חזקת קרקעות ה

Also, ka'aras has the same letters as akeres (עקרת), as is brought in the Midrash Rabbah — the aspect of emunah, which is called akeres habayis (the mainstay of the home), as is known. This is the aspect of: "Who is like Hashem our G-d, Who is enthroned on high, Who looks down upon [the heavens and the earth]," etc. — "He raises the poor from the dust, from the refuse heaps He lifts the destitute; He seats the barren woman of the home," etc. For in the very intensity of His loftiness — that He, blessed be He, "is enthroned on high" — He looks down to raise the poor and destitute from the dust and from actual refuse heaps, which are the foul vapors. And Hashem, blessed be He, in His mercy, watches over these poor and destitute ones of knowledge who have fallen to the dust and to actual refuse heaps, and the foul vapors surround and distort their minds greatly. 236

Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:7 ("V'Aileh HaMishpatim"). Continuation from Hilchos Chezkas Karka'os 2. Translated from the Hebrew.

And when they have mercy on themselves and cry out to Hashem, blessed be He — then He, blessed be He, has mercy on them and sends upon them the pure waters mentioned above, and raises them from this dust and foul refuse heaps. For these pure waters, which are the holy s'farim, purify from all the gilulim (idolatries) — the aspect of: "And I will sprinkle upon you pure water, and you will be purified from all your impurities and from all your idolatries I will purify you," etc. 237

And this is the aspect of shutafin [partners]. For the main aspect of partnership that exists between people in some business is drawn from the aforementioned aspect that is brought in the aforementioned Torah — that each member of Yisroel needs to speak with his fellow about yiras Shamayim, etc., in the aspect of "umekablin dain min dain" ["and they receive one from another"], etc. And this is the aspect of the illumination of the Da'as of the son and the student, as is explained there.

And this is: "to seat him with nobles, with the nobles of his people" — that He merits them to be included with all the souls that are included in the true tzaddik, especially on Rosh HaShanah, through which joy is made — the aspect of: "The light of the righteous shall rejoice," etc. — as is explained there. And this is: "with the nobles of his people" — who are the true tzaddikim and Sages, in whom one has now merited to return and believe. And this is: "He seats the barren woman of the home" — the aspect of emunah, as mentioned. And this is: "a happy mother of children" — for through this, joy is made — the aspect of: "The light of the righteous shall rejoice"; the aspect of: "Chadi Rabbi Shimon" — as is explained there. See there. 238

And all the parnasah and the wealth is drawn from there, as is brought there — that the wealth and the parnasah are drawn from the Makifim [surrounding lights] in the sea of wisdom that shine through the aforementioned Da'as, etc. And from this is drawn the aspect of partnership. For most business dealings, especially the large business dealings, are completed through partnership specifically.

"One silver basin" — Rashi explained: corresponding to Noach. "Seventy shekels" — corresponding to the seventy nations that came from him. The seventy nations each have their own script and language. And Yisrael was chosen from among them with the holy script and language. For this reason Noach was commanded to build the Ark, to save him in the merit of Moshe who would come from him, who would give the Torah to Yisrael — in the aspect of: "B'shagam (for that he also) is flesh, and his days shall be one hundred and twenty years" — "this is Moshe," as is brought. And all of this alludes to the tikkun of the hands of writing — which is the writing of Yisrael, which is rectified through these offerings that rectified the blemish of emunas chachamim, as mentioned. Through which the writing of all the seventy nations is subdued and the writing of Yisrael is elevated — and this is the aspect of "seventy shekels" mentioned above. 239

For the root of the partnership and the joining together of people to complete some business is drawn from the fact that each member of Yisroel needs to illuminate in his fellow the Da'as, as above. And likewise his fellow needs to illuminate in him the Da'as, as above. And this is the main settlement and sustenance of the world, etc. And from this is drawn that people join together to conduct commerce in partnership. And through this they can succeed even more, if they conduct themselves properly, as Chazal said: "Mazala d'vai t'ray adif" ["The fortune of two is better"] (based on Ta'anis 8b).

"One golden spoon of ten [shekels], full of incense." This is the aspect of the essential completeness of the tikkun that one merits through the abundance of the holy s'farim, through which one is included in the Foundation Stone, Kodesh HaKodashim, where stood the Tablets of Stone upon which the Ten Commandments were written. This is the aspect of "one golden spoon of ten" — as Rashi explained there, corresponding to the Ten Commandments that were given from the hand of the Holy One, blessed be He. And this is "full of incense" — for the essential inclusion and entry into the Bais Kodesh HaKodashim on Yom Kippur is through the k'tores (incense), which clarifies the good from the very depths of the k'lipos, as is known. For k'tores is a very fine fragrance that rectifies and clarifies the thought from the foul vapors — which are the confusions and thoughts and evil hirhurim that surround the mind, which are actual stench. And the entire tikkun is through k'tores, which is a wondrous fragrance of holiness, exceedingly lofty, that clarifies from there. And for this reason each of the n'si'im brought k'tores, even though it was not according to the strict law — for it was a need of the hour, to rectify the stench of the evil of the sin of the Calf, which was the blemish of emunas chachamim — "they exchanged their glory for the likeness of an ox that eats grass." And our Sages, of blessed memory, said: "There is nothing as disgusting as an ox at the time of eating" — alluding that they greatly blemished the eating through this. For they caused foul vapors to arise that confuse greatly. And through the k'tores they rectified this, as mentioned. 240

For every matter has its root in the Torah. For the main joining together and partnership between them to complete together some business is because at the root of the vitality of each one — which is the drawing of the aforementioned Da'as, for the sake of which everything was created and sustained — there, in the drawing of this Da'as, one specifically needs to join together and to partner, one with his fellow, and to speak and to engage, each one with his fellow, at all times, about this Da'as, which is the main purpose. For one needs to illuminate and to receive from one another, etc., as above.

"One bull of the herd" — corresponding to Avraham, as Rashi explained there. This is the aspect of the holiness of Eretz Yisrael, which one must also draw into chutz la'Aretz (the diaspora), and to be saved from exile/expulsion, etc. — as is explained there. For Avraham was the first to discover the holiness of Eretz Yisrael, as our Sages, of blessed memory, said. And therefore it is alluded to in "a bull of the herd" — which is the aspect of: "And Avraham ran to the herd." For it is brought that when he ran and chased after the calf for the sake of hachnasos orchim (hospitality), it then fled to the M'aras HaMachpailah, and through this Avraham discovered the holiness of the M'aras HaMachpailah. And the M'aras HaMachpailah, where the Patriarchs and Matriarchs are buried — this is the essential inheritance that Avraham acquired in Eretz Yisrael first, and it is the beginning of his inheriting Eretz Yisrael. For the essential thing is that one should draw the holiness of Eretz Yisrael until one merits to be buried there. And therefore they alluded in "a bull of the herd" to the holiness of Eretz Yisrael that Avraham Avinu drew, as mentioned. 241

And from there it is drawn that also in all the commerce and the business dealings, people join together and partner. And through this most business dealings are completed even more. For everything receives vitality from the Torah, which is the aforementioned Da'as. And there one needs to join together and to partner, that each should illuminate in the other, etc., as above. For specifically through this the parnasah and the wealth are drawn, as was brought above — that all the parnasah and the wealth are drawn from the Makifim in the sea of wisdom that are drawn through the aforementioned Da'as, etc.

And therefore "mazala d'vai t'ray adif," as above. And this is the aspect of: "Tovim hash'nayim min ha'echad" ["Two are better than one"] (Koheles 4:9). And Rashi explains: "Two are better for every matter than one. Therefore a person should acquire a friend and should marry a wife, who have more profit in their labor. Many tasks are accomplished by two that a single individual would not begin on his own." Meaning as above — for the main sustenance and settlement of the world is drawn from the aforementioned Da'as of the son and the student. And for this one needs joining together and partnership specifically — whether to bear children, whether to establish students and friends who will receive from one another, etc., whether to complete some great business dealing or a great task. And as is explained in the aforementioned commentary of Rashi: "Many tasks are accomplished by two," etc. — meaning as above.

"One ram" — corresponding to Yitzchak, who was bound, etc. This is the aspect of the tikkun to draw the secret of the intercalation, to fill the blemish of the moon — which is the aspect of m'oros (luminaries) [spelled] deficient, etc. — from whence is the sustenance of Eisav. Through which "his eyes dimmed" — the eyes of Yitzchak — as is brought. And the tikkun is through Hashem, blessed be He, preceding the remedy: that [Yitzchak] was bound upon the mizbai'ach and the ram was offered in his place — which was caught in the thicket by its horns, from whence come all the sweetenings of the dinim of Rosh HaShanah through the shofar of a ram. For on Rosh HaShanah is the essential tikkun of the blemish of the moon, as mentioned above (section 40). It comes out that the ram that he offered, which corresponds to Yitzchak, is the aspect of the tikkun of the blemish of the moon — which is the aspect of the secret of the intercalation, as mentioned. 242

And this is what is written in the Shulchan Aruch — that the partnership is not completed through words alone, but only through a kinyan. And in the manner of kinyan for buying and selling, so it is for partnership, as is explained there in Siman 176.

"One lamb," etc. — corresponding to Ya'akov. And Ya'akov is the essential [source of] all the tikkunim mentioned above, which are to rectify the sin of Adam HaRishon. For Ya'akov — his bed was complete. And he clarified in completeness from the vapors mentioned above. And he merited to establish the twelve tribes — which are the aspect of the twelve stones that were included in one stone, which is the aspect of the Foundation Stone, the Tablets of Stone, as brought there in the Torah [discourse] mentioned above. This is the essential tikkun — the aspect of the completeness of counsel. 243

For in truth it is fitting for a person to stand by his word, as Chazal said. And the fact that changes are found — such that one needs a kinyan — this is drawn from the ruach sh'tus [spirit of folly], from which all the sins come, Rachmana litzlan. For from there are all the falsehoods and the changes in the world.

And this is the aspect of: "one he-goat for a sin-offering" — to rectify the sale of Yosef. For the division of counsel — this is the aspect of the division of the kingdom of the house of Dovid, as is understood there, where he brings the verse: "And they shall no longer be divided into two kingdoms." And as is brought regarding this in our words elsewhere. And the division of the kingdom of the house of Dovid through Yarov'am ben N'vat was drawn from the blemish of the sale of Yosef, as is brought. Therefore the he-goat for a sin-offering, which atones for the sale of Yosef — this is the aspect of the tikkun of the completeness of counsel, as mentioned. 244

"And for the peace-offering, two cattle" — corresponding to Moshe and Aharon, who made peace between Yisrael and their Father in Heaven, as Rashi explained. Moshe and Aharon are the generality of the Written and Oral Torah — which are the generality of the holy s'farim, which are the essential tikkun. For Moshe Rabainu gave the Torah in writing and transmitted it orally to his students — the first of whom was Aharon. Only that Y'hoshua merited that after Aharon died, Moshe transmitted the entire Torah to Y'hoshua. And as is explained in the words of our Sages, of blessed memory, in the order of the Mishnah — that Aharon was the first recipient, as they said there: "Aharon entered and Moshe taught him his chapter," etc. (Eiruvin 54). And therefore it is written regarding Aharon and his sons: "They shall teach Your judgments to Ya'akov," etc. For Aharon drew close all Yisrael to Moshe, through "and he will see you," etc. And therefore he indeed merited what he merited, as our Sages, of blessed memory, said — and he is the opposite of those who are envious of the true tzaddik and dispute him out of their envy. And therefore our Sages, of blessed memory, said: "Be of the students of Aharon — loving peace and pursuing peace, loving the creations and drawing them close to the Torah." And therefore they offered peace-offerings of two cattle, corresponding to Moshe and Aharon — who are the generality of the s'farim of the Torah, the essential tikkun of emunas chachamim, as mentioned. 245

And this is: "Five rams, five he-goats, five yearling lambs." And Rashi explained: corresponding to the generality of the Torah — which is Torah, N'vi'im, K'suvim, and the Five Chumashim of the Torah, and the Ten Commandments, and Kohanim, L'vi'im, and Yisraelim. Meaning, the aspect of the generality of the s'farim of the Torah that are drawn through the aspect of Moshe and Aharon — through which is the essential tikkun of emunas chachamim, through which all the tikkunim mentioned above are drawn. They are: the tikkun of the hands of s'michah, to be saved from the machlokes that comes through one who is not fitting being granted s'michah, etc.; and to rectify the hands of writing; and to draw the holiness of Eretz Yisrael to be saved from exile, etc.; and to draw the secret of the intercalation; and to merit complete counsel — all of which they rectified through the offerings mentioned above, as mentioned. 246

And the main ruach sh'tus is drawn from the wisdoms of each person — from what seems to him as if he has some grasp in the wisdom and the knowledge, in the aspect of: "Ra'isa ish chacham b'ainav, tikvah lichsil mimenu" ["Have you seen a man wise in his own eyes? There is more hope for a fool than for him"] (Mishlai 26:12).

For the main wisdom is that one should realize that the wisdom is far from him, in the aspect of "amarti echkamah v'hi r'chokah mimeni" ["I said I would become wise, but it is far from me"] (Koheles 7:23), as is explained elsewhere. For "the ultimate knowledge is that we do not know." And in truth this expression, "the ultimate knowledge," etc., is already common in the mouths of most literate people. And nevertheless each one is wise in his own eyes, as if he has already grasped everything, until he has reached the ultimate knowledge, which is that we do not know.

And this is the aspect of all the wars and machlokes that Ya'akov Avinu had — that at first there was upon him the machlokes of Eisav and Lavan. And afterward, when he was saved from them and sought to dwell in tranquility, the distress of Yosef leapt upon him — as our Sages, of blessed memory, expounded on the verse: "And Ya'akov dwelt," etc. 247

And in truth he is a fool, and he does not understand that he has not yet even begun to know at all. For in truth, this ultimate of "that we do not know" — no one grasps it except the tzaddik, the Chacham who is great in the ultimate level, who knows and has already grasped a tremendously lofty attainment, etc. — until he has reached the ultimate of "that we do not know." But the rest of people, even the great chachamim, simply do not know at all. How much more so ordinary people who do not know at all — certainly they are very far from this ultimate knowledge. Rather, they need to know that they still do not yet know, in simplicity, anything. (And there is much to speak about this; see elsewhere.)

For Ya'akov is the aspect of the generality of the Torah — in the aspect of: "The Torah that Moshe commanded us is the heritage of the congregation of Ya'akov." For the way of the Torah mentioned above began with Avraham Avinu, who revealed His G-dliness in the world and began to draw the way of the Torah into the world — as our Sages, of blessed memory, said: "Avraham Avinu fulfilled the entire Torah before it was given." And afterward he transmitted it to Yitzchak, and Yitzchak to Ya'akov. But Avraham and Yitzchak — their bed was not complete, for Eisav and Yishma'el came from them, who are the opposite of the Torah, who are the aspect of all those who dispute the true Torah Sages, from whom come all the destructions. But Ya'akov — his bed was complete, and he begat all the twelve tribes of Yisrael who received the Torah, after whose name we are all called: B'nai Yisrael. Therefore the essential drawing of the holiness of the Torah is through Ya'akov. But he had great machlokasin from Eisav and Lavan, who are the aspect of those who dispute the true Torah Sages. And Ya'akov Avinu — the more they disputed him, the more he strengthened himself to return in teshuvah on the blemish of emunas chachamim, and to rectify the sin of Adam HaRishon who blemished in this, as mentioned, and the blemish of the generations after him who blemished in this. And he did teshuvah on their behalf, until he composed and made through this many s'farim. This is the aspect of his hiding in the house of Shem and Eiver for fourteen years when he fled from Eisav, and there he engaged in the Torah. And he certainly composed through this many s'farim. For Ya'akov composed many holy s'farim on the matter of holy emunah — as is brought (in Likutay Tinyana, Siman 32) — and as our master, teacher, and rebbe, of blessed memory, related, as is brought in our words. 248

And all the deceit and the changes are drawn only from the wisdoms of each person, which in truth are all literally a ruach sh'tus. For the main element of all the changes and the deceit of each person is because he says in his mind that he knows in which matter he will profit — until he says that through changing his word or through practicing deceit he will profit in the business. For certainly no person changes his word — how much more so to practice deceit — except for the sake of some profit that seems to him [to be attainable]. And all of this is because he is wise in his own eyes, the aspect of "chacham l'hara" ["wise for evil"].

This is the aspect of: "And the book that the man of my strife has written" — that the more one sees the machlokes against the truth intensifying, the more one must strengthen oneself to return in teshuvah on the blemish of emunas chachamim — one's own, or the world's, or what one blemishes by not believing in oneself, etc. — as is explained there. And through every teshuvah, a sefer is made, as mentioned — in the aspect of: "And the book that the man of my strife has written." And this is what Ya'akov always practiced: the more he saw the machlokes intensifying against him, the more he returned in teshuvah and engaged in Torah, until he composed s'farim without end. And through this he sweetened all the dinim through the aspect of the Foundation Stone — which is the aspect of all the stones being included in one stone. This is what Ya'akov himself merited when he left the house of Shem and Eiver and "encountered the Place" — and there all the twelve stones were included in the Foundation Stone in Kodesh HaKodashim. This he merited through the abundance of s'farim that he merited through engaging in Torah — as is explained there and as mentioned above. (See there in the Torah [discourse] "Chadi Rabbi Shimon" mentioned above well, and you will understand all of this.) 249

And in truth everything is folly. For "lo yacharoch r'miyah tzaido" ["The deceitful man will not roast his prey"] (Mishlai 12:27). And through the change and the deceit he will not profit and will not succeed at all. For no person knows in what he will profit. Rather, the wealth and the honor are from before Him, Yisbarach. For "lo mimotza umima'arav," etc. ["Not from the east and not from the west"] — "ki Elokim shofait, zeh yashpil v'zeh yarim" ["For G-d is the Judge; He lowers this one and raises that one"] (T'hilim 75:7).

And therefore Ya'akov sent to Eisav when he left Lavan's house in peace: "I sojourned with Lavan" — and our Sages, of blessed memory, expounded: "and I kept the 613 mitzvos." This is the aspect of: "And the book that the man of my strife has written" — that specifically through the strife and machlokes, many holy s'farim are written. This is the aspect of: "With Lavan I sojourned — and the 613 mitzvos" — which are the generality of the s'farim of the Torah — "I kept." Specifically through sojourning with Lavan and bearing from him what I bore — for he sought to uproot everything, chas v'shalom — through this specifically I merited: "and the 613 mitzvos I kept" — that I merited to attain all the 613 mitzvos, which are the generality of the s'farim of the Torah, which he attained before it was given. All of this he merited through the intensity of his teshuvah that he did specifically through the machlokes he had from Lavan. For specifically through the machlokes, many s'farim are made when one merits to return in teshuvah through them, as mentioned. 250

And the main profit and the wealth and the parnasah are only from the Makifim in the sea of wisdom that are drawn through the aforementioned Da'as that one receives from the true Rebbe, and each one illuminates in his fellow. For these Makifim — their root is the aspect of the supernal Makifim, which are the aspect of the ultimate knowledge, "that we do not know," which the true Rebbe grasps in the ultimate, ultimate completeness, etc.

And this is: "And I had an ox and a donkey, sheep and a manservant and a maidservant," etc. This is an allusion to all the aspects explained in the Torah [discourse] mentioned above, which are rectified through emunas chachamim — which are the tikkun of the hands of writing, and not being expelled from Eretz Yisrael, and the secret of the intercalation, etc. And this is: "And I had an ox" — this is the aspect of the writing of holy s'farim, whose entire holiness [is drawn] from the writing of a Sefer Torah that is written on the hides of oxen. This is the aspect of the writing of t'fillin (as is alluded to in the story of "the ox and the lamb"). And from there one receives the hands of writing, that the handwriting of Yisrael should be strengthened, etc. — as is explained there. "And a donkey" — this is the aspect of "Yissachar is a strong-boned donkey," for they merited the secret of the intercalation — the aspect of: "And of the sons of Yissachar, who had understanding of the times," etc. — as mentioned. "Sheep" — this is the aspect of tzitzis, which are made from their wool — as is explained there. And this is the aspect of clean garments that are rectified through the tzitzis — the opposite of soiled garments, which are the aspect of the foul vapors that confuse and distort the mind, which come through the blemish of emunas chachamim — as is explained there. 251

It emerges that the main changes are on account of the ruach sh'tus — on account of not engaging in the aforementioned Da'as, to draw the Makifim from which all the parnasah truly comes, as above. And therefore one needs a kinyan. And most kinyanim are through garments — which is kinyan sudar. For the garments are in the aspect of the Makifim, as is known. And therefore through kinyan sudar — which is through garments, the aspect of Makifim — through this the transaction is established so that they will not change anymore. For there, in the aspect of the Makifim, there is no change at all. For there is the root of the aforementioned Da'as, that each one needs to illuminate in his fellow. And this is the main joining together and partnership. And there all the nefashos are included together. And therefore through this the partnership is established so that they will not change anymore, as above.

And this is: "Whoever relieves himself and washes his hands," etc. (B'rachos 15). For at first one must relieve oneself — to purge the waste, to nullify the foul vapors mentioned above so they should not confuse the mind. And this is: "and washes his hands" — one must wash one's hands with water that is drawn from the aspect of pure waters that are made through the abundance of s'farim that one merits through teshuvah on the blemish of emunas chachamim — as is explained in the Torah [discourse] mentioned above, which brings there the verse: "And I will sprinkle upon you pure water," etc. And afterward one dons tzitzis — the aspect of clean garments mentioned above, the opposite of soiled garments, the aspect of foul vapors mentioned above. "And puts on t'fillin" — which are written according to the law of writing a Sefer Torah — this is the aspect of the tikkun of the hands of writing, as mentioned. "And reads K'rias Sh'ma and prays" — K'rias Sh'ma and its brachos is the aspect of the tikkun of emunas chachamim, through which is the essential upholding of the holy emunah, which is rectified through the abundance of the holy s'farim of the Torah. About this the parshios of K'rias Sh'ma speak, which begin with emunas hayichud — the acceptance of the yoke of the Kingdom of Heaven. And afterward they admonish: "And you shall love," etc. — "And you shall teach them to your children" — which is to learn with one's children and students, who are also called "children," as our Sages said. And similarly in the second parashah, "And it shall be, if you hearken" — the acceptance of the yoke of mitzvos — they admonish: "And you shall teach them to your children to speak of them." And similarly in the brachah of Ahavas Olam we ask that we should merit to learn and to teach — all of which is the aspect of emunas chachamim, who learn with their students in their yeshivos, through which holy s'farim are increased, through which the Torah is completed and all dinim are sweetened through the aspect of Kodesh HaKodashim — as is explained there. And this is the aspect of the t'fillah that one prays afterward — for then one enters the Haichal and Kodesh HaKodashim, as it is brought in the kavanos on the beginning of the t'fillah: "Hashem, open my lips" — through which is the essential sweetening of all the dinim. For the essential sweetening of the dinim is through t'fillah, as is known. 252

Chapter headings pertaining to the laws of Purim, included in Hilchos Shutafin b'Karka, according to the Torah "Ki M'rachamam Y'nahagaim":

"Lo taitzai k'tzais ha'avadim" ["She shall not go out as the slaves go out"] (Sh'mos 21:7) — see what is stated in the Tikkunim. "Ki v'chipazon yatzasa" ["For in haste you went out"] (D'varim 16:3). And in the last galus: "Ki lo v'chipazon taitzaiu...ki holaich lifnaichem Hashem uma'asifchem Elokay Yisroel" ["For not in haste shall you go out...for Hashem goes before you, and the G-d of Yisroel gathers you"] (Y'shayahu 52:12). The roshai taivos [initial letters] spell "Eliyahu." For the g'ulah will be through Eliyahu, who will come to announce the g'ulah first. "Ki holaich lifnaichem Hashem" — this is the aspect of Ma"H, the Name Havayah filled with Alephs, in gematria Ma"H [45]. "Uma'asifchem Elokay Yisroel" — the aspect of "m'lo chol ha'aretz k'vodo"; Elokim in gematria is 86, Peh [85] with the kolel — the aspect of Malchus Peh [the mouth]. For the main strengthening through the aspect of "m'lo" is through speech of the mouth — which is conversation and t'filah and hisbod'dus and crying out and pleading and supplications and entreaties and requests, etc. For the speech goes with the person to every place, like a mother of children, as is brought elsewhere.

For in the first g'ulah it is written: "V'lo yachlu l'hismahmai'ah" ["And they could not delay"] (Sh'mos 12:39). And in the end it is written: "Im yismahma'ah chakeh lo," etc. ["If he tarries, wait for him"] (Chavakuk 2:3). And everything is through the aforementioned Da'as.

"Mor d'ror" — Mord'chai. "Not'fos mor ovair" ["Drops of flowing myrrh"] (Shir HaShirim 5:5) — the aspect of yir'ah [awe]. As Chazal said: "Any talmid chacham whose lips do not drip myrrh," etc. (Shabbos 30b). At first he said a milt'a d'v'dichusa [a humorous word] to gladden and to open the minds of the students — for he lowered himself to them very, very much, so that they would be able to receive. And afterward "yasiv b'aimasa" ["he sat in awe"], etc. For the main drawing of the aforementioned Da'as is through yir'ah. "D'ror" — a language of chairus [freedom], the aspect of "Ashraichuh eretz shemalkaich ben chorin" ["Fortunate is the land whose king is a free man"] (Koheles 10:17), as is explained there — the aspect of Yom HaKipurim.

"V'Aileh HaMishpatim asher tasim lifnaihem" ["And these are the laws that you shall set before them"] (Sh'mos 21:1). "That you should not say: I will teach them the chapter once or twice until it is fluent in their mouths," etc. "Rather, arrange before them like a set table before a person," etc., "ready to eat." How much more so in the study of the fulfillment of the Torah and the mitzvos, etc. Parashas Mishpatim [comes] before and after the receiving of the Torah. For the main element is the peace — that one should not enter and gaze upon one's fellow for evil, but only for good. And this is the aspect of "va'asu s'yag laTorah," as is explained in our words there in the aforementioned parashah.

For it is brought in the holy sefarim that the lot of Haman was that he wanted to overpower against the k'dushah of Yom HaKipurim, when the lot of the Kohen Gadol was cast upon the two goats — one lot for Hashem and one lot, etc. And they are the aspect of "baruch Mord'chai" and "arur Haman." For it is the aspect of Azazel, which drew nourishment from the aspect of the evil in the Tree of Knowledge, as Chazal said on the verse: "Hamin ha'aitz," etc. ["Was it from the tree?"] (B'raishis 3:11). And the main evil mentioned above is the aspect of Aza and Azael who were cast from Heaven and sinned, etc. For all the prosecution of Adam HaRishon with the Tree of Knowledge was drawn through them. And therefore through the aforementioned Da'as — which is the aspect of the k'dushah of Yom HaKipurim, as is written there — Haman is subdued. And therefore the main name of this Yom Tov is Purim, named after the Pur [lot]. For on Yom HaKipurim we effect the request of "s'lach na" ["please forgive"] regarding the sin of the M'raglim [spies], who blemished Eretz Yisroel and caused the destruction, etc., as is brought there. For the main blemish of the M'raglim was that they were ensnared by drawing upon themselves the fear of Amalaik, as it is written: "Amalaik yoshev b'eretz hanegev," etc. ["Amalaik dwells in the land of the South"] (B'midbar 13:29). And they did not believe in the power of Mosheh, that he could subdue him. And afterward, when the decree had already been decreed upon them to die in the wilderness, they then wanted to overpower and to wage war. But then it no longer availed. And then the matter was reversed — that Mosheh himself warned them not to ascend without permission, "for the Amailaikite and the K'na'anite dwell in the mountain," etc. (B'midbar 14:43). For Amalaik is always a whip of chastisement for Yisroel. And on Purim one needs to rectify all of this. And therefore it is stated in the Tikkunay Zohar that Purim is the aspect of Yom Kipurim.

"Hevu m'sunim badin" ["Be deliberate in judgment"] (Avos 1:1) — the aspect of "ki lo v'chipazon taitzaiu." The tikkun of the aspect of "ki v'chipazon yatzasa," etc. Mord'chai — the aspect of the aforementioned chairus, which is the Da'as of the son and the student. Through which it is revealed that in all the falls and the descents in the world — in the generality of Yisroel and in the particularity of each and every member of Yisroel, even the most light and the most wretched, etc., very, very much; and in the generality of the times and in the particularity of the changes of the times, etc.; even in ikvasa d'Mashicha [the footsteps of Mashiach], in these latter days, which is the aspect of the strength of the concealment within the concealment — also there Hashem Yisbarach and the Torah are found. And this is the aspect of Esther — which is the aspect of "v'Anochi hastair astir," etc. ["And I will surely hide"] (D'varim 31:18), as Chazal said. And the completeness of the final tikkun is through the aspect of the aforementioned silence. And therefore Esther held to the practice of silence, as it is written: "Ain Esther magedes" ["Esther did not tell"] (Esther 2:20). And likewise Rochel Imainu, and Binyamin, and Shaul, etc., as Chazal said.

For one needs great deliberation for the drawing of the aforementioned Da'as. "L'gulg'losam" ["By their heads"] (Sh'mos 38:26) — the aspect of the galgal [wheel] that turns, the aspect of what is explained regarding the draidel: the upper ones go to the bottom, the lower ones go to the top — the aspect of "man d'z'air hu rav, man d'rav hu z'air" ["he who is small is great; he who is great is small"]. And this itself is the aspect of the gilgula d'nishmasin [reincarnation of souls], as is brought in Sichos HaRa"N; see there. Chalkas Shutafim, Halachah 1, is in Hilchos Nizkay Sh'chainim, Halachah 1, §5.