גביות חוב מהיתומים ב

And then, when His G-dliness, blessed be He, is revealed within the empty space as mentioned above, and all of creation within the empty space is filled with the revelation of the glory of His G-dliness, blessed be He — in the aspect of "the whole earth is filled with His glory", the aspect of "Do I not fill the heavens and the earth?" (Yirmiyahu 23:24) — this is the essential completeness of Malchus. And then it is the aspect of "the light of the moon shall be like the light of the sun" — as it will be in the future, when His Kingship, blessed be He, will be revealed — the aspect of "And Hashem shall be King over all the earth; on that day Hashem shall be One and His Name shall be One" (Z'charyah 14:9). 8

And this is the aspect of Chanukah, whose mitzvah is with oil. For a candle of mitzvah is very lofty — such as the candle of Shabbos and Yom Tov, and the candle of t'filah [prayer], and especially the candles of the pure Menorah. For the kindling of a candle of mitzvah is the aspect of drawing the light of the Ein Sof [the Infinite One], that it should illuminate for the da'as — to know that Hashem, He is G-d. And this is the essential purpose for which man was created: in order to know Him, Yisborach, as it is found in the holy Zohar: "In order that they should know Him."

And it is impossible to know of Him, Yisborach, except through this: through meriting that the light of the Ein Sof should open for him, in His great compassion, in the aspect of ratzo vashov [running and returning] etc., as is explained there. And then the r'shimah [imprint] illuminates — to know that Hashem, He is G-d.

And this is the aspect of the light of all the lights, and from there is the kindling of all the candles of mitzvah, in the aspect of (Psalms 18:29): "For You will illuminate my candle; Hashem my G-d" etc. And this is the aspect of the candles of the Menorah, about which it is said: "In the Tent of Meeting, outside the curtain which is upon the testimony, Aharon shall arrange it" (Exodus 27:21) etc. For the essential kindling of the candles of the Menorah is in the Tent of Meeting, adjacent to the Ark of Testimony, which was in the Holy of Holies — where the essential bitul [self-nullification] to the Ein Sof is, to the aspect of Ra'ava d'Ra'avin [the Will of Wills]. And this is the aspect of the Holy of Holies, where all wills are fastened, the aspect of Ra'ava d'Ra'avin — from which is the essential revelation of His G-dliness, Yisborach, in the aspect of: "From Tziyon, the perfection of beauty, G-d has shone forth" (Psalms 50:2). And from there they draw the light to kindle the candles of the Menorah — "so that all the peoples of the earth may know that Hashem, He is G-d" (I Kings 8:60).

And this is the aspect of the intensity of the great miracle of Chanukah. For it is explained in the aforementioned Torah that it is impossible to merit the aspect of the aforementioned bitul — to be included in Ra'ava d'Ra'avin, in the aspect of ratzo vashov — except through raising the Malchus [Kingship] to its root, in the aspect of Zarka — that was cast to the place from which it was taken. And to raise the Malchus to its root is impossible except through Viduy D'varim [verbal confession] before the Talmid Chacham etc. — see there the entire matter. It is explained there from the beginning of the Torah to its end. And the principle is: that one who wants to go on the holy path must break all the midos [character traits] and the desires that are drawn from the four y'sodos [elements]. And this one merits through seeing the face of the Tzadik, and through the tz'dakah that one gives to the Tzadik. And still one does not know in which path he walks — until he merits to confess Viduy D'varim before the Talmid Chacham etc. And through this one is included in the Ein Sof etc., as above. And then, when he is in the aspect of vashov [returning], the r'shimah illuminates — to know that it is all good, all one. And this is the aspect of "Hashem, He is G-d" — and this aspect is a taste of the World to Come etc. See there the entire connection and the wondrous and exalted structure of this awesome Torah. And this was the greatness of the wondrous miracle of Chanukah. For then the kingdom of wickedness overpowered — which is the opposite of the Malchus of holiness. And from the greatness of their overpowering, they wanted to cause Yisroel to forget the Torah and to make them transgress the statutes of His will — in order that their wicked kingdom should overpower even more. For through Viduy D'varim, which is the rectification of sins, one merits to return and fulfill all the words of the Torah. And through this one raises the Malchus to its root — until one merits to be included in the Ein Sof, as above. And conversely — when "this one rises" etc. — when Yisroel transgress, chas v'sholom, the mitzvos of the Torah and do not confess and repent, chas v'sholom, then the kingdom of wickedness overpowers, chas v'sholom — which is opposite the Malchus of holiness, as explained there at the beginning of the Torah. For because of this, the wicked kingdom of idolatry and the Sitra Achra is called Elokim etc. — see there. And this is the essential reason for the length of this bitter and long exile. And the redemption depends on nothing but t'shuvah — that is, Viduy D'varim before the Talmid Chacham, which is the essence of t'shuvah. For through this one raises the Malchus to its root, and then the Malchus will return to the house of Dovid, and Mashiach Tzidkainu will reign over us, who is the Malchus of holiness. And therefore the wicked kingdom of Greece overpowered then greatly to abolish the Torah from Yisroel, chas v'sholom — in order to strengthen the power of their wicked kingdom, as above. And Hashem Yisborach, in His abundant mercy, stood by us in all our troubles and performed for us a great and awesome miracle. And a few men of the house of Chashmonai arose and defeated them and subdued and toppled the kingdom of wickedness and strengthened the Malchus of holiness. And therefore the rectification of the miracle was through the flask of oil that they found, sealed with the seal of the Kohen Gadol etc. For the Greeks, who are the kingdom of wickedness, defiled all the oils — the aspect of shemen mishchas kodesh, which is the da'as. And then it is impossible to be included and nullified in the light of the Ein Sof. For every stranger and every impure person cannot enter and be included there. And the miracle was through the flask of oil of the Kohen Gadol. This is the aspect that the essential miracle and salvation of Chanukah — that they subdued the kingdom of wickedness and toppled them with a great downfall, until it was drawn upon us each and every year that we too should have the power to subdue them and lower them and topple them — the essential intensity of this miracle is accomplished each and every year through the true Tzadikim of the generation, who draw people close to Hashem Yisborach and instill in them thoughts of t'shuvah, until they confess Viduy D'varim before them. And through them a great and awesome light is drawn to all Yisroel — until they will all know Hashem, from their smallest to their greatest. As He did for our fathers in those days at this time — a wondrous and awesome miracle through the small amount of oil of the Kohen Gadol that was sealed with his seal. That is: for the Kohen Gadol — this is the aspect of the great, true Tzadik, who has the power to elevate all the Viduy D'varim of Yisroel, and to ascend and enter and be included through this in the place where he enters and is included — that is, in the Holy of Holies, where the point of the Even Sh'siyah [Foundation Stone] is, upon which stood the Ark and the K'ruvim. And there he is included in the Ein Sof, in Ra'ava d'Ra'avin, as above. But the Kohen Gadol did not have the power or permission to enter there except once a year, on Yom HaKipurim — through the power of the Viduy D'varim that he confessed beforehand on behalf of all Yisroel, upon the bull and upon the sa'ir hamishtaleach [the goat sent away]. "And with this shall Aharon come into the holy place" (Leviticus 16:3). For it is impossible to enter there — into the Holy of Holies, to the aspect of Ra'ava d'Ra'avin, where the light of the Ein Sof opens, as it is written: "And I will meet there with the children of Yisroel" (Exodus 29:43) etc. — except through the Viduy D'varim that he confessed beforehand three times, as explained in the parshah there. For all Yisroel also confessed then on Yom HaKipurim — for then the mitzvah from the Torah is to confess with a full mouth. And especially at the time when the Kohen Gadol confessed and mentioned the great and awesome Name — for then they would bow etc., and then they would confess, as explained in the words of our Sages, of blessed memory. And the Kohen Gadol, through the immensity of his power, had the power through the confessions that he confessed to elevate and raise all the confessions of Yisroel — so that it would be considered as though they had confessed before the Talmid Chacham. And similar to what our master, our teacher, and our Rebbe, zichrono livrachah, wrote there on what our Sages, of blessed memory, said: "Who caused Re'uvein to confess? Yehudah" etc. — that through Moshe mentioning the confession, it was considered as though he had confessed before him. See there. It emerges that the power of the Kohen Gadol to enter the innermost sanctum, to the aspect of Ra'ava d'Ra'avin, was through Viduy D'varim. For through this specifically he was included in the Ein Sof, in the aspect of Ra'ava d'Ra'avin, as above. And therefore, through the oil of the Kohen Gadol was the intensity of the miracle — that they lit from it the candles of the Menorah, which is the aspect of the light of the Ein Sof that illuminates for all Yisroel, for their da'as, to inform them that Hashem, He is G-d, as above. And so it is in each and every generation: through the true Tzadik and his few men who were aroused in t'shuvah until they confessed Viduy D'varim before him — through which they were included in the Ein Sof, for he opened for them the light of the Ein Sof until he illuminated in their da'as what he illuminated, which it is impossible for one to tell another. For the sparking of the light of the Ein Sof that illuminates in the da'as of the Yisroel who merits to draw close to the true Tzadik — this is the aspect of "Her husband is known in the gates — each one according to what he envisions in his heart" (Proverbs 31:23; Zohar). And it is impossible to speak of this, for at the moment of the bitul, he himself does not know, as is explained there in the aforementioned Torah. And all that one speaks of the greatness of the Creator, Yisborach, is from the aspect of vashov — that when he returns to his yeshus [sense of self], the r'shimah shows — to know that Hashem, He is G-d, as is explained there in the aforementioned Torah. And through this great Tzadik and his men, the light is drawn to all Yisroel — that they should all merit to know the unity of the Ein Sof and His goodness. That they should all merit that the light of the Ein Sof should open for them, in the aspect of ratzo vashov, until they merit to know — each one what he will know, and what will spark in his mind — until they all know that Hashem, He is G-d. And this is the aspect of the candles of Chanukah — which are the aspect of the candles of the Menorah that were burning through a wondrous miracle for eight days through the flask of oil of the Kohen Gadol. Which is the aspect of the power of the Viduy D'varim through which he entered the innermost sanctum etc. And through this it was established for all generations that each and every year, each and every one of Yisroel should have the power to kindle and illuminate in his home the aspect of the candles of the holy Menorah — which is ner Chanukah that each one kindles in his home. That is: that we have power through the true Tzadikim and their men — who are the aspect of the Kohen Gadol, the aspect of the power of the Viduy D'varim that they confessed before them, as above — through this we have power for each and every one to kindle and illuminate in his home ner Chanukah, which is the aspect of the holiness of the candles of the Menorah. Which are the aspect of the light of the Ein Sof that they draw from the Holy of Holies to illuminate for all Yisroel in their da'as — that is, the aspect that the light of the Ein Sof should open for them, in the aspect of ratzo vashov, until they all know the greatness of the Creator of B'reishis — that it is all good and all one. And all the events — all of them are for the good. And this is the aspect of the World to Come, as is explained there. And this is the aspect of: "And they filled from one eyeball three hundred barrels of oil" etc. — the aspect of the oil of ner Chanukah, which is the aspect of the oil of the Menorah, as above. And this is understood there in the aforementioned Torah, at the end, regarding the statement of Rabbah bar bar Chanah: "For we returned after twelve months and we saw that they were sawing from their bones and giving them for the construction of those cities." Which he explained there: that even those who are completely behind holiness — they too were aroused in t'shuvah and returned to Hashem Yisborach — through the arousal of this Jewish man who returned in truth and fulfilled all that is explained there, until he was saved from the thorns and the pits etc., and merited to confess Viduy D'varim before the true Talmid Chacham until he was included in the Ein Sof. And through him, even those who are completely behind holiness became a merkavah [chariot] for holiness. And then even they know of Hashem Yisborach with a new and wondrous knowledge. That is, as above: that through the power of the Viduy D'varim of those who merited to confess before the true Talmid Chacham — through this, the light illuminates for all Yisroel, until each one will merit that the light of the Ein Sof should open for him. And from there is the kindling of ner Chanukah — which is the aspect of the candles of the Menorah that each one kindles, as above. And therefore the essential miracle was through the fact that the small amount of oil — which had in it enough to burn only one day — burned for eight days. For it is explained there in the aforementioned Torah that the light of the Ein Sof does not open for each person equally — but only according to what each one merits, through the compassion of Hashem upon him. And only so many words does he say with m'siras nefesh [self-sacrifice] and with great passion etc. — see there. And anyone who merits that the light of the Ein Sof should open for him more and more — certainly he has more power to illuminate for others and to inform them of His greatness, Yisborach. And then, in the days of Matisyahu Kohen Gadol, the intensity of the miracle was that the small amount of oil and light — which had in it enough to burn only one day — burned for eight days. That is: that the light of the Ein Sof opened for them with a wondrous and awesome light so greatly that the candle burned for eight days — that from the greatness of the wondrousness of the light that opened then with a very great opening, and the light of the speech and the radiance was drawn so greatly — through this the light was drawn to all Yisroel for their generations. Until we merit each and every year, through the power of the true Tzadikim, to illuminate upon us this great and awesome light — from which is the kindling of ner Chanukah, which is the aspect of the candles of the Menorah that were burning opposite the Holy of Holies, where is the aspect of Ra'ava d'Ra'avin, the aspect of the light of the Ein Sof, as above. Blessed is Hashem forever, amen and amen. §1: Chanukah = shemen = da'as = ohr haEin Sof. Hadlakas neir mitzvah = hamshachas ohr haEin Sof to know Hashem hu haElokim. "B'gin d'yishtmod'un leih" (Zohar). Neiros haM'norah = b'Ohel Mo'eid, near the Aron haEidus in the Kodesh Kodashim = bitul el haEin Sof = Ra'ava d'Ra'avin. "MiTziyon michlal yofi Elokim hofi'a" (T'hilim 50:2). §2: The mechanism: ma'alin haMalchus l'sharshah = Zarka (that was cast to where it was taken from) → only through Viduy D'varim lifnei haTalmid Chacham. Who walks holy path → shovair midos v'ta'avos from 4 y'sodos → r'iyas p'nei haTzadik + tz'dakah → Viduy D'varim → niklal b'Ein Sof → vashov → r'shimah m'irah → Hashem hu haElokim = mai'ein Olam HaBa. §3: The Chanukah narrative: Malchus har'sha'ah (= Yavan) → l'hashki'ach Torah → ma'alah Malchus har'sha'ah. L'heifech: Viduy D'varim → ma'aleh Malchus l'sharshah → g'ulah → Malchus l'bais Dovid → Mashiach. Chashmonai m'at anashim → nitzu → hikniyah Malchus har'sha'ah. Tikkun haNeis: pach hashemen chasum b'chosamo shel Kohen Gadol = the Tzadik HaGadol who elevates all Viduyin of Yisroel → enters Kodesh Kodashim = Even Sh'siyah = niklal b'Ein Sof b'Ra'ava d'Ra'avin. KG enters lifnai v'lifnim only once/year on YK through 3 Viduyin. "B'zos yavo Aharon el haKodesh" (Vayikra 16:3). "V'no'adti shamah livnay Yisroel" (Sh'mos 29:43). "Mi garam liR'uvein sheyodeh, Yehudah" → Moshe mentioning Viduy = k'ilu hisvadah l'fanav. Each generation: Tzadik + anashav (= KG) → Viduy → ohr Ein Sof opened in da'as → "noda bash'arim ba'alah, kol chad k'fum mah dim'sha'eir b'libeih" (Mishlai 31:23; Zohar). At bitul itself one doesn't know → vashov → r'shimah illuminates. Ner Chanukah = kindling in each home = drawing ohr Ein Sof from Kodesh Kodashim → ratzo vashov → "kulei tov kulei echad" = Olam HaBa. "Umil'u meichad galgala d'aina t'las me'ah garvei mishcha." §4: End of the Torah — "hadarna l'basar t'raisar yarchei shata... m'nasrin migarmaihu" = even achorei hak'dushah l'gamrei na'asu merkavah lak'dushah → know Hashem b'y'diyah chadashah → through ko'ach haViduy = ner Chanukah for all. §5: The miracle itself: m'at hashemen (1 day) dalak 8 yamim. Ohr haEin Sof opens not equally → each according to merit and chemlah. Matisyahu KG → nifla'os ha'ohr in tremendous hispatchus → drawn l'chol Yisroel l'dorosehem → ner Chanukah each year b'ko'ach Tzadikay emes = neiros haM'norah neged Kodesh Kodashim = Ra'ava d'Ra'avin = ohr haEin Sof. Based on Likutay Moharan I:4 "Anochi" And therefore the movable property of orphans is not liened to a creditor. For the essential work of a person in this world is in order that he should merit to be included in the light of the Ein Sof [the Infinite] — and this is the essential purpose, and this is the essential delight of the World to Come, as above. And it is impossible to be included there except by clarifying all four elements — that is, by sanctifying and purifying oneself from all the desires, until one subdues the evil that is in them and clarifies the good that is in them. And the essential thing that surpasses everything is that one should merit true humility and lowliness. For anavah [humility] is greater than everything, and it is impossible to be included in the Ein Sof except through humility in completeness, in the ultimate bitul [nullification], in the aspect of the humility of Moshe, as is understood above in the aforementioned teaching. And therefore it is impossible to merit this except through the Tzadik of the generation, who is truly humble — that is, through Viduy [confession] of words before him. For humility is greater than everything, and it is impossible to merit true humility except through the Tzadik of the generation, who is the aspect of Moshe, who was more humble than any man. And then one merits to be included in the Ein Sof — which is the essential purpose of man, who was created for this. Fortunate is one who merits this. And all a person's affairs — everything he engages in during his life, even in labor and business — are all for this purpose: so that these things should be clarified through this, until they ascend and are all included in their root, and are included together with him in the light of the Ein Sof, where is the end and purpose of all the things in the world. And each person — according to his good deeds and according to his holiness and purity in all the affairs he engaged in — accordingly he merits to be included there. For one who merited to improve his deeds and to sanctify himself in the ultimate perfection — until he nullified his body during his life in the ultimate manner, in the aspect of Moshe Rabbeinu — he merits immediately upon his death to be included in the light of the Ein Sof, and to delight in Hashem, and he is entirely included there. Fortunate is he. But one who did not sanctify himself so much, and there still remains in him the hold of the contamination of the body — he needs to decompose in the dust, and to endure there what he endures, until he is entirely refined. And then what will be included of him will be included, in the place where it needs to be included. And so each one according to his level, according to his service and holiness — for one who toiled on Erev Shabbos etc. And therefore everyone must return to the dust, as it is written: "Everything was from the dust, and everything returns to the dust" (Ecclesiastes 3:20). For there, in the dust, each one is tested and refined and purified. For dust includes two aspects: it is the aspect of humility and lowliness, the aspect of Ayin [nothingness] — as it is written: "And I am dust and ashes" (Genesis 18:27); and as our Sages, of blessed memory, said: one who makes himself a neighbor to the dust during his life. And also, dust is the ultimate physicality and materiality, and all four elements are all included in dust — for dust is the vessel of them all (Tikkunei Zohar, Tikkun 70, 120a). And man was created for this purpose — dust from the earth — in order that he should merit to ascend and be included, from the aspect of dust, the ultimate physicality and materiality, to the aspect of nullification to the Ein Sof. Through meriting to sanctify and purify himself until he comes to humility in the ultimate nullification, and he makes himself like dust — and then he will merit the stripping away of physicality even during his life, until he merits upon his death to immediately be included in the light of the Ein Sof. And then, immediately when he is buried in the dust, he will be included in the humility of Moshe, which is the aspect of dust. And then he will merit his completeness immediately, to be included in the Ein Sof, in the aspect of the departure of Moshe etc., as above. But one who did not merit this in completeness — he needs to decompose in the dust, which is the ultimate physicality, and it is the vessel of them all, which includes all four elements. And its root is humility, the aspect of Ayin — for the end of action is in the first thought. And there each one must be refined until he returns to the aspect of nullification, the aspect of humility, which is the aspect of the root of dust in the exalted holiness. And all Yisroel have a share in the World to Come, and all of them are called Tzadikim, as it is written: "And Your people are all righteous; they shall inherit the land forever" (Isaiah 60:21). And therefore each person of Yisroel — immediately when he dies and returns to the dust — then there returns with him to the dust all the vitality of all the objects and mitaltelim that he dealt with during his life. For everything was from the dust, and everything must return to the dust to be refined there through the person who dealt with them, until they will be included with him in the place where they will be included. And therefore the movable property of orphans is not liened to a creditor. For the mitaltelim leave the domain of their father who died, immediately upon his death, and he no longer has any involvement with them at all. For this is their essential rectification through him. For all the mitaltelim are from the four elements, and during his life he dealt with them in business or in labor. And therefore he needed to clarify them and to come with them to the purpose etc., as above. And now, upon his death, he has completed all his rectification, and his refinement is through the dust, which is the aspect of humility and nullification, as above. And likewise all the mitaltelim and objects that are his need to return with him to there, to the aspect of dust, in order to be refined there with him according to what he will merit. Therefore the mitaltelim of the dead person are no longer liened to the creditor. For he no longer has any portion in them. For now all his rectification — his and that of all the objects he dealt with — is only through the dust, as above. And therefore the creditor has no lien upon them — only upon karka'os [land], which is earth and dust, where now is all his place, and his refinement and rectification, as above. For all the loans and debts that a person owes to his fellow are drawn from the fact that the four elements have not yet been refined from the sin of Adam HaRishon — upon whom it was decreed: "By the sweat of your brow you shall eat bread, until you return to the earth" (Genesis 3:19) etc., in the aspect of: "In sorrow you shall eat of it" (Genesis 3:17) — from which is all the poverty and hardship, from which come all the debts and loans. And therefore: "The borrower is a servant to the lender" (Proverbs 22:7) — because he has not yet clarified the four elements from their contamination. For they are called avadim [servants], as Rabbeinu, zichrono livrachah, wrote there on the verse "from the house of slaves" — that the four elements are called servants. And each person must sanctify and purify and refine all the four elements until he exits all the desires and character traits that are drawn from them. And then he goes from servitude to freedom. And as our Sages, of blessed memory, said (Eruvin 54a): there is no free man except one who engages in Torah — for through this he subdues the evil inclination and the evil in the four elements, as our Sages, of blessed memory, said: if this loathsome one encounters you, drag him to the study hall; if he is a stone, he will be dissolved etc. But one who did not engage in Torah and did not refine the four elements — he is in the aspect of a servant. And from there come all the loans — for there is the aspect of servitude, the aspect of "the borrower is a servant" etc. And therefore in truth one must guard oneself very much from debts and loans. And even more one must ask from Hashem Yisborach and strive with all one's power that one should not die a debtor, chas v'sholom. For debts are the aspect of servitude, the aspect of the blemish of the four elements — through which it is impossible for his soul to be included in the Ein Sof. For it is impossible to be included there until one goes from servitude to freedom — that is, until one exits the four elements, which are the aspect of servants, and becomes included in Ayin, as above. And therefore, when one dies and remains a debtor — it is no longer possible for him to rectify the debt through his mitaltelim. For they have already left his domain entirely upon his death, for they must return with him to the dust — that is, all his hold in them and everything he dealt with in them, everything now returns with him to the dust, where the completion of the rectification and refinement is. And therefore the creditor has no lien upon them — only upon karka'os, which are earth and dust, where now is all his place, and his refinement and rectification, as above. For through karka'os, which are dust, he can settle the debt and rectify the blemish of the four elements that he did not refine, from which came the debt — which is the aspect of servitude, as above. For now all his rectification is through the dust, where the dead is buried, and there is all his refinement and rectification, as above. And this is what is brought in the Shulchan Aruch: that nowadays they collect from the movable property of orphans. For now, in our many sins, the generations are blemished through the intensity of the exile. And it is very common that people die as debtors, and they are also greatly blemished in their deeds, Rachmana litzlan — for this one depends on that one, as above. And then he is not able to be rectified immediately in the dust of his burial — and he needs to undergo many gilgulim [transmigrations]. And about him it is said (Isaiah 23:12): "Even there you will not find rest" — that he has no rest in the grave, and needs to wander and transmigrate in whatever he transmigrates, according to his judgment, until he clarifies what he needed to clarify. And then he will return to be rectified through the aspect of dust. And therefore people like these, Rachmana litzlan, are still bound to the mitaltelim and objects that were theirs, even after their death. For they do not return with him to the dust — for he too has no rest there, because he blemished greatly and died a debtor. Therefore our Sages, zichronam livrachah, enacted that nowadays they should collect from the mitaltelim of the dead. For they have not left his domain entirely, as in the early generations, who were not blemished so much, as above. And also, through collecting the debts he owes from the mitaltelim of the dead, it is a benefit and a great rectification — for through settling the debt, the aspect of servitude is removed from him, which is the essential rectification. Therefore nowadays they collect from the movable property of orphans — for he has still not separated from them entirely. And therefore certainly the lien is still upon them. And then certainly it is a great benefit for him when they collect his debts from them and remove the servitude from him. Therefore now they collect from them. And therefore one may not collect from the property of orphans except with an oath. Sh'vu'ah [oath] is connection and nullification to the light of the Ein Sof, in the aspect of: "And to Him you shall cleave, and by His name you shall swear" (Deuteronomy 10:20). And therefore the essential oath is specifically by grasping an object [a sacred item — n'kitas cheifetz]. For through the Torah one is included and cleaves there. And all the denials are below, in the changes of wills and forms, in the aspect of materiality — where there is a hold for evil and falsehood and exchange and substitution. But Above, in the root of everything, in the will of the Ein Sof, which has no form — there it is entirely good; there it is entirely truth. And therefore, in every place where there is a denial, an oath is needed — which is connection and nullification to the Ein Sof, where it is entirely truth. And therefore one may not collect from the property of orphans except with an oath. And the reason is: perhaps he gave him bundles [of money, i.e., paid the debt before death]. For we are obligated to maintain every person of Yisroel in the presumption of propriety — that certainly he did not die a debtor, for through this he would not be able to be included in his root in the Ein Sof, as above. And therefore presumably he settled the debt during his life, and upon his death he was included in the place where he needs to be included. For each person of Yisroel repents and confesses before his death, as our Sages, of blessed memory, said: all those who are put to death make confession. And certainly he looked after himself to settle all debts so that he could be included in his root in the Ein Sof, as above. And therefore no person is believed to collect from them except with an oath — which is the aspect of connection to the Ein Sof. And then certainly he has trustworthiness, since he is now connecting himself through the oath to the light of the Ein Sof, where it is entirely truth, as above. And therefore Yaakov made Yosef swear that he would carry him up to Eretz Yisroel. And similarly, Yosef made his brothers swear. For the essential inclusion and nullification to the Ein Sof is through burial in Eretz Yisroel, where the dust is holy, and there one merits without suffering to be included there. But Yaakov and Yosef — because they departed in Mitzrayim, which is the house of slaves, where the essential hold of the contamination of the serpent is, which is the blemish of the four elements that are called servants — especially then, when the exile was about to begin, which is the overpowering of the rule of the Egyptians, who are the blemish of the four elements, the aspect of servitude, the complete opposite of nullification and inclusion in the light of the Ein Sof, as above — therefore they did not want to rely on a promise alone that they would bring them up from there. For they feared that because of the intensity of the overpowering of their contamination, they would overpower and not allow them to go up and be buried in the Land, to be included there in the place where they needed to be included. Therefore they arranged this specifically through an oath — that Yaakov made Yosef swear, and Yosef made his brothers swear. For the oath is the aspect of connection and nullification to the Ein Sof, as above. And through the oath specifically, their words would certainly be fulfilled — to bring them up and bury them in the Land, and to be included there in the Ein Sof. For the oath is in this very aspect, as above. And this is the aspect of what I heard from the companions, who heard from our awesome Rabbeinu, zichrono livrachah: a piece of advice for after the departure — that one should merit to come to the place where one needs to come. That one should swear an oath with the grasping of a sacred object etc. For the oath specifically is the rectification for this, as above. And this is the aspect of what our Sages, of blessed memory, said: Hekdeish, chameitz, and shichrur release from liens. For the essential lien is drawn from the aspect of the blemish of the four elements that have not yet been clarified — which are the aspect of servants, as above — from which is drawn the difficulty of livelihood, from which are all the loans, in the aspect of "the borrower is a servant to the lender," as above. And therefore Hekdeish etc. release from liens. For these three — Hekdeish etc. — are the opposite of servitude. For they are in the aspect of connection and nullification to the Ein Sof, which is the opposite of servitude — that is, they are in the aspect of the rectification of the four elements, through which one merits to be nullified and included in the light of the Ein Sof, as above. For Hekdeish [consecration] — this is the aspect of nullification to the Ein Sof. And this is the essential nature of Hekdeish: that a person has the power to consecrate the body of an animal and the like with the holiness of the body. And this is because in truth every thing — its root and vitality — is from the light of the Ein Sof, which is Hashem Yisborach, blessed be He. And everything must return to its root. And everything is in the hands of man, for whose sake everything was created — in order that he should return and include everything in its root, in the light of the Ein Sof. And therefore a person has the power to consecrate anything. For immediately when he consecrates the thing through his speech, the thing is immediately connected to the light of the Ein Sof, which is the root of all the holinesses, and there it is entirely holy, as it is written: "For I am holy, Hashem" (Leviticus 19:2). And this is the essential nature of Hekdeish: that a person has the power to make mundane things into holy — by connecting it and nullifying it to the light of the Ein Sof, which is the root of everything, and for this purpose everything was created — so that it should return and be included in its root, in the light of the Ein Sof. And all through man, as above. And therefore the essential nature of Hekdeish is through speech. For all things were created through speech — that is, through the forms of the letters, from which is all the materiality and all the wills, which are drawn from the will of the Ein Sof, which has no form, where it is entirely holy. And therefore immediately when one calls upon it a holy name through his speech, the vitality of that thing is connected — which is the form of the letters of speech, which are the aspect of wills — to the will of the Ein Sof, which has no form, where it is entirely holy, where is the root of all things, and there everything returns and is included, as above. It emerges that Hekdeish is the aspect of connection and nullification to the light of the Ein Sof, which is the opposite of servitude, the opposite of the blemish of the four elements that are called servants. And therefore Hekdeish releases from the lien of the debt, which is the aspect of servitude, the aspect of "the borrower is a servant" etc. And likewise, chameitz [leaven] releases from liens. For the prohibition of chameitz is on Pesach — when Hashem Yisborach took us out of Mitzrayim. And the essential redemption from Mitzrayim was because then His great light, Yisborach, was revealed in a wondrous revelation, as is explained in the Kavanos [of the Arizal] — through which was the essential redemption. And as it is written: "And I will pass through the land of Egypt" (Exodus 12:12). And the Targum renders: "And I will be revealed" etc. That is: then the light of the Ein Sof was opened for them in a wondrous revelation. And through this they merited the redemption. And then chameitz was forbidden. For because then they were not yet fit for the redemption, as is brought. Rather Hashem Yisborach passed over and skipped the end-time and redeemed them before their time, and the light of the Ein Sof was revealed to them before they had been sanctified properly for this. Therefore they are forbidden chameitz even in the tiniest amount — so that the vessels of the mochin [intellects] should not be blemished through eating chameitz, chas v'sholom, and they would not be able to receive the light of the radiance of the impression from the nullification. And also their hearts would become leavened through this even more — because they are not yet fit for this. Therefore one must be careful then about chameitz even in the tiniest amount — so that they can be included in the light of the Ein Sof, through which was the essential redemption. And therefore chameitz releases from liens. For the prohibition of chameitz is so that they can be included in the light of the Ein Sof, which was revealed then on Pesach at the time of the Exodus from Mitzrayim in a wondrous revelation, as above. And therefore it releases from liens — which are the aspect of servitude, which is the opposite of this, as above. And likewise, shichrur [emancipation] releases from liens. For shichrur is the nullification of servitude — for one emancipates the slave and he goes out to freedom. And then the slave exits servitude and becomes a Yisroel. And the holiness of Yisroel in general is in the aspect of nullification to the Ein Sof. For all Yisroel are included in Moshe, through the receiving of the Torah — for he merited to be included in the light of the Ein Sof, and with him all Yisroel. Each person according to his share in the Torah and in Moshe — so he merits to be included in the light of the Ein Sof. And therefore shichrur, which is the nullification of servitude, and [through which the slave] merits the holiness of Yisroel — therefore it releases from liens, which are the aspect of the blemish of servitude, as above. And regarding the prohibition of chameitz on Pesach, there is still much to explain. And see below in Hilchos Apotaiki, Halachah 2, on the aforementioned teaching, where something of this kind is explained somewhat. §6: The central mechanism of mitaltelei d'yasmei la mish'tab'dei revisited through the lens of the four elements and the dust. Ikkar avodas ha'adam = l'hikaleil b'Ohr ha'Ein Sof through birur arba y'sodos and anavah (= bitul = Moshe). Impossible without the Tzadik HaDor (through Viduy). At death: one who nullified himself = immediately included in Ein Sof. One who didn't = must decompose in afar (which is both tachlis hagashmiyus and anavah/Ayin = "afar ma'ana d'chulhu"). At death → all mitaltelim return with him to the dust → leave his r'shus → no shi'bud for ba'al chov. Karka'os = afar = where his tikkun now occurs → liened. Root of all debt: cheit Adam HaRishon → "b'zai'as apecha tochal lechem" → "eved loveh l'ish malveh" → arba y'sodos = avadim. One must strive not to die a ba'al chov. §7: Ha'idana govin mimitalt'lei d'yasmei. In the later generations (pagum b'tokef hagalus), people die as ba'alei chovos and are blemished in their deeds → cannot be rectified immediately in the afar → must undergo gilgulim → "gam sham lo yanuach lach" (Yeshayahu 23:12). Such people are still bound to their mitaltelim after death. Therefore Chazal enacted: govin from their mitaltelim = a tovah and tikkun gadol (removing avdus). §8: Ain nifra'in minicsei y'somim ela bish'vu'ah. Sh'vu'ah = hiskashrus ubitul el ha'Ein Sof = "uvo tidbak uvishmo tishavai'a" (D'varim 10:20). Ikkar sh'vu'ah = nikitas cheifetz (Torah). Denials exist in the realm of yeishus (changing forms/wills), but at the root (R'tzon Ein Sof sh'ain bo t'munah) = all truth. Shema tz'rarei atfuseih = chezkas kashrus (he surely paid before death → confessed → settled debts → can be included in Ein Sof). §9: Yaakov made Yosef swear (burial in Eretz Yisroel) and Yosef made his brothers swear. Ikkar hak'laliyus = k'vuras Eretz Yisroel. But they died in Mitzrayim = bais avadim = achizas zuhamas hanachash = pgam arba y'sodos. Couldn't rely on havtachah alone → sh'vu'ah davka = hiskashrus l'Ein Sof ensures fulfillment. §10: Eitzah from Rabbeinu z"l (heard from the chaveirim): for after histalkus, to merit coming to where one needs to come → swear a sh'vu'ah with nikitas cheifetz. The sh'vu'ah is the tikkun. §11: Hekdeish, chameitz, v'shichrur mafki'in midei shi'bud. All three = opposite of avdus = hiskashrus ubitul l'Ein Sof. Hekdeish: man has power to make chol into kodesh by connecting through dibur to Ein Sof (= root of all k'dushos). "Ki kadosh Ani Hashem." Letters of speech = t'munos = r'tzonos → connected to R'tzon Ein Sof sh'ain bo t'munah. Chameitz: isur on Pesach because Hashem skipped the keitz → ohr Ein Sof was revealed before they were ready → must guard from chameitz b'mashehu so k'lei hamochin aren't damaged → can be included in Ein Sof = geulah → mafkia midei shi'bud. Shichrur: emancipation = bitul avdus → slave becomes Yisroel → k'dushas Yisroel = bitul l'Ein Sof (all Yisroel k'lulim b'Moshe through kabolas haTorah) → mafkia midei shi'bud. Based on Likutay Moharan I:4 "Anochi" · G'viyas Chov Min HaY'somim 4 is now complete.