נזיקין ד

And this is "Vay'sapeir lahem Haman es k'vod ashro v'rov banav" ["Haman told them of the glory of his wealth and the multitude of his sons"] (Esther 5:11). "V'rov" specifically — meaning, his sons, which are the ten sons of Haman, the aspect of the ten kisrin dim'sa'avusa [crowns of impurity], which are opposite the Aseres HaDibros, which are the totality of the Torah, where the ruach chayim of k'dushah is found. And his ten sons were the opposite of this in k'lipah, from which is the ruach chayim of the Sitra Achara drawn from the rav of k'lipah. This is the aspect of "v'rov banav" — "rov" specifically, the aspect of the rav of k'lipah.

And this is "k'vod ashro" [the glory of his wealth], for wealth comes from tzafon [the north], as it is written, "Mitzafon zahav ye'eseh" ["From the north gold comes"] (Iyov 37:22). And tzafon is chasair [deficient]. And from there one must complete all the deficiencies. And he boasted of his wealth, that he had great wealth to complete all deficiencies — for "hakesef ya'aneh es hakol" ["money answers everything"] (Koheles 10:19), and whatever a person lacks he can buy with money. It comes out that wealth is in the aspect of the completion of deficiencies.

But in truth, the wealth and money of the Sitra Achara is no wealth at all, for each time he is more lacking, in the aspect of "marbeh n'chasim, marbeh d'agah" ["the more possessions, the more worry"] (Avos 2:7). As we see from Haman himself, yimach sh'mo, that even at the time of the height of his greatness, when fortune was greatly smiling upon him, and he boasted and gloried greatly before his wife and friends in the glory of his wealth and the multitude of his sons — he himself told them of the magnitude of his wound and pain and deficiency, as it is written, "V'chol zeh ainenu shoveh li b'chol ais" etc. ["Yet all this is worthless to me at every moment"] (Esther 5:13). It comes out that even in the time of his lofty greatness he was full of anger and pains.

And likewise it is a plague that walks among the majority of people who do not look at the tachlis. Each and every person, to the extent that he has not yet purified himself from the k'lipah and contamination of Haman-Amalaik — which is the contamination of the Nachash [Serpent] — to that extent he is full of sufferings and deficiencies always, even at the time of his greatness. And especially one who has jealousy in his heart over the greatness and wealth of his fellow — then all the wealth in the world is not enough for him. For there are those whose eye is so evil that even if he profits thousands, his soul is bitter over the fact that his fellow profits some profit — and all the more so when he sees someone who profits more than him. This is drawn from the rav of k'lipah, who says, "V'chol zeh ainenu shoveh li b'chol ais" etc.

Source: Likutay Halachos, Choshen Mishpat, Laws of One Who Appoints an Agent to Collect His Debt, Halachah 3, §§1–11. Based on Likutay Moharan I:8, "I Saw a Golden Menorah." Translated from the Hebrew. Part 1 of 3.

Based on Likutay Moharan I:8, "I Saw a Golden Menorah."

For Haman was very jealous when he saw that Mordechai would not bow and prostrate himself to him and did not wish to receive the ruach chayim [spirit of life] from him. For he thought that all the ruach chayim was already with him, chas v'shalom [G-d forbid], and that it was impossible for any Tzadik of the aspect of Mordechai to receive chiyus [vitality] except from him. And therefore he was filled with rage against Mordechai and wanted to kill him, for he thought he had the power to put him to death and to rob his ruach chayim, because he thought that all the ruach chayim was on the side of his sitra [aspect], chas v'shalom.

And therefore they advised him to make a tree fifty amos [cubits] high — this is the aspect of the Aitz HaDa'as Tov vaRa [the Tree of Knowledge of Good and Evil], from which the wicked Haman, yimach sh'mo [may his name be erased], drew his sustenance. As Chazal said, "Where is Haman [alluded to] in the Torah? As it says, 'Hamin ha'aitz' ['Did you eat from the tree?']" (Chulin 139b). For there are two trees — ilana d'chayei [the Tree of Life] and ilana d'mosa [the Tree of Death], as is explained at the end of the aforementioned Torah [lesson] on the pasuk "ush'nayim zaisim aleha" etc. ["and two olive trees upon it"] (Zechariah 4:3), see there. And the ilana d'chayei is the aspect of the fifty sha'arai k'dushah [gates of holiness], and the ilana d'mosa is the opposite — the aspect of the fifty sha'arai tumah [gates of impurity].

And it is known that the fiftieth gate — no one can attain it except Mashiach Tzidkainu [our Righteous Messiah], and even Moshe Rabbeinu, alav hashalom [peace be upon him], attained only forty-nine facets, as it is written, "Vat'chas'raihu m'at mai'Elokim" ["You made him slightly less than G-d"] (T'hilim 8:6), as Chazal said (Rosh HaShanah 21b). For Moshe, through his great power, was able to descend into all the forty-nine sha'arai tumah from which Pharaoh and Mitzrayim [Egypt] drew their sustenance, and he shattered all their evil channels. And through this he brought Yisroel out of their galus [exile] in gashmiyus [the physical] and ruchniyus [the spiritual], for he took them out of the aspect of the forty-nine sha'arai tumah and brought them into the forty-nine sha'arai k'dushah, as is known.

And all of this was through the power of the fiftieth gate, as it is written, "Vachamushim alu b'nai Yisroel mai'eretz Mitzrayim" ["And the Children of Israel went up chamushim (armed/in fifties) from the land of Mitzrayim"] (Sh'mos 13:18). And fifty times Y'tzias Mitzrayim [the Exodus] is mentioned in the Torah, for "misitra d'yovla nafku" ["from the side of Yovel (the Jubilee) they went out"], which is the aspect of the fiftieth gate, the aspect of "sh'nas hachamishim" ["the fiftieth year"]. For even though Moshe Rabbeinu, alav hashalom, did not attain the fiftieth gate, nevertheless through the greatness of his power and holiness he drew the freedom and holiness from there to all the forty-nine gates, which all receive from there. And through this a great light was added to them, and they prevailed against the forty-nine sha'arai tumah and shattered and subdued them. And through this he brought Yisroel out from there, and they received the Torah on Shavuos on the fiftieth day, after they counted the forty-nine days of the S'firah, as above. For Pharaoh and Mitzrayim — the main source of their power and sustenance was from the forty-nine sha'arai tumah. And therefore, as soon as Moshe drew the illumination from the fiftieth gate, the forty-nine sha'arai k'dushah prevailed and he brought Yisroel out of the galus.

But Haman, yimach sh'mo, who is Amalaik, is in the aspect of the fiftieth gate of tumah, about which it is said, "Vataired p'la'im" ["she descended wondrously"] (Eichah 1:9). This is the aspect of this last galus, in which the kaitz [end] is sealed and very hidden. And Haman thought he would prevail against Mordechai with all the fifty sha'arai tumah. And therefore he plotted to make a tree fifty amos high and to hang Mordechai upon it — for he wanted to cast him down and make him fall, chas v'shalom, through the overpowering of the Sitra Achara [Other Side] of the fiftieth gate, from which Haman drew his sustenance, for there is no one who can descend there to shatter this evil channel that encompasses all the evil channels of all the Sitrin Achranin [Other Sides], all of which draw sustenance from there.

And this is the aspect of specifically hanging — that he wanted specifically to hang him. For these sha'arai tumah that are opposite the sha'arai k'dushah — there is the main b'chirah [free choice]. For this is the essential aspect of the Aitz HaDa'as Tov vaRa — that every person according to his level must guard himself very, very carefully not to touch the evil and the tumah, but only to choose the good. However, there are Tzadikim of the aspect of Moshe who have already sanctified themselves completely from all hold of evil, and they are entirely holy, to the point that they have no b'chirah whatsoever in any matter of desire. Rather, their entire b'chirah is only in the aspect of "Moshe added one day from his own understanding" (Shabbos 87a) — meaning, when they cannot find counsel within themselves how to conduct themselves, because they do not know how He Yisbarach truly wants [them to act]. This was the essential b'chirah of Moshe and of the Tzadikim who are of his aspect, as is explained in the Torah "Vaya'anu kol ha'am" (in Siman 190 and in the Sichah [conversation] pertaining to it that is written in another place).

And this b'chirah is drawn from the fiftieth gate of the fifty sha'arai binah [gates of understanding] that Moshe did not attain. And because he did not yet attain this level of understanding, therefore he cannot give himself counsel when he reaches there, and from there is all of his b'chirah. And therefore Haman, yimach sh'mo, who drew sustenance from the fiftieth gate of tumah, wanted to prevail and to raise Mordechai upon the tree that was fifty amos high and to hang him upon it. That is, the k'lipah [husk] and the Sitra Achara that is opposite the k'dushah wanted to raise the Tzadik up to the fiftieth gate of binah and to plunge him into a very subtle and hidden investigation until he would fall into doubts and would not know himself how to conduct himself. And this is the aspect of hanging — like one who hangs in doubt, for doubt is called "hanging," as in an asham taluy [a suspended guilt-offering] that comes because of doubt. For these doubts are the main b'chirah of the great Tzadikim, of the aspect of Moshe, who is the aspect of Mordechai.

And Haman, through the intensity of his overpowering in the k'lipah, wanted to cast him down from there, for he wanted to twist his heart and mislead him until he would fall completely through this, chas v'shalom. That is, the main overpowering of the Sitra Achara, which is the aspect of the k'lipah of Haman-Amalaik in every generation, is what increases machlokes [dispute] in Yisroel against the true Tzadikim — opponents who stand against them, whose sustenance is from the rav of k'lipah [the master of the husk], the aspect of "yaish li rav" ["I have a master"], as above. And in this matter there are thousands and myriads of aspects without end. For certainly, Yisroel are holy, and most of them are not attached to or drawn close to the rav of k'lipah himself. Rather, there are leaders who are not completely pure and clean from the hold of the contamination of the rav of k'lipah, for "Who can say, 'I have purified my heart; I am clean from my sin'?" (Mishlei 20:9). And they dispute and oppose the Tzadik and all those who accompany him — this Tzadik who is entirely holy, the aspect of Mordechai, "mor d'ror" — "marai dach'ya" [master of purity], pure and clean completely without any hold of the contamination whatsoever, through whom specifically is the main chiyus and k'dushah, as above.

And from the intensity of the confusion of the machlokes, the world becomes completely confounded through the overpowering of the rav of k'lipah, who introduced this machlokes into Yisroel. Not only that, but the Sitra Achara, the aspect of the contamination of Haman-Amalaik, overpowers so much that it wants to introduce doubts even into the heart of the Tzadik himself — that the true Tzadik himself becomes uncertain whether he still has the power to lead Yisroel and bring them back to good, because he sees the great spreading of the Sitra Achara and the abundance of machlokes from every side. And through this it wants to make the Tzadik fall, chas v'shalom. For if he would not lead Yisroel, chas v'shalom, he would descend from his greatness, as Chazal said: "Did I give you greatness except for the sake of Yisroel?" (B'rachos 32a).

And this is the aspect of the hanging that Haman wanted — to hang Mordechai, who is the true Tzadik in every generation, who is entirely pure and holy — he wanted to bring him into doubts so that he would not lead Yisroel, chas v'shalom, as above. And in truth, it was a time of great trouble the like of which had never been, and the entire world was tottering, nearly, nearly being consumed if, chas v'shalom, the scheme of the Satan had succeeded — that the Tzadik would hide his face and look away from Yisroel, chas v'shalom, as the Sitra Achara, the aspect of Haman, desired. For through this, Yisroel would have been consumed automatically, chas v'shalom, in the aspect of "l'hashmid laharog ul'abeid" ["to destroy, to kill, and to annihilate"] etc. For all of their chiyus and continued existence in gashmiyus and ruchniyus is only through the true Tzadik, from whom all the ruach chayim is drawn to all, as above.

But Hashem Yisbarach had mercy on His people in the z'chus [merit] of our forefathers, "v'lo dibeir Hashem limchos shaim Yisroel" ["and Hashem did not speak to erase the name of Israel"] (M'lachim II 14:27). And He placed in the heart of Mordechai — the aspect of the true Tzadik — to prevail against him. For "Mordechai yada es kol asher na'asah" ["Mordechai knew all that had occurred"] (Esther 4:1) — how far the matter reached. And he saw that there was no strategy or scheme to stand against a k'lipah so hard and strong from all sides, except through abundant t'filah [prayer] and tachanunim [supplications] and cries and outcries and pleas. And immediately "vayaitzai b'soch ha'ir vayiz'ak z'akah g'dolah u'marah" ["he went out into the midst of the city and cried out a great and bitter cry"] etc. And likewise in every city etc.

For against the k'lipah of Haman-Amalaik — which is the aspect of the prolonged galus of the present time, called galus Edom [the exile of Edom] — there is no wisdom and no understanding and no counsel, but only to greatly increase t'filah and tachanunim and cries and pleas and outcries without measure, "ad yashkif" etc. ["until He looks down"] (Y'shayah 32:15). For t'filah is above everything and encompasses all the fifty gates, as is explained in the aforementioned Torah — that t'filah is the aspect of Aiden, "ayin lo ra'asah" ["no eye has seen"] (Y'shayah 64:3), which is the root of the Torah, from which is the root of all the wellsprings of wisdom of the holy Torah. For t'filah is in the aspect of "nasiv lo y'da'o ayit" ["a path that no bird of prey knows"] (Iyov 28:7), the aspect of the fiftieth gate that no one has attained.

That is, one who engages in t'filah and strengthens himself with all his might to greatly increase t'filah and conversations between himself and his Creator — he arouses the supernal Aiden, which is the aspect of the fiftieth gate, the aspect of "nasiv lo y'da'o ayit." For there is no intellect that can attain and understand how far the power of the t'filos of Yisroel reaches — even of the most lowly of the lowly. Especially what each one prays about the distress of his own soul, that he is far from Hashem Yisbarach. For even the holy angel who receives the t'filos from Yisroel and binds from them crowns for his Master does not know where to elevate this awesome crown — he only adjures it that it should ascend on its own and rest upon the head of its Master, as Chazal said.

And therefore Mordechai — the aspect of the true Tzadik in every generation — seized upon the craft of our forefathers, to cry out to Hashem greatly, a great and bitter cry, and to greatly increase t'filos and tachanunim. And through this he prevailed even against the k'lipah of Haman-Amalaik and returned his recompense upon his own head and hung him and his sons upon the tree. For he merited to subdue and bring down to the ground all the rav of k'lipah and all the chieftains of Eisav, the great ones of Eisav. For he prevailed against them through t'filah and tachanunim, which are in the aspect of the fiftieth gate of k'dushah, as above.

And therefore regarding the final g'ulah [redemption] it is written, "Biv'chi yavo'u uv'sachanunim ovilaim" ["With weeping they will come and with supplications I will lead them"] (Yirmiyah 31:9). For the main complete future g'ulah will come about through t'filah, as above. And as it is written, "K'chu imachem d'varim v'shuvu el Hashem" ["Take words with you and return to Hashem"] (Hoshea 14:3). "I ask nothing of you but words," as Chazal said. And as is brought in all the s'farim [holy books], the greatness of t'filah is without end.

For through t'filah he drew the wellspring of wisdom to the Torah, and he merited to engage in Torah day and night until he clarified all the halachos to their truth, in the aspect of "doraish tov l'amo" ["seeking good for his people"] (Esther 10:3). For as long as he has not clarified the p'sak halachah [legal ruling], it is called "v'doraish ra'ah" ["seeking evil"], as is explained in the aforementioned Torah. But through the abundance of t'filah — through which he merited the Torah to clarify the p'sak halachah — through this he is in the aspect of "doraish tov l'amo." For through the clarification of halachah — meaning, through the study of poskim [halachic decisors] — he merited to separate the kosher from the posul [invalid] etc. Through this he sorted the good from the evil, which is the sorting of the Aitz HaDa'as Tov vaRa. Through this one subdues and nullifies the sitra d'mosa [side of death] and draws the ruach chayim of the Tzadik. Through this one subdues and brings down the wicked to the ground — those who oppose the truth — as is explained well in the aforementioned Torah, see there.

And this is the aspect of "balaylah hahu nad'dah sh'nas hamelech" ["on that night the king's sleep was disturbed"] (Esther 6:1) — that the miracle came about through the disturbance of sleep. For the north wind that blows upon the harp of David is what arouses from sleep, as Chazal said there. And David would rise and engage in Torah. And the north wind as above is the aspect of the ruach chayim to complete the deficiency, as above. For during sleep, the chiyus departs, for sleep is one-sixtieth of death. And then the ruach of tumah awakens, as is known — which is the ruach of the rav of k'lipah.

But the holy people of Yisroel deposit their ruach before sleep in His hand, Yisbarach, in the aspect of "b'yad'cha afkid ruchi" ["In Your hand I deposit my spirit"] (T'hilim 31:6), which they say before sleep, so that the ruach of impurity shall not rule over them. Therefore one must specifically wash the hands upon rising from sleep, for the main hold [of the impure forces] is upon the hands, where the main ruach of the pulse of the heart is. And through Yisroel depositing their ruach in the hand of Hashem Yisbarach and strengthening themselves to arise at chatzos laylah [midnight], the aspect of the ruach tz'fonis [north wind] that blows upon the harp of David is drawn upon them — which is the aspect of the ruach chayim as above. Through this they prevail against the ruach of tumah, which is the ruach of Eisav, the aspect of Haman, as above. And therefore the downfall of Haman came through the disturbance of sleep — which is the aspect of the north wind as above, through which comes the awakening from sleep etc. as above.

And this is the aspect of the mitzvah of the s'udas Purim [the Purim feast], for then the eating is in great k'dushah [holiness], through which the ruach chayim is drawn. For through eating, chiyus is drawn to a person, as is visibly apparent. But the main chiyus that a person receives through eating is through the ruach chayim that is drawn to the person during the eating, as it is written, "Ki lo al halechem l'vado yichyeh ha'adam, ki al kol motza fi Hashem" etc. ["For not on bread alone does a person live, but on all that comes forth from the mouth of Hashem"] (D'varim 8:3) — meaning, the ruach chayim, which is "motza fi Hashem" ["that which comes from the mouth of Hashem"]. For the ruach chayim at its root is drawn from the ruach of the mouth of HaKadosh Baruch Hu Himself, in the aspect of "vayipach b'apav nishmas chayim" ["and He blew into his nostrils the breath of life"] (B'reishis 2:7) etc. And "one who blows, blows from within himself," as is written in the holy Zohar.

And therefore eating in k'dushah, through which the ruach chayim is drawn, is in the aspect of the completion of deficiencies. For eating is to complete the deficiency that is constantly lacking for a person, through the fire burning within him, from which comes the hunger. And therefore one must eat, to replenish the fats and moisture so that he will not be consumed by the fire burning within him, as is known. And this is the aspect of "Hashem ro'i lo echsar" ["Hashem is my shepherd, I shall not lack"] (T'hilim 23:1), for eating is in the aspect of completing the deficiency. And therefore in the praise of Birkas HaMazon [the Grace after Meals] we praise Him Yisbarach for saving us from deficiencies, as we bless, "uv'tuvo hagadol tamid lo chasar lanu v'al yechsar lanu" etc. ["and through His great goodness we have always not lacked, and may we never lack"] etc. And likewise, "v'chol tuv umikol tuv l'olam al y'chas'rainu" ["and of all good, may He never deprive us"].

But the main tikkun [rectification] of eating in k'dushah is through hiskashrus [attachment] to Tzadikim, from whom the ruach chayim is drawn, as above. And then one merits svi'ah [satisfaction], in the aspect of "Tzadik ochail l'sova nafsho" ["A Tzadik eats to satisfy his soul"] (Mishlei 13:25). For the shefa [abundance] of the Tzadik is in the aspect of a full light without any deficiency. But the wicked — the more they eat, the more they lack, in the aspect of "u'veten r'sha'im techsar" ["but the belly of the wicked shall lack"] (Mishlei 13:25). For they are in the aspect of "v'haklabim azai nefesh lo yad'u sav'ah" ["and the dogs, brazen of spirit, never know satisfaction"], for they are in the aspect of "m'oros chasair" [the "luminaries" spelled deficiently], as above.

And therefore, when the nations prevail and decree g'zairos [decrees] upon Yisroel, chas v'shalom, we decree a ta'anis [fast]. For all the prevailing of the nations is through the lengthening of their ruach, which is great in its time — which is drawn from the p'gam [blemish] of eating, as above, from the aspect of the blemish of eating from the Aitz HaDa'as Tov vaRa, through which one blemished the Aitz HaChayim [the Tree of Life], from which comes the ruach chayim of k'dushah. And death was drawn into the world, which is the opposite of the ruach chayim. And then the ruach of the nations prevails — those whose sustenance is from the sitra d'mosa, from the aspect of the ruach of tumah. And therefore when they prevail, chas v'shalom, we decree a ta'anis to subdue and break the desire for eating, in order to break the ruach chayim of the nations so that they cannot prevail over Yisroel.

And therefore on Purim, when Haman-Amalaik — who is the Sitra Achara — was subdued and fell a great downfall, and the ruach chayim of k'lipah was subdued and nullified, and the ruach chayim of k'dushah of the aspect of Mordechai prevailed — then it is a great mitzvah to eat and to increase in feasting. For then the chiyus of eating is in the aspect of the completion of deficiency through the Tzadik, in the aspect of "Hashem ro'i lo echsar," in the aspect of "Tzadik ochail l'sova nafsho," as above.

And this is the aspect of mishlo'ach manos ish l'rai'aihu [sending portions, each person to his friend]. For the portions of Purim — which are the eating of Purim, which are the aspect of the ruach chayim of k'dushah that is received from the Tzadik as above — they are sent from one to his fellow in the aspect of sh'lichus [agency]. For there are many who are far from the Tzadik and cannot receive the ruach chayim from the Tzadik himself. Therefore they receive one from his fellow, and his fellow from his fellow, and they receive from one another and illuminate to one another the ruach chayim, until the ruach chayim is drawn to all from the Tzadik, who is the aspect of Mordechai, who then shines with a great and wondrous light to the entire world. Until the illumination reaches the end of asiyah [the lowest world of action] (as is brought in the Pri Aitz Chayim), so that each and every person, even those very far from the Tzadik, receives the ruach chayim from him — through receiving one from his fellow, in the aspect of sh'lichus. This is the aspect of mishlo'ach manos ish l'rai'aihu, as above. For then on Purim the sh'lichus is secure from harm, since the Sitra Achara was greatly subdued and fell, and they cannot rob or conceal the ruach chayim of the Tzadik, as above.

And this is the aspect of matanos la'evyonim [gifts to the poor] — that one must greatly increase tz'dakah [charity] on Purim. For the primary hiskashrus to the Tzadik is through tz'dakah, for through it one takes hold of the middah [trait] of the Tzadik, who is called "Tzadik" on account of the tz'dakah that he bestows upon all, in the aspect of "Tzadik chonaim v'nosain" ["the righteous one is gracious and gives"] (T'hilim 37:21). And each person, according to how much he increases in tz'dakah, so he becomes connected to the aspect of the Tzadik from whom is the ruach chayim. And therefore through tz'dakah one merits life, in the aspect of "kain tz'dakah l'chayim" ["so is righteousness to life"] (Mishlei 11:19), and as it is written, "Tz'dakah tatzil mimaves" ["Righteousness saves from death"] (Mishlei 10:2). And therefore on Purim, when the ruach chayim of the Tzadik is drawn and shines — through which came the downfall of Haman, as above — therefore one must then greatly increase in tz'dakah, in order to draw to himself the ruach chayim of the Tzadik, whose main [flow] is drawn through tz'dakah, as above.

And this is the aspect of the great simchah [joy] of Purim — the aspect of "simchah u'mishteh v'yom tov" ["joy and feasting and a festive day"] (Esther 8:17). For the ruach chayim is in the aspect of simchah, as is brought elsewhere that the main chiyus is simchah, in the aspect of "b'or p'nai melech chayim" ["in the light of the king's face is life"] (Mishlei 16:15), in the aspect of "sova s'machos es panecha" ["fullness of joys is before Your face"] (T'hilim 16:11). For the ruach chayim is the aspect of the ruach tz'fonis [north wind] that blows upon the harp of David, through which it would play by itself. And melody and song are the main simchah, as is visibly apparent. As it is written, "Alai asor va'alai navel, alai higayon b'chinor, ki simachtani Hashem b'fo'alecha" etc. ["Upon ten strings and upon the lyre, with meditation upon the harp, for You have made me rejoice, Hashem, in Your works"] (T'hilim 92:4–5). And because at that time the ruach chayim of the Tzadik, the aspect of Mordechai, is drawn in great abundance and in wondrous illumination — therefore the simchah is then very great and mighty. For the main increase and strengthening of the ruach chayim is simchah, as above.

And this is what Chazal said: "Why did they deserve [destruction]? Because they benefited from the feast of that rasha [wicked one]" (Megillah 12a). For through eating of the Sitra Achara, their ruach chayim is strengthened — from which is their main power over Yisroel, chas v'shalom, as above. And therefore the main y'shuah [salvation] came through the ta'anis [fast] that they decreed then — three days etc. Through this they broke the desire for eating and subdued the ruach chayim of the Sitra Achara, as above — until they merited on Purim that the ruach chayim of k'dushah was drawn and shone in great abundance. And then the eating is in k'dushah — this is the aspect of the s'udas Purim, as above.

And this is what is written in the Kisvai [writings of the Arizal] and brought in the words of Adoneinu Moreinu v'Rabbeinu z"l [our Master, our Teacher and our Rebbe, of blessed memory] — that Mordechai in gematria [numerical value] equals rav chesed [abundant kindness]. That is, as above: for Mordechai is the aspect of the Tzadik of the generation from whom the ruach chayim is drawn etc. This Tzadik is the aspect of rav chesed, the opposite of Eisav who is admoni [ruddy] etc., as is explained in the aforementioned Torah. This is the entire matter of Purim — that the ruach chayim is drawn from the rav of k'dushah, the aspect of Mordechai, the aspect of rav chesed, through which Haman-Amalaik — who is from the seed of Eisav admoni, who is the rav of k'lipah — is subdued and falls, as above.

And therefore it is a mitzvah to become intoxicated with wine on Purim, to subdue the ruach of the rav of k'lipah, which is the aspect of "v'damei k'man d'imvas'mai" ["and they resemble those who are intoxicated"] — "their faces are yellowish like those inebriated with wine," which is the aspect of Eisav admoni, as is explained there at the end of the aforementioned Torah on the statement of Rabbah bar bar Chanah, see there.

And therefore through the wine of k'dushah of the drinking of Purim, one subdues them at their root. For the wine of k'dushah is in the aspect of the ruach tz'fonis that blows upon the harp of David, through which it would play by itself. This is the aspect of wine, from which comes all song and melody — for "one only recites song over wine" (B'rachos 35a). For the ruach tz'fonis is drawn from the holy g'vuros [severities], which are the root of the n'shamos [souls] (as is brought elsewhere), which are the chiyus of all people. And this is the aspect of wine, which is also in the aspect of g'vuros.

And therefore wine, when it is in k'dushah — such as on Shabbos and Yom Tov, especially on Purim — through it specifically one sweetens the dinim [judgments] at their root and nullifies the rav of k'lipah, which is the aspect of Eisav admoni, the aspect of "v'damei k'man d'imvas'mai." This is the entire matter of Purim — to subdue and nullify the rav of k'lipah against the rav of k'dushah, who is Mordechai, who is rav chesed, as above.

And this is the aspect of k'rias HaMegillah [the reading of the Megillah]. For the Megillah is the aspect of Kabbalas HaTorah [the receiving of the Torah], for they merited then to receive it anew, as Chazal said, "Kiy'mu v'kib'lu" etc. ["They established and accepted"] (Esther 9:27, Shabbos 88a). For the Megillah must be written like the writing of a Sefer Torah, as Chazal said, "ka'amitah shel Torah" ["like the truth of Torah"] etc. (Megillah 19a). That is, for the main miracle came about through the abundant t'filos and outcries and pleas etc. as above, through which one merits to engage in Torah to clarify the p'sak halachah in truth.

And therefore they then merited Kabbalas HaTorah anew, because they merited arousing the Aiden as above through the abundance of their t'filah, as above. And this is the aspect of k'rias HaMegillah, which is the aspect of the renewal of the Torah that one merits to draw on Purim — which is drawn through the wellspring that goes forth from the House of Hashem, from the supernal Aiden, in great and wondrous abundance through the abundant t'filos, as above.

And therefore the Megillah concludes, "Doraish tov l'amo" ["Seeking good for his people"] (Esther 10:3). This is the aspect of the clarification of the p'sak halachah that one merits through the aspect of Mordechai. For before the clarification, he is in the aspect of "v'doraish ra'ah" ["seeking evil"]. But when one clarifies the permitted from the forbidden etc., the good from the evil — then he is in the aspect of "doraish tov" ["seeking good"], as is explained above.

Source: Likutay Halachos, Choshen Mishpat, Laws of One Who Appoints an Agent to Collect His Debt, Halachah 3, §§12–22. Based on Likutay Moharan I:8, "I Saw a Golden Menorah." Translated from the Hebrew. Part 2 of 3.

Based on Likutay Moharan I:8, "I Saw a Golden Menorah."

And this is the aspect of "u'Mordechai yatza milifnai hamelech bilvush malchus t'chailes vacur va'ateres zahav g'dolah v'sachrich butz v'argaman" ["And Mordechai went forth from before the king in royal garments of blue and white, with a great golden crown, and a cloak of fine linen and purple"] (Esther 8:15). It enumerates six garments: royal garment — one; t'chailes — two; vacur [white] — three; a great golden crown — four; a cloak of butz [fine linen] — five; and argaman [purple]. Corresponding to the six sidrai Mishnah [orders of the Mishnah], which are in the aspect of the six days of B'reishis [Creation], in which the world was created through the Torah, which is comprised of six aspects: kasher [valid] and pasul [invalid], tamai [impure] and tahor [pure], asur [forbidden] and mutar [permitted]. As long as these are not sorted out, they are in the aspect of a mixture of good and evil, from which comes the hold of the Aitz HaDa'as Tov vaRa [the Tree of Knowledge of Good and Evil].

And this is the entire avodah [service] of a person — that he must sort the good from the evil by laboring in the Torah until he clarifies the p'sak halachah [legal ruling], sorting the forbidden from the permitted, the impure from the pure, the valid from the invalid. And then from this, holy garments are made for his n'shamah [soul], the aspect of "chaluka d'rabanan" [the garment of the scholars], as is known. And therefore there are six garments, corresponding to the six sidrai Mishnah, which are comprised of the six aforementioned aspects — asur and mutar etc. — as is brought. For after they are sorted, they are all included in k'dushah [holiness], and everything is transformed to good, and from them is made the aspect of the six aforementioned garments. For through knowing which is forbidden and which is permitted — through which one separates from the forbidden — therefore even from the knowledge of the forbidden a holy garment is made, since through this one knows to separate from it, for "one who sits and does not commit a transgression, it is as though he performed a mitzvah" (Kiddushin 39b).

And therefore Mordechai, who is the aspect of the rav of k'dushah, rav chesed [abundant kindness], who merits to clarify the p'sak halachah through the abundance of t'filos [prayers] as above — and as Chazal said, that Mordechai was very great in Torah, for he would open with matters and expound upon them, and he was the head of the Sanhedrin, who rule for Yisroel all the halachos — therefore he merited all the aforementioned garments, the aspect of "u'Mordechai yatza" etc. — which are six, corresponding to the six aforementioned aspects. For the main miracle and salvation, to prevail over the rav of k'lipah [master of the husk], the aspect of Haman etc., is through meriting to clarify the p'sak halachah through t'filah etc., as is explained well in the aforementioned Torah, see there well.

[This pertains to the above:] The ruach chayim [spirit of life] is the aspect of the ruach tz'fonis [north wind] that blows etc. And therefore in the Bais HaMikdash [the Holy Temple], where the ruach chayim was — for there stood the Aron [Ark] with the Aseres HaDibros [Ten Commandments] — therefore the primary holiness was in the north, as it says: "Kodshei kodashim, sh'chitasan batzafon v'kibul daman bichlai sharais batzafon" ["The holiest offerings — their slaughter is in the north and the receiving of their blood in service vessels is in the north"] (Mishnah Z'vachim 5:1).

Eretz Yisroel — there is the ruach chayim, for "avira d'Eretz Yisroel machkim" ["the air of Eretz Yisroel makes one wise"] (Bava Basra 158b). And therefore "lo techsar kol bah" ["you shall lack nothing in it"] (D'varim 8:9) — the aspect of the completion of deficiencies. And therefore it is called Eretz HaChayim [the Land of Life], for there is the holy air that makes wise, which is the main breathing, which is the ruach chayim — the air that makes wise, for "hachochmah t'chayeh" ["wisdom gives life"] (Koheles 7:12). "Kol hakasuv lachayim biYrushalayim" ["All who are inscribed for life in Yerushalayim"] (Y'shayah 4:3).

And therefore the primary erasure of Amalaik is in Eretz Yisroel, as it is written, "Ba'aretz asher Hashem...timcheh es zaicher Amalaik" etc. ["In the land that Hashem...you shall erase the memory of Amalaik"] (D'varim 25:19). For all the korbanos [offerings] are the aspect of the sorting of the ruach chayim — to sort the ruach chayim from animal to man. For an animal has in it ruach chayim, but it is the ruach of animality, which is the aspect of ruach sh'tus [the spirit of folly], which is the aspect of all the desires from which come all the transgressions as above — the animalistic desires, which are the aspect of the ruach and chiyus [vitality] of the rav of k'lipah, the aspect of Amalaik, who made himself comparable to an animal, as Chazal said. And therefore, when a person sins — which is drawn from the ruach sh'tus, as Chazal said (Sotah 3a) — which is the aspect of the ruach of animality — he brings a korban [offering] from an animal, in order to sort the ruach chayim of the person from the animal.

And therefore they would offer all four y'sodos [elements] from all the domeim, tzomei'ach, chai, m'dabeir [inanimate, vegetable, animal, human], as is brought in the Kisvai [writings of the Arizal], in order to sort the good from the evil from all the four y'sodos, through which one subdues the wicked and the Sitra Achara [the Other Side].

And therefore the Bais HaMikdash is called "Bais Chayainu" ["the House of our Life"], for there is the main ruach chayim of the entire world, as above. And therefore the primary k'dushah in the Bais HaMikdash was in the north, as it says: "Kodshei kodashim, sh'chitasan batzafon" etc., for there is the main completion of all deficiencies, for tzafon [north] is chasair [deficient], and there one must draw the ruach chayim that is hidden (tzafun) in the heart to complete all the deficiencies that depend on this ruach chayim — which is the aspect of the ruach tz'fonis that blows upon the harp of David, as is explained well at the beginning of the aforementioned Torah.

And therefore the L'viyim [Levites] would conduct the music in the Bais HaMikdash, for the main drawing of the ruach chayim is through the aspect of melody and song to Hashem Yisbarach — which is the aspect of the ruach tz'fonis that blows upon the harp of David, through which it would play by itself.

And therefore all the nations who wanted to prevail over Yisroel strove most of all to destroy the Mishkan [Tabernacle] and the Bais HaMikdash, as it is written, "Shilchu va'aish mikdashecha...amru b'libam ninam yachad, sarfu kol mo'adai Eil ba'aretz" etc. ["They set fire to Your Sanctuary...they said in their hearts, 'Let us destroy them all together'; they burned all the meeting-places of G-d in the land"] (T'hilim 74:7–8). And as Rashi explained there: "All their rulers had one thought, the first ones like the last ones" etc. — the P'lishtim destroyed Shiloh, N'vuchadnetzar destroyed the first Bais, Titus destroyed the second Bais — because they wanted to nullify, chas v'shalom, the ruach chayim of Yisroel that is in the Bais HaMikdash as above. For through this they could prevail and rule over them, chas v'shalom, for the main dominion and galus [exile] of the nations is according to the weakening of the ruach chayim of Yisroel, chas v'shalom, and according to the strengthening of their ruach, as above.

And therefore Haman prevailed at the end of the first galus, and all his overpowering and that of his ten impure sons was first to halt the building of the Bais HaMikdash, as Chazal said — in order to nullify, chas v'shalom, the ruach chayim of Yisroel, as above. And therefore he wanted to prevail in Adar, the month in which Moshe died — who is the rav of k'dushah — and he thought that now there was no one left who could draw the ruach chayim of k'dushah to stand against him. But there is no orphaned generation, for Mordechai was very great, and he was pure and clean to the ultimate degree of purity, so that he was able to descend even into the evil channels of Haman-Amalaik, yimach sh'mam [may their names be erased], to shatter and nullify them. For he was the aspect of "b'samim rosh" ["chief spices"] (Sh'mos 30:23), "mor d'ror" — "marai dach'ya" [master of purity], pure and clean.

And this is the aspect of "b'samim rosh," for the main breathing, which is the ruach chayim, is in the nose, as it is written, "Kol asher nishmas ruach chayim b'apav" etc. ["All in whose nostrils was the breath of the spirit of life"] (B'reishis 7:22). And the main chiyus of k'dushah, which is the chiyus of the n'shamah, is fragrance, as Chazal said (B'rachos 43b) on the pasuk "Kol han'shamah t'halleil Yah" — "What is it that the n'shamah benefits from" etc. And Mordechai was the aspect of the rosh [chief/head] of all fragrances, which is the main chiyus of the n'shamah. That is, he was the main ruach chayim of k'dushah, which is the chiyus of the n'shamah, which is the aspect of fragrance, and he was pure and clean without any hold of evil whatsoever. Through this he was able to descend even into the evil channels of Haman-Amalaik, yimach sh'mam, to subdue them and cast them down to the ground, as above.

And this is the aspect of Parashas Parah, which is read after Purim. For at first it is Pur [lot], and afterwards it becomes Parah [the Red Heifer] etc., as Adoneinu Moreinu v'Rabbeinu z"l [our Master, our Teacher and our Rebbe, of blessed memory] wrote in Likutay Tinyana (in Siman 74). For the Parah purifies from tumas mais [the impurity of death], which is the departure of the ruach chayim that is drawn from the Tzadik. And then the ruach of tumah rules, which is the ruach of the rav of k'lipah, which is the sitra d'mosa [the side of death], for "the wicked in their lifetimes are called dead" (B'rachos 18b). And the Parah purifies from this.

And therefore it is adumah t'mimah [completely red], to subdue and nullify the aspect of Eisav admoni [the ruddy one], which is the sitra d'mosa, which is the ruach of k'lipah as above. For "ain hadin nimtak ela b'shorsho" ["judgment is only sweetened at its root"]. For the great Tzadik must descend into the evil middah [trait] of the rasha, which is his tzinor [channel], to subdue and nullify it, as above. This is the aspect of the entire matter of the Parah, and the sa'ir hamishtale'ach [the scapegoat sent to Azazel], and the eglah arufah [the heifer whose neck is broken] — whose procedures are performed outside, meaning they go out to the outside where [the impure forces] have their hold, and they descend into their tzinor. Through this they subdue and nullify the strength of their hold. This is the aspect of the Parah Adumah [Red Heifer] that purifies from tumas mais, which is the primary tumah drawn from the sin of Adam HaRishon. And likewise the eglah arufah, which atones for the dead — the corpse found [in the field]. And likewise the sa'ir hamishtale'ach, which atones on Yom HaKippurim [the Day of Atonement] for the general avonos [sins] of Yisroel. That is, as above.

For Haman wanted to blemish, through his pur [lot] and his goral [casting of lots], the goral of Yom HaKippurim, when the Kohein Gadol [High Priest] would place upon the two goats two lots — one lot for Hashem and one lot for Azazel — in order to atone for the avonos of Yisroel through this specifically. For all avonos are drawn from the Aitz HaDa'as Tov vaRa, which is the contamination of the Nachash [Serpent], through which death was drawn into the world. For the main b'chirah [free choice] that a person has is because there is good and evil. But the root of the good and the evil — from where it is drawn — this is impossible to know through human intellect in any manner. Rather, we believe that Hashem Yisbarach, Who is entirely good, contracted Himself, kiv'yachol [as it were], with wondrous wisdom through wondrous and varied contractions, until the root of din [judgment] came into being, which is the root of evil — so that there should be b'chirah for man. For it is impossible to know and recognize Him Yisbarach except through this specifically, as is known. But to understand through intellect how this came about is impossible to understand in any manner.

And Adam HaRishon, who wanted to enter into knowing this and ate from the Aitz HaDa'as Tov vaRa — through this he greatly blemished and caused death for [all] generations. And death is the opposite of the ruach chayim that is drawn through the true Tzadik, who is the aspect of the Aitz HaChayim [the Tree of Life], who draws the ruach chayim from its root, from the aspect of t'filah, which is the aspect of Aiden, "ayin lo ra'asah" ["no eye has seen"], which is the root of the wellspring that goes forth from the House of Hashem, from the Holy of Holies — which is "nasiv lo y'da'o ayit" ["a path no bird of prey knows"], which is impossible to attain through any intellect. And one can only receive from there through t'filah and tachanunim [supplications], which is the aspect of emunah [faith]. And then one merits to draw the wellspring of wisdom from there to clarify the p'sak halachah. Through this specifically, one sorts the Aitz HaDa'as Tov vaRa — meaning, one sorts the good from the evil, the permitted from the forbidden etc. For the main sorting is through emunah specifically, which is t'filah, as above.

And this is the aspect of the goral of the Kohein Gadol on Yom HaKippurim, which he placed on the two goats that were both equal in their stature and appearance etc., as Chazal said. And it was impossible to sort them out, to know which is for Hashem and which for Azazel, except through the goral, which is above intellect. For through the intellect it is impossible to understand at all from where the good and evil are divided — which are the aspect of the two goats, which at first are both completely equal, and afterwards they are divided, this one to Hashem, to the innermost [sanctum], and this one to the outside entirely, to Azazel. But we believe — even though it is impossible to understand this through intellect — we believe that everything came forth from Hashem Tz'vaos. For "in the bosom the goral is cast, and from Hashem is all its judgment" (Mishlei 16:33) — the goral comes forth from Hashem, who [is designated] for Hashem and who for Azazel, according to His wondrous ways. And through this specifically, the aspect of the Aitz HaDa'as Tov vaRa is sorted — for it is impossible to attain from where the good and evil are drawn, as above.

But Haman wanted to blemish this, for he denied and said that the goral is by chance, chas v'shalom, and he was a great sorcerer. And he said he could, through sorcery and names of tumah, direct the goral however he wished, for he said that the ruach chayim could be drawn by anyone according to his will, to whatever he wants.

This was the aspect of the sin of the Aigel [the Golden Calf], when the scheme of the Satan succeeded and there was ruach chayim in it, as Rashi explained there. That is, this was the main blemish — that through the great sorcery of the Airev Rav [the Mixed Multitude], they were able to draw the ruach chayim to whatever they wanted, even to inanimate objects and plants. For the ruach chayim of the Sitra Achara was very great in their time, in the aspect of a ruach s'arah [storm wind], a ruach of tumah, to the point that they had the power to draw the ruach chayim to whatever they wanted, temporarily. For Hashem Yisbarach gave them such power for the sake of b'chirah, as it is written, "Ki m'naseh Hashem Elokaichem es'chem" etc. ["For Hashem your G-d is testing you"] (D'varim 13:4). And from the greatness of their evil power to draw the ruach chayim to anything, they deny completely, as if they were in their own domain and could do whatever they wish and fulfill every desire of their evil hearts. This is the entire intent of their evil in all their avodah zarah [idolatry] and in all their types of heresy.

And the Parah Adumah atones for all this, for through it we demonstrate that Yisroel have the power to sort the ruach chayim from the strength of the Sitra Achara, which draws sustenance from the strength of din — which is the aspect of adumah t'mimah [completely red], the aspect of Eisav admoni. For the Tzadik of the aspect of Moshe can descend even there and shatter their evil tzinor, which is the aspect of tumas mais, and shatter and subdue it and purify Yisroel through this specifically. For specifically the Parah Adumah purifies from tumas mais. That is, as above — that specifically through their tzinor one subdues them, as above.

And therefore they made the Aigel of gold, for "mitzafon zahav ye'eseh" ["from the north gold comes"] (Iyov 37:22), and they wanted to blemish the aspect of the ruach tz'fonis as above. Therefore they made for themselves specifically elohei zahav [gods of gold]. But Moshe shattered and nullified it, mainly through t'filah, as it is written, "Vay'chal Moshe" ["And Moshe entreated"] (Sh'mos 32:11), as above. And through this he returned and drew Kabbalas HaTorah [the receiving of the Torah] anew — meaning, the Luchos Sh'niyos [the Second Tablets]. That is, as above — that the main tikkun [rectification] is through t'filah, through which one clarifies the laws of the Torah in truth. This is the aspect of Kabbalas HaTorah anew, from which is the ruach chayim of k'dushah, as above.

And this is the aspect of Parashas HaChodesh, which is read before Pesach. For all the deficiencies in the world are drawn from the deficiency of the l'vanah [moon], from the aspect of "m'oros chasair" [the "luminaries" spelled deficiently]. And Yisroel, through the mitzvah of Kidush HaChodesh [the sanctification of the New Moon], fill and complete the deficiency and blemish of the l'vanah. And through this all deficiencies are completed and filled, for the ruach chayim is drawn from the aspect of the ruach tz'fonis that blows upon the harp of David as above, to fill and complete all deficiencies.

For the entire matter of David HaMelech, alav hashalom [peace be upon him], was to complete the blemish of the l'vanah, for his kingship is compared to the l'vanah, as is brought. And in his days "kai'ma siharah b'ashlimusah" ["the moon stood in its fullness"]. And therefore at the time of Kidush HaL'vanah [the sanctification of the moon] — which is the aspect of the tikkun of the blemish and deficiency of the l'vanah — they say then, "David Melech Yisroel chai v'kayam" ["David, King of Israel, lives and endures"], for certainly he lives and endures always, for he constantly draws the ruach chayim to fill all the deficiencies in the world, as above.

And therefore they were commanded the mitzvah of Kidush HaChodesh at the time of Y'tzias Mitzrayim, for the entire Y'tzias Mitzrayim was through Moshe's meriting to prevail with the ruach chayim of k'dushah drawn from the Torah he was destined to receive, and through this he prevailed over the ruach chayim of the Sitra Achara of the Egyptians, and through this he subdued and brought them low in the aspect of "Mashpil r'sha'im adei aretz" as above. And therefore they were then commanded the mitzvah of Kidush HaChodesh, which is the tikkun of the blemish and deficiency of the l'vanah, which is the aspect of the completion of deficiencies through the ruach chayim of k'dushah, as above.

And therefore the g'ulah [redemption] was specifically at chatzos [midnight], for then the ruach tz'fonis blows upon the harp of David, which is the ruach chayim of k'dushah through which the g'ulah came, as above. And therefore Parashas HaChodesh Hazeh Lachem is placed adjacent to Parashas Kachatzos halaylah ani yotzai b'soch Mitzrayim ["At about midnight I go forth in the midst of Mitzrayim"] (Sh'mos 11:4), for they are one aspect, as above.

And this is the aspect of Pesach — the aspect of eating matzah and the four cups — the aspect of Y'tzias Mitzrayim in every generation. For it has already been explained above that the main galus of Mitzrayim, and likewise all the exiles that are called by the name Mitzrayim, is through the prevailing of the ruach chayim of the Sitra Achara, which is the aspect of Eisav and his men, which is the aspect of the rav of k'lipah who prevails against the rav of k'dushah — the ruach chayim of k'dushah of Yisroel that they receive from the Torah through the rav of k'dushah. For the ruach of the Sitra Achara is great in its time, in the aspect of a ruach s'arah [storm wind] etc., as above at length.

And every person must see and strive to go out from the galus — meaning, to go out from all the desires and from all the evil middos of all the four y'sodos [elements], which are the main galus. For the main power and sustenance of the nations, who are the aspect of Eisav and his faction, is from the evil of the four y'sodos, which are all the evil middos, which are their evil channels, as above. And every person must pray greatly to Hashem Yisbarach that he should merit to draw close to true Tzadikim, who are the aspect of the rav of k'dushah, who have already merited to sort completely all the four y'sodos, to the point that they can wage war with the Sitra Achara — meaning, descend into all their evil channels and shatter them and bring Yisroel out of their galus, so that all those close to them will also merit to sort the four y'sodos, to go out from all the desires and all the evil middos.

And the primary sorting is through Torah — meaning, through the study of poskim [halachic decisors], as is explained there. And it is impossible to merit to clarify the p'sak halachah completely except through t'filah etc., as above. For through t'filah the wellspring is drawn from the House of Hashem to the garden, which is the Torah. Through this "israbiyau ishbin ud'sha'in" ["the grasses and herbs grow"] in the garden — which are the aspect of the n'shamos [souls], the aspect of "r'vavah k'tzemach hasadeh n'satich" ["myriad, like the plant of the field I gave you"] (Y'chezkel 16:7) etc. And through this one merits to sort the good from the evil — meaning, to sort all the four y'sodos, to subdue and nullify the evil in them and to elevate all the good in them — until all the four y'sodos are included in their root, which is the aspect of "v'hayah l'arba'ah rashim" ["and it became four heads"] (B'reishis 2:10), which are the four letters of the Shem Havayah, Baruch Hu [the Name of Hashem, blessed be He], as is explained there, see there. And this is the entire avodah of a person in this world, for man was formed from the four y'sodos, and all middos and desires are all comprised in the four y'sodos, as is explained elsewhere and as is brought in the s'farim. And the entire avodah of a person is to sort the four y'sodos as above until they are in the aspect of the four rashim, as above.

And all of this is explained well for one who has eyes, in the parashah of the creation of man. As it is written there: "Vayitzer Hashem Elokim es ha'adam afar min ha'adamah vayipach b'apav nishmas chayim...vayita Hashem Elokim gan b'Aiden mikedem vayasem sham es ha'adam...vayatzmach Hashem Elokim kol aitz nechmad...v'Aitz HaChayim b'soch hagan v'Aitz HaDa'as Tov vaRa. V'nahar yotzai mai'Aiden l'hashkos es hagan umisham yipareid v'hayah l'arba'ah rashim, shaim ha'echad Pishon...asher sham hazahav...vayikach Hashem Elokim es ha'adam vayanichaihu v'Gan Aiden l'avdah ul'shamrah. Vaytzav Hashem Elokim al ha'adam laimor, mikol aitz hagan...umai'Aitz HaDa'as..." ["And Hashem G-d formed man, dust from the earth, and blew into his nostrils the breath of life...and Hashem G-d planted a garden in Aiden, to the east, and placed there the man...and Hashem G-d caused to grow every pleasant tree...and the Tree of Life in the midst of the garden, and the Tree of Knowledge of Good and Evil. And a river goes forth from Aiden to water the garden, and from there it divides and becomes four heads; the name of the first is Pishon...where there is gold...and Hashem G-d took the man and set him in the Garden of Aiden to work it and guard it. And Hashem G-d commanded the man, saying: From every tree of the garden...and from the Tree of Knowledge..."] (B'reishis 2:7–17).

For it has already been explained in the aforementioned Torah, the pasuk "V'nahar yotzai mai'Aiden" etc. as above, explained well according to this Torah — that it is the aspect of the wellspring of wisdom and intellect that goes forth from t'filah to the Torah. For t'filah is the aspect of Aiden, and the Torah is the aspect of the garden etc. And through this one separates the evil from the good from all the four y'sodos, the aspect of "umisham yipareid" ["and from there it divides"]. And through this all four y'sodos are included in their root, in the four letters of the Shem Havayah — this is the aspect of "v'hayah l'arba'ah rashim," see there.

And then one merits to draw the ruach chayim of k'dushah from the Torah, to subdue the ruach of the Sitra Achara, which is the aspect of Eisav, as is explained there, see there. And all of this is explained well in the entire aforementioned parashah for one who examines there. For at first the parashah speaks of the matter of the ruach chayim of the person, which is his main chiyus and continued existence, as it is written there, "Vayipach b'apav nishmas chayim" etc. And afterwards it immediately begins to speak of the matter of Gan Aiden and of the aforementioned river, and that He placed man there "l'avdah ul'shamrah" ["to work it and guard it"], and He commanded him not to cling to the Aitz HaDa'as Tov vaRa etc.

That is, as above — that the main avodah of a person is that he should strive to draw the wellspring that goes forth from the House of Hashem, which is the river that goes forth from Aiden, in order to water the garden, which is the Torah. Meaning, he should strive and increase every day in t'filos and tachanunim until he draws to himself intellect and wisdom to the Torah, so that he merits to clarify the p'sak halachah etc., as above. Through this he will merit to sort all the four y'sodos until they become the four rashim as above, which are the totality of all the middos — this is the main avodah of a person, as above. And then he will merit that the ruach chayim will be drawn to him at all times in great sh'laimus [completeness], to complete all of his deficiencies.

This is the aspect of what is written at the beginning of the parashah: "V'chol si'ach hasadeh terem yihyeh va'aretz...ki lo himtir...v'adam ayin" etc. ["And every shrub of the field was not yet in the land...for He had not sent rain...and there was no man"] (B'reishis 2:5). And Rashi explained: "Because there was as yet no man to pray" etc. That is, as above — that without t'filah, everything is deficient, and no grasses or herbs of the garden grow, until man prays. Then he draws the river that goes forth from Aiden etc., through which the grasses and herbs that grow in the garden sprout, as above.

And this is the aspect of the four tzitzis [fringes], the aspect of "mai'arba ruchos bo'i haruach" ["from the four winds, come O spirit"] (Y'chezkel 37:9), the aspect of the sorting of the four y'sodos, as is explained there. And this is the aspect of many mitzvos that are in the aspect of four, such as the four minim [species] of the lulav, and four parshiyos [sections] in the t'filin, and the four parshiyos that are read before Pesach. And this is the aspect of the four cups of wine on Pesach. And this is the aspect of the four rows of stones in the Choshen [Breastplate]. And this is the aspect of the four d'galim [banners/camps], which are the aspect of the four camps of the Sh'chinah [Divine Presence]. And this is the aspect of the four rashei shanim [beginnings of the year]. And all the aspects of four that are enumerated in the piyut [liturgical poem] of Parashas HaChodesh, and more like them — all are corresponding to the four letters of the Shem Havayah, which are the aspect of the four rashim, the aspect of the root of the four y'sodos that are sorted through the mitzvos of the Torah as above. Through this one merits to draw the ruach chayim, which is the aspect of the ruach tz'fonis that blows upon the harp of David.

And this is the aspect of the wine of the four cups of Pesach, for the wine of k'dushah is the aspect of the holy g'vuros [severities], which are the aspect of the ruach tz'fonis, which is the ruach chayim, which is the aspect of the nefesh chayah [living soul], whose root is the holy g'vuros, as is explained elsewhere. And therefore "one only recites song over wine," for it is drawn from the aspect of the ruach tz'fonis as above that blows upon the harp of David, from which comes all song and melody and simchah [joy] as above — the aspect of "v'yayin y'samach l'vav enosh" ["and wine gladdens the heart of man"] (T'hilim 104:15). "L'vav" [heart] specifically — for there is the completion of all deficiencies whose main [location] is in the heart. For as long as there is a deficiency, it is atzvus [sadness], chas v'shalom; and when the deficiency is filled and completed, it is simchah.