אבן העזר

[§1] And therefore on Shabbos night one does not conclude with "Shomer amo Yisrael" [Guardian of His people Israel] in the blessing of Hashkiveinu — for Shabbos itself is the protection from all afflictions — G-d forbid — for then the light of Chochmah and daas shines with wondrous illumination — and through this all afflictions are automatically absent — as it is said: *"they shall not harm and they shall not destroy"* [Yeshayahu 11:9] — for "the earth shall be full of knowledge of Hashem." And also: all the sitra achra — from which all afflictions come — are fully subdued then — as stated.

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] And this is the aspect of the Shabbos night prayer — one begins with Psalms — recounting in them greatly the greatness of Hashem and His Kingship — and the nullification of the kingdom of the sitra achra — the aspect of other gods. And then one recites Mizmor l'Dovid — etc. — and the three [paragraphs of] Havu — corresponding to the three opening blessings of the prayer — as our Sages taught — and they correspond to the three mochin encompassed in Chochmah. And then seven Koles [voices] — corresponding to the seven attributes — which are the totality of Creation — to bind them all to supernal holy Chochmah. And then Lechah Dodi [Come my Beloved] — etc. — and the Mizmor Shir l'Yom HaShabbos [A Psalm, a Song for the Shabbos day] — its initials: לְמֹשֶׁה [Moshe] — and its letters rearranged also spell שְׁלֹמֹה [Shlomo] — Moshe is the aspect of daas and Chochmah — and therefore "the face of Moshe was as the face of the sun" — and Shlomo: "in the days of Shlomo the moon was at its fullness" [Zohar] — and it was through him that "he became wiser than all men" [Melachim I 5:11] — for it is impossible to receive the light of Chochmah except through the aspect of the nun — the aspect of Malchus — and on Shabbos both aspects shine with a great light.

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] "It is good to give thanks to Hashem, to sing praises to Your Name, Most High" — for it has already been explained that Chochmah and Malchus are the aspect of shem [Name] — and on Shabbos they are at a supremely elevated level — and this: "to sing praises to Your Name Most High." And this: "to declare in the morning Your chesed" — whose root is in Chochmah — and "Your faithfulness at night" — whose root is in Malchus — which is the attribute of night — *"the lesser luminary to rule the night"* [Bereishis 1:16]. And this: "upon the ten-stringed [instrument]" — the aspect of Malchus — the tenth attribute — called maaser. And "upon the nevel" — the aspect of the 32 paths of Chochmah — for the lights that shine from it into this world are the aspect of novelos Chochmah [the overflow of Chochmah] — and "upon the kinor" — the aspect of Torah — as cited in the holy Zohar — and kinor rearranged is כ״ו נֵר [26 — a lamp] — as cited in the holy Tikkunnim — the aspect of the union of sun and moon through Torah study.

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] And this: "for You have gladdened me, Hashem, through Your deed — at Your handiwork I will sing" — joy in the morning — the aspect of Chochmah — and song at evening — the aspect of the moon — for through both aspects one can recognize Him and draw close to Him through all of Creation — and therefore one is filled with joy and song through every thing. And this: "how great are Your deeds, Hashem" — the aspect of Malchus — which dwells in Asiyah — "Your thoughts are very deep" — the aspect of Chochmah — "the brain is concealed thought" [Zohar]. Then one begins to recount and give thanks to Hashem also for the opposite — for the world was created with the power of free choice — and this: "an ignoramus does not know and a fool does not understand this" — the aspect of: "the fool desires not wisdom" — said of the yetzer hara — and there are many wicked who follow his counsel — and yet one must not look at this at all — for "when the wicked blossom like grass — it is to destroy them forever". And this: "But You are exalted forever, Hashem."

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] Then one prays Maariv and recites "Atah Kidashta es Yom HaShevi'i" [You sanctified the seventh day] — meaning the light of Chochmah and mochin — which are called Kodesh — shone within it. And this: "for Your Name" — the aspect of Malchus. And this is the tachlis [ultimate purpose] of heaven and earth — that all was created "in order that they know Him" — and to this one merits only through the holiness of Shabbos. It follows that the ultimate purpose and completeness of all labor is completed through the holiness of Shabbos — and this: Vayechal, Vayishbos, Vayevorech, Vayekadesh — all allude to the two aspects mentioned above.

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] Kiddush over wine [Siman 269] — for the cup is the aspect of Malchus — as is known — and the wine within it is the aspect of the mochin and Chochmah that are drawn to Malchus — as stated. And if there is no wine available one recites Kiddush over bread — for the Shabbos loaves and meals are also in the aspects of these rectifications — and therefore there is no Kiddush except in the place of the meal. And when beginning Kiddush one gazes at the Shabbos candles — for the Shabbos candles also allude to these aspects — and then one gazes at the cup of blessing — for one must look with open eyes upon the light of the intellect mentioned above. And therefore some say one may only recite Kiddush in the presence of a candle [Siman 273] — for the Shabbos candle alludes to the light of the intellect. And therefore the custom was to recite Kiddush in the synagogue — for the synagogue alludes to the aspect of Malchus — as stated — and the primary institution was for the wayfarers who ate and drank in the synagogue — as explained in Siman 269 — and these are the aspect of the righteous — of whom it is said: *"the path of the righteous is like the light of dawn"* [Mishlei 4:18] — for the essential life-force of their eating and drinking is through the light of the intellect they receive at every turn through the aspect of Malchus — which is called bei kenishta [the House of Assembly] — as stated.

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.

[§1] This is the aspect of the double bread of Shabbos — for then one receives a doubled abundance through the illumination of supernal Chochmah — the aspect of reishis [beginning] — the aspect of bechorah [firstness] — and the firstborn receives a double portion. And therefore Shabbos eating is entirely holy — for it is the aspect of spiritual abundance from the illumination of holy Chochmah — which is the essential life-force. And physical abundance is automatically included within this — in the aspect of: "in the shadow of wisdom is in the shadow of silver" [Koheles 7:12] — for the lower is included within the higher. And therefore all years are blessed from it — for it is the source of blessing — and all influences flow from it.

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.

[§1] It has already been explained above that all weekday labors are the aspect of clarifications — and everything is only through the power of thought — which is Chochmah. And on Shabbos there are no clarifications — as stated — and therefore all labors are forbidden. And because of this, the holy Torah specified fire in particular — as it is written: *"you shall not kindle fire"* [Shemos 35:3] — for fire alludes to the aspects of Chochmah and Malchus — as stated — through which all the holy clarifications of the weekdays are made. And therefore many labors are performed through fire — such as kindling and extinguishing and cooking and baking — and most of the labors are performed through iron tools — which are all made through fire. And therefore our Sages prohibited many things lest one come to desecrate Shabbos through fire — and thereby give strength to the kingdom of the sitra achra — the fire of the yetzer hara.

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.

[§1] And therefore one delays going to the synagogue on Shabbos in the morning somewhat — since one sleeps a little into the day [as the Magen Avraham brings in the name of the Bach] — for even sleep on Shabbos — which is for the renewal of the mochin — is very precious — for then one merits to receive very elevated and holy mochin — through the soul being renewed during sleep through the aspect of Malchus — which ascends on Shabbos with an extraordinary ascent — as stated.

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.

[§2] And this too is the aspect of the many songs and Psalms one recites on Shabbos — all for the sake of the ascent of Malchus then in its great elevation — in the aspect of: "Sing praises to our King — sing praises" [Tehillim 47:7]. And likewise for the illumination of Chochmah and intellect that shines then — in the aspect of: "sing praises with understanding" [zammeru maskil — ibid.].

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. 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?

[§3] And this is the aspect of the Torah reading on Shabbos — for the completeness of all the rectifications above one merits through Torah — as stated — and it is the essential Chochmah — as it is written: "I am wisdom" [Mishlei 8:12] — and: "through me kings shall reign" [ibid. 8:15]. And then one reads the Haftarah from the Prophets — for one draws the illumination of Chochmah from level to level — in the aspect of what our Sages taught: "a wise man surpasses a prophet" — as it is said: "and a prophet has a heart of wisdom" [Tehillim 90:12] — and they also taught: "the superiority of Torah over prophecy is great" — for regarding a prophet it is written: "the sign and wonder comes to you" [Devarim 13:3] — while regarding Torah it is written: "according to the Torah they instruct you" [Devarim 17:11] — and through all of this one draws the illumination of holy Chochmah and mochin to Malchus.

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. סִימָן יג [§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.

[§4] Reading the weekly portion twice in the Hebrew text and once in Targum [Aramaic translation] — it is explained in the kavanos that the two [readings of the Hebrew] correspond to the aspects of Yaakov and Yosef — who merited most fully to bind themselves to the holy Chochmah — as is explained within — and the one Targum corresponds to the building of the Nukva — the aspect of Malchus — which was through the aspect of tardemah [deep sleep] — as it is written: *"and Hashem caused a deep sleep to fall upon the man"* [Bereishis 2:21] — etc.

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.

[§5] And our Sages taught that through this one's days and years are lengthened — for one merits life and length of days from the aspect of supernal Chochmah — as it is written: *"and wisdom gives life"* [Koheles 7:12]. [(And see the commentary on Siman 292, where it is explained: Atah Kidashta [You sanctified] corresponds to Shabbos Bereishis — [the aspect of the revelation of His Kingship that occurred then through the completion of all Creation — which was created for the revelation of His Kingship — as explained elsewhere]. Yismach Moshe [Moshe shall rejoice] corresponds to Shabbos of Matan Torah — the aspect of Torah study — and therefore one recites there: "as he stood before You upon Mount Sinai, and two tablets of stone he brought down in his hands" — etc. — and: "You did not give it, Hashem our G-d, to the nations of the lands" — etc. — for through the holy Torah one subdues the sitra achra and separates it from holiness so that it has no hold in the holiness — and this is the aspect of what is said regarding Shabbos: "between Me and the children of Israel" — etc. — and: "a non-Jew who rests on Shabbos is liable to death" — as stated above. Atah Echad [You are One] corresponds to Shabbos of the World to Come — for then Israel will merit to attain the light of supernal Chochmah in its fullness — until through this they will merit to be encompassed in His unity — as the saying: "if I knew Him I would be Him" — and as explained in the discourse Atika, Siman 21 — and this: Atah Echad u'Shimcha Echad u'mi k'Amcha Yisrael Goy Echad — You are One, and Your Name is One, and who is like Your people Israel — one nation.)]

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.

[§6] And then one prays Musaf — corresponding to the additional Shabbos offerings — and then Malchus ascends to the level of the mochin — as explained in the kavanos. And this: tikkanta Shabbos ratzisa korbanoseha [You established Shabbos, You desired its offerings] — etc. — and it is cited in the Tur that it was founded with the letters in reverse — tashrak — alluding to the redemption — for then will be the complete ascent of Malchus to the mochin. And this: ratzisa korbanoseha — and the Beis Yosef explains this means there is no sin-offering among the Shabbos offerings — only burnt-offerings — for the sin-offering comes on account of sin — which flows from the hold of the yetzer hara — and the sin-offering is its rectification. But on Shabbos the yetzer hara has no hold whatsoever. And therefore in truth one who keeps Shabbos as required is forgiven for all his sins that came from the side of the yetzer hara — for certainly through the power and merit of Shabbos's holiness he will merit complete repentance and sin no more. And then one partakes of the Shabbos meal — which is the seudasa d'Atika Kadisha — the source of holy Chochmah and mochin.

[§7] And one must also complete on Shabbos the hundred blessings through fruits and delicacies — etc. — for they are the secret of the hundred bases [adanim] — which are the aspects of the rectifications of Malchus — as is known — and through this one merits to receive the light of Chochmah — in the aspect of: "do not read mah [what] but me'ah [one hundred]" — as explained above.

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.

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.)

[§1] And then one prays Minchah of Shabbos and recites Atah Echad — as stated above — and recites Va'ani Sefilasi — etc. — for through all these rectifications the prayer is accepted. See in the kavanos of the Shabbos Minchah prayer and the matter of the three meals — and you will understand somewhat according to the approach above.

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.

[§2] And this is the aspect of the three passages of Tzidkascha [Your righteousness] that one recites then — corresponding to Moshe, Yosef, and Dovid — who departed on Shabbos afternoon — for Moshe is the aspect of daas and supernal Chochmah — Dovid is the aspect of Malchus — Yosef is the aspect of the union and connection that joins Malchus with Chochmah — and therefore Yosef merited both aspects — as stated above. Or alternatively: Yosef alludes to the aspect of Chochmah — as it is written: *"for he is a son of old age to him"* [Bereishis 37:3] — and Onkelos translates: "for a wise son is he to him." Moshe is the aspect of Torah — in the aspect of: "Remember the Torah of Moshe." Dovid is the aspect of Malchus and prayer — as stated. And this is cited: that Yosef — Moshe — Dovid in numerical value equals Tefilah [prayer] — for through this the prayer is accepted — as stated. And therefore each of them departed to his root on that afternoon. And this is what is cited in the kavanos: that tiftach [Atah Echad] corresponds to the union of groom and bride — as stated. 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. [§1] And therefore one must add from the weekday upon the holy — both at its entry and at its exit — in order to encompass also the weekdays and bind them in the holiness of Shabbos. And therefore one delays the evening prayer of Motzai Shabbos. 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. [§2] And this: one recites Atah Chonantanu [You have graced us] in the blessing of Atah Chonen — and one prays to be saved from every sin and iniquity — from the side of the yetzer hara — the kingdom of the sitra achra — and to be attached to awe of Him — the aspect of the mora [awe] of holy Malchus — which is itself also the essential holy Chochmah — in the aspect of: *"behold — the fear of Hashem is wisdom"* [Iyov 28:28]. סִימָן כ׳ [§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.) [§3] And then one recites Vihi No'am — which alludes to the illumination of the supernal mochin — where the essential pleasantness is — and "may the work of our hands be established" — for Asiyah is the aspect of Malchus — as stated. And immediately afterwards one recites Yoshev b'Seser [He who dwells in the shelter — Tehillim 91] — a psalm of protection from all afflictions — which come from the sitra achra — the aspect of Esav — whose essential hold is in Asiyah — and therefore he is called Esav — as is known. And this: "upon the lion and the viper" — the initials spell עֵשָׂו [Esav] — as is cited. And then one recites V'Atah Kadosh — see the kavanos. [§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. [§4] And then one recites Vayitein Lecha [And He will give you] — the blessings that Yaakov requested — and all the other verses of blessing and success — all of which flow through the rectifications mentioned above. And then one recites Havdalah over the cup of wine — which also alludes to the drawing-down of these rectifications — and one blesses over the fragrance — the life of the soul in the brain — as stated — and then one blesses over fire — the aspect of Malchus — as cited in the kavanos: the lights of fire are from the aspect of Malchus — and therefore their essential light is at night — which is the aspect of this. And therefore one only blesses over a light that is of Israel — so as not to give hold to the aspect of the sitra achra — the impure fire — the fire of the yetzer hara. 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 judgments 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. [§5] And then one recites the blessing of Havdalah — in order to draw through this specifically the holiness of Shabbos onto the six weekdays — as Rashi explains on the verse: *"and G-d saw the light that it was good — and He separated the light from the darkness"* [Bereishis 1:4] — "He saw that it was good and it was not fitting for the wicked to use it — so He separated it." And similarly in our context — for through truly believing in the holiness of Shabbos — that although it appears to the eye as just another day [as the wicked Turnosrophos asked: "What makes this day different from any other?"] — yet its holiness is tremendous and awesome — and there is a vast difference between this day and the other days — and it is the essential life and sustenance of them all — in the aspect of: "the days were formed and one of them is not" [Tehillim 139:16] — this is Shabbos — as our Sages taught — through this one yearns for its holiness also in all the weekdays — pursuing any spark of its holiness — and one mentions its holiness at every turn — in the aspect of: "remember the Shabbos day" — and our Sages expounded: "remember it from the first day of the week" — through this one draws the illumination of its holiness onto the weekdays as well. [§6] And the very fact of attaining some perception of the holiness of Shabbos and distinguishing it from the weekdays — one merits this also only through the illumination of holy daas that shines on Shabbos. And our Sages taught: "Why was Havdalah instituted in the blessing of Chonen HaDaas?" — for "if there is no daas, whence comes distinction?" [Berachos 33a] — and this: "Who distinguishes between holy [Kodesh — the aspect of Chochmah] and weekday — between light and darkness — for Chochmah is the essential light — as stated — between Israel and the nations — for this is the essential distinction — for Israel are of the seed of Yaakov — who merited to receive the Torah and to accept upon themselves the complete yoke of Heavenly Kingship — and to bind themselves through all this only to the wisdom and intellect and divine life-force that exists in every thing — aside from the great distinction between them from the side of their souls — in the aspect of: *"and I have separated you from the peoples to be Mine"* [Vayikra 20:26] — and between the seventh day and the six days of labor." [§7] And since after the withdrawal of the light the darkness begins to grow stronger — in the aspect of what Adam said when the light that served on the first Shabbos was withdrawn: "and I said: surely darkness shall cover me" [Tehillim 139:11] — and it is known that forgetting also flows from the aspect of darkness — for שָׁכַח [shachach — forgot] is the letters of חֹשֶׁךְ [choshech — darkness] — as cited — and as understood in the discourse Dirshu, Siman 37 — therefore we are concerned lest the darkness and forgetting strengthen and cause one to forget, G-d forbid, the reshimah [impression] that remains from the light of Shabbos's holiness — and therefore one immediately adjures the minister of forgetting that the foolish heart depart from him — which is from the side of Esav — the old and foolish king. [§8] And immediately one recites Noach matzah chen [Noah found grace] — for through this one merits the aspect of chen — as stated. And then one recites Eliyahu — etc. — for Eliyahu is from the aspect of Malchus — the aspect of Ben [ב-נ] — as is known — and concerning the Mashiach it is said: *"Behold, my servant shall understand"* [Yeshayahu 52:13] — etc. — and our Sages taught: "If Israel would keep two Shabbosim they would immediately be redeemed" — for through the holiness of the mochin and daas they would receive on the first Shabbos — and through the bond with Shabbos's holiness they would maintain in the weekdays — they would merit to receive the second Shabbos's holiness with additional light — until all aspects of the yetzer hara and the kingdom of the sitra achra would be completely subdued and nullified — and they would be redeemed.