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And this is the reason that “in order that your days be multiplied,” etc., is juxtaposed to the verse “and you shall write them upon the doorposts [mezuzos],” etc. (Devarim 11:20–21). For through the mezuzah, life and length of days are drawn, as our Sages of blessed memory expounded: “Mezuzos — zaz maves [death departs].” For the essential life is through connecting the thing to its root, which is the wisdom — which is its vitality and its internality, as it is written: “Wisdom gives life” (Koheles 7:12).

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Therefore, through the mezuzah that is affixed at the entrance of the house — through which one can bring from outside to inside and connect everything to the wisdom, as above — through this, life is certainly drawn. For from there is the essential life, as above. And this is what our Sages of blessed memory said regarding the principle that women are obligated in the mitzvah of mezuzah, for it is written “in order that your days be multiplied” — “do men need life and women do not need life?!” — said in wonderment. That is, the essential life is the connection of body and soul. And therefore, the essential life is truly when one connects the externality to the internality — which are the aspects of body and soul — and this is the aspect of the mezuzah, as above. And through this is the essential guarding, as above. And therefore Shamor is the aspect of the female [nukvah], the aspect of Malchus, as above. For there is the essential guarding — for there one must guard oneself especially from the hold of the external forces, which are the sitra d’mosa [side of death]. For they are the world of separation [alma d’fairuda], who want to separate the internality from the externality — which are the aspects of body and soul. Therefore Hashem, blessed be He, warned us greatly about the guarding of the Torah, as it is written: “And you shall guard yourselves very much for your souls,” etc. “For she is your life,” etc. (Devarim 4:15, 30:20). For the essential life is through the Torah, through which one connects the externality to the internality — which is the essential life. And this is the aspect of: “See life with the woman,” etc. (Koheles 9:9). For there is the essential warning — to draw life there, because she is adjacent to them [the external forces]. Therefore one must guard oneself very much, according to the Torah, to see life with the woman specifically. For this is the essential life — when one connects and elevates the aspect of the woman, which is the aspect of the body, the aspect of externality, to the internality, which is the wisdom, as above. And this is what our Sages of blessed memory wondered regarding the mezuzah — “do men need life and women do not need life?” Surely on the contrary, the essential life needs to be drawn there specifically, in the aspect of “see life with the woman,” as above. And therefore Yaakov Avinu was compelled to become a guardian for Lavan, and through this specifically he merited his match [zivug] — which is the fear of Hashem, as it is written: “And Israel served for a woman, and for a woman he guarded” (Hoshaia 12:13). For Yaakov fled from Aisav because he had taken from him with his wisdom the birthright and the blessing, as it is written: “And he deceived me these two times” (Beraishis 27:36). And Onkelos translated: “and he outsmarted me” [v’chakmani]. For the birthright is the aspect of the saichel, as is explained in the Torah teaching mentioned above — see there. For Aisav despised the birthright, which is the saichel, and sold it for the craving of eating — for “a fool does not desire understanding.” For he did not believe that there is in every thing an internality that is its essential vitality, and that one must connect every thing to its root — through which one merits eternal life. And he did not believe in this. And therefore he said: “Behold, I am going to die — and what use is the birthright to me?” (Beraishis 25:32). For he did not choose life, and said that he is going to die. For he is from the world of separation, which is the side of death, and does not believe in true life — that one can connect every thing to its root, which is the essential eternal life. And therefore he despised the birthright, which is the service of the Omnipresent that was originally performed by the firstborn. For through the korbanos one connects and elevates everything to its root — and on this account it is called korban [offering, from the root “to draw close”], as is known. And he denied this and said that he is going to die, for he did not believe in eternal life. For Yaakov, the aspect of the generality of Israel, believes that the essential life is in the future — that we will merit eternal life through the Torah and the mitzvos, through which one connects everything to its root, which is the essential eternal life. But Aisav did not believe in this, and said that he is going to die an eternal death — “and what use is the birthright to me?” — which is the aspect of the saichel, the aspect of the service of the korbanos to connect everything to its root. For he denied this due to the cravings of his heart — for “a fool does not desire understanding.” And therefore Yaakov said: “Sell me today your birthright” (Beraishis 25:31) — so that Aisav would have no remaining hold on the holiness of the saichel. And then Yaakov merited the birthright, which is the saichel. And afterward he also took from him the blessing. And therefore Aisav was very angry, and said: “Is it because his name is Yaakov [meaning: he deceives]? And he deceived me these two times — he took my birthright, and behold, now he has taken my blessing” (Beraishis 27:36). For Aisav thought that he sold the birthright to Yaakov — which is the saichel — and he would take for himself the blessing in the physical sense, which is all the wealth and eating and drinking. But in truth everything belongs to Yaakov. For the essential vitality of all the wealth and all the things in the world is only from the saichel and the wisdom. And since Yaakov merited the wisdom, which is the essential vitality, certainly the blessings and the wealth and all physical good also belong to him by right — for the horse is secondary to the rider. And therefore Yitzchak truly said: “He too shall be blessed” (Beraishis 27:33). And as Rashi explained there — that Yitzchak was trembling, etc., until Aisav told him that he had taken the birthright from him. Then he said: “If so, I blessed him rightly — he too shall be blessed.” That is, since he had already taken the birthright from him — which is the saichel — certainly all the blessings in the physical sense also belong to him. For the physical is secondary and nullified before the spiritual, which is the vitality of every thing, as above. And then Yaakov fled to Lavan, to take a wife from there, and guarded his flock for this purpose. For Yaakov, after he merited the birthright and the blessing, saw that it is still a great battle to connect the two of them together always — to always connect the externality to the internality. And therefore he first went to the house of Shem and Aiver and engaged there in the Torah for fourteen years. For the essential connection is through the Torah, as above. And when he departed from there, he encountered that place, which is the site of the Bais HaMikdash — where all the korbanos ascend, which elevate all the things of the world to their root. And there is the essential connection and elevation of all things to their root, as is known. And therefore he saw there “a ladder set upon the earth, and its top reaching the heavens” (Beraishis 28:12). That is, he saw that the person and everything dependent upon him and attached to him — all is in the aspect of a ladder set upon the earth, its top reaching the heavens. For every thing has a root Above. And even though here the thing is set upon the earth — for it is clothed in earthliness and physicality — but its top reaches the heavens. For there is in it wisdom and saichel, which is the aspect of the head [rosh], which reaches up to the heavens, higher and higher. And one must connect everything to its root. And therefore he was then promised the guarding, as it is written: “And behold, I am with you and will guard you” (Beraishis 28:15), as above. For there is the essential guarding — when one needs to connect the externality to the internality, as above. And then he went to the house of Lavan and became a guardian specifically. For through the guarding that he guarded properly, in the ultimate completeness — through this he rectified the aspect of the attribute of guarding at its root. That is, he merited to guard all the possessions of the world from the hold of the external forces — only to connect all the externality to the internality, as above. And through this he merited his match, as it is written: “and for a woman he guarded.” For she is in the aspect of Shamor, as above — for there is the essential guarding, as above. And therefore Yaakov sent to Aisav: “Thus says [your servant Yaakov]: with Lavan I dwelled, and I was delayed until now” (Beraishis 32:5). And our Sages of blessed memory expounded: “And I kept the 613 mitzvos — ‘and I had ox and donkey, flock,’” etc. That is, he sent to Aisav that he no longer has the power to accuse him, for he had already fulfilled the entire Torah during the time of guarding, when he guarded the flock of Lavan, and he connected all the externality to the internality. And through this: “and I had ox and donkey,” etc. — “and I had” [vay’hi li] specifically. For Yaakov is himself the saichel, as above. That is, he connected everything to himself, to the aspect of the saichel, which is the aspect of Yaakov. And since he merited this in completeness — to connect all things to their root — he no longer has what to complain about or to accuse him of, as is explained there in the Torah teaching mentioned above, that through the Torah the chain [chain] and the importance are elevated before all, etc. And this is: “And I have sent to tell my lord, to find chain [chein] in your eyes” (Beraishis 32:6) — “chein” [grace] specifically. For through the Torah, through which one connects everything to the saichel, the ches connects with the nun, and the aspect of chein [grace] is formed. And then the essential chain and importance are with Israel, and all are nullified before them. And this is what he also said to him then, when he encountered him: “The children that G–d has graced [chanan],” etc. (Beraishis 33:5). For then specifically he informed him that the children that are his, who are the generality of Israel, he drew them in the aspect of chein [grace]. For they will connect everything to its root — therefore he has no power over them at all, as above. And this is the aspect of the Parah Adumah [Red Heifer], which is juxtaposed to the dispute of Korach. And it is taught in the P’sikta: “Why is the passage of the Parah juxtaposed to the dispute of Korach?” etc. “And he did not know — the statute of the Parah Adumah will be a great atonement for Israel” — as is brought in the Yalkut HaR’uvaini — see there. For the Parah Adumah — its service is performed outside [the camp]. And therefore it purifies from the contamination of the dead. For the dead person generates a very severe contamination because a separation has been made between the internality and the externality — which is the essential nature of death. And then the external forces take a great hold, for they are the sitra dim’sa’ava [side of impurity]. And therefore the essential purification is through the Parah Adumah, whose service is performed outside specifically — for she purifies all the places of the external forces and drives out their hold from there, to the point that she has the power to purify from the contamination of the dead. And therefore indeed the mitzvah of the Parah Adumah is a great wonder, as it is written: “This is the statute [chukas] of the Torah — a statute I have decreed,” etc. And about her it is said: “I said I would become wise, but it is far from me” (Koheles 7:23). For in truth, this matter of connecting the externality to the internality — that is, to look in every thing at the true saichel that is in it, and to draw close through all things to Hashem, blessed be He — this matter is very lofty and hidden from people, and it is impossible to merit it except through the holy Torah, through which one subdues the yetzer hara and strengthens the yetzer tov over the yetzer hara. Through which the aspect of the Malchus of holiness is strengthened, which is the aspect of the contraction — through which specifically one can attain the saichel mentioned above. And each one, according to how much he breaks the cravings of his heart, so does he merit this saichel. And even one who breaks the cravings must be careful to have a contraction in his saichel — not to break through the boundary, to gaze upon that which he has no permission. All the more so one who is still sunk in cravings — he certainly needs to contract his saichel, not to rush to know more than is fitting for him according to his level. Therefore the essential wisdom and true saichel is the emunah — which is the generality of the Torah, as it is written: “All Your mitzvos are emunah” (Tehillim 119:86). That is, one must conduct oneself in every thing according to the holy Torah. And when one looks at some thing, one should know and believe with complete emunah that certainly there is in this thing a great saichel, and one can recognize through this thing the greatness of the Creator, blessed be He, and draw close through this to Hashem, blessed be He. And if he merits to know and understand in this some saichel that pertains to the service of Hashem, blessed be He — good. And if not, he should contract his saichel and rely on emunah, until he merits to purify his body as it should be — then he will merit to understand as is fitting for him. But in any case, even as long as he does not understand well the saichel that is in every thing, he believes with emunah that in truth there is in it great wisdom and saichel — for “all of them You made with wisdom” — and everything is for the purpose of drawing close through this to Hashem, blessed be He, and recognizing Him, blessed be He, through this, as it is written: “Everything that Hashem has made is for His sake,” etc. (Mishlai 16:4). For this is the essential free will [b’chirah] — that one does not understand and see the wisdom and the saichel, which is the G–dly vitality that is in every thing. For if everyone saw this eye to eye, certainly there would be no free will, for certainly everyone would choose the wisdom and saichel, which is the very essence of the good and the pleasantness of every thing, above which there is nothing. And who would be so foolish as to cast away such sweet pleasantness and pursue thick, turbid physicality? But because Hashem, blessed be He, in His wisdom, concealed from the world the wisdom that is in every thing, and it is impossible to attain it except through great toil and effort in Torah and mitzvos — and even afterward it is impossible to attain it in this world to its ultimate conclusion, but only in the future, when “the earth shall be filled with knowledge,” etc. (Yeshayahu 11:9). And as it is written: “Also the world [ha’olam] He placed in their hearts, without a person being able to find the deed that G–d has done from beginning to end” (Koheles 3:11). And Rashi explained: ha’olam is written deficiently [without a vav] — an expression of he’leim [concealment] — that He concealed from the creatures, etc. And this is: “without a person being able to find the deed that G–d has done from beginning to end.” That is, that we should trace every thing from its beginning [rosh] to its end [sof] — its internality, which is the saichel that is in it, which is the aspect of the head [rosh], the aspect of “its top reaching the heavens” — that we should trace it to its end [sof], which is its externality and physicality — to grasp everything, how they are connected and unified together. For this is impossible to grasp in this world except through great toil in Torah and mitzvos. And even afterward it is impossible to grasp in completeness until the future, after the resurrection — at the time of the receiving of the reward. For then we will grasp and know everything that was done in this world, and everything that Hashem, blessed be He, intended in the creation of the world and everything in it, and in His governance of all the days of the world, from beginning to end. And therefore, because now it is impossible to grasp and understand the saichel that is in every thing, therefore the power of free will exists. And the holy people of Israel believe in Moshe Rabbainu and in his Torah, and in all the tzaddikim after him, and walk in their ways. And they believe that in every thing there is an inner G–dly vitality, which is the saichel that is in every thing, which is its purpose. And they conduct themselves in every thing according to the Torah, and through this they connect the externality to the internality — through the emunah, which is the essential saichel. Until there are found tzaddikim who attain great perceptions in this matter. And they too contract their saichel so as not to break through the boundary excessively, as above. For the essential rectification is through the contraction. For even the wicked ones and the philosophers [m’chakrim] want to contemplate and look upon the saichel that is in every thing, but they have no contraction in their saichel. And they do the deeds of Zimri and seek wisdom and saichel like Pinchas — for they do actual animal-like deeds and are sunk in all the cravings greatly, and they want to investigate everything and understand every thing to its depth. And because of this they are greatly confused with many strange opinions and great heresy [apikorsus]. But “not so is the portion of Yaakov,” as above. And therefore Israel, who are all called righteous, are in their death called “living,” as our Sages of blessed memory said: “The righteous in their death are called living.” For all our service and toil is for the sake of the purpose, which is after death — when we will merit to arise in the resurrection of the dead, when the essential receiving of the reward will take place, as it is written: “Today to do them, and tomorrow” (Devarim 7:11) [to receive the reward], etc. For then we will grasp in completeness everything that transpired in this world, etc. And then we will know and understand well the saichel of every thing — which will be the receiving of the reward. And therefore Israel live forever. For they connect the externality to the internality always, through the Torah, which is the emunah — and this is the essential life. For the essential life is the connection of the externality with the internality, which are the aspects of body and soul, as above. For we believe that even after death — when the internality separates from the externality, that is, the soul from the body, which is the essential nature of death — the separation is not a complete, eternal separation, G–d forbid. Rather, it is only temporary, until the time of the resurrection. And even at the time of death, before the resurrection, there remains in the body a kista d’chiyusa [a residual spark of life], as it is taught in the holy Zohar. On the contrary — the essential connection of the internality with the externality, that is, the soul with the body, is specifically through the death. And therefore “it was very good — this is death,” as our Sages of blessed memory said. For the death, for upright Jews, is only like sleep — through which the soul is renewed and strengthened more, in the aspect of “new each morning,” etc. (Aichah 3:23). So too is the death — that because of the sin of Adam HaRishon, it is impossible to attain the purpose in completeness in this body except through death. For then the dust shall return to the earth as it was, and the spirit shall return, etc. And then the body will be purified in the earth, and the soul will be renewed Above — until after the resurrection, when one will arise with a purified body and soul that will be connected forever. And then they will receive their reward in completeness. And then will be the essential life, which is eternal life. And then we will grasp the connection of the externality with the internality in completeness — which is the essential life of every thing. But because at the time of death the soul distances itself from the body, and no vitality remains in the body except in the utmost diminishment, in a very great concealment — therefore the sitra dim’sa’ava takes a very great hold on the dead. For to the degree that the internality is close and connected to the externality, so are all the forces of impurity driven out from the externality. For in the internality they have no hold. Therefore the dead person, from whom the internality has greatly distanced itself, generates a very severe contamination. But even so, we believe that even in the dead there is a connection, in a great concealment, with the internality — for there remains in him the kista d’chiyusa. And specifically through this he will merit true life afterward, after the resurrection, as above. And this is what the mitzvah of the Parah Adumah alludes to — which is a great statute, and it is impossible to grasp it. But in any case, through this mitzvah of the Parah Adumah, we see that it is possible to be purified even from the contamination of the dead. For the ashes of the Parah purify from this, because the Parah — her service is performed outside, and she has the power to descend into the very depths of the places of the hold of the external forces, and to drive out their hold from there — until she connects even the very utmost of the externality to the internality. And through this she purifies from the contamination of the dead, which derives only from the distancing of the internality from the externality, as above. And Korach, in his dispute, blemished all of this. For he disputed Moshe, who is the generality of the Torah, and through this he divided the internality from the externality. And this is the aspect of: “And Korach took” (Bamidbar 16:1) — and Onkelos translated: “And Korach separated himself” [v’isp’leig]. For he divided and separated the internality from the externality. For he denied the essential principle and did not believe that one can connect the externality to the internality through the Torah and the mitzvos. And all of this was because of the cravings of his heart — because of his coarseness and his arrogance, for he pursued honor. And because of this he broke through the boundary and the contraction, and set his mind to investigate the reasons of the mitzvos of the Torah. And he asked investigations and questions that it is forbidden to investigate — for they are the statutes [chukos] of the Torah, in which it is impossible to grasp a reason in this world. For he blemished the contraction of the mochin. And this was precisely what he needed to rectify, for Korach was a Levi, and Levi is the aspect of contraction, the aspect of din [judgment]. And for this reason Moshe shaved all the Levi’im, by the word of Hashem — in order to remove the hairs [s’aros], which are a very great intensification of din [tukfa d’dina], that takes hold on the side of Levi. For because of the blemish of the Golden Calf, there was a hold for the Sitra Achra, and their essential hold is in the hairs, which draw sustenance from the aspect of din and contraction, which is the aspect of the side of Levi. And therefore it was necessary to shave all their hair — in order to remove the hold of the Sitra Achra, so that the Levi’im would remain only in the aspect of the holy contraction, without the hold of the Sitra Achra. For this contraction is a great rectification — since it is impossible to attain the true saichel, the aspect of the Kohen, except through this contraction. And therefore Korach needed to subordinate himself greatly to Aharon HaKohen and his sons. And then the contraction would have been incorporated with the saichel, in the aspect of the chein mentioned above in the Torah teaching mentioned above — through which everything would have been rectified. But Korach, because of the craving for honor, blemished all of this and disputed Moshe and Aharon, and wanted to be a Kohen. And he blemished the contraction, for he wanted to attain the saichel without contraction. And through this he destroyed his saichel entirely, and went outside, and disputed the entire Torah, and divided the internality from the externality — since he did not believe in the Torah, as above. Therefore his punishment was that the earth opened its mouth and swallowed them alive to She’ol. For so it was fitting for him — for they showed him what he had blemished: that he wanted to divide the externality from the internality. And then in his life he is called dead, in the aspect of: “The wicked in their lifetime are called dead.” And since Korach was the first who disputed so greatly against Moshe and divided so greatly the externality from the internality — therefore immediately the earth snatched him and swallowed him alive, downward to the place fitting for him — to the aspect of the utmost externality, which is in the lowest depths of the earth, in the lowest She’ol. For the heavens and the earth are the aspects of internality and externality. And therefore the person walks upright between the heavens and the earth — for he is a ladder set upon the earth, in the aspect of externality, for he is clothed in a body, but his top reaches the heavens, which is the saichel, which is the aspect of the upper part of the thing, the aspect of internality. For the person must connect everything to its root, and then he lives forever. But Korach, who divided so greatly and separated the internality from the externality — between the heavens and the earth — therefore the earth opened its mouth and swallowed him alive, immediately. For there is his place — for there is the utmost physicality and externality. And now Parshas Chukas is very beautifully connected to Parshas Korach, as is brought in the P’sikta mentioned above, which said: “Korach said: ‘Is it not enough that he removed me from the Kehunah and its gifts, but he also shaved my head and made me into a fool?’ Immediately he became jealous of Moshe and instigated the dispute. And he did not know — the statute of the Parah Adumah will be a great atonement for Israel.” End quote — see there. That is, as above. For the Parah Adumah, which purifies from the contamination of the dead, is the opposite of the error of Korach, who divided the internality from the externality. For through the mitzvah of the Parah we see that even in the very utmost of externality one can descend and connect even those places to Hashem, blessed be He, as above. For the Parah Adumah is the aspect of the ultimate contraction — which is the aspect of the intensity of the redness [admimiyus], which is the intensity of din, the aspect of the ultimate contraction. But through the power of this mitzvah, the Kohen had the power to sweeten even this contraction, until specifically through this contraction — the aspect of the ashes of the burning of the sin-offering — specifically through this they would connect the externality to the internality, until they would be purified from the contamination of the dead. And this is the aspect of the cedar-wood and hyssop and scarlet thread — that the one who was lofty and became arrogant like a cedar should lower himself like a hyssop and like a worm, as our Sages of blessed memory said. That is, one must contract the mind, and not be arrogant, to be wise in one’s own eyes, wanting to grasp everything beyond one’s saichel. Rather, one should contract one’s mind and lower oneself like a hyssop and like a worm, and rely upon emunah. And through this specifically one merits to purify the very utmost of the externality and to connect the externality to the internality. And this is the aspect of the joining of the ashes of the burning of the sin-offering — which is the aspect of the ultimate contraction, as above, especially since it is burned in fire, which is the aspect of the intensity of din — and they join and place it upon “living water” [mayim chayim], which is the aspect of the waters of the chasadim [kindnesses]. For internality and externality, at their root, are drawn from Chesed and G’vurah, as is known. And through this one is purified from the contamination of the dead, whose essential contamination is through the distancing of the internality from the externality — which is the soul from the body. For we believe that death is a great good. For through this we will merit to connect the externality to the internality — which is the essential eternal life, as above. And this is the aspect of: “And he shall place upon him living water” (Bamidbar 19:17) — “living” [chayim] specifically. For they are purified from the contamination of the dead and merit life, as above. “For every matter of transgression,” etc. “He shall pay double to his fellow” (Shemos 22:8) — the aspect of: “He shall pay double life” — for “it is double to wisdom” (Iyov 11:6) — for “her entire household is clothed in scarlet [shanim/sh’nayim]” (Mishlai 31:21) — “double” [two]. And this is the aspect of: “The wisdoms of women have built her house” (Mishlai 14:1) — this is the wife of On ben Peles. “And the foolish woman tears it down with her hands” — this is the wife of Korach. For it is already explained above that the essential building of the house must be with wisdom — that is, to merit through the house to connect all the externality to the internality. And this is the aspect of the generality of the entire Torah, which begins with the bais of Beraishis, which is rosh bayis [head of the house], as above. And then one merits life — for “wisdom gives life.” And this is the aspect of the mitzvah of mezuzah, which is the essential rectification and guarding of the house, about which it is said “in order that your days be multiplied,” etc. — which is the aspect of “see life with the woman.” For since she is adjacent to the aspect of externality, therefore there one must be especially careful to see to it that wisdom and life are drawn there specifically, as is explained above at length. And this is: “The wisdoms of women have built her house.” The wisdoms of women specifically build the house upon its foundation. For there specifically one must be careful to connect the externality to the internality, in order to merit life, as above — through which is the essential building of the house, where one brings in and connects all the externality to the internality, which is the aspect of the house, as above. And therefore our Sages of blessed memory expounded this verse regarding the dispute of Korach. For the dispute of Korach, which was instigated by his wife, was the very opposite of the building of the house. For through his dispute he wanted to separate, G–d forbid, G–d forbid, the internality from the externality, as above. And therefore it is said about his wife, who caused all of this: “And the foolish woman tears it down with her hands” — for she specifically caused the aspect of the tearing down of the house, as above. But the wife of On ben Peles, who saved her husband from the dispute — about her it is said: “The wisdoms of women have built her house” — “built her house” specifically. For the building of the house is the opposite of the dispute, as above. And this is the aspect of sh’lom bayis [peace of the home].