גיטין ב

10 כִּי לֹא-תַעֲזֹב נַפְשִׁי לִשְׁאוֹל לֹא-תִתֵּן חֲסִידְךָ לִרְאוֹת שָׁחַת Based on the Torah "Ashray ha'am" ["Fortunate is the people" — Psalms 144:15], in Likutay [the first volume, teaching] number 13, and so forth — see there. And the general principle, as it pertains to our subject: that through tzedakah [charity/righteousness], through this one breaks the craving for money [be'vchinas rucha nachis l'shakchaych chamima d'liba'ay — "in the aspect of: a spirit descends to cool the heat of the heart"], and when this spirit descends, the heart receives it with the joy of the song of the Levites [b'chedvas d'niguná d'leva'ay], and so on.

And when one breaks the craving for money, through this chesed [loving-kindness] is drawn down — which is the aspect of the revelation of Mashiach [the Messiah], the aspect of "and He performs chesed to His anointed" [Psalms 18:51], and so on. And through this chesed, one merits da'as [knowledge/divine intimacy], which is the aspect of the building of the Beis HaMikdash [the Holy Temple], and so forth. And through this one merits to draw forth Torah — the aspect of the future revelation of the Torah, which is the Orayta d'Atika Setima'ah da'asida l'isgelyah l'asid lavo [the Torah of the Ancient Hidden One that is destined to be revealed in time to come], and so on. For the essence of the revelation of Torah comes from the yichud [union] of the Holy One Blessed be He and His Shechinah [Divine Presence], as it is written: "Hear, my son, the instruction of your father" — this is the Holy One Blessed be He; "and the teaching of your mother" [Proverbs 1:8] — this is Knesses Yisroel [the Congregation of Israel, i.e., the Shechinah]. And their yichud comes about through the elevation of the souls of Israel in the aspect of mayin nukvin [feminine waters — the mystical elevation that draws down the divine union from below]. And the chacham [the wise sage/tzadik] is able to take the souls and elevate them in the aspect of mayin nukvin, in the aspect of "and a wise man takes souls" [Proverbs 11:30]. And through this yichud, Torah is born.

And when the chacham ascends together with the souls in the aspect of "a wise man went up into the city of the mighty" [Proverbs 21:22], through this "he brought down the strength of its stronghold." It is thus found that the essence of taking and gathering the souls is through da'as and chachma [wisdom], in the aspect of "a wise man takes souls," and through this the souls are elevated in the aspect of mayin nukvin, and the birth of the Torah is drawn forth — which is born through the yichud of the Holy One Blessed be He and His Shechinah, which is effected through the souls. And all of this one merits through tzedakah: through this the craving for money is broken; through this chesed is drawn down; and through chesed, da'as is drawn down; and through this da'as one can take souls, and so on, and unite the Holy One Blessed be He and His Shechinah; and through this, Torah is born — the aspect of the revelation of the Orayta d'Atika Setima'ah, as mentioned above, as it is explained there in detail. And this is the aspect of the rectification of the upper Merkavah [Divine Chariot] and the lower Merkavah, and so on — see there.

And this is the aspect of kidushin [betrothal] with money [silver/kesef], whose minimum measure is a prutah [the smallest coin]. For the prutah — the coin of silver that he gives her for the kidushin — through this he draws down the aspect of the illumination of tzedakah, whose minimum measure is likewise a prutah. For in truth, the prutah of kidushin and the prutah of tzedakah are of the same aspect, for it is well known that the one who gives and the one who receives — that is, the giver of tzedakah who is the benefactor, and the poor person who receives — are in the aspect of man and woman, who are also in the aspect of benefactor and receiver. For the woman — the fear of G-d — she is in the aspect of malchus [kingship/sovereignty], which is the aspect of the mirror that does not shine from itself at all [aspaklaria d'lo nahara migarma k'lum], the aspect of poverty, the aspect of the attribute of King David, peace be upon him, of whom it is said: "For I am poor and needy" [Psalms 86:1], as is known.

And this prutah that the groom gives her for kidushin — he being in the aspect of "a tzadik is gracious and gives" [Psalms 37:21] — this is the aspect of the prutah of tzedakah mentioned above, as discussed. And through this prutah of kidushin, which is in the aspect of tzedakah, the aspect of a generous spirit [ruach nedivah] — through this the heat of the heart is soothed and quieted, which is the craving for money. And through this the din [judgment] is sweetened, and chesed is drawn down, and da'as is revealed — through which one can gather the souls, in the aspect of "a wise man takes souls," and elevate them to the Shechinah and Knesses Yisroel in the aspect of mayin nukvin. And through this the yichud of the Holy One Blessed be He and His Shechinah is made, and Torah is born and revealed — in the aspect of: "a wise man went up into the city of the mighty, he brought down the strength of its stronghold" — as discussed above. And all these aspects are necessary for the sacred marital union, for it is well known that the union of man and woman in holiness and purity alludes to lofty, exalted, and exceedingly holy matters — the aspect of the yichud of the Holy One Blessed be He and His Shechinah, as is known. As our Sages of blessed memory stated [Sotah 17a]: "When a man and woman merit [it], the Shechinah dwells between them," and so on; "when they do not merit — fire consumes them." This fire is the aspect of chamima d'liba'ay, which is a burning flame [nur dalik], which is the aspect of fire — which is the aspect of the heat of the craving for money discussed above; that which makes the heart burn for money, which is itself in the aspect of the heat of the lust of [illicit] relations. For the lust of ni'uf [licentiousness] and the craving for money are one and the same aspect, and each depends upon the other, as is cited in the words of our Rebbe, of blessed memory: that the essence of the craving for money flows from the lust of licentiousness, as is cited in the Torah beginning "Tzivisa tzedek edosecha" ["You have commanded justice as Your testimonies" — Psalms 119:138; Likutay [Moharan] I, teaching 23]. And correspondingly, the reverse: when we say that through tzedakah the craving for money is rectified and broken, and the heat of the heart burning for money and wealth is soothed — it is implicit in this at the same time that the lust of licentiousness is also broken through the tzedakah. For certainly it is impossible to break the craving for money unless one first breaks the lust of licentiousness. But tzedakah does have this power — to cool the heat of the heart entirely, until the craving for money is also broken. And it is implicitly included in this with certainty that it soothes the lust of licentiousness — for without that, it would have been impossible to cool the heat of the craving for money. For it is impossible to break the craving for money unless one first breaks the lust of licentiousness, as is explained in the Torah "Tzivisa tzedek" mentioned above. And since we are engaged with this subject, I said I would explain what appears to my humble mind regarding this matter of the two evil cravings — the lust of licentiousness and the craving for money — which are the primary [forces] that distract most of the world from both worlds. And how many souls have been sunk in them because they did not strive to break them. For apparently I had a difficulty with the words of our Rebbe, of blessed memory: For in every place he wrote that the essential trial and freedom of choice of a person in this world is the lust of licentiousness, which is the primary scale and measure of every person. And this is the essential trial and refinement of every person who comes into this world — to be tried [and tested]: whether he will merit to withstand this trial, to break this lust. And through this he will merit the great hidden good, and will know and recognize the honor of His greatness, His divinity, and His exaltedness, may He be blessed. And the secrets of Torah, the treasuries of the King, will be revealed to him, and so on and so on. For it is impossible to know anything of Hashem — may He be blessed — with complete knowledge, truly and properly, except through the sanctity of the bris [covenant; i.e., sexual purity — the guarding of the bris milah], as is explained in several teachings in the Torah beginning "Bikrov elay merei'im" ["When evildoers draw near to me" — Psalms 27:2; Likutay I, 36] — that it is impossible to come to revelation in Torah and Divine service except through first being tried and refined in the exile of this lust, and so on — see there. And similarly in the Torah "Tzivisa tzedek" and so on, it is explained that it is impossible to behold the pleasantness of Hashem and so on, except through guarding the bris — in the aspect of "and from my flesh I will behold G-d" [Job 19:26]; that through the rectification of the bris, which is the aspect of "sacred flesh" [besar kodesh], through this one merits to behold the divinity — to attain His blessed Divinity. And similarly in the Torah "Tefilah l'Chavakuk" [Habakkuk 3:1; Likutay I, 19], and in the Torah "Ha'i man d'azal l'minsav" [Likutay I, 29], it is explained at wondrous length that the essence of the drawing-near of Israel to their Father in Heaven is through the rectification of the bris, through which He chose us from all peoples and exalted us above all tongues, and so on. And similarly in very many teachings — nearly all of them — this is explained: that the essence of holiness is the guarding of the bris. And similarly in all the holy books this is explained — that this is the essence of holiness. And in particular in the holy books of the Zohar and the Tikkunim. And beyond this, our Rebbe, of blessed memory, spoke with us many wondrous conversations on this subject, and he loathed this lust exceedingly and intensely, as is explained somewhat [partially] in the printed books. Thus it is found that the essence [of the test] is to break the lust of licentiousness. Yet after all this, in the awesome tale of the Ba'al Tefillah [Sipuray Ma'asiyos, Story 12], it is explained there that the craving for money is even worse than the lust of licentiousness — as is explained there, what they received from the King: that from all the lusts in the world, one can extract those who have fallen into them, except from the craving for money; for one who has fallen into that, it is impossible to extract him in any manner, except through the path available to the warrior who receives from there the power of his strength, and so on — see there. It is understood from there that even from the lust of licentiousness one can extract [a person] more easily than from the craving for money. And apparently the things contradict each other. But in truth, everything is well settled. For certainly the essential trial and freedom of choice of a person from his youth is the lust of licentiousness, which burns in a person from youth. And every person must have compassion upon himself to break this lust entirely — for this is why he came into the world. And then he will merit whatever he will merit — fortunate is he! And even if he is not a mighty warrior to conquer his inclination and his lust completely, to be holy in the ultimate holiness as befitting — at the very least he should have pity on himself and on the souls of his sons and daughters and all the generations that depend upon him, and he should not violate the bris with a prohibition, G-d forbid, at any rate. For a person is obligated to sanctify himself in what is permitted to him. And the essential [point] in this lust is that there is the essence of holiness, as our Sages of blessed memory stated [Vayikra Rabbah 24]: "In every place that you find a boundary against sexual immorality, you find holiness," and so on. But at any rate he should guard himself from coming to an actual transgression, G-d forbid — especially in these generations, when even to be saved from outright transgression, G-d forbid, one also needs great battles and great strengthening, and many supplications and requests, and drawing close to true tzadikim and upright people, and many paths of holy counsel — and to engage in Torah, prayer, commandments, and many good deeds, in order to merit through all this to be saved from transgressions, G-d forbid. For even one who is saved from transgressions, although he is not holy and ascetic as befitting — nevertheless, he is also included in the category of guarding the bris, as is explained in the Torah beginning "Ani Hashem hu shemi" ["I am Hashem, that is My Name" — Isaiah 42:8; Likutay I, 11] — see there, where it is explained that there is a yichuda ila'ah [higher union] and a yichuda tata'ah [lower union], which are the aspect of guarding the bris, which is comprised of two aspects: For there is one who is holy and pure, whose marital union is in holiness only from Shabbos to Shabbos — this is the aspect of the yichuda ila'ah. And there is one whose union is also on weekdays, but at any rate it is in a permissible manner according to the Torah — he is also in the aspect of guarding the bris in the aspect of the yichuda tata'ah, and so on — see there. For there are thousands of thousands and myriads of myriads of levels in the aspect of guarding the bris. And all the differences between the levels of the tzadikim and the upright people — between whom there are thousands and myriads of levels without end — most of all of them consist in the matter of guarding the bris. But at any rate, as long as one is not a transgressor, G-d forbid, he is included in the category of guarding the bris. And even if he has previously committed transgressions — even if he has transgressed whatever he has transgressed, G-d forbid — nevertheless, nothing stands before repentance [teshuvah]. And the essence of teshuvah, I heard from the mouth of our Rebbe, of blessed memory, who said: the essence of teshuvah is not to do again what one has done — that is, when one comes to those same places where he was [tempted] previously, and now turns his back to them and does not do again what he did — that is the essence of teshuvah. And only this is called teshuvah, as is explained in Likutay Tinyane [Likutay Moharan, Volume II]. Therefore, if he begins from now to abandon his evil path and his evil thoughts, and accustoms himself to engage in Torah, prayer, supplications, and many requests, and so on, and does not return again to his folly — he is also included in the category of those who guard the bris, as discussed. Let us return to our subject: The essential trial of a person is in this lust of marital relations. But one who does not merit to withstand this [trial] and violates the bris, G-d forbid — through this he falls into the craving for money, which is called "a pit without water" [Genesis 37:24; Zechariah 9:11], and so on. From which it is impossible to be saved except through the guarding of the bris, in the aspect of "Even you, through the blood of your covenant have I sent your prisoners out of the pit in which there is no water" [Zechariah 9:11], as is explained in the Torah "Tzivisa tzedek" and so on — see there. And when one falls, G-d forbid, and is sunken in the craving for money, then G-d forbid, hope is almost completely lost to extract him from there — except through the path [described] for that warrior mentioned above, if he merits to draw close to a great and awesome tzadik who knows this path. And we also see tangibly that as long as a person has not yet fallen into the craving for money — even though he is submerged in his lusts — it is still possible to speak with him about fear of Heaven [yiras Shomayim] and to draw him and bring him close to Hashem, may He be blessed, and to extract him from his evil lusts. But once he has fallen and sunk into the craving for money — especially as is common nowadays, where everyone wants specifically to multiply his needs, to conduct himself in the manner of wealthy magnates — even the poor and destitute and those of low standing look constantly to conduct themselves in grandeur, with beautiful garments and dwellings and vessels. And how much more so one who has a little wealth — who is actually poorer than anyone — because immediately he sets his sights on grandeur, and his eye is never satisfied with what he has. For as soon as he has a hundred red coins [adumim], he conducts himself in a manner that requires more than two hundred for his sustenance. And if Hashem gives him a thousand or more, he multiplies his silver vessels and other grand ways of living, until he is in financial distress according to his own assessment. And when he is asked [to give] to tzedakah, he answers immediately: "Do you not know that now is a time of dire straits, not like the earlier days? For business has been diminished and reduced, and one earns only a meager livelihood, and my needs are very many." And he forgets the kindnesses of Hashem — that just recently he earned this sum. For most of the wealthy did not inherit their wealth from their fathers; rather, most of them rose to greatness from poverty and distress. For most of them were servants at first, and the like. And Hashem, may He be blessed, raised them from the dust and the ash-heaps and gave each of them as much wealth as He graced him with. And his eye is not satisfied with all of this. And a year or two ago it seemed to him that if he had four hundred red coins it would suffice him greatly, for he needed to hire himself out as a trustee and servant, or to partner with someone who had only two hundred. And now he has two thousand red coins himself, and it is still not enough for him for his multiplied needs that he has increased for himself — as though he were born with all this, as though his very life depends upon it. And it seems to him that it is impossible for him to economize in anything — except in one matter he does economize: namely, in tzedakah. For when he is asked for tzedakah, he answers: "My needs are many and sustenance is tight now." And he will not reflect in his heart with knowledge or understanding, saying: On the contrary! — since my needs are so many and I am constantly dependent upon Hashem, I must increase in tzedakah at all times. For everyone knows that everything is from Hashem alone — for "not by might shall man prevail" [I Samuel 2:9] — "for G-d judges: this one He lowers and this one He raises" [Psalms 75:8]. And "there is no wisdom, no understanding, and no counsel against Hashem" [Proverbs 21:30], to gather wealth by oneself. And it is impossible to earn even a single prutah without the salvation of Hashem and His great kindness. For He is the One who gives the power and the counsel to achieve wealth and prosperity and livelihood. And He, may He be blessed, commanded and warned with many, many warnings to have pity on the poor and destitute and to give him generously all that he lacks, as is explained in the Torah and in all the books, the great virtue of the commandment of tzedakah — that it is equal in weight to the entire Torah. And He promised us: "For because of this matter, Hashem your G-d shall bless you" [Deuteronomy 15:10]. And as our Sages of blessed memory stated [Ta'anis 9a]: "Aser bishvil sh'tis'asher" — "Give tithes so that you will become wealthy." And how does he have the audacity to be stingy in tzedakah on account of his many needs that he has created for himself — as though he is compelled by royal decree to purchase jewels and ornaments for his wife, and many silver vessels, and special garments for himself, his wife, and all his sons and daughters — all in the manner of the greatest magnates who have thousands and myriads! And against the poor person he cries out loudly: "Why should I give him? For he has more ease than I — all the birds and geese are bought by the poor people," and so on. And similar utterances such as these that are heard from many magnates. And some of them are ashamed to say this openly, but in their minds they think this, and their eye is stingy when they see that a poor person also wishes to buy a nice portion for Shabbos. And certainly when he wishes to eat meat sometimes in the evening, and the like. Or when they see that the poor person makes himself some garment, and so on. As is well known, all these matters that are heard from many magnates — woe to them, woe to their souls! For upon themselves they look not at all — as though they are entitled from Heaven, based on their good deeds, to add jewels for their wives for exactly two hundred red coins, or at the very least for fifty red coins, and the like; and similarly in the matter of the many garments and so on, and dwellings, and household items: tables, chairs, and large mirrors, and the like. For "there are many things that increase vanity" [Ecclesiastes 6:11]. And against the poor person and an upright person who engages in Torah, he is strict when he sees that he buys a chicken or a piece of meat, and the like. And not only does he not give him tzedakah — he even heavily burdens him with taxes and levies, to the point that sometimes the poor give more than the wealthy. And in their view they need not give tzedakah except if they would see the poor person bloated from hunger, G-d forbid — then they would give him a prutah and a very minimal sum — just barely his bare subsistence. "But the boorish man will not know, and the fool will not understand this" [Psalms 92:7]: For all the disturbances and mental confusion of the entire world — whether the wealthy, whether the middle class, or the rest of the masses who chase after money and livelihood with great toil, disturbance, suffering, and many worries — all of this flows only from the withholding of tzedakah, because they do not give tzedakah generously and with great spreading [of the hand], as it is written [Psalms 112:9]: "He scattered, he gave to the poor; his righteousness endures forever." For all the disturbances and all the suffering and all the confusion of the entire world in matters of money and livelihood — all of this is the aspect of the craving for money, which it is impossible to break except through tzedakah, as discussed in that Torah above. It is thus found that if they had given tzedakah generously, they would have been saved from the curse of "by the sweat of your brow you shall eat bread" [Genesis 3:19] — that is, the disturbance of the pursuit of money. And they would have had life, for most of the world have no life at all because of the disturbance of money — which is idol worship [avodah zarah] comprised of all seventy idolatries; which is the aspect of dark countenance [anpin chashuchin], melancholy [marah shechorah], sadness and worries — the realm of death [sitra d'mosa], which destroys the life of a person and kills him from both worlds, as is explained in the Torah "Tzivisa tzedek." And the entire rectification of breaking the craving for money is through tzedakah, as discussed above. It is thus found that the essential trial of the person is the lust of licentiousness, and the craving for money is the fall that flows from the flaw in that lust — for through one's flawing in the lust of licentiousness, G-d forbid, this caused him to be cast down into the craving for money, which is the "pit without water," from which it is impossible to emerge except through the path of the warrior mentioned above, as is explained in the Torah "Tzivisa tzedek" — that all the falls of a person, when they want to expel him from the holy precincts, they cast him down into the craving for money, which is the aspect of shmad [forced apostasy] — idol worship comprised of all seventy idolatries — as is explained there on the verse: "And He will expel the enemy from before you and say: Destroy!" [Deuteronomy 33:27]. And therefore a person must have compassion upon himself and reflect carefully whether he has the power to oppose this tzadik — for perhaps [the tzadik] guards the bris more than he does, and can then cast him down into the craving for money, which is the aspect of shmad, idol worship, and so on, as discussed above. For it is impossible to break the craving for money completely except through the power of the great tzadik who is in the ultimate guarding of the bris — in the aspect of "salt is lacking in [the treasury of] money" [melach mammon chasar], as is all explained in the Torah "Tzivisa tzedek" — see there. The general principle is: the lust of licentiousness and the craving for money are dependent one upon the other. And through tzedakah, which breaks the craving for money as discussed, the breaking of the lust of licentiousness is implicitly included in this. For it is impossible to be saved from the craving for money except through the breaking of the lust of licentiousness, as discussed. And similarly it is explained in the words of our Rebbe, of blessed memory, in another place: that tzedakah to worthy poor people is a rectification [tikun] of the bris — see there. And this is the aspect of kidushin — for at the beginning of the betrothal, they draw down the rectification that descends and rectifies down to the last extremity, which is the rectification of tzedakah, which is the aspect of the kidushin that rectifies and soothes the heat of the heart's craving for money. [This craving] is the great flaw that flows from the lust of licentiousness as discussed above. And now at the time of kidushin, they draw down the soothing and rectification of the heat of the heart down to the last extremity, which is the craving for money — the ultimate flaw and fall that flows through the lust of licentiousness, which is itself the heat of the heart, as is known. For the kidushin is the aspect of tzedakah as discussed, which rectifies the heat of the heart as discussed. And through this one merits chesed and da'as, and through this one can take the souls, and so on, and elevate them in the aspect of the elevation of mayin nukvin. And to bring and give birth to the revelation of the Torah, and so on. And all of this requires the sacred marital union as discussed — for the purpose of reproduction: to bring forth holy souls of Israel. For the bearing of the souls of Israel through the sacred marital union is in the aspect of the giving birth to Torah through the yichud of the Holy One Blessed be He and His Shechinah. For the soul of Israel is itself in the aspect of the Torah, as it is written: "This is the Torah: a person" [Numbers 19:14; see also Zohar III:60b]. For it [the soul] is comprised of 248 limbs and 365 sinews — which are the aspect of the 248 positive commandments and the 365 negative commandments — which is the totality of the Torah, as is known. It is thus found that the bearing of the souls of Israel is in the aspect of the giving birth to Torah — which comes about through the da'as one merits through the breaking of the craving for money, which one merits through tzedakah, as discussed. And this is the aspect of the kidushin — which is the aspect of tzedakah as discussed — for through the prutah of kidushin that the groom gives to the bride, he draws down the aspect of the illumination of tzedakah. And through this he merits to soothe the heat of the heart, and so on. And through this he merits chesed and da'as, through which he merits to take the souls, to elevate them in the aspect of the elevation of mayin nukvin, and so on — through which the souls of Israel are born, which are in the aspect of the birth and revelation of the Torah, as discussed. And this is what he declares to her: "Behold, you are betrothed [mekudeshes] to me... according to the law [k'das] of Moses and Israel." "K'das Moshe v'Yisroel" specifically — that is, like the law of Moses and Israel, which is the totality of the Torah that is drawn down through tzedakah. Through this one can take the souls, and so on; through this the Torah is born, as discussed. Similarly through the kidushin, which is the aspect of the illumination of tzedakah, shall all these aspects be drawn down — in order to merit to give birth to souls of Israel in great holiness, which are the aspect of the Torah, as discussed. And this is what our Sages of blessed memory stated [Kidushin 2a]: "Betrothal with money — from where [do we derive this]? As it is stated: 'When a man takes a woman' [Deuteronomy 22:13] — 'taking' [kichah] refers only to [taking] with money." This "taking" is the aspect of "a wise man takes souls" [loke'ach nefashos chacham] mentioned above — that is the essential aspect of "taking" in the kidushin, the aspect of "when a man takes a woman" — for one must gather and take all the scattered souls and sparks [nitzotzos] that belong to their root, and bring them to the woman — [to] the fear of G-d — who is the root of all souls, the aspect of "the mother of all living" [Genesis 3:20], in order to elevate them and renew them, so that souls of Israel may be born in great holiness — which are the aspect of the Torah, as discussed. And therefore "taking" refers only to money [kesef] — for this is the aspect of the kesef of tzedakah, which is called "kesef" [silver/money], in the aspect of the chesed that is drawn down through tzedakah, as discussed — the aspect of "If you lend money [kesef] to My people, to the poor among you" [Exodus 22:24] — which is the aspect of tzedakah. For the essence of the "taking" — the taking of the souls, in the aspect of "a wise man takes souls" — is through the money [kesef] of kidushin, which is the aspect of tzedakah, as discussed. And this is what our Sages of blessed memory stated [Ta'anis 26b; see Shir HaShirim Rabbah 3:11]: "On the day of his wedding" — this is the giving of the Torah [Matan Torah]. For the Giving of the Torah is in the aspect of a wedding [chasunah] — through which the souls of Israel are born, which is the aspect of the birth of the Torah — the aspect of the Giving of the Torah, as discussed. And this is: "And on the day of the gladness of his heart" [Song of Songs 3:11] — this is the building of the Beis HaMikdash, and so on. For this depends upon that: for the essence of the Giving of the Torah — which is the aspect of a wedding — is through da'as, which is the aspect of the building of the Beis HaMikdash, which one merits through the kidushin, which is the aspect of tzedakah, as discussed — as explained in the Torah above. See there. And this is what is [stated]: that the wrapping of the retzuah [strap] of the tefilin [phylacteries] on the middle finger is in the aspect of the kidushin in which one gives her the ring on the finger [etzba]. For all the Torah discussed above — of the tzedakah that breaks the craving for money, and so on, until one merits to take the souls and to bring the Torah, and so on — all of this is contained in the commandment of tefilin, as is explained there in the Torah above — that all of this is the aspect of the rectification of the upper Merkavah and the lower Merkavah, and so on. And this is the aspect of the shin [ש] of three heads and the shin [ש] of four heads, and so on. And therefore specifically after one places the shel rosh [the head-tefilin], the two shins mentioned above are placed there — which are the two intellects [shichlioyos]: the aspect of the intellect to gather and take the souls — in the aspect of "a wise man takes souls"; and the aspect of the second intellect — to ascend with the souls and to draw down the Torah, and so on — as is explained there. And through the power of the holiness of this illumination, they draw the illumination downward as well, in the aspect of kidushin, which is the aspect of the strap that he places on the finger. Then — which is the aspect of betrothal and kidushin — the aspect of "And I will betroth you to Me forever" [Hosea 2:21] — "And I will betroth you", and so on, which one says then — for all of this is the aspect of kidushin as discussed. And similarly it is explained in the words of our Rebbe, of blessed memory, that the rectification of the Merkavah comes through the wedding [chasunah], as is explained in the holy Torah that he wrote regarding all the matters done at a wedding [Likutay I, 49] — see there, where it is explained that the wedding is in the aspect of the Giving of the Torah, and so on. And the hoyfin [hops/grains] that they throw upon the groom is in the aspect of "for the spirit of the living creature was in the wheels [ofanim]" [Ezekiel 1:20]. It is understood from there that the wedding is the aspect of the rectification of the Merkavah — as discussed, for the kidushin is in the aspect of tzedakah, and so on — through which the souls are gathered, and the Torah is given birth to, and so on, which is the aspect of the rectification of the Merkavah — the rectification of the upper Merkavah and the lower Merkavah, as discussed. For there in the Merkavah — there the love of holiness dwells, in the aspect of "his carriage is purple, its inside inlaid with love from the daughters of Jerusalem" [Song of Songs 3:10], as is explained in the Torah [Likutay II, "Tiku" — teaching 8]. And this [love of holiness] must be rectified at the time of kidushin — so that the fallen loves do not gain strength, but rather that one merits to the root of the love of holiness, which comes through the rectification of the Merkavah, which is accomplished through the kidushin, as discussed. And therefore [the kidushin] is called kidushin [betrothal] — the language of kodesh [holiness], which is the aspect of chachma [wisdom], as is known. For through the kidushin, which is the aspect of tzedakah, chachma and da'as are drawn down — the aspect of "a wise man takes souls" — through which the essence of the sacred marital union [zivug d'kidusheh] comes, in the aspect of "and the man knew" [Genesis 4:1], as our Rebbe, of blessed memory, wrote. And this is the aspect of "The Torah that Moses commanded us is a heritage [morashah]" — [the Sages] said [Pesachim 49b; Berachos 57a]: "Do not read morashah [heritage], but rather me'orasah [betrothed]." For the Torah is drawn down through tzedakah, which is the aspect of betrothal and kidushin as discussed. And therefore the entire Torah is called by the name "tzedakah," as it is written: "And it shall be tzedakah for us, if we observe to do all this commandment before Hashem our G-d" [Deuteronomy 6:25]. For the drawing-down of the revelation of the Torah is merited through tzedakah, as discussed. And this is the aspect of "And you shall make the festival of Shavuos for Hashem your G-d, as a tribute of the free-will offering of your hand that you shall give" [Deuteronomy 16:10]. "The festival of Shavuos" is the aspect of the revelation of the Torah, for on Shavuos the Torah was given. And this is: "the festival of Shavuos... as a tribute of the free-will offering of your hand" — that is, tzedakah. For according to the tzedakah, so one merits to the aspect of Shavuos, which is the aspect of the revelation of the Torah, as discussed. And this is the aspect of the kesuvah [marriage contract] of two hundred [masim/zuz] and one hundred [maneh]: For the essence of the aspect of the kesuvah is that he promises her to elevate her from poverty to wealth — and this is the aspect of the kesuvah of two hundred. For two hundred zuz is the measure at which poverty is nullified — for one who has two hundred is no longer in the category of poor, as our Sages of blessed memory stated [Pe'ah 8:8; Gittin 57b]: one who has two hundred zuz may not take from tzedakah. And therefore the man promises his wife in her kesuvah to give her two hundred zuz, which is the aspect of the nullification of poverty as discussed. For he is obligated to elevate her from poverty to wealth. For this is the essence of the sanctity of the marital union — the aspect of guarding the bris. For the essence of holiness — to cleave to Hashem, may He be blessed, to merit to behold the pleasantness of Hashem — is through the guarding of the bris, as is explained in the words of our Rebbe, of blessed memory, on the verse "and from my flesh I will behold G-d" [Job 19:26]: that through "sacred flesh" [besar kodesh] — which is the guarding of the bris — through this one merits to behold the Divinity, which is the aspect of the root of the abundance of wealth. For then one merits to receive the money in holiness, for the craving for money is nullified — which is the aspect of idol worship comprised of all the idolatries of the seventy nations, and so on. For the root of money above is exceedingly high holiness, and so on — see there in the Torah "Tzivisa tzedek." It is thus found that the guarding of the bris is the aspect of the trial and the scale of every person who stands on the scale. For one who merits to sanctify himself with the sanctity of the bris — who is called a tzadik, as is known — then merits to cleave to Hashem, and to behold and gaze upon the Divinity, to see the root of the abundance of wealth — which is the root of the souls, as is explained elsewhere. And then he draws down the money and the abundance in great holiness. And then all the holy abundance flows to the Shechinah and Knesses Yisroel. As it will be in the future when Mashiach comes and the Beis HaMikdash is built speedily in our days — then "there shall be no more poor among you" [Deuteronomy 15:4] will be fulfilled. For poverty and destitution will be nullified from Knesses Yisroel, for the Shechinah and Knesses Yisroel will receive all the holy abundance from its supernal root, and no stranger shall mix among them. And all of this one merits through the sanctity of the bris — through which one merits to ascend above to behold the pleasantness of Hashem at the root of the supernal abundance. [This is] the aspect of tzedakah — the light of the Countenance, the aspect of "In righteousness [b'tzedek] I will behold Your face" [Psalms 17:15]. And then one merits to draw all the abundance and wealth to the Shechinah and Knesses Yisroel alone, in the aspect of: "And I will pour out for you a blessing until there be no more" [Malachi 3:10]. For the guarding of the bris is the channel [tzinor] of all the influences, as is known. And therefore one merits through the guarding of the bris to draw all the holy abundance and wealth to Knesses Yisroel alone. And this is the aspect of the nullification of the craving and lust for money — for the essence of the craving for money, which is idol worship, and so on, comes through the flaw of the bris, which is the channel of the abundance as discussed. And one who flaws it, G-d forbid — then he cannot draw the abundance to holiness, to Knesses Yisroel alone. And then, G-d forbid, the nations [acum] and the kelipos [husks/demonic forces] suckle from the abundance, G-d forbid. And then when the abundance descends downward, the holiness of Divinity — which is the root of the abundance — becomes hidden and concealed. And then the wealth and money become coarsened, and all the kelipos and the sitra achra [the other side/evil forces] gain an even stronger hold. Until the money becomes complete idol worship — which is the craving for money and the pursuit of this world with great toil — which is the aspect of idol worship comprised of all the idolatries, as discussed. And then the Shechinah and Knesses Yisroel are, so to speak, in poverty and destitution. And because of this, generally the tzadikim and upright people are in poverty and lacking, while the nations and the wicked have great wealth — for all the abundance of wealth is drawn to the sitra achra, from which the nations and the wicked receive. But in truth, their wealth is no wealth at all, for all their days are anger and pains, and they are filled with worries and anguish all their days. And the more wealth and money they have, the more they lack and the more their worries and anguish increase — in the aspect of "one who increases possessions, increases worry" [Avos 2:7]. Until the money and wealth destroy their days of life, as is explained there in the Torah "Tzivisa tzedek" on the verse: "And dust you shall eat all the days of your life" [Genesis 3:14] — see there. And all of this is because they have flawed the bris, and do not receive the wealth in holiness — only through the kelipos and the sitra achra, as discussed. And this is the aspect of the exile of the Shechinah and Knesses Yisroel — the aspect of the diminishment of the moon [mi'us ha'yaray'ach], the flaw of the [moon's] light [pegimas ha'levana]. For the Shechinah and Knesses Yisroel cannot receive the abundance because the channel has been damaged — which is the aspect of the holiness of the sacred bris. And then Knesses Yisroel is in the aspect of poverty and destitution, and most of the abundance is received by the sitra achra and the kelipos — which are the nations and the wicked. And this is the aspect of the flaw of the moon — the aspect of "lights" [me'oros] written defectively [chaser] [Genesis 1:14 — the Talmud, Chullin 60b, notes that me'oros there is spelled without the vav]. And because the essence of the reception and nurturing of the nations and the wicked comes from the aspect of the deficiency and flaw of the moon as discussed — from the aspect of me'oros written defectively — therefore they are always filled with deficiencies and anguish, in the aspect of "the curse of Hashem is in the house of the wicked" [Proverbs 3:33], the aspect of "the belly of the wicked shall lack" [Proverbs 13:25]. For in their wealth all the kelipos and the sitra achra hold — which are the aspect of the craving for money that is idol worship comprised of all the idolatries, and so on. [These forces] always lust to increase possessions and cry out like dogs: "Give! Give!" [Proverbs 30:15]. And all that they have is not theirs — for they always lack greatly, as it is written: "A man to whom G-d gives wealth and possessions, yet G-d does not enable him to eat from it or to carry his portion" [Ecclesiastes 6:2]. For they are filled with deficiencies, worries, anguish, anger, and pains — in the aspect of me'oros written defectively, as discussed. And the essential rectification for this is tzedakah to worthy poor people, and to support Torah scholars who serve G-d in truth. For through tzedakah one breaks the craving for money as discussed, and then returns to cleave to himself at the root of the holy abundance, and to receive the money in holiness — to be happy with his portion and not to be agitated for wealth, not to rush to get rich, but only to be satisfied with what Hashem has graced him with, and to trust in Him, may He be blessed, always — [trusting] that He who blessed him until now and provided him with his livelihood or wealth until now will also not abandon him, G-d willing, even into old age and gray hair. [G-d] who shepherds him from his beginnings will bless him and sustain him with His kindness always. And this is the essence of wealth, in the aspect of: "Who is wealthy? One who is happy with his portion" [Avos 4:1]. And then one merits to draw all the abundance to holiness, as it is written: "For because of this matter, Hashem your G-d shall bless you" [Deuteronomy 15:10]. And as our Sages of blessed memory stated [Ta'anis 9a]: "Give tithes so that you will become wealthy." For tzedakah and the guarding of the bris depend upon one another, as our Rebbe, of blessed memory, wrote in the Torah beginning "Know that there is an Arich Anpin" [Likutay II, 242]: that the essence of guarding the bris — to be saved from evil thoughts that intensify greatly and from which it is very difficult to be saved — the essential [remedy] is through tzedakah to worthy poor people, in the aspect of "and tzedakah saves from death" [Proverbs 10:2] — see there. For this depends upon that: when one merits to guard the bris, the abundance is drawn to holiness, and then the heresies and the idol worship — which are the aspect of the craving for money — are nullified. And correspondingly the reverse: when the craving for money — which is the idol worship — is nullified, namely through one's increasing in tzedakah as discussed, through this one merits to be saved from coming to a flaw of the bris. For through tzedakah, one connects himself to the root of the abundance — which is the spirituality of Divinity — and then the kelipos, from whom all the lusts come, cannot hold on to the holy abundance at all. And therefore through this one is saved from the lust of licentiousness, which comes through the intensification of the turbidity of the blood — which flows from the evil inclination and the kelipos, which are the aspect of "another god" [kel acher] — heresies. For the essence of their hold [on a person] is when the idol worship intensifies, G-d forbid — which is the craving for money. For each depends upon the other: through the guarding of the bris, the idol worship — which is money — is nullified. And correspondingly the reverse: through tzedakah — which is the nullification of the idol worship of money — the kelipos from whom flows the heat of the lust of licentiousness are nullified. And one merits to guard the bris, as discussed. And the general [rule regarding] the money of Israel is called "mamon d'kidusheh" [holy money/money of holiness]. For Israel in general are all called tzadikim, as it is written: "And your people — all of Israel — are tzadikim" [Isaiah 60:21]. For they are all called tzadikim — which is the aspect of the sanctity of the bris — through the fact that they are circumcised [nimolaim], as I heard from the mouth of our Rebbe, of blessed memory, at the time he revealed the Torah "Tzivisa tzedek" mentioned above. And similarly they are all rachamanim [merciful] sons of rachamanim, gomlei chasadim [doers of kindness] sons of gomlei chasadim. And even the lowliest among Israel — most of them give tzedakah. For there is no nation or tongue that performs such kindness among one another and gives tzedakah to each other as holy Israel does. And also most of the money of Israel — all of it — they expend through things of holiness: such as sending their sons to Torah study, and marrying them off, and the expenses of Shabbasos and Yamim Tovim [Jewish festivals], and buying tzitzis, tallis, tefilin, mezuzos, esrog, and matzos, and so on. And also all their food is according to the Torah — through which they must buy all their food at great expense. For they must pay for slaughter [shchitah] fees, while non-kosher meat [treifah] is sold very cheaply; yet they must buy lean kosher meat [basar kasher] at great expense. And the like in many [other] ways. Therefore all the money of Israel in general is called mamon d'kidusheh — holy money — in the aspect of tzedakah. And this is the aspect of the kesuvah — for it is prohibited to live with one's wife without a kesuvah. For the kesuvah in which he makes the commitment to her — this is the aspect of mamon d'kidusheh — holy money — the aspect of the holy abundance of wealth that the tzadik draws down to Knesses Yisroel; [the tzadik and the Shechinah] being in the aspect of man and woman, as is known. And through this holy abundance that is drawn down through the Biblically ordained and Rabbinically enacted kesuvah, through this [it] sweetens and nullifies the hold of the kelipos and the sitra achra upon the woman — [i.e., upon] the fear of G-d — from whom flow poverty and destitution, which is the aspect of the craving for money, the aspect of "the hand of the slothful will come to poverty" [Proverbs 10:4], and so on, as discussed. For through the kesuvah he draws all the holy abundance to Knesses Yisroel alone, and no stranger shall mix in — and [the kelipos] shall have no hold at all upon the abundance. And when their nurturing and hold is nullified — which is the aspect of the nullification of the idol worship and the heresies, as discussed — through this the heat of the lust of marital relations that flows from there is nullified, and one merits that the marital union should be in holiness and purity. And therefore it is prohibited to live with one's wife without a kesuvah — for the essence of the sanctity of the bris is in the aspect of drawing the abundance of wealth in holiness, which is the aspect of tzedakah — the aspect of the nullification of poverty. And this is the aspect of the kesuvah, as discussed. And this is the aspect of the two hundred and the maneh: for a virgin [besulah] receives two hundred and a widow receives one hundred [maneh]. For it has already been explained that the money that the man gives his wife — the kidushin and the kesuvah — is in the aspect of tzedakah mentioned above, which breaks the craving for money, which is the aspect of: rucha nachis l'shakchaych chamima d'liba'ay, and so on. Through this one can take the souls and elevate them in the aspect of mayin nukvin, and give birth to and draw forth the Torah — which is the aspect of the sacred marital union, for which one also needs to refine sparks and souls in the aspect of the elevation of mayin nukvin, and to give birth to the souls of the children in holiness — they being the aspect of the Torah. For Israel is itself in the aspect of the Torah, as discussed. And through this one merits to draw forth complete Divine providence [hashgacha shleimah] — which is the aspect of the restoration of gaze and vision, as the matter is explained well in the Torah "Ashray ha'am" mentioned above — see there. And this is the aspect of "two hundred" — which is the measure of wealth. For one who has two hundred exits the category of poor, and is forbidden to take from tzedakah, as our Sages of blessed memory stated, as discussed. For the essence of the abundance is drawn from the complete Divine providence of Hashem, may He be blessed — which one merits through tzedakah as discussed — as is stated regarding the Land of Israel, from which all abundance flows: "The eyes of Hashem your G-d are always upon it, from the beginning of the year" [Deuteronomy 11:12] — for there is the essence of His complete providence. And therefore there is the essence of all the influences — and all the abundance that flows from Above from nothing to something, through His blessed providence — is drawn from "what" [mah] to "one hundred" [me'ah]. In the aspect of: "Do not read mah but rather me'ah" [see Menachos 43b], as is understood from the words of our Rebbe, of blessed memory, elsewhere. And this is the aspect of the hundred blessings [me'ah brachos] [see Menachos 43b], the aspect of the hundred sockets [me'ah adanim] [Exodus 38:27]. And this is the aspect of "And Yitzchak sowed in that land and found in that year a hundredfold, and Hashem blessed him" [Genesis 26:12]. For the essence of the blessing and the abundance is in the aspect of a hundred gates — a hundred blessings — for the abundance is drawn from mah to me'ah, as discussed. And therefore the minimum measure of wealth is two hundred — which is the measure of the Biblically ordained kesuvah. For the essence of the completeness of the abundance is when the abundance is drawn in the aspect of complete Divine providence — which is the essence of the vision through the power of sight striking upon the thing seen, and bringing the thing seen to his eyes, and it being pictured in his eyes — and through this he sees the thing, as is explained well in the Torah mentioned above. See there. And this is the aspect of complete Divine providence that one merits through tzedakah, through the Torah that is drawn through it, as is explained there — see there. And when one merits to complete Divine providence — which is the aspect of the doubling of the gaze, the aspect of "the living creatures ran and returned" [Ezekiel 1:14] — through which [comes] the essence of the aspect of vision and providence as discussed — then the abundance that flows from there is also doubled, in the aspect of two hundred. For the abundance that is drawn — which is in the aspect of one hundred, the aspect of a hundred gates — for it is drawn from mah to me'ah, as discussed — is doubled to two hundred through the return and restoration of the vision and gaze, which is the essence of seeing the thing, and [it is through this] the complete vision and providence as discussed. For only afterward, when the thing seen returns to his eyes — then is the essence of seeing the thing. It is thus found that when we merit to draw His complete providence upon us, then we draw down, so to speak, His vision and providence upon us twofold — for first the power of vision, which is in the Torah, is drawn upon us. And through our being close to the Torah, we return and are pictured in His eyes, so to speak. And then [comes] the essence of the vision and the providence — that He oversees us with complete providence, as discussed. It is thus found that the vision and providence is doubled. And therefore the abundance that flows from there is also doubled, in the aspect of two times one hundred — which is the measure of the drawing of the abundance, in the aspect of a hundred gates, and so on, as discussed. And therefore two hundred is the beginning of wealth. For afterward, when one has already merited to the aspect of complete Divine providence — which is the aspect of two hundred — then it is easy to merit much abundance, goodness, and blessing. For when the providence is complete — when they return and are pictured in His eyes, so to speak — then the vision is doubled and redoubled without measure, and the abundance is drawn in great abundance without limit. And therefore the measure of the kesuvah — which is the aspect of drawing the holy abundance and wealth as discussed — is two hundred. Which is the aspect of the holy wealth drawn from the aspect of complete Divine providence, which is drawn through tzedakah, in the aspect of rucha nachis, and so on, as discussed. And this is the essential aspect of the sacred union and marital union [zivug d'kidusheh], as discussed. And therefore specifically for a virgin is the [kesuvah] two hundred — for it is explained in the writings of the Ari of blessed memory, on the statement of our Sages of blessed memory [Sanhedrin 22b]: "A woman makes a covenant [bris] only with one who makes her into a vessel" — that this is the secret of ha'hu rucha d'shavak b'gavah ["the spirit he leaves within her"] spoken of in [the Zohar,] the Sabba [Zohar III, Mishpatim, 99b ff.]. That this is the secret of the elevation of mayin nukvin: through ha'hu rucha d'shavak b'gavah in the first intercourse, through this he makes her into a vessel to elevate mayin nukvin. And all the unions and all the births must receive from that spirit. And therefore a woman does not conceive from the first intercourse, and so on — see there. And this aspect of the elevation of mayin nukvin that is accomplished through ha'hu rucha — one merits to draw this in holiness through the commandment of tzedakah, which is the aspect of the spirit [rucha] — the aspect of rucha nachis l'shakchaych chamima d'liba mentioned above. Through which [comes] the essential aspect of the elevation of mayin nukvin in the supernal union — to draw forth the Torah. As is explained in the Torah mentioned above — that the essential aspect of the elevation of mayin nukvin and the union is made through tzedakah, which is the aspect of the spirit [rucha] as discussed. And this is the secret of ha'hu rucha mentioned above — through which comes all the elevation of mayin nukvin. Namely through the commandment of tzedakah, which is the aspect of the rucha [spirit] as discussed. And this is the aspect of the kidushin and the kesuvah, which are in the aspect of the rectification of tzedakah as discussed, through which one draws down in holiness ha'hu rucha mentioned above — through which comes the elevation of mayin nukvin, through which all the sacred unions and births come, as discussed. And therefore for a virgin, the measure of her kesuvah is two hundred — which is drawn from the aspect of complete Divine providence drawn from the aspect of "the living creatures ran and returned" — which is the aspect of taking the souls to elevate them in the aspect of mayin nukvin, and the birth of the souls, as discussed. It is thus found that in the first union, one must draw down a rectification for the two aspects mentioned above: the first being the taking of the souls — which is the aspect of the rectification of the vessel for the elevation of mayin nukvin; and afterward the birth of the souls. These two aspects are in the aspect of "ran and returned" — which are the aspect of complete Divine providence, and so on, as discussed. And this is the aspect of the kesuvah of two hundred as discussed. But for a widow — the essence of the kesuvah is for the rectification of drawing the souls for the birth, for there is no need to rectify the vessel for the elevation of mayin nukvin any longer, as discussed. Therefore her kesuvah is only one hundred [maneh] — which is the measure of the constant drawing of the abundance, as discussed. And this is [the aspect of]: "The thousand is for you, Solomon [Shlomo], and two hundred for those who guard its fruit" [Song of Songs 8:12]. For the root of the abundance above — at its root — is in the aspect of mah [what], and it has no form [or image] whatsoever. And afterward, when it begins to take on some form because of the greatness of the light — then the abundance is still in the aspect of thousands, in the aspect of "the thousand is for you, Solomon" — [Solomon] being the King to whom peace [shalom] belongs. From there all the influences are drawn through the holy channel [tzinor] — which is the aspect of the covenant of peace [bris shalom] [Numbers 25:12]. And at the root of peace — the aspect of Solomon the King to whom peace belongs — there the abundance is still in the aspect of thousands, in the aspect of "the thousand is for you, Solomon" as discussed. And as it is brought: in the upper worlds above, there everything is in the aspect of thousands. And when the light of the abundance is still in the aspect of thousands, it is impossible to receive it because of the multiplicity of the light. For it is impossible to receive it until the thousands are divided into hundreds. And as alluded to in the great and awesome secret that our Rebbe, of blessed memory, revealed regarding the matter of the division of thousands into hundreds — see there. For it is necessary to connect the supernal root — which is the aspect of mah — with the aspect of "the thousand." And then the vessel and the contraction [tzimtzum] of the abundance are made in the aspect of one hundred, and then one receives the abundance — which is in the aspect of the hundred blessings, and so on, as discussed. And the essential [point] is when the abundance — which is the aspect of the light of Divine providence — is doubled in the aspect of "ran and returned." That is the aspect of two hundred, which is the beginning measure of wealth as discussed. And this is: "and two hundred for those who guard its fruit" — they are the Torah scholars who guard the Torah, from which all abundance flows, as discussed. They draw the abundance through complete Divine providence in the aspect of two hundred, as discussed. And therefore one must give her the kesuvah specifically in writing — and even if he makes a complete formal acquisition [kinyan] verbally, it does not avail, and it is forbidden to live with her until he gives her the kesuvah specifically in writing. For a man and woman have their root drawn from the aspect of the Written Torah [Torah she'biksav] and the Oral Torah [Torah she'b'al peh], as is known. For in their root all is one: "Hashem is One and His Name is One" [Zechariah 14:9]. For "Hashem is One" — this is the aspect of the Written Torah; "and His Name is One" — this is the aspect of the Oral Torah, which is the aspect of malchus [sovereignty], the aspect of the Name [shem]. As it is written: "And David made a name [shem]" [II Samuel 8:13], as is cited in the words of our Rebbe, of blessed memory. And this is the aspect of the complete Divine providence discussed above — the aspect of "the living creatures ran and returned" — which is drawn through the drawing-down of the Torah that is comprised of taamim [cantillation notes], nekudos [vowel points], tagin [crowns on letters], and osiyos [letters]. For all the Torah that is drawn must be comprised of Written Torah and Oral Torah, which in truth are all one. And therefore the Divine providence drawn through this is also doubled in the aspect of "ran and returned" — that is the aspect of complete Divine providence. For "ran and returned" is the aspect of the Written Torah and the Oral Torah — the aspect of direct light [or yashar] and returning light [or chozer]. For the essence of the returning light is in the aspect of malchus — which is the aspect of the Oral Torah, as is known. For the essence of the completeness is that the returning light should be included in the direct light — so that complete Divine providence is drawn through this. And then everything returns and is included in the aspect of direct light alone. For "in the place where a male exists, the female is not mentioned there" [Zohar III, 7b]. For all the worlds that are comprised in the aspect of malchus — which is the aspect of the returning light — when one merits to be near Hashem through the Torah that Israel draws down and accepts upon themselves at all times, then they return and are pictured in His eyes, so to speak, and He oversees them with complete providence. It is thus found that the returning light returns and is included in the direct light — and everything returns to the aspect of direct light alone, which is the aspect of chesed. And the entire aspect of the Oral Torah is included back into the Written Torah. For "there is nothing that is not alluded to in the Torah" [Ta'anis 9a; Zohar III, 221a]. And therefore one must give her the kesuvah specifically in writing — in order to include everything in the Written Torah. For this is the essential rectification — that she should be subordinate to him, as is known. For the kesuvah is the aspect of complete Divine providence drawn from the aspect of the Torah, comprised of taamim, nekudos, tagin, osiyos. For this is the aspect of the Written Torah — where there [are] all the taamim, nekudos, tagin, and osiyos — for it is the Written Torah that is read with taamim and nekudos, and written with tagin and osiyos with great precision, as befitting. And therefore one must give her the kesuvah specifically in writing — that being the aspect of the Written Torah — in order to include the Oral Torah with the Written Torah, which is the aspect of the union of man and woman who are one at their root. And everything must be included in the aspect of the Written Torah — which is the aspect of the direct light — that being the aspect of complete Divine providence, and so on, as discussed. For the Written Torah and the Oral Torah are in the aspect of "knowledge in general" [yedi'ah biklal] and "knowledge in particular" [yedi'ah bifrat], as cited in the holy Zohar [Zohar I, Introduction, 11b-12a]. For there is knowledge in general — namely what one knows and believes in Hashem in general: that there is a single extant Master of all — who guides and rules, may His Name be blessed. And afterward one must know in particularity — which is the aspect of the attainment of the Divinity that each person merits, each according to what he perceives in his heart, according to how much he merits to break the lusts of this world and to accumulate commandments and good deeds. And these two forms of knowledge — "knowledge in general" and "knowledge in particular" — are in the aspect of the Written Torah and the Oral Torah. For the Written Torah is the aspect of "knowledge in general." And therefore the essential root of the Torah is [Exodus 20:2-3] "I am [the L-rd your G-d]" and "You shall have no [other gods]" — which we heard from the mouth of the Almighty [Makkos 24a] — which is the aspect of "knowledge in general": that He informed them that He is their G-d and there is no other. And all the other commandments of the Torah are in the aspect of "knowledge in particular." For each and every commandment is particular knowledge of what one knows of His will, may He be blessed — that His will is to place the tefilin every day; and specifically these four passages [parashiyos], and specifically within boxes of leather, and so on, and their other laws. And [His will is] to wrap oneself in tzitzis, and so on — and the like with the rest of the commandments. And therefore through each and every commandment that we fulfill — which are the aspect of the revelation of the knowledge of His will in particularity — through this one merits to attain Him, may He be blessed, each according to what he perceives in his heart. Which is the aspect of the aforesaid "knowledge in particular" — that each person merits, according to his holiness and purity, to recognize Him, may He be blessed, in the World to Come in the aspect of particular knowledge mentioned above. And this is the essential boundary and distinction that will be in the future between Israel and the nations of the world. And similarly among Israel themselves — there will be a great difference and distinction between the tzadik and the wicked. And even among the tzadikim themselves, and among the upright and the intermediate people themselves, and so on, as it is written: "Then you will return and you will see the difference between a tzadik and a wicked person, between one who serves G-d and one who does not serve Him" [Malachi 3:18]. And the essential difference and distinction at the ultimate final end will be in the aspect of the aforesaid "knowledge in particular" — that whoever labored more in the service of G-d, and separated himself from this world more, and caused more genuine pleasure to his Creator, will merit an even greater attainment in his aforesaid particular knowledge. And there are tzadikim and upright people who even in this world merit somewhat to the aspect of the aforesaid "knowledge in particular" — which is the aspect of the attainments of all the true tzadikim who attain in this world what they attain. It is thus found that the entire Torah is in the aspect of "knowledge in particular." But it is known that every aspect is comprised of all the aspects. And therefore even in the Torah itself there are two aspects — "general" and "particular" — which are the aspect of the Written Torah and the Oral Torah. For the Written Torah flows from the aspect of "knowledge in general" from Him, may He be blessed. And the Oral Torah flows from the aspect of "knowledge in particular." For the Written Torah is in the aspect of the general, in relation to the Oral Torah — for in the Written Torah all the commandments are written in general. For example, the commandment of tefilin is stated in the Torah in one verse in general: "And you shall bind them for a sign upon your hand and they shall be as frontlets" [Deuteronomy 6:8] — and so on. But the particulars of the commandments — for example, all the laws of tefilin in their particularity — are known only through the Oral Torah. For it is the aspect of "knowledge in particular." And in truth, these two forms of knowledge — "general" and "particular" — are all one. For "Hashem is One and His Name is One." For all that the true tzadikim know and attain — His will, may He be blessed — and the attainments of the Divinity in the aspect of "knowledge in particular" — they always return to the general [principle], which is the aspect of "knowledge in general": that one knows everything [simply] — which is the aspect of the completeness of the faith of all Israel, who believe in Him, may He be blessed, in general. And this is the essential [point]. And from all the particular forms of knowledge, one must return there — to the aspect of "general" and "particular" and "general" [klal u'frat u'klal]: for at first one knows in general, and afterward — for the one who merits some attainment to the aspect of "knowledge in particular" — one must at all times return to the aspect of "knowledge in general." As is explained in the holy Zohar in the Introduction [Zohar I, 11b]: "When a person inquires and searches to understand and to know [and so on] — when he arrives there, what have you seen? What have you known? What have you searched?" For the ultimate culmination of knowledge is that we do not know. It is thus found that one always returns to the general — which is the aforesaid "knowledge in general." But through the aspect of "knowledge in particular" of the true tzadikim — even though they always return to the general as discussed — nevertheless it is a merit for them and a very great good. For through this the "knowledge in general" is strengthened even more each time. For the more they attain attainments of Divinity in the aspect of "knowledge in particular," the more they draw down for us a complete faith with even greater strength and power — which is the aspect of "knowledge in general" as discussed. For in truth, all is one, and these two forms of knowledge need each other, in the aspect of "from the general that needs the particular, and from the particular that needs the general." For in truth the two of them are simple unity without distinction, and each is not [complete] without its companion. For the Oral Torah without the Written Torah is nothing — for "there is nothing that is not alluded to in the Torah." And all the laws of the Oral Torah are all built upon the Written Torah. And similarly the Written Torah without the Oral Torah is also nothing — for it is impossible to know any commandment from the Written Torah alone. For no law of the commandment of tefilin is stated in the Torah except: "And you shall bind them" [Deuteronomy 6:8], and so on. And one does not know [from the verse alone] whether [they are placed] on the bicep or the palm of the hand, as it appears from the simple meaning of the verse — for certainly without the received tradition of the Oral Torah it would not have occurred to one to explain "And you shall bind them for a sign upon your hand" as [referring] specifically to the bicep, as it is in truth. And similarly: "And they shall be as frontlets" — we would not know that it alludes to four compartments. And similarly all the laws of tefilin — that they must be of leather specifically, and sewn with sinews, and tied with straps, and the shins of tefilin, and their other laws. And similarly all the laws of all the commandments — certainly it is impossible to know any commandment from the Written Torah alone. And therefore one who denies even one thing from the words of the Scribes [divray soferim] is a heretic [epikores] to the entire Torah — like the Karaites, whose status now is like that of [full] pagans [acum] in all their matters. For since they deny the Oral Torah they have no portion even in the Written Torah, for nothing is known from the Written Torah without the Oral Torah, since each is incomplete without its companion, as discussed. And the same applies to the aforesaid forms of knowledge: for it is impossible to know anything of Him, may He be blessed, even in general — except through the Torah and the commandments, which are the aspect of "knowledge in particular." And correspondingly the reverse — it is impossible to attain any attainment, the aspect of "knowledge in particular," except when one returns at all times to the aspect of "knowledge in general" — which is the aspect of the completeness of faith in general, as discussed. And therefore the completeness of faith can only be merited by Israel — through their fulfillment of the Torah and the commandments. But the nations — even though most of them believe in general in His divinity and unity, may He be blessed, for all acknowledge this — nevertheless their faith is not complete like that of Israel. And they have very corrupt and ruinous ideas. And in particular the philosophers and the investigators who have become confused in very bad ideas — because they wished to enter into particular forms of knowledge without holiness and purity, without Torah and commandments. And they are submerged in their lusts — in licentiousness and other lusts — and wish to investigate the Divinity. Therefore they have erred and become confused in great heresies and many follies. For it is impossible to enter into any attainment or particular form of knowledge except through holiness and purity, and the fulfillment of the Torah and the commandments, and separation from the lusts of this world. It is thus found that the Written Torah and the Oral Torah are in the aspect of "knowledge in general" and "knowledge in particular." And this is [the aspect of] revealed and hidden [nigleh v'nistar]: the Written Torah is in the aspect of the revealed — the aspect of "knowledge in general." This form of knowledge must be revealed to all people, from great to small — to know and to declare and to make known that He is the Creator, He is the Maker, and so on. And therefore the Written Torah — which flows from this form of knowledge — was given to be written, for this form of knowledge can be written in writing, explained well — that Hashem, may He be blessed, is Eternal, Ancient, created everything after absolute non-existence — all the world and its fullness: something from absolute nothing. And this is the aspect of the Written Torah that begins: "In the beginning G-d created the heavens and the earth" [Genesis 1:1]. And it must specifically be written, in order to draw the illumination of this form of knowledge into the aspect of Asiyah [action/the physical world] — this being the essence [of the purpose]: to draw the complete faith, which is the aspect of "knowledge in general," down into physical action [asiyah gashmiyas], which is the aspect of writing by hand — which is the aspect of Asiyah. Through the writing of the Torah one draws the illumination of this form of knowledge — which is the aspect of complete faith — into the [realm of] action. And this is the essential purpose of the creation of all the worlds — for they were all created only for the sake of this physical world, so that the world below would also know of His unity and divinity, may He be blessed. And this is the essential purpose of Creation, as is cited in the books. But the Oral Torah is in the aspect of the hidden — the aspect of the secrets of the Torah — the aspect of attainments of Divinity that the perfect tzadikim attain, each according to what he perceives in his heart. These attainments cannot be written at all. And even orally it is impossible to speak of them except after the investment in many garments and contractions [tzimtzumim]. Then it is possible for the mouth to reveal a hint of them, from mouth to ear, for a wise person and one who understands from his own mind — as our Sages of blessed memory stated [Chagigah 11b-13a]: "And one may not [expound] the Merkavah even to an individual, unless he is wise and understands from his own mind." And this is the essential aspect of the Oral Torah. And since the entire aspect of the Oral Torah flows from this form of knowledge — therefore it is forbidden to write any Oral Torah. For it flows from the aspect of this form of knowledge and attainment that cannot be written — and it is impossible to speak about it except by way of mere hint, orally specifically. But after the destruction of the Temple [Beis HaMikdash], in the intensification of the power of the exile, our Sages of blessed memory permitted [hitiru] writing the Oral Torah — on account of [the principle]: "It is a time to act for Hashem — they have annulled Your Torah" [Psalms 119:126] — as our Sages of blessed memory stated [Gittin 60a; Temurah 14b]. For in the intensification of the exile, the sitra achra intensified to such a degree that the heretics [epikorsim] began to spread throughout the world with their evil ideas, to the point that several of the great ones of Israel were caught in their net and went in the ways of their investigations. And they caused what they caused to themselves and to the generations that came after them. And in particular now — when one sees what has grown from this — may Hashem, may He be blessed, have mercy upon us from now on. And we have already spoken of this several times. If it would avail what we speak further of this, it would be worthwhile that every person in whom fear of G-d touches his heart should cry out about this constantly — from evening to morning, and to speak broadly of it in speech and in writing — thousands and myriads of pages — to warn the people not to touch the edge of this deadly poison, this bitter and alien [poison] of the ways of the books of the investigators. But I know that one who has been misled by this, my words will not help him, nor the words of many greater than I, who warn about this very, very strongly, as is explained in many, many holy books — countless warnings about this in many languages. But who can restrain himself from crying out about such a trouble? And in particular now that this evil spreading affliction has spread — because of our many sins — the likes of which has not been since ancient times. And who knows what the day will bring? As our Rebbe, of blessed memory, said: "Woe and alas — we are not thinking at all about our children and our generations — how to save them from these brazen evil waters that wish to inundate the world, G-d forbid — which are the ways of the evil learnings of wisdoms and languages and philosophy that are spreading throughout the world now. And the heresy [epikorsus] goes and increases in the world — because of our many sins. And what shall we do for our children and our generations, so that they should be saved from this?" Therefore it is necessary to mention this sometimes — so that it may be a reviver of soul for those upright people whose hearts grieve about this, so that they may be strengthened in faith to an extra degree through our words. And be able to stand as a pillar of iron and a wall of bronze against all those who rise up against them to pull them, G-d forbid, from the path of truth upon which our fathers have walked from time immemorial. And perhaps, in all of this, even one of those who have begun to fall into the evil trap of their evil ways will hear and return. And because of the intensification of the bitterness of this exile — the heresies and heresy that have intensified — which is the essence of the exile of the Shechinah and Knesses Yisroel — from which forgetfulness is drawn. For the essence of forgetfulness is drawn from the aspect of heresies, as is explained in the Torah [Likutay II, 7 — beginning: "And these are the laws," on the topic of faith]. Therefore our Sages of blessed memory permitted writing even the Oral Torah — so that the Torah should not be forgotten from Israel. For the longer the exile continues, the closer it is to the coming of Mashiach. And the closer it is to the coming of Mashiach, the more the secrets of the Torah are revealed. As is cited at length in the writings of the Ari of blessed memory and those who came after him — all of whom brought strong and true proofs from the holy Zohar and the Tikkunim — that at the end of days, many secrets of the Torah are revealed. And therefore they permitted writing and also printing all the books of the holy Zohar and the Tikkunim, and also all the writings of the Ari of blessed memory — which are the secrets, the mysteries of the Torah, which were not given to be revealed in earlier days — as is explained in the books at length. For Hashem, may He be blessed, sends the remedy before the blow. For since He, may He be blessed, saw that such wicked heretics would arise in the world, who would wish, G-d forbid, to bring Israel out of the faith, G-d forbid — like the evil faction that was [in the area] at the beginning, [whose leader] — may his name be blotted from the world — is forbidden to be mentioned by the name of Israel [Translator's note: This most probably refers to the apostate Frankist movement and its infamous leader, Jakob Frank (1726–1791), who led a mass conversion to Christianity and instigated terrible persecutions against traditional Jewry — though certainty is impossible, as Reb Nosn deliberately refuses to name them. Notably, Reb Nosn appears to cleverly allude to their identity through a concealed acronym: he describes them as having erected a bais pesel u'masaychah — a house of idol and molten image — whose initials spell פ"מ. In Likutay Halachos, Laws of a Synagogue, Halacha 6:9, Reb Nosn refers explicitly to the wicked פ"מ — an acronym which some interpret as Frankmasonim (Freemasons), and others as Frankistn (Frankists) — and it is entirely possible that both names refer to the same underlying force of impurity operating in the world. The deliberate embedding of פ"מ within the phrase pesel u'masaychah here may thus be Reb Nosn's artful way of alluding to the unnameable.]. And the like — many [of his kind]. Therefore Hashem, may He be blessed, sent the remedy before the blow — for already there had been in the world such awesome tzadikim who revealed awesome secrets in the world and drew down the revelation of Divinity in the world. Until several hidden [matters] became revealed. And through this faith was strengthened even more and more. For the tzadikim — the more they attain "knowledge in particular," the more they return and come back to the "general" even more and more, and they strengthen the general faith even more. But their attainments were hidden from us, and it was not possible for us to receive from them except by mere hint. But now already there have been such awesome tzadikim who labored and toiled and served G-d with very great labors, to the point that they merited to attain the attainments of Divinity in the ultimate completeness of attainment, in the ultimate degree — to the point that they merited to contract their attainments in wondrous and awesome ways, to the point that they had the ability to reveal to us their awesome attainments. And through this they instilled complete faith in Israel, for the more "knowledge in particular" — the aspect of the Oral Torah — increases, the more the aspect of knowledge and general faith — which is the aspect of the Written Torah — is strengthened. And therefore now everything must be written. For all the attainments and novelties [chidushim] that all upright Jews generate — which are the aspect of the Oral Torah — must all immediately be included within the Written Torah, to strengthen the faith, to draw the strengthening of faith into the aspect of action — which is the aspect of writing, as discussed. For now we have the ability for this — through the great tzadikim who preceded us, who made such rectifications, that we can draw the aspect of the Oral Torah — the aspect of the secrets of the Torah — into the aspect of writing, which is the aspect of the revealed. In order to draw the strengthening of faith in a wondrous revelation to all who come into the world — "so that all the peoples of the earth may know that Hashem is G-d — there is none other" [I Kings 8:60]. And this is the aspect of what our Rebbe, of blessed memory, wrote in the Torah beginning "A seal within a seal" [Likutay I, 22]: that the tzadikim make from the heard [nishma] — the done [na'aseh]; from the hidden — the revealed, and so on — see there. That is, the aspect discussed above: that they make contractions and rectifications in a manner by which they can reveal the hidden secrets — in order to draw the hidden to the aspect of the revealed, to make from nishma [what is heard; the aspect of the Oral Torah] — na'aseh [what is done/written], which is the aspect of the Written Torah — in order to illuminate the faith with the strength of action, as discussed. And therefore our Sages of blessed memory permitted writing the Oral Torah. For at the time they permitted it, the book of the holy Zohar was already in the world — whose essential [purpose was] drawing the rectifications to reveal the secrets of the Torah. And through this, the hidden was made revealed, the heard was made done — which is the aspect of writing, as discussed. Therefore it is possible and necessary now to write everything, as discussed. And this is the aspect of the printing of holy books of the holy Torah — which has now spread even more — which is a great matter, and it is the drawing near of Mashiach. As is explained in the Torah beginning "Chadi Rabbi Shimon" ["Rabbi Shimon rejoiced"; Likutay I, 61]: that the multitude of books is a great good and a great rectification for Israel. As is cited there: that already there are many books, and there will be yet many more books in the future. And they are all needed for the world, and it is forbidden to scorn any one of them, and so on. For only the books that speak of investigation [chakiros] must be distanced like the span of a bowshot, and must be burned from one's home — as one burns chametz and leaven, but more so and even more so. Even if they were composed by great ones of Israel — whoever they may be — they need to be burned from one's home and domain. For they are forbidden even in [the smallest] amount — more than chametz and leaven. For chametz and leaven involve one or two negative commandments. But these books — all their words touch upon the general faith of the house of Israel. Therefore certainly no honor should be given in this matter even to the greatest of the great — since one can stumble through this to disparage the honor of the entire Torah, Moses, and Israel. For all their words are like sword-thrusts against the words of all the holy and awesome Tannaim and Amoraim — the least of whom was able to revive the dead, as our Sages of blessed memory stated [see Chagigah 14a; Shabbos 119b]: "I know that the youngest among them can revive the dead." And sometimes these books of investigation steal the understanding of Israel and wish to introduce their evil and alien ideas into the words of our holy Sages of blessed memory. And sometimes they remove all shame from their faces and brazenly oppose them and deny their words openly, and rule for themselves that it is permitted to disagree with the statements of the Gemara in a case where no legal ruling emerges from there. Woe to the ears that hear such things! For how can they open their mouths [to say] that "no legal ruling emerges from there"? For all the laws of the Torah emerge from those very aggados [homiletical teachings] that they dispute — since those aggados strengthen the faith through the narration of miracles and wonders, and their wondrous moral instruction, and the like. All their words are like coals of fire to guide a person on the path of the holy Torah — on the path of our fathers. And they wish to overturn the bowl, G-d forbid — as though one has permission to dispute the aggadah of our Sages of blessed memory! Woe to the eyes that behold in a book such statements! — to the point that some deny demons [sheidim] [Translator's note: This is most probably a reference to Maimonides (the Rambam), who in his Mishneh Torah (Laws of Idolatry 11:16) codified that demons and related matters do not exist. This is striking, given how extensively the Talmud and the words of the Sages discuss demons — so much so that it is difficult to accept that the Rambam would simply deny their existence outright. Some therefore suggest that the Rambam's true intent was not outright denial, but rather a strategic legal-halachic move: by codifying that demons do not exist, he sought to negate them practically and strip them of all relevance and power over Israel — in effect legislating them out of our world. Whatever the Rambam's intent, Reb Nosn here clearly takes the position that belief in the reality of demons is a foundation of faith, rooted in the words of our Sages of blessed memory, the Zohar, and the Ari.], while all the words of our Sages of blessed memory are filled with this, and it is one of the foundations of faith. For one must know and believe that there are holy angels, and conversely on the side of the sitra achra there are kelipos and demons — and they are many very many families, and they eat like people, and so on, as our Sages of blessed memory stated [Chagigah 16a]: "Six things were said about them," and so on. And they are the harmful agents of the world, and all punishments come through them — may the Merciful One protect us. As all the house of Israel believes in this, as it truly is. And as many, many incidents have occurred with them — beyond count — as is cited in the words of our Sages of blessed memory in the Gemara and in many, many other books. And how can it enter one's mind to give honor to the greatest of the great in a matter that touches upon the faith of Israel — which is the foundation of all the Torah? And in particular since the books of the holy Zohar and the writings of the Ari of blessed memory and other holy books that follow their holy paths have already spread [throughout the world]. And certainly all the words of all the books that follow the ways of investigation are null and void compared to a single word from the words of Rabbi Shimon bar Yochai of blessed memory and his disciples — the great Tannaim and Amoraim. And it is unnecessary to elaborate upon something self-evident. Therefore books such as these — that follow the ways of investigation — need burning. And certainly it is appropriate to decree that they should not be printed further. But all the books that follow the ways of the holy Torah — on the path of our fathers, on the path of the holy faith — certainly it is a great commandment to print them, to multiply books like the sand of the sea. For every book that speaks of matters of Torah — whether via the simple meaning [pshat], or homiletics [drush], or allusion [remez], or mystery [sod], or commentary [peirush], or elucidation [bi'ur], or books of halachic authorities [poskim] and responsa [she'aylos u'teshuvos], or books of moral instruction [mussar] and aggadah, and the like — all of them are correct for the understanding, and all are needed by the world. All are beloved, all are holy — for all of them speak of His will, may He be blessed, that is hidden in the Torah and the commandments. And certainly one must not be repelled by the multiplicity of books, as some are found whose eye is stingy when they see that yet another new book has been added — and [displeasing] speech comes forth from their mouths, as though they are troubled by the earlier ones — since there are already many books, why [does he need] more? And in truth they do not speak with knowledge. For everything has its time and season — for every purpose [Ecclesiastes 3:1]. For who compels him to study this [particular] book? And if he will not have the opportunity to study this new book — he can spend his days with the books that already exist. Who can prevent him? And what does it matter to him that there are yet more books in the world? — perhaps there are people for whom specifically this book is propitious [mesugal]. As we see tangibly that there are people who have vitality from this book, and there are people whom another book enlivens. And even in one person himself there are variations — sometimes he is aroused toward Hashem, may He be blessed, through this matter that is in this book; and sometimes he can be aroused only through words of Torah and moral instruction in another book. And also one whose soul yearns for Torah — and spends his days upon it as befitting, for to that [purpose] he was created — there is time in the days of a person who lives upon the face of the earth to look into and examine very many books. As we have seen [with] several great ones who were expert in many, very many books. And why do we not learn all the more so from the nations? For they did not receive the holy Torah, and all the matters of their wisdom are in the affairs of this world — which is vanity and emptiness, a passing shadow. And nevertheless they have many books — thousands and myriads — at great length. And in every province, many books of theirs are renewed each year, and almost every day. And they are not repelled by the multitude of their books. So why should we betray [our trust], G-d forbid — to object, G-d forbid, to the multitude of the books of the holy Torah, which is our life and the length of our days — in this world and in the World to Come — for a world that is entirely long and good, forever and to all eternity? For so many tactics are used and so many books — in the thousands and myriads — are written for the sake of the affairs of this world. A fortiori [kal v'chomer] — and the son of a kal v'chomer — how many thousands of thousands and myriads of myriads of books without end do we need to write and print for the sake of the ultimate purpose — the World to Come? For we need to prepare for ourselves provisions for our very long journey. And already many, very many people have been caught in the lusts of this world and its vanities and errors. And so many tactics and so many books without number do we need to generate each day — in order to find counsel and a plan to save our own souls and the souls of our sons and daughters and those dependent upon us — to save them all from the pit of destruction, and to give them life upon the face of the earth with eternal life, to bring them close to Torah and Divine service. And the world also says in the name of the Baal Shem Tov — may the memory of the tzadik and holy one be for a blessing: "The Torah of Hashem is yet perfect" [Psalms 19:8] — for they have not yet touched it." It is thus found that all the holy and awesome books that already exist in the world have not yet touched the essence of the Torah! And now see and understand — how many more books are needed until we begin to touch the Torah. And certainly all the more so and still more so to come to its inner chambers and to descend to its depth. Therefore all the holy books that have been compiled until now are not [even] a thousandth part of the multitude of books that will yet be revealed at the time when the true hidden secrets of the Torah will be revealed. Therefore one must be careful not to scorn and disparage, G-d forbid, any book that follows the ways of the holy Torah — in accordance with the Talmud and Midrashim and the books of the Zohar and the writings of the Ari of blessed memory. For they are all needed by the world. And also because there are many, many provinces and towns of Israel, and in these places these books spread, and they give themselves life through them. And in other places they give themselves life through other books specifically, as discussed. Let us return to our subject: For Hashem, may He be blessed, did a great kindness for us — that the craft of printing was revealed in the world, through which the holy books multiply. For the aspect of printing is in the aspect of taking and gathering the souls — through which the Torah is revealed, as discussed. For when one writes a book, one writes letter after letter. But in printing, one takes and gathers very many, many letters together onto the printing press and prints an entire page at once. And the letters of the Torah are in the aspect of the sparks of souls [nitzotzay nefashos]. For the root of all souls is in the letters of the Torah, as is known. It is thus found that the gathering of the letters of holy books is in the aspect of the collecting of the souls [lekutay ha'nefashos], as discussed. For also the books themselves were composed through the taking of souls — in the aspect of "a wise man takes souls" — through which this wise sage drew forth the Torah that he revealed and wrote in this book that is now being printed. And therefore through the printing, the aspect of the root of these novelties is even more awakened — [novelties] that were drawn through the taking of the souls from which these very letters of the Torah in this book came into being. For now also [in the printing] these letters are taken and gathered together, and the Torah is drawn forth and revealed in the world — through printing an entire page at once many consecutive times. And through this the multitudes are benefited, and the face of the world is illuminated with the many holy books that go out into the world, arousing Israel to complete teshuvah. And this is the aspect of the shins [שׁ ש] of the tefilin — which are made specifically by a press [d'fus], the aspect of "engravings of a seal, holy to Hashem" [Exodus 28:36; 39:30] that is said about tefilin, as is explained in the words of our Rebbe, of blessed memory, in Likutay Tinyane [Likutay II, 5]. For the engravings of a seal is the aspect of a press [d'fus], as is cited in the halachic authorities regarding the sanctity of printed books — where they bring a proof from the stones of the Choshen [the High Priest's Breastplate] that were made by a press — in the aspect of "engravings of a seal" — as is explained in the laws of the Sefer Torah in the Turay Zahav, section 271, in the name of the responsum Masa'as Binyamin — see there. For it is explained in the Torah "Ashray ha'am" mentioned above, that the aspect of drawing forth the Torah through the taking of the souls is the aspect of tefilin — the aspect of the shin of three heads and the shin of four heads — see there. For the letters of the shins of the tefilin are made by a press specifically. And this is the aspect of the printing of holy books — which is the aspect of the taking and gathering of the letters — which are the souls — through whom the Torah is drawn in the world, as discussed. Which is the aspect of the shins of the tefilin, as discussed — which are made specifically by a press, as discussed. And therefore fortunate is the one who merits to give money to such an awesome tzedakah — to print holy books for the sake of Heaven. For through all the tzedakos [acts of charity] that one gives, one merits to take the souls and to draw forth the Torah — the aspect of the Orayta d'Atika Setima'ah — as is explained in the Torah mentioned above. How much more so when one gives tzedakah for this very purpose — to print holy books. For the printing of these books is itself the taking of the souls — which are the letters — and the drawing forth of the Torah, as discussed. And certainly fortunate is his portion — that he merited to benefit the multitudes and to illuminate the face of the world with the holy novelties of the Torah for all Israel. And through this one merits to complete Divine providence — through which abundant goodness, blessing, and all good flow to the house of Israel, as discussed. And this is what the Shechinah and Knesses Yisroel request from Hashem, may He be blessed: "Set me as a seal upon your heart, as a seal upon your arm" [Song of Songs 8:6]. A seal [chosom] is the aspect of the printing of books — for printing is the aspect of a seal, as discussed. And this is the aspect of tefilin, as discussed. For this verse — "set me as a seal" — alludes to tefilin, as is cited. That is, the Shechinah and Knesses Yisroel request from Hashem, may He be blessed, that many holy books should be printed — which are in the aspect of tefilin, in the aspect of the seal. For through these holy printed books, all of Israel are bound to Hashem, may He be blessed, as a seal, and so on. "For love is as strong as death, jealousy is as hard as the grave" [Song of Songs 8:6]. For the nations and the wicked are exceedingly jealous of Israel — to the point that Israel must die for the sanctification of G-d's Name, as Rashi explained there. That is, because the heresies and the heresy intensify greatly — because of this they wish, G-d forbid, to cause Israel to violate the faith — to the point that [Israel] must give their lives for the sanctification of G-d's Name. And this is the aspect of "for love is as strong as death," and so on, as discussed. Therefore we need to print many holy books, so that the faith will spread throughout the world — to uproot and nullify and burn the ideas of the heretics from the world, so that their name and memory be uprooted from the world. And this is: "If a man were to give all the wealth of his house for love — it would be utterly scorned" [Song of Songs 8:7]. That is: if the nations and the sitra achra wish to overcome Israel, G-d forbid, through the craving for money to entice them, G-d forbid — which is the essence of the exile now — [then:] "it would be utterly scorned" — we laugh and mock at them. For Israel has already merited to give much tzedakah for the printing of holy books — through which the craving for money is broken, as discussed. And they merit to be as a seal upon the heart — through the holy Torah that has been revealed in the world through the printing of the books. And all of this is drawn through tzedakah [that breaks the craving for money] — through which one merits to return to Hashem, may He be blessed, in complete teshuvah, and they are bound to Him as a seal — in the aspect of tefilin, as discussed. [This halacha also includes: Halacha 4 in the Laws of Marriage (Hilchos Ishus), Halacha 10; and Halacha 5 in the Laws of Procreation (Hilchos P'riyah u'Riviyah), Halacha 5.] This halacha is one of the most comprehensive in all of Likutay Halachos, weaving together halachic structures, Kabbalistic concepts, and deep moral instruction around a central chain of ideas: The organizing metaphor of the entire halacha: Kidushin → Tzedakah → Breaking desire for money → Chesed → Da'as → Taking souls → Mayin nukvin → Yichud → Birth of Torah → All Israel as Torah.