אורח חיים

סִימָן א׳ — הִלְכוֹת הַשְׁכָּמַת הַבֹּקֶר "One should rouse himself like a lion" [Shulchan Aruch, Orach Chaim 1] — etc. See Discourse 1, Ashray T'mimay — etc. [§1] It is known that day and night correspond to the illumination of the sun and the moon [in the kabbalistic sense]. And the [teaching] "one should rouse himself like a lion" — this corresponds to the aspect of Abba [the supernal Father-principle], which is the aspect of Chochmah [Divine Wisdom], as is cited [in the sacred sources]. "To arise in the morning" — etc. — meaning, that he himself should be the one who awakens the dawn: that he should not wait for the awakening to come to him from above — to bring him to understand the wisdom and the intellect [sechel] that exists within every thing — but rather that he rouse himself, alone, toward this. [§2] This is precisely "to arise in the morning" — for in truth there are times that are favorable, and the reverse, G-d forbid — just as in every day there are day and night, evening and morning. Certainly, at the time of the strengthening of darkness, it is impossible to force the moment — to draw precisely then the actual light of the intellect, as is known. And then one must set aside one's thoughts and rely on faith alone, and believe that in every thing, in every place, and at every time — there are certainly sparks of the holy intellect through which to draw close to Hashem, may He be blessed. But for now, one cannot understand all of this — yet one nonetheless certainly believes in this with complete faith. And then sometimes the faith illuminates for him like the actual light of the intellect itself. And sometimes, on the contrary — through the darkness and the withdrawal of the light of the intellect, through this very thing, new intellect is born — for one enters into the aspect of faith and a great illumination is added to him. [§3] But nonetheless one must watch over himself and wait and hope at every moment — perhaps he will sense within himself some beginning of an awakening of the holy intellect — and then he should strengthen himself to rouse and fortify it with every manner of holy strengthening, and to serve his Creator through it, until he comes to be in the aspect of "he himself awakens the dawn." [§4] And this is the gloss [hagaha]: "In any case, he should not delay past the time that the congregation prays" — for it is explained within [the discourse] that through this [i.e., through Torah] all prayers are received — etc. Since not every person merits [the highest level], one must at the very least be careful to pray at the time that the congregation prays, for then the prayer is received — as our Sages taught. And this: *"I have set Hashem before me always"* [Tehillim 16:8] — this is a great fundamental principle in Torah — etc. — for this is the essential lesson meant to guide one to fulfill "I have set Hashem before me always" — to look always only at the intellect and the divine life-force [chiyus Elohus] that exists in every thing. [§5] And this: "He shall not be ashamed before those who mock" — for they are from the side of Esav [Esau], who despised the birthright and mocked Yaakov [Jacob] when he took the birthright from him — as our Sages expound: "He who looks — looks; he who sets the table" [i.e., "Tzafah tzafis, aroch hashulchan"] — etc. [And this: "yet he should not quarrel with them — only in the manner that Yaakov conducted himself with Esav"].

[§6] And this: "also in tznius / modesty in conduct" — etc. — for sometimes the yetzer hara [evil inclination] clothes itself in a mitzvah, and it seems to him that his intention is for the sake of Heaven, when in truth it is only to glorify himself before people — therefore there is nothing as beautiful as modesty. [§7] And this: "and when he lies upon his bed, he should know before Whom he lies" — meaning that even at the time of the withdrawal of the mochin [higher faculties of consciousness] and the intellect — when the essence [of one's service] is only faith, as above — nonetheless he should bind himself to the reshima [residual impression / trace of light] that remains within him from the illumination of the holy intellect. For the essential life-force of faith also comes only from the holy intellect — in the aspect of *"and Chochmah [wisdom] gives life"* [Koheles 7:12] — as is understood in Siman 255. [§8] And this: "and immediately upon waking from sleep he should rise with alacrity" — for through binding himself even at the time of the withdrawal of the intellect to the reshima that remains from the illumination of the holy intellect — through this itself it becomes easy for him to wake from his sleep with alacrity, and to draw upon himself the light of the actual holy intellect in truth — and through this itself the unification of the ח [ches] and the נ [nun] mentioned above is also achieved [forming the word חֵן — chen / grace]. [§9] And this too is the matter of Tikkun Chatzos [Midnight Lamentation] — to be distressed and sorrowful over the destruction of the holy Temple [which is the aspect of holy Daas / Knowledge] and the exile — for since then, the grace and esteem of Israel has fallen — all due to the strengthening of the yetzer hara, the minister of Esav, which is the aspect of "a wave that submerges the ship" [Babylonian Talmud, Bava Basra 73a]. Therefore, after the Tikkun Chatzos one must engage in much Torah study — for through this is his [the yetzer hara's] primary subjugation — and through this one merits grace, and all prayers and petitions are received. This is [also] the aspect of the thread of kindness [chut shel chessed] that is drawn over one who studies Torah at night. Moreover, the primary perfection of the rectification of prayer is also through engaging in Torah at midnight, as is known. [§10] And this: "A little supplication with intention" — etc. — for prayer itself is also in the aspect of Malchus [Kingship / the Divine Feminine principle], the aspect of נ [nun]. And when one attaches to it the intention of the heart and the intellect — which is the aspect of ח [ches] — through this the aspect of chen [grace — חֵן] is achieved, and one's petition is received — this is the [meaning of] "the words of the wise are heard in nachas / tranquility" as expounded within. [§11] And this: "It is good to recite the passage of the Akeidah [Binding of Isaac], the passage of the Manna, the Ten Commandments, and the portions of the Olah and Mincha offerings" — etc. For through the Akeidah, the intensity of the judgments of Yitzchak [Isaac] were sweetened, so that the forces of the other side would not draw from them — [that is,] the yetzer hara and his hosts, who are of the aspect of Esav. Also, through this, it is rooted into the souls of Israel to give their lives for the sanctification of His Name — and through this is the primary subjugation of the yetzer hara, as is cited.

[§12] The passage of the Manna — in order to strengthen trust [bitachon] in Hashem, may He be blessed, so that the burden of livelihood not preoccupy him, allowing him to engage in Torah all the more — in the aspect of "the Torah was given only to those who ate the Manna" [Mechilta]. The Ten Commandments — for they are the totality of the Torah, as is known. The portions of the Olah and [Mincha] offerings — for the sacrifices correspond to the aspect of *"G-d saves man and beast"* [Tehillim 36:7] — [and the verse] *"When a man brings [an offering] from the cattle"* — as is known; and through this a great unification is made — the joining of the ח and the נ — and through this all prayers are received, for they stand in place of the sacrificial offering. סִימָן א וְכוּ׳ — הִלְכוֹת שְׁחִיטָה [§1] The laws of shechitah [ritual slaughter] — according to the discourse Ashrei Temimei Darech, Siman 1. See in the kavanos of shechitah — and in particular in the Siddur Kol Yaakov — where it is explained that cattle and beast [behemah and chayah] are rooted in the aspect of the Nukva — the aspect of BaN — the aspect of Malchus. And therefore they were created from the dust — and require shechitah of both signs — etc. But the fowl — its root is in the male — etc. — and one sign suffices. And the fish — whose root is higher — etc. — and they require no shechitah at all — etc. And according to our approach this is further understood. [§2] For a person must bind himself and gaze only upon the intellect and spirituality and divine life-force that is in every thing. But one merits this only through the aspect of Malchus — etc. — as the whole matter is explained within. And therefore at the time of eating — through which is the essential sustenance of man's life-force — and in which is the essential hold of the physical — the aspect of the sitra achra of Esav — the aspect of the yetzer hara — as is elaborated also in the section of Orach Chaim — therefore the battle between the aspects of Yaakov and Esav is then very great. And since the essential subduing of the aspect of Esav is through Torah study — one must speak words of Torah at the table. And since the essential establishment of the meal is upon the bread — therefore ten commandments were ordained regarding bread — to sanctify the eating — that the sitra achra of Esav — the strengthening of the yetzer hara — not hold onto it — G-d forbid. [§3] But one must be even more careful at the time of eating meat — for our Sages taught: bread and water — they asked for this properly — and therefore it was given to them properly — the aspect of: "in the morning you shall be satisfied with bread" — it emerges that the eating of bread is in the aspect of the light of day — the aspect of intellect and the sun. But meat — they asked for this improperly — and therefore it was given to them improperly — the aspect of: "in the evening you shall eat meat" [Shemos 16:12] — and therefore one must be especially careful regarding the hold of the yetzer hara upon it. Regarding it, it is said: *"man in glory — he does not lodge — he is compared to the beasts that are silenced"* [Tehillim 49:13]. And it is said: *"who knows — etc. — and the spirit of the beast that goes downward to the earth"* [Koheles 3:21]. And also: through the shechitah one cleanses the animal of its blood — which is the aspect of judgments and gevuros — from which is the root of the yetzer hara's hold — the aspect of Esav who was red. And therefore the wicked are called anshei damim [men of blood]. [§4] And therefore cattle and beast that were created from the dust — and whose root is from the aspect of Malchus — whose essential building is from the aspect of gevuros — and in which is the essential hold of the sitra d'mosa — G-d forbid — the aspect of: "her feet descend to death" [Mishlei 5:5] — therefore they require shechitah of both signs — the windpipe [kaneh] and the esophagus [oshut] — which correspond to the aspects of Yaakov and Esav — as is known. And this corresponds to the two aspects of the yetzer hara's temptation — for sometimes it dresses itself in mitzvos — etc. — as explained within. But fowl — which was created from the swamp — which also contains the power of water — the aspect of chasadim — the aspect of the waters of Chochmah — the waters of Torah — therefore the hold of the sitra achra is not as strong in it — and one sign of shechitah suffices. But fish — which were created only from the water — and therefore have the aspect of eina pekicha [the open eye] — the aspect of what one must gaze upon with an open eye — only the intellect in every thing — therefore they require no shechitah at all — and their gathering itself is their purification. And therefore the righteous were compared to fish — as our Sages taught. [§5] And therefore one may not slaughter until one has slaughtered three times in the presence of a wise and expert man — and they explained: one needs specifically also that he be a sage — etc. — and the custom is that one does not slaughter unless one has received authorization from a sage — etc. For the essential shechitah — the subduing of the spirit of animality and foolishness — the aspect of zevichas hayetzer [the slaughter of the yetzer hara] — is through the holy light of intellect and Chochmah — which one merits through Torah study — as stated. And therefore authorization from a sage specifically is required. And therefore: the shechitah of a non-Jew is neveilah [invalid] — even if he does not worship idols — etc. — for the essential power of shechitah is through the power of Torah study — and this is the aspect of: "and you shall slaughter as I commanded you" [Devarim 12:21] — specifically. But one who is far from the holiness of Torah has no power to rectify through his shechitah — and his slaughter is neveilah specifically — for he is from the aspect of the moon of the sitra achra — the aspect of the sitra d'mosa.

[§6] And therefore also a mumar l'hakh'is [one who transgresses to spite] — since he has so damaged — his law is also as stated. And likewise one who is an apostate regarding idolatry — or one who publicly desecrates Shabbos — etc. And therefore: shechitah — although it does not require intention — etc. — even so it requires the power of a human being — for since the essential subduing of the yetzer hara — the kingdom of the sitra achra — is through Torah study with force — through which strength is given to holy Malchus to prevail — etc. — as explained within — therefore the force of a human being specifically is required. And since it comes through the force of a Jew — who receives strength from holy Torah — through which the animality and foolishness are subdued — and they merit to the aspect of adam [man]: "you are called adam" — the aspect of: "this is the Torah — a man" [Bamidbar 19:14] — for through holy Torah one subdues the animality and foolishness — and merits the aspect of adam = numerically 45 [mah] — as is known — therefore even if it was performed without intention — it is valid — for the rectification was automatically accomplished — since it came from the force of a Jew of Israel whose root is in the aspect of supernal Chochmah — the letters koach mah — the aspect of the power of adam — the aspect of the power of Torah — which is the aspect of adam — as stated. [§7] And therefore: if one slaughters with something attached to the ground — the shechitah is invalid. For the ground is the aspect of Malchus — and there is the essential battle of holy Malchus — etc. — and therefore one cannot subdue through it the aspect of: "the spirit of the beast that goes downward to the earth" — for that is where its root of suckling is. And likewise: even if attached to the body — one cannot draw through it the aspect of the rectification of shechitah — unless through something detached — which is the aspect of the Vav of the extremities — as is known — the aspect of holy Torah. And therefore: "and it was taken from hand to hand" — the aspect of Torah which was given from hand to hand — as our Sages taught. [§8] And therefore Rabbi derived this [that only a detached implement may be used for shechitah] from: *"and he took the knife to slaughter his son"* [Bereishis 22:10] — (a thing taken from hand to hand) — which was said in the context of the Binding of Yitzchak — performed to sweeten the fierce gevuros — through which the power of Esav is subdued — as stated in Orach Chaim — for this is the secret of shechitah. And therefore Rabbi Chiyya — who disagreed — called this derivation a weak vav — an imperfect vav — as Rashi explained there (Chullin 16a). Meaning: Rabbi's essential intention — that through the detached implement one draws more fully the aspect of Torah's power — and Torah is the aspect of Vav — as explained within. And Rabbi Chiyya holds: one need not be so particular in this — to allude to the power of Torah specifically through slaughtering with a detached implement — for it is a mild allusion — an imperfect vav — since even without this the power of Torah is drawn through shechitah. And there: the diligence of Avraham is what is being taught — meaning: since Avraham knew he was going to sweeten the fierce gevuros — and from there is the root of all impediments — therefore he feared that perhaps the impediments would grow so strong that he would not find any implement at all to slaughter with — even something attached — and therefore he hastened and took the knife with him. But in truth this is not technically required. And the legal authorities ruled like Rabbi — that shechitah with something attached is invalid even after the fact — as stated. סִימָן א — הִלְכוֹת פְּרִיָּה וּרְבִיָּה [§1] It is already explained many times: the connection and union of the aspect of ches and nun — the aspects of Chochmah and Malchus (elaborated in Siman 1 of Likutay Moharan) — these are the root of the aspect of the connection of man and woman. And through them flow all holy offspring — commandments and good deeds. And therefore every person is obligated to marry a woman — in order to be fruitful and multiply. For the more souls of Israel who engage in binding themselves to the light of holy intellect — to know Him — through this His will is fulfilled — and the ultimate purpose of Creation is more fully revealed and completed. Which was only for the revelation of the light of His honor — the aspect of: *"I created it for My honor"* [Yeshayahu 43:7] — and as cited in the holy Zohar: b'gin d'yishtamodain leih. And every additional soul of Israel causes a new aspect of recognition and knowledge to be revealed and drawn — for people differ from one another — each one from the other in their opinions and recognitions. And therefore: all who do not engage in being fruitful and multiplying — it is as if they shed blood. For this is from the aspect of wicked Esav the red man of blood — the aspect of the yetzer hara — who is the Satan and the angel of death — and the shedder of blood of all creatures. And this: "he diminishes the image." The aspect of the image of G-d — which is the aspect of the light of wisdom that shines on the face of man — the aspect of: "a man's wisdom illuminates his face" — as explained elsewhere. And sometimes: holy Malchus is called demut [image] — as is known (see Maurai Or). And this: "and causes the Shechinah to depart from Israel." For one damages the aspect of Malchus — the aspect of the holy Shechinah that dwells among Israel — as is known. And this is the aspect of: "all who have no wife dwell without blessing — without Torah" — etc. — as our Sages taught [Yevamos 62b]. And all is encompassed in the aspect of drawing these rectifications — as is known. And this is the aspect of: *"see life with the woman"* [Koheles 9:9] — etc. — for through a holy woman — whose root is from holy Malchus — one merits to receive from the light of intellect — the aspect of life. And therefore: "at eighteen — to the wedding canopy" [eighteen — the letters of chai]. And the later legal authorities explained from this reasoning — that one is not obligated immediately when one becomes bar mitzvah — since one must engage in Torah before one marries. As stated — for the essential power of Malchus — the aspect of: "a woman who fears Hashem" — is through Torah study. And therefore: if one engages in Torah greatly — and fears that marriage will interrupt Torah study — one may delay — and in particular one who has bound his soul to Torah like Ben Azzai — as long as one's inclination does not overpower one. As stated. [§2] For the ultimate purpose of Torah study is to give strength to the yetzer tov — the aspect of holy Malchus — to prevail over the yetzer hara. But when one sees that one's inclination overpowers one — then one is certainly obligated to marry — so that one's Torah study be in purity — the aspect of: "the righteous shall walk in them" — as explained within. And therefore: once a person has a male and a female — corresponding to the two aspects mentioned — the aspect of the light of the intellect and the aspect of Malchus — then one has fulfilled the commandment of being fruitful and multiplying — for the world can already be sustained through one — and the purpose of Creation completed in its fullness — through the aspect of drawing these rectifications encompassed in the aspects of male and female. But even so: it is forbidden to remain without a wife — and one must marry a woman who can bear children. For since the essential thing is that there be righteous children and Torah scholars who will draw the intellect of the attainment of His divinity in the world — and man possesses free choice — and who knows which path they will choose? — therefore one must beget more children. And as the verse says: *"and in the evening — do not rest your hand — for you do not know which will succeed"* [Koheles 11:6] — "or whether both together are good."

[§1] Says the author and compiler: It is already known and widely proclaimed, from one end of the world to the other, the greatness of the wonders and holiness of our Rebbe — the Light of lights, etc., etc. — the holy Rabbainu Nachman ז״ל of Breslov, the author and composer of the sacred books Likutay Moharan, Sipuray Maasiyos [Stories of Ancient Times], Sefer HaMidos [The Book of Traits], and other holy and awe-inspiring works, as is widely known.

סִימָן ב׳ — לְבִישַׁת בְּגָדִים [§1] Therefore one must be careful that his flesh not be visible, exposed and bare — etc. — even when no one is in his room — for Hashem, may He be blessed, fills all the earth with His glory. That is, as explained above — for garments are of the aspect of Malchus [Kingship — the Melech HaKovod / King of Glory], as is known — which is the aspect of נ [nun], through which one can receive the light of the intellect — to look only upon the intellect [sechel] that exists in every thing — this being the aspect of "He fills all the earth with His glory." [§2] Therefore, a Torah scholar who engages in Torah study — through which he gives strength to holy Malchus and binds the ח and the נ, achieving chen [grace] — must therefore be particularly careful in this [matter of garments], so as not to transgress, which would be the opposite of the aspect of grace. Therefore one must be careful that his garment not be worn inside out — and similarly one must be careful regarding the putting on of shoes — as our Sages taught: "Just as with tefillin [phylacteries], so too with shoes" [Shabbos 61a] — for since it is impossible to receive the light of the intellect and the mochin, which are the aspect of tefillin, except through the aspect of נ — which is the aspect of Malchus, from which the garments derive, as above — therefore one must be careful in their donning, particularly the shoes, which are at the heel — corresponding to the lowest levels [of the spiritual structure], where the primary grip of Esav, the wicked kingdom, lies, as is known. [§3] And also in this itself it is understood and evident that there is an inner dimension and a great holy intellect in every matter and affair — since one must be so precise in every individual thing to act only according to the holy Torah. [§4] And therefore it is forbidden to walk with an upright, imperious bearing — as if crowding the feet of the Shechinah [Divine Presence] — for in this world, the feet of holiness are clothed, as it were, as is explained in the discourse of Vayeshev-Zicharon, Siman 54 — and this is the aspect of the divine intellect and life-force that exists in every thing — and every one of Israel must bind himself and subjugate his entire bearing, his desires, his character traits, and all his affairs — only beneath the holy intellect — in the aspect of *"and every standing being shall bow before You"* [cf. Yeshayahu 45:23]. Therefore it is also forbidden to walk with an uncovered head — to show that one accepts upon himself the awe of Heavenly Kingship — which is the aspect of the נ [nun], through which the mind in the head merits to receive the higher light of the intellect, which is the aspect of the ח [ches]. And from the words of our Sages it is understood that through this [covering the head] one subdues and weakens the power of the yetzer hara, which is from the aspect of the kingdom of the sitra achra [other side].

[§5] And therefore one must check one's bodily needs — etc. — in order to repel and expel the aspect of Esav, who is called "the wild boar" [Tehillim 80:14] — in the aspect of "go forth — say to it" [cf. Yeshayahu 52:11] — so as not to confuse and disturb the holy intellect and mochin. סִימָן ב וְכוּ׳ [§1] A man shall not marry a woman who has any disqualification. For one must be wary lest one stumble — G-d forbid — in the aspect of union and connection of the sitra achra — G-d forbid. And all who marry a disqualified woman for the sake of money — the children from them are unworthy. For since even in this union there is a concern of disqualification — yet one married her on account of money and the lust for money — this is the aspect of: "the heart of a fool is to his left" — as our Sages taught [Bereishis Rabbah, ch. 22] — the aspect of the yetzer hara — of whom it is said: "the fool desires not understanding" — etc. And therefore the children born from this union are unworthy. And therefore: even regarding a fit woman — one should not be overly precise regarding the money she committed to him — so that through this one not also be in the category of one who marries a woman for money's sake. For this is from the aspect of the yetzer hara — the aspect of foolishness — the opposite of holy wisdom and intellect — from which is the root of the aspect of holy union and connection — as is known. [§2] And therefore: impudence and cruelty are signs of disqualification — for they are from the sitra achra of Esav — who was a murderer and cruel — as our Sages taught. And likewise our Sages taught: "the impudent man is wicked before his face — this is Esav" — etc. And these are the essential characteristics of the yetzer hara — who is greatly cruel toward a person — without any mercy at all. And as our Sages taught on the verse: "He rescues the needy from one stronger than him" [Tehillim 35:10] — etc. — and overpowers one with its impudence — the aspect of the kingdom of the sitra achra — the aspect of: "impudent kingdom without a crown" — as explained elsewhere. And therefore: a person should strive to marry a daughter of a Torah scholar — the aspect of holy Malchus — the aspect of the daughter of wisdom — the aspect of: "father founded the daughter" — as it is written: "Hashem founded the earth with wisdom" — as cited in the holy Zohar. And likewise one should be careful to marry off one's daughter to a Torah scholar — for this is the ultimate purpose of holy union — until the moonlight becomes as the sunlight. And this: "if he did not find a daughter of a Torah scholar — let him marry a daughter of the great ones of the generation" — etc. — see there. And all of this because they are closest to the aspect of the holiness of drawing these rectifications. And therefore: it is a commandment that a man marry his sister's daughter — for of wisdom it is said: "say to wisdom: you are my sister" [Mishlei 7:4]. It emerges that his sister's daughter alludes to the aspect of the daughter of wisdom. And therefore some say: even his brother's daughter (see Maurai Or and you will understand). And therefore: it is fitting for a Torah scholar to marry a daughter of a kohen. For the kohen encompasses all the aspects mentioned — as explained above. And therefore his daughter is also from this aspect. And therefore: a man shall not marry a woman with the intention to divorce her — for this is from the aspect of the yetzer hara and the sitra achra — who begin in connection and conclude in separation — as explained elsewhere. And this too is from the aspect of the yetzer hara that sometimes dresses itself in mitzvos — and afterwards brings through this to transgression — G-d forbid — as stated. And therefore: if he informed her at the outset that he marries her for a fixed number of days — it is permitted. For since she agreed to this — there was no deception or concealment in it — which are the ways of the yetzer hara. Therefore — even though the union is only for a fixed number of days — it is a holy union. And there is a little more elaboration needed on this — but it is self-evident. And therefore: a young man shall not marry an old woman — and an old man shall not marry a young girl — for this causes licentiousness. For the union must be in the aspect of: the moonlight shall be as the sunlight. But when they are distant from each other in their aspects and natures — that he is old and she is a young girl — and likewise the reverse — the aspect of the hold of the sitra achra — the sitra d'piruda — G-d forbid — can arise from this — until it causes licentiousness. [§3] And also because the yetzer tov is in the aspect of: "a good poor wise boy" [Koheles 4:13] — and the yetzer hara is in the aspect of: "an old and foolish king" [ibid.] — therefore: one should not combine the two aspects together — so that the sitra achra and the yetzer hara not suckle from it even more — unless their intention is for the sake of Heaven — as explained in the legal authorities in the name of the Sefer Chassidim. And also on this one needs to elaborate a bit more. For the yetzer hara is called old — and the essential time of its strengthening over a person is in the days of youth — when the brain and daas are still in a state of smallness — and the fire of the blood is dominant — and therefore it strengthens even more then — as is evident from many verses. And the yetzer tov is called young — and the essential time of its dominion is in the days of old age — when the heat of the blood is somewhat sweetened — and the mind settles more. And also according to the plain interpretation: the yetzer hara is called old and foolish king — for it dominates a person from one's youth — from one's childhood. And the yetzer tov is called a child — for it comes to a person afterwards — when one is thirteen years old — and has some understanding. And therefore one should not combine an old man with a young girl — and likewise the reverse — as stated.

[§2] Whoever encounters these works will certainly marvel greatly at the magnitude of the holiness, the wonders, and the awesome novelty of the Torah-teachings mentioned above — and at the profound and wondrous depth that lies within every single utterance of his holy words, of blessed memory. Beyond this, the greatness of this holy one was to bestow upon us lovingkindness [chessed] and truth — and he himself would allude to us the immense preciousness, the holiness, and the awesome quality of his Torah-discourses, stories, and holy conversations: that one should properly find within his holy Torah every conversation and affair of the world — and many further wonders of this kind, as we heard from his holy mouth on this very subject. He urged most strongly to be constant in studying his holy books, and to go and serve Hashem with each of his discourses, and with each of his conversations, for some extended period of time. He urged [each person] to study all of his discourses and to derive from them true novellae — each person according to his own capacity — as is explained at great length in Sichos Moharan and Chayay Moharan, beyond what was discussed in this regard orally.

סִימָן ג׳ — הַנְהָגַת בֵּית הַכִּסֵּא [§1] Therefore one must conduct himself with modesty even in the privy — so as not to sever himself even then from the holy intellect, G-d forbid. For although that is a place of filth where it is forbidden to contemplate Torah matters — and for that reason one must be careful that the forces of the other side not gain hold of him even then — yet by conducting himself even then according to the holy Torah and with modesty, the forces of the other side are unable to gain hold of him even there — for through this he remains bound, in a profound inner way, hidden and concealed, even then, to the holy intellect and wisdom — in the aspect of *"and with the modest [tzne'im] is wisdom"* [Mishlei 11:2].

[§2] And this is why the Tannaim [Sages of the Mishnah] who would follow their teachers to observe their conduct in the privy — when asked about it, replied: "It is Torah, and I must learn" [Berachos 62a] — for even there, one must serve in a hidden way with the power of the holy Torah, in order to subdue the forces of the other side and the kingdom of the sitra achra. [§3] And this: "One who delays his bodily needs transgresses the prohibition of 'do not make your souls abominable'" [Vayikra / Leviticus 11:43] — for through this he damages his soul, whose root is in the aspects of the holy Malchus and Chochmah — which are the aspect of chen [grace]. And something abominable and repulsive is the opposite of grace.

[§3] Now, our teacher, the holy Rav Noson ז״ל was a great champion of our Rebbe's affairs throughout all the days of his holy life. He composed many Torah novellae on the foundation of our holy Rebbe's sacred books, and arranged them in the order of the four sections of the Shulchan Aruch [Code of Jewish Law], as commanded by the Rebbe's holy mouth — and from this were gathered several large volumes that form the holy books of Likutay Halachos.

סִימָן ד׳ — דִּינֵי נְטִילַת יָדַיִם [§1] Therefore one requires washing of the hands for prayer — and especially in the morning, when one must pour water over them three times in alternation to remove the evil spirit [ruach ra'ah] that rests upon them — as our Sages teach: "She [the impurity] is the daughter of a king and is exacting" [cf. Shabbos 108b]. [§2] For night corresponds to the attribute of Malchus — the aspect of נ [nun] — the aspect of the moon. And it is there that the primary grip of the sitra d'mosa [the side of death] takes hold — the aspect of Esav, who said *"Behold, I am going to die"* [Bereishis 25:32] — the aspect of the kingdom of the sitra achra, the opposite of the holy Malchus which is the source of life — in the aspect of *"but you who cleave to Hashem your G-d are all alive today"* [Devarim 4:4] — the aspect of *"Dovid, King of Israel, lives and endures"* [Rosh Hashana 25a] — [as explained in Siman 49] — for [Malchus] receives from the holy Chochmah, about which it is written: *"and Chochmah gives life"* [Koheles 7:12]. [§3] Therefore at night — when the sitra d'mosa [side of death] holds sway — which is the aspect of sleep, "one sixtieth of death" [Berachos 57b] — the side of impurity rests upon the hands of a person — the hands specifically — for from there the grip of the aspect of *"and the hands are the hands of Esav"* [Bereishis 27:22] takes hold. Therefore one requires heightened protection at that time from impurity and from the yetzer hara — in the aspect of *"and you shall guard yourself from every evil thing"* [Devarim 23:10]. And our Sages taught: "A person should not entertain stray thoughts during the day lest he come to impurity at night" [Avoda Zara 20b]. [§4] Therefore, when one rises from his bed, he must wash his hands with water — which corresponds to the aspect of Torah — to remove the ruach ra'ah [evil spirit], for the primary subjugation of the evil spirit is through Torah, as stated above. And this is the aspect of "she is the daughter of a king and is exacting" — for she is from the aspect of the kingdom of the sitra achra as explained. Therefore one must pour water over them three times, each time over each hand separately in alternation, in order to remove the ruach ra'ah entirely — for this corresponds to what is explained in the discourse Sha'alu, Siman 57, regarding the threefold fall of the hair of Edom [Adam / Esav]. [§5] And furthermore: on the first pouring, one draws the power of Torah to subdue and expel the ruach ra'ah — the ruach shtus [spirit of foolishness] that incites a person to actual transgression, G-d forbid. On the second pouring, one expels the ruach ra'ah that incites a person to transgression by clothing itself in the garb of a mitzvah. And on the third pouring, one expels the ruach ra'ah that makes a person's hands slack and lazy from engaging in Torah and good deeds — in the manner of what our Sages taught: "Lest you say: I will go and give in to sleep — therefore Scripture says: 'but his desire is in the Torah of Hashem'" [cf. Tehillim 1:2, Avodah Zarah 18b] — for this is the very essence of perfection: to turn from evil and do good. And all attain this through engaging in the holy Torah — and through this one merits chen [grace] and all prayers are received — and therefore one requires washing of the hands before prayer. [§6] And this: "One may not touch with unwashed hands — neither the mouth, nor the nose, nor the ears, nor the eyes" [Shulchan Aruch, O.C. 4] — for these are all connected to the brain and the holy sechel [intellect] [see Siman 21], and one must guard them especially from the ruach ra'ah — the ruach shtus mentioned above — so as not to cause damage through this to the holy brain and sechel. [§7] And therefore one must wash the right hand first — by means of the left hand — in order to subdue the left, from which is the root of foolishness [ksilos] — in the aspect of *"the heart of a fool is to his left"* [Koheles 10:2] — relative to the right hand, which is the aspect of *"the heart of a wise man is to his right"* [Koheles 10:2]. [§8] And therefore also one who wakes during the night, and likewise one who sleeps during the day, requires washing out of doubt — for perhaps through the aspect of nighttime, or through daytime sleep — which is the aspect of the withdrawal of the mochin and the sechel — the sitra d'mosa has gained hold of him, in the aspect of the foolishness [ksilos] mentioned above. And therefore Dovid — who is the aspect of holy Malchus — was careful never to sleep sixty breaths [a deep sleep], so as not to taste the taste of death — so as never to sever himself at any point from the aspect of holy Chochmah, which is the very essence of life, as stated above. [§9] And this is the aspect of: "These are the things that require washing with water — one who rises from his bed, one who leaves the privy" — etc. — all of them in order not to give space for foolishness and the spirit of impurity to take hold of him. And this is what [the Shulchan Aruch] concludes: "And one who has done any of these and did not wash — if he is a Torah scholar, his learning will be forgotten; if he is not a Torah scholar, he will lose his mind" [O.C. 4] — for the essential damage reaches the mochin and the sechel. [§10] And this: "If he has no water, he should wipe his hands on a stone" — etc. — "or on any cleansing substance" — etc. — "and this will suffice for prayer, but not to remove the ruach ra'ah that rests upon them" [O.C. 4]. [§11] This is an allusion: if one is unable to engage in Torah study — which is the aspect of mayim [water] — at least let him strive to cleanse his hands [which allude to all of one's actions and movements] with "any cleansing substance" — meaning: to be careful at least to cleanse himself from bad character traits and to cleave to good character traits. And through this he also gives strength to holy Malchus [which is the aspect of acharis hayomim / the latter days, for upon it rest all the middos [character traits], as is known; and the middos are the aspect of the six extremities [vav kitzvaos], which are the aspect of the totality of the holy Torah, shining in the aspect of Malchus] — to prevail over the kingdom of the sitra achra, and the ח and the נ are bound together and his prayer is accepted. [§12] But to actually remove the ruach ra'ah — which is the ruach shtus [spirit of foolishness] of the yetzer hara — this is achieved only through mayim [water], which is the aspect of engaging in Torah study. For the entire Torah is the holy Names of G-d, may He be blessed — and therefore it possesses the power, as a segula, to banish every manner of ruach ra'ah and ruach shtus — as is explained within [the discourse]. 📜 Translator's Summary — Orach Chaim, Simanim 1–4 The following summary is provided by the translator and does not appear in the original text. The author of Nachas HaShulchan shows how a single master-key — the mystical concept of chen (grace / חֵן) — formed by the union of ches (ח) representing holy intellect / Chochmah and nun (נ) representing Malchus / sovereignty / receptive feminine principle — unlocks the inner meaning of each law of the Shulchan Aruch, drawing them all from Rabbainu's foundational discourse. The Central Teaching: Ches + Nun = Chen (Grace) ח — Ches Holy Intellect Chochmah / Sechel Torah Study Active / Masculine + נ — Nun Malchus / Sovereignty Faith / Reception Prayer Passive / Feminine = חֵן — Chen Grace Prayers accepted Israel elevated ↓ Siman 1 Rising / Davening → Siman 2 Garments → Siman 3 Privy conduct → Siman 4 Hand-washing ↓ Siman 5 Blessing intention → Siman 6 Asher Yatzar → Siman 7 Elokai Neshamah Each law illuminates another facet of the ches–nun / intellect–faith dynamic Siman 1 (Rising in the morning): The lion-like rising corresponds to rousing one's holy intellect (ches) before waiting for heavenly inspiration. When intellect is in retreat, one relies on pure faith (nun / Malchus); the impression (reshima) of intellect left behind enables rapid waking and the repair of prayer (Tikkun Chatzos). Prayer without intellectual focus is nun alone; with focused intention it becomes chen. Reciting the Akeidah, the Manna, the Ten Commandments, and the sacrificial portions all serve to subjugate the forces of Esav (the yetzer hara) and unite the ches and nun. Siman 2 (Garments): Clothing represents Malchus (nun) — the vessel that enables one to receive the higher intellect. Care with one's garments, shoes, uncovered head, and upright posture are all expressions of accepting the yoke of Heaven, which weakens the yetzer hara. Siman 3 (Privy conduct): Even in the most coarse physical place, modest behavior maintains an inner, hidden connection to holy wisdom — thus preventing the sitra achra from gaining a foothold. Siman 4 (Hand-washing): Water corresponds to Torah; the ruach ra'ah resting on the hands at night corresponds to the grip of Esav / the sitra d'mosa upon Malchus. The three alternating pourings expel three levels of ruach shtus: (1) direct incitement to sin, (2) incitement disguised as a mitzvah, (3) inducing laziness from Torah and good deeds. Touching the face before washing is forbidden because eyes, ears, mouth and nose are extensions of the holy mochin. The right hand is washed first via the left, to subdue the left-side root of foolishness. One who sleeps by day also requires washing. Wiping on a cleansing substance (when no water is available) suffices for prayer — by strengthening middos which empower Malchus — but only Torah-as-water can fully remove the ruach ra'ah, since the entire Torah is G-d's holy Names and possesses the innate power to banish every spirit of foolishness. Siman 5 (Intention in blessings): The two Divine Names — the Name of Havayah (the four-letter Name) and the Name Adnus — correspond to sun and moon, ches and nun. In thought (Chochmah / intellect) one should have in mind the Name Havayah as written; in speech (Malchus / the mouth) one reads it as Adnus. This dual intention unites the two names and achieves chen. Simanim 6–7 (Asher Yatzar and Elokai Neshamah): The blessing of Asher Yatzar — that G-d formed man with wisdom — celebrates that the human body is structured so that through every physical function one can perceive divine wisdom and draw close to G-d. The blessing on the soul (Elokai Neshamah) teaches that the soul — pure in its root, encompassing all four worlds — enables a person to ascend from level to level, recognizing G-d in all things. The resurrection metaphor (sleep → waking → renewed mochin) teaches that even in darkness and withdrawal of intellect, holy life-force is present; through this we understand Tchiyas HaMaisim [the resurrection of the dead] — death itself being only a vehicle for a yet greater renewal of light. Siman 8 and beyond (Tzitzis and Tefillin — covered in detail in the text): Tzitzis corresponds to Malchus / nun (the tzimtzum / contraction that enables reception of holy light), and Tefillin corresponds to Chochmah / mochin / the ches. The small Tallis is worn all day (even at night and during intimate relations) to maintain the baseline bond with holy intellect; the large Tallis and Tefillin are for prayer — the time of primary drawing-down of holy mochin. Wool (chesed) is the preferred material; linen (gevurah / tzimtzum) is also valid since contraction too enables receiving the light. סִימָן ד [§1] And this is the aspect of those forbidden to enter the congregation. For holy Torah gauged with its wisdom: that evil is so mixed in them — from the aspect of the yetzer hara and the sitra achra — that if they join with the holiness of the congregation of Israel — not only would they not themselves be rectified and ascend to holiness — but they would even damage holiness — G-d forbid — and receive and suckle from there so greatly — until their evil would grow even stronger. And therefore the Torah forbade them from entering the congregation. And each one according to their aspect. For even a mamzer is forbidden forever — even though in all other matters he has the full status of Israel. And our Sages taught: a mamzer who is a Torah scholar — etc. And likewise: Ammonites and Moabites are forbidden forever — but Egyptians and Edomites are only forbidden until the third generation. And through this several laws in Siman 4 are explained.

[§4] Now, I — the lowly and humble one — although I know my own worth, that I am not worthy even to be the last and most peripheral of the most peripheral among the holy disciples of our Rebbe ז״ל and the disciples of his disciples — nevertheless, I said to fulfill, at least in part, the verse: *"It is a time to act for Hashem"* [Tehillim / Psalms 119:126], and what our Sages of blessed memory taught: "In the place where people gather, scatter [your wisdom]; and in the place where there are no men, strive to be a man." Our Rebbe ז״ל had already told of the holy Tam [the Simple One in his story] who was joyful in his portion and who delighted and exulted in his work, even though it did not come out perfectly — and even in worldly matters it was not received as it should have been — yet he nonetheless gave praise and thanksgiving for his portion and for whatever small profit he had from moment to moment, after the great toil and immense effort the Tam expended, as is understood in that story. I too said: I will go in his ways in this, and I will speak, and relief will come to me — for as our Sages taught: "All Torah words are good."

סִימָן ה׳ — כַּוָּנַת הַבְּרָכוֹת Just as the Name Havayah [הויה] and the Name Adnus [אדנות] are the root of the aspects of sun and moon, as is known — so too in this [matter of blessings]: in one's thought, which is the aspect of Abba, the aspect of Chochmah [mocha — the brain], one should have in mind the Name Havayah as it is written. And in one's speech, through the mouth, which is the aspect of Malchus [sovereignty], one reads it as Adnus. For since the light of the holy intellect is very great, it is impossible to receive from it except through the aspect of Malchus — as is explained within [the discourse]. סִימָן ו׳–ז׳ — בִּרְכַּת אֲשֶׁר יָצַר וְאֱלֹקַי נְשָׁמָה [§1] And this is the aspect of the blessing of Asher Yatzar — "Who formed man with wisdom" [O.C. 6] — that is, that He created him with a wondrous wisdom, to the degree that there is within him the capacity to perceive the intellect and wisdom that exists in every thing — in order to draw close to Hashem, may He be blessed, through that very thing. And this: "and created within him openings and hollows" — etc. [§2] There are openings and hollows through which he draws and nurses his vitality — and the essence of vitality is through wisdom. And therefore, as is explained in the sacred kavanos, there are seven openings in the head — eye, ear, nostril, mouth — which are connected to the brain, as stated above. And there are openings and hollows through which food is digested and waste and excess are expelled outward — and this too is a repair of the brain and wisdom, as stated above. [§3] And this is what the blessing concludes: "and performs wonders" — for in this very thing one perceives the wonders of the Creator — how He connects the spiritual with the physical — to the degree that even in such physical matters as eating and drinking, whose waste is literally vomit and excrement, nonetheless wisdom and spirituality and divine life-force are clothed within them, upon which the vitality, healing, and continued existence of the human being depend — in the aspect of *"for not by bread alone does man live"* [Devarim 8:3]. And how much more so is there, in every thing in the world, divine life-force and holy intellect — through which a person can recognize Him, may He be blessed, and draw close to Him — and this is the primary intention of Creation, as the holy Zohar states: "in order that they may know Him." [§4] And this is the aspect of the blessing of Elokai Neshamah — "My G-d, the soul which You placed within me — she is pure" [O.C. 6] — for from the soul come all of man's intellect, wisdom, and vitality — as it is written: *"and the breath of the Almighty gives them understanding"* [Iyov 32:8]. And this: "she is pure" — for in her root she is certainly pure and holy, and no grip of impurity has any hold over her whatsoever. [§5] And this: "You created her, You formed her, You breathed her into me" — corresponding to Beriah, Yetzirah, Asiyah [the three lower worlds], as is cited — for she encompasses all of them together. And therefore, when a person uses the power of his soul and intellect only in holiness — that is, to bind himself to the intellect that exists in every thing, in order to draw close to Hashem, may He be blessed, through that very thing — through this he is able to ascend from level to level and from world to world, and to recognize and know and attain the intellect and divine life-force at each and every level, until he merits to recognize and attain Hashem, may He be blessed, as it were, beyond all worlds — as is understood in the discourse Vayiten Oz, Siman 78. [§6] And if he does not merit this in this world, he will merit it at least in the World to Come, after the resurrection. And this: "And You guard her within me, and You are destined to take her from me and to return her to me in the time to come." And this: "All the time that the soul is within me and bound to my body in this world, I give thanks before You" — "Master of all deeds" — and [Master] of all souls, which are the aspect of the sechel [intellects], and He includes and unifies and connects them all and sustains them all — and He is the Master of all of them. And they were all created and formed and made only in order to recognize Him, may He be blessed, through them. [§7] And this: "Blessed [is He] Who restores souls to lifeless bodies." For this is a great wonder: that specifically through sleep — which is the aspect of the sitra d'mosa — specifically through this, the power and vitality of the soul in the mochin is strengthened and renewed, in the aspect of *"they are new every morning"* [Eichah 3:23] — as is known. And in this we see that *"the whole earth is full of His glory"* [Yeshayahu 6:3] — for even in the aspect of the sitra d'mosa itself, there is divine life-force and holy intellect, as it were. [§8] And therefore our Sages taught that from this we learn to believe in the resurrection of the dead — for even physical death itself is similarly only in this aspect, in order to renew through it specifically the light of the intellect and the soul, so that we may then recognize Hashem, may He be blessed, in a wondrous attainment, as is His will. And this is the aspect of *"and He preserves His faithfulness to those who sleep in the dust"* [Tehillim 146:6]. And from this is also derived a great strengthening for those who do teshuvah [repentance], for this is also the aspect of the resurrection of the dead. [§9] And in its plain sense, there is also a great ethical teaching alluded to in these very words for our purposes: for do we not see that when a person sleeps and the light of his intellect and soul withdraws, he is considered like a lifeless body? From this we see and understand that the essence of a person is his intellect — and therefore one must bind himself and look only at the intellect that exists in every thing, as stated above. And also — from the fact that the light of the intellect and soul is renewed specifically through sleep, by entering during sleep into the aspect of Malchus, which is the aspect of emunah [faith] — from this we see that the primary reception of the light of the intellect and its attainment is through Malchus — the aspect of נ [nun] — as stated above. 📜 Translator's Summary — Orach Chaim, Simanim 5–7 The following summary is provided by the translator and does not appear in the original text. Siman 5 (Kavanas HaBrochos — Intention in blessings): The Names Havayah and Adnus — light and vessel, sun and moon, ches and nun — must be united in every blessing: the Name as written (Havayah) held in the mind (Chochmah), and as spoken (Adnus) voiced through the mouth (Malchus). This is the pattern for all intentional speech in holiness. Siman 6 (Asher Yatzar): The human body — even its crudest functions — is an architecture of divine wisdom. Every opening serves a purpose that connects the physical to the spiritual. The blessing is not merely functional gratitude but a declaration that G-d's wisdom is clothed within even the most material levels of existence, available as a gateway to recognizing Him. Siman 7 (Elokai Neshamah): The soul — pure in its root, encompassing Beriah, Yetzirah, and Asiyah — is the source of all human intellect. Through it one can ascend world to world. The blessing's culmination — "Who restores souls to lifeless bodies" — teaches the mystery of sleep as a microcosm of resurrection: withdrawal of mochin leads to renewal of mochin, just as death will yield a yet-greater illumination in the world to come. The lesson: the soul's essence is the intellect, and even in darkness, the bond with holy Malchus (faith) preserves the reshima [impression] that ensures renewal. Translation in progress — Nachas HaShulchan by Rabbi Nachman of Tchehrin. Orach Chaim: Simanim 1–7 translated. Continuing with Simanim 8 onward (Tzitzis, Tefillin, Birchos HaShachar). Translated according to the guidelines of faithful formal equivalence with Breslov Chassidic accuracy. Ashkenazic transliterations used throughout. Hebrew citations follow original. May this be in the merit of Na Nach Nachma Nachman MayUman ✦ Nachas HaShulchan — Part II: Simanim 8–49 נַחַת הַשֻּׁלְחָן Nachas HaShulchan — Part II Orach Chaim · Simanim 8–49 Tzitzis · Tefillin · Birchos HaShachar · The Order of Prayer By Rabbi Nachman of Tchehrin ז״ל ✦ ✦ ✦ Simanim 8–25 — The Laws of Tzitzis הִלְכוֹת צִיצִית See the discourse Meketz Zikaron, Siman 54, where it is explained that Tzitzis and Tefillin [phylacteries] correspond to the tzimtzum [contraction / vessel] and the mochin [higher consciousness], and therefore Tzitzis precedes Tefillin — in the aspect of *"His left hand beneath my head, and then His right hand embraces me"* [Shir HaShirim 2:6] — see there. And similarly for our purposes: Tzitzis and Tefillin are the aspect of the נ [nun] and the ח [ches]. [§1] For Tzitzis are the aspect of tzimtzum [contraction] — which is the aspect of Malchus [Kingship] — the aspect of נ [nun] — as is known [see Likutay Halachos, Laws of Deposits]. And Tefillin are the aspect of the ח [ches] — the aspect of holy Chochmah [Wisdom] and mochin. And therefore the Tzitzis are on the garments and vestments, which are the aspect of Malchus. And this is the aspect of *"He wraps Himself in light like a garment"* [Tehillim 104:2] — that He wraps the Light and clothes it in vestments — the aspect of Malchus — the aspect of נ [nun] — so that we can attain it. And this is also the aspect of the wings of the Tzitzis — in the aspect of *"and the children of men take shelter in the shadow of Your wings"* [Tehillim 36:8] — for the essence of life and vitality, which is through wisdom and intellect, cannot be received or attained except through the aspect of the shadow made by the wings and vestments — the aspect of Malchus. And this: *"for with You is the source of life"* [Tehillim 36:10]. [§2] And this: the word Tzitzis is an expression of gazing — as it is written: *"and you shall see it"* [Bamidbar 15:39] — for through this one merits to gaze upon the light of the intellect and the Divinity that exists in every thing — which is the aspect of the totality of Torah and mitzvos, in the aspect of what our Sages taught: "Know Him in all your ways" [Mishlei 3:6] — that is the great principle in Torah — and in the aspect of what is cited in the Shulchan Aruch, Siman 1: "I have placed Hashem before me always" [Tehillim 16:8] — that is the great principle in Torah. [§3] And this: "And you shall remember all the commandments of Hashem" — etc. — for all the mitzvos are aspects of contractions [tzimtzumim] through which one attains the perception of His G-dliness, may He be blessed [see the discourse Mishra, Siman 30]. And this: "and you shall not stray after your heart and after your eyes" — through which the yetzer hara incites, in the aspect of the klipa of Esav and Yishmael, the kingdoms of the sitra achra. For by remembering all of Hashem's commandments — which are the aspect of the totality of the holy Torah — one thereby subdues the yetzer hara and the kingdoms of the sitra achra. And then one merits to study and fulfil the Torah at a far greater level, until one attains a true attainment of the light of the holy wisdom and intellect — which are the aspect of Kodesh [sanctity], as is known. [§4] And this is the doubling in the verse: "so that you shall remember" — etc. — "and you shall be holy to your G-d — holy" — specifically holy. And this: "I am Hashem your G-d Who brought you out of the land of Egypt to be a G-d unto you" — for on this very condition He took them out of there: that they should sanctify themselves with His sanctity, and bind themselves only to the G-dliness in every thing, in order to draw close to Him in truth. And this: "I am Hashem your G-d" — Emes v'Yatziv [True and Firm] in the morning — for then one merits to receive the light of the intellect and mochin, which are the essence of the light of day — and Emes v'Emunah [True and Faith] in the evening — for even in the time of the withdrawal of the light of the intellect and the mochin, one must still bind oneself to the holy intellect — which is the aspect of truth — through the holy attribute of faith, which is the attribute of night — the aspect of נ [nun] mentioned above. [§5] A garment worn at night is exempt from Tzitzis — for although Tzitzis are the aspect of tzimtzum and the nun, as stated, nonetheless since it is specifically through this that one merits to receive the light of the intellect — as is explained within — which means that the ches and the nun become joined and the moonlight becomes as the light of the sun — it is thereby self-understood that within them shines the light of the intellect and wisdom. This is the aspect of what is explained in the kavanos: that the 32 threads of the Tzitzis correspond to the 32 paths of Wisdom. And this is what our Sages taught: "Whoever fulfils the mitzvah of Tzitzis is as if he received the face of the Shechinah" — meaning he merits to attain the light of the intellect and G-dliness in truth. And therefore a garment designated only for nighttime, worn only at night, is universally exempt from Tzitzis — since that is the time of withdrawal of the mochin and intellect, and one receives the holy vitality only through the aspect of faith. [§6] [(The dispute between the Rambam and the Rosh explained in Siman 18 can also be understood along these lines — but it would take too long to elaborate, given the depth and subtlety of the matters.)] [§7] And since through all of this prayers are accepted — as stated — therefore the primary time for wearing Tzitzis and Tefillin is during prayer. And therefore it is correct to cover one's head with the Tallis — for it is the aspect of the holy garments through which one receives the light of the Chochmah and mochin that rest in the head. And therefore at the moment of wrapping, one casts all four Tzitzis to the left side — for they are in the aspect of "His left hand beneath my head" — as stated. And also because through this one subdues the yetzer hara and foolishness [ksilos], which derive from the left side — as stated. And afterwards one brings two Tzitzis to the front and two to the back — so as to be surrounded by mitzvos — for this is the matter of the four corners of the Tallis, corresponding to the four directions of the world and the four corners of the earth, to bind oneself through the light of the Tzitzis to the wisdom and divine vitality that exists everywhere — and similarly for the person himself: in every direction he turns, he should look only at the holy intellect that exists in every thing. [§8] The small Tallis [Tallis Koton] and the large Tallis [Tallis Godol]: For it is explained in the kavanos that the small Tallis corresponds to the aspect of ibur [the embryonic level of consciousness], and the large Tallis to the aspect of yenikah [nursing / awakening], and Tefillin to the aspect of mochin d'gadlus [expanded consciousness]. See the discourse Achvay Lon, Siman 25, where it is explained that there is sechel b'koach [intellect in potential], sechel b'foal [intellect in actuality], and sechel haniktah [acquired intellect] — and it is possible that these are the same three levels mentioned above. [§9] And therefore the small Tallis — which corresponds to the aspect of ibur, when the intellect and vitality are only in potential, like a fetus enclosed in the fullness of the womb — for this level of the intellect, one must at the very least remain bound and cleaved all day, even at night and during conjugal relations — in order that the yetzer hara and the foolishness — the aspect of the maddameh [imagination] in the heart, which is the opposite of the holy intellect — should not overpower him — as is explained in the discourse Achvay Lon mentioned above. And therefore one must sleep at night wearing the small Tallis, and likewise at the time of marital intimacy — all in order that foolishness and the willfulness of the heart not be stirred against him — in the aspect of: "and you shall not stray" — etc. [§10] And at the time of prayer one must also wear the large Tallis — which corresponds to the mochin d'yenikah, the aspect of intellect in actuality — for then the light of the intellect already shines in actuality, in particular through the holiness of the Tefillin, which correspond to mochin d'gadlus [fully expanded consciousness]. And through all of this one merits chen [grace] and one's prayer is accepted — as stated above. [§11] A Tallis of wool is preferred — for wool is from the aspect of chesed [lovingkindness], whose root is in Chochmah [Wisdom]. However if only a linen Tallis is available — which is the aspect of gevuros [stern powers] and contractions — one may make a Tallis and Tzitzis of linen — for contraction too is needed in order to attain the light of the intellect through it. [§12] Wool and linen Tzitzis exempt all garments; Tzitzis of other materials exempt only garments of the same type — for since the rectification of garments is through Tzitzis — as stated — they must be of the same material specifically — for each contraction has a particular intellect that is attained specifically through that contraction — as is understood from the discourse Chadi Rebbe Shimon, Siman 61. [§13] A garment without four corners is exempt from Tzitzis — for since it alludes to the attainment of Chochmah through the aspect of Malchus — the aspect of contraction — it must have four corners specifically — corresponding to the totality of Creation, which encompasses four worlds, four directions, four elements — and their root is the four letters of the holy Name — for everything was created only in order to attain His G-dliness and His Name. And *"all of them You made with Wisdom"* [Tehillim 104:24] — and likewise *"His kingdom rules over all"* [Tehillim 103:19]. And a garment of five or six corners is also obligated — for the holy Name combines in many combinations. [§14] All the Tzitzis must be made for the sake of the mitzvah — for through them one must draw the matter of gazing only at the holy intellect in every thing — in the aspect of "all your deeds shall be for the sake of Heaven" [Avos 2:12]. [§15] The length of the threads: twelve thumb-breadths — corresponding to the 12 diagonal boundaries [of the spiritual universe]. A third braided [gedil] — this is the aspect of encompassing them in a single unity, so as not to give space to the alma d'peruda [the world of separation] to draw from the holy contractions and intellects — and two thirds unbraided [anaf] — to teach that all the changing activities in all the worlds are branches flowing from His simple unity, and through them specifically one must attain His light and be included in His unity. And therefore the windings that wind around the braid amount to the numerical value of Hashem Echad. [§16] The five knots correspond to the Five Books of Torah — as cited in Siman 24 — for the primary means of meriting this is through Torah — as stated above. And this is also the aspect of the Tallis itself — as our Sages taught: "One who merited Torah merited the Tallis." [§17] The four threads doubled to become eight — for Malchus — which is the aspect of chut [a thread], as cited — is the aspect of Dalet — for she is poor and destitute, having nothing of her own, only what she receives from the light of Chochmah, which is the aspect of ches. This is the aspect of what is explained within [the discourse]: that the yetzer tov is called misken v'chacham [poor and wise]. And through this specifically one merits to attain the light of His unity. For Malchus — the aspect of Dalet [ד] — is poor and destitute, having nothing of its own but what it receives from the light of Chochmah — the aspect of ches [ח] — and this is the aspect of what is explained within [the discourse]: that the yetzer tov [good inclination] is called misken v'chacham [poor and wise]. And therefore specifically through [this pairing of Malchus and Chochmah] one merits to attain the light of His unity — and this is [the meaning of] the letters א–ח–ד — Echad [One]: the Aleph points to His blessed oneness and unity; the ches is the aspect of Chochmah / the holy intellect; and the Dalet is the aspect of Malchus — and through their union — ches and Dalet — one attains Echad. [§18] The measure of the small Tallis: large enough to cover the head and most of the body of a minor [child] — for since it alludes only to the aspect of ibur, as stated — this measure is sufficient. And the large Tallis must cover the head and most of the body down to the chest — for since the verse concerning Tzitzis says "and you shall not stray after your heart" — etc. — the holiness of the Tallis must protect him until he merits to receive the illumination of the mochin in the head, and in such a manner that all his character traits — which are rooted in the heart — and all the movements of his body, even in physical matters — should all be conducted only according to the light of the holy intellect. And therefore it is sufficient to wrap the head and the majority [of the body] — for the minority automatically follows the majority. [§19] A turban [mitznefes] is exempt — as explained in Siman 10 — since its purpose is to cover the head — for the essential rectification of the Tzitzis is to draw through them the illumination of the mochin that rest in the head to all the body's faculties — as stated. [§20] Tzitzis is an obligation upon the person, not upon the garment — for since the essential purpose is to rectify one's middos [character traits] — what good are they lying in a box? [§21] A borrowed Tallis is exempt from Tzitzis — for what can one person do for another in the matter of his free will and character traits? In particular, since no two people are alike — different in appearance and in outlook — therefore the essential thing is that each person rouse himself, in the aspect of "If I am not for myself, who will be for me?" [Avos 1:14]. And then he can receive good and the illumination of the mochin also through his fellow — and all the more so through his teacher. And therefore if one borrows [a Tallis] that is already fitted with Tzitzis, one may recite the blessing over it — for [the lender] lent it with that intention. For rectifying a fellow's garment by having the borrower attach Tzitzis to it is not possible — as stated. Whereas if his fellow himself had already attached Tzitzis previously, then the borrower may also recite the blessing. [(In this way one can understand several of the later authorities' disagreements on these matters — but there is no room to elaborate.)] [§22] A father must acquire Tzitzis for his young son to educate him — for since Tzitzis draw the rectification of the human power of free will and character traits, one must certainly begin this in childhood — for *"it is good for a man to bear the yoke in his youth"* [Eichah 3:27]. And all of this applies to the small Tallis — which alludes only to the general bond with the holy intellect in potential — and in this one must educate the young child from his earliest years. But the large Tallis — he is only obligated once he is an adult of full understanding. [§23] The custom not to wear a large Tallis until marriage — for through Tzitzis one merits the aspect of the bonding of the ches and the nun — sun and moon — etc. — from which is the root of the aspect of the union of husband and wife — as is known. And therefore one who made a Tallis for shrouds [burial garments] is exempt [from Tzitzis] — for the essence of Tzitzis is to rectify free will only while one is alive, and also because through them one draws the light of the ches, which is the aspect of vitality. And therefore it is forbidden to enter a cemetery wearing Tzitzis when they are uncovered — due to [the prohibition of] loveg larash [mocking the poor / the dead] — but when covered it is permitted — for inwardly and in concealment, even the dead retain a kusta d'chiyusa [kernel of life-force] through which they will arise at the resurrection and their light of intellect and soul will be renewed specifically through death — as stated above. And they will merit this also through the mitzvah of Tzitzis that they fulfilled while alive — as our Sages taught, cited in Shulchan Aruch Siman 24, regarding the punishment of one who neglects Tzitzis: concerning him it is said *"to take hold of the corners of the earth"* [Iyov 38:13] — which refers to the great wicked who will not arise at the resurrection. And therefore the custom is to clothe the deceased in a Tallis as well. [§24] When gazing at the Tzitzis, one gazes at the two front Tzitzis — which contain ten knots — an allusion to the Havayos, i.e. the holy Sefiros — and they also contain 8 threads and 10 knots, totalling 26 — the numerical value of the Name Havayah. For this is the entire essence of the Tzitzis: to bind oneself and gaze only at the intellect and holy vitality clothed in every thing — which is drawn through the aspect of the light of the holy Sefiros and middos clothed in every thing according to its level — as is known from the holy teaching of the Baal Shem Tov זצוק״ל. And through this one merits to attain the light of His G-dliness and cleave to Him continuously — this is the aspect of the holy Name Havayah, which is the root of all. And therefore one who is careful in the mitzvah of Tzitzis merits and sees the face of the Shechinah. Simanim 25–45 — The Laws of Tefillin הִלְכוֹת תְּפִלִּין [§1] After donning a Tallis with Tzitzis — which alludes in general to the rectification of the tzimtzum [contraction], the aspect of Malchus — the aspect of נ [nun] — through which one merits to receive the light of the intellect — one thereafter places the Tefillin — which are the aspect of mochin d'gadlus [expanded consciousness] — the aspect of the light of the intellect mentioned above. And therefore our Sages taught: "One who places Tefillin merits life" — for the light of intellect and wisdom is the essence of vitality — in the aspect of *"and wisdom gives life"* [Koheles 7:12]. [§2] But since in holiness every aspect and attribute is comprised of all the others — the Tefillin too are comprised of both aspects: the ches and the nun. The hand-Tefillin [shel yad] is the aspect of the mochin d'nukva [feminine consciousness] — the aspect of nun — and the head-Tefillin [shel rosh] is the aspect of the light of intellect — the ches. And therefore each contains four portions [parshiyos] corresponding to the aspect of the nun — which is poor and destitute — and together they are eight portions — corresponding to the aspect of the ches. And therefore the hand-Tefillin precedes the head-Tefillin — for first one must rectify the contraction, and then one merits to receive the mochin. [§3] And our Sages taught: "All the time that they are between your eyes, there shall be two" — meaning it is forbidden to remove the hand-Tefillin before the head-Tefillin — for the head-Tefillin alludes to the aspect of the ches. And therefore one must have Tefillin on during the recitation of Shema — which comprises the acceptance of the yoke of Heavenly Kingship [the aspect of nun] and the yoke of Torah and mitzvos through which one gives strength to holy Malchus — and during the Tefillah [Amidah prayer] — for through this all prayers and requests are accepted — as stated. [§4] It is forbidden to interrupt between the hand-Tefillin and the head-Tefillin. Our Sages taught: "One who spoke between the hand-Tefillin and the head-Tefillin must return to battle" [Sotah 44b]. For one must bind and unify the ches and the nun so they are in a single unity — in a complete union [yichuda shlim] — and through this one merits to overpower and conquer the battle and fully subdue the aspect of the kingdom of the sitra achra — as is explained within [the discourse]. [§5] The black color of the Tefillin and straps — for black alludes to the aspect of tzimtzum [contraction], as is known. And therefore even the ink with which the portions of the Tefillin are written — which are the aspect of the light of the holy mochin — must specifically be black. [§6] The square shape of the Tefillin alludes to the aspect of Dalet mentioned above. The tittura [the base of the Tefillin box, which covers the opening of the compartment] — this is to cover and conceal the light of the holy mochin — in the aspect of *"the glory of G-d is to conceal a matter"* [Mishlei 25:2]. And this is also the aspect of the Name Shakai [שַׁדַּי] in the Tefillin, which also alludes to the aspect of the mochin and the contraction — as is explained in the discourse Tiku Emunah, Likutay Torah [Part II], Siman 5. [§7] The four portions of the hand-Tefillin are all in one compartment — for they correspond only to the mochin d'nukva. But the portions of the head-Tefillin, which allude to the greater mochin — and since their holy illumination is very great — must each be placed in a separate compartment, making four compartments corresponding to the aspect of Dalet mentioned above. [§8] Only [hides of] kosher animals — cattle, beast, and fowl — are valid — for they are from the side of holiness — not from impure animals, which are from the side of the sitra d'masa'avutha [the impure side] — the aspect of the yetzer hara — the kingdom of the sitra achra. And therefore they must be placed on the head — where the mochin and intellect dwell — and on the arm opposite the heart — to subjugate thereby one's desires and thoughts of the heart to His service — for this is the essential thing: to bind oneself to the light of the intellect until it shines through all one's middos and movements, whose root is in the heart — as stated. [§9] This is the aspect of binding the Tefillin. And therefore one is obligated to touch them at every moment, and it is forbidden to divert one's attention from them — for this is the entire essence of placing Tefillin: to bind oneself to their holiness with a complete bond — in all one's movements, thoughts, and character traits — with full and settled awareness. And therefore "one who studies Torah is exempt from Tefillin all day" — as explained in Siman 38 — for the essential drawing-down of all these rectifications is through Torah study — as the verse says concerning Tefillin: *"so that the Torah of Hashem may be in your mouth"* [Shemos 13:9]. Nonetheless they too are obligated in Tefillin during Shema and the Tefillah — for that is the primary time for the drawing-down of the holy mochin, as is known. סִימָן ה [§1] One whose male organ is wounded or severed is forbidden to marry an Israelite woman — etc. For the power of procreation flows at its root from supernal Chochmah — for: "all of them in wisdom You made" — and everything was created with such power and in such an aspect — that it would bear fruit and produce offspring. And therefore: the essential procreation is through the drop of seed — which flows from the brain — where is the dwelling of wisdom and intellect. And since in its source it is spiritual and very fine — it must therefore descend and be drawn through the spinal cord and the reproductive organs — etc. And therefore: if the reproductive organs were damaged through human agency — (who have power and free choice to incline toward the side of the sitra achra — G-d forbid — and to deny, as it were, the Heavenly family — and to act against His will) — therefore one is disqualified through this from marrying an Israelite woman. Who is from the aspect of holy Malchus — through which all the building of the world for eternal generations — the aspect of: "Your Kingdom is a Kingdom of all eternities — and Your dominion in every generation" [Tehillim 145:13]. Since the causes have turned one — through human action — from the side of holiness that produces offspring — toward the side of the sitra achra — the aspect of: "istera" — and does not produce fruit — as cited in the holy Zohar. But if all of this was at the hands of Heaven — one is fit to enter the congregation. For His thoughts are very deep — and who can penetrate to their depths? — therefore one has not lost one's presumption of being on the side of holiness — like all Israel — and one is permitted to enter the congregation. [§2] And therefore: it is forbidden to castrate any living being — even cattle and beasts and fowl — etc. — so as not to damage against His will — Who created everything with such wisdom — that they would bear fruit and produce offspring — as stated. For the more creatures in the world multiply through the multiplying of offspring — and each one differing from the other — according to the clothing of the life-force clothed in it — which flows at its root from supernal Chochmah — through this people can recognize Him even more — and draw close to Him — as He desires. Which is the general purpose of Creation — as stated. [§3] And since all creatures flow at their root from the aspect of Chochmah — which is the essential life-force. And they emerged and came into being from nothing to something through the aspect of Malchus — as is known — and as understood in the discourse Anochi, Siman 4. And therefore: even though everything perishes and is lost — and everything returns to the dust — even so: all species remain in their species. And on the contrary: it is impossible for the ear of grain to sprout from the wheat — nor the tree from the seed — until the wheat and the seed have decomposed and become as nothingness — and then it grows again and a stalk or tree sprouts from it. And so with everything. (And much of this is elaborated in the holy books.) And through this it remains alive in its species — and ascends from the sitra d'mosa to the aspect of life. Since there remains from it a remnant on earth — through having borne fruit and produced offspring. It emerges: all things live in their species. For through bearing fruit and producing offspring — it is as if one is alive oneself — and as our Sages truly taught. And therefore: one who was castrated — and whose reproductive vessels were damaged through human agency — which is the aspect of being separated from the aspect of Chochmah and life — and descending to the aspect of utter death — G-d forbid — the aspect of the sitra achra — the sitra d'mosa literally — therefore one is forbidden to marry a woman of Israel — who is in the aspect of life — the aspect of: "see life with the woman" — as stated.

[§5] And perhaps a merit will roll forward from this — that thereby truly wise and understanding people will be roused to turn their eyes and hearts to his holy words ז״ל, and they will derive from them true and wondrous novellae — truly worthy of ascending even to the table of kings [as our Sages say: "Who are the kings? — The Rabbis"] — and thereby the Name of Heaven will be magnified and sanctified through these books and novellae, in the manner of *"A tower of strength is the Name of Hashem"* [Mishlei / Proverbs 18:10] — and our Sages teach: "Name" — that refers to a book [i.e., the Name of Hashem is exalted through the sacred book]. And this shall be my reward.

סִימָן ו וְכוּ׳ [§1] Women forbidden to a kohen — etc. For the kohen — since he encompasses most fully all these rectifications — as explained above — is therefore also commanded in the matters of marriage with additional warnings — and is forbidden to marry a divorced woman — a zona — a chalalah — and forbidden to his wife who was violated even by force.

[§6] Thus my inner counsel has guided me to begin expounding the main headings of the great body of halachos [laws] found in the three sections of the Shulchan Aruch, namely: Orach Chaim [The Path of Life], Yoreh Deah [Teaching of Knowledge], and Even HaEzer [The Stone of Help] — which encompass virtually all the concerns of a person's life and his conduct in matters between man and G-d [apart from the section Choshen Mishpat, which deals with matters between man and his fellow — there is no space here to expound those, and furthermore, much of that section is already explained at length in Likutay Halachos] — to explain everything briefly, and almost only by way of allusion, according to the order of the discourses in our Rebbe's holy books, in such a manner that each discourse will encompass all the halachos found in these three sections.

סִימָן ח׳ וְכוּ׳ [§1] And therefore one must slaughter with a forward and backward motion — (see Siman 24) — for this is the aspect of or yashar [direct light] and or chozer [returning light] — the aspect of the light of intellect and Chochmah — the aspect of direct light — and the aspect of Malchus — the aspect of returning light — as is known. And if one slaughtered with only the forward or only the backward motion — one needs the length of the knife to be equal to the breadth of two necks — which also alludes to the two aspects — as understood in Maurai Or. And this is the aspect of: *"and he fell on Benjamin his brother's neck and wept"* [Bereishis 45:14] — and our Sages taught: he wept over the two Temple destructions that were destined to occur in the portion of Benjamin — corresponding to these two aspects — as is known.

[§2] And this is the aspect of the fourteen finger-breadths of the minimum knife length for shechitah — regarding which it is said: "and you shall slaughter with this" [Devarim 12:21]. Fourteen — corresponding to the two aspects: Yud is the aspect of Chochmah — and Dalet is the aspect of Malchus — as stated in Orach Chaim. And this is the aspect of what our Sages taught [Chullin 27]: "from where is slaughter from the neck? — as it is said: 'and he slaughtered' — from a place where his sin submits [shach chato]." The words of Rabbi Yehudah: "from where 'his speech [sicho] submits'" — corresponding to the two aspects: the submitting and bowing — the aspect of humility — which is in the aspect of the first Temple — the aspect of Binah — the opposite of pride — regarding which our Sages taught: wisdom departs from the proud. And the speech [sicho] and word — the aspect of Malchus-of-speech — as is known. And these are the two necks mentioned. And this: "and slaughter [ushachat] — shachat means nothing but mashach [drew]" — the aspect of Chochmah — the aspect of: "drew wisdom from pearls" [Iyov 28:18] — as explained elsewhere — and also alludes to the aspect of chasadim — the aspect of: "draw Your kindness" — and: "draw Your kindness" — etc. — for through all of this one subdues the spirit of folly — the spirit of animality — which suckles at its root from the aspect of gevuros — as stated.

סִימָן ח — הִלְכוֹת אִישׁוּת [§1] Where there is kiddushin and no transgression — the child follows the father. For the kiddushin are from the aspect of Chochmah — which is called holiness [kodesh] — as is known. And from there is the aspect of the male. And therefore the child follows the father — for he is the essential one. And all where there is transgression — which is from the sitra achra and the yetzer hara — the aspect of a damaged knife — as cited in the Tikkunim. And also: through this one damages the holiness — as it were — the aspect of the blemishing of the moon. And therefore the child follows the blemished one.

[§7] And although I considered and saw that the task is immense — for, G-d willing [תא״ל], the discourses are numerous, and were we to expound upon each and every discourse all the words of the Shulchan Aruch, there would not be enough time even to speak about it, let alone to commit it to writing — nonetheless I did not draw back from my original intention. For: "One who cannot fulfill an entire mitzvah should not therefore refrain from fulfilling half a mitzvah." And our Sages taught: "Torah words must not lie upon you as an obligation, and you are not permitted to exempt yourself from them" — and further: "It is not your duty to complete the work" [Avos 2:16] — etc.

סִימָן ט — עִנְיַן קַטְלָנִית [§1] The matter of the katalnis [the woman near whom two husbands have died]. For since two men have died with her — one fears that the sitra d'mosa has taken hold in her even more — G-d forbid — since the essential hold of the sitra achra is in the female aspect — the aspect of: "her feet descend to death" — G-d forbid. Therefore she shall not marry again.

But regarding a man near whom two wives have died — we do not attribute this to him — for he is from the side of Chochmah — where is the source of life — as stated.

But regarding a man near whom two wives have died — we do not attribute this to him — for he is from the side of Chochmah — where is the source of life — as stated.

But regarding a man near whom two wives have died — we do not attribute this to him — for he is from the side of Chochmah — where is the source of life — as stated.

[§8] This is especially so because I have already explained that all my effort in this is only by way of example and parable — to display before the princes, the sages, and the great ones of Israel the splendor, the beauty, and the holy magnificence of the crown and glory of the pearls of his holy discourses — and how each one of them is the totality of everything — to the degree that even the smallest of the small, such as I am today, can expound within them and find new insights according to my meager understanding and low station. How much more so if the great ones of Israel would turn their hearts to this — they would certainly reveal therein wonders and awesome things to such a degree that the entire earth would shine from His glory, may He be blessed, and *"the glory of Hashem would fill all the earth, and the kingship would be Hashem's"* [cf. Tehillim 97:1], etc.

[§9] Therefore I said in my heart: this matter opens with the smallest of the small, and perhaps G-d, may He be blessed, will help us, so that it be concluded by the great ones of Israel and their wholesome, faithful sages — the wholehearted faithful of Israel — to whom it is truly fitting and becoming to reveal and proclaim the light of truth in the world and to spread its wellsprings outward. For our Sages have already said: "Why are the words of Torah compared to a tree? — Just as a small tree can kindle a large one" [cf. Taanis 7a] — etc.

[§10] Therefore I began to engage in this a little, and I said I would transcribe the very first discourse from the books of Likutay Moharan — the discourse of *"Ashray T'mimay Darech"* ["Fortunate are those of perfect path" — Tehillim 119:1], which is a brief discourse that was not recorded in complete form as it should have been, as is explained elsewhere — and yet even so, its ways are straight and perfect, wondrous and awesome, and it likewise contains within it the totality of our entire holy Torah, as will be explained below, at least briefly and by way of allusion to the main headings.

סִימָן י — אֵיזוֹ גְּרוּשָׁה מוּתֶּרֶת לַחֲזֹר לְבַעְלָהּ [§1] Which divorced woman is permitted to return to her husband — etc. For even though a woman has joined her husband through chuppah and kiddushin — the Torah permitted her to another man through divorce from her first husband — for from then she was separated from him and became free — and is permitted to marry another. And their union will be a holy union — in the aspect of the connection of ches and nun mentioned. And this: *"if a man takes a woman and marries her"* [Devarim 24:1] — the aspect of the union of the two aspects mentioned. And this: "and if she finds no favor in his eyes" — chen specifically — meaning: their union and connection does not go well — and through this she finds no favor in his eyes. For there is no aspect of the connection of ches and nun in their union in its fullness — the aspect of chen — as stated. And this: "for he found in her" — etc. — even so she is permitted to marry another — for perhaps their union will be in the aspect of chen mentioned. And likewise the first husband is permitted to take her back. But once she married another — the first husband cannot take her back — since she has already been in the aspect of union with another through chuppah and kiddushin — she is then forbidden to the first. So as not to confuse the powers and aspects even more — and for the sitra achra to grow even stronger. And this is what is written: "after she has become defiled" — for since she joined another according to the law — she has now been made impure for the first — with whom she was originally in a permitted union — and now that she has been forbidden to him — she cannot return to her first permission — even through the divorce or death of the second. But if she did not join the second only in zenus [harlotry] — it is not a holy union — and she has not yet departed from her first presumption. And she is permitted to return to the first — like any other free woman who committed zenus. For after divorce — before she married another — she is considered vis-à-vis her first husband as another free woman.

[§11] Especially in places where it was necessary to draw support from the words of the holy Zohar and the writings of the holy Ari ז״ל and similar matters — there I was certainly forced to be very brief in places where [the source texts] call for expansiveness — since we do not engage in hidden matters, and all of this is to us in the category of "that which is beyond us" etc. As our Sages already taught in the holy Zohar: "After Rashbi [Rabbi Shimon bar Yochai] departed, one would say to another: 'Do not open your mouth, etc.'"

סִימָן י״א וְכוּ׳ [§1] And therefore one may not slaughter initially except by the light of day or by the light of a torch — since the essential rectification of shechitah through intellect and Chochmah is the aspect of the great luminary — the sun. And therefore even by moonlight some prohibit initially — since in this aspect is the essential battle. But after the fact — even if one slaughtered in a dark place — the shechitah is valid — for in truth the holy intellect shines even in a dark and gloomy place — as explained within — and this is the aspect of: *"though I sit in darkness — Hashem is a light for me"* [Michah 7:8].

And this: one may always slaughter — both by day and by night. For since shechitah at night draws from the two aspects of these rectifications — the aspects of the measure of day and the measure of night — one may slaughter also at night. But initially one needs the light of a torch — to draw the aspect of light in greater revelation.

[§12] Due to all the above, there are certainly many places where the explanations are somewhat lacking, and perhaps the careful reader will even see what appears to be a slight contradiction from one place to another — or at one point a matter is designated by one name and at another point by a different name — and all this is due to the above-stated reasons. Therefore, when one pays attention to this with a proper and upright intention — especially when one has some familiarity with the sacred books that discuss such matters — one will find everything to be correct, with G-d's help. Our Sages have already taught [Zohar, Shelach, 157b]: "Sometimes within a wrapping of something crude, a pearl is to be found." Therefore my heart is firm and trusting in Hashem that even one who studies this small compendium will find in it upright words and many precious segulos (propitious qualities). And at the opening of our words it will illuminate for every reader to search and to find, himself as well, precious treasures and many new wonders in all the words of our holy Torah.

And therefore one must be careful in shechitah that there be no suspicion of any inclination toward idolatry or heresy or apostasy — G-d forbid — as explained in the Shulchan Aruch — for all these are the very opposite of these rectifications.

סִימָן יא וְכוּ׳ [§1] The suspected woman — etc.

— and the matter of: just as she is forbidden to the husband — so she is forbidden to the lover. For through her committing zenus through the spirit of folly of the yetzer hara — the aspect of: "when his wife goes astray" — as our Sages taught — through this she was separated from the aspect of the spirit of wisdom of her husband — until she became forbidden to him.

And therefore she is forbidden also to the lover — through whom she was damaged and separated from the aspect of the spirit of wisdom. And how shall she return to overpower with him in a holy union — which is through the aspect of the light of Chochmah — as stated?

[§13] In particular, based on the foundation of the discourse Ashray T'mimay Darech mentioned above — which is entirely contained within the verse *"The words of the wise are heard in tranquility / nachas"* [Koheles / Ecclesiastes 9:17] — as is explained within, the secret of the letters of Nachas [נַחַת] — therefore I called this compendium Nachas HaShulchan [The Table's Tranquil Repose], after the verse: *"And your table shall be set, full of richness"* [Iyov 36:16]. May it be the will [of G-d] that the verse be fulfilled in us: *"They will be sated from the abundance of Your house, and from the stream of Your delights You will give them to drink"* [Tehillim 36:9] — etc. And may we merit to draw water with joy from the wellsprings of salvation, flowing from the Nachal Novea Mekor Chochmah [the Stream that flows from the Source of Wisdom] — [within this verse is hinted the secret of the holy name of our Rebbe ז״ל by way of rashay saivos — initial letters — as is explained elsewhere] — and may we fulfill his words in truth, until we merit complete repentance and a speedy redemption, soon, in our days — Amen, may it be so.

סִימָן י״ג וְכוּ׳ [§1] And therefore: a fetus found in a slaughtered animal's womb does not require shechitah. For the essential strengthening of the filth of the spirit of folly — the spirit of animality — the aspect of the yetzer hara — is from when it emerges from its mother's womb — as our Sages taught [Bereishis Rabbah, Noach, ch. 34]. And therefore as long as it was in its mother's womb at the time of shechitah — until the spirit of animality was also rectified — for the fetus is a limb of its mother — and therefore even afterwards it does not require shechitah except by rabbinic ordinance — etc. — as explained in the Shulchan Aruch. [§2] And therefore: if the fetus extended its head — where the essential source of its life-force is — before the shechitah — then the vile breath that rules in the air of the world has already cleaved to it. And therefore even if it withdrew it back — it is not rendered permitted by the shechitah of its mother. And see in the Shulchan Aruch regarding other limbs of the fetus — and all of it is according to the above. [§3] And therefore: it is forbidden to slaughter an animal and its offspring on the same day — as explained in the holy Zohar — this is so as not to display the quality of cruelty — for through this that quality is aroused — as it were — above as well.

[§4] And this is as stated — for since the essential shechitah is to rectify and subdue the spirit of animality — the aspect of the spirit of folly — the aspect of the quality of cruelty and anger — the aspect of: "anger rests in the bosom of fools" [Koheles 7:9] — as explained elsewhere — therefore the shechitah itself must be in the aspect of kindness and mercy and daas — the aspect of: "and slaughter — means nothing but drew" — the aspect of: "draw Your kindness upon those who know You" — and not through derasah [pressing] — which is in the aspect of murder and cruelty. And therefore one also may not display the quality of cruelty in the act of slaughtering an animal and its offspring — which is also an act of cruelty. And also: since for now there is still some need in the world for the spirit of folly and the yetzer hara — for the sake of free choice and the sustenance of the world — as our Sages taught: "and behold it was very good — this is the yetzer hara" — and our Sages taught: "the yetzer hara — push away with the left and draw close with the right" — therefore it is forbidden to slaughter an animal and its young on the same day. For through this one shows as if one wants to nullify the spirit of animality entirely — which is still impossible. [§5] And see the book Ta'amei HaMitzvos of Rekanati — and you will understand further regarding our subject. And therefore: the day follows the night for the law of an animal and its young — for such is the order of drawing these rectifications: b'reisha chashukha v'hadar nehora [first darkness and then light] — for one cannot draw the holy light of the intellect — which is the aspect of day — until one first rectifies the aspect of Malchus — which is the measure of night — as explained also in Orach Chaim. And therefore: if one slaughtered the first even close to nightfall — one is permitted to slaughter the second afterwards at the start of the night — for since it has now already begun to draw these rectifications anew — in an entirely different manner — for no day is similar to its fellow — therefore there is no concern at all. And therefore the prohibition of an animal and its young applies only to cattle — which is from the aspect of Malchus and gevuros — etc. — (see Likutay Torah of the Ari, Parshas Shemini) — but not to the chayah. For even though the chayah is also from this aspect — and it is included within behemah — as is explained there — even so it is lighter in its movement and the light of the intellect shines in it in greater revelation — and this itself is the meaning of chayah — the aspect of: "wisdom gives life" [Koheles 7:12] — as is known. And therefore the prohibition of an animal and its young does not apply to it — since the light of the intellect already shines more in its very life-force than it shines in the behemah. And through the intellect one understands that the shechitah itself is not at all an act of cruelty — G-d forbid — but on the contrary: it is for the animal's rectification and benefit. And therefore what concern have they when one also slaughters its offspring — and likewise for the second reason mentioned — this matter is also understood — and through this several other laws in this siman are also understood. [§1] The matter of: a man may not marry the pregnant woman of another — or the nursing woman of another. For the child — who flows from his father — as long as its life still depends on its mother — who gives birth and nurses it — it is still impossible for her to fully separate from her first husband — the father of the child — and unite with another man. And this is what our Sages taught [Yevamos 42b]: "perhaps she will become pregnant and the milk will become turbid and will kill it" — etc. — see there. We see that they were concerned lest the child come through this to mortal danger. And as stated — for since she separated from the father — whose root is in the aspect of wisdom — the aspect of life — and the life of the infant depends on the mother — therefore if she marries another and thereby separates entirely from the connection she had with the father — as stated — one must fear lest the sitra d'mosa overcome the infant entirely — G-d forbid — and bring it to mortal danger — G-d forbid. And therefore she may not marry until she completes the time of nursing. And through this you will understand several matters in this siman.

Transcribed from the book Likutay Moharan, Part I, Discourse 1. This discourse is the foundation of the entire compendium.

סִימָן טו — אִיסּוּר עֲרָיוֹת דְּאוֹרַיְיתָא וְדְרַבָּנָן [§1] Forbidden relations by Torah law and by rabbinic law — etc. For holy Torah gauged with its holy wisdom: that these unions cannot be in the aspect of holy union and connection — the aspect of drawing these rectifications mentioned. And in addition to what the Torah forbade — the Sages added further — and since the Sages already forbade them — they too are in the aspect mentioned.

"One should rouse himself like a lion" [Shulchan Aruch, Orach Chaim 1] — etc. See Discourse 1, Ashray T'mimay — etc.

סִימָן טז [§1] The prohibition of a non-Jewish woman or a slave woman. For it is a union of the sitra achra literally — to the point that even the son born from this is not called his son — but her son. And his punishment is very severe — as our Sages taught.

[§1] It is known that day and night correspond to the illumination of the sun and the moon [in the kabbalistic sense]. And the [teaching] "one should rouse himself like a lion" — this corresponds to the aspect of Abba [the supernal Father-principle], which is the aspect of Chochmah [Divine Wisdom], as is cited [in the sacred sources]. "To arise in the morning" — etc. — meaning, that he himself should be the one who awakens the dawn: that he should not wait for the awakening to come to him from above — to bring him to understand the wisdom and the intellect [sechel] that exists within every thing — but rather that he rouse himself, alone, toward this.

סִימָן י״ז [§1] And therefore: one who slaughters a critically ill animal — it is forbidden unless it convulsed. For since the sitra d'mosa — the aspect of neveilah [an unslaughtered carcass] — has already been provoked upon it to the point of it becoming critically ill — certainly its life-force departed before the completion of the shechitah and it is actual neveilah — unless it convulsed at the completion of the shechitah — etc. — for then one sees that it still had life-force throughout the entire shechitah — and it was thereby rectified through the rectifications of shechitah like other cattle and fowl. [§2] And even so — the great ones of Israel would not eat from such an animal — for our Sages taught regarding one who does much — that the essential provocation of the yetzer hara is against the great.

And therefore they are especially careful to distance themselves from any aspect or semblance that resembles even slightly the aspect of the sitra d'mosa — the aspect of neveilah.

And this is what the precise language says: the great sages — specifically — meaning those who are completely bound to the aspect of holy intellect and Chochmah.

[§2] This is precisely "to arise in the morning" — for in truth there are times that are favorable, and the reverse, G-d forbid — just as in every day there are day and night, evening and morning. Certainly, at the time of the strengthening of darkness, it is impossible to force the moment — to draw precisely then the actual light of the intellect, as is known. And then one must set aside one's thoughts and rely on faith alone, and believe that in every thing, in every place, and at every time — there are certainly sparks of the holy intellect through which to draw close to Hashem, may He be blessed. But for now, one cannot understand all of this — yet one nonetheless certainly believes in this with complete faith. And then sometimes the faith illuminates for him like the actual light of the intellect itself. And sometimes, on the contrary — through the darkness and the withdrawal of the light of the intellect, through this very thing, new intellect is born — for one enters into the aspect of faith and a great illumination is added to him.

[§3] But nonetheless one must watch over himself and wait and hope at every moment — perhaps he will sense within himself some beginning of an awakening of the holy intellect — and then he should strengthen himself to rouse and fortify it with every manner of holy strengthening, and to serve his Creator through it, until he comes to be in the aspect of "he himself awakens the dawn."

[§4] And this is the gloss [hagaha]: "In any case, he should not delay past the time that the congregation prays" — for it is explained within [the discourse] that through this [i.e., through Torah] all prayers are received — etc. Since not every person merits [the highest level], one must at the very least be careful to pray at the time that the congregation prays, for then the prayer is received — as our Sages taught. And this: *"I have set Hashem before me always"* [Tehillim 16:8] — this is a great fundamental principle in Torah — etc. — for this is the essential lesson meant to guide one to fulfill "I have set Hashem before me always" — to look always only at the intellect and the divine life-force [chiyus Elohus] that exists in every thing.

And this is what our Sages taught [Chullin 37] — in the matter of what Yechezkel said: "behold my soul has not been made impure" — meaning that he prevailed over the yetzer hara — that he did not think [be aroused] by day — and not to damage through it even in bare thought — which is the aspect of Chochmah: mocha — ihu machashavah [the brain — that is thought]. And: "and carrion and torn flesh I have not eaten" — that he did not eat doubtful meat [kos kos — critically ill animals] — etc. — meaning: since the essential hold of the yetzer hara — the aspect of Esav — at first is in the matter of eating — as cited also in Orach Chaim — he was therefore careful in his eating that the sitra achra have no hold from him — even from permitted matters — such as critically ill animals — or where a sage permitted based only on his own reasoning. [§3] For since the permission is not explicit or received from his teachers — there is reason to fear that another may come and dispute his reasoning — and therefore he abstained from eating this — so that they have no hold in this eating.

For eating is in the aspect of Malchus — as is known — and therefore he was careful from a fine damage in both aspects: the aspect of Chochmah and intellect — and the aspect of Malchus — which are the totality of these rectifications.

And therefore Yechezkel made these arguments when Hashem said to him: "take yourself a brick" — etc. — "and engrave upon it a city — Yerushalayim" — etc. [Yechezkel 4:1] — specifically leveinah [brick] — to indicate that they damaged the aspect of the moon — which is the essential aspect of Yerushalayim — the aspect of Malchus. And He commanded him then to suffer greatly in the matter of the Shechinah — in the matter of eating — to atone for Israel.

But when Hashem said to him: "and it shall be baked on human excrement in their sight" — then he cried out all the above: "behold my soul has not been defiled" — etc. — for our Sages taught in the Jerusalem Talmud [Berachos]: why does one distance oneself four amos from the excrement of an infant — because his thoughts are evil — for the inclination of man's heart is evil from his youth. And this is what our Sages hinted at also in the Babylonian Talmud [Sukkah 42] — that with a grown person it is more severe — as it is said: "Yosef added trouble — Yosef added pain" [Iyov 34:37] — it emerges that the essential foulness of human excrement — most of all — is because the yetzer hara seizes more upon his eating — through the damage of thought — which is the aspect of Chochmah. [§4] And therefore Yechezkel cried out: "behold I am careful in all of this in its fullness — both in the holiness of thought and in the holiness of eating — and why must I bake my bread on the excrement of a human being?" And then Hashem permitted him to bake his bread on cattle dung — etc. (And from this a person can understand and hear a great lesson for his soul — etc.)

[§5] And this: "He shall not be ashamed before those who mock" — for they are from the side of Esav [Esau], who despised the birthright and mocked Yaakov [Jacob] when he took the birthright from him — as our Sages expound: "He who looks — looks; he who sets the table" [i.e., "Tzafah tzafis, aroch hashulchan"] — etc. [And this: "yet he should not quarrel with them — only in the manner that Yaakov conducted himself with Esav"].

סִימָן י״ח [§1] And therefore the shechitah knife must be smooth without any blemish — etc. And it is cited in Maurai Or: pegam [blemish] equals numerically nega [wound] — the aspect of the fierce judgments. And see also in the kavanos. And regarding our subject: since the shechitah is the aspect of drawing these rectifications — which are the aspect of the fullness of the aspect of daas: "if you acquired daas — what do you lack?" — and likewise Malchus is the aspect of awe — as is known — and it is said of it: "those who fear Him lack nothing" [Tehillim 34:10] — therefore there must be no deficiency or blemish in the knife. For all blemishes and deficiencies come only from the side of the yetzer hara — the aspect of the damage of daas — the aspect of: "if you lack knowledge — what have you acquired?" And therefore the blemish is the aspect of nega — which is the very opposite of the aspect of holy Chochmah — the aspect of oneg [delight] — as is known: "there is nothing above oneg and nothing below nega." And this: our Sages taught in Perek Chelek [Sanhedrin 101a]: "evil shall not befall you" — that the yetzer hara shall not rule over you — and therefore adjacent to it: "and a wound shall not approach your tent" [Tehillim 91:10]. And therefore: if one slaughtered with a blemished knife — it is neveilah — specifically — as stated — for it comes from the sitra achra which is the sitra d'mosa — the aspect of neveilah — the aspect of: "for he is a naval [scoundrel] and neveilah is with him" [Shmuel I 25:25] — the opposite of holy Chochmah and holy Malchus — the moon. [§2] And therefore the minimum size of a blemish is any amount. For pegimah [blemish] equals numerically chametz [leavening] — (as cited in Seder HaYom regarding chametz) — which on Pesach too is from this aspect — and chametz is forbidden even in the smallest amount — as cited above in Orach Chaim. (And this is only a playful allusion — for the prohibition of chametz in the smallest amount is rabbinic — while a blemish in any amount is biblical.) For one must guard against the schemes of the yetzer hara — even in the smallest amount — for such is the way of the yetzer hara — "today it says to him: do such" — etc. — as our Sages taught. Provided it has a nick even of a hair's breadth — and this is in the manner of our Sages' teaching: "Hashem is exacting with the righteous to the breadth of a hair" — etc. — and our Sages taught: "the yetzer hara at first resembles a thread of spun wool" — etc. [§3] And this is the aspect of our Sages' teaching: in the west they checked the knife against the sun — corresponding to the aspect of Chochmah — which is the aspect of the sun. In Nehardea they checked it against water — corresponding to the aspect of Torah study — which is the aspect of water — and also the moon is in the aspect of the moisture of water — as is known. And they concluded that one must check it against besara [flesh] and tufra [fingernail] — which allude to the aspects of these rectifications — as understood in the holy Zohar [Vayakhel 208b] — in the matter of the flesh of the fingers toward the inside and the fingernails toward the outside — see there. And this: the three sides [ruchos] of the knife — which are the aspects of right and left and middle — which also correspond to the aspects of these rectifications: Chochmah and kindness — the aspect of right — and Malchus — the aspect of contraction — whose root is from the aspect of gevuros — the aspect of left — and Torah study — the aspect of the central pillar — as is known. [§4] And therefore the slaughterer had to show his knife to the sage. For since the essential rectification of shechitah is through the drawing of the aspect of holy Chochmah and kindness through the aspect of Malchus — etc. — as stated — and Malchus is the aspect of honor — the aspect of: "the wise inherit honor" [Mishlei 3:35] — therefore one must show the knife to the sage — for the sake of the sage's honor. And nowadays we are not particular about this — since individuals are appointed for the slaughter and they have already received authorization from the sage — and the sages forgive them their honor. And this is the aspect of what is explained in the Shulchan Aruch: much composure of mind [corresponding to the aspect of intellect and Chochmah] and fear of Heaven [corresponding to the aspect of Malchus] are needed for the checking of the knife — etc.

[§6] And this: "also in tznius / modesty in conduct" — etc. — for sometimes the yetzer hara [evil inclination] clothes itself in a mitzvah, and it seems to him that his intention is for the sake of Heaven, when in truth it is only to glorify himself before people — therefore there is nothing as beautiful as modesty.

סִימָן י״ט [§1] And this is the aspect of the blessing of shechitah. And it is cited in the kavanos: through this — sometimes the human soul that is reincarnated in the animal — or the sparks in the soul of the animal itself — ascend to the level of the speaking being [nefesh medabber]. (And see the discourse Dirshu, Siman 37.) For it is already explained that the essential creation of the speaking human being — and the essential ones are Israel — they were created only b'gin d'yishtamodain leih [that they know Him] — meaning: that they gaze only at the intellect and Chochmah and divine life-force in every thing — and draw close to Hashem through all things they see and hear and the like. And when a person merits this — then he completes the intention of Creation. And for this the human being was created with wisdom and the power of speech — so that he can attain all of this and make known to other people His mighty deeds — to benefit others with his goodness — so that all who dwell on earth know and recognize — etc. — and all accept upon themselves the yoke of His Kingdom — which is the aspect of drawing these rectifications. [§2] And therefore: when a whole person eats anything and receives through it strength and life-force — a great ascent comes to the sparks clothed in that thing he eats — since they merited to be encompassed in the life-force and wisdom of this person — who is the purpose of all Creation. But when a person distances himself from holy intellect — by following the counsel of his inclination — G-d forbid — and in particular if he sinned actually — G-d forbid — then he is in the aspect of: "man in glory — he does not lodge — he is compared to the beasts that are silenced" — and then sometimes the blemishes prevail so much that he falls entirely from the level of the speaking human being and knower — and his soul is reincarnated in an animal or beast or the like. And sometimes he descends even further — G-d forbid — as is known. [§3] And therefore the slaughterer must have very strong intention at the time of shechitah and its blessing — to remove the blood from it — the aspect of judgments — and to nullify from it the hold of evil and the spirit of folly that has seized the spirit of animality — and to sweeten the judgments through checking the knife and the blessing of shechitah. And to elevate the soul — and to save it from the sword of wicked Esav — the kingdom of the sitra achra — and to elevate it to holiness through the shechitah — through the complete and unblemished knife and sword of holiness — as stated. And then the soul and the sparks can ascend afterwards and be encompassed in the soul of the worthy person who eats of its flesh — until they thereby reach the ultimate of their perfection. And then the shechitah itself is a great mitzvah — for in addition to permitting the flesh for eating — the shechitah itself is a great rectification for the soul. And this is the aspect of: "and He commanded us concerning the shechitah." [§4] And this: [Berachos 13a] — Rabbi Yochanan — (some say: Rabbi Meir) — when he finished the book of Iyov — where it is elaborated regarding the trials and sufferings that passed over Iyov through the prosecution of the Satan — who is himself the yetzer hara — and how afterwards Hashem blessed everything of Iyov doubly — and yet after all this he died and was forgotten and was as if he never was — until some hold that Iyov never existed and was never created but was only a parable. But our Sages challenged this view and refuted it — and therefore: his name and the name of his city. And therefore: when he finished the book of Iyov — he said: "the end of man is to die — and the end of the animal is for slaughter." [§5] And apparently this seems like cruelty — taking something that had life like himself and slaughtering and eating it. One must conclude: the person's reasoning is that on the contrary — this is the essential fullness of the animal's rectification when it ascends and is encompassed in the life-force of the person — as stated. But since the person himself will ultimately also die — what has been accomplished for it. And this: "and all are destined for death" — for all other creatures too are destined for death — the aspect of: *"they shall all perish — but You shall endure"* [Tehillim 102:27] — and as it is written: *"for the heavens shall vanish like smoke"* [Yeshayahu 51:6] — etc. — and thus our Sages taught — and it seems that all aspects of existence and being in this world are all in the aspect of death — even in the time of their existence and being they are as if they never were. For: "all that is destined to be burned is considered as already burned" — and similarly in many places — our Sages taught. And how can it be that from a perfect Maker — the Holy One, blessed be He — as it were — there should emerge an imperfect work — that everything is destined for death and destruction and loss — G-d forbid — after all was created with such wondrous and awesome wisdom — in the aspect of: "all of them in wisdom You made" — and wisdom is the source of life. [§6] And therefore one is compelled to say: all aspects of death and destruction in the world come only from the side of the absence of wisdom — in the aspect of: *"they shall die without wisdom"* [Iyov 4:21] — and our Sages taught: without the wisdom of Torah. For the essential thing is to merit holy wisdom and to subdue the physical and foolishness from the side of the sitra achra and the yetzer hara. All of this is only through Torah study — as stated. (And therefore when Iyov was having doubts regarding the Holy One and said: "You created the wise" — etc. — "You created the righteous — You created the wicked" — meaning: he held that man has no free choice — for one who is wicked was created in such a manner as to follow the counsel of his inclination. And Hashem answered him: "I created the yetzer hara — I created the Torah as its antidote.") And therefore the essential thing is that a person engage in Torah all his days — with all his powers of body — and through this subdue his inclination — the aspect of foolishness within him — and merit to accept the complete yoke of Heavenly Kingship — until he merits through this to attain the light of wisdom and intellect in every thing — until he draws close to Hashem — and merits to know and attain Him — through all the things in the world. And through the aspect of this wisdom and knowledge all things in the world come to their perfection and eternal and enduring purpose — for all was created only for this: b'gin d'yishtamodain leih [that they know Him] through all the things of the world. [§7] And this is what he said afterwards: "he who grew in Torah" — meaning: all his life-force and growth — all his days — is through Torah study. And this: "and whose toil was in Torah" — who toiled and exerted himself in it with all his strength — through which one gives strength to holy Malchus — etc. — as explained within — and prevails over his inclination which is from the aspect of the kingdom of the sitra achra. And this: "and brings pleasure to his Maker" — specifically and not to his yotzer [inclination] — G-d forbid. And this is the secret of: "pleasure" specifically — the aspect of: "the words of the wise are heard in gentleness" — as explained within — for through Torah study the ches and nun are joined — and one merits grace — and one's prayer is heard and accepted — and this is the essential pleasure of Hashem when holy grace is elevated and raised up and Israel's prayer is accepted — for Hashem longs for the prayer of the righteous — as elaborated in the discourse Or HaGanuz, ch. 15 — and in many places in his teachings. And this: "and grew with a good name" — meaning: all his days he is possessed of good attributes and good deeds — which is the essential ultimate purpose of Torah and wisdom. And also: for a good name is the aspect of the grace and importance mentioned — the aspect of: "for you found grace in My eyes and I know you by name" [Shemos 33:17]. And this: "and departed with a good name." [§8] Meaning: the good name remains to him even after his passing — for a person is accompanied only by — etc. — Torah and good deeds alone — for all things of the body — all perish and are lost after his passing — and there is no eternal existence for him except from the side of his living and intellectual soul — which is the aspect of his name — the aspect of: "the living soul — that is his name." And this itself is what they wanted to say — when they wished to say that Iyov never existed — they refuted this view — for then his name and the name of his city — where did they come from? — it emerges that everything was as if it never was at all. And the existence for eternity is only in the aspect of his soul and his good name — and then he is counted as if he is truly alive. (And this is the aspect of the superiority of one who says a halachah in the name of its author — for the halachah — which is Torah study — is absolute unity with the name and soul of the one who said it.) And this is what he concluded: and of him Shlomo said in his wisdom: "a good name is better than precious ointment — and the day of death than the day of birth" [Koheles 7:1] — meaning: when one takes to heart the fact that the day of death begins from the day of birth — for every day of one's life one draws closer to the day of death and passing — the aspect of: "for man goes to his eternal home" — as cited. And then one understands: from the side of the body and physicality of the affairs of this world — one is already as if dead and gone and passed from the world — since that is its ultimate end — and therefore one applies one's heart to one's purpose — and engages in Torah and good deeds — and binds oneself to the intellect in every thing. And through this one truly merits a good name even after passing — until His honor is magnified thereby through the publicizing of his good name — which is the essential purpose of all Creation: "for My glory I created it" — etc. [§9] And perhaps this is also the intention of our Sages' teaching: "let a person always arouse" — etc. — "and if not — let him engage in Torah" — etc. — "and if not — let him recall the day of death" — etc. — meaning: what has not helped him in the Torah study to prevail over the yetzer hara is presumably because he did not apply his heart sufficiently to his purpose — and therefore he engages in Torah with true intention until he merits to subdue his inclination — which is itself the essential sitra d'mosa — and merits to bind himself to the light of life — the aspect of holy intellect — as stated. It emerges that specifically through the aspect of death one merits life. And this is the aspect of our Sages' teaching: "the living — these are the righteous who in their death are called living — and the wicked who in their lives are called dead" — for since they are truly destined for death and give no thought to this at all — and are occupied all their days with the vanities of the world — which are all in the aspect of death — as stated — therefore specifically through their lives they sink deeper each time into the sitra d'mosa — until in their lives they are called dead — and they themselves know nothing — for they give no thought whatsoever to any matter — and through this they are distant from all aspects of holy knowledge to the ultimate degree. And the righteous — specifically through knowing they will die — through this they merit the ultimate complete knowledge which is the essential life — until even in their death they are called living. [§10] And this we find regarding Yaakov and Esav themselves — for Esav said: "behold I am going to die — and what use is the birthright to me?" [Bereishis 25:32] — and he thereby concluded himself to death — to the point that he despised the birthright — which is the aspect of Chochmah — the essential life. And Yaakov our father — who occupied himself only with this — therefore received the birthright and the blessing — and merited to true life — and our Sages said about him: "Yaakov our father did not die" — and therefore in truth he is the aspect of the rectification and completion of all Creation — as our Sages taught: "my world — my world — who created you? — etc. — Yaakov" — etc. — as stated.

[§7] And this: "and when he lies upon his bed, he should know before Whom he lies" — meaning that even at the time of the withdrawal of the mochin [higher faculties of consciousness] and the intellect — when the essence [of one's service] is only faith, as above — nonetheless he should bind himself to the reshima [residual impression / trace of light] that remains within him from the illumination of the holy intellect. For the essential life-force of faith also comes only from the holy intellect — in the aspect of *"and Chochmah [wisdom] gives life"* [Koheles 7:12] — as is understood in Siman 255.

[§1] And therefore one must be precise in shechitah — not to slaughter above the measured area toward the head — and not below the measured area close to the body. For since the shechitah is to nullify the aspect of the spirit of folly — the spirit of Esav the hairy man — who seizes in the spirit of animality — and the essential hold of Esav in eating is from the side of the body and below — where is the essential physical nature — and the vessels of digestion. But from the side of the head — he has no strong hold — for the head is in the aspect of mochin — the opposite of the aspect of Esav. And therefore: if one slaughters above toward the head — one's shechitah does not accomplish the subduing of the aspect of the klippa of Esav — since he has no strong hold there.

[§2] And therefore our Sages taught [Berachos 14] regarding one sitting in a fast who tastes — it is of no consequence — and they explained: meaning he tastes and spits out — etc. — it emerges that since it does not swallow and descend into the body — it is not included in eating. And likewise one must not slaughter below — close to the body — for there the hold of Esav grows strong most. And therefore they gave the sign for the lower limit — for the esophagus: until the point where it becomes hairy — (and Rashi explained: where hair begins there) — and this is a sign of the hold of Esav the hairy man — who holds there most. And this: "above — until where?" — for the esophagus: until the breadth of a hand's grasp — for since it still extends from the esophagus — in which the hold of Esav is — as cited in Orach Chaim in the name of the holy Zohar — even so — for the law of shechitah — it is not in the category of the esophagus — only turbatz haoshut [the collar of the esophagus] — for it is already close to the head and mochin — as stated — therefore its measure is a hand's grasp — the aspect of: "and his hand grasps the heel of Esav" [Bereishis 25:26]. And therefore there is already no place of shechitah there. And even though the entire windpipe is from the aspect of Yaakov — and shechitah can apply there — this is understood from what we hinted above: for sometimes the yetzer hara dresses in mitzvos — the aspect of Esav wearing Yaakov's garments. (Corresponding to one against the other — as understood. And therefore in cattle — where the hold of Esav is strongest — he therefore seizes also in the windpipe below toward the body — and so with other creatures — and the essential in their eating. Therefore they gave a sign also for the windpipe below: until where the neck stretches out to graze. To graze specifically — which is their eating — until there is the aspect of Esav's hold also in the windpipe — such that it can be nullified and subdued through shechitah. And from there downward — already close to the body — as stated regarding the esophagus. And there is no place of sweetening and rectification through shechitah. And therefore they gave a sign to know after shechitah: until the top of the lobe when one blows it up — etc. — for in the lung and the lobes there is the vital breath of the animal — etc. — the aspect of: "the spirit of the beast that goes downward" — etc. — and there is the essential hold of the stormy spirit of Esav — and therefore there is no place of shechitah there.)

[§8] And this: "and immediately upon waking from sleep he should rise with alacrity" — for through binding himself even at the time of the withdrawal of the intellect to the reshima that remains from the illumination of the holy intellect — through this itself it becomes easy for him to wake from his sleep with alacrity, and to draw upon himself the light of the actual holy intellect in truth — and through this itself the unification of the ח [ches] and the נ [nun] mentioned above is also achieved [forming the word חֵן — chen / grace].

[§1] And therefore initially one must slaughter even a fowl through the majority of both signs — since the hold of Esav is in both — as stated. But after the fact: the majority of one sign suffices for fowl — since it was created from the swamp and the hold of physicality and foolishness is not as strong in it — as explained above somewhat. And all the more so: the windpipe — which is invalidated in its slaughter only if the majority is cut invalidly. For since through it the vital breath enters and exits — and for Israel its root is in the aspect of holiness — the aspect of Yaakov — therefore it is invalidated only through the majority — unlike the esophagus which is the aspect of Esav — which is invalidated in the smallest amount. And this is similar to our Sages' teaching regarding evil thought: Hashem does not join it to action — and this applies specifically to Israel — etc. — as stated. סִימָן כ״א וְכוּ׳

[§1] To distance from forbidden relations — etc. For since the essential strengthening of the sitra achra and the yetzer hara is in forbidden relations — as cited in the holy Zohar [Vayikra 15b] — for this is the very opposite of the aspect of drawing these rectifications — the aspect of holy union and connection. And through forbidden relations one causes union and connection of the sitra achra — G-d forbid — the aspect of the destruction of the world — G-d forbid. And therefore the yetzer hara is most aroused over this. Therefore our holy Torah has warned to distance greatly from this. And the Sages made many fences in this — and forbade even seclusion with an unmarried woman. And all for the reason stated. And this is the aspect of the severity of the prohibition of wasting seed — G-d forbid. For when one emits drops of the brain without a vessel — the sitra achra seizes them. And evil creatures are formed from them — which are the most intense klippos and evil inclinations. And therefore: one who stumbles in this sin — G-d forbid — is called wicked — as our Sages taught. And this was the sin of the generation of the flood — of whom it is said: *"for great was the evil of man on the earth — and all the inclination of the thoughts of his heart was only evil all the day"* [Bereishis 6:5] — for through this the evil inclinations are aroused in one even more — until through this the world was utterly destroyed — and the flood came and swept them away. And this: *"Hashem sat at the flood — and Hashem sits as King forever"* [Tehillim 29:10]. For through their being destroyed — the aspect of holy Malchus was elevated. And this is the aspect of the great care required of a person in the holiness of marital union. For one must be careful that it be with great holiness — for the root of holy union and connection is from supernal Chochmah — called holiness. And as understood in the holy Zohar on the verse: *"and also truly she is my sister — the daughter of my father"* [Bereishis 20:12] — etc. And through this one merits worthy children — through whom the world is built — and through whom the Heavenly Kingdom is revealed. And one merits to receive the light of the intellect in holiness — and to draw the attainment of divinity in the world — which is the essential purpose of Creation — as stated.

[§9] And this too is the matter of Tikkun Chatzos [Midnight Lamentation] — to be distressed and sorrowful over the destruction of the holy Temple [which is the aspect of holy Daas / Knowledge] and the exile — for since then, the grace and esteem of Israel has fallen — all due to the strengthening of the yetzer hara, the minister of Esav, which is the aspect of "a wave that submerges the ship" [Babylonian Talmud, Bava Basra 73a]. Therefore, after the Tikkun Chatzos one must engage in much Torah study — for through this is his [the yetzer hara's] primary subjugation — and through this one merits grace, and all prayers and petitions are received. This is [also] the aspect of the thread of kindness [chut shel chessed] that is drawn over one who studies Torah at night. Moreover, the primary perfection of the rectification of prayer is also through engaging in Torah at midnight, as is known.

סִימָן כ״ב [§1] And therefore one must cut or pierce the jugular veins so the blood within them exits — for in these bloods too the judgm

Siman 156 and on — Laws of Yibum and Chalitzah

ents hold — the aspect of the letters of veridim [jugular veins] — (as explained in the discourse Dirshu, Siman 37) — from which the spirit of folly — the sitra achra of Esav — who was red — suckles — for the essential power of the bloods within it.

Siman 178 — Laws of Sotah

[§10] And this: "A little supplication with intention" — etc. — for prayer itself is also in the aspect of Malchus [Kingship / the Divine Feminine principle], the aspect of נ [nun]. And when one attaches to it the intention of the heart and the intellect — which is the aspect of ח [ches] — through this the aspect of chen [grace — חֵן] is achieved, and one's petition is received — this is the [meaning of] "the words of the wise are heard in nachas / tranquility" as expounded within.

[§11] And this: "It is good to recite the passage of the Akeidah [Binding of Isaac], the passage of the Manna, the Ten Commandments, and the portions of the Olah and Mincha offerings" — etc. For through the Akeidah, the intensity of the judgments of Yitzchak [Isaac] were sweetened, so that the forces of the other side would not draw from them — [that is,] the yetzer hara and his hosts, who are of the aspect of Esav. Also, through this, it is rooted into the souls of Israel to give their lives for the sanctification of His Name — and through this is the primary subjugation of the yetzer hara, as is cited.

סִימָן כ״ג [§1] And therefore shehiyah [pausing] invalidates shechitah — for since the shechitah is the aspect of zevichas hayetzer — the slaughter of the sitra achra of Esav — therefore it must be with great alacrity without any pausing whatsoever in the middle of the shechitah. For if one pauses in the middle — it shows as if one is giving it room to overpower — and this is the aspect of what our Sages taught: just as one does not allow leavening of the matzos — so one does not delay [machin] the mitzvos — and they said: run to a light mitzvah — etc. — and flee from transgression — run and flee specifically. And therefore: if one did not pause and stop at all — only the shechitah process itself was delayed because the knife was not sharp — that is of no consequence — since one did not stand to rest and stop in the middle — but continued the shechitah normally — even if it was thereby delayed — it is valid. For it is self-evident that not all people are the same — there is one who is more agile in his battle — and there is one who is not as agile by nature — and even so — he too wins the battle completely. And in particular: since one who comes to purify himself — they assist him. Provided one does not of one's own accord give the enemy room and time to overpower — G-d forbid. And therefore: legally the measure of shehiyah that invalidates is specifically the amount that would interrupt the shechitah — for then it could overpower and "the Angel of Death came and slaughtered the slaughterer." And the custom is to declare invalid even the smallest pause — etc. — for as soon as one gives it any room and time — one must fear lest it overpower entirely — G-d forbid. And from this many other laws in this siman are self-evident.

[§12] The passage of the Manna — in order to strengthen trust [bitachon] in Hashem, may He be blessed, so that the burden of livelihood not preoccupy him, allowing him to engage in Torah all the more — in the aspect of "the Torah was given only to those who ate the Manna" [Mechilta]. The Ten Commandments — for they are the totality of the Torah, as is known. The portions of the Olah and [Mincha] offerings — for the sacrifices correspond to the aspect of *"G-d saves man and beast"* [Tehillim 36:7] — [and the verse] *"When a man brings [an offering] from the cattle"* — as is known; and through this a great unification is made — the joining of the ח and the נ — and through this all prayers are received, for they stand in place of the sacrificial offering.

סִימָן כ״ד [§1] And therefore derasah [pressing] invalidates shechitah — as somewhat explained above. And also: because one cannot complete the battle with excessive haste all at once — for it is a long battle — one must combine the alacrity in battle as stated with the quality of patience too — so that it not be in the aspect of complete destruction — G-d forbid. And it is written: *"you shall not be able to destroy them quickly"* [Devarim 7:22] — as explained elsewhere. And therefore the shechitah must be in a forward and backward motion — the aspect of eil v'nafik ratzo v'shov [going in and coming out — running and returning] — elaborated in Siman Vav in the discourse Kera es Yehoshua. And in any case one must hold the knife equal to the breadth of two necks — and then even if one slaughtered with only the forward or only the backward motion — it is valid — since it is not in the manner of striking all at once anyway — and two necks are somewhat explained above. [§2] And therefore chaladah [inserting the knife under tissue] invalidates shechitah. For the essential power of the rectification of shechitah is through holy Torah — through which one gives strength to holy Malchus to prevail — etc. — and joins the ches and nun. And all these holy aspects are in the aspect of revelation — not in the aspect of concealment and theft and hiddenness and chaladah — G-d forbid. Regarding Torah it is said: *"not from the beginning did I speak in secret"* [Yeshayahu 48:16] — as our Sages taught [Shabbos 86b]. And regarding wisdom it is said: *"wisdom cries out in the street"* [Mishlei 1:20] — etc. Holy Malchus is the aspect of alma d'isgalya [the world of revelation] — as is known. But the kingdom of the sitra achra — the aspect of the yetzer hara — the aspect of Esav — is only in the aspect of theft and hiddenness and cunning and deception and darkness and concealment and chaladah — the aspect of: "stolen waters are sweet" [Mishlei 9:17] — etc. — and it is written: "at every corner she lurks" [Mishlei 7:12] — and: "he lurks in concealment like a lion in his lair" [Tehillim 10:9] — and many similar verses. And this is the aspect of the distinction elaborated in the holy Zohar between the harlot woman — the aspect of the sitra achra and the yetzer hara — and the holy one. And therefore even their Malchus is the aspect of: "royalty without a crown." [§3] And even though it is also written regarding holiness: "and with the modest ones is wisdom" [Mishlei 11:2] — and: "and to walk humbly" [Michah 6:8] — etc. — the difference is self-evident. For this is only in the way of modesty — and concealing one's good deeds — so that all his deeds be entirely for the sake of Heaven — without any other intent whatsoever. It emerges that one does not conceal oneself out of shame — G-d forbid — but on the contrary — as stated. But the incitement of the yetzer hara is only in the aspect of theft and chaladah and hiddenness — because the deeds themselves contain great shame even in the eyes of other people. And also in general: holiness and all these rectifications are in the aspect of light and revelation — while the sitra achra is the aspect of darkness and gloom — the aspect of: "the fool walks in darkness" [Koheles 2:14] — and it is written: "and their deeds shall be in the dark" [Yeshayahu 29:15] — and many other similar verses — the aspect of concealment and chaladah and darkness — as stated. [§4] And therefore: legally chaladah invalidates only if it is attached to the thing being slaughtered — which indicates the darkness and hiddenness that exists in the body of the matter itself — because of a flaw and shame that it contains. But if the shechitah became covered and hidden through another object — such as a cloth spread over the animal's neck — and one slaughtered it — the shechitah is valid — for sometimes even in holiness there is such an aspect — as stated. And some invalidate even this — for since the sitra achra mimics holiness like a monkey before a man — and sometimes dresses itself in mitzvos — therefore in the time of the battle of shechitah one must be concerned and careful even in this. And also: sometimes the yetzer hara prevents a person from performing a mitzvah — and sometimes brings him to actual transgression — G-d forbid — through this very act of dressing in the mitzvah of: walk humbly — to conceal one's actions from other people to such a degree that it brings him to complete stumbling — G-d forbid — as cited in the holy books. Therefore a person must examine his ways carefully and be careful also from such chaladah — as stated. And the matter of hagramah [cutting above the proper place] is somewhat explained above. [§5] And one may also explain this briefly — regarding the service of man in his battle with his inclination: the essential is through Torah study — whose root is in supernal Chochmah — and it extends down until it clothes itself in physical matters and the vessels of action — the aspect of: "good understanding to all who do them" [Tehillim 111:10] — the aspect of the sweetening and rectification drawn through the shechitah of the signs — whose roots are close to the side of the head — where is the dwelling of the mochin — and ending close to the body and vessels of action. And therefore it is correct that the shechitah be in the middle of the neck specifically. [§6] And ikur [uprooting a sign] invalidates — such as when one sign was uprooted from the jaw and flesh where its root of connection is — then the shechitah of the other sign too does not help. For the rectification of shechitah does not avail unless both signs are connected and affixed to their root. But not if one was completely separated from its root and connection before the completion of shechitah — and this is somewhat understood according to the above.

[§1] Therefore one must be careful that his flesh not be visible, exposed and bare — etc. — even when no one is in his room — for Hashem, may He be blessed, fills all the earth with His glory. That is, as explained above — for garments are of the aspect of Malchus [Kingship — the Melech HaKovod / King of Glory], as is known — which is the aspect of נ [nun], through which one can receive the light of the intellect — to look only upon the intellect [sechel] that exists in every thing — this being the aspect of "He fills all the earth with His glory."

סִימָן כ״ה וְכוּ׳ [§1] And therefore one must examine after a chayah [wild animal] whether the majority of the signs were slaughtered — and if one did not examine afterwards — it is forbidden — for a living animal is presumed forbidden until one knows it was slaughtered properly. For the holy sparks or the soul reincarnated in the animal — the aspect of those sitting in darkness and gloom — prisoners of affliction and iron [Tehillim 107:10]. For it was bound and imprisoned in the spirit of animality — the aspect of the spirit of folly and foolishness and darkness — which is from the aspect of Esav — as our Sages taught: "and to darkness He called night — this is Esav." And it hopes to be rectified and to ascend through the rectifications of shechitah. But typically the impediments from the side of the sitra achra grow very strong to prevent its rectification. Therefore it is in the presumption of being forbidden — while regarding the animal itself — from now it is in the presumption of being permitted — since it is of a pure species. Therefore: if afterwards some defect occurred in it — one treats it as presumed permitted — as explained in the Shulchan Aruch. [§2] And therefore: even though through the shechitah it received its rectification and was permitted for eating — even so one must not eat from it until it dies. For even though it has already departed from the prohibition of ever min hachai [a limb from a living animal] for Israel — through the shechitah that sweetened the judgments seized in its blood — and the aspect of foolishness and darkness seized in it has already been separated and clarified — even so: since it still has some life-force — it has not yet been entirely separated and clarified from these seized aspects. And therefore there is still a prohibition of: "you shall not eat on the blood" [Vayikra 19:26] — for the blood within it has not yet been entirely sweetened. But after its life-force has fully departed — then even what was cut from it while it was still convulsing is permitted — as explained in Siman 27.

[§2] Therefore, a Torah scholar who engages in Torah study — through which he gives strength to holy Malchus and binds the ח and the נ, achieving chen [grace] — must therefore be particularly careful in this [matter of garments], so as not to transgress, which would be the opposite of the aspect of grace. Therefore one must be careful that his garment not be worn inside out — and similarly one must be careful regarding the putting on of shoes — as our Sages taught: "Just as with tefillin [phylacteries], so too with shoes" [Shabbos 61a] — for since it is impossible to receive the light of the intellect and the mochin, which are the aspect of tefillin, except through the aspect of נ — which is the aspect of Malchus, from which the garments derive, as above — therefore one must be careful in their donning, particularly the shoes, which are at the heel — corresponding to the lowest levels [of the spiritual structure], where the primary grip of Esav, the wicked kingdom, lies, as is known.

סִימָן כ״ו וְכוּ׳ — הִלְכוֹת קִידּוּשִׁין [§1] The laws of kiddushin. It is already explained: that the holy union and connection of a man and woman of Israel flows at its root from the aspect of the holy union and connection above — whose root is in the aspect of Chochmah — called holiness. And this is the aspect of the kiddushin — through which he sanctifies the woman — and says to her: "behold you are sanctified to me." For initially she was free — and was waiting to be completed — through having the illumination of supernal Chochmah bestowed upon her. But she did not yet know through which man she would receive the bestowal of wisdom called holiness. And now this man unites and connects her to himself — that she be sanctified to him — that she receive the holy bestowal from him. And from then she was forbidden to all others — with the prohibition of a married woman. And this is the aspect of: "the woman is acquired in three ways: through money" — corresponding to the aspect of Chochmah — the aspect of: "in the shadow of wisdom — in the shadow of money" [Koheles 7:12] — the aspect of: "from the right side — the white brain — as silver." And: "through a document" — corresponding to the aspect of Torah — written with the writing of G-d. And: "through cohabitation" — an act in her body itself — whose root is in the aspect of Malchus. And he bestows upon her for the sake of kiddushin — and through this she becomes sanctified to him to be his wife forever. [§2] And therefore: this is explicitly stated in the Torah: "if a man takes a woman and marries her" [Devarim 24:1] — though in truth money and document are also kiddushin from the Torah — for through them too this aspect flows — as stated. And on the contrary: since kiddushin is from the aspect of Chochmah — and it is written: "with the modest is wisdom" [Mishlei 11:2] — the Sages therefore forbade betrothing through cohabitation — on account of licentiousness — which is the opposite of modesty. And the sitra achra — whose way is specifically in licentiousness — as is known — can take hold through this — G-d forbid. Not only that — the Sages even forbade betrothing through money or document in a marketplace or without prior negotiations — also for this reason — for holiness requires preparation and modesty. And therefore: the kiddushin must specifically be before witnesses — and both must know that there are witnesses. For this is the opposite of the aspect of the yetzer hara and the sitra achra — whose way is in darkness and hiding — the aspect of: "if a thief is found breaking in" [Shemos 22:1] — but the way of wisdom and holiness is in openness — the aspect of: "not from the beginning in secret did I speak" [Yeshayahu 45:19] — etc. — for it is in the aspect of sun and light — the aspect of: "and the path of the righteous is as the shining light" [Mishlei 4:18]. This is the aspect of the thing that is done openly and before witnesses — as the verse says: "if the sun shone upon him" — and the Targum: "and if the eye of witnesses fell upon him." And this matter is understood from the language of many verses in many places. And therefore the witnesses themselves must be fit — and not disqualified by transgression — G-d forbid — the aspect of foolishness. Since the essential purpose of testimony is for drawing Chochmah — as stated. And this is the aspect of: "the testimony of Hashem is faithful — it makes wise the simple" [Tehillim 19:8] — the aspect of Chochmah mentioned. And this is what he says: "behold you are betrothed to me — according to the law of Moshe and Israel." Meaning: this union and kiddushin are according to the law of our holy Torah — through which is the essential drawing of these rectifications. Which are themselves the aspect of Moshe and Israel — for: "the face of Moshe is as the face of the sun" — the aspect of holy light of intellect. And all Israel — to the Most High — are in the aspect of the moon — receiving from the light of the sun — for even: "the face of Yehoshua is as the face of the moon" — as our Sages taught. And see in the discourse Ashrei mentioned — where it is elaborated: that through Torah one gives strength to holy Malchus — and then Malchus receives fifty life-forces from Chochmah — the aspect of nun life-forces — and ches and nun are connected and bound — etc. — and when this one rises that one falls — and then the wicked kingdom — the aspect of the yetzer hara — falls and is nullified — etc. [§3] And this is the aspect of kiddushin and chuppah. The essential completion of the marriage is through entering the chuppah. For kiddushin is in the aspect of the power given to holy Malchus through Torah study — which also flows from supernal Chochmah — for: "Torah went forth from supernal wisdom" — and our Sages taught: "fruits of wisdom above — Torah." And this is the aspect of: "Torah that Moshe commanded us — is an inheritance" [Devarim 33:4] — and our Sages taught: "do not read 'inheritance' — but 'betrothed'" — the aspect of erusin [betrothal]. And this is what is said at the time of kiddushin and betrothal: "according to the law of Moshe and Israel" — as stated — the aspect of the power drawn through Torah study. And the chuppah is the aspect of the connection and bond — that ches and nun are connected and bound — which are the root of the aspects of groom and bride — through Malchus receiving life-force from Chochmah — as stated. And therefore: the essential marriage is through the chuppah. For through both these aspects holy Malchus is elevated to its root — and all aspects of the hold of the kingdom of the sitra achra fall from it and are nullified — and then it overpowers and unites with its husband in complete union and absolute peace. [§4] And this is what is said: "Who sanctifies His people Israel through chuppah and kiddushin." (See Chidushei Aggados, Kesubos 7.) For even the general holiness of Israel is through the aspect of chuppah — through which they are connected and bound to holy Chochmah — the aspect of holiness. And this connection is the aspect of chuppah — the aspect of: "He who hovers over it all day" [Devarim 33:12] — etc. And kiddushin is the aspect of Torah study — the aspect of erusin and kiddushin — as stated. And this is what is said: "and He forbade us the betrothed ones." For since the Torah itself has in it two powers — as our Sages taught: "one who merited — it becomes for him a potion of life" — etc. — "the righteous shall walk in them" — etc. Therefore through erusin alone she cannot yet join her husband — for perhaps the hold of the sitra achra has not yet been entirely nullified from her. And as is understood also from our Sages' teaching: "if it leaves — good; if not — let one engage in Torah." "If it leaves — good; and if not" — etc. — it emerges that one can engage in Torah and even so the hold of the yetzer hara may not be entirely nullified from one. And this is presumably because the study itself is not complete — and the yetzer hara has some hold in it even. Therefore the essential fullness is through the aspect of chuppah — the aspect of being connected and bound to the light of holy Chochmah — the aspect of ches. And then the aspect of the hold of the yetzer hara — the aspect of foolishness — falls from one and is nullified automatically and entirely — for a little light drives away much darkness. Only — to merit this itself — one cannot merit except through Torah study — as stated. And this is the aspect of erusin and marriage through kiddushin and chuppah — as stated. (And see in the Shulchan Aruch, Siman 55 — what is called chuppah.) [§5] And this is the aspect of the blessing of the groom — through which seven blessings are recited. They correspond to the seven attributes — as explained in the kavanos. For Chochmah illuminates in Malchus through the aspect of the seven attributes — which are the totality of Torah and the totality of the entire world. For through the light of intellect and wisdom one can recognize Hashem and draw close to Him through every thing in the world — for every thing has a connection to some attribute among the seven attributes — which are love and awe and mercy and the like — in all attributes. Therefore one can draw close to Hashem through every thing in the world — which encompasses all seven attributes mentioned. And this too is the aspect of the seven days of celebration after the marriage — corresponding to these seven attributes. And therefore the custom is not to marry except while the moon is still full. For the bride is in the aspect of the moon — as stated. And this is what is cited about the teaching: "a virgin is married on the fourth day" — the initial letters spell levanah [moon]. And therefore it is a commandment to dance before the bride — and to say she is a beautiful and gracious bride. Meaning: a mistress of grace and kindness. For when Malchus — the aspect of the bride — receives life-force from Chochmah — great joy flows — the aspect of: "You will make known to me the path of life — fullness of joy before Your face" [Tehillim 16:11] — and it is written: "in the light of the face of the King — life" [Mishlei 16:15]. And the essential light of the face is through joy — the aspect of: "a joyful heart makes the face good" — as explained elsewhere. And this is why they dance also at the sanctification of the moon — as cited in the Shulchan Aruch. And the dancing is the elevation of the holy feet — as it were — from the sitra d'mosa — the aspect of: "her feet descend to death" — to the light of life — the aspect of joy. [§6] And therefore they dance before the bride also — and say she is beautiful. For beauty and loveliness are drawn upon her from supernal Chochmah — the aspect of: "a man's wisdom illuminates his face." And this: "and gracious." For through nun — the aspect of the bride — the aspect of Malchus — connecting to the aspect of ches — the aspect of wisdom — through this: grace and kindness are created — and drawn upon her.

[§3] And also in this itself it is understood and evident that there is an inner dimension and a great holy intellect in every matter and affair — since one must be so precise in every individual thing to act only according to the holy Torah.

סִימָן כ״ח [§1] And therefore one must cover the blood of a chayah and a fowl with earth. For as already explained — even though the chayah was also created only from the soil and requires shechitah of both signs — even so the light of holy Chochmah and holy life-force sparkles more in the chayah — and therefore it is called chayah — as stated. And all the more so the fowl — which was created from the swamp — and also has some of the aspect of water — as stated. And this is the aspect of why cattle fat is forbidden while that of a chayah and fowl is permitted. For it is explained in the writings: fat and blood correspond to the aspects of right and left — etc. — the aspects of Yishmael and Esav — etc. And therefore in cattle — because of their coarseness and physicality — even the fat is forbidden to the ordinary person — for one has no power to clarify the spark of good therein — and it is permitted only on High and for the altar as atonement. For from there is the root of the yetzer hara's hold — from the aspect of the fat and blood of man — in the aspect of: "and Yeshurun grew fat and kicked" [Devarim 32:15] — and: "you grew fat, thick, and became overgrown" [ibid.] — and similarly many more. And this is the aspect of what our Sages taught [Shabbos 31]: "zeh darkam kesel lamo" — (which in its plain meaning speaks of the foolishness of sinners) — "the wicked know their way leads to death" — (which should lead them to repent and walk in the ways of life) — "but fat covers their kidneys" — etc. — see there. It emerges that the physicality and spirit of folly and foolishness of the yetzer hara — the aspect of wicked Esav who was red — the aspect of blood — seizes also in the fat. And therefore cattle fat is actually forbidden — as stated. But the chayah and fowl — which are lighter and more spiritual — therefore their fat is permitted. Only the blood is forbidden also in them — because of the fierce judgments therein — which contain the hold of the aspect of Esav — most forcefully. [§2] But because of their lightness and spirituality — they are closer to the aspect of the speaking human being — and therefore the Torah commanded to cover their blood with earth. And therefore regarding the commandment of covering the blood: the language of hunting is used — and our Sages taught: what does the verse teach us? — it teaches that a person should not eat meat except by appointment — (see Rashi) — it emerges that the verse alludes: that chayah and fowl — which come to man usually only through the toil and effort of hunting — and do not present themselves to him at all times — therefore their eating is in the aspect of the breaking of the appetite for eating — the subduing of the klippa of Esav — who was passionate about his throat — most. And this is because they are spiritually closer to the aspect of the speaking human being — as stated. And therefore their blood requires covering with ash — and through this the holy sparks within them can more easily return and go back to their root — in the aspect of: "and the dust returns to the earth as it was — and the spirit returns to G-d" — etc. — as is known. [§3] And therefore our Sages taught: "and he shall pour and cover — he who poured shall cover" — for since he already began working on its rectification — through the shechitah — it therefore rests upon him even more to complete the rectification through the covering. And if he did not cover and another sees it — the other is obligated to cover — as with the aspect of a human being. [§4] There is certainly a great difference between them — as is self-evident. And therefore: if he covered it and it was uncovered — he need not go back and cover — since the rectification was completed immediately with the first covering. But if the wind blew and uncovered it — he is obligated to cover — since the covering was not performed by a human being — only automatically by the wind — and it has gone back and been uncovered — therefore the obligation falls on a person even now. And therefore one must cover specifically with loose earth — such that the blood is immediately mixed with the earth on all its sides. And from this you will understand how to explain several other laws in this siman. [§5] [Siman 29] — The Laws of Treifos. And therefore a treifah is forbidden — a treifah [a mortally defective animal] may not be eaten — for since it has treifos — it is known that the judgments prevailed upon it greatly — to the point that foolishness seized it — the aspect of the sitra d'mosa — the aspect of: "tearing its own soul" [Iyov 18:4] — and it has distanced from the holy life-force — the aspect of Chochmah — the aspect of ches. And therefore a treifah does not survive — as our Sages learned from the verse: "this is the living creature" — etc. — "a living creature you may eat" — and one that does not live — you may not eat. And therefore it is forbidden to eat for Israel — who are bound to the aspect of holy life-force — the aspect of holy Chochmah — the aspect of holiness. And this: "you shall be holy men to Me" [Shemos 22:30] — as stated. And therefore: "and torn flesh in the field — you shall not eat — you shall cast it to the dog" — which is the aspect of Esav — as our Sages taught on the verse: "one who seizes the ears of a dog" [Mishlei 26:17] — the aspect of the kingdom of the sitra achra — as is known. (And see the holy Zohar, Mishpatim 121.) And this is the aspect of: eight treifos were stated to Moshe on Sinai — eight specifically — corresponding to the holy ches — (and according to the school of Rabbi Yishmael: eighteen treifos — for through them the aspect of holy life-force is damaged). And this is the aspect of: eight treifos — and their mnemonic: dan chanok nefesh [Dan strangles a soul]. Meaning: the judgments grew so strong over the soul — to the point that the sitra d'mosa seized it — the aspect of: "and she chose strangling for her soul — death from her bones" [Iyov 7:15] — for the death of chenek [strangling] resembles what happens when one damages the aspect of the final Heh — the aspect of Malchus. And this: "and torn flesh in the field — treifah" — specifically — for the power of Esav the man of the field has prevailed upon it. And according to the plain meaning — drusah — torn by wild animals of the field — which are the opposite of the aspects of Chochmah and holy Malchus — which are the aspects of the holy chayos — as is known. [§6] And therefore all types of treifos are encompassed in this — for all are in this aspect — as stated. And see the holy Zohar [Pinchas 238]. And therefore Yaakov our father — who was completely bound to holy intellect — merited to nullify all types of treifos — which are from the aspect of confusion of the mind — the sitra d'mosa. And therefore he said to Lavan: "I did not bring you treifos" [Bereishis 31:39]. And since the treifah is nonetheless somewhat higher in its aspect and level than neveilah — in which the sitra d'mosa has already fully seized it — and therefore neveilah also causes impurity — but a treifah — it is still alive — only the aspect of the sitra d'mosa has seized it greatly — as explained also in the holy Zohar: why regarding the prohibition of treifah it says: "you shall be holy men to Me" — and regarding neveilah it says: "for you are a holy people to Hashem" — and see also in Likutay Torah of the Ari. And therefore our Sages taught: the shechitah of a treifah purifies it from the impurity of neveilah — for even so — the rectification of shechitah helps it — that it not become impure with the impurity of neveilah at least. [§7] And therefore all the treifos are seventy in their fine particulars — as the Rambam enumerated them. For just as in holiness one must gaze with open eyes and contemplate with oneself the intellect in every thing — in fine particulars — so that the intellect illuminates one to draw close to Hashem through every single thing according to its particular aspect. And the essential is through Torah study — which encompasses seventy faces of Torah. And the seventy elders — through whom Torah goes out to all Israel — are called the eyes of the community. And therefore correspondingly — the sitra achra also grows strong to separate — G-d forbid — from holy intellect and from holy Torah — the essential holy life. And to draw — G-d forbid — the aspect of the sitra d'mosa — the aspect of: "a treifah does not survive" — as stated. And therefore there are also precisely seventy treifos. And also: since the root of their extending sustenance is from the aspect of the fierce judgments — as stated — the aspect of the decree of seventy years — as cited somewhat from this also in Rekanati. And one may also say: they correspond to the seventy nations of the world. And see in the Sefer HaKaneh on the commandments. Nachas HaShulchan — Part VII (Yoreh Deah) · Segment 1 · Simanim 1–28 Translated faithfully from the Hebrew of Rabbi Nachman of Tchehrin ז״ל Na Nach Nachma Nachman MayUman ✦ Nachas HaShulchan — Part VII (Yoreh Deah), Segment 2: Simanim 30–87 נַחַת הַשֻּׁלְחָן Nachas HaShulchan — Part VII Yoreh Deah · Segment 2 · Simanim 30–87 Treifos · Signs of Pure and Impure Animals · Washing and Salting · Basar b'Chalav By Rabbi Nachman of Tchehrin ז״ל ✦ ✦ ✦

[§4] And therefore it is forbidden to walk with an upright, imperious bearing — as if crowding the feet of the Shechinah [Divine Presence] — for in this world, the feet of holiness are clothed, as it were, as is explained in the discourse of Vayeshev-Zicharon, Siman 54 — and this is the aspect of the divine intellect and life-force that exists in every thing — and every one of Israel must bind himself and subjugate his entire bearing, his desires, his character traits, and all his affairs — only beneath the holy intellect — in the aspect of *"and every standing being shall bow before You"* [cf. Yeshayahu 45:23]. Therefore it is also forbidden to walk with an uncovered head — to show that one accepts upon himself the awe of Heavenly Kingship — which is the aspect of the נ [nun], through which the mind in the head merits to receive the higher light of the intellect, which is the aspect of the ח [ches]. And from the words of our Sages it is understood that through this [covering the head] one subdues and weakens the power of the yetzer hara, which is from the aspect of the kingdom of the sitra achra [other side].

סִימָן ל׳ וְכוּ׳ [§1] Now — to explain all types of treifos in detail according to this approach would require great length — and also because the hidden matters are not our domain — to explain the secret of every single aspect and organ of a living creature — and what they allude to spiritually at their root — one must therefore be brief in this. And regarding the law of the cut windpipe — through its majority — and the perforated esophagus — in the smallest amount — this has been somewhat explained above. And were it not for my concern — I would say in a playful manner regarding the matter explained in the Shulchan Aruch, Siman 33: that the outer layer of the esophagus is red and the inner layer is white — etc. — for it is already explained that the windpipe alludes to the aspect of Yaakov — who chose the World to Come — in which there is no eating and drinking — which is the aspect of the windpipe. And this is the aspect of: "the voice is the voice of Yaakov" — the aspect of the windpipe which produces voice — and it is also in the aspect of: "acquire wisdom" [Mishlei 4:5] — which is the attribute of Yaakov. And Esav's hold is in the aspect of the esophagus — where the essential eating and drinking passes — etc. — as all of this is understood in the holy Zohar. [§2] And behold: Yaakov and Esav were both in one womb — and even at their birth it is said: "and his hand grasped the heel of Esav" — for the windpipe and the esophagus are by nature joined together in Creation. And therefore: if the esophagus separated from the windpipe — etc. — it is a treifah. For this is Yaakov's quality — not to separate the esophagus — which is the aspect of this world in which there is eating and drinking — from the World to Come — the aspect of the windpipe. For Yaakov too had to use the things of this world — only he did everything with wisdom — and all his deeds were for the sake of Heaven. Not so Esav — who corrupts the order of Creation and separates the aspect of this world from the World to Come entirely — which is the aspect of the esophagus being separated from the windpipe — and therefore it is a treifah — the aspect of the sitra d'mosa. [§3] And this is the aspect of: the esophagus — which alludes to the aspect of this world — has two skins. The outer one is red — for in it the aspect of Esav the red one seizes most. And the inner one is white — for the inner dimension of this world is in the aspect of whiteness and brightness — the aspect of the World to Come — the aspect of the thirty-two paths [of wisdom] — whose acronym is lavan [white] — as is known. And therefore: if they were reversed — so that the outer is white and the inner is red — this is from the aspect of Esav — whose inner dimension is from the fierce power of judgment and the lusts of this world — and even when he performs something of holiness — which is the aspect of whiteness — the aspect of chasadim — the aspect of the World to Come — it is only in the aspect of externality — while his inner dimension is the aspect of Esav who is red. Therefore it is a treifah. And likewise if both are red. And if both are white — see in the Shulchan Aruch. [§4] And according to the opinion that forbids even this — it is a treifah — for this is the aspect of: *"do not be overly righteous"* [Koheles 7:16] — the aspect of Esav's questions: "how does one tithe straw?" — etc. One may also say: the esophagus — which is the aspect of this world — has in it the hold of Esav and Yishmael. Esav is red — and Yishmael is in the aspect of white — for they also count by the moon — and his suckling is from the side of kindness — the aspect of whiteness — from the side of Avraham. And therefore he is in the aspect of white milk — as stated. And therefore: when Yaakov went to Lavan — to subdue his klippa and clarify from him the holy sparks — as stated in Orach Chaim — then Esav went to Yishmael — etc. — in order to receive even more power from him — and to unite with him against Yaakov. And therefore: if they were reversed — this indicates the cunning of the yetzer hara — the aspect of Esav — dressing itself in mitzvos — which are the aspect of whiteness — but its inner intention is to do harm. And likewise if both are red or white — this indicates that the klippos of Esav and Yishmael united together to overpower Yaakov — and therefore it is a treifah. And likewise: if it has two esophagi or two windpipes — it is a treifah — for: "everything extra is as if removed." And it goes without saying regarding two esophagi — for in it is the essential hold of wicked Esav: "do not be overly wicked" — but even two windpipes — it is also a treifah — the aspect of: "do not be overly righteous." And also: "and do not be overly wise" [Koheles 7:16] — for one's deeds must be more than one's wisdom. [§5] And therefore: the essential fullness of acquiring wisdom and the World to Come is through acquiring holy Torah — which is the aspect of the central pillar — as stated. All of this we have written in a somewhat playful manner — as stated. And in truth it is difficult to explain all matters of treifos in detail — for they are numerous. But in general: there are organs that are the vessels of life-force. [§6] Such as the brain, the heart, and the lung — and within them too there are details: the skull and the membranes of the brain and the brain itself — and likewise the pericardium and the cardiac muscle and the cardiac chambers and the cardiac tube — and likewise the membranes of the lung and the lung tissue and the bronchial tubes. And there are the vessels of eating — the digestion of food — its purification and clarification — which are the intestines and the proventriculus and the crop and the stomach — etc. — and the liver and the gall bladder and the spleen — etc. — and likewise all of them. [§7] And likewise there are vessels of the general structure of the body — such as the spine and the ribs. And vessels of the body's functioning — for standing and walking and lying and resting. And within each of these categories there are many particulars — as stated. And all of them allude spiritually to what they allude to — and everything is encompassed within the aspect of drawing these rectifications — which is the general of all. For Chochmah and intellect is the aspect of the totality of the first three [Keter, Chochmah, Binah]. Torah is the aspect of the central pillar — the aspect of the Vav of the extremities. And Malchus is the aspect of the sof davar [end of the matter] — as is known. And therefore our Sages received the halachic measure of all types of treifos of each and every organ as a law given to Moshe at Sinai — according to its aspect. For there are blemishes that relate essentially to the aspect of drawing Chochmah and intellect — the aspect of life-force. And there are blemishes that flow from having damaged against holy Torah — and the essential is through the sin of neglecting Torah — G-d forbid. And there are blemishes that flow from having damaged the aspect of Malchus. And in all of them our Sages received the true measure — in what manner the blemish can still be rectified easily — and then the treifah that descended through it does not entirely destroy the life-force of the creature — G-d forbid — but it can be healed — and over time it returns to health. And there are those where the blemishes prevailed so greatly — to the point that they affect the life-force — and it does not survive twelve months — as our Sages taught: "a treifah does not survive." And then it is forbidden — for the sitra achra has seized it — and will trap one's soul through this eating — G-d forbid. [§8] And therefore: if there is a doubt whether a treifah survived twelve months — or until it became pregnant and gave birth — it is in the presumption of being valid. For from this it is apparent and seen that the sitra d'mosa does not have hold upon it — for: "one who has no support does not produce fruit." And since it became pregnant and gave birth — it is apparent that it is from the side of holiness — which is the aspect of eternal life — the aspect of the world's sustenance through species. And it is in the aspect of what our Sages taught regarding a person — that one who leaves a son behind — etc. — is as if he did not die. And therefore it is said: "pure fat closes the hole" — for it is as the flesh itself — and therefore it naturally adheres to it well and closes. But impure fat — since it is from the aspect of the white of the sitra achra — as stated — it does not adhere as well to the flesh and does not close. And therefore: whatever in cattle corresponds to this is not closing in the chayah either — for it suffices to free itself by what the Torah permitted from the species of chayah — as stated — but not to close and save the creature from treifah — since it too does not naturally adhere to the flesh. But even so the Torah permitted it — as stated.

[§5] And therefore one must check one's bodily needs — etc. — in order to repel and expel the aspect of Esav, who is called "the wild boar" [Tehillim 80:14] — in the aspect of "go forth — say to it" [cf. Yeshayahu 52:11] — so as not to confuse and disturb the holy intellect and mochin.

סִימָן מ״ו — הִלְכוֹת בִּרְכוֹת הַשַּׁחַר [§1] And this is the aspect of the Morning Blessings — whose essential foundation is to guide a person so that through every affair and matter he is aroused toward His service and gives thanks and blesses Him for every single thing — for example: upon hearing the rooster crow, one recites "Who gives the rooster understanding" — etc. When dressing, one recites "Who clothes the naked." And likewise "Who opens the eyes of the blind," "Who releases the bound" — and all the rest through "Who removes sleep" — etc. [§2] For sleep is the aspect of the temporary withdrawal of daas [knowledge] and mochin — and it is also for the person's benefit, in order that he merit the renewal of the mochin — this being the aspect of "a new face" — for *"a person's wisdom illuminates his face"* [Koheles 8:1]. And therefore specifically when he washes his face, he recites "Who removes sleep."

[§3] And what follows it [in the blessing]: "accustom us in Your Torah" — etc. — "and cleave us to the good inclination" — etc. — "and bend our inclination to be subjugated to You" — for one prays about the bending of the yetzer hara, who wants to separate the person from the light of the intellect — and to merit the good inclination [yetzer tov], which is the aspect of misken v'chacham [poor and wise], who guides a person to cleave only to the light of holy wisdom and intellect. [§4] And this: "and grant us" — etc. — "chen [grace]" — etc. — for through this one merits the chen mentioned above. And this: "and bestow upon us good kindnesses" — for as is explained in the holy Zohar: "Good — the good itself is wholly within it; chesed that spreads outward" — and this is also the aspect of the illumination of the intellect and the contraction. And this: "Who bestows good kindnesses upon His people Israel" — for thus does Hashem conduct Himself with His people Israel, in the aspect of bestowing good kindnesses: illuminating for them at all times the light of the holy intellect through various vestments and contractions, so that they can receive and benefit from His light. And this is adjacent to the blessing of "Who removes sleep" — for this too is the matter of sleep: in order to receive through it a renewed illumination of the mochin — in the aspect of "they are new every morning" — as stated above. And this: "and save us from the brazen-faced" — the aspect of the kingdom of the sitra achra, as is known. [§5] The one hundred blessings that King Dovid instituted to recite each day — also [serves] to set the heart upon every thing and bless Him until reaching the count of one hundred blessings — which also allude to the two aspects mentioned above, in the secret of the upper pool and the lower pool — as is understood in the Maurai Or. And this he derived from the verse: *"What does Hashem your G-d ask of you?"* [Devarim 10:12] — "Do not read mah [what] but me'ah [one hundred]" — for mah alludes to the attribute of Malchus — as is known — and specifically through this one receives the light of Chochmah, which is the aspect of Aleph — as it is written: *"and He will teach me wisdom"* [Iyov 33:33].

[§1] Therefore one must conduct himself with modesty even in the privy — so as not to sever himself even then from the holy intellect, G-d forbid. For although that is a place of filth where it is forbidden to contemplate Torah matters — and for that reason one must be careful that the forces of the other side not gain hold of him even then — yet by conducting himself even then according to the holy Torah and with modesty, the forces of the other side are unable to gain hold of him even there — for through this he remains bound, in a profound inner way, hidden and concealed, even then, to the holy intellect and wisdom — in the aspect of *"and with the modest [tzne'im] is wisdom"* [Mishlei 11:2].

סִימָן מ״ז — בִּרְכוֹת הַתּוֹרָה [§1] For meriting all of the above comes through engaging in Torah — and this: "please make the words of Your Torah sweet in our mouths" — for as it is already said: *"the righteous walk in them, but sinners stumble through them"* [Hoshea 14:10] — and our Sages taught: "If one merits, it becomes for him a life-giving potion — for he merits through this to receive the light of Chochmah, which is the aspect of life." [§2] If one did not merit — meaning when he follows his evil inclination, G-d forbid — then not only does he not subdue it through Torah study, but on the contrary, at times it grows stronger against him through the cunning that enters him — until he finds a justification for his wickedness from the Torah itself, G-d forbid — as is known — and then it becomes for him a death-dealing potion — for the words of Torah, when they enter his mouth, are so degraded and coarsened that they become the aspect of bitterness — like the waters of Marah — *"and they could not drink the waters of Marah — for they were bitter"* [Shemos 15:23] — meaning, the waters themselves were bitter and repugnant. And like the gravely ill person whose every bite turns to wormwood and bitterness in his mouth. [§3] And therefore one prays that one merit for the words of Torah to be sweet and pleasant in one's mouth — and this: "Maharev na" [please make sweet] — specifically — for erev has the sense of aravit [evening] and the withdrawal of light — and also the sense of sweetness and pleasantness — in the aspect of *"and the light is sweet"* [Koheles 11:7]. For through Torah study one merits both these aspects — to the degree that even the contraction — the aspect of Malchus, the attribute of night — is also in the aspect of light — for specifically through it one merits the sweetness of the light of the intellect — as stated. [§4] And this: "and may we and our children" — etc. — "know Your Name" — that we merit to know His Name with full knowledge and great understanding. And this: "who study Your Torah for its own sake." [§5] And this: "Who teaches Torah to His people Israel" — the Melamayd — specifically — for in every matter and affair that Hashem brings about with us at every time, clothed in every thing, is a great and holy understanding that guides us to draw close to Him and cleave to Him — and this is the essential definition of studying the holy Torah — as it is written: *"and you shall show them the path in which to walk"* [Shemos 18:20]. [§6] And this: "Who chose us from all peoples and gave us His Torah" — for through the holy Torah He separated us from the nations, who are from the aspect of the kingdom of the sitra achra — the side of the yetzer hara — and through the holiness of the Torah we are rescued from them and subdue them. [§7] The Priestly Blessing — adjacent to this: "May Hashem bless you and protect you" — corresponding to the aspect of Malchus — which is the aspect of Shamar [guarding] — and there [in Malchus] is the command: *"for there Hashem commanded the blessing — life"* [Tehillim 133:3] — the opposite of the kingdom of the sitra achra — the side of Esav, of whom it is said: "and he did not desire blessing." And Yaakov our father, through having merited the birthright — the aspect of the bond with the intellect mentioned above — therefore also received the blessing. And our Sages taught: "May He bless you with wealth" — which is from the aspect of Malchus — and *"the rich man rules over the poor"* [Mishlei 22:7] — "and protect you from the destroyers" — which are from the aspect of the kingdom of the sitra achra — the four primary damages — and our Sages also taught: "and protect you from the yetzer hara" — for it is the aspect of the yetzer hara — as stated. [§8] "May Hashem cause His countenance to shine upon you" — the aspect of the illumination of the holy wisdom and intellect — which is the essence of life and the light of the face — as stated — as it is written: *"in the light of the king's countenance is life"* [Mishlei 16:15]. And this: "and be gracious to you" — the aspect of chen — as stated. "May Hashem lift His countenance toward you" — our Sages taught: "at the time when you stand in prayer" — etc. — meaning that through this all prayers and requests are accepted. And "and grant you peace" — meaning one will no longer be burdened by any battle against the yetzer hara — the aspect of the kingdom of the sitra achra — only peace and tranquility on every side, and the entire sitra achra will be fully subjugated to holiness. [§9] These are the things that have no limit — for this deep learning has no limit whatsoever — for one must engage in this always, all the days of one's life, and go from level to level, meriting at every turn the aspect of a renewed acceptance of the Heavenly yoke, new contractions, and the illumination of the intellect anew at an ever higher and greater level — in the aspect of *"the path of life leads upward for the wise"* [Mishlei 15:24] — as is known. And therefore these things — which allude to this matter — have no limit whatsoever. [§10] Pe'ah [the corner of the field] alludes to the aspect of Malchus and contraction — as is known. Bikkurim [first fruits] alludes to the aspect of the illumination of the intellect and wisdom — which is the aspect of bechorah [firstness / the birthright] — the aspect of reishis [beginning / primacy] — as is explained within. Re'ayon [the appearance at the Temple] — the aspect of gazing — that one must gaze only at the intellect in every thing — this being the aspect of the mitzvah of appearing [at the Temple] on the pilgrimage festivals to receive the light of the Divine countenance — as is understood in the discourse Mishra, Siman 30. [§11] Gemillas chasodim [acts of lovingkindness] and Talmud Torah — for one must give strength to the yetzer tov — the aspect of the holy Malchus — to overpower the yetzer hara — the aspect of the kingdom of the sitra achra — and this one merits through Torah study — as is explained within. And gemillas chasodim is also needed — in order to sweeten the dinim [judgments] and gevuros [stern powers] from which the nourishment of Esav — the kingdom of the sitra achra — the yetzer hara — draws. And this is what our Sages expounded [Avodah Zarah 5b]: "Happy are you who sow over all waters, sending forth the feet of ox and donkey" — when Israel engages in Torah and acts of lovingkindness, their inclination is given into their hands — as stated. [§12] "These are things from whose fruits a person eats in this world while the principal remains intact for the World to Come" — etc. — for our Sages already taught that Yaakov took as his portion the World to Come; and the reward of the World to Come — it is known that the essential reward is the light of attainment and wisdom — to perceive Him in perfect knowledge — and this is the essential occupation of Yaakov even in this world — for "today is the time to act" — and "according to how much a person cleaves in this world" — etc. However, for the time being, while a person is still clothed in a body, he also needs the body's necessities — which are from the side of this world — and his intention in them is only for the sake of the purpose of the World to Come. But for the time being he is also in need of them — and therefore [the Sages] taught: "these are things from which a person eats the fruit also in this world" — but the principal remains complete for him for the World to Come — which is the essential thing for the Jewish person. [§13] Returning to the matter of the Blessing over Torah: one who merely thinks about Torah words is not required to recite the blessing — for the essential Torah study through which one gives strength to holy Malchus and merits to receive the light of Chochmah — the essential life — all of this is accomplished through Torah study in full voice — specifically — for Malchus is the mouth. And this is what our Sages taught: "for they are life to those who find them" — "to those who bring them forth through the mouth" — specifically. And therefore according to some opinions, one who listens to words of Torah must also recite the blessing — since his fellow at least brings it forth through the mouth. [§14] The prayer Ribon Kol HaOlamim — for "from where shall wisdom be found?" [Iyov 28:12] — and likewise holy Malchus is in the aspect of poor and destitute — only receiving from the aspect of Chochmah — the opposite of the kingdom of the sitra achra, which rules arrogantly without a crown — and is therefore called melech zakein u'ksil [an old and foolish king] — for all arrogance is foolishness. And our Sages taught: if one is wise, his wisdom departs from him. And therefore, immediately in the morning one should arise early and say "Ribon kol ha'olamim" — etc. — to nullify and humble oneself before the holy Malchus and holy Chochmah in complete self-nullification. [§15] And this: "What are we, what is our life?" — etc. — "and the advantage of man over beast is nothing — for all is vanity" — for even the wisdom and intellect of a person, if it is not fully bound to holiness, G-d forbid — that too is vanity. And this: "but for the pure soul" — etc. — which is a portion of G-d Above — as it is written: *"and He breathed into his nostrils a living soul"* — and one who breathes, breathes from within himself — and she is the source of holy intellect — as stated — and she will in the future render account — etc. — for every movement that was not completely and perfectly bound to the holy intellect as it should have been. [§16] And this: "and all the nations whose souls and wisdom and all their vitality are only from the side of impurity" — therefore they are as nothing before You — etc. — [(and worse than animals and creeping things — as is understood from the words of our Sages)] — and through this we subdue and nullify the aspect of the kingdom of the sitra achra with a full mouth and complete nullification, so that they not be able to gain hold within us, G-d forbid — and not implant in our minds any of their opinions or reasonings — for all of them are only from the side of the yetzer hara and all is vanity. And this: "but we are Your people, the children of Your covenant" — etc. — "who chose us from all peoples" — and this too not because of our righteousness or the uprightness of our hearts — only because of the love of our forefathers Avraham, Yitzchak, and Yaakov. [§17] And this: "the congregation of Yaakov, Your child, Your firstborn" — specifically — the aspect of the birthright that Yaakov merited — as is explained within. And this: because of Your love — etc. — "You called his name Yisrael" — after the aspect of the holy Malchus — from the expression of *"for you have striven"* [Bereishis 32:29] — etc. And Yeshurun is from the expression of gazing and of uprightness — as is known — for he walks only in uprightness and wholeness, through gazing only at the intellect in every thing — through which the intellect illuminates for him in all his ways — in the aspect of *"the path of the righteous is as a shining light"* [Mishlei 4:18] — as is explained within. And there is also another explanation: for Yisrael contains the letters לי ראש — "to me is a head" — after the mochin and the intellect — and Yeshurun is named after the acceptance of the Heavenly yoke of Kingship — in the aspect of *"and He was a King in Yeshurun"* [Devarim 33:5] — see the kavanos. [§18] And therefore we are obligated to give thanks to You — etc. — for the pleasantness of our portion — etc. — that we merited to unify His Name twice in love — through the recitation of Shema and Baruch Shem — which also allude to the two aspects mentioned above. For in Shema — etc. — we testify to His unity: that there is nothing besides Him, and in every thing is clothed the holy intellect and His divine life-force — for He gives life and being to all of them. And Baruch Shem [Blessed be the Name of His glorious kingdom forever and ever] corresponds to the aspect of נ [nun] — the aspect of Malchus. And through this one can also explain Atah Hu — etc. — that one recites afterwards — as is self-evident. Returning to the matter of the Blessing over Torah Study — ונחזור לענין ברכת התורה [§19] One who merely thinks about Torah is not required to recite the blessing — for the essential Torah study through which one gives strength to holy Malchus — etc. — and through which one merits to receive the light of Chochmah — the essence of life — all of this one merits through Torah study in full voice — specifically — for Malchus is the mouth [peh]. And this is what our Sages taught: *"for they are life to those who find them"* [Mishlei 4:22] — "to those who bring them forth through the mouth" — specifically. And therefore according to some opinions, one who listens to words of Torah must also recite the blessing — for his fellow at least brings it forth through the mouth. [§20] The other Morning Blessings have already been partially explained above. And this too is the matter of Ribon Kol HaOlamim [Master of all worlds] that one recites afterwards — for *"from where shall wisdom be found?"* [Iyov 28:12] — and likewise the holy Malchus is in the aspect of poor and destitute — only receiving from the aspect of Chochmah — as stated — the opposite of the kingdom of the sitra achra, which rules without a crown — only with arrogance and brazenness — and is therefore called melech zakein u'ksil [an old and foolish king] — for all arrogance is foolishness — and our Sages taught: if one is wise, his wisdom departs from him. And therefore, immediately in the morning, one should arise early and say "Ribon kol ha'olamim" — etc. — to nullify and humble oneself before the holy Malchus and holy Chochmah in complete self-nullification. [§21] And this: "What are we, what is our life?" — etc. — "and the advantage of man over beast is nothing — for all is vanity" — for even the wisdom and intellect of a person, if it is not fully bound to holiness, G-d forbid — that too is vanity. And this: "save for the pure soul" — etc. — which is a portion of G-d Above — as it is written: *"and He breathed into his nostrils a living soul"* [Bereishis 2:7] — and one who breathes, breathes from within himself — and she is the source of the holy intellect — as stated above — and she will in the future render account — etc. — for every movement that was not completely bound to the holy intellect as it should have been. [§22] And this: "and all the nations — whose souls and wisdom and all their vitality are only from the side of impurity" — therefore they are as nothing before You — etc. — [(and even worse than animals and creeping things — as is understood from the words of our Sages)] — and through this we subdue and nullify the aspect of the kingdom of the sitra achra completely, with a full mouth — so that they cannot gain hold within us, G-d forbid — and not implant in our minds any of their opinions or arguments — for all of them are only from the side of the yetzer hara and all is vanity. And this: "but we are Your people, the children of Your covenant" — etc. — "who chose us from all peoples" — and this too not because of our righteousness or the uprightness of our hearts — only because of the love of our forefathers Avraham, Yitzchak, and Yaakov — as the verse explicitly states regarding this. [§23] And this: "the congregation of Yaakov, Your child, Your firstborn" — specifically — the aspect of the bechorah [birthright] that Yaakov merited — as is explained within. And this: because of Your love — etc. — "You called his name Yisrael" — after the aspect of the holy Malchus — from the expression of *"for you have striven"* [Bereishis 32:29] — etc. And Yeshurun is from the expression of gazing and of uprightness — as is known — for he walks only in uprightness and wholeness, gazing only at the intellect in every thing — through which the intellect illuminates for him in all his ways — in the aspect of *"the path of the righteous is as a shining light"* [Mishlei 4:18]. And this is the aspect of *"the path of the righteous is upright"* [Yeshayahu 26:7] — etc. — and it is written: *"Know Him in all your ways"* [Mishlei 3:6] — the aspect of gazing at the intellect mentioned above — and through this: "and He will straighten your paths." And regarding the Torah in general — through which one merits all of the above — it is said: *"for the ways of Hashem are upright"* [Hoshea 14:10] — etc. And there is also another interpretation: that Yisrael is called [לי ראש] — "to me is a head" — after the mochin and the intellect — and Yeshurun is named after the acceptance of the yoke of Heavenly Kingship — in the aspect of *"and He was King in Yeshurun"* [Devarim 33:5] — see the kavanos. [§24] And therefore we are obligated to give thanks to You — etc. — for the pleasantness of our portion — etc. — that we merited to unify His Name twice in love — in the recitation of Shema and Baruch Shem — which also allude to the two aspects mentioned above. For in Shema — *"Hear O Israel — Hashem is our G-d — Hashem is One"* — we testify to His unity: that there is nothing besides Him, and in every thing is clothed the holy intellect and His divine life-force — for He gives life and existence to all of them. And Baruch Shem [Blessed be the Name of His glorious kingdom forever and ever] corresponds to the aspect of נ [nun] — the aspect of Malchus. And through this one can also explain Atah Hu — etc. — that one recites afterwards — as is self-evident from what was said. סִימָן מ״ח–מ״ט — פ' הַתָּמִיד, הַקְּטֹרֶת, וְסֵדֶר הַתְּפִלָּה [§1] And this is the aspect of the passage of the Tamid [daily offering], the passage of the Ketores [incense], and Eizehu Mekoman [the Mishnaic chapter on sacrifices] — etc. For through all of these one subdues the hard klippos in the world of Asiyah — which are from the side of Esav, the kingdom of the sitra achra — the aspect of the yetzer hara — and one elevates the good and the vitality within them in the secret of the eleven spices of the Ketores — clothing the aspect of Malchus of Asiyah — and Malchus clothes the Netzach, Hod, Yesod — etc. — up to Infinite — as it were — as is alluded to in the discourse Emtzausah, Siman 24 — and see the discourse Ashray Zarka, Siman 35 and Siman 280. [§2] All of this is understandable in part through our approach as well — for this is the essential thing: to subdue the aspect of the yetzer hara and the kingdom of the sitra achra so completely that the good and the vitality of the holy sparks clothed within them will rise up to animate them — and they will become a throne and chariot toward holiness — in the aspect of *"with all your heart — with both your inclinations"* [Berachos 54a] — until through this specifically one merits great attainments and to ascend at every turn from level to level, until one merits to attain the aspect of the light of the Infinite, may He be blessed — as stated. [§3] And since all of this one merits through the holy Torah — therefore one included in this very section Scripture, Mishnah, and Gemara — as explained in Shulchan Aruch Siman 50. And when one merits to subdue the yetzer hara and the klippos at this level and give strength to the holy Malchus — one then ascends to a level and a greater attainment. But even there at that level, there is a yetzer hara that seeks to overpower the person — in the aspect of "whoever is greater than his fellow, his inclination is greater than him" — and all of this for the preservation of the power of free will in the human being — as is known. And therefore one immediately recites Kaddish — which has great power to subdue the klippos. [§4] Afterwards one recites Hodu — etc. — and many verses proclaiming the greatness of the Creator and the utter nullification of the sitra achra — in the aspect of *"for all the gods of the nations are vanities"* [Tehillim 96:5] — and likewise Mizmor Shir Chanukas — etc. — and the verse "Hashem reigns" — etc. — and through all of this one gives yet greater strength to holiness to overpower the sitra achra and nullify it completely. [§5] Afterwards one begins Pesukei d'Zimrah [verses of praise] — corresponding to the aspect of the world of Yetzirah, which corresponds to the Vav in the holy Name — which is the aspect of Torah — as is known. And one connects through this the aspect of Asiyah — the aspect of the Heh in the Name — the aspect of Malchus. And through this one merits to receive the light of the holy wisdom and intellect — which is the root of the light of all lights — and this is the aspect of Birkas HaMaoros [the blessing on the luminaries] that follows. [§6] One also includes the blessings of Shema and Shema itself alongside them — for Shema is the aspect of the totality of Torah — as is known — and contains the Ten Commandments — as our Sages taught — for the totality of all these rectifications one merits only through Torah study, which encompasses everything. And it contains the mention of the Exodus from Egypt — which is the aspect of the subjugation of the kingdom of the sitra achra. [§7] And afterwards one prays Shemoneh Esrei [the Amidah] — which is the totality of prayer — for through this all prayers and requests are accepted, as one merits chen. And therefore one begins Pesukei d'Zimrah with the verse *"May the glory of Hashem endure forever"* [Tehillim 104:31] — and as is cited in the kavanos: "K'vod Hashem" [the glory of Hashem] in numerical value equals chen — as stated above. For in truth the holy Name whose numerical value is chen encompasses all four holy Names — Av, Sag, Mah, Ben — which are the root of all four worlds — corresponding to which all four parts of the holy prayer were instituted — as is known. [§8] Now, to explain the entire order of prayer in detail according to this theme would overflow the available space — and in particular since we do not engage in hidden matters. Nonetheless, some brief allusions to main headings may be offered: [§9] Baruch She'amar v'hayah ha'olam [Blessed is He Who spoke and the world came into being] — through this we bless the aspect of the holy vitality and wisdom clothed within all of Creation — through which one can recognize Him through every thing. Baruch Hu [Blessed is He] — through this we bless the totality of His greatness and the essence of the light of His G-dliness before Creation and after Creation — etc. And this: the initials of Baruch She'amar v'hayah ha'olam spell Bashuva [in return / equality] — for before Him, as it were, all is equal — for *"I Hashem have not changed"* [Malachi 3:6] — "You are He before the world was created, and You are He after the world was created" — etc. [§10] Baruch Omair v'Oseh [Blessed is He Who speaks and acts] — on the general governance of the world even now after Creation — all only in His providence and with great compassion. Baruch Chai la'ad [Blessed is the Ever-Living] — for only He is the vitality of all the living — etc. — and even the power and vitality of the kingdom of the sitra achra — the sitra d'mosa — is also from Him — as it were. Baruch Podeh u'Matzil [Blessed is He Who redeems and rescues] — for He redeems and rescues from them — as our Sages expounded on *"rescuing the poor from one stronger than him"* [Tehillim 35:10] — referring to the rescue from the yetzer hara. Baruch Shemo [Blessed is His Name] — shem [name] is the aspect of Malchus — the aspect of the holy Malchus — as is cited in the discourse Anochi, Siman 4. [§11] And since all prayers, songs, and praises are from the aspect of Malchus — as is known — which is the aspect of how Dovid HaMelech founded upon this the entire Book of Tehillim — therefore one extends this [section of Baruch She'amar] until concluding: "the King Who is praised with praises." And since the essential perfection is to bind the nun to the ches and to include all in a single unity — and Echad [one] in numerical value equals 13 — therefore this praise contains 13 times Baruch [blessed]. [§12] And it contains 87 words — the numerical value of Levanah [moon]. And through Baruch Chai la'ad — inclusively — there are 9 times Baruch — corresponding to the Heh and the ches in Echad. And this concludes Chai la'ad — for ches is the aspect of vitality — as explained within. And from Baruch Podeh u'Matzil — which alludes to the subjugation of the kingdom of the sitra achra and the affirmation and strengthening of the holy Malchus — there are 4 times Baruch — corresponding to the Dalet in Echad — which alludes to Malchus — as stated. And since Malchus must be bound to the ches — the vitality of all the worlds — therefore it concludes: "the One and Only — the Living One of the worlds — King" — etc. [§13] And therefore one recites Mizmor l'Todah [a psalm of thanksgiving] afterwards — which is the aspect of the World to Come — for our Sages taught: "all prayers will be nullified in the future — but thanksgiving will not be nullified. And all sacrifices will be nullified except the thanksgiving-offering" — for then the yetzer hara and all the klippos and all the aspects of the kingdoms of the sitra achra will be nullified — and then all sins will be nullified, and all troubles and sufferings — and *"Hashem shall be King over all the earth"* [Zechariah 14:9] — and *"the earth shall be full of knowledge of Hashem"* [Yeshayahu 11:9] — for then all Israel will merit the aspects of ches and nun with great completeness and wonderful illumination. And therefore there will be then only the aspect of todah [thanksgiving / acknowledgment]. [§14] And therefore even in this world, when one draws these rectifications, one recites Mizmor l'Todah — and in particular on Shabbos one recites "Mizmor — Tov l'hodos laHashem" [it is good to give thanks to Hashem — Tehillim 92]. And this entire psalm — as well as Yihi K'vod Hashem — in which the 18 verses correspond to the aspect of the ches — and the subsequent verses of praise — and the Song of the Sea — which also contains 18 verses — and Yishtabach — which contains 13 praises — all of this proceeds and is arranged in this same way — and it is all clear of itself following our approach — as well as the blessings of Shema and Shema and the mention of the Exodus — and the eight times the word emes [true] in Emes v'Yatziv — for emes is the totality of the holy mochin — and the mochin and Chochmah are the aspect of ches — as stated. [§15] The Amidah — Shemoneh Esrei — and in this [prayer] there is also need to explain some details — but it would take too long. But at any rate it is self-evident: there are 12 intermediate blessings corresponding to the aspects of the ches and the Dalet — besides the blessing against heretics [Bircas HaMinim] — in which one explicitly prays for the nullification of the wicked kingdom and its root in a very high place — as is understood in the kavanos. And one begins with Atah Chonen la'adam daas [You grace man with knowledge] and "and grace us from You" — etc. — and one prays there for the light of the intellect and knowledge and chen — as our Sages taught: "and He will be gracious to you with knowledge." And then one prays for repentance and forgiveness and pardon and redemption — etc. — all of which are included in the rectification of the holy Malchus and the drawing-down of the light of daas. And through this one merits that all prayers are accepted — and this is why one concludes with Shome'a Tefillah [Who hears prayer] — and there too the aspect of holy chen is alluded to — as one prays: "be gracious to us and answer us" — etc. [§16] And this is what one says at the end of the prayer: "Act for the sake of Your Name" — the aspect of Malchus — "Act for the sake of Your right hand" — which subdues the kingdom of the sitra achra — as it is written: *"Your right hand, Hashem, shatters the enemy"* [Shemos 15:6] — "Act for the sake of Your Torah" — through which one gives strength to holy Malchus — as stated — "Act for the sake of Your sanctity" — the aspect of Chochmah, which is called Kodesh. And therefore all who say this each day merit and receive the face of the Shechinah — as cited in the Tur — for this is the aspect of gazing at the divine vitality. [§17] Afterwards one falls on one's face to raise the holy sparks clothed in the sitra d'mosa — the aspect of the kingdom of the sitra achra — which is the opposite of holy Chochmah — the essence of life — as stated. Afterwards one recites Tehillah l'Dovid — Yihu l'ratzon — through to Aleinu — corresponding to the abundance flowing from Atzilus to Beriah, Yetzirah, Asiyah. And Tehillah l'Dovid [Psalm 145] corresponds to the aspect of Malchus — the aspect of Dovid's kingship — the alphabet-acrostic of Tehillah l'Dovid corresponding to the 22 letters of Malchus — the mouth — and the letter nun does not appear in it — because there is in it a downfall of the Community of Israel — the aspect of Malchus, which is itself the aspect of nun — and yet Dovid returned and supported her with the holy spirit — as our Sages taught. And Mizmor Yaankha — "May Hashem answer you — may the Name of the G-d of Yaakov protect you" — corresponding to the aspect of the light of the intellect — the aspect of Yaakov — who illuminates even in dark and difficult places — and "He shall send your help from the holy place" — which is the aspect of Chochmah — as is known. And U'va l'Tzion Goel [A redeemer shall come to Zion] — corresponding to the aspect of Torah — for the future redemption comes only in the merit of the holy Torah — as is explained in the holy Zohar — and as stated — for through Torah one gives strength to holy Malchus. And therefore verses were instituted therein so that Israel should read in Torah every day — as our Sages taught. [§18] And therefore one recites Aleinu — through which one subdues the klippos — and one prays abundantly for the revelation of His Kingship — "and all shall accept the yoke of Your Kingship" — etc. — and one concludes: "On that day Hashem will be One and His Name will be One." 📜 Translator's Summary — Simanim 8–49 The following summary is provided by the translator and does not appear in the original text. The Architecture of Morning Service — A Single Theme Tzitzis (ח 8–25) Nun — Malchus Vessel / Contraction Enables reception → Tefillin (ח 25–45) Ches — Chochmah Light / Expanded Mind The received intellect → Birchos HaShachar (ח 46–47) Gratitude at each awakening — linking each act to G-d ↓ Tamid / Ketores (ח 48–49) Subduing the klippos Elevating the sparks → Pesukei d'Zimrah Praise — Yetzirah Connecting Asiyah to light above → Shema + Amidah Acceptance of yoke + Chen = Prayer accepted Simanim 8–25 (Tzitzis): Tzitzis embodies Malchus/nun — the garment-vessel that makes the infinite light receivable. The four corners = four worlds; the 32 threads = 32 paths of wisdom; the five knots = five Books of Torah; the four threads doubled to eight = the union of Dalet (Malchus) and ches (Chochmah). The small Tallis (worn always, even at night) maintains the ibur-level bond with the intellect; the large Tallis is for prayer — the yenikah-level; Tefillin represents the fully expanded mochin d'gadlus. A borrowed Tallis is exempt because spiritual rectification is personal — no one can stand in for another's free will. Simanim 25–45 (Tefillin): The hand-Tefillin (nun) precedes the head-Tefillin (ches) — first the vessel, then the light. The four portions of the hand-Tefillin are in one compartment (the lesser feminine consciousness); the four portions of the head-Tefillin are in four separate compartments — four levels of the great mochin. One must not interrupt between them — the union of ches and nun must be seamless. Black = tzimtzum. The square = Dalet/Malchus. Torah study itself fulfils the essence of Tefillin ("that the Torah of Hashem should be in your mouth"), but Tefillin are still required during Shema and the Tefillah. Siman 46 (Birchos HaShachar): Every morning blessing links a physical awakening-event (the rooster, dressing, washing) to the inner spiritual process. Each act is a tzimtzum-level vehicle by which the light of the renewed mochin enters the world. The 100 blessings of Dovid HaMelech = 100 portals of reception, corresponding to the union of mah (Malchus) and aleph (Chochmah). Siman 47 (Birchos HaTorah): Torah study is both the vehicle and the destination. Through it one gives strength to Malchus, subdues the yetzer hara, and receives the light of Chochmah. But this requires inner purity — for Torah studied without inner alignment can be twisted by the yetzer hara into a rationalization for evil. The blessing "Maharev na" — with its double meaning of "evening" and "sweetness" — captures this paradox: even the darkness of tzimtzum becomes sweet when Torah illuminates it. The Priestly Blessing is expounded phrase by phrase through the lens of ches-nun-chen. The section then returns explicitly to the Torah blessing (Venachzor l'inyan Birchas HaTorah): one who merely thinks Torah is not required to bless — for Malchus is the mouth; only spoken Torah fulfils the essential bond. The prayer Ribon Kol HaOlamim teaches complete self-nullification before G-d: the nations, whose vitality is from impurity, are as nothing; Israel, chosen by ancestral merit, is called Yisrael (לי ראש — "to me is a head" / the intellect) and Yeshurun (gazing uprightly at the intellect in every thing). The section closes with the double affirmation of Shema (Chochmah — testifying to G-d's oneness pervading all things) and Baruch Shem (Malchus — accepting His Kingship) — the two aspects united. Simanim 48–49 (Tamid, Ketores, and the Order of Prayer): The daily sacrificial passages serve to subdue the tough klippos of Asiyah and elevate their inner sparks — transforming the yetzer hara itself into a chariot for holiness. This is the prerequisite for prayer. The entire structure of Pesukei d'Zimrah moves from Asiyah (Malchus) through Yetzirah (Torah-Vav) toward the reception of supernal Chochmah. Baruch She'amar's 13 instances of Baruch = Echad (13). The 18 verses of Ashrei, the 18 verses of the Song of the Sea, and the 18 blessings of the Amidah all mirror the ches-motif of vitality. The Amidah's intermediate blessings begin with Daas (knowledge/grace) and proceed through the full spectrum of rectification, culminating in Shome'a Tefillah — "Who hears prayer." Translation in progress — Nachas HaShulchan by Rabbi Nachman of Tchehrin. Part II: Orach Chaim Simanim 8–49 complete. Part III will continue with Siman 55 (Minyan) through Siman 135 (Krias HaTorah). Translated according to faithful formal equivalence with Breslov Chassidic accuracy. Ashkenazic transliterations throughout. Hebrew citations follow the original. May this be in the merit of Na Nach Nachma Nachman MayUman ✦ Nachas HaShulchan — Part III: Simanim 135–241 נַחַת הַשֻּׁלְחָן Nachas HaShulchan — Part III Orach Chaim · Simanim 135–241 Torah Reading · Synagogue · Commerce · Hand-washing for Meals · Breaking Bread · Meal Conduct · Mayim Acharonim · Birchas HaMazon · Fruit Blessings · Fragrance · Miracles · Thanksgiving · Dream Improvement · Various Blessings · Minchah · Maariv · Shema al HaMittah · Marital Holiness By Rabbi Nachman of Tchehrin ז״ל ✦ ✦ ✦

[§2] And this is why the Tannaim [Sages of the Mishnah] who would follow their teachers to observe their conduct in the privy — when asked about it, replied: "It is Torah, and I must learn" [Berachos 62a] — for even there, one must serve in a hidden way with the power of the holy Torah, in order to subdue the forces of the other side and the kingdom of the sitra achra.

סִימָן ס״א [§1] And therefore one must give the kohen the foreleg and the cheeks and the maw of the ox and the sheep — etc. — and it is explained in Likutay Torah of the Ari, Parshas Shoftim: the cheeks correspond to the three first [Keter, Chochmah, Binah] — and the foreleg corresponds to ChagaT — and the maw corresponds to NHY — where it rests. It emerges that they allude to the totality of the aspect of drawing these rectifications. And therefore they are given to the kohen — for in the priesthood there is also the aspect of the totality of all of them — (see Maurai Or) — and through this the rectification of the eating of meat is completed in its fullness.

And therefore the chayah and fowl — in which the hold of the sitra achra is not as strong — as stated — do not require this rectification.

And therefore the obligation is upon the slaughterer to give these gifts to the kohen — for he is the one engaged in the rectification of the animal through the shechitah — to sweeten the judgments at their root — to nullify from it the hold of foolishness and the sitra achra. And therefore he must complete the rectification through the gifts to the kohen — the man of kindness — and this is the aspect of: "for the kohen's lips shall guard knowledge — and Torah shall be sought from his mouth" [Malachi 2:7]. (See section 28.)

[§3] And this: "One who delays his bodily needs transgresses the prohibition of 'do not make your souls abominable'" [Vayikra / Leviticus 11:43] — for through this he damages his soul, whose root is in the aspects of the holy Malchus and Chochmah — which are the aspect of chen [grace]. And something abominable and repulsive is the opposite of grace.

סִימָן ס״ב [§1] And therefore it is forbidden to eat a limb from a living animal — and flesh that separates from a living animal. For as long as the judgments have not been sweetened at their root through the rectifications of shechitah — it is impossible to separate the evil and foolishness that has seized the spirit of the creature — which is the hold of the spirit of folly — the stormy spirit from the sitra achra of Esav. And therefore such eating greatly damages the soul. And also: because it is an extreme act of cruelty — which is from the quality of wild and impure animals — that tear and eat while alive — and these animals are the very opposite of the aspects of holy Chochmah and holy life-force — from which is the root of mercy and kindness and the nullification of all types of anger and rage and cruelty — as stated many times.

[§1] Therefore one requires washing of the hands for prayer — and especially in the morning, when one must pour water over them three times in alternation to remove the evil spirit [ruach ra'ah] that rests upon them — as our Sages teach: "She [the impurity] is the daughter of a king and is exacting" [cf. Shabbos 108b].

סִימָן ס״ג [§1] And since the essential strengthening of the sitra achra in eating is in the eating of meat — as stated — one must guard it: and meat that was out of sight is forbidden unless according to the circumstances explained in the Shulchan Aruch — since we fear that perhaps it was exchanged through the aspect of the transpositions and substitutions of the sitra achra — and its palaces of transposition — which provoke to exchange and substitute — etc. — as is known.

[§2] For night corresponds to the attribute of Malchus — the aspect of נ [nun] — the aspect of the moon. And it is there that the primary grip of the sitra d'mosa [the side of death] takes hold — the aspect of Esav, who said *"Behold, I am going to die"* [Bereishis 25:32] — the aspect of the kingdom of the sitra achra, the opposite of the holy Malchus which is the source of life — in the aspect of *"but you who cleave to Hashem your G-d are all alive today"* [Devarim 4:4] — the aspect of *"Dovid, King of Israel, lives and endures"* [Rosh Hashana 25a] — [as explained in Siman 49] — for [Malchus] receives from the holy Chochmah, about which it is written: *"and Chochmah gives life"* [Koheles 7:12].

סִימָן ס״ד, ס״ה וְכוּ׳ [§1] The matter of the prohibition of fat and blood is somewhat explained above. And likewise the thigh-sinew is forbidden — because Yaakov our father was pained in it when he wrestled with the guardian-prince of Esav — which is the aspect of the yetzer hara. And this sinew corresponds to Tisha b'Av — on which our holy Temple was destroyed — which encompasses all these rectifications — as explained in the section of Orach Chaim.

[§3] Therefore at night — when the sitra d'mosa [side of death] holds sway — which is the aspect of sleep, "one sixtieth of death" [Berachos 57b] — the side of impurity rests upon the hands of a person — the hands specifically — for from there the grip of the aspect of *"and the hands are the hands of Esav"* [Bereishis 27:22] takes hold. Therefore one requires heightened protection at that time from impurity and from the yetzer hara — in the aspect of *"and you shall guard yourself from every evil thing"* [Devarim 23:10]. And our Sages taught: "A person should not entertain stray thoughts during the day lest he come to impurity at night" [Avoda Zara 20b].

סִימָן סו וְכוּ׳ — הִלְכוֹת כְּתוּבּוֹת [§1] The laws of kesubos. It is forbidden to be secluded — etc. — before writing her a kesubah — etc. For since the yetzer hara and the sitra achra — who are of the sitra d'piruda — lurk greatly to cause separation between those who are bound in holy connection. And behold: holy Malchus — the aspect of the bride — is in the aspect of the poor wise man — having nothing of its own — only what she receives from Chochmah — from which is the root of her husband — who is the groom. And since the sitra achra greatly lurks on this — to damage and corrupt the aspect of holy connection — and cause separation between them — therefore one fears that perhaps the yetzer hara will become so aroused that he may send her away from his home — and she will remain in utter poverty and destitution — since she will have no one from whom to receive her sustenance. [§2] And because of this concern — one must fear that even during the time of their connection and attachment — there will not be complete connection. For the essential fullness of union is in the thought — that both be in one thought of love and brotherhood and companionship of holiness. But if the thought and anxiety mentioned confuses her — lest it occur to him to divorce her and she will remain lacking everything — through this their union will not be complete. Therefore the Sages enacted the kesubah for her — so that it not be easy in his eyes to send her away. And then she is assured that the union is a complete union. And also: even if — G-d forbid — there should be separation between them through divorce or death — G-d forbid. [§3] She will not be in utter destitution. Since they will give her the kesubah — and she will have some sustenance and life-force from the impression of her husband's sustenance. And therefore our Sages taught: all who diminish from the measure of the kesubah (even with her consent) — his cohabitation is licentious cohabitation — as stated. For their union is not complete. And therefore: the Sages enacted for a virgin who became a vessel only through this husband (as our Sages taught: "a woman makes a covenant only with the one who made her a vessel" — meaning her first husband) — she has two hundred zuz — the measure of the aspect of wealth — opposite poverty — as our Sages taught: all who have two hundred zuz shall not take from charity — for one is no longer in the category of poverty — since one has such an amount. And for a widow — whose initial rectification was through her first husband — and therefore when she marries this one afterwards — she has only a maneh. And therefore our Sages enacted several matters between husband and wife — for the sake of chin [grace] — that they have grace with each other. For this is the essential holy union — the aspect of the connection of ches and nun mentioned — the aspect of chen — as stated. And this is what is cited in the Shulchan Aruch, Siman 69 — that the husband incurs ten obligations to his wife — corresponding to the aspect of Chochmah — the aspect of Yud — as is known. And he gains from her four things — the aspect of dalet — for she is to him in the aspect of dalet — the aspect of the poor wise man — as stated.

[§4] Therefore, when one rises from his bed, he must wash his hands with water — which corresponds to the aspect of Torah — to remove the ruach ra'ah [evil spirit], for the primary subjugation of the evil spirit is through Torah, as stated above. And this is the aspect of "she is the daughter of a king and is exacting" — for she is from the aspect of the kingdom of the sitra achra as explained. Therefore one must pour water over them three times, each time over each hand separately in alternation, in order to remove the ruach ra'ah entirely — for this corresponds to what is explained in the discourse Sha'alu, Siman 57, regarding the threefold fall of the hair of Edom [Adam / Esav].

סִימָן ס״ט וְכוּ׳ [§1] And therefore meat requires washing and salting — in order to wash away the visible blood upon it — which is forbidden as stated — and also to soften the meat so that the salt can extract the blood from it. For even though the meat has already been purified from the visible blood upon it — even so one must extract from it also the seeping blood [dam pelitah] — for even though the blood of the organs that has not seeped out is permitted — for this is the aspect of: *"He has not looked upon iniquity in Yaakov"* — and our Sages taught: evil thought — Hashem does not join it to action — for since it has not seeped out to bring the evil into actual deed — G-d forbid — in actual action — one is not punished for this since one prevailed over one's inclination in deed at least. Even so: one must purify the heart also from such thoughts — G-d forbid — and subdue also the evil within it that is only in potential — not in actual deed. For otherwise — G-d forbid — it is easy for the yetzer hara to prevail over one even in actual deed — G-d forbid. And this is the aspect of what one must salt the meat — so that it also expels the blood absorbed in the organs — for at the beginning of cooking — certainly the blood within it will seep and move from place to place and will forbid. And therefore salting is required — and the salt — through its pungency and saltiness — extracts even the blood absorbed in the organs. [§2] And likewise regarding the spiritual matter for the person: the salting is in the aspect of what our Sages taught: "let a person always arouse his yetzer tov against his yetzer hara" — meaning: one should not wait until the moment one sees one's inclination wanting to overpower and bring one to sin in actual deed — and only then gird one's battle weapons to fight it. But rather: while one's inclination is still only in potential — not yet in actual deed — at that point one arouses one's yetzer tov — and provokes it — and initiates battle against it — in order to drive it away entirely — so that it does not rule over one even only in the aspect of potential. And this is what is said: "tremble" — and certainly then: "and do not sin" — etc. [§3] And likewise: one who studies Torah with force and effort — and accepts upon himself suffering and bitterness for the sake of the yoke of Torah — as our Sages taught: "Torah only endures in one who kills himself over it." This too is the aspect of the rectification of the meat through salting as stated — as understood in the discourse Vayomar Boaz, Siman 65. (And see the holy Zohar, Vayechi 241 — regarding the sweetening of the judgments in the aspect of Malchus — which is through the aspect of salt — and from this the matter of salting is also understood.) And then after salting — one must go back and wash the meat and clean it of the salt — and of this blood that was expelled from it. And then the meat is permitted for eating — for there is no longer any hold of Esav the man of blood — even only in the aspect of potential. [§4] And therefore: meat that sat three days without washing and salting — salting no longer helps it — for its blood has dried within it. And this is like what our Sages taught [Bava Kamma 82]: "and they walked three days in the wilderness and found no water" — etc. — since they walked three days without Torah — they grew tired. And our Sages standing among them arose and ordained — etc. — so that they not rest three days without Torah. And it is already explained: the rectification of meat through washing and salting is the aspect of subduing the yetzer hara — the aspect of Esav — whose essential subduing is through the waters of Torah and wisdom. And therefore: if it sat three days — etc. — the aspect of having been separated from Torah in the three days mentioned — then certainly the blood within it has already hardened and dried — to the point that it is already difficult to extract and expel it — even through washing and salting. And therefore one may not eat it except roasted — and since one has roasted it — even so one should not cook it initially — as explained in the Shulchan Aruch. And therefore: if it was soaked in water within the three days — one is permitted to keep it until close to another three days. [§5] And from this matter something is understood: why sometimes specifically then — when one's inclination provokes one even more — with confusions and thoughts — etc. — things that had not entered one's mind before. And this is like the aspect of the rectification of salting — where at first — and especially after washing — the meat is clean and no moisture of blood is visible upon it — and then specifically through the salting the meat fills with brine and blood expelled from it. For at first the blood was absorbed in the organs — and now it has come out and been expelled through the salting — and therefore the meat became soiled again — until it is washed a second time — and then it will truly be clean of all blood — both outside and inside. (And this is somewhat explained in the conversations.) And therefore one must be especially careful at that time — not to allow any weakening of the mind to fall in one's heart through the aspect of this increased provocation. For such is the matter — for this itself is its purification and rectification — as stated. But even so — one must not be pleased with this — G-d forbid. Rather: one must immediately strengthen against the confusions and drive them away with all one's power — and at least flee from them immediately to holiness. And at least one must not be as one who contemplates and returns and contemplates again — G-d forbid. And this is understood also from elsewhere. And this is the aspect of what one must salt in a perforated vessel specifically — so that there is a place for the brine and blood that are expelled to flow out. But if there is no place for it to flow out — then not only is what was soaked in the brine and blood forbidden — for the blood re-absorbed into it — and salting and roasting no longer help it. But even the entire piece outside the brine was also forbidden — for the blood within it moved from place to place and did not exit — since it had no place to flow out. [§6] And this corresponds to the spiritual matter: since one does not hasten to drive away all the confusions and soilings that come upon one's heart specifically now — but rather one appears as if — G-d forbid — one is pleased by this — then not only do they themselves cleave and seize in one's heart — to the point that it is hard to purify oneself from them afterward — but all one's brain and heart become confused and disordered through this even more. [§7] For since one engages in Torah and service somewhat — whose special quality is to subdue the yetzer hara and purify the heart from all dross — even from what is still only in potential — this itself is the cause and reason why it seems that they provoke and cling to one even more right now — as stated. And if one were strong in this frame of mind — and each time some confusion comes upon one's heart — one drives it away immediately and gives it a place to flow and exit from oneself — and afterwards some other confusion would come upon one's heart and one would also drive it away — and so each time — until one merited true purity of heart — in the aspect of: *"and You shall cast into the depths of the sea all their sins"* [Michah 7:19] — to a place where — etc. — "and they shall never rise to the heart again." But if when some confusion comes — etc. — one does not immediately give it place to exit — but grasps it and deepens it and repeats its foolishness — G-d forbid — then one is like one who immerses while holding an impurity in one's hand. [§8] And from this it is self-evident: even though meat salted in a non-perforated vessel is permanently forbidden — and no rectification helps it — according to us — as stated. But with a person — certainly there is nothing that stands before repentance — and if one now truly strengthens oneself — and pierces one's stony heart — and engages in the service of Hashem in truth — certainly everything will be rectified. And therefore: if one has no salt — one roasts the meat over fire — for the power of fire also draws out the seeping blood — such that the blood absorbed in it will not seep and spread further. [§9] And therefore: regarding seeping blood [dam pelitah] — we say: since it is busy seeping it does not absorb — and likewise: as it absorbs so it expels. But not regarding visible blood — and likewise not regarding other prohibitions such as brine of neveilah and treifah. For with seeping blood — since before it seeped out it was not in the category of prohibition — for the blood of the organs that had not seeped was permitted — as stated — only since we are concerned that it will seep out afterwards — therefore one engages with it to extract and expel it — and therefore we are not as concerned about it. But regarding visible blood and other prohibitions — where the sitra achra has already seized them more strongly — one must keep far from them — and the arguments mentioned do not apply. [§10] And therefore: the liver — since it is full of blood — and in it is the essential hold of Esav the red one — as understood in the discourse Sha'alu, Siman 57 — and this is the aspect of: *"and Edom came out to meet him with a heavy people"* [Bamidbar 20:20] [am kaved — which also means liver] — therefore salting does not help for the liver — only roasting over fire — the aspect of: *"and the house of Yaakov shall be fire"* [Ovadyah 1:18] — etc. — "and the house of Esav shall be stubble" — etc. [§11] And therefore our Sages taught: blood is not retained in intestinal walls — for our Sages taught: intestinal walls are not flesh — and those who eat them are not fully human beings. And therefore: since they are not fully suited as human food — the bloods do not seize in them as strongly — unless we see that they reddened — which indicates there is in them the aspect of the hold of Esav the red one. And therefore one must salt intestinal walls on the outside — where the fat adheres — for their fat is regarded as blood — since there is the essential hold of: "and Yeshurun grew fat and kicked" — as stated. And therefore: visible blood that fell on roasting meat — we say the opposite: the fire absorbs it. For this is the aspect of: "one who provokes the yetzer hara within oneself" — for the fire of Torah and holy intellect subdues only the power of the sitra achra and the yetzer hara that is by nature in a person — and through this what happens naturally happens to it. But when a person deliberately seeks out and calls his inclination and awakens it upon himself — G-d forbid — then it can happen that it overpowers him even more specifically — as our Sages taught regarding one who teaches his daughter Torah: it is as if he taught her frivolity — as it is said: "I wisdom dwell with cunning" [Mishlei 8:12] — etc. — see there.

[§5] And furthermore: on the first pouring, one draws the power of Torah to subdue and expel the ruach ra'ah — the ruach shtus [spirit of foolishness] that incites a person to actual transgression, G-d forbid. On the second pouring, one expels the ruach ra'ah that incites a person to transgression by clothing itself in the garb of a mitzvah. And on the third pouring, one expels the ruach ra'ah that makes a person's hands slack and lazy from engaging in Torah and good deeds — in the manner of what our Sages taught: "Lest you say: I will go and give in to sleep — therefore Scripture says: 'but his desire is in the Torah of Hashem'" [cf. Tehillim 1:2, Avodah Zarah 18b] — for this is the very essence of perfection: to turn from evil and do good. And all attain this through engaging in the holy Torah — and through this one merits chen [grace] and all prayers are received — and therefore one requires washing of the hands before prayer.

סִימָן ע״ט וְכוּ׳ [§1] The signs of a pure animal and chayah are chewing the cud and having a split hoof. For our Sages taught: examine the teeth and you will forget the shoes [meaning: the signs indicate each other]. And behold: a person has thirty-two teeth — corresponding to the thirty-two paths of Chochmah — from which is the essential rectification of eating — as all of this is explained in the kavanos. And through them is the essential power of the feet — for "the end is embedded in the beginning." And the light of holy Chochmah and holy Torah illuminate a person from the aspect of his head to his feet — the aspect of: *"a lamp to my feet is Your word — and a light to my path"* [Tehillim 119:105]. And this is the aspect of: "the wisdom of the prudent — he understands his way" [Mishlei 14:8] — the aspect of: "and the path of the righteous is as the shining light" — as explained within. And see in the discourse of the Ari at the end of the Tikkunim — on the verse: "I have pondered my ways and I have returned my feet" — etc. And also: Malchus corresponds to the aspect of the feet — as is known. And this is the aspect of our Sages' teaching: it was found to illuminate his eyes and make him stand on his feet. [§2] And behold: correspondingly — the kingdom of the sitra achra — the aspect of Esav — also encompasses these two aspects of the klippa. And this is the aspect of what is said [Daniel 7] regarding the fourth beast: "its great iron teeth — eating and crushing — and its remainder it trampled with its feet." And therefore: in cattle and beasts — in which the filth of Esav and the spirit of folly and foolishness — the opposite of holy Chochmah — which is the essential aspect of human being — seizes most — therefore when it has teeth or fangs in the upper jaw — since then it generally does not chew its cud — for it chews and grinds its food with its teeth very well — until the food digests easily within it — and does not return and rise again into its mouth. And therefore it does not chew its cud. And it also does not have split hooves — so that it has an especially strong hold with its hooves on the ground. And therefore these are signs of impurity — for this indicates that the spirit of the sitra achra has seized it greatly — that it is addicted to the pleasure of eating — and imagines it has a firm and complete footing in this world. [§3] But if it chews its cud — this is because it has no teeth in the upper jaw — and therefore it cannot thoroughly chew and grind its food — and therefore the food returns and rises again into its mouth each time. And its hooves are split — so that it does not have as firm a hold with its hooves. From this it is apparent that the spirit of animality in it does not have great power and hold — and especially in the matter of its eating — where is the essential hold of animality — and where is the essential hold of Esav. And therefore: when one sees these signs — from its teeth to its hooves — one thereby knows that it is pure — for the sitra achra has not ruled it so strongly — and it is therefore fit for Israel's eating. And one may also say: the matter of chewing its cud alludes to the quality of the righteous — who minimize eating and drinking — the aspect of: "a righteous person eats to satisfy his soul" [Mishlei 13:25] — and many times they fast entirely — for they accustom themselves to the quality of the World to Come — in which there is no eating and drinking. But even so — as long as they are in this world — they too are compelled to eat and drink — the aspect of: "when you arrive in the city — proceed according to its customs." And since for them it is only in the aspect of necessity — they suffice with a small amount. And the unpleasantness of being full equals for them — each time — what they already ate yesterday or many hours ago — which is the aspect of chewing the cud — being sustained from what one ate already. [§4] And also: since their eating is only out of necessity and not for their own pleasure — they are in the aspect of the angels when they came to Avraham our father in this world — they were compelled to eat — and it is said of them: "and they ate" — and our Sages taught: and did they actually eat? — but they appeared as eating. And the first of each [food] departed [within them immediately] — likewise the eating of the righteous: it only appears as physical eating like other people — but in truth they are utterly distant from it — and even during the eating their mind is bound above above — and they are nourished only from the light of supernal Chochmah. And this is also the aspect of chewing the cud — appearing as if eating and not eating. [§5] And the split hooves also indicate the quality of the righteous — who have no firm footing in this world — but are always in the aspect of: "spread out the split of Your kingdom" — for they have doubts and uncertainty — and division — also regarding their reward in the World to Come. And as our Sages taught: why is the letter lulav dotted [in the verse about the gifts to Yosef]? David said: I know there is reward for the righteous in the World to Come — but I do not know whether I have a share with them. And Rabbi Yochanan ben Zakkai said: two paths are before me — etc. Whereas the quality of the wicked is all the opposite — for they are deeply addicted to the lusts of this world — and cannot satisfy themselves — the aspect of: "and the dogs — etc. — know not satisfaction" [Yeshayahu 56:11] — and: "and the belly of the wicked shall want" [Mishlei 13:25]. And this is the aspect of: an impure animal does not chew its cud — for immediately after it swallows the food — its memory is as if erased — and it only anticipates more food. And even during the eating it becomes completely seized and bound by the physical pleasure of eating — for it thoroughly chews the food with its teeth — and fulfils its desire to the extent possible. And even so: they know not satisfaction — and it is as if it ate nothing at all. And its hooves are closed — for it imagines its footing in this world is firm. And not only that — but it is confident that it will also have reward in the World to Come. And these aspects are signs of impurity. [§6] And therefore: all that chews its cud — it has a split hoof — except the camel — etc. — and all that has a split hoof — it chews its cud — except the pig — etc. — for our Sages taught: the camel — this is Babylon; the shafan [hyrax] — this is Persia; the arnevet [hare] — this is Greece; the pig — this is Edom. It emerges that these species allude to the totality of the kingdoms of the sitra achra. And since Israel must be in exile under their dominion — therefore there is in them some sign of purity — so that they not be as complete opposites of the holiness of Israel. And the very sign of purity indicates the aspect of the holy sparks that fell among them — for whose sake Israel must be subjugated under them — until they clarify all the holy sparks from among them — as is known. And this also alludes to what the yetzer hara first dresses itself in mitzvos — as explained within — and this too is for this reason — for it is difficult for it to incite a person immediately at the first moment from one opposite to the other. And this is the aspect of our Sages' teaching about the pig — that it stretches out its hooves saying: see that I am pure — etc. — as stated. [§7] And therefore: an impure animal that gave birth to something resembling a pure animal — etc. — it is forbidden. For since its source is from the side of the sitra achra and impurity — therefore even the signs of purity do not help it — for they are in the aspect of the yetzer hara dressing in mitzvos — and in truth it is a mitzvah that comes through transgression. And therefore: a pure animal that gave birth to something resembling an impure animal — it is permitted. For since it is clearly known that its source is from the side of purity — one does not pay attention to the signs of impurity — for presumably they are in the aspect of: "great is transgression performed for its own sake" — and: "a prophet who was commanded to transgress the words of Torah temporarily — one listens to him." And our Sages taught: "there is a time to act for Hashem — they have nullified Your Torah" [Tehillim 119:126] — and similarly. And the matter of the chayah — whose fat is permitted and whose blood is forbidden — is already explained above.

[§6] And this: "One may not touch with unwashed hands — neither the mouth, nor the nose, nor the ears, nor the eyes" [Shulchan Aruch, O.C. 4] — for these are all connected to the brain and the holy sechel [intellect] [see Siman 21], and one must guard them especially from the ruach ra'ah — the ruach shtus mentioned above — so as not to cause damage through this to the holy brain and sechel.

סִימָן פ״ב [§1] And therefore fowl — which are light of movement and the light of life shines in them greatly — as stated — therefore there are very many species of pure ones among them. And only twenty-four impure species exist — which have some hold from the power of fierce judgments — that extend from the aspect of twenty-four courts [of judgment] — as is known. But since there are also impure species among them — therefore one who does not recognize them checks: any bird of prey that seizes — is certainly of an impure species — for one sees in it the quality of cruelty of wild animals — for the sake of eating. And likewise: if it catches from the air and eats immediately — without first placing on the ground — from all this it is apparent that it is greatly addicted to eating — and this is a sign of impurity. For it is from the sitra achra of Esav — as stated — and it is thereby known that it is a bird of prey and impure. And if it is known not to be a bird of prey: there are three signs of purity — etc. — and even so one may not eat it except by tradition — for we fear that perhaps it is from the aspect of the yetzer hara dressing itself in mitzvos and signs of purity — as stated.

[§7] And therefore one must wash the right hand first — by means of the left hand — in order to subdue the left, from which is the root of foolishness [ksilos] — in the aspect of *"the heart of a fool is to his left"* [Koheles 10:2] — relative to the right hand, which is the aspect of *"the heart of a wise man is to his right"* [Koheles 10:2].

[§1] And therefore also in fish — which were created only from water and are in the aspect of the open eye — as stated — even so there are among them impure species as well — for this reason — and therefore holy Torah gave signs for them: "all that has a fin and scales" [Vayikra 11:9]. The scales are crowns and protection for their flesh — and the fin enables them to swim swiftly and flee from those who pursue them. And therefore they are signs of purity — for the wise person has eyes in his head — and knows that the world is full of enormous trials and dangers — for there are many enemies and lurkers and inciters and accusers against a person. And therefore he is careful for his soul — to hold a shield and barrier and armor to protect himself. And likewise: he hastens each time to flee from what one must flee from — and be saved. Not so the fool who walks in darkness — and pays no attention to any of this — as the verse says: *"a wise person is fearful and turns from evil — and a fool is confident and reckless"* [Mishlei 14:16]. [§2] And this is the aspect of: "all who have scales — have fins" — for one who has no scales to protect himself constantly — certainly it is difficult to be saved and one falls most times into the hands of one's enemies and stumbles in what one stumbles in. And then one automatically weakens afterwards even in using one's fins to flee from them — for on the contrary — G-d forbid — since: "one sin draws another" — as our Sages taught. And the essential shield and armor before the enemy — the yetzer hara — is holy Torah — as the verse says: *"He stores away sound wisdom for the upright — a shield to those who walk in integrity"* [Mishlei 2:7]. And this is what our Sages asked: since it is already written scales — why also write fin? — and they answered: yagdil Torah v'yadir [to magnify the Torah and make it glorious].

[§3] Meaning: holy Torah alludes to us all the counsel and strategies needed for this battle — and therefore even though it is already self-evident that all who have scales have fins — even so holy Torah explains it explicitly — to make known that even this counsel — to flee when one must flee — all of it is only through the power of holy Torah — through which one gives strength to holy Malchus — the aspect of the yetzer tov — to prevail against the yetzer hara — as stated. And this: yagdil Torah — and through this: v'yadir — which is from the language of strengthening and power — and also from the language of rule and mastery — the aspect of the holy power that Malchus receives through this — as stated. And this is what our Sages taught: from where [do we know] that scales are a garment? — as it is written: "and an armor of scales" [Shmuel I 17:5] — it is thereby explained: scales are the aspect of a shield and armor and coat of mail. And see in the book of Ta'amei HaMitzvos and you will understand further for our subject.

[§8] And therefore also one who wakes during the night, and likewise one who sleeps during the day, requires washing out of doubt — for perhaps through the aspect of nighttime, or through daytime sleep — which is the aspect of the withdrawal of the mochin and the sechel — the sitra d'mosa has gained hold of him, in the aspect of the foolishness [ksilos] mentioned above. And therefore Dovid — who is the aspect of holy Malchus — was careful never to sleep sixty breaths [a deep sleep], so as not to taste the taste of death — so as never to sever himself at any point from the aspect of holy Chochmah, which is the very essence of life, as stated above.

סִימָן פ״ד [§1] The laws of insects. And this is the aspect of the impurity of the eight creeping creatures mentioned in the Torah — which are the weasel, the mouse — etc. — and it is cited in the writings that they correspond to the aspects of the roots of the klippos mixed in the dross of the eight kings of Edom — etc. And regarding our subject: for they are from the sitra achra of Esav — who is Edom — who grows strong essentially to separate a person from holy Chochmah — the aspect of ches. And therefore correspondingly they too are eight [ches]. And holy Chochmah is the aspect of holiness. And they are completely impure — the opposite of the aspect of holiness. And therefore their impurity is as a lentil — which is the aspect of what was the beginning of Esav's wickedness — and the despising of the birthright — which is the aspect of holy Chochmah — was for the sake of a lentil stew — as is explained in the parashah. And this is also the aspect of the prohibition of: "all the creeping creature that creeps upon the earth" — and the Torah calls them sheketz [abomination] — etc. — for they are of very low levels — the very opposite of the aspect of holy life-force — which is the aspect of ches and nun — the aspects of grace and beauty and splendor — and they are disgusting and repulsive. Therefore: "you shall not make your souls abominable through animal or through bird" — and similarly regarding the impure species of water — it is said of them: sheketz — for all of them are from the aspect of the sitra achra — which is disgusting and abominable — the aspect of what our Sages taught: "if that villain encounters you — etc." — the aspect of what is said [Yirmiyahu 49] about Edom: "contemptible among men." And therefore they make the souls of those who eat them abominable. [§2] And therefore they are forbidden only if the insects grew while still attached [to the ground] — which is called "the creeping creature that creeps upon the earth." But those that form in something detached are not forbidden unless they separated — for the essential distinction between a human being and an animal is: the spirit of the human ascends upward — and the spirit of the animal descends downward to the earth — and therefore it is greatly addicted to physicality and earthliness — and has no daas or intellect. And therefore: insects that creep literally on the earth — and all their growth is close to the actual earth — they are therefore very weak and of very little life-force. And as our Sages taught: any creature that has no bone does not survive twelve months. And therefore all of them are forbidden. And likewise water insects that spring up while attached — or at least flow — etc. — as explained in the Shulchan Aruch. But those in water in vessels — and likewise those in fruits — those that formed in something detached — are not in the category of "the creeping creature that creeps on the earth" — unless they separated. For then the spirit of impurity — wandering the earth — from the aspect of the sitra achra of Esav — has already seized them. And the general rule: those insects that formed while attached are from the aspect of the sitra achra — the aspect of Esav — of whom it is said: "the wicked are estranged from the womb" [Tehillim 58:4]. And therefore they are forbidden immediately. But those waters or fruits that were detached from their place of attachment in purity and fitness — and had no insects in them at that time — and were fit then for Israel's food without any checking at all — therefore: if insects formed in them afterwards — they are permitted as long as they have not separated. For they are in the aspect of: "He has not looked upon iniquity in Yaakov" — as stated — since they are included in the permitted food and have not separated and distinguished themselves from it at all — the name of prohibition has not fallen upon them. (And even if they separated — in a place of rabbinic lenience — see in the Shulchan Aruch the particulars.) But if they separated from the produce or food and became a matter in their own right — the sitra achra has already found a place to fall upon them — and then even if they return — they are forbidden. And from this some small allusions are also understood regarding a person's service.

[§9] And this is the aspect of: "These are the things that require washing with water — one who rises from his bed, one who leaves the privy" — etc. — all of them in order not to give space for foolishness and the spirit of impurity to take hold of him. And this is what [the Shulchan Aruch] concludes: "And one who has done any of these and did not wash — if he is a Torah scholar, his learning will be forgotten; if he is not a Torah scholar, he will lose his mind" [O.C. 4] — for the essential damage reaches the mochin and the sechel.

סִימָן פ״ה [§1] The signs of locusts: all that has four legs and four wings — and its wings cover the majority of its body — etc. — and it has two jumping legs. For from all of this it is apparent that its power of movement is greatest — to flee from enemies — and also its wings cover the majority of its body like a shield and armor — as stated — and also its power of flight is very great. And not only that — but it also has jumping legs — to leap and spring above the physicality of the earthly place. And all of these are signs of its purity. And even so: a tradition is required that its name is chagav — a pure species — for the sitra achra also sometimes makes use of and dresses itself in these aspects. And specifically because it is so light of movement — even so: since there are also impure species among them — the error and exchange and transposition are very common — and therefore a tradition is specifically required. And therefore the pure ones require no shechitah — for the majority of them is from the finest elements — and the minority from the element of earth.

[§10] And this: "If he has no water, he should wipe his hands on a stone" — etc. — "or on any cleansing substance" — etc. — "and this will suffice for prayer, but not to remove the ruach ra'ah that rests upon them" [O.C. 4].

סִימָן פ״ו [§1] The signs of eggs — to recognize whether they are from pure fowl: if both its heads are round or both are pointed — or if the yolk was on the outside and the white on the inside — it is known to be the egg of an impure bird — etc. [§2] For a pointed head alludes to the sharpening of the mochin — the aspect of the light of supernal Chochmah — the aspect of what is said [Iyov 41:22]: "beneath him are sharp pieces of pottery" — Rashi explains: rays of the sun — which is the aspect of the light of Chochmah. And likewise: [Mishlei 27:17]: "and a man sharpens the face of his fellow" — Rashi explains: referring to Torah scholars who sharpen each other. And a round head alludes to the aspect of Malchus — the aspect of a circle — the aspect of: "and the head is round toward the throne from behind" — and as cited in the discourse Heichal HaKodesh, Siman 59. And it is known: the sitra achra begins in connection and ends in separation — the aspect of: "then all evildoers shall be scattered" [Tehillim 92:10]. And therefore: if both its heads are round — it alludes to it being from the aspect of the kingdom of the sitra achra. And likewise: if both its heads are pointed — it alludes to it being from the aspect of the male — the aspect of the intellect of the sitra achra. [§3] And therefore: even a pure egg — whose one head is round and one head is pointed — one does not rely on it until asking the hunter — etc. — for in holiness there is a complete and holy union between male and female — which are the aspects of Chochmah and Malchus. And therefore the essential binding of the egg is in its pointed head — where the drop of the male bird binds — as explained in the Beis Yosef, Siman 66, in the name of most authorities — see there. And this: for this very pointed head is also in the aspect of the male — as stated. And according to the opinion that holds the binding is in the round head — this too can be explained according to the matter above — as is self-evident. And therefore: if the yolk is on the outside and the white is on the inside — this too is a sign that it is from an impure bird. For the white — which is white — is from the aspect of the male — the aspect of: "a man who emits white" — etc. — and the yolk is from the aspect of the female. And in the sitra achra — the female rules over the male — as explained in the holy Zohar regarding yoter al hakaved [the lobe of the liver] — and likewise regarding pitora asher al ha-nahar [the table that is on the river]. But even if one head is round and one pointed — and the white is on the outside and the yolk inside — even so it is possible that it is the egg of an impure bird. For falsehood does not endure unless there is some truth at its beginning. And likewise: the sitra achra also begins in connection — from which flows the fact that the yetzer hara first dresses itself in mitzvos — for they mimic like a monkey before a man. Therefore one does not rely on these signs until asking the hunter — etc. — as explained in the Shulchan Aruch. Nachas HaShulchan — Part VII (Yoreh Deah) · Segment 2 · Simanim 30–87 Translated faithfully from the Hebrew of Rabbi Nachman of Tchehrin ז״ל Na Nach Nachma Nachman MayUman ✦ Nachas HaShulchan — Part VII (Yoreh Deah), Segment 3: Simanim 87–178 נַחַת הַשֻּׁלְחָן Nachas HaShulchan — Part VII Yoreh Deah · Segment 3 · Simanim 87–178 Basar b'Chalav · Taaruvos · Foods of Non-Jews · Avodah Zarah · Ribbis · Kilayim By Rabbi Nachman of Tchehrin ז״ל ✦ ✦ ✦

[§11] This is an allusion: if one is unable to engage in Torah study — which is the aspect of mayim [water] — at least let him strive to cleanse his hands [which allude to all of one's actions and movements] with "any cleansing substance" — meaning: to be careful at least to cleanse himself from bad character traits and to cleave to good character traits. And through this he also gives strength to holy Malchus [which is the aspect of acharis hayomim / the latter days, for upon it rest all the middos [character traits], as is known; and the middos are the aspect of the six extremities [vav kitzvaos], which are the aspect of the totality of the holy Torah, shining in the aspect of Malchus] — to prevail over the kingdom of the sitra achra, and the ח and the נ are bound together and his prayer is accepted.

סִימָן פ״ז וְכוּ׳ — בָּשָׂר בְּחָלָב [§1] The laws of basar b'chalav [meat with milk] — etc. It is explained in the holy Zohar [Mishpatim 125] that through basar b'chalav one gives strength to the sitra achra to suckle from holiness — G-d forbid — etc. — see there. And from this it is self-evident that then the sitra achra has even more power to overpower. And also: through this it has more power to dress itself in mitzvos and deceive the person — and through this one becomes separated and distanced from holy wisdom and intellect and life-force — which is the essential aspect of the tzelem Elokim [Divine Image] that illuminates the face of man — the aspect of: "a man's wisdom illuminates his face" — as explained in Siman 57. And therefore it is explained in the holy Zohar there: that through basar b'chalav the tzelem Elokim departs from him. And see in the Tikkunim, Tikkun 14 — where it is explained that the prohibition of basar b'chalav is in the aspect of: *"you shall not plow with an ox and a donkey together"* [Devarim 22:10]. And there in Tikkun 10 of the later Tikkunim it is explained: ox and donkey are the aspect of the klippos of Esav and Yishmael — which are the totality of the kingdoms of the sitra achra — as stated. And this: the prohibition of basar b'chalav is juxtaposed in Parshas Mishpatim and in Parshas Yisro to the mitzvah of bikkurim — for this mitzvah is from the side of the holiness of holy intellect and wisdom — the aspect of the birthright. And in Parshas Reeh this mitzvah is juxtaposed to the mitzvah of maaser — which is from the aspect of Malchus — as is known. [§2] For through basar b'chalav one damages the aspect of drawing these rectifications. And therefore: when the angels prosecuted against the receiving of the Torah — through which one merits the aspect of these rectifications — the Holy One, blessed be He, replied to them: "did you not eat meat with milk at Avraham's home?" — as stated. For through this one damages the aspect of drawing these rectifications. And therefore the Torah was strict regarding basar b'chalav only concerning the meat of cattle specifically — in which is the essential hold of the spirit of folly — the aspect of Esav — only that Israel rectify it through shechitah — etc. — as stated. And therefore it requires shechitah of both signs — and its blood does not require covering — and its fat is forbidden — as stated. But the meat of a chayah — in which the light of holy life-force shines more — therefore its fat is permitted — and its blood requires covering. And all the more so fowl — which requires only one sign — therefore there is no biblical prohibition of basar b'chalav with it. But even so it is also rabbinically forbidden. [§3] And therefore holy Torah expressed this prohibition in the language: "you shall not cook a kid in its mother's milk" — even though gedi [kid] includes all cattle. And this is because in the kid there is an extra hold for the aspect of Esav the hairy man. And therefore it is said of Yaakov: "and the skins of the kids of the goats she placed on his hands" — etc. — and it is said afterwards: "and he did not recognize him for his hands were like the hands of Esav his brother — hairy." And see in the holy Zohar what is explained regarding the kids of the goats — and why even so they are permitted for Israel's eating. And therefore the Torah alluded: since in the meat of cattle — the aspect of gedi — there is an extra hold for the aspect of Esav — but Israel rectify it through the mitzvos of shechitah and nikur [removal of forbidden fat and sinews] and salting — therefore: if one cooks it in cattle milk — which was drawn and clarified from its blood — in the aspect of the blood becoming congealed and becoming milk — and it became so clarified of itself through the supernal power coming upon it from above — whose root is from the aspect of supernal whiteness — the aspect of wisdom and thought — through which all holy clarifications — in the aspect of: kulhu b'machshavah isbariru [all are clarified through thought] — and from there the redness of the blood — in which the sitra achra of Esav the red one has seized — was sweetened until it was turned into whiteness — the whiteness of milk — until it became permitted for Israel's eating without any rectification at all. And this is the aspect of: *"and enough milk of goats for your bread — etc. — and life for your maidens"* [Mishlei 27:27] — for it is from the aspect of wisdom and life — as stated. [§4] Therefore: if one cooks in it meat of cattle — in which the sitra achra of Esav has greatly seized — through this one gives it room to overpower even more — G-d forbid. And therefore the Torah was strict specifically in the manner of cooking — for through cooking the flavors of one and the other blend together even more — until they are completely included together and become one — and through this it has the power to suckle and overpower even more. And therefore the cooking itself is also forbidden. And its prohibition is so severe — to the point that it is also forbidden for any benefit — for even the benefit alone that the person receives from it greatly damages his soul — for through this the aspect of Esav — who is forbidden for all benefit — seizes upon him. For all the good of the wicked is evil for the righteous — as understood also regarding Yaakov our father when Esav said to him: "let me place" — etc. And therefore it only applies to the meat of a pure animal in pure milk — where both are permitted. And even meat of neveilah or forbidden fat — even so — at minimum they are of a permitted species. [§5] But if the meat or milk is of an impure species — then there is no prohibition of basar b'chalav regarding cooking and benefit — since it is forbidden anyway from the beginning of its creation — the sitra achra no longer has room to suckle from holiness through this. And therefore: fish and locusts — which require no shechitah at all — are permitted with milk — even rabbinically. But even so — biblically it is only forbidden through the manner of cooking — and specifically meat of cattle in cattle milk. [§6] Even so: our Sages forbade even placing cheese on the table together with meat — even meat of a chayah or fowl — since one may come to eat them together — and give the sitra achra a hold to seize. And not only that — but even if one has already eaten meat — one must not eat cheese afterwards — etc. — as explained in the Shulchan Aruch. For since the sitra achra has some hold in it — one must be concerned also regarding what one eats afterwards — since it draws its flavor even more — or there may remain some between the teeth. But if one ate the cheese first — one need not be concerned about what one eats meat afterwards — provided through rinsing and washing — and see in the Shulchan Aruch. And therefore: basar b'chalav does not apply biblically with the milk of a slaughtered or dead animal. For our Sages taught [Bechoros 6b] — regarding the permission of milk — it is an innovation [chiddush] — since it resembles a limb from a living animal yet the Torah permitted it. And therefore one may say: specifically with milk from a living animal — whose permission itself is an innovation — therefore if one cooks meat in it — the sitra achra is aroused to suckle from this — as stated. But not so with the milk of a slaughtered animal — whose permission is not such an innovation. And likewise with milk of a dead animal — which has departed from the prohibition of a limb from a living animal — and even though it is now forbidden because of neveilah — it is in truth forbidden — and the sitra achra has no room to suckle from this. And even according to those who hold that milk of neveilah has no biblical prohibition of neveilah — one may say they hold: even so the prohibition of a limb from a living animal has departed from it — and therefore it is not such an innovation — since it is milk of a dead animal. (And see this matter in the legal authorities.) But even so: even with the milk of a slaughtered animal — it is rabbinically forbidden. And see Siman 30 regarding the law of kechal [udder].

[§12] But to actually remove the ruach ra'ah — which is the ruach shtus [spirit of foolishness] of the yetzer hara — this is achieved only through mayim [water], which is the aspect of engaging in Torah study. For the entire Torah is the holy Names of G-d, may He be blessed — and therefore it possesses the power, as a segula, to banish every manner of ruach ra'ah and ruach shtus — as is explained within [the discourse].

סִימָן צ״א וְכוּ׳ [§1] Meat and cheese that touched each other are permitted — but one must wash — etc. — for since they touched only while cold — one need only be concerned about what adhered visibly — and washing suffices. And likewise regarding the person: if something not good — G-d forbid — merely touched his heart and thought — if it was only incidentally — and he did not deepen it in the warmth of the inclination — but only in a cold manner — it suffices for him to wash — to purify his heart with the pure waters of Torah and holy intellect. But initially one certainly must guard oneself even from such an aspect — lest one eat it without washing — perhaps one will not immediately place one's heart to wash and purify one's heart from all the dross that adheres to it even while cold — and one's service will be found mixed with dross — G-d forbid. [§2] And all of this is while cold. But while hot — even if only the milk is hot — and cold meat fell into it — etc. — everything is forbidden — for tata'ah gabar [the lower one prevails] — for the lower one heats the upper — or cools it — according to what the lower is — whether hot or cold. For everything depends on the lower ones — for b'itarusa d'letata isitar le'eilah [through arousal from below comes arousal from above]. And likewise regarding our matter: wisdom and intellect is the aspect of the higher level — the aspect of head and firstness — and it is written: "the path of life is upward for the wise" [Mishlei 15:24] — etc. And Malchus is the aspect of the lower level — for it is the aspect of sof davar. And therefore it is said of it: "this is Jerusalem — which I have placed in the midst of the nations" [Yechezkel 5:5] — etc. — and therefore there is the essential battle — as understood also within. And therefore everything depends according to the aspect of the lower: if it is hot — meaning: the fierce boiling of judgments has prevailed in it — then even if the lower is permitted and into it fell forbidden that is cold — everything becomes forbidden. And if the lower is cold — even if it is forbidden — and into it fell permitted that is hot — and it forbids if the impure is salted. For salt alludes to the aspect of intellect — as explained above in Orach Chaim — and therefore: if the impure is salted and dresses itself in some aspect of intellect — therefore even the permitted is also forbidden. [§3] And see in the Shulchan Aruch the particulars therein. And this is the aspect of nullification of the prohibition in sixty. For all mixture of a prohibition in something permitted is the aspect of damage to holy Malchus — the aspect of nun. And our Sages taught: why is the letter nun not written in Ashrei — because it contains a falling — etc. — and even so David returned and supported it through the holy spirit — as it is said: "Hashem supports all the fallen" [Tehillim 145:14]. And therefore: if there are sixty times the amount of permitted — this alludes to the strengthening and support that holiness has — through the aspect of the samech [60] — the aspect of: "sixty are the queens" [Shir HaShirim 6:8]. And see in the discourse Heichal HaKodesh, Siman 59. [§4] And therefore: we do not say chaticha na'asis neveilah [the piece becomes like a carcass] except regarding basar b'chalav — which is the body of the prohibition itself — and is from the aspect of the sitra achra — the aspect of neveilah — the opposite of the holy moon. But if the piece absorbed from other prohibitions — we do not say chaticha na'asis neveilah biblically — by all opinions. For since the body of the piece is permitted — it is from the side of holiness — only that it became mixed with the prohibition — and therefore it is now in the aspect of falling and becomes forbidden. But even so: it still has hope to rise from its fall — through the aspect of the samech — meaning: when permitted is added upon it until the prohibition becomes nullified in sixty — the aspect of: "Hashem supports all the fallen." And therefore one does not nullify a prohibition initially — only when permitted is added automatically without the intention to nullify. For this is the aspect of what our Sages taught: "it has fallen and shall not rise again by itself" — but rather the Holy One, blessed be He, Himself will raise it — as it were — the aspect of: "I will raise up the fallen Tabernacle of David" [Amos 9:11]. And likewise regarding this: when one intends to add permitted to nullify the prohibition — it is as if — as it were — the aspect of holiness — the aspect of Knesses Yisrael — rises by itself to nullify the prohibition. But when it is added automatically — this is heavenly assistance — the providence of Hashem — the aspect of: "Hashem supports" — (Himself as it were) — "all the fallen" — to raise them — the aspect of "I will raise up the fallen Tabernacle of David" — as stated. Even though the essential fullness is specifically through arousal from below — as is known — meaning: through our arousal from below — Hashem Himself is aroused — as it were — to raise us. (And there is no room to elaborate further here.)

Just as the Name Havayah [הויה] and the Name Adnus [אדנות] are the root of the aspects of sun and moon, as is known — so too in this [matter of blessings]: in one's thought, which is the aspect of Abba, the aspect of Chochmah [mocha — the brain], one should have in mind the Name Havayah as it is written. And in one's speech, through the mouth, which is the aspect of Malchus [sovereignty], one reads it as Adnus. For since the light of the holy intellect is very great, it is impossible to receive from it except through the aspect of Malchus — as is explained within [the discourse].

סִימָן צ״ח וְכוּ׳ — הִלְכוֹת תַּעֲרֻבוֹת [§1] The laws of mixtures. And therefore specifically in a different species — where the taste of the prohibition is recognizable and perceived — sixty is needed to nullify it. For then presumably the taste of the prohibition is already nullified and no longer perceived. And therefore: anything whose taste matters — even in a thousand it is not nullified — since the taste of the prohibition is still perceived. And the matter of taste in every thing — it flows at its root from the aspect of intellect and daas — as cited above in Orach Chaim. And therefore: as long as the taste of the prohibition — which is from the aspect of the sitra achra — is still perceived — it is forbidden. But if the prohibition is from the Torah — through the majority — since the majority is from the side of holiness — therefore the prohibition is nullified through the majority — for biblically we follow the majority. And therefore a person is judged according to his majority — and so the world — as our Sages taught. But even so rabbinically — sixty is needed even in the same species in liquid with liquid. [§2] And therefore: prohibited matters also combine to nullify one another — if they are different in taste — as explained in Siman 98, paragraph 9. To indicate: the sitra achra is not an independent authority — G-d forbid — but they too receive life-force from Him — as elaborated in his teachings in many places. And therefore: when Hashem wants to subdue the sitra achra — sometimes He subdues it from itself — mineih uveih ava lizol beih narga [from it and by it the axe goes into it] — as we find: the fall of Vashti through Haman — and the completion of Haman's fall through Charvonah. And similarly many more. And this touches somewhat also on what our Sages taught: "great is a transgression performed for its own sake" — etc. — for even though the transgression itself is certainly from the aspect of the sitra achra — even so: when one's intention is truly for the sake of Heaven — sometimes the sitra achra is subdued through this specifically. But because of the great danger — one must certainly be extremely careful about such a thing. And likewise: sometimes one must use the quality of anger and cruelty to take vengeance against the wicked — and many more similar things. And it is self-evident in general from this: when Hashem wants to strengthen the power of holiness — He sometimes brings it support and reinforcement from the other side — in the aspect of: "and the evil angel is forced to say amen." And this is the aspect of what Haman's wise men and Zeresh his wife themselves told him: "if he is of the seed of the Jews — etc. — you shall surely fall before him." And likewise: Achashveirosh himself commanded that Haman be killed — and removed his ring from his hand — and gave it to Mordechai.

[§1] And this is the aspect of the blessing of Asher Yatzar — "Who formed man with wisdom" [O.C. 6] — that is, that He created him with a wondrous wisdom, to the degree that there is within him the capacity to perceive the intellect and wisdom that exists in every thing — in order to draw close to Hashem, may He be blessed, through that very thing. And this: "and created within him openings and hollows" — etc.

[§1] And therefore: a beryah [whole creature] is not nullified — etc. — and it has the law of beryah only if it had life-force in it and was forbidden from the beginning of its creation. For since it was forbidden from the beginning of its creation — and never had a permitted moment — and it had life-force — from this it is self-evident that both it and its life-force are from the aspect of the sitra achra. And therefore — because of its power and importance — our Sages taught: it cannot be reversed to become permitted and move to the side of holiness — and even in a thousand it is not nullified. For every time one encounters the prohibition and eats it — one damages one's soul through it — since it was rooted in the aspect of the life-force of the sitra achra — which is the essential sitra d'mosa — the aspect of: "in their lives they are called dead" — as is known.

[§2] And likewise: a piece that is worthy of being honored — since it is in the aspect of importance and honor — the aspect of Malchus and grace of the sitra achra — therefore it too is not nullified. And likewise: something that has a way to become permitted is not nullified in the same species. For until one eats it in the state of prohibition — one could eat it in the permitted state. And therefore: if one eats it in the time of its prohibition — even through nullification — one appears as if one has will and inclination toward the side of prohibition — since this very thing could be eaten in the permitted state.

[§2] There are openings and hollows through which he draws and nurses his vitality — and the essence of vitality is through wisdom. And therefore, as is explained in the sacred kavanos, there are seven openings in the head — eye, ear, nostril, mouth — which are connected to the brain, as stated above. And there are openings and hollows through which food is digested and waste and excess are expelled outward — and this too is a repair of the brain and wisdom, as stated above.

סִימָן ק״ג וְכוּ׳ [§1] And therefore: anything whose taste is spoiled does not forbid its mixture. For since one derives no benefit from the taste of the prohibition — but on the contrary — therefore it is not considered a taste at all and cannot forbid the permitted. And therefore: a vessel that is not a ben yomo [used within the last 24 hours] is considered a spoiled taste. For since the taste of the prohibition is not visible — only absorbed and covered and hidden within the vessel — and since a full cycle of day and night has passed over it — which encompasses the aspect of day and night — sun and moon — the taste of the prohibition has already become spoiled and weakened — and it no longer has the power to forbid the permitted. And therefore: if the permitted is a sharp thing — we say: it makes it desirable again. For through the power of sharpness — whose root is from the aspect of judgments — the aspect of what our Sages taught about the school of Shammai: that they were sharper — through this the power of the taste of the prohibition is aroused and strengthened — whose root is from the aspect of the extension of judgments. And some say: overnight weakens the prohibition — the aspect of bas dina batel dina [when the judgment has passed — the judgment is nullified]. And therefore our Sages taught: soaked is like cooked. For since it was soaked within the prohibition — or the prohibition within it — for a full cycle of day and night — even though it is cold — since the prohibition is visibly present and pressed into something liquid for a full cycle which encompasses the aspects of sun and moon — therefore through the power of the aspects of sun and moon of the sitra achra — the taste of the prohibition is absorbed within it — as through cooking. And the matter of tata'ah gabar and maliyach k'rosei'ach [salted is like boiled] is somewhat explained above.

[§3] And this is what the blessing concludes: "and performs wonders" — for in this very thing one perceives the wonders of the Creator — how He connects the spiritual with the physical — to the degree that even in such physical matters as eating and drinking, whose waste is literally vomit and excrement, nonetheless wisdom and spirituality and divine life-force are clothed within them, upon which the vitality, healing, and continued existence of the human being depend — in the aspect of *"for not by bread alone does man live"* [Devarim 8:3]. And how much more so is there, in every thing in the world, divine life-force and holy intellect — through which a person can recognize Him, may He be blessed, and draw close to Him — and this is the primary intention of Creation, as the holy Zohar states: "in order that they may know Him."

סִימָן ק״ח [§1] And therefore: we say rei'ach [scent] is of no consequence after the fact — for the essential hold of the sitra achra and foolishness is only from the side of physicality and corporeality. But through scent — which is something spiritual — there is no power to forbid — unless one of them is a sharp thing — for then the prohibition has the power to overpower through the aspect of sharpness — as stated.

[§4] And this is the aspect of the blessing of Elokai Neshamah — "My G-d, the soul which You placed within me — she is pure" [O.C. 6] — for from the soul come all of man's intellect, wisdom, and vitality — as it is written: *"and the breath of the Almighty gives them understanding"* [Iyov 32:8]. And this: "she is pure" — for in her root she is certainly pure and holy, and no grip of impurity has any hold over her whatsoever.

סִימָן ק״ט [§1] And it is already somewhat explained: regarding the same species — it is nullified only through a majority — not counting things of importance and the like — as stated. And therefore: anything fixed [kavua] is considered as half and half. For since the prohibition and the permitted are each fixed in its own place — the concept of majority-nullification does not apply — unless one of them separated from its fixed place — then we say: "all that separates — separates from the majority." And therefore: all doubtful prohibitions are forbidden. For the essential deception of the sitra achra and the yetzer hara is through the aspect of doubts — for it is impossible for it to completely reverse a person's mind from one extreme to the other — and make something forbidden seem permitted — G-d forbid — only through the aspect of doubts — casting some aspect of doubt in the matter — and afterwards inciting one further — until it brings one to actual transgression — G-d forbid. And therefore our Sages were more stringent regarding a doubtful prohibition than a certain one at times — for the chatat [sin-offering] is one danka — and the asham talui [contingent guilt-offering] is two sela'im — (see Rabbeinu Yonah at the beginning of tractate Berachos). But even so: a doubt of a doubt [sfek sfeka] is permitted — for since there is yet another doubt inclining toward permitted — therefore according to some opinions it is like a majority — and even according to those who say it is somewhat less than a majority — even so we lean more toward permitted — for the hand of holiness is on top — the aspect of: "and great in kindness — He tilts toward kindness." And therefore: even in two pots — we say the prohibition fell into the prohibition — and the permitted into the permitted. [§2] And see Siman 111.

[§5] And this: "You created her, You formed her, You breathed her into me" — corresponding to Beriah, Yetzirah, Asiyah [the three lower worlds], as is cited — for she encompasses all of them together. And therefore, when a person uses the power of his soul and intellect only in holiness — that is, to bind himself to the intellect that exists in every thing, in order to draw close to Hashem, may He be blessed, through that very thing — through this he is able to ascend from level to level and from world to world, and to recognize and know and attain the intellect and divine life-force at each and every level, until he merits to recognize and attain Hashem, may He be blessed, as it were, beyond all worlds — as is understood in the discourse Vayiten Oz, Siman 78.

סִימָן קי״ב וְכוּ׳ — הִלְכוֹת מַאֲכַלֵי עַכּוּ״ם [§1] The laws of foods of non-Jews. And therefore there are several things our Sages forbade on account of the risk of intermarriage — such as the bread of non-Jews — and foods cooked by non-Jews — and their beer and beverages — etc. For since the essential hold of the sitra achra is in the physicality of the person — in eating and drinking — one must distance greatly from their food and drink — for through this one can be caught in their traps and be enticed after them — until one comes to intermarriage with them — G-d forbid. And this is why our Sages used the language: on account of intermarriage. To allude: for through this one damages most greatly the holy union between the aspects of sun and moon of holiness — through which is made the letters of nachas — the aspect of: "the words of the wise are heard in gentleness" — as explained within. And this is also the letters of chasan [groom]. And this is the aspect of: *"and he is as a groom going out"* [Tehillim 19:6] — which is said of the sun. [§2] And when one damages this — through which one gives strength to the sitra achra — G-d forbid — this becomes the aspect of intermarriage of the sitra achra — G-d forbid. And therefore: if there was some force and assistance in it from a Jew — such as through stoking and a toothpick — the sitra achra can no longer overpower as much — and it is permitted.

[§3] And therefore: milk milked by a non-Jew without a Jew watching is forbidden — lest he mixed impure milk into it. And likewise: cheese of non-Jews is forbidden — since they curdle it with the rennet of neveilah — etc. For the general rule: one must guard oneself from all their foods — for most of the time there is in them the hold of the sitra achra — as stated.

And this is what they said: pure milk curdles and stands firm — and impure milk does not curdle and stand firm. For the aspect of holiness is in the aspect of unity and connection — and in it there is the aspect of clarifying food from food — or from dross — like the clarification of cheese and butter from the whey of the milk.

[§6] And if he does not merit this in this world, he will merit it at least in the World to Come, after the resurrection. And this: "And You guard her within me, and You are destined to take her from me and to return her to me in the time to come." And this: "All the time that the soul is within me and bound to my body in this world, I give thanks before You" — "Master of all deeds" — and [Master] of all souls, which are the aspect of the sechel [intellects], and He includes and unifies and connects them all and sustains them all — and He is the Master of all of them. And they were all created and formed and made only in order to recognize Him, may He be blessed, through them.

But the aspect of impurity is in the aspect of separation — the aspect of: "then all evildoers shall be scattered" — and everything is mixed together with the dross — since all of it is the aspect of complete dross — the aspect of: "all their tables are full of vomit and excrement — tell it to go away."

[§7] And this: "Blessed [is He] Who restores souls to lifeless bodies." For this is a great wonder: that specifically through sleep — which is the aspect of the sitra d'mosa — specifically through this, the power and vitality of the soul in the mochin is strengthened and renewed, in the aspect of *"they are new every morning"* [Eichah 3:23] — as is known. And in this we see that *"the whole earth is full of His glory"* [Yeshayahu 6:3] — for even in the aspect of the sitra d'mosa itself, there is divine life-force and holy intellect, as it were.

[§8] And therefore our Sages taught that from this we learn to believe in the resurrection of the dead — for even physical death itself is similarly only in this aspect, in order to renew through it specifically the light of the intellect and the soul, so that we may then recognize Hashem, may He be blessed, in a wondrous attainment, as is His will. And this is the aspect of *"and He preserves His faithfulness to those who sleep in the dust"* [Tehillim 146:6]. And from this is also derived a great strengthening for those who do teshuvah [repentance], for this is also the aspect of the resurrection of the dead. סִימָן קט״ז [§1] And therefore one must guard against eating anything with a concern of danger. For eating and the like must be from the side of holy wisdom — the aspect of life — and not from something with a concern of danger — the aspect of Esav — who said: "behold I am going to die" [Bereishis 25:32] — for he was always in a place of danger from wild animals — etc. — as the commentators explained. And therefore: it is also forbidden to eat something repulsive — etc. — for it is from the aspect of the hold of the sitra achra — which is disgusting and repulsive — as stated — the opposite of holy — which is in the aspect of grace and importance — as explained within.

[§9] And in its plain sense, there is also a great ethical teaching alluded to in these very words for our purposes: for do we not see that when a person sleeps and the light of his intellect and soul withdraws, he is considered like a lifeless body? From this we see and understand that the essence of a person is his intellect — and therefore one must bind himself and look only at the intellect that exists in every thing, as stated above. And also — from the fact that the light of the intellect and soul is renewed specifically through sleep, by entering during sleep into the aspect of Malchus, which is the aspect of emunah [faith] — from this we see that the primary reception of the light of the intellect and its attainment is through Malchus — the aspect of נ [nun] — as stated above.

סִימָן קי״ז [§1] And therefore: it is forbidden to engage in commerce in things forbidden for eating — unless they came to one automatically — etc. — for the matter of trade — in all buying and selling — is through the aspect of intellect and wisdom. And therefore: the sale of a deaf-mute or a minor is nothing. [§2] And our Sages taught: "one who wishes to grow wise should engage in laws of monetary matters." And therefore: it is forbidden to trade and use one's intellect and wisdom in this matter — in forbidden things — which are from the aspect of the sitra achra — unless they came to one automatically within one's home — within permitted things. Such as in hunting — where impure things came to one alongside. But one's initial thought was not specifically for this. And likewise: if a neveilah or treifah happened to be found in one's home — one is permitted to sell it — for all of this was done without preparing one's mind for it. And likewise: collecting impure things as a debt from a non-Jew — is also out of necessity — for it is like saving from their hands — and it is considered as if it came to one automatically.

See the discourse Meketz Zikaron, Siman 54, where it is explained that Tzitzis and Tefillin [phylacteries] correspond to the tzimtzum [contraction / vessel] and the mochin [higher consciousness], and therefore Tzitzis precedes Tefillin — in the aspect of *"His left hand beneath my head, and then His right hand embraces me"* [Shir HaShirim 2:6] — see there. And similarly for our purposes: Tzitzis and Tefillin are the aspect of the נ [nun] and the ח [ches].

סִימָן קי״ח וְכוּ׳ [§1] And therefore: if one deposits or sends with a non-Jew — or a suspect — something with a biblical concern of prohibition — lest he exchange it — one needs a seal within a seal — corresponding to the aspect of these rectifications. For the mochin and wisdom are the aspect of a seal — the aspect of tefillin — the aspect of mochin — which are in the aspect of a seal — as is known. And likewise: Malchus is the aspect of a seal — as our Sages taught [Bereishis Rabbah, Parshas Vayeshev]: "your seal and your cord — your seal is Malchus" — etc. — see there.

[§1] For Tzitzis are the aspect of tzimtzum [contraction] — which is the aspect of Malchus [Kingship] — the aspect of נ [nun] — as is known [see Likutay Halachos, Laws of Deposits]. And Tefillin are the aspect of the ח [ches] — the aspect of holy Chochmah [Wisdom] and mochin. And therefore the Tzitzis are on the garments and vestments, which are the aspect of Malchus. And this is the aspect of *"He wraps Himself in light like a garment"* [Tehillim 104:2] — that He wraps the Light and clothes it in vestments — the aspect of Malchus — the aspect of נ [nun] — so that we can attain it. And this is also the aspect of the wings of the Tzitzis — in the aspect of *"and the children of men take shelter in the shadow of Your wings"* [Tehillim 36:8] — for the essence of life and vitality, which is through wisdom and intellect, cannot be received or attained except through the aspect of the shadow made by the wings and vestments — the aspect of Malchus. And this: *"for with You is the source of life"* [Tehillim 36:10].

סִימָן קיט וְכוּ׳ — הִלְכוֹת גִּיטִּין [§1] The laws of gittin [divorce]. It is written: *"if a man takes a woman"* [Devarim 24:1] — etc. — "and it shall be if she finds no favor in his eyes" — etc. — "and he shall write her a bill of severance" — etc. For the holy union — when it is complete — is in the aspect of chen — as stated. But when the union does not go well — and through this she finds no favor in his eyes — then he must write her a sefer [document] specifically. For sefer alludes to the aspect of Chochmah — as cited in the interpretation of Sefer Yetzirah on the matters of: sefer [book], sofer [scribe], and sippur [narrative] — and as cited in the holy Zohar. And likewise: holy Torah is called sefer. And likewise: the aspect of Malchus is called sefer — as is known. Therefore one must write her a bill of severance — and place it in her hand — and send her from his home. Meaning: just as the holy union was through these three aspects — through which Torah gives strength to holy Malchus — and through this Malchus — the aspect of nun — was connected and bound with the aspect of Chochmah — the aspect of ches — and receives life-force from it — as stated — so now: the separation and divorce between them is also not in the aspect of separation of the sitra achra entirely — G-d forbid. Rather: this separation too is according to holy Torah — and according to the drawing of these rectifications — the aspects of Chochmah and Malchus. [§2] And through this she is permitted to another man — to unite with him in the aspect of holy union. And this is the aspect of: "and she shall depart from his home and go and become the wife of another man." For the essential departure from his home — according to the bill of severance he gives her — according to the law of his holy Torah — is only for the sake of holy union — to unite with another man in complete holiness as is fitting. Only: the essential revelation of the matter of severance between them is through the sefer — the aspect of Torah. And this is the aspect of: "the document severs her" — etc. And therefore the one divorcing must be of sound mind — at the time of writing the get and giving it. [§3] Since the root of the entire matter is from the aspect of Chochmah — as stated. And this is the aspect of the three expressions of divorce written in the get: shavaktin [I have released you] — piturin [dismissal] — tiruchin [sending away]. For since this very separation is according to holy Torah — sometimes: if the woman is wicked and dissolute — it is a commandment to divorce her. And if she is not dissolute — then the separation is so that there be afterwards through this a complete holy union. It emerges: through these divorces one is separating and sending away the sitra achra and the yetzer hara — who wanted to take hold in this union. For since lo misdar lehu — and she found no favor in his eyes — and there is a division of hearts and hatred between them — automatically there is more of a hold of the sitra achra there — since they are in the aspect of the sitra d'piruda — as stated. Therefore: if it is impossible to make peace between them — such that their union be in love and brotherhood and companionship as befitting a holy union — then on the contrary: in such a union there is hold of the sitra achra — to the point that children born from this union are sometimes called children of hatred — G-d forbid. Therefore: the divorce — through which they fully separate from each other — is in the aspect of driving away the sitra achra and the yetzer hara — so that they have no portion and hold in the union of Israel. [§4] And regarding the matter of divorce and separation — there are three aspects — one after the other. And all three are encompassed under the heading of severance. For sometimes when she does not find favor in his eyes — he abandons her and distances himself from her in his heart — and through this she too distances herself from him — and separation arises between them. And this is encompassed under: shavaktin — that he abandoned her. And sometimes she does not separate from him until he actually divorces her from his home with complete divorce. And this is encompassed under: tiruchin. And these three aspects exist also in the matter of subduing the yetzer hara — which is also the aspect of divorce — as cited in the kavanos on the verse: "when he changed his behaviour before Avimelech — and he drove him away — and he departed" [Tehillim 34:1]. For sometimes the yetzer hara separates from one only through abandoning and leaving it — and not listening to it — and through this it separates from one without any arguments or quarrels. And sometimes one must push it away with even more distancing — the aspect of piturin. And sometimes one must drive it away with even greater distancing — to the point of complete divorce — the aspect of tiruchin. And this too is the aspect of what Avraham our father said to Lot — who is the aspect of the yetzer hara — as cited in the holy Zohar: *"separate please from me"* [Bereishis 13:9] — etc. — "if to the right — I will go left — and if to the left — I will go right." Even if it tempts one sometimes — and dresses in the temptation of a mitzvah — the aspect of right — even so: one should not listen to it — since one has already understood its ultimate intention — and knows it is an enemy and foe — lurking against one — and rising against one — as is also understood in the holy Zohar on this matter.

[§5] And since holy Torah — and likewise our Sages — greatly dislike the matter of quarrel and separation between a person and one's fellow — and especially between husband and wife — they therefore hinted to us through this: that even if sometimes it is unavoidably necessary to separate from each other — even so it is better to minimize quarrel and division of hearts as much as possible. And therefore they arranged first the expression shavaktin — and then piturin — and then tiruchin — according to the gradations — one after the other — as stated. For at first one must think: perhaps one will only need to separate from her through the aspect of shavaktin alone. And if not — then necessity demands the aspect of piturin. And if not — then necessity demands the aspect of tiruchin. Only: since it is impossible to arrange the order of the gradations with a fixed rule — for sometimes necessity demands immediately at the very beginning to distance her with somewhat greater distancing — therefore they subsequently arranged the expression u'pirtas first. And sometimes one needs immediately even more distancing — therefore they subsequently arranged further the expression tiruchin first. And in this matter too they took care to arrange according to the gradations — first putting the expression shavaktin — then putting piturin — and finally putting tiruchin — all according to the above. And to clarify the matter a bit more: for sometimes — if he is divorcing her because she is a wicked and dissolute woman — it is a commandment to divorce her — then one must immediately distance her through the aspect of divorce and tiruchin — the aspect of: "drive out the scorner — and strife will depart" [Mishlei 22:10]. And sometimes — if he is divorcing her only because she found no favor in his eyes — then it is a commandment to minimize the quarrel and division of hearts as much as possible — through the aspects of shavaktin and piturin mentioned. [§6] But also in this there are aspects — such that sometimes one immediately needs the aspect of piturin — or even tiruchin. And all according to the matter — as long as all one's actions and all one's intention are for the sake of Heaven. And likewise in the matter of the divorce of subduing the yetzer hara — there are also these aspects. For our Sages taught: the yetzer hara — a child and a woman — push away with the left and draw close with the right. But if the yetzer hara tempts one to actual transgression — G-d forbid — then one must divorce it immediately and push it away with both hands — the aspect of: "Hashem rebukes you — O Satan" [Zechariah 3:2] — etc. But also in the matter of the inclination's temptation regarding what is permitted — there are various aspects. For sometimes even this inclination must be distanced immediately and without delay — since one sees and understands that its intention is for evil — G-d forbid — and one cannot elaborate on these matters — and it is self-evident. And therefore one must draw out the vavs of shavaktin — piturin — tiruchin — and also the vav of v'tarkas. [§7] For the vav is generally the vav of connection. And also it is elaborated in the holy Zohar that vav is the aspect of life. Therefore: even in these words — the essential words of severance and divorce — they allude that this is not a complete separation — the aspect of the sitra achra — the sitra d'piruda — the sitra d'mosa — G-d forbid. For death separates — etc. Rather: the essential purpose of this separation is for the sake of the complete union that will come through this afterwards — the aspect of Chochmah — the aspect of life — the aspect of: "there is no get after death." And this is the aspect of the large vavs in the get — which allude to the aspect of connection and life and peace — as stated. And also: it is elaborated in the discourse Ashrei mentioned — that holy Torah is the aspect of vav. And through it all the drawing of these rectifications — which are hinted at in the holy divorce mentioned. And this: one must be careful about the leg of the Heh of l'mehaich [to walk] — that one distances it from its roof. And likewise in all the Hehs. For since the divorce is in the aspect of driving away the sitra achra and the yetzer hara — who wanted to take hold in this union — the aspect of: "rebuking the serpent of the reed" — for one rebukes the sitra achra — and makes from ches a Heh — as elaborated in the holy Zohar and in the discourse b'Chatzotzerot, Siman Heh. For corresponding to holy Chochmah — the aspect of ches — as stated — there is the aspect of the ches of the sitra achra — the aspect of the daughters of Ches — as is known. For there is the aspect of holy life-force — and corresponding to it — the aspect of the life-force of the sitra achra — which is worse than death — the aspect of: "one who wishes to die — shall live." And this is the aspect of the wicked woman — who is worse than death. Therefore one must divorce this aspect — and separate the attached — and make from ches a Heh. And this is why one must be precise about the Hehs of the get — especially that of l'mehaich — that it not appear as l'machach — the language of mockery and laughter — the aspect of the sitra achra and the yetzer hara — the aspect of: "laughter is foolishness" — and as it is written: "as laughter is to the fool — to do lewdness" [Mishlei 10:23]. The aspect of the life-force of the sitra achra — who make all their days as festivals — and spend their days in laughter and frivolity. And lives such as these are worse than death — for they are from the aspect of the wicked woman — the sitra achra — of whom it is said: "she laughs at them with wealth in this world — and afterwards kills them". (And see the discourse Tzivisa Tzedek, Siman 23.) And therefore one must be particularly precise about this Heh. And therefore the get concludes: "according to the law of Moshe and Israel." [§8] For the essential matter of this separation — which is to divorce the sitra achra and the yetzer hara literally — if she is a wicked and dissolute woman whom it is a commandment to divorce — and also if this is not the case — only that lo misdar lehu — and she found no favor in his eyes — and this itself is from the aspect of the hold of the yetzer hara and the sitra achra — who provoke between them — until they are compelled to come to complete divorce and separation — so that both may afterwards merit holy union through these divorces. But all of this happens only through the power of holy Torah — through which the yetzer hara is subdued — and strength given to holy Malchus — as stated. And this is something that commonly happens many times — that there are quarrels and strife between a couple — until they come to divorce. And afterwards they take each other back — and there is peace between them forever. And this is because the sitra achra has already been divorced from taking hold and provoking between them — through the get and the divorce that was between them. And therefore the get must be before fit witnesses — the aspect of: "the testimony of Hashem is faithful — it makes wise the simple" — as elaborated above. Not only that — the custom is that the get be before ten Jews — for: "when ten are present — the Shechinah rests there." And therefore the sitra achra — the sitra d'piruda — cannot suckle from this — since everything is done according to holy Torah — and for the sake of the peace of holy union — of which it is said: "if they merited — the Shechinah dwells among them." [§9] And therefore the writing and signing of the get must be for the sake of the man divorcing and for the sake of the woman being divorced — in order to separate them through this at their root — where is the root of his name and her name — the aspect of: "living soul — that is his name." And this itself is the aspect of the writing and signing — (as cited in the Tikkunim, Tikkun 18): "the writing hand — this is the written Torah" (whose root is in Chochmah) — "the signing hand — this is the Oral Torah" (the aspect of Malchus-of-mouth — and it is called the Oral Torah). And therefore the scribe must also say before him that he is writing for her sake — etc. — and likewise the witnesses. For thought and speech are also in the aspect of Chochmah and Malchus — as is known. And therefore one writes in the get twelve lines — corresponding to twelve months — twelve tribes — upon which holy Malchus stands — as elaborated in the holy Zohar and in his teachings. And therefore all the lines in the get must be equal. For this is the essential fullness — that all twelve tribes be encompassed in one unity — so that the kingdom of the sitra achra — the sitra d'piruda — have no power to dominate them — as our Sages taught about: "the joining of the idols — Efraim — let it be" [Hoshea 4:17]. And then the holiness of the drawing of holy Malchus — the Heavenly Kingdom — shines in its fullness over them. The aspect of what the tribes said: "Hear O Israel" — etc. — "Hashem is One" — as our Sages taught. And this: *"and in Yeshurun there was a King — when the heads of the people were gathered — together the tribes of Israel"* [Devarim 33:5] — as stated.

[§2] And this: the word Tzitzis is an expression of gazing — as it is written: *"and you shall see it"* [Bamidbar 15:39] — for through this one merits to gaze upon the light of the intellect and the Divinity that exists in every thing — which is the aspect of the totality of Torah and mitzvos, in the aspect of what our Sages taught: "Know Him in all your ways" [Mishlei 3:6] — that is the great principle in Torah — and in the aspect of what is cited in the Shulchan Aruch, Siman 1: "I have placed Hashem before me always" [Tehillim 16:8] — that is the great principle in Torah.

סִימָן ק״כ [§1] And therefore: eating vessels of non-Jews made of metal require immersion. For the body of the food and the meal — through which is man's life-force — is in the aspect of wisdom. And the vessel in which one eats is in the aspect of Malchus. And therefore: eating vessels — even new ones — since they were in the possession of non-Jews and were prepared for the meals of non-Jews — the spirit of impurity — from the aspect of the kingdom of the sitra achra — rests upon them. And the root of this is from the aspect of sospisa d'dahava [the dross of gold] — the aspect of the extension of gevuros — which are the aspect of fire — the aspect of metal vessels that are made through being melted in fire. And therefore: when one brings them into the possession of Israel — they require immersion in water — whose root is from the aspect of chasadim — the aspect of wisdom — the aspect of Torah. And through all of this the gevuros are sweetened at their root — and the aspect of the spirit of folly — spirit of impurity — is nullified — and the vessel rises from impurity to purity. [§2] And therefore: if one borrowed or rented a vessel from a non-Jew — immersion is not required. For it is still under the owner's authority — and also: it does not overpower as much — since it has not yet left the possession of the non-Jew — and is destined to return there. But when it leaves the possession of the non-Jew to the possession of Israel — then it overpowers more to suckle from the holiness — and therefore immersion is required. [§3] And therefore: old vessels of non-Jews — immersion is not sufficient — but as was their use — so must they be kashered. In the aspect of: *"all that comes into fire — pass it through fire"* [Bamidbar 31:23]. For since the vessel absorbed from the forbidden food itself — which is from the aspect of the sitra achra — therefore: if it absorbed through fire — it specifically requires libun [burning out] through fire. And if it absorbed through boiling water — it requires hag'alah [boiling out]. And if it absorbed while cold — washing and rinsing suffices. And this has been somewhat explained in Orach Chaim. And the matter of nosen ta'am lifgam [gives a spoiled taste] — and a vessel that is not a ben yomo — is somewhat explained above.

[§3] And this: "And you shall remember all the commandments of Hashem" — etc. — for all the mitzvos are aspects of contractions [tzimtzumim] through which one attains the perception of His G-dliness, may He be blessed [see the discourse Mishra, Siman 30]. And this: "and you shall not stray after your heart and after your eyes" — through which the yetzer hara incites, in the aspect of the klipa of Esav and Yishmael, the kingdoms of the sitra achra. For by remembering all of Hashem's commandments — which are the aspect of the totality of the holy Torah — one thereby subdues the yetzer hara and the kingdoms of the sitra achra. And then one merits to study and fulfil the Torah at a far greater level, until one attains a true attainment of the light of the holy wisdom and intellect — which are the aspect of Kodesh [sanctity], as is known.

[§1] And therefore: the prohibition of drinking the wine of non-Jews is very severe — and even through their mere touch it becomes forbidden. For since in holiness its root is very lofty — and encompasses all the aspects of these rectifications. For it is from the aspect of wisdom and mochin — the aspect of: "wine and fragrance open the mind" — and the aspect of Torah — and the aspect of Malchus — the aspect of: "and the wine of the kingdom was abundant" [Esther 1:7] — etc. — as understood in the discourse Tehillah L'Dovid, Siman 12 — and likewise in the holy Zohar. And this is the aspect of: "he who merits — becomes a head." And therefore one must truly be very careful in its drinking — not to exceed the measure — G-d forbid — for intoxicating wine is the aspect of the very opposite of all the above. And therefore: it becomes forbidden through the touch of a non-Jew — and damages the soul of the Jew who drinks it — and the yetzer hara overpowers him even more — until one can come through this to all evil — G-d forbid. And this is the aspect of: "and concerning their wine — on account of their daughters." And see in the book Yayin HaMeshomar [The Preserved Wine] — which elaborated greatly on the severity of the prohibition — and you will understand from there for our subject. And according to the above you will understand how to explain many verses and teachings of our Sages that speak of wine in praise — or the opposite — and all of it is understood according to the above.

[§4] And this is the doubling in the verse: "so that you shall remember" — etc. — "and you shall be holy to your G-d — holy" — specifically holy. And this: "I am Hashem your G-d Who brought you out of the land of Egypt to be a G-d unto you" — for on this very condition He took them out of there: that they should sanctify themselves with His sanctity, and bind themselves only to the G-dliness in every thing, in order to draw close to Him in truth. And this: "I am Hashem your G-d" — Emes v'Yatziv [True and Firm] in the morning — for then one merits to receive the light of the intellect and mochin, which are the essence of the light of day — and Emes v'Emunah [True and Faith] in the evening — for even in the time of the withdrawal of the light of the intellect and the mochin, one must still bind oneself to the holy intellect — which is the aspect of truth — through the holy attribute of faith, which is the attribute of night — the aspect of נ [nun] mentioned above.

סִימָן קל״ה — קְרִיאַת הַתּוֹרָה [§1] And therefore one reads in the Torah during prayer — for the essential acceptance of prayer is through the Torah, through which one gives strength to the holy Malchus — the aspect of the yetzer tov — to overpower the kingdom of the sitra achra — the aspect of the yetzer hara — the aspect of Esav. And therefore our Sages taught: "At the time when the voice is the voice of Yaakov" — when they engage in Torah — "the hands are not the hands of Esav." And our Sages expounded [Bava Kamma 82a]: *"and they walked three days in the wilderness and found no water"* [Shemos 15:22] — that they walked three days without Torah, and they arose and rebelled [because the yetzer hara overpowered them] — therefore the prophets and elders instituted that they should read [the Torah] on Shabbos, Monday, and Thursday — etc. — for when they engage in Torah, their yetzer is given into their hands — as our Sages taught. [§2] And therefore the primary reading of the Torah in its completeness is on Shabbos — for "the Torah emanates from supernal Wisdom" [Zohar] — and on Shabbos the light of Chochmah shines with a wondrous illumination, and therefore it is called Kodesh [holy] — as is known — and likewise Malchus ascends then with wondrous ascents — as is known. And therefore one also reads the Torah on Shabbos at Minchah — to draw, through the holiness of Shabbos, the power of Torah reading for the coming week as well. And one also reads the Torah on Monday and Thursday — in order to subdue the kingdom of the sitra achra and the yetzer hara also on the weekdays — and all of this is only through the power of holy Torah study. And through this all prayers are accepted — and therefore on Monday and Thursday one adds more prayers and supplications, and recites V'Hu Rachum [He is compassionate]. [§3] And therefore every Friday — in which there is holiness and Torah in abundance — and Kodesh is the aspect of Chochmah — as stated — one multiplies the number of those called up [kruy'im] as our Sages taught. And they further said: those three, five, and seven [called up] — corresponding to what? Corresponding to those who see the face of the King — etc. — for through Torah reading one gives strength to the aspect of holy Malchus — as stated — and Malchus is the aspect of Dalet — as stated — and therefore one reads in the Torah four times each week. And therefore one does not read fewer than ten verses — and our Sages said these correspond to the ten idlers of the synagogue who are permanently stationed there to pray at the proper time each day with a congregation. [§4] And this is the aspect of prayer. And the synagogue too is the aspect of Malchus — as is known. And one [opinion] said: [the ten verses] correspond to the Ten Commandments, which are the totality of the Torah. And one said: corresponding to the Ten Utterances [Asarah Ma'amaros] — which are the life-force of every thing — the aspect of wisdom and intellect clothed in every thing — in the aspect of *"all of them You made with wisdom"* [Tehillim 104:24]. Except for the portion of Amalek — which is the totality of the kingdoms of the sitra achra — and in it is written: *"there is war for Hashem against Amalek from generation to generation"* [Shemos 17:16] — for his [heavenly] prince is himself the yetzer hara — and because of the power of free choice it is presently impossible to nullify him completely — therefore his portion is also deficient, containing only nine verses — as our Sages taught.

[§5] A garment worn at night is exempt from Tzitzis — for although Tzitzis are the aspect of tzimtzum and the nun, as stated, nonetheless since it is specifically through this that one merits to receive the light of the intellect — as is explained within — which means that the ches and the nun become joined and the moonlight becomes as the light of the sun — it is thereby self-understood that within them shines the light of the intellect and wisdom. This is the aspect of what is explained in the kavanos: that the 32 threads of the Tzitzis correspond to the 32 paths of Wisdom. And this is what our Sages taught: "Whoever fulfils the mitzvah of Tzitzis is as if he received the face of the Shechinah" — meaning he merits to attain the light of the intellect and G-dliness in truth. And therefore a garment designated only for nighttime, worn only at night, is universally exempt from Tzitzis — since that is the time of withdrawal of the mochin and intellect, and one receives the holy vitality only through the aspect of faith.

סִימָן קל״ט וְכוּ׳ — הִלְכוֹת עֲבוֹדָה זָרָה [§1] The laws of idolatry. For the essential root of all idolatry is from the yetzer hara — which is itself the aspect of idolatry — as it is written: "there shall not be in you a strange god" [Tehillim 81:10] — and our Sages taught accordingly. And our Sages taught: "such is its way — today it says to him: do such — etc. — and tomorrow it says: go worship idolatry." And this is the essential impurity — the very opposite of holiness. For this is the essential sitra achra — and it is the aspect of vomit and excrement — for there is no aspect at all of the illumination of holy intellect in it — the aspect of: "My glory I shall not give to another" [Yeshayahu 42:8] — as explained elsewhere. And therefore they are called elilim [nothings] — for they are the aspect of absolute nothing — as if they never existed — the opposite of holy Chochmah — the aspect of yesh me'ayin [something from nothing] — as is known. And therefore idolatry is forbidden for any benefit — for all of a person's pleasure and his spirit's satisfaction is an aspect of a spark from the aspects of the portions of his life-force. But idolatry — which is the essential sitra d'mosa — it is forbidden for Israel to receive from it any benefit or any aspect of life-force whatsoever — for such a life-force is more bitter than death — G-d forbid. [§2] And this is the aspect of: it is forbidden for benefit — along with its accessories and its adornments and its offerings. Its accessories correspond to the aspect of the kingdom of the sitra achra — for through serving before it — the aspect of a servant serving his master — one thereby shows that one is accepting the yoke of its kingdom. Its adornments correspond to the aspect of the intellect of the sitra achra — for the essential beauty and splendor at its root is from the aspect of Chochmah — the aspect of light — the aspect of: "a man's wisdom illuminates his face."

[§3] And its offerings correspond to the aspect of the union of sun and moon of the sitra achra together — G-d forbid — and as they say: k'din metashteshei alma [it causes confusion in the world] — G-d forbid. For the sitra achra is like a monkey before a man. And in holiness — the offering is in the aspect of the drawing close of the Holy One, blessed be He, and His Shechinah — as understood in the holy Zohar. And: "the scattering of the wicked is good for them and good for the world" — for they are in the aspect of separation — as is known. And therefore their offering is a great damage — G-d forbid — for it indicates the connection and union — G-d forbid — between them. [§4] And therefore: idolatry of non-Jews is forbidden immediately — for they are from its aspect. But that of Israel is not forbidden until it is actually worshipped. For in truth — at the root of his holiness — he is utterly distant from it. But if one has already worshipped it — then on the contrary — since it is Israel's — it receives some additional power through this — since he is Israel whose root is in holiness. And therefore: idolatry of Israel has no nullification — but requires complete eradication and burning. But that of a non-Jew has nullification — for it has no such power — since all the nations themselves are as absolute nothing — as our Sages taught. And therefore: as soon as the non-Jew nullifies the idolatry — the prohibition departs from it. But its offerings have no nullification — for the power and aspect of the prohibition and the sitra achra has greatly cleaved there — because of the greatness of the damage of the aspect of the connection mentioned — for they are addicted to this most — as is known. And therefore: its accessories and adornments — even though nullification helps them — even so they are forbidden for use in a mitzvah — because they are repulsive.

[§5] For in a mitzvah and holiness — there is the essential beauty and splendor of holiness. But the sitra achra — the aspect of idolatry and its accessories — even after they have been nullified — they are still repulsive to perform a matter of mitzvah and holiness with them. [§6] And therefore all benefits that come from it — etc. — are forbidden. And it is forbidden to listen to its singing — and to gaze upon its beauty — and to smell its scent. For all of this relates to the brain — in which is the source of all the senses of hearing and sight and smell. And therefore one thereby greatly damages the aspect of the holy brain and intellect. And therefore: if one does not intend — it is permitted — since it was done automatically without intention and knowledge — only when it is not the case that it is an inevitable consequence — etc. — as explained in the Shulchan Aruch. [§7] And therefore: a non-Jew can nullify idolatry — even if it is not his — and even if he hates it. But one who does not worship idolatry — such as a ger toshav [resident alien] or a Yishmaelite — cannot nullify it. For in truth the aspect of idolatry is already nullified from the outset — and of no importance — as stated — and all the more so: "for all the gods of the peoples are nothings." And the essential aspect of its power of suckling — which is for the sake of free choice — as is known — is only through this: that there are people who believe in it and worship it — and through this they infuse it with some aspect of suckling and power for the sake of free choice. And this is the aspect of what our Sages taught: "the gods of the nations are sustained by their worshippers." Meaning: those who worship it infuse them with some aspect of power.

[§8] And this is the aspect of: "those who make them shall become like them — all who trust in them" [Tehillim 115:8] — for the idols themselves have no power or substance — as it is said: "they have a mouth and cannot speak" — etc. — only what appears to the worshippers as if there is some aspect of power and substance in them — is through this very act of worshipping and trusting in them — which is the essential making of them — in the aspect of: "those who make them — all who trust in them." [§9] And therefore: they themselves specifically can nullify it — but not one who does not worship them. And therefore: if it broke by itself — it is also forbidden until it is nullified. For what difference is there that it broke by itself — for it is broken and despised even from the outset — only the essential thing is that its worshippers themselves nullify it. And therefore: one who finds idolatry must eradicate and destroy it — and must uproot after it and give it a shameful name. For one must eradicate and nullify all types of hold of the sitra achra and the yetzer hara — which are the aspect of idolatry — until no root or branch remains to them at all — for: "today it says to do such" — etc. And one must give it a shameful name — for it itself is absolute nothing — only the essential of its power is through the name that its worshippers call it — and that they designate it with the name of a deity. And the matter of the name of every thing — is at its root a great matter — for a name alludes to the aspect of Chochmah and to the aspect of Malchus — the aspect of honor — as stated. And therefore important and respected people are called anshei shem [men of name]. And therefore one must give the name of idolatry a shameful designation — the opposite of the grace and honor mentioned. And therefore: it is forbidden to mention its name — and all the more so — not to swear by the name of idolatry. And even not to cause a non-Jew to swear by the name of idolatry — as explained in the Shulchan Aruch.

[§6] [(The dispute between the Rambam and the Rosh explained in Siman 18 can also be understood along these lines — but it would take too long to elaborate, given the depth and subtlety of the matters.)]

סִימָן קמ״ח וְכוּ׳ [§1] And therefore: it is forbidden to trade with them on the day of their festivals — etc. — and likewise several other laws explained in these simanim and those that follow — all in order that we have no share in their joy and their worship — and not to give them any power or any hold whatsoever. And this is the aspect of the prohibition of lo sechanem [do not show them favor]. [§2] Techanem specifically — so as not to draw upon them the aspect of chen [grace] — the aspect of ches and nun — as stated. For they are the very opposite of holy chen. And see in tractate Avodah Zarah [20a] — where our Sages taught three interpretations: lo sechanem — do not give them a dwelling place on the land. Alternatively: lo sechanem — do not grant them grace. Alternatively: lo sechanem — do not give them gifts freely. And see the Shulchan Aruch, Siman 151. And everything revolves around the matter stated above. Nachas HaShulchan — Part VII (Yoreh Deah) · Segment 3 · Simanim 87–178 Translated faithfully from the Hebrew of Rabbi Nachman of Tchehrin ז״ל Na Nach Nachma Nachman MayUman ✦

Nachas HaShulchan — Part VII (Yoreh Deah), Segment 4: Simanim 157–335 נַחַת הַשֻּׁלְחָן Nachas HaShulchan — Part VII Yoreh Deah · Segment 4 · Simanim 157–335 Pikuach Nefesh · Ribbis · Garments · Sorcery · Niddah · Mikvaos · Vows · Kibbud Av · Torah Study · Tzedakah · Milah · Gerim · Torah Scroll · Mezuzah · Kilayim · Bikur Cholim · Conclusion of Yoreh Deah By Rabbi Nachman of Tchehrin ז״ל

[§7] And since through all of this prayers are accepted — as stated — therefore the primary time for wearing Tzitzis and Tefillin is during prayer. And therefore it is correct to cover one's head with the Tallis — for it is the aspect of the holy garments through which one receives the light of the Chochmah and mochin that rest in the head. And therefore at the moment of wrapping, one casts all four Tzitzis to the left side — for they are in the aspect of "His left hand beneath my head" — as stated. And also because through this one subdues the yetzer hara and foolishness [ksilos], which derive from the left side — as stated. And afterwards one brings two Tzitzis to the front and two to the back — so as to be surrounded by mitzvos — for this is the matter of the four corners of the Tallis, corresponding to the four directions of the world and the four corners of the earth, to bind oneself through the light of the Tzitzis to the wisdom and divine vitality that exists everywhere — and similarly for the person himself: in every direction he turns, he should look only at the holy intellect that exists in every thing.

סִימָן קנ״ה — הִלְכוֹת בֵּית הַכְּנֶסֶת [§1] It is already explained that the synagogue is a place of prayer and corresponds to the aspect of Malchus — as stated — and therefore it must be the tallest of all the buildings of the city. For the aspect of Malchus is the aspect of height, elevation, and exaltedness — as is written concerning Shaul: *"and he was taller than all the people from his shoulders upward"* [Shemuel I 9:2] — and Shemuel said about this: "Do you see that Hashem has chosen him, that there is none like him among all the people?" — and concerning the Messianic King it is said: *"he shall be exalted and lifted up and very high"* [Yeshayahu 52:13]. And also because in every house there is the aspect of Malchus — in the aspect of "every man shall rule in his own house" [Esther 1:22] — and our Sages expounded: "He made them houses — houses of royalty." And therefore the synagogue — which alludes to holy Malchus — must be the tallest and most elevated of all.

[§2] And therefore one compels one another to build a synagogue and to purchase Torah scrolls, Talmud, and so on — for the essential power of holy Malchus is through the holy Torah — as stated. And therefore it is permitted to convert a synagogue into a house of study [beis midrash] — as explained in Siman 153 — for in the beis midrash one engages in Torah, through which one gives strength to holy Malchus — and therefore its sanctity exceeds that of the synagogue. And therefore after leaving the synagogue one must immediately go to the beis midrash and establish a fixed time for learning — as explained in Siman 155. And therefore our Sages taught: "Whoever goes from the synagogue to the beis midrash" — etc. — "merits and receives the face of the Shechinah" — etc. — meaning he merits to bind himself to and see, with an open eye, even in this world, the light of the intellect and wisdom and divine life-force clothed in every thing — which is also the aspect of receiving the face of the Shechinah — as stated. And through this he naturally merits in the World to Come to receive the face of the Shechinah literally — as it were.

סִימָן קנה — הִלְכוֹת מִיאוּן [§1] A minor girl who has no father can depart from her husband through mi'un [refusal]. For complete kiddushin — which flow from the aspect of these rectifications — and essentially from the aspect of Chochmah — called holiness. And even if she herself was still a minor — but her father received her kiddushin — and the Torah granted him this right — therefore she cannot depart from her husband except with a get. For it is impossible to sever the connection between them — except also according to these rectifications — essentially according to holy Torah — which encompasses all these rectifications. The aspect of: "the document severs her" — and nothing else severs her — as stated. But if she was married as a minor — and not with the knowledge of her father — her kiddushin are not complete kiddushin — since she is not yet in the aspect of knowledge and wisdom. Therefore she does not require a get — but departs through mi'un alone.

[§8] The small Tallis [Tallis Koton] and the large Tallis [Tallis Godol]: For it is explained in the kavanos that the small Tallis corresponds to the aspect of ibur [the embryonic level of consciousness], and the large Tallis to the aspect of yenikah [nursing / awakening], and Tefillin to the aspect of mochin d'gadlus [expanded consciousness]. See the discourse Achvay Lon, Siman 25, where it is explained that there is sechel b'koach [intellect in potential], sechel b'foal [intellect in actuality], and sechel haniktah [acquired intellect] — and it is possible that these are the same three levels mentioned above.

סִימָן קנ״ו — סֵדֶר מַשָּׂא וּמַתָּן [§1] "Afterwards he shall go to his affairs" — etc. For it has already been explained that it is not sufficient to merely give strength to holy Malchus to overpower the kingdom of the sitra achra — one must also clarify and elevate the holy sparks from within the sitra achra and the klippos — in the secret of the eleven spices of the Ketores [incense] — and this is accomplished through commerce conducted in faithfulness — as understood in the discourse Ashray Zarka, Siman 35, and the discourse Ki Seitzei, Siman 280. And this too is accomplished only through the power of holy Torah study — as explained there. And therefore one should make one's livelihood incidental and one's Torah primary.

[§2] And therefore one must be careful not to form a partnership with non-Jews — etc. — due to [the prohibition]: "and the name of other gods shall not be heard on your lips" [Shemos 23:13] — for since the essential purpose of commerce is to elevate the holy sparks from them, how can one form a partnership with him in this? And particularly if the non-Jew might invoke the name of idolatry — one would thereby on the contrary give yet more power, G-d forbid, to the kingdom of the sitra achra — the aspect of other gods. See there in the gloss which is lenient regarding this in our times — etc. But to buy and sell with them without partnership is universally permitted — etc. — for this is the essential intent of commerce: to elevate the holy sparks from them, and to extract what they have swallowed — in the aspect of *"He has swallowed wealth and will vomit it"* [Iyov 20:15].

סִימָן קנ״ז–קנ״ח — הִלְכוֹת נְטִילַת יָדַיִם לַסְּעוּדָה [§1] And therefore one must wash one's hands for the meal — for there is reason to suspect, since the hands are busy [and may have touched something impure], and then when one eats with them the bread — which is the aspect of Malchus, its root also being in Chochmah — as is known — as is explained in the intentions of eating, for the table and the bread are the aspect of Malchus — and the essential rectification of eating is through the aspect of Chochmah — through what is chewed with the teeth, which are 32 in number, corresponding to the 32 paths of Chochmah — etc. — see there. And therefore the essential life of a person is through eating — for inwardly the illumination of the holy Chochmah is drawn through it — as it is said of Chochmah: *"and wisdom gives life"* [Koheles 7:12]. And since this is so — and the opposite is also true — there is reason to suspect: if one's hands are impure, the aspect of the kingdom of the sitra achra — the yetzer hara — the klippa of Esav — which is the essential impurity — may thereby attach itself to one's eating. For it is said of [Esav]: *"and Esav despised the birthright"* [Bereishis 25:34] — meaning he despised the holy wisdom and intellect — as is explained within — and this came through the desire for eating — as he said: "feed me now" [ibid. 25:30] — etc. — and through this he sold the birthright and despised it. And the essential hold and strengthening [of Esav] is through the aspect of the impure hands — in the aspect of *"but the hands are the hands of Esav"* [Bereishis 27:22] — as stated.

[§2] And therefore one must wash the hands with water — which alludes to Torah — as stated — and also to holy Chochmah — as it is written: *"for the earth shall be full of the knowledge of Hashem as waters cover the sea"* [Yeshayahu 11:9]. And through this one lifts the hands on high and binds them to the aspect of Chochmah — which is the aspect of Kodesh [holy] — and to the holy Torah — in the aspect of *"lift your hands in holiness"* [Tehillim 134:2] — and *"and I will lift my palms toward Your commandments"* [Tehillim 119:48] — the aspect of the holy Torah.

[§3] And therefore our Sages taught [Chullin 106a]: "first waters caused [the eating of] pig's meat" — for if one does not wash the first waters [before eating], the yetzer hara can overpower him and defile his eating to the degree that he comes to eat actual forbidden foods, G-d forbid — the aspect of pig's meat specifically — for this is the aspect of the klippa of Esav, who is called chazir hayaar [the pig of the forest]. And also because the pig is the aspect of the wisdom of the klippa — as explained in the Maurai Or — meaning: not only does he not bind himself to holy Chochmah — he also becomes attached to the wisdom of the klippa — and through this stumbles in the external wisdoms of heresy and outright denial, G-d forbid. [§4] And the other opinion said: "first waters caused [the eating of] neveilah [carcass]" — meaning one becomes separated through this from the aspect of holy Malchus — the aspect of the moon — and becomes attached to the aspect of the kingdom of the sitra achra — the moon of the sitra achra — which is the aspect of neveilah — in the aspect of "naval" [boor] — who despises the holy intellect and becomes a naval [degraded one] alongside him — see the Maurai Or. And therefore one who is contemptuous of netilas yadayim comes to poverty — corresponding to his having damaged the aspect of holy Malchus — the aspect of misken v'chacham [poor and wise] — and is uprooted from the world — corresponding to his having damaged and separated himself from the holy Chochmah, which is the essential sustenance and life of the world — in the aspect of *"and wisdom gives life"* [Koheles 7:12] — as stated.

[§5] And therefore one washes the hands only in a vessel — which alludes to the aspect of Malchus — the aspect of contraction — the aspect of a vessel — as is known. And the vessel must hold a revi'is [quarter-log] — which also alludes to the aspect of Malchus — as is known — and not while resting [on a surface that holds it, if the vessel cannot stand on its own] — for our Sages taught, cited above: why is the letter nun not stated in Tehillah l'Dovid [Psalm 145]? Because it refers to a downfall of the Community of Israel [which is the aspect of nun] — as is said: *"the maiden of Israel has fallen and shall rise no more"* [Amos 5:2] — and yet Dovid returned and supported her by the holy spirit — as it is said: *"Hashem supports all who fall"* [Tehillim 145:14]. It follows that a vessel which cannot stand on its own and falls — and therefore only holds a revi'is when supported — alludes to the aspect of Malchus in the time of its falling, when it needs support. But during the time of washing the hands, one should not allude to this — only to the aspect of the complete holy Malchus at the time of its ascent to Kodesh — which is the aspect of Chochmah — as stated. [§6] And therefore the measure of water is a revi'is — alluding to the aspect of Malchus — the aspect of Dalet — the aspect of misken v'chacham — as stated. Nonetheless one should add generously when washing — and thereby merits wealth — for through receiving from the aspect of Chochmah, wealth flows — in the aspect of *"in the shadow of wisdom, in the shadow of silver"* [Koheles 7:12] — as our Sages taught — see the discourse LaShemesh Sham, Siman 49.

[§7] And since the essential hand-washing for the meal is to prevent the sitra achra from attaching to the eating — as stated — the obligation falls only upon the one who eats, not upon the one who serves — as explained in Siman 163.

[§8] The waters must come specifically through human force — for human force alludes to Chochmah — since Chochmah contains the letters כֹּחַ מַ״ה — [koach mah — "the power of mah"] — and mah in numerical value equals Adam [man] — as is cited. And therefore one must intend for the washing that is fit for eating — for intention, which is thought, is the aspect of Chochmah / the brain — as cited in the holy Tikkunnim. And therefore one who immersed his hands in spring water is purified with any quantity — for a spring alludes to Chochmah — as is known. [§9] Water in which work was done is invalid — for it has already been explained that work [melachah] is performed in order to clarify and elevate the holy sparks clothed within the klippa — the kingdom of the sitra achra — and therefore since work was done with these [waters] and the sitra achra had a hold upon them, one cannot thereby purify the hands for the meal.

[§1] The laws of yibum [levirate marriage] and chalitzah [release]. It is already explained: that a person must leave children after oneself — who will engage in this — to bind themselves to the intellect in every thing — to recognize the Creator through every thing. And this is the purpose of Creation. And through this one is considered as if one is alive in the world. And as our Sages truly taught: "all who leave a son engaging in Torah — it is as if one never died." "Engaging in Torah" specifically — for through Torah study — through this is the essential drawing of these rectifications — the essential aspect of life. Only: this is in their free choice — whether to engage in Torah. But in any case the obligation is upon one to leave children. And therefore: one who died and left no children — one's death is the aspect of the sitra d'mosa literally — G-d forbid. Since there remains no remnant on earth who will engage in drawing these rectifications. Until because of this — our Sages taught about one who has no children — that one is considered as dead even in one's lifetime — and all the more so after actual death — G-d forbid. And therefore: holy Torah found a remedy for one — through the brother from the father — who both drew from one root and one father. Who at his root alludes to the aspect of Chochmah — the aspect of: "father in wisdom." And therefore: when the brother marries the wife of the dead — in whom some impression remains of the illumination of Chochmah that her first husband — who died — bestowed upon her. The aspect of: "that spirit which the husband left in her." And therefore: through this — the soul of the departed will be reincarnated in the son born from this union — and will return to engage in drawing these rectifications — meaning: to draw the holy intellect and wisdom in the world. The aspect of the birthright — as stated. And this is what the verse says: *"and the firstborn which she bears shall succeed in the name of his dead brother — and his name shall not be erased from Israel"* [Devarim 25:6]. "The firstborn" specifically — the aspect of the birthright mentioned — for only for this was the yibum done — in order to restore and draw the soul of the departed — so that it engage in drawing holy intellect — the aspect of the birthright — for the sake of which Yaakov took the birthright from Esav. And all the children of Israel are called firstborns — as the verse says: "my firstborn son — Israel" [Shemos 4:22]. And therefore this son born from the commandment of yibum — the aspect of a firstborn — therefore he shall succeed in the name of his dead brother. For he will engage in drawing these rectifications — the aspect of shem [name] — as stated. And this: "and his name shall not be erased from Israel." His name specifically — as stated. And our Sages expounded: "and the firstborn" — etc. — this refers to the yavam [brother] — for it is a mitzvah for the eldest brother to do the yibum. And he receives the inheritance of the dead in his father's estate. And this too is because of the above — for since he engages in restoring the soul of the dead in the world — and elevating it from the aspect of the sitra d'mosa to the light of Chochmah and life — the aspect of the birthright — therefore the yavam is called the firstborn — and receives the inheritance of the dead. For through him: one's dead brother too is considered as living. And therefore he receives the inheritance. (And see the Shulchan Aruch, Siman 163.) [§2] And if he does not wish to do the yibum — she requires chalitzah. And this: "and she shall remove his shoe from upon his foot — and spit before his face" [Devarim 25:9] — etc. — and it is elaborated in Zohar Chadash and likewise in the Shulchan Aruch: that this is done as a disgrace to him — to lead him in shame [u'l'anhiga beih kalna]. For since he did not wish to do the yibum — and restore the soul of the dead in the world — so that it engage in drawing holy intellect and wisdom in the world — through which His honor is revealed. Until through this even the yavam himself merits honor — the aspect of: "the wise shall inherit honor" — and the aspect of: "those who honor Me — I will honor." And since the yavam does not wish to engage in this — therefore he deserves disgrace and shame. The aspect of: "the fool raises shame." And this is also a benefit for the departed soul and for the yevamah. For initially the soul of the departed was attached after the brother — for it was hoping that he would return and rebuild through it. And because of this — the aspect of: "the spirit the husband left in her" — did not want to depart and be released from her — for she was waiting for her rectification through this. And therefore the Torah said: "the wife of the dead shall not be outside" [Devarim 25:5] — etc. But now — when he stands before the court and says explicitly: "I do not wish to take her" — it is understood from this that she found no favor in his eyes — and their union will not be in the aspect of holy union in its fullness. Therefore holy Torah found another remedy for her through chalitzah. For holy intellect clothed in all the matters of this world is in the aspect of the holy feet — the aspect of: "and the earth is the footstool of My feet" [Yeshayahu 66:1]. (See the discourse Mikreh Zikaron, Siman 54.) And the yetzer hara and the sitra achra — whose essential dominion is in this world — the essential hold of theirs is only in the aspect of the holy feet — as it were — the aspect of: "and you shall bruise his heel" [Bereishis 3:15] — the aspect of: "her feet descend to death." And the aspect of: "the iniquity of my heels surrounds me" [Tehillim 49:6]. And therefore Yaakov our father — who merited the aspect of holy intellect — was called Yaakov. For he merited to bind all the matters of this world — which are in the aspect of feet — the aspect of akev [heel] — to the intellect and wisdom. The aspect of the Yud of Yaakov. (And see in the Tikkunim, Tikkun 26 — where it is also understood that the secret of chalitzah is in the secret of how Yaakov our father took the birthright — etc. — see there.)

[§3] And since their essential hold is in the aspect of feet and heel — therefore one needs extra vigilance and guarding there. The aspect of what our Sages taught: "let a person always sell — etc. — and buy shoes for his feet." And the woman is also in the aspect of feet — the aspect of: "the feet of His pious ones — He guards — this is the woman" [Shmuel I 2:9]. And our Sages taught: she makes her husband stand on his feet. And likewise she is called a shoe — as cited in the Tikkunim: "your shoe — etc. — this is the woman." And therefore: the soul of this departed one without children — G-d forbid — is attached after his wife — because of that spirit that the husband left in her. And likewise attached at the heel of the brother — as our Sages taught — for he is hoping to be rectified through them — through their restoring his soul in this world. The aspect of feet. And illuminating in him the aspects of Metatron and Sandalfon — which are in the aspect of shoe and sandal — in which the holy feet of the Most High are clothed — as it were. As elaborated in the holy Zohar and the Tikkunim. And therefore: when the yavam does not wish to do the yibum — she must remove his shoe from upon his foot — and strike it on the ground.

[§4] To show that the soul of the departed should not expect to be rectified through the brother — but Hashem Himself will find a complete rectification for it through His great mercy and kindness. And this: "and she spits before his face" — and through this the spirit that the husband left in her departs. And this: "before his face" specifically — for: "the wisdom of a man illuminates his face." And through this one merits honor — the aspect of: "the wise shall inherit honor" — as stated. And now — when she disgraces and shames him — by spitting in his face — through this it is seen and evident that he has not merited the aspect of holy wisdom that would illuminate his face. Only the reverse. And through this the soul of the departed is released and separated from them — for it sees there is nothing for it to expect for the rectification of its soul through them — through the aspect of drawing these rectifications — the aspects of supernal Chochmah — the aspect of the light of the face — and Malchus — the aspect of the last level — the aspect of sof davar — the aspect of feet. And therefore: through removing the shoe from his foot and spitting in his face — it is revealed that he has nothing to expect from them — and it will be rectified through Hashem's kindness in a manner good and fitting for it. And therefore: in our times — even if both desire the yibum — one does not allow them to do the yibum — unless it is evident and known that their intention is for the sake of the mitzvah. For the essential rectification of the soul of the departed through the yibum — that it return and come to this world — in order to engage in drawing these rectifications — depends only on the intention of the yavam. As elaborated in the holy Zohar on the verse: *"if he sets his heart toward Him — his spirit and his soul He will gather"* [Iyov 34:14]. But if their intention is not for the sake of the mitzvah — only for the sake of desire — the aspect of the yetzer hara — the sitra d'mosa — G-d forbid — how can the soul of the departed be rectified through this — and ascend from the sitra d'mosa to the light of life? And if so: the yavam transgresses the prohibition of forbidden relations — G-d forbid. And therefore it is better to perform chalitzah. And therefore: one performs chalitzah with the right foot — for the soul of the departed — who is attached at the heel of the brother — for the sake of its rectification — the essential thing is in the aspect of the right foot — the aspect of: "the heart of the wise is to his right." For this is the essential will and intention of the soul of the departed — as stated. And therefore: the commandment of chalitzah requires three Israelite judges — corresponding to the three Patriarchs — the aspects of the totality of these rectifications. And one adds two more — for publicity's sake. The aspect of holiness — the aspect of: "not from the beginning in secret did I speak" — as elaborated above in the laws of kiddushin. And likewise here — in the matter of chalitzah — which appears to be against the Torah that obligated him to do the yibum — the aspect of the disgrace and shame the yavam has. For the sake of this — through the chalitzah — as elaborated in the Shulchan Aruch — therefore they publicize the matter — to know that this too is not from the sitra achra — G-d forbid — whose way is to come in stealth and secrecy. But this matter of chalitzah is done in public and openly — since everything is done according to the commandment of holy Torah. And even though it is explained above that the disgrace of the chalitzah is in the aspect of: "the fool raises shame" — even so: since in our times the commandment of chalitzah takes precedence — for the reason mentioned — lest one come to transgress forbidden relations — G-d forbid. Therefore this too is in the category of what our Sages taught: "better to be called a fool — etc. — and not be wicked for even one hour before the Omnipresent." And therefore both must intend that through this chalitzah she shall be permitted to a stranger. For even the rectification of chalitzah depends only on the intention of the heart — whose root is in Chochmah — as stated. [§5] And therefore: a minor girl who performed chalitzah — her chalitzah is invalid. And likewise if he is deaf-mute — mentally incompetent — or a minor — since they lack understanding. And this is the aspect of the three things in chalitzah — which are: the removal of the shoe — the spitting — and the calling. And they correspond to the three rectifications mentioned. The removal of the shoe corresponds to the aspect of Malchus — as stated. The spitting before his face corresponds to the aspect of Chochmah. The calling corresponds to the aspect of Torah study — the aspect of calling. And there is still more to elaborate on this — according to the above — as is self-evident.

[§9] And therefore the small Tallis — which corresponds to the aspect of ibur, when the intellect and vitality are only in potential, like a fetus enclosed in the fullness of the womb — for this level of the intellect, one must at the very least remain bound and cleaved all day, even at night and during conjugal relations — in order that the yetzer hara and the foolishness — the aspect of the maddameh [imagination] in the heart, which is the opposite of the holy intellect — should not overpower him — as is explained in the discourse Achvay Lon mentioned above. And therefore one must sleep at night wearing the small Tallis, and likewise at the time of marital intimacy — all in order that foolishness and the willfulness of the heart not be stirred against him — in the aspect of: "and you shall not stray" — etc.

[§1] For all transgressions in the Torah one should transgress rather than be killed — etc. For the soul of Israel and their holy life-force flows from the source of supernal Chochmah — from which is the root of all Torah.

[§2] And therefore: saving a single life of Israel overrides Shabbos — and likewise all commandments. But if the non-Jew intends to cause him to transgress the religion — then if he is in the presence of ten Jews — if he listens to the non-Jew there is a desecration of G-d's Name — and one thereby damages automatically in the root of his life-force — for all that the Holy One created He created only for His honor. And honor is the aspect of Chochmah — as is known. And therefore even over a shoelace strap — (which is the custom of Israel — so that there be a distinction between them and non-Jews) — one should be killed rather than transgress. And likewise for idolatry and sexual immorality and bloodshed — even in private — and the non-Jew intends only for his own pleasure — one should be killed rather than transgress. For regarding bloodshed: it is a logical argument — "what do you see?" — etc. — "perhaps your fellow's blood is redder" — for perhaps his fellow's life-force flows from an even higher aspect. And likewise: through idolatry — G-d forbid — one certainly damages all the roots of one's life-force — for it is as if one denies the entire Torah. And likewise: the damage of sexual immorality is very great — and damages all one's life-force — and it is as if one damaged the entire Torah — and it causes the aspect of separation — G-d forbid — in the holy union — and gives power and life-force to the sitra achra — G-d forbid. And therefore one should be killed rather than transgress — and through this a great rectification is made above — as is known. And through this many holy sparks are elevated — and the aspect of holy life-force clothed in the sitra d'mosa as well. And then all evildoers shall be scattered — and death shall be swallowed forever — and all the horns of the wicked shall be cut off — the horns of the righteous shall be exalted.

[§10] And at the time of prayer one must also wear the large Tallis — which corresponds to the mochin d'yenikah, the aspect of intellect in actuality — for then the light of the intellect already shines in actuality, in particular through the holiness of the Tefillin, which correspond to mochin d'gadlus [fully expanded consciousness]. And through all of this one merits chen [grace] and one's prayer is accepted — as stated above.

סִימָן קנ״ח [§1] And therefore it is forbidden to heal a non-Jew or save him from death — since they are inherently in the aspect of the sitra d'mosa. But even so — there is no commandment to kill them — for presumably they too have some use in the world for the sake of maintaining free choice.

But heretics and apostates and informers — and those who transgress to spite — it is a commandment to bring about their death. For since they have uprooted themselves from the holiness of Israel — who are bound to the source of holy life — and have descended in their wickedness to the ultimate lowness of the level of the sitra d'mosa — it is therefore a commandment to eradicate them from the world — so that the aspect of the sitra d'mosa not grow stronger in the world — G-d forbid. [§2] And therefore: one who transgresses only out of appetite — because one cannot overpower one's inclination — one must not stand on his blood — and it is a commandment to save him. For he is still bound to the holiness of Israel — and to the aspect of holy life — only he cannot overpower his inclination and conquer his free choice.

And certainly he will receive his punishment. But even so — even at the time of transgression — he has distress from having come to such a state — and he knows that it will be bitter in the end. And perhaps he will yet merit true regret and complete repentance. And this is according to: *"for whoever is joined to all the living — there is hope"* [Koheles 9:4] — and Rashi explains: even if he is wicked and joins with the wicked — etc. — there is hope that he may repent before his death.

[§3] This is as stated. And through this the entire matter of the verse is explained there: *"for a living dog is better than a dead lion"* [Koheles 9:4] — "for the living know they will die — but the dead know nothing." That is: as long as one has not uprooted oneself from the life of holiness entirely — even though one cannot overpower one's inclination — even so: one had distress from this — for one knows one is destined for death — and to give account for everything. And therefore one is in the aspect of the living dog — who is at a very low and humble level — as is evident from our Sages' teaching: what is it to castrate a dog? — and even so it is better than the dead lion. Meaning: better than one who uproots oneself from the life of holiness entirely — a heretic or habitual sinner — who although alive and strengthening and succeeding greatly — even so is in the aspect of the dead lion. And it is a commandment to eradicate him from the world so that he not cause the land to fester.

But if one transgresses only out of appetite — not to spite — and knows one will die and fears it — then one is still in the category of joining with all the living — and there is hope and trust that one will repent. And it is a commandment to save and sustain such a person — as stated.

[§11] A Tallis of wool is preferred — for wool is from the aspect of chesed [lovingkindness], whose root is in Chochmah [Wisdom]. However if only a linen Tallis is available — which is the aspect of gevuros [stern powers] and contractions — one may make a Tallis and Tzitzis of linen — for contraction too is needed in order to attain the light of the intellect through it.

סִימָן קנ״ט וְכוּ׳ — הִלְכוֹת רִבִּית [§1] The matter of the prohibition of ribbis [usury].

For through lending to a poor person — or even to a rich person when he needs to borrow — which is itself the aspect of poverty — all of this flows at its root from the aspect of the poverty of holy Malchus — which is in the aspect of the poor wise man — as stated. And through arousal from below — arousal comes from above. And therefore: through charity and acts of loving-kindness — through this the illumination of the aspect of supernal Chochmah (whose root is the aspect of wealth — as our Sages taught: "once he grew wise — he grew rich" — etc.) is drawn and shines upon holy Malchus.

And then it rises from the aspect of poverty — and the moonlight becomes as the sunlight — the aspect of chen — as stated. And therefore such a loan is called in rabbinic language: a loan of grace [halva'as chen] — and likewise in the language of Scripture: *"a good man shows grace and lends"* [Tehillim 112:5].

[§2] And this: *"and if your brother becomes poor"* [Vayikra 25:25] — *"and you shall hold him"* — *"and he shall live with you"* — and the essential life-force is from the aspect of: "wisdom gives life" — etc. — as stated. And this: "do not take from him interest and increase" — for through this on the contrary — he draws and suckles the lifeblood — the very essence of his blood. [§3] And his poverty grows even more through this. And this: "you shall fear your G-d" — the aspect of the awe of Malchus.

And: "your brother shall live with you" — the aspect of: "wisdom gives life." And this: the verse concludes: "I am Hashem your G-d" — our Sages taught: through this mitzvah one accepts upon oneself the yoke of Heavenly Kingship — or conversely — G-d forbid — as stated. And this is what our Sages taught: one who lends with interest — it is as if he denies the resurrection of the dead.

[§4] Whose root is from the aspect of: "wisdom gives life." And the Exodus from Egypt. [§5] Which is the aspect of the ascent of Malchus — as is known. And this: "from the foreigner you may take interest" — for through this one extracts from him the sparks of the aspect of holy life-force that fell there.

But: "but from your brother you shall not take interest." And therefore: one who lends with interest — it is as if he denies the G-d of Israel — as our Sages taught.

[§6] Since one thereby damages the aspects of the rectifications that the person of Israel must bind himself to — in order to draw close to Him — and to know and recognize Him — through this — as stated. And therefore: even early and late ribbis are forbidden — for through ribbis one damages the aspects of Chochmah and Malchus — which are the aspects of achor [back] and kadem [front] — as is known.

[§7] And therefore also ribbis of words is forbidden — for speech also encompasses both these aspects.

[§12] Wool and linen Tzitzis exempt all garments; Tzitzis of other materials exempt only garments of the same type — for since the rectification of garments is through Tzitzis — as stated — they must be of the same material specifically — for each contraction has a particular intellect that is attained specifically through that contraction — as is understood from the discourse Chadi Rebbe Shimon, Siman 61.

And this is what our Sages taught [Bava Metzia 61]: they equated lenders with interest to shedders of blood — for not only does he not draw life-force to the borrower — in the aspect of: "and your brother shall live with you" — but on the contrary: he sucks from him the very essence of his life-force through the interest.

And this is what our Sages taught [there, 71]: "come and see the blindness of the eyes of lenders with interest." Blindness of eyes — specifically — the opposite of what one must gaze with an open eye upon holy intellect and wisdom.

And this: "one who calls his fellow wicked descends to his very life" — for wicked is from the sitra d'mosa — the opposite of the holy life-force.

And this: "he brings witnesses" — etc. — "and writes and signs: so-and-so has denied the G-d of Israel" — as stated.

And this is what our Sages taught [there, 75]: "not only that — but they make Moshe our teacher a sage and his Torah truth" — etc.

[§13] A garment without four corners is exempt from Tzitzis — for since it alludes to the attainment of Chochmah through the aspect of Malchus — the aspect of contraction — it must have four corners specifically — corresponding to the totality of Creation, which encompasses four worlds, four directions, four elements — and their root is the four letters of the holy Name — for everything was created only in order to attain His G-dliness and His Name. And *"all of them You made with Wisdom"* [Tehillim 104:24] — and likewise *"His kingdom rules over all"* [Tehillim 103:19]. And a garment of five or six corners is also obligated — for the holy Name combines in many combinations.

[§14] All the Tzitzis must be made for the sake of the mitzvah — for through them one must draw the matter of gazing only at the holy intellect in every thing — in the aspect of "all your deeds shall be for the sake of Heaven" [Avos 2:12].

— meaning: they damage the aspect of Moshe — who is the aspect of the sun — the aspect of holy daas and Chochmah — and damage the aspect of Torah — through which strength is given to holy Malchus — until the moonlight becomes as the sunlight — as stated.

And therefore our Sages taught [Bamidbar Rabbah, Mishpatim]: "all who take interest — Scripture accounts it as if one did all the evils and transgressions in the world" — etc.

— "and the Holy One says: until now he was alive." As stated — for one thereby damages the overall rectifications of holy Torah — through which one merits the holy life-force.

And one who lends without interest — it is as if one did all the commandments — for this is the aspect of the general totality of all the commandments of holy Torah — to draw through them the aspects of these rectifications.

And therefore our Sages taught: charity equals the entire Torah and the commandments — and loving-kindness is greater than charity — see further there in the Midrash mentioned and you will understand for our subject.

[§15] The length of the threads: twelve thumb-breadths — corresponding to the 12 diagonal boundaries [of the spiritual universe]. A third braided [gedil] — this is the aspect of encompassing them in a single unity, so as not to give space to the alma d'peruda [the world of separation] to draw from the holy contractions and intellects — and two thirds unbraided [anaf] — to teach that all the changing activities in all the worlds are branches flowing from His simple unity, and through them specifically one must attain His light and be included in His unity. And therefore the windings that wind around the braid amount to the numerical value of Hashem Echad.

[§16] The five knots correspond to the Five Books of Torah — as cited in Siman 24 — for the primary means of meriting this is through Torah — as stated above. And this is also the aspect of the Tallis itself — as our Sages taught: "One who merited Torah merited the Tallis."

[§17] The four threads doubled to become eight — for Malchus — which is the aspect of chut [a thread], as cited — is the aspect of Dalet — for she is poor and destitute, having nothing of her own, only what she receives from the light of Chochmah, which is the aspect of ches. This is the aspect of what is explained within [the discourse]: that the yetzer tov is called misken v'chacham [poor and wise]. And through this specifically one merits to attain the light of His unity. For Malchus — the aspect of Dalet [ד] — is poor and destitute, having nothing of its own but what it receives from the light of Chochmah — the aspect of ches [ח] — and this is the aspect of what is explained within [the discourse]: that the yetzer tov [good inclination] is called misken v'chacham [poor and wise]. And therefore specifically through [this pairing of Malchus and Chochmah] one merits to attain the light of His unity — and this is [the meaning of] the letters א–ח–ד — Echad [One]: the Aleph points to His blessed oneness and unity; the ches is the aspect of Chochmah / the holy intellect; and the Dalet is the aspect of Malchus — and through their union — ches and Dalet — one attains Echad.

[§18] The measure of the small Tallis: large enough to cover the head and most of the body of a minor [child] — for since it alludes only to the aspect of ibur, as stated — this measure is sufficient. And the large Tallis must cover the head and most of the body down to the chest — for since the verse concerning Tzitzis says "and you shall not stray after your heart" — etc. — the holiness of the Tallis must protect him until he merits to receive the illumination of the mochin in the head, and in such a manner that all his character traits — which are rooted in the heart — and all the movements of his body, even in physical matters — should all be conducted only according to the light of the holy intellect. And therefore it is sufficient to wrap the head and the majority [of the body] — for the minority automatically follows the majority.

[§19] A turban [mitznefes] is exempt — as explained in Siman 10 — since its purpose is to cover the head — for the essential rectification of the Tzitzis is to draw through them the illumination of the mochin that rest in the head to all the body's faculties — as stated.

[§20] Tzitzis is an obligation upon the person, not upon the garment — for since the essential purpose is to rectify one's middos [character traits] — what good are they lying in a box?

[§21] A borrowed Tallis is exempt from Tzitzis — for what can one person do for another in the matter of his free will and character traits? In particular, since no two people are alike — different in appearance and in outlook — therefore the essential thing is that each person rouse himself, in the aspect of "If I am not for myself, who will be for me?" [Avos 1:14]. And then he can receive good and the illumination of the mochin also through his fellow — and all the more so through his teacher. And therefore if one borrows [a Tallis] that is already fitted with Tzitzis, one may recite the blessing over it — for [the lender] lent it with that intention. For rectifying a fellow's garment by having the borrower attach Tzitzis to it is not possible — as stated. Whereas if his fellow himself had already attached Tzitzis previously, then the borrower may also recite the blessing. [(In this way one can understand several of the later authorities' disagreements on these matters — but there is no room to elaborate.)]

[§22] A father must acquire Tzitzis for his young son to educate him — for since Tzitzis draw the rectification of the human power of free will and character traits, one must certainly begin this in childhood — for *"it is good for a man to bear the yoke in his youth"* [Eichah 3:27]. And all of this applies to the small Tallis — which alludes only to the general bond with the holy intellect in potential — and in this one must educate the young child from his earliest years. But the large Tallis — he is only obligated once he is an adult of full understanding.

[§23] The custom not to wear a large Tallis until marriage — for through Tzitzis one merits the aspect of the bonding of the ches and the nun — sun and moon — etc. — from which is the root of the aspect of the union of husband and wife — as is known. And therefore one who made a Tallis for shrouds [burial garments] is exempt [from Tzitzis] — for the essence of Tzitzis is to rectify free will only while one is alive, and also because through them one draws the light of the ches, which is the aspect of vitality. And therefore it is forbidden to enter a cemetery wearing Tzitzis when they are uncovered — due to [the prohibition of] loveg larash [mocking the poor / the dead] — but when covered it is permitted — for inwardly and in concealment, even the dead retain a kusta d'chiyusa [kernel of life-force] through which they will arise at the resurrection and their light of intellect and soul will be renewed specifically through death — as stated above. And they will merit this also through the mitzvah of Tzitzis that they fulfilled while alive — as our Sages taught, cited in Shulchan Aruch Siman 24, regarding the punishment of one who neglects Tzitzis: concerning him it is said *"to take hold of the corners of the earth"* [Iyov 38:13] — which refers to the great wicked who will not arise at the resurrection. And therefore the custom is to clothe the deceased in a Tallis as well.

[§24] When gazing at the Tzitzis, one gazes at the two front Tzitzis — which contain ten knots — an allusion to the Havayos, i.e. the holy Sefiros — and they also contain 8 threads and 10 knots, totalling 26 — the numerical value of the Name Havayah. For this is the entire essence of the Tzitzis: to bind oneself and gaze only at the intellect and holy vitality clothed in every thing — which is drawn through the aspect of the light of the holy Sefiros and middos clothed in every thing according to its level — as is known from the holy teaching of the Baal Shem Tov זצוק״ל. And through this one merits to attain the light of His G-dliness and cleave to Him continuously — this is the aspect of the holy Name Havayah, which is the root of all. And therefore one who is careful in the mitzvah of Tzitzis merits and sees the face of the Shechinah.

סִימָן קס״ז — הִלְכוֹת בְּצִיעַת הַפַּת [§1] And this is the aspect of the blessing HaMotzi [Who brings forth] — for one blesses Hashem, Who has placed such power and life-force inwardly within the earth — which alludes to the aspect of Malchus — the last of the four elements and the densest and most coarse of them all — for it alludes to the ultimate in contractions — such that, to all appearances judging by human eyes and intellect, it seems utterly remote from the aspect of holy life-force and wisdom. And yet there is concealed within it a spiritual power of such a nature that even bread — upon which all of human life depends — also grows from the earth. And from this it is understood and seen: that the Creator brought all of Creation into being in such a way that in every thing in the world — even at the ultimate extreme of physical coarseness — there is concealed within it holy wisdom and intellect of such a nature that if a person sets his eyes and heart upon this, he can thereby draw close to Hashem and cleave to Him — and this is the essence of true life in its fullness. [§2] And therefore one must break [the bread] at the place where it is most baked — where the fire has acted most strongly — for the essential rectification of flour — which alludes to Malchus — as is known — is through fire — which is the aspect of the Torah, which is compared to fire — in the aspect of what our Sages taught: "if it is stone, it will be dissolved; if it is iron, it will be shattered" — as it is said: *"Is not My word like fire?"* [Yirmiyahu 23:29] — etc. And this is the aspect of: "if there is no Torah, there is no flour" [Avos 3:17] — for the power of holy Malchus to overpower the sitra achra is through the holy Torah — and through this Malchus ascends and receives from the aspect of holy Chochmah — which is also the aspect of fire among the four elements — as is known. And therefore at the place where the fire has acted most strongly in the bread — there one must break and bless. [§3] One should prefer to bless over a whole loaf — for holy Chochmah is the essential wholeness — as our Sages taught: "If you have acquired wisdom, what do you lack?" — and as is explained in the discourse Atika, Siman 21 — and likewise the entire holy Torah is described: *"the Torah of Hashem is perfect"* [Tehillim 19:8]. [§4] And therefore one must hold the bread with both hands — with ten fingers — corresponding to the ten mitzvos associated with bread — to teach that the essential rectification of the bread is through the mitzvos of the holy Torah — and through this one can merit to receive through the eating of bread holy vitality from the aspect of Chochmah — which is the aspect of Yud — as is known. [§5] And as the Shulchan Aruch states: corresponding to this, there are ten words in the blessing HaMotzi — ten words in the verse *"He causes grass to grow for the cattle"* [Tehillim 104:14] — meaning: in this verse it is alluded that in order to merit the aspect of Chochmah — which is the essential life and definition of the human being — it is impossible [to achieve this] except through the aspect of Malchus — alluded to in the word behemah [cattle] — as is known. And therefore the verse begins: "He causes grass to grow for the cattle" — and then: "to bring forth bread from the earth." And therefore it is forbidden to eat before feeding one's cattle first — as stated above. And there are also ten words in the verse *"the eyes of all look to You with hope"* [Tehillim 145:15] — for one must know that all livelihood flows only through trust [in G-d] — and one merits trust only through wisdom and intellect — as explained in Siman 225. And there are ten words in the verse *"a land of wheat and barley"* [Devarim 8:8] — for the Land of Israel is the aspect of Malchus — as is known — and receives its abundance from the supernal Chochmah — in the aspect of: the air of the Land of Israel makes one wise. And therefore it contains ten levels of sanctity — corresponding to Chochmah — the aspect of Yud — the aspect of Kodesh. And there are also ten words in the verse *"and He will give you"* — [Bereishis 27:28] — for all influences and all blessings flow in their root from the aspect of Chochmah — which is the source of blessing. [§6] One must place salt on the table — for salt also alludes to the person's intellect and wisdom — for according to nature, everything depends on the abundance of saline content in one's constitution — as the scholars of alchemy clarified. And the commentators explained through this the intent of our Sages' words [Kiddushin 29b]: "if a son is sharp and well-seasoned" — etc. And therefore in the Temple it is said: *"upon all your offerings you shall offer salt"* [Vayikra 2:13] — for sacrifices are primarily intended to break the animal spirit and foolishness within oneself — which is from the side of the yetzer hara — in the aspect of *"the sacrifices of G-d are a broken spirit"* [Tehillim 51:19] — and to merit holy Chochmah — therefore salt is prescribed with them. [§7] The table atones like the altar — for the time of eating is a time of battle — as is explained in the holy Zohar. In its plain sense, one must at that time battle with one's desires — which are only from the side of the yetzer hara — and fulfil what our Sages said: "at a meal that gives you pleasure, withdraw your hand from it." And in its inner dimension, the eating itself is a form of battle — for one draws out at that time very holy sparks that were until then clothed within such physical grossness and waste — and all of this is only through the power of bonding to holy Chochmah — for "all of them are clarified through thought" [Zohar] — and therefore it too atones like the altar — and requires salt. And therefore one must speak words of Torah at the table — for the entire power of holy Malchus to overpower the sitra achra and extract what it has swallowed — all of this is only through the power of Torah study — as stated. [§8] Lechem u'Melach [bread and salt] in numerical value equals Yosef — for Yosef merited both aspects most fully — and therefore he merited chen [grace] — as is explained within. And therefore it is said of him explicitly: *"and Yosef — he was the ruler"* [Bereishis 42:6] — the aspect of Malchus — and it is said of him: *"there is none as discerning and wise as you"* [Bereishis 41:39] — the aspect of Chochmah. [§9] And therefore one is particular to bless over the whole loaf — which alludes to Chochmah — as stated — and also over the larger [loaf] and the more beautiful — which alludes to Malchus and greatness — as it is said: *"a king in his beauty your eyes shall behold"* [Yeshayahu 33:17]. And likewise regarding wisdom: *"a person's wisdom illuminates his face"* [Koheles 8:1]. And the essential ascent of a person from the aspect of smallness to the aspect of greatness [gadlus] is only in the matter of the mochin and Chochmah — the aspect of mochin d'gadlus — the aspect of gadol da'as [great in knowledge]. And likewise the essential perfection of Malchus is when it is complete — in the aspect of what our Sages taught: "one who wishes to accept upon himself the complete yoke of Heavenly Kingship" — and its essential completeness is when it is joined with its Beloved and receives from the light of holy Chochmah — as stated — and then it is called sheleimah [complete] — for it completes all things — as is known.

סִימָן ק״ע–קע״א — דְּבָרִים הַנּוֹהֲגִים בַּסְּעוּדָה [§1] One does not speak during the meal — even words of Torah — lest the windpipe precede the gullet — for in the matter of the meal, the entire affair explained regarding Yaakov and Esav is found — as the verse says: *"the first one came out red"* [Bereishis 25:25] — etc. — and: *"and afterwards his brother came out, with his hand grasping the heel of Esav"* — etc. — and Yaakov gave Esav bread and a pottage of lentils — *"and he ate and drank and rose and went, and Esav despised the birthright"* — and its Targum [Onkelos]: "and Esav cast off the birthright." And it is cited that Esav's hold is in the aspect of the veshet [gullet] — in the aspect of "and Esav cast off" — the aspect of this world, which involves eating and drinking — all through the gullet. And Yaakov is in the aspect of the kaneh [windpipe] — in the aspect of "acquire wisdom" [Mishlei 4:5] — the aspect of the World to Come, which has no eating or drinking. [§2] During eating, the food passes through the gullet — the aspect of Esav — and the liver is nourished first — which is also the aspect of the red Esav — and afterwards it sends [nourishment] to the heart and the brain — which are the aspect of Yaakov. And when one eats with proper intention — in the aspect of *"the righteous eats to satisfy his soul"* [Mishlei 13:25] — minimizing bodily desire — then he is in the aspect of "the elder shall serve the younger" — for even though the body is nourished first, everything is only for the sake of the soul and holy life-force — which is Chochmah. And this itself is the aspect of the salt — for during the meal, even though the act of eating and drinking is from the side of Esav, one should nevertheless endeavor to be in the aspect of "and his hand grasps the heel of Esav" — to break one's desire — and in one's thought to direct even one's eating solely for the sake of Heaven — for the sake of life and sustenance in the service of one's Creator. [§3] And it is precisely through eating that Esav sold the birthright to Yaakov, and afterwards received the blessing too — for in truth, one who binds himself only to the intellect in every thing and thinks only of the ultimate purpose — the World to Come — has in truth also all the blessings of this world in their fullness — in the aspect of *"for G-d has been gracious to me and I have everything"* [Bereishis 33:11]. And therefore afterwards when Esav said to him: "let us journey and go, and I will go alongside you" [Bereishis 33:12] — implying: be like me — Yaakov replied to him: this is impossible — for the world of this side — the aspect of Esav — and the World to Come — the aspect of Yaakov [which in truth encompasses all the good of this world as well] — are two absolute opposites, like darkness and light — and they cannot coexist together. And therefore: "Let my master please pass before his servant" [Bereishis 33:14] — etc. — for first comes darkness and then light — and yet in truth even the darkness is for the benefit of the light — for the advantage of the light is only evident from within the darkness. [§4] And therefore during the meal — even though one is obligated to speak words of Torah — at the very moment of actual eating it is forbidden to speak even words of Torah — lest the windpipe precede the gullet — for the mouth of the windpipe may open and some food may enter it and bring danger — for it is impossible for them to function together simultaneously — for "Esav is a man who knows hunting, a man of the field" [Bereishis 25:27] — and "Yaakov is a wholesome man dwelling in tents" — in the tent of Torah. And therefore during actual eating one must be silent — directing one's thought in great holiness for the sake of Heaven. But since, for the sanctity of thought — which is the aspect of Chochmah — one must give strength to holy Malchus to overpower [the sitra achra], especially during eating and the meal — when one is drawing out clarifications — one must engage in words of Torah — but not during actual eating. [§5] Yaakov Avinu did not die — for since the attribute of Yaakov is to look only at the wisdom and life-force in every thing — and even all physical things, like eating, he performs only with this intention — certainly the sitra d'mosa has no hold upon him whatsoever, and he is alive forever. [§6] And since the life-force clothed in every food is only from the holy sparks of Chochmah clothed within it — it is forbidden to treat foods with contempt — for Chochmah is in the aspect of honor — as it is said: *"the wise shall inherit honor"* [Mishlei 3:35] — the opposite of the aspect of Esav — of whom it is said "and Esav despised" — as stated. [§7] Intermediate waters [between courses] are optional — for this alludes to one who has already merited to bind himself to the holy intellect in every thing — and who has actual attainment in the intellect of each and every thing, each according to its aspect. Certainly this person too must constantly draw upon himself the pure and holy waters — the aspect of the waters of supernal Chochmah and the holy Torah — since he must engage and recognize at every turn a new wisdom — corresponding to each new dish's aspect of holy sparks of Chochmah clothed within it. But since not every mind can bear this, and not every person merits to attain all of this in detail, this washing is only optional — not established as a mitzvah — only the first washing is established, to purify oneself from any impurity and connect oneself in general at least to the holy Torah and Chochmah clothed in every thing. [§8] General and specific blessings — and this itself is the matter of why our Sages instituted both general and specific blessings — and within the specific ones there are themselves levels of general and specific — such as borei pri ha'adamah [who creates the fruit of the ground] being general, and borei pri ha'etz [who creates the fruit of the tree] more specific — and wine, due to its importance, has a further specific blessing: borei pri hagafen. And likewise for bread types — borei minei mezonos [who creates species of grain foods] is general, and bread, due to its importance, has the specific blessing HaMotzi — and all of this is understood and explained according to this approach. For our Sages taught: "Blessed is Hashem day by day" [Tehillim 68:20] — "each day give [thanks for that day's blessings]" — for each act of Hashem is for His sake — and all the variations between one day and the next — certainly each contains a wondrous wisdom of how to draw close to Hashem through it, in a new closeness and new knowledge. And therefore each day one must bless according to [that day's blessings]. [§9] And wine, due to its great importance — for it gladdens G-d and men, and one recites song only over wine — and our Sages taught: "wine and fragrance make the mind sharp" [Yoma 76b] — and from this the holy life-force clothed within it is most visible and apparent — therefore one must bless it with a specific blessing. And likewise, change of location constitutes an interruption during a meal — for Hashem, as it were, contracts Himself and alludes hints of wisdom to each person through each particular thing according to place and time — as explained in the discourse Meketz Zikaron, Siman 54 — and therefore change of location is also considered a change in this matter. And likewise the matter of things that require an after-blessing specifically in their place [b'mekomam] — due to their importance — and all of this is understood according to the above.

[§1] After donning a Tallis with Tzitzis — which alludes in general to the rectification of the tzimtzum [contraction], the aspect of Malchus — the aspect of נ [nun] — through which one merits to receive the light of the intellect — one thereafter places the Tefillin — which are the aspect of mochin d'gadlus [expanded consciousness] — the aspect of the light of the intellect mentioned above. And therefore our Sages taught: "One who places Tefillin merits life" — for the light of intellect and wisdom is the essence of vitality — in the aspect of *"and wisdom gives life"* [Koheles 7:12].

סִימָן קע״ז — הִלְכוֹת אוֹנֵס וּמְפַתֶּה [§1] The laws of onus and mefateh [rape and seduction]. *"If a man finds a young virgin"* [Shemos 22:15] — etc.

— "and he seizes her and lies with her" — "the man who lay with her shall give her father fifty silver pieces" — etc. For since he lay with her and violated her by force — therefore: in addition to having to pay for shame and damage and pain — he must give a fine of fifty silver pieces. Corresponding to what he damaged in her holiness — whose root is from the aspect of Malchus — the aspect of nun.

Therefore he must give fifty silver pieces to her father — who is the aspect of Chochmah — the aspect of: "father in wisdom." For there is the root of her source — the aspect of: "father founded the daughter" — the aspect of: "Hashem founded the earth with wisdom." Therefore one must give fifty silver pieces — corresponding to the aspect of nun mentioned — whose number is fifty. And this: "and she shall be his wife" — for since he desired her and came upon her against her will — he is therefore compelled to marry her — and cannot send her away all his days.

For since the beginning of their union was only from his side — and by force — therefore he cannot sever the connection and send her away all his days. And see in the holy Zohar — where it is elaborated: that the fifty silver pieces are the foundation of the fifty letters of Shema Yisrael and Baruch Shem — in which is the essential acceptance of Heavenly Kingship. And regarding a seduced woman — where the matter was done with her consent — therefore one must quickly betroth her as a wife — giving her a mohar and kesubah — as is customary for all virgins — so that the union be complete — and that she not be easy in his eyes to send away — as stated in the laws of kesubos. And then he is exempt from the fine — since he married her as a wife. [§2] And if her father absolutely refuses to give her to him — and since she is still under her father's authority — and her father does not agree to give her — therefore he shall weigh money equivalent to the mohar of virgins — and must give a fine of fifty silver pieces — corresponding to nun mentioned — that he damaged in her — as stated.

[§2] But since in holiness every aspect and attribute is comprised of all the others — the Tefillin too are comprised of both aspects: the ches and the nun. The hand-Tefillin [shel yad] is the aspect of the mochin d'nukva [feminine consciousness] — the aspect of nun — and the head-Tefillin [shel rosh] is the aspect of the light of intellect — the ches. And therefore each contains four portions [parshiyos] corresponding to the aspect of the nun — which is poor and destitute — and together they are eight portions — corresponding to the aspect of the ches. And therefore the hand-Tefillin precedes the head-Tefillin — for first one must rectify the contraction, and then one merits to receive the mochin.

סִימָן קע״ח [§1] Not to wear the garments of non-Jews. For garments are in the aspect of Malchus — and flow at their root from supernal Chochmah — as has been explained many times.

[§3] And our Sages taught: "All the time that they are between your eyes, there shall be two" — meaning it is forbidden to remove the hand-Tefillin before the head-Tefillin — for the head-Tefillin alludes to the aspect of the ches. And therefore one must have Tefillin on during the recitation of Shema — which comprises the acceptance of the yoke of Heavenly Kingship [the aspect of nun] and the yoke of Torah and mitzvos through which one gives strength to holy Malchus — and during the Tefillah [Amidah prayer] — for through this all prayers and requests are accepted — as stated.

[§4] It is forbidden to interrupt between the hand-Tefillin and the head-Tefillin. Our Sages taught: "One who spoke between the hand-Tefillin and the head-Tefillin must return to battle" [Sotah 44b]. For one must bind and unify the ches and the nun so they are in a single unity — in a complete union [yichuda shlim] — and through this one merits to overpower and conquer the battle and fully subdue the aspect of the kingdom of the sitra achra — as is explained within [the discourse].

[§5] The black color of the Tefillin and straps — for black alludes to the aspect of tzimtzum [contraction], as is known. And therefore even the ink with which the portions of the Tefillin are written — which are the aspect of the light of the holy mochin — must specifically be black.

[§6] The square shape of the Tefillin alludes to the aspect of Dalet mentioned above. The tittura [the base of the Tefillin box, which covers the opening of the compartment] — this is to cover and conceal the light of the holy mochin — in the aspect of *"the glory of G-d is to conceal a matter"* [Mishlei 25:2]. And this is also the aspect of the Name Shakai [שַׁדַּי] in the Tefillin, which also alludes to the aspect of the mochin and the contraction — as is explained in the discourse Tiku Emunah, Likutay Torah [Part II], Siman 5.

[§7] The four portions of the hand-Tefillin are all in one compartment — for they correspond only to the mochin d'nukva. But the portions of the head-Tefillin, which allude to the greater mochin — and since their holy illumination is very great — must each be placed in a separate compartment, making four compartments corresponding to the aspect of Dalet mentioned above.

And see in the tale of the children who were exchanged — regarding the garment that the sun makes for the moon — which is the aspect of the newness of the moon [chidushai d'sihara] — and from this aspect is the root of the garments of Israel who are bound to this aspect.

But the garments of non-Jews and all their customs flow from the aspect of sun and moon of the sitra achra. And therefore: it is forbidden to walk in their statutes.

סִימָן קע״ח — הִלְכוֹת סוֹטָה [§1] The laws of Sotah [the suspected woman]. For since the woman — whose root is from the aspect of Malchus — the last attribute — as it were — which is adjacent to the external — the aspect of: "this Jerusalem — she placed her impurity in her midst" [Eichah 1:9] — etc.

— and as explained elsewhere — therefore there is the essential hold of the sitra d'mosa — the aspect of: "her feet descend to death." And therefore she requires great guarding — lest there be any damage to her — G-d forbid.

And this is the aspect of: sometimes one must warn her before witnesses — and say to her: do not be secluded with such-and-such a man.

"Do not be secluded" specifically — for the way of the yetzer hara is to lurk in secret places — as stated.

But he warns her openly and specifically — before witnesses — and with the power of the commandment of holy Torah — of which it is said: "the testimony of Hashem is faithful — it makes wise the simple" — as stated.

But even when he warns her in private — she must also be careful to fulfil his words.

[§8] Only [hides of] kosher animals — cattle, beast, and fowl — are valid — for they are from the side of holiness — not from impure animals, which are from the side of the sitra d'masa'avutha [the impure side] — the aspect of the yetzer hara — the kingdom of the sitra achra. And therefore they must be placed on the head — where the mochin and intellect dwell — and on the arm opposite the heart — to subjugate thereby one's desires and thoughts of the heart to His service — for this is the essential thing: to bind oneself to the light of the intellect until it shines through all one's middos and movements, whose root is in the heart — as stated.

[§9] This is the aspect of binding the Tefillin. And therefore one is obligated to touch them at every moment, and it is forbidden to divert one's attention from them — for this is the entire essence of placing Tefillin: to bind oneself to their holiness with a complete bond — in all one's movements, thoughts, and character traits — with full and settled awareness. And therefore "one who studies Torah is exempt from Tefillin all day" — as explained in Siman 38 — for the essential drawing-down of all these rectifications is through Torah study — as the verse says concerning Tefillin: *"so that the Torah of Hashem may be in your mouth"* [Shemos 13:9]. Nonetheless they too are obligated in Tefillin during Shema and the Tefillah — for that is the primary time for the drawing-down of the holy mochin, as is known.

And therefore: he must not say to her even in private — in such language as to cause her to be forbidden to him — but he rebukes her in private — gently and righteously — with purity and warning — in order to remove the stumbling block and guide her in the straight path.

As this language is elaborated in the Shulchan Aruch, this Siman, at its end.

[§1] And this is the aspect of the Morning Blessings — whose essential foundation is to guide a person so that through every affair and matter he is aroused toward His service and gives thanks and blesses Him for every single thing — for example: upon hearing the rooster crow, one recites "Who gives the rooster understanding" — etc. When dressing, one recites "Who clothes the naked." And likewise "Who opens the eyes of the blind," "Who releases the bound" — and all the rest through "Who removes sleep" — etc.

[§2] For sleep is the aspect of the temporary withdrawal of daas [knowledge] and mochin — and it is also for the person's benefit, in order that he merit the renewal of the mochin — this being the aspect of "a new face" — for *"a person's wisdom illuminates his face"* [Koheles 8:1]. And therefore specifically when he washes his face, he recites "Who removes sleep."

[§3] And what follows it [in the blessing]: "accustom us in Your Torah" — etc. — "and cleave us to the good inclination" — etc. — "and bend our inclination to be subjugated to You" — for one prays about the bending of the yetzer hara, who wants to separate the person from the light of the intellect — and to merit the good inclination [yetzer tov], which is the aspect of misken v'chacham [poor and wise], who guides a person to cleave only to the light of holy wisdom and intellect.

[§4] And this: "and grant us" — etc. — "chen [grace]" — etc. — for through this one merits the chen mentioned above. And this: "and bestow upon us good kindnesses" — for as is explained in the holy Zohar: "Good — the good itself is wholly within it; chesed that spreads outward" — and this is also the aspect of the illumination of the intellect and the contraction. And this: "Who bestows good kindnesses upon His people Israel" — for thus does Hashem conduct Himself with His people Israel, in the aspect of bestowing good kindnesses: illuminating for them at all times the light of the holy intellect through various vestments and contractions, so that they can receive and benefit from His light. And this is adjacent to the blessing of "Who removes sleep" — for this too is the matter of sleep: in order to receive through it a renewed illumination of the mochin — in the aspect of "they are new every morning" — as stated above. And this: "and save us from the brazen-faced" — the aspect of the kingdom of the sitra achra, as is known.

[§5] The one hundred blessings that King Dovid instituted to recite each day — also [serves] to set the heart upon every thing and bless Him until reaching the count of one hundred blessings — which also allude to the two aspects mentioned above, in the secret of the upper pool and the lower pool — as is understood in the Maurai Or. And this he derived from the verse: *"What does Hashem your G-d ask of you?"* [Devarim 10:12] — "Do not read mah [what] but me'ah [one hundred]" — for mah alludes to the attribute of Malchus — as is known — and specifically through this one receives the light of Chochmah, which is the aspect of Aleph — as it is written: *"and He will teach me wisdom"* [Iyov 33:33].

[§1] For meriting all of the above comes through engaging in Torah — and this: "please make the words of Your Torah sweet in our mouths" — for as it is already said: *"the righteous walk in them, but sinners stumble through them"* [Hoshea 14:10] — and our Sages taught: "If one merits, it becomes for him a life-giving potion — for he merits through this to receive the light of Chochmah, which is the aspect of life."

[§2] If one did not merit — meaning when he follows his evil inclination, G-d forbid — then not only does he not subdue it through Torah study, but on the contrary, at times it grows stronger against him through the cunning that enters him — until he finds a justification for his wickedness from the Torah itself, G-d forbid — as is known — and then it becomes for him a death-dealing potion — for the words of Torah, when they enter his mouth, are so degraded and coarsened that they become the aspect of bitterness — like the waters of Marah — *"and they could not drink the waters of Marah — for they were bitter"* [Shemos 15:23] — meaning, the waters themselves were bitter and repugnant. And like the gravely ill person whose every bite turns to wormwood and bitterness in his mouth. [§3] And therefore one prays that one merit for the words of Torah to be sweet and pleasant in one's mouth — and this: "Maharev na" [please make sweet] — specifically — for erev has the sense of aravit [evening] and the withdrawal of light — and also the sense of sweetness and pleasantness — in the aspect of *"and the light is sweet"* [Koheles 11:7]. For through Torah study one merits both these aspects — to the degree that even the contraction — the aspect of Malchus, the attribute of night — is also in the aspect of light — for specifically through it one merits the sweetness of the light of the intellect — as stated.

[§4] And this: "and may we and our children" — etc. — "know Your Name" — that we merit to know His Name with full knowledge and great understanding. And this: "who study Your Torah for its own sake."

[§5] And this: "Who teaches Torah to His people Israel" — the Melamayd — specifically — for in every matter and affair that Hashem brings about with us at every time, clothed in every thing, is a great and holy understanding that guides us to draw close to Him and cleave to Him — and this is the essential definition of studying the holy Torah — as it is written: *"and you shall show them the path in which to walk"* [Shemos 18:20].

[§6] And this: "Who chose us from all peoples and gave us His Torah" — for through the holy Torah He separated us from the nations, who are from the aspect of the kingdom of the sitra achra — the side of the yetzer hara — and through the holiness of the Torah we are rescued from them and subdue them.

[§7] The Priestly Blessing — adjacent to this: "May Hashem bless you and protect you" — corresponding to the aspect of Malchus — which is the aspect of Shamar [guarding] — and there [in Malchus] is the command: *"for there Hashem commanded the blessing — life"* [Tehillim 133:3] — the opposite of the kingdom of the sitra achra — the side of Esav, of whom it is said: "and he did not desire blessing." And Yaakov our father, through having merited the birthright — the aspect of the bond with the intellect mentioned above — therefore also received the blessing. And our Sages taught: "May He bless you with wealth" — which is from the aspect of Malchus — and *"the rich man rules over the poor"* [Mishlei 22:7] — "and protect you from the destroyers" — which are from the aspect of the kingdom of the sitra achra — the four primary damages — and our Sages also taught: "and protect you from the yetzer hara" — for it is the aspect of the yetzer hara — as stated.

And these words allude to the matter elaborated in the discourse Ashrei mentioned — regarding the drawing of these rectifications through Torah study — which is the essential straight path — the aspect of: "for the paths of Hashem are straight" — where it is explained: through Torah — the righteous walk in them — for they receive strength through it.

And the wicked stumble in them — for the yetzer hara falls and is nullified through it — until one merits the aspect of: "the words of the wise are heard in gentleness" — see there.

For our Sages taught: the yetzer hara — a child and a woman — push away with the left and draw close with the right.

And therefore: the matter of warning the woman — and likewise the matter of subduing the yetzer hara — are parallel to each other in many respects — and one learns from the other.

For regarding the warning of the woman — there is a dispute in the Gemara: whether it is forbidden to warn her — or permitted. And likewise: whether it is obligatory or voluntary.

And likewise: "and if the spirit of jealousy passes over him" — one said: a spirit of impurity — and one said: a spirit of purity (see Sotah 2b and 3a).

And likewise in the matter of the yetzer hara — our Sages taught: "let a person always arouse the yetzer tov against the yetzer hara." And this is like the aspect of warning the woman.

But there is great weighing in this. For it is already explained: that the yetzer hara lurks in hiding — and sometimes dresses itself in mitzvos.

[§8] "May Hashem cause His countenance to shine upon you" — the aspect of the illumination of the holy wisdom and intellect — which is the essence of life and the light of the face — as stated — as it is written: *"in the light of the king's countenance is life"* [Mishlei 16:15]. And this: "and be gracious to you" — the aspect of chen — as stated. "May Hashem lift His countenance toward you" — our Sages taught: "at the time when you stand in prayer" — etc. — meaning that through this all prayers and requests are accepted. And "and grant you peace" — meaning one will no longer be burdened by any battle against the yetzer hara — the aspect of the kingdom of the sitra achra — only peace and tranquility on every side, and the entire sitra achra will be fully subjugated to holiness.

And therefore: sometimes the jealousy itself comes from the side of the yetzer hara — and its intention is to corrupt through this the peace of the home — and create hatred and division of hearts between them — until it causes quarrel — and through this — G-d forbid — even greater corruptions.

And therefore a spirit of jealousy such as this is in the aspect of the spirit of impurity — G-d forbid.

[§2] And this is what is elaborated here in the Shulchan Aruch, section 21: it is a commandment of the Sages — etc.

— to warn their wives. And all who do not hold firm regarding his wife — etc. — behold he is a sinner. And all who warns his wife — the spirit of purity has entered him. And one should not warn her amidst laughter — etc.

— and not amidst quarrel — and not to cast fear upon her — etc. And there in section 22: one should not rush to warn — etc. — but rather rebuke her gently. As stated.

And likewise in the matter of the battle with the yetzer hara — there are also these aspects. For sometimes through provoking against it — through this it is subdued and flees before the yetzer tov.

But sometimes — specifically through becoming too angered against it — beyond the level of one's mind — through this the yetzer hara overpowers one even more afterwards — until it brings one to what it brings one to.

And this is seen palpably many times. And this is the aspect of: "do not be overly righteous" [Koheles 7:16] — and much of this is in the discourse of v'al tarshe'a harbeh. And therefore: every clever person acts with knowledge in these matters.

[§9] These are the things that have no limit — for this deep learning has no limit whatsoever — for one must engage in this always, all the days of one's life, and go from level to level, meriting at every turn the aspect of a renewed acceptance of the Heavenly yoke, new contractions, and the illumination of the intellect anew at an ever higher and greater level — in the aspect of *"the path of life leads upward for the wise"* [Mishlei 15:24] — as is known. And therefore these things — which allude to this matter — have no limit whatsoever.

[§10] Pe'ah [the corner of the field] alludes to the aspect of Malchus and contraction — as is known. Bikkurim [first fruits] alludes to the aspect of the illumination of the intellect and wisdom — which is the aspect of bechorah [firstness / the birthright] — the aspect of reishis [beginning / primacy] — as is explained within. Re'ayon [the appearance at the Temple] — the aspect of gazing — that one must gaze only at the intellect in every thing — this being the aspect of the mitzvah of appearing [at the Temple] on the pilgrimage festivals to receive the light of the Divine countenance — as is understood in the discourse Mishra, Siman 30.

And the essential completion of the rectification in its fullness is only through Torah study — through which one gives strength to holy Malchus — the root of the aspect of the yetzer tov — until it receives life-force from the aspect of Chochmah.

And then the yetzer hara — the aspect of foolishness — automatically falls and is nullified entirely — for a little light drives away much darkness — as understood within in the discourse mentioned.

And this is hinted in the verse in Koheles 9: "a small city and few men in it" — which speaks of the battle with the yetzer hara — as our Sages taught.

And: "a poor wise man was found in it" — the aspect of the yetzer tov.

And: "he saved the city through his wisdom" — etc.

[§11] Gemillas chasodim [acts of lovingkindness] and Talmud Torah — for one must give strength to the yetzer tov — the aspect of the holy Malchus — to overpower the yetzer hara — the aspect of the kingdom of the sitra achra — and this one merits through Torah study — as is explained within. And gemillas chasodim is also needed — in order to sweeten the dinim [judgments] and gevuros [stern powers] from which the nourishment of Esav — the kingdom of the sitra achra — the yetzer hara — draws. And this is what our Sages expounded [Avodah Zarah 5b]: "Happy are you who sow over all waters, sending forth the feet of ox and donkey" — when Israel engages in Torah and acts of lovingkindness, their inclination is given into their hands — as stated.

[§12] "These are things from whose fruits a person eats in this world while the principal remains intact for the World to Come" — etc. — for our Sages already taught that Yaakov took as his portion the World to Come; and the reward of the World to Come — it is known that the essential reward is the light of attainment and wisdom — to perceive Him in perfect knowledge — and this is the essential occupation of Yaakov even in this world — for "today is the time to act" — and "according to how much a person cleaves in this world" — etc. However, for the time being, while a person is still clothed in a body, he also needs the body's necessities — which are from the side of this world — and his intention in them is only for the sake of the purpose of the World to Come. But for the time being he is also in need of them — and therefore [the Sages] taught: "these are things from which a person eats the fruit also in this world" — but the principal remains complete for him for the World to Come — which is the essential thing for the Jewish person.

And it says: "I said — wisdom is better than might." But: "the wisdom of the poor man is despised — and his words are not heard." For the yetzer hara strengthens itself essentially against this very thing — to despise the wisdom of the yetzer tov — and not to hear its words.

And it concludes: "the words of the wise are heard in gentleness" — etc.

[§3] For in truth — according to the strengthening and spreading of the yetzer hara — the words of the yetzer tov would not be heard at all.

For everything the yetzer tov says — the yetzer hara overpowers it even more — with its impudence — in great noise and shouting.

[§13] Returning to the matter of the Blessing over Torah: one who merely thinks about Torah words is not required to recite the blessing — for the essential Torah study through which one gives strength to holy Malchus and merits to receive the light of Chochmah — the essential life — all of this is accomplished through Torah study in full voice — specifically — for Malchus is the mouth. And this is what our Sages taught: "for they are life to those who find them" — "to those who bring them forth through the mouth" — specifically. And therefore according to some opinions, one who listens to words of Torah must also recite the blessing — since his fellow at least brings it forth through the mouth.

But through the fact that the words of the yetzer tov are specifically in gentleness and calmly — through this specifically — its words are heard even more — the aspect of: "the words of the wise are heard in gentleness — more than the shouting of a ruler among fools" [Koheles 9:17].

And this alludes to the aspect of the wonders of the rectification of Torah study — which are themselves in the aspect of: "the words of the wise are heard in gentleness." For all their words are in gentleness and calmness and wondrous wisdom.

And through this — each time more power is added to holy Malchus — until the moonlight becomes as the sunlight — and one merits grace. And through this all requests and prayers are accepted.

The aspect of Tav. [§4] And all of this is alluded to in the word b'nachas [in gentleness]: Nun-Ches-Tav — as explained within. And through this specifically — the words of the yetzer tov are heard — and one merits to conquer the battle of the inclination in its fullness.

[§14] The prayer Ribon Kol HaOlamim — for "from where shall wisdom be found?" [Iyov 28:12] — and likewise holy Malchus is in the aspect of poor and destitute — only receiving from the aspect of Chochmah — the opposite of the kingdom of the sitra achra, which rules arrogantly without a crown — and is therefore called melech zakein u'ksil [an old and foolish king] — for all arrogance is foolishness. And our Sages taught: if one is wise, his wisdom departs from him. And therefore, immediately in the morning one should arise early and say "Ribon kol ha'olamim" — etc. — to nullify and humble oneself before the holy Malchus and holy Chochmah in complete self-nullification.

For after all the drawing of these rectifications — one adds yet more in prayers and supplications and entreaties before Hashem — and the Holy One accepts one's prayer and fulfils one's request — to conquer the battle in its fullness.

The aspect of what is said of David the King: *"Ask of Me — and I shall give nations as your inheritance — and the ends of the earth as your possession"* [Tehillim 2:8] — etc. And see in the Targum on these verses.

And it concluded there on the verse: "the words of the wise" — etc.: milei d'tzlosa d'chachimaya b'chasha miskabalin kadam maru alma — etc. — as stated. תַּם וְנִשְׁלַם שֶׁבַח לָאֵל בּוֹרֵא עוֹלָם Completed and finished — praise to G-d, Creator of the world.

ב׳ נ׳ ל׳ כ׳ ו׳ א׳ ע׳ י׳ Nachas HaShulchan — Part VIII (Even HaEzer) · Simanim 1–178 · Complete Translated faithfully from the Hebrew of Rabbi Nachman of Tchehrin ז״ל Na Nach Nachma Nachman MayUman ✦

[§15] And this: "What are we, what is our life?" — etc. — "and the advantage of man over beast is nothing — for all is vanity" — for even the wisdom and intellect of a person, if it is not fully bound to holiness, G-d forbid — that too is vanity. And this: "but for the pure soul" — etc. — which is a portion of G-d Above — as it is written: *"and He breathed into his nostrils a living soul"* — and one who breathes, breathes from within himself — and she is the source of holy intellect — as stated — and she will in the future render account — etc. — for every movement that was not completely and perfectly bound to the holy intellect as it should have been.

[§16] And this: "and all the nations whose souls and wisdom and all their vitality are only from the side of impurity" — therefore they are as nothing before You — etc. — [(and worse than animals and creeping things — as is understood from the words of our Sages)] — and through this we subdue and nullify the aspect of the kingdom of the sitra achra with a full mouth and complete nullification, so that they not be able to gain hold within us, G-d forbid — and not implant in our minds any of their opinions or reasonings — for all of them are only from the side of the yetzer hara and all is vanity. And this: "but we are Your people, the children of Your covenant" — etc. — "who chose us from all peoples" — and this too not because of our righteousness or the uprightness of our hearts — only because of the love of our forefathers Avraham, Yitzchak, and Yaakov.

[§17] And this: "the congregation of Yaakov, Your child, Your firstborn" — specifically — the aspect of the birthright that Yaakov merited — as is explained within. And this: because of Your love — etc. — "You called his name Yisrael" — after the aspect of the holy Malchus — from the expression of *"for you have striven"* [Bereishis 32:29] — etc. And Yeshurun is from the expression of gazing and of uprightness — as is known — for he walks only in uprightness and wholeness, through gazing only at the intellect in every thing — through which the intellect illuminates for him in all his ways — in the aspect of *"the path of the righteous is as a shining light"* [Mishlei 4:18] — as is explained within. And there is also another explanation: for Yisrael contains the letters לי ראש — "to me is a head" — after the mochin and the intellect — and Yeshurun is named after the acceptance of the Heavenly yoke of Kingship — in the aspect of *"and He was a King in Yeshurun"* [Devarim 33:5] — see the kavanos.

[§18] And therefore we are obligated to give thanks to You — etc. — for the pleasantness of our portion — etc. — that we merited to unify His Name twice in love — through the recitation of Shema and Baruch Shem — which also allude to the two aspects mentioned above. For in Shema — etc. — we testify to His unity: that there is nothing besides Him, and in every thing is clothed the holy intellect and His divine life-force — for He gives life and being to all of them. And Baruch Shem [Blessed be the Name of His glorious kingdom forever and ever] corresponds to the aspect of נ [nun] — the aspect of Malchus. And through this one can also explain Atah Hu — etc. — that one recites afterwards — as is self-evident.

[§19] One who merely thinks about Torah is not required to recite the blessing — for the essential Torah study through which one gives strength to holy Malchus — etc. — and through which one merits to receive the light of Chochmah — the essence of life — all of this one merits through Torah study in full voice — specifically — for Malchus is the mouth [peh]. And this is what our Sages taught: *"for they are life to those who find them"* [Mishlei 4:22] — "to those who bring them forth through the mouth" — specifically. And therefore according to some opinions, one who listens to words of Torah must also recite the blessing — for his fellow at least brings it forth through the mouth.

[§20] The other Morning Blessings have already been partially explained above. And this too is the matter of Ribon Kol HaOlamim [Master of all worlds] that one recites afterwards — for *"from where shall wisdom be found?"* [Iyov 28:12] — and likewise the holy Malchus is in the aspect of poor and destitute — only receiving from the aspect of Chochmah — as stated — the opposite of the kingdom of the sitra achra, which rules without a crown — only with arrogance and brazenness — and is therefore called melech zakein u'ksil [an old and foolish king] — for all arrogance is foolishness — and our Sages taught: if one is wise, his wisdom departs from him. And therefore, immediately in the morning, one should arise early and say "Ribon kol ha'olamim" — etc. — to nullify and humble oneself before the holy Malchus and holy Chochmah in complete self-nullification.

[§21] And this: "What are we, what is our life?" — etc. — "and the advantage of man over beast is nothing — for all is vanity" — for even the wisdom and intellect of a person, if it is not fully bound to holiness, G-d forbid — that too is vanity. And this: "save for the pure soul" — etc. — which is a portion of G-d Above — as it is written: *"and He breathed into his nostrils a living soul"* [Bereishis 2:7] — and one who breathes, breathes from within himself — and she is the source of the holy intellect — as stated above — and she will in the future render account — etc. — for every movement that was not completely bound to the holy intellect as it should have been.

[§22] And this: "and all the nations — whose souls and wisdom and all their vitality are only from the side of impurity" — therefore they are as nothing before You — etc. — [(and even worse than animals and creeping things — as is understood from the words of our Sages)] — and through this we subdue and nullify the aspect of the kingdom of the sitra achra completely, with a full mouth — so that they cannot gain hold within us, G-d forbid — and not implant in our minds any of their opinions or arguments — for all of them are only from the side of the yetzer hara and all is vanity. And this: "but we are Your people, the children of Your covenant" — etc. — "who chose us from all peoples" — and this too not because of our righteousness or the uprightness of our hearts — only because of the love of our forefathers Avraham, Yitzchak, and Yaakov — as the verse explicitly states regarding this.

[§23] And this: "the congregation of Yaakov, Your child, Your firstborn" — specifically — the aspect of the bechorah [birthright] that Yaakov merited — as is explained within. And this: because of Your love — etc. — "You called his name Yisrael" — after the aspect of the holy Malchus — from the expression of *"for you have striven"* [Bereishis 32:29] — etc. And Yeshurun is from the expression of gazing and of uprightness — as is known — for he walks only in uprightness and wholeness, gazing only at the intellect in every thing — through which the intellect illuminates for him in all his ways — in the aspect of *"the path of the righteous is as a shining light"* [Mishlei 4:18]. And this is the aspect of *"the path of the righteous is upright"* [Yeshayahu 26:7] — etc. — and it is written: *"Know Him in all your ways"* [Mishlei 3:6] — the aspect of gazing at the intellect mentioned above — and through this: "and He will straighten your paths." And regarding the Torah in general — through which one merits all of the above — it is said: *"for the ways of Hashem are upright"* [Hoshea 14:10] — etc. And there is also another interpretation: that Yisrael is called [לי ראש] — "to me is a head" — after the mochin and the intellect — and Yeshurun is named after the acceptance of the yoke of Heavenly Kingship — in the aspect of *"and He was King in Yeshurun"* [Devarim 33:5] — see the kavanos.

[§24] And therefore we are obligated to give thanks to You — etc. — for the pleasantness of our portion — etc. — that we merited to unify His Name twice in love — in the recitation of Shema and Baruch Shem — which also allude to the two aspects mentioned above. For in Shema — *"Hear O Israel — Hashem is our G-d — Hashem is One"* — we testify to His unity: that there is nothing besides Him, and in every thing is clothed the holy intellect and His divine life-force — for He gives life and existence to all of them. And Baruch Shem [Blessed be the Name of His glorious kingdom forever and ever] corresponds to the aspect of נ [nun] — the aspect of Malchus. And through this one can also explain Atah Hu — etc. — that one recites afterwards — as is self-evident from what was said.

[§1] And this is the aspect of the passage of the Tamid [daily offering], the passage of the Ketores [incense], and Eizehu Mekoman [the Mishnaic chapter on sacrifices] — etc. For through all of these one subdues the hard klippos in the world of Asiyah — which are from the side of Esav, the kingdom of the sitra achra — the aspect of the yetzer hara — and one elevates the good and the vitality within them in the secret of the eleven spices of the Ketores — clothing the aspect of Malchus of Asiyah — and Malchus clothes the Netzach, Hod, Yesod — etc. — up to Infinite — as it were — as is alluded to in the discourse Emtzausah, Siman 24 — and see the discourse Ashray Zarka, Siman 35 and Siman 280.

[§2] All of this is understandable in part through our approach as well — for this is the essential thing: to subdue the aspect of the yetzer hara and the kingdom of the sitra achra so completely that the good and the vitality of the holy sparks clothed within them will rise up to animate them — and they will become a throne and chariot toward holiness — in the aspect of *"with all your heart — with both your inclinations"* [Berachos 54a] — until through this specifically one merits great attainments and to ascend at every turn from level to level, until one merits to attain the aspect of the light of the Infinite, may He be blessed — as stated.

[§3] And since all of this one merits through the holy Torah — therefore one included in this very section Scripture, Mishnah, and Gemara — as explained in Shulchan Aruch Siman 50. And when one merits to subdue the yetzer hara and the klippos at this level and give strength to the holy Malchus — one then ascends to a level and a greater attainment. But even there at that level, there is a yetzer hara that seeks to overpower the person — in the aspect of "whoever is greater than his fellow, his inclination is greater than him" — and all of this for the preservation of the power of free will in the human being — as is known. And therefore one immediately recites Kaddish — which has great power to subdue the klippos.

[§4] Afterwards one recites Hodu — etc. — and many verses proclaiming the greatness of the Creator and the utter nullification of the sitra achra — in the aspect of *"for all the gods of the nations are vanities"* [Tehillim 96:5] — and likewise Mizmor Shir Chanukas — etc. — and the verse "Hashem reigns" — etc. — and through all of this one gives yet greater strength to holiness to overpower the sitra achra and nullify it completely.

[§5] Afterwards one begins Pesukei d'Zimrah [verses of praise] — corresponding to the aspect of the world of Yetzirah, which corresponds to the Vav in the holy Name — which is the aspect of Torah — as is known. And one connects through this the aspect of Asiyah — the aspect of the Heh in the Name — the aspect of Malchus. And through this one merits to receive the light of the holy wisdom and intellect — which is the root of the light of all lights — and this is the aspect of Birkas HaMaoros [the blessing on the luminaries] that follows.

[§6] One also includes the blessings of Shema and Shema itself alongside them — for Shema is the aspect of the totality of Torah — as is known — and contains the Ten Commandments — as our Sages taught — for the totality of all these rectifications one merits only through Torah study, which encompasses everything. And it contains the mention of the Exodus from Egypt — which is the aspect of the subjugation of the kingdom of the sitra achra.

[§7] And afterwards one prays Shemoneh Esrei [the Amidah] — which is the totality of prayer — for through this all prayers and requests are accepted, as one merits chen. And therefore one begins Pesukei d'Zimrah with the verse *"May the glory of Hashem endure forever"* [Tehillim 104:31] — and as is cited in the kavanos: "K'vod Hashem" [the glory of Hashem] in numerical value equals chen — as stated above. For in truth the holy Name whose numerical value is chen encompasses all four holy Names — Av, Sag, Mah, Ben — which are the root of all four worlds — corresponding to which all four parts of the holy prayer were instituted — as is known.

[§8] Now, to explain the entire order of prayer in detail according to this theme would overflow the available space — and in particular since we do not engage in hidden matters. Nonetheless, some brief allusions to main headings may be offered:

[§9] Baruch She'amar v'hayah ha'olam [Blessed is He Who spoke and the world came into being] — through this we bless the aspect of the holy vitality and wisdom clothed within all of Creation — through which one can recognize Him through every thing. Baruch Hu [Blessed is He] — through this we bless the totality of His greatness and the essence of the light of His G-dliness before Creation and after Creation — etc. And this: the initials of Baruch She'amar v'hayah ha'olam spell Bashuva [in return / equality] — for before Him, as it were, all is equal — for *"I Hashem have not changed"* [Malachi 3:6] — "You are He before the world was created, and You are He after the world was created" — etc.

[§10] Baruch Omair v'Oseh [Blessed is He Who speaks and acts] — on the general governance of the world even now after Creation — all only in His providence and with great compassion. Baruch Chai la'ad [Blessed is the Ever-Living] — for only He is the vitality of all the living — etc. — and even the power and vitality of the kingdom of the sitra achra — the sitra d'mosa — is also from Him — as it were. Baruch Podeh u'Matzil [Blessed is He Who redeems and rescues] — for He redeems and rescues from them — as our Sages expounded on *"rescuing the poor from one stronger than him"* [Tehillim 35:10] — referring to the rescue from the yetzer hara. Baruch Shemo [Blessed is His Name] — shem [name] is the aspect of Malchus — the aspect of the holy Malchus — as is cited in the discourse Anochi, Siman 4.

[§11] And since all prayers, songs, and praises are from the aspect of Malchus — as is known — which is the aspect of how Dovid HaMelech founded upon this the entire Book of Tehillim — therefore one extends this [section of Baruch She'amar] until concluding: "the King Who is praised with praises." And since the essential perfection is to bind the nun to the ches and to include all in a single unity — and Echad [one] in numerical value equals 13 — therefore this praise contains 13 times Baruch [blessed].

[§12] And it contains 87 words — the numerical value of Levanah [moon]. And through Baruch Chai la'ad — inclusively — there are 9 times Baruch — corresponding to the Heh and the ches in Echad. And this concludes Chai la'ad — for ches is the aspect of vitality — as explained within. And from Baruch Podeh u'Matzil — which alludes to the subjugation of the kingdom of the sitra achra and the affirmation and strengthening of the holy Malchus — there are 4 times Baruch — corresponding to the Dalet in Echad — which alludes to Malchus — as stated. And since Malchus must be bound to the ches — the vitality of all the worlds — therefore it concludes: "the One and Only — the Living One of the worlds — King" — etc.

[§13] And therefore one recites Mizmor l'Todah [a psalm of thanksgiving] afterwards — which is the aspect of the World to Come — for our Sages taught: "all prayers will be nullified in the future — but thanksgiving will not be nullified. And all sacrifices will be nullified except the thanksgiving-offering" — for then the yetzer hara and all the klippos and all the aspects of the kingdoms of the sitra achra will be nullified — and then all sins will be nullified, and all troubles and sufferings — and *"Hashem shall be King over all the earth"* [Zechariah 14:9] — and *"the earth shall be full of knowledge of Hashem"* [Yeshayahu 11:9] — for then all Israel will merit the aspects of ches and nun with great completeness and wonderful illumination. And therefore there will be then only the aspect of todah [thanksgiving / acknowledgment].

[§14] And therefore even in this world, when one draws these rectifications, one recites Mizmor l'Todah — and in particular on Shabbos one recites "Mizmor — Tov l'hodos laHashem" [it is good to give thanks to Hashem — Tehillim 92]. And this entire psalm — as well as Yihi K'vod Hashem — in which the 18 verses correspond to the aspect of the ches — and the subsequent verses of praise — and the Song of the Sea — which also contains 18 verses — and Yishtabach — which contains 13 praises — all of this proceeds and is arranged in this same way — and it is all clear of itself following our approach — as well as the blessings of Shema and Shema and the mention of the Exodus — and the eight times the word emes [true] in Emes v'Yatziv — for emes is the totality of the holy mochin — and the mochin and Chochmah are the aspect of ches — as stated.

[§15] The Amidah — Shemoneh Esrei — and in this [prayer] there is also need to explain some details — but it would take too long. But at any rate it is self-evident: there are 12 intermediate blessings corresponding to the aspects of the ches and the Dalet — besides the blessing against heretics [Bircas HaMinim] — in which one explicitly prays for the nullification of the wicked kingdom and its root in a very high place — as is understood in the kavanos. And one begins with Atah Chonen la'adam daas [You grace man with knowledge] and "and grace us from You" — etc. — and one prays there for the light of the intellect and knowledge and chen — as our Sages taught: "and He will be gracious to you with knowledge." And then one prays for repentance and forgiveness and pardon and redemption — etc. — all of which are included in the rectification of the holy Malchus and the drawing-down of the light of daas. And through this one merits that all prayers are accepted — and this is why one concludes with Shome'a Tefillah [Who hears prayer] — and there too the aspect of holy chen is alluded to — as one prays: "be gracious to us and answer us" — etc.

[§16] And this is what one says at the end of the prayer: "Act for the sake of Your Name" — the aspect of Malchus — "Act for the sake of Your right hand" — which subdues the kingdom of the sitra achra — as it is written: *"Your right hand, Hashem, shatters the enemy"* [Shemos 15:6] — "Act for the sake of Your Torah" — through which one gives strength to holy Malchus — as stated — "Act for the sake of Your sanctity" — the aspect of Chochmah, which is called Kodesh. And therefore all who say this each day merit and receive the face of the Shechinah — as cited in the Tur — for this is the aspect of gazing at the divine vitality.

[§17] Afterwards one falls on one's face to raise the holy sparks clothed in the sitra d'mosa — the aspect of the kingdom of the sitra achra — which is the opposite of holy Chochmah — the essence of life — as stated. Afterwards one recites Tehillah l'Dovid — Yihu l'ratzon — through to Aleinu — corresponding to the abundance flowing from Atzilus to Beriah, Yetzirah, Asiyah. And Tehillah l'Dovid [Psalm 145] corresponds to the aspect of Malchus — the aspect of Dovid's kingship — the alphabet-acrostic of Tehillah l'Dovid corresponding to the 22 letters of Malchus — the mouth — and the letter nun does not appear in it — because there is in it a downfall of the Community of Israel — the aspect of Malchus, which is itself the aspect of nun — and yet Dovid returned and supported her with the holy spirit — as our Sages taught. And Mizmor Yaankha — "May Hashem answer you — may the Name of the G-d of Yaakov protect you" — corresponding to the aspect of the light of the intellect — the aspect of Yaakov — who illuminates even in dark and difficult places — and "He shall send your help from the holy place" — which is the aspect of Chochmah — as is known. And U'va l'Tzion Goel [A redeemer shall come to Zion] — corresponding to the aspect of Torah — for the future redemption comes only in the merit of the holy Torah — as is explained in the holy Zohar — and as stated — for through Torah one gives strength to holy Malchus. And therefore verses were instituted therein so that Israel should read in Torah every day — as our Sages taught.

[§18] And therefore one recites Aleinu — through which one subdues the klippos — and one prays abundantly for the revelation of His Kingship — "and all shall accept the yoke of Your Kingship" — etc. — and one concludes: "On that day Hashem will be One and His Name will be One."

[§1] And therefore one reads in the Torah during prayer — for the essential acceptance of prayer is through the Torah, through which one gives strength to the holy Malchus — the aspect of the yetzer tov — to overpower the kingdom of the sitra achra — the aspect of the yetzer hara — the aspect of Esav. And therefore our Sages taught: "At the time when the voice is the voice of Yaakov" — when they engage in Torah — "the hands are not the hands of Esav." And our Sages expounded [Bava Kamma 82a]: *"and they walked three days in the wilderness and found no water"* [Shemos 15:22] — that they walked three days without Torah, and they arose and rebelled [because the yetzer hara overpowered them] — therefore the prophets and elders instituted that they should read [the Torah] on Shabbos, Monday, and Thursday — etc. — for when they engage in Torah, their yetzer is given into their hands — as our Sages taught.

[§2] And therefore the primary reading of the Torah in its completeness is on Shabbos — for "the Torah emanates from supernal Wisdom" [Zohar] — and on Shabbos the light of Chochmah shines with a wondrous illumination, and therefore it is called Kodesh [holy] — as is known — and likewise Malchus ascends then with wondrous ascents — as is known. And therefore one also reads the Torah on Shabbos at Minchah — to draw, through the holiness of Shabbos, the power of Torah reading for the coming week as well. And one also reads the Torah on Monday and Thursday — in order to subdue the kingdom of the sitra achra and the yetzer hara also on the weekdays — and all of this is only through the power of holy Torah study. And through this all prayers are accepted — and therefore on Monday and Thursday one adds more prayers and supplications, and recites V'Hu Rachum [He is compassionate].

סִימָן קע״ט [§1] Not to practice sorcery or divination or consulting omens — etc. For we must bind ourselves only to the holy light of the intellect in every thing — as stated. Therefore one must walk in wholeness — and not investigate the future — but accept everything with love and in wholeness. And then one will be His and His portion — as Rashi explains on the verse: "you shall be wholehearted with Hashem your G-d" [Devarim 18:13] — as stated. For since the essential goal of our intention is only to draw close to Him — through every thing — how is it possible for us to pursue schemes and investigate futures — and especially through the evil stratagems of sorcery and the like? Rather one must accept everything with love — and bind oneself to Hashem in all that comes upon one — for He alone is our portion and the pleasantness of our lot. [§2] And therefore it is truly said of Yaakov — who merited the aspect of holy light of intellect — that "Yaakov was a wholesome man" [Bereishis 25:27] — as cited in the discourse mentioned — on the verse: "Ashrei temimei darech." And therefore also illusion of the eyes is forbidden — for through this one damages the aspect of holy eyes. And this is the aspect of the prohibition of doresh el hameisim [consulting the dead] — for through this one binds oneself to the sitra d'mosa — the opposite of the holy life-force. [§3] And this is the aspect of: *"to the living — not to the dead"* [Yeshayahu 8:19]. And this is what is cited in the holy Zohar: "those are the ones who are called living." And therefore it is forbidden to heal oneself through words of Torah — unless for the sake of saving a life. For since one has already been afflicted and the hold of the sitra achra has come upon one — from which is the root of all sicknesses and illnesses — G-d forbid — all of which comes through neglect of Torah — as our Sages taught: he should ascribe it to neglect of Torah. Therefore how can one receive healing through the special quality of reciting words of Torah alone — saying them over the wound? Rather: one must first repent fully for one's deeds — and truly accept the yoke of Torah — and then one will automatically receive healing — as it is written: *"and he shall repent and be healed"* [Yeshayahu 6:10] — and it is written: *"healing shall be to your flesh"* [Mishlei 3:8] — etc. — and as our Sages taught. But to protect oneself from harmful spirits — so that they not harm one — it is permitted to recite verses. For certainly through words of Torah the sitra achra is driven away — as our Sages taught: all who engage in Torah — harmful spirits flee from them. And this: *"all the nations"* [Devarim 18:14] — *"hearken to soothsayers and diviners — but as for you — not so has Hashem your G-d given you"* — *"a prophet"* — etc. — *"like me He will raise up for you"* — *"and I will place My words in his mouth"* — etc. [ibid. 15, 18]. For the Holy One informs Israel of the future through His holy prophets — who draw their power from the aspect of Moshe our teacher — whose root is in supernal Chochmah — the aspect of: "face of Moshe is as the face of the sun" — the aspect of: "a prophet has a wise heart" — as our Sages expounded.

[§3] And therefore every Friday — in which there is holiness and Torah in abundance — and Kodesh is the aspect of Chochmah — as stated — one multiplies the number of those called up [kruy'im] as our Sages taught. And they further said: those three, five, and seven [called up] — corresponding to what? Corresponding to those who see the face of the King — etc. — for through Torah reading one gives strength to the aspect of holy Malchus — as stated — and Malchus is the aspect of Dalet — as stated — and therefore one reads in the Torah four times each week. And therefore one does not read fewer than ten verses — and our Sages said these correspond to the ten idlers of the synagogue who are permanently stationed there to pray at the proper time each day with a congregation.

סִימָן ק״פ [§1] And therefore: it is forbidden to incise a tattoo or to make a bald patch for the dead or for idolatry. For these are from the customs of non-Jews — who are bound to the sitra d'mosa — the aspect of: "they shall die without wisdom" — and therefore they mark their bodies as a remembrance of the dead or of idolatry. But Israel — who are bound to the living G-d — until even in their death they are called living.

Therefore all of this is forbidden to them. And this: "you are children" — etc. — "you shall not cut yourselves" — etc. — for the departure of one of Israel — G-d forbid — is only like a king who sends for his son to return to his father's house in peace — to delight with him — etc.

— and as our Sages expounded this.

[§4] And this is the aspect of prayer. And the synagogue too is the aspect of Malchus — as is known. And one [opinion] said: [the ten verses] correspond to the Ten Commandments, which are the totality of the Torah. And one said: corresponding to the Ten Utterances [Asarah Ma'amaros] — which are the life-force of every thing — the aspect of wisdom and intellect clothed in every thing — in the aspect of *"all of them You made with wisdom"* [Tehillim 104:24]. Except for the portion of Amalek — which is the totality of the kingdoms of the sitra achra — and in it is written: *"there is war for Hashem against Amalek from generation to generation"* [Shemos 17:16] — for his [heavenly] prince is himself the yetzer hara — and because of the power of free choice it is presently impossible to nullify him completely — therefore his portion is also deficient, containing only nine verses — as our Sages taught.

סִימָן קפ״א — דִּין מַיִם אַחֲרוֹנִים [§1] For all the time that Hashem, as it were, desires the continued existence of the sitra achra — for the sake of [preserving] the power of free choice — one must therefore draw for it also some spark of holy life-force — but only enough for its sustenance and in great contraction — and through this specifically one subdues it — as is understood in the discourse Marikim Sakeihem, Siman 17 — and this is elaborated much in the holy Zohar. And this is the matter of the mayim acharonim [final waters] taken after the meal — for since eating is a physical, animalistic matter — it being one of the things in which man resembles an animal — as our Sages taught — and in particular since the implements of eating are from the side of Esav — as stated — it is impossible for some degree of foolishness not to gain hold through this. Therefore one gives them their portion through the final waters — so that they not grow stronger, G-d forbid.

[§2] And our Sages taught that one takes final waters on account of Melach Sedomis [Sodomite salt], which blinds the eyes — and a trace [of it] is mixed among the pure salt, for in the holy salt [of the Ketores] there is hidden also a trace of this. And in the intentions of the Ketores it is explained that Melach Sedomis is the secret of Tidal king of nations [Bereishis 14:1] — and the Midrash explains that Tidal king of nations alludes to the kingdom of Edom — etc. — and it is known that the exile of Edom encompasses both Esav and Yishmael, who are the clouds that blind the eyes — and therefore Melach Sedomis blinds the eyes — which are the aspect of Chochmah — as it is written: *"and the eyes of them both were opened"* [Bereishis 3:7] — and Rashi explains: this was said regarding wisdom.

[§3] And it has already been explained above that Chochmah is in the aspect of salt — and therefore there is found among a kor of salt one kernel of Sodomite salt — so that they too should have some nourishment from it in great contraction. And in order that they not grow stronger and blind the eyes — meaning confuse a person from looking with open eyes at the holy wisdom and intellect in every thing — one must take the final waters — as stated. And this is what is explained in the kavanos and cited in the Siddur Kol Yaakov: that the final waters serve to drive away the sitra achra from the table and give them their portion — etc. — and this is what our Sages taught: on account of Melach Sedomis which blinds the eyes — which is the secret of the strong klippa — etc. — which is the secret of the shakyan — the old and foolish king — etc. — see there — and it corresponds to our matter — for the kingdom of the sitra achra — the aspect of the yetzer hara — is the Satan — the aspect of Esav — the aspect of the old and foolish king — for "the fool desires not understanding" [Mishlei 18:2] — as explained within. And therefore: melech zakein u'ksil [old and foolish king] together with the word count in numerical value equals Esav. סִימָן קפ״א

[§1] The prohibition of shaving the pe'os of the head and the beard. See in the kavanos. For the hairs of the head are from the aspect of gevuros and judgments. And therefore one must shave them — for from the aspect of overly strengthened judgments — the sitra achra — the aspect of Esav the hairy man — suckles from there. Only one must leave the pe'os — which allude to the aspect of Malchus. For the building of Malchus — through which one merits to receive from the light of Chochmah — is from the aspect of gevuros — as is known. This is the aspect of dina d'malchusa [the law of the kingdom]. And therefore it is forbidden to shave the pe'os. And the hairs of the beard are in the aspect of kindness and mercy — whose root is from the aspect of Chochmah — the aspect of: "a sage — this one acquired wisdom" — the aspect of: "the splendor of the face" — the aspect of: "a man's wisdom illuminates his face." And therefore it is forbidden to shave them. And also: the hairs of the beard allude to the thirteen attributes through which the Torah is expounded — the aspect of Torah study mentioned. And likewise they allude to the thirteen attributes of mercy — which are the root of all prayer. And therefore one does not appoint a prayer leader unless his beard has filled out — as explained in the Shulchan Aruch, Orach Chaim, Siman 53. It emerges: in the pe'os and the beard — all these rectifications are alluded to — which are the aspect of the general totality of Israel's holiness — as stated.

[§1] It is already explained that the synagogue is a place of prayer and corresponds to the aspect of Malchus — as stated — and therefore it must be the tallest of all the buildings of the city. For the aspect of Malchus is the aspect of height, elevation, and exaltedness — as is written concerning Shaul: *"and he was taller than all the people from his shoulders upward"* [Shemuel I 9:2] — and Shemuel said about this: "Do you see that Hashem has chosen him, that there is none like him among all the people?" — and concerning the Messianic King it is said: *"he shall be exalted and lifted up and very high"* [Yeshayahu 52:13]. And also because in every house there is the aspect of Malchus — in the aspect of "every man shall rule in his own house" [Esther 1:22] — and our Sages expounded: "He made them houses — houses of royalty." And therefore the synagogue — which alludes to holy Malchus — must be the tallest and most elevated of all.

סִימָן קפ״ב — בִּרְכַּת הַמָּזוֹן [§1] See in the kavanos where it is explained that the secret of the four blessings of Birchas HaMazon is the drawing of the mochin to the Nukva [feminine aspect] — meaning, as stated above: that the illumination of the holy Chochmah — which is the totality of the mochin — should shine upon holy Malchus — until she is in the aspect of: *"the light of the moon shall be as the light of the sun"* [Yeshayahu 30:26] — as is explained within. [§2] And this is what our Sages said: the first blessing was established by Moshe — who is the aspect of the sun. The second [Birkas HaAretz] was established by Yehoshua — who is the aspect of the moon. And this is the blessing of the Land — for the Land of Israel is also in this aspect — and therefore it was Yehoshua specifically who brought Israel into the Land — as is explained in the Zohar. And therefore one must mention there also Bris [covenant] and Torah — for its essential power is through the holy Torah — through which one subdues the kingdom of the sitra achra — the aspect of Esav and Yishmael — and this is the aspect of Bris — the aspect of milah [circumcision] and priah [uncovering] — and it is also simply known that through the mitzvah of circumcision one weakens the power of the yetzer hara — and the entire Torah depends upon the Bris — as is known. [§3] The third blessing — on the building of Yerushalayim and the Holy Temple and the Davidic Kingdom — was established by Dovid and Shlomo — for Yerushalayim encompasses all of the above — for it had great sages — in the aspect of "Rabbas bagoyim" [Eichah 1:1] — and our Sages expounded: "great in intellect." And it was the royal city — and essentially the revelation of His Kingship is in Yerushalayim — as it is said: *"Hashem shall reign forever — your G-d O Zion"* [Tehillim 146:10]. And in it was the primary study of Torah — as it is said: "arise and go up" — and it is written: *"for from Zion shall the Torah go forth"* [Yeshayahu 2:3]. And in it is the primary chen [grace] — overall beauty — etc. — and there is the primary place of prayer. The Beis HaMikdash itself certainly encompasses all of the above in the utmost perfection. And likewise the kingdom of Dovid and Shlomo encompasses all the above — for in the days of Shlomo "the moon was at its fullness" [Zohar] — and they merited wondrous wisdom and Torah and chen and prayer.

[§4] The fourth blessing was established for the slain of Beitar — who were given burial — for then they saw that even in our service He has not abandoned us — etc. — for even though the kingdom of the sitra achra overpowered and thousands and myriads of Israel were slain — and moreover they were not permitted to be buried — yet Hashem performed a great miracle that they did not decompose — for it is impossible for the flesh of a dead person not to decompose — and afterwards they were also given burial — in the aspect of *"and the dust shall return to the earth as it was"* [Koheles 12:7]. For the bodies of holy Israel are in their root the aspect of the contractions through which one merits to receive fully the light of the intellect and life-force — the aspect of the soul. And therefore after one's passing the body is buried in the earth — whose root is the aspect of Malchus — the aspect of contraction — and the spirit returns to G-d — etc. — in the aspect of *"but the soul of my master shall be bound in the bundle of life"* [Shemuel I 25:29]. And therefore this was established as the fourth blessing — HaTov v'HaMeitiv [Who is good and does good] — as stated in the laws governing meal conduct.

[§5] A mitzvah to recite Birchas HaMazon over a cup [of wine] — for the cup is the aspect of Malchus — as is known — and one holds it in one's hand with five fingers corresponding to the Five Books of Torah — which are the essential power and strengthening of Malchus — and the wine within it is the aspect of daas [knowledge] and Chochmah — as stated. And therefore it must be whole — for holy Chochmah and Malchus are in the aspect of completeness — as stated. [§6] The cup requires rinsing on the inside and wiping on the outside — meaning its inside should match its outside — see Tikkunnei Zohar, Tikkun 28 — in the aspect of: "as my heart is, so I said to his brothers" [Bereishis 44:20] — and the verse: *"my mouth shall speak wisdom and the meditation of my heart shall be understanding"* [Tehillim 49:4] — and likewise: *"the heart of the wise guides his mouth"* [Mishlei 16:23] — the aspect of Malchus — the mouth — the opposite of the kingdom of the sitra achra — the yetzer hara — the aspect of Esav — who is impure and reprehensible both inside and outside — and even if he sometimes speaks something correct with his mouth, "seven abominations are in his heart" [Mishlei 26:25] — in the aspect of: *"for he hunted with his mouth"* — said of Esav — which is the aspect of what is explained within regarding the yetzer hara clothing himself at times in mitzvos.

סִימָן קפ״ב [§1] "A man shall not wear a woman's garment" — etc. — for man and woman are rooted in the aspects of sun and moon — intellect and Malchus — and from there is the root of their garments — as stated. And therefore each must guard its own aspect — and not exchange or replace — and leave one's boundary — G-d forbid. For through this the sitra achra suckles — G-d forbid — the aspect of the union of the sitra achra — the aspect of adultery — G-d forbid. And see in Likutay Halachos Yoreh Deah on this matter — and in Choshen Mishpat, the Laws of Deposits — on this discourse — and you will understand further.

[§2] And therefore one compels one another to build a synagogue and to purchase Torah scrolls, Talmud, and so on — for the essential power of holy Malchus is through the holy Torah — as stated. And therefore it is permitted to convert a synagogue into a house of study [beis midrash] — as explained in Siman 153 — for in the beis midrash one engages in Torah, through which one gives strength to holy Malchus — and therefore its sanctity exceeds that of the synagogue. And therefore after leaving the synagogue one must immediately go to the beis midrash and establish a fixed time for learning — as explained in Siman 155. And therefore our Sages taught: "Whoever goes from the synagogue to the beis midrash" — etc. — "merits and receives the face of the Shechinah" — etc. — meaning he merits to bind himself to and see, with an open eye, even in this world, the light of the intellect and wisdom and divine life-force clothed in every thing — which is also the aspect of receiving the face of the Shechinah — as stated. And through this he naturally merits in the World to Come to receive the face of the Shechinah literally — as it were.

סִימָן קפ״ג וְכוּ׳ — הִלְכוֹת נִדָּה [§1] The laws of niddah. See Zohar Pinchas 226b: "the children of niddah — etc. — the Heh departed from its place — which is the Matron — the yetzer tov — and in its place entered a maidservant — the yetzer hara — and the secret of the matter: as a plague appeared to me in the house — and this is the impure blood of the niddah" — etc. It is explained: the impurity of niddah is from the aspect of the yetzer hara — the aspect of the kingdom of the sitra achra — the aspect of the maidservant: "when a maidservant supplants her mistress." And this is the aspect of what is cited: that Esav suckled from the impure blood of niddah in Rivkah's womb — and therefore he was red and a man of blood. And therefore: the impurity of niddah is in the aspect of nega — as stated — for nega is the aspect of the opposite of oneg — which is the aspect of holy Chochmah — as is known. And therefore: children of niddah are afflicted with tzara'as — as our Sages taught.

[§2] And since the essential hold of the yetzer hara is in the seven attributes — the aspect of: "for seven times a righteous man falls and rises" — as is known — for in the aspect of the mochin — which are above the attributes — it has no hold at all. For a person does not transgress unless the mochin have departed from him and madness and a spirit of folly have entered him. And therefore: she shall be in her niddah state for seven days. And by Torah law there are many distinctions between a niddah and a zavah — and all is explained according to the above — but this is not the place to elaborate. And already our Sages taught: the daughters of Israel were stringent upon themselves — that even if they see only a drop of blood the size of a mustard seed — they sit seven clean days upon it. For such is the way of the yetzer hara: today it says to him: do such — etc. — and at first it resembles a thread of a spider's web — and then — etc. — as our Sages taught. And therefore one must guard against it and purify oneself from its impurity — even in the smallest amount.

[§3] And this is the aspect of the seven clean days — to purify all the attributes — which are the aspect of the seven days — so that there be no hold of evil in them whatsoever. And in particular one who has already stumbled in the hold of the yetzer hara — even in the smallest amount — must be even more precise regarding oneself — and greatly regret — and repent over the past — and guard oneself greatly for the future — not to give any room to the hold of the inclination in any of one's attributes — even in the smallest amount — but all of them shall be clean and pure. [§4] And afterwards she immerses in pure water containing forty se'ah — so that her entire body ascends in them. Meaning: one nullifies all the physicality of one's body — only for the aspect of the waters of holy Torah — which are the aspect of forty se'ah — for each se'ah is six kav — and likewise each kav is four revi'is — which is the aspect of the forty days of the giving of the Torah — and each day is twenty-four hours — which is the aspect of the forty se'ah mentioned. And also: the waters are the aspect of the waters of holy daas — the aspect of supernal intellect — through which one completes one's purification. For holy Torah and holy intellect illuminate one in all one's ways — until one merits to draw close to Hashem through every thing in the world — even through physical matters — the aspect of: waters in which one's entire body ascends — as stated.

[§5] And this is the aspect of the fixing of the woman's veses [menstrual cycle]. For there are times — and there are times for good and times for bad — G-d forbid. And all is according to the aspect of the ascent and descent of Malchus — G-d forbid — the aspect of the days of the moon's filling and its deficiency — the aspect of the building of holy Malchus and its destruction — G-d forbid — as is elaborated on this in our Sages' teachings. And these times pass upon every person according to one's aspect — in those times that one knows within oneself — that one is accustomed to be provoked by one's inclination more — which is the aspect of times of evil. And the essential is at the beginning of these times. And therefore our Sages taught: the standard veses of an intermediate cycle is once every thirty days — which are the general days of the moon's filling and deficiency — as stated. And there are also vestos of the body — such as through excessive eating — and the like. And likewise spiritually: there are those who know within themselves that sometimes when they stumble in some excessive eating and drinking — or the like — in some physical matter — then their inclination is provoked upon them more. Especially when one knows one has already stumbled many times — G-d forbid — through such things. Therefore in addition to needing to guard oneself greatly from this — even when one has already stumbled — G-d forbid — again in such a physical matter — even if it is a matter of permission and is allowed — even so one must immediately afterwards check and be extra careful — and search within oneself — whether through this the hold of the yetzer hara has seized — which is the aspect of the impurity of niddah — as stated. And according to this approach it is easy for the discerning to explain many more laws and rulings in this matter.

[§1] "Afterwards he shall go to his affairs" — etc. For it has already been explained that it is not sufficient to merely give strength to holy Malchus to overpower the kingdom of the sitra achra — one must also clarify and elevate the holy sparks from within the sitra achra and the klippos — in the secret of the eleven spices of the Ketores [incense] — and this is accomplished through commerce conducted in faithfulness — as understood in the discourse Ashray Zarka, Siman 35, and the discourse Ki Seitzei, Siman 280. And this too is accomplished only through the power of holy Torah study — as explained there. And therefore one should make one's livelihood incidental and one's Torah primary.

סִימָן קצ״ב — בִּרְכַּת זִימּוּן [§1] And therefore when three [men] are present, they recite Zimun — and the senior recites and two respond after him — etc. — for three of Israel encompass the three aspects mentioned above — namely: Chochmah, Malchus, and Torah — and each one of them is comprised of three.

For Chochmah encompasses Chochmah, Binah, and Daas [knowledge]. And Torah is threefold — as our Sages taught [it was given to a three-fold nation, etc.].

And Malchus is the aspect of: "Hashem reigns — Hashem has reigned — Hashem shall reign." And this is the aspect of why in the fourth blessing — HaTov v'HaMeitiv — one must say three mentions of kingship, three goodnesses, and three acts of kindness. And therefore when three recite Zimun — one recites and two listen and respond — this is the aspect of "the words of the wise heard in quietness" — as explained within.

[§2] And therefore one begins: "Hav lan v'nevoreich" [Give us and let us bless] — and it is cited in the Siddur Kol Yaakov that haben lan contains the letters of Levanah [moon] — for this is the aspect of the filling of the moon — as stated — and this is what one says: "b'reshus" [with the permission of] — etc.

— "let us bless." And they respond: "Blessed is He from Whose bounty we have eaten, and through Whose goodness we live" — for the essential life-force is only through the good — which is the Torah and the Chochmah and the holy intellect clothed in every thing — as stated.

[§3] And when ten are present — "among ten the Shechinah is present" — therefore one invites with [G-d's] Name — for there is there a greater revelation of G-dliness.

And therefore one must try to obtain a cup of blessing to recite over — as explained in Shulchan Aruch at the end of Siman 201 — and it is cited in the Zohar that through this one merits longevity — for through this one reveals and draws the light of holy Chochmah and intellect — which is the source of life — as stated.

[§2] And therefore one must be careful not to form a partnership with non-Jews — etc. — due to [the prohibition]: "and the name of other gods shall not be heard on your lips" [Shemos 23:13] — for since the essential purpose of commerce is to elevate the holy sparks from them, how can one form a partnership with him in this? And particularly if the non-Jew might invoke the name of idolatry — one would thereby on the contrary give yet more power, G-d forbid, to the kingdom of the sitra achra — the aspect of other gods. See there in the gloss which is lenient regarding this in our times — etc. But to buy and sell with them without partnership is universally permitted — etc. — for this is the essential intent of commerce: to elevate the holy sparks from them, and to extract what they have swallowed — in the aspect of *"He has swallowed wealth and will vomit it"* [Iyov 20:15].

[§1] And therefore one must wash one's hands for the meal — for there is reason to suspect, since the hands are busy [and may have touched something impure], and then when one eats with them the bread — which is the aspect of Malchus, its root also being in Chochmah — as is known — as is explained in the intentions of eating, for the table and the bread are the aspect of Malchus — and the essential rectification of eating is through the aspect of Chochmah — through what is chewed with the teeth, which are 32 in number, corresponding to the 32 paths of Chochmah — etc. — see there. And therefore the essential life of a person is through eating — for inwardly the illumination of the holy Chochmah is drawn through it — as it is said of Chochmah: *"and wisdom gives life"* [Koheles 7:12]. And since this is so — and the opposite is also true — there is reason to suspect: if one's hands are impure, the aspect of the kingdom of the sitra achra — the yetzer hara — the klippa of Esav — which is the essential impurity — may thereby attach itself to one's eating. For it is said of [Esav]: *"and Esav despised the birthright"* [Bereishis 25:34] — meaning he despised the holy wisdom and intellect — as is explained within — and this came through the desire for eating — as he said: "feed me now" [ibid. 25:30] — etc. — and through this he sold the birthright and despised it. And the essential hold and strengthening [of Esav] is through the aspect of the impure hands — in the aspect of *"but the hands are the hands of Esav"* [Bereishis 27:22] — as stated.

[§1] The laws of mikvaos. See there the many distinctions in law between a spring and a mikveh of rainwater — and the like — and all is somewhat understood according to the above. For a spring is from the aspect of supernal Chochmah — as is known. And therefore it purifies even when the water is flowing. For it is in the aspect of: "a flowing spring — the source of wisdom" — from which the light goes and spreads to all levels — the aspect of: "let your springs spread outward" [Mishlei 5:16]. And therefore one can draw close to Hashem through every thing in the world — through the intellect that illuminates a person. For it is in the aspect of: "going and shining until the day is established" — the aspect of flowing water — that the waters go and flow even far from the place of their springing. But the mikveh is in the aspect of Malchus — which has nothing of its own — only what is influenced upon it from aspects and levels of holiness above its own — the aspect of rainwater and the like — that gather and are collected into the mikveh. And it is only in the aspect of measure and contraction — to receive the light and life-force through it. And therefore it purifies only through ashboron [still water] — that the water within it be gathered and collected — for it is from this aspect.

[§2] (See Maurai Or.) And there is yet much to explain in this — and it is somewhat self-evident to the one who studies it.

[§2] And therefore one must wash the hands with water — which alludes to Torah — as stated — and also to holy Chochmah — as it is written: *"for the earth shall be full of the knowledge of Hashem as waters cover the sea"* [Yeshayahu 11:9]. And through this one lifts the hands on high and binds them to the aspect of Chochmah — which is the aspect of Kodesh [holy] — and to the holy Torah — in the aspect of *"lift your hands in holiness"* [Tehillim 134:2] — and *"and I will lift my palms toward Your commandments"* [Tehillim 119:48] — the aspect of the holy Torah.

סִימָן ר״ב — בִּרְכַּת הַפֵּרוֹת [§1] It has already been explained regarding what our Sages instituted — general and specific blessings — and every thing in which the light of the holy intellect shines more vividly — and through which one merits to draw close to Hashem more — they instituted a blessing of its own because of its importance — such as bread and wine — etc. — as stated. And from this many particulars in these laws are self-evident.

[§2] Precedence in blessings goes to what is most beloved [Siman 211] — for whatever is customarily most beloved to a person — presumably the spiritual life-force most suited and close to his soul is clothed within it — and therefore it takes precedence in blessing. And likewise what belongs to the Seven Species with which the Land of Israel is praised — which is the aspect of holy Malchus — and its air makes one wise — presumably within these species is clothed the light of Chochmah and holy life-force most vividly. And of these species themselves — whatever is mentioned closest to the word eretz [land] in the verse — presumably the holiness of the Land shines within it more — and therefore it takes precedence in blessing.

[§3] And therefore one blesses over the essential item and exempts the secondary — for since that is the essential thing — one must bind the essential to the holy intellect and life-force clothed within it — and the secondary is automatically included within it. And some say that if the secondary is more beloved, one blesses over it first — due to the merit of what is beloved — as stated. [§4] And since the essential blessing is to bind oneself to the life-force and Chochmah in every thing — and this is impossible except through the aspect of Malchus — our Sages therefore taught, and it is explained in Siman 214: any blessing that does not contain mention of [G-d's] Name and Kingship is not a blessing — for the essential wisdom and knowledge is only the knowledge of His Name — and in the Zohar they said: "What is His Name? This is Chochmah." And therefore the blessing must contain mention of Name and Kingship.

[§5] Responding Amen after a blessing [Siman 215] — for Amen in numerical value equals [the Names] Havayah and Adnus — which is the aspect of uniting Malchus with her Beloved — the moon receiving light from the sun — which is the aspect of Chochmah. And therefore our Sages taught: "Whoever responds Amen with all his power and intention" — which is also from the aspect of Chochmah and his life-force — "the gates of Gan Eden are opened for him" — which are the aspects of lower Chochmah and upper Chochmah — meaning he himself also merits to enter the gates of holy Chochmah through the aspect of Malchus — which is the aspect of lower Chochmah — as is known — and therefore he merits to respond Amen even in the World to Come. סִימָן רט״ז–רי״ז — בִּרְכַּת הָרֵיחַ וְהַבְּשָׂמִים [§1] For fragrance does not enter the body — it only rises to the brain — where the dwelling of the light of the intellect and the soul is — and the spices themselves are the aspect of Malchus — as is known. And therefore one must bless over fragrance as well — and bind oneself to the holy life-force and intellect clothed within it — and draw close to Hashem through it. Only since it does not enter and remain within the body — rather its pleasure passes and departs immediately — for in its root it is a spiritual and very refined matter — therefore one does not recite a blessing after it. [§2] And this is the aspect of *"and he smelled the scent of his garments and blessed him"* [Bereishis 27:27] — said concerning Yaakov — and our Sages taught that the scent of Gan Eden entered with him — which is the aspects of lower and upper Chochmah mentioned above — which are the source of blessing — as stated — therefore "and he blessed him." [§3] And therefore there are also general and specific blessings over fragrances — all as stated above. And therefore it was customary to bless over incense and fragrance after the meal — to show that the side of Yaakov has prevailed and Esav — the yetzer hara — has no hold in the meal — for the meal was intended only for the life of the soul — which is the fragrance — as our Sages taught. And this is the aspect of: *"the righteous eats to satisfy his soul"* [Mishlei 13:25]. And therefore one does not bless over a fragrance that has no substance — for it is impossible to receive the light of the intellect except through the aspect of Malchus — the aspect of contraction — from which is the root of all things from which a person receives his life-force. [§3] And therefore our Sages taught [Chullin 106a]: "first waters caused [the eating of] pig's meat" — for if one does not wash the first waters [before eating], the yetzer hara can overpower him and defile his eating to the degree that he comes to eat actual forbidden foods, G-d forbid — the aspect of pig's meat specifically — for this is the aspect of the klippa of Esav, who is called chazir hayaar [the pig of the forest]. And also because the pig is the aspect of the wisdom of the klippa — as explained in the Maurai Or — meaning: not only does he not bind himself to holy Chochmah — he also becomes attached to the wisdom of the klippa — and through this stumbles in the external wisdoms of heresy and outright denial, G-d forbid. סִימָן ר״ג וְכוּ׳ — הִלְכוֹת נְדָרִים [§1] The laws of vows. For when a person sees that his inclination has overpowered him — etc. — it is a commandment to take an oath or vow — in order to urge himself on — as our Sages taught. For through this one gives strength to holy Malchus to prevail over the kingdom of the sitra achra — the aspect of the yetzer hara — the aspect of Esav. For our Sages taught: one who vows — it is as if he vowed by the life of the King — the aspect of Chochmah — the aspect of: "wisdom gives life" — as stated. [§2] And one who swears — it is as if he swore by the King Himself — who is the aspect of Ze'ir Anpin — the aspect of Torah — as is understood also in the holy Zohar and in the writings. [§3] And through the aspects of holy Chochmah and holy Torah — one gives strength to the yetzer tov — the aspect of holy Malchus — to prevail against the kingdom of the sitra achra. And therefore Yaakov our father — who merited the aspects of holy wisdom and intellect — was the head of those who vow — as it is written: "and Yaakov vowed a vow" [Bereishis 28:20] — and as our Sages taught. And therefore our Sages taught [Bereishis Rabbah, Parshas Vayishlach]: when Yaakov delayed his vow — the Holy One said to him: "Yaakov — fulfil your vow — arise and go up" — etc. — "and if you do not do so — you are like Esav." And what is Esav? — one who vows and does not fulfil — etc. And therefore one vows in time of distress — for all distresses and sufferings flow from the aspect of the deficiency and diminishment of the moon — the aspect of Malchus — G-d forbid. And through a vow one rectifies this — as stated. And this is what our Sages taught: "do not be accustomed to vowing" — for even though vows are in the aspect of: "let a person always arouse the yetzer tov against the yetzer hara" — for since one sees that one's inclination is scheming against one — to cause one to stumble — G-d forbid — one therefore fences against it and vows to separate oneself even from what is permitted — the aspect of: "vows are a fence for abstinence." And it is already explained: through this very act one has the power to prevail over one's inclination. Even so: sometimes they say to one: "is it not enough — what the Torah has forbidden?" — etc. — for sometimes one's inclination provokes one even more through this — until it causes one to transgress one's vow — G-d forbid. And sometimes this very thing itself is the counsel of the yetzer hara — whose way is to dress itself in mitzvos at first — as elaborated in the discourse mentioned. And likewise in this matter: it first incites one to perform the mitzvah and to vow — and its essential intention is to cause one to stumble afterwards to transgress the vow. And therefore the verse warned greatly about this: "better that you not vow than vow and not fulfil" [Koheles 5:4] — which apparently seems obvious — what is it telling us? — but the meaning is: one must contemplate one's ways greatly before vowing — for perhaps this very act is from the counsel of one's inclination — as stated. And therefore: a vow does not take effect until one articulates it with one's lips — and one's mouth and heart are equal. For speech is the aspect of Malchus-of-mouth — and through the vow one gives strength to holy Malchus — by drawing upon it the light of the supernal mochin — the aspect of: one's mouth and heart are equal — the aspect of: "the moonlight shall be as the sunlight" — as explained within. And therefore one follows the intention of the one who vowed — which is from the aspect of Chochmah and mochin — which is the essential root of the vow — as stated. [§4] [Siman 228 and on:] And therefore: the annulment of vows is through a sage — who has acquired and mastered [gamil u'savir] — meaning: one who merited engagement in Torah — the aspect of ligmor — the aspect of: "let a person learn" — etc. — and also: savir — a reasoner and a man of intellect — the aspect of supernal Chochmah and intellect — as stated. And likewise: three who have mastered [d'gamiri lehu v'savri] may annul a vow. That they can at least receive some illumination of the intellect somewhat. And since they are three — the light of the holiness of Yaakov our father shines in them — who encompasses all three Patriarchs — the aspect of: "Yaakov — the rope of His inheritance" — as our Sages taught. And therefore they can annul the vow — whose root is there — as stated. And therefore: the annulment of vows is through charatah — regret — in which one regrets the essential vow from its beginning and root. And therefore: the sage or the three mentioned can ascend to its root — which is in the aspect of Chochmah — and annul it. And if one does not regret it from its root — one needs to seek a pesach [opening] — etc. — and the pesach is also from the aspect of Chochmah — the aspect of: "in wisdom He opens gates" — and also: the sefirah of Chochmah is vowel-pointed with patach — as is known. And therefore: one does not open [a vow through] something unforeseen [nolad]. For since the essential annulment is through the light of Chochmah — and our Sages taught: who is wise? — one who foresees the future [roeh es hanolad] — therefore one cannot annul it through: "I did not see the unforeseen" — which is the very opposite of Chochmah. For then one is only regretting from the unforeseen onwards — and not from the root. (And see within in the Shulchan Aruch on this.) [§4] And the other opinion said: "first waters caused [the eating of] neveilah [carcass]" — meaning one becomes separated through this from the aspect of holy Malchus — the aspect of the moon — and becomes attached to the aspect of the kingdom of the sitra achra — the moon of the sitra achra — which is the aspect of neveilah — in the aspect of "naval" [boor] — who despises the holy intellect and becomes a naval [degraded one] alongside him — see the Maurai Or. And therefore one who is contemptuous of netilas yadayim comes to poverty — corresponding to his having damaged the aspect of holy Malchus — the aspect of misken v'chacham [poor and wise] — and is uprooted from the world — corresponding to his having damaged and separated himself from the holy Chochmah, which is the essential sustenance and life of the world — in the aspect of *"and wisdom gives life"* [Koheles 7:12] — as stated. סִימָן רי״ח — בִּרְכַּת הַנִּסִּים [§1] For it is known and explained in the holy books that all miracles — which are the overturning of nature — are the aspect of the renewal of Creation — which was brought about through holy Chochmah — in the aspect of *"In the beginning G-d created"* [Bereishis 1:1] — and its Targum: "in wisdom." And nes [miracle] itself in numerical value equals mah and Adnus — as cited in the writings — and mah and Adnus are the aspect of the union of Malchus with her Beloved — etc. And also the miracles themselves — since they have already descended into this world and clothed themselves in place and time — they are in the aspect of Malchus — through which one merits to receive the light of the intellect. Therefore one who sees a place where miracles were performed for Israel recites a blessing — etc. — for presumably in this place even now the light of the supernal Chochmah shines and flickers most vividly — and one can draw closer to Hashem through it most intensely — therefore one must bless. [§2] And therefore even if one sees a place where a miracle was performed for him alone, one also blesses — as stated. And if yet more miracles were performed for him in many places, one includes them all in one's blessing — to draw upon oneself the light of Chochmah that was clothed also in them — so that they all shine upon him — for all of them flow only from the aspect mentioned above. [§5] And therefore one washes the hands only in a vessel — which alludes to the aspect of Malchus — the aspect of contraction — the aspect of a vessel — as is known. And the vessel must hold a revi'is [quarter-log] — which also alludes to the aspect of Malchus — as is known — and not while resting [on a surface that holds it, if the vessel cannot stand on its own] — for our Sages taught, cited above: why is the letter nun not stated in Tehillah l'Dovid [Psalm 145]? Because it refers to a downfall of the Community of Israel [which is the aspect of nun] — as is said: *"the maiden of Israel has fallen and shall rise no more"* [Amos 5:2] — and yet Dovid returned and supported her by the holy spirit — as it is said: *"Hashem supports all who fall"* [Tehillim 145:14]. It follows that a vessel which cannot stand on its own and falls — and therefore only holds a revi'is when supported — alludes to the aspect of Malchus in the time of its falling, when it needs support. But during the time of washing the hands, one should not allude to this — only to the aspect of the complete holy Malchus at the time of its ascent to Kodesh — which is the aspect of Chochmah — as stated. סִימָן רי״ט — בִּרְכַּת הוֹדָאוֹת [§1] And this is also the aspect of: the four who must give thanks — those who went to sea — etc. — for the sea alludes to Malchus — and also to the sea of Chochmah. And therefore when one damages these aspects, G-d forbid — it is said: *"He speaks and raises up a stormy wind"* [Tehillim 107:25] — which is from the aspect of the kingdom of the sitra achra — Esav the hairy man of the field — etc. — "and all their wisdom is swallowed up" — against the damage to Chochmah. "And they cried out to Hashem" — etc. — "He stills the storm to a calm" — for repentance, crying out, and prayer is the rectification of everything. [§2] And likewise those who walk through deserts — the aspect of "they wandered in the wilderness" — where the dominion of the sitra achra is — as is known — "they found no city of habitation" — against the damage to Chochmah — for through Chochmah is the essential civilization — in the aspect of: "with wisdom a house is built". And likewise those who sat in darkness — etc. — the opposite of Chochmah, which is the essential light — "prisoners of affliction and iron" — from the aspect of the kingdom of the sitra achra. And likewise the fools through the path of their transgression — etc. — the aspect of damage to Chochmah through foolishness and folly. And therefore when these four emerge from their troubles, they must bless HaGomeil [Who bestows good upon the guilty] — etc. — for they recognise that they were culpable — and yet Hashem dealt kindly with them and bestowed them with all goodness — and through this itself they are newly roused to accept upon themselves the yoke of His Kingship — and to look from now on only at the intellect in every thing and draw close to Hashem through it. [§6] And therefore the measure of water is a revi'is — alluding to the aspect of Malchus — the aspect of Dalet — the aspect of misken v'chacham — as stated. Nonetheless one should add generously when washing — and thereby merits wealth — for through receiving from the aspect of Chochmah, wealth flows — in the aspect of *"in the shadow of wisdom, in the shadow of silver"* [Koheles 7:12] — as our Sages taught — see the discourse LaShemesh Sham, Siman 49. סִימָן ר״כ — הֲטָבַת חֲלוֹם [§1] For just as a person merits, while awake, to bind himself only to the holy intellect and think only of this — so too he merits, even at the time of the withdrawal of the mochin during sleep, to have good and holy dreams. And this is the aspect of the good and holy dreams that the Torah relates — what Yaakov Avinu dreamed, and Yosef his son — for they merited in their fullness to look only at the intellect mentioned above — and therefore Yosef was also able to interpret others' dreams — for all dreams follow the mouth [i.e. the interpretation] — the aspect of Malchus / the mouth — and Yosef merited this — as stated. And therefore: *"as he interpreted to us, so it came to be"* [Bereishis 41:13]. [§2] And therefore when a person has a bad dream, he should know that this too is from Heaven — to reflect upon his ways — in the aspect of: *"for G-d has made it, so that they should fear before Him"* [Koheles 3:14] — this is a bad dream — for even from these aspects — which flow from the sitra d'mosa, G-d forbid — that befall a person — one must also extract hints of wisdom — for there too, in great concealment, are some sparks and holy life-force — only in great contraction — as stated. [§3] And therefore one who sees a bad dream and his soul is troubled by it — should have it improved [yativenu] before three people and say: "I saw a good dream" — for even though his soul is troubled and in his heart there is distress from the dream — he should nonetheless say with a full mouth that it is a good dream — for in truth inwardly it certainly contains good — and the essential good is the Torah and holy intellect clothed in every thing — and since one fears the dream and is somewhat aroused by it — this itself demonstrates the good clothed within it. And the three, since they are comprised of all three aspects mentioned above — Chochmah encompassing three mochin, and Malchus which is also in the aspect of three, and Torah which is also in the aspect of three — as stated — therefore they have the power to truly turn the dream to good — for "all of them are clarified through thought" [Zohar] — and there all judgments are sweetened and turned to complete good, even in physical terms. Therefore they say: "it is good and may it become good" — etc. [§4] And this also is the aspect of a fast on account of a dream — for on a fast day the mind has dominion — as explained in the discourse Sha'alu, Siman 57 — and then the aspect of Esav — Edom — the kingdom of the sitra achra — is subdued — and through this the dream is rectified. And since one must believe and set one's heart to contemplate every hint of wisdom that Hashem alludes to a person each and every day — according to the specific aspect of that day — as stated — one must therefore fast on the day of the dream — specifically on that very day — even on Shabbos — as our Sages taught — for even though eating on Shabbos is very precious and the aspect of Esav has no hold on Shabbos eating — as explained in the discourse Sha'alu mentioned above — nonetheless, since the dream hints to him to fast — presumably there is a wondrous wisdom in this — that he should fast on that day specifically — even if it is Shabbos. [§5] And therefore at the time of improving a dream one concludes: "Go in joy — eat your bread" — etc. — for the matter has already been sweetened in its root through the aspect of thought and Chochmah — so that one no longer needs to fast. And b'simchah [in joy] contains the letters of machashavah [thought] — as is cited. And this is the aspect of: "a fast [for a bad dream] is as effective as fire to flax" [Shabbos 11a] — for the essential concern is lest the residue of judgments — from which the nourishment of Esav — the kingdom of the sitra achra — draws — overpower one — the aspect of flax — for flax is the aspect of judgments — and the dregs of flax [ne'ores] — the refuse — are the aspect of the residue of the judgments. But through the fast one draws the power of Yaakov — who is the aspect of fire — in the aspect of *"and the house of Yaakov shall be fire"* [Ovadyah 1:18] — etc. — which is the aspect of holy wisdom and intellect — as stated — and through this all the residues of the judgments of the aspect of Esav are burned and nullified. סִימָן רכ״א–ר״ל — בִּרְכַּת הַהוֹדָאוֹת And all of this is explained according to this approach — for from every thing and matter a person must only be aroused to draw close to Hashem — whether in good times or in difficulty, G-d forbid — and to bless for each thing according to its aspect — according to the hint of wisdom clothed within it. And therefore one blesses on the good HaTov v'HaMeitiv [Who is good and does good] — even if one fears that bad may come from it — and likewise the reverse — for one must not look at the hints being given except according to one's place and time — for no day resembles the other — and who knows what the day will bring — there will then be other hints — therefore one must bless Hashem for the hint of wisdom He is showing one at this very moment — according to the aspect of the thing that exists now. And all the laws regarding blessings explained through Siman 230 — as well as all the prayers and thanksgivings in Siman 230 — all revolve and go according to this approach. And this is what concludes there: "Always let a person be accustomed to say: all that the Merciful One does, He does for good" [Berachos 60b] — for since in every thing and every matter is clothed divine life-force and wisdom — through which one can draw close to Hashem — certainly there is nothing better than this — as it is said: *"but as for me — closeness to G-d is my good"* [Tehillim 73:28] — and: *"Hashem is good to all"* [Tehillim 145:9]. [§7] And since the essential hand-washing for the meal is to prevent the sitra achra from attaching to the eating — as stated — the obligation falls only upon the one who eats, not upon the one who serves — as explained in Siman 163. סִימָן רל״א — שֶׁכָּל כַּוָּנָתוֹ יְהֵא לְשֵׁם שָׁמַיִם This is clearly built upon the approach stated above. [§8] The waters must come specifically through human force — for human force alludes to Chochmah — since Chochmah contains the letters כֹּחַ מַ״ה — [koach mah — "the power of mah"] — and mah in numerical value equals Adam [man] — as is cited. And therefore one must intend for the washing that is fit for eating — for intention, which is thought, is the aspect of Chochmah / the brain — as cited in the holy Tikkunnim. And therefore one who immersed his hands in spring water is purified with any quantity — for a spring alludes to Chochmah — as is known. סִימָן רל״ב — תְּפִלַּת הַמִּנְחָה [§1] For Avraham — whose attribute is chesed [loving-kindness] — whose root is in Chochmah — and this is the aspect of: *"Who aroused one from the east?"* [Yeshayahu 41:2] — and our Sages expounded this concerning Avraham — "do not read 'aroused' but 'illuminated'" — for he illuminated the light of the holy intellect in the world — and he merited Malchus — as our Sages taught — and pursued the four kings — who are the aspect of the kingdom of the sitra achra — and subdued them — and he merited Torah — as it is written: *"because Avraham hearkened to My voice"* [Bereishis 26:5] — etc. — and our Sages taught that Avraham Avinu studied Torah and established a yeshivah for himself — etc. — and therefore he instituted the morning prayer [Shacharis]. [§2] And Yitzchak Avinu — whose attribute is gevuros [stern powers] — from which is the root of the building of Malchus — as is known — and from him were born Yaakov and Esav — as explained within — for the root of the hold of Esav — the aspect of the yetzer hara — is from the filtering of the residue of the gevuros. And therefore he instituted Minchah — to sweeten the judgments — to thereby nullify the nourishment of the kingdom of the sitra achra — the aspect of other gods. And therefore our Sages said: "a person should always be diligent about the Minchah prayer — for Eliyahu was answered only at the Minchah prayer" — for it was precisely then that he merited to sweeten the judgments at their root — until he subdued and nullified the other gods — the prophets of the Ba'al were killed — and holy faith was revealed anew in the world — as all then cried: "Hashem — He is G-d!" [§9] Water in which work was done is invalid — for it has already been explained that work [melachah] is performed in order to clarify and elevate the holy sparks clothed within the klippa — the kingdom of the sitra achra — and therefore since work was done with these [waters] and the sitra achra had a hold upon them, one cannot thereby purify the hands for the meal. סִימָן רל״ה — קְרִיאַת שְׁמַע וּתְפִלַּת עַרְבִית [§1] For it is explained within that even in a place of darkness and gloom the intellect illuminates for [a person] — etc. — and this is the aspect of the evening Shema. For one must draw the power of Torah and holy intellect and the acceptance of the Heavenly yoke of Kingship — also at night. [§2] And this also is the matter of the blessings of the evening Shema — for one blesses Hashem also for the attribute of night — for darkness too was created by His will — and in wisdom He opens the gates — etc. — and one encompasses the attribute of night within day — etc. — which is the aspect of uniting Malchus with her Beloved — and one prays: "El Chai v'Kayam — the Ever-Living G-d shall always reign over us" — etc. — binding Malchus to the ches — the aspect of vitality — as stated — and then blessing over Torah and mitzvos and reading Shema and mentioning the Exodus from Egypt — and saying Emes v'Emunah [True and Faith] — for night is the aspect of the attribute of faith — the aspect of Shamor [guard] — and therefore one prays and blesses: "and under the shadow of Your wings shelter us" — etc. — and: "guard our going and coming" — etc. — and concludes: "Guardian of His people Israel forever." [§3] In many communities the custom is to recite the verses of Baruch Hashem l'olam Amen v'Amen — which contain 18 verses corresponding to the aspect of ches — as stated — and they conclude with much prayer for the revelation of His Kingship. And then one prays the Maariv prayer — which Yaakov Avinu instituted — who engaged most in this — to bind himself to the intellect in every thing — as is explained within — and he merited to stand against Esav — the aspect of the yetzer hara — and take from him the birthright and blessing — and when fleeing from him went to the house of study of Ever and engaged greatly in Torah there — as our Sages taught. And afterwards he came to the house of Lavan and merited to marry his wives there and through them to father the twelve tribes — upon whom is the essential revelation of His Kingship — and when departing from Beer Sheva he merited to encounter the site of the Holy Temple — which encompasses most completely all the rectifications mentioned above — and there he instituted the evening prayer. [§4] And this is the aspect of Tefillas Reshus [voluntary prayer] — for our Sages taught: "make your prayer not fixed — but [in the manner of] mercy and supplications" — etc. — for a prayer and request that is in the manner of fixed obligation does not have as much chen in the eyes of the One being petitioned to receive it. But when one prays in the manner of mercy and supplications — then the words have more chen — as we find even in a mortal king — Achashverosh — when Esther wished to achieve her request before him with mercy, she multiplied words of chen and mercy and supplications — as it is said: *"if it pleases the King, and if I have found favor in his eyes..."* [Esther 7:3]. And our Sages therefore expounded on Va'eschanan [Devarim 3:23]: "the righteous, even though they have many merits, petition before the Omnipresent only in mercy and supplications." And this too is in the general sense of what is written: "words of the wise are heard in quietness" — in its plain meaning. It follows that even Shacharis and Minchah — which were instituted as obligations — one must nonetheless pray them in mercy and supplications — not like one who wishes to pay off a debt. And Yaakov instituted the prayer itself such that it should not be an obligation upon a person at all — only in the manner of voluntary [reshus] — and then if a person wishes to pray, it will certainly be from the generosity of his heart and his good will — and he will certainly pray in the manner of mercy and supplications — and his prayer will be accepted — through his meriting chen — and thus all the aspects mentioned above — as explained within. However, today the evening prayer has also been accepted as obligatory — as our Sages taught. [§1] And this is the aspect of the blessing HaMotzi [Who brings forth] — for one blesses Hashem, Who has placed such power and life-force inwardly within the earth — which alludes to the aspect of Malchus — the last of the four elements and the densest and most coarse of them all — for it alludes to the ultimate in contractions — such that, to all appearances judging by human eyes and intellect, it seems utterly remote from the aspect of holy life-force and wisdom. And yet there is concealed within it a spiritual power of such a nature that even bread — upon which all of human life depends — also grows from the earth. And from this it is understood and seen: that the Creator brought all of Creation into being in such a way that in every thing in the world — even at the ultimate extreme of physical coarseness — there is concealed within it holy wisdom and intellect of such a nature that if a person sets his eyes and heart upon this, he can thereby draw close to Hashem and cleave to Him — and this is the essence of true life in its fullness. סִימָן רל״ח — לִימוּד הַלַּיְלָה And therefore one must be especially diligent in learning at night — to subdue the sitra achra — whose essential dominion is then — for *"in it all the beasts of the forest stir"* [Tehillim 104:20] — and to give strength to holy Malchus — the attribute of night. And therefore one must connect night and day through Torah — to unite the [Divine] Beloved couple through Torah — as stated. And therefore one who engages in Torah at night — a thread of chesed is drawn over him — etc. — which is the aspect of chen — as it is said: *"and He showed him kindness and gave him grace"* [Bereishis 39:21] — and in Esther it is said: *"and she carried chen and chesed before him"* [Esther 2:17]. [§2] And therefore one must break [the bread] at the place where it is most baked — where the fire has acted most strongly — for the essential rectification of flour — which alludes to Malchus — as is known — is through fire — which is the aspect of the Torah, which is compared to fire — in the aspect of what our Sages taught: "if it is stone, it will be dissolved; if it is iron, it will be shattered" — as it is said: *"Is not My word like fire?"* [Yirmiyahu 23:29] — etc. And this is the aspect of: "if there is no Torah, there is no flour" [Avos 3:17] — for the power of holy Malchus to overpower the sitra achra is through the holy Torah — and through this Malchus ascends and receives from the aspect of holy Chochmah — which is also the aspect of fire among the four elements — as is known. And therefore at the place where the fire has acted most strongly in the bread — there one must break and bless. סִימָן רל״ט — קְרִיאַת שְׁמַע עַל הַמִּטָּה [§1] For sleep is one sixtieth of death — for at night the sitra d'mosa has dominion — from which is the nourishment of Esav — the yetzer hara. And therefore before lying down to sleep one must accept upon himself the yoke of Heavenly Kingship through Shema. Moreover, Shema is the aspect of the drawing-down of the mochin — as is known — which is the aspect of binding oneself to the aspect of the light of the holy intellect. And likewise Shema is the aspect of the totality of the holy Torah — as stated. And then: *"in peace I shall lie down and sleep"* [Tehillim 4:9] — and one need not fear that the sitra d'mosa will grip him entirely during sleep, G-d forbid — in the aspect of: *"lest I sleep the sleep of death"* [Tehillim 13:4] — G-d forbid — but on the contrary, sleep is a great benefit for his mochin — for then his soul enters into faith — the aspect of Malchus — and is renewed there — and through this specifically he merits to receive new mochin and new life-force — as is known. [§2] And according to this approach, all that one additionally recites at the time of Shema — as explained in the Shulchan Aruch — as well as the confessional [Vidui] and the blessing HaMapil — are self-evident. And the conclusion: "Who illuminates the whole world in His glory" — as it is explained in Mishnas Chassidim and the Siddur of the Ari: these [letters] correspond to the 32 paths of Chochmah — as the numerical value of kavod [glory] — meaning one binds oneself to the light of holy Chochmah. And in the Siddur Kol Yaakov it is explained: "in His glory" refers to Malchus — meaning the aspect of holy Malchus mentioned above. [§3] One should prefer to bless over a whole loaf — for holy Chochmah is the essential wholeness — as our Sages taught: "If you have acquired wisdom, what do you lack?" — and as is explained in the discourse Atika, Siman 21 — and likewise the entire holy Torah is described: *"the Torah of Hashem is perfect"* [Tehillim 19:8]. סִימָן ר״מ — הִלְכוֹת צְנִיעוּת [§1] For our Sages taught: "A man and woman — if they merited — the Shechinah dwells between them" — for in their root they allude to the supernal union. But if they did not merit, G-d forbid — fire consumes them — the heat of the yetzer hara, G-d forbid. And therefore a person must sanctify himself then and be especially modest — in the aspect of: *"and with the modest is wisdom"* [Mishlei 11:2]. For through this he merits to bind himself to the light of the holy intellect — and to draw through this holy offspring — for the drop flows from the brain — the aspect of Chochmah — and flows to the woman who fears Hashem — whose root is from the aspect of holy Malchus. And therefore when the union is in holiness, holy children are born from it — who accept upon themselves the complete yoke of Heavenly Kingship — and merit to bind themselves to the light of the holy intellect in every thing — as stated. [§2] And therefore one was especially cautioned also regarding the sanctity of the woman's thought at that time — so that no hold of the aspect of the yetzer hara — the kingdom of the sitra achra — G-d forbid — should exist within it. And therefore one must engage much in Torah before intimacy — as is cited concerning the Ari — for through this one gives strength to holy Malchus — as stated. And therefore the primary times for intimacy are Shabbos and Yom Tov — etc. — for then is the time of the rectifications of Malchus and her ascent most fully — and likewise then is the time of the illumination of supernal Chochmah and the holy mochin most fully. [§3] And therefore the Shulchan Aruch cautions that one should be especially careful not to intend for one's own pleasure — etc. — only to fulfil the command of one's Creator — etc. — so that the yetzer hara — the kingdom of the sitra achra — should have no hold therein — in the aspect of: "the fool desires not wisdom but only the disclosure of his heart" [Mishlei 18:2]. [§4] And even if one's intent is so as not to desire a transgression — seeing one's yetzer overcoming [him] — etc. — it would be better to suppress and conquer one's yetzer — for "man has a small limb — when he satisfies it, it hungers" [Sanhedrin 107a] — etc. — see there in the Shulchan Aruch — for how can one subdue one's yetzer through immediately fulfilling the desire and will of the yetzer hara? And therefore our Sages truly taught: "always let a person incite the good inclination against the evil inclination." However there is also reward in this [where needed] — but one who has no need to and arouses his desire — that is the counsel of the yetzer hara — who will lead him from what is permitted toward what is forbidden. [§5] And therefore one is careful especially regarding the sanctity of thought — not to cast his eyes at that time upon another cup — and everything should be with will and love and affection and settled and composed mind and great modesty — all so that the union should be in complete holiness as is fitting — and they merit through this to draw holy souls to their children from the root of the holiness of the supreme holy union — as stated. [§6] And even when the union is not for the sake of offspring — such as for the aged or a nursing mother — etc. — one must also be careful in all these matters — so as not to damage, G-d forbid, the supreme holy union — as it were. [§7] And therefore our Sages cautioned that the bed should be placed between north and south — alluding to the two aspects mentioned above: the table in the north — corresponding to the aspect of Malchus — the aspect of the table of kings — the royal crown — as is known — and the Menorah — alluding to Torah and holy Chochmah — which is the essential light — as stated. [§8] And therefore the whispered formula recited at the time of union — "Atifah b'kitfah" — etc. — was instituted in order to separate the sitra achra and the yetzer hara from having any hold in the union — for at times the yetzer hara clothes himself in mitzvos — as explained within — especially in this matter — which truly is a mitzvah — but when the yetzer hara incites one improperly or leads one to some damage or forbidden act — G-d forbid — it is the aspect of a mitzvah brought through transgression — and therefore one must be careful to banish him. [§9] "Sharay Sharay la tee'ul v'la tifuk" — so that he should not enter or leave alongside us in this matter at all. "La didach v'la b'adbach" — for this union is not his and he has no part or lot in it. "Tiv tiv yama — argishas galgeluhi — lach kara'an" — for the union is in the aspect of one who gives a path in the sea — as explained in Likutay Torah [Part II], Siman 87 — and then the stormy wind rises and raises its waves — the waves of the yetzer hara — who wishes to capsize the ship — which is the aspect of the chen and dignity of the holiness of Israel — in the aspect of: "a wave that capsizes a ship" [as cited within] — but we reveal to him that we have no fear of this at all — and the waves will return upon him and capsize him. "I — ana b'chelkah kadisha achidna" — we hold the portion of holy Malchus — the aspect of: "the portion of Hashem" — the aspect of Chakal Tapuchin [the holy orchard] — as is known. "B'kaddusha d'malka ita'tefna" — we wrap and bind and cover ourselves in the illumination of holy Chochmah — which is the aspect of Kodesh — as stated — and it is the essential aspect of the holy garment of light — in the aspect of *"Who wraps Himself in light like a garment"* — as cited above. And the summary: we reveal that we separate and distance ourselves entirely from all aspects of the sitra achra — we have no part in them — our portion and lot is only in the holiness of Israel — who are in the aspect of holy Malchus — which receives at all times a wondrous illumination from its source and root — which is the aspect of supernal Chochmah — in the aspect of: *"Hashem founded the earth with wisdom"* [Mishlei 3:19] — Abba yasad barta [the Father founded the daughter] — as is known — and therefore we must direct all our deeds for His sake alone — with no other intent or thought of self-interest whatsoever — only for the sanctity of His Name — Amen — may it be His will that we merit this in truth in complete fullness. סִימָן ר״מ וְכוּ׳ — הִלְכוֹת כִּיבּוּד אָב וָאֵם [§1] The laws of honoring father and mother. See Zohar Vayikra 12: it is written: "honor your father and your mother" — and it is written in the story of Creation: "let there be lights" — etc. — "these lights — this is the moon — and the sun is only the Holy One — etc. — and the moon is only the Assembly of Israel" — etc. It is explained for our subject: that man was created only for the honor of Hashem — meaning: to know and recognize Him — and draw close to Him. And this one merits through the aspect of the light of intellect — the aspect of the sun — the aspect of father in wisdom. And through the aspect of Malchus — the aspect of Knesses Yisrael — the aspect of mother — and the aspect of the moon. And therefore: one must also physically honor one's father and mother — who through them one came to this world. And presumably this was from Hashem's providence — for one's soul needed to come to this world specifically through them — so that one merit through this to come to one's eternal purpose — to draw close to Him. And also: they have a share in the matter of drawing one's mochin — for the son's brain comes from the father's brain — as understood also in the writings. And therefore one must honor them — in the aspect of: "the wise shall inherit honor." And therefore honor was juxtaposed to av [father] — who is the aspect of av b'chochmah [father in wisdom]. And for fear — the mother was placed first: "every man — his mother and his father you shall fear" [Vayikra 19:3] — for she is in the aspect of Malchus — the aspect of awe. [§2] And this is the aspect of the great care in honoring one's father that Esav had — as our Sages taught — for he wanted to overpower through this specifically Yaakov — who is the aspect of holy intellect. And therefore in truth: "and Yaakov greatly feared" — and said: perhaps he comes to me through the merit of honoring father and mother — as our Sages taught [Bereishis Rabbah, Parshas Vayishlach] — as stated. But in truth all of this was only outwardly — and to deceive his father — while in his heart he was the exact opposite of all the above — as we find explicitly: he said: "let the days of mourning for my father draw near" [Bereishis 27:41] — and as our Sages taught — and it is said of him: "may the iniquity of his fathers be remembered" [Tehillim 109:14] — as our Sages taught. And also: the essential honoring of father and mother is that his name be honored and valued through one — through one's being righteous and a doer of good deeds. For this is the essential lasting honor. And as our Sages taught. But not through a violent wicked person like Esav — who on the contrary was a shame and disgrace to them — and whose essential honor was only through honoring them in material matters. But in spiritual matters — regarding the service of Hashem — which was the entire desire of Yitzchak and Rivkah — there he was on the contrary a cause of grief to them — as is explicitly stated in Scripture. And therefore our Sages taught in Tanna d'Bei Eliyahu, ch. 26: one who properly fulfils the mitzvah of honoring father and mother — no sin comes upon one — as stated. For since one gives through this even more strength to holy Malchus — the aspect of the yetzer tov — to prevail over the kingdom of the sitra achra — the klippa of Esav — the aspect of the yetzer hara — therefore one is automatically saved through this from all sins. And since the essential aspect of the rectification of Malchus — through which one merits the light of the mochin — is only through Torah study — therefore our Sages taught: Torah study is greater than honoring father and mother. [§4] And therefore one must hold the bread with both hands — with ten fingers — corresponding to the ten mitzvos associated with bread — to teach that the essential rectification of the bread is through the mitzvos of the holy Torah — and through this one can merit to receive through the eating of bread holy vitality from the aspect of Chochmah — which is the aspect of Yud — as is known. סִימָן רמ״א — שֶׁלֹּא לְהַשְׁתִּין עָרֹם בִּפְנֵי מִטָּתוֹ [§1] For the beds of Israel must be in the aspect of the bed of Yaakov — whose bed was complete — and it is in the aspect of holy Malchus — as is known. Therefore one must distance from it all repulsiveness, abomination, and filth — which are from the aspect of the yetzer hara — called menuvval [vile] — in the aspect of Esav — the kingdom of the sitra achra — which is in the aspect of neveilah [carcass] — as stated — and it is said of him: *"a vile people have scorned Your Name"* [Tehillim 74:18]. And therefore our Sages taught: "the officer of poverty is named Naval [vile]" — and he dwells in filthy places — the opposite of holy Malchus — which is the aspect of chen — as stated — through receiving from the ches — the aspect of Chochmah — where the source of all wealth is — as stated. [§2] And therefore our Sages taught: one who urinates before his bed comes to poverty — and is one of those whom the Holy One, blessed be He, hates — for this is in the aspect of Esav — of whom it is said: *"but Esav I have hated"* [Malachi 1:3]. And see in the Zohar HaRakia on the passage explained in the Zohar [Bereishis 3a] regarding the letter tes entering — etc. — where it is explained that the ches of the letters of chet [sin] alludes to the channel through which urine exits — and it is literally adjacent to the holy channel through which the holy seed flows — drawn from the aspect of thought and Chochmah / the brain. [§3] And it is cited that the secret of these two channels is the secret of Yaakov and Esav — and for our purposes it is most clear — for Yaakov is in the aspect of the holy ches — the aspect of Chochmah — the aspect of life. And Esav is, correspondingly, from the aspect of the ches of chet — from which the root of the sons of Ches comes — as explained there in the Zohar HaRakia. And therefore Esav took daughters of Ches — and Rivkah said: *"I am weary of my life because of the daughters of Ches — if Yaakov takes a wife from the daughters of Ches"* [Bereishis 27:46] — etc. — "what is life to me?" — for the channels would be mixed, G-d forbid — and it would cause destruction of the world, G-d forbid — for Yaakov is the aspect of the life of holiness — and they are the aspect of the ches of sin — sitra d'mosa — in the aspect of: "there is no death without sin." And therefore in the letters of the holy tribes — who are the complete bed of Yaakov Avinu — the letters ches-tes-aleph [sin] do not appear — as our Sages taught. And from this one understands further why one must be careful not to urinate before one's bed — etc. — as stated. [§4] And the various distinctions [in this law] are also understood from this — for if one turns one's face outward or urinates into a vessel, there is no concern — for the essential strictness is not to mix it with the aspect of the holiness of the bed of Israel. But if one turns one's face outward or [uses] a vessel — on the contrary it is apparent that one is separating it from the holiness and distancing it from it as is proper — as stated. [§5] And see Bechoros 44a — where it is explained regarding the two channels mentioned above — and it is stated there that through not holding back from urinating, one's prayer is accepted — [see Rashi and Tosafos there] — and this is understood according to the above. For through separating the hold of Esav — the kingdom of the sitra achra — from [the holy channel] — one thereby bonds more strongly to the aspect of holy Malchus — which receives from the ches — in the aspect of: *"You save man and beast alike, O Hashem"* [Tehillim 36:7] — as stated — and one thereby merits chen — and through this one's prayer is accepted — as stated. 📜 Translator's Summary — Simanim 135–241 The following summary is provided by the translator and does not appear in the original text. The Thread Through This Section: Every Act Elevates a Spark Torah Reading (135) Subdues Esav/Yetzer Empowers Malchus Enables prayer Commerce (156) Elevates holy sparks from the Sitra Achra through faithfulness Meals (157–182) Hand-washing, HaMotzi, salt, table conduct, mayim acharonim Birchas HaMazon (182) 4 blessings = drawing Mochin to Malchus Moshe / Yehoshua / Dovid Dreams / Blessings (202–230) Every thing has a spark of wisdom — Bless and draw close Prayer / Sleep / Holiness (232–241) Minchah, Maariv, Shema, marital union — all = ches + nun = chen Siman 135 (Torah Reading): Reading the Torah subdues the yetzer hara and empowers Malchus. Without three days of Torah, Israel rebels. Shabbos is primary — Torah from supernal Chochmah; Monday and Thursday extend this power through the week. The minimum of ten verses corresponds to the Ten Commandments, the Ten Utterances, or the ten synagogue idlers — all expressions of Malchus. The portion of Amalek has only nine — the yetzer hara can never be fully eradicated while free will exists. Siman 155 (Synagogue): The synagogue = Malchus. It must be the tallest building — for Malchus is exaltedness and elevation. One who proceeds from synagogue to beis midrash "receives the face of the Shechinah" — the same language as gazing at the divine intellect in every thing. Siman 156 (Commerce): Commerce done faithfully elevates the holy sparks embedded in the material world — the spiritual mission of weekday work. One's Torah must remain primary. Partnership with non-Jews is forbidden lest it strengthen the forces of impurity; individual buying and selling is universally permitted — its purpose is to extract the swallowed holiness. Simanim 157–158 (Hand-washing for meals): The hands are the aspect of Esav ("the hands are the hands of Esav"). Water = Torah = Chochmah. Without washing, the yetzer hara enters the eating and leads eventually to eating forbidden foods (pig's meat = klippa of Esav / external wisdom). The vessel = Malchus; the revi'is = Malchus; human force = Chochmah (spelled כח מה = koach mah = Adam). Spring water is most holy — alludes directly to Chochmah. Siman 167 (Breaking bread): The earth = Malchus; its hidden spiritual power = the proof that divine wisdom is clothed in all of material reality. Break where the fire acted most (fire = Torah). Prefer a whole loaf (wholeness = Chochmah). Hold with ten fingers = ten mitzvos. The five verses each containing ten words in the HaMotzi context all illuminate the Yud-Chochmah connection: cattle/Malchus leads to bread; bitachon (trust) = intellect; Land of Israel = Malchus with ten sanctities; and all blessings flow from Chochmah. Salt on the table = intellect; the table atones = the meal is itself a battle and a clarification of holy sparks. Siman 181 (Mayim Acharonim): The sitra achra must receive a small portion to maintain free will's existence — given to it through the final waters after eating. Sodomite salt blinds the "eyes" (= Chochmah) — one grain of it is mixed in every kor of pure salt to give it its portion. The final waters prevent it from overrunning the holy wisdom. Melech zakein u'ksil [old and foolish king] = numerically Esav. Siman 182 (Birchas HaMazon): The four blessings draw the Mochin to Malchus. First blessing = Moshe (sun/Chochmah); second = Yehoshua (moon/Malchus); third = Dovid and Shlomo (Jerusalem encompasses all three aspects + the Shechinah's essential dwelling place); fourth = Beitar's dead, whose not decomposing revealed that even death is a tzimtzum toward greater renewal. The cup = Malchus held in five fingers = Five Books of Torah. Its inner content must match its outer appearance — tocho k'varo — the opposite of Esav who is "seven abominations in his heart." Simanim 202–230 (Fruit blessings, fragrance, miracles, thanksgiving, dreams): Every blessing is an act of recognizing the divine intellect clothed in that specific thing. The hierarchy of blessings (general → specific) mirrors the hierarchy of attainment. Amen = the numerical value of Havayah + Adnus = the union of Malchus with Chochmah. Fragrance rises only to the brain (Chochmah), not into the body — hence no after-blessing. Miracles = the renewal of Creation through Chochmah; nes = mah + Adnus = the union. Four who give thanks: each category of danger corresponds to a damage to either Chochmah or Malchus — sea-goers (Malchus/Chochmah), desert-walkers (Chochmah), those in darkness (Chochmah), the sick (foolishness). Dream improvement: three people encompassing Chochmah-Torah-Malchus can turn any dream to good. A fast for a dream = Yaakov's fire burning up the flax-residues of Esav. Siman 232 (Minchah): Avraham (chesed/Chochmah) instituted Shacharis; Yitzchak (gevuros from which Esav drew) instituted Minchah to sweeten those very judgments — Eliyahu was answered at Minchah because he sweetened the judgments at their root and nullified the false gods. Siman 235 (Maariv): Yaakov — who bound himself to the intellect in all things and overcame Esav — instituted Maariv. Evening prayer = voluntary (reshus) originally, so that it would always be prayed as mercy and supplication, not obligation. Only with chen is prayer accepted — and chen comes from sincerity, not compulsion. Siman 239 (Shema al HaMittah): Sleep = one-sixtieth of death. Before sleeping, one accepts the yoke of Malchus through Shema and draws the Mochin. During sleep, the soul enters Malchus/faith and is renewed — they are new every morning. "Who illuminates the whole world in His glory" = 32 paths of Chochmah (kabbalistic value of kavod). Malchus preserves the reshimah [impression] of intellect through the night. Siman 240 (Marital holiness): The union of man and woman mirrors the supernal union of Chochmah and Malchus. The drop flows from the brain (Chochmah). When the union is holy — with intention for the Creator's sake, in modesty, love, and composed mind — holy souls are drawn. The bed should be north-south (table = Malchus north; Menorah = Torah/Chochmah south). The Aramaic whispered formula drives away the sitra achra and declares one's exclusive partnership with holy Malchus receiving from holy Chochmah. Siman 241: The two channels — holy seed and urine — are the secret of Yaakov (holy ches = wisdom = life) and Esav (ches of chet = sin = death). The letters of the twelve tribes exclude ches-tes-aleph [sin]. Mixing them causes destruction. One who properly separates them bonds more to holy Malchus and merits chen — and prayer is accepted. Translation in progress — Nachas HaShulchan by Rabbi Nachman of Tchehrin. Part III: Orach Chaim Simanim 135–241 complete. Part IV will continue with Siman 242 (Shabbos — Honoring the Sabbath) through the end of Orach Chaim, followed by Yoreh Deah. Translated according to faithful formal equivalence with Breslov Chassidic accuracy. Ashkenazic transliterations throughout. Hebrew citations follow the original. May this be in the merit of Na Nach Nachma Nachman MayUman ✦ Nachas HaShulchan — Part IV: Simanim 242–397 (Shabbos) נַחַת הַשֻּׁלְחָן Nachas HaShulchan — Part IV Orach Chaim · Simanim 242–397 The Laws of Shabbos — Complete By Rabbi Nachman of Tchehrin ז״ל [§5] And as the Shulchan Aruch states: corresponding to this, there are ten words in the blessing HaMotzi — ten words in the verse *"He causes grass to grow for the cattle"* [Tehillim 104:14] — meaning: in this verse it is alluded that in order to merit the aspect of Chochmah — which is the essential life and definition of the human being — it is impossible [to achieve this] except through the aspect of Malchus — alluded to in the word behemah [cattle] — as is known. And therefore the verse begins: "He causes grass to grow for the cattle" — and then: "to bring forth bread from the earth." And therefore it is forbidden to eat before feeding one's cattle first — as stated above. And there are also ten words in the verse *"the eyes of all look to You with hope"* [Tehillim 145:15] — for one must know that all livelihood flows only through trust [in G-d] — and one merits trust only through wisdom and intellect — as explained in Siman 225. And there are ten words in the verse *"a land of wheat and barley"* [Devarim 8:8] — for the Land of Israel is the aspect of Malchus — as is known — and receives its abundance from the supernal Chochmah — in the aspect of: the air of the Land of Israel makes one wise. And therefore it contains ten levels of sanctity — corresponding to Chochmah — the aspect of Yud — the aspect of Kodesh. And there are also ten words in the verse *"and He will give you"* — [Bereishis 27:28] — for all influences and all blessings flow in their root from the aspect of Chochmah — which is the source of blessing. סִימָן רמ״ב — לְהִזָּהֵר בִּכְבוֹד שַׁבָּת [§1] The matter of Shabbos has already been partially explained in the book Yikara d'Shabbata [that appears in the source work]. But nonetheless I said to explain here also some main headings of this. [§2] For the holiness of Shabbos encompasses the completeness of all the holy rectifications mentioned above — for Shabbos is the aspect of tachlis [ultimate purpose] of heaven and earth — and the ultimate purpose of all is only "in order that they know Him" — as stated — and this is impossible except through the rectifications mentioned above. And therefore they are all encompassed in the holiness of Shabbos. [§3] For Shabbos is the aspect of Shabbas Malkesa [the Sabbath Queen] — the aspect of holy Malchus — and corresponding to her is the first Shabbos meal on Friday night — the aspect of Chakkal Tapuchin Kadishin [the holy orchard of apple trees] — as is known. And on Shabbos shines the light of supernal Chochmah — the aspect of Kodesh — and corresponding to this is the aspect of seudasa d'Atika Kadisha [the feast of the Holy Ancient One] — for He is the source of Chochmah — the aspect of ches — the aspect of vitality — and therefore *"those who taste it merit life"* [Shabbos liturgy]. And in it is the completeness of Torah reading — through which one gives strength to holy Malchus. And in it is the completeness of the acceptance of prayers — as is known. And this is the aspect of *"and as for me, my prayer is to You, Hashem, at an auspicious time"* [Tehillim 69:14] — which one recites on Shabbos at Minchah. [§4] And this is the aspect of the honor of Shabbos — for all the aspects mentioned above are the aspect of kavod [honor]: Chochmah — the 32 paths of Chochmah correspond in number to kavod — in the aspect of *"the wise shall inherit honor"* [Mishlei 3:35]. Torah — in the aspect of: "there is no honor except Torah." Malchus — the aspect of the Melech HaKavod [King of Glory]. Prayer — the aspect of kavod — as explained in the discourse Emor, Siman 2. [§5] And this is the aspect of oneg Shabbos [Shabbos delight] — and it is explained in the holy Zohar that the letters of עֹנֶג [oneg] are an acronym for עֵדֶן נָהָר גַּן [Eiden — Nahar — Gan] — which also allude to the aspects of Chochmah, Torah, and Malchus — which is the aspect of prayer — as is known. [§6] And therefore one is careful to eat fish on Shabbos — for dag [fish] is called in the language of our Sages nun — in the aspect of the nun mentioned above — and this is the aspect of einah pekicha [the open eye] of fish — alluding to Chochmah — in the aspect of *"and the eyes of them both were opened"* [Bereishis 3:7] — which was said concerning wisdom — as stated. And therefore Yosef — who merited most fully to the aspects mentioned above — his children were blessed with the blessing of fish — as it is written: *"and they shall multiply like fish"* [Bereishis 48:16] — and as our Sages taught. [§7] And this is the aspect of the holiness of the Shabbos meal — for it has already been explained above that during weekday eating there is a hold for the aspect of Esav — whose hold is in the gullet and the liver — the implements of eating — and therefore one must be especially careful then not to give them nourishment beyond their sustenance. But Shabbos eating is entirely holy — as is explained in the discourse Sha'alu et Rabbi, Siman 57. And therefore the Shulchan Aruch states that it is forbidden to eat the bread of non-Jews on Shabbos. And it is customary to knead sufficient dough at home to fulfil the mitzvah of challah and produce loaves for Shabbos — for Shabbos eating is holy, and it is forbidden for non-Jews to have any hold in it. [§8] And one sanctifies the bread — which is the essential meal — with additional holiness through kneading the measure of challah and fulfilling thereby the mitzvah of separating challah — which is called reishis [beginning/firstness] — the aspect of Chochmah — as is explained within. And challah is also the aspect of the Shechinah — as is explained in the holy Zohar and the Tikkunnim — the aspect of holy Malchus that receives from Chochmah — as stated. And this is what is cited in Likutay Torah of the Ari, Parshas Shelach — that the mitzvah of challah corresponds to the aspect of the Chochmah d'Nukva [feminine Wisdom] — etc. — as is cited in the Maurai Or. [§9] For challah is the aspect of the Shechinah when joined with the Forefathers — for this too is the aspect of Shabbos holiness: שִׁין בַּת [shin-bas] — the aspect of the Forefathers — whose root is in the three holy mochin — and bas [daughter] is the aspect of the Shechinah — Malchus. And this is the aspect of chen — and through this all prayers are accepted. And therefore it is explained there that challah is also the aspect of prayer — in the aspect of *"and Moshe implored [vayechal]"* — as stated. [§10] [(Author's note: See the book Yikara d'Shabbata which brings from the holy Zohar that on Shabbos Hashem Himself, as it were, receives the prayers of Israel. And therefore our Sages taught: "good is a handful with quiet" — this is Shabbos — the aspect of "words spoken in quietness are heard" — as explained within.)] סִימָן רמ״ב וְכוּ׳ [§1] The laws of honoring one's teacher and Torah scholars. A person is obligated in the honor and awe of one's teacher — more than of one's father. [§2] Meaning: because father and mother are in the aspect of distant causes for drawing these rectifications — as opposed to one's teacher — who is in the aspect of a close cause for this. For through studying Torah with him — one thereby merits to draw these rectifications in their fullness. And therefore one is obligated in his honor and awe — corresponding to the two aspects mentioned — the aspects of Chochmah and Malchus — as stated. And therefore: one who disputes with his teacher — it is as if he disputed with the Shechinah — etc. For since he brings one to know one's Creator and draw close to Him — therefore when one damages his honor — it is as if — G-d forbid — one damaged the honor of the Shechinah — as it were. [§3] And therefore: it is forbidden for a student to rule on a halachah in front of his teacher. For the teacher and student are the aspects of sun and moon — as explained elsewhere. And the moon is in the aspect of having nothing of its own — only what it receives from the light of the sun — the aspect of supernal Chochmah — the aspect of the teacher. And therefore one must not rule on a halachah before him — for this shows as if one has some power and light of one's own — independently of one's teacher — who is against one in the aspect of the sun — the aspect of Chochmah. And therefore one is liable to death for this — through having separated from one's teacher's wisdom — the aspect of: "they shall die without wisdom." And therefore: it is forbidden for a student to call one's teacher by name. For: "what is His Name — this is Chochmah" — as cited in the holy Zohar. And when one calls one by name — one shows as if one has already attained the aspect of one's teacher's wisdom — which is the aspect of one's name. And this is a great damage — for the essential aspect of the student — the aspect of the moon — is to know that one has no attainment at all in one's teacher's wisdom — and to anticipate and hope each time to receive from afar some aspect of illumination and glimmer from the light of his wisdom. And through this specifically can one merit that the moonlight be as the sunlight — the aspect of what our Sages taught: Torah only endures in one who makes oneself as if one does not know — as it is said: *"and wisdom — from where shall it be found?"* [Iyov 28:12] — which is itself included in what is elaborated in the discourse mentioned — that because the light of the intellect is very great — one can only merit it through the aspect of nun — the aspect of Malchus — the aspect of the moon — etc. — as stated. And this is what our Sages taught: one who prevents one's student from serving one — it is as if one withholds from one kindness — whose root is in the aspect of Chochmah — as is known — and removes from one the fear of Heaven — the aspect of Malchus — as stated. And: every student who treats the honor of one's teacher lightly — causes the Shechinah to depart from Israel. For through this one causes the aspect of separation — G-d forbid — until one grows distant from Him. And therefore: one does not give honor to a student in front of his teacher — etc. — and likewise several other laws in Siman 242 — and all are explained according to the above. [§4] And therefore: Torah scholars are exempt from taxes and levies — and the like. And if one has merchandise — others sell one's merchandise first. And all of this — because through their Torah they give strength to holy Malchus to prevail against the kingdom of the sitra achra. And therefore our Sages taught: one who accepts upon oneself the yoke of Torah — removes from oneself the yoke of the kingdom and the yoke of worldly concerns. And therefore Torah scholars do not need a guard either — for Malchus itself — the aspect of shamor [guarding] — guards them. And therefore one must stand before every Torah scholar — and honor him — even a young sage. For since he merited wisdom — through which His honor is revealed — by knowing and recognizing Him through the intellect and wisdom in every thing — therefore one must honor him — for he is in the aspect of: "the wise shall inherit honor." And likewise: it is a commandment to stand before one who has reached seventy years of age. For even though there is in truth wondrous intellect in each and every thing and matter that passes upon a person — by the hundreds and thousands every single day — in fine particulars. But in general: every single day there is a wondrous intellect through which one must attain and recognize Him according to the aspect of that day. And this intellect is in the aspect of the encompassing intellect of that day — in which all the particular intellectual aspects clothed in every thing that passes upon one on that day are included. And this: *"blessed be Hashem each day"* [Tehillim 68:20] — and our Sages taught: each and every day — give one something from the quality of its blessings. (And see in the tale of the Seven Beggars.) But even the encompassing intellect of each day is the aspect of the particular intellect relative to the encompassing intellect that a person must attain in each year according to its aspect. And the encompassing intellect of the entire year is the aspect of the particular intellect relative to the intellect and attainment that a person must attain in the general days of one's life — which are seventy years. For the fullness of the attainment of knowledge and wisdom for each person according to one's aspect is through multiplying days and years — the aspect of: "five years old for Scripture — ten for Mishnah" — etc. And this is the aspect of: "teach us to count our days — and thus we shall acquire a heart of wisdom" [Tehillim 90:12] — and: "and great years shall make wisdom known" [Iyov 32:7]. [§5] And therefore: one who has lived out one's days — to be seventy years of age — even if one is an ordinary person — one must honor and stand before one. For the aspect of old age and length of days flows at its root from supernal Chochmah — which is the source of life and length of days — the aspect of: "in the aged is wisdom — and in length of days — understanding" [Iyov 12:12]. And this is the aspect of what our Sages taught [Kiddushin 33]: Rabbi Yochanan would stand before aged non-Jews — saying: "how many troubles have passed over them." For even through the troubles and events that pass upon non-Jews over many days and years — those possessed of holy intellect can also recognize and attain the wonders of the Creator — it emerges that even through this the honor of Heaven can be magnified. And this is the aspect of: "rise before the aged" [Vayikra 19:32] — the aspect of one who is seventy — the aspect of old age — which is from the aspect of the light of Chochmah — from which is the essential life and length of days — and: "the splendor of the face of an elder" — one who has acquired the wisdom of Torah — even a young sage. [§6] And this corresponds to the aspect of Torah study. And: "you shall fear your G-d" — this corresponds to the aspect of holy Malchus — where is the source of awe — the aspect of the awe of Malchus. And this: "I am Hashem." For through all of this His divinity is revealed — and one merits to know and recognize Him — and draw close to Him through every thing in the world — as stated. [§6] One must place salt on the table — for salt also alludes to the person's intellect and wisdom — for according to nature, everything depends on the abundance of saline content in one's constitution — as the scholars of alchemy clarified. And the commentators explained through this the intent of our Sages' words [Kiddushin 29b]: "if a son is sharp and well-seasoned" — etc. And therefore in the Temple it is said: *"upon all your offerings you shall offer salt"* [Vayikra 2:13] — for sacrifices are primarily intended to break the animal spirit and foolishness within oneself — which is from the side of the yetzer hara — in the aspect of *"the sacrifices of G-d are a broken spirit"* [Tehillim 51:19] — and to merit holy Chochmah — therefore salt is prescribed with them. סִימָן רמ״ג — הַמַּשְׂכִּיר חֲנוּת וּמֶרְחָץ לְעַכּוּ״ם [§1] For the holiness of Shabbos was given only to Israel and not to non-Jews — as it is written: *"between Me and the children of Israel"* [Shemos 31:17] — and as our Sages taught: "A non-Jew who rests on Shabbos is liable to death." And our Sages taught [Bereishis Rabbah, Shemos]: a parable of a king and his matron sitting facing one another — etc. — for during the weekdays — which are the days of labor — and labor is performed in order to clarify and elevate the holy sparks from within the sitra achra — therefore [the sitra achra] has some hold and connection with the aspect of holy Malchus — in the aspect of: "this is Jerusalem which I have set in the midst of the nations" [Yechezkel 5:5] — for she must descend among them to clarify from them the holy sparks. But on Shabbos the Shechinah rests, as it were — and "when Shabbos enters she is unified and separated from the other side" [Zohar] — and "all the dominions of anger flee and depart from her and there is no dominion elsewhere in all the worlds" [ibid.]. [§7] The table atones like the altar — for the time of eating is a time of battle — as is explained in the holy Zohar. In its plain sense, one must at that time battle with one's desires — which are only from the side of the yetzer hara — and fulfil what our Sages said: "at a meal that gives you pleasure, withdraw your hand from it." And in its inner dimension, the eating itself is a form of battle — for one draws out at that time very holy sparks that were until then clothed within such physical grossness and waste — and all of this is only through the power of bonding to holy Chochmah — for "all of them are clarified through thought" [Zohar] — and therefore it too atones like the altar — and requires salt. And therefore one must speak words of Torah at the table — for the entire power of holy Malchus to overpower the sitra achra and extract what it has swallowed — all of this is only through the power of Torah study — as stated. Therefore no labor is permitted on Shabbos — and even upon the thought of labor our Sages cautioned: "cease from the thought of labor." [§2] And therefore we separate from non-Jews on Shabbos in the most complete separation — for "then all who work iniquity will be separated" [Tehillim 92:10] — and therefore even instructing a non-Jew to perform a prohibited act on Shabbos — amirah l'akum — is [rabbinically] forbidden. [§8] Lechem u'Melach [bread and salt] in numerical value equals Yosef — for Yosef merited both aspects most fully — and therefore he merited chen [grace] — as is explained within. And therefore it is said of him explicitly: *"and Yosef — he was the ruler"* [Bereishis 42:6] — the aspect of Malchus — and it is said of him: *"there is none as discerning and wise as you"* [Bereishis 41:39] — the aspect of Chochmah. [§9] And therefore one is particular to bless over the whole loaf — which alludes to Chochmah — as stated — and also over the larger [loaf] and the more beautiful — which alludes to Malchus and greatness — as it is said: *"a king in his beauty your eyes shall behold"* [Yeshayahu 33:17]. And likewise regarding wisdom: *"a person's wisdom illuminates his face"* [Koheles 8:1]. And the essential ascent of a person from the aspect of smallness to the aspect of greatness [gadlus] is only in the matter of the mochin and Chochmah — the aspect of mochin d'gadlus — the aspect of gadol da'as [great in knowledge]. And likewise the essential perfection of Malchus is when it is complete — in the aspect of what our Sages taught: "one who wishes to accept upon himself the complete yoke of Heavenly Kingship" — and its essential completeness is when it is joined with its Beloved and receives from the light of holy Chochmah — as stated — and then it is called sheleimah [complete] — for it completes all things — as is known. For since the non-Jew does the labor on the intention and thought of the Jew — it is as if the Jew performed the labor — and this would give yet more power to the sitra d'mosa — and therefore the Torah says mechaleleha mos yumas [one who desecrates it shall die] — and even via a non-Jew through rabbinic decree it is forbidden — and even maras ayin [the appearance of wrongdoing] is a concern in this context — for the osos [signs] of Shabbos — שִׁין בַּת — allude to the aspects of shemen [oil] and pessilah [wick] — the aspects of Chochmah and Malchus — and the eyes [ayin] — the aspect of the beholder — correspond to the three colors of the eye which are the aspect of the three holy mochin. But if the non-Jew acts entirely on his own account and in a manner that involves no maras ayin — it is permitted. [§3] And likewise what is explained in Siman 246 regarding the resting of one's animal — for a Jew's animal also alludes to [that spiritual dimension] — as understood somewhat from what was explained above regarding *"You save man and beast alike, Hashem"* [Tehillim 36:7] — for behemah [animal] alludes to the aspect of Malchus — and therefore one is commanded regarding its resting — as it is written: *"you shall not perform any labor — you — etc. — and your animal"* [Shemos 20:10]. [§1] One does not speak during the meal — even words of Torah — lest the windpipe precede the gullet — for in the matter of the meal, the entire affair explained regarding Yaakov and Esav is found — as the verse says: *"the first one came out red"* [Bereishis 25:25] — etc. — and: *"and afterwards his brother came out, with his hand grasping the heel of Esav"* — etc. — and Yaakov gave Esav bread and a pottage of lentils — *"and he ate and drank and rose and went, and Esav despised the birthright"* — and its Targum [Onkelos]: "and Esav cast off the birthright." And it is cited that Esav's hold is in the aspect of the veshet [gullet] — in the aspect of "and Esav cast off" — the aspect of this world, which involves eating and drinking — all through the gullet. And Yaakov is in the aspect of the kaneh [windpipe] — in the aspect of "acquire wisdom" [Mishlei 4:5] — the aspect of the World to Come, which has no eating or drinking. סִימָן רמ״ה וְכוּ׳ — הִלְכוֹת מְלַמְּדִים וְתַלְמוּד תּוֹרָה [§1] The laws of teachers and Torah study. The positive commandment upon each person to teach one's son Torah — etc. For the essential purpose of bearing children is b'gin d'yishtamodain leih — in the aspect of: "a father shall make known to the children Your truth" [Yeshayahu 38:19]. And since the essential acceptance of the yoke of Heavenly Kingship and the drawing of holy intellect — through which one merits to know and recognize Him — is only through Torah study — as stated — therefore one must teach one's son Torah. And if his son is wiser and more understanding than him — his son takes precedence in Torah study — for the essential thing is holy intellect. And therefore: it is a commandment to teach also one's son's son Torah — the aspect of Yaakov — who merited the light of holy intellect — and was the grandson of Avraham our father. And therefore: it is a commandment for every sage of Israel to teach students — for since one has merited the light of Chochmah — to the point of being called a sage — therefore one must illuminate from one's light of wisdom also to others. For this is the essential quality of light — that it shines and comes to others. And therefore: when the son of each Jew begins to speak — one teaches him the verse: "Torah commanded us — Moshe" [Devarim 33:4] — and the verse: "Hear O Israel" — etc. For through this one begins initiating him in Torah study — through which strength is given to holy Malchus — the aspect of: "Hear O Israel" — the aspect of acceptance of Heavenly Kingship. And therefore one assigns one teacher for twenty-five students — corresponding to the twenty-five letters of the verse Shema Yisrael. And therefore the value and greatness of the study of young schoolchildren is very great — since it is from the breath of the mouth in which there is no sin — the aspect of the pure breaths of holy Malchus. For in them there is not yet the hold of the vain breaths of the sitra achra — flowing from the side of the yetzer hara — the aspect of the kingdom of the sitra achra. And therefore their study is most precious — and the world is sustained through it. And therefore one does not teach Torah to an unworthy student — for since one's inclination has already overpowered one and one has followed its counsel — one can damage through one's Torah study even more — in the aspect of: "if one did not merit — it becomes a deadly poison" — G-d forbid. And therefore one must first return one to the right path — and draw one toward holiness — and then teach. And therefore: a person is obligated in Torah study all the days of one's life — until the day of one's death. For since the essential holy life-force — the aspect of the light of holy Chochmah — one merits through the aspect of Malchus — and the essential power of holy Malchus is through Torah study — therefore: whether poor or rich — in all that passes upon a person all the days of one's life — one is obligated to set fixed times for Torah. For in all that passes upon a person — one must only gaze at the inner intellect in all of this — and this one merits only through Torah study. And therefore one must be constantly fixed in Torah. And therefore a person must divide one's years in three: one third in Scripture — the aspect of the source and foundation of Torah — corresponding to the aspect of the source of holy intellect. One third in Mishnah — the Oral Torah — corresponding to the aspect of Malchus-of-mouth — and it is called the Oral Torah. And through it one can merit the light of the intellect in Scripture — for without the Oral Torah one cannot at all attain the true intention of the Torah — because of the great brilliance of the light in it. It is the aspect of the moon. And one third in Talmud — corresponding to the aspect of the light that the moon receives from the light of the sun — until the moonlight becomes as the sunlight — the aspect of Talmud — which explains the reasons of the Mishnah — and thoroughly combines and encompasses Oral Torah with Written Torah — through the thirteen principles by which the Torah is expounded — and the like. And therefore some say: through the Babylonian Talmud one fulfils one's obligation for everything — for it is the general totality of all. And therefore: it is forbidden to study external wisdoms — and all the more so those that incline toward heresy — G-d forbid — which are the yetzer hara — the aspect of the kingdom of the sitra achra — G-d forbid. And therefore one may not wander in the orchard of other wisdoms — even casually — until after one has filled one's belly with Shas and the legal authorities — and is thoroughly expert in the entire Torah. For otherwise — when one enters those wisdoms — even permitted ones — the sitra achra that suckles from there can overpower one even more. And therefore: Torah study equals all the commandments — for through it one merits the aspects of these rectifications — which are the general totality of all. [§2] And therefore: a person does not learn the greater part of one's wisdom except at night. For because of the greatness of Chochmah — one can only merit it through the aspect of Malchus — which is the aspect of night. And therefore: all who study Torah at night — a thread of kindness is drawn upon them — whose root is in supernal Chochmah — as stated. And the thread of kindness is in the aspect of chen [grace] in the language of our Sages — for through this one merits holy grace — as elaborated in the discourse Ashrei mentioned. And therefore: when one finishes a tractate — it is a commandment to rejoice and make a feast. For the conclusion — the sof davar — is in the aspect of Malchus — the source of joy — and all aspects of meals of mitzvah and holy eating and drinking — as is known. And therefore one says then: hadran alach — etc. — da'atan alach — etc. Hadar corresponds to the aspect of Malchus — the aspect of: "glory and majesty of His kingdom" — and also the aspect of splendor and grace — the aspect of: "beauty and splendor — bestow upon him." Da'as corresponds to the light of daas and Chochmah. And some interpret hadran from the language of: "who desires [hadar] to return" — from the language of return [chazarah] — that one returned to one's learning. For since one has merited to finish the tractate — the aspect of Malchus — the aspect of sof davar — and through this very act one merits the light of Chochmah — the aspect of firstness — therefore one must immediately return to one's learning — to the beginning of the tractate. And even if one does not actually go back and study that tractate from the beginning immediately — even so one must at the end of the tractate — at least have one's mind and thought still firmly bound to the beginning of the tractate. And through this one joins the aspect of the moon with the sun — and merits holy grace — as stated. And this: "we shall not forget you" — etc. — "and you shall not forget us" — etc. — the aspect of connection and bond mentioned. L'ra b'alma hadein — v'lo b'alma d'atei — which is itself also the aspect of these rectifications — the aspects of holy Chochmah and holy Malchus. And likewise: the souls of Israel with holy Torah are also the aspect of the connection and union of these two aspects. And therefore one says this at the end of the tractate — in order to unite and strengthen the aspect of the holy connection and union in its fullness. [§2] During eating, the food passes through the gullet — the aspect of Esav — and the liver is nourished first — which is also the aspect of the red Esav — and afterwards it sends [nourishment] to the heart and the brain — which are the aspect of Yaakov. And when one eats with proper intention — in the aspect of *"the righteous eats to satisfy his soul"* [Mishlei 13:25] — minimizing bodily desire — then he is in the aspect of "the elder shall serve the younger" — for even though the body is nourished first, everything is only for the sake of the soul and holy life-force — which is Chochmah. And this itself is the aspect of the salt — for during the meal, even though the act of eating and drinking is from the side of Esav, one should nevertheless endeavor to be in the aspect of "and his hand grasps the heel of Esav" — to break one's desire — and in one's thought to direct even one's eating solely for the sake of Heaven — for the sake of life and sustenance in the service of one's Creator. סִימָן רמ״ז וְכוּ׳ — הִלְכוֹת צְדָקָה [§1] The laws of charity. It is already explained above that charity is also the aspect of drawing these rectifications. For through a rich person having mercy on a poor person — the aspect of: "praiseworthy is one who considers the poor" — and bestowing upon him — through this: spiritually too — the light of Chochmah — the aspect of the sun — the aspect of wealth and generosity — is drawn to holy Malchus — the aspect of poverty and lowliness — the aspect of the poor wise man. Therefore: charity is called shemesh — "sun of righteousness" — for it is in the aspect of drawing the sunlight — the light of Chochmah — as stated. And therefore: Torah too — through which one also draws the light of Chochmah — is also called charity: "tzedakah da oraisa" [charity — that is Torah]. And therefore it is forbidden to avert one's eyes from charity — for one must gaze at all times with an open eye upon the light of the intellect in every thing. And therefore all who avert their eyes from it — it is as if one worshipped idolatry — for this is from the aspect of the sitra achra — the sitra d'mosa — G-d forbid. And therefore: charity saves from death — and adds life and length of days — and makes wealthy. For Chochmah is the essential life. [§2] And the fullness of Malchus is in the aspect of holy wealth — as stated. And therefore: there are eight [ches] levels of charity — each greater than the one — as explained in Siman 249. And this corresponds to the light of Chochmah — which is the aspect of ches — as elaborated in the discourse within. [§3] And therefore it is good to give a coin to the poor before prayer — for through this the prayer is accepted — as understood within. And therefore: charity collectors who have charitable funds in their hands — let them marry off poor orphan girls — etc. — for through this charity the holy union mentioned — achieved through charity — is most evident and visible. And therefore one allocates charity for the dead — and it benefits their souls. For through the rectification drawn through charity to holy Malchus — until it is elevated from the aspect of the hold of the sitra d'mosa — the aspect of: "her feet descend to death" — (and see also the discourse Vayiven, Siman 67) — through this: rectification flows also to the souls of the dead. And especially to those dead ones for whom charity is specifically allocated. But for a completely wicked person it does not help — as explained in the Shulchan Aruch — for the completely wicked are from the aspect of the sitra achra — the aspect of what is forbidden to teach Torah to an unworthy student — as stated. [§4] And therefore: one must not give charity to one who intentionally transgressed any one of the commandments stated in the Torah — as explained in Siman 251. And therefore: a woman who comes to marry and unite with her partner — the aspect of the union of nun and ches elaborated within — therefore one must not diminish for her less than fifty zuz — corresponding to the aspect of nun mentioned. And therefore: residents of the Land of Israel take precedence in charity over residents of outside the Land — for they are more encompassed in the aspect of holy Malchus — which is itself the aspect of the Land of Israel — as is known. And therefore it is especially a commandment to support Torah scholars — for through the study of their Torah they draw the aspects of these rectifications. And therefore: even through the charity given to them — these rectifications flow more fully. And therefore: the charity of redeeming captives is very great — more than all charities. For through this — the rectification is most evident to the eyes — in the actual act of performing the mitzvah itself. For one is redeeming a soul of Israel — the aspect of holy Malchus — from the hands of non-Jews — the aspect of the kingdom of the sitra achra. And this is the essential rectification of charity — as stated. And for a Torah scholar — and even only for a sharp student — one redeems him even for a great sum — for upon him depends the rectification of holy Malchus. And therefore: one does not accept charity from non-Jews — for through this they receive — G-d forbid — even more power. And therefore: a king or minister of non-Jews who sent charity — let it be given to poor non-Jews — etc. [§5] And therefore: a community may not impose taxes and levies from charitable funds. For honor comes through charity as is fitting — giving strength to holy Malchus. And through this one is freed from all taxes — which are the aspect of the opposite of this — as it is written: "and they placed over them tax officers" — etc. [§3] And it is precisely through eating that Esav sold the birthright to Yaakov, and afterwards received the blessing too — for in truth, one who binds himself only to the intellect in every thing and thinks only of the ultimate purpose — the World to Come — has in truth also all the blessings of this world in their fullness — in the aspect of *"for G-d has been gracious to me and I have everything"* [Bereishis 33:11]. And therefore afterwards when Esav said to him: "let us journey and go, and I will go alongside you" [Bereishis 33:12] — implying: be like me — Yaakov replied to him: this is impossible — for the world of this side — the aspect of Esav — and the World to Come — the aspect of Yaakov [which in truth encompasses all the good of this world as well] — are two absolute opposites, like darkness and light — and they cannot coexist together. And therefore: "Let my master please pass before his servant" [Bereishis 33:14] — etc. — for first comes darkness and then light — and yet in truth even the darkness is for the benefit of the light — for the advantage of the light is only evident from within the darkness. סִימָן רמ״ח — יְצִיאַת שַׁבָּת [§1] And therefore one may not set sail at sea, nor join a caravan fewer than three days before Shabbos — for three days before Shabbos the illumination of the coming Shabbos's holiness begins to shine — as is known — and they correspond to the aspects of Nefesh, Ruach, Neshamah — which are also the aspects of the three rectifications mentioned above — namely: the yoke of Heavenly Kingship, Torah, and Chochmah. And therefore one must prepare oneself from that time to receive the coming Shabbos's holiness in its fullness — and guard oneself from having any distress or confusion on Shabbos — and certainly not to come to any desecration of Shabbos, G-d forbid. But for a matter of mitzvah it is permitted even within the three days — for this is the ultimate purpose of all the rectifications — to fulfil His commandments — and one trusts in Hashem that He will save him from all distress and from any desecration of Shabbos. [§4] And therefore during the meal — even though one is obligated to speak words of Torah — at the very moment of actual eating it is forbidden to speak even words of Torah — lest the windpipe precede the gullet — for the mouth of the windpipe may open and some food may enter it and bring danger — for it is impossible for them to function together simultaneously — for "Esav is a man who knows hunting, a man of the field" [Bereishis 25:27] — and "Yaakov is a wholesome man dwelling in tents" — in the tent of Torah. And therefore during actual eating one must be silent — directing one's thought in great holiness for the sake of Heaven. But since, for the sanctity of thought — which is the aspect of Chochmah — one must give strength to holy Malchus to overpower [the sitra achra], especially during eating and the meal — when one is drawing out clarifications — one must engage in words of Torah — but not during actual eating. [§5] Yaakov Avinu did not die — for since the attribute of Yaakov is to look only at the wisdom and life-force in every thing — and even all physical things, like eating, he performs only with this intention — certainly the sitra d'mosa has no hold upon him whatsoever, and he is alive forever. סִימָן רמ״ט — שֶׁלֹּא לִקְבֹּעַ סְעוּדָה בְּעֶרֶב שַׁבָּת [§1] And therefore it is forbidden to establish a feast and banquet on Erev Shabbos — unless it is an obligatory [mitzvah] meal at its proper time — etc. — And people of exemplary conduct fast every Erev Shabbos — for it has already been explained that the essential completeness of holy eating is on Shabbos — for then Esav — the sitra achra — has no hold in the eating and the meal. And therefore one must prepare oneself for this — to be eager to eat on Shabbos — and to defer and prevent oneself from a weekday meal in honor of the Shabbos meal — and thereby to subdue the aspect of the kingdom of the sitra achra — the yetzer hara — the dominion of Esav — [whose hold is in weekday eating] — before the Shabbos meal when holy Malchus ascends in its fullness. For Yaakov is the first of whom it is written that he kept Shabbos — as our Sages taught. [§6] And since the life-force clothed in every food is only from the holy sparks of Chochmah clothed within it — it is forbidden to treat foods with contempt — for Chochmah is in the aspect of honor — as it is said: *"the wise shall inherit honor"* [Mishlei 3:35] — the opposite of the aspect of Esav — of whom it is said "and Esav despised" — as stated. סִימָן ר״נ — לְהַשְׁכִּים בְּבֹקֶר יוֹם ו׳ [§1] One should rise early in the morning on Friday to prepare for Shabbos' needs — for our Sages taught: "One who labored before Shabbos will eat on Shabbos" — etc. — for Shabbos is the aspect of the World to Come — for then one will merit to receive from the light of supernal holy Chochmah in its fullness — which is the essential life of the World to Come — in the aspect of "the righteous sit and benefit from the radiance of the Shechinah" — that they will merit to attain His G-dliness in full attainment — through the aspect of Malchus. [§2] But not all will be equal then — and "every Tzaddik is burned by the canopy of his fellow" [Bava Basra 75a] — as our Sages taught — for everything is according to the abundance of one's deeds. And the more a person strives in this — even in this world, to accept upon himself the complete yoke of Heavenly Kingship and to bind himself and look only at the wisdom and intellect and divine life-force in every thing — the more he merits this in the World to Come — in the aspect of: "one who labored on the eve of Shabbos will eat on Shabbos." [§3] And therefore one must hasten to engage in this from one's very youth — for *"precious is one hour of repentance and good deeds in this world"* [Avos 4:17] — etc. — and there is no loss like the loss of time — for it has already been explained that in every moment and time is clothed a new wisdom of how to recognize Him and draw close to Him through it. And therefore even regarding the practical preparation of Shabbos — one must also rise early on Friday morning. [§4] And therefore one must repent every Erev Shabbos — to rectify through one's repentance whatever one may have damaged in the days of the week — through following one's yetzer — the aspect of the kingdom of the sitra achra — which is the opposite of the holiness of Shabbos. [§5] And therefore one should remove cobwebs from the house on Erev Shabbos — for they are from the aspect of the sitra achra — the kingdom of Esav — as our Sages expounded on the verse *"a spider grasps with its hands"* [Mishlei 30:28]. [§6] And this: the mitzvah to taste from the Shabbos dishes on Erev Shabbos — for our Sages taught that Yaakov took as his portion the World to Come — and yet he is also of necessity obligated to pass through this world — only that in truth the aspect of Yaakov has no desire or will for any worldly matter — rather even his this-worldly affairs are only for the World to Come — and all his actions are only for Heaven's sake. It follows that in his this-world as well he tastes the flavor of the World to Come — and this is alluded to in the tasting of the Shabbos dishes on Erev Shabbos. [§7] And one should strive to personally prepare something for Shabbos' needs — for the mitzvah is better performed directly than through an agent — for through every mitzvah holiness is drawn upon the person — in the aspect of "Who sanctified us with His commandments" — and Kodesh is Chochmah — as is known — and therefore one merits through this to bind oneself to holy Chochmah in its fullness through the aspect of the mitzvah — which is the aspect of holy Malchus. And the greater one's effort for the sake of the mitzvah, the greater the reward — and the greater the holiness one merits — for through the effort and strength invested in performing the mitzvah one gives strength to holy Malchus to overpower the kingdom of the sitra achra. And therefore the mitzvah is certainly better performed directly — especially the mitzvah of preparing for Shabbos — which is itself called Kodesh. [§8] And therefore one should sharpen the knife on Erev Shabbos in honor of Shabbos — and this is derived from: *"and they shall prepare [v'heichinu] what they bring"* [Shemos 16:5] — אֵת alludes to the aspect of Malchus — and sikkin [knife] also alludes to the aspects of Malchus and Binah — see the Maurai Or. סִימָן רנ״ב–רס״ז [§1] It is permitted to begin labor on Erev Shabbos near twilight even though the labor completes itself on Shabbos [Siman 252] — for the essential clarifications that are clarified through labor all occur only through the power of Chochmah — which is called reishis [beginning] — as stated. And therefore when the beginning and commencement of the labor — which is performed by the person who possesses wisdom and intellect — takes place before Shabbos — even if it is then completed on Shabbos on its own — there is no concern — since the person does nothing more — it all happens through the power of the beginning made before Shabbos. Except when there is concern he may assist in the labor on Shabbos itself — such as lest he stoke the coals — in that case it is forbidden. And in this is also explained what is stated in Simanim 253, 254, 255, 257, 258, and so on. [§2] They would sound the shofar on Erev Shabbos to separate the people from labor [Siman 256] — for the blasts of the shofar are the aspect of the arousal of the mochin from their slumber — as is known. For the wisdom and mochin of the weekdays are the aspect of mochin d'katnus [small consciousness] — the aspect of sleep — compared to the mochin one merits to receive on holy Shabbos. And therefore on the weekdays they are days of labor — and therefore one sounds [the shofar] on Erev Shabbos to separate the people from labor and prepare them to receive the holiness of the Chochmah and mochin that shine on Shabbos. And this too is the aspect of the blasts themselves — as our Sages taught: "the sounding of the shofar is wisdom and not labor." [§3] The mitzvah of bathing in hot water on Erev Shabbos [Siman 260] — and it is explained in the kavanos that this is the secret of the flame of fire that descends on Erev Shabbos to subdue the klippos — meaning one draws the illumination of supernal Chochmah — the aspect of Yaakov and Yosef — who are the aspect of the flame of fire — as stated — as it is written: *"and the house of Yaakov shall be fire and the house of Yosef a flame"* [Ovadyah 1:18] — and through this one burns and subdues the klippos — the aspect of Esav — the kingdom of the sitra achra — the aspect of the yetzer hara's fire — for from fire they came and fire will consume them. And this is the aspect of: "always let a person arouse the good inclination against the evil inclination" — and the arousal is from the aspect of judgments and gevuros — the aspect of fire. And afterwards one immerses in the mikveh — which is the aspect of encompassing oneself in the waters of supernal chesed — which flow from the aspect of the holy supernal intellect — the aspect of chesed and mercy. [§4] Three things one must say at twilight on Erev Shabbos [Siman 260 cont.]: "Did you tithe?" — corresponding to the aspect of Malchus — the aspect of maaser [tithe] — "Did you make the eruv?" — corresponding to Torah study — as explained in the Tikkunnim: eruv is the middle pillar — the aspect of Torah — as is known — "Light the lamp" — corresponding to the illumination of supernal intellect that shines even in the dark — in the aspect of: *"for You light my lamp, Hashem — my G-d illuminates my darkness"* [Tehillim 18:29]. [§5] The Shabbos lamps [Siman 261] — and it is explained in the kavanos that they correspond to Binah and Malchus — meaning Malchus then receives the illumination of supernal Chochmah through Binah — for they are the two companions that never separate — as is known. And this is the aspect of: "One who wishes to become wise should face south — for the Menorah is in the south" — as our Sages taught. And this is the aspect of the setting of the table on Shabbos — for Malchus ascends then from the aspect of poverty to the aspect of wealth — in the aspect of the royal table — in the aspect of: "one who wishes to become wealthy should face north — for the Table is in the north." [§6] And therefore it is a mitzvah to honor Shabbos in fine garments — for it has already been explained that the supernal intellects are the aspect of the garments of honor of the person — and therefore it is a mitzvah to wear white garments then — corresponding to the supernal whiteness — in the aspect of *"and streams from Lebanon"* — from the whiteness of the brain [levunah d'mocha]. And לָבָן contains the letters ל-ב-ן — which are the initials of: lamed-beis nativot — the thirty-two paths of Chochmah — and also ל״ב נוּ״ן — lamed-beis and nun — meaning one binds the nun — the aspect of Malchus — to the 32 paths of Chochmah. [§7] And therefore one is strict about the Shabbos lamps — that the oil and wicks should be valid — so that the oil flows after the wick — for the wick alludes to Malchus and the oil to Chochmah — as is known — and therefore they must be joined and unified in a complete union — that no aspect of the kingdom of the sitra achra of Chochmah and Malchus should have any hold — G-d forbid — so that the holy light burns well and does not go out — and so that one not come to desecrate Shabbos. [§7] Intermediate waters [between courses] are optional — for this alludes to one who has already merited to bind himself to the holy intellect in every thing — and who has actual attainment in the intellect of each and every thing, each according to its aspect. Certainly this person too must constantly draw upon himself the pure and holy waters — the aspect of the waters of supernal Chochmah and the holy Torah — since he must engage and recognize at every turn a new wisdom — corresponding to each new dish's aspect of holy sparks of Chochmah clothed within it. But since not every mind can bear this, and not every person merits to attain all of this in detail, this washing is only optional — not established as a mitzvah — only the first washing is established, to purify oneself from any impurity and connect oneself in general at least to the holy Torah and Chochmah clothed in every thing. סִימָן ר״ס וְכוּ׳ — הִלְכוֹת מִילָה [§1] The laws of circumcision. For the orlah [foreskin] alludes to the aspect of the kingdom of the sitra achra — which is the aspect of the general totality of non-Jews — encompassed in the klippa of Esav and Yishmael — as is known. And therefore Israel must remove it. And therefore: the general strengthening of the yetzer hara — which introduces the spirit of folly into a person — is also called orlah: *"circumcise the foreskin of your heart"* [Devarim 10:16] — and the Targum translates: "remove the foolishness of your heart." And since the essential strengthening of the spirit of folly of the yetzer hara is in this desire — the aspect of what our Sages taught on the verse: "when his wife goes astray" — and as cited in the holy Zohar: the essential root of the evil inclination is to reveal nakedness — therefore: through cutting the orlah — one weakens and diminishes the power of the yetzer hara — and diminishes the desire for cohabitation — as cited in their teachings. And this is the aspect of the revealing of the crown [atara] — which is revealed through the circumcision. Meaning: the illumination of holy Malchus is revealed — the aspect of: "a worthy woman is the crown of her husband." And in the Kiddush Levanah [sanctification of the moon] one says: "that she should renew herself as a crown of glory." And through this one merits the light of intellect and holy mochin — until one merits to attain Hashem through every thing in the world. And this too is the aspect of the revealing of the crown — for the mochin are the essential crown — the aspect of: "and their crowns upon their heads" — said regarding the righteous in the future — as explained elsewhere. And this too is the aspect of what our Sages taught [Megillah 15b]: "in the future the Holy One will be a crown upon the head of every righteous person" — etc. And this is the aspect of what our Sages taught [Bamidbar Rabbah, Naso, ch. 12]: "this is the matter that Hashem commanded — perform" — regarding circumcision. "And the honor of Hashem shall appear to you" — and likewise: regarding Avraham — when he was circumcised — it is said: "and Hashem appeared to him" — etc. — as stated. For through this one merits the revelation of His divinity — that one shall attain His divinity through all things of the world. And this is the aspect of: *"and from my flesh I shall behold G-d"* [Iyov 19:26] — and as our Sages taught. And this is the aspect of: circumcision on the eighth — corresponding to the light of Chochmah — the aspect of ches — as stated. And therefore: one circumcises only by day — for the light of Chochmah is the aspect of the shining light that goes and shines until the day is established. And therefore: a sick person — the aspect of damage to the life-force — damage to Chochmah — as understood also in the writings on the verse: "Hashem will support him on the bed of illness" — therefore one does not circumcise him until he recovers. [§2] And one waits for him seven days from the moment of recovery — in order to draw upon him anew the light of holy life-force and Chochmah — the aspect of ches — as stated. And then one circumcises him. When does the above apply? — when a fever afflicted him — etc. — for this indicates that the aspect of the sun of the sitra achra has overpowered him. And this is the aspect of the yetzer hara being called cham — for from one's own heat the person becomes ill. And likewise in other bodily illnesses — where the damage has spread to the general life-force. But if he was ill only in one of his limbs — etc. — one circumcises him immediately after he recovers. But if his eyes pained him severely — that is like a bodily illness. For the eyes are named for wisdom — for one must always gaze with an open eye upon the light of wisdom in every thing — as stated. And this is the aspect of: "I have made a covenant with my eyes" [Iyov 31:1] — etc. And this is the aspect of the eye-lights alluded to in the letters mem-lamed of the word milah. And this is also the aspect of the ein chasadim [eye of kindness] — as cited in the kavanos — for the root of kindness is in Chochmah — as stated many times. And this too is the aspect of: chei-es lights — eight kindnesses — cited in the kavanos — the aspect of ches mentioned. [§3] (And the hidden matters are not our domain.) And this is the aspect of milah and peri'ah and metzitzah. Milah [the cut] corresponds to the aspect of nullifying the yetzer hara — when it incites a person to actual transgression — G-d forbid — which is the actual orlah. Peri'ah [the uncovering] corresponds to the way of the yetzer hara — to dress itself in mitzvos — and then one needs great alacrity and cleverness — not to listen to it. And even so: one should not leave and abandon the mitzvah because of this — but rather: distinguish and separate the good from the evil — and perform the mitzvah with such wisdom and intellect — that one not come through it to transgression as the yetzer hara desires and intends — G-d forbid. And this is the aspect of peri'ah — which exposes the membrane and splits it — and leaves it to cleave and be included in the flesh of the crown — and does not tear and cut it off entirely. The meaning is as above: one does this in such a manner that everything is encompassed in holiness — and no mishap or damage or stumbling emerges from it — G-d forbid. And therefore: one who performed the milah but not the peri'ah — it is as if one did not circumcise. For the yetzer hara can yet overpower one — G-d forbid — through this aspect — of dressing itself in mitzvos — to bring one to transgression — which is the aspect of complete orlah — G-d forbid. [§4] And afterwards one sucks the blood [metzitzah] — and through this one completely subdues the aspect of the kingdom of the sitra achra — the klippa of wicked Esav the red man of blood — completely — so that there be no hold on the soul of Israel even in potential. For sometimes one subdues the yetzer hara — so that it cannot actually overpower to bring to actual transgression — G-d forbid — even through the aspect of dressing itself in mitzvos — and even so there is a hold on it in the aspect of potential — G-d forbid. And then the person is not yet safe from it — for it lurks against one like a bear — to cause one to fall in its net each time — G-d forbid. And this hold — since it is only in the inner dimension alone — in the aspect of potential — as stated — is therefore not in the category of the orlah — and not in the category of the skin of the peri'ah — since it is not visible or recognizable at all. And it is only in the aspect of blood — where is the root of its hold in potential — G-d forbid. And therefore: one must suck it out well — until no blood remains except good and holy blood — in which there is no hold of evil at all — even in potential. And then the light of the crown is revealed — the aspect of drawing the light of these rectifications in their fullness. And therefore: one who is born circumcised also needs to draw a drop of covenant blood — in order to nullify from him even the aspect of the hold of evil in potential — as stated. And corresponding to these three aspects — one draws the aspects of three rectifications. For through cutting the orlah — the aspect of the kingdom of the sitra achra — which grows strong to do complete evil in actual deed — G-d forbid — and when one cuts it — the aspect of holy Malchus is strengthened — for when this one rises that one falls — etc. [§5] And the rectification through Torah study is the aspect of the rectification drawn through peri'ah — through which one distinguishes good from evil — and the evil falls — and the good remains in its fullness. And this is what our Sages taught: "all that the Merciful One forbids — He permits for us an equivalent." Meaning: through this one clarifies the good even from the aspect of evil — as stated. And through subduing the evil also at its root — in the aspect of potential — which is the aspect of metzitzah — through this one merits the revelation of the light of supernal Chochmah — which is in the aspect of potential — as is known — the aspect of: Chochmah — the letters koach mah [power of mah] — as cited. And this is the aspect of what is said in the verse: "praiseworthy is one whom You choose and draw near to dwell in Your courtyards" [Tehillim 65:5] — this corresponds to holy Malchus — the aspect of chatzros Hashem. "We shall be satisfied with the goodness of Your house" — this corresponds to Torah — for "there is no good except Torah." And it is the aspect of: the House of Bereishis. "Your holy Sanctuary" — this corresponds to the light of Chochmah — called holy — as is known — and is the essential inner dimension — the aspect of: "a point within his sanctuary." And see the holy Zohar. And everything converges to one place. And therefore after the circumcision one blesses over wine — which alludes to Malchus and likewise to Chochmah — as stated many times. And therefore one prays then for the life and survival of the infant — for through these rectifications the prayer is accepted. And therefore one gives then the Israelite name to the infant — for a name alludes also to the aspects of these rectifications — and the name is the root of all the names of the children of Israel. And this is what is said: "just as he has entered the covenant — so may he enter Torah." This corresponds to Torah study — through which is the essential drawing of these rectifications. And this: "and to the wedding canopy" — this corresponds to the aspect of the source of supernal Chochmah — from which the light of the sun goes and shines — the aspect of: "and he is as a groom going out from his canopy" [Tehillim 19:6] — as understood in the holy Zohar. And: "and to good deeds" — this corresponds to holy Malchus — nestled in the world of action — as is known. And this: *"and I said to you: in your blood — live"* [Yechezkel 16:6] — for through the blood of circumcision one merits the drawing of these rectifications — which are the essential aspect of life — as stated. And this is the aspect of the chashmal cited in the kavanos and in the holy Zohar — for our Sages taught: chashmal is from the language of chash [silence] and mal [speech] — the aspect of the general totality of these rectifications. For Chochmah is the aspect of chash — the aspect of: "silence is a fence for wisdom." Mal is from the aspect of Malchus-of-mouth — the aspect of speech. And therefore: the orlah and the blood of metzitzah are placed in earth — the aspect of what our Sages taught regarding subduing the yetzer hara: let one recall the day of death — the aspect of: "for you are dust and to dust you shall return." And also: earth alludes to holy Malchus — as is known. And this is the aspect of: "all was from the dust" — and our Sages taught: even the globe of the sun — for one cannot merit the light of the intellect — the aspect of the sun — except through the aspect of Malchus — the aspect of dust — as stated. And therefore the custom is to make a chair for Eliyahu — and it is explained in Siddur Kol Yaakov that this is because he is of the aspect of Malchus — etc. — as stated — for through him Heavenly Kingship was so greatly revealed: "and all the people saw — etc. — and they said: Hashem — He is G-d" — etc. And therefore: when the time of the coming of Mashiach arrives — when His Kingdom is fully revealed — in the aspect of: "and saviors shall ascend Mount Zion to judge the mountain of Esav — and the Kingdom shall be Hashem's" [Ovadyah 1:21] — therefore Eliyahu will come first to announce this — for it is from his aspect. And therefore one must say with one's mouth that it is the chair of Eliyahu — for Malchus — etc. And this is the aspect of the sanctity of the sandak — who is like ketores [incense]. Meaning: since upon his knees is the mitzvah of circumcision performed — through which is the essential subduing of the yetzer hara — therefore he is in the aspect of ketores — as explained in the holy Zohar, part 2, 218b: "since the breaking of the yetzer hara is certainly from all sides through the ketores — etc. — there is nothing in the world to break the sitra achra like ketores" — etc. — and it concludes: "and one is saved from all judgments — and from the judgment of the other kingdom." And see further on this in Zohar Chadash, Shir HaShirim, 80b. And therefore: the woman brings the infant to the synagogue — since she is of the aspect of Malchus — the aspect of: "a woman who fears Hashem." And therefore the mohalim [circumcisers] customarily pray on the day of circumcision — for through this the prayer is accepted. And therefore the sandak and the mohel go up to the Torah. For the essential drawing of these rectifications is through Torah. And the reason the sandak precedes the mohel — see the reason in the latter-day legal authorities. And therefore a feast is made on the day of circumcision — for through the drawing of these rectifications — through this is the essential rectification of the meal — as stated many times. And therefore circumcision overrides tzara'as. For through it the aspect of the kingdom of the sitra achra — called tzara'as and baheres and nega — is pushed away. And therefore one cuts it together with the orlah — for it is one aspect with it. And therefore: circumcision overrides Shabbos — for through it one draws the light of supernal Chochmah — which is the root of the holiness of Shabbos — the aspect of: "for it is holy" — as is known. And this is what our Sages taught [Nedarim 31b]: "I vow to have no benefit from uncircumcised ones" — forbidden even from circumcised non-Jews — for they are the essential aspect of orlah. And this is what they said there: "the foreskin is repulsive — for the wicked are disgraced through it" — etc. — for from there comes all wickedness — and it is repulsive and shameful — the opposite of holy grace — as explained within. And this: "great is circumcision — for thirteen covenants were made regarding it" — corresponding to the thirteen principles by which the Torah is expounded — the general totality of Torah discourses. And corresponding to the thirteen attributes of mercy — the aspect of the general totality of prayer. "Great is circumcision — for it overrides Shabbos" — as stated. "Great is circumcision — that Moshe was not spared for it" — etc. — and even though he himself is the aspect of the sun — the aspect of Chochmah. "Great is circumcision — that none of the commandments that Avraham our father performed made him complete — until he circumcised himself." For sometimes the yetzer hara also dresses in mitzvos — and therefore the essential fullness of the mitzvos is when one completely subdues the yetzer hara. And also: through this one merits the light of Chochmah — the essential fullness — the aspect of: "if you acquired daas — what do you lack?" And this is the explanation of: "walk before Me and be wholesome" [Bereishis 17:1] — meaning: may you merit the light of holy intellect — the aspect of Yaakov the wholesome man — as explained within. Alternative explanation: "great is circumcision — for were it not for it — the Holy One would not have created His world." For the essential creation of the world was b'gin d'yishtamodain leih — and to this one cannot merit except through the mitzvah of circumcision — as stated. And see there further [32b, 267]: The laws of slaves. It is a positive commandment for the master to circumcise his slaves — etc. For even though they were born from non-Jews — who are from the aspect of the yetzer hara — the aspect of the kingdom of the sitra achra — the aspect of orlah — even so: since they were sold to an Israelite and entered under his authority — who is of the aspect of the yetzer tov — holy Malchus — therefore one must circumcise them — and cut their orlah — in order to remove from them the filth of the yetzer hara — the kingdom of the sitra achra. And there are distinctions in law between a yeled bais [home-born slave] — circumcised on the eighth — for one can draw upon him the glimmer from the aspect of the light of ches mentioned. And a miknath kesef [purchased slave] — circumcised on the day he was acquired — for one only needs to cut his orlah in order to encompass him somewhat in holy Malchus. And there are details in this in the Shulchan Aruch — and all is explained according to the above. And therefore one informs him of the essentials of the religion — etc. — and in the presence of three one converts him somewhat — in order to draw upon him the aspect of the waters of holy daas — through which one merits to know Him — even so he does not yet have the full status of Israel — and is obligated only in commandments in which women are obligated. And therefore: when he is freed and wishes to enter the holiness of Israel fully — he then requires immersion again before three — and this will be explained below. And therefore the slave is acquired by his master through money and deed and taking possession — corresponding to three aspects: money corresponds to the aspect of Chochmah — the brain — the aspect of: "in the shadow of wisdom — in the shadow of money" [Koheles 7:12] — the aspect of: "from the right side — the white brain — as silver." The deed corresponds to the aspect of Malchus — the aspect of action — as stated. And therefore the slave acquires himself to go out to full freedom — also through three things: through money — corresponding to Chochmah. Through deed — corresponding to Torah. And through primary limbs [roshei evarim] — corresponding to Malchus. For the slave himself is from the aspect of Malchus (see Maurai Or) — and his essential fullness is from what his master illuminates to him from the light of his holiness and wisdom — through which he somewhat encompasses him in Israel's holiness. Even so he is subjugated to him for his work. And therefore: if his master struck him — he goes free through tooth and eye — which allude to the aspect of Chochmah. [§6] For there are thirty-two teeth — corresponding to thirty-two paths of Chochmah — as is known. And likewise: eyes are named for wisdom — as stated. And likewise in other primary limbs — which also allude to the aspects of life-force and wisdom in that limb. For the head is from the aspect of reishis Chochmah. It emerges: not only did the master not illuminate to him the aspect of life-force and wisdom — but even damaged the diminishment of the aspect of life-force and wisdom in him. Therefore the Torah penalized him — that his slave goes out to full freedom. And one compels the master to write him a bill of manumission — and then he is no longer subjugated to his master — to receive holiness from him. Only he receives life-force from the general holiness of Israel — in which the aspect of life-force and holiness from the light of holy Chochmah shines — as stated. And therefore: he does not go out to freedom until the master does this with intention — flowing from the aspect of his own wisdom. And therefore: it is not permitted to free one's slave — unless for the sake of a mitzvah. For who knows whether he is at the level to merit Israel's holiness fully — since at his root he is from non-Jews — only he was sold to an Israelite. And therefore: his merit is to be subjugated to Israel forever — in the aspect of: "forever shall you work them" [Vayikra 25:46]. And if one frees him — it is possible that this is a damage and stumbling block — and also for the master and owner. For one may thereby give some illumination and flow to those who are proximate to the side of the sitra achra — G-d forbid. And therefore: it is permitted to free him for the sake of a mitzvah. For since the foundation of the matter of manumission is immediately encompassed in a matter of mitzvah — the aspect of holy Malchus — therefore there is no longer concern for all of this — for "a guardian of the commandment shall know no evil" — and presumably there will be no damage or stumbling through this. [§8] General and specific blessings — and this itself is the matter of why our Sages instituted both general and specific blessings — and within the specific ones there are themselves levels of general and specific — such as borei pri ha'adamah [who creates the fruit of the ground] being general, and borei pri ha'etz [who creates the fruit of the tree] more specific — and wine, due to its importance, has a further specific blessing: borei pri hagafen. And likewise for bread types — borei minei mezonos [who creates species of grain foods] is general, and bread, due to its importance, has the specific blessing HaMotzi — and all of this is understood and explained according to this approach. For our Sages taught: "Blessed is Hashem day by day" [Tehillim 68:20] — "each day give [thanks for that day's blessings]" — for each act of Hashem is for His sake — and all the variations between one day and the next — certainly each contains a wondrous wisdom of how to draw close to Hashem through it, in a new closeness and new knowledge. And therefore each day one must bless according to [that day's blessings]. סִימָן רס״ו — מִי שֶׁבָּא בַדֶּרֶךְ [§1] And this is what [the Sages] said: one wh o is traveling and Shabbos overtakes him on the road — he may not place his purse upon his donkey — for he is commanded regarding [the donkey's] resting — but should give his purse to a non-Jew — etc. For even a donkey — which is an impure animal and is from the aspect of the sitra achra — nonetheless, since it belongs to a Jew, it has already gained some hold in the side of holiness — for it has become a chariot toward it — and therefore one is commanded regarding its resting. And therefore he gives his purse to the non-Jew who has no part in holiness. And moreover — this was only permitted regarding money that already belongs to him — for the money of a Jew too has a root in holiness — as is stated elsewhere: *"in the shadow of wisdom, in the shadow of silver"* [Koheles 7:12] — and likewise holy wealth is from the aspect of holy Malchus — as stated above. But money that has not yet come into the Jew's hands — such as if he found a lost object — he may not give it even to the non-Jew — for it is forbidden to damage the holiness of Shabbos even through a non-Jew — as stated. And therefore if there is no non-Jew with him — he is permitted to place [the purse] upon the donkey — but only in the manner described in the Shulchan Aruch — see there — and from this the other matters explained in this Siman are understood. [§9] And wine, due to its great importance — for it gladdens G-d and men, and one recites song only over wine — and our Sages taught: "wine and fragrance make the mind sharp" [Yoma 76b] — and from this the holy life-force clothed within it is most visible and apparent — therefore one must bless it with a specific blessing. And likewise, change of location constitutes an interruption during a meal — for Hashem, as it were, contracts Himself and alludes hints of wisdom to each person through each particular thing according to place and time — as explained in the discourse Meketz Zikaron, Siman 54 — and therefore change of location is also considered a change in this matter. And likewise the matter of things that require an after-blessing specifically in their place [b'mekomam] — due to their importance — and all of this is understood according to the above. [§1] For all the time that Hashem, as it were, desires the continued existence of the sitra achra — for the sake of [preserving] the power of free choice — one must therefore draw for it also some spark of holy life-force — but only enough for its sustenance and in great contraction — and through this specifically one subdues it — as is understood in the discourse Marikim Sakeihem, Siman 17 — and this is elaborated much in the holy Zohar. And this is the matter of the mayim acharonim [final waters] taken after the meal — for since eating is a physical, animalistic matter — it being one of the things in which man resembles an animal — as our Sages taught — and in particular since the implements of eating are from the side of Esav — as stated — it is impossible for some degree of foolishness not to gain hold through this. Therefore one gives them their portion through the final waters — so that they not grow stronger, G-d forbid. [§2] And our Sages taught that one takes final waters on account of Melach Sedomis [Sodomite salt], which blinds the eyes — and a trace [of it] is mixed among the pure salt, for in the holy salt [of the Ketores] there is hidden also a trace of this. And in the intentions of the Ketores it is explained that Melach Sedomis is the secret of Tidal king of nations [Bereishis 14:1] — and the Midrash explains that Tidal king of nations alludes to the kingdom of Edom — etc. — and it is known that the exile of Edom encompasses both Esav and Yishmael, who are the clouds that blind the eyes — and therefore Melach Sedomis blinds the eyes — which are the aspect of Chochmah — as it is written: *"and the eyes of them both were opened"* [Bereishis 3:7] — and Rashi explains: this was said regarding wisdom. [§3] And it has already been explained above that Chochmah is in the aspect of salt — and therefore there is found among a kor of salt one kernel of Sodomite salt — so that they too should have some nourishment from it in great contraction. And in order that they not grow stronger and blind the eyes — meaning confuse a person from looking with open eyes at the holy wisdom and intellect in every thing — one must take the final waters — as stated. And this is what is explained in the kavanos and cited in the Siddur Kol Yaakov: that the final waters serve to drive away the sitra achra from the table and give them their portion — etc. — and this is what our Sages taught: on account of Melach Sedomis which blinds the eyes — which is the secret of the strong klippa — etc. — which is the secret of the shakyan — the old and foolish king — etc. — see there — and it corresponds to our matter — for the kingdom of the sitra achra — the aspect of the yetzer hara — is the Satan — the aspect of Esav — the aspect of the old and foolish king — for "the fool desires not understanding" [Mishlei 18:2] — as explained within. And therefore: melech zakein u'ksil [old and foolish king] together with the word count in numerical value equals Esav.