נזקי ממון א

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And this is the aspect of chachirus v'kablanus [tenant farming and contract work]. And this is the aspect of s'chirus po'alim [hiring of workers], in the aspect of: "Do not let the wages of a hired worker remain with you until morning" (Vayikra 19:13). And this is the aspect of Parashas Parah Adumah [the section of the Red Heifer], which is read after Purim before Pesach.

For the general principle is that the essential thing is to guard this memory well, to always remember each day the World to Come, which is His unity, blessed be He. For then "Hashem will be One and His Name will be One" (Zecharyah 14:9). And all of this world and all its desires and cravings and opinions, etc. — everything will be nullified, and nothing will remain except Hashem, blessed be He, alone. And each one who will merit to be included in Him according to how much he guarded this memory in this world, and distanced himself from desires, and sufficed himself with the utmost constriction from all the matters of this world that are necessary according to the Torah. And behold, the essential forgetfulness, which is the aspect of sitra d'mosa [the side of death], the aspect of the death of the heart, as is explained in the Torah teaching mentioned above — is drawn only from the sin of Adam HaRishon, through which death was decreed upon the world, as it is written: "For on the day you eat from it," etc. (Beraishis 2:17). For death is the aspect of forgetfulness, as above. For Adam HaRishon blemished the memory through the aspect of ra ayin [the evil eye], which is the Nachash HaKadmoni [the Primordial Serpent], which is the essential evil eye itself — for it was jealous of them because it saw them unclothed, etc., and its eye was evil toward them, as Rashi explained there on the matter. And through its evil eye it provoked them and drew upon them the aspect of evil eye, in the aspect of: "And the woman saw that the tree was good, etc., and that it was a craving for the eyes," etc. (Beraishis 3:6). This is the aspect of the blemish of the eyes, the aspect of evil eye, which blemishes the memory. And this is the aspect of: "And she took of its fruit," etc. (Beraishis 3:6). "And she took" [vatikach] — this is the aspect of the blemish of the hand [yad], which also blemishes the memory. For the guarding of the memory is through two aspects: through the aspect of the hand, which subdues the power of imagination [koach ham'dameh], and through the subduing of the evil eye — as is explained well in the Torah teaching mentioned above. And she blemished both of them: in the aspect of the eyes and in the aspect of the hand — the aspect of "and she saw" and "and she took," as above. And through this the memory of the World to Come was blemished. For Adam HaRishon denied the fundamental principle [kafar ba'ikar], as our Sages of blessed memory said. And when he denied Him, blessed be He, he certainly denied the World to Come, for it is all one, as above. And therefore death was decreed upon him, which is the aspect of forgetfulness, which is the death of the heart, as above. And through this was decreed upon him: "In sorrow shall you eat of it" (Beraishis 3:17); "By the sweat of your brow shall you eat bread" (Beraishis 3:19) — which is the aspect of servitude and toil, that one must toil exceedingly in great servitude before one draws sustenance. For servitude is the aspect of forgetfulness, the aspect of sleep, which is one-sixtieth of death, which is the aspect of forgetfulness, as above. For sleep is the withdrawal of da'as, which is the aspect of memory. For our Sages of blessed memory said (Kidushin 49b): "Ten measures of sleep descended to the world; nine were taken by the slaves," etc. It emerges that servitude is the aspect of sleep, which is the aspect of forgetfulness, as above. And even though it is explained in the Torah teaching mentioned above that sleep is one of the tikunim [rectifications] of the memory — for sleep is the aspect of memory in a general manner, for at the time of sleep the neshamah ascends to the World to Come, as is explained there, see there — in truth, everything is true. For certainly physical sleep and death are the essential forgetfulness, in the aspect of: "I have been forgotten like a dead person from the heart" (Tehillim 31:13). And likewise sleep is one-sixtieth of death, which is the withdrawal of da'as, which is the aspect of memory. But Hashem, blessed be He, had compassion on us and gave us His holy Torah, which is sama d'chayai [the elixir of life], to give us life as this day, for "they are our life and the length of our days". And the Torah is the healing and the tikun for the sin of Adam HaRishon, who drew death to the world. For through the Torah one merits life, as it is written: "For it is your life," etc., as above. And the essential life that one merits through the Torah is after death, as our Sages of blessed memory said: "In order that your days be lengthened" — in a world that is entirely long. And therefore the Tzaddikim in their death are called living, for then they merit to be included in the World to Come, where is the essential true, eternal life. For had Adam HaRishon not sinned, he would have merited in his body, in his living lifetime, to be included in the World to Come. For before the sin, the memory was not blemished, and he was prepared to be included in the World to Come while still in his pure body that he had before the sin. But through the sin, the contamination of the Serpent was drawn upon him, which is the aspect of sitra d'mosa, the aspect of forgetfulness. Therefore he is compelled to taste the taste of death before being included in the World to Come. For he must rectify what he ruined — for he drew upon himself the aspect of forgetfulness, the aspect of death. Therefore he necessarily must descend and be purified there, and then specifically he will merit his portion in the World to Come. And everything is according to how much one merited in this world to put to death his body and to cleave his thought to the World to Come and to accumulate mitzvos and good deeds. And therefore the Tzaddikim who fulfill the Torah in completeness and put their body to death in this world, and cleave their thought all their days to the World to Come, and think each and every day about the ultimate end — what they will do for the day of reckoning — and do not allow themselves to forget the World to Come on any day of all the days of their lives. As it is brought in the holy Zohar, that the Tzaddikim think each day, etc. — that they think each and every day that today they will need to return their deposit to its Master. And these Tzaddikim who put themselves to death during their lives over the Torah and the service — they are called alive always, in this world and in the World to Come. And the essential part of their life is in the World to Come. For specifically at the time of their death, afterward they are included in the World to Come, since they put their body to death in this world. For due to the sin of Adam HaRishon, it is impossible to be included in the World to Come in the utmost completeness during one's living lifetime while still in one's body — even the very greatest Tzaddik. But after his death, then specifically he is included in the World to Come in completeness — fortunate is he. And likewise at the time of sleep, which is one-sixtieth of death, the Tzaddik also merits that his soul should ascend to the World to Come. And everything is according to how much he sanctified himself during the day, as is explained in the Writings [Kisvay HaAri], that one must sanctify oneself very much during the day in order to merit that his neshamah should ascend above to the supernal holiness at the time of sleep. As it is written: "Who shall ascend the mountain of Hashem," etc. (Tehillim 24:3) — as is explained in the holy Zohar. And likewise every person: according to how much he sanctifies himself during the day, accordingly he merits to cleave his thought to the World to Come at the time of sleep. And likewise according to how much he sanctifies himself all the days of his life, accordingly he merits to be included in the World to Come after his death. It emerges that sleep and death are life for the Tzaddikim and for all of Yisra'ail who are always cleaving to the World to Come and fulfilling the Torah. But for the nations and for the completely wicked, sleep and death are actual death, the aspect of oblivion and forgetfulness, in the aspect of: "I have been forgotten like a dead person from the heart" (Tehillim 31:13). And therefore before sleep we recite K'rias Sh'ma that is on the bed, and we pray to Hashem, blessed be He, and we unify and deposit our neshamah and our ruach in His hand, blessed be He. As it is written: "In Your hand I deposit my spirit" (Tehillim 31:6), etc. All of this is in order that one should merit that his soul should ascend and be included in the World to Come, in the aspect of memory in a general manner, as above in the Torah teaching mentioned above. And this is the aspect of the closing of the eyes at the time of sleep. And we ask before sleep: "And illuminate my eyes, lest I sleep the death" (Tehillim 13:4). For the essential guarding of the memory, which is the aspect of the holy sleep of Yisra'ail, is the guarding of the eyes — that one guards oneself from the evil eye, as above. And this is the aspect of: "In Your hand I deposit my spirit" — which we say before sleep. For then at night we deposit our spirit in His hand, blessed be He. In the aspect of "hand" [yad] specifically — for the aspect of yad subdues the koach ham'dameh [power of imagination], which is the blemish of the memory, as is explained in the Torah teaching mentioned above. For specifically at the time of sleep we need to endeavor even more to rectify this — that is, to subdue the evil eye, which is the aspect of forgetfulness, sitra d'mosa, and also to subdue the aspect of the power of imagination through the hand, in the aspect of "In Your hand I deposit my spirit," as above. And this is the aspect of: "And let not my thoughts terrify me, and evil dreams," etc. For all of this is the aspect of the confusion of the imagination that is not sifted and rectified properly. And we ask about all of this before sleep specifically, in order that we should merit that our sleep should be in holiness — a sleep of life — that we should merit at the time of sleep specifically the aspect of memory, which is to ascend and to cleave to the World to Come, as above. For we need to transform specifically death and sleep, which are the aspect of forgetfulness, into life, which is the aspect of memory, in the aspect of "the Tzaddikim in their death are called alive." For this is the essential tikun of the sin of Adam HaRishon — that through what he ruined, he should rectify, that he should transform the death and the forgetfulness into life and memory, as above. And everything is through the Torah and good deeds, which are sama d'chayai [the elixir of life], as above. נְנַח נַחְמָא נַחְמָן מֵאומָן