אישות ד

And this is the aspect of Rosh Chodesh and Yom Tov with weekdays in between. For Rosh Chodesh is the aspect of the arousal of teshuvah, in the aspect of the Exodus from Egypt, as mentioned above. And Yom Tov is the aspect of the great illumination corresponding to Rosh Chodesh — the aspect of great daas, the aspect of Shavuos, the aspect of a mikveh, for "a person is obligated to purify himself on the festival". And in between are the weekdays. For after the arousal of teshuvah, one must return to the aspect of weekdays — in the aspect of counting — in order to walk from level to level, to do teshuvah hamishkal (proportionate teshuvah) from day to day. For one must go back and walk through all those paths where one had been previously — which are the aspect of chol (weekday/mundane) — in order to do proportionate teshuvah. And afterward, one merits the rectification of teshuvah as befits, which is the aspect of Yom Tov, the aspect of Shavuos, as mentioned above. 19

What emerges from there is that one must draw vitality (chiyus) into the dimension of Malchus (Kingship). And this is accomplished through Torah, which is the shma d'Kudsha Brich Hu — the Name of the Holy Blessed One — for through Torah one calls upon the Chai HaChayim (the Life of all life) and draws vitality into Malchus. For Torah is in the dimension of yamim (days) and midos (attributes) — the dimension of keilim (vessels), which is the dimension of the Name — through which one draws vitality with measure and proportion. See there. And then one draws vitality into Malchus, and this vitality is in the dimension of da'as (knowledge, inner connection), for "wisdom gives life" (Koheles 7:12). And through da'as one knows that even within the concealments (hestoros), the Blessed Name is also clothed — that is, Torah. And through this very fact the concealment itself is reversed and transformed into da'as — that is, Torah — and through this all the wicked return in teshuvah. See there carefully.

And this is the dimension of the get — it is in the dimension of revealing the Torah that is clothed within the dimension of hesteras panim (the hiding of the Divine face, concealment). For the woman is in the dimension of Malchus, and all her vitality comes through her husband, who draws chiyus — that is, da'as — to her. Therefore one who cohabits with another man's wife incurs the death penalty — for when she becomes separated from her husband and takes strangers beneath her, she is then separated from the source of her vitality, and the dimension of death (sitra d'mosa) gains dominion. For she is bound to her husband, and all her vitality comes from him — he draws vitality to her, as above.

And similarly, in all those months that do not have a Yom Tov, there is at least Kiddush HaL'vanah (the sanctification of the moon), which is also in this same aspect. For Kiddush HaL'vanah is performed after seven days from the molad, corresponding to seven clean days, like a woman who purifies herself for her husband, as is written in the Shulchan Aruch. That is to say, in the aspect mentioned above: after Rosh Chodesh, when the Bais Din sanctified the new month and the arousal of teshuvah occurred as mentioned above, afterward one must count seven clean days in the aspect of counting. And then the moon is already somewhat full, and then there is the aspect of the revelation of great daas. And then all of Yisrael sanctify the moon and receive the face of their Father in Heaven — that is, great daas is drawn to them, and this is the aspect of Kiddush HaL'vanah, which is called "receiving the Face," as mentioned above. 20

Therefore when hatred arises between a man and his wife — which is the dimension of hesteras panim — it is impossible for her to separate from him for nothing (velo klum), for the dimension of death would gain strength, God forbid, through the dimension of concealment — since concealment is the inversion of vitality, as above — in the dimension of "tastir panecha yibaheiun, toseph rucham yigva'un" — You hide Your face, they are terrified; You withdraw their breath, they perish (Tehillim 104:29). Therefore the Torah commanded that he write her a sefer kerisus — a sefer (book) specifically — in the dimension of Torah. And as our Sages of blessed memory derived from the verse "v'chasav lah sefer kerisus" — and he shall write her a document of severance — that it must have the legal standing of a sefer in several respects. That is, the get, which is the sefer kerisus, is in the dimension of Torah clothed and concealed within the dimension of concealment. And through the writing and giving of the get to her, the vitality and Torah that are clothed within the concealment are revealed — and through this, vitality is drawn to her into the dimension of concealment itself. Then she is able to separate from her husband with permission, and her soul will not descend to Sheol, to the dimension of the sitra d'mosa, God forbid, through the concealment and the separation — for vitality and da'as have already illumined within the concealment itself, and the concealment and the separation themselves have been made into Torah — namely the get, which is in the dimension of Torah clothed within the concealment, as above. And therefore one writes in the get "kedat Moshe veYisrael" — according to the law of Moshe and Israel — which is the dimension of Torah, as above.

And then great daas is drawn — the vitality to the aspect of Malchus — in the aspect of "Dovid Melech Yisrael cheye v'kayam" — "Dovid, King of Yisrael, lives and endures" — which is said at the time of Kiddush HaL'vanah. And for this reason it is called "Kiddush HaL'vanah" — for one draws the aspect of kodesh (holiness) — the aspect of great daas — to the aspect of Malchus, as mentioned above. And then there is the aspect of the subjugation of the wicked kingdom, in the aspect of "Let fear and dread fall upon them" (Shemos 15:16), in the aspect of "so may all my enemies be unable to touch me for harm." And this is the aspect of teshuvah through the great daas, as mentioned above. 21

And therefore the get indicates to her that she is separated from him, and yet even so she remains worthy of a Jewish man — and one writes to her: "v'harei at muteres l'chol adam" — behold you are permitted to any man — and other similar formulations. And this is the essence of the get: that this is the core of the get — that even though she is in the dimension of concealment and is separated from her husband, from the source of life, even so, in truth, even there within the concealment itself the Torah is clothed — as it were, as above. It emerges that she is still bound to the Chai HaChayim (the Life of all life), and therefore she has the right and authority to marry whomever she wishes from Israel — for she is still bound to the holiness of Israel and is able to marry a Jew and thereby receive vitality from the Chai HaChayim through him. For she has not been fully separated and severed from the holiness of Israel, God forbid, through the concealment — since even within the concealment itself the Torah is clothed — and this is the dimension of the get, the sefer kerisus, as above.

[A line is missing from the text.] "...and I cannot touch you," etc. For the essential rectification is in the aspect of distancing, so that one can receive the light without "an excess of oil" etc., as mentioned above. This is the aspect of the filling and rectification of the moon, which comes about specifically through its distancing from the sun, as mentioned above. And this is what is said at the time of Kiddush HaL'vanah: "Just as I dance toward you and cannot touch you" — which is the aspect of distancing — through this, "may all my enemies be unable to touch" etc. For then they have no power at all, since their sustenance is only from the aspect of an excess of light through which the shattering occurs, chas v'shalom, and from there they draw sustenance, as mentioned above. But when one can receive the light through the aspect of distancing, then the holiness is in its completeness and they are subjugated, as mentioned above and as is brought. 22

And this is the dimension of "v'chasav lah sefer kerisus v'shilchah mibeiso v'yatza v'haysah" — and he shall write her a bill of severance and send her from his house, and she shall go out and become (Devarim 24:1). And our Sages of blessed memory derived: mekish havayah liyetzi'ah — the becoming is compared to the going out — that is, the havayah (the new becoming, the ability to form a new union) begins from the very yetzi'ah (the going out, the departure) itself. For immediately, at the very moment she reaches the ultimate point of concealment and separation — that is, at the moment of receiving the get — immediately at that moment the dimension of havayah begins: she is able to come into being and to bind herself to the holiness of Israel, who cleave to the living God. For the get itself reveals that even within the concealment, Torah is clothed, as above — and therefore she has the right and authority over herself to go and marry any man of Israel. It emerges that the get itself bonds her to the holiness of Israel, as above — in the dimension of "v'yatza v'haysah" — and she shall go out and become. For even within the concealment, Torah is clothed — only it is in hiddenness — and the moment this is revealed through the get, the concealment itself returns and becomes da'as. It emerges that even within the ultimate concealment she is still bound to life — through the fact that the concealment is revealed and transformed into da'as and Torah, which is the dimension of the get, as above.

And this is the aspect of the dancing that is done at the time of Kiddush HaL'vanah, as is written in the Shulchan Aruch — for it is in the aspect of teshuvah, as Rabeinu, may his light shine, wrote in Siman 49, in the discourse "V'hu k'chasan yotzai maichupaso, yasis k'gibor larutz orach" — "And he is like a groom coming out of his chamber; he rejoices like a mighty man to run a course." This is the aspect of dancing, the aspect of teshuvah: that after one returns to Hashem, one must run the course — to run and walk with great speed through the course that one could have walked during the time one was banished. This is the aspect of the dancing — that one dances and leaps over the levels that one could have traversed during the time one was distant from Him, blessed be He. This is the aspect of Pesach — the aspect of leaping and skipping, as is brought — which is the aspect of the Exodus from Egypt. 23

And therefore the essence of the get is his name and her name. For just as in the dimension of the collective Malchus of Israel, one must draw vitality through Torah — which is the shma d'Kudsha Brich Hu — through which vitality is drawn from His Name, as it were, to her name, as it were. For Torah is in the dimension of His Name and her name — that is, His blessed Name and the name of the Malchus of Israel — for His Name is shared with our name. That is, the Torah, which is the Name of the Holy Blessed One, is itself the dimension of the name of Malchus — for the essence of the Name is in the dimension of Malchus, as is brought, as it is written: "vayas Dovid shem" — and David made a name (Shmu'el Beis 8:13). And each and every person of Israel has a letter in the Torah that is in the dimension of his name — for the names of the children of Israel, who are the totality of Malchus, are inscribed in the Torah in the dimension of "v'eileh shemos bnei Yisrael" — and these are the names of the children of Israel — as stated in the Torah. Likewise, in each particular instance, when one needs to draw vitality into the particular dimension of Malchus in order to reveal the concealment, as above — which is the dimension of the get, as above — one must draw the vitality from his name to her name, as above.

And this is the aspect of chatzos (midnight), which is the aspect of the revelation of the ultimate concealment into daas. For the aspect of Malchus, which is the aspect of the night, wanes and is concealed until chatzos, when it is in the ultimate concealment and diminishment. And then, immediately, it begins to fill and be rectified — the aspect of the blemish of the moon that, at the ultimate blemish, begins to fill, as mentioned above. 24

And this is the dimension of the date written in the get — one writes the day, the week, the month, and the year — which is the dimension of all the boundaries of the days and times, in order to draw vitality in the dimension of yamim (days) and midos (attributes) — in the dimension of "u'midas yamai" — the measure of my days — as explained there. And all of this is so that vitality — which is the dimension of da'as — should be drawn, in order to reveal the concealment. This is the dimension of the get, the sefer kerisus, as above.

And the Tzadikim and the sages know this: that specifically at midnight, when it is the aspect of the ultimate concealment and diminishment, specifically there a great light and exceedingly great daas are enclothed. And through this, they reveal the concealment and transform it into daas. And then the Torah proclaims and arouses to His service, blessed be He, as mentioned above. 25

And this is the dimension of "v'anochi haster astir panai v'anesa hashirah hazos bachem l'eid" — and I will utterly hide My face, and this song shall testify against them (Devarim 31:18) — for even within the concealment within concealment (hestara b'soch hestara), Torah is clothed, as above. And this itself testifies that it shall not be forgotten, and so forth — for they are still bound to the Chai HaChayim, for even there His blessed vitality is clothed, as above. And this is the dimension of the get, which serves as testimony and evidence that she is able to cleave to the holiness of Israel, as above.

And therefore the ketanah (minor girl) exits through me'un (refusal). For the ketanah, who has no da'as, is not bound to her husband at all. For the essential bond is through da'as — in the dimension of "v'ha'adam yada" — and the man knew (Bereishis 4:1) — and therefore she is unable to bond with her husband except through her father, in the dimension of av b'chochmah (father through wisdom), through whom she is bound to her husband, as above. But when she has no father, and her own da'as is not yet developed, she has no bond whatsoever, as above. Therefore she exits through me'un, without a get — for no da'as whatsoever is clothed within the concealment, since even in the original bonding there was no da'as, as above.

And this is the aspect of the great proclamation that is heard in all the worlds at midnight — to the extent that even in this world, in the ultimate concealment, this voice of the proclamation is heard. This is the aspect of the voice of the rooster, which awakens sleepers from their slumber, in the aspect of "How long, O lazy one, will you lie? How long, O simpletons..." (Mishlai 6:9, 1:22), "When will you arise from your sleep?" — from the sleep of time — to awaken to His service. For the voice of the rooster — this is the aspect of the voice of the proclamation that is formed specifically from the ultimate concealment through daas, as mentioned above. For the rooster, which is the aspect of gever (a man/a rooster), is the aspect of g'vuros (severities), as is brought. And it is the aspect of concealment, which is the aspect of judgments and severities. And at midnight, which is the aspect of the ultimate concealment as mentioned above, specifically then the Tzadikim reveal the concealment through daas. And then the concealment itself is transformed into daas and Torah. And then, specifically from there — from the aspect of concealment — comes the great voice of the proclamation, in the aspect of the voice of the rooster, which is the voice of the proclamation drawn from the aspect of g'vuros, from the aspect of concealment — through the concealment being transformed into daas. For through this, it itself proclaims, for now daas and Torah have been formed from the concealment, and then the Torah proclaims before them, as mentioned above. 26

And therefore she is fully separated from her husband through me'un, and she is permitted to his relatives and he is permitted to her relatives — for a complete separation has taken place between them, since the bond was made without da'as, as above. And this is the dimension of the wicked kingdom — the kingdom of Eisav — of which it is said: "katon nesatich bagoyim" — I have made you small among the nations (Ovadyah 1:2). For it is forever in the dimension of katan (smallness, minority) — its kingship without da'as and without vitality, as has been stated above. Therefore it is in the dimension of sha'arei b'chibbura v'sayem b'ferudah — it begins in union and ends in separation — for afterward they are fully separated and have no bond whatsoever, since it is without da'as, as above. For the ketanah still has a grip of the sitra achra upon her — which is the wicked kingdom, as is known.

And this is the aspect of K'rias Shma recited at bedtime, which is read before sleep — which is the aspect of a preparation for chatzos, as is understood from the holy books. That is: in order to merit to awaken at chatzos to reveal the concealment into daas, to hear the voice of the proclamation as mentioned above — for this, one must call upon the Life of all life and draw daas from Him, which is the vitality. This is accomplished through engagement in Torah, as mentioned above, through which one merits the aforementioned daas — to know that even within the ultimate concealment, His G-dliness, blessed be He, is enclothed, as mentioned above — through which one reveals the concealment as mentioned above. 27

But when she exits through a get, she remains bound to her husband forever — and therefore she is forbidden to his relatives and so forth. For the get is in the dimension of da'as clothed within the concealment — therefore, even though she separates and becomes concealed from him, even so she remains somewhat bound to him through the da'as clothed within the concealment itself, which is the dimension of the get. And da'as is connection. Therefore she is forbidden to his relatives and so forth — for there still remains between them a dimension of connection in deep hiddenness, forever. עִנְיַן גֵּט, עַל-פִּי הַתּוֹרָה "וּבְיוֹם הַבִּכּוּרִים" לְמַעַן יַאֲרִיךְ יָמִים עַל מַמְלַכְתּוֹ (סִימָן נו), עַיֵּן שָׁם הֵיטֵב: וְיוֹצֵא מִשָּׁם שֶׁצָּרִיךְ לְהַמְשִׁיךְ חַיִּים לְתוֹךְ בְּחִינַת הַמַּלְכוּת, וְזֶה נַעֲשֶׂה עַל-יְדֵי הַתּוֹרָה שֶׁהִיא שְׁמָא דְּקֻדְשָׁא בְּרִיךְ הוּא, שֶׁעַל-יְדֵי-זֶה קוֹרִין אֶת חֵי הַחַיִּים וּמַמְשִׁיךְ חִיּוּת לְתוֹךְ הַמַּלְכוּת, כִּי הַתּוֹרָה הִיא בְּחִינַת יָמִים וּמִדּוֹת, בְּחִינַת כֵּלִים שֶׁהוּא בְּחִינַת הַשֵּׁם שֶׁעַל יָדָהּ מַמְשִׁיכִין הַחִיּוּת בְּמִדָּה וּבְשִׁעוּר, עַיֵּן שָׁם, וַאֲזַי מַמְשִׁיכִין חִיּוּת לְהַמַּלְכוּת, וְהַחִיּוּת הוּא בְּחִינַת דַּעַת, כִּי הַחָכְמָה תְּחַיֶּה, וְעַל-יְדֵי הַדַּעַת יוֹדְעִין שֶׁגַּם בְּתוֹךְ הַהַסְתָּרוֹת מְלֻבָּשׁ גַּם כֵּן הַשֵּׁם יִתְבָּרַךְ, דְּהַיְנוּ תּוֹרָה וְעַל-יְדֵי-זֶה בְּעַצְמָהּ נֶחֱזֶרֶת הַהַסְתָּרָה וְנַעֲשֶׂה מִמֶּנָּה דַּעַת, הַיְנוּ תּוֹרָה, וְעַל-יְדֵי כֵן כָּל הָרְשָׁעִים חוֹזְרִים בִּתְשׁוּבָה, עַיֵּן שָׁם הֵיטֵב: וְזֶה בְּחִינַת גֵּט, שֶׁהוּא בְְּחִינַת שֶׁמְּגַלִּין הַתּוֹרָה הַמְלֻבֶּשֶׁת בְּתוֹךְ בְּחִינַת הַסְתָּרַת פָּנִים, כִּי הָאִשָּׁה הִיא בְּחִינַת מַלְכוּת וְכָל חִיּוּתָהּ עַל-יְדֵי בַּעְלָהּ שֶׁמַּמְשִׁיךְ לָהּ חִיּוּת הַיְנוּ דַּעַת, וְעַל-כֵּן הַבָּא עַל אֵשֶׁת אִישׁ בְּמִיתָה, כִּי כְּשֶׁנִּפְרֶדֶת מִבַּעְלָהּ וְתַחַת אִישָׁהּ תִּקַּח זָרִים אֲזַי נִפְרֶדֶת מִמְּקוֹר חִיּוּתָהּ, וַאֲזַי סִטְרָא דְּמוֹתָא שַׁלִּיט, כִּי הִיא מְקֻשֶּׁרֶת בְּבַעְלָהּ וְכָל חִיּוּתָהּ מִמֶּנּוּ, שֶׁהוּא מַמְשִׁיךְ לָהּ חִיּוּת כַּנַּ"ל. וְעַל-כֵּן כְּשֶׁנַּעֲשֶׂה שִׂנְאָה בֵּין אִישׁ וְאִשָּׁה, שֶׁהוּא בְּחִינַת הַסְתָּרַת פָּנִים, אִי אֶפְשָׁר לָהּ לִפָּרֵד מִמֶּנּוּ בִּוְלֹא כְלוּם, כִּי יִתְגַּבֵּר סִטְרָא דְּמוֹתָא, חַס וְשָׁלוֹם, עַל-יְדֵי בְּחִינַת הַהַסְתָּרָה, כִּי הַהַסְתָּרָה הוּא הִפּוּךְ הַחִיּוּת כַּנַּ"ל, בְּחִינַת תַּסְתִּיר פָּנֶיךָ יִבָּהֵלוּן תּוֹסֵף רוּחָם יִגְוָעוּן וְכוּ', וְעַל-כֵּן צִוְּתָה הַתּוֹרָה שֶׁיִּכְתֹּב לָהּ סֵפֶר כְּרִיתוּת, 'סֵפֶר' דַּיְקָא בְּחִינַת תּוֹרָה, וּכְמוֹ שֶׁלָּמְדוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה מִפָּסוּק זֶה, "וְכָתַב לָהּ סֵפֶר כְּרִיתֻת", שֶׁדִּינוֹ כְּסֵפֶר לְעִנְיַן כַּמָּה דְּבָרִים, הַיְנוּ שֶׁהַגֵּט, שֶׁהוּא סֵפֶר כְּרִיתוּת, הוּא בְּחִינַת תּוֹרָה הַמְלֻבֶּשֶׁת וְנֶעְלֶמֶת בְּתוֹךְ בְּחִינַת הַהַסְתָּרָה, וְעַל-יְדֵי שֶׁכּוֹתְבִין וְנוֹתְנִין לָהּ הַגֵּט מְגַלִּין הַחִיּוּת וְהַתּוֹרָה הַמְלֻבֶּשֶׁת בְּתוֹךְ הַהַסְתָּרָה, וְעַל-יְדֵי-זֶה נִמְשָׁךְ לָהּ חִיּוּת לְתוֹךְ בְּחִינַת הַהַסְתָּרָה, וַאֲזַי יְכוֹלָה לִפָּרֵד מִבַּעְלָהּ בְּהֶתֵּר וְלֹא תֵּרֵד נַפְשָׁהּ לִשְׁאוֹל, לִבְחִינַת סִטְרָא דְּמוֹתָא, חַס וְשָׁלוֹם, עַל-יְדֵי הַהַסְתָּרָה וְהַפֵּרוּד, כִּי כְּבָר הֵאִיר לָהּ חִיּוּת וָדַעַת לְתוֹךְ הַהַסְתָּרָה בְּעַצְמָהּ, וְעָשָׂה מִן הַהַסְתָּרָה וְהַפֵּרוּד בְּעַצְמוֹ תּוֹרָה, דְּהַיְנוּ גֵּט שֶׁהוּא בְּחִינַת תּוֹרָה הַמְלֻבֶּשֶׁת בְּתוֹךְ הַהַסְתָּרָה כַּנַּ"ל, וְעַל-כֵּן כּוֹתְבִין בַּגֵּט כְּדַת מֹשֶׁה וְיִשְׂרָאֵל, הַיְנוּ בְּחִינַת תּוֹרָה כַּנַּ"ל: וְעַל-כֵּן מְרַמֵּז לָהּ בַּגֵּט שֶׁהִיא נִפְרֶדֶת מִמֶּנּוּ וְאַף-עַל-פִּי-כֵן עֲדַיִן הִיא רְאוּיָה לְאִישׁ יִשְׂרָאֵל, וְכוֹתֵב לָהּ, וַהֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם וּשְׁאָר לְשׁוֹנוֹת כַּיּוֹצֵא בָּזֶה. וְזֶה עִקָּרוֹ שֶׁל גֵּט, הַיְנוּ שֶׁזֶּה עִקַּר הַגֵּט שֶׁכּוֹתֵב לָהּ אַף שֶׁהִיא בִּבְחִינַת הַסְתָּרָה וְנִפְרֶדֶת מִבַּעְלָהּ מִמְּקוֹר הַחַיִּים עִם כָּל זֶה בֶּאֱמֶת גַּם שָׁם בְּתוֹךְ הַהַסְתָּרָה בְּעַצְמָהּ מְלֻבֶּשֶׁת הַתּוֹרָה, כִּבְיָכוֹל, כַּנַּ"ל. נִמְצָא, שֶׁעֲדַיִן הִיא קְשׁוּרָה בְּחֵי הַחַיִּים, וְעַל-כֵּן הִיא רַשָּׁאָה וְשַׁלְטָאָה לִנָּשֵׂא לְמִי שֶׁתִּרְצֶה מִיִּשְׂרָאֵל, כִּי הִיא קְשׁוּרָה עֲדַיִן בִּקְדֻשַּׁת יִשְׂרָאֵל וִיכוֹלָה לְהִנָּשֵׂא לְיִשְׂרָאֵל לְקַבֵּל עַל יָדוֹ חִיּוּת מֵחֵי הַחַיִּים, כִּי לֹא נִפְרְדָה וְנִכְרְתָה מִקְּדֻשַּׁת יִשְׂרָאֵל לְגַמְרֵי, חַס וְשָׁלוֹם, עַל-יְדֵי הַהַסְתָּרָה, כִּי גַּם בְּתוֹךְ הַהַסְתָּרָה בְּעַצְמָהּ מְלֻבֶּשֶׁת הַתּוֹרָה, שֶׁזֶּה בְּחִינַת הַגֵּט סֵפֶר כְּרִיתוּת כַּנַּ"ל. וְזֶה בְּחִינַת וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְשִׁלְּחָהּ מִבֵּיתוֹ וְיָצְאָה וְהָיְתָה. וְלָמְדוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, מֵקִישׁ הֲוָיָה לִיצִיאָה, הַיְנוּ שֶׁהֲוָיָה מַתְחִיל מִן הַיְצִיאָה בְּעַצְמָהּ, שֶׁתֵּכֶף וּמִיָּד כְּשֶׁמַּגִּיעָה לְתַכְלִית הַהַסְתָּרָה וְהַפֵּרוּד, דְּהַיְנוּ בִּשְׁעַת קַבָּלַת הַגֵּט, אֲזַי תֵּכֶף מַתְחִיל בְּחִינַת הַהֲוָיָה שֶׁיְּכוֹלָה לְהִתְהַוּוֹת וּלְהִתְקַשֵּׁר בִּקְדֻשַּׁת יִשְׂרָאֵל שֶׁהֵם דְּבֵקִים בֵּאלֹקִים חַיִּים. כִּי הַגֵּט בְּעַצְמוֹ מְגַלֶּה שֶׁגַּם בְּתוֹךְ הַהַסְתָּרָה מְלֻבָּשׁ תּוֹרָה כַּנַּ"ל, שֶׁעַל-יְדֵי כֵן הִיא רַשָּׁאָה וְשַׁלְטָאָה בְּנַפְשָׁהּ לִמְהָךְ לְמִינְסְבָא לְכָל גְּבַר מִיִּשְׂרָאֵל. נִמְצָא, שֶׁבְּהַגֵּט בְּעַצְמוֹ מְקַשֵּׁר אוֹתָהּ בִּקְדֻשַּׁת יִשְׂרָאֵל כַּנַּ"ל בְּחִינַת וְיָצְאָה וְהָיְתָה כַּנַּ"ל, כִּי גַּם בְּתוֹךְ הַהַסְתָּרָה מְלֻבָּשׁ תּוֹרָה רַק שֶׁהִיא בְּהֶעְלֵם, וְתֵכֶף כְּשֶׁנִּתְגַּלֶּה זֹאת עַל-יְדֵי הַגֵּט כַּנַּ"ל אֲזַי חוֹזֶרֶת הַהַסְתָּרָה לַדַּעַת. נִמְצָא, שֶׁגַּם בְּתוֹךְ תַּכְלִית הַהַסְתָּרָה עֲדַיִן הִיא מְקֻשֶּׁרֶת בַּחַיִּים עַל-יְדֵי שֶׁמְּגַלִּין הַהַסְתָּרָה וְעוֹשִׂין מִמֶּנָּה דַּעַת וְתוֹרָה שֶׁזֶּה בְּחִינַת גֵּט כַּנַּ"ל: וְעַל-כֵּן עִקַּר הַגֵּט הוּא שְׁמוֹ וּשְׁמָהּ, כִּי כְּמוֹ שֶׁבִּבְחִינַת כְּלָלִיּוּת מַלְכוּת יִשְׂרָאֵל צָרִיךְ לְהַמְשִׁיךְ הַחִיּוּת עַל-יְדֵי הַתּוֹרָה שֶׁהִיא שְׁמָא דְּקֻדְשָׁא בְּרִיךְ הוּא, שֶׁעַל יָדָהּ נִמְשָׁךְ הַחִיּוּת מִשְּׁמוֹ לִשְׁמָהּ, כִּבְיָכוֹל, כִּי הַתּוֹרָה הִיא בְּחִינַת שְׁמוֹ וּשְׁמָהּ, הַיְנוּ שְׁמוֹ יִתְבָּרַךְ וְשֵׁם מַלְכוּת יִשְׂרָאֵל, כִּי שְׁמוֹ מְשֻׁתָּף בִּשְׁמֵנוּ, הַיְנוּ הַתּוֹרָה שֶׁהוּא שְׁמָא דְּקֻדְשָׁא בְּרִיךְ הוּא הוּא עַצְמוֹ בְּחִינַת שֵׁם הַמַּלְכוּת, כִּי עִקַּר הַשֵּׁם הוּא בְּחִינַת מַלְכוּת, כַּמּוּבָא כְּמוֹ שֶׁכָּתוּב, "וַיַּעַשׂ דָּוִד שֵׁם", וְכָל אֶחָד מִיִּשְׂרָאֵל יֵשׁ לוֹ אוֹת בַּתּוֹרָה, שֶׁהוּא בְּחִינַת שְׁמוֹ, כִּי שְׁמוֹת בְּנֵי יִשְׂרָאֵל, שֶׁהֵם כְּלָלִיּוּת הַמַּלְכוּת, נִרְשָׁמִים בַּתּוֹרָה בִּבְחִינַת וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַנֶּאֱמַר בַּתּוֹרָה, כְּמוֹ כֵן בִּפְרָטִיּוּת כְּשֶׁצְּרִיכִין לְהַמְשִׁיךְ חִיּוּת לְתוֹךְ בְּחִינַת מַלְכוּת בִּפְרָטִיּוּת כְּדֵי לְגַלּוֹת הַהַסְתָּרָה כַּנַּ"ל, שֶׁזֶּה בְּחִינַת גֵּט כַּנַּ"ל, צְרִיכִין לְהַמְשִׁיךְ הַחִיּוּת מִשְּׁמוֹ לִשְׁמָהּ כַּנַּ"ל: וְזֶה בְּחִינַת הַזְּמַן שֶׁכּוֹתְבִין בְּגֵט, וְכוֹתְבִין הַיּוֹם וְהַשָּׁבוּעַ וְהַחֹדֶשׁ וְהַשָּׁנָה, שֶׁזֶּה בְּחִינַת כָּל גְּבוּלֵי הַיָּמִים וְהַזְּמַנִּים כְּדֵי לְהַמְשִׁיךְ הַחִיּוּת בִּבְחִינַת יָמִים וּמִדּוֹת, בִּבְחִינַת וּמִדַּת יָמַי וְכוּ', כַּמְבֹאָר שָׁם, וְכָל זֶה כְּדֵי שֶׁיִּהְיֶה נִמְשָׁךְ חִיּוּת, שֶׁהִיא בְּחִינַת דַּעַת, כְּדֵי לְגַלּוֹת הַהַסְתָּרָה, שֶׁזֶּה בְּחִינַת הַגֵּט סֵפֶר כְּרִיתוּת כַּנַּ"ל: וְזֶה בְּחִינַת וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי וְעָנְתָה הַשִּׁירָה הַזֹּאת בָּכֶם לְעֵד, שֶׁגַּם בְּתוֹךְ הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה מְלֻבָּשׁ תּוֹרָה כַּנַּ"ל. וְזֶה בְּעַצְמוֹ מֵעִיד שֶׁלֹּא תִּשָּׁכַח וְכוּ', כִּי עֲדַיִן קְשׁוּרִים בְּחֵי הַחַיִּים, כִּי גַּם שָׁם מְלֻבָּשׁ חִיּוּתוֹ יִתְבָּרַךְ כַּנַּ"ל, וְזֶה בְּחִינַת הַגֵּט שֶׁהוּא לְעֵד וְלִרְאָיָה שֶׁהִיא יְכוֹלָה לִדָּבֵק בִּקְדֻשַּׁת יִשְׂרָאֵל כַּנַּ"ל: וְעַל-כֵּן הַקְּטַנָּה יוֹצֵאת בְּמֵאוּן, כִּי הַקְּטַנָּה שֶׁאֵין בָּהּ דַּעַת אֵין מְקֻשֶּׁרֶת בְּבַעְלָהּ כְּלָל. כִּי עִקַּר הַהִתְקַשְּׁרוּת עַל-יְדֵי הַדַּעַת בִּבְחִינַת וְהָאָדָם יָדַע וְכוּ', וְעַל-כֵּן אֵינָהּ יְכוֹלָה לְהִתְקַשֵּׁר בְּבַעְלָהּ כִּי אִם עַל-יְדֵי אָבִיהָ בִּבְחִינַת אָב בְּחָכְמָה שֶׁעַל יָדוֹ נִקְשֶׁרֶת בְּבַעְלָהּ כַּנַּ"ל, אֲבָל כְּשֶׁאֵין לָהּ אָב וְדַעַת עַצְמָהּ אֵין לָהּ, אֵין לָהּ הִתְקַשְּׁרוּת כְּלָל כַַּנַּ"ל. וְעַל-כֵּן יוֹצֵאת בְּמֵאוּן בְּלֹא גֵּט, כִּי אֵין מְלֻבָּשׁ בְּתוֹךְ הַהַסְתָּרָה דַּעַת כְּלָל, כִּי אֲפִלּוּ בְּהַהִתְקַשְּׁרוּת אֵין דַּעַת כַּנַּ"ל: וְעַל-כֵּן הִיא נִפְרֶדֶת בְּמֵאוּן מִבַּעְלָהּ לְגַמְרֵי, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו וְהוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, כִּי נַעֲשָׂה בֵּינֵיהֶם פֵּרוּד לְגַמְרֵי, מֵאַחַר שֶׁהָיָה הַהִתְקַשְּׁרוּת בְּלֹא דַּעַת כַּנַּ"ל. וְזֶה בְּחִינַת מַלְכוּת הָרְשָׁעָה, מַלְכוּת עֵשָׂו, שֶׁנֶּאֱמַר עָלֶיהָ, "קָטֹן נְתַתִּיךְ בַּגּוֹיִם וְכוּ'". שֶׁהִיא לְעוֹלָם בִּבְחִינַת קָטָן וּמַלְכוּתוֹ בְּלֹא דַּעַת וְחִיּוּת כַּמּוּבָא לְעֵיל, וְעַל-כֵּן הוּא בִּבְחִינַת שָׁארֵי בְּחִבּוּרָא וְסַיֵּם בְּפֵרוּדָא, כִּי אַחַר כָּךְ נִפְרְדוּ לְגַמְרֵי וְאֵין לוֹ שׁוּם הִתְחַבְּרוּת מֵאַחַר שֶׁהוּא בְּלֹא דַּעַת כַּנַּ"ל, כִּי הַקְּטַנָּה עֲדַיִן יֵשׁ בָּהּ אֲחִיזָה שֶׁל הַסִּטְרָא אָחֳרָא שֶׁהִיא מַלְכוּת הָרְשָׁעָה כַּיָּדוּעַ: אֲבָל כְּשֶׁיּוֹצֵאת בְּגֵט נִשְׁאֶרֶת מְקֻשֶּׁרֶת בְּבַעְלָהּ לְעוֹלָם, וְעַל-כֵּן הִיא אֲסוּרָה בִּקְרוֹבָיו וְכוּ', כִּי הַגֵּט הוּא בְּחִינַת דַּעַת הַמְלֻבָּשׁ בְּתוֹךְ הַהַסְתָּרָה, וְעַל-כֵּן אַף-עַל-פִּי שֶׁנִּפְרֶדֶת וְנִסְתֶּרֶת מִמֶּנּוּ, אַף-עַל-פִּי-כֵן עֲדַיִן הִיא קְשׁוּרָה בּוֹ קְצָת עַל-יְדֵי הַדַּעַת הַמְלֻבָּשׁ בְּתוֹךְ הַהַסְתָּרָה בְּעַצְמָהּ, שֶׁהוּא בְּחִינַת הַגֵּט, וְהַדַּעַת הוּא הִתְקַשְּׁרוּת, וְעַל-כֵּן הִיא אֲסוּרָה בִּקְרוֹבָיו וְכוּ', כִּי עֲדַיִן יֵשׁ לָהֶם בְּחִינַת הִתְקַשְּׁרוּת בְּהֶעְלֵם גָּדוֹל לְעוֹלָם: גַּם בְּהִלְכוֹת פְּרִיָּה וּרְבִיָּה הֲלָכָה א אוֹת ב מְבֹאָר הִלְכוֹת גִּטִּין: Root source: LM §56 ("U'veyom HaBikurim") — drawing chiyus into Malchus through Torah; Torah as yamim and midos; concealment reversed into da'as; all the wicked return in teshuvah. Core principle: Torah = shma d'Kudsha Brich Hu = vitality drawn into Malchus with measure and proportion through keilim (vessels). Chiyus = da'as (for "wisdom gives life"). Through da'as one knows that even within concealments, the Blessed Name — i.e., Torah — is clothed. The concealment itself is then reversed and becomes da'as/Torah → all the wicked return in teshuvah. The get as Torah within concealment: The woman = Malchus; all her vitality flows from her husband who draws chiyus/da'as to her. Adultery = death penalty because separation from the source of vitality → sitra d'mosa dominates. When hatred arises between husband and wife (= hesteras panim), she cannot separate for nothing — concealment is the inversion of vitality ("tastir panecha yibaheiun", Tehillim 104:29). Therefore: sefer kerisus — a sefer specifically = Torah. The get = Torah clothed within the concealment. Writing and giving the get reveals the chiyus and Torah within the concealment → vitality flows into the concealment itself → she can separate with permission, her soul does not descend to Sheol/sitra d'mosa. Written "kedat Moshe veYisrael" = Torah. Essence of the get: Even in separation/concealment from the source of life, in truth Torah remains clothed there → she is still bound to the Chai HaChayim → she has the right (rashaah v'shaltaah) to marry any Jewish man. She has not been fully severed from the holiness of Israel. Mekish havayah liyetzi'ah: Our Sages derived that the havayah (new becoming) is compared to the yetzi'ah (going out). Immediately at the moment of receiving the get — the ultimate point of concealment and separation — the dimension of havayah begins. The get itself bonds her to the holiness of Israel who cleave to the living God. The concealment returns and becomes da'as. His name and her name: Just as collectively, Torah (shma d'Kudsha Brich Hu) draws vitality from His Name to her name (Israel's Malchus) — for His Name is shared with our name — and every Jew has a letter in the Torah that is his name ("v'eileh shemos bnei Yisrael") — so too in each individual get, vitality must be drawn from his name to her name. The Name = Malchus ("vayas Dovid shem", Shmu'el Beis 8:13). The date in the get: Day, week, month, year = all boundaries of days and times = drawing chiyus in the dimension of yamim and midos ("u'midas yamai") = da'as to reveal the concealment. "V'anochi haster astir panai": Even within concealment within concealment, Torah is clothed — this itself testifies it shall not be forgotten — still bound to the Chai HaChayim. The get = testimony and evidence she can cleave to the holiness of Israel. Ketanah exits through me'un: She has no da'as → no bond to her husband at all. Bond requires da'as ("v'ha'adam yada"). Without father (= av b'chochmah) and without her own da'as → no bond whatsoever → exits through me'un without a get (no da'as clothed in the concealment even in the original bond) → complete separation → she is permitted to his relatives and he to hers. This = the wicked kingdom, Malchus of Eisav ("katon nesatich bagoyim", Ovadyah 1:2) — forever without da'as and vitality → sha'arei b'chibbura v'sayem b'ferudah. The ketanah still has a grip of the sitra achra = the wicked kingdom. When she exits through a get: She remains somewhat bound to her husband forever (through da'as clothed in the concealment) → forbidden to his relatives forever. Da'as = connection, even in deep hiddenness. Cross-reference: Priyah viRivyah §1, os 2.