מתנה ב

Ad ais boa divuroa eemras Adoanuy tzirufushoo. And this is the aspect of the mitzvah of hashavas aveidah [returning a lost object]. For all losses, Heaven forbid, are drawn from the blemish of da'as [knowledge/awareness], which is the aspect of the blemish of all sins — all of which are included in the sin of the Golden Calf, when Yisrael lost the two aforementioned crowns of na'aseh v'nishma, which are the essential mochin [intellectual faculties] and da'as — namely, knowledge of the nigleh [revealed Torah] and the nistar [hidden Torah], etc. This is the essential da'as of a person, for the sake of which he came into the world. And from this great loss — which is the loss of da'as — all the losses in the world are drawn, Heaven forbid, both physically and spiritually. For even physical losses are drawn from the blemish of da'as, in that one did not exert his intellect and awareness to safeguard the thing. And as our Sages, of blessed memory, said regarding an actual shoteh [mentally incompetent person]: Who is a shoteh? One who loses what is given to him.

Therefore the essential rectification of all losses is through the true masters of da'as, who are the true tzadikim — who are the aspect of Moshe-Mashi'ach — who are the da'as of the entire world. As Adonaynu Moraynu v'Rabbaynu, of blessed memory, wrote (in Lesson 188) that the tzadik searches and finds all the lost objects of the entire world, etc.; see there. For the tzadik is the aspect of Moshe-Mashi'ach who is the da'as of the entire world, through which all losses are rectified — losses that come from the blemish of da'as, as above. For the entire labor of the tzadik is to restore to himself and to all Yisrael the aspect of the two aforementioned crowns of na'aseh v'nishma that Yisrael lost. For Hashem, blessed be He, will in the future restore them to us through Mashi'ach Tzidkaynu, as our Sages, of blessed memory, said on the verse: "And the redeemed of Hashem shall return... and eternal joy upon their heads" [Isaiah 35:10]. And also now, all the true tzadikim labor to rectify all the sins — all of which are included in the sin of the Golden Calf — and to restore to themselves and to all who attach themselves to them the aspect of the two aforementioned crowns, to each and every person according to his exertion and toil in the service of Hashem. And the essential thing is according to his yearnings and longings and good desires and his nostalgic cravings and his abundant conversations and prayers to Hashem, blessed be He, as above.

Until his prediction came true the decree of the LORD purged him.

Therefore the essential returning of a lost object is specifically before yi'ush [the owner's abandonment of hope]. For yi'ush is only from da'as — that he despairs in his da'as from [recovering] the lost object — and then one is not required to return the lost object to him. For every thing receives its vitality from the Torah, which is comprised of na'aseh and nishma. Therefore in every thing and in every object there are these two aspects: the body of the object is the aspect of na'aseh — the aspect of physical doing (asiyah gashmis). And the fact that the object is connected to the da'as and intellect of the person — this is the aspect of nishma, the aspect of ratzon [will/desire]. For there, in the da'as of the person, is the essential acquisition of the object. For all the objects that are in a person's possession from which he derives enjoyment — the essential possession is in da'as and ratzon: the da'as knows that he has this object. Therefore all things are called chafatzim, for cheifetz is an expression of ratzon. For the essential thing is the ratzon and the da'as — there is the essential ownership and dominion that the person who acquires the objects has. For the ratzon and the da'as knows that he has these objects. And this ratzon and da'as of the object — this is drawn from the aspect of nishma, which is the comprehension of da'as, corresponding to the physical body of the object which is the aspect of physical doing, the aspect of na'aseh, as above.

20 שָׁלַח מֶלֶךְ וַיַּתִּירֵהוּ מוֹשֵׁל עַמִּים וַיְפַתְּחֵהוּ Therefore even if the object is lost from his possession, as long as he does not despair in his da'as and his ratzon from it, one must return the lost object to whoever finds it. For the essential power of all the halachos of all lost objects — both physically and spiritually — is through the fact that Yisrael lost only the aspect of the crown of na'aseh, but the crown of nishma remained with them, as above. Therefore as long as he does not despair in his da'as from the lost object, it is still in his possession, and there is hope that it will return to him. For even though he lost the body of the lost object — he lost only the aspect of the na'aseh — it is still connected to his da'as and his ratzon, and he has not despaired from it. This is drawn from the aspect of the crown of nishma which they have not yet lost, through which there is hope to restore also the aspect of the crown of na'aseh. As explained above: the essential rectification is through the ratzon and the yearning, which is the aspect of nishma that remained for Yisrael, as above.

Shulach melech va-yateeraihoo moashail ameem va-yifatichaihoo. But when he completely despairs in his da'as from the lost object — which is drawn from the aspect of the blemish of the crown of nishma, in that he does not exert in the da'as with strong desires and longings to restore his lost object — then the lost object is completely lost, and it is not returned to him anymore. For the essential returning of a lost object is through the aspect of nishma that remained for Yisrael, as above. But certainly each person must exert himself exceedingly to hold onto the aspect of the crown of nishma that remains with him — that is, to hold himself very firmly with good ratzon and longings, etc., as above. And as it is found in the Midrash cited above on the verse "And now Yisrael, hear the statutes" [Deuteronomy 4:1] — where He cautioned them greatly that now they should guard well the aspect of the nishma, since they had lost the na'aseh, etc. — meaning as above.

And you will understand on your own that all of this applies both physically and spiritually. For in every matter of a person's service in this world, and in all his blemishes, Heaven forbid, and his deficiencies that he lacks in the service of Hashem — all of which are aspects of losses, as above — all his losses he must seek out with the true tzadikim, as above. But the essential thing depends on the ratzon and good longings, which are the aspect of nishma, as above. For as long as he does not despair of the ratzon and the yearning, and from crying out and praying and supplicating before Hashem, blessed be He — he still always has hope that all his losses will be restored to him. For through guarding at least the point of the aspect of the crown of nishma that remains with him — which is the aspect of ratzon — through this he can restore also the aspect of na'aseh that was lost from him, as above. And as it is spiritually, so it is physically regarding the mitzvah of returning an actual lost object. For everything is one — for the root of losses and their restoration is drawn from this, as above. And this is what is written in Yechezkel (34): "And I shall set over them one shepherd — My servant David... The lost one I shall seek" [Ezekiel 34:23,16]. For all the lost things will be restored through David, who is Mashi'ach, as above. And this is the aspect of "for an ox, for a donkey" [Exodus 22:8], etc. And likewise in Parashas Ki Seitzei it is written: "You shall not see your brother's ox or his sheep driven away... and likewise you shall do for his donkey" [Deuteronomy 22:1–3]. The ox and the donkey are the aspect of Mashi'ach ben Yosef and Mashi'ach ben David, as brought above in the name of the Midrash — they subdue and nullify the klippos of Esav and Yishmael, which are the aspects of the ox and donkey of klipah, from which all damages and losses [come]. Everything is rectified through the true tzadikim, who are the aspect of the generality of the two Mashi'chin mentioned above. For it is already explained above (in sections 37–38) that Esav and Yishmael are the aspects of the klippos that are opposite the aspects of mishpat and tzedakah, whose essential rectification is when they are included together in completeness — which only Yaakov merited, etc. And mishpat and tzedakah are the aspects of na'aseh and nishma, as above. And when they are blemished, Heaven forbid, through not being included together properly, from this the aspects of the klippos of Esav and Yishmael draw sustenance, Heaven forbid — from which come all the damages and losses. For through them we lost what we lost. And the rectification is through the aspect of the true tzadikim, who are the aspect of the generality of the two Mashi'chin, as above. And this is the aspect of what the Torah enumerated regarding returning a lost object — ox and donkey and sheep and garment and every loss — as it is written: "You shall not see your brother's ox or his sheep driven away... and likewise you shall do for his donkey, and likewise you shall do for his garment, and likewise you shall do for every lost thing of your brother" [Deuteronomy 22:1–3]. And likewise in Parashas Mishpatim, where it mentions a lost object, it also mentions all these same aspects, as it is written there: "For an ox, for a donkey, for a sheep, for a garment, for every loss" [Exodus 22:8]. And certainly there are very deep mysteries in this, and whatever we can hint in them it is our obligation to search and seek and find some hint. And the matter according to the above is that the holy Torah hints to us in these things — ox and donkey, sheep and garment and every loss — all the aspects of the rectifications that are rectified through returning a lost object. That is, the corruptions from which the loss came are rectified. For the loss is drawn from the loss of the crowns of na'aseh and nishma mentioned above, which are the aspects of tzedakah and mishpat, etc., as above. And this is the aspect of the ox and donkey, which are the aspect of the two Mashi'chin — Mashi'ach ben Yosef and Mashi'ach ben David — who subdue the klippos of Esav and Yishmael, etc., as above. And when one fulfills the mitzvah of returning a lost object, then the holiness from the aspect of the true tzadikim is drawn upon him — they who are the aspect of the two Mashi'chin who find all the lost things and restore them to their owners. This is the aspect of the rectification of the two aforementioned crowns, as above. And through the aspect of the rectification of the two aforementioned crowns, through this one merits azus d'kedushah [holy boldness], and through azus d'kedushah one merits complete emunah, and through this one merits chosam haraglin [the feet-seal] — which is the aspect of shalom in all its aspects — that is made through the mochi'chei hador [admonishers of the generation], through which banishment and displacement are nullified, etc. And this is the aspect of "for a sheep and for a garment, for every loss." The seh [sheep] is the aspect of azus d'kedushah, which is the aspect of ashirus d'kedushah [holy wealth] — the aspect of the blessings that Yaakov received from Yitzchak in order to subdue Esav, who is the azus of the Sitra Achra, as above. For the essential azus comes through wealth, as it is written: "And a rich man answers with boldness" [Proverbs 18:23]. And it is written: "The wealth of a rich man is his strong city" [Proverbs 10:15]. Therefore Hashem, blessed be He, in His mercy arranged that Yaakov should receive the blessing of livelihood and wealth, so that he would merit azus d'kedushah — the aspect of "The voice is the voice of Yaakov" — through meriting simchah [joy]. For this is the essential rectification of holy wealth, in the aspect of Who is wealthy? One who rejoices in his portion — through which one overpowers the azus of the Sitra Achra, which is the aspect of Esav, as above. And this is the aspect of the seh, which is the aspect of ashirus d'kedushah, the aspect of "and the ashterot of your flocks" [Deuteronomy 7:13] — as our Sages, of blessed memory, expounded: they enrich (m'ashros) their owners. Therefore they are called ashterot, an expression of strengthening, as in "Ashterot Karnayim" [Genesis 14:5]. Therefore all the wealth of Yaakov was through flocks, which allude to Yisrael, as found in the Midrash cited above. For they are the aspect of ashirus d'kedushah, the aspect of azus d'kedushah — drawn from na'aseh and nishma, which are the aspects of the generality of tzedakah within mishpat that Yaakov merited in completeness, as above. And through azus d'kedushah one merits emunah. And this is the aspect of "for a garment" [salmah], the aspect of "wrapping light as a garment" [Psalms 104:2]. For emunah is the essential light that illuminates, as is explained elsewhere. For the essential emunah is through emes [truth], which is the aspect of the light of the face, etc., as is explained many times elsewhere. And this is the aspect of "Hashem has donned strength, He has girded Himself" [Psalms 93:1], which is the aspect of emunah, as it is written: "And emunah is the girdle of His loins" [Isaiah 11:5]. The emunah is the aspect of garments, the aspect of the salmah mentioned above — drawn from azus d'kedushah, the aspect of "Hashem has donned strength, He has girded Himself," etc., as above. And this is "for every loss," and likewise in Parashas Ki Seitzei it is written: "And likewise you shall do for his garment, and likewise you shall do for every lost thing of your brother," etc. This alludes to the rectification of chosam haraglin, which is the completion of the rectification — accomplished through the admonishers of the generation who make peace between Yisrael and their Father in heaven, and fully atone for the sin of the Golden Calf. For before Him, blessed be He, they minimize the sin and say: "Why, Hashem, should Your anger burn against Your people?" [Exodus 32:11]. And before Yisrael they magnify the sin and return them in complete teshuvah, as it is written: "You have sinned a great sin" [Exodus 32:30]. All of this was said in connection with the sin of the Golden Calf. And through these admonishers of the generation, through this comes the essential completion of the rectification in its fullness. For the entire aforementioned Torah-teaching is embedded — its beginning in its end, and its end in its beginning (as will be explained somewhat further on). And this is the aspect of "for every loss." For the essential rectification of the generality of all losses — which are the forfeiture of ashirus d'kedushah, Heaven forbid — is through the rectification of chosam haraglin, from which all wealth [flows], in the aspect of: "And all the substance that was at their feet" [Deuteronomy 11:6] — which our Sages, of blessed memory, expounded: This is a person's money, which stands him upon his feet. For through the rectification of chosam haraglin, shalom is made, as above, and the banishment and displacement are nullified — which is the aspect of the blessing of livelihood and wealth, whose essential root is through shalom, in the aspect of The Holy One, blessed be He, found no vessel that holds blessing except for shalom — and the banishment and displacement are nullified, which is the aspect of losses, in the aspect of "I have strayed like a lost sheep" [Psalms 119:176]. It emerges that the holy Torah hinted to us in these things that it mentioned — ox and donkey, and sheep and garment and every loss — all the rectifications that are drawn from hashavas aveidah, as above. And the essential of all the rectifications are drawn through the true tzadikim, who are the aspect of the two Mashi'chin mentioned above, who are the aspect of the ox and donkey. Therefore in Parashas Mishpatim the Torah mentioned only the ox and donkey, as it is written: "If you encounter the ox of your enemy or his donkey gone astray, you shall surely return it to him" [Exodus 23:4]. For there is the essential rectification, as above. And this is: "And Yehudah approached him and said: Please, my lord" [Genesis 44:18], etc. Yehudah is the aspect of Mashi'ach ben David, who emerged from him. Yosef is the aspect of Mashi'ach ben Yosef. As found in the Zohar and Midrashim on this verse — "And Yehudah approached him": This is the drawing near of king to king — as it is written: "For behold the kings assembled; they passed by together" [Psalms 48:5] — "they passed by" — and all the destroyers and harmful ones of the world were nullified, which are included in the klippos of Esav and Yishmael, from which comes the essential of this exile. And the essential rectification that is drawn through them is through the fact that they are constantly laboring with strong desires to make from the nishma a na'aseh, from the prayer — Torah, until they are included in t'filas Hashem and in Toras Hashem literally, until they draw wondrous new chasadim that are the aspect of tzedakah included within mishpat — until all manner of dinim [judgments] and charon af [fierce anger] are nullified from Yisrael, etc., as above. For Yehudah is the aspect of the rectification of nishma, which is the aspect of prayer, the aspect of "This time I shall thank (odeh) Hashem" [Genesis 29:35]. Yosef is the aspect of the rectification of na'aseh, the aspect of Torah, in the aspect of "G-d has gathered (asaf) my disgrace" [Genesis 30:23], the aspect of "Remove from me disgrace and contempt, for I have guarded Your testimonies" [Psalms 119:22]. And it is written: "Remove my disgrace which I have dreaded, for Your judgments are good" [Psalms 119:39]. Mishpat — this is the aspect of Torah, as above. And the essential rectification is when Yehudah is included together with Yosef, which is the aspect of the generality of the two Mashi'chin together. This is the aspect of what is written in the haftarah of Parashas Vayigash: the essential rectification is when the two staves — Yehudah and Yosef — are included together, as it is written there: "And they shall become one in your hand" [Ezekiel 37:17], etc. For the generality of Yehudah and Yosef is the aspect of the generality of nishma included within na'aseh — that from the nishma should become na'aseh, from prayer — Torah — until the tzedakah is included in a wondrous generality within the mishpat, until all the dinim and the charon af in the world are sweetened, as above. And this is the aspect of the ox and donkey that Yaakov boasted: "And I have acquired ox and donkey" [Genesis 32:6] — which are the aspect of the two Mashi'chin, as above. For shor [ox] is the aspect of the rectification of the nigleh, for shor is an expression of seeing and gazing, as it is written: "I behold him (ashurenu) but not near" [Numbers 24:17] — this is the aspect of the nigleh that one sees openly. Chamor [donkey] is the aspect of the nistar, the aspect of chumra d'shma'assa [the difficulty of the teaching] — which is the aspect of the nistar that is hard to grasp except through great exertion. And this is: "And Yehudah approached him" — the aspect of nishma, the aspect of nistar, the aspect of prayer, the aspect of tzedakah — "and said to him" — that is, to Yosef, the aspect of Torah — "Please, my lord, let your servant speak a word in the ears of my lord." And Rashi explains: "Let my words enter your ears." Davar [word] — this is the aspect of the words of Torah that are explained there in the aforementioned Torah-teaching, which are the aspects of the nistar, etc., as above. And this is "let my words enter your ears" — requesting that the words of Torah, the aspect of the nistar, should enter into the revealed Torah. That is, that he should merit to reveal the nistar — which are the secrets of Torah — and introduce them into the Torah of the nigleh. For there is nothing that is not alluded to in the Torah. And the tzadik, when he grasps hidden secrets, is not satisfied with this until he introduces them into the Torah of the nigleh, so that he can reveal Torah to the public through them. And the essential thing is that he should draw from them counsel and pathways and arousal and strengthening for each person, wherever he may be. This is the essential generality of nishma included within na'aseh, as above (in section 24). And this is the aspect of "Let your servant speak a word in the ears of my lord — let my words enter your ears" — that the words of Torah that are the aspect of the nistar should enter into the Torah of the nigleh, so that each person can hearken to them and hear them and understand them, to extract from them practical counsel. And this is: "And let your anger not burn against your servant" [Genesis 44:18]. For through the generality of nishma included within na'aseh, through this the tzedakah is included within mishpat, through which all manner of charon af and dinim are sweetened and nullified, as above. And this is: "For you are like Pharaoh" [Genesis 44:18] — that the tzedakah is included within mishpat so thoroughly that all the mishpat is only tzedakah and great chesed. And this is "for you are like Pharaoh" — Pharaoh is the aspect of the revelation of the supernal chesed, as found in the Holy Zohar: all lights are revealed from there. That is, the supernal chesed is very greatly included within Yosef — within the aspect of Torah, the aspect of mishpat — in a great generality, until the two are one. Through which all the dinim in the world are nullified, and all the chasadim are drawn upon Yisrael, in the aspect of "And He performs chesed for His anointed one" [Psalms 18:51], as above. And this is the aspect of rising at chatzos [midnight], when one cries out greatly over the destruction of the Beis HaMikdash — which was destroyed through the blemish of emunah — and from then on, the secret of ha'ibur [the intercalation/the "pregnancy" of renewal] was hidden from us, etc. And this is: "From amidst the roaring and tumultuous voices" etc. — that is, through the outcry of the heart, the aspect of the l'vanah [moon] — which is the aspect of emunah — is magnified. Therefore we read the Book of Rus on Shavuos, which begins: "And it was in the days of the judging of the judges" [Ruth 1:1] — who judged [their judges] — which is the blemish of mishpat. And it concludes with the birth of David Mashi'ach, who is the essential rectification of mishpat — which is what one must draw down on Shavuos. This is the aspect of the sh'tei halechem [two loaves] that are brought specifically from chameitz [leaven], as above. And everything was through the aspect of geirei tzedek [righteous converts] — which is Rus. And Orpah was distanced — the aspect of the converts that must be pushed away — they are the aspect of Esav and Yishmael. This is the essential rectification of mishpat. "And a spring from the House of Hashem shall go forth and water the valley of Shittim" [Joel 4:18] — at first it resembles the horns of grasshoppers, the aspect of "deep waters — counsel" [Proverbs 20:5] — and afterward it grows stronger, etc., until the mishpat is rectified: "And let mishpat roll down as waters" [Amos 5:24] — which is the rectification of the deed of Shittim, as our Sages, of blessed memory, said. And this is: Originally they would light signal-fires — to rectify the fire and the heat, to elevate them toward holiness. This is accomplished in Nisan, the head of the months, etc. Once the heretics corrupted [the process] — through the fact that it appeared to them that it was a distortion of mishpat: "the righteous one and it is good for him," etc. — as it is written: "And they said: How shall we know?" etc. They ordained that messengers would go out, who would announce the sanctification of the new month orally — which is the aspect of the rectification of mishpat, the aspect of "His wonders and the judgments of His mouth" [Psalms 105:5]. Therefore chameitz is forbidden until the Splitting of the Sea. For then Yisrael were placed under judgment, as our Sages, of blessed memory, said. Therefore the splitting of the sea was difficult before Him. But through His wonders, our mishpat went forth to light, and the sea was split. He raised the mishpat from the depths, and the Egyptians drowned through this, and Yisrael were saved, in the aspect of: "The depths covered them" [Exodus 15:5]. And it is written: "The depths congealed" [Exodus 15:8]. For the mishpat is according to the day, and on the day they left Egypt, the measure of the Egyptians had not yet been filled such that they should fall completely. Therefore they were forced to flee in haste. Therefore chameitz is forbidden — because it was still impossible to enter into the depth of the mishpat until the seventh day of Pesach, the Splitting of the Sea, when He raised the mishpat from the depths, as above. And then the chameitz was permitted afterward. Therefore on Shavuos they bring specifically the two loaves from chameitz, for then the chameitz is in the aspect of the rectification of mishpat — the binding of the Merkavah [Divine Chariot] that is rectified then. This is the aspect of Ma'aseh Merkavah [the workings of the Chariot] that is read as the haftarah then. Therefore before the giving of the Torah, the portion of Yisro was stated — he who rectified the mishpat and advised Moshe to appoint judges of thousands, and they judged the people, etc. Therefore specifically Yisro, a righteous convert, added this portion, for he needed this rectification, as explained there. For he is the opposite of the klipah of Amalek, as is known from the writings of the Ari z"l. For Amalek is the aspect of distorted mishpat — the aspect of the contaminated drop of Esav and Yishmael — eirev rav. And Yisro is their opposite — the aspect of a righteous convert who added the portion of the rectification of mishpat, upon which the essential receiving of the Torah depends. For the essential rectification of the Exodus from Egypt was completed on Shavuos at the time of the receiving of the Torah, for the sake of which the essential Exodus occurred, as it is written: "When you bring the people out" [Exodus 3:12], etc. Therefore He began: "I am [Hashem your G-d]... Who brought you out" [Exodus 20:2], etc. But because of the eirev rav, the rectification of mishpat was still not completed in its fullness. Therefore what happened happened, and the rectification is on Rosh Hashanah, etc., when the essential rectification of mishpat [takes place]. Therefore on Yom Kippur the sin is forgiven, for then the mishpat is concluded in truth. But the rectification is not completed in one year, etc. — only until Mashi'ach comes, as above. Therefore each person must see to draw upon himself the aspect of the rectification of mishpat. And even if not every person merits to know the explanation of this matter in its fullness — at the very least, what it is possible to draw upon himself, one must endeavor in this. And the essential thing is the emunah — to know that "Hashem is righteous and upright are His judgments" [Psalms 119:137] — and not to question Him, blessed be He, at all, Heaven forbid, in all that passes over him all the days of his life. For one who questions, Heaven forbid — this, Heaven forbid, is the aspect of the blemish of mishpat, as is understood at the end of the aforementioned Torah-teaching. And likewise, that one should not judge his fellow negatively, Heaven forbid, and should examine himself whether he is worthy to judge his fellow — rather he should judge only himself at every time, as Rabbaynu, of blessed memory, wrote many times. And when there is judgment below, there is no judgment above. And then his mishpat goes forth as light. And for all of this one must cry out very much, very much, from the depths of the heart exceedingly, in order to dig out true counsel, etc. For all the aforementioned rectifications require much counsel, etc. And also because each one depends on its fellow, as above. Therefore one must at every occasion cry out greatly from the depths of the heart, until he is shown mercy from Heaven and he is granted good, true counsel — through which the emunah will be magnified together with all the rectifications needed for this. The counsel will help him to all the aforementioned rectifications. And even when one arrives at all the aforementioned rectifications, it is certainly only some aspect of rectification, but one still needs further rectification after rectification (even if he has not corrupted anything in the interim at all). Therefore one must at every occasion return and begin again, to cry out greatly from the depths of the heart, as above — and so all the days of his life, until the rectification is completed in its fullness. Therefore the entire redemption from Egypt was through much crying out, as it is written: "And we cried out to Hashem our G-d, and He saw our affliction" [Deuteronomy 26:7], etc. And this is the aspect of maror — to sweeten the corruption of mishpat, the aspect of "those who turn mishpat to wormwood" [Amos 5:7]. And we dip it in charoses, which is chas Rus — the aspect of David Mashi'ach who emerged from Rus. And this is: chas = gematria of chaim [68 = life] — the aspect of David, king of Yisrael, lives and endures. For Boaz and Rus rectified the sin of Eir and Onan, as is known — which is the aspect of the blemish of the bris, as above. Therefore from them emerged David Mashi'ach, when the essential rectification of mishpat will be in its fullness, as above. The four cups of wine correspond to the four angels of the Merkavah — to draw some illumination from there. Wine is above the mishpat, the aspect of matzah, that He skipped over the keitz [end-time]. The korban Pesach is the aspect of clarification — from one who has engraved in his flesh [the mark of idolatry] to the holy seal. This is the aspect of all the korbanos — to elevate from animal to man, from a dream through a demon to a dream through an angel. Therefore the redemption was at night. "It is a night of watching" [Exodus 12:42] — that is guarded from the above. "And against all the gods of Egypt I shall execute judgments — I am Hashem" [Exodus 12:12] — for then the mishpat was through Hashem, blessed be He, Himself. For they had not yet merited the rectification of mishpat below — which is the essential thing. And this is the aspect of the hilula [festive celebration] on the day of the tzadik's passing. For then it is the aspect of sleep, when the essential rectification of mishpat [takes place] — to grasp the ways of Hashem that he did not merit in his lifetime, as is explained there. And this is the great virtue of coming to his grave, where the essential aspect of the rectification of mishpat is found — which is the essential rectification of the bris. Therefore the essential [time to visit] is during the days of Rosh Hashanah, when the essential rectification of mishpat [takes place]. And this is what we say during the Sefirah [Counting of the Omer]: "That Your way may be known upon earth" [Psalms 67:3] — the aspect of the ways of Hashem, which are the rectification of mishpat. "Let the peoples give thanks to You" — the aspect of converts. "Let them rejoice" — the aspect of the rectification of simchah. "For You shall judge peoples" — the aspect of the rectification of mishpat. And He began: "May G-d be gracious to us and bless us; may He shine His face" [Psalms 67:2] — the aspect of emunah, which is the source of blessing — the light of the face. "The earth has yielded its produce" [Psalms 67:7] — the aspect of the rectification of foods. And see in Hilchos T'chumin regarding this Torah-teaching, where Shavuos and Sefirah are included there. Therefore we say Pirkei Avos during the Sefirah, and we begin Moshe received [the Torah from Sinai], etc., which speaks of all the holy yeshivos [academies] that existed in every generation — they are the essential rectification of mishpat, as above. And this is: Be deliberate in judgment — the aspect of the rectification of mishpat. And raise up many students — so that there be a great yeshivah, so that they can further rectify the aforementioned rectifications, as is understood there from the statement of our Sages, of blessed memory: When they would stand up in the academy of Rav Huna, etc. And make a fence for the Torah — a barrier and partition so that no stranger intermingle, so that there not ascend, Heaven forbid, the aspect of the contaminated drop of Esav and Yishmael. This is the essential rectification of mishpat. Therefore after the seventh day of Pesach, chameitz was permitted. For then, at the Splitting of the Sea, the aspect of the rectification of mishpat began — which they merited through Nachshon leaping into the sea. This is the aspect of t'mimus [wholehearted simplicity] — that one must roll in mud and mire for the sake of His will, blessed be He. Through this one merits the rectification of mishpat. Therefore then they won the mishpat and merited through this that the sea be split before them — to raise the mishpat from the depths. And the essential [cause] was through the emunah, as our Sages, of blessed memory, said on the verse "And they journeyed": they and the emunah in which they believed in Me [are worthy], etc. For the essential rectification of mishpat is through believing that "Hashem is righteous and upright are His judgments." And then through this itself one will be vindicated in mishpat. For this is the essential trial — the aspect of: "There He set for them statute and judgment, and there He tested them" [Exodus 15:25] — which was stated after the Splitting of the Sea. For when one knows that His judgments are upright, then one merits the aspect of the rectification of mishpat. Through this everything is rectified, and then one can also pray and supplicate before Him, blessed be He, since one truly knows that His judgments are upright, etc. And then one merits the shirah [song], the aspect of: "And let them sing of the ways of Hashem" [Psalms 138:5] — "the ways of Hashem" specifically — the aspect of: "Of chesed and mishpat I shall sing... I shall contemplate the way of wholeness" [Psalms 101:1–2]. For the comprehension of mishpat is like a sea that one cannot enter, the aspect of: "Your judgments are a great deep" [Psalms 36:7]. But through the aforementioned emunah and t'mimus, a path is made to traverse the sea in peace, in the aspect of: "Who gives a way in the sea and a path in mighty waters" [Isaiah 43:16] — the aspect of n'sivos mishpat [paths of judgment]. [And all of this requires much discussion and explanation for practical application and counsel. Therefore a maidservant at the sea saw what Yechezkel the prophet did not see. For he saw the binding of the Merkavah even in exile — to teach that our hope is not lost, Heaven forbid. But then [at the sea] this aspect of rectification was much greater.] For the essential purpose of b'chirah [free choice] is so that one not eat nahama d'chisufa [bread of shame], but rather be sustained in the World to Come through what he earned his reward through mishpat. Therefore the power of b'chirah is exceedingly great, for this is why everything was created and descended in levels — from the summit of all levels to the end of all levels — everything for the sake of b'chirah, which is the aspect of mishpat. And for this reason it was very difficult before Him to bring about the Exodus and the Splitting of the Sea, and He needed to send to [Pharaoh] time after time that he should release them willingly. He performed such awesome wonders for this purpose — yet He could have destroyed them in a single stroke, as brought in the Midrash regarding this matter: The Holy One, blessed be He, could have sent one bolt of lightning to Egypt, etc. But everything was because of the aspect of mishpat mentioned above, which is the aspect of the power of b'chirah. For their measure had not yet been filled according to mishpat, and it was not possible because of this to take them out against his will — rather it was necessary for him to release them willingly. For this is in the hands of the one who has b'chirah. For in truth, even though according to mishpat it was due that Yisrael should still be subjugated, nevertheless Pharaoh and the Egyptians certainly treated them beyond what the mishpat [demanded]. And this matter is among the wonders of the Perfect in Knowledge, which human beings cannot understand in any way — as this perplexity is brought among the philosophers. For the murderer and the robber who kills or robs another — certainly the one killed and the one robbed deserves this by His mishpat, blessed be He. Yet nevertheless the murderer is a murderer, and his killing was not according to mishpat, and he will receive his harsh punishment. And because of this matter it is very difficult to clarify the mishpat. And all of this pertains to the matter of "the righteous one and it is good for him," etc. — that it is impossible to understand the conduct of His mishpat with human intellect in any way — only through emunah and t'mimus, as is understood there at the end from the virtue of t'mimus, etc. Therefore then it was necessary that Pharaoh release them of his own will, because the mishpat had not yet been rectified in its fullness. Therefore one must eat matzah, which is the aspect of the food of the angels, the aspect of mahn — that is, the aspect of m'zona dil'eila [sustenance from above] of the angels who eat without [earning through] mishpat. This is the wonder of His mercies, blessed be He, that He commanded us then to eat matzah — to be sustained on Pesach from the sustenance from above that one receives even though it is not due according to mishpat — like the angels who are sustained for free. Therefore it is called lechem oni — that has nothing of its own — for then they went out in the aspect of an awakening from above, as is known. This is the aspect of: Initially He intended to create the world with the attribute of strict justice — that is, only through mishpat and din, for the sake of which everything was created. But He saw that the world could not endure — He brought forward the attribute of mercy, etc. That is, when they do not merit through mishpat, the world will endure through mercy — the aspect of free chesed — and they will be sustained like the angels, for free. This is the aspect of matzah. Therefore a person must know that everything that passes over him all the days of his life — everything is in tzedek and in mishpat, in chesed, etc. For His judgments are upright. For his b'chirah is specifically in this manner. For Hashem, blessed be He, weighed in His da'as that for this person, his essential b'chirah is when he has extravagant wealth; and for that [other] one specifically through poverty and great hardship, etc. For everything is for the sake of b'chirah, which is the aspect of mishpat, as above. And it is forbidden to question Him, blessed be He, at all. For upon this everything depends — that one should believe that "upright are the ways of Hashem" [Hosea 14:10]. This is the aspect of the rectification of mishpat, which is the essential rectification, as above. And one must review this well. And this is: "And do not enter into mishpat with Your servant, for no living being will be justified before You. For the enemy has pursued my soul" [Psalms 143:2–3]. He is asking Hashem, blessed be He, to forgive him and not enter into mishpat with him. For even though everything is through mishpat, nevertheless it is certainly within the power of Hashem, blessed be He, to forgive when one asks of Him. For according to mishpat He does not yield, as it is written: "Who does not show favor and does not take a bribe" [Deuteronomy 10:17]. But one can appease Him so that He forgives everything, as it is written: "A bribe from the bosom of a wicked one He takes" [Proverbs 17:23]. Just as with a king of flesh and blood — according to mishpat the verdict stands, etc., but if he wishes to forgive, he forgives everything. And this is: "Do not enter into mishpat, etc., for no living being will be justified before You" — for all would be found guilty — "for the enemy has pursued my soul" — and therefore I came to what I came to. And if, Heaven forbid, You enter into mishpat and find me guilty, Heaven forbid — the enemy will be found more guilty, because everything was through him, and likewise those who caused it will be found ever more guilty. But if You forgive me, the mishpat will be lightened for all of them. For certainly the punishment of the murderer who completes the act and kills his fellow is not comparable to the punishment of one who wishes to murder but [the victim] is saved from him. And this is Mishkan Ha'eidus [the Tabernacle of Testimony]. For this is the essential testimony — that the Shechinah rests among Yisrael always, through the fact that they draw the binding of the Merkavah even when they disassemble it. This alludes to the aspect of the sleep of the tzadik — which is the departure of the mochin, which is the aspect of the disassembling of the Mishkan. For one who has in him da'as, etc. — through this specifically he grasps the aspect of the rectification of mishpat, which is the aspect of "the righteous one and it is good for him," etc., as is explained there. And this is the aspect of the passing of the tzadik — when he is in the aspect of sleep — when specifically then the rectification of mishpat is drawn in greater measure, through which comes the essential rectification, as above. Therefore the essential rectification is through coming to the graves of the tzadikim, for there is the aspect of the rectification of mishpat — the binding of the Merkavah — which is the essential rectification of the bris, as above. And all of this is the aspect of the rectification of the blemish of the moon, through the secret of the ibur — upon which depends the rectification of mishpat, which is on Rosh Hashanah. As it is written: "Blow the shofar at the new moon, at the concealment, for the day of our festival" [Psalms 81:4] — which alludes to the rectification of the blemish of the moon. "For it is a statute for Yisrael, a mishpat for the G-d of Yaakov" [Psalms 81:5], etc. For the mishpat is drawn according to the day upon which they establish Rosh Chodesh, as it is written: "To perform the mishpat of His servant, etc., each day's matter in its day" [I Kings 8:59]. And as it is found in the Midrash that all the thrones of mishpat await the day that Yisrael establish as Rosh Chodesh. And there is still much to explain in this, with the help of Hashem, blessed be He. Based on the Torah-teaching beginning "And let a double portion of your spirit be upon me" [II Kings 2:9], etc. (Lesson 66); see there the Torah-teaching well. And the principle in brief: there is a ru'ach [spirit] above and a ru'ach below. At the time of the histalkus [passing/departure], they are unified and joined together, and through this he departs. And through this itself, the aspect of pi shnayim [a double portion] is drawn to his students, etc.; see there. And these two spirits are the aspects of ko'ach [potential] and po'el [actualization] — right hand and left hand — the yud of the Sheim Ha'etzem [the Essential Name (YHVH)] and the yud of the Sheim HaKinui [the Name of Appellation (ADNY)]. Initially the ko'ach and the po'el are bound together, etc., for the end of action is in the initial thought. This is the aspect of before Creation. But afterward they are opened, in the aspect of "You open Your hand" [Psalms 145:16], etc.; see all of this there well. And to bring from ko'ach into po'el, the essential means is through emes [truth]. And the essential emes is when one is not dependent upon others (nitzrach lab'riyos), for one who is dependent upon others — his face changes, etc. — meaning the emes is not in its fullness, etc.; see there. And all the mitzvos and transgressions depend on this — on the aspect of the opening of these hands, etc. And this is the aspect of kinyan sudar [acquisition through a cloth/garment]: it is impossible to finalize a transaction — and how much more so the gift of a healthy person — except through a kinyan, and most acquisitions are kinyan sudar. For it is impossible to finalize a transaction or any matter except through the aspect of bringing from ko'ach into po'el — which is the essential of our service in this world. And all our mitzvos and actions in this world are entirely in the aspect of bringing from ko'ach into po'el. For in truth, even though Hashem, blessed be He, has already created the entire world — the earth and all that is upon it — nevertheless everything depends on the hands of Yisrael. We must literally each day renew the world and bring it from ko'ach into po'el, through our service with mitzvos and good deeds, in the aspect of: "Who in His goodness renews each day constantly the work of Creation" — "there is no good except the tzadik" — that is, the generality of Yisrael, who are all called tzadikim, as it is written: "And Your people are all tzadikim" [Isaiah 60:21]. Through them Hashem, blessed be He, renews each day constantly the work of Creation. For even though Hashem, blessed be He, has already created the entire world, nevertheless the entire world requires rectification and clarification, as is known — to rectify the world from its corruption that was corrupted through the sin of Adam HaRishon. Therefore one must renew the world each day and bring it from ko'ach into po'el afresh, literally each day — in order to renew it and rectify it and clarify it. This is the essential generality of our service, as is known. And it is impossible to renew the world and bring it from ko'ach into po'el afresh except through first connecting the po'el to the ko'ach — to return and raise the end of action to the initial thought. And when the po'el returns to the ko'ach — that is, the entire world returns and is included in its root in the Ain Sof, as it were — then they return and bring forth the entire world afresh from ko'ach into po'el. Then it is renewed and clarified and rectified through this. For this is the essential clarification and rectification: when one raises it to its root, and there it is renewed and rectified, as is known. This is the essential rectification of prayer, and of tzitzis and tefillin. For initially one clarifies and ascends from Asiyah to Yetzirah, and from Yetzirah to B'riyah, etc. — through tzitzis and hand-tefillin and head-tefillin, and likewise through the order of prayer — Korbanos and P'sukei d'Zimra, etc., as is known. And afterward, when one raises everything to its root in Atzilus — which is the Shmoneh Esrei prayer — then afterward one returns and draws the generality of the worlds from above to below, from Atzilus to B'riyah, etc. — through Ashrei and U'va L'Tzion, etc. And this is the essential aspect of masa u'matan [commerce/exchange]: a thing passes from one domain to another, and everything is for the sake of clarification. And the clarification that results — the item being clarified — is the aspect of a literal renewal, as if it were created afresh, as above. Therefore it is impossible for a thing to pass from one domain to another except when the thing first returns to its initial root — to the ko'ach, as it were — and from there the thing returns and is drawn into the domain of the other person. Through this the thing is clarified and renewed, as above. For in truth, when the object is in this person's hand, its existence and vitality are through this person — through the portions of nefesh, ru'ach, neshamah of this person in whose hand the object is. And afterward, when it comes into the possession of another, its existence and vitality are through another person — and behold it is as if created afresh, for now the object has a new vitality and existence. For now the essential existence and being of this object is through this person into whose possession it has now come. Therefore it is impossible for a thing to pass from one domain to another except when the thing first returns to its initial root — to the ko'ach — and from there it returns and emerges into the second person's domain. And through the object's ascending to its root and returning and emerging into the second person's domain at the time of the transaction — through this comes the essential clarification of the transaction. For when it ascends to its root it is renewed there, and this is the essential clarification, as above. Therefore the transaction has no validity except through this aspect — that is, the aspect of bringing from ko'ach into po'el — namely, that the thing ascends to its root and then returns and emerges from the ko'ach into the po'el, as above. And this is the aspect of what Rabbaynu, of blessed memory, wrote there in the aforementioned Torah-teaching: that it is impossible to bring from ko'ach into po'el except through emes — that is, when one is not dependent upon others, for then specifically the emes is in its fullness, as is explained there; see there. For in truth, at first glance it seems difficult: if so, the great tzadikim — the majority of whom are sustained from what they receive from the common people — if so, according to this they would be, Heaven forbid, far from the emes, Heaven forbid. And I have already heard explicitly a question similar to this from the mouth of Rabbaynu HaGadol, of blessed memory, in these words: Regarding what we request — "And do not make us dependent upon the gifts of flesh and blood" — how do those who receive [support], whose livelihood comes from this, direct their intention in this prayer? (All of this I heard from his holy conversations, where he spoke of this in the eloquence of his holy tongue, and I did not hear his resolution of this.) However, in truth, the essential of our request is: "And do not make us dependent upon the gifts of flesh and blood" — "flesh and blood" specifically. For in truth, the essential purpose is that one must know that "there is nothing else besides Him" [Deuteronomy 4:35] — literally nothing else. That is, there is nothing found in the world at all — only He, blessed be He, alone. For "Hashem is the G-d in the heavens above and upon the earth below — there is nothing else" [Deuteronomy 4:39] — "nothing else" literally. For there is nothing found in the world at all, at all — only He alone, blessed be He. For everything is hevel [vanity]. And everything is as nothing before Him — literally as nothing. And so I found in the Shelah HaKadosh, who explained the verse thus: "And you shall know today and return it to your heart that Hashem is the G-d in the heavens above and upon the earth below — there is nothing else." According to its plain meaning, the intent is that there is no other god besides Him, blessed be He. But the [Shelah HaKadosh] explained that the intent is that one must know and return it to his heart that only Hashem is the G-d in the heavens above and upon the earth below — and there is nothing else — no creation and nothing found at all. For everything is literally nothingness and emptiness, and everything is literally nullified in existence before Him, blessed be He. Both above and below — in the heavens above and upon the earth below — everything is vanity and literally nothingness. Only Hashem is the G-d and there is nothing else at all. And this matter cannot be explained — rather each person according to what he estimates in his heart [can grasp]. It emerges that according to the truth — that everything is nullified before Him, blessed be He, and the po'el is included within the ko'ach in the aspect of "the end of action is in the initial thought" — therefore even when one receives livelihood or the like from another, he is receiving from Him, blessed be He, Himself, since he knows that everything is nothingness and emptiness. He connects the po'el to the ko'ach, as above, and then he is receiving only from the initial Ko'ach — that is, from the Creator, blessed be He. And this is the essential of our request that we ask: "And do not make us dependent upon the gifts of flesh and blood" — the gift of "flesh and blood" specifically — not to err and think, Heaven forbid, that one is receiving from the flesh and blood literally — that is, from the physicality of the body. Rather, even when receiving from a person, one should know that one is receiving from the initial Ko'ach. For the po'el is connected to the ko'ach, as above. And this is the aspect of what Rabbaynu, of blessed memory, wrote: that the essential emes is when one is not dependent upon others, as above. For our eyes see that most people are dependent upon others, for they are sustained from each other, and each one needs the good of his fellow. Since he needs something from his fellow, he is in the category of dependent upon others, as is understood there in the aforementioned Torah-teaching. And if so, certainly almost the entire world is dependent upon others. But the essential thing is the aforementioned aspect — that is, to know that everything is connected to Him, blessed be He, and literally nullified before Him, blessed be He. And whatever one receives from his fellow, everything is received from Him, blessed be He, literally, as above. And then one is certainly not dependent upon others, even though one receives from them, as above — since one knows this with clear and pure knowledge. And this is the aspect of emes, for this is the essential emes — when one knows that the po'el is connected to the ko'ach, and everything is one (kola chad), and there is nothing without Him, blessed be He, as above. Only when everything is one — then specifically one merits emes. For the essential emes is only in the aspect of "everything is one," as above — that is, when one connects and raises the po'el to the ko'ach, as above. (But when one separates, Heaven forbid, the po'el from the ko'ach — from this is the essential hold of falsehood, as above, and as is well explained in the Torah-teaching "Amar Rabbi Akiva — k'she'tagi'u l'avnei shayish tahor al tomru: mayim mayim" [Lesson 51]; see there well. For the essential emes is only when one connects the post-Creation to the pre-Creation, which is all one; see there well.) It emerges that the essential emes is when one is not dependent upon others — that is, when one knows that there is no creation in the world at all — everything is nothingness before Him — and the post-Creation is like the pre-Creation. For the po'el is connected to the ko'ach, as above. And then it is the aspect of emes, for this is the essential emes — when one knows that everything is one, as above. For as long as one does not know this, the emes is not in its fullness. For the essential emes is only in the aspect of "entirely one," as above — that is, when one connects and raises the po'el to the ko'ach, as above. And then specifically one can bring from ko'ach into po'el. For it is not possible for us to bring from ko'ach into po'el except when we first raise the po'el to the ko'ach, as above. This is the aspect of emes — the aspect of not being dependent upon others, as above. And then specifically one can bring from ko'ach into po'el, as above. Therefore the gift has no validity except through kinyan sudar — which is acquired through garments. For the garments allude to the aspect of the po'el, which is the aspect of the generality of the worlds, which are the aspect of His garments, blessed be He, as is known. And this is the aspect of the yud of the Sheim HaKinui, which is the aspect of the po'el, as explained there. For the Sheim HaKinui — that is, the Name Adni — is the aspect of the garment and sheath for the Name Havayah, blessed be He. It is the aspect of Malchus, the aspect of the po'el, the aspect of the generality of the worlds that are the aspect of garments to Him, blessed be He, as is known. And this is the aspect of kinyan sudar — acquiring through garments. For in this we allude that the po'el is included within the ko'ach, through which comes the essential validity of the transaction and the gift, as above. For it is impossible for a thing to pass from one domain to another except through this aspect, as above. Also, the emes must be strengthened so that there be no retraction — that he not go back on his word. And the essential emes is through this aspect — through the po'el being included within the ko'ach, as above. And this is the aspect of kinyan sudar: the giver is the aspect of ko'ach, and the receiver is the aspect of po'el. For ko'ach and po'el are the aspects of giver and receiver, as is known. Therefore through the giver receiving the corner of the garment of the receiver — in this he alludes that the po'el is included within the ko'ach. And the essential thing is through the garments, which are the aspect of the po'el, as above. Therefore through them specifically we allude that the po'el is included within the ko'ach, as above. And then specifically the thing is brought from ko'ach into po'el afresh, as above. Then it passes from one domain to another, and then the transaction has validity in truth, without retraction, as above. And this is also the aspect of kinyan sudar in all acquisitions. For every person who conveys something to his fellow — even in a sale — is the aspect of the giver, the aspect of ko'ach. And his fellow is the aspect of the receiver. Therefore the acquisition is made through kinyan sudar, through which the po'el is included within the ko'ach, as above. For it is impossible to bring from ko'ach into po'el except when one first raises and connects the po'el to the ko'ach, as above. Therefore it is impossible for the gift or the sale to pass from the giver to the receiver — which is the aspect of emerging from ko'ach into po'el — except when it first ascends from below to above, from the po'el to the ko'ach. This is the aspect of kinyan sudar — acquiring through garments specifically, as above. And this is the aspect of tzitzis: at the beginning of the day, when we wish to enter into prayer — in order to bring from ko'ach into po'el, as above — and we need first to raise from below to above, to connect the po'el to the ko'ach, we engage immediately at first with the mitzvah of tzitzis, whose mitzvah is through the garments. For through the rectification of the garments specifically — through the mitzvah of tzitzis — through this specifically one raises the po'el, which is the aspect of the generality of the worlds, the aspect of garments, as above — to the ko'ach, as above. It emerges that the essential validity of the gift specifically is through first connecting the po'el to the ko'ach, in the aspect of "the end of action is in the initial thought," as above — which is accomplished through kinyan sudar, as above. Therefore matanas sh'chiv mayra [the gift of a deathbed person] does not require a kinyan. For matanas sh'chiv mayra takes effect after death, and then at the time of the histalkus the two spirits are bound together — the ru'ach of above and the ru'ach of below, which are the aspects of ko'ach and po'el. It emerges that then the po'el is included within the ko'ach. Therefore then the gift is acquired by the recipient without any kinyan. For it passes of its own accord from one domain to another through mere speech, since now the po'el and the ko'ach are bound together — through which comes the essential validity of the gift — through the po'el ascending and becoming connected to its root, and then the gift returns and emerges from ko'ach into po'el. Now this happens of its own accord. Therefore no kinyan is needed. And also, kinyan is of no avail at all for a matanas sh'chiv mayra — for there is no kinyan after death. For the kinyan is connecting the po'el to the ko'ach, and this is the aspect of a person's essential service in this world, as above. And this a person can only do during his lifetime, when he has the power to connect the po'el to the ko'ach — which is the essential of his service, as above. But after the histalkus, a person has no power to do this, for "today to do them" — and not tomorrow. Therefore there is no kinyan after death, for it is no longer possible afterward to raise and connect the aspect of the po'el to the ko'ach — which is the aspect of kinyan sudar. For this a person can do only during his lifetime — for this is the generality of his service, as above. Therefore the matanas sh'chiv mayra — he can only convey the gift without kinyan specifically. Rather, at the time of his histalkus he conveys the gift. For then the ru'ach of below ascends and is included within the ru'ach of above — which is the aspect of the po'el ascending to the ko'ach. And then the gift is acquired and passes from ko'ach into po'el, from the giver to the receiver, as above. Baruch Hashem l'olam, Amein v'Amein. It is found in the Sefer HaAlef-Beis (Letter Alef, Emes, #48): One who was a liar in a previous gilgul [incarnation] — when he is reincarnated he is left-handed (itair yad). See the aforementioned Torah-teaching "Vihi na pi shnayim," and you will understand the matter somewhat. For the right hand and left hand are ko'ach and po'el, and it is impossible to bring from ko'ach into po'el except through emes. Therefore when one is a liar, etc. — he cannot bring from ko'ach into po'el. And before one brings from ko'ach into po'el, the ko'ach and the po'el are bound together and one cannot distinguish between right and left. Therefore when he is reincarnated he is left-handed — which is the aspect of there being no distinction between right and left; see there, where the matter of being left-handed is explained; see there well. Also, according to the above — that one must first raise the po'el to the ko'ach, and this too depends on emes, as above — one who is a liar cannot connect the po'el to the ko'ach. Therefore he becomes left-handed. For he remains in the aspect of the left, which is the aspect of the po'el — since he did not raise the po'el to the ko'ach. Based on the Torah-teaching "And it was at the end [of days]... for He Who has mercy on them shall lead them" [Isaiah 49:10], etc. (in Likutay Tinyana, Lesson 7); see there. And we have already spoken of this Torah-teaching many times. And it is explained there that every person must see to it that his da'as remains in the world after him — through a son and a student — that he should occupy himself with them, to make known to them the way of Hashem. And this is the essential exchange and continuity that remains from a person after his departure from the world, etc.; see there. And it is explained there that through the illumination of a son and a student, from there livelihood is drawn, etc.; see there. And this is the aspect of yerushah [inheritance] that belongs to the sons. For the essential continuity of a person after his death is the sons who remain after him and fill his place. And the essential thing is the da'as — that is, when he merits, sons remain from him who received from him his holy da'as. For every Jew has a portion in the holy da'as, for the essential da'as is to know Hashem, as it is written: "You have been shown to know that Hashem is the G-d" [Deuteronomy 4:35], etc. And every Jew is a "portion of G-d from above" [Job 31:2], and his neshamah is rooted in this holy da'as — which is the root of all neshamos. For chochmah is the root of everything, as it is written: "All of them You made with chochmah" [Psalms 104:24]. Therefore every Jew, according to his hold in the holy da'as and according to his good deeds — so is the knowledge of His G-dliness, blessed be He, revealed through him. And this is the essential continuity after his death — that is, what he made known to his sons and commanded them to guard the way of Hashem. And this da'as is the essential continuity, as explained in the aforementioned Torah-teaching. And because all livelihood and wealth are drawn from this da'as — which is the aspect of the generality of son and student, as explained there in the aforementioned Torah-teaching; see there — therefore when a person departs, the inheritance comes to his sons. For from there is the root of money — from the aspect of sons, that is, from the da'as that he left in the world through his sons. From there all wealth and livelihood are drawn, as above. Therefore the inheritance comes to them, for from there the money is drawn, as above. And this is matanas sh'chiv mayra — which is also like an inheritance. For the da'as that one must leave after him is comprised of two aspects: son and student. For one must leave after him sons and students, as explained there in the aforementioned Torah-teaching. For just as one must teach his own sons, to illuminate in them the holy da'as — so too one must teach the son of his fellow and raise up many students, to illuminate in them the holy da'as — to know Hashem. As explained there in the aforementioned Torah-teaching: every person can fulfill this — to raise up students — through speaking with his fellow about fear of Heaven, and arousing one another to fear Hashem, to turn from evil and to do good. Through this, each person becomes the aspect of a student to his fellow; see there. And from the aspect of the da'as that one illuminates in students — each according to his level — from there is drawn the aspect of matanas sh'chiv mayra, which is like an inheritance. For a person has the power to bequeath his money to another through matanas sh'chiv mayra, since the money is also drawn from the da'as that one illuminates in others who are not his sons — namely, the students. Therefore he can bequeath his money to others through matanas sh'chiv mayra — just as he must illuminate his da'as to others who are the students. For just as the inheritance belongs to the sons because the money is drawn from the da'as that he left through his sons, likewise he can bequeath his money to others, because the money is also drawn from the da'as that one illuminates in others who are the students, as above. For the money is drawn from both aspects — from son and student, as explained in the aforementioned Torah-teaching. Therefore specifically when he is a sh'chiv mayra, his gift is like an inheritance. For the tzadik — and likewise every upright person — illuminates the da'as in sons and students all the days of his life, for only for this did a person come into the world. And the essential thing is that he should draw such a da'as into sons and students that the da'as will endure forever, even after his histalkus. For this is the essential continuity, as above, and as is well explained in the aforementioned Torah-teaching. Therefore the true tzadikim, at the time of their illness — then they illuminate the da'as even more in sons and students. As we find with several tzadikim who revealed great and very holy da'as at the time of their illness, close to their death — such as Rabbi Eliezer HaGadol, Rabbi Shimon bar Yochai, and Rabbaynu HaKadosh, etc. For the essential reason that illness comes into the world — the fact that a person falls ill before his death — is only for this purpose: so that he should set his house in order, "in order that he should command his sons" [Genesis 18:19] and his students after him — that they should know Hashem and guard His ways. Therefore before Yaakov there was no illness, as our Sages, of blessed memory, said. For Yaakov was the first who illuminated most greatly in sons and students. The beginning of the revelation of the holy da'as — to know Hashem — began from Avraham Avinu, for he revealed His G-dliness in the world, as our Sages, of blessed memory, said. But Avraham and Yitzchak — their beds were still not complete. Only Yaakov — his bed was complete, and he left twelve tribes, all of them tzadikim, all of whom received his holy da'as, and through them the holy da'as was maintained in the world. Therefore illness [before death] began from Yaakov — for it is a great kindness, so that he should set his house in order and command his sons, as our Sages, of blessed memory, said. And the essential command is that one must command them that they guard the way of Hashem, so that his da'as remains even after his histalkus forever, as above. Therefore when Yaakov was ill and commanded his sons close to his death, then they all cried out: "Hear, Yisrael: Hashem our G-d, Hashem is One" — as our Sages, of blessed memory, said. For then, at the time when the tzadik is ill close to his death — then is the essential illumination of the da'as that he leaves after him, as above. And likewise every person according to his level, for every person can fulfill this. And each one must illuminate some holy da'as in sons and students that will remain forever, as above. Therefore the essential gift that is like an inheritance is matanas sh'chiv mayra, for then is the essential leaving over of da'as, from which money is drawn. Because of this, the inheritance comes to his sons, and likewise he has the power to give to others through matanas sh'chiv mayra, which is also like an inheritance, as above. And this is: the words of a sh'chiv mayra are considered as if written and delivered. For matanas sh'chiv mayra that has validity — this is drawn from the aspect of the da'as that one must illuminate most greatly when he is close to his death, as a sh'chiv mayra, as above. And the da'as is the Torah, which is the essential da'as through which one knows Hashem, blessed be He. And this is: "the words of a sh'chiv mayra are considered as if k'suvim u'mesurim" [written and delivered]. K'suvim u'mesurim — this is the aspect of the holy Torah, which is k'suvah u'mesurah [written and delivered] into our hands. And each person, according to his portion in the Torah — so must he leave over his portion of his da'as and his Torah to sons and students, to endure forever. And from there is drawn matanas sh'chiv mayra that has validity like an inheritance, as above. Therefore the words of a sh'chiv mayra are considered as if written and delivered, as above.