סימן ז-ואלה המשפטים

Siman Seven — V'Ayleh HaMishpatimסימן ז — ואלה המשפטים There: "it resembles a calf — which is the aspect of circles — the aspect of faith — and 'Your faithfulness surrounds you'" — one can explain that faith is in what the intellect does not attain [for in what the intellect does attain — faith is not needed — since one understands it with one's intellect. And a matter that the intellect does not attain] — it is like the aspect of a circular thing which has no endpoints. And likewise this matter has no endpoints from any aspect by which to begin entering it — as with an intellectual matter, where the intellect begins to enter through some examination and proceeds from examination to examination until it completes attainment. But in what the intellect does not attain — one enters only through faith — and this is in the aspect of a circle as above. Also: because this type of attainment is the aspect of surrounding lights [makifin] — as is understood elsewhere — and surrounding lights are also in the aspect of circles — as is understood from the discourse on playing dreidel on Chanukah. And this is what is also written in this discourse at its end: socher — from the language of going around and around [sachur sachur] — the aspect of surrounding lights — the aspect of faith. There — Letter Beis — "but it is impossible to come to faith except through truth." See in Likutay Aitzos, Emunah, Letter Daled — where this matter is elaborated: for the essential faith is in what the intellect does not understand. And if so — when the intellect does not understand — how will one come to believe what one must believe? Therefore: the essential faith depends on truth — for if a person wishes to look at the truth in truth — he will understand on his own that one must believe the holy faith in Hashem and His holy Tzaddikim and His holy Torah — even though it is impossible to understand with our coarsened intellect. For through looking at the truth with the eye of truth — one understands from afar that the truth is so — only it is impossible to understand it with the intellect — and one must only strengthen oneself in complete faith. And see in Likutay Halachos, Laws of Passover, Halacha 7. And see further in Likutay Halachos, Yoreh De'ah, Laws of Interest [Ribbis] — where it is elaborated that the essential perfection of faith comes through truth — which is the aspect of the totality of the holy mochin and Da'as. For without Da'as a simpleton may believe everything — and may believe, G-d forbid, in things that it is forbidden to believe. But through holy Da'as — which is the aspect of truth — one understands from afar what to believe and what not to believe. [And see further below in Siman 255.]

Section 2 — Letter ב — [on Letter Beis of the discourse] There — Letter Gimmel — "and through receiving their counsel — truth is engraved within him." This means: for the Tzaddik's counsel is entirely the seed of truth — for the holy intellect of the Tzaddik and his holy attainment is the aspect of clear, pure, and lucid truth. And his holy counsels are the aspect of drops of his intellect — for certainly in every counsel there are holy insights and wondrous pathways and deep attainments — the aspect of the very light of truth itself. Therefore: one who merits to receive their holy counsel — even though one does not yet understand the depth of the intellect that the Tzaddik has in this counsel — nonetheless: through this very act of receiving the counsel and walking in the way of his counsel — truth is engraved within one — and faith is completed. And through this the redemption comes. Through the holiness of the counsel — which is entirely the seed of truth flowing from the brain and intellect of the Tzaddik which is entirely truth — truth is engraved within one — so that one merits to feel in one's heart and mind a flash and great illumination from the holiness of truth — and one longs and yearns only for the truth. And through this faith is completed — with the flash and illumination of the holy Da'as as above. And this is what it concluded at the end of the discourse: "it is possible that the students learn and do not understand — the teaching states: 'arranged before them like a Shulchan Aruch'" — this being the aspect of the future redemption — when all the wisdoms will be revealed like a Shulchan Aruch — as it is written: "the earth shall be filled with Da'as" [Isaiah 11]. At first glance the matter is not understood — what is the relevance of "it is possible the students learn and do not understand" here? But according to the above one can explain: for the counsel that one receives from the Tzaddik is also only through faith — since one has not yet merited to attain the reason and the true intellect the Tzaddik has in this counsel. The student is then in the aspect of "learning and not understanding" — like one who learns some halacha and does not understand its reason and source — one cannot engage dialectically with it or deduce from it elsewhere. But if one knows its root and reason — one can do so. So too: even though the student does not understand the root and reason of the Tzaddik's counsel — one might think one will never come to the root of the reason and truth. The teaching states: Scripture informs us that through this very act of receiving the counsel only through faith — one will merit through this to attain the truth and intellect of the counsel. For through the counsel received — truth is engraved within one — faith is completed — and the redemption comes. And the redemption is the aspect of the revelation of Da'as like a Shulchan Aruch. It follows that through receiving the counsel — one merits afterwards to the revelation of Da'as — until one merits to understand the truth and intellect of the counsel. And through this faith is completed to an even greater degree — and one merits to even greater perfection of the revelation of Da'as. And so on again in a cycle. [And it is possible to say: therefore the holy counsels are the aspect of fruitfulness and multiplication [priyah u'rivyah] — this being the aspect of "Yosef is a fruitful bough" as is elaborated in the discourse — for they are fruitful and multiply in the one who receives them. From one holy counsel one can merit many things and understand from it many counsels for the service of Hashem — since one merits through this to the aspect of the future revelation of Da'as. And this can be alluded to in: "and I planted you as a sorek" — see Rashi in the name of the Midrash — meaning: the 606 commandments added to the seven commandments. The 613 commandments are the aspect of the holy counsels — the 613 aitin. And sorek is also the aspect of the redemption — as it is written: "I will whistle for them and gather them — for I have redeemed them and they shall multiply" [Zechariah 10]. And see Chullin 63: "the racham — this is the sharkrak — when the racham comes — mercy has come to the world." Rashi explains: rain — the aspect of faith — miracles — which is the aspect of rain [as elaborated in this discourse and in Siman 9]. "If it sits on the ground — Mashiach comes immediately — as it is written: 'I will whistle for them.'" They said to him: but there is this one — and its brain exploded. They answered: that one was a liar. [This is the reading of the Yalkut and Rashi.] Meaning: it was a liar — and the essential completion of faith through which redemption comes depends on truth as above. This needs further elaboration.]

Section 3 — Letter ג — [on Letter Gimmel of the discourse] There — Letter Daled — "through the mitzvah of tzitzis a person is saved from the counsel of the serpent and from marriage with a wicked person" — "Yosef is a fruitful bough — over a well — on account of tzitzis" — the language of "peering through the lattices" [metzitz min hacharakim] [as Rashi explains in the portion Shelach] — through this he merited the fruitful bough and the holy union. The author writes: From this is understood the root of the reason for the widespread custom not to wear a tallis of the mitzvah until after marriage. [See Laws of Tzitzis, Siman 8, in the Magen Avraham, subsection 3 — where he writes: it appears from Kiddushin that a young man who had not yet married did not cover his head with a tallis.] And what is brought in the name of the Rokeach — that the custom is to make a canopy [chupah] from a tallis — on account of: "and spread your wings over your handmaid" — for the wings of the mitzvah of tzitzis are the aspect of the holy union — as is elaborated at the end of the discourse.

And this is what it concluded at the end of the discourse: "it is possible that the students learn and do not understand — the teaching states: 'arranged before them like a Shulchan Aruch'" — this being the aspect of the future redemption — when all the wisdoms will be revealed like a Shulchan Aruch — as it is written: "the earth shall be filled with Da'as" . At first glance the matter is not understood — what is the relevance of "it is possible the students learn and do not understand" here? But according to the above one can explain: for the counsel that one receives from the Tzaddik is also only through faith — since one has not yet merited to attain the reason and the true intellect the Tzaddik has in this counsel. The student is then in the aspect of "learning and not understanding" — like one who learns some halacha and does not understand its reason and source — one cannot engage dialectically with it or deduce from it elsewhere. But if one knows its root and reason — one can do so. So too: even though the student does not understand the root and reason of the Tzaddik's counsel — one might think one will never come to the root of the reason and truth. The teaching states: Scripture informs us that through this very act of receiving the counsel only through faith — one will merit through this to attain the truth and intellect of the counsel. For through the counsel received — truth is engraved within one — faith is completed — and the redemption comes. And the redemption is the aspect of the revelation of Da'as like a Shulchan Aruch. It follows that through receiving the counsel — one merits afterwards to the revelation of Da'as — until one merits to understand the truth and intellect of the counsel. And through this faith is completed to an even greater degree — and one merits to even greater perfection of the revelation of Da'as. And so on again in a cycle. There — at the end of the discourse — "but when one cleaves to Tzaddikim and receives counsel from them — one will see with one's eyes and hear with one's ears and one's heart will understand." One can explain that this alludes to all the above: when one receives counsel from him — truth is engraved within one. And what the intellect attains is like the aspect of seeing with one's eyes literally — as is known. [This being the aspect of "the body that is hidden and the body that is revealed" — as elaborated in Siman 62, see there.] It follows that what truth is engraved within one = "he will see with his eyes." And "with his ears he will hear" = the aspect of faith — what one does not attain in one's intellect — but only hears from others and believes — the aspect of Shema Yisrael — the kernel-point of faith. And "his heart will understand" = the aspect of the redemption that comes through faith — the revelation of Da'as. And through this one can understand how the three above aspects flow from the three brains — Chuchmah, Binah, and Da'as: "hidden things — wisdom will make known to me" = Chuchmah = seeing with eyes. Binah = "a listening heart" = faith = "within my heart Your faithfulness." Da'as = "the earth shall be filled with Da'as" = the redemption. One can explain also in other manners — and all goes to one place. And through what we have written you will understand what is written in the kavvanot of tzitzis — and the mitzvah of gazing at them: for Malchus is in the secret of "a beautiful young maiden who has no eyes" [for faith has in itself no reason or intellect — for in what the intellect attains — faith is not applicable. And intellectual attainment is the aspect of eyes as above] — and we intend to illuminate her from the illumination of these mochin — to make eyes for her. [For through the mitzvah of tzitzis one merits to receive the Tzaddikim's counsels — and truth is engraved within one — which is the aspect of vision through eyes — and through this faith is completed as above. And this is what is brought in the kavvanot there on the matter of the ten Names of Haveye'ah that are in Da'as — whose numerical value equals twice ayin [eye] — as above.]

Section 6 — Letter ו — [on Letter Daled of the discourse] There: "and spread your wings over your handmaid — for tzitzis" — and this is the aspect of holy union. [From this there is support for what is written in the [Kabbalistic] writings that the union should take place while one is clothed in the tallis katan.] And what is written: "for you are a redeemer" — for through tzitzis and so on — the redemption comes as above. There: "Yishmael is the aspect of prayer" — according to the above it is understood why one prays while wrapped in the tallis. And that the wrapping resembles the wrapping of the Yishmaelites — from what is elaborated in this discourse — it follows automatically: the juxtaposition of the tzitzis portion to the Exodus from Egypt — for through this the redemption from all exiles comes — which are the aspect of Egypt as above. And also because Egypt is the land of the children of Cham. And likewise what is written in the tzitzis portion: "and you shall not follow after your hearts — this is heresy" — the aspect of the damage of faith — "and after your eyes — this is licentiousness" — as the Sages said [see Menachos 44] — for tzitzis is effective to save from both. And what is written: "in order that you remember and perform all My commandments" [Numbers 15] — for through tzitzis one merits to receive the holy counsels which are the totality of the 613 aitin. And through this one merits prayer and faith — which is propitious for memory as is elaborated in the discourse. "And you shall be holy to your G-d" — the aspect of holy marriage — from the language of kiddushin. "I am Hashem your G-d who brought you out of the land of Egypt" — as above. "I am Hashem your G-d — truth" — this being the combination of faith and truth as above. And this too is the juxtaposition of the tzitzis portion to the recitation of Shema — for through this faith is completed. And this is what the Sages said: "and you shall see — and you shall remember" — "seeing a mitzvah — remember another mitzvah — this is the recitation of Shema" [Menachos 43b] — as above. And this is what they said there on p. 44: "a story of one person… and four tzitzis came and struck him on the face" — for tzitzis protects from licentiousness as above. And see Ta'anis 8b: "great is the day of rains like the day of the ingathering of the exiles — as it says: 'return our captivity, Hashem, like streams in the south'" — elaborated also according to the above — for rains are the aspect of miracles — the aspect of faith — through which the ingathering of the exiles comes as above.

The author writes: From this is understood the root of the reason for the widespread custom not to wear a tallis of the mitzvah until after marriage. [See Laws of Tzitzis, Siman 8, in the Magen Avraham, subsection 3 — where he writes: it appears from Kiddushin that a young man who had not yet married did not cover his head with a tallis.] And what is brought in the name of the Rokeach — that the custom is to make a canopy [chupah] from a tallis — on account of: "and spread your wings over your handmaid" — for the wings of the mitzvah of tzitzis are the aspect of the holy union — as is elaborated at the end of the discourse. The discourse Ki Merachamam Yenahalem — "for He who has mercy on them will lead them" — was said on Shabbas Chanukah — the 2nd of Tevet 5570.

There — at the end of the discourse — "but when one cleaves to Tzaddikim and receives counsel from them — one will see with one's eyes and hear with one's ears and one's heart will understand." One can explain that this alludes to all the above: when one receives counsel from him — truth is engraved within one. And what the intellect attains is like the aspect of seeing with one's eyes literally — as is known. [This being the aspect of "the body that is hidden and the body that is revealed" — as elaborated in Siman 62, see there.] It follows that what truth is engraved within one = "he will see with his eyes." And "with his ears he will hear" = the aspect of faith — what one does not attain in one's intellect — but only hears from others and believes — the aspect of Shema Yisrael — the kernel-point of faith. And "his heart will understand" = the aspect of the redemption that comes through faith — the revelation of Da'as. And through this one can understand how the three above aspects flow from the three brains — Chuchmah, Binah, and Da'as: "hidden things — wisdom will make known to me" = Chuchmah = seeing with eyes. Binah = "a listening heart" = faith = "within my heart Your faithfulness." Da'as = "the earth shall be filled with Da'as" = the redemption. One can explain also in other manners — and all goes to one place. There — in the above discourse — Letter Heh-Alef: "but one who wishes to speak with his companion about fear of Heaven." The meaning is: for one who truly has fear of Heaven — his words are heard by all people — as the Sages said — and so on — as elaborated in the discourse. There — Letter Vov-Alef: "through this the surrounding lights [makifim] enter." And so on. See tractate Avodah Zarah, p. 35b.

There: "and spread your wings over your handmaid — for tzitzis" — and this is the aspect of holy union. [From this there is support for what is written in the [Kabbalistic] writings that the union should take place while one is clothed in the tallis katan.] And what is written: "for you are a redeemer" — for through tzitzis and so on — the redemption comes as above. There — Letter Ches: "therefore if one is not careful in his words." And so on. "Through this one will enter into hardness and objections — for which time is not sufficient to elaborate — for they are the aspect of the surrounding lights [makifim]." And so on — as elaborated in the discourse. There: "when Moshe went up on high — he found the Holy One tying crowns to letters." And so on. [Menachos 29b] The meaning is: for the entire matter of this Sages' teaching is elaborated in the main body of the discourse — through a profound and wondrous depth — see there. And this is the aspect of: what the Holy One was tying crowns to the letters — to allude through them what it is impossible to reveal explicitly — because of the above fence. And this is what they said: "each and every stroke of the letters — mountains of laws hang upon them." And so on — as elaborated in the discourse.

"I am Hashem your G-d — truth" — this being the combination of faith and truth as above. And this too is the juxtaposition of the tzitzis portion to the recitation of Shema — for through this faith is completed. And this is what the Sages said: "and you shall see — and you shall remember" — "seeing a mitzvah — remember another mitzvah — this is the recitation of Shema" — as above. And this is what they said there on p. 44: "a story of one person… and four tzitzis came and struck him on the face" — for tzitzis protects from licentiousness as above. And see Ta'anis 8b: "great is the day of rains like the day of the ingathering of the exiles — as it says: 'return our captivity, Hashem, like streams in the south'" — elaborated also according to the above — for rains are the aspect of miracles — the aspect of faith — through which the ingathering of the exiles comes as above. There: "'havu mesunin b'din' [be deliberate in judgment]." And so on. [Avos 1] — meaning: that the wise man must have great deliberateness — to know how to speak with each and every person — so that before those above [darei ma'alah] he will reveal to them — and so on — as elaborated in the discourse. But before those below [darei matah] — who are human beings placed at a lower level — and it seems to them that they are very far from Him — and if the wise man also speaks with them and illuminates for them — the light of truth — and so on — it is possible that they could — and so on — as elaborated in the discourse.

Siman Eight — Ra'isi Menoras Zahavסימן ח — ראיתי מנורת זהב It follows: that this wise man who engages in bringing the light of true knowledge into human beings — for each one according to his aspect and his level — must have great deliberateness — to know his aspect and his level — and how much to reveal to him and how much to conceal from him. And so on — as elaborated in the discourse. There: "'v'asu siyag laTorah' [and make a fence for the Torah]." And so on. [Avos 1] For in truth: all the fences and safeguards that the Sages enacted — they are certainly also the will of Hashem. And as we are commanded: "do not deviate." And so on — as elaborated in the discourse.

Letter Daled, Section 1 of the discourse: "For the deficiency comes from sins…" — This means: the essential spirit of life [Ruach HaChaim] resides in the Torah. When one damages any aspect of the Torah, a damage and deficiency is thereby caused, G-d forbid, in the spirit of life. And likewise, afflictions and deficiencies come upon one — for the essential root of all deficiencies is in the spirit of life, as explained in Letter Alef. Now G-d made the one corresponding to the other for the sake of free will, as is known. Therefore, corresponding to the holy spirit of life that flows from the totality of all Torah, there is against it an impure spirit, a spirit of storm [Ruach Sa'arah] — the exact opposite of holiness. And all its sustenance is from whatever Israel transgress, G-d forbid, of the Torah's commandments — for through this a damage and deficiency is caused, G-d forbid, in the holy spirit of life. And from this damage and deficiency the spirit of storm — which is the aspect of the chieftains of Eisav [alufay Eisav] — draws nourishment. There — Letter Ches: "for Moshe saw through the clear mirror [aspaklaria hame'irah]." And so on. "And Yeshayahu said: [Isaiah 6] 'and I saw Haveye'ah.'" And so on. See Zohar Va'era, p. 23b: "Moshe merited the clear mirror [aspaklaria d'nahara] and so on — while all the other prophets — and so on." See there. There — Letter Tes: "and one must include all the worlds." And so on. "In order that there be fear for them." And so on. The meaning is: for the attribute of fear is only applicable between two — where one fears because of the other. And so on — as elaborated in the discourse. And through this you will understand a hidden matter — what the Sages ordained in prayer to say: "u'vechein tein pachdecha Haveye'ah Elokeinu al kol ma'asecha" — the aspect of Asiyah — the aspect of those below [darei matah]. "V'eimascha al kol mah shevarasah" — and so on — as elaborated in the discourse. There — Letter Yud: "and through the inclusiveness of son and student." And so on. In my humble opinion the meaning is: that then there is drawn through the holy knowledge of the surrounding lights also the aspect of fear — and so on — as elaborated in the discourse. There: "for when the wise man sometimes reveals his wisdom — he says some word that alludes to his students — meaning: what it is impossible to elaborate explicitly." And so on. In my humble opinion the meaning is — and so on — as elaborated in the discourse. There: [Psalms 104] "'zeh hayam gadol u'rechav yadayim' [this is the great sea — wide of extent]." And so on. Meaning: that the sea of wisdom which is revealed through the true wise man — is certainly a great and wide sea. For there are — and so on — as elaborated in the discourse. In my humble opinion the meaning is: for livelihood — on the surface — is only the sustaining of a person's life. And one must look upward and wait and hope and yearn for it — and lift one's eyes from below to above — and so on. And see there — in the discourse — the wondrous depth. There — Letter Yud-Alef: "each one according to how he merits to accomplish the request 'forgive us [slach na]' — and so on — likewise the aspect of the dedication of the house [chanukas habayis] — the aspect of Chanukah — is made." And so on. In my humble opinion the meaning is — and so on — as elaborated in the discourse. There — Letter Yud-Gimmel: "'niz'da'za Rabbi Yehoshua v'ninaer Rabbi Eliezer' [Rabbi Yehoshua was shaken and Rabbi Eliezer was stirred]." And so on. In my humble opinion: he alludes through this to what is elaborated above in Letter Daled — that one must speak with each person according to his level. And so on — as elaborated in the discourse. There: "'vayehi miketz' — and so on — and Pharaoh is the aspect of Yovel." And so on. Meaning: from the surrounding lights of the upper [levels of the] wise man and the rabbi of the generation — whose surrounding lights are the aspect of — and so on — as elaborated in the discourse. There: "and this is the aspect of the burial of Moshe." And so on. In my humble opinion the meaning is: for the grave of Moshe is also composed in part from the above surrounding lights — which are the aspect of: [Psalms 90] "teshev enosh [you return man to dust]" — and so on — as elaborated in the discourse. There: "and humility is greater than all of them — as the Sages said." And so on. See Tosafos in tractate Avodah Zarah, p. 20b — on the words anavah — and so on — where it is explained that humility is greater than fear. And so it is in Tosafos Yevamos. And so on — as elaborated in the discourse. There: "for these matters were said." And so on. Meaning: on the matter of: "and this is the aspect of the burial of Moshe" — and so on — up to this point — these are from the words that Rabbainu said before the members of our community at the third Shabbas meal. And afterwards — and so on — as elaborated in the discourse. See below in Siman 68: "the essential completeness of the Tzaddik." And so on. And there he also speaks of sons and students. And so on. And it is also connected to the above discourse. And before he revealed the matter — and so on — as elaborated in the discourse. And also in these days — was said the conversation — printed at the end of Sipurei Ma'asiyos — Siman 32 — which speaks there greatly of the strengthening of faith. And through faith one can come to the aspect of — and so on — as elaborated in the discourse. The author says: I heard from my father — of blessed memory — who heard from the great intimates of Rabbainu — that they understood from the holy allusions of Rabbainu — that in this holy discourse he relied [samach] on the laying of hands [semicha] for Rabbi Nosson — of blessed memory — through the various combinations that appear in the final letters of the verses — as elaborated below. And the meaning is in the manner of what is elaborated here in this discourse — Letter Daled — that one must strive to speak with each person about fear of Heaven. And this was the essential thing that Rabbainu of blessed memory strived for throughout his lifetime with his intimates — to speak words of fear of Heaven and repair of the holy faith with everyone according to his level and measure — as is well known and famous among the members of our community. And see there — in the discourse — the wondrous depth. And in what he elaborated afterwards on the verse: "and Yehoshua bin Nun — and so on — for Moshe laid his hands upon him." And so on. In my humble opinion: through this he alluded the aspect of the laying of hands [semicha] for — and so on — as elaborated below. And this is what Hashem said to Moshe when He said to him: "ascend to the mountain of Avarim." And so on. He prayed before Him: [Numbers 27] "may the G-d of the spirits of all flesh appoint a man over the congregation." And so on — as elaborated in the discourse. And this is what the Sages said — Yalkut Shimoni, Pinchas — that Moshe asked that his sons inherit his greatness. And this is in the manner of what I heard from the holy mouth of Rabbi Nosson — a wondrous conversation — and so on — as elaborated in the discourse. And behold: we alluded above that in the final letters of the verse "and Yehoshua bin Nun was full of the spirit of wisdom" — and so on — is alluded therein: aniyv [his humility] — atah [you] — and the word Chanukah — as above. And through this you will understand what — and so on — as elaborated in the discourse. And behold: it is elaborated in the kavvanah of Chanukah — that Chanukah is the aspect of the repair of Hod. And likewise it is elaborated in Tikkun Telisa'ar. And see Zohar Bereishis, p. 21b: "Yehoshua prophesied from the Hod of Yaakov." And so on — and understand from this the above allusion further. And were I not afraid — I would say: that this is what Moshe our teacher prayed — that he enter the Land. For he wanted the three unifications to be completed through him — as above. And then the repair would be in its completeness — and so on — as elaborated in the discourse. Were I not afraid — I would say so. [And let us return to our matter: through this the matter of the allusion of the laying of hands [semicha] that he laid on Rabbi Nosson — in Chanukah specifically — is even further elaborated. And it is alluded in the above verse through the combinations in the final letters of the words — and so on — as elaborated in the discourse.] And further one can explain the matter of the above three unifications — in a somewhat different manner: namely that the words the wise man speaks with his sons and students — and reveals to them the sea of wisdom — this is the aspect of — and so on — as elaborated in the discourse. Omitted there — Letter Yud-Gimmel: it is elaborated in the main body of the discourse that Rabbi Eliezer is the aspect of son. And so on. And see in Zohar Chadash — at the end of Eicha — where it is elaborated: that the above Rabbi Eliezer is the aspect of Reuven. And so on — as elaborated in the discourse. And through this one can focus somewhat on the wondrous Midrash brought in the book Mayim Yechezkel and in other books: "the mandrakes [dudaim] gave forth their fragrance — this is Reuven who found the mandrakes." And so on. And regarding — and so on — as elaborated in the discourse. And one who wishes to receive livelihood and — and so on — must be a person of valor [ish chayil] and not the opposite. And so on. In order that he have some connection to the aspect of Malchus — through which livelihood is drawn — as elaborated in the discourse.