הפקר ונכסי הגר ג

Student of the holy master

Based on the teaching that begins: “Chapter four of the Sifra D’Tzni’usa: Attika is hidden and concealed; Ze’ir Anpin is revealed and not revealed” — in siman 21. See there the entire teaching. In brief: there is a saichel p’nimi [inner intellect] and a makif [surrounding/transcendent intellect]. That is, what a person grasps and understands is the aspect of p’nimi, which enters within the mind. And what a person cannot grasp or understand — this is the aspect of makif, which surrounds the mind and cannot enter within the mind. And the inner intellect receives its vitality from the makif. And each person must strive to make the makifim into p’nimiyim [to internalize the transcendent], etc.

And all those questions in which we are perplexed — such as the knowledge [of G–d] and free will — they are in the saichel hamakif, which is impossible for a human being to grasp. For this makif intellect will not be grasped until the future. For if one were to grasp this intellect, one would leave the realm of being human and would be in the realm of an angel, and free will would be nullified completely, etc.

Rabbi Nachman of Breslov

And to attain the aspect of shefa Eloki [divine influx], the aspect of ruach hakodesh, which is the aspect of the makif mentioned above — this is through sanctifying the two eyes and two ears and two nostrils and the mouth, which are the seven lamps, through which the shefa Eloki is drawn, which is the aspect of the makif mentioned above. And sometimes the shefa Eloki and the intellect mentioned above are in the aspect of concealment and gestation [he’elem v’ibur], and then crying out is beneficial for a person, whether in Torah or in tefillah, etc. — see all of this there well.

Na Nach Nachma Nachman Me'uman

And this is the aspect of yibum and chalitzah. For this one goes without seed and did not leave behind him a blessing, that they should draw the saichel hapanim [the intellect of the face] into the world, etc. — see there. And see there what is explained after the conclusion of the teaching, what pertains to this teaching, and what is explained on the verse: “Nachamu, nachamu” [“Be consoled, be consoled”] (Yeshayahu 40:1) — for it is all one with the teaching mentioned above, see there. For the yedi’ah [knowledge/awareness] is the essential consolation from all troubles, and it is the essential life-force. And when the yedi’ah is completed, then all deficiencies are completed, in the aspect of: “If you have acquired da’as, what do you lack?” etc. — see all of this there well.

Arranged by Simcha Nanach

And this is the aspect of the great and immense compassion that there is for minor orphans. And therefore one must appoint a guardian for them, who is the “father of orphans,” as Rashi explained regarding the word apitropos — that it means “father of orphans” — see there. For in truth, the essential vitality of minor children is from their father, who is literally their life-force. For the essential vitality of a person is only from the intellect, which is the essential vitality of a person, as it is written: “Wisdom gives life” (Koheles 7:12), etc. — and as is understood from the teaching mentioned above. And therefore, minor children, whose da’as is not yet complete — their essential vitality is from their father, who illuminates the da’as within them. Through attending to their needs and supervising them in all matters, through this he illuminates his da’as within them, and this is their essential vitality, as above. For father and son are the aspect of p’nimi and makif, as is understood from the holy books. And this is the aspect of the great obligation that a person is obligated to leave children in the world. For the essential purpose of the creation of man in this world is in order that he should draw the saichel hapanim — which is the aspect of makif — into this world, so that he should reveal His G–dliness, blessed be He, in the world. For in the totality of the worlds, this world in general is in the aspect of p’nimi, and the World to Come is the aspect of the saichel hamakif. For everything that exists in this world is possible to understand and grasp, but the World to Come — “no eye has seen” (Yeshayahu 64:3), etc. — for it is the aspect of makif that is impossible to grasp. And a person must draw the saichel hamakif — which is the aspect of father, the aspect of the World to Come — into the p’nimiyus of the intellect of this world. To draw the intellect from makif to p’nimi, from father to son, from the World to Come to this world — and for this is the essential creation of man. For the essential thing is the da’as, as above, and as is understood from the teaching mentioned above, and as we heard from his holy mouth regarding this matter, at the time he was engaged in the words of the teaching mentioned above. And this is the aspect of children, whom one is obligated to leave behind in this world. For the son is drawn from the mind of the father. And one who merits to leave a son — this is the aspect of having drawn the saichel hamakif into p’nimi. For from the father the son is drawn — that is, from makif to p’nimi. For father and son are the aspect of makif and p’nimi, as is understood from the teaching “B’raishis bara” — a statement and a half-statement, father and son — see there (siman 22). And therefore, through leaving a son behind him, through this specifically he merits to enter the curtain of the King — to merit to ascend to the World to Come. And without this, G–d forbid, it is impossible for him to ascend, as is brought in the Zohar (Beraishis 48). For each person, according to what he merits in this world to grasp and understand and to make from the makif a p’nimi — so too he merits in the World to Come other, higher makifim. And this is the essential delight and pleasure of the World to Come. And therefore, through having left a son — which is the aspect of having drawn the intellect and the mind from father to son, from makif to p’nimi — through this he merits other makifim in the World to Come. And therefore the father merits to ascend in the World to Come through having left children behind him specifically. But when one does not merit, G–d forbid, to leave children, it is impossible for him to ascend, since he did not merit in this world to increase and enlarge the da’as — for the sake of which he came to the world: to enlarge the da’as and to make from makif a p’nimi, which is the aspect of children, as above. And then he merits other makifim, which is the aspect of the World to Come, as above. But [when one dies without children, this is repaired through yibum —] and this is what Rabbainu, of blessed memory, brought in the teaching mentioned above — the matter of yibum. And at first glance, the matter of yibum has no complete connection to the teaching mentioned above. But according to the above, it is all one. For the matter mentioned above — to draw from makif to p’nimi — and the matter of children that one is obligated to leave in this world — it is all one, as above. And therefore the inheritance [yerushah] goes to the children, since they are the aspect of the drawing of the intellect from makif to p’nimi, which is the essential completeness and enlargement of the da’as, as above. And from there all the influxes [hashpa’os] are drawn, as above — “If you have acquired da’as, what do you lack?” And therefore all the influx and all the wealth is drawn from father to son. For just as the da’as is drawn from father to son, so too all the influxes and wealth are drawn with it. And this is the aspect of the inheritance that belongs to the children, for all the influxes are drawn from the da’as, as above. It emerges that father and son are the aspect of makif and p’nimi. And therefore the essential vitality of the children is through the father, who illuminates the da’as upon them, which is the essential vitality, as above. For the p’nimi receives vitality from the makif, as above. And therefore, when the father passes away, it is as if their very vitality has been removed, because there is no one to illuminate his da’as within them, which is their essential vitality. And therefore, the father before his death must appoint a guardian for them. And the apitropos is called “father of orphans,” for he literally becomes the aspect of their father of orphans, since he supervises them with his da’as and illuminates his da’as upon them. And through this he draws upon them the aspect of the illumination of the father, which is the illumination of the da’as from father to son, as above. And therefore, the father himself must appoint the guardian for them, so that the apitropos will have a connection with the father himself, and he will have the power after his passing to draw the illumination of the father to the children — through the fact that the father himself appointed him and transmitted his power to him. And through this he has the power to draw the illumination of the father to the children after his passing, and to illuminate the da’as within them, to give them life — for this is the essential aspect of the guardianship, as above. And this is the aspect of the distinction between one appointed by the father of the orphans himself, who does not need to take an oath, and one appointed by the bais din, who does need to take an oath. For the shevu’ah [oath] is the aspect of hiskashrus [connection/binding], as is brought. For shevu’ah is the aspect of the seven lamps mentioned above, through which one draws the illumination of the makif inward. And this is the language of shevu’ah — from the word shiv’ah [seven], the aspect of the seven lamps mentioned above. And this is the aspect of an oath that is imposed on one who is suspected of some falsehood — they impose an oath upon him so that he will tell the truth. For the essential hold of falsehood is only when the da’as is not complete — that is, when one does not draw the da’as from makif to p’nimi, which is the essential completeness of the da’as. For the confusion of the da’as is the aspect of falsehood. For when the da’as is not complete and one is confused, then one can deceive oneself and say about something the opposite of the truth. But when the da’as is complete, there is no error or falsehood in it — only truth. For the complete intellect is entirely truth, for the complete intellect compels only the truth in its truest form. It emerges that falsehood is the aspect of the confusion of the da’as, and truth is the aspect of the complete da’as. And the essential completeness of the da’as is when one draws the da’as from makif to p’nimi, as above. And there is the essential truth, as above. And the essential hold of falsehood is when one does not draw the da’as from makif to p’nimi, and then the da’as is not complete, and then there is a hold for falsehood, as above. For this world is called alma d’shikra [a world of falsehood], and the World to Come is called alma dikshot [a world of truth]. For the World to Come — the aspect of makifim, the aspect of the completeness of the da’as — is the aspect of truth. But this world, which is the aspect of the da’as that is not so complete — there is the hold of falsehood. And when one connects this world to the World to Come — that is, when one draws from makif to p’nimi, from the World to Come to this world — through this the da’as is completed and the falsehood is nullified. For the World to Come — the aspect of makif — is the aspect of truth, the aspect of alma dikshot, as above. And therefore, when one is suspected of falsehood — and this is only because he does not draw the illumination of the da’as from the World to Come to this world, from makif to p’nimi — therefore he must take an oath. And the oath is the aspect of the seven lamps, as above, through which one draws the makif inward, as above. For the oath is the aspect of connection — which connects and illuminates the illumination of the World to Come, the aspect of makifim, inward, through the aspect of the seven lamps, as above. And then he is no longer suspected of falsehood. For when one draws the makif inward through the aspect of the seven lamps, which are the aspect of shevu’ah, then the falsehood is nullified, as above. (For the tikkun of the seven lamps mentioned above is through sanctifying one’s eyes and ears and two nostrils and mouth. And the sanctification of the mouth is through truth, as is explained there in the teaching mentioned above. And the mouth is the totality of the seven lamps mentioned above, for the mouth is the aspect of Malchus, which is inclusive of all seven lamps.) It emerges that the essential oath is the aspect of connecting and drawing the illumination of the makif inward, from the World to Come to this world, from father to son, as above. And therefore, when the bais din appoints a guardian, they impose an oath upon him, which is the aspect of the connection mentioned above — so that the guardian will be able to draw the illumination of the father to the son, from the World to Come to this world. For this is the essential aspect of the guardianship — to draw the illumination of the father to the son, from the World to Come to this world — for this is the essential aspect of the guardianship. For he must literally become the “father of orphans” — to draw to the children the illumination of the father. And this is accomplished through the oath that is imposed upon him. For through the oath, one connects and draws from father to son, from makif to p’nimi, from the World to Come to this world — for this is the essential aspect of the guardianship, as above. And then he is no longer suspected of concealing any of their property, since he connects and draws from father to son through the oath, and literally becomes the “father of orphans.” And then the compassion of a father for a son [is upon him], and then he certainly will not conceal any of their property at all. For the essential compassion of a father for a son — in the aspect of: “As a father has compassion on his children” (Tehillim 103:13) — is only the aspect of the illumination of the da’as that he illuminates within them. For the da’as is the compassion, as is brought in the words of Rabbainu, of blessed memory, elsewhere. But when the father himself appointed him, he does not need to take an oath. For through the fact that the father of the orphans himself appointed him as guardian, he became connected of his own accord to the father, and he has the power to draw the illumination of the father to the children — through the fact that their father himself connected with him during his lifetime and transmitted his power to him and appointed him as guardian. And then, immediately upon his passing, the illumination of the father becomes clothed within him, and therefore he has the power to give life to the children, to illuminate the da’as within them from father to son — since their father himself connected with him during his lifetime and transmitted to him his power and his da’as. And therefore he does not need to take an oath, for he became connected of his own accord, as above. But when he was not appointed by the father himself — even though the bais din has the power to appoint a guardian — nevertheless, he needs to have some aspect of connection to the father, so that he will be able to draw the intellect and the vitality from father to son, etc. — for this is the essential aspect of the guardianship. And therefore he needs an oath, for through the aspect of the oath, which is the aspect of connection between this world and the World to Come, between father and son, between p’nimi and makif — through this, the guardian has the power to literally become the “father of orphans.” For he becomes connected through the oath that is imposed upon him, and draws the illumination of the da’as from father to son, etc., and then he literally becomes the “father of orphans.” For he illuminates the da’as within them from father to son, from makif to p’nimi — for this is the essential aspect of the guardianship, as above. Baruch Hashem l’olam, Amain v’Amain. And this is the aspect of Purim. For Haman-Amalek is the aspect of heresy and apikorsus [denial of G–d], as is brought in the words of Rabbainu, of blessed memory, elsewhere. And the essential heresies and apikorsus come through those questions and perplexities for which it is impossible to find an answer through human intellect — such as the knowledge [of G–d] and free will. And in truth, these perplexities are in the saichel hamakif, which is impossible to grasp in this world. For if one were to grasp this intellect of the knowledge and free will and the like, one would leave the realm of being human and free will would be nullified completely, as is explained in the teaching mentioned above. But Haman-Amalek, who is the aspect of an apikores and a denier, did not believe in this — that there is the aspect of a saichel hamakif where all the questions and perplexities of the heretics are resolved. And therefore he wanted to overpower Israel, G–d forbid, through these questions and heresies. And therefore he made himself into an idol — and this is the aspect of heresy and apikorsus. And therefore he wanted to eliminate Israel completely, G–d forbid. For the saichel hamakif mentioned above is the aspect of segulah [a treasured possession], and Israel are called “am segulah” [a treasured nation]. For it is something that is impossible to grasp — that He chose a nation from among the nations — and as is explained in the teaching mentioned above. And therefore, the essential existence of Israel as “am segulah” is only when the saichel hamakif mentioned above, which is the aspect of segulah, shines, as above. But Haman, who denied the makifim mentioned above, the aspect of segulah — therefore he hated Israel, the “am segulah,” and wanted to eliminate them from the world, G–d forbid. For his hatred against them was inflamed because they were chosen from all the nations. And as he said in his denunciation: “There is one nation… and their laws are different from those of every other nation,” etc. (Esther 3:8). For since he did not want to believe that there is the aspect of segulah and makif, where in this intellect everything is correct and there is no question at all — only that it is impossible to grasp this in this world — but this wicked one, may his name be erased, did not want to believe in this. Therefore he gnashed his teeth against the holy nation of Israel, the am segulah — why were they chosen from all the nations to have their laws different from every other nation, etc. And the essential intensification [of Haman] was at the time of the Babylonian exile, at the end of the seventy years, when there was the aspect of shainah [sleep], as is explained in the Writings [of the Arizal]. For sleep is the aspect of the withdrawal of the minds [histalkus hamochin]. And this is the aspect of what is brought there in the teaching mentioned above: that sometimes the minds and the makifim mentioned above are in concealment and gestation [he’elem v’ibur], and then crying out is beneficial for a person, etc. — see there. And therefore the wicked Haman wanted to intensify at the time of the sleep — that is, at the time of the withdrawal of the minds, which is the aspect of concealment. And then, when no saichel hamakif shines or is revealed, for they are in the aspect of sleep, in concealment and gestation — therefore he then wanted to overpower, G–d forbid, through the questions mentioned above, which are the aspect of makifim, as above. And therefore their plan was to make a tree fifty amos high to hang Mordechai. For the fifty amos correspond to the fifty gates of binah (and as is understood from the words of Rabbainu, of blessed memory, that the fifty amos correspond to the fiftieth day of the counting of the Omer, which is the aspect of the fifty gates of binah, as is known). And the fiftieth gate is impossible to grasp, as is brought. For it is the aspect of the supreme makifim mentioned above, which are impossible to grasp in any way. And the wicked Haman, may his name be erased, wanted to hang Mordechai on a tree fifty amos high. And the hanging is that they raise him up to the top of the tree and then cast the person down from there. That is, he wanted to raise up Mordechai the Jew — who is the totality of Israel — to the top of the tree that is fifty amos high — that is, to the aspect of the fiftieth gate, which is the aspect of the saichel hamakif that is impossible to grasp, as above — and to cast him down from there, G–d forbid. For Haman wanted to bring him into the investigations and questions of this saichel hamakif mentioned above, which is the aspect of the fiftieth gate, and to cast him down from there. For it is impossible to stand in this intellect, since it is impossible to grasp it in this world. And Haman wanted to overpower Mordechai through the investigations and questions of this intellect mentioned above, so that he would fall from there, G–d forbid. And this is the aspect of hanging on a tree fifty amos high, which is the aspect of the fiftieth gate — the supreme saichel hamakif mentioned above, which is impossible to grasp, as above. And therefore it was truly a time of great distress, the like of which had never been, since he intensified through these investigations and questions for which it is impossible to find an answer through human intellect — for they are in the saichel hamakif that is impossible to grasp, as above — especially since he intensified at a time when the minds were in concealment and gestation, in the aspect of sleep, as above. But Hashem, blessed be He, performed miracles and wonders for us, and in that generation there was Mordechai. And Mordechai is the aspect of Attika, for from there is the root of his neshamah, as is brought in the words of Rabbainu, of blessed memory, and as is understood from the Pri Aitz Chayyim. And the aspect of Mordechai is the aspect of the revelation of the light that is hidden and concealed — the aspect of Attika, which is hidden and sealed — which are the aspect of the supreme makifim mentioned above that are hidden and sealed, as is explained in the teaching mentioned above. And Mordechai is in the aspect of the revelation of this hidden light, as is understood from the Pri Aitz Chayyim, in the aspect of: “And Mordechai passed” (Esther 4:1), etc. — see there. And therefore Mordechai had the power to subdue the klipah of Haman-Amalek, who had been overpowering through the perplexities that come from the saichel hamakif, which is hidden and sealed and impossible to grasp in any way, as above. For since Mordechai’s hold was from the aspect of this hidden light in the aspect of revelation, therefore he had the power to subdue him. For even though in truth it is still impossible to grasp this intellect, nevertheless, because the root of Mordechai was from there in the aspect of revelation, as above, he had the power to subdue him — to nullify all the perplexities mentioned above and to demonstrate through the intellect that it is impossible to grasp these investigations, and to implant complete emunah in the world. For he had the power to subdue the klipah of Haman, etc., as above. And this is the aspect of: “And Mordechai knew all that had been done” (Esther 4:1). For his root was from the aspect of the hidden intellect mentioned above, where the free will and the knowledge are all one. And this is the aspect of: “And Mordechai knew all that had been done” — for the free will is within the knowledge, only that it is impossible to grasp this in any way. But Mordechai was from the aspect of this saichel hamakif, which is hidden and sealed, as above. And this is the aspect of: “And Mordechai went out from before the king in royal garments of techailes and white, and a great golden crown” (Esther 8:15), etc. This is the aspect of: “In the future, the righteous will sit with their crowns on their heads” — which are the aspect of the makifim mentioned above that will be revealed in the future, as is explained well in the teaching mentioned above. For an atarah [crown] is the aspect of a makif. And this is the aspect of the “great golden crown” that is said regarding Mordechai — that is, that he merited the aspect of the makifim mentioned above, which are the aspect of crowns, as above. And this is the aspect of “royal garments of techailes,” etc. — for the garments are the aspect of makifim, as is explained there on the verse: “Strength and splendor are her clothing,” etc. For Mordechai, who is the aspect of the revelation of the hidden light, as above — he merits all the makifim mentioned above. And because at that time there was the aspect of sleep, the aspect of the withdrawal of the minds, in the aspect of concealment, etc., as above — therefore they needed crying out, to give birth to the minds, as above, and as is explained well in the teaching mentioned above. And this is the aspect of the great cries that all of Israel cried out then, as it is written: “And the words of the fasts and their cry” (Esther 9:31). And as it is written: “A great cry,” etc. (Esther 4:1). For then they needed these cries in order to give birth to the minds, as above, as is explained in the teaching mentioned above well — see there. And this is what Esther said: “Fast for me” (Esther 4:16) — “for me” specifically. For Esther is the aspect of the Shechinah, as is known, and there the minds are in concealment and hiddenness, at the time of the aspect of gestation. And therefore she is called Esther — because at that time there was the aspect of sleep, and the minds and the shefa Eloki mentioned above, which are the makifim mentioned above, were in concealment and hiddenness. And then we need to cry out in place of the cry of the Shechinah, as it were, as is explained in the teaching mentioned above on the verse: “The Rock that gave birth to you, you have weakened” (Devarim 32:18) — see there. And this is: “Fast for me” — “for me” specifically. For the fasting and the crying out, in the aspect of: “the words of the fasts and their cry,” are for the sake of the Shechinah, who is the aspect of Esther, as above. For the fast is also the aspect of crying out and the voices mentioned above. For inui [affliction] has the gematria of kol [voice], as is brought in the kavanos of Yom Kippur and Erev Yom Kippur. And this is the aspect of tzom, kol, mamon [fasting, voice, money] — the aspect of: “teshuvah, tefillah, and tzedakah remove the evil decree.” For it is all one, for tzom, kol, mamon are all one aspect — the aspect of the voices mentioned above, through which one gives birth to the minds. For it is taught in the words of Rabbainu, of blessed memory, in the teaching “Tzivisa tzedek aidosecha” (siman 23): that before one gives birth to and earns money, one also needs the aspect of seventy doubled cries, in the aspect of: “A person’s sustenance is as difficult as double the pain of a woman in childbirth” — see there. For in truth, the birthing and revelation of the minds and the birthing and earning of money are all one. For all the influxes depend on da’as, and when one needs to draw the influx of money, one needs to draw the influx of da’as. And therefore one needs seventy cries, just as in the birthing of the minds. (And perhaps this is why one needs seventy doubled cries, as is explained there — see there — because one needs two kinds of births and revelations. For first one needs to give birth to the minds and da’as, and for this one needs seventy cries one time. And afterward one needs to give birth again — that is, to draw the influx from the da’as downward, so that from the da’as there should be drawn and brought into being a physical influx. And this too is the aspect of birthing, and one needs another seventy cries. And therefore one needs two times seventy cries, in the aspect of: “double the pain of a woman in childbirth.”) For everything depends on da’as, as is explained well in the teaching mentioned above on the verse “Nachamu, nachamu,” in the aspect of: “If you have acquired da’as, what do you lack?” — see there. And therefore, when one gives tzedakah from his money, it emerges that he takes his money, which is comprised of the seventy cries mentioned above — for he did not attain this money except through cries, as above. And when he takes this money and gives it for the sake of the Shechinah, as it were — that is, he gives tzedakah to the poor, who are her “broken vessels” — this is the aspect of the cry of the seventy cries mentioned above, which one must cry in place of the Shechinah in order to give birth to the minds, as above, as is explained well there in the teaching mentioned above. For tzedakah from one’s money for the sake of the Shechinah is literally the aspect of the seventy cries mentioned above, for the money is comprised of the seventy cries, as above. And this is: “Money answers everything” (Koheles 10:19) — for money is the aspect of answering with a voice, as above. And this is the aspect of: “The rich man answers with boldness” (Mishlai 18:23) — for money and wealth are the aspect of voices, as above. And this is the aspect of: “The reward of a fast is the tzedakah” (Berachos 6b). For the fast is the aspect of voices, as above. For during a fast, one cries out and sounds the alarm, and as we say during a fast: “Answer us, Hashem, answer us; be close to our outcry,” etc. For this is the essential purpose of the fast — to cry out to Hashem. And therefore “inui” has the gematria of “kol,” as above. And therefore the reward of a fast is the tzedakah, for tzedakah from one’s money is also the aspect of voices, as above. And this is the aspect of tzom, kol, mamon — they are all one aspect, as above. And this is the aspect of: teshuvah, tefillah, and tzedakah — which are tzom, kol, mamon — remove the evil decree. For all the decrees and all the troubles, G–d forbid, are all due to the deficiency of the da’as. And when the da’as is completed, all the troubles and all the deficiencies are nullified, as is explained well there in the teaching mentioned above. It emerges that all the decrees and troubles, G–d forbid, are only that the minds and the da’as are in the aspect of concealment and gestation. And therefore one must cry out specifically, in order to give birth to the da’as, and then all the troubles are nullified. And therefore, through teshuvah, tefillah, and tzedakah — which are tzom, kol, mamon, all of which are one aspect, the aspect of the voices mentioned above — through them, one removes the evil decree. For through the da’as, all deficiencies are completed and all decrees are nullified, as above. And this is the aspect of matanos la’evyonim [gifts to the poor] that are given on Purim. This is the aspect of the tzedakah mentioned above, which is the aspect of voices — in order to give birth to the minds, etc., as above. And therefore Haman wanted to nullify this, and wanted to weigh ten thousand kikar of silver to nullify, G–d forbid, the shekalim of Israel — that is, to nullify the aspect of the voices mentioned above, which are revealed through the tzedakah of the shekalim of Israel. And this is the aspect of: “On the first of Adar, they announce regarding the shekalim” (Shekalim 1:1) — “they announce” [mashmi’in] specifically — the aspect of voices, as above. And Haman wanted to nullify this. And therefore on Purim we give matanos la’evyonim, to arouse the aspect of the voices mentioned above, in order to give birth to the minds, as above. And therefore there is a custom to fast the Fast of Esther, and also to collect the money of shekalim then — all for the sake of the aspect of the voices mentioned above, through which the minds are born and revealed and emerge from the aspect of sleep, as above. And this is the aspect of: “A person is obligated to become intoxicated on Purim until he does not know the difference between ‘cursed is Haman’ and ‘blessed is Mordechai’” (Megillah 7b). And this is the aspect of the supreme makifim mentioned above, where the knowledge and the free will are all one, and where everything is good, and where it is the aspect of “not knowing,” etc. — and it is impossible to grasp this intellect now. And on Purim one must become intoxicated until one ascends and reaches there. And the essential intoxication of Purim is with wine. This is the aspect of: “Wine enters, the secret comes out” (Sanhedrin 38a). For it is brought in the teaching mentioned above, on the verse: “Nachamu, nachamu, says your G–d,” that wine is for “raising the voice” [la’arama kala] — see there. And this is the aspect of the wine-drinking of Purim — this is the aspect of the voices mentioned above, which are aroused through the wine, which is the aspect of “raising the voice.” And through this the minds are revealed, in the aspect of: “Wine enters, the secret comes out.” For yayin [wine] is given in seventy letters — this is the aspect of the seventy cries mentioned above. And through them the secret emerges and is revealed — that is, the minds and the makifim that are grasped through the aspect of the wine of Purim, which is the aspect of the seventy cries mentioned above. And through them the secret emerges and is revealed — that is, the minds and the makifim — which had previously been in secret, in the aspect of concealment, as above. And this is the aspect of seudas Purim [the Purim feast]. For through holy eating, the da’as is completed, as is explained elsewhere. And this is the essential intention of holy eating — to complete the da’as and the mind through it, in the aspect of: “The righteous eats to satisfy his soul” (Mishlai 13:25), in the aspect of: “And He will satiate in the brilliances [tzachtzachos] your soul” (Yeshayahu 58:11) — as is brought in the words of Rabbainu, of blessed memory, elsewhere. And the tzachtzachos are the aspect of the makifim mentioned above, which are the aspect of the lights of the tzachtzachos, as is known. And through holy eating, one merits this. And this is the aspect of the eating of Shabbos, which is a great mitzvah. For on Shabbos the makifim mentioned above shine — which are the aspect of Attika — for Shabbos is the aspect of Attika Kadisha, Ra’ava D’Ra’avin [the Will of Wills], as is known. And therefore, then it is a great mitzvah to eat, in order to receive through the eating of Shabbos the illumination of the makifim, in the aspect of: “And He will satiate in the tzachtzachos your soul,” in the aspect of: “Then you shall delight in Hashem” (Yeshayahu 58:14). And this is the aspect of seudas Purim. For on Purim the makifim mentioned above are revealed and shine, the aspect of Attika, the aspect of Mordechai, as above — the aspect of mor dror [pure myrrh]. And it is taught in the Ra’aya Mehemna: “Mekuteres mor” — this is Keser — which is the aspect of Attika, as is known. And therefore, on Purim it is a great mitzvah to eat, for then one receives through the eating the illumination of the supreme makifim mentioned above. And this is the aspect of mishloach manos ish l’rai’aihu [sending portions, each man to his fellow] — that is, each person must send to his fellow from the foods of Purim. This is the aspect of what Rabbainu, of blessed memory, wrote there in the teaching mentioned above: that one who merits the aspect of the revelation of the makifim — he must do good from his goodness to others and reveal the segulah to the am segulah. That is, to expound in public and reveal to others what he has merited that was revealed to him from the illumination of the makifim mentioned above, etc. — see there. And this is the aspect of mishloach manos ish l’rai’aihu. For the foods of Purim are the aspect of the illumination of the makifim. For in the holy foods — which are the aspect of the foods of Purim, as above — within them the minds and the makifim are revealed, as above. And therefore each person is obligated to send to his fellow from the foods of Purim — mishloach manos — in order to do good from his goodness to others. For the mishloach manos that one sends to his fellow from the foods of Purim — this alludes to the makifim that are merited on Purim, which shine within the foods, as above. Each person must reveal and illuminate in his fellow this illumination, and do good from his goodness to others, as above. And therefore it is called mishloach manos — from the word man [manna]. For they are the aspect of the manna, which is da’as, as is brought. The aspect of the food of the tzaddikim in the future, as our Sages of blessed memory said: “Why are they called sh’chakim? Because there they grind manna for the tzaddikim in the future” (Chagigah 12b). And the essential food of the tzaddikim in the future is the aspect of the attainment of the makifim mentioned above, which will be revealed in the future, in the aspect of: “The righteous will sit with their crowns on their heads” — as above. It emerges that the manna, which is the food of the tzaddikim in the future, is the aspect of da’as, the aspect of the makifim mentioned above. And this is the aspect of the foods of Purim, as above. And this is the aspect of mishloach manos — for they are the aspect of man [manna], which is the aspect of makifim, as above. And therefore each person must send to his fellow, in order to do good from his goodness to others, as above. For through eating, the neshamah is connected with the body, and the makif illuminates inward. For the body and neshamah are the aspect of p’nimi and makif, as will be explained below. And therefore, through eating in holiness — the eating of Purim — through this specifically the makifim shine, as above. And from these makifim that are revealed on Purim, which are clothed within the foods, as above, each person sends to his fellow mishloach manos, as above. And this is the aspect of the fact that we read Parshas Parah [the Torah portion about the Red Heifer] after Purim. For the parah adumah [Red Heifer] is a chukah [statute beyond rational comprehension]. And this is the aspect of the makifim mentioned above, which are impossible to understand — which are the aspect of “the statute of the Torah” (Bamidbar 19:2), where it is impossible to understand the reason of the matter — such as the parah adumah, which renders the pure impure and purifies the impure. And this is the aspect of: “A person is obligated to become intoxicated on Purim until he does not know the difference between ‘cursed is Haman’ and ‘blessed is Mordechai’” — this is the aspect of the makifim mentioned above that shine on Purim, as above. And therefore, after Purim, when the makifim mentioned above shine, as above, we then read Parshas Parah, which is also the aspect of the makifim mentioned above. For it is the statute of the Torah, which is impossible to understand, as above. And therefore the parah adumah, which is the aspect of the makifim mentioned above, purifies from tumas mais [the impurity of death]. For through the illumination of the makifim mentioned above, through which the da’as is completed, as above — through this one is purified from all impurities. As Rabbainu wrote there on the verse: “Create for me a pure heart, O G–d” (Tehillim 51:12), etc. — that the essential purification is through the movement of the intellect. For through the movement of the intellect, the flame of the heart rises of its own accord, and through this the heart is purified — see there in the teaching mentioned above and in the teaching that begins “Laiv tahor b’ra li Elokim” (siman 156), which also pertains to the teaching mentioned above. And this is the aspect of the burning of the parah — the aspect of the flame of the heart, which is heated and kindled through the attainment of the makifim, through which the da’as is completed. And all the makifim are drawn from the aspect of the supreme makifim, which are impossible to understand at all — which are the aspect of the parah adumah, the aspect of the statute of the Torah, as above. For the essential impurity is tumas mais, and this is due to the departure of the neshamah, which is the light of the face [or hapanim], which is the aspect of the intellect. For the intellect is the neshamah that gives life to the body, in the aspect of: “Wisdom gives life” — and as is brought elsewhere. And when the neshamah, which is the intellect, departs, the body remains impure. For the essential purification is through the intellect, as above. (And this is the aspect of the seven days of mourning, G–d forbid, that are brought there in the teaching mentioned above — see there — in order to elevate the neshamah to the light of the face, since it has separated from the body — see there.) For the body and the soul are the aspect of p’nimi and makif. For the body is possible to understand through the intellect, but the neshamah is impossible to grasp. For the body and soul are the aspect of this world and the World to Come, the aspect of p’nimi and makif. And the essential purification and sanctification of the body is through the intellect — the aspect of the neshamah, which is the aspect of the makifim mentioned above, which are the aspect of ruach hakodesh, which are the aspect of the purification of the heart, as above. And therefore the parah adumah, which is the aspect of the makifim mentioned above, purifies from tumas mais. And therefore all the procedures of the parah are in sevens, as our Sages of blessed memory said: seven kohanim, seven washings, etc. This is the aspect of the seven lamps that are explained there, through which one draws the intellect from the light of the face mentioned above — see there. For Adam HaRishon blemished the supreme makifim mentioned above, which are impossible to understand — and from this are drawn all the perplexities, such as the knowledge and the free will, as above. And this is the aspect of the Eitz HaDa’as Tov VaRa [the Tree of Knowledge of Good and Evil] — that is, to know good and evil, which is the aspect of the free will — how it exists within the knowledge [of G–d]. And because he blemished this, it was said: “On the day you eat from it, you shall surely die” (Beraishis 2:17). And therefore, through the parah adumah — the statute of the Torah, which purifies the impure and renders the pure impure — through this one purifies and nullifies tumas mais. Through believing in the aspect of the statute of the Torah — that is, in the supreme makifim mentioned above, which are impossible to understand — from this itself the makifim shine, and one merits that the illumination of the intellect is revealed to him — what it is possible for a human being to understand. And through this, the heart is purified, as above. And this is the aspect of the parah adumah, all of whose procedures are in sevens — corresponding to the seven lamps mentioned above, through which the illumination of the intellect is drawn. And through this one is purified from all impurities. For the essential purification is through the movement of the intellect — see there. Baruch Hashem l’olam, Amain v’Amain. “U’mishloach manos ish l’rai’aihu u’matanos la’evyonim” (Esther 9:22) — the initial letters [of these words] spell Elul. For Elul is the aspect of the attainment of the makifim, as is explained at the end of the teaching mentioned above. And understand this. [End of Apitropos, Halacha 2]