חכירות וקבלנות

And the essence of all labors is for the eating of the person, which is the essential sustenance and vitality of the person, as it is written: “All of man’s toil is for his mouth”. For the essential connection of body and soul — which are the compelling force and the drawing force — their essential connection is through eating. Through eating, the body compels the vitality — the soul — to remain in the person. But one must intend for the sake of Heaven — that one compels the soul to eat and be sustained in the body. And everything is so that through the power of eating, one may praise and glorify His Name and serve Him properly. Through this, everything returns and is drawn to its root with even greater power, and the intentions of the Creation are completed through this specifically, as above. 82

A thief pays double [tashlumai kefel].

It emerges that all weekday activities are in the aspect of the compelling force. And Shabbas is in the aspect of the drawing force. For even though all the labors and weekday activities must be sanctified — one’s intention being for the sake of the drawing force, so that one can draw toward one’s root with even greater power, as above — nevertheless, since they are in the aspect of the compelling force, the Sitra Achara has a greater foothold in them through the sin of Adam HaRishon. And therefore, great purifications are needed. 83

Based on what Rabbainu of blessed memory wrote in the teaching "Ashray ha'am — of hashgachah," siman 13: that through breaking the lust for money, complete hashgachah [Providence] is drawn. And it is broken through tz'dakah [charity]. And through this one merits the aspect of drawing and receiving the Torah, through which we are close to His eyes, blessed be He. And through this, the hashgachah is complete — that is, the sight goes forth with a striking and returns to His eyes, blessed be He, in the aspect of: "Please look back from the heavens and see" — which is the aspect of complete hashgachah. See there well.

Therefore, on Shabbas, all labors are forbidden. For on Shabbas, it is forbidden to arouse the compelling force, for then is the essential empowerment of the drawing force. Everything is drawn and returns to its root and rest, as above. Therefore, all labors are nullified, for then they ascend to the supernal root of all things of the entire Creation, which is the aspect of holiness — the aspect of “And you shall guard the Shabbas, for it is holy” (Sh’mos 31:14). 84

And this is the aspect of tashlumai kefel [double payment]. For the thief removes the hashgachah of Hashem, blessed be He, as our Sages of blessed memory said — that the thief is treated more severely than the robber [gazlan], because the thief made the eye below as if it does not see, etc. It emerges that he denies and removes His hashgachah, blessed be He. And therefore he has no rectification until he returns and rectifies what he blemished — that is, that he restore the aspect of complete hashgachah, that is, the aspect of the doubling of sight [k'filas har'us]: that the sight is drawn from above with a striking and returns and is formed in His eyes, blessed be He, as above, and as is explained there well — see there.

But on Yom Tov, even though the drawing force also prevails over the compelling force — for all the Yomim Tovim are in remembrance of Y’tzias Mitzrayim, when Pharaoh and Mitzrayim were subdued — the compelling force that held Yisrael in exile physically and spiritually, the general aspect of all the obstacles and opponents against the true tzadikim in every generation, all of whom must be nullified and [compelled to] assist holiness through the multitude of signs and wonders — therefore, all labors are also nullified then. 85

And this is the aspect of tashlumai kefel, for the hashgachah of Hashem, blessed be He, is clothed in the hashpa'ah [bestowal]. For after the creation, Hashem, blessed be He, watches over His world to bestow upon it shefa and vitality and great goodness to the House of Yisra'ail, in the aspect of: "constantly the eyes of Hashem your G-d are upon it" (Devarim 11:12) — that is, His hashgachah through His eyes, blessed be He. And Rashi explains: to see what it requires — that is, that He watches to bestow upon it what it requires. And as it is written there: "from the rain of the heavens it drinks water" (Devarim 11:11). And the rain is the aspect of all the hashpa'os and all the possessions and wealth in the world, as is brought from this in the words of Rabbainu of blessed memory. It emerges that in all the possessions and wealth, which are the hashpa'os of the Creator, blessed be He — His hashgachah, blessed be He, is clothed in them.

But on Yom Tov, there is still some battle between the compelling force and the drawing force. For Shabbas is established and standing from the beginning of Creation — when everything returns to its root, as above. But Yom Tov is sanctified only through Yisrael, through their good deeds, which cause the drawing force to prevail over the compelling force. Through this, they merited to leave the exile of the nations — the compelling force. Through this, the Yomim Tovim were sanctified, through all the good deeds of the Avos, who empowered the drawing force over the compelling force through their good deeds. Through this, we merited to leave the exile of Mitzrayim and nullify their compelling force and return to draw ourselves toward our root — to receive the Torah and return to Eretz Yisrael. All of this is the empowerment of the drawing force. 86

And therefore the thief, who fell into the lust for money until he removed His hashgachah, blessed be He — that is, who came to theft, which is the aspect of removing His hashgachah, blessed be He, as above — therefore he must pay double, which is the aspect of doubled hashpa'ah [shefa k'fulah], which is the aspect of complete hashgachah, which is the aspect of the doubling of sight, as above. And now the words of our Sages of blessed memory are very well understood and correct — that they said that for this reason the thief is treated more severely than the robber: that this one pays double and that one does not. Because the thief made the eye below, etc. For precisely because of this he pays tashlumai kefel specifically, for kefel is the aspect of complete hashgachah, as above — which is the rectification for having made the eye below as if it does not see, that is, that he removed the hashgachah, so to speak. And therefore he pays double, the aspect of complete hashgachah, which is the doubling of sight, as above, for the sight is clothed in the hashpa'ah and the possessions, as above.

And this is the aspect of tz'dakah, through which complete hashgachah is drawn. And this is the aspect of the Torah, which is the aspect of complete hashgachah, as our Sages of blessed memory said: "She does not fear for her household from snow, for all her household is dressed in shanim [scarlet/doubles]" (Mishlai 31:21) — sh'nayim [doubles], that is, the Torah, in which it says: "nason titain" [you shall surely give], "paso'ach tiftach" [you shall surely open], "ha'anaik ta'anik" [you shall surely provide] — that is, the Torah, where the hashgachah is, as above, all of its mitzvos are in doubles, the aspect of kefel, in order to draw through this the aspect of complete hashgachah, which is the doubling of sight, as above. And this is the aspect that the Torah is comprised of two Luchos HaBris [Tablets of the Covenant], and it is the aspect of sh'nayim mikra [reading the weekly portion twice], the aspect of "dressed in doubles" mentioned above. For the Torah is the aspect of the complete hashgachah, which is the aspect of the doubling of sight, as above. And therefore the essential doubled language is stated regarding the mitzvah of tz'dakah, as it is written: "nason titain," etc. And so is the mitzvah — that he should give and return and give. For the essential drawing of complete hashgachah, the aspect of the Torah, as above, is through tz'dakah, as above, and it is stated in doubled language, as above. And therefore tz'dakah is equivalent to the entire Torah, for through it all the Torah is drawn, as above.

And likewise in every generation, Yisrael must sanctify the Yomim Tovim. For this reason, we bless on Yom Tov: “M’kadaish Yisrael v’hazmanim” [“Who sanctifies Yisrael and the seasons”] — for regarding Yom Tov, “Yisrael sanctifies them,” as our Sages said. For then, on Yom Tov, is’arusa dil’sata [an arousal from below] is still needed to empower the drawing force over the compelling force. 87

And therefore all the hashpa'os are drawn through tz'dakah, as is brought, for through tz'dakah the complete hashgachah is drawn, through which all the hashpa'os are drawn, as above. And therefore there is no tz'dakah like the tz'dakah of Eretz Yisra'ail, as our Sages of blessed memory said. For the essential tz'dakah is to draw complete hashgachah, as above, and the essential hashgachah is drawn only in Eretz Yisra'ail, as it is written: "constantly the eyes of Hashem your G-d are upon it" — as above. And therefore there is the essential tz'dakah.

And the thief is the very opposite. For tz'dakah is the breaking of the lust for money, as is explained there in the teaching mentioned above, in the aspect of rucha nachis, etc. — see there. For through tz'dakah one breaks his lust for money and gives his money to others, that is, to the poor. And through this, complete hashgachah is drawn, as above. And therefore it is in the aspect of the entire Torah, as above. And therefore it is in the aspect of "dressed in doubles," as above. But the thief is the opposite — he fell into the lust for money until he came to theft. And through this he removed the hashgachah, as above. And therefore the thief casts off the yoke of the entire Torah, as we see tangibly, and as is brought in the words of Rabbainu of blessed memory in the Aleph-Bais (letter Gimmel, Genaivah, siman 1): that once one has come to theft and the money of his fellow has become permitted to him, he is prepared for every iniquity and every sin, etc. And this is why the prophet includes the entire Torah in the sin of theft, as it is written in Zechariah regarding those who transgress the Torah: "This is the curse that goes forth," etc., "for every thief on this side," etc., "and every one who swears," etc., "I have brought it forth," etc., "and it shall come to the house of the thief," etc. (Zechariah 5:3–4). And also the prohibition of swearing falsely is included in theft, as our Sages of blessed memory said — that the statement "you shall not steal" corresponds to "you shall not swear [falsely]," for every thief ultimately comes to swear falsely. And therefore here too the verse placed them adjacent to each other.

It emerges that all the transgressions of the Torah are included in theft. For theft is the aspect of the removal of His hashgachah, blessed be He, which is the aspect of the blemishing and nullification of the entire Torah. For the Torah is the hashgachah. And therefore its rectification is kefel — that he pays double to his fellow, to draw complete hashgachah, the aspect of doubled hashpa'ah, which is the aspect of the entire Torah, the aspect of tz'dakah, which is the aspect of "dressed in doubles," as above.

And therefore kefel only applies in a Bais Din of ordained [s'muchin] judges. For three judges are the aspect of "these are the heads of their fathers' houses" — they are the aspect of three heads, the aspect of three Avos [Patriarchs], which are the aspect of the t'las g'vanin d'aina [three colors of the eye], who have the power to draw the hashgachah, which is the aspect of t'las g'vanin d'aina u'vas ayin, the aspect of the Torah, which is b'raishis taman rashay, taman bas shim'i bas u'r'i, as is explained there in the teaching mentioned above. And therefore specifically the three judges, who are the aspect of the generality of the Torah — for they are "many" [rabim], the aspect of "the halachah follows the many," as is brought in the holy Zohar: "there are no 'many' fewer than three, and they are the Avos" — and from them come all the halachos of the Torah. For they are the aspect of the t'las g'vanin d'aina upon which the vas ayin depends — that is, the hashgachah, which is the Torah. And they specifically can judge the law of kefel, to rectify and draw the aspect of complete hashgachah through this, for they have the power to rectify and draw the hashgachah, as above.

And therefore a complete Bais Din of ordained judges is needed for this. For experts and ordained judges are needed who have the power to rectify and draw the hashgachah through the kefel, as above. But when they are not experts, they do not have this power. And therefore they do not judge the law of kefel, since they do not have the power to effect the rectification that is accomplished through the kefel — that is, complete hashgachah, as above. And therefore specifically ordained judges are needed, for there is no ordination [s'michah] except in Eretz Yisra'ail, as our Sages of blessed memory said. For there is the essential hashgachah. And therefore the Bais Din of ordained judges, who are a complete Bais Din in the aspect of the t'las g'vanin d'aina, in the aspect of hashgachah, as above — they specifically can judge the law of kefel, which is the aspect of the rectification of complete hashgachah, as above.

A thief pays double, but not a robber. And it is brought in the Gemara: "Why did the Torah treat the thief more severely than the robber?" etc., "this one equated," etc., "and moreover, he made the eye below as if it does not see," etc. And the Maharsha explains that the thief denied the hashgachah [Providence], etc. — see there.

The matter: the punishment of the thief to pay double is because he blemished the hashgachah. And seemingly, what connection does double payment have to the blemish of the hashgachah? And how is it measure for measure?

Based on the teaching beginning "Tzivisa tzedek aidosecha ve'emunah m'od," in Likutay Moharan, siman 23 — regarding the question of the Elders of the School of Athens [Savay d'vay Atuna]: "Tell us words of falsehood," etc., "salt, when it spoils," etc. And the general principle: that the lust for money is the aspect of avodah zarah [idolatry] — that is, all the idolatries of all the seventy nations are all embedded in the mamon. And one who falls into the lust for money, G-d forbid, worships all the avodah zarah of all the seventy nations. For there are seventy anpin n'hirin [luminous faces], which are the aspect of life, the aspect of joy, the aspect of: "Rejoice, Z'vulun" — the aspect of conducting business with faithfulness [emunah]. For emunah is the aspect of emes [truth], which is the light of the face, etc. And corresponding to this are seventy anpin chashuchin [dark faces] — sadness, black bile, darkness, the aspect of death, the aspect of: "in sorrow you shall eat of it" — the aspect of the lust for money, etc. And because of this, one's livelihood [m'zonos] is as difficult as double the pains of a woman in labor [kiflayim kayoledah]. For when a person falls into the lust for money, G-d forbid, then the Sh'chinah cries out over him: "kalani mairoshi, kalani miz'ro'ai" [I am burdened by My head, I am burdened by My arm] — the aspect of seventy doubled cries. That is, "kalani mairoshi, kalani miz'ro'ai" — two times seventy cries. For the woman in labor, before giving birth, cries out seventy cries. But when one falls into the lust for money, G-d forbid, then the Sh'chinah cries out over him two times the seventy cries — which are one hundred and forty cries, the numerical value of mamon [money] with its letters. And therefore one's livelihood is as difficult as double the pains of a woman in labor, for there [in birth] there are seventy cries, but here she cries out one hundred and forty cries, as above, etc. — see there. And the rectification of the lust for money is only through sh'miras habris [guarding the covenant], through which the light of the face of the King of life shines upon him, the aspect of anpin n'hirin mentioned above, the aspect of "Rejoice, Z'vulun," etc. — see there, all of this well. And to explain a little, it is possible to say regarding the matter of the seventy doubled cries over a person's livelihood, the aspect of "double the pains of a woman in labor" mentioned above: that all the hashpa'os are drawn from the da'as, the aspect of: "if you lack da'as, what have you acquired? If you have acquired da'as, what do you lack?" — as our Sages of blessed memory said (Nedarim 41). And as it is written: "and through da'as are the rooms filled" (Mishlai 24:4). That is, the Torah, which is the da'as — from there all the hashpa'os and wealth are drawn. And the essential wealth is from the aspect of s'mol [left], as it is written: "in her left hand is wealth and honor" (Mishlai 3:16), in the aspect of: "from the north comes gold" (Iyov 37:22). And the essential person is the da'as, the aspect of Torah, in the aspect of: "This is the Torah — a person [adam]" (Bamidbar 19:14). For what makes one called "adam" is the da'as, the aspect of Torah, as is known. And the Torah, that is, the da'as, is the aspect of ainayim [eyes], as it is written: "the mitzvah of Hashem is clear, enlightening the eyes" (Tehillim 19:9). And as it is written: "the light of the eyes gladdens the heart" (Mishlai 15:30) — Rashi explains: that is, the Torah. For "eyes" is said in reference to wisdom, as is brought elsewhere. That is, the Torah, the aspect of da'as, is the aspect of eyes. For da'as is two times ayin [70] (as is brought, for da'as includes ten Divine Names [Havayos], which are two times ayin). And this is the aspect of "seventy faces of the Torah", the aspect of shiv'im anpin n'hirin [seventy luminous faces], which is the aspect of ayin, as is brought in the words of Rabbainu elsewhere (siman 36). And the generality of the Torah and da'as, which is the aspect of adam, is the aspect of yamin [right], in the aspect of: "from His right hand a fiery law for them" (Devarim 33:2). And as it is written: "he shall gouge out every right eye of yours" (Shmuel I 11:2) — and Rashi explains: ayin yamin is the Torah — see there. For the Torah is the aspect of the right eye, the aspect of ayin [70] faces of the Torah, anpin n'hirin, as above. And the wealth, which is drawn through the work of a person's hands, in the aspect of: "and He shall bless you in all that you do" — this is the aspect of s'mol [left], the aspect of "in her left hand is wealth and honor," as above. For the person together with the work of his hands, which is the wealth and business dealings, they are the aspect of yamin and s'mol. For the person himself — the essential person is the da'as, the aspect of the Torah, as above — this is the aspect of yamin, as above, the aspect of: "length of days is in her right hand" — the aspect of life and length of days, the aspect of anpin n'hirin, "the light of the face of the King is life" — this is the aspect of yamin, and this is the essential person. For the essential person is his life and length of days, the aspect of da'as, as above. And the business dealings and the wealth are the aspect of asiyah [action] (as is brought elsewhere that business dealings are the aspect of asiyah), for they are drawn through the work of his hands, as above. And this is the aspect of s'mol. For machshavah [thought] and ma'aseh [deed] are the aspect of yamin and s'mol, as is known. That is, the da'as, the aspect of machshavah, which is the essential person — this is the aspect of yamin. And the work of his hands, which is the aspect of the wealth, which is the aspect of asiyah, as above — this is the aspect of s'mol, as above, the aspect of "in her left hand is wealth," etc., as above. And therefore one's livelihood is as difficult as double the pains of a woman in labor — that is, two times seventy cries. For the essential birth of a person, which is the aspect of the revelation of the da'as — which is the essential adam, as above — is drawn from the aspect of yamin, as above, which is the aspect of the Torah, the aspect of ayin yamin [the right eye], the aspect of seventy faces of the Torah. And therefore before the birth, seventy cries are needed — corresponding to the seventy anpin chashuchin [dark faces], which correspond to the ayin faces mentioned above, and they want, G-d forbid, to prevent and obstruct the revelation of the da'as and the birth. And one must cry out ayin [70] cries against them, to break them and subdue them. And then the person is born, the aspect of da'as, the aspect of Torah, the aspect of shiv'im anpin n'hirin, as above, the aspect of ayin yamin, as above. But the parnassah and mamon, which are drawn from the aspect of s'mol, as above — the aspect of ayin s'mol [the left eye] — therefore two times ayin cries are needed. For the descent of the parnassah must descend through two aspects of descent. For the root of everything is in the aspect of kola y'mina [entirely right], the aspect of aina chad d'rachamay [the single eye of compassion], where everything is entirely right, the aspect of Oraysa d'Atika s'sima'ah [the Torah of the Hidden Ancient One], where everything is entirely right, and there is no left, and there is no wealth there, as is brought elsewhere. And there all the births and all the life and anpin n'hirin and all the hashpa'os of parnassah and wealth depend, in the aspect of: "children, life, and sustenance do not depend on merit but on mazal" — which is the aspect of aina chad d'rachamay, as is known. For even though there is no left and no wealth there, since there everything is entirely yamin, as above — nevertheless, there is the root of all the hashpa'os, for everything depends there, as above, only that there it is entirely pure and bright light, the aspect of kola y'mina, as above. And when the da'as, the aspect of Torah, is drawn from aina chad d'rachamay, from the aspect of kola y'mina downward to the aspect of two eyes — yamin and s'mol — then one must cry out ayin cries, so that, G-d forbid, the seventy anpin chashuchin — whose hold is from ayin s'mol, as above — should not overpower. And then when the seventy anpin chashuchin are subdued through the seventy cries, then the birth is revealed. And then dam ne'ekar v'na'aseh chalav [the blood is transformed and becomes milk], for the anpin chashuchin are the aspect of dam nidus [menstrual blood], as is brought in the teaching mentioned above. And then when the anpin chashuchin are subdued at the time of birth, then the blood is transformed and becomes milk, in the aspect of: "his eyes are like doves," etc., "bathing in milk" (Shir HaShirim 5:12) (and see in the holy Zohar in the Idra Rabba: it is written "the eye of Hashem" [singular] and it is written "the eyes of Hashem" [plural] — this is not a contradiction: this refers to Z'air Anpin and this refers to Arich Anpin — see there). And therefore when one needs to draw m'zonos [sustenance] and wealth, which come from s'mol, as above — then two times ayin cries are needed. For the da'as, the aspect of Torah, in general is in the aspect of ayin yamin, as above. And when one draws the da'as from the aspect of aina chad, as above, from the aspect of kola y'mina downward to the aspect of yamin below — one needs the aspect of seventy cries, as above. And therefore the m'zonos, which come from s'mol — two aspects of descent are needed, for afterwards one must still descend from yamin to s'mol. Therefore two times seventy cries are needed. For the essential hold of the anpin chashuchin — because of which one must cry out the seventy cries, as above — is from the aspect of s'mol, as is known. And therefore even when da'as is drawn, the aspect of Torah, the aspect of birth, as above, which is in the aspect of yamin — nevertheless seventy cries are needed, for since below there is also an aspect of s'mol, therefore even though one is drawing da'as, the aspect of yamin, seventy cries are needed so that, G-d forbid, the seventy anpin chashuchin — whose hold is from s'mol — should not overpower. And therefore when one draws m'zonos, which come from s'mol — another seventy cries are needed, the aspect of seventy doubled cries, so that the anpin chashuchin — whose essential hold is there in the s'mol — should not overpower. And therefore they are doubled — corresponding to two aspects of descent, from yamin to yamin and from yamin to s'mol. And therefore they are as difficult as double the pains of a woman in labor, as above. And behold, precisely because of this — that the m'zonos are so difficult, double the pains of a woman in labor, the aspect of one hundred and forty cries mentioned above — therefore no person dies with half his desire in his hand. For the m'zonos come with such difficulty, the pain of double the pains of a woman in labor, and afterwards nothing does he carry away in his toil. For afterwards he has in hand only half his exertion, for the exertion was double the profit. And I heard from Rabbainu of blessed memory regarding this matter that our Sages of blessed memory said, "No person dies with half his desire in his hand": that there is a shefa k'fulah [doubled bestowal], the aspect of: "and silver of abundance for you" (Iyov 22:25). And when one merits this aspect of shefa k'fulah, one is saved from the aspect of "no person dies with half his desire in his hand," since he has merited shefa k'fulah — and understand this. That is, as above. For the essential reason that a person never has half his desire is because his suffering is doubled. Therefore however much he earns, he is still lacking more, because his suffering and exertion were doubled, the aspect of double the pains of a woman in labor. And therefore there is no remedy for this except when one merits the aspect of shefa k'fulah — and then all his desire is fulfilled. For in truth one must connect everything to its root in holiness. Especially the mamon and wealth, whose root is very, very exalted — the aspect of or tzach um'tzuchtzach [pure and bright light]. For its root is in mazala d'chol m'zona baih tal'yan [the mazal upon which all sustenance depends], as above. And when one connects the mamon and the hashpa'ah and all his wealth to its root in holiness — that is, to the da'as, as above — then the aspect of shefa k'fulah is drawn. For then, when the wealth is connected to its root and the lust for money is nullified — for the essential lust is below, because it has fallen and become distant from its root, as is brought in the teaching mentioned above — and then when the wealth is connected to its root, then blessing is drawn in everything he does, in the aspect of: "and He shall bless you in all that you do" — the aspect of Yosef, who guarded the bris [covenant], which is the essential rectification of the lust for money, as above, through which one can gaze at the root of the hashpa'ah of the mamon, as is explained all of this well in the teaching mentioned above — see there. And regarding Yosef it is said: "and all that he does, Hashem makes succeed" (Beraishis 39:3) — for blessing was sent into the work of his hands, as above. For the essential blessing is from the da'as, from the aspect of Shabbos, which is the aspect of da'as. From there the blessing is drawn for all six weekdays, in the aspect of: "And G-d blessed the seventh day" — He blessed it with the manna, which fell as lechem mishneh [double bread] on the sixth day, as it is written: "they gathered double bread, two omers for one" (Shemos 16:22). And Rashi explains: that blessing was sent to fill the omer two times — see there. And this is the aspect of shefa k'fulah, the aspect of lechem mishneh, which is drawn on Shabbos, which is the aspect of anpin n'hirin, the aspect of the rectification of the lust for money. For Shabbos is the aspect of vas ayin, the aspect of seventy faces of the Torah, the aspect of anpin n'hirin, as we say: "v'anpaha n'hirin" [and her face is luminous]. For on Shabbos all the seventy faces of the Torah illuminate, for then the Torah was given, as our Sages of blessed memory said. And then the da'as is drawn, as is known, and then is the rectification of the lust for money. For all six weekdays is the aspect of "the people went about and gathered" (Bamidbar 11:8) — the aspect of the toil and exertion after parnassah, the aspect of "in sorrow you shall eat of it." For then are the days of action, which is the aspect of business dealings, which is the aspect of asiyah, as above. And on Shabbos there is cessation from all, and all the m'lachos are nullified, and all the actions and mundane activities — which are all for the sake of parnassah, the aspect of "in sorrow you shall eat of it" — for on Shabbos there is joy and gladness and anpin n'hirin. And then the root of the da'as mentioned above illuminates, the aspect of mazala d'chol m'zona baih tal'yan, the aspect of aina chad d'rachamay, which illuminates on Shabbos, as is known. And from there blessing and shefa are drawn, the aspect of lechem mishneh, the aspect of shefa k'fulah. For on Shabbos blessing is drawn for all six weekdays. That is, then on Shabbos, when the da'as illuminates, through which one merits nullifying the lust for money — which is the aspect of Shabbos, the aspect of cessation from the exertion of parnassah, which is the aspect of asiyah, as above — and through meriting on Shabbos the da'as, through which the lust for money is nullified, and one merits delighting in Hashem, connecting everything to its supernal root — through this, blessing and shefa are drawn from there, the aspect of lechem mishneh, the aspect of shefa k'fulah, as above. And then one merits being happy with his portion, and the aspect of "in sorrow you shall eat of it" is nullified, in the aspect of: "the blessing of Hashem — it enriches, and He adds no sorrow with it" (Mishlai 10:22). For when one merits that blessing is sent into the work of his hands, through connecting wealth and parnassah to its root, to the supernal da'as — then the aspect of sorrow is nullified, the aspect of "in sorrow you shall eat of it." For he is happy with his portion, since the blessing of Hashem rests in him, which is the essential wealth, the aspect of "the blessing of Hashem — it enriches." For this is the aspect of shefa k'fulah, the aspect of lechem mishneh. And then the aspect of sorrow is nullified, which is the aspect of "no person dies with half his desire in his hand" — which is drawn from the aspect of "in sorrow you shall eat of it," from the aspect of pain double that of a woman in labor, as above. For when one separates the shefa and the wealth, G-d forbid, from the root of the da'as, it emerges that he toils and labors constantly and carries away nothing in his toil. For the pain is double that of a woman in labor, the aspect of one hundred and forty cries. And afterwards, when he falls, G-d forbid, to the physical lust of money and separates the money from its root, it emerges that the da'as — which is the root and vitality of the money — does not illuminate within his money. And his money is cut off from its root. And then this money is not called money at all; rather, it is mere dust, the aspect of "dusts of gold" (Iyov 28:6), since it has no vitality, as is brought in the words of Rabbainu of blessed memory elsewhere. And therefore he does not have half his desire — for the exertion is doubled and the profit is not even half, for it lacks the vitality, which is the da'as. For the mamon is drawn through two aspects of descent — for first one must draw the da'as, as above, from which the mamon is drawn; and afterwards one must draw the mamon from the da'as, so that it becomes physical shefa. And this is the aspect of pain double that of a woman in labor, as above. And this is the aspect of the one hundred and forty cries mentioned above, the aspect of "kalani mairoshi, kalani miz'ro'ai," as above — "mairoshi," "miz'ro'ai" specifically — the aspect of thought and deed mentioned above, the aspect of yamin and s'mol. For one must draw the money through two types of descent: the drawing of the da'as, and afterwards from da'as and thought to the work of his hands, as above. And therefore seventy doubled cries are needed, the aspect of "kalani mairoshi, kalani miz'ro'ai" — "mairoshi," "miz'ro'ai" specifically, as above, the aspect of double the pains of a woman in labor, as above. And therefore, when afterwards one cannot withstand the test of the lust for money and falls to the lust for money, which is the aspect of asiyah alone, and separates, G-d forbid, the money — the aspect of asiyah — from the da'as, it emerges that he lacks the half — that is, the vitality of the money, which is the da'as, which is the essential thing. And in truth it is more than half, for it is the essential thing. And therefore no person dies with half his desire in his hand, for he has only the half of the exertion and the pain of double the pains of a woman in labor, for he has only the aspect of the asiyah itself, the aspect of the physical. And even half his desire he does not have, for it does not even count as half, for the essential thing is the vitality, which is the da'as. But when one breaks the lust and connects the shefa to its root, to the da'as — then he has the aspect of shefa k'fulah, the aspect of lechem mishneh, the aspect of blessing. Then he is happy with his portion, for he has everything, as it is written regarding Ya'akov: "G-d has been gracious to me, and I have everything" (Beraishis 33:11). That is, he is saved from the aspect of "no person dies with half his desire in his hand," for he has everything he wants, since he has merited the blessing of Hashem, the aspect of shefa k'fulah. And when the blessing of Hashem rests in all that he has, certainly he does not desire more, for this is the essential wealth that surpasses all types of wealth in the world, in the aspect of "the blessing of Hashem — it enriches, and He adds no sorrow with it," as above — that he is saved from the aspect of "in sorrow you shall eat of it," from the aspect of pain double that of a woman in labor, which is the aspect of "no person dies with half his desire in his hand," as above. For he merits the blessing of Hashem, the aspect of shefa k'fulah, as above. It emerges that the essential wealth and mamon of holiness is when it is connected to the da'as, for then it is in the aspect of shefa k'fulah, as above. And conversely, the lust for money, G-d forbid, is when the mamon is separated from its root, G-d forbid — for then he does not have half his desire, etc., as above. And the mamon of Yisra'ail in general is the aspect of mamon of holiness, for Yisra'ail in general are in the aspect of guardians of the bris [covenant], as it is written: "and Your people are all tzaddikim" (Yeshayahu 60:21). And as is brought in the teaching mentioned above — the essential rectification of the lust for money is through sh'miras habris, as above. And therefore the mamon of a Yisra'ail is the aspect of mamon of holiness, which is in the aspect of shefa k'fulah that is drawn from the holiness of Shabbos, the aspect of lechem mishneh, as above. And the essential mamon of holiness, the aspect of shefa k'fulah, is through being connected to the da'as, which is the aspect of ainayim [eyes], as above — that is, the aspect of the hashgachah of Hashem, blessed be He, from where all the hashpa'os are drawn, from the aspect of "the eyes of Hashem" — through His hashgachah, blessed be He, in the aspect of: "constantly the eyes of Hashem your G-d are upon it" — which is said regarding Eretz Yisra'ail, from where all the hashpa'os and all the wealth are drawn to the entire world, as is brought. And one who blemishes the mamon and falls into the lust for money, G-d forbid — regarding him it is said: "also his eyes are not satisfied with wealth" (Koheles 4:8) — "his eyes" specifically, for he blemished the eyes, as above, the aspect of "he set his eyes on the money." For two eyes is the aspect of one hundred and forty cries mentioned above, that one must cry out to break the eyes of the Sitra Achara, which is the seventy anpin chashuchin, which lusts for money in the aspect of "the eye sees and the heart desires" — and to merit connecting the mamon to its root in holiness, to the aspect of da'as, the aspect of "the eyes of Hashem", the aspect of: "Behold, the eye of Hashem is upon those who fear Him, upon those who hope for His kindness, to rescue their soul from death and to sustain them in famine" (Tehillim 33:18–19). "To rescue from death" — from the aspect of anpin chashuchin, which are the aspect of death, as is brought in the teaching mentioned above. "And to sustain them in famine" — that is, the aspect of parnassah and wealth that one merits through the eyes of Hashem, which is drawn from mazala d'chol m'zonay baih tal'yan, which is the aspect of aina chad d'rachamay, the aspect of "Behold, the eye of Hashem is upon those who fear Him," as above. And therefore the thief, who blemished this — for he blemished the hashgachah, as above, for he made the eye below as if it does not see, as above — it emerges that he blemished the aspect of shefa k'fulah mentioned above, which is the mamon of holiness, the mamon of Yisra'ail. For the essential shefa k'fulah is when it is connected to the da'as, to the aspect of hashgachah, as above. And therefore he must pay double, measure for measure. For he blemished the hashgachah, as above, and separated the mamon he stole from its root in holiness, from the aspect of da'as, from the aspect of eyes, from the aspect of hashgachah. For the thief comes in darkness, at the time of sleep, and thinks that when a person is asleep with his eyes closed and the da'as has departed and there is darkness in the house, as if, G-d forbid, there is no one watching then. And through this he blemishes the hashgachah, the aspect of the eyes of Hashem, the aspect of anpin n'hirin, and wants to strengthen, G-d forbid, the anpin chashuchin, which are the aspect of darkness and death, etc., as above. But in truth His eyes are open, etc., for "Behold, He does not slumber and does not sleep, the Guardian of Yisra'ail." And the thief who blemished this — therefore he pays double. For he blemished the aspect of shefa k'fulah, as above, for then the mamon is not mamon at all, for he does not have half his desire in his hand since the da'as, which is the vitality, has been removed, as above. And therefore he must pay double, to show him what he blemished, as above. For the essential rectification is through tashlumai kefel — that he must return and rectify what he blemished, to pay tashlumai kefel, to draw the aspect of shefa k'fulah, which is drawn from the da'as and the hashgachah, which is the essential rectification of the thief who blemished this, as above. And this is the aspect of: "chayim sh'nayim y'shaleim" [he shall pay back two living ones] (Shemos 21:37) — chayim [life] specifically. For the shefa k'fulah is the aspect of life, for it is drawn from the rectification of the lust for money, which is the aspect of anpin n'hirin, the aspect of "the light of the face of the King is life" (Mishlai 16:15), as above. Baruch Hashem l'olam, Amain v'Amain. נְנַח נַחְמָא נַחְמָן מֵאומָ&#x05DF