הלוואה ג

[Right-click and select "Update Field" to generate TOC] For it is found in the words of our Master, our Teacher and our Rebbe, that one who borrows from his fellow is in the aspect of mochin d'katnus [smallness of mind/consciousness]. For "the borrower is a servant to the lending man" (Proverbs 22:7). And our Sages, of blessed memory, said: "Ten measures of sleep descended to the world, and nine were taken by servants" (Kiddushin 49b). And sleep is the aspect of the departure of the mochin [mental faculties], the aspect of mochin d'katnus; see there.

Likutay Halachos

And because of this, our Sages, of blessed memory, warned greatly not to lend without a sh'tar, as is explained in several incidents in the Gemara — that [a certain Sage] did not wish to lend to his fellow, the Torah scholar, on Erev Shabbos, until he would bring a sh'tar etc.; see there. For since the loan is in the aspect of mochin d'katnus, and it is known that the essential grip of the Sitra Achara — which is denial [k'firah], falsehood, and forgetfulness — is in the aspect of mochin d'katnus, which are the aspect of dinim [judgments/severities], therefore one must be very careful not to lend without a sh'tar, so that [the borrower] should not come to denial and repudiation, or forgetfulness — since these [forces] take hold there, in the loan, which is the aspect of mochin d'katnus, as above.

For the Exodus from Egypt, which is the aspect of the revelation of the concealment, depends on Shabbos, as mentioned above. For the Pesach offering in Egypt was taken on the tenth [of Nissan] and required four days of inspection, so that Yisrael would be occupied with mitzvos for four days. "Four days" specifically — so that they could reveal the concealment to elevate Malchus, which is the aspect of four camps, as mentioned above. Therefore, at the time of the first Pesach when they went out of Egypt, the beginning was on Shabbos. For specifically on Shabbos the redemption from Egypt begins, because from there one receives the daas to reveal the Malchus, which is the aspect of the number four, from within the concealment, as mentioned above. 1

And therefore one needs a sh'tar specifically — witnesses alone are not sufficient. For the sh'tar sweetens the aspect of mochin d'katnus. For the sh'tar must be written according to the law and ordinance of our holy Torah, and one must be precise in it as with the writing of holy books — as is explained in Siman 42, Se'if 3: that one must be attentive to the vavin and zayin'in etc., and the writing should be straight and even in all its details etc. For the sh'tar is in the aspect of Torah Shebichsav [the Written Torah], for on its basis we adjudicate the din Torah between the borrower and the lender.

Therefore, what was established for all generations is only the Shabbos before Pesach and not the tenth of the month — for the essential miracle depends on the Shabbos before Pesach, as mentioned above. And this is why it is called Shabbos HaGadol — that is, Shabbos is "great," greater than all the other days and times, for they all receive their holiness from it, as mentioned above. And because this particular Shabbos reveals this — since we saw the redemption from Egypt that came about through it — therefore it is called Shabbos HaGadol, as mentioned above. 2

And this is alluded to in the words of our Sages, of blessed memory, who said: "A loan that is written in the Torah is considered as if written in a sh'tar" (Kiddushin 13b). For the sh'tar that is written according to the law of Torah is in the aspect of the writing of the Torah, as above. And therefore the sh'tar sweetens and nullifies the aspect of the mochin d'katnus, which is the aspect of the loan — from where falsehood takes hold, as above. For Torah Shebichsav, which is the aspect of the sh'tar, rectifies and sweetens the aspect of mochin d'katnus, in the aspect of "at five years old, for Mikra" (Avos 5:21) — for when a person is five years old, when he is in the aspect of mochin d'katnus (since he is still small and his mind is in a state of smallness), then one must teach him Mikra, which is Torah Shebichsav, in order to rectify and sweeten the aspect of the mochin d'katnus.

Therefore, in Nissan, in which the redemption from Egypt took place — which is the aspect of Kiddush HaChodesh, the aspect of Rosh Chodesh — therefore it is called Rosh Chadashim (the head of months), as it is written (Shemos 12:2): "This month shall be for you the head of months." That is: Nissan, the entire month, is in the aspect of Rosh Chodesh — for in it the redemption from Egypt took place, which is the aspect of Rosh Chodesh, as mentioned above. Therefore, the twelve N'si'im (princes) of the twelve tribes of Hashem brought their offerings in it — corresponding to the twelve months of the year, which are the aspect of the completeness of the holy Malchus that stands upon the twelve oxen, as mentioned above. For Nissan comprises them all, since in it the holy Malchus was revealed in the aspect of the Exodus from Egypt, which is the aspect of the holiness of Rosh Chodesh. Therefore, they all depend on it and it comprises them all. Therefore, the entire month is treated as a Yom Tov and we do not say Tachanun in it — for the entire month is in the aspect of Rosh Chodesh, since in it the aspect of the holiness of Rosh Chodesh was revealed, as mentioned above. 3

And likewise it is brought in the writings of the Arizal that Torah Shebichsav is drawn from where it is drawn and descends below to Asiyah. And it is known that the essential hold of mochin d'katnus is in Asiyah, which is the ultimate level of materiality — that is, as above.

And this is that when Yisrael went out of Egypt and the concealment was revealed as mentioned above, they merited matzah, which is the aspect of exceedingly great daas, in the aspect of machlokes l'shem shamayim (dispute for the sake of Heaven), as is brought there in the discourse "Uv'yom habikurim" mentioned above. For through the revelation of the concealment, exceedingly great daas was drawn in the aspect of matzah, which is the aspect of machlokes l'shem shamayim, as mentioned above. 4

And therefore, one who lends with a sh'tar collects from meshubadim [encumbered properties] — and specifically from karka'os [real estate], which are properties that have acharayus [surety/responsibility], and not from mitaltelim [movable property]. But one who lends by oral agreement does not collect from meshubadim, even from karka'os.

And this is the aspect of the transformation from chametz to matzah — that they emerged from the aspect of chametz and merited matzah. For there is only a hairsbreadth between chametz and matzah — that is, between the Ches and the Hai, as is found in the Holy Zohar: "Break the leg of the Ches and make of it a Hai" — on the verse "Rebuke the beast of the reed" (Tehillim 68:31). That is: to break the leg of the Ches of chametz, and then chametz becomes matzah; see there. 5

For every thing has its root above — that is, in the Torah, which is the root and life-force of all the earth and its fullness. And the root of karka'os and mitaltelim is in the aspect of Torah Shebichsav and Torah Sheb'al Peh [the Oral Torah]. For just as the earth is the root of all things in the world — for "everything came from the dust" (Ecclesiastes 3:20): all the fruits and all the garments and all the movable objects and goods in the world — everything came from the dust — yet from the dust itself it is impossible to benefit and taste from its fruits (which are all rooted in it) except when one sows and plants it and works it, until it produces fruits. And then, specifically, one sees the greatness and virtue of the earth — that it grows such wondrous fruits. And then, specifically, one benefits and takes pleasure from it, with all the goodness of the earth that it has caused to grow.

And this is the aspect of breaking the concealment — that one breaks the concealment and opens a passageway in it and reveals the daas. And then the concealment is transformed into daas — from chametz to matzah. For chametz is tukpa d'dina (the force of strict judgment), the aspect of the hiding of the Face, the aspect of "Pharaoh" which is "the back of the neck" (ha'oref), the aspect of the wicked kingdom — which is the leg of the Ches of chametz, in the aspect of "the beast of the reed, the congregation of the mighty", which alludes to the Ches of chametz, as mentioned above. And one must break the leg of the Ches mentioned above — in the aspect of breaking the concealment — and open a passageway in it to reveal and show the daas enclothed there: that, as it were, even there His G-dliness, blessed be He, is found, and "His Kingship rules over all." And then chametz is transformed into matzah, for the concealment is transformed into daas, as mentioned above. 6

Likewise is the aspect of Torah Shebichsav and Torah Sheb'al Peh. Torah Shebichsav is the root of everything — the root of all the laws and commandments of the Torah, with all their fine points and details and branches and intentions etc. For "there is nothing that is not alluded to in the Torah" (Ta'anis 9a). But nevertheless, from Torah Shebichsav by itself, without Torah Sheb'al Peh, it is impossible to know or to fulfill any commandment at all. For the commandment of t'filin is stated only in one verse — "and you shall bind them" — and one does not know whether [to place them] on the palm of the hand or on the arm, and whether the parshiyos must be placed in compartments, and on what they should be written. And likewise the rest of the laws of t'filin, and likewise with all the commandments, as is explained elsewhere, and as [the authorities] have elaborated upon in many holy books.

And this is why we take three matzos and break the middle one into two — and then they become four. That is: even within the matzah itself, which is the side of holiness, we allude to the aspect of breaking the concealment. For the essential sustenance of the aspect of concealment is from the raglayim (feet), from the aspect of the fourth camp, which is the camp of Dan, as mentioned above. 7

Therefore certainly, from Torah Shebichsav by itself, it is impossible to survive. For one does not know how to fulfill any commandment — except through our holy Sages, who plowed and sowed and planted and succeeded and produced fruits, and clarified for us all the laws of the Torah in every commandment — according to what they received, each man from the mouth of [his teacher], going back to Moshe Rabbeinu, alav hashalom; and according to the expositions they expounded by means of the sh'losh esrai midos [thirteen hermeneutical principles] through which the Torah is expounded, which were transmitted to them each man from the mouth of [his teacher] going back to Moshe Rabbeinu, alav hashalom — that one must expound the Torah through these thirteen principles. And from their mouths we live, for through them we know all the laws of the commandments in detail that we fulfill all our days, which are our life etc. And through them is the sustenance of all the worlds. It emerges that Torah Shebichsav together with Torah Sheb'al Peh are the aspect of the earth and its fullness — which are karka'os and mitaltelim — whose root and life-force is drawn from there, as above. And therefore the essential power of the sh'tar — which is in the aspect of Torah Shebichsav — is essentially upon karka'os specifically: that [the lender] can seize them even from purchasers. For the essential Torah Shebichsav is in the aspect of the earth, which is karka'os, as above. And this is the aspect of: "a loan with a sh'tar has a voice" [kala is lai'h]. For the root of the sh'tar is from the aspect of Torah Shebichsav, as above — which was given with thunders and lightning. And the kol [voice] itself is the aspect of the k'sav [writing], in the aspect of "the voice of Hashem hews out flames of fire" (Psalms 29:7) — that the voice was being inscribed on the Tablets: black fire upon white fire, as our Sages, of blessed memory, said. For the essential kolos [voices] were in the aspect of Torah Shebichsav, for the kol is the k'sav, as above. But Torah Sheb'al Peh, even though it was also given then — for Hashem Yisborach showed Moshe then even what a talmid vasik [veteran student] would innovate in the future — nevertheless, the essential giving of it was from mouth to ear. For this is the distinction between Torah Shebichsav and Torah Sheb'al Peh: Torah Sheb'al Peh is in the aspect of a sod [secret] that the nations of the world do not know of. But Torah Shebichsav was given publicly and written in a book for all to see. And therefore the nations of the world also know of it and study it — this being the essential distinction between the nations and Yisroel, as is explained in Likutay Tinyana, Siman 28; see there. And behold, it is explained there that one who knows how to distinguish and recognize among the Toros — which was given to be written and which was not given to be written — he can recognize the Jewish person among the nations. And even if one Jew stands among many nations, he can recognize him etc. For the essential distinction between Yisroel and the nations is in the aspect of what was not given to be written — the aspect of Torah Sheb'al Peh. As it is found, that Torah Sheb'al Peh was given [in oral form] because [Hashem] foresaw that Yisroel would be in exile and the nations would copy Torah Shebichsav for themselves. Therefore He gave us Torah Sheb'al Peh, which they cannot copy, since it is oral. It emerges that the essential distinction and superiority of Yisroel over the nations is in the aspect of Torah Sheb'al Peh, which was not given to be written. And every single Jew has a portion of the aspect of Torah Sheb'al Peh that was not given to be written. And therefore one who recognizes the distinction between the Toros — what was given to be written and what was not given to be written — he can recognize the distinction between Yisroel and the nations, for this is their essential distinction, as above. End of his language [Rabbeinu's words], in Siman 28, as above. And this is the aspect of Rosh Hashanah and Yom HaKippurim and all our service during those days, until Sh'mini Atzeres and Simchas Torah. For our service on Rosh Hashanah etc. until Sh'mini Atzeres is entirely to establish and build the aspect of Malchus, which is the aspect of emunah, as is known. For the essential revelation of His kingship, Yisborach — to become known and revealed that Hashem Yisborach is King over all the earth and directs and supervises His world at every moment — all of this is impossible to reveal except through emunah. For through intellect it is impossible to comprehend Him, Yisborach, nor the ways of His governance — for "as the heavens are higher than the earth" etc. (Isaiah 55:9). Therefore the essential revelation of His kingship and dominion is through emunah, for the aspect of Malchus is emunah, as is brought. And this is all our service on Rosh Hashanah and Yom HaKippurim until Sh'mini Atzeres: to saw and to build the aspect of Malchus-emunah, that it should be in the aspect of panim b'fanim [face to face] etc., as is explained in the Kavanos. And the essential emunah is drawn through the holy Torah that we received in written and oral form, as it is written: "All Your commandments are emunah" (Psalms 119:86). And as it is written (Makkos 24a): Chavakuk came and established them all on one — "and the righteous one shall live by his emunah" (Chavakuk 2:4). And the essential completeness of emunah is through the aspect of Torah Sheb'al Peh, in which is the essential distinction of Yisroel over the nations, as above. For in truth, even the nations — all of them — have emunah in Hashem Yisborach Himself. And even the idol-worshippers, or those who have fallen into other types of heresy regarding His governance, Yisborach — nevertheless, they believe in Him, Yisborach, that there exists a singular, necessary Existent One, Yisborach Sh'mo. As it is written: "In every place, incense is burned and offered to My Name" (Malachi 1:11). And our Sages, of blessed memory, said: "For they call Him 'G-d of gods'" (Menachos 110a). For in the essential emunah in Him, Yisborach, the great majority of them concur. Only in the particulars of emunah — to believe that He, Yisborach, directs the world as He wills and supervises it with hashgachah pratis [particular Providence], and all the changes in the world, and everything that happens in the world at every moment, is all through Him, Yisborach; for even nature itself He directs by His will, Yisborach — in this matter they are confused with strange opinions and great heresies. So much so that because of this, there are found among them some complete heretics — but they are nullified in their minority, for they are despised among their own kind like dogs, and everyone reviles them, and all concur in the essential emunah in Him, Yisborach, as is explained in the books that bring their opinions. But we, B'nai Yisroel — He, Yisborach, has separated us from those who err and given us a Torah of truth, in written and oral form. And we merit complete emunah in all its aspects, for we believe in Him, Yisborach, and that all the governance of the world at every moment is all through Him, Yisborach, as it is written: "And You give life to them all" (Nechemiah 9:6). And it is written: "And You rule over all" (I Chronicles 29:12). And so on, in many places. And this is the aspect of Torah Shebichsav and Torah Sheb'al Peh. For Torah Shebichsav — this is the aspect of the essential emunah in Him, Yisborach. And Torah Sheb'al Peh — this is the aspect of emunah in its particularity: to believe that all the governance of the world, in particular detail, at every moment, is all through Him, Yisborach, alone. This is the aspect of Torah Sheb'al Peh, which explains all the laws and ways of the Torah in particularity — through which one merits emunah in its particularity. But in Torah Shebichsav, everything is explained only in a general way. And therefore from there is drawn the emunah in a general sense. For emunah is drawn according to the Torah, from where the essential emunah comes, as above. And therefore the nations, who have only the general emunah in Him, Yisborach, but in particularity they have great heresies — therefore the essential place of their grip is in the aspect of Torah Shebichsav, which is the aspect of the general emunah. But against Torah Sheb'al Peh they contend greatly — since it is the aspect of emunah in its particularity, from which they are far removed and which they deny, as above. And in truth, both are one — that is, Torah Shebichsav and Torah Sheb'al Peh, which are the aspects of emunah in general and emunah in particular — both are one, and it is impossible for one without the other. And therefore, in truth, the nations and the heretics who deny the particular emunah and hold strange opinions regarding His governance, Yisborach — therefore even the general emunah is greatly blemished in them. Only in a very hidden way do they have some point of the essential emunah. And likewise in Torah Shebichsav they do not believe in completeness either, for they do not fulfill at all even what is explicit in Torah Shebichsav — only that they study it and have a slight grip on it. But from Torah Sheb'al Peh, which is the aspect of the particular emunah, they are entirely distant and contend against it greatly. And therefore the essential distinction and superiority of Yisroel over the nations is in the aspect of Torah Sheb'al Peh, which is the aspect of the particular emunah, as above. And this is all our service during these days, from Rosh Hashanah until Sh'mini Atzeres: to complete and to build the aspect of Malchus-emunah, in the aspect of a complete partzuf [countenance], in completeness. That is, what was in the aspect of a n'kudah [point] — for this point of emunah always remains, and even the nations of the world concur in the essential point of emunah that there is a singular Existent One, Yisborach, as above — but we must build and complete the aspect of the point of emunah so that it should be in completeness, in the aspect of a partzuf. That is, that His emunah should grow and be revealed to all eyes: that all the governance of the world, at every moment, in its particularity, is all through Him, Yisborach, Himself — for "His kingship rules over all" (Psalms 103:19). And this is the aspect of the completeness of the Torah — that is, the completeness of Torah Shebichsav through Torah Sheb'al Peh, as above. And through this we merit to recognize the virtue and importance of Yisroel, who are distinguished from the nations through the aspect of Torah Sheb'al Peh. And through this, all the judgments and all the decrees against Yisroel will be nullified. For it is found in Sefer HaAlef-Beis that the essential power of the nations to decree decrees against Yisroel, chas v'sholom, is through their studying Torah, N'vi'im, K'suvim. That is, when Yisroel sin, chas v'sholom — and all sins are in the aspect of the blemish of emunah, as it is written in Sefer HaAlef-Beis, and this is its language: "Transgression introduces heresy into a person." For all the commandments of the Torah are the aspect of emunah, as above, and everyone who blemishes any commandment — whether a positive commandment or a prohibition — blemishes emunah. And the essential blemish of Yisroel is in the aspect of the particular emunah, as above, which is the aspect of Torah Sheb'al Peh — for this is the essential holiness of Yisroel, and in this they are distinguished from the rest of the nations, as above. For the root-point of the general emunah always remains, and the essential blemish is in the aspect of the particular emunah, the aspect of Torah Sheb'al Peh. And this is the aspect of what is written in the [kabbalistic] writings in many places: that when there are blemishes in the world, then emunah — the aspect of Malchus — becomes diminished, that all the nine S'firos depart from it and it is left in the aspect of a single n'kudah alone — that is, as above; understand this. And this is the essential din [judgment] of Rosh Hashanah, and then Aisav comes from his hunting, as is brought in the holy Zohar — that he comes to bring accusations against Yisroel. For he says that, chas v'sholom, "like all the nations is the house of Yehudah" (Ezekiel 25:8) — since they sinned and blemished the particular emunah, the aspect of Torah Sheb'al Peh, and there remains for them only the point of the general emunah, the aspect of Torah Shebichsav — where the nations of the world also have a grip. And therefore they wish to accuse Yisroel: "What is their importance? And why did Hashem choose them from all the nations?" — since they blemished emunah in the aspect of Torah Sheb'al Peh. And therefore they wish to equate, chas v'sholom, Yisroel with the rest of the nations, and to rule over them and decree decrees upon them, chas v'sholom — for in the aspect of Torah Shebichsav, they also have a grip, as above. But in truth, their mouths utter vanity. For even when Yisroel sin, chas v'sholom, there is still a great distinction between them and the rest of the nations. For even the transgressors of Yisroel are "full of mitzvos like a pomegranate" (Berachos 57a). And not only this, but also: the transgressions of Yisroel are transformed into merits through the t'shuvah that they do on Rosh Hashanah and throughout the Aseres Y'mai T'shuvah [Ten Days of Repentance]. And this is the aspect of the Nesirah [sawing/separation] that takes place on Rosh Hashanah. For Torah Shebichsav and Torah Sheb'al Peh are the aspect of Tiferes and Malchus, which at first are in the aspect of achor b'achor [back to back], with one wall shared between them. That is, Torah Shebichsav and Torah Sheb'al Peh are both encompassed and intermingled together. And this is due to the blemishes of the world — due to the nitzotzos [sparks] that have not yet been refined from the sin of Adam HaRishon, as is explained in the Kavanos: that because of this, each year they return to the beginning of their existence, which was achor b'achor. For each year one must return and refine sparks from the depths of the k'lipos [husks], and before the refinement, at every time, they are in the aspect of achor b'achor — that is, Torah Shebichsav and Torah Sheb'al Peh are still attached and intermingled together. And then, the Torah that is drawn down from there is intermingled together, and one cannot distinguish between Torah Shebichsav and Torah Sheb'al Peh. And then one does not know what to write and what not to write. And then the distinction between Yisroel and the nations is not apparent, as above. And then the din and the kitrug [accusation] of the Sitra Achara — which is Aisav etc. — is aroused, because the virtue and importance of Yisroel is not apparent or visible — because one cannot distinguish what to write and what not to write, as above. And then Yisroel cry out with all the kolos from the deepest depths, in the aspect of "From the depths I call to You, Hashem" (Psalms 130:1). And they multiply prayers and supplications and cries and outcries to Hashem Yisborach, and they sound the shofar. And then they arouse the kolos of Matan Torah [the Giving of the Torah]. And then they return and draw down the Torah anew, with wondrous additional light. And therefore on Rosh Hashanah we mention the entire matter of Matan Torah in Birkas Shofaros, as we pray: "You were revealed" etc. And then, through the kol shofar, which is the aspect of the kolos of Matan Torah — through this, the Nesirah is accomplished, as is explained in the Kavanos. That is, then the aspect of Malchus-emunah — which is the aspect of Torah Sheb'al Peh — is sawed apart and built. That is, they return and draw down the light of the Torah with wondrous renewal, until they merit to saw apart Torah Sheb'al Peh from Torah Shebichsav, in order that we should merit to distinguish between the aspect of Torah Shebichsav and Torah Sheb'al Peh — to know what to write and what not to write. And then one can recognize even the lowest Jew among thousands of the nations. And then everyone sees the virtue and importance and greatness of Yisroel, the holy nation chosen from all the peoples. And therefore then, through the kol shofar, all the dinim are sweetened and nullified from Yisroel — since then one sees and recognizes the importance of Yisroel. Therefore they no longer have an opening to slander and accuse and decree decrees, chas v'sholom, upon Yisroel — since everyone sees the virtues and importance of Yisroel, even of the lowest of the low — because now the Torah is being drawn down in the aspect of the aforementioned rectification: that Torah Sheb'al Peh is sawed apart from Torah Shebichsav, until one knows what to write and what not to write — through which one recognizes the lowest Jew among thousands of the nations, as above. For through the kolos we nullify all the power of their grip and their sustenance from its root. For all their power to decree, chas v'sholom, is through their studying Torah Shebichsav, as above — since in the aspect of Torah Shebichsav they have some grip, as above. And all of this is only when there are blemishes — and all the blemishes reach their essential [place] in the aspect of Torah Sheb'al Peh, in the aspect of the particular emunah. And then the light of Torah Sheb'al Peh becomes hidden and is encompassed within Torah Shebichsav, and both become in the aspect of achor b'achor, with one wall shared between them. And then even Torah Shebichsav dons sackcloth and is blemished, due to our transgressions — for in truth, there is no completeness or light to Torah Shebichsav except through Torah Sheb'al Peh. And then, because the light of Torah Sheb'al Peh is hidden, and also the aspect of Torah Shebichsav is blemished through this — then the nations of the world, whose grip is in the aspect of Torah Shebichsav, become empowered and wish to interpret the Torah according to their evil understanding. And they contend against Yisroel and wish to decree decrees upon them, chas v'sholom. And all of this stems from the blemish of Yisroel themselves, as above. And the main [cause] is the sects that follow the ways of the researchers and the apikorsim [heretics], who have spread greatly now, due to our many transgressions, and wish to overturn the bowl upon its face, chas v'sholom. And they make houses of assembly for evil, to educate the youth of B'nai Yisroel in their ways and their evil and impure studies — to uproot them and destroy them from both worlds, chas v'sholom. Woe to the eyes that see such things! Woe to the ears that hear such things! Woe to us for this great evil — greater than all the troubles — in these latter days, in the footsteps of Mashiach! Woe, what has befallen us! What shall we say? What shall we speak? And all the heresies and apikorsus of these sects is against Torah Sheb'al Peh. For Torah Shebichsav they study with their evil commentaries. But against Torah Sheb'al Peh they gnash their teeth, as is known. And because of this, the nations — whose grip is in Torah Shebichsav — when it does not have completeness through Torah Sheb'al Peh, they wish to overpower and decree decrees, chas v'sholom. And therefore all their decrees are to distance Yisroel from the holy Torah — and essentially from Torah Sheb'al Peh, as is known. But we, B'nai Yisroel, have no one to lean upon except our Father in Heaven. And we hold fast to the craft of our forefathers: to cry out and call out and supplicate before Hashem Yisborach — "a great voice that did not cease" (Deuteronomy 5:19) — "until He looks down and sees, Hashem, from the heavens" (Lamentations 3:50). And through the kolos that we cry out — especially on Rosh Hashanah, and through the kol hashofar — through this we arouse the mercy of Hashem Yisborach. And through this He arouses the merit and power of Matan Torah that was given with kolos. And then He returns and draws down for us the light of the Torah anew, with wondrous additional light. And then the aspect of the Nesirah is accomplished — that is, that one can distinguish between the aspect of Torah Shebichsav and the aspect of Torah Sheb'al Peh. And through this is the essential yichud [unification] and connection and completeness of Torah Shebichsav with Torah Sheb'al Peh — that they connect and illuminate one another with wondrous light. For there is no completeness for one without the other. And then everyone sees the virtue of Yisroel, as above. And then they have no power to decree any decree, chas v'sholom — because they see the importance of Yisroel, since the light of the aspect of Torah Sheb'al Peh is revealed in completeness, as above. And then their grip and sustenance even from Torah Shebichsav is nullified — for when Torah Shebichsav has completeness through Torah Sheb'al Peh, their evil grip and sustenance is nullified, as above. And in this rectification we are engaged from Rosh Hashanah until Yom HaKippurim, when the Nesirah is completed, as above. And therefore then, on Yom HaKippurim, is the essential giving of the Torah — for then the second Luchos [Tablets] were given. For then the receiving of the Torah is completed, in the aspect of the aforementioned rectification — in order to recognize the importance of Yisroel, as above. For then, on Yom HaKippurim, Malchus ascends in great ascents. And Malchus is the aspect of Torah Sheb'al Peh, the aspect of the particular emunah, which is greatly elevated then — and there the distinction of Yisroel from the nations is apparent. And therefore then Hashem Yisborach is appeased toward Yisroel with joy and great mercy, and forgives our transgressions each year — because then the importance of Yisroel is apparent, through the ascent of Malchus, which is the aspect of Torah Sheb'al Peh, as above. And this is the aspect of Sukkos: then Hashem Yisborach reveals to all eyes the importance of Yisroel. For then Ima m'sakcha al b'nin [the Mother shelters Her children], and everyone sees that Yisroel have won the battle, as it is written in the Zohar: "Who has won? The one who holds the weapons of war in his hand." And everyone sees then that "Hashem's portion is His people" etc. (Deuteronomy 32:9), for "Yaakov He chose for Himself, Yisroel as His treasure" (Psalms 135:4), as is brought in the Zohar. For through the sawing and building of the aspect of Torah Sheb'al Peh from Rosh Hashanah until Yom HaKippurim, through this everyone sees the importance of Yisroel on Sukkos, as above. And this is the aspect of Sh'mini Atzeres and Simchas Torah: then we complete the Torah and return and begin it anew each year. That is, we return and begin the Torah with the wondrous additional light that we merited to return and draw down anew on Rosh Hashanah, as above. And the essential thing is that we have returned and drawn down the Torah with additional light, in the aspect of the aforementioned rectification: that we should merit to distinguish between what was given to be written — which is the aspect of Torah Shebichsav — and what was not given to be written — which is the aspect of Torah Sheb'al Peh — through which the importance of Yisroel is apparent, as above. And this is the entire content of the parashah "V'Zos HaBrachah", in which Moshe Rabbeinu blessed Yisroel before his death, and mentioned and revealed their virtue and importance over all the nations, for all to see — to demonstrate that they have no share or inheritance in us, even in Torah Shebichsav. For they did not wish to accept it — only we, B'nai Yisroel. And this is what is written at the beginning of the blessings: "Hashem came from Sinai, and shone forth from Se'ir to them; He appeared from Mount Paran" etc. (Deuteronomy 33:2). That is, He offered the Torah to the children of Se'ir and Yishma'el — who are the totality of all the nations — and they did not wish to accept it. Only we, B'nai Yisroel, the holy nation, received it from His hand to our hands. And this is: "The Torah that Moshe commanded us is an inheritance of the congregation of Yaakov" (Deuteronomy 33:4) — that the Torah was commanded to us specifically, and not to them. And they have no share or inheritance in us. And they have no power to interpret or explain any verse according to their evil understanding — for the Torah was given only to us, and as we interpret it according to our received tradition, so shall it stand. And all their sustenance and life-force — which they need to receive from the Torah that sustains everything — they must come to us and receive from us their sustenance. For Torah Shebichsav and Torah Sheb'al Peh — everything is ours. And this is what is concluded: "Fortunate are you, Yisroel! Who is like you?" etc. (Deuteronomy 33:29) — mentioning the importance of Yisroel over the nations, as above. And this is: "And you shall tread upon their high places" — that we shall rule over them and they shall be beneath us. For all their life-force, even from Torah Shebichsav, is entirely ours, and they must hearken to us — as we will merit in the future, as is explained in all the consolations of Yeshayahu and Yirmiyahu etc. And this is what is concluded: "And for all the mighty hand and all the great awe that Moshe did before the eyes of all Yisroel" (Deuteronomy 34:12). And Rashi explains: that he broke the Luchos before their eyes. And at first glance this is surprising: what connection does this have here, that in wishing to mention the greatness of Moshe and Yisroel, he mentions the breaking of the Luchos?! But in truth, through the breaking of the Luchos, Moshe demonstrated the great importance of Torah Sheb'al Peh — that there is no completeness to Torah Shebichsav except through Torah Sheb'al Peh. For they had made the Calf and worshipped idolatry and blemished emunah — and the essential blemish was in the particular emunah, which is the aspect of Torah Sheb'al Peh. This is the blemish of all idol-worshippers — for in the general emunah, the aspect of Torah Shebichsav, they somewhat concur, in the aspect of "in every place, incense is burned and offered to My Name" etc., as above. And as is understood there from the context, in the parashah of the Calf, that they said: "Arise, make us gods that shall go before us; for this Moshe, the man — we do not know" etc. (Exodus 32:1) — that they said they needed an intermediary between Hashem Yisborach and them, as is brought in the words of our Master, our Teacher and our Rebbe, of blessed memory, in the teaching "Vayaseiv" (in Siman 62). And therefore the essential error was in the interpretation of Moshe's words — that he said "at the end of six [hours] I will come" — and they erred between six and seven, as our Sages, of blessed memory, said. That is, they erred and blemished in the aspect of Torah Sheb'al Peh, which is the interpretation of Torah Shebichsav. And therefore they erred then in the interpretation of Moshe's words, which they needed to interpret in the way of truth — of the aspect of Torah Sheb'al Peh — but they blemished this and interpreted according to the evil understanding of the Airev Rav [Mixed Multitude], and through this they did what they did. It emerges that the essential blemish was in the aspect of Torah Sheb'al Peh, as above. And therefore when Moshe descended and saw this evil deed — which came to them through their blemishing Torah Sheb'al Peh, as above — therefore he immediately broke the Luchos before their eyes, to show them that since they denied Torah Sheb'al Peh, there is no longer any sustenance for Torah Shebichsav. For there is no sustenance for Torah Shebichsav except through Torah Sheb'al Peh, as above. And therefore the Luchos immediately became heavy in his hands and he broke them immediately — to show that according to their words, in denying Torah Sheb'al Peh, the entire Torah is nullified, chas v'sholom, even Torah Shebichsav. For there is no sustenance for one without the other, as above. And through this, Moshe accomplished a great rectification, and Hashem Yisborach agreed with his words, as our Sages, of blessed memory, said: "'Asher shibarta' — Yishar kochacha she'shibarta" ["that you broke" — well done that you broke them] — so that the Sitra Achara and the k'lipos would not be left with any sustenance from Torah Shebichsav, and they would not be able to overpower, chas v'sholom. And then, afterward, when [Moshe] prayed before Hashem Yisborach and returned and appeased Him to forgive Yisroel, Hashem Yisborach told him to return and carve second Luchos and return and write upon them anew. That is, now they needed to return and receive even Torah Shebichsav anew — for they needed to renew everything: to return and draw down the Torah in the aspect of the aforementioned rectification, in the aspect of the completeness of Torah Shebichsav and Torah Sheb'al Peh — to know what to write etc. — in order to return and draw down the aspect of the particular emunah, in order to recognize the importance of Yisroel, and they should no longer intermingle with the Airev Rav and not err after them. And therefore the latter Luchos were not given until Yom HaKippurim — when this rectification is completed, as above. And this was established for us for every year: to return and draw down the Torah in the aforementioned rectifications — through which all the dinim are sweetened and everything is rectified, as above. And now it is well understood why we complete the Torah with this — that Moshe broke the Luchos. For this is the praise of Moshe and Yisroel: through this he removed and nullified the sustenance of the nations from Torah Shebichsav, that they should not be able to rule over Yisroel — for he revealed that there is no completeness to Torah Shebichsav without Torah Sheb'al Peh, as above. And therefore, now specifically, we return and begin the Torah anew — "Bereishis bara Elokim" etc. For now that the importance of Torah Sheb'al Peh has been revealed, now the Torah has completeness. And now we return and begin the Torah with the additional light that we merited to return and draw down on Rosh Hashanah, as above. And now specifically, emunah is drawn down in completeness — in the aspect of the general emunah and the particular emunah, which are the aspects of Torah Shebichsav and Torah Sheb'al Peh, which are both one — in the aspect of "Hashem is One and His Name is One" (Zechariah 14:9). For Hashem Yisborach created everything from beginning to end by His good will, in the aspect of "Bereishis bara Elokim es hashamayim v'es ha'aretz" — and it goes on to explain all of Ma'aseh Bereishis, and everything that happened afterward is all through Him, Yisborach, Who directs the world according to the service and prayer of the human beings below, as it is written: "For Hashem Elokim had not brought rain... and there was no man" etc. (Genesis 2:5). And Rashi explains: until Adam came and prayed etc. For now we draw down emunah in completeness, in the aspect of general emunah and particular emunah, which are the aspects of Torah Shebichsav and Torah Sheb'al Peh, which are both one — in the aspect of "Hashem Echad u'Sh'mo Echad." Baruch Hashem l'olam, Amain v'Amain. And the essential halva'ah [lending/borrowing] is drawn from the sin of Adam HaRishon, when it was decreed then: "In sorrow shall you eat of it" (Genesis 3:17) — from where comes all the poverty and difficulty of livelihood, from where all the loans are drawn. And therefore, at the time when Yisroel do the will of the Omnipresent, it is stated in the blessing: "And you shall lend to many nations, but you shall not borrow; and you shall rule" etc. (Deuteronomy 28:12). And the essential sin of Adam HaRishon was in the aspect of the blemish of emunah, as is brought. From where comes the aspect of the blemish of the moon [p'gimas hayarai'ach], from where comes all the poverty, Rachmana litzlan, as is known. For the sun and the moon are in the aspect of mashpia [influencer/giver] and m'kabel [receiver], in the aspect of malveh [lender] and loveh [borrower], in the aspect of "siharah lavei min shimsha" [the moon borrows from the sun], as it is written in the holy Zohar (Tikkunai Zohar, Tikkun 44, daf 79). Because the moon has been blemished through our transgressions — from where is the grip of the Sitra Achara, and from where comes all the poverty and the difficulty and the loans — therefore denials and repudiations between the lender and the borrower are very common, which is drawn from the Sitra Achara that draws sustenance from the aspect of the blemish of the moon and its diminution, which is the aspect of mochin d'katnus, which is the aspect of the borrower, as above. And the essential blemish of the moon — from where the halva'ah [stems] — is in the aspect of the blemish of the particular emunah, which is the aspect of Torah Sheb'al Peh, which is in the aspect of the moon. For Torah Shebichsav and Torah Sheb'al Peh are in the aspect of the sun and the moon, as is known. And because of this very thing, it is forbidden to lend without a sh'tar. And the essential power of the lender over the borrower is through the sh'tar. For this borrower who has come to this level — that he needs to borrow — this comes from the aspect of the diminution of the moon, which is the aspect of the blemish of Torah Sheb'al Peh, the aspect of the blemish of the particular emunah, as above. And therefore the lender should not rely on the words of the borrower given orally [b'al peh] — that [the borrower] promises to repay him — since the aspect of the particular emunah, the aspect of Torah Sheb'al Peh, has been blemished in him — from where it comes that he is compelled to borrow, as above. Therefore he must receive from him a sh'tar specifically, which is in the aspect of Torah Shebichsav, which is the aspect of the essential emunah — for this aspect still remains with him, for this aspect always remains, as above. And even if the borrower is an upright man and a Torah scholar, nevertheless, since the entire aspect of the halva'ah is drawn from there — from the aspect of the blemish of emunah etc., as above — therefore one should not rely on words given orally [b'al peh], but rather take a sh'tar, as above. And therefore the essential power of the lender over the borrower is specifically through the sh'tar. For the essential reliance and trust of the lender is only upon the sh'tar, which is in the aspect of Torah Shebichsav, the aspect of the essential emunah — which always remains, even at the time of the diminution of the moon. But upon words that are oral [b'al peh] one should not rely, for in the aspect of the halva'ah, the aspect of b'al peh — which is the aspect of the particular emunah — has been blemished, as above. For in truth, it is fitting for every person that he should stand by his word, even when he says it orally [b'al peh] without a sh'tar. For this is the essential completeness of emunah — that he should have trustworthiness even orally [b'al peh]. And this is drawn from the aspect of the particular emunah, which is the aspect of Torah Sheb'al Peh — which is the essential holiness of Yisroel, as above. But since the halva'ah is drawn from the aspect of the blemish of this emunah, therefore it is forbidden to rely on his words orally [b'al peh], as above. And one must only receive a sh'tar in writing, which is drawn from the aspect of Torah Shebichsav, the aspect of the essential emunah — which always remains, even at the time of the blemish, as above. And therefore the essential reliance of the lender is upon karka'os, which are properties that have acharayus [surety]. For karka'os are in the aspect of Torah Shebichsav, the aspect of the essential emunah that endures always, in the aspect of "and the earth stands forever" (Ecclesiastes 1:4), in the aspect of "dwell in the land and shepherd emunah" (Psalms 37:3). And through this you will see wonders: that therefore the non-Jews — whose grip is only in the aspect of Torah Shebichsav, as above — therefore they are more stringent, not to rely at all on anything on oral statements. And they do not accept any claim, and even any request is not accepted except in writing specifically — as their ways in this are known. For in their case, the aspect of the particular emunah, which is the aspect of Torah Sheb'al Peh, is greatly blemished. Therefore there is no trustworthiness among them at all by oral statement. But Yisroel, the holy nation, relies in many matters also on oral statements. For they are strong also in the particular emunah, which is the aspect of Torah Sheb'al Peh, as above. Only in matters of loans and commerce and the like does one need a sh'tar — since these are drawn from the aspect of the blemish of the moon, which is the aspect of the blemish of Torah Sheb'al Peh, as above. For also other commerce is drawn from there as well — that one must refine sparks that fell through the sin of Adam HaRishon, which is the aspect of the blemish of the moon, the blemish of the emunah, as above and as is known. And therefore one needs writing specifically, as above. But we are not as stringent that everything must be in writing specifically, as they are — for among Yisroel, even in the aspect of the blemish, chas v'sholom, it is not blemished as much, chas v'sholom, as it is among them. And therefore in many matters, among us one also relies on oral statements. For Yisroel have trustworthiness also orally, for they are strong also in the aspect of the particular emunah, which is the aspect of Torah Sheb'al Peh, as above. This halachah (11 osiyos) applies LM II:28 and oral teachings of Rabbeinu to the laws distinguishing sh'tar-based from oral lending. The core framework: borrowing = mochin d'katnus (smallness of consciousness); the sh'tar = Torah Shebichsav (Written Torah), which sweetens this katnus. The Sitra Achara — k'firah, sheker, shich'chah — grips specifically through mochin d'katnus. Os 2 maps Torah Shebichsav/Sheb'al Peh onto karka'os/mitaltelim (land/movables) through the earth metaphor: the Written Torah is like the earth (root of all), the Oral Torah like the fruits. Torah Shebichsav contains everything in root, but without Torah Sheb'al Peh one cannot fulfill a single mitzvah (the t'filin example). Os 3-4 (from LM II:28): the distinction between "what was given to be written" and "what was not given to be written" is the essential distinction between Yisroel and the nations. One who can tell them apart can recognize a Jew among thousands. Os 5-9 are the heart: the entire Yamim Nora'im cycle explained through this lens. Malchus = emunah. Torah Shebichsav = general emunah (even nations have this); Torah Sheb'al Peh = particular emunah (hashgachah pratis — unique to Yisroel). Sin blemishes particular emunah → Malchus shrinks to a point → TSBK and TSBP become achor b'achor (intermingled, indistinguishable) → nations gain power. The Nesirah of Rosh Hashanah through kol shofar separates and rebuilds TSBP as a distinct partzuf → panim b'fanim. Yom Kippur = second Luchos. Sukkos = public demonstration of Yisroel's importance. Simchas Torah = begin Bereishis anew with the additional light. The breaking of the Luchos (end of V'Zos HaBrachah / beginning of Bereishis cycle) reveals that TSBK has no existence without TSBP, nullifying the nations' grip. Os 10-11 return to lending law: halva'ah stems from chet Adam HaRishon → p'gimas hayarai'ach (moon = TSBP/particular emunah). The borrower's blemish in TSBP = why one cannot rely on his oral word → must use sh'tar (= TSBK = enduring general emunah). Fascinatingly, Os 11 notes that nations require everything in writing precisely because they lack particular emunah entirely; Yisroel, who possess TSBP, trust oral statements in many contexts — needing sh'taros only for loans and commerce, which stem from the specific blemish of the moon. Based on oral teachings of Rabbeinu and Likutay Moharan II:28