הלוואה ה

And this is the aspect of the telling of the Haggadah, in which we mention the sighs and cries that we experienced then, as it is written (Shemos 2:23): "And we cried out to Hashem... and the children of Yisrael sighed," etc. And similarly, this is done in every generation, as is known. And through this, the heavens are purified — that is, the hands — and then one merits to receive speech from the hands, which is the aspect of machlokes l'shem shamayim, as is explained; see there well. 19

Behold, Yisroel merited the completeness of Lashon HaKodesh [the Holy Tongue], through which we were elevated above every language; see there. For "Your people Yisroel are all Tzadikim" (Isaiah 60:21) — which is the aspect of shemiras hab'ris [guarding the covenant], which comes through the completeness of Lashon HaKodesh, as is explained there.

And therefore kofair bakol [one who denies everything] is exempt from the oath. For when he is modeh b'miktzas [admits to part], it is found that he is in the aspect of the Aitz HaDa'as Tov VaRa [Tree of Knowledge of Good and Evil] — the aspect of Targum, which is a mixture of good and evil. For falsehood and denial are the zuhamas hanachash [filth of the serpent], which is the encompassing evil of the languages of the nations — the blemish of the covenant, in the aspect of "children of falsehood, seed of an adulterer" (Isaiah 57:4). And therefore the non-Jews are all full of falsehood, as our Sages, of blessed memory, said.

But "the remnant of Yisroel shall not do iniquity and shall not speak falsehood" (Zephaniah 3:13) etc. For they are all seed of truth — the aspect of those who guard the covenant, the aspect of "and Your people Yisroel are all Tzadikim," as above — which is the aspect of the completeness of Lashon HaKodesh.

And this is the aspect of Pesach, matzah, and maror. That we eat matzah and maror afterward — this is the aspect of fire and water, chesed and g'vurah, right hand and left hand, Hillel and Shammaye — the aspect of machlokes l'shem shamayim, as mentioned above. And afterward they would eat the Pesach offering, as it is written (Bamidbar 9:11): "Upon matzos and bitter herbs shall they eat it." Pesach is the aspect of peh sach — "a mouth that speaks" — the aspect of the speech that one receives from the hands mentioned above, in the aspect of machlokes l'shem shamayim, as mentioned above. 20

And therefore we do not suspect a Jew of complete falsehood — that he would deny everything, which is the encompassing evil entirely. And this is what our Sages, of blessed memory, said: "There is a presumption that a person does not act with brazenness before his creditor." For azus [brazenness] is also the zuhamas hanachash, entirely evil — the aspect of the blemish of the covenant, the aspect of "and the forehead of a harlot" (Jeremiah 3:3) etc. And as is brought, that there is the essential chutzpah and azus, the opposite of holiness — which is the aspect of Lashon HaKodesh, which is the aspect of boshes panim [shame of face], the aspect of yir'ah-boshes [reverence-shame].

And certainly a Jew is not suspected of lying and acting brazenly — which is the intensity of the zuhamah of the aspect of the languages of the nations — and especially against his creditor, who did him a kindness. And he would be brazen against him and be ungrateful? For this is the aspect of the blemish of the zuhamas hanachash that came through the sin of the Aitz HaDa'as, the aspect of: "The woman whom You gave to be with me" (Genesis 3:12). And our Sages, of blessed memory, said that he was ungrateful (Avodah Zarah 5b). For then he denied the essential — the aspect of kofair bakol.

Therefore, Hillel would wrap them together — to show that in truth, "these and these are the words of the living G-d", and it is a machlokes within holiness, which is great peace and great daas, as mentioned above. Therefore, specifically Hillel would do this — for he is the one involved in the machlokes within holiness, the aspect of the machlokes of Shammaye and Hillel, as mentioned above. And in truth, there was great peace between them, as our Sages, of blessed memory, said: "They did not refrain from one another" etc. — "to make known that there was love and brotherhood between them." Therefore, this machlokes within holiness has a resolution, as is known. And the resolution is from the side of Hillel — from the side of chesed, as is known. Therefore, specifically Hillel would wrap them together, as mentioned above. And therefore, we make the Koaraich (wrapping) with the Yisrael — the third matzah — for there the resolution is, as is known. 21

But Yisroel, who stood at Har Sinai — their zuhamah ceased. For they merited the completeness of Lashon HaKodesh, through which He chose us then from every language. And therefore they are presumed not to be ungrateful, and they will not be brazenly false in their entirety.

But when he is modeh b'miktzas — it is found that in part he admits to the truth, which is the aspect of good; and in part he lies, which is the evil. And it is found that he is in the aspect of the Aitz HaDa'as Tov VaRa, the aspect of Targum — which is always bound to Lashon HaKodesh, the aspect of the holiness of Yisroel. And therefore the Merciful One casts an oath upon him, so that he should confess [ki haichi d'lodai]. But it is remote that a Jew should fall, chas v'sholom, from the great height etc. — that is, from the holiness of Yisroel, the aspect of Lashon HaKodesh — to the evil entirely, that is, kofair bakol, Rachmana litzlan.

And this is what our Sages, of blessed memory, said (Bava Metzia 3a): "He wishes to admit to all of it, and he wishes to deny all of it" — this is the aspect of the Aitz HaDa'as, which is a mixture of good and evil. And it is the aspect of a maskelah [balance-scale], as is brought there — that it tilts this way and that. For it is close to holiness, and from below it is close to the Sitra Achara, for it is between them both. And therefore he is obligated in an oath — for the oath is the aspect of the completeness of Lashon HaKodesh. And as is written above in Hilchos Sh'vuos: the aspect of the oath is that one connects the dibur [speech] to holiness, and then it is impossible to alter it — in the aspect of "he shall not profane his word" (Numbers 30:3): he shall not make his word profane, as they said there. For the oath is in the aspect of Malchus, as is brought — which is the aspect of Lashon HaKodesh.

And afterward we eat the Afikoman. It is called Tzafun (hidden) in the order of the Haggadah. This is the aspect of the cake they brought out of Egypt — they tasted in it the taste of man (manna). "That they brought out" specifically — for after they went out and the daas was revealed, which is the aspect of matzah, then they tasted in it the taste of man. That is: the aspect of machlokes l'shem shamayim, which is in truth peace and great daas, the aspect of man, as is explained there; see there well. 22

And this is the aspect of "I have sworn by My holiness" (Psalms 89:36) — that the essential oath is that one connects the dibur to holiness, which is the aspect of Lashon HaKodesh, as above. And therefore, since he is in the aspect of Targum, the aspect of the Aitz HaDa'as, as above — therefore through the oath, which is the aspect of Lashon HaKodesh, he will certainly confess to the truth. For it is the way of the Targum to ascend toward Lashon HaKodesh — that is, the evil is subdued and nullified, and the good ascends toward Lashon HaKodesh, as is written there.

And this is the aspect of the Afikoman — afiku man — "bring out the manna!" — the aspect of the matzah that they brought out of Egypt and tasted in it the taste of man, as mentioned above. For now, after all the above, they already merited the aspect of machlokes l'shem shamayim as mentioned above, and now the matzah is properly rectified in completeness, in the aspect of man. And this is afiku man, as mentioned above. 23

And this is the aspect of the oath to contradict the witness [sh'vuas hak'chashaso aidav] — which is also an oath from the Torah. For the essential testimony is through two [witnesses], who are the aspect of the completeness of Lashon HaKodesh, the aspect of pi sh'nayim [a double portion]. This is the aspect of Lashon HaKodesh, the aspect of "let a double portion [pi sh'nayim] be [upon me]" (II Kings 2:9), the aspect of "sh'nayim Mikra" [reading the weekly portion twice], as above. And therefore they have credibility — that they speak truth — for the completeness of Lashon HaKodesh is the aspect of emes and emunah.

Therefore, until now it was hidden away (tzafun) and concealed — in the aspect of concealment. For although the revelation of the concealment had already been aroused at the beginning, nevertheless it still needed to be hidden and concealed, so that they should not grasp hold, chas v'shalom, of the machlokes within holiness, as mentioned above — for the daas had not yet been fully revealed, as mentioned above. But now that the aspect of the machlokes l'shem shamayim has been completed and revealed as mentioned above, then we bring out the Afikoman — which is the aspect of the cake that they brought out of Egypt, etc., as mentioned above. 24

But when there is one [witness] alone, he is in the aspect of Targum — in the aspect of "v'echad Targum" [and one, Targum]. For the essential holiness — the aspect of Lashon HaKodesh — is in the aspect of sh'nayim Mikra, the aspect of pi sh'nayim, as above. This is the aspect of Lashon HaKodesh: that the lashon — which is the dibur — is connected to the kodesh, which is the chochmah, the aspect of ruach ila'ah and ruach tata'ah, in the aspect of the connection of emes and emunah — which is the essential holiness. And then falsehood, which is the evil, has no grip at all. But when he is one, separated, and his second — his counterpart — is not there, then he is in the aspect of echad Targum, the aspect of the Aitz HaDa'as. For when the aspect of holiness descends and becomes separated from above, then it becomes clothed below, and they take hold of it — and from this comes the aspect of the Aitz HaDa'as, which is a mixture of good and evil. And this is the aspect of "two are better than one" (Ecclesiastes 4:9) — for "it is not good for man to be alone" (Genesis 2:18). And therefore when there is a single witness, the truth is not clear — for when he is one without a second, they have a grip, chas v'sholom, as above. And likewise we find that a person is forbidden to go out alone at night, but two are permitted (Berachos 43b) — for when they are two, they are guarded from them, for they have no grip on them, in the aspect of "two are better," as above. And therefore a single witness does not have complete credibility — for he is in the aspect of echad Targum, which is a mixture of good and evil, as above. And also the litigant cannot deny him entirely, since he is close to holiness and there is good there, as above. And therefore [the litigant] must swear against him. And through the oath he is believed to contradict the witness — for the oath is the aspect of Lashon HaKodesh, which is above the Targum. For the oath is the aspect of pi sh'nayim — that one connects the dibur to holiness, as above. And this is what our Sages, of blessed memory, said: that when one repeats his words, it is the language of an oath regarding sh'vuas bituy — for the repetition of words is the aspect of pi sh'nayim, the aspect of sh'nayim Mikra, the aspect of Lashon HaKodesh, which is the aspect of the oath, as above — the aspect of "seven times a day I praise You" (Psalms 119:164) — that is, the aspect of Lashon HaKodesh, which is the aspect of praises and prayers to Hashem Yisborach. And therefore through the oath — which is the aspect of Lashon HaKodesh, the aspect of pi sh'nayim — he is believed against the witness, who is in the aspect of echad Targum, as above. And in the later generations they enacted even for kofair bakol the oath of heseis. For in the severity of the exile — that the Sitra Achara has overpowered, that is, the languages of the nations, the aspect of falsehood — since Yisroel have been exiled among them, therefore they enacted an oath even for one who denies everything. For now it is possible that even complete falsehood, chas v'sholom, may take hold of him, as above — that is, the languages of the nations, as above. And therefore he needs an oath. And therefore they called it sh'vuas heseis — for it is against the zuhamas hanachash, which is complete falsehood, and which is called maisis [the inciter]. And therefore our Sages, of blessed memory, incited against it and provoked it and enacted an oath so that he should confess — in order to subdue it. For certainly through the oath he will confess, for he is not suspected of swearing [falsely] — even though he denies everything. As our Sages, of blessed memory, said: "He is merely evading" [ishtamutai ka mishtamit]. And also because perhaps he has an old loan outstanding against him. See the poskim for these laws. For even in the exile, when even the completely evil overpowers, as above — that is, the languages of the nations, as above — they cannot overpower except through the small amount of good that is among them; that is, it shows him a seeming permission even in the completely evil. And even though in truth this is no permission at all, nevertheless since the initial opening to seduce him is through this — it is found that there is there also a little, a minimal bit of good. And therefore there is power to subdue it, since its overpowering is only through the aspect of the small amount of good that is there. And therefore when the truth is revealed — the aspect of holiness and good entirely — then the evil is subdued and falls completely. And therefore, even one who denies everything — since even now we do not suspect a Jew of denying entirely except through some seeming permission, as above; and this is what our Sages, of blessed memory, said: "perhaps an old loan" etc. — for certainly there must be there a little good, as above — therefore, through the oath, which is the aspect of Lashon HaKodesh, he will certainly confess to the truth. And then the evil is subdued even more — in the aspect of "a time when a man ruled" etc. (Ecclesiastes 8:9), as is brought. For this very one over whom the evil and falsehood overpowered, as above — now confesses to the truth through the oath, and nullifies the words of falsehood that he spoke before. But certainly, when it becomes clear to us that he is denying without any seeming permission, we do not give him an oath — for one who denies a pikadon [deposit] is suspected regarding the oath. For the completely evil — that is, complete falsehood — cannot be turned toward holiness, that is, toward truth, through the completeness of Lashon HaKodesh. Rather, by default we seek to find merit for him and find him a seeming permission — the aspect of a little good, as above. And then it is possible to turn him toward holiness — that is, toward truth — through the oath, which is the aspect of Lashon HaKodesh, as above. This is the aspect of the Targum language ascending toward Lashon HaKodesh. For now, through the overpowering of the languages of the nations over Yisroel — through the small amount of good among them — through this, the languages of the nations are transformed into the aspect of Targum, since they have conquered Yisroel, who are the aspect of good, among them. It is found that they are in the aspect of a mixture of good and evil — the aspect of Targum. And through this very thing we have the power to subdue them — in the aspect of the Targum language: subduing the evil within it, and the good ascends to holiness. And this is the aspect of "a time when a man ruled" etc., as is brought and as above. For because they rule over the man of holiness — through this very thing they are subdued, since there is much good among them, [and therefore] there is power to overcome and subdue the evil and extract the good. And this is the aspect of the many mitzvos that do not apply in chutz la'Aretz from the Torah — for example, commandments dependent on the Land. Yet our Sages, of blessed memory, enacted that they should be observed also in chutz la'Aretz. For chutz la'Aretz, which is the land of the nations — certainly it is not fitting that mitzvos should apply in their land, for they are entirely evil, as above. Only since Yisroel dwell among them — therefore through this, good is now found even there. And therefore they enacted even there the commandments dependent on the Land. And as I heard from our Master, our Teacher and our Rebbe, his light should shine [nero ya'ir]: that because now Yisroel dwell near specific non-Jews, through this the evil of those [nations] is weakened and subdued. May Hashem Yisborach hasten our redemption — a complete redemption, speedily in our days, Amain v'Amain, so may it be His will. I heard from our Master, our Teacher and our Rebbe that there is a tikla [trap/stumbling-block] in which many great ones of the generation have been ensnared. And therefore sometimes they pray properly, in the manner of the great ones, and also do much good. Yet sometimes the opposite, chas v'sholom. And this is due to a certain nation that captured and conquered the province. And the true Tzadik — it was a help for him to be saved from this, through the fact that also previously he was close to the border. But now, since many Jews dwell among them, through this it is not as evil as before. May Hashem guard us and redeem us speedily, Amain. Based on what Rabbeinu, zeicher Tzadik livrachah, wrote in the teaching beginning "Trust in Hashem and do good" etc., Siman 79: that complete t'shuvah is the aspect of Shabbos. For there are people who go about all day and engage in commerce, and in the midst of it, thoughts of repentance fall upon them, and afterward they return to their former ways. This is the aspect of the six weekdays, which correspond to the aspect of the six orders of Mishnah, which encompass forbidden and permitted, impure and pure, fit and unfit — for he is sometimes fit, sometimes unfit. For a thought of t'shuvah falls upon him, and afterward he returns to his affairs. And this is the aspect of the Aitz HaDa'as Tov VaRa. But Shabbos is the aspect of naicha [rest/serenity]. This is the aspect of when one merits to do complete t'shuvah — this is the aspect of Shabbos, naicha. And the evil is entirely nullified. And this is the aspect of what is written in the Zohar: "And if he transgressed the Torah, he is given to drink from the bitterness of the Tree" etc. "And if he returns in t'shuvah, it is said: 'And Hashem showed him a tree, and the waters were sweetened.' And this is the Aitz HaChaim" [the Tree of Life] etc.; see there. And through Shabbos, each person can see his own lowliness. And this is the aspect of the revelation of Mashiach; see there, all of this. And behold, one who is modeh b'miktzas is in the aforementioned aspect — in the aspect of the six weekdays, which encompass fit and unfit etc., the aspect of the Aitz HaDa'as Tov VaRa. For he too is a mixture of good and evil: he does not wish to deny entirely, due to the aspect of the good within him. And likewise in reverse, he does not wish to admit entirely — and this is due to the evil that incites him to deny his fellow. As our Sages, of blessed memory, said regarding the modeh b'miktzas: "This one — he wishes to admit to all of it" etc. "and this one — he wishes to deny all of it." It is found that he is in the aforementioned aspect: sometimes fit, sometimes unfit — and he has no naicha. For he wishes to deny and cannot, due to the good; and he wishes to admit and cannot either. And this is the aspect of the Aitz HaDa'as Tov VaRa, the aspect of the six weekdays. And the rectification for this is the oath — as our Sages, of blessed memory, said: "The Merciful One casts an oath upon him, so that he should confess." For the oath is the aspect of Shabbos. For the sh'vuah [oath] is the aspect of b'ris [covenant], the aspect of "Tzadik, the foundation of the world" (Proverbs 10:25), as is brought. And this is the aspect of Shabbos, which is the aspect of b'ris olam [an eternal covenant] etc. And on account of this it is called sh'vuah — the aspect of Shabbos, which encompasses all seven days [shiv'as hayamim]. And through the oath — which is the aspect of Tzadik Y'sod Olam, the aspect of Shabbos — through this, the evil is nullified and the good is revealed. Just as on Shabbos, the good ascends and the evil is pushed away and nullified. And therefore through the oath he will certainly confess — for the evil is nullified and the good is revealed through the oath, which is the aspect of Shabbos, the aspect of Tzadik, as above. And therefore the essential oath from the Torah is only for modeh b'miktzas, who is in the aspect of the Aitz HaDa'as Tov VaRa — that there is in him good and evil, fit and unfit, as above. But kofair bakol, which is the aspect of entirely evil, with no good in it at all — upon him the Torah did not cast an oath. For if he is a liar and the truth is not as his words — only that he is lying to his fellow and denying everything — then the oath, which is the aspect of Shabbos, will not avail to cause him to confess through it. For since he is kofair bakol, he is in the aspect of entirely evil. And this entirely evil does not return to the good through the holiness of Shabbos, which is the aspect of the oath. For when Shabbos comes — naicha — then the good that is within the aspect of the six weekdays ascends to holiness, as is known. But the aspect of the entirely evil is pushed away and nullified through the shalhova d'esha [flame of fire], as is known. And therefore the Torah did not obligate an oath for kofair bakol, who is in the aspect of entirely evil — for he will not return to holiness through the oath, which is the aspect of Shabbos. For the entirely evil does not return to holiness through the holiness of Shabbos — only the aspect of the Aitz HaDa'as Tov VaRa, the aspect of fit and unfit, the mixture of good and evil — this aspect is refined and the good ascends to holiness through the holiness of Shabbos, as is known. But in the later generations, our Sages, of blessed memory, saw fit to enact an oath also for kofair bakol. For this is known: that throughout the entire time of the exile, the essential work of all the true Tzadikim — especially the awesome Tzadikim who are exceedingly exalted in their level — is only to refine sparks from the depths of the k'lipos, in order to bring close the coming of Mashiach. For upon this the coming of Mashiach depends — when the refinement will be completed, as is known. And in each generation they refine holy sparks from ever deeper depths. And this is the aspect of ikvos d'Meshicha [the footsteps of Mashiach], as is known. And when Mashiach comes, then he will refine the final refinement from the ultimate depth of the depths of the k'lipos, and then will be the Ge'ulah [Redemption]. And therefore in the later generations, our Sages, of blessed memory, enacted the oath of heseis also for kofair bakol — who is in the aspect of entirely evil, who does not return to holiness through the oath in the aspect of Shabbos, as above. But our Sages, of blessed memory, cast an oath upon him as well. For they saw then, in that generation, that now it is necessary to refine the holiness even from there — even from the aspect of the entirely evil, which is the aspect of kofair bakol. And therefore they labored and found merit even for kofair bakol — that it is possible that he denied everything and yet he is not entirely wicked and suspect, only because of the possibility of an old outstanding loan against him, as our Sages, of blessed memory, said there regarding the reason for the oath of kofair bakol. And therefore they enacted [an oath] also for kofair bakol, so that he should confess — for they saw that he too can be refined and emerge from the evil and falsehood through the oath, which is the aspect of Shabbos. Since they found merit even for kofair bakol — that he is not entirely suspect, only because of the possibility of an old loan, as above. For this is the essential matter of the service of the Tzadik who wishes to refine and elevate souls from the depths of the k'lipos — that fell through whatever they fell through. And he elevates them through finding them merit. Even for the wicked he searches and seeks and finds some merit, however small. And through this he elevates them even from the entirely evil. And as is understood from the words of Rabbeinu, zichrono livrachah, in another place. And therefore our Sages, of blessed memory, enacted an oath also for kofair bakol. Even though from the Torah he does not need an oath — for whichever way you look at it: if we say he is speaking falsehood and denying everything, what good will the oath do him, since he is in the aspect of the entirely evil, as above? — but our Sages, of blessed memory, in the later generations enacted an oath upon him as well. For in the later generations they refine even from the depths of the evil, as above. And therefore they searched and found merit even for kofair bakol, as above, and they cast an oath upon him as well — so that he should return to the truth through the oath. This is the aspect of t'shuvah, the aspect of Shabbos — in order to refine the good even from the depths of the evil, from the aspect of kofair bakol, as above. And therefore Rav Nachman specifically enacted the oath of heseis. For Rav Nachman is the aspect of the hisnatzetzus [shining forth] of Mashiach — as he proclaimed about himself, as it is found in the words of our Sages, of blessed memory (Sanhedrin 98b): "Rav Nachman said: 'If [Mashiach] is from among the living, it is someone like me,' as it is stated: 'And his mighty one shall be from himself'" etc. (Jeremiah 30:21). And the essential aspect of this [work] — to refine holiness from the depths of the evil — is only through Mashiach. And every true Tzadik who is in the aspect of Mashiach is engaged in this [work]. And therefore Rav Nachman, who is the aspect of the hisnatzetzus of Mashiach, as above — therefore he enacted an oath also for kofair bakol. Which is the aspect of refining the good even from the depths of the evil. For this is the essential Ge'ulah that will be through Mashiach, who will come speedily in our days — that he will elevate holy souls from the depths of the k'lipos, and gather our dispersed from the four corners of the earth, speedily in our days, Amain. And therefore, in the majority of claims and disputes that exist between people in matters of commerce — usually an oath is needed. For the conducting of commerce is in the aspect of the six weekdays, which are the aspect of the lamed-tes melachos [thirty-nine labors]. For all the dealings and all the commerce are encompassed within the thirty-nine labors, as is brought elsewhere (in the words of Rabbeinu, zichrono livrachah, Siman 4, Likutay Tinyana). And the thirty-nine labors are where the zuhamas hanachash — the Aitz HaDa'as Tov VaRa — takes hold. For they are the aspect of "in sorrow shall you eat of it" (Genesis 3:17), "by the sweat of your brow shall you eat" (Genesis 3:19) — that is, the toil of livelihood, which came through the Aitz HaDa'as. And therefore, usually, through commerce one can fall, chas v'sholom, into this aspect — the aspect of the Aitz HaDa'as Tov VaRa: to deny one's fellow and find for himself some seeming permission or deflection — like modeh b'miktzas or kofair bakol, according to our Sages, of blessed memory. For the essential commerce, which is the aspect of the thirty-nine labors, the aspect of the six weekdays — is in this aspect: fit and unfit etc., sometimes fit, sometimes unfit, as above. And therefore one must be very, very careful with one's soul, to conduct commerce with emunah [faithfulness], so as not to fall into falsehood and evil, chas v'sholom, through the commerce, as above. And therefore, one who has fallen, chas v'sholom, into some falsehood and there is a claim between him and his fellow — the rectification is the oath, which is the aspect of Shabbos, which is the aspect of naicha. Through this they ascend and are refined from the aspect of the Aitz HaDa'as, from the aspect of the six weekdays, and merit the aspect of the Aitz HaChaim [Tree of Life]. In the aspect of what is written in the aforementioned Zohar: "And if he transgressed the Torah, he is given to drink from the bitterness of the Tree" — this is the aspect of mar mimaves [more bitter than death] etc., the aspect of the sadness and toils of livelihood, the aspect of commerce that is not conducted with faithfulness, as is brought in the words of Rabbeinu in the teaching "Tzivisa Tzedek" (Siman 23); see there well. "And when he returns in t'shuvah, it is said: 'And Hashem showed him a tree' — this is the Aitz HaChaim" etc. That is, through t'shuvah — the aspect of Shabbos, which is the aspect of the oath, as above — through this the good is refined and the evil is pushed away. And the bitterness is sweetened, in the aspect of "and the waters were sweetened" (Exodus 15:25) etc.; see there. And therefore the essential oath is through holding a chaifetz [sacred object] — that is, a Sefer Torah. For the Sefer Torah is the aspect of the Aitz HaChaim, through which the aforementioned bitterness is sweetened and the evil is pushed away. And through this he will confess to the truth — for the good is refined from the evil, as above, through the oath, which is the aspect of Shabbos, the aspect of complete t'shuvah, the aspect of naicha, as above. Baruch Hashem l'olam, Amain v'Amain. And therefore the oath of one who denies everything is called sh'vuas heseis. For through this we push away the essential zuhamah of the nachash hakadmoni [primordial serpent], who is called the maisis [inciter]. For he is the original inciter, from whom comes the essential entirely evil. And through the oath of heseis of kofair bakol, through this they refine the good from the depths of the k'lipos, from the zuhamas hanachash. For we wish to bring to t'shuvah even the kofair bakol, through the oath that is cast upon him — for we search and find in him merit: that perhaps there is a possibility of an old loan against him etc., as above. It emerges that through this oath we refine the good from the depths of the k'lipos, and subdue and nullify the zuhamas hanachash, who is the original inciter. Therefore it is called sh'vuas heseis, which is an expression of hasasah [incitement], as the poskim explain. For through this oath we push away the zuhamas hanachash, who is the maisis, as above — through finding a good point even in the kofair bakol, and casting an oath upon him, so that he should return in t'shuvah and confess to the truth, as above. This entry contains two halachos based on two different Toros. Halachah 1 (a continuous essay, no osiyos) applies LM I:19 "T'filah LaChavakuk" to the laws of modeh b'miktzas and sh'vuas heseis. Halachah 2 (7 osiyos) applies LM I:79 "B'tach BaHashem Va'Aseh Tov" to the same halachic material through a different lens. Halachah 1 (LM I:19): Lashon HaKodesh = k'dushah = emes = shemiras hab'ris. Sheker = zuhamas hanachash = languages of nations = p'gam hab'ris. Modeh b'miktzas = Aitz HaDa'as = Targum (mixture of good and evil). Kofair bakol = ra gamur = total departure from Lashon HaKodesh. A Jew, who stood at Sinai and whose zuhamah ceased, is not suspected of total denial (k'fuy tovah / azus panim = nachash). The oath connects dibur to k'dushah (= Lashon HaKodesh), elevating the Targum-mixture toward truth. One witness = echad Targum; two witnesses = sh'nayim Mikra = pi sh'nayim = full Lashon HaKodesh. In galus, Sages enacted sh'vuas heseis even for kofair bakol, because the nations' languages have overpowered — but even there, a metzius of good (milveh y'shanah) allows the oath to work. Remarkable closing: personal testimonies from Rabbeinu about the tikla ensnaring great ones, and how Yisroel dwelling among specific nations weakens their evil. Halachah 2 (LM I:79): T'shuvah shleimah = Shabbos = naicha. The six weekdays = six sidrai Mishnah = isur/heter, tamay/tahor, kasher/pasul = Aitz HaDa'as Tov VaRa. A person's life fluctuates — hirhuray t'shuvah arise then dissipate. Shabbos brings permanent serenity: evil is nullified entirely. Sh'vuah = Shabbos (from "sheva" = seven), = b'ris = Tzadik Y'sod Olam. Os 3's key insight: the Torah-mandated oath only works for modeh b'miktzas (mixture) because Shabbos refines the mixture by elevating its good — but kofair bakol (ra gamur) is burned away by Shabbos's shalhova d'esha (flame of fire), not rectified. Os 4 explains how later Sages could enact heseis for kofair bakol: in later generations, Tzadikim refine sparks from ever deeper k'lipos (ikvos d'Meshicha). They find z'chus even for the wicked → the oath can now reach even ra gamur. Rav Nachman specifically enacted heseis because he is hisnatzetzus Mashiach ("if from the living — someone like me," Sanhedrin 98b). Os 5: commerce = 39 melachos = 6 weekdays = Aitz HaDa'as → the oath/Shabbos/t'shuvah sweetens the bitterness (Zohar: vayoreihu Hashem eitz = Aitz HaChaim). Os 6: the oath is taken holding a Sefer Torah = Aitz HaChaim. Os 7: heseis = hasasah, subduing the maisis (nachash hakadmoni). Based on Likutay Moharan I:19 (Halachah 1) and I:79 (Halachah 2)