טוען ונטען ג

The dipping of the vegetable alludes to the thread of chesed that is drawn into the aspect of concealment — the aspect of "Esther was greenish" etc., as mentioned above. Through this, the concealment is revealed and daas is formed from it, the aspect of matzah, as mentioned above. This is the aspect of Karpas — Yachatz: through the dipping and sweetening of the Karpas as mentioned above, one reveals the concealment and the aspect of matzah is revealed — which is the aspect of Yachatz, as mentioned above. 33

Based on the Torah [teaching] "And it was, as they were emptying their sacks" etc., in Siman 17; see there the entire Torah. And the principle [taught there] is: through "wealth [hon] increases friends" (Proverbs 19:4) — that is, through tz'dakah [charity] — through this, a tranquil and pure air is created. And through this, the holy dibur [speech] is heard from afar — until the good that is captive among the Sitra Achara hears it and is awakened and returns to Hashem Yisborach. And they become ba'alai t'shuvah [penitents] and converts. And through this the mizbai'ach [altar] is completed, and through this the saichel [intellect] is completed. And through this one merits yir'ah [awe] and ahavah [love] — through the Tzadik who reveals the hispa'arus [glory/pride] that exists in Yisroel: in general, in particular, and in the finest details. He finds particular hispa'arus even in the sinners of Yisroel — so long as the name "Yisroel" is still called upon him etc. Through this he finds the r'tzonos [desires/wills] that Hashem Yisborach had in the entire creation etc. And through this he draws yir'ah and ahavah etc. See there all of this well.

And behold, one who denies his fellow's money certainly blemishes the aspect of "wealth increases friends," as above. For through denying his fellow's money he blemishes greatly — and it is the very opposite of the tikkun mentioned there, which is accomplished through tz'dakah, which is the aspect of "wealth increases many friends." For it is explained there that through tz'dakah one acquires friends and loved ones, through which the tranquil and pure air is drawn — through the abundance of love, where their spirits are at ease with one another etc. And through this the dibur is heard from afar etc., and everything is rectified, as mentioned there.

And when the concealment is revealed and transformed into daas, then the Torah proclaims before them and they return in teshuvah. Thus, from the concealment itself, the arousal of teshuvah is formed, as mentioned above. And this is alluded to by the vegetable that we take for Karpas — which alludes to teshuvah, as Rabeinu, may his light shine, wrote in the discourse "Ani Hashem hu Sh'mi" (Siman 11), on the Midrash where Yochani and Mamray asked Moshe: "Are you bringing straw to Afarayim?" And Moshe answered: "L'masa yarka, yarka sh'kol" — "To a city of vegetables, bring vegetables"; see there in the aforementioned discourse. For the yarka (vegetable/green) alludes to teshuvah, in the aspect of "Vayarek es chanichav" (B'raishis 14:14) — "he made them green with teshuvah," as is brought in the Midrash, etc.; see there. 34

But one who denies his fellow's money is the very opposite of this. For not only does he fail to increase the tranquil air through the love of friends through abundant tz'dakah — he also denies his fellow, and through this he makes strife with him. And certainly his spirit is not at ease with his fellow — which is the opposite of the tranquil and pure air mentioned above. For denying one's fellow's money is a blemish of the mamon [money/wealth], the aspect of the blemish of "wealth increases friends," the opposite of tz'dakah, which is the rectification of mamon — through which one increases friends, in the aspect of "wealth increases" etc., through which the tranquil air is made etc.

And to allude to Moshe's aforementioned answer, we take a vegetable for Karpas. For through the revelation of the concealment, from it comes the arousal of teshuvah, the aspect of "Vayarek es chanichav," as mentioned above. For through the Karpas — that is, the dipping of the vegetable — great daas is formed in the aspect of machlokes l'shem shamayim. For the dipping is so that the children should see and ask "Mah nishtanah," as our Sages, of blessed memory, said. And the son's question is the aspect of machlokes l'shem shamayim, which is the aspect of great daas, as mentioned above. 35

And one who denies his fellow is the very opposite of this. For a person must conduct business faithfully [b'emunah], and his speech should be pleasant with people — as our Sages, of blessed memory, said. For a person must be good to all. And even with people who do not need to receive tz'dakah, one must at least deal with them pleasantly and with love, and bestow kindness, and be yielding with one's own [money]. As the Tanna praised himself for having had long days because he was yielding with his money etc. For all of this is included in tz'dakah and chesed that one does with people — through which one acquires great love with many people, and the tranquil and pure air is increased, through which everything mentioned there is rectified.

Thus, through the Karpas — the vegetable — great daas is revealed in the aspect of machlokes l'shem shamayim, the aspect of matzah, as mentioned above. This is the aspect of teshuvah that is formed through the revelation of daas, as mentioned above. And it is the aspect of teshuvah hamishkal (proportionate teshuvah). For the aspect of machlokes l'shem shamayim is exceedingly great and lofty daas, and it is revealed specifically from within the ultimate concealment — for specifically there, exceedingly great daas is enclothed, as mentioned above. Therefore, when one reveals the concealment, specifically from this comes great daas, and it is the aspect of machlokes l'shem shamayim, as mentioned above. 36

But this one — not only does he not yield from his own, he also denies his fellow and makes strife with his companion, and hatred is drawn between them — which is the aspect of ruach ra'ah [an evil spirit] etc., as is written there, which is the opposite of the tranquil air, the blemish of "wealth increases friends," as above. And through this he blemishes greatly. For just as through tz'dakah the aspect of "wealth increases friends" is drawn — through which one can inform the good that is captive and awaken it to t'shuvah, through which everything mentioned there is rectified until one merits yir'ah and ahavah through the revelation of the hispa'arus etc. — so too this one who denies his fellow's money blemishes all of this. For he increases hatred — the opposite of "wealth increases" as above — and one cannot inform and awaken the captive good etc. And through this everything is blemished, until the hispa'arus is blemished, chas v'sholom. And therefore the Torah commanded that he must swear. For the oath is with the holding of a sacred object — that is, a Seifer Torah: they place a Seifer Torah in his hand, and through this they remind him of the hispa'arus that exists in Yisroel — in general, in particular, and in the finest details — until he remembers himself, that certainly in him too there is particular hispa'arus, since the name Yisroel is still called upon him. For all the hispa'arus that exists in Yisroel, in general and in particular etc. — all of it is encompassed in the holy Seifer Torah, which is our glory and our vitality. For the Torah is the hispa'arus of Yisroel, for the sake of which the world was created. For Hashem Yisborach takes pride [mispa'air] in Yisroel who accepted the Torah, and for the sake of this He created the world. And therefore the Torah begins with this, as it is written: "In the beginning G-d created" etc. And our Sages, of blessed memory, said: for the sake of Yisroel and for the sake of the Torah — which are called "reishis" [beginning]. That is: for the sake of the hispa'arus that He will receive from Yisroel through their fulfilling the Torah — for this He created the heavens and the earth and all that is upon them. And there, in the Torah, the hispa'arus is recorded also in particularity and in the finest details — that Hashem Yisborach receives from each individual Jew on each and every day. For each individual Jew has a letter in the Torah. And so long as the name Yisroel is called upon him, he still has a hold on that letter. And when the Tzadik reveals the particular hispa'arus of some individual Jew — then that letter shines according to the hispa'arus that he finds in him. For the hispa'arus — in general, in particular, and in the finest details of all Yisroel — is all recorded and encompassed in the letters of the holy Torah, which are all of our glory. And therefore they place a Seifer Torah in his hand to swear. And through this they remind him of the hispa'arus of Yisroel, and show him what he is about to blemish, chas v'sholom. For through denying his fellow's money he is about to blemish, chas v'sholom, the hispa'arus, as above. Therefore through this it is fitting that he should certainly confess to the truth. For so long as the name Yisroel is called upon him, there is certainly still particular hispa'arus in him, as above. And certainly when they remind him of the hispa'arus — in general and in particular — through the Seifer Torah, he will certainly remember where he is in the world. And certainly he will confess to the truth, so that he should not uproot himself, chas v'sholom, from the hispa'arus of Yisroel, which is all of his vitality and the vitality of all the worlds, in general and in particular. For this is why everything was created, as above. And therefore from the Torah only modeh b'miktzas is obligated in an oath, but not kofair bakol. For modeh b'miktzas — if we suspect him of lying and denying his fellow's money — has still not uprooted himself from the hispa'arus entirely, since he still admits to part. And as our Sages, of blessed memory, said: regarding modeh b'miktzas, we do not suspect him of lying entirely; rather, he is merely evading [ishtamutai hu d'ka mishtamait], as Rabbah said: "Why did the Torah say [he must swear]" etc. And therefore the Torah said he must swear — in order to remind him of the hispa'arus, as above, through which he confesses to the truth, as above. But kofair bakol — if we suspect him of lying — how will he confess through the oath, through being reminded of the hispa'arus? Since he is already far from all the hispa'arus, since he denies everything. For one who has a hold on the hispa'arus of Yisroel certainly will not come to such brazenness as to deny entirely. For "the remnant of Yisroel shall not do iniquity and shall not speak falsehood" (Zephaniah 3:13) etc. Therefore from the strict law he is not obligated in an oath. But Rav Nachman enacted the sh'vuas heseis [the "incitement oath" — a Rabbinic oath imposed even on one who denies everything] also for kofair bakol. For Rav Nachman saw that the exile was extending very greatly, and the good was very, very deeply captive within the Sitra Achara. Therefore he exerted himself greatly to search for the hispa'arus in Yisroel — even in the worst of them — until he saw and found that there can be particular hispa'arus in a Jew even in one who is kofair bakol. For from the extremity of the prolonged exile, where the good is so very deeply captive, it is possible that [a person] permits himself until he denies everything. But in truth he has still not departed from the hispa'arus, chas v'sholom. And therefore [Rav Nachman] cast an oath upon him as well, so that he should confess — to remind him of his hispa'arus through the oath, through which he confesses, as above. For in him too there is still particular hispa'arus — even though he is kofair bakol. For he only came to the denial and the denying because the good is so very deeply captive within the Sitra Achara, through which he permitted himself even to deny everything. And as they said there in the Gemara: he enacted an oath also for kofair bakol because "perhaps there is a possibility of an old loan against him" — through which he permits himself. That is, as above: in truth he too has not departed from the category of hispa'arus, as above. And this is the aspect of "a possibility of an old loan" etc. — this is the aspect of the good that has been captive for many, many years, until it has become very old between them. And because the evil covers over it so greatly, through this [the person] can err so greatly that he denies everything. But in truth there is in him also particular hispa'arus, as above. For it is understood in the [Kabbalistic] Writings that "an old loan" is the secret of the aspect of the holy sparks, which are the aspect of the good that is captive, which have been cycling [in gilgul] for many, many years — and from the abundance of evil that covers over them, the denials come etc. And therefore Rav Nachman — who lived many years after the Destruction [of the Temple] — he specifically enacted the sh'vuas heseis, to show that even in those who are most distant, like kofair bakol, even in them one can find hispa'arus. Only that through having become old in the exile that has been extended so greatly — through this they have become so distant, as above. And therefore there is still hope to remind him through the oath — through reminding him of the hispa'arus that is still within him, as above. And even when one swears without holding a sacred object, it is also in this same aspect — that they remind him of the hispa'arus of Yisroel through the oath. For the oath is in the Name of Hashem. And the Name of Hashem exists only through the hispa'arus of Yisroel — for they are His Name, Yisborach. For the entire creation was only in order to magnify His Name through Yisroel, who will fulfill the Torah — which is the Name of the Holy One, blessed be He [sh'ma d'Kudsha B'rich Hu]. For the Holy One, blessed be He, and Yisroel, and the Torah are all one. For His Name is intertwined with our name. For before the creation, it was not relevant to call Him by any name at all — for He, Yisborach, is above all names. Only from His love for Yisroel — that He foresaw that He would receive delight and hispa'arus from His people Yisroel through their fulfilling the Torah — through this He contracted Himself through many contractions until He created the world, in order to magnify the Name of His glory through Yisroel, in the aspect of "and You made Yourself a Name as this day" (Nehemiah 9:10) etc. It emerges that His Name, Yisborach, is comprised of all the hispa'arus of Yisroel. And therefore through the oath, which is in His Name Yisborach, as our Sages, of blessed memory, said — through this he will confess, by remembering the hispa'arus that is still within him: [fearing] that, chas v'sholom, it will be further blemished through denying his fellow's money, through blemishing the aspect of "wealth increases" as above. And this is why they intensely admonish [the oath-taker] at the time of the oath, as our Sages, of blessed memory, said. For the essential [purpose of the] oath is to reveal the hispa'arus — through which great yir'ah [awe] and great fear are drawn, as is written there. And this is the aspect of: all who swear in the Torah swear and do not pay; but these swear and collect — the hired worker and the one who has been robbed etc. For this hired worker who has hired himself out to his fellow and fallen into the aspect of servitude — this is drawn from the blemish of "wealth increases friends," as above, through which the hispa'arus is blemished etc. For in truth each individual Jew must believe in himself — that certainly, since the name Yisroel is called upon him, there is certainly still particular hispa'arus in him, that Hashem Yisborach takes pride in him. And likewise one must believe in particularity, each and every day. For no day is like the next, and each and every day particular hispa'arus ascends from each and every Jew according to his deeds on that day. Through which the Holy One, blessed be He, renews in His goodness each day, constantly, the work of creation — for everything is through the hispa'arus that He receives from Yisroel, from each individual, each day in particular. For just as the initial creation — in general, in particular, and in the finest details — was only for the sake of the hispa'arus that He would receive from Yisroel in general, in particular etc. — so too now, Hashem Yisborach sustains the world in His kindness each and every day only for the sake of the hispa'arus that He receives from Yisroel in general and in particular etc. On the contrary: the essential hispa'arus is now, after the creation. For at the initial creation, Yisroel were not yet in the world — only that He created the world because He foresaw that He would receive hispa'arus in general and in particular etc. from each individual Jew. All the more so now, that holy Yisroel already exist in the world — that all the sustenance of the world and all the renewal of the work of creation each day is entirely according to the hispa'arus that He receives from them, in general and in particular etc. And from this come all the many wondrous changes that occur each day — as can be seen even by the senses, the many changes each day. All the more so the wondrous changes that take place in the entire world each and every day, physically and spiritually, without limit or number — as we praise Him, Yisborach, for this each day. As we say: "And in His goodness He renews each day, constantly" etc. "How many are Your works, Hashem" etc. And likewise we say in the blessing of Krias Sh'ma of the evening: "With wisdom He opens gates, and with understanding He changes the times and alternates the seasons" etc. "Who does great things beyond searching, miracles and wonders beyond number." And all the many and mighty wondrous changes of each day in particularity — all of them, everything, He, Yisborach, renews in His goodness through the hispa'arus that He receives in particularity each day from each and every Jew, in the finest details, as above. And one who believes this truly and with complete emunah — certainly he will not worry about parnasah [livelihood]. All the more so, he will not come to the point of needing to hire himself out as a servant and a laborer for his livelihood. For certainly he will trust in Hashem, that He will draw to him abundance, each day as it comes, through the hispa'arus that He receives from all Yisroel in general and in particular etc. — to the point that He certainly receives from him personally some hispa'arus each day, according to his share in the world. Through this, this share in the world is sustained and renewed, and from there the shefa and vitality is drawn for the entire world. For since he has a share in the vitality and sustenance of the world on that day, certainly vitality and shefa will be drawn to him on that day. And as we say: "Blessed is Hashem, day by day He bears our burden, the G-d of our salvation, Selah" (Psalms 68:20). And as our Sages, of blessed memory, said: "Each and every day, give him a portion akin to his blessings" — that is: see to it that delight and hispa'arus ascend from you in abundance each day, akin to the blessings and the bounty that are drawn each day. For the one depends on the other: according to the hispa'arus that ascends from him, so he merits to receive abundant shefa. And likewise he must bless and glorify his Creator more — and through this, even more shefa of goodness and blessing will be drawn to him. But because of the blemish of "wealth increases" as above — through which it is difficult to extract the good that is captive in the place where it has been captive in exile for so long — then it is difficult to reveal the hispa'arus, because of the foolishness of the saichel [intellect], through which the light of the Tzadik is darkened, as above. Through all of this, [the person] has fallen so greatly in his mind that he has fallen into the aspect of servitude — to hire himself out to labor and servitude, which is degradation, the opposite of hispa'arus. For in truth, servitude has no relevance to Yisroel at all. For all Yisroel are children of kings. For "Yisroel arose in [the divine] thought first," and "they are the artisans, dwellers of the plantations, with the King in His work" (I Chronicles 4:23) — with whom He consulted in creating His world, as is written in the aforementioned Torah regarding "I am a lowly creature of the sea" etc. See there well, so that you can awaken yourself [to understand] where you are in the world. For this is said about each individual Jew. Therefore this hired worker, who has hired himself out — which is the aspect of the blemish of the hispa'arus, as above — therefore the Torah warned strongly to give him his wages on his day specifically, as it is written: "On his day you shall give him his wages, and the sun shall not set upon it — for he is poor, and to it he lifts his soul" (Deuteronomy 24:15). And likewise: "The wages of a hired worker shall not remain with you overnight until morning" (Leviticus 19:13). For the poor man has given over his very soul for the sake of his wages — because the aspect of "wealth increases" has been blemished, and people do not bestow kindness upon one another to support the poor man. Through this the hispa'arus is blemished, until he comes to this — to hire himself out — through which the hispa'arus is further concealed. But his rectification comes through the very wages that he receives from the employer. For with the money he receives, he will sustain his soul and his household, and love and good will are drawn — the aspect of the tranquil and pure air — in proportion to the wages he receives. For initially there was hatred and strife in his household from the lack of livelihood, as our Sages, of blessed memory, said: "Quarrel goes and arrives in the house when the grain in the barrel runs out" (Bava Metzia 59a). And when some shefa is drawn, love and peace are drawn — as it is written: "He makes peace your border; He sates you with the finest wheat" (Psalms 147:14). Also the employer himself — if he did not merit to rectify the hon [wealth] properly, as above — at least when he fulfills the commandment of "on his day you shall give his wages," through this it will also be accounted as a rectification of the hon as above. Through channeling to the poor man at least his wages — through this, love and peace are drawn, the aspect of the tranquil and pure air, through which the hispa'arus is revealed as above. And therefore the Torah warned strongly: "On his day" — specifically — "you shall give his wages, and the sun shall not set" etc. In order to rectify the soul of the poor hired worker on his day specifically — that is, that he should merit that his awareness returns to him, until he senses the immensity of Hashem's compassion, Yisborach, also upon him: that He receives hispa'arus in particularity also from him. For this is rectified specifically through the aspect of "wealth increases," as above, through the shefa of money that he receives in his wages — through which the tranquil and pure air is made, through which the hispa'arus is revealed, which is the essential vitality and rectification of the Jewish soul. And therefore it was warned "on his day" specifically "you shall give his wages." For one must illuminate and reveal the hispa'arus in its particulars on each day specifically, according to the changes of that particular day — through which is the essential rectification of the soul of the poor hired worker: that he receives his wages on his day specifically, until he senses the hispa'arus on that particular day, as above. And therefore our Sages, of blessed memory, specifically enacted that the hired worker swears and collects — even though all who swear in the Torah swear and do not pay (for "the one who wishes to extract from his fellow bears the burden of proof"). But the hired worker swears and collects. And specifically if he demanded [payment] at his proper time, as is explained in the Gemara and poskim. For when he demanded at his proper time, according to the law of bal talin [the prohibition against withholding wages], and [the employer] did not pay him immediately — behold, all the vitality and soul of the hired worker are with the employer, in the aspect of "to it he lifts his soul" (Deuteronomy 24:15), and as the Zohar elaborated on this matter at length. And the essential point is that [the employer] did not pay him immediately, on his day, at his proper time and occasion — and withheld the illumination of the hispa'arus that belongs to this hired worker, according to that particular day specifically. And through this he blemished greatly the aspect of the hon as above, which is the blemish of the hispa'arus. Therefore we no longer believe him through an oath — that through it he should remind himself of the hispa'arus, as above — since the good has become so deeply captive through his failure to rectify the aspect of the hon as above, on his day, to reveal the hispa'arus on his day specifically. And therefore it is possible that he forgot — as our Sages, of blessed memory, said: "the employer is preoccupied with his workers" — and we suspect that he forgot, that it seems to him that he gave [the worker] his wages, but in truth he did not. And all of this is because he is preoccupied with his workers specifically. Which is something we do not find elsewhere. For regarding other debts, if one says "I paid," even if witnesses testify that he was preoccupied that day with many kinds of business, he is still not disqualified from the oath. But regarding the worker, our Sages, of blessed memory, said: "the employer is preoccupied with his workers," and because of the vitality of the hired worker they took the oath from the employer and gave it to the hired worker. That is, as above: for the preoccupation with workers is an immense preoccupation — since all the souls and vitality and hispa'arus of the souls of the workers are with him, for they were hired by him and were with him in exile and servitude. All of this stems from the good that is so deeply captive in exile. And since they are in exile with him, he is certainly compelled to be preoccupied to pay them at their appointed time and occasion, on their day specifically. And therefore we suspect that he forgot — which is the aspect of the blemish of the da'as [awareness/mind], which stems from not having returned the captive good immediately, since the hired worker demanded at his time and he did not pay him. Therefore they did not believe him in an oath, and they cast the oath upon the hired worker, because of the vitality of the hired worker. For all of his vitality, which is drawn from the particular hispa'arus of each day, depends on this, as above. And therefore Avraham Avinu was a man of chesed [kindness] and performed much chesed and tz'dakah. For Avraham and all the Avos [Patriarchs] engaged in this — to inform the good that is captive in the degraded places of its exalted stature, and to awaken it to t'shuvah. And through this they made many ba'alai t'shuvah and converts — as it is written: "and the souls that they had made in Charan" (Genesis 12:5) etc. And likewise Yitzchok and Yaakov converted many, as our Sages, of blessed memory, said — and as is brought in his [Rabbeinu's] words, zichrono livrachah. And because Avraham was the first to begin to engage in this — to awaken and extract and rectify the good that is captive among the Sitra Achara since the sin of the Aitz HaDa'as — therefore he performed tz'dakah and chesed abundantly all his days, in order to create the tranquil and pure air, so that he could inform the captive good of its stature — and where it is now etc., as above. And in the broader scope of the world, the three Avos are the aspect of the comprehensive tikkunim explained in the aforementioned Torah. For Avraham is the aspect of the tikkun of "wealth increases many friends," which is accomplished through abundant tz'dakah. For Avraham performed much chesed and tz'dakah, as above. And through this they inform the captive good of its stature, and converts are made — the aspect of "and the souls they had made," which is stated regarding Avraham more explicitly than regarding the other Avos, because he was the first and he initiated the tikkun through tz'dakah, as above. And through this the blemish of the mizbai'ach is rectified and the mizbai'ach is completed, as is written there. And this is the aspect of Yitzchok, who was bound upon the mizbai'ach, and afterward they offered a ram in his stead — which is the aspect of the tikkun of the mizbai'ach. For because the Avos were the beginning of the tikkun, to rectify the blemish of emunah — which is the blemish of avodah zarah [idolatry] that the early generations practiced greatly — therefore it was necessary to rectify the blemish of the mizbai'ach through Yitzchok Avinu himself, for Avraham and Yitzchok agreed to offer him upon the mizbai'ach. For from the greatness of the blemish, it was not possible to rectify except through Yitzchok himself. And through the tikkun of the mizbai'ach, the saichel is completed and the hispa'arus is revealed through the true Tzadik. And this is the aspect of Yaakov — who is the essential hispa'arus. For Yaakov is called Yisroel — the aspect of "Yisroel, in whom I take glory [espa'air]" (Isaiah 49:3), the aspect of Tiferes Yisroel [the Glory of Yisroel]. This massive halachah (15 osiyos, including the matter of Chanukah) applies LM I:17 "Vay'hi Haim M'rikim Sakaihem" to the laws of modeh b'miktzas and sh'vuas heseis. The central concept: hispa'arus — the glory/pride that Hashem takes in each individual Jew, recorded in the letters of the Torah, renewed each day according to each person's deeds. This is the purpose for which the world was created. Tz'dakah → hon yosif rai'im (wealth increases friends) → tranquil air → the holy speech can reach the captive good and awaken it to t'shuvah → the mizbai'ach is completed → saichel is completed → hispa'arus is revealed through the Tzadik → yir'ah and ahavah. One who denies his fellow's money does the exact opposite: creates hatred (the reverse of tranquil air), blemishes the hispa'arus. The oath holding a Seifer Torah: it reminds him that all of Yisroel's hispa'arus is contained in the Torah — each Jew has a letter. How can he deny and blemish this? He must confess. Kofair bakol is exempt min haTorah because he's too far from hispa'arus — but Rav Nachman enacted heseis because even in the most distant Jew, hispa'arus can be found. "Safek milveh y'shanah" = holy sparks captive for many years (b'sod hagilgul). Os 6-7: the hired worker's wages on his day = revealing the particular hispa'arus of each particular day. Servitude = opposite of hispa'arus (all Yisroel are children of kings). The employer who delays wages → good remains captive → we suspect he forgot (p'gam hada'as) → oath transferred to worker. Os 8: Avraham = tikkun of hon yosif (tz'dakah/chesed), Yitzchok = tikkun hamizbai'ach (the Akeidah), Yaakov = hispa'arus itself (Yisroel asher b'cha espa'air). Based on Likutay Moharan I:17 · Continued in Part 2 (Osiyos 9–15) And this is [the meaning of] Yitzchok's error regarding Aisav — that he loved him and wished to bless him, as it is written: "And Yitzchok loved Aisav, for game was in his mouth" (Genesis 25:28). And the Targum renders: "for he would eat from his catch." For because Yitzchok's essential occupation was to rectify the mizbai'ach, which is the rectification of eating, as is written there — therefore, since he saw that Aisav brought him food to eat — and Yitzchok's eating was certainly in great holiness, in the aspect of the tikkun of the mizbai'ach, in the aspect of "the table atones like the altar" — therefore he loved him. For he believed that [Aisav] was engaged in the tikkun of the mizbai'ach. For this is known: that within Aisav were very exalted holy sparks — the souls of the converts who later emerged from his seed, as our Sages, of blessed memory, said on this verse "for game was in his mouth" — which alludes to those souls, as is brought. And therefore Yitzchok believed that the fact that [Aisav] brought him food — which is also expressed in this verse — that his intention was for the sake of Heaven: that because of the good captive within him, he was working to extract and return it to holiness. And through this very act he was working to feed his father — which is the aspect of the tikkun of the mizbai'ach. For the one depends on the other, as above. And therefore he loved him, and therefore he wished to bless him. And this is what is said: "And his eyes grew dim from seeing" (Genesis 27:1) — the aspect of the light of the Tzadik becoming darkened, as is written there in the aforementioned Torah. And this is what our Sages, of blessed memory, expounded: [his eyes dimmed] from the smoke of those [Aisav's wives] who would offer incense to idolatry. That is, the blemish of the mizbai'ach — through which the light of the Tzadik is darkened, the one through whom the essential revelation of the hispa'arus comes, which is the aspect of Yaakov, as above. And from the abundance of the idolatry of the house of Aisav — which is the blemish of the mizbai'ach — the light was darkened so greatly, in the aspect of "and his eyes grew dim," until Yitzchok did not see the immensity of the hispa'arus that is revealed specifically through Yaakov. And this is what he said to him: "Bring me game and I will eat" (Genesis 27:4). For specifically through feeding him — which is the tikkun of the mizbai'ach, accomplished through "wealth increases" etc. — through this he wished to bless him. For the essential blessing was of great wealth. For he believed [Aisav] needed the wealth to further engage in the tikkun of the mizbai'ach, which is rectified through holy wealth — when one gives from his money abundant tz'dakah to truly worthy poor people, as above. But in truth, Aisav did not desire the blessing, and it distanced itself from him. For all of Aisav's intention in feeding his father was not for good — only to deceive his father, so that he would love and honor him, so that he would give him wealth — through which the good would be suppressed in exile even more and more. For he had no desire at all to extract the good captive within him and to rectify the mizbai'ach. Rather, all his intention was the opposite: to suppress the good — which is the aspect of the holiness of Yisroel — in exile. And likewise there are people who give tz'dakah, but their intention is not for good at all — only to increase their honor. And they give only where they will be honored and esteemed. And through this specifically they overpower and lord over the humble folk, over those who are truly upright. And such tz'dakah certainly does not rectify at all — rather, it damages greatly. For they increase hatred and strife through such wealth and riches. Only among Yisroel, mostly it is for good. And there are many different levels in this, for there are those who mistakenly deceive themselves — who think they are giving to the worthy, and it is the opposite. But at least their intention is for good. And therefore in truth our Sages, of blessed memory, said (Bava Basra 12a) — after they greatly extolled the immense greatness of the mitzvah of tz'dakah — they said there: "Lest you say anyone who wishes to jump can jump? Scripture teaches: 'How precious is Your kindness, O G-d'" (Psalms 36:8). For one needs great merit to merit giving to truly worthy poor people, in a way that rectifies his wealth — through which his tz'dakah will draw the tranquil and pure air, so they can inform the captive good of its stature etc., until the mizbai'ach is completed, through which the hispa'arus is revealed and yir'ah and ahavah are drawn etc. But Aisav the wicked — certainly all his intention was for evil and not for good at all. Therefore Rivkah exerted herself that Yaakov should receive the blessings — that all the shefa of wealth should be drawn specifically to Yaakov the true Tzadik. For specifically Yaakov needs to receive all the wealth, so that he can accomplish all the tikkunim mentioned there, until the hispa'arus is revealed etc., as above. And this itself is the aspect of the sale of the birthright — that Aisav sold to Yaakov — through the desire for eating, specifically. As it is written: "Feed me, I beg you" (Genesis 25:30). And then Yaakov said to him: "Sell me this day your birthright" (Genesis 25:31). For the avodah [sacrificial service] was through the firstborn. And the avodah — that is, the sacrifices — is the tikkun of the mizbai'ach. And therefore, as soon as Aisav said to Yaakov "Feed me, I beg you" — which is the blemish of the desire for eating, which is the blemish of the mizbai'ach — therefore immediately Yaakov said to him, lawfully and justly: "If so, sell me your birthright." For why do you need the service of the sacrifices, which is the tikkun of the mizbai'ach, since you are blemishing it so greatly through the excess of the desire for eating, which is the blemish of the mizbai'ach, as above? And this is what Yitzchok said: "Indeed blessed he shall be" (Genesis 27:33) — for our Sages, of blessed memory, said that once Yitzchok heard [Aisav] say "my birthright he took" etc., Yitzchok said: "If so, I blessed Yaakov justly" etc. That is, as above: since he sold the birthright — which is the tikkun of the mizbai'ach — if so, it is now apparent that he is not engaged in the tikkun of the mizbai'ach at all. And all his activity in feeding me — his intention was for evil and not for good, since he disgraced the birthright, which is the tikkun of the mizbai'ach. Therefore certainly the blessings of wealth belong only to Yaakov — therefore "indeed blessed he shall be." For only Yaakov — who represents the Tzadikim and the truly upright — needs to receive the wealth, in order to inform the captive good of its stature, in order that converts and true ba'alai t'shuvah should increase in the world, in order to rectify the blemish of the mizbai'ach — until the saichel is completed, and the light of the true Tzadikim shines, who draw yir'ah and ahavah through the immensity of the revelation of the hispa'arus: that they reveal hispa'arus even in the sinners of Yisroel — through which is the essential vitality and sustenance of the world etc., as above. And this is the aspect of Chanukah. For the evil kingdom [of Greece] decreed then the evil decrees against Yisroel that are mentioned in the aforementioned Torah: that they should not circumcise their sons, and that they should desecrate the Shabbos etc. And they darkened Yisroel with their afflictions — through which they suppressed the good even more deeply in exile. And when the Kohanim — the Chashmonai and his sons — prevailed and defeated them, through this they extracted the captive good from them. And through this the mizbai'ach was completed. And this is the aspect of Chanukah — the aspect of the chanukas hamizbai'ach [dedication of the altar], which was completed through the captive good that they extracted from the exile. And through the completion of the mizbai'ach, through this the light of the saichel is completed, and one sees the light of the Tzadik who reveals the hispa'arus. And this is the aspect of the light of Chanukah — which is the aspect of the light of the Tzadik. They draw the aspect of "light is sown for the righteous" (Psalms 97:11) — through which the hispa'arus of Yisroel is revealed. And through this came the intensity of the miracle — that the candle burned miraculously for eight days — through which it was revealed that the entire creation, its vitality, and its sustenance are through Yisroel, to the point that they can draw the light of the candle to burn in such a miracle. For the hispa'arus is the aspect of His glory, Yisborach — the aspect of "upon Yisroel is His grandeur" (Psalms 68:35). That the glory of His kingship, His greatness, and His splendor are elevated, as it were, through Yisroel. And through this a great light shines in all the worlds. For His glory is the aspect of light, as it is written: "and the earth shone from His glory" (Ezekiel 43:2). And this is the aspect of the Chanukah candle that we light each and every year. And therefore Yisroel have the custom of increasing tz'dakah during Chanukah. For the essential tikkun is through "wealth increases many friends" — that is, through abundant tz'dakah to many poor people, to acquire many friends. And through this the captive good emerges and completes the mizbai'ach — which is the aspect of the chanukas hamizbai'ach, as above. And through this the saichel is completed, and the light of the Tzadik shines, and the hispa'arus and the glory of Hashem Yisborach — which is the aspect of a great light — is revealed. And all of this is the aspect of the light of the Chanukah candle, the aspect of the light of the candles of the Menorah — which are testimony that the Sh'chinah dwells among Yisroel, for "from it [the western lamp] he would begin" etc. That is, that Hashem Yisborach takes pride in Yisroel and performs miracles for their sake, and conducts the world according to their will. For it was for their sake that everything was created, and for their sake that everything is sustained — that is, for the sake of the hispa'arus that He receives from them, in each generation, and each year, and each and every day, as above. And this is: "In the beginning G-d created the heavens and the earth" (Genesis 1:1). And our Sages, of blessed memory, expounded: for the sake of Yisroel and for the sake of the Torah, which are called "reishis" — that is, for the sake of the hispa'arus that He will receive from Yisroel through their accepting the Torah. And this is why it is immediately followed by: "And the earth was void and chaos, and darkness was upon the face of the deep" (Genesis 1:2). This is the aspect of the darkening of the light of the Tzadik, through which the hispa'arus is not revealed etc., as above. And the essential darkness is through the abundance of the exiles, which suppress the good among them. This is the aspect of "void and chaos and darkness" etc. — which are the aspect of the four exiles that have suppressed the good greatly. Through this the darkness intensifies very, very greatly — until one cannot see the light of the Tzadik who reveals the hispa'arus. And especially this final exile, which is called t'hom [the deep] — and also all the darkness of the earlier exiles is included in it, in the aspect of "void and chaos and darkness upon the face of the deep": that the darkness darkens as far as the deep. That it wishes to hide and darken the light entirely, chas v'sholom. But — "and the spirit of G-d hovered over the face of the waters" (Genesis 1:2). "Waters" — this is the aspect of tz'dakah, as it is written: "Cast your bread upon the face of the waters" (Ecclesiastes 11:1) (as is brought in his holy words, zichrono livrachah, there). "The spirit of G-d hovered" — this is the spirit of Mashiach, who represents the true Tzadikim, as is written elsewhere. And through this: "And G-d said, 'Let there be light,' and there was light" (Genesis 1:3) — which is the aspect of the light of the Chanukah candle, the light of the candles of the Menorah. For the essential revelation of light is through tz'dakah, as above. And this is the aspect of the mitzvah of the Chanukah candle: a man and his household — this is the aspect of the light of the hispa'arus in general. And the zealous [light] a candle for each individual — this is the aspect of the light of hispa'arus in particularity, that Hashem Yisborach receives from each and every Jew individually. And the most zealous of the zealous add [a candle] each day — this is the aspect of the hispa'arus in the finest details, that Hashem Yisborach receives from every individual of Yisroel — even from the worst of the worst — as is written there in the aforementioned Torah. And this is the essential point: that through the Tzadik who can illuminate and reveal the hispa'arus in the finest details, as above — through this he can add light on each and every day. For each and every day he finds some hispa'arus in some individual Jew, in the finest details — through which the world is sustained on that day, as we wrote above regarding the matter of "the wages shall not remain overnight" etc.; see there. And this is the essential intensity of the Chanukah miracle: that a small amount of oil, which had in it enough to burn only one day, burned for eight days. That is: for oil is the aspect of the light of hispa'arus. For shemen [oil] is an expression of greatness and hispa'arus, in the aspect of "like the good oil upon the head" (Psalms 133:2) etc., in the aspect of "the scent of your oils is good" (Song of Songs 1:3), in the aspect of "therefore has G-d anointed you with the oil of gladness above your fellows" (Psalms 45:8) etc. — that is, the greatness and hispa'arus of the King. The Greeks contaminated all the oils — for they wished to darken the light of the Tzadik, and to contaminate and corrupt all kinds of hispa'arus in Yisroel. Until they decreed: "Write upon the horn of the ox that you have no share in the G-d of Yisroel" — that is, they wished to draw down heresy, as though the world was not created for the sake of Yisroel, and Hashem Yisborach does not take pride in them, chas v'sholom. And when the royal house of the Chashmonai prevailed and defeated them, they found a flask of oil that was sealed with the seal of the Kohein Gadol [High Priest]. Kohein — the aspect of ahavah [love] and chesed [kindness]. Especially the Kohein Gadol — who is the aspect of great ahavah and chesed, through whom the essential tikkun of "wealth increases" is accomplished. For he is engaged in receiving all the tz'dakos and all the voluntary offerings of the heart of Yisroel — and all the t'rumos and ma'asros of Yisroel — all of which are received by the Kohein. Especially the Kohein Gadol, who is appointed over all the Kohanim, and Yisroel are commanded to enrich him. For he needs to receive great wealth from Yisroel — for through him the essential tikkun of the hon is accomplished, through which the tranquil and pure air is made, through which the captive good is extracted from the exile, from the Sitra Achara. All of which is the work of the Kohein — to atone for the children of Yisroel, through which they raise and extract the good from the Sitra Achara, where it fell through the sins of Yisroel, as is known. And then the intensity of the miracle occurred: they found the oil sealed with the seal of the Kohein Gadol — who, in the greatness of the power of his tz'dakah, can illuminate the light of the hispa'arus even in the very depth of the darkness. But it only had enough to burn for one day — for according to estimation, according to human understanding, it seemed that there was not enough power in this hispa'arus to illuminate and burn for more than one day. And a miracle occurred, and it burned for eight days. And through this Hashem Yisborach showed us the greatness and immensity of His love for Yisroel — through the greatness of the Tzadikim, who draw such miracles for us. For they seek and search and find hispa'arus in the finest details, in every single individual of Yisroel — until through this they find hispa'arus in Yisroel each and every day, for all the days of the world. Through which the intensity of this miracle occurred — that the small amount of oil burned for eight days — to show that the hispa'arus is never interrupted. For eight days alludes to all seven days of creation, which are encompassed in the eighth day, which is the aspect of Olam Haba [the World to Come] — to show that they can advocate merit for Yisroel, until a small amount, an aspect of a small hispa'arus, will add light and illuminate forever — until the eighth day, the aspect of Olam Haba. For the small amount of hispa'arus shines for them, until through the hispa'arus in the finest details they find even more — and so on each and every day — until they reveal the hispa'arus of Yisroel that will never be interrupted, until the ultimate End. Through which is the essential vitality and sustenance of the world each day — until all Yisroel merit yir'ah and ahavah in completeness. And then the hispa'arus will be in ultimate completeness, and it will be fulfilled: "For Hashem will be your eternal light, and your G-d your glory" (Isaiah 60:19–20). And this is the aspect of the mitzvah of hashavas ha'avot [returning the pledge]. A daytime garment — one returns during the day. A nighttime garment — at night. And this is the aspect of the prohibition against entering the borrower's house to take his pledge, as it is written: "When you make your fellow a loan... you shall not enter his house to seize his pledge" (Deuteronomy 24:10–11) etc. For the essential poverty of Yisroel — through which they come to loans — is drawn from the aforementioned aspect: when the tikkun of "wealth increases many friends" is not accomplished. Through which the captive good is not extracted from among the nations. And then, when the good is captive among them, the shefa is drawn to them, chas v'sholom. For all their wealth is drawn from the captive good among them, as is known — and through this they have all the wealth, while Yisroel are sustained from the leavings. And according to what they merit through the tikkun of the hon — through tz'dakah and gemilas chasadim — to elevate the good from them — so too the shefa, livelihood, and wealth are returned to Yisroel. And the essential point is: through elevating the good, as above, and converts are made, and the mizbai'ach is completed — through this the light of the Tzadik is revealed, and then the hispa'arus of Yisroel is revealed from each individual. And when the hispa'arus of Yisroel is revealed — that Hashem Yisborach takes pride in each individual Jew on each and every day, for whose sake everything was created, and He gives life and sustains everything each day — then certainly all the shefa of livelihood and wealth is drawn to Yisroel. It emerges that the essential obstruction of shefa — from which poverty and loans come — comes through the blemish of the hon: that the wealthy do not perform tz'dakah and chesed with their money. And therefore the Torah warned to treat the borrower with great kindness — as it is written: "You shall not be to him as a creditor" (Exodus 22:24) etc. And [the Torah] was very stringent about returning the pledge during the day etc. — and likewise about not entering his house to seize his pledge. For the essential tikkun to eliminate poverty and loans is through the kindness one bestows upon the borrower — through which one acquires love and peace, through which the tranquil and pure air is made, through which all the aforementioned tikkunim are accomplished. This is the essential purpose of the mitzvos of tz'dakah and gemilas chasadim: that through the tz'dakah and chesed, the poverty will be eliminated from the poor man and the borrower, through revealing the hispa'arus thereby, as above. And therefore it is forbidden to enter the borrower's house to seize his pledge. For a person's possessions are the aspect of his hispa'arus and his delight — for they are his vitality, in which he takes delight and pride. And the root of their vitality is drawn from the hispa'arus that Hashem Yisborach takes pride in each individual Jew — even in the worst of the worst — from which is the root of the vitality and shefa of all the possessions of each person, which are the aspect of his hispa'arus, as above. And in truth, the essential wealth and precious possessions should rightly belong to the Tzadikim and the upright among Yisroel. But because of the sins of the generations, the haichlai hat'muros [halls of exchange] have overpowered — which have suppressed the good to the Sitra Achara — through which, mostly, it is the opposite. But nevertheless, all the possessions that even the poorest Jew has — their root is drawn from the aspect of the hispa'arus, as above. And the essential hispa'arus is in a person's house — in the aspect of "the glory of a man is to dwell in a house" (Isaiah 44:13). For the houses of all the children of Yisroel — their root is from the aspect of the Bais HaMikdash [Holy Temple] (as is understood in the teaching "B'reishis l'ainai kol Yisroel"; see there). For there is the essential hispa'arus of Yisroel, as it is written: "the house of our holiness and our glory" (Isaiah 64:10) etc. And likewise: "Beautiful in elevation, the joy of all the earth" (Psalms 48:3) etc. For all the prayers and good deeds of Yisroel all ascend to the Bais HaMikdash, and there Hashem Yisborach receives all the hispa'arus from them — for there is the gate of heaven. And therefore there stands the mizbai'ach, which is completed through elevating the captive good and making converts — in the aspect of "peoples shall call to the mountain; there they shall offer righteous sacrifices" (Deuteronomy 33:19) etc. — through which the hispa'arus is revealed, as above. And from there, from the Bais HaMikdash, the sustenance of all the houses of the children of Yisroel is drawn — for there is the aspect of the hispa'arus of each individual Jew. And therefore, when Yisroel come to loans, to the point of being compelled to pledge [their belongings] — this is the aspect of the destruction of the Bais HaMikdash, which is called a mashkon [pledge]. For the Bais HaMikdash is called Mishkan — named for the fact that it was taken as a pledge [nismashkein] for the sins of Yisroel — as our Sages, of blessed memory, said on the verse: "These are the reckonings of the Mishkan, the Mishkan" (Exodus 38:21) etc. For when the Bais HaMikdash stood, all the shefa belonged to Yisroel and they had no need for any loan, as it is written: "You will lend to many nations and you will not borrow... You will be a creditor to many nations and you will not take pledges" (Deuteronomy 28:12–13) etc. Only through the destruction of the Bais HaMikdash, in our many sins — through this the hispa'arus of Yisroel was concealed, and most of the shefa was drawn to them etc., as above. Until [Yisroel] are compelled to come to loans and pledging — which is the aspect of the destruction of the Bais HaMikdash that was taken as a pledge for our sins, as above. And therefore the Torah warned the lender very strongly to be lenient with the borrower — especially regarding the pledge — so that through this kindness that he bestows upon him, the hispa'arus will return and be drawn, through which the shefa will return to Yisroel. And therefore it is forbidden to enter his house to seize his pledge — so as not to further blemish the aspect of the hispa'arus, which is inside the house all the more so, as above — for it is drawn from the aspect of the Bais HaMikdash, as above. And this is the aspect of the requirement to return a daytime garment during the day, and a nighttime garment at night, as it is written: "For it is his only covering; it is his garment for his skin" (Exodus 22:26) etc. For the garment [k'sus] and the cloak [simlah] are the essential aspect of a person's hispa'arus. For Rabbi Yochanan called his garments "m'chab'dusai" [my honorers] — for a person's possessions, especially his clothing, honor and glorify him. And as it is written regarding the priestly garments: "And you shall make holy garments... for honor and for glory" (Exodus 28:2). And therefore one must return the daytime garment during the day, and the nighttime garment at night. For all the changes of time — which are day and night etc. — are all through the hispa'arus that Hashem Yisborach receives from each individual Jew each and every day — through which He renews in His goodness each day, constantly, the work of creation, as above. Therefore, as soon as the day arrives, one must return to him the daytime garment, which is drawn from the hispa'arus of that day — through which the light of day shines. And likewise the nighttime garment at night. For the changes of time, of day and night, are drawn from the particular hispa'arus that Hashem Yisborach receives each day, evening and morning, from each individual Jew, in the finest details, as above. And from there is drawn the aspect of the garments of day and night. And therefore we bless each day: "[Blessed is He] Who clothes the naked" [malbish arumim]. And therefore the Torah warned to return the pledge — the daytime garment during the day etc. — in order to rectify and illuminate the aspect of the hispa'arus of each day, through which the poverty and the loans will be entirely eliminated. For the shefa will be returned to Yisroel through the revelation of the hispa'arus, as above. And this is what is written in the Zohar: "For it is his only covering; it is his garment for his skin" — this is tzitzis and t'fillin. For tzitzis and t'fillin are the essential hispa'arus that Hashem Yisborach receives from each individual Jew each day, as is known. And therefore they are alluded to in this verse — "for it is his only covering" etc. — which speaks about the mitzvah of returning the pledge during the day and at night. For they are one aspect: the mitzvah of returning the pledge is for the sake of the tikkun of the revelation of the hispa'arus, which is the aspect of tzitzis and t'fillin that are alluded to in this verse — "for it is his covering" etc., as above. Os 9-10: Yitzchok's error with Aisav. Yitzchok's essential work = tikkun hamizbai'ach = rectification of eating. He thought Aisav was helping (ki tzayid b'fiv — the Targum: he fed him). But Aisav's intention was to deceive — to get the wealth-blessing and suppress the good deeper in exile. Rivkah saw through it → Yaakov gets the blessings. The sale of the b'chorah confirms it: Aisav's "hal'itaini na" = p'gam ta'avas achilah = p'gam hamizbai'ach. Yitzchok's "gam baruch yih'yeh" — once he learns Aisav sold the b'chorah, he knows the blessings belong to Yaakov. Os 11-13: The Chanukah connection. The Greek decrees = suppressing the good in exile. Chashmonai victory = extracting the captive good → chanukas hamizbai'ach. Ner Chanukah = or haTzadik revealing hispa'arus. Shemen = hispa'arus (kashemen hatov al harosh). The Greeks tamei'd all the shmanim = tried to destroy all hispa'arus. The flask sealed with the seal of the Kohein Gadol (= ahavah/chesed, the one who receives all tz'dakos and t'rumos). Oil for one day burned eight = even a "small" hispa'arus, in the hands of the Tzadik who finds hispa'arus b'fratai p'ratiyus, adds light each day forever — eight days = seven days of creation + Olam Haba. The three levels of the mitzvah (ish u'vaiso / m'hadrin / m'hadrin min ham'hadrin) = hispa'arus b'chlal / bifrat / bifratai p'ratiyus. Os 14-15: Returning the pledge. Poverty → loans → pledging = churban Bais HaMikdash (which is called Mishkan because it was nismashkein for Yisroel's sins). A person's possessions = his hispa'arus; his house = rooted in the Bais HaMikdash. Forbidden to enter the borrower's house = don't blemish the hispa'arus that dwells in the house. Returning k'sus yom by day / k'sus lailah by night = revealing the particular hispa'arus of each particular time. Zohar: "ki hi k'suso l'vadah" = tzitzis and t'fillin, the essential hispa'arus Hashem receives from each Jew daily. Based on Likutay Moharan I:17 "Vay'hi Haim M'rikim Sakaihem"