פריקה וטעינה ב

Praise Him with resounding cymbals; praise Him with loud-clashing cymbals. And the principle is that one needs to repair the sins of the 365 sinews through the repair of the totality of the sinews. Through this, the mind is elevated, in the aspect of: “As an eagle stirs up its nest” (Devarim 32:11), etc. And from there, whiteness is drawn — to whiten the blood-stains from which come the blemishes [of the garments]. And then one is in the aspect of white garments — see there. And similarly, this is the aspect of the repair of business dealings through the general repair, which is tzedakah [charity], which is also the aspect of: “As an eagle stirs up its nest,” etc. — see there. And similarly, this is the aspect of the general repair of speech through praise of the tzaddikim, which is also the aspect of: “As an eagle stirs up its nest,” etc. — see there.

And this is the aspect of inheritance to the children. For the children are the aspect of the repair of the totality of the sinews — that is, the repair of the bris [covenant]. For the essential repair of the bris is to beget offspring in holiness. And therefore, after the death of their father, the money belongs to them, for they have the power to repair the money through the general repair — for they themselves are the essential general repair, as above. For the repair of the money is through the tzedakah, which is the aspect of influence, the aspect of sowing, the aspect of: “Sow for yourselves for tzedakah” (Hosheia 10:12), which is the aspect of children. And therefore, the money belongs to them.

And when they receive and inherit their father’s money, then it is repaired through the aspect of the general repair, and then it is made into the aspect of garments, the aspect of white garments. And through this, the soul of their father who died is clothed. For it is known that one who dies without children, G–d forbid, his soul is naked [artilay]. And therefore, his wife needs either yibum [levirate marriage] or chalitzah, to repair the soul that goes forth naked. But when he has children, then his soul is not naked, for the children are the aspect of the general repair, through which is the repair of the garments, the aspect of white garments, as above.

And the repair is even greater when he leaves an inheritance to the children. For through his children receiving his money, and they repair it through the general repair — which is the aspect of the repair of the garments, as above, in the aspect of: “I clothed myself in righteousness” (Iyov 29:14) — for the repair of the money is through tzedakah, as above — then through this, his soul is clothed in the aspect of white garments. For this is the essential repair of the deceased: that there be a garment for his soul, so that he can ascend to gaze upon the pleasantness of Hashem, etc., as is brought [in the holy books]. And this is the aspect of: “And they leave their surplus to their babes; I, in righteousness, shall behold Your face” (Tehillim 17:14–15). For through leaving an inheritance to the children, through this one merits garments, the aspect of white garments, the aspect of: “I clothed myself in righteousness.” And this is the aspect of: “I, in righteousness, shall behold Your face” — the aspect of garments as above, made through the repair of the inheritance, through which one merits to gaze upon the light of the face of Hashem, as above. And this is the aspect of the children saying Kaddish, which is praise of the Righteous One of the world. For Kaddish is the greatest of all praises, as is brought in the Holy Zohar. And through this is also the aspect of the general repair of speech, as above. For the soul of the deceased needs every aspect of the general repair, to repair the blemish of the totality of the 365 sinews, from which is the side of death. For there is no death without sin, for the decree of death was through the sin of Adam HaRishon, who blemished the totality of the sinews, as our Sages of blessed memory said: “Adam HaRishon was born with his foreskin drawn” (Sanhedrin 38b). And through this: “And they knew that they were naked” (Bereishis 3:7) — namely, the aspect of the blemish of the garments, as above. And therefore, it was then decreed: “In pain you shall bear children” (Bereishis 3:16) — the aspect of niddah blood, which is the blemish of the garments, as is explained there — see there. And this is the aspect of: “In sorrow you shall eat of it” (Bereishis 3:17) — the aspect of the blemish of money and the deficiency of parnasah, which is also in this aspect, through the blemish of the garments. As Rabbeinu wrote there, that parnasah depends on the repair of the garments, in the aspect of: “bread to eat and a garment to wear” (Bereishis 28:20), as above. And therefore, at the time of the repair it is said: “And He made for them garments of skin and clothed them” (Bereishis 3:21), as is brought in the Tikkunim: “And when they repented, He made for them,” etc. For the essential repair is in the aspect of the repair of the garments, as above. And therefore, one who has died needs to be repaired, to subdue the side of death. And the essential repair is through leaving children, for the children are the essential aspect of the general repair, which is the repair of the side of death, as above. And this is what our Sages of blessed memory said: “Whoever leaves a son to inherit him, it is as if he did not die” (Bava Basra 116a). And this is the aspect of: “Their portion is in life, and You fill their belly; their children are satisfied” (Tehillim 17:14), etc. — that through children, their portion is in life, and it is as if they did not die, as above. And the essential repair is through the inheritance that the children receive, as above. And this is the aspect of: “And they leave their surplus to their babes” — through which is the repair of the garments, the aspect of: “I, in righteousness, shall behold Your face,” as above. And this is why they call out: “Tzedakah saves from death!” (Mishlei 10:2). For this is the essential repair — through the tzedakah, which is the aspect of the repair of the garments, the aspect of: “I clothed myself in righteousness,” as above. And therefore, “tzedakah saves from death” — for through this, the side of death is repaired and nullified, as above. And therefore, the children — who are themselves the general repair, as above, and therefore they receive the inheritance, as above — therefore they say Kaddish, which is praise of the Righteous One of the world, which is also the aspect of the general repair, as above. And this is: “Yisgadal v’yiskadash sh’mei raba” — whose initial letters spell yoresh [heir]. This is the aspect of Kaddish Yasom [the Orphan’s Kaddish]: the orphans who are the heirs, who are the aspect of the general repair, say the Kaddish, which is also the aspect of the general repair, as above. And this is what our Sages of blessed memory said: “Whoever answers ‘Amein, y’hei sh’mei raba’ with all his strength — all his sins are forgiven” (Shabbos 119b). For it is the aspect of the general repair, the aspect of the repair of the garments, which is the repair of all the sins of the 365 sinews, as is explained there — see there. And this is “with all his strength” specifically — to repair all the powers, in the aspect of the general repair, which is the aspect of: “my strength and the first of my vigor” (Bereishis 49:3). And therefore, there are twenty-eight words in the Kaddish and twenty-eight letters in “Amein y’hei sh’mei raba,” as is brought [in the holy books]. For the repair of the power is the aspect of the general repair, as above. And this is the aspect of: “And now, let the power of Hashem be magnified, as You have spoken, saying” (Bamidbar 14:17) — that through the repair of speech, the totality of the sinews is repaired. For “saying” [leimor] — this is the revelation of arayos [forbidden relations], as our Sages of blessed memory said (Sanhedrin 56b) — the aspect of the repair of the totality of the sinews. And this is the aspect of the repair of speech, the aspect of: “as You have spoken” — through which the aspect of “the power of Hashem” is magnified and repaired, as above. And therefore, the essential Kaddish is to praise and exalt the aspect of the Name Y-H, the aspect of: “Yisgadal v’yiskadash sh’mei-H raba,” as is brought [in the holy books]. For this is the essential repair — through elevating the mind in the aspect of: “As an eagle stirs up its nest” — the eagle being the spirit, which is the aspect of Y-H, as is brought, and as Rabbeinu, whose light shines, wrote (in siman 36) on the verse: “The tribes of Y-H, a testimony to Israel” (Tehillim 122:4). And this is the aspect of “v’yiskadash” — whose intention is the repair of Shaddai, as is stated in the kavanos. That is, the aspect of the general repair, which is the aspect of Shaddai — on account of which He shoots and sends repair like an arrow to all the narrow and constricted places, as is explained there — see there. And this is “Yisgadal” [may it be magnified] — for through the children that Israel beget, through this the boundary of holiness is expanded and magnified. For the souls of Israel have their root in supernal holiness, and His Name is partnered in our names. And everything that Israel increase and multiply, the boundary of holiness is magnified, and His Name is magnified, as it were, literally — for His Name is partnered in our names. And therefore, the children that one has begotten among Israel say “Yisgadal v’yiskadash sh’mei raba” — for they are the aspect of the magnification of His Name, as it were, as above. And through this very thing, they are the aspect of the general repair — since through them His Name is magnified and sanctified and the boundary of holiness is expanded, as above. And therefore, the children say Kaddish, in the aspect of the general repair, as above. And therefore, the Kaddish was established in the language of Targum [Aramaic], and it also contains words of Leshon HaKodesh [the Holy Tongue]. That is, the aspect of the completeness of Leshon HaKodesh through Leshon Targum, which is the aspect of the repair of the bris, the aspect of the general repair, as Rabbeinu wrote elsewhere. And this itself is the aspect of the repair of the white garments — which is the aspect of blood becoming turbid and turning to milk. And this is the aspect of Targum — namely, that [the good] is clarified and the good ascends to Leshon HaKodesh, and the bad falls — which is the aspect of blood becoming turbid: the waste falls away, and the good ascends and is clarified and becomes milk, as is brought [in the holy books]. For the essential garments are in the aspect of Targum, which is the aspect of Chashmal, the aspect of garments of skin, as is brought. And therefore, a son takes precedence over a daughter [in inheritance]. For the essential general repair is through the sons, as above. And therefore, at the time of birth, blood becomes turbid and turns to milk — which is the aspect of the general repair, the aspect of white garments, as is explained there. However, the essential repair is drawn specifically through the aspect of “the mountain that is raised from it” — that is, the aspect of the tzaddik, the aspect of the repair of the totality of the sinews, which is the aspect of: “As an eagle stirs up its nest” — “the eagle being the spirit,” as is explained there. And therefore, wherever there is a son, he takes precedence. For he is a very great repair, because he himself also has the power to repair further. For this repair needs to be done in every generation until the coming of our Mashiach, speedily in our days — to whiten and clarify the stains, which is the aspect of the repair of the sin of Adam HaRishon, as above. And the son, who is in the aspect of the tzaddik — the aspect of “the eagle being the spirit” — for “Your people Israel are all tzaddikim” (Yeshayahu 60:21) — therefore, he has the power to draw whiteness and repairs more and more. Therefore, he is a very great repair for his father, and therefore the entire inheritance belongs to him alone. For the inheritance belongs only to one who has the power to repair further, the aspect of white garments, as above. But the daughter does not have the power to repair further. For the essential repair is through the aspect of “the mountain that is raised from it,” as above. On the contrary, the essential blemish of the stains of the garments touches her — for she is the aspect of Malchus, as is understood there. And therefore, she herself needs repair, for the woman lacks repair, and her repair is only when she marries, through her husband, who repairs her in the aspect of the repair of the garments mentioned above — for the repair mentioned above is for the aspect of the woman, as is understood. And therefore, all her property and wealth belongs to her husband, for he repairs her, as above. And therefore, she has nothing where there is a son — for he certainly takes precedence over her, since he is a far greater repair, since he has the power to repair further, as above. But she, on the contrary, needs repair, as above. And therefore, she transfers the inheritance — for she needs to transfer the inheritance to her husband, because he repairs her, as above. And this is what our Sages of blessed memory said: “Whoever does not leave a son to inherit him — the Holy One, blessed be He, is filled with wrath [evrah] against him,” as it is said: “V’ha’avartem [and you shall transfer] his inheritance to his daughter” (Bamidbar 27:8) — a language of evrah [wrath] (Bava Basra 116a). They also expound from this the language of “transfer of inheritance” — on account of her transferring the inheritance to her husband. For the one depends on the other: whoever does not leave a son to inherit him, the Holy One, blessed be He, is filled with wrath against him — that is, anger, which is the aspect of the intensification of the blood, the aspect of: “the liver is angry” — for it is full of blood. And this is because he did not leave a son, who is the general repair, the repair of the blood, as above. And therefore, the aspect of anger is aroused — from the intensification of the blood, as above. And this they learned from the verse “V’ha’avartem his inheritance to his daughter” — a language of evrah, as above. For the daughter cannot repair as much, as above. And this is because she needs to transfer the inheritance to her husband, for she can only be repaired through her husband, as above. Thus, through the aspect of “v’ha’avartem” — namely, that he transfers the inheritance, as above — through this very thing the aspect of anger intensifies, the aspect of: “the Holy One, blessed be He, is filled with wrath against him.” For the blood has not been repaired, as above — for the essential repair is through the son, who is in the aspect of “the mountain that is raised from it,” as above. And similarly, for this reason, the father’s family is called a “family,” but the mother’s family is not called a “family” (Yevamos 54b). For one only inherits from the father’s side, which is the male side, who have the power to repair in the aspect of “the mountain that is raised from it,” as above. But the mother’s family does not have the power to repair, as above. And therefore, they do not inherit at all, ever. But the daughter does inherit where there is no son, and she takes precedence over all other heirs. For regarding her father, she is also in the aspect of the general repair, since he left progeny in the world and begot offspring. For also at the time of the birth of a daughter, the blood becomes turbid and turns to milk, through the aspect of: “As an eagle stirs up its nest,” etc. — through which she was born, and then the blood becomes turbid and turns to milk. Only the son takes precedence, because he is a greater repair, since he has the power to repair further, as above. But when [the deceased] left no progeny at all, then he is completely blemished and his soul is completely naked, G–d forbid. Then only the father’s family can repair him, in the aspect of “the mountain that is raised from it,” through whom the repair is accomplished, as above. And this is what the daughters of Tzelafchad said: “If we are considered progeny, give us an inheritance; and if not, let our mother undergo yibum” (Bava Basra 119b). For the one depends on the other — since they are considered progeny to exempt from yibum, for [their father’s] soul is not completely naked — for yibum is to repair the soul of the deceased that goes forth naked, as is known — and since they exempt from yibum, it follows that they are also in the aspect of the repair of the garments. And therefore, the inheritance belongs to them, as above. For the inheritance belongs to one’s progeny, who are in the aspect of the repair of the garments, as above. Baruch Hashem l’olam, Amein v’Amein. The matter of inheritance that belongs to the children. For the essential compassion is to illuminate the da’as in the world — to know that Hashem is G-d, and to bring Israel out from their sins, which are a spirit of folly, etc. And even when [the tzaddikim] depart, the da’as must remain in the world. And therefore, one needs to leave behind a son and a student, so that his da’as remains below even when he ascends above. For when he is above alone, this is not completeness. The essential completeness is when one merits to be above and below, for both together are called a “world.” And this is the aspect of a son and a student, for one needs to illuminate in the upper realms and in the lower realms, in the aspect of: “For all is in the heavens and in the earth” (I Divrei HaYamim 29:11), etc. And this is the aspect of a son and a student — see there. And through illuminating in a son and a student, one merits the aspect of makifim [surrounding lights], the aspect of: “The ultimate purpose of knowledge is that we do not know” — the aspect of the flow of the Keser — see there. And through the totality of son and student, one merits during eating to receive the illumination of the Ratzon [Will], the aspect of: “At this time it shall be said to Yaakov and to Israel, ‘What has G-d wrought?’” (Bamidbar 23:23), the aspect of: “And You give them their food in its time” (Tehillim 145:15). For the Malchus receives the parnasah from the Sea of Wisdom, which is drawn through the illumination of son and student, etc., etc. — see all this there well. And this is the aspect of the inheritance that belongs to the children. For the essential money and parnasah is drawn from them — from the aspect of son and student. For through the totality of son and student, from there the Malchus receives the parnasah, as above. For each person must leave behind a blessing, that children remain from him in the world — that is, a son and a daughter, as our Sages of blessed memory said. And if not, G–d forbid, his soul remains naked, G–d forbid, as is brought in the Holy Zohar. For there is no completeness for the soul except when children remain from him in the world, as is well understood from the discourse mentioned above. For one needs to be above and below, as above — for this is why the soul descended into this world and clothed itself in this murky body. And was it not better for the soul to be in the heights above, in the place where its tent was originally? But in truth, there is no completeness for the soul when it is above alone. The essential completeness is when it merits to bind the worlds together, the upper with the lower. And for this it clothed itself in a body — to bind the worlds. For body and soul are the aspect of the upper realms and the lower realms, the aspect of heaven and earth, as our Sages of blessed memory expounded (Sanhedrin 91a) on the verse: “He calls to the heavens above” (Tehillim 50:4) — this is the soul; “and to the earth” — this is the body. And this is what Rabbeinu of blessed memory wrote there in the discourse mentioned above — that Hashem, blessed be He, has Seraphim and Chayos, etc., etc. And nevertheless, the essential delight for Him is when the service ascends from this lowly world, as it is written: “And I desire praise from clods of earth, from lumps of clay,” etc. For the service of a person in this world, who is clothed in a body, is exceedingly precious — for he binds the worlds through his service, since he is composed of body and soul, which are the aspect of heaven and earth, upper realms and lower realms. Therefore, he has the power to bind upper and lower together — which is the essential completeness: to bind the worlds together, upper with lower, as above and as is well explained in the discourse mentioned above. And therefore, even when one departs, he must leave behind children in this world who will fill his place in this world. And then his soul can ascend to the light of the Face, to the supernal Ratzon — through having something in which to clothe itself, through having left children in the world. For the essential garments are made from having left children behind in the world — through which the upper and lower worlds are bound together, as above. For the garments are the aspect of body and vessel for the soul. And through the soul having been in a body in this world and having merited to refine the body — through this, it has garments for the World to Come, to clothe itself and ascend above. And therefore, the essential garments are made through this mitzvah — through leaving children behind in this world. For through leaving a remnant in this world — which is the aspect of the body, as above — through this, the soul has garments to clothe itself and ascend above. For through leaving his da’as in this world through a son and a student — through this, the upper and lower worlds are bound together, as above. And through this, [the soul] can clothe itself and ascend above, for the essential ascent is through the binding of the worlds, as is brought and as above. And then the soul merits the aspect of the makifim, which are the aspect of the delight of the World to Come, the aspect of: “The ultimate purpose of knowledge is that we do not know” — for the sake of which the soul descended into this world, to merit this ultimate purpose. For in truth, no thought can grasp Him at all, and it is impossible to apprehend Him, blessed be He, except through the aspect of vessels and constrictions, as is known. And therefore, the soul was compelled to clothe itself in this world in a body, for through this the aspect of vessels and constrictions is made, to apprehend Him, blessed be He. And this is the essential completeness of the da’as — when one merits to apprehend Him through the aspect of vessels and constrictions. And this is the aspect of: “The ultimate purpose of knowledge is that we do not know” — this is the aspect of metei v’lo metei [reaching and not reaching], which is the aspect of the supernal apprehension, through the aspect of supernal body and soul — which are supernal, refined lights and vessels, which are the aspect of “body” relative to the inner light. And through them, one can apprehend what one apprehends, in the aspect of: “The ultimate purpose of knowledge is that we do not know” — the aspect of metei v’lo metei. And therefore, specifically through service in a body in this world, one merits this ultimate purpose. For the essential purpose is to merit to apprehend the aspect of this ultimate purpose. And therefore, one needs to leave behind children and students, in order to bind the worlds through the aspect of body and soul, in order to merit the ultimate purpose mentioned above. And this is the aspect of what Rabbeinu of blessed memory wrote there in the discourse mentioned above — that through the totality of son and student, one merits the illumination of the Ratzon during eating. For from there the Malchus receives the parnasah. For specifically during eating one merits the illumination of the Ratzon, because eating is an exceedingly lofty aspect when one merits to eat in holiness. For eating is the joining of the soul and the body, for it is the sustenance of a person. Thus, eating is the aspect of the binding of the upper and lower worlds, which are the aspect of body and soul. And therefore, eating and parnasah are drawn from the totality of son and student, who are the aspect of the totality and binding of the worlds, as above. For from there specifically is the eating drawn — which is also the aspect of the binding of the worlds, for eating connects and binds the body and the soul, which are the aspect of heaven and earth, upper realms and lower realms, as above. And therefore, specifically during eating one merits the illumination of the Ratzon, which is the aspect of the ultimate purpose mentioned above, the aspect of the makifim mentioned above — see there in the discourse mentioned above well, and you will understand. And therefore, the inheritance belongs to the children — who are son and daughter. For the son and daughter that one needs to leave behind, as our Sages of blessed memory said, are the aspect of son and student, which are the aspect of the upper realms and the lower realms, the aspect of the shining lens and the lens that does not shine — which is the aspect of male and female, as is brought. And therefore, one needs to leave behind male and female, who are the two aspects mentioned above — the aspect of the upper and lower realms, the aspect of son and student — so that the worlds are bound through them, so that [the soul] can ascend to the light of the Face, to the supernal Ratzon, as above. And therefore, the inheritance is due to them — namely, his wealth and parnasah. For all his parnasah and money is due to his son and his daughter that he left behind, for from them all the money and parnasah was drawn, as above, for they are the aspect of the totality of son and student. And through his children — who are the remnant through which he left his da’as in the world, as above — through their receiving his money and parnasah, through this the worlds are bound together. For through the parnasah and the eating specifically, through this the upper and lower realms are bound together, as above. And through this, his soul can ascend above, for the essential ascent is through this — through the binding of the worlds, as above. Thus, the obligation of a person to leave behind children — so that he can clothe himself and ascend above — and the fact that the inheritance is due to them, are literally one and the same aspect. For the inheritance that remains — which is the money and the parnasah — is also the aspect of the binding of the worlds, as above. And through the parnasah specifically one merits the supernal Ratzon, as above. And therefore, through this he merits to ascend to the supernal Ratzon, as above. And therefore, a son takes precedence over a daughter, and where there is a son, the daughter inherits nothing at all. For the essential is the son, for the son merits the very apprehension of his father — which is the aspect of Mah [“What”]. Thus, the son is comprised of both aspects — of the upper and lower realms. For the apprehension of his father, who is the tzaddik who merits the makifim — the aspect of Mah, as is explained there well — is comprised of both aspects, for he can illuminate in both, in the upper realms and in the lower realms. Thus, the son, who merits the very apprehension of his father, is comprised of both aspects. And therefore, the son is greater than the student, as is explained there well. And therefore, the daughter in the presence of the son has nothing at all, for she is nullified before him, since the son is comprised of both aspects. And therefore, through the son is the essential binding of the worlds, and therefore the essential inheritance is due to him. But where there is no son, the inheritance is due to the daughter. For also the daughter, who is in the aspect of the lower realms — also there is the aspect of da’as, for specifically in the lower realms: “The whole earth is full of His glory” (Yeshayahu 6:3), as is explained there well. And therefore, where there is no son, the daughter inherits, for also there is the aspect of the illumination of the da’as. But in the presence of a son, she inherits nothing, for even so, the son is far loftier above, as is explained there well — for the son is comprised of both aspects, since he merits the very apprehension of his father, as above. And this is what the daughters of Tzelafchad said: “If we are considered progeny, give us an inheritance; and if not, let our mother undergo yibum” (Bava Basra 119b). For yibum is for one who did not merit to leave behind progeny, and then his soul is naked, G–d forbid, and he needs a redeemer to redeem him through the yibum, as is explained in the Holy Zohar. And therefore they argued: if they are not considered progeny for the purpose of inheritance, it follows that the deceased has no power to ascend through them, for it is impossible to bind the worlds through them. And if so, it necessarily follows that their mother must undergo yibum — for yibum comes when no illumination of da’as remains behind in this world through which the worlds can be bound, as above. And since they are considered progeny and exempt from yibum, it follows that they are considered a remnant in this world — namely, a remnant of da’as, which is the essential remnant, as is explained there. Therefore, the inheritance is due to them, for the one depends on the other. For the essential inheritance to his children is because they are the aspect of the remnant that remains in this world in his place — and the soul ascends above — and they, who are drawn from his da’as and his mind, remain below, and upper and lower are bound together. And this is the essential repair. And through this, he has the power to ascend above. And therefore, the inheritance is due to them, for through the money and parnasah, the worlds are bound together, as above. And therefore, since the daughters exempt from yibum and are considered a remnant in this world, as above — therefore the inheritance is due to them when there is no son, G–d forbid. For the one depends on the other, as above. Understand well. Baruch Hashem l’olam, Amein v’Amein.