To understand the details of the laws that never occur at all, and probably never actually existed, and certainly will not come to pass in the Time To Come, for example, the detailed laws of pigul¹ and the like.

footnotes: ¹ Leviticus 7:18.

It is known that every prohibited thing in this world has a source and root of life in kelipot.², Part I, Kelipot. Otherwise, it could not exist in this world, without the flow (of life) from above. Even one who dandifies his hair, and the like, receives his life-force at that moment from the chambers of kelipot, as explained in Zohar. Therefore even the particular prohibitions that never became practical issues in this physical world, still the source of their life does actually exist in the chambers of the kelipot.

footnotes: ² See, Addendum, Glossary to Likkutei Amarim

There are instances that possibly never did and can never actually occur, for instance errors and unwitting misdeeds like erroneously calling the ninth “tenth…”³ 59a. and the like, eventualities that cannot be deliberate so that the kelipah may inhabit it. Possibly in these circumstances, it does not exist in the chambers of the kelipot. [Gloss by the Tzemach Tzedek: It appears to me that his use of the word “possibly,” implying uncertainty, is because unwitting errors come from nogah.⁴, ch. 6, note 3. Therefore it may be that their origin is in the chambers of nogah.] In any event, it does exist lehavdil⁵ in the supreme wisdom and issued and descended in this detail to Moses on Sinai, [as the expression, “Whatever] any valid student will originate…”⁶ 2:4. and all the detailed queries of R. Yirmiah,⁷ 23a. and (detailed queries such as) “If she wrapped him…” in ch. 4 of Chullin.⁸

footnotes: ³ Leviticus 27:32; Bechorot ⁴ Note 2; Iggeret Hateshuvah ⁵ “To separate,” a demarcation between the sacred and the profane. ⁶ “…was revealed to Moses on Sinai.” Jerusalem Talmud, Peah ⁷ See Bava Batra ⁸ 70a.

For the extension of the supreme wisdom is Infinite, since the Infinite is actually clothed in it. Every particular of the law is a “hair”⁹ drawn from the supreme wisdom that “established the daughter,”¹⁰, wisdom. “Daughter” is malchut of Atzilut. and is clothed in it, and is drawn from it to be invested in Beriah, Yetzirah, and Asiyah.

footnotes: ⁹ See Essay 6, note 10. ¹⁰ “Father” is chochmah

It is known that the nurture of the kelipot is from the backpart of the ten sacred sefirot, and more precisely from the garments of the ten sefirot of Beriah, Yetzirah, and Asiyah, and more precisely, from Yetzirah-Asiyah that are intermingled with kelipot, as is known that their nurture is from the state of garments.

Through the study of the laws, in speech and in thought, they¹¹. become separated and distinct from the sacred. It is so stated in Tikkunim and Raaya Mehemna, “To separate […] (the kelipot from holiness through Torah study).” This accords with what is known from what they said, “For they did not recite the Torah blessing before….”¹² 81a. This was in answer to the prophet’s query (Jeremiah 9:11), “Why was the land destroyed?” The meaning here is that the people of those times failed to elicit the Light of the En Sof into their Torah study (the Hebrew word ברך, meaning “bless,” also signifies “draw down” (see Mishnah, Kilayim 7:1)). Evil cannot be separated from good by the Torah on its own; the Torah must be studied in the proper manner. This (separation) is effected by calling forth the Light of the En Sof into the supreme wisdom clothed in them (the laws). “Through chochmah (wisdom) are they refined”¹³, Epistle 21, quoting Zohar; Sefer Hamaamarim 5708, p. 206, note 11.—through the Light of the En Sof that is within it.

footnotes: ¹¹ The kelipot ¹² Nedarim ¹³ See Iggeret Hakodesh

This (Light) is drawn into the supreme wisdom by the supernal “likeness”¹⁴ of man who is also occupied with these laws above in his source in nukva of the Minor Visage¹⁵ of Beriah, Yetzirah, and Asiyah.

footnotes: ¹⁴ See Essay 1. ¹⁵ See Essay 3, note 8.

Thus we can understand the requirement that every nefesh-ruach-neshamah¹⁶, ch. 7, note 1. fulfill all 613 commandments in thought, speech, and deed, meaning all the details of the laws. They must again descend into the mundane world to fulfill the Torah in all four Pardes¹⁷, Part I, ch. 4, note 4. aspects in order to refine all that pertain to them of the 288.¹⁸. This constitutes the complete structure of man, the 613 categories, general and particular.

footnotes: ¹⁶ Addendum, Glossary; Iggeret Hateshuvah ¹⁷ Likkutei Amarim ¹⁸ Sparks. See Addendum, Glossary, Nitzotzot

But in the Time to Come, when the refinement is culminated, then the study of Torah will be in the form of “Do good”¹⁹ alone. (Its purpose will be) to elevate nefesh-ruach-neshamah ever and infinitely higher, and also in the 365 prohibitions, to elevate them to their source, the Sacred Severities, and to “sweeten” them with Kindnesses of the 248 positive commandments and to unite them.

footnotes: ¹⁹ Psalms 34:15, “Turn away from evil and do good.”

Thus is the entire Torah eternal in general and in detail. Even the individual laws of the 365 prohibitions are branches of the generalities. All of them have a source above in the Five Severities²⁰ of sanctity, just as the 365 prohibitions themselves as they are above in the state of “blood” that vivifies the vessels of the Minor Visage.

footnotes: ²⁰ See Essay 4, note 13.