אבן העזר

Shema + Amidah Acceptance of yoke + Chen = Prayer accepted

Translation in progress — Nachas HaShulchan by Rabbi Nachman of Tchehrin. Part II: Orach Chaim Simanim 8–49 complete. Part III will continue with Siman 55 (Minyan) through Siman 135 (Krias HaTorah). Translated according to faithful formal equivalence with Breslov Chassidic accuracy. Ashkenazic transliterations throughout. Hebrew citations follow the original. May this be in the merit of Na Nach Nachma Nachman MayUman ✦

[§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." Siman 2 and on — Whom One May Not Marry 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.

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.

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[§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. Siman 4 — Those Forbidden to Enter the Congregation 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. Siman 5 — Petzua Dakka and Krus Shafcha 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.

[§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."

By Rabbi Nachman of Tchehrin ז״ל

[§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. Siman 6 and on — Women Forbidden to a Kohen סִימָן ו וְכוּ׳

[§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. Siman 6 and on — Women Forbidden to a Kohen 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. Siman 8 — Laws of Kiddushin [Marriage Betrothal] 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. Siman 9 — The Katalnis [Deadly Woman] סִימָן ט — עִנְיַן קַטְלָנִית

סִימָן קל״ה — קְרִיאַת הַתּוֹרָה

[§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.

סִימָן קנ״ה — הִלְכוֹת בֵּית הַכְּנֶסֶת

[§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. Siman 9 — The Katalnis [Deadly Woman] 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. Siman 10 — Which Divorced Woman May Return to Her Husband סִימָן י — אֵיזוֹ גְּרוּשָׁה מוּתֶּרֶת לַחֲזֹר לְבַעְלָהּ

סִימָן קנ״ו — סֵדֶר מַשָּׂא וּמַתָּן

[§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. Siman 10 — Which Divorced Woman May Return to Her Husband 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. Siman 11 and on — The Suspected Woman; Forbidden to Husband and Lover 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? Siman 13 — One May Not Marry a Pregnant or Nursing Woman of Another סִימָן יג

סִימָן קנ״ז–קנ״ח — הִלְכוֹת נְטִילַת יָדַיִם לַסְּעוּדָה

[§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.

סִימָן קס״ז — הִלְכוֹת בְּצִיעַת הַפַּת

[§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? Siman 13 — One May Not Marry a Pregnant or Nursing Woman of Another 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. Siman 15 — Forbidden Relations by Torah and Rabbinic Law סִימָן טו — אִיסּוּר עֲרָיוֹת דְּאוֹרַיְיתָא וְדְרַבָּנָן

סִימָן ק״ע–קע״א — דְּבָרִים הַנּוֹהֲגִים בַּסְּעוּדָה

[§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. Siman 15 — Forbidden Relations by Torah and Rabbinic Law סִימָן טו — אִיסּוּר עֲרָיוֹת דְּאוֹרַיְיתָא וְדְרַבָּנָן

סִימָן קפ״א — דִּין מַיִם אַחֲרוֹנִים

[§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. Siman 16 — Prohibition of a Non-Jew or Slave Woman סִימָן טז

סִימָן קפ״ב — בִּרְכַּת הַמָּזוֹן

[§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. Siman 21 and on — Distancing from Forbidden Relations סִימָן כ״א וְכוּ׳

סִימָן קצ״ב — בִּרְכַּת זִימּוּן

[§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. Siman 26 and on — Laws of Kiddushin סִימָן כ״ו וְכוּ׳ — הִלְכוֹת קִידּוּשִׁין [§1] The laws of kiddushin . It is already explained: that the holy union and connection of a man and woman of Israel flows at its root from the aspect of the holy union and connection above — whose root is in the aspect of Chochmah — called holiness. And this is the aspect of the kiddushin — through which he sanctifies the woman — and says to her: "behold you are sanctified to me." For initially she was free — and was waiting to be completed — through having the illumination of supernal Chochmah bestowed upon her. But she did not yet know through which man she would receive the bestowal of wisdom called holiness. And now this man unites and connects her to himself — that she be sanctified to him — that she receive the holy bestowal from him. And from then she was forbidden to all others — with the prohibition of a married woman. And this is the aspect of: "the woman is acquired in three ways: through money" — corresponding to the aspect of Chochmah — the aspect of: "in the shadow of wisdom — in the shadow of money" [Koheles 7:12] — the aspect of: "from the right side — the white brain — as silver." And: "through a document" — corresponding to the aspect of Torah — written with the writing of G-d. And: "through cohabitation" — an act in her body itself — whose root is in the aspect of Malchus. And he bestows upon her for the sake of kiddushin — and through this she becomes sanctified to him to be his wife forever. [§2] And therefore: this is explicitly stated in the Torah: "if a man takes a woman and marries her" [Devarim 24:1] — though in truth money and document are also kiddushin from the Torah — for through them too this aspect flows — as stated. And on the contrary: since kiddushin is from the aspect of Chochmah — and it is written: "with the modest is wisdom" [Mishlei 11:2] — the Sages therefore forbade betrothing through cohabitation — on account of licentiousness — which is the opposite of modesty. And the sitra achra — whose way is specifically in licentiousness — as is known — can take hold through this — G-d forbid. Not only that — the Sages even forbade betrothing through money or document in a marketplace or without prior negotiations — also for this reason — for holiness requires preparation and modesty. And therefore: the kiddushin must specifically be before witnesses — and both must know that there are witnesses. For this is the opposite of the aspect of the yetzer hara and the sitra achra — whose way is in darkness and hiding — the aspect of: "if a thief is found breaking in" [Shemos 22:1] — but the way of wisdom and holiness is in openness — the aspect of: "not from the beginning in secret did I speak" [Yeshayahu 45:19] — etc. — for it is in the aspect of sun and light — the aspect of: "and the path of the righteous is as the shining light" [Mishlei 4:18]. This is the aspect of the thing that is done openly and before witnesses — as the verse says: "if the sun shone upon him" — and the Targum: "and if the eye of witnesses fell upon him." And this matter is understood from the language of many verses in many places. And therefore the witnesses themselves must be fit — and not disqualified by transgression — G-d forbid — the aspect of foolishness. Since the essential purpose of testimony is for drawing Chochmah — as stated. And this is the aspect of: "the testimony of Hashem is faithful — it makes wise the simple" [Tehillim 19:8] — the aspect of Chochmah mentioned. And this is what he says: "behold you are betrothed to me — according to the law of Moshe and Israel." Meaning: this union and kiddushin are according to the law of our holy Torah — through which is the essential drawing of these rectifications. Which are themselves the aspect of Moshe and Israel — for: "the face of Moshe is as the face of the sun" — the aspect of holy light of intellect. And all Israel — to the Most High — are in the aspect of the moon — receiving from the light of the sun — for even: "the face of Yehoshua is as the face of the moon" — as our Sages taught. And see in the discourse Ashrei mentioned — where it is elaborated: that through Torah one gives strength to holy Malchus — and then Malchus receives fifty life-forces from Chochmah — the aspect of nun life-forces — and ches and nun are connected and bound — etc. — and when this one rises that one falls — and then the wicked kingdom — the aspect of the yetzer hara — falls and is nullified — etc. [§3] And this is the aspect of kiddushin and chuppah . The essential completion of the marriage is through entering the chuppah . For kiddushin is in the aspect of the power given to holy Malchus through Torah study — which also flows from supernal Chochmah — for: "Torah went forth from supernal wisdom" — and our Sages taught: "fruits of wisdom above — Torah." And this is the aspect of: "Torah that Moshe commanded us — is an inheritance" [Devarim 33:4] — and our Sages taught: "do not read 'inheritance' — but 'betrothed'" — the aspect of erusin [betrothal]. And this is what is said at the time of kiddushin and betrothal: "according to the law of Moshe and Israel" — as stated — the aspect of the power drawn through Torah study. And the chuppah is the aspect of the connection and bond — that ches and nun are connected and bound — which are the root of the aspects of groom and bride — through Malchus receiving life-force from Chochmah — as stated. And therefore: the essential marriage is through the chuppah . For through both these aspects holy Malchus is elevated to its root — and all aspects of the hold of the kingdom of the sitra achra fall from it and are nullified — and then it overpowers and unites with its husband in complete union and absolute peace.

סִימָן ר״ב — בִּרְכַּת הַפֵּרוֹת

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

[§6] And therefore they dance before the bride also — and say she is beautiful. For beauty and loveliness are drawn upon her from supernal Chochmah — the aspect of: "a man's wisdom illuminates his face." And this: "and gracious." For through nun — the aspect of the bride — the aspect of Malchus — connecting to the aspect of ches — the aspect of wisdom — through this: grace and kindness are created — and drawn upon her. Siman 66 and on — Laws of Kesubos [Marriage Contracts] סִימָן סו וְכוּ׳ — הִלְכוֹת כְּתוּבּוֹת [§1] The laws of kesubos . It is forbidden to be secluded — etc. — before writing her a kesubah — etc. For since the yetzer hara and the sitra achra — who are of the sitra d'piruda — lurk greatly to cause separation between those who are bound in holy connection. And behold: holy Malchus — the aspect of the bride — is in the aspect of the poor wise man — having nothing of its own — only what she receives from Chochmah — from which is the root of her husband — who is the groom. And since the sitra achra greatly lurks on this — to damage and corrupt the aspect of holy connection — and cause separation between them — therefore one fears that perhaps the yetzer hara will become so aroused that he may send her away from his home — and she will remain in utter poverty and destitution — since she will have no one from whom to receive her sustenance.

סִימָן רט״ז–רי״ז — בִּרְכַּת הָרֵיחַ וְהַבְּשָׂמִים

[§1] The laws of kesubos . It is forbidden to be secluded — etc. — before writing her a kesubah — etc. For since the yetzer hara and the sitra achra — who are of the sitra d'piruda — lurk greatly to cause separation between those who are bound in holy connection. And behold: holy Malchus — the aspect of the bride — is in the aspect of the poor wise man — having nothing of its own — only what she receives from Chochmah — from which is the root of her husband — who is the groom. And since the sitra achra greatly lurks on this — to damage and corrupt the aspect of holy connection — and cause separation between them — therefore one fears that perhaps the yetzer hara will become so aroused that he may send her away from his home — and she will remain in utter poverty and destitution — since she will have no one from whom to receive her sustenance. [§2] And because of this concern — one must fear that even during the time of their connection and attachment — there will not be complete connection. For the essential fullness of union is in the thought — that both be in one thought of love and brotherhood and companionship of holiness. But if the thought and anxiety mentioned confuses her — lest it occur to him to divorce her and she will remain lacking everything — through this their union will not be complete. Therefore the Sages enacted the kesubah for her — so that it not be easy in his eyes to send her away. And then she is assured that the union is a complete union. And also: even if — G-d forbid — there should be separation between them through divorce or death — G-d forbid.

[§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.

[§2] And because of this concern — one must fear that even during the time of their connection and attachment — there will not be complete connection. For the essential fullness of union is in the thought — that both be in one thought of love and brotherhood and companionship of holiness. But if the thought and anxiety mentioned confuses her — lest it occur to him to divorce her and she will remain lacking everything — through this their union will not be complete. Therefore the Sages enacted the kesubah for her — so that it not be easy in his eyes to send her away. And then she is assured that the union is a complete union. And also: even if — G-d forbid — there should be separation between them through divorce or death — G-d forbid. [§3] She will not be in utter destitution. Since they will give her the kesubah — and she will have some sustenance and life-force from the impression of her husband's sustenance. And therefore our Sages taught: all who diminish from the measure of the kesubah (even with her consent) — his cohabitation is licentious cohabitation — as stated. For their union is not complete. And therefore: the Sages enacted for a virgin who became a vessel only through this husband (as our Sages taught: "a woman makes a covenant only with the one who made her a vessel" — meaning her first husband) — she has two hundred zuz — the measure of the aspect of wealth — opposite poverty — as our Sages taught: all who have two hundred zuz shall not take from charity — for one is no longer in the category of poverty — since one has such an amount. And for a widow — whose initial rectification was through her first husband — and therefore when she marries this one afterwards — she has only a maneh . And therefore our Sages enacted several matters between husband and wife — for the sake of chin [grace] — that they have grace with each other. For this is the essential holy union — the aspect of the connection of ches and nun mentioned — the aspect of chen — as stated. And this is what is cited in the Shulchan Aruch , Siman 69 — that the husband incurs ten obligations to his wife — corresponding to the aspect of Chochmah — the aspect of Yud — as is known. And he gains from her four things — the aspect of dalet — for she is to him in the aspect of dalet — the aspect of the poor wise man — as stated. Siman 119 and on — Laws of Gittin [Divorce] סִימָן קיט וְכוּ׳ — הִלְכוֹת גִּיטִּין [§1] The laws of gittin [divorce]. It is written: *"if a man takes a woman"* [Devarim 24:1] — etc. — "and it shall be if she finds no favor in his eyes" — etc. — "and he shall write her a bill of severance" — etc. For the holy union — when it is complete — is in the aspect of chen — as stated. But when the union does not go well — and through this she finds no favor in his eyes — then he must write her a sefer [document] specifically. For sefer alludes to the aspect of Chochmah — as cited in the interpretation of Sefer Yetzirah on the matters of: sefer [book], sofer [scribe], and sippur [narrative] — and as cited in the holy Zohar. And likewise: holy Torah is called sefer . And likewise: the aspect of Malchus is called sefer — as is known. Therefore one must write her a bill of severance — and place it in her hand — and send her from his home. Meaning: just as the holy union was through these three aspects — through which Torah gives strength to holy Malchus — and through this Malchus — the aspect of nun — was connected and bound with the aspect of Chochmah — the aspect of ches — and receives life-force from it — as stated — so now: the separation and divorce between them is also not in the aspect of separation of the sitra achra entirely — G-d forbid. Rather: this separation too is according to holy Torah — and according to the drawing of these rectifications — the aspects of Chochmah and Malchus.

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.

סִימָן רי״ח — בִּרְכַּת הַנִּסִּים

[§1] The laws of gittin [divorce]. It is written: *"if a man takes a woman"* [Devarim 24:1] — etc. — "and it shall be if she finds no favor in his eyes" — etc. — "and he shall write her a bill of severance" — etc. For the holy union — when it is complete — is in the aspect of chen — as stated. But when the union does not go well — and through this she finds no favor in his eyes — then he must write her a sefer [document] specifically. For sefer alludes to the aspect of Chochmah — as cited in the interpretation of Sefer Yetzirah on the matters of: sefer [book], sofer [scribe], and sippur [narrative] — and as cited in the holy Zohar. And likewise: holy Torah is called sefer . And likewise: the aspect of Malchus is called sefer — as is known. Therefore one must write her a bill of severance — and place it in her hand — and send her from his home. Meaning: just as the holy union was through these three aspects — through which Torah gives strength to holy Malchus — and through this Malchus — the aspect of nun — was connected and bound with the aspect of Chochmah — the aspect of ches — and receives life-force from it — as stated — so now: the separation and divorce between them is also not in the aspect of separation of the sitra achra entirely — G-d forbid. Rather: this separation too is according to holy Torah — and according to the drawing of these rectifications — the aspects of Chochmah and Malchus. [§2] And through this she is permitted to another man — to unite with him in the aspect of holy union. And this is the aspect of: "and she shall depart from his home and go and become the wife of another man." For the essential departure from his home — according to the bill of severance he gives her — according to the law of his holy Torah — is only for the sake of holy union — to unite with another man in complete holiness as is fitting. Only: the essential revelation of the matter of severance between them is through the sefer — the aspect of Torah. And this is the aspect of: "the document severs her" — etc. And therefore the one divorcing must be of sound mind — at the time of writing the get and giving it. [§3] Since the root of the entire matter is from the aspect of Chochmah — as stated. And this is the aspect of the three expressions of divorce written in the get: shavaktin [I have released you] — piturin [dismissal] — tiruchin [sending away]. For since this very separation is according to holy Torah — sometimes: if the woman is wicked and dissolute — it is a commandment to divorce her. And if she is not dissolute — then the separation is so that there be afterwards through this a complete holy union. It emerges: through these divorces one is separating and sending away the sitra achra and the yetzer hara — who wanted to take hold in this union. For since lo misdar lehu — and she found no favor in his eyes — and there is a division of hearts and hatred between them — automatically there is more of a hold of the sitra achra there — since they are in the aspect of the sitra d'piruda — as stated. Therefore: if it is impossible to make peace between them — such that their union be in love and brotherhood and companionship as befitting a holy union — then on the contrary: in such a union there is hold of the sitra achra — to the point that children born from this union are sometimes called children of hatred — G-d forbid. Therefore: the divorce — through which they fully separate from each other — is in the aspect of driving away the sitra achra and the yetzer hara — so that they have no portion and hold in the union of Israel.

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.

[§7] For the vav is generally the vav of connection. And also it is elaborated in the holy Zohar that vav is the aspect of life. Therefore: even in these words — the essential words of severance and divorce — they allude that this is not a complete separation — the aspect of the sitra achra — the sitra d'piruda — the sitra d'mosa — G-d forbid. For death separates — etc. Rather: the essential purpose of this separation is for the sake of the complete union that will come through this afterwards — the aspect of Chochmah — the aspect of life — the aspect of: "there is no get after death." And this is the aspect of the large vav s in the get — which allude to the aspect of connection and life and peace — as stated. And also: it is elaborated in the discourse Ashrei mentioned — that holy Torah is the aspect of vav . And through it all the drawing of these rectifications — which are hinted at in the holy divorce mentioned. And this: one must be careful about the leg of the Heh of l'mehaich [to walk] — that one distances it from its roof. And likewise in all the Hehs . For since the divorce is in the aspect of driving away the sitra achra and the yetzer hara — who wanted to take hold in this union — the aspect of: "rebuking the serpent of the reed" — for one rebukes the sitra achra — and makes from ches a Heh — as elaborated in the holy Zohar and in the discourse b'Chatzotzerot , Siman Heh . For corresponding to holy Chochmah — the aspect of ches — as stated — there is the aspect of the ches of the sitra achra — the aspect of the daughters of Ches — as is known. For there is the aspect of holy life-force — and corresponding to it — the aspect of the life-force of the sitra achra — which is worse than death — the aspect of: "one who wishes to die — shall live." And this is the aspect of the wicked woman — who is worse than death. Therefore one must divorce this aspect — and separate the attached — and make from ches a Heh . And this is why one must be precise about the Hehs of the get — especially that of l'mehaich — that it not appear as l'machach — the language of mockery and laughter — the aspect of the sitra achra and the yetzer hara — the aspect of: "laughter is foolishness" — and as it is written: "as laughter is to the fool — to do lewdness" [Mishlei 10:23]. The aspect of the life-force of the sitra achra — who make all their days as festivals — and spend their days in laughter and frivolity. And lives such as these are worse than death — for they are from the aspect of the wicked woman — the sitra achra — of whom it is said: "she laughs at them with wealth in this world — and afterwards kills them" . (And see the discourse Tzivisa Tzedek , Siman 23.) And therefore one must be particularly precise about this Heh . And therefore the get concludes: "according to the law of Moshe and Israel." [§8] For the essential matter of this separation — which is to divorce the sitra achra and the yetzer hara literally — if she is a wicked and dissolute woman whom it is a commandment to divorce — and also if this is not the case — only that lo misdar lehu — and she found no favor in his eyes — and this itself is from the aspect of the hold of the yetzer hara and the sitra achra — who provoke between them — until they are compelled to come to complete divorce and separation — so that both may afterwards merit holy union through these divorces. But all of this happens only through the power of holy Torah — through which the yetzer hara is subdued — and strength given to holy Malchus — as stated. And this is something that commonly happens many times — that there are quarrels and strife between a couple — until they come to divorce. And afterwards they take each other back — and there is peace between them forever. And this is because the sitra achra has already been divorced from taking hold and provoking between them — through the get and the divorce that was between them. And therefore the get must be before fit witnesses — the aspect of: "the testimony of Hashem is faithful — it makes wise the simple" — as elaborated above. Not only that — the custom is that the get be before ten Jews — for: "when ten are present — the Shechinah rests there." And therefore the sitra achra — the sitra d'piruda — cannot suckle from this — since everything is done according to holy Torah — and for the sake of the peace of holy union — of which it is said: "if they merited — the Shechinah dwells among them." [§9] And therefore the writing and signing of the get must be for the sake of the man divorcing and for the sake of the woman being divorced — in order to separate them through this at their root — where is the root of his name and her name — the aspect of: "living soul — that is his name." And this itself is the aspect of the writing and signing — (as cited in the Tikkunim , Tikkun 18): "the writing hand — this is the written Torah" (whose root is in Chochmah ) — "the signing hand — this is the Oral Torah" (the aspect of Malchus-of-mouth — and it is called the Oral Torah). And therefore the scribe must also say before him that he is writing for her sake — etc. — and likewise the witnesses. For thought and speech are also in the aspect of Chochmah and Malchus — as is known. And therefore one writes in the get twelve lines — corresponding to twelve months — twelve tribes — upon which holy Malchus stands — as elaborated in the holy Zohar and in his teachings. And therefore all the lines in the get must be equal. For this is the essential fullness — that all twelve tribes be encompassed in one unity — so that the kingdom of the sitra achra — the sitra d'piruda — have no power to dominate them — as our Sages taught about: "the joining of the idols — Efraim — let it be" [Hoshea 4:17]. And then the holiness of the drawing of holy Malchus — the Heavenly Kingdom — shines in its fullness over them. The aspect of what the tribes said: "Hear O Israel" — etc. — "Hashem is One" — as our Sages taught. And this: *"and in Yeshurun there was a King — when the heads of the people were gathered — together the tribes of Israel"* [Devarim 33:5] — as stated. Siman 155 — Laws of Mi'un [Refusal] סִימָן קנה — הִלְכוֹת מִיאוּן

[§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 רי״ט — בִּרְכַּת הוֹדָאוֹת

[§1] A minor girl who has no father can depart from her husband through mi'un [refusal]. For complete kiddushin — which flow from the aspect of these rectifications — and essentially from the aspect of Chochmah — called holiness. And even if she herself was still a minor — but her father received her kiddushin — and the Torah granted him this right — therefore she cannot depart from her husband except with a get. For it is impossible to sever the connection between them — except also according to these rectifications — essentially according to holy Torah — which encompasses all these rectifications. The aspect of: "the document severs her" — and nothing else severs her — as stated. But if she was married as a minor — and not with the knowledge of her father — her kiddushin are not complete kiddushin — since she is not yet in the aspect of knowledge and wisdom. Therefore she does not require a get — but departs through mi'un alone. Siman 156 and on — Laws of Yibum and Chalitzah סִימָן קנו וְכוּ׳ — הִלְכוֹת יִבּוּם וְחֲלִיצָה [§1] The laws of yibum [levirate marriage] and chalitzah [release]. It is already explained: that a person must leave children after oneself — who will engage in this — to bind themselves to the intellect in every thing — to recognize the Creator through every thing. And this is the purpose of Creation. And through this one is considered as if one is alive in the world. And as our Sages truly taught: "all who leave a son engaging in Torah — it is as if one never died." "Engaging in Torah" specifically — for through Torah study — through this is the essential drawing of these rectifications — the essential aspect of life. Only: this is in their free choice — whether to engage in Torah. But in any case the obligation is upon one to leave children. And therefore: one who died and left no children — one's death is the aspect of the sitra d'mosa literally — G-d forbid. Since there remains no remnant on earth who will engage in drawing these rectifications. Until because of this — our Sages taught about one who has no children — that one is considered as dead even in one's lifetime — and all the more so after actual death — G-d forbid. And therefore: holy Torah found a remedy for one — through the brother from the father — who both drew from one root and one father. Who at his root alludes to the aspect of Chochmah — the aspect of: "father in wisdom." And therefore: when the brother marries the wife of the dead — in whom some impression remains of the illumination of Chochmah that her first husband — who died — bestowed upon her. The aspect of: "that spirit which the husband left in her." And therefore: through this — the soul of the departed will be reincarnated in the son born from this union — and will return to engage in drawing these rectifications — meaning: to draw the holy intellect and wisdom in the world. The aspect of the birthright — as stated. And this is what the verse says: *"and the firstborn which she bears shall succeed in the name of his dead brother — and his name shall not be erased from Israel"* [Devarim 25:6] . "The firstborn" specifically — the aspect of the birthright mentioned — for only for this was the yibum done — in order to restore and draw the soul of the departed — so that it engage in drawing holy intellect — the aspect of the birthright — for the sake of which Yaakov took the birthright from Esav. And all the children of Israel are called firstborns — as the verse says: "my firstborn son — Israel" [Shemos 4:22]. And therefore this son born from the commandment of yibum — the aspect of a firstborn — therefore he shall succeed in the name of his dead brother. For he will engage in drawing these rectifications — the aspect of shem [name] — as stated. And this: "and his name shall not be erased from Israel." His name specifically — as stated. And our Sages expounded: "and the firstborn" — etc. — this refers to the yavam [brother] — for it is a mitzvah for the eldest brother to do the yibum . And he receives the inheritance of the dead in his father's estate. And this too is because of the above — for since he engages in restoring the soul of the dead in the world — and elevating it from the aspect of the sitra d'mosa to the light of Chochmah and life — the aspect of the birthright — therefore the yavam is called the firstborn — and receives the inheritance of the dead. For through him: one's dead brother too is considered as living. And therefore he receives the inheritance. (And see the Shulchan Aruch , Siman 163.)

סִימָן רכ״א–ר״ל — בִּרְכַּת הַהוֹדָאוֹת

[§1] The laws of yibum [levirate marriage] and chalitzah [release]. It is already explained: that a person must leave children after oneself — who will engage in this — to bind themselves to the intellect in every thing — to recognize the Creator through every thing. And this is the purpose of Creation. And through this one is considered as if one is alive in the world. And as our Sages truly taught: "all who leave a son engaging in Torah — it is as if one never died." "Engaging in Torah" specifically — for through Torah study — through this is the essential drawing of these rectifications — the essential aspect of life. Only: this is in their free choice — whether to engage in Torah. But in any case the obligation is upon one to leave children. And therefore: one who died and left no children — one's death is the aspect of the sitra d'mosa literally — G-d forbid. Since there remains no remnant on earth who will engage in drawing these rectifications. Until because of this — our Sages taught about one who has no children — that one is considered as dead even in one's lifetime — and all the more so after actual death — G-d forbid. And therefore: holy Torah found a remedy for one — through the brother from the father — who both drew from one root and one father. Who at his root alludes to the aspect of Chochmah — the aspect of: "father in wisdom." And therefore: when the brother marries the wife of the dead — in whom some impression remains of the illumination of Chochmah that her first husband — who died — bestowed upon her. The aspect of: "that spirit which the husband left in her." And therefore: through this — the soul of the departed will be reincarnated in the son born from this union — and will return to engage in drawing these rectifications — meaning: to draw the holy intellect and wisdom in the world. The aspect of the birthright — as stated. And this is what the verse says: *"and the firstborn which she bears shall succeed in the name of his dead brother — and his name shall not be erased from Israel"* [Devarim 25:6] . "The firstborn" specifically — the aspect of the birthright mentioned — for only for this was the yibum done — in order to restore and draw the soul of the departed — so that it engage in drawing holy intellect — the aspect of the birthright — for the sake of which Yaakov took the birthright from Esav. And all the children of Israel are called firstborns — as the verse says: "my firstborn son — Israel" [Shemos 4:22]. And therefore this son born from the commandment of yibum — the aspect of a firstborn — therefore he shall succeed in the name of his dead brother. For he will engage in drawing these rectifications — the aspect of shem [name] — as stated. And this: "and his name shall not be erased from Israel." His name specifically — as stated. And our Sages expounded: "and the firstborn" — etc. — this refers to the yavam [brother] — for it is a mitzvah for the eldest brother to do the yibum . And he receives the inheritance of the dead in his father's estate. And this too is because of the above — for since he engages in restoring the soul of the dead in the world — and elevating it from the aspect of the sitra d'mosa to the light of Chochmah and life — the aspect of the birthright — therefore the yavam is called the firstborn — and receives the inheritance of the dead. For through him: one's dead brother too is considered as living. And therefore he receives the inheritance. (And see the Shulchan Aruch , Siman 163.) [§2] And if he does not wish to do the yibum — she requires chalitzah . And this: "and she shall remove his shoe from upon his foot — and spit before his face" [Devarim 25:9] — etc. — and it is elaborated in Zohar Chadash and likewise in the Shulchan Aruch : that this is done as a disgrace to him — to lead him in shame [ u'l'anhiga beih kalna ]. For since he did not wish to do the yibum — and restore the soul of the dead in the world — so that it engage in drawing holy intellect and wisdom in the world — through which His honor is revealed. Until through this even the yavam himself merits honor — the aspect of: "the wise shall inherit honor" — and the aspect of: "those who honor Me — I will honor." And since the yavam does not wish to engage in this — therefore he deserves disgrace and shame. The aspect of: "the fool raises shame." And this is also a benefit for the departed soul and for the yevamah . For initially the soul of the departed was attached after the brother — for it was hoping that he would return and rebuild through it. And because of this — the aspect of: "the spirit the husband left in her" — did not want to depart and be released from her — for she was waiting for her rectification through this. And therefore the Torah said: "the wife of the dead shall not be outside" [Devarim 25:5] — etc. But now — when he stands before the court and says explicitly: "I do not wish to take her" — it is understood from this that she found no favor in his eyes — and their union will not be in the aspect of holy union in its fullness. Therefore holy Torah found another remedy for her through chalitzah . For holy intellect clothed in all the matters of this world is in the aspect of the holy feet — the aspect of: "and the earth is the footstool of My feet" [Yeshayahu 66:1]. (See the discourse Mikreh Zikaron , Siman 54.) And the yetzer hara and the sitra achra — whose essential dominion is in this world — the essential hold of theirs is only in the aspect of the holy feet — as it were — the aspect of: "and you shall bruise his heel" [Bereishis 3:15] — the aspect of: "her feet descend to death." And the aspect of: "the iniquity of my heels surrounds me" [Tehillim 49:6]. And therefore Yaakov our father — who merited the aspect of holy intellect — was called Yaakov. For he merited to bind all the matters of this world — which are in the aspect of feet — the aspect of akev [heel] — to the intellect and wisdom. The aspect of the Yud of Yaakov. (And see in the Tikkunim , Tikkun 26 — where it is also understood that the secret of chalitzah is in the secret of how Yaakov our father took the birthright — etc. — see there.) [§3] And since their essential hold is in the aspect of feet and heel — therefore one needs extra vigilance and guarding there. The aspect of what our Sages taught: "let a person always sell — etc. — and buy shoes for his feet." And the woman is also in the aspect of feet — the aspect of: "the feet of His pious ones — He guards — this is the woman" [Shmuel I 2:9]. And our Sages taught: she makes her husband stand on his feet. And likewise she is called a shoe — as cited in the Tikkunim : "your shoe — etc. — this is the woman." And therefore: the soul of this departed one without children — G-d forbid — is attached after his wife — because of that spirit that the husband left in her. And likewise attached at the heel of the brother — as our Sages taught — for he is hoping to be rectified through them — through their restoring his soul in this world. The aspect of feet. And illuminating in him the aspects of Metatron and Sandalfon — which are in the aspect of shoe and sandal — in which the holy feet of the Most High are clothed — as it were. As elaborated in the holy Zohar and the Tikkunim . And therefore: when the yavam does not wish to do the yibum — she must remove his shoe from upon his foot — and strike it on the ground.

[§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.

[§4] To show that the soul of the departed should not expect to be rectified through the brother — but Hashem Himself will find a complete rectification for it through His great mercy and kindness. And this: "and she spits before his face" — and through this the spirit that the husband left in her departs. And this: "before his face" specifically — for: "the wisdom of a man illuminates his face." And through this one merits honor — the aspect of: "the wise shall inherit honor" — as stated. And now — when she disgraces and shames him — by spitting in his face — through this it is seen and evident that he has not merited the aspect of holy wisdom that would illuminate his face. Only the reverse. And through this the soul of the departed is released and separated from them — for it sees there is nothing for it to expect for the rectification of its soul through them — through the aspect of drawing these rectifications — the aspects of supernal Chochmah — the aspect of the light of the face — and Malchus — the aspect of the last level — the aspect of sof davar — the aspect of feet. And therefore: through removing the shoe from his foot and spitting in his face — it is revealed that he has nothing to expect from them — and it will be rectified through Hashem's kindness in a manner good and fitting for it. And therefore: in our times — even if both desire the yibum — one does not allow them to do the yibum — unless it is evident and known that their intention is for the sake of the mitzvah. For the essential rectification of the soul of the departed through the yibum — that it return and come to this world — in order to engage in drawing these rectifications — depends only on the intention of the yavam . As elaborated in the holy Zohar on the verse: *"if he sets his heart toward Him — his spirit and his soul He will gather"* [Iyov 34:14] . But if their intention is not for the sake of the mitzvah — only for the sake of desire — the aspect of the yetzer hara — the sitra d'mosa — G-d forbid — how can the soul of the departed be rectified through this — and ascend from the sitra d'mosa to the light of life? And if so: the yavam transgresses the prohibition of forbidden relations — G-d forbid. And therefore it is better to perform chalitzah . And therefore: one performs chalitzah with the right foot — for the soul of the departed — who is attached at the heel of the brother — for the sake of its rectification — the essential thing is in the aspect of the right foot — the aspect of: "the heart of the wise is to his right." For this is the essential will and intention of the soul of the departed — as stated. And therefore: the commandment of chalitzah requires three Israelite judges — corresponding to the three Patriarchs — the aspects of the totality of these rectifications. And one adds two more — for publicity's sake. The aspect of holiness — the aspect of: "not from the beginning in secret did I speak" — as elaborated above in the laws of kiddushin . And likewise here — in the matter of chalitzah — which appears to be against the Torah that obligated him to do the yibum — the aspect of the disgrace and shame the yavam has. For the sake of this — through the chalitzah — as elaborated in the Shulchan Aruch — therefore they publicize the matter — to know that this too is not from the sitra achra — G-d forbid — whose way is to come in stealth and secrecy. But this matter of chalitzah is done in public and openly — since everything is done according to the commandment of holy Torah. And even though it is explained above that the disgrace of the chalitzah is in the aspect of: "the fool raises shame" — even so: since in our times the commandment of chalitzah takes precedence — for the reason mentioned — lest one come to transgress forbidden relations — G-d forbid. Therefore this too is in the category of what our Sages taught: "better to be called a fool — etc. — and not be wicked for even one hour before the Omnipresent." And therefore both must intend that through this chalitzah she shall be permitted to a stranger. For even the rectification of chalitzah depends only on the intention of the heart — whose root is in Chochmah — as stated. [§5] And therefore: a minor girl who performed chalitzah — her chalitzah is invalid. And likewise if he is deaf-mute — mentally incompetent — or a minor — since they lack understanding. And this is the aspect of the three things in chalitzah — which are: the removal of the shoe — the spitting — and the calling. And they correspond to the three rectifications mentioned. The removal of the shoe corresponds to the aspect of Malchus — as stated. The spitting before his face corresponds to the aspect of Chochmah . The calling corresponds to the aspect of Torah study — the aspect of calling. And there is still more to elaborate on this — according to the above — as is self-evident. Siman 177 — Laws of Onus and Mefateh [Rape and Seduction] סִימָן קע״ז — הִלְכוֹת אוֹנֵס וּמְפַתֶּה [§1] The laws of onus and mefateh [rape and seduction]. *"If a man finds a young virgin"* [Shemos 22:15] — etc. — "and he seizes her and lies with her" — "the man who lay with her shall give her father fifty silver pieces" — etc. For since he lay with her and violated her by force — therefore: in addition to having to pay for shame and damage and pain — he must give a fine of fifty silver pieces. Corresponding to what he damaged in her holiness — whose root is from the aspect of Malchus — the aspect of nun . Therefore he must give fifty silver pieces to her father — who is the aspect of Chochmah — the aspect of: "father in wisdom." For there is the root of her source — the aspect of: "father founded the daughter" — the aspect of: "Hashem founded the earth with wisdom." Therefore one must give fifty silver pieces — corresponding to the aspect of nun mentioned — whose number is fifty. And this: "and she shall be his wife" — for since he desired her and came upon her against her will — he is therefore compelled to marry her — and cannot send her away all his days. For since the beginning of their union was only from his side — and by force — therefore he cannot sever the connection and send her away all his days. And see in the holy Zohar — where it is elaborated: that the fifty silver pieces are the foundation of the fifty letters of Shema Yisrael and Baruch Shem — in which is the essential acceptance of Heavenly Kingship. And regarding a seduced woman — where the matter was done with her consent — therefore one must quickly betroth her as a wife — giving her a mohar and kesubah — as is customary for all virgins — so that the union be complete — and that she not be easy in his eyes to send away — as stated in the laws of kesubos . And then he is exempt from the fine — since he married her as a wife. [§2] And if her father absolutely refuses to give her to him — and since she is still under her father's authority — and her father does not agree to give her — therefore he shall weigh money equivalent to the mohar of virgins — and must give a fine of fifty silver pieces — corresponding to nun mentioned — that he damaged in her — as stated. Siman 178 — Laws of Sotah סִימָן קע״ח — הִלְכוֹת סוֹטָה

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.

סִימָן רל״א — שֶׁכָּל כַּוָּנָתוֹ יְהֵא לְשֵׁם שָׁמַיִם

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].

[§2] And if her father absolutely refuses to give her to him — and since she is still under her father's authority — and her father does not agree to give her — therefore he shall weigh money equivalent to the mohar of virgins — and must give a fine of fifty silver pieces — corresponding to nun mentioned — that he damaged in her — as stated. Siman 178 — Laws of Sotah סִימָן קע״ח — הִלְכוֹת סוֹטָה

סִימָן רל״ב — תְּפִלַּת הַמִּנְחָה

[§1] The laws of Sotah [the suspected woman]. For since the woman — whose root is from the aspect of Malchus — the last attribute — as it were — which is adjacent to the external — the aspect of: "this Jerusalem — she placed her impurity in her midst" [Eichah 1:9] — etc. — and as explained elsewhere — therefore there is the essential hold of the sitra d'mosa — the aspect of: "her feet descend to death." And therefore she requires great guarding — lest there be any damage to her — G-d forbid. And this is the aspect of: sometimes one must warn her before witnesses — and say to her: do not be secluded with such-and-such a man. "Do not be secluded" specifically — for the way of the yetzer hara is to lurk in secret places — as stated. But he warns her openly and specifically — before witnesses — and with the power of the commandment of holy Torah — of which it is said: "the testimony of Hashem is faithful — it makes wise the simple" — as stated. But even when he warns her in private — she must also be careful to fulfil his words. And therefore: he must not say to her even in private — in such language as to cause her to be forbidden to him — but he rebukes her in private — gently and righteously — with purity and warning — in order to remove the stumbling block and guide her in the straight path. As this language is elaborated in the Shulchan Aruch , this Siman, at its end. And these words allude to the matter elaborated in the discourse Ashrei mentioned — regarding the drawing of these rectifications through Torah study — which is the essential straight path — the aspect of: "for the paths of Hashem are straight" — where it is explained: through Torah — the righteous walk in them — for they receive strength through it. And the wicked stumble in them — for the yetzer hara falls and is nullified through it — until one merits the aspect of: "the words of the wise are heard in gentleness" — see there. For our Sages taught: the yetzer hara — a child and a woman — push away with the left and draw close with the right. And therefore: the matter of warning the woman — and likewise the matter of subduing the yetzer hara — are parallel to each other in many respects — and one learns from the other. For regarding the warning of the woman — there is a dispute in the Gemara: whether it is forbidden to warn her — or permitted. And likewise: whether it is obligatory or voluntary. And likewise: "and if the spirit of jealousy passes over him" — one said: a spirit of impurity — and one said: a spirit of purity (see Sotah 2b and 3a). And likewise in the matter of the yetzer hara — our Sages taught: "let a person always arouse the yetzer tov against the yetzer hara ." And this is like the aspect of warning the woman. But there is great weighing in this. For it is already explained: that the yetzer hara lurks in hiding — and sometimes dresses itself in mitzvos. And therefore: sometimes the jealousy itself comes from the side of the yetzer hara — and its intention is to corrupt through this the peace of the home — and create hatred and division of hearts between them — until it causes quarrel — and through this — G-d forbid — even greater corruptions. And therefore a spirit of jealousy such as this is in the aspect of the spirit of impurity — G-d forbid. [§2] And this is what is elaborated here in the Shulchan Aruch , section 21: it is a commandment of the Sages — etc. — to warn their wives. And all who do not hold firm regarding his wife — etc. — behold he is a sinner. And all who warns his wife — the spirit of purity has entered him. And one should not warn her amidst laughter — etc. — and not amidst quarrel — and not to cast fear upon her — etc. And there in section 22: one should not rush to warn — etc. — but rather rebuke her gently. As stated. And likewise in the matter of the battle with the yetzer hara — there are also these aspects. For sometimes through provoking against it — through this it is subdued and flees before the yetzer tov . But sometimes — specifically through becoming too angered against it — beyond the level of one's mind — through this the yetzer hara overpowers one even more afterwards — until it brings one to what it brings one to. And this is seen palpably many times. And this is the aspect of: "do not be overly righteous" [Koheles 7:16] — and much of this is in the discourse of v'al tarshe'a harbeh . And therefore: every clever person acts with knowledge in these matters. And the essential completion of the rectification in its fullness is only through Torah study — through which one gives strength to holy Malchus — the root of the aspect of the yetzer tov — until it receives life-force from the aspect of Chochmah . And then the yetzer hara — the aspect of foolishness — automatically falls and is nullified entirely — for a little light drives away much darkness — as understood within in the discourse mentioned. And this is hinted in the verse in Koheles 9: "a small city and few men in it" — which speaks of the battle with the yetzer hara — as our Sages taught. And: "a poor wise man was found in it" — the aspect of the yetzer tov . And: "he saved the city through his wisdom" — etc. And it says: "I said — wisdom is better than might." But: "the wisdom of the poor man is despised — and his words are not heard." For the yetzer hara strengthens itself essentially against this very thing — to despise the wisdom of the yetzer tov — and not to hear its words. And it concludes: "the words of the wise are heard in gentleness" — etc. [§3] For in truth — according to the strengthening and spreading of the yetzer hara — the words of the yetzer tov would not be heard at all. For everything the yetzer tov says — the yetzer hara overpowers it even more — with its impudence — in great noise and shouting. But through the fact that the words of the yetzer tov are specifically in gentleness and calmly — through this specifically — its words are heard even more — the aspect of: "the words of the wise are heard in gentleness — more than the shouting of a ruler among fools" [Koheles 9:17]. And this alludes to the aspect of the wonders of the rectification of Torah study — which are themselves in the aspect of: "the words of the wise are heard in gentleness." For all their words are in gentleness and calmness and wondrous wisdom. And through this — each time more power is added to holy Malchus — until the moonlight becomes as the sunlight — and one merits grace. And through this all requests and prayers are accepted. The aspect of Tav . [§4] And all of this is alluded to in the word b'nachas [in gentleness]: Nun-Ches-Tav — as explained within. And through this specifically — the words of the yetzer tov are heard — and one merits to conquer the battle of the inclination in its fullness. For after all the drawing of these rectifications — one adds yet more in prayers and supplications and entreaties before Hashem — and the Holy One accepts one's prayer and fulfils one's request — to conquer the battle in its fullness. The aspect of what is said of David the King: *"Ask of Me — and I shall give nations as your inheritance — and the ends of the earth as your possession"* [Tehillim 2:8] — etc. And see in the Targum on these verses. And it concluded there on the verse: "the words of the wise" — etc.: milei d'tzlosa d'chachimaya b'chasha miskabalin kadam maru alma — etc. — as stated. תַּם וְנִשְׁלַם שֶׁבַח לָאֵל בּוֹרֵא עוֹלָם Completed and finished — praise to G-d, Creator of the world. ב׳ נ׳ ל׳ כ׳ ו׳ א׳ ע׳ י׳ Nachas HaShulchan — Part VIII (Even HaEzer) · Simanim 1–178 · Complete Translated faithfully from the Hebrew of Rabbi Nachman of Tchehrin ז״ל Na Nach Nachma Nachman MayUman ✦

[§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.

[§4] And all of this is alluded to in the word b'nachas [in gentleness]: Nun-Ches-Tav — as explained within. And through this specifically — the words of the yetzer tov are heard — and one merits to conquer the battle of the inclination in its fullness. For after all the drawing of these rectifications — one adds yet more in prayers and supplications and entreaties before Hashem — and the Holy One accepts one's prayer and fulfils one's request — to conquer the battle in its fullness. The aspect of what is said of David the King: *"Ask of Me — and I shall give nations as your inheritance — and the ends of the earth as your possession"* [Tehillim 2:8] — etc. And see in the Targum on these verses. And it concluded there on the verse: "the words of the wise" — etc.: milei d'tzlosa d'chachimaya b'chasha miskabalin kadam maru alma — etc. — as stated. תַּם וְנִשְׁלַם שֶׁבַח לָאֵל בּוֹרֵא עוֹלָם Completed and finished — praise to G-d, Creator of the world. ב׳ נ׳ ל׳ כ׳ ו׳ א׳ ע׳ י׳ Nachas HaShulchan — Part VIII (Even HaEzer) · Simanim 1–178 · Complete Translated faithfully from the Hebrew of Rabbi Nachman of Tchehrin ז״ל Na Nach Nachma Nachman MayUman ✦

[§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.