אומנים ה"ה בה' פקדון ה"ה אות י"ו:

And this is the aspect of the mitzvah of clothing the naked, the aspect of: "when you see the naked one, and you cover him" (Yeshayahu 58:7) — "when you see" specifically, the aspect of the rectification of the eyes, which is the rectification of the bris that depends on the eyes. For garments are the aspect of eyes, the aspect of k'sus ainayim [a covering of the eyes], as Rabbainu of blessed memory wrote elsewhere (siman 25), in the aspect of: "for He has clothed me in garments of salvation" (Yeshayahu 61:10) — yesha = istaklusa [gazing/vision]. For the garments are the aspect of bigday f'air dich'lilin b'gavanin sagi'in b'gavanin din'hirin [beautiful garments comprised of many colors, luminous colors], and they are a rectification for the blemish of the bris that Adam HaRishon blemished — for then it was said: "Who told you that you are naked?" (Beraishis 3:11). And when Hashem, blessed be He, wanted to rectify them, it was said: "and He made for them garments of skin" (Beraishis 3:21). For the garments cover over the nakedness, over the blemish of the bris, for they are in the aspect of anpin n'hirin. For malbush [garment] has the gematria of 378 — the 370 lights of the light of the face, etc., as is brought. And this is the aspect of tzitzis, which are the garments of the Sh'chinah, so to speak, in the aspect of: "for it is her sole covering" — this is tzitzis. For tzitzis are the aspect of eyes, the aspect of: "and you shall see it," etc., "and you shall not go astray after your hearts and after your eyes," etc. — the aspect of "the eye sees and the heart desires." For through this one is saved from the lust of the desire for money. And this is the aspect of tearing [one's garments], G-d forbid, for the dead. For the side of death, G-d forbid, is the aspect of anpin chashuchin, as above — the blemish of the garments. And therefore one must tear them then, G-d forbid, for the garments are the aspect of anpin n'hirin, the aspect of life, as above. And therefore regarding the destruction of the Bais HaMikdash it is said: "He carried out His word" (Aichah 2:17) — baza purpira dilai [He tore His royal purple garment]. For the Mikdash is the aspect of eyes, in the aspect of: "Behold, I am desecrating My sanctuary," etc., "the delight of your eyes" (Yechezkel 24:21). As it is written: "and My eyes and My heart shall be there" (Melachim I 9:3). For there are all the seventy faces of the Torah, the aspect of the seventy Sanhedrin who sat in the Bais HaMikdash, from whom Torah goes forth. And there is the aspect of the light of the face, in the aspect of: "three times a year all your males shall appear before the face of Hashem your G-d in the place that He shall choose" (Devarim 16:16). For there the light of the face illuminates, and from there all parnassah and shefa go forth to the entire world, in the aspect of the Lechem HaPanim [Showbread] — that is, parnassah of holiness drawn from the light of the face. And the essential destruction of the Bais HaMikdash was through the sin of avodah zarah, which is the aspect of the blemish of the lust for money, the aspect of "idols of silver and gold" (Yeshayahu 2:20). And therefore regarding the destruction it is said: "their silver they shall cast into the streets, and their gold shall become an impurity" (Yechezkel 7:19) — the aspect of the blemish of the lust for money. And this is the aspect of the weeping over the destruction of the Bais HaMikdash — to rectify the blemish of the eyes, as above. And this is the aspect of: "For these I weep; my eye, my eye, runs with water, for the comforter is far from me" (Aichah 1:16). "For these" — the aspect of "these are your gods, O Yisra'ail" (Shemos 32:4), as our Sages of blessed memory said — the blemish of avodah zarah, the blemish of the lust for money. And this is "my eye, my eye" — two times ayin — over the blemish of the lust for money that blemishes both eyes, ayin yamin and ayin s'mol, the aspect of two times seventy cries, double the pains of a woman in labor, one hundred and forty cries, as above. And therefore "my eye, my eye, runs with water." And this is: "for the comforter is far from me." For through the lust for money one falls two falls, G-d forbid — for he blemished two times the seventy cries. And therefore the Sh'chinah cries out over him two times the seventy cries, the aspect of "kalani mairoshi, kalani miz'ro'ai," as above. And this is "for the comforter is far from me" — "far" specifically. For, so to speak, Hashem has become distant through the blemish of the lust for money, through which he fell a fall after a fall, G-d forbid, in the aspect of: "vataired p'la'im" [and she descended wonderfully] (Aichah 1:9), as is brought in the words of Rabbainu of blessed memory elsewhere (in Sichos HaRan) — that this is said regarding the wealth of holiness that fell greatly. For through the blemish of avodah zarah through the lust for money, one falls in two aspects of falls, in the aspect of "vataired p'la'im." And therefore regarding the end of the redemption it is said: "how long until the end of wonders [kaitz hap'la'os]?" (Daniel 12:6). For the end is wondrous and concealed. And all this through the blemish of the lust for money, which is a doubled descent, the aspect of "vataired p'la'im." And therefore it is not known how long — for one who has fallen into the lust for money, it is very difficult to ascend, as is understood from the words of Rabbainu of blessed memory in the Story of the Ba'al T'filah. For the essential redemption through Mashiach Tzidkainu, who will come speedily in our days, depends on the rectification of the lust for money that will be rectified through Mashiach, as Rabbainu wrote elsewhere (siman 13), in the aspect of: "a person shall cast away his idols of silver and his idols of gold" (Yeshayahu 2:20). For through Mashiach there will be the rectification of the bris, in the aspect of: "and He shall gather the dispersed of Yisra'ail, and the scattered of Yehudah He shall assemble from the four corners of the earth" (Yeshayahu 11:12). And through tikun habris, the lust for money will be rectified, and then the Bais Kodshainu, Bais Chayainu v'Sif'artainu [our Holy Temple, the house of our life and our splendor] will be built — where is the aspect of the rectification of the lust for money, the light of the face, anpin n'hirin. And therefore it is said: "Nachamu, nachamu ami" [Comfort, comfort My people] (Yeshayahu 40:1) — two times "comfort," doubled consolation. For they descended in a doubled manner, in the aspect of: "for she received from the hand of Hashem double for all her sins" (Yeshayahu 40:2) — the blemish of the lust for money is in the aspect of doubled, the aspect of seventy doubled cries, as above. And therefore the comforter is "far" specifically — until the redeemer of our righteousness comes and comforts us in a doubled manner, in the aspect of "nachamu, nachamu." Speedily in our days, Amain. And this is the aspect of the mitzvah of hagbahah [raising] the Torah [scroll] after the reading, which people customarily purchase for a great sum, as it is written in the Shulchan Aruch. For the essential raising is through the wooden rollers [amudim] of the Torah. And the amudai haTorah are the aspect of tom'chay Oraysa [supporters of Torah], the aspect of vavay ha'amudim [the hooks of the pillars], which is the aspect of mamon, as is known, in the aspect of: "she is a tree of life to those who hold fast to her, and those who support her are fortunate" (Mishlai 3:18) — those who support Torah scholars, who are tom'chay Oraysa, the aspect of mamon of holiness. For through tz'dakah, especially to Torah scholars, the mamon is rectified. And then s'mol is included in yamin — the mamon drawn from "in her left hand is wealth and honor" is included in yamin, in the Torah, through supporting Torah scholars with his money. And this is the mitzvah of hagbahah — that one fulfills with his hands, raising the Torah through the amudim, so that the hands — the aspect of asiyah, business dealings, the work of his hands, the aspect of amudai Torah, vavay ha'amudim — should be included in the Torah. For he holds up the Torah, alluding to tom'chay Oraysa, through which mamon is included in Torah, s'mol in yamin. And this is why it is raised with both hands, yamin and s'mol, so that s'mol will be included in yamin. And then it is a mitzvah for everyone to set their eyes upon the letters of the Torah, to subject the eyes where the hold of the lust for money is, so that the eyes of all Yisra'ail will be included within the holy Torah, which is the aspect of the eyes of Hashem — so that the desire for money will be nullified. For hagbahas haTorah alludes to raising the Torah to its supernal root, the aspect of Oraysa d'Atika s'sima'ah, where everything is kola y'mina and there is no s'mol and no wealth there. And therefore everyone must set their eyes into the Torah, so that everything will be included in aina chad d'rachamay, the aspect of kola y'mina, and the lust for money will be completely nullified. And therefore people purchase this mitzvah for a great sum, to break the lust for money. For it is explained in the words of Rabbainu in the teaching mentioned above that the essential completeness of the mitzvos in emunah is when one spends money for the sake of the mitzvah — the aspect of breaking the lust for money, the essential emunah. And therefore this mitzvah of hagbahah, which is the rectification of the lust for money, people spend money lavishly upon it and purchase it for a great sum. [The text notes: "This is connected to above."] Shabbos is the rectification of the lust for money, and therefore shefa k'fulah is drawn then. And the thief who blemished this pays kefel, as above. And this is what is brought in the Zohar: that one who blemishes the delight of Shabbos and indulges on the weekdays is like a thief — see there in Zohar Vayakhel. For the thief blemishes Shabbos, which is the rectification of the eyes. And this is what our Sages said: "Taking large steps diminishes one's eyesight, and it is restored through the Kidush of [Friday] evening" (Berachos 43b). For Shabbos is the rectification of the eyes, essentially through the cup of Kidush, the cup of blessing, upon which one must set his eyes. And there: "and He blessed and sanctified" — He blessed it and sanctified it with the manna, the aspect of shefa k'fulah. A cup of wine — yayin has the gematria of seventy, the aspect of shiv'im anpin n'hirin, the aspect of joy: "and wine gladdens the heart" (Tehillim 104:15). And from there is the essential blessing, the aspect of shefa k'fulah, lechem mishneh. And therefore there is no Kidush except in the place of a meal — to immediately draw the aspect of shefa k'fulah, lechem mishneh, drawn on Shabbos through the blessing said over the cup of wine, the aspect of anpin n'hirin. And this is the aspect of how Moshe blessed them at the completion of the work of the Mishkan: "and the work of our hands, establish it upon us; and the work of our hands, establish it" (Tehillim 90:17) — "May it be Your will that You send blessing into the work of the Mishkan; and may it be Your will that You send blessing into the work of your hands," as our Sages said. Two blessings are needed. For the work of the Mishkan alludes to drawing the da'as, as is brought in the words of Rabbainu many times, in the aspect of "Anyone who has da'as, it is as if the Bais HaMikdash was built in his days." And afterwards a blessing is needed in the actual work of their hands, for afterwards one must draw parnassah from the da'as into physical shefa. And then a second blessing is needed — two blessings corresponding to the two aspects of descent of the mamon, requiring two times seventy cries. For one must subdue the curses drawn from Bil'am, who was sh'sum ha'ayin [blind in one eye], sunk in all the seventy anpin chashuchin, as is brought in the words of Rabbainu elsewhere (siman 36). And therefore he had an evil eye and an expansive appetite, as it is written: "if Balak were to give me his houseful of silver and gold" (Bamidbar 22:18) — as Rashi explains — sunk in the lust for money. And therefore when one wants to draw mamon of holiness, one must subdue the curses — the seventy anpin chashuchin — and draw blessing. And two blessings are needed, corresponding to two times seventy cries, corresponding to the two aspects of descent. And this is why Moshe blessed them twice: "and the work of our hands," etc. And this is the aspect of Bircas Kohanim [the Priestly Blessing], the aspect of: "and Aharon raised his hands toward the people and blessed them" (Vayikra 9:22). For the Kohain is the aspect of da'as, the aspect of sh'miras habris, in the aspect of: "for the lips of the Kohain shall guard da'as, and Torah" (Malachi 2:7). And as it is written: "they shall teach Your laws," etc., "for they guarded Your word, and Your covenant they preserved" (Devarim 33:10,9). And therefore all blessings are in their hands. And the essential blessing is through raising the hands, the aspect of: "raise your hands in holiness and bless" (Tehillim 134:2) — one must raise the aspect of the hands, the aspect of asiyah, the mamon drawn through the work of his hands — raise them to the da'as. And when one connects the asiyah, the mamon, to the da'as, all the blessings are drawn, the aspect of "and He shall bless you in all that you do." And this is: "and Aharon raised his hands" — and then specifically "and blessed them" with Bircas Kohanim: "Y'varechecha Hashem" — with mamon, "v'yishm'recha" — from the harmful forces. For then mamon of holiness is drawn, the aspect of blessing, guarded from the harmful forces and the Sitra Achara, the aspect of anpin chashuchin. For the mamon is connected to the da'as, from where blessing is drawn, the aspect of anpin n'hirin, the aspect of the light of the face of the King of life. Baruch Hashem l'olam, Amain v'Amain. And this is: "Ya'air Hashem panav ailecha" [May Hashem illuminate His face toward you] — the aspect of anpin n'hirin, for this is the essential blessing. [The text notes: "This is connected to above."] And this is the aspect of yi'ush v'shinui ma'aseh [despair and change of form] — through which the object leaves the domain of the person, as it is written in the Shulchan Aruch regarding a thief and a robber. Yi'ush is when the object leaves the da'as of the person, for the essential yi'ush is from da'as. And shinui ma'aseh — through this it leaves the aspect of the work of the person's hands. For the essential mamon and acquisitions, which are the wealth of the person, are drawn to the person through these two aspects: the aspect of da'as and the aspect of asiyah — which is the aspect of double the pains of a woman in labor mentioned above. And this is the aspect of doubled blessing, the aspect of shefa k'fulah. And therefore through yi'ush and shinui ma'aseh the object leaves the domain of the person. נְנַח נַחְמָא נַחְמָן מֵאומָ&#x05DF