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The general principle: the essential parnasah [livelihood], wealth, and prosperity are drawn from the inclusiveness of the perceptions of son and student — which are the aspect of the illumination of darei matah [those who dwell below] and darei ma'alah [those who dwell Above]. These are the aspect of the perceptions and illuminations of "the whole earth is full of His glory" (Isaiah 6:3) and "where is the place of His glory?" (Kedushah d'Yotzer) — and they must be included and unified one with the other.

For even though the essential illumination among darei ma'alah is the aspect of Ayeh [Where?] etc., one must nevertheless include it within the aspect of "the whole earth is full of His glory." And similarly with darei matah: even though their essential illumination is the aspect of "the whole earth is full of His glory" — the aspect of "awaken and sing, you who dwell in the dust" (Isaiah 26:19), to rouse and awaken and revive all those placed in the very lowest levels, even those who are literally within the earth — to illumine them and to reveal to them that Hashem Yisborach is still with them, for "the whole earth is full of His glory" — nevertheless one must also illumine upon them the aspect of Ayeh, the aspect of Mah, the aspect of "what did you see, what did you search, what do you know?" the aspect of "no eye has seen" (Isaiah 64:3) etc. — so that they will have awe etc. (see there). And through the inclusiveness of the worlds — which is the aspect of the inclusiveness of these two perceptions together — through this specifically is parnasah drawn, as all this is explained there. See there very carefully.

And this is the aspect of the sh'vu'ah [oath] that one must take when there is a denial between one person and his fellow. For the essential falsehood and denial is drawn from blemishing the aspect of the unification and inclusiveness of the two aforementioned perceptions — blemishing and creating a separation, chas v'sholom, between them. This is the essential blemish of falsehood, which is evil and impurity, from which spring all the sins and blemishes in the world, Rachmana litzlan. For in truth, the essential holy emunah [faith] and the fulfillment of the entire Torah is built upon and founded upon this: to include the two aforementioned perceptions together — the perception of "the whole earth is full of His glory" and "where is the place of His glory." For Hashem Yisborach is s'sim v'galya [hidden and revealed], and the Torah likewise is s'sim v'galya etc. And as the holy Zohar states: He, Yisborach, is hidden from the side of His own essence, and revealed from the side of His actions — as is explained elsewhere. Therefore the essential holy emunah is to believe that Hashem Hu HaElokim — as it is written: "You have been shown to know that Hashem — He is the G-d" (Devarim 4:35), and: "And you shall know today and bring it into your heart, that Hashem — He is the G-d — in the heavens above and upon the earth below" (Devarim 4:39) etc. This is: the inclusiveness of the perceptions of the upper ones and the lower ones. For the name Hashem [the Tetragrammaton] is the aspect of concealed and hidden — the aspect of "this is My name forever [l'olam]" (Shemos 3:15), the aspect of the perception of Ayeh, hidden and concealed, the aspect of "what did you see" etc. And Elokim is the aspect of the revelation of the glory of His kingship, Yisborach — the aspect of "G-d is my King from of old" (Tehillim 74:12), the aspect of "for G-d is King of all the earth" (Tehillim 47:8) — which is the aspect of the perception of darei matah, the aspect of "the whole earth is full of His glory." And one must include them together: to know and believe that everything is one — in the aspect of: "Hashem — He is the G-d — in the heavens above" (the aspect of darei ma'alah) "and upon the earth below" (the aspect of darei matah) — for it is all one, as above. And upon this depends the entire fulfillment of the holy Torah. For upon this depends all the free choice and testing of a person, and all that passes over him throughout his life — for it is all for the sake of free choice and trial. Everything is within this matter. For the way of Hashem Yisborach is to shine His face at every turn, and then within that very shining to conceal His face. And this occurs on the level of the general, the particular, and the most minute particular: on the general level — the span of the entire world; on the particular level — in every generation; and likewise with every individual, and at every moment. Through this comes all the testing and free choice of every person at every time throughout his life. And one who takes this to heart can perceive something of it in all the adventures, troubles, deliverances, expansions, and wondrous salvations that pass over him throughout his days — most of all in the matter of parnasah. We see this from the Exodus from Egypt — from the day Hashem Yisborach first revealed Himself to Moshe to redeem them, until the very end. At the outset, Hashem shone His face upon Moshe with a wondrous illumination, sent him to redeem them, and placed in his hand awesome signs and wonders to reveal His G-dliness and bring about the redemption, so that Yisroel would believe in Him Yisborach and merit receiving the Torah. And so it was: Moshe came to Yisroel, performed the signs before the people, and "the people believed, and they heard that Hashem had remembered His people" etc. (Shemos 4:31). But then immediately, when Moshe came to Pharaoh to redeem them, Pharaoh hardened his spirit — and not only did he not let them leave Egypt, he also burdened their labor further by withholding straw etc. At once the heresy of Dasan and Aviram and those who followed them was stirred up, until they went out to confront Moshe and said: "May Hashem look upon you and judge" etc. (Shemos 5:21). This came about because of such a concealment of face — not only did they not merit the redemption as Moshe had promised, their labor was made even heavier. And so it continued from then on, each and every time — as is clearly set out in all the Torah portions speaking of the Exodus, and especially in Parshas Beshalach. After Hashem Yisborach completed His work through Moshe and took them out of Egypt with such awesome signs — and even Dasan and Aviram and all who followed them, who harbored resentment against Moshe, all saw with their own eyes that the word of Hashem in the mouth of Moshe was truth, for despite Pharaoh's intensifying of their labor after Moshe came to redeem them, "the word of our G-d stands forever" (Yeshayahu 40:8) — they saw with their own eyes that Moshe Rabbeinu took them out with a mighty hand and an outstretched arm with such awesome signs and wonders. And yet, when they arrived at the sea and saw "behold, Egypt was journeying after them" (Shemos 14:10) — the righteous and wholehearted among Yisroel did what was fitting and proper and cried out to Hashem, for they grasped the craft of their forebears, as our Sages (Mechilta) say and as Rashi explains. But there were factions among them seeking pretexts, driven entirely by the evil speech and wicked counsel of the leaders of the dissenters — Dasan and Aviram — who misled them to such a degree that they cried: "Was it because there were no graves in Egypt that you took us to die in the wilderness?" (Shemos 14:11) etc. And then afterward, when Hashem Yisborach showed His great hand through Moshe — split the sea for them, drowned Egypt, and Yisroel crossed on dry land through the sea and plundered them of immense wealth — even so, afterward Hashem Yisborach concealed His face. They walked three days in the wilderness and found no water. Then they came to Marah and "could not drink the waters of Marah, for they were bitter" etc. (Shemos 15:23). And then: "the people complained against Moshe, saying: What shall we drink?" (Shemos 15:24) etc. Thus, even though they had first witnessed such a shining of the face — the Exodus, the splitting of the sea, wonders and awesome deeds of that kind — as soon as Hashem Yisborach concealed His face from them for the sake of trial and they found no water, they broke into complaints and quarrels. And so it continued every time. Especially in the matter of the Man [manna], which is the aspect of parnasah, as it is written: "Behold, I will rain down bread from the heavens for you, and the people shall go out and gather each day's portion on its day — in order to test them whether they will follow My Torah or not" (Shemos 16:4). And all of this was through Dasan and Aviram: they who went out to confront Moshe in Egypt as though defending Yisroel's honor, saying to Moshe and Aharon: "May Hashem look upon you and judge" etc. They who stirred up all the complaints and quarrels against Hashem and against Moshe. They who left over from the Man, even after witnessing such an awesome miracle — bread descending from the heavens, the like of which had never been seen or heard since the day the world was created. And Moshe warned them: "Let no man leave over of it until morning" (Shemos 16:19). Yet they fortified themselves in their wickedness and heresy and left some over — even after seeing it rot and breed worms. And on the sixth day they found a double portion that did not spoil, just as Moshe said; yet on the seventh day they went out to gather. And then when there was no water to drink at Refidim, it is written: "And the people quarreled with Moshe and said: Why is this — did you bring us up from Egypt to kill me, my children, and my livestock with thirst?" (Shemos 17:3) etc. So He gave them the well. And the place was called Masah and Merivah — "on account of the quarrel of the children of Yisroel, and because they tested Hashem, saying: Is Hashem in our midst or not?" (Shemos 17:7). And from this came Amalek — as Rashi explains there. And so it continued throughout all the days of Moshe as spelled out in the Torah. And so afterward in every generation — in the days of the Judges and the Kings — each time Hashem shone His face and performed great signs for them, then concealed His face, and then came their trials. Many stood firm and merited both worlds for eternity. Many stumbled and turned aside from the ways of Hashem through this. And some threw off the yoke entirely, until they caused the Beis HaMikdash to be destroyed — twice. And the exile continues to this day because of this. For also now, in the great length and bitterness of our exile, the concealment within concealment has intensified very, very greatly. And it has been fulfilled in our many sins: "And I will surely hide My face on that day" (Devarim 31:18) etc. Nevertheless — one who truly desires to draw close to Hashem Yisborach and to His holy Torah sees also now, at every turn, the shining of Hashem's face, His kindnesses, and His awesome wonders — within the very intensity of so many concealments. As our Sages, zichronam livrachah, said: "These are His mighty deeds, these are His awesome acts — one sheep among seventy wolves" etc. And likewise in the particular and most particular detail of every person and every moment. And it is impossible to explain all this — only the one who is truly wise and truly desires can understand and see how many miracles and wonders Hashem Yisborach performs for us even now, at every time — with the whole of Yisroel in general, and with each and every person in particular — over the full span of one's life, and in the particular at every moment. As we say three times every day: "For Your miracles that are with us every day, and for Your wonders and Your goodnesses that are at every time — evening and morning and afternoon" etc. And the general principle: all the free choice and testing of a person — especially in the matter of parnasah, which is almost the primary thing that occupies and confuses a person and keeps him from striving to draw close to Hashem Yisborach and to His Torah — the essential trial is in the aforementioned aspect. Hashem Yisborach shows the face of His kindness and salvation each time, and then immediately conceals His face. The tempter within a person's heart then introduces worries and sorrows and complaints, as though it is impossible for him to engage with Torah on account of the burden of parnasah — as each person can understand for himself if he truly attends to all his ways. For the essential parnasah and wealth is drawn only from the aforementioned aspect — from the aspect of the inclusiveness of the worlds, upper within lower and lower within upper — which is the aspect of the two aforementioned perceptions of son and student, which are the aspects of M'lo [Full] and Ayeh [Where?] — which are the aspects of hidden and revealed. That He reveals and shines His face each time through the very kindnesses and salvations and wonders He does for us every day and at every time, in the general and particular — and then conceals His face etc. — and then returns and reveals the face of His kindness. And so it continues at every moment. And in truth, even within the very intensity of the concealment itself, His face, Yisborach, shines — as in: "And I will surely hide My face on that day" etc., "and this song shall testify for Me" etc. (Devarim 31:18,21) — for He promised that the Torah would not be forgotten from Yisroel, even within the intensity of concealment within concealment. As it is written (Yeshayahu 45:15): "Indeed, You are a G-d who conceals Himself — the G-d of Yisroel, Savior." For even within the very concealment itself, He, Yisborach, is the G-d of Yisroel who saves. And one who believes in this in completeness merits parnasah and the wealth of holiness. For all parnasah and wealth is drawn from this — for this is the aspect of the inclusiveness of the perceptions of son and student, which is the aspect of the sea of wisdom from which Malchus [kingship] receives its parnasah, as is explained there. And all the falsehoods and denials between one person and his fellow in matters of money and parnasah — it is all drawn from the blemish that creates a separation, chas v'sholom, between the two aforementioned perceptions. From there come all the sorrows, worries, and sadness of the lack of parnasah — until one arrives at denial, denying what his fellow deposited with him or placed in his hand etc. For if he believed in the truth — that "the whole earth is full of His glory" and He, Yisborach, feeds and sustains the entire world with His goodness — and as he sees with his own eyes that Hashem Yisborach has kept him alive and fed him and sustained him with His kindness until now — he certainly would not have come to heresy and denial, to deny his fellow's money. Nor would he worry so greatly about parnasah. Rather, he would trust in Hashem: just as He fed him until now through so many different changes and wondrous ways, so He can do wonders also now to sustain him even more abundantly. For every person in the world can see the wonders of Hashem in his parnasah. And even one whose parnasah is pressed and meager — that small amount of food and clothing that comes in such constrained fashion, all of it comes to him through wondrous ways and great hashgachah [providence] from Him, Yisborach, through the various circumstances Hashem Yisborach arranged in order to feed and sustain him each day. It is impossible to explain all this. Only one who believes in His hashgachah, Yisborach, and pays attention to His ways can understand all this. And one must pay attention: to remember well everything that has passed over him until now — through how many various circumstances Hashem Yisborach helped him in all things, and especially in the matter of parnasah. Each time he had many lacks, and Hashem Yisborach did not abandon His kindness each day, sustaining him each day and at every time with wondrous hashgachah. And if now it seems to him that parnasah is delayed — let him trust in Hashem, for also now He will not abandon His kindness. And He Who created the day created its sustenance etc. Let him trust in Hashem and lean upon his G-d, as it is written: "Blessed is Hashem, day by day He bears our burden — the G-d of our salvation, Selah" (Tehillim 68:20). And so in many verses. For the essential trial of parnasah is literally like the trial of the Man — which descended each day and did not descend all at once for the entire year. It was all for the sake of trial and free choice, as our Sages, zichronam livrachah, said: so that they would raise their eyes heavenward. And so it continues now. As it is written: "O generation, see the word of Hashem!" (Yirmiyahu 2:31) — see with what your fathers were sustained, as our Sages, zichronam livrachah, said: that Yirmiyahu brought out for them the jar of Man etc. Through this he revealed to us that also now we are sustained in the very aspect of the Man. And as our Sages said: the Torah was given only to those who eat the Man — that is, one who believes in His hashgachah, Yisborach, that his parnasah is literally in the aspect of the descent of the Man, as above. (And see about this elsewhere.) But one who blemishes in this — who demands that Hashem Yisborach reveal to him the face of His kindness at every moment — the instant he perceives some concealment of face through the lacks he faces each time, complaints and worries and sorrows enter his heart. He becomes idle from Torah and prayer, until he may arrive at denial — denying his fellow's money. Through this he is considered as if he worships idols, as our Sages, zichronam livrachah, said. For it is actual heresy, Rachmana litzlan — because if he believed in Hashem Yisborach, he certainly would not deny his fellow's money. And the essential heresy is drawn from the aforementioned blemish — creating a separation between M'lo and Ayeh. He wants to see and understand everything with his eyes. But in truth, one must understand that it is impossible to grasp His ways, Yisborach, in completeness — for He, Yisborach, is s'sim v'galya. That is the aspect of M'lo and Ayeh — which in truth are entirely one; it is only that one cannot grasp all this. One must strengthen himself in great emunah in all this — especially when he perceives some concealment of face, chas v'sholom — to believe that even there Hashem Yisborach and His hashgachah and His kindness are hidden, for "the kindnesses of Hashem are not exhausted" (Eichah 3:22) etc. And certainly Hashem Yisborach will help him and return to reveal the face of His kindness — as has already happened many times, as above. It emerges: all denials are drawn from the aspect of blemish and separation, chas v'sholom, in the aspect of the inclusiveness of the two aforementioned perceptions of son and student — through which the parnasah drawn from there is blemished and diminished. And therefore, when there is a denial, an oath is required. For the sh'vu'ah is the aspect of connection and inclusiveness of the two aforementioned perceptions — the aspect of Kol [All], the aspect of: "for all [kol] is in the heavens and in the earth" (Divrei HaYamim I 29:11). For the oath is in the aspect of Y'sod [Foundation], which is the aspect of Kol — the aspect of bris [covenant] and oath. For the oath is taken in the name of Hashem and with grasping a holy object — which is the Sefer Torah. And the essential connection and inclusiveness of the two aforementioned perceptions is through the holy Torah, which is also s'sim v'galya. For through each and every mitzvah of the Torah we draw His G-dliness, Yisborach, below into this world — in the aspect of "the whole earth is full of His glory." For we take the holy Tzitzis, which in their root are a very great, awesome, and exalted light — and by wrapping ourselves in them we draw such a lofty light upon ourselves into this physical world. It emerges that through them we reveal that "the whole earth is full of His glory." Yet one must also know that the light of the Tzitzis remains awesome and exalted and very hidden from us — for the reward of a mitzvah is not present in this world — for it is impossible to grasp the secret reason of Tzitzis, which is the aspect of the reward of the mitzvah, in this world. And so with all the mitzvos and all the words of the Torah — we draw His G-dliness upon ourselves in this physical world, in the aspect of s'sim v'galya, the aspect of M'lo and Ayeh, as above. And this is likewise the aspect of the name of Hashem, which is also s'sim v'galya. For through His name, Yisborach, we call to Him and draw His G-dliness below — in the aspect of "the whole earth is full of His glory." Yet the true grasp of His name, Yisborach, remains hidden from us. This is the aspect of: "not as I am written am I read" (Pesachim 50a); the aspect of: "this is My name forever [l'olam]" — l'eilem [to conceal] is the reading (Shemos 3:15); "and this is My remembrance for all generations." For one must pronounce it as the name Adnus [Adonai] — the aspect of Malchus, His lordship and kingship, Yisborach, that fills the whole world — while intending the name Havayah, which is the aspect of concealed and hidden, the aspect of Ayeh, as above. And through this one includes the upper and lower worlds together, as above. Therefore, through the oath — which is the aspect of all the above, for one swears in the name of Hashem and with the grasping of the Sefer Torah — the truth is clarified and the denial and heresy drawn from the blemish and separation, chas v'sholom, between the two aforementioned perceptions are nullified. And so the books of Kabbalah explain: that sh'vu'ah is in the aspect of Y'sod, the aspect of Kol, as above. Therefore, one who comes to collect from the property of orphans may collect only with an oath — even when there is no denial. For since the side of death has held sway and the borrower has died, it is impossible to clarify the truth except through the oath, which is the aspect of connection and inclusiveness of the two aforementioned perceptions. For the essential reality of death is drawn from the aforementioned blemish — the blemish that Adam HaRishon made through his sin, creating a separation between the two aforementioned perceptions. From there death is drawn — which separates the soul from the body — in the aspect of "for death separates," for the root of the soul is drawn from the aspect of Ayeh, and the body is drawn from the aspect of M'lo, the aspect of Malchus. They must be connected and included together — that is the essential reality of life. But through the blemish of Adam HaRishon and the sins of the generations, separation is caused, chas v'sholom, until the soul is compelled to depart from the body — which is the aspect of separation between the aforementioned perceptions. And the essential rectification is through the true Tzadikim, who in their very death are called living — for death does not separate between them, between the soul and the body, because they fulfilled the Torah and mitzvos in completeness, through which is the essential connection and inclusiveness. And the essential rectification is through the da'as [knowledge] that the true Tzadik leaves behind — which is the essential chalifus [succession] — for even after his ascent on high he illumines those who dwell below, as is well explained in the aforementioned teaching. And every person, according to his fulfillment of the Torah and mitzvos and according to his drawing close to true Tzadikim, so does he nullify the side of death and merit life even after his passing. Therefore, since the side of death has held sway — which is the aspect of separation, from which comes the grip of falsehood (which is the opposite of truth, the elixir of life) — as our Sages, zichronam livrachah, taught regarding the place called Kushta [Truth]: no one died there because there was no falsehood there. It emerges that death is the aspect of falsehood. Therefore, when the side of death has held sway, it is impossible to clarify the truth except through the oath — which is the aspect of connection and inclusiveness of the worlds, the aspect of life, as above. And therefore in most oaths the language of life is used, as it is written: "As Hashem lives" etc. — or at least: "As my soul lives." For the oath is the aspect of life, as above. Therefore: when the borrower died during the lifetime of the lender, and afterward the lender also died, and the orphans of the lender come to collect from the orphans of the borrower — they cannot collect at all. For a person does not bequeath an oath to his sons. The oath against the orphans of the borrower — only the lender himself can swear it, while he is alive. For in life he can clarify the truth through the oath, which is the aspect of life, the aspect of connection and inclusiveness of the worlds, as above. But since death has held sway over the lender as well, and his vitality has separated from his body — just as the borrower also died — there is no one to decide between them. Since death has held sway over both of them, the property remains in the possession of the orphans of the borrower, as it was from the start. For he cannot bequeath an oath against orphans. For the essential yerushah [inheritance] that belongs to sons is drawn from the aforementioned aspect — because all money and wealth is drawn from the da'as one leaves behind for son and student, as above. Therefore the money of the inheritance reaches the sons, upon whom the illumination of the da'as of their father shines. For the essential da'as is received by the son, whose entire being is drawn from his father — as is explained in the aforementioned teaching. And this is the secret reason of the inheritance of sons — drawn from the da'as that the true Tzadik leaves behind for son and student, from which flows all the shefa [abundance] of parnasah and wealth. Therefore inheritance belongs to the sons. And even if the father and son are not people of Torah knowledge — nevertheless, since they are of the seed of Yisroel, their souls are certainly rooted in the Torah and in the Tzadik Y'sod Olam. Especially since every individual of Yisroel has some share in the Torah — even an am ha'aretz [unlearned person] — through the mitzvos and the good points that are found within him. And this is all his leaving behind after his death. From there is the entire root of the abundance of his money and wealth. When he dies, the money drawn from this da'as remains in its root for his sons after him — for it is all one. The money is drawn from the inclusiveness of the perceptions of son and student, which is the essential chalifus and the leaving behind, as above. Therefore he can only bequeath the money he clarified during his life — which is drawn from the aforementioned inclusiveness. But the money to which he had no right except through an oath against orphans, which he would have needed to clarify through the oath (the aspect of life and inclusiveness, as above) — and in the meantime he passed away and the side of death held sway over him as well — he no longer has any right in it to leave to his sons. For he himself did not merit to clarify the truth while he was alive, before he departed. And the property remains in the possession of the orphans of the borrower. Based on Likutay Moharan, Tinyana, Siman 7 — "Ki M'rachamam Y'nahagaim" · Hilchos G'viyas Chov Min HaY'somim 5 — complete · Na Nach Nachma Nachman MayUman