חובל בחבירו ב

And this is the aspect of the four cups of wine of Pesach. For the main redemption was through the aforementioned fire of the mishpat, the aspect of "vayaira ailav mal'ach Hashem b'labas aish." And then one merits to drink four cups of wine of salvation and redemption. For the main redemption is through the mishpat, which is the aspect of joyous wine, the aspect of the ardor of the heart toward Hashem Yisbarach, as above. And therefore they are four cups, corresponding to the aspect of the ribu'a [square], the aspect of the closed mem of the Luchos, which is the aspect of the aforementioned fire of the mishpat, as is explained in the aforementioned Torah — that through this is the main nullification of the evil surrounding the Haichal HaKodesh, which is the aspect of the samech, the aspect of igula [circle] — meaning that the chamaitz and s'or [leaven] which are the evil are nullified and eliminated, and one merits the aspect of the aforementioned samech, the aspect of igula, the aspect of Haichal HaKodesh, which is the aspect of the aforementioned souls, which are the aspect of wealth, which is the aspect of matzah, as above.

It emerges that the wine of the four cups and the three matzos are the aspect of the aforementioned igula and ribu'a. And therefore they are four cups — the aspect of the aforementioned ribu'a — and three matzos — the aspect of igula. For the circle is in the aspect of three lines, for the circle is less than the square by a quarter, as Chazal said.

And this is what Chazal said about wine: "Lo zacha — na'aseh rash" — meaning poverty. For when one does not merit — meaning he did not merit the aforementioned mishpat, and then he does not burn the evil surrounding the Haichal HaKodesh, which is the aspect of wealth — then certainly "na'aseh rash," meaning poverty, which is the opposite of wealth. For then the wine heats him with the heat of the Sitra Achara, and he comes to anger and strife and quarrels, which is the opposite of wealth, as above. As it is written: "L'mi oy? L'mi avoy? L'mi m'danim...? Lam'acharim al hayayin" ["For whom is woe? For whom is sorrow? For whom is strife...? For those who linger over wine"] (Mishlai 23:29-30). And as is apparent from experience — that through intoxication that is not in k'dushah, one comes to anger and quarrels and machlokes. But "zacha — na'aseh rosh" — meaning chochmah and mochin, which is mishpat of k'dushah, as is explained there on the pasuk: "V'nasati lahem b'vaisi uvchomosai yad vashem" ["And I will give them in My house and within My walls a hand and a name"] (Y'shayahu 56:5) — which is said regarding the guarding of Shabbos, as it is written there: "Ko amar Hashem lasarisim asher yishmoru es Shabsosai...v'nasati lahem b'vaisi uvchomosai yad vashem" — see there well and understand.

And this is the aspect of the mitzvah of eating maror, and one must dip it in charoses in order to sweeten and nullify the venom within it. And the eating of maror is on account of the Egyptians embittering the lives of our forefathers in Mitzrayim, as it is written: "Vay'mararu es chayaihem ba'avodah kashah" ["And they embittered their lives with hard labor"] (Sh'mos 1:14). For the galus of Mitzrayim is the aspect of the toil and exertion of parnasah, which is the main bitterness of this world, in the aspect of: "U'motzai ani mar mimaves es ha'ishah" ["And I find more bitter than death the woman"] (Koheles 7:26) — which refers to parnasah, as is explained in the Torah "Tzivisa Tzedek" (in Siman 23).

And all of this is drawn from the fact that a person does not have mercy on himself and is not careful about anger — through which he loses his wealth and his parnasah comes to him with great exertion and great bitterness. For if he would guard himself from anger he would merit wealth, as above, and then he would not need to toil at all for parnasah, for the flow of wealth would be drawn to him from Heaven without any exertion or toil at all.

And this is the aspect of: "Shatu ha'am v'laktu" — "b'shtusa" ["in foolishness"] — that the main exertion of parnasah is through foolishness, meaning a deficiency of da'as, as Rabbainu z"l wrote elsewhere. Meaning through anger, which is the departure of da'as, for "whoever becomes angry — his wisdom departs from him" (P'sachim 66b). And all of this is drawn from the sin of Adam HaRishon, through which was decreed: "B'zai'as apecha" specifically ["By the sweat of your brow/anger"] — the aspect of charon af and anger, through which one must toil over parnasah with great exertion, as above. For Adam HaRishon blemished in this — that he did not guard the supernal flow from chamaitz [from becoming leavened] below — meaning that he should not have corrupted the supernal flow, the flow of wealth and blessing and all good, through anger, chas v'shalom.

For this is the aspect of the Aitz HaDa'as Tov vaRa [Tree of Knowledge of Good and Evil] — meaning that when the flow descends below, there is a hold of good and evil in it. For one can draw it in the aspect of wealth of k'dushah, which is the root of souls, which is the aspect of the magnification of the shem, through which all souls draw near to Hashem Yisbarach. And likewise one can, chas v'shalom, do the opposite — for one who does not guard himself from anger and charon af, chas v'shalom, then the flow is transformed into complete evil, which is the anger that is called ra'ah [evil], as above. And Hashem Yisbarach warned Adam not to eat at all from the Aitz HaDa'as Tov vaRa — meaning that he should merit not to draw nourishment and eat from the flow at the point where it descends below, where it could be transformed into anger, which is the aspect of tov vara [good and evil], as above. For below, the flow stands on the balance — for good or for evil — either he will merit great wealth and all good, or it will be transformed into anger, chas v'shalom, which is evil, as above.

And because Adam HaRishon — on the day of his creation, when he had not yet merited through his good deeds in the aspect of is'arusa dil'sata, but rather the flow descended from Above in the aspect of is'arusa dil'aila, as is known — therefore he did not have the ko'ach to clarify the light of the flow at the place where tov vara takes hold of it, meaning to guard himself from anger and receive the flow of wealth. Therefore Hashem Yisbarach commanded him not to eat at all from the Aitz HaDa'as Tov vaRa — but rather to receive the flow from a very high and supernal place, meaning before it begins to descend to the place where the hold of anger exists, which is the aspect of Aitz HaDa'as Tov vaRa, as above. And this itself is the aspect of matzah and the prohibition of chamaitz, as is brought that chamaitz is in the aspect of the Aitz HaDa'as Tov vaRa — meaning, as above, that one must now receive the flow in the aspect of matzah, which is the very high and supernal light, before it begins to descend below to the place where it could be transformed into anger, chas v'shalom. For now we do not have the ko'ach to clarify it, as above.