פריה ורביה ואישות ה

11 מִי-יוֹדֵעַ עֹז אַפֶּךָ וּכְיִרְאָתְךָ עֶבְרָתֶךָ This ruling derives from the Mishnah, Kidushin, chapter 3. The text of that Mishnah is: "Wherever there is valid kidushin [betrothal] and no transgression, the child follows the father. Which case is this? A Kohenes, a Leviyah, and a Yisraelis, etc. And wherever there is valid kidushin and there is a transgression, the child follows the deficient one, etc."

This is elucidated through the Torah-teaching "Emtza'isa d'Alma" [The Midpoint of the World] in §24 — see there. The general principle [explained there] is that through performing a mitzvah with joy, one elevates holiness from the klippos [husks/forces of impurity] — in the aspect of ketores [incense]. And through this one merits to ascend higher and higher until one draws down the blessings of the intellect and rectifies the arranger and settler of the intellect, which is the aspect of Keser [Crown]. And through this one merits attainment of the nine heichalos [chambers] that are beyond [the realm of] souls, spirits, and higher souls — which are the aspect of attaining the light of the Ein Sof [Infinite One], in the aspect of matay velo matay [reaching yet not reaching]. The essential attainment [of these chambers] is through the pursuit of thought [rdiyas hamachshavah] and through the restrainer [hame'akev] — which is the arranger and settler — the aspect of Keser. All of this is rectified through performing mitzvos with joy. See there carefully.

Mee yoadai-a oaz apechu oochyeerusichu evrusechu. עַל-פִּי הַתּוֹרָה "אֶמְצָעִיתָא דְּעָלְמָא" בְּסִימָן כד, עַיֵּן שָׁם. וְהַכְּלָל שֶׁעַל-יְדֵי עֲשִׂיַּת הַמִּצְוָה בְּשִׂמְחָה, מַעֲלִין הַקְּדֻשָּׁה מֵהַקְּלִפּוֹת בִּבְחִינַת קְטֹרֶת, וְעַל-יְדֵי-זֶה זוֹכִין לַעֲלוֹת מַעְלָה מַעְלָה עַד שֶׁמַּמְשִׁיכִין בִּרְכוֹת הַשֵּכֶל וּמְתַקְּנִין הַמְסַדֵּר וְהַמְיַשֵּׁב שֶׁל הַשֵּכֶל, שֶׁהוּא בְּחִינַת כֶּתֶר וְכוּ', וְעַל-יְדֵי-זֶה זוֹכִין לְהַשָּגַת תִּשְׁעָה הֵיכָלִין...

Who can know Your furious anger? Your wrath matches the fear of You.

And this is the essential purpose of a person who comes to this world — namely, to come to know Him, may He be blessed — and this is achieved through the abovementioned principle: by performing mitzvos with joy, until one merits that his thought pursues attainment of the light of the Ein Sof, until he attains it in the abovementioned aspect through pursuit [redifahs hamachshavah] and the restrainer [hame'akev] — through which comes the essential attainment of the pristine lights mentioned above, which are the ultimate knowledge, the ultimate eternal good. Blessed is the one who merits this.

12 לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִיא לְבַב חָכְמָה And this is the essential mitzvah to bring forth children into the world — in order to draw down the intellect-lights from generation to generation, for the child's intellectual capacity [moach] derives from the father's, so that he may merit that his mind pursues attainment of the pristine lights mentioned above. And since these lights cannot be attained except through pursuit and restraint, therefore offspring cannot be drawn forth except through the union of man and woman, as it is written:

Leemnoas yumainoo kain hoada vinuvee livav chuchmu. For man and woman flow in their supernal root from the two aspects mentioned — pursuit and restraint. The man is in the aspect of the [driving of] intellectual light [moichin], while the woman is drawn from the aspect of tzimtzum [contraction] and din [strict judgment] — as is known, this flows in its root from the aspect of the restrainer mentioned above. For even though in its supernal root the restrainer is pure light — for it is the arranger and settler of the intellect — nevertheless since it is the aspect of restraining the intellect-lights, the aspect of tzimtzum flows from it, through which the woman's hold takes root, as is known. And therefore below, the forces of strict judgment take greater hold in her, and from there the hold of the klippos and the sitra achara extends to take hold of her more — because she is drawn from the aspect of tzimtzum of the intellect-lights, through which the hold of the forces of judgment is known. But above, in her root, she flows from an exceedingly lofty aspect — namely the aspect of the arranger and settler of the intellect, which is the aspect of Keser.

Teach us to count our days rightly, that we may obtain a wise heart.

And this is the aspect of: אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ "A woman of valor is the crown of her husband" [Mishlei 12:4] — "ateres" [crown] specifically — the aspect of Keser as above. For no attainment is possible, and in particular the "birthing" of intellectual light, except through rectifying the arranger and settler as above. And since these lights cannot be attained except by entering the heichalei hatemuros [chambers of exchange/transformation] — the place of the klippos — in order to elevate holiness from there in the aspect of ketores, etc., as is explained in that Torah-teaching on the saying of our Sages "Omru leyay, mi yeimar?" ["They said to him, 'Who can say?'"] — see there — therefore there lies the primary battle and trial in the matter of this desire.

13 שׁוּבָה יי עַד-מָתָי וְהִנָּחֵם עַל-עֲבָדֶיךָ And this is the aspect of the great obligation to gladden the bride and groom, as our Sages of blessed memory said. And this is the aspect of what our Sages said: "One who has no children should gladden his wife with a matter of mitzvah." For the essential elevation of holiness from the klippos is through joy — through which one merits to attain the lights mentioned above, through the rectification of pursuit and restraint from which flow the roots of man and woman, as above.

Shoovu Adoanuy ad mussuy viheenuchaim al avudechu. וְזֶה עִקַּר הַתַּכְלִית שֶׁל הָאָדָם שֶׁבָּא לָעוֹלָם הַזֶּה בִּשְׁבִיל זֶה כְּדֵי לְהַכִּיר אוֹתוֹ יִתְבָּרַךְ... וְזֶה עִקַּר הַמִּצְוָה לְהַעֲמִיד בָּנִים בָּעוֹלָם כְּדֵי לְהַמְשִׁיךְ הַמֹּחִין מִדּוֹר לְדוֹר...

Turn, O LORD! How long? Show mercy to Your servants. And this is the aspect of Kohen, Levi, and Yisrael — who are the chain of holiness. The primary one is the Kohen, who is more sanctified than all Israel, for the Kohen was occupied with the service of the sacrifices and ketores — through which the holiness is refined from the klippos and rises higher and higher until one merits the blessings described there, which are the aspect of Birkas Kohanim [the Priestly Blessing] — the aspect of: "Vayisa Aharon es yadav el ha'am vayevarchem" ["And Aharon lifted his hands toward the people and blessed them"] — which is the blessing of the intellect. And then the intellect-lights pursue [attainment of] the light of the Ein Sof.

14 שַׂבְּעֵנוּ בַבֹּקֶר חַסְדֶּךָ וּנְרַנְּנָה וְנִשְׂמְחָה בְּכָל-יָמֵינוּ But it is also necessary that the Levi attach himself to [the Kohen] to serve him — for the essential rectification of the restrainer mentioned above is through the aspect of the Levi, who is the aspect of tzimtzum and judgment [din] — as is known; he is the aspect of the restrainer. Therefore the Levi was occupied with song during the Temple service — for "shir missmola" — "song is from the left", as stated in the holy Zohar. The left is the aspect of tzimtzum — the aspect of the restrainer. And this is the aspect of: "ve'avad haLevi hu" ["and the Levi shall serve"] — which is the aspect of Keser, as is understood from the holy Zohar — for the Levi corresponds to the restrainer, which is the aspect of Keser.

Sabainoo vaboakehr chasdechu ooniraninu vineesmichu bichul yumainoo. And since the essential rectification mentioned above is through joy in mitzvos, therefore the Yisraelim stood at their post and were occupied with Torah during the Temple service — for Torah is the aspect of joy, as it is written:

Satisfy us at daybreak with Your steadfast love that we may sing for joy all our days.

Through this comes the essential elevation of holiness from the klippos — which is the essential rectification of the sacrificial service conducted by the Kohen, as above. וְזֶה בְּחִינַת כֹּהֵן, לֵוִי וְיִשְׂרָאֵל שֶׁהֵם חֶבֶל הַקְּדֻשָּׁה... כִּי הָעִקָּר הוּא הַכֹּהֵן שֶׁהוּא מְקֻדָּשׁ מִכָּל יִשְׂרָאֵל... Therefore, Kohanim, Leviim, and Yisraelim are included within and bound to one another — and each one needs the other — for specifically through all three together the chain of holiness is completed, and one merits attainment of the lights mentioned above, as above. And therefore Kohanim, Leviim, and Yisraelim are permitted to intermarry, for the holy union of man and woman — which in its root is the aspect of the totality of pursuit and restraint to attain the light of the Ein Sof as above, which one merits through holy joy, the aspect of the joy of bride and groom as above — this itself is the aspect of the totality of Kohen, Levi, and Yisrael. For the Kohen corresponds to the pursuit of the intellect-lights — the aspect of the blessing of intellect; the Levi corresponds to the restrainer; and the Yisrael corresponds to the joy of Torah and mitzvos, as above. All are included together during the Temple service, through which the attainment of the light of the Ein Sof is drawn — from which come the "births" of intellect-lights, from which come all births of holiness, as above. And therefore the child follows the father — for even though the woman's fear of Hashem is exceedingly lofty in its root — since she is drawn from the aspect of Keser, the aspect of "eshes chayil ateres ba'alah" as above — nevertheless the essential birth is the birth of intellect-lights to reveal knowledge of G-dliness in the world, which is drawn through the male specifically, who is in the aspect of the pursuit of intellect-lights. Therefore the child follows after him. All this applies where there is valid betrothal and no transgression — for when there is no transgression in the union, even if not everyone merits to sanctify himself so much that through his union he attains the lights mentioned above — nonetheless, since there is at least no transgression in his union, everything can be rectified through the offspring he produces, thereby fulfilling a mitzvah of the Torah. For through the birth of children from generation to generation, intellect-lights are drawn in each and every generation, until the children can merit attainment of the lights mentioned above. וְעַל-כֵּן כֹּהֲנִים, לְוִיִּים וְיִשְׂרְאֵלִים כְּלוּלִים וּמְקֻשָּׁרִים זֶה בָּזֶה, וְכָל אֶחָד צָרִיךְ לַחֲבֵרוֹ... But when there is transgression, the child follows the deficient one — for the moment there is an actual transgression in the union, the heichalei hatemuros [chambers of transformation/exchange] overpower — for from there the arousal of the union originates, since one must enter there to refine holiness from within — and because of this there is a great battle in this matter. But when there is no transgression, the power of the mitzvah — which Hashem commanded to produce children — prevails, and holy intellect-lights are drawn through the birth; and then the child follows the male through whom flows the essential drawing of intellect-lights, as above. But when there is transgression, the heichalei hatemuros overpower and draw the child after the deficient one — for they are ever lying in ambush for this, to draw deficiency, G-d forbid. May Hashem, blessed be He, save us. אֲבָל כְּשֶׁיֵּשׁ עֲבֵרָה אָז הַוָּלָד הוֹלֵךְ אַחַר הַפָּגוּם... And this is the aspect of kidushay kesef — betrothal through money/silver — that a woman is betrothed through money/silver [kesef]. For money and wealth in their root are exceedingly lofty — as is understood from the words of our master, teacher, and rebbe, of blessed memory [Rebbe Nachman of Breslov] — for it flows in its root from the aspect mentioned above, from the aspect of the nine chambers mentioned above that are generated through pursuit and restraint, as above. For everything stated in this Torah-teaching about ascending higher and higher until one merits attainment of the nine chambers mentioned above — all of this is the secret of the kavanos [mystical intentions] of prayer. The general principle of the kavanos is the ascent of the worlds — that Malchus rises from the klippos and clothes Netzach, Hod, Yesod; and Netzach, Hod, Yesod rise to clothe Chesed, Gevurah, Tiferes, etc., as is explained in the kavanos. And the one who merits to occupy himself with this rectification — the perfection of his rectification is when he ascends higher and higher until his thought pursues attainment of the light of the Ein Sof, in the aspect of ratzo vashov [running and returning]. And the essential rectification is through the arranger and settler — the restrainer of the intellect-lights in their pursuit — which is the aspect of Keser. For without this rectification, the pursuit would have no restrainer and [the intellect-light] would remain there, annihilating itself from existence. And Hashem desires the continued existence of the world — therefore the essential perfection is through pursuit and restraint, as above. And the essential completion of the rectification is when one merits to return and draw from there all the good divine bounties — which is the aspect of the descent of divine bounty after prayer at the recitation of "Ashrei" and "U'va l'Tzion". For during the Shmoneh Esray prayer one merits the aspect of attaining the lights mentioned above — but it must be in the aspect of ratzo vashov as above — and when in the aspect of shov [return], one draws from there all the good bounties, from which flows all money and wealth. The essential channel through which the divine bounty can descend below is through the aspect of the restrainer — therefore there the light begins to take form. And even though there no form [tziyur] is applicable at all — nevertheless since it is the aspect of restrainer, the light begins to contract somewhat, until through this there is a power below for [the light] to be formed as actual divine bounty, until money and wealth is drawn from there. And this is the aspect of: עֲטֶרֶת חֲכָמִים עָשְׁרָם "The crown of the wise is their wealth" [Mishlei 14:24] — for wealth is drawn from the aspect of atara [crown] — the aspect of Keser, which is the arranger, settler, and restrainer of the intellect-lights in their pursuit, as above. And specifically "ateres chachamim" — for specifically the true wise men who merit the intellect-lights mentioned above — these constitute essential true wisdom — whose minds pursue the attainments mentioned above — specifically with them does wealth come from the aspect of Keser and crown. For they draw wealth from there, from Keser, which is the restrainer through which the essential rectification of the intellect-lights comes, as above. But for others, wealth may sometimes be drawn from the heichalei hatemuros, which sometimes channel divine bounty to such people when they do not merit to rectify the rectifications mentioned above properly. Therefore the woman is betrothed through kesef [silver/money] — for kesef, which is the divine bounty of wealth, flows in its root from there, from the aspect of Keser, from which her root [flows], as above. And this is what our master, teacher, and rebbe, of blessed memory, wrote: that wealth is one aspect together with the woman, and it is her vitality, and through it children depend — as is explained in the Torah-teaching on the prohibition of theft. See there carefully. For wealth — which is the descent of divine bounty — is drawn below through the arranger and settler, through which the pursuit of intellect-lights is in the aspect of ratzo vashov — and through this one draws divine bounty from there, and it is formed so that it can descend below, as above. And there is the root of the woman's vitality — which flows from the aspect of tzimtzum whose root is from the restrainer, as above. And through this comes the essential birth of children, which are the "births" of intellect-lights, which — when they are included there — must be in the aspect of ratzo vashov, until one returns and draws the intellect-lights below — from which come the births of children that flow from the father's intellectual capacity [moach] — in order that they reveal G-dliness in the world from generation to generation: For since in their root they flow from a supremely lofty place — from the aspect of the nine chambers mentioned above — therefore specifically they can make known and reveal G-dliness in the world. And this is: "U'gevurosecha yagidu" — וּגְבוּרֹתֶיךָ יַגִּידוּ "And Your mighty deeds they shall declare" [Tehillim 145:6] — "gevurosecha" [Your mighty deeds] specifically — namely the aspect of the restrainer and arranger, which is the root of the holy gevuros [mighty forces] — through this specifically they praise, declare, and publicize G-dliness below to all who inhabit the world. And therefore ketores brings wealth — for the essential ascent of the worlds in the aspect mentioned above is through the aspect of "ketores yissamach lev" ["incense gladdens the heart"] as above — and therefore it brings wealth, for from there flows all wealth, which is the descent of divine bounty after the Shmoneh Esray prayer, as above. וְזֶה בְּחִינַת קִדּוּשֵׁי כֶּסֶף שֶׁהָאִשָּׁה מִתְקַדֶּשֶׁת בְּכֶסֶף, כִּי הַמָּמוֹן וְהָעֲשִׁירוּת בְּשָׁרְשׁוֹ גָּבֹהַּ מְאֹד... And this is the reason why they were commanded regarding the construction of the Tabernacle after the sin of the Golden Calf, and all the work of the Tabernacle was through wealth — gold, silver, copper, etc. For the essential sin of the Golden Calf came about through the overpowering of the heichalei hatemuros — which overpowered because they drew sustenance from the wealth, as it is written: "v'dai zahav" — "because of the gold you bestowed upon them" — and they overpowered to such an extent that they came to actual idol worship, which is the ultimate exchange, G-d have mercy — the aspect of "heymir goy Elokim" ["Can a nation exchange its G-d?"]. All this flowed from the fact that the yetzer hara [evil inclination] incited them and planted in their minds the idea to investigate the matter of the attainments mentioned above and to comprehend them with their own understanding. And by this they damaged greatly, until they came to idol worship. For in truth, it is forbidden to investigate there at all — for "lo misddavkin velo yad'in" — "they are not grasped and not known" — and this is what our master, teacher, and rebbe, of blessed memory, was precise about in that Torah-teaching: that even there, faith is required — both in the aspect of the blessing of intellect, which is the aspect of the pursuit of intellect-lights, and in the aspect of the arranger and settler — that even there emunah [faith] is required in the aspect of wondrous trusting, as is explained there. For these lights cannot be attained except when faith is combined with intellect — and then specifically one can attain them in the aspect of matay velo matay. But it is forbidden to stand and investigate there — for "bam'ufla mimcha al tidrosh" — "in that which is wondrous beyond you, do not seek" — for "lo misddavkin velo yad'in velos man d'kayma behu" ["they are not grasped, not known, and none can stand before them"] — as is explained in the language of the holy Zohar cited there. And this is the aspect of the damage [the Israelites] caused initially before the Giving of the Torah, when they had no water — as it is written there: "al nasosam es Hashem leimor, hayesh Hashem b'kirbeinu im ayin" — "for their testing of Hashem by saying: 'Is Hashem in our midst or not?'" [Shemos 17:7]. The holy Zohar states that their damage was that they investigated whether the aspect of yesh [being] is within them, or the aspect of ayin [nothingness/nothing] — see there. That is, as above — their essential damage was their desire to stand and comprehend the attainments mentioned above, which are composed of yesh and ayin together — but one cannot stand before them, for one attains nine chambers which appear as if they are the aspect of yesh since they are nine chambers — yet nonetheless "lo misddavkin velo yad'in" — which is the aspect of ayin. And one who has strong faith and does not enter to investigate this at all — he merits to delight in Hashem and behold the pleasantness of His splendor, specifically through this, through the pursuit of thought and the restrainer. Blessed is he. But the moment one desires to investigate this, one stumbles greatly — for one can come to separation [from G-d], G-d forbid — which comes through the heichalei hatemuros, which are the sitra achara "d'sharya b'chibura v'sayem bifiruda" ["which begins in connection and ends in separation"] — namely, that it separates between yesh and ayin until they doubted: "Is Hashem in our midst or not?" For in truth, all is one — but it is impossible to comprehend or investigate this at all, as above. And therefore they came to this at the time when they needed water — which is the drawing down of divine bounty that flows from the attainments mentioned above. And since they saw that the divine bounty was delayed from descending to them, through this they entered into the aforementioned trial: the aspect of "al nasosam es Hashem, hayesh... im ayin", as above. And this is the aspect of the sin of the Golden Calf — when they said: "Ki zeh Moshe ha'ish lo yada'nu meh hayah lo" — "For this Moshe, the man — we do not know what happened to him" [Shemos 32:1]. They erred and said that Moshe had been gathered and remained above, having been absorbed into ayin. Therefore they said: "Kum asay lanu Elokim" — "Arise, make us a G-d" — from gold and wealth. For they wanted to draw upon themselves the aspect of the restrainer itself, since through it all divine bounties flow — and therefore they damaged and made a separation between the aspect of the restrainer (from which flows all wealth) and the aspect of pursuit — and they did not want their thoughts to pursue higher and higher to attain the attainments mentioned above in the aspect of matay velo matay. Rather they wanted G-dliness drawn upon them in the aspect of actual yeshus [being/substance]. And this was the error of all idol worshipers of prior generations — all arising from the desires of this world. For in order to ascend and be included in the aspect of the nine chambers mentioned above, one must shatter all desires and elevate the holiness from the heichalei hatemuros. But they wanted to follow their desires and to separate the divine bounty of wealth — which is drawn through the restrainer — and make from it actual G-dliness, G-d forbid. Therefore they went to Aharon — since Aharon was suited for the Priesthood and all the service of sacrifices and ketores was through him — through which specifically one merits attainment of the nine chambers mentioned above, from which all divine bounties are drawn through the formation via the restrainer — but they damaged and wanted to create the separation through him specifically, G-d forbid. Therefore the essential rectification was through the construction of the Tabernacle from the wealth of Israel — and then specifically Aharon was consecrated into the Priesthood and was commanded regarding the sacrificial service and ketores — through which everything was rectified — for they returned the wealth to holiness, to its root above, and made from it a Tabernacle where Aharon served in the sacrificial service and ketores, through which he elevated holiness from the heichalei hatemuros, ascending higher and higher until attaining the lights mentioned above as they should be rectified in the aspect of matay velo matay — through which all the damages mentioned above were rectified, which were the opposite of this. וְזֶה שֶׁנִּצְטַוּוּ עַל מְלֶאכֶת הַמִּשְׁכָּן אַחַר מַעֲשֵׂה הָעֵגֶל... And Nadav and Avihu — who were awesome tzadikim — nonetheless they damaged in the opposite direction: they wanted only to ascend higher and higher with no restrainer whatsoever, and therefore they offered ketores at a time that was not their own, and entered without permission. Their entire damage was that they did not rectify the restrainer — the arranger and settler. This is the aspect of "b'karvasam lifnay Hashem vayamusu" — "in their drawing near before Hashem they died" [Vayikra 16:1] — they drew too close, more than was fitting, since they did not rectify the arranger and settler. Therefore Aharon was warned: "v'al yavo b'chol eis el hakodesh" — "and he shall not come at all times into the sanctuary" [Vayikra 16:2]. And therefore their damage was because they had not married — as is stated in the holy Zohar — for the woman flows from the aspect of the arranger and settler, as above. Therefore a Kohen must be married, as is stated in the Zohar — and in particular the Kohen Gadol [High Priest] on Yom Kippur, who was forbidden to conduct the service if he was not married. For it is impossible to rectify the arranger and settler except when one is married to a woman — who flows from there, as above. וְנָדָב וַאֲבִיהוּא שֶׁהָיוּ צַדִּיקִים נוֹרָאִים, אֲבָל הֵם פָּגְמוּ לְהֵפֶךְ... And this is the aspect of "Ezehu ashir? Hassamayach b'chelko" — "Who is rich? One who is happy with his portion" [Avos 4:1] — for the essential rectification of wealth in holiness is through joy specifically. For specifically through joy one elevates holiness from the klippos until one merits to ascend and make all the rectifications mentioned above, until attaining the lights mentioned above through the aspect of pursuit and restraint — from which flows the descent of divine bounty, which is the aspect of wealth, as above. וְזֶה בְּחִינַת אֵיזֶהוּ עָשִׁיר הַשָּמֵחַ בְּחֶלְקוֹ... And this is the aspect of what one is obligated to give his wife a kesuvah [marriage contract], and it is forbidden to cohabit with one's wife without a kesuvah. For one is compelled to draw to her the divine bounty of wealth — through which comes the essential bond and connection between them — for one must elevate her from the heichalei hatemuros which take hold of her more intensely — in the aspect of "raglehah yordos maves" — "her feet descend to death" [Mishlei 5:5] — and to elevate her through joy in the aspect mentioned above, until she rises to the aspect of Keser, in the aspect of "ishah oleh imo" — "a woman ascends with him" — so that the connection be drawn from the aspect of union and the totality of pursuit with restraint, etc., as above. The essential perfection is when one merits to ascend there in the aspect of ratzo vashov, until one merits to draw divine bounty from there — which is the aspect of the descent of divine bounty after prayer, as above. For sometimes one ascends and is included there for a brief moment, and is immediately expelled from there receiving nothing — and sometimes the heichalei hatemuros then provoke him even more — for they are constantly lying in ambush for him, and when they see that he desires to flee from them and ascend to the lofty place mentioned above, they provoke him even more when he doesn't draw back a strong and durable impression [rshimu] that could enable him to stand against them. As is understood from the Torah-teaching "Vayomer Boaz el Rus" — see there (§65). For the aspect mentioned above — of the attainment of the nine chambers — though it is an exceedingly lofty level attained only by the greatest and most select holy tzadikim, nevertheless even with ordinary people who draw themselves toward serving Hashem in truth — even with them it sometimes happens that there reaches them some illumination and divine spark flowing from there, from the aspect of the nine chambers mentioned above. As is understood from the Torah-teaching "Anochi", §4 in Likutay [Moharan Part] I, etc. — that even to ordinary people the light of the Ein Sof is sometimes opened during their prayer. But to each person it reaches according to his world and level. For even in the world of Asiyah there is an aspect of sparkling from the nine chambers mentioned above. And even though even mere sparkling at any level is a very great merit — nonetheless the essential [goal] is when one merits to draw vitality and holy divine bounty from there so that one has the strength to sustain oneself thereafter through whatever befalls him, and to stand in the battle — for certainly thereafter when returning from there, the heichalei hatemuros provoke him even more — like two people fighting each other, etc. — as is explained elsewhere. And one must strengthen oneself against them through the good impression [rshimu] remaining from the sparkling mentioned above — through which one merits always to be in His unity and oneness and the pleasantness of His closeness. And one can draw upon oneself awe [yirah] through this, to stand against those who provoke him — if he guards the memory [zikaron] well, to remember Him, may He be blessed, at every moment — after Hashem, may He be blessed, has already had mercy on him and illuminated to him some sparkling. As is explained in his holy words, of blessed memory — that one who has even a spark of Hashem, may He be blessed, sparkling to him — see there in §222 of Likutay [Moharan Part] I. וְזֶה בְּחִינַת מַה שֶּׁחַיָּב לִתֵּן לְאִשְׁתּוֹ כְּתֻבָּה... Returning to our subject: therefore it is forbidden to cohabit with one's wife without a kesuvah, and the kesuvah was not given to be collected while both are alive and while she is with him — only after his death or after divorce. For it is necessary that the connection should not be, G-d forbid, like illicit cohabitation, which is only for the moment to gratify one's desire, G-d forbid — but rather that the connection be a complete and enduring bond. For no union is ever wasted, G-d forbid — for even when it does not result in actual offspring, some souls are drawn from it: souls of gerim [converts], as is brought in the holy Zohar. Therefore one must give her a kesuvah — obligating himself to give her the divine bounty of wealth when she leaves him — to indicate that a residual impression [rshimu] from the union remains. For he drew the divine bounty of wealth from there — since the essential channel of divine bounty is through her specifically — through the formation of the light on its return in the aspect of the restrainer, as above. And this is the secret of what our Sages of blessed memory said: "The reason for the kesuvah is so that divorcing her should not be easy in his eyes" — namely as above — for the bond must be enduring and strong. And this is effected through the kesuvah by which he obligates himself that even when she leaves him, she shall not leave empty-handed — rather he is obligated to give her the divine bounty of wealth flowing from the totality of pursuit and restraint in ratzo vashov, whose channel of divine bounty is through her specifically. And therefore if he sends her away empty-handed, G-d forbid — then his cohabitation [retroactively] was the cohabitation of licentiousness [be'ilas zenus] — for he demonstrates that he drew no divine bounty through her from above. Therefore he must give her a kesuvah when he sends her away — so that there remains with her from him the divine bounty of wealth drawn from the impression remaining from the union — since the essential channel of divine bounty is through her, as above — so that through this she can be saved from the heichalei hatemuros that want to take hold of her even more intensely — especially at the time of separation from her husband through death or divorce, when she remains alone. For her essential vitality and strength against them is through the divine bounty of wealth — which is the aspect of the kesuvah she receives from her husband, drawn from the aspect of the rshimu, as above. וְנַחֲזֹר לְעִנְיָנֵנוּ, וְעַל-כֵּן אָסוּר לָדוּר עִם אִשְׁתּוֹ בְּלֹא כְּתֻבָּה... And therefore the amount of the Biblical kesuvah is fifty shekels of silver, as derived from the verse: "v'nasan la'avi hana'arah chamishim kesef" — "and he shall give the father of the girl fifty [shekels of] silver" [Devarim 22:29]. For all attainments and all contemplations flow from the impression remaining from the nullification and inclusion in the aspect of the nine chambers mentioned above. And this is the aspect of the fifty gates of understanding [chamishim sha'aray binah] — for the fiftieth gate cannot be attained, and one needs to draw it through fifty gates until some impression from there is grasped in the mind. And this is the aspect of terumah — which is "tray mah" — two from a hundred — as our Sages of blessed memory said — that is, one from fifty. For all the wealth mentioned above is essential through the Kohen who drew the blessing of intellect, as above — therefore he receives terumah — one from fifty. For he draws from there the aspect of fifty gates of understanding — and by giving the Kohen one from fifty of the grain's bounty, all the grain is blessed and holiness flows to it through the fifty gates mentioned above — so that through this the grain is proper for Israelite consumption, that one can know Him, may He be blessed, through eating this grain. For this is the essential purpose of all mitzvos connected to eating — especially bread — so that the food be sanctified, enabling one through this eating to draw vitality and holy knowledge to recognize Him, may He be blessed. And this is the aspect of "achuz echad min hachamishim" — "one grasped from the fifty" — for when the light passes through the fifty gates, some impression from the sparkling mentioned above is then grasped and apprehended in the mind. And this is the aspect of the fifty golden clasps that joined the inner curtains — over the Kodesh Kodashim — to the outer curtains. For the essential attainment of the nine chambers mentioned above was in the Kodesh Kodashim, where the Kohen Gadol entered "lifnai vlifnim" [into the innermost] on Yom Kippur — and there he entered the place he entered and ascended to the place he ascended, in ultimate nullification before the light of the Ein Sof. This is the aspect of attaining the nine chambers, which he merited on the tenth day — Yom Kippur — after the Israelites had sanctified themselves and merited repentance during the nine preceding days from Rosh Hashana through Yom Kippur, corresponding to the nine chambers. And therefore there were fifty golden clasps joining the outer curtains with the inner curtains — for to draw the light of the impression from the inner curtains over the Kodesh Kodashim, where the essential nullification before the light of the Ein Sof takes place, one must traverse fifty gates — the aspect of fifty gates of understanding. Corresponding to these are the fifty clasps joining the two curtains — for multiple ties are needed to connect and unify and bind the light of the impression to the mind, so that it remain tied and bound to the person so that he can remember himself at every moment before Him, may He be blessed. As is stated in Tikkun Zohar: "When Shema Yisrael is called, they tie him in many ties of tzitzis and tefillin, etc." — as above; understand well. And this is the aspect of the fifty days of Matan Torah — the aspect of the fifty years of Yovel [Jubilee]. For the essential purpose of Matan Torah was that all Israel merited attaining G-dliness — to know Him, may He be blessed — as it is written: "panim b'fanim diber Hashem imachem" — "face to face did Hashem speak with you" [Devarim 5:4] — the essential attainment flowed from the nullification mentioned above. Therefore one must prepare oneself during the forty-nine days of the Omer — to be able to receive the light of the impression on the fiftieth day specifically — for it cannot be received except through fifty gates, corresponding to which are fifty days. And this itself is the aspect of the fifty years of Yovel — for the Jubilee year is exceedingly sanctified, and its essential sanctity is on Yom Kippur — for then is the essential nullification before the light of the Ein Sof, as above. Therefore one must count until the fiftieth year, as above. וְעַל-כֵּן שִׁעוּר כְּתֻבָּה דְּאוֹרָיְתָא הוּא חֲמִשִּׁים שֶׁקֶל כֶּסֶף... And this is the aspect of "vachamushhim alu vnay Yisrael me'eretz Mitzrayim" — "and the children of Israel went up from Egypt vachamushhim" [Shemos 13:18]. [The word vachamushhim is cognate to fifty, chamishim; Reb Nosson reads it as: armed with the fifty-gate consciousness.] For the land of Egypt [Eretz Mitzrayim] is the aspect of the place of the sitra achara — the aspect of the heichalei hatemuros. Israel had to be in exile there in order to refine holiness from there, through the power of the great tzadikim — for specifically by descending there and standing in the battle and refining holiness from there, they ascended through great ascents, ascent after ascent, until they merited attainment of the nine chambers mentioned above — from which the receiving of the Torah flowed. This is the aspect of what was said to Yaakov: "Anochi ered imcha mitzraymah v'anochi a'alcha gam aloh" — "I shall descend with you to Egypt, and I shall also bring you up, fully up" [Bereishis 46:4] — that specifically by descending to Egypt, the place of the klippos — "and I shall fully bring you up" — ascending ascent after ascent until meriting the attainment mentioned above. And "lo nacham Elokim derech eretz Plishtim ki karov hu" — "G-d did not lead them by the way of the land of the Philistines, for it was near" [Shemos 13:17] — that He did not permit them to ascend and be included there immediately, before the rectification of the restrainer mentioned above was established. For then no good impression would have remained with them and they would have had no power to stand in the battle that provokes even more intensely when returning from nullification, as above. "Lo nacham" [did not guide them] — the word Plishtim implies something opened and cleared [mefulash] — that He did not want to allow them the cleared path where the light would be revealed to them immediately without many circuits and delays. "Ki karov hu" — "for it was near" — and when the light would be revealed to them immediately, no impression would remain, and they could not stand in the battle, as above. And this: "ki amar Elokim, pen yinachem ha'am bir'osam milchamah v'shavu mitzraymah" — "for G-d said: lest the people regret when they see battle and return to Egypt" [Shemos 13:17] — as above. And therefore: "vayasev Elokim es ha'am" — "G-d led the people around" [Shemos 13:18] — He circuited them and delayed them through many circuits and delays so that through this the rectification of the restrainer would be established — and then they could receive the light of the impression through fifty gates — which is the aspect of "vachamushhim alu vnay Yisrael me'eretz Mitzrayim", as above. וְזֶה בְּחִינַת וַחֲמֻשִׁים עָלוּ בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם... And all this transpires for every person who wishes to draw close to Him, may He be blessed. The essential foundation is that one must strengthen himself greatly to always be in joy and to perform mitzvos with great joy — and the more he knows his distance, the more he must strengthen himself to be joyful. Especially at the moment of performing some mitzvah, for he too has merited to perform His mitzvos — since the light of each and every mitzvah no worlds can receive except the holy Israelite nation who merit to perform them in this world. And then he will merit to ascend higher and higher until, through Hashem's mercy, he merits to be included in the aspect of the nine chambers as above, according to his level. This is the aspect of the divine sparkling that is sometimes drawn upon each person — according to what each one knows in his own soul — about which it is impossible to speak at all. And then the essential thing is to strengthen himself not to let the sparkling completely pass from him, G-d forbid — but rather that a good impression [rshimu] should remain. And he should see to bind the impression to himself through many strong and enduring bonds — namely, not to allow the memory of the sparkling to pass from his mind — and through this he will remember himself at every moment before Him, may He be blessed, so that he can stand in the battle that intensifies greatly when the spirit of Hashem begins to stir him and His G-dliness sparkles to him, as above. וְכָל זֶה עוֹבֵר עַל כָּל אָדָם הָרוֹצֶה לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ... And all this is well alluded to in the verses of Shir haShirim [Song of Songs], which in its entirety speaks of the pleasantness of clinging to His G-dliness. And this is: "kol dodi dofek pischi li" — "The voice of my beloved knocks — open to me" [Shir haShirim 5:2] — some sparkling reaches him. And when one does not arouse oneself to draw close to Him as needed — the aspect of: "pashatti es kutoness, eichachah elbashenah" — "I have taken off my robe, how shall I put it on again?" — one is lazy and lethargic and does not truly arouse oneself to His service — then "dodi shalach yado min hachor" — "my beloved stretched forth his hand through the hole" [Shir haShirim 5:4] — alludes that Hashem begins to arouse him through suffering, G-d forbid — as Rashi explains there, referencing the communal narrative of Israel against whom He sent the nations — Plishtim, etc. And then: "pasachti ani l'dodi v'dodi chamak avar" — "I opened to my beloved but my beloved had turned and was gone" [Shir haShirim 5:6] — this is the aspect above that sometimes when a person does not strengthen himself sufficiently, then "v'dodi chamak avar bikashtihu v'lo m'tzasihu" — His light, may He be blessed, is hidden from him and he cannot find Him even though in prior days His light sparkled to him. And then it says: "mtz'uni hashomrim hassovevim ba'ir" — "the watchmen who go about the city found me" [Shir haShirim 5:7] — who are the gatekeepers flowing from the heichalei hatemuros. "Hikuni f'tza'uni" — "they struck me, they wounded me" — for then they provoke him more intensely, as above. Therefore every person must strengthen himself greatly to hold fast to the sparkling mentioned above and to bind it in his mind and thought with strong bonds so it not be forgotten — until he merits through this to arrive at the ultimate good, in the aspect of: — to hold it without letting go until bringing it to the aspect of the Holy Temple — which is the aspect of "beis imi" — as Rashi explains. That is, the aspect of attaining true da'as [knowledge/intimacy with G-d] called the Holy Temple, as our Sages of blessed memory said: "Whoever has da'as is as if the Holy Temple was built in his days." As is cited in the words of our Sages of blessed memory many times. Amen, may it be His will. וְכָל זֶה מְרֻמָּז הֵיטֵב בִּפְסוּקֵי שִׁיר הַשִּׁירִים... And therefore they left Egypt with great wealth, as He promised Avraham our father, peace be upon him: "v'acharay chen yetzeu birechush gadol" — "and afterward they shall go out with great wealth" [Bereishis 15:14] — for they merited to draw down the divine bounty of wealth from the attainments mentioned above that they merited through having refined holiness from the heichalei hatemuros — which is the aspect of the Exodus from Egypt, as above. And this is the aspect of: "vayifen ko vacoh vayar ki ayn ish" — "and he turned this way and that and saw there was no man" [Shemos 2:12]. "Vayifen ko vacoh" — it is stated in Tikkun Zohar that these are the aspect of the fifty letters of the Shema — namely the aspect above: when one is included in His unity in Shema Yisrael, one must draw the light of the impression from there through fifty gates — the aspect of the fifty letters of Shema. And "vayar ki ayn ish" — for the one who merits to nullify himself and be included in the aspect of the nine chambers mentioned above must nullify himself in ultimate nullification — as if he does not exist in the world — the aspect of "vayar ki ayn ish", for he has nullified himself entirely, in the aspect of: "v'chol adam lo yihyeh b'ohel mo'ed b'vo'o" — "and no man shall be in the tent of meeting when he enters" [Vayikra 16:17]. And then "vayach es haMitzri" — "he struck the Egyptian" — which is the sitra achara, the aspect of heichalei hatemuros. For then he merited to strike and subdue and shatter the sitra achara entirely — having now nullified himself in ultimate nullification and merited to draw the light from there through fifty gates of understanding, the fifty letters of Shema, as above. And this is: "v'nasata es haparoches tachas haKrasim" — "and you shall place the curtain below the clasps" [Shemos 26:33]. For the paroches [curtain] between the Kodesh Kodashim and the Ohel Mo'ed is the aspect of the prisa [veil] mentioned in the passage of the holy Zohar brought in the Torah-teaching above — see there — which is the aspect of the arranger and settler, the aspect of the restrainer as above, through which comes the essential attainment of the nine chambers that are attained in the Kodesh Kodashim, as above. And therefore there were the fifty golden clasps directed over the paroches placed beneath them — for from there flows the impression through fifty gates, as above. And this is: "vayera elav Hashem b'elonei Mamre v'hu yoshev pesach ha'ohel k'chom hayom" — "And Hashem appeared to him in the oaks of Mamre, and he was sitting at the entrance of the tent in the heat of the day" [Bereishis 18:1]. "Vayera elav Hashem" — this is the aspect of divine revelation that one merits through attainment of the nine chambers from which flows all attainment and revelation, as above. And this cannot be merited except by entering the heichalei hatemuros and refining holiness from there, as explained in the Torah-teaching regarding "mi yeimar". And this is the aspect of "b'elonei Mamre" — "Mamre" is the language of exchange [temurah] — the language of "v'im hamayr yemirenhu" ["and if he substitutes it"]. And "b'elonei Mamre" is the aspect of the two trees — the ilan d'chayay [tree of life] and the ilan d'mosa [tree of death] — where the heichalei hatemuros take hold, seeking to exchange and substitute them to distance the person, G-d forbid, from the tree of life to the opposite, G-d forbid. And specifically through them Hashem was revealed to him — until he merited to refine them, to separate good from evil and to elevate holiness from there in the aspects mentioned above — until he merited the revelation of G-dliness, the aspect of "vayera elav Hashem". For he merited to ascend through the ascents mentioned above until meriting attainment of the nine chambers from which flows all revelation, as above. And what our Sages of blessed memory said — that Mamre gave him counsel regarding the circumcision — this is the aspect of "u'far'oh hikriv" ["and Pharaoh drew near"] — that he drew Israel close to their Father in Heaven. For one who is mindful of his true eternal life — every time he sees the sitra achara (heichalei hatemuros) overpowering and spreading and expanding more and more — equally he strengthens and exerts and hastens himself more to draw close to Hashem, because he sees that they want to reject him entirely, G-d forbid. And this is the aspect of: distance that is the ultimate closeness; descent that is the ultimate ascent. And this is the aspect of: "he gave him counsel regarding circumcision" — namely to circumcise the foreskin of his heart. For specifically through the aspect of Mamre — the aspect of heichalei hatemuros that overpowered and spread over him so greatly — through this specifically he counseled himself to circumcise his heart, the aspect of "u'far'oh hikriv", as above. And "v'hu yoshev pesach ha'ohel k'chom hayom" — "and he was sitting at the entrance of the tent in the heat of the day." "Yeshivah" [sitting] implies delay for a long time — as in "vateshevu b'Kadesh yamim rabbim" ["and you settled in Kadesh for many days"] — that he merited this revelation because he sat and waited and was delayed many days at the entrance of the tent — which is the entrance of holiness — the aspect of Malchus, which is the first level through which one must ascend until arriving at the attainment mentioned above, which is called entrance and gateway, as is known. The aspect of: "zeh hasha'ar laHashem" — "this is the gate of Hashem", etc. But when one wants to enter there, the sitra achara — the heichalei hatemuros — overpowers and spreads greatly against him. And the closer one is to the entrance, the more intensely they overpower and spread against him — until many who were already at the entrance turned back, G-d have mercy, since they didn't know they were already at the entrance — or they spread against him so intensely that it was hard for him to break them. As is explained from his holy words (Likutay Moharan II, §51). But he sat and was delayed at the entrance of the tent. "K'chom hayom" — "in the heat of the day" — this is the aspect of the strengthening heat of the yetzer hara. Regarding this it says: — for then it is a difficult time for the flock — as Rashi explains there — for noon is the aspect of "chom hayom" — the heat of the day — the aspect of the heat of the yetzer hara, which is then a difficult time for the holy flock that the tzadik shepherds — those who wish to approach holiness — and many distanced themselves through this, G-d have mercy. As it is written: "ad sheyafuach hayom" — "until the day cools" — as Rashi explains there: that Israel was closely bound to Hashem with greatness and honor until "the day cooled" — the heat of the day overpowered — and through this the Temple was destroyed. But one who does not want to deceive himself and truly contemplates his eternal purpose — he will not turn back under any circumstance whatsoever. Rather he sits and waits and delays at the entrance as many days as will be — and even when they let him enter the entrance and the heat of the day scorches him intensely, he still does not abandon his place but sits and delays at the tent entrance of the tzadikim and righteous until he is shown mercy from Heaven. The aspect of: "v'hu yoshev pesach ha'ohel k'chom hayom", as above. And this is the aspect of: "v'Yehoshua bin Nun na'ar lo yamish mitoch ha'ohel" — "and Yehoshua bin Nun, a youth, did not depart from within the tent" [Shemos 33:11]. Yehoshua is the aspect of the disciple of the true tzadik who is called Moshe — as our master, teacher, and rebbe, of blessed memory, wrote: that wherever there is a rebbe and student, they are the aspects of Moshe and Yehoshua and the Ohel Mo'ed. And for this reason the student is called Yehoshua — from the name "Yah yoshia'cha" ["G-d will save you"] — as our Sages of blessed memory expounded — that all his life and hope is on the power of his rebbe the tzadik who continually prays for him: "Yah yoshia'cha" — may Hashem save him from the counsel of the sitra achara that overpowers and spreads over him at every time. And this: "v'Yehoshua bin Nun na'ar" — even when he was in the aspect of a youth — in the aspect of youthful deeds — nevertheless "lo yamish mitoch ha'ohel" — for nevertheless he stood at the entrance for a long time until he pressed himself inside the tent and did not move from within it, as above. And this is: "vayisa eynav vayar v'hinay shloshah anashim nitzavim alav" — "and he lifted his eyes and saw, and behold three men were standing over him" [Bereishis 18:2]. "Shloshah" [three] — this is the aspect of the elevation of holiness mentioned above which is always in threes — for Malchus clothes Netzach, Hod, Yesod — which are three attributes — and Netzach, Hod, Yesod clothe Chesed, Gevurah, Tiferes, and Chesed, Gevurah, Tiferes clothe Chochma, Binah, Da'as, etc., as explained in the Torah-teaching mentioned above. And this is the aspect of three men standing over him — for they stand over him and above him, for he must ascend to them — since at every level there stand the three aspects which are the aspect of the three men of the higher level, all of which are composed of three upon three, as above. And this is the threefold holiness [kedushshah meshuleshes] — for all ascent of holiness is in threes, as above. And this is: "Brich Rachmana d'yahiv lan Oraisa tlis'ah al yad tlis'ah b'yom tlis'ah" — "Blessed is the Merciful One Who gave us the Torah, which is threefold, through a thirdborn, on the third day" [Shabbos 88a] — for all aspects of the elevation of holiness that one merits through the Torah are in the threefold structure, as above. And this: "vayar vayaratz likrasam" — "and he saw and he ran to meet them" [Bereishis 18:2]. "Vayaratz" [he ran] — this is the aspect of alacrity and joy — for alacrity is the aspect of joy, as is understood in the Torah-teaching "Arichas Apayim" [Longanimity] (§155 in Likutay I). And as our Sages of blessed memory said: "It is a mitzvah to run to the synagogue and to a matter of mitzvah" — as it says: For one who truly gazes at his purpose — certainly when the opportunity comes to go to the synagogue or to a matter of mitzvah, he runs with great joy and alacrity — for this alone is his life and hope for eternity, and outside of this everything is vanity of vanities. For nothing remains of anything — not of wealth, not from the pain of poverty and want, not from any matter of desire, honor, envy, hatred, and resentment — as it is written: "ki lo b'moso yikach hakol" — "for in his death he cannot take anything", etc. And it is written: Only what one seizes at each moment — some good thing: to go to the synagogue or house of study, or to perform some mitzvah — this is all that remains. Therefore certainly every person is obligated to run with great alacrity and joy to a matter of mitzvah. And the more he knows he is distant from Hashem — the more he is obligated to rejoice in performing the mitzvah, since he too, who is so distant, also merits to perform a mitzvah. And this is the aspect of "vayar" — Rashi explains: "he understood" — that he understood well and truly gazed at his purpose. And through this: "vayaratz likrasam" — this is the aspect of the joy of the mitzvah, through which comes the essential elevation of holiness from the klippos until meriting the ascents mentioned above, until arriving at the attainment mentioned above. And this: "vayaratz likrasam mi'pesach ha'ohel" — "he ran to meet them from the entrance of the tent" — this is the aspect of the beginning of the elevation of holiness, which is the aspect of pesach [entrance], the aspect of Malchus, as above. "Vayishtachu artzah" — "and he bowed to the ground" [Bereishis 18:2] — this is the aspect of nullification and inclusion in the light of the Ein Sof — for all prostrations are the aspect of nullification — one falls to the ground and prostrates, extending hands and feet in nullification of all sensations, because of the greatness of the pristine light revealed to him. This is the aspect of the attainment of the nine chambers — the aspect of attainment of the light of the Ein Sof in the mode of matay velo matay, where the essential prostration in the aspect of nullification occurs, as above. That is: through joy — which is the aspect of "vayaratz likrasam" — one merited the attainment of the pristine lights mentioned above, where the prostration [hishtachaviyah] in the aspect of nullification occurs, as above. And this is: "vayomer, Adonai, im na matzasi chen b'eynecha al na ta'avor me'al avdecha" — "and he said: My Lord, if I have found favor in Your eyes, please do not pass from your servant" [Bereishis 18:3] — he beseeched Hashem that He not pass from him — that the revelation not pass from him until a good impression remains with him, as above — for one must strive greatly that the revelation not quickly pass from him until a good impression remains with which one can sustain oneself always. And this is what Avraham beseeched of Hashem who was revealed to him then: "al na ta'avor me'al avdecha." And this: "yukach na m'at mayim" — "please let a little water be taken" [Bereishis 18:4] — this is an allusion to the drawing down of divine bounty — he beseeched that the revelation not pass until drawing divine bounty from there, as above — which is the aspect of the descent of divine bounty after prayer, as above. Halachah 5 of Hilchos Pirya viRivya, Halachah 4. וְזֶה, "וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא..." This is one of the most architecturally elaborate sections in Likutay Halachos. Reb Nosson uses the halachic topic of intermarriage between Kohanim, Leviim, and Yisraelim as a springboard to expound a comprehensive spiritual cosmology, all drawing on Rebbe Nachman's Torah "Emtza'isa d'Alma" (Likutay Moharan I, §24). The Central Mechanism: The Triple Correspondence: Key Halachic Derivations: Historical Paradigms woven in: The Golden Calf (sin of investigating the Ein Sof) — rectified by the Tabernacle • Israel in Egypt (exile as extraction of sparks) • Exodus with 50 gates • Shema Yisrael's 50 letters • Avraham at Mamre (sitting at the tent entrance despite the heat) • Moshe turning this way and that (50 letters of Shema) • Yehoshua not departing from the tent • Shir haShirim as allegory of the soul's pursuit of G-d.