because of this aspect — because her husband raises her from the sitra achra and gives her life from the aspect of the above-mentioned or ha-panim, in the aspect of "See life with the woman" (r'ai chayyim im ha'isha, Koheles 9:9), etc. For "a woman ascends with him," etc. — as is explained in the Torah teaching "Gizaylah" which speaks there of the matter of kiddushin, that she is betrothed from her impurity, etc. — see there, section 69 of Likutay part one. And all cases of childlessness, God save us, come only from there — because according to his level he did not have the power to raise up the aspect of the above-mentioned lower intellect, to cut it from the sitra achra and give it life from the or ha-panim, to draw down the aspect of the illumination of the perception of Divinity from which the root of procreation comes. For even though not every person merits the perception of Divinity, nonetheless the root of holy procreation is drawn from there. And there are those whose sins cause them to be unable to draw down the soul of progeny from there, or because of the defect of a gilgul (reincarnation) they do not merit raising up the malchus, etc. And there are many aspects to this. But the essential prevention of procreation, God save us, comes from this — that he did not raise the malchus according to his level to the or ha-panim that shines on the shalosh regalim. Therefore if the man does not wish to take his yevama to raise up the name of his brother and repair him — and this is because he does not have the power to raise up malchus, chochma tata'a, etc., as above — therefore "she shall remove his sandal from upon his foot." By this they show him that he damaged the shalosh regalim by which people ascend on pilgrimage (b'raglin) to the Temple to raise the malchus to the or ha-panim, about which it is said: "How beautiful are your steps in sandals, O daughter of nobility" (mah yafu fe'amayich ban'alim bas nadiv, Shir HaShirim 7:2), etc., as our Sages, of blessed memory, said. And since he does not wish to perform yibum — thereby showing that he did not merit this aspect of the pilgrimage ascent to receive from the or ha-panim, which is the aspect of "How beautiful are your steps in sandals" — therefore she shall remove his sandal. For sandals are the repair (tikkun) of the feet (raglin). The feet are the aspect of the last rung of holiness — and below them is the foothold of the sitra achra. Therefore, since they are close to the sitra achra, they are more ensnared there. And therefore our Sages, of blessed memory, said: hani birkay d'rabbanan d'shalhay minay'yu — "Those knees of the Rabbis that grow weak from them." And this is the aspect of malchus — chochma tata'a, the above-mentioned lower intellect — which is in the aspect of raglin (feet) in relation to the supernal intellect, which is the perception of Divinity. And the woman in general is the aspect of chochma tata'a, the aspect of raglin, as it is written: "The feet of His pious ones He guards" (raglei chasidav yishmor) — da itteta, "this is woman" — as our master, teacher, and rabbi, of blessed memory, wrote elsewhere. For man and woman are in the aspect of the rabbi and the student: the student in general is in the aspect of raglin, the aspect of the lower intellect in relation to the rabbi. And the rabbi — who is the aspect of the supernal intellect — must contract himself through many tzimtzumim, which are the aspect of the lower intellect, in order to illuminate the student — to raise the student to the aspect of perceptions of Divinity, which is the aspect of the supernal intellect. For in every aspect and every midda (attribute) there is a complete koma (stature / structure). Therefore even in the aspect of chochma ila'a itself — which is the aspect of the rabbi — there is a head (rosh) and feet (raglin), which are the aspects of chochma ila'a and chochma tata'a. And the student in general is in the aspect of raglin — the aspect of chochma tata'a — in relation to the rabbi. And in the student too there is a complete koma, but the aspect of his head receives life from the rabbi's feet. For the upper aspect of the lower level must receive life from the lower aspect of the higher level, as is known. And this too is the aspect of man and woman, as above. And since the feet are close to the sitra achra, more protection is needed there so they do not attach themselves to them. And this is the aspect of the sandals, which are protection for the feet. Their source flows from a high place — from the aspect of Chashmal, which becomes a garment for the entire body. And at the feet they become the aspect of sandals. And Chashmal is drawn from the or ha-panim, as brought, for it is gematria (numerically equivalent to) sha'yin-ayid-ches (378), which are the shin-ayin (370) lights of the or ha-panim, etc. And this is the aspect of: just as tefillin, so sandals. For tefillin are the or ha-panim, as is known — and from there the protection for the feet is drawn upon the person in the aspect of sandals, so that the sitra achra does not attach itself to them. For the protection of the feet must be drawn from a very high place, so that the outsiders who are close to there may not attach themselves, as above. And therefore we bless upon the sandals: "Who has made for me all that I need" (she'asa li kol tzarki), for all the person's needs are contained in them. For all the shefa of a person — physical and spiritual — is drawn from the or ha-panim, as it is written: "For in the light of Your countenance You gave us a Torah of life, and righteousness and blessing," etc. But the shefa descends always — yet it is impossible to receive the shefa except through the aspect of malchus, which is the ikaras ha-bayis (mistress of the house), as is known. But when the aspect of malchus falls among them, God forbid, they suckle greatly from the shefa — as now in exile, because of our many sins, Yisrael nourish only from the dregs, as is known. Therefore the essential drawing of shefa is in accordance with how much one raises the malchus from the sitra achra and gives her life from the or ha-panim: through this the shefa is drawn only to holiness, to Bnai Yisrael. But when raising up the aspect of malchus — which is the aspect of raglin — one must draw down the tikkun of the sandals, which are protection for the feet, so that the klipos should not attach themselves there. And through this, automatically, all the shefa is guarded so that it should not descend to them, God forbid — only to Yisrael, as above. Therefore we bless upon the sandals: "Who has made for me all that I need" — for all the person's needs, which are the totality of shefa, depend on the sandals, which are protection for the feet, as above. And this itself is what Hashem Yisborach commanded us — to ascend on pilgrimage (la'regel) — where the essential commandment depends on the feet and sandals, to walk on one's own feet to Yerushalayim to the Temple to receive from the or ha-panim, about which it is said: "How beautiful are your steps in sandals," etc. For the one depends on the other: for the essential tikkun received on the pilgrimage festivals in the Temple from the or ha-panim is the essential tikkun for the feet, which is the aspect of chochma tata'a, which must be cut free from the sitra achra and given life from the or ha-panim, as above. Therefore the commandment specifically depends on the feet — to walk on one's own feet to Yerushalayim. For the essential tikkun is for the aspect of the feet. And therefore they are called "shalosh regalim" (three pilgrimage-legs / festivals). And therefore it is brought that holy Yisrael cherished this commandment — that even though they had cushioned wagons, they would descend from the wagons and walk specifically on their feet, for it was better for them this way. For the essential tikkun flows to the feet and draws down the aspect of sandals — protection for the feet — so that the outsiders should not attach themselves there anymore. This is the aspect of "How beautiful are your steps in sandals," etc., as above. And this is the aspect of the incomparable greatness of the merit — beyond all measure — of upright men who care for their eternal lives, who strive to save and deliver their souls from destruction, who walk on their own feet specifically to receive the countenance of their rabbi. For the essential purpose of going to the rabbi is in order to merit perceptions of Divinity, as is explained in the above-mentioned Torah teaching — that each person must seek very, very greatly for such a true rabbi who will be able to illuminate in him the perceptions of Divinity, etc., see there. Therefore one must walk on one's feet specifically, in order to rectify the feet — which are the aspect of chochma tata'a, the aspect of the above-mentioned tzimtzumim and circumvolutions, through which alone it is possible to merit perceptions of Divinity, as above. (And see in Sefer Chayyay Moharan what is brought from this.) And this is what our Sages, of blessed memory, said — that Chanoch stitched sandals (to'fer min'alim). For Chanoch is Matatron, the Sar Ha-Panim (Minister of the Countenance). From there is drawn the tikkun of the sandals, which are protection for the feet — which is chochma tata'a — for the tikkun of sandals is drawn from the aspect of the or ha-panim, as above. And this is: originally there were kasnos or with an aleph — "garments of light" — but after they sinned they became kasnos or with an ayin — "garments of skin." For from the "garments of light" with aleph — the aspect of the or ha-panim — there came to be the aspect of "garments of skin" — which are the aspect of sandals, which are of leather, which are protection for the feet, the aspect of chochma tata'a — so that the outsiders should not suckle from them, as above. For if the first Man (Adam haRishon) had not sinned, the sitra achra would not have had the power to attach itself to the aspect of the feet — the aspect of chochma tata'a — and they would not have needed to receive protection through only the aspect of "garments of skin." But after the sin, since they are ensnared at the feet, it was a great tikkun that from the aspect of "garments of light" came to be the aspect of "garments of skin" — the aspect of sandals — for they are protection for the feet, as above. For the essential sin of the first Man was through the above-mentioned aspect — through the sitra achra, which is the primordial Serpent (nachash ha-kadmon), attaching itself to the aspect of chochma tata'a, the above-mentioned lower intellect — the aspect of Chava, the woman. And through this he seduced her until she ate from the Tree of Knowledge of Good and Evil, which are the aspect of external wisdoms, etc., as stated there. And Hashem Yisborach in His mercy strove to cut her free from there through the rebuke He immediately gave them, saying to him: "Where are you?" (ayeka), "Have you eaten from the tree?" etc. And He cursed them, etc. — and all of this for the good. For all of this is the aspect of rebuke in the way of humiliation (bizyayon). For He rebuked them then and said to them: "Have you eaten from the tree?" etc., and also cursed them — which is the aspect of humiliations. That is: the aspect of rebuke through the way of humiliation. And all of it is for the good — so that through this the chesed that is revealed specifically through rebuke would be made manifest, as is explained in the above-mentioned Torah teaching — see there what is brought, that one must accept the rebuke even though it comes through the way of humiliation, etc. And through this a great chesed was revealed then — namely, that He gave Adam's day to his own day, which is a thousand years, as our Sages, of blessed memory, said. About this it is written: "Remember Your mercies, O Hashem, and Your kindnesses, for they are from of old" (ki mai'olam hema, Tehillim 25:6) — as Rashi explained there. And then it is written: "And Hashem God made for the man and for his wife garments of skin and clothed them" (Bereishis 3:21). This is the aspect of sandals — protection for the feet. For now one needs sandals specifically, the aspect of "garments of skin," for protection. And they are drawn from the aspect of "garments of skin" — from the or ha-panim received on the shalosh regalim, etc., as above. And therefore when one does not wish to perform yibum — showing that he damaged all of this, as above — therefore "she shall remove his sandal from upon his foot," as above. And through her removing his sandal, she thereby separates from him and becomes permitted to marry in the marketplace (muteres la-shuk). For then the soul of the deceased is separated from his feet, and the spirit that he placed within her (desha'dei b'gava'h) departs from her — through the spittle (rok) she spits before his face, as it is written: "And she shall spit in his face" (b'fanav) — "in his face" specifically, corresponding to the blemish he caused to the or ha-panim. And since all the acts of chalitsa and spitting are performed before the zekainim (elders) — who are the judges — as it is written: "And his sister-in-law shall draw near to him before the eyes of the elders and remove his sandal," etc., "and spit in his face," etc. — through this the soul of the deceased is repaired, through the zekainim who are the judges, who receive their power from the true tzaddikim who are engaged in drawing down perceptions of Divinity in the world. For all judges must receive their power from the wise true tzaddik, who is the aspect of the head of the Sanhedrin Gedolah who sat in the Temple where they received from the or ha-panim. For all judges perform the role of agents of those (shelichusa didhu avdai), as our Sages, of blessed memory, said. And this is the aspect of: "And his name in Yisrael shall be called: the house of the one whose sandal was removed" (bais chaluts han'al) — "house" (bais) specifically. For the removal of the sandal shows that his brother no longer has the power to repair the deceased's soul through the commandment of yibum. But the Torah takes pity on the souls of Yisrael and commanded that this commandment be performed before the zekainim, as it says: "The commandment of chalitsa requires three [judges]." And through this the zekainim — who are true tzaddikim — repair him specifically through chalitsa and raise his soul to the or ha-panim received in the Temple on the pilgrimage festivals. And this is the aspect of "the house of the one whose sandal was removed" — "house" specifically — so that, God forbid, the soul of the deceased should not remain outside, God forbid, but is brought inside, into the "house" — into the aspect of the Temple (bais ha-Mikdash), which is the essential house in truth — where the or ha-panim shines. The zekainim raise him there through the tikkun of chalitsa, elevating the removal of the sandal to the aspect of the removal of sandals on Yom Kippur — which is the day of forgiveness and pardon. And similarly sandals are removed when entering the Temple. For there are two aspects to the removal of sandals. A mourner and one under niddui (excommunication) — God save us — must remove their sandals, to indicate that the life-force from the or ha-panim has departed — this being the aspect of mourning, God save us. And this is the aspect of niddui for one who blemished the commandments of Torah — and the essential niddui is for one who damaged the honor of a rabbi or Torah scholar, for through this he does not receive from the or ha-panim. Therefore he is obligated in the removal of sandals as above, for he now has no protection for his feet, since he blemished the or ha-panim. But the removal of sandals on Yom Kippur is the reverse of this: since then the sitra achra has absolutely no dominion — as our Sages, of blessed memory, said — therefore sandals are removed, for the protection of sandals is not needed. And this itself is the removal of sandals in the Temple, for there is the essential or ha-panim and the sitra achra has no hold there. Therefore protection is not needed there through sandals, and therefore they are removed upon entering there. And this is the aspect of "Remove your sandals from upon your feet, for the place upon which you stand is holy ground" (Shemos 3:5) — that is, as above. But also the removal of sandals of the mourner, the one under niddui, or on Tisha b'Av — all of this too is turned to good through their accepting upon themselves the words of our Sages, of blessed memory, who commanded to mourn and remove sandals. As they say to the one under niddui: "Our brother are you," etc. — since you accepted the judgment upon yourself. And similarly the mourner — it is a commandment to comfort him with many consolations. And similarly all who mourn over Yerushalayim will merit to see its joy, as it is written: "Rejoice with her with rejoicing," etc. (Yeshaya 66:10). For through mourning and repenting over one's sins, and bearing the shame and humiliation of sandal-removal and the covering of one's head — which indicates that the mochin, the aspect of the or ha-panim, have departed from him — through this Hashem Yisborach has mercy on him and forgives his sins as on Yom Kippur. And through this the removal of sandals is converted into the aspect of the removal of sandals of Yom Kippur, when protection is no longer needed, as above. And this is the aspect of the commandment of chalitsa before the zekainim — who are the judges — before whom chalitsa is performed: they repair the soul of the deceased and convert the aspect of the removal into the aspect of the sandal-removal of Yom Kippur, when the High Priest enters the Holy of Holies — where the essential drawing of the or ha-panim takes place, as above. And this is the aspect of the Sota (suspected wife): that one must take dust from the floor of the Mishkan to put into the bitter waters (mayim ha-marim), and through this she is tested. For the husband is obligated to warn his wife: "Do not seclude yourself" — this is the aspect of the above-mentioned rebuke: he rebukes her not to hide herself. And although it is in a way of humiliation — for certainly it is a great humiliation to her that he suspects and warns her — nonetheless she is obligated to accept the rebuke. And specifically through this is a great chesed and love revealed, in the aspect of: kol rechimusa d'la kashir imah kin'a lav rechimusa rechumu — "All love that is not bound with jealousy (kin'a) is not true love." For specifically through the jealousy — which is the aspect of rebuke — love is revealed, which is the aspect of chesed, the aspect of ahavas chesed. And this chesed is the essential repair and ascent of the malchus, for through chesed it is cut free from the Four Kingdoms and raised to the or ha-panim that shines on the shalosh regalim, from which comes all its life and existence, as above. Therefore when she transgresses his words and goes into seclusion, she is tested through the bitter cursing waters into which dust from the floor of the Mishkan specifically is placed. For in the Mishkan and in the Temple, that is where the essential or ha-panim is — for there they ascend on pilgrimage on the festivals to behold the countenance of Hashem, to receive the or ha-panim, as it is written: "Three times in the year all your males shall appear before Hashem in the place He shall choose," etc. Therefore specifically through this dust she is tested. For the essential holy union is in the aspect of the perception of Divinity through the tzimtzumim — the aspects of malchus, chochma tata'a — the aspect of a woman who fears Hashem, whose entire life comes from the or ha-panim received in the Temple on the shalosh regalim, as above. Therefore there she is tested through this holy dust. For if she has been defiled, she cannot receive life from there; on the contrary, the dust of the Mishkan takes vengeance on her: "Her belly shall swell," etc. — for "the countenance of Hashem is against evildoers, to cut off their remembrance," etc. (Tehillim 34:17). But if she has not been defiled and is pure, then "she shall be acquitted and shall conceive seed" (v'niksa v'nizra'a zara'), for all her life comes from there and all procreation from there, as above. And therefore the Torah portion of the Sota is erased (mochckin) into the holy water in the Temple. For the Torah is the aspect of p'nay Hashem — the countenance of Hashem — the aspect of the seventy faces of the Torah. And the written letters of the Torah are the aspect of the tzimtzumim through which He — the aspect of chochma ila'a — contracts Himself into the tzimtzumim of the written letters. For she cannot receive from Him except through this, as above — with regard to the kesubah and the get, see there (Oraisa mich'ochma ila'a nafkat — from the supernal wisdom does the Torah emerge). Therefore specifically through the holy letters of the writing of the Torah portion she is tested. For "the paths of Hashem are straight; the righteous walk in them while transgressors stumble in them" (Hoshe'a 14:10). And as it is written: "And you shall place" (v'samtem) — one who merited: it becomes for him an elixir of life (sam chayyim); one who did not merit: it becomes for him a deadly poison (sam maves). For those letters of the Torah — which are the aspect of the p'nay Hashem, from which one receives life when meritorious — themselves take vengeance on one who is not meritorious and become for him a deadly poison, God save us. And therefore she is called Sota — from the name of the spirit of foolishness (ru'ach shetus), as our Sages, of blessed memory, said on the verse "If any man's wife goes astray" (ki tistteh): that adulterers do not commit adultery unless a spirit of foolishness enters them. A spirit of foolishness indeed — which is drawn from the klipos, which are the external wisdoms, which are truly foolishness and stupidity. When, God forbid, the chochma tata'a, the aspect of malchus, falls among them — this is the aspect of za'akas moshal bakcsilim, "the shouting of the ruler of fools," as brought there — see there, as explained above. Therefore the essential testing is through the holy water in the kiyor (washbasin), for water purifies from all impurities. For water is the aspect of maymay ha-chesed (waters of kindness) — the aspect of the above-mentioned chesed through which the malchus is cut free from the sitra achra, in the aspect of "reap for yourselves according to kindness" (kitzru l'fi chesed). For water is the aspect of chesed and is drawn from gevuros — the aspect of gevuros g'shamim (powers of rain). And as stated in the Holy Zohar: mayim innun liymina — "Water is on the right," etc. That is: for water is the aspect of the above-mentioned chesed which is revealed specifically through rebuke — which is the aspect of gevuros. And therefore within the rebuke that Moshe Rabeinu delivered to Yisrael, water is mentioned — as it is written: "If you follow My statutes," etc., "I will give your rains in their time," etc. And "if you will not listen," etc., "I will make your skies like iron," etc. And similarly: "And He will hold back the heavens so there will be no rain." For the waters of chesed are drawn specifically through rebuke — and through this specifically the malchus, chochma tata'a, is cut free from the sitra achra. Through which one merits perceptions of Divinity and knows and recognizes Him, may He be blessed — this being the essential purpose of all purposes. Therefore the matter of water is mentioned most frequently in all the rebukes, since through this the malchus is cut free — through which one comes to perceptions of Divinity — which is the essential purpose. Therefore water purifies from all impurities, and a woman is not purified to her husband except through water. For all impurities are drawn from the above-mentioned aspect — when the sitra achra strengthens and suckles more greatly from the holy malchus. And the essential purification is when she is cut free from there — which is accomplished through the waters of chesed drawn from gevuros, which is the aspect of the chesed revealed through rebuke. Through this specifically the malchus, chochma tata'a, is cut free from among them and raised to the or ha-panim, etc., as above. And therefore the essential digging of wells and their establishment was through Yitzchak. For Avraham Avinu — who is the aspect of chesed — dug wells of water, which are the aspect of the waters of chesed, in order to cut free the malchus, chochma tata'a, and purify it from them. For Avraham was engaged in this greatly, as brought in the above-mentioned Torah teaching. But his wells did not endure, for the Philistines stopped them up after the death of Avraham, as it is written: "And all the wells that his father's servants had dug in the days of Avraham his father, the Philistines stopped them up and filled them with earth," etc. This is because Avraham's chesed had not yet been revealed from within rebuke — which is the aspect of gevuros — until Yitzchak came, who is the aspect of gevuros, the aspect of the above-mentioned rebuke. Then the chesed was revealed from within rebuke, and therefore the essential repair and establishment of the wells was specifically through him — as it is written: "And Yitzchak returned and dug the wells of water that had been dug in the days of Avraham," etc. For the essential revelation of chesed — the aspect of the waters of chesed — is specifically through rebuke, which is the aspect of the gevuros of Yitzchak, as above. And all the testing of the Sota is through the kohain — the man of chesed — who is in the aspect of Avraham, as it is written: "You are a priest forever" (ata kohen l'olam, Tehillim 110:4). For it is explained there in the above-mentioned Torah teaching that Avraham was greatly engaged in this — cutting free the malchus through chesed, etc., as is explained there. For the Kohanim are the sons of Levi, who is the aspect of gevuros, the aspect of rebuke — that is, the aspect of the chesed revealed through rebuke, through which the malchus is cut free and raised to the or ha-panim, etc., as above.

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