English translation — ראה ב

A.

On the mitzvah of granting gifts

(to a Hebrew slave and a Hebrew maidservant)

the verse says¹

the reason: "And you shall remember that you were a slave in the land of Egypt, and the Lord your God redeemed you;

therefore I command you this thing today."

On this it states in the Sifri²

: "And you shall remember that you were a slave in the land of Egypt³

— I granted to you and doubled for you,

so you too grant to him and double for him⁴

; just as in Egypt I gave you with an open hand, so you too shall give to him with an open hand.

And similarly it says⁵

If you lie between the borders, the wings of a dove covered with silver — this is the spoils of Egypt,

and its pinions with greenish gold — this is the spoils of the sea; circles⁶

of gold we will make for you — this is the spoils of the sea,

with studs of silver — this is the spoils of Egypt"⁷.

4.

5.⁸

The verse "And you shall remember that you were a slave in the land of Egypt and the L-rd your G-d redeemed you" means to say,

That since the Almighty redeemed the Jews from Egypt and thereby gave them a

(double)

"grant"

("Spoils of Egypt" and "Spoils of the Sea")

— "Therefore I command you this thing" — the commandment of granting to a Hebrew slave and maidservant.

According to this it is difficult⁹

: the main thing is missing in the verse?

— about the main thing,

the <b>granting</b> at the Exodus from Egypt is not mentioned here at all?

B.

One will understand this with the introduction of the explanation in the words of the above Sifri regarding the details of the halacha.

And as an introduction:

Since one learns from it

(from the manner of Yetzi'at Mitzrayim)

the <b>law</b> of ha'anakah and its details "<b>You too</b> grant him, and repeat to him <b>etc.</b>" is understood,

that the spoils of Egypt and the spoils of the sea are the matter of "ha'anakah" literally,

and not merely a gift to a slave at his going out from slavery —

is perplexing¹⁰

a)

The law¹¹

Granting is specifically with items that are "in the category of blessing"

(only items that can multiply and the like),

but not with money etc.¹²

— and the spoils of Egypt

And the spoils of the sea consisted mainly of silver, gold, and garments¹³

(as explained in several verses¹⁴

and the Midrashim of Chazal¹⁵).

b)

By a Hebrew slave sold to a non-Jew, there is altogether no law of granting — so how can one say that the spoiling that the Jews received from the &lt;b&gt;Egyptians&lt;/b&gt; should have a category of granting?

c)

The obligation of granting is upon the &lt;b&gt;master&lt;/b&gt; — and here in Sifri he &lt;b&gt;emphasizes&lt;/b&gt;,

that the granting at the Exodus from Egypt was from the &lt;b&gt;Supernal One&lt;/b&gt;

(Who caused&lt;sup&gt;16&lt;/sup&gt;

that the Egyptians should give&lt;sup&gt;17&lt;/sup&gt;

Jews, the silver vessels etc.')

— "grant&lt;b&gt;ed &lt;/b&gt;..

and I seco&lt;b&gt;nded &lt;/b&gt;..

I ga&lt;b&gt;ve&lt;/b&gt;&lt;sup&gt;18&lt;/sup&gt;?

3.

Just as we find,

according to the Sifri,

that the Jews received a grant when they left Egypt,

so too it stands regarding Joseph,

who was a slave to Potiphar,

that when going out to freedom he received a grant,

as the father explains in his notes on tractate Kiddushin

(in the topic of the grant),

and his language is&lt;sup&gt;19&lt;/sup&gt;

"Yosef who was initially a Hebrew slave as it is written&lt;sup&gt;20&lt;/sup&gt;

and there with us a Hebrew lad, a slave,

behold when he goes out to freedom and liberty one must give him a grant,

and the grant that is given to him,

besides this what Pharaoh gave him the ring and the golden chain ..

and garments of fine linen&lt;sup&gt;21&lt;/sup&gt;..

behold the main grant is what the Holy One, blessed be He, gave him,

and it is what He sent Gabriel and taught him seventy languages&lt;sup&gt;22&lt;/sup&gt;..

And do not ask: but the grant must be from the master to whom he was a slave ..

one can say from Potiphar there was also a grant,

and it is what was given&lt;sup&gt;23&lt;/sup&gt;

to him his daughter Asenath"&lt;sup&gt;24&lt;/sup&gt;.

And superficially it is perplexing:

Yosef was indeed a Hebrew slave,

but his master was a non-Jew — so how can one say that "&lt;b&gt;one must &lt;/b&gt;give him a parting gift"

(as above)?

ב)

Since "the parting gift must be &lt;b&gt;from the master &lt;/b&gt;whom he served as a slave,"

then:

א)

(א)

Why is "the &lt;b&gt;essence &lt;/b&gt;of the parting gift what &lt;b&gt;the Holy One, blessed be He,&lt;/b&gt; gave him"?

(ב)

How can it be said that &lt;b&gt;Pharaoh's &lt;/b&gt;giving of the ring and golden chain etc. is the matter of the parting gift that Yosef must receive for his slavery by &lt;b&gt;Potiphar&lt;/b&gt;?

3)

With all these things that Yosef received

(the ring and the golden necklace etc.,

the language,

Osnas²⁵)

one does not fulfill the mitzvah of granting gifts,

as above.

And although the above list is according to Kabbalah — it is nevertheless known the effort

(in many matters)

to reconcile Kabbalah and Nigleh,

and especially based on the known²⁶

that Kabbalah and Nigleh of the Torah are "one Torah,"

like a body and soul with each other; Kabbalah reveals the depth and secret that is hidden in the revealed part of the Torah.

And one must say,

that the addition in the list

(that by Yosef this was a matter of granting)

is based on the aforementioned Sifri,

where one sees that there is granting also in a case

of a Hebrew slave sold to a non-Jew,

and

(b)

also when the granting consists of items "that are not included in blessing",

and

(c)

even when it does not come from the &lt;b&gt;master &lt;/b&gt;—

And likewise by Yosef,

that

(a)

(a)

although he is

was a Hebrew slave sold to a non-Jew,

and

(b)

the granting consisted of a ring and a golden chain etc.,

see language and Asenath,

and

(c)

came not only from his master,

but primarily from Pharaoh and "what the Holy One, blessed be He, gave him" — this, however, is "granting".

4.

And the explanation of this can be said:

In the grant there are two parts: a)

The giving of the <b>master</b>,

b)

The receiving of the <b>slave</b> — that which is effected through it in the slave.

That which the master must <b>give</b> a grant is connected with the

(previous)

<b>Slavery</b>: the giving is an expression of gratitude to the slave for his work as a slave

that a grant

(is not merely in the manner of charity,

but it)

has a category of wages for work²⁷]

However, the pleasure and benefit that the &lt;b&gt;servant&lt;/b&gt; receives from the endowment,

it is a detail and part of his &lt;b&gt;release&lt;/b&gt;: the completeness of the release is if

(he does not go out empty-handed,

but)

he receives immediately a special gift,

which nullifies and is the opposite of servitude,

it becomes and is a state of freedom,

broadness of hand etc.

And the second detail in the endowment — the completeness of the release of the servant — is emphasized in the reason "And you shall remember that you were a servant in the land of Egypt, and the Lord your God redeemed you; therefore I command you this day etc.",

Since Jews were slaves and "&lt;b&gt;and He redeemed you &lt;/b&gt;H' your G-d",

therefore they are obligated to do that a slave's &lt;b&gt;redemption &lt;/b&gt;and liberation should be properly.

H.

Based on this it is understood what the Sifri says that the spoils of Egypt and the spoils of the sea was a matter of granting:

Since the verse speaks

(not about the obligation of giving that is upon <b>the master</b>,

but)

about the redemption of <b>the slave</b>,

that there should be freedom in completeness,

is in this

(a)

no difference by whom he was <b>previously</b> a slave,

and

(b)

it is not

(so)

relevant from whom the granting comes

(specifically from the master),

but — that which the slave in the past has the granting in the present and future — a state of freedom.

With this is also answered why the granting

(by the Exodus from Egypt)

could be

(also)

from things that are not included in blessing:

The condition that the gift must be from things that are included in blessing applies from the aspect of the obligation of the gift that is upon the &lt;b&gt;master &lt;/b&gt;

(that he must give such a gift that even after time his gratitude should be recognizable, etc.),

But regarding the effect of the gift upon the &lt;b&gt;slave &lt;/b&gt;

(the completeness of his release and freedom)

— that it occurs at the moment of giving the gift,

need not afterwards have a continuing effect,

because he is indeed a free man.

6.

Based on this, one can say,

that the novel law learned in Sifri — "I granted to you and doubled to you, so too you shall grant to him and double to him,

just as in Egypt I gave to him with an open hand, so too you shall give to him with an open hand" — is not an addition to the <b>obligation</b> of the <b>master</b> to give a grant,

but rather this is an additional matter

(which pertains to the emancipation of the slave)

From the perspective of this obligation of a grant upon the master,

there is also a measure <b>above</b> how much one fulfills even initially the obligation

(which is sufficient as a sign of gratitude according to the magnitude of his work)

But from the aspect of the detail in granting that affects the completeness of the redemption of the slave,

there is no measure — the more gifts he receives,

his own property

(it can be in the measure of the property of a poor person,

or — a rich person,

or — one who increases property),

the more it adds to his freedom — and therefore "grant him and give him generously ..

with an open hand".

And for this reason, in the verse it is not mentioned

(explicitly)

about the "great wealth" that the Almighty gave to the Jews when they left Egypt,

but only "and He redeemed you, the L-rd your G-d": the lesson of the Exodus from Egypt is

(not from the quantity of the endowment — I endowed and doubled, etc. — which was there,

but)

that just as then the freedom from slavery in Egypt was in a manner of "and He redeemed you" in completeness,

which means consequently with receiving great wealth

(to the extent that also "I endowed you and doubled for you, etc.")

— so too must the Jews fulfill,

that the release of their slaves should be in its completeness,

and therefore they must give an endowment "doubled" and "with an open hand."

7.

According to this, one will also understand the mentioned nuances in the list of the fathers:

Since Yosef was a Hebrew slave who was freed,

so,

not looking at that his master was a non-Jew,

"one must give him a grant,"

so that his freedom should be in a complete manner.

And in the grant itself there are two details: the completeness of the freedom simply and in practice was through this

What Pharaoh had appointed him as viceroy

(the opposite of "and to the other end" of slavery),

which was by the giving of the ring and the gold chain etc.²⁸.

But the possibilities and the preparation that he should become a viceroy,

which removes the claim of Pharaoh's astrologers that "a slave²²

whom his master bought for twenty silver [shekels], you shall set him over us...

he shall know seventy languages",

is through the second endowment,

that "Gabriel came and taught him seventy languages".

And therefore this is the “&lt;b&gt;main &lt;/b&gt;granting”,

because this brought about in Joseph

(on his part)

the preparation and the completeness of the state of freedom; but the giving of the ring and the gold chain etc. that he received from Pharaoh was the result and the actualization of this.

Afterwards he innovates in the list another matter: “Granting must be from the master to whom the slave was [enslaved]”,

I.e.,

that is,

that also in the completeness of the release of the slave comes about through a granting which the master himself grants — because when he receives a gift from the same person who previously held him as a slave,

his state of freedom is in a much stronger manner&lt;sup&gt;29&lt;/sup&gt;.

Therefore, Yosef received gifts also from Potiphar

(Osnas)

; but nevertheless, this is only a secondary matter,

and the main thing is what he received from Pharaoh and the seventy languages — because the gifts had

in him opened up the completeness of his redemption and liberation,

as above.

8.

The explanation mentioned above

(in the manner of the revealed [aspect of Torah])

in the category of the granting — that this is also connected with the freeing of the slave — is also consistent with the explanation of the reason for the commandment of granting in the manner of the Kabbalah:

In the aforementioned list he explains³⁰,

that "a Hebrew slave is ..

only the aspect of immature intellect ..

And when his work is finished ..

he becomes a free man,

freedom is [the sefirot of] wisdom and understanding ..

And behold, when he goes out free ..

there must also be a granting ..

The doubling of "you shall surely grant" can be explained that it is opposite wisdom and understanding,

And it is because that which he becomes free is from the aspect of wisdom and understanding as above,

behold, from wisdom and understanding the granting is also drawn to him."

One sees,

that the granting at his going out to freedom is not a separate side matter

(as reward for the &lt;b&gt;slavery&lt;/b&gt;),

rather the granting contains within itself the content of going out to freedom — revelation of the aspect of Chochmah and Binah.

Which this is consistent with the explanation above

(in the manner of the revealed),

that granting completes the release of the slave.

9.

According to what was said above,

one can say

(in a possible way)

the reason

(inner)

why the commandment of granting is only by a Hebrew slave and a Hebrew maidservant,

and not by a Canaanite slave:

Simply, one can say the reason because by a Canaanite slave there is the obligation of "And you shall bequeath them to your children after you...

forever you shall work with them"³¹

— one may not free a Canaanite slave³²

(except for the purpose of a mitzvah

and the like³³),

and since "the Torah speaks about the majority"³⁴

the Torah did not say the mitzvah of granting gifts because of exceptional cases,

where one may free the slave.

But according to the inner aspect of the matters, it still requires explanation,

And on the contrary: if a Hebrew slave and a Hebrew maidservant,

which correspond to the World of Formation and the World of Creation,

as known³⁵,

need to have granting — revelation of the intellects; then certainly a Canaanite slave,

which corresponds to the World of Action³⁶,

surely attains to

(granting —)

revelation of the intellects?

And according to the above,

that the concept of granting and the concept of release are dependent on each other

(in content),

and they bring about the same effect,

it is understandable.

Because a Jew whose service is in the category of a Canaanite slave,

remains always <b>in his essence </b>

(the spiritual)

— a <b>slave</b>,

and as follows.

Yud.

It is explained in Chassidus³⁷,

that the concept of a Hebrew slave and a Hebrew maidservant in the service of man is the service of refining the middos.

But a Canaanite slave — his concept is acceptance of the yoke,

similar to a slave

(Canaanite)

literally,

(from his own perspective is)

"I prefer being ownerless"³⁸,

and he serves the master only "out of fear of his master."

But although the level of a Canaanite slave is lower than the level of a "Hebrew slave" and a "Hebrew maidservant",

who

that

Their serving the Above is with a feeling and taste

(midot)

— nevertheless, the service of a "Canaanite slave" has more

(the advantage of)

self-nullification³⁹

A "Hebrew slave" and "Hebrew maidservant",

whose service is connected with midot,

is although that also they are <b>slaves</b> who serve the Above with acceptance of the yoke and self-nullification

(service of a slave),

is however mixed into this also a feeling of their own existence⁴⁰

; but not so a "Canaanite slave",

who by him there is no feeling of the heart in his service,

is indeed his serving the Above entirely with acceptance of the yoke and self-nullification to the supernal will⁴⁰

(without any mixture of his own existence).

And it is explained that this is the inner reason why a Canaanite slave is "and you shall bequeath them etc. forever you shall work with them,"

cannot be freed:

The service of refining the attributes regarding "Hebrew slave" and "Hebrew maidservant,"

since it is connected with the <b>existence</b> of the person,

therefore it is

(a)

for them a limited service,

and consequently it has an end; and

(b)

furthermore: the perfection of the service itself is,

when one goes <b>out</b>

(from it)

to freedom — going out and elevating oneself from the service in the matter of the attributes,

and to arrive

To the level of divine service that is according to mochin,

taam vadaat⁴¹.

However, the service of a Canaanite slave — acceptance of the yoke — is <b>total nullification</b>.

He loses his own existence,

he has no desires of his own,

pleasure and emotions,

rather he gives himself over entirely to the master⁴²

; and consequently, regarding him the matter of release is not applicable,

because:

(a)

This service

(in total nullification)

is unlimited,

and gives no place for "release"⁴³.

(b)

Moreover: in this service, mochin

(taam vadaat of <b>the human</b>)

confuse — and it is understood that consequently there is no "granting" <b>to the human</b> in this,

whose essence is the revelation of <b>his</b> mochin,

as above,

Only mochin from the Master as by the Master⁴⁴

And in the language of Chazal "the Shechinah speaks from within his throat,"

learn

(including comprehension and grasp)

in a manner of "Itamar"⁴⁵.

Yes.

Despite the advantage of bittul that exists in the service of "Canaanite slave,"

the totality of the service of the Jewish people is compared to a Hebrew slave⁴⁶

specifically —

As it stands in Chassidus⁴⁷,

that the

verse⁴⁸

"Six years he shall serve and in the seventh he shall go out free for nothing" is a hint to the "service that the slaves, who are the Israelites, need to perform is the six thousand years that the world exists,

and in the seventh millennium is the truth of receiving the reward⁴⁹

and then they will go out free for nothing without commandments"⁵⁰

so too is it in the particular divine service of every Jew: during the six weekdays there must be for him divine service with toil and labor; and afterwards comes the <b>rest</b> of the Sabbath day,

when he becomes "freed" from the divine service and toil].

One can say⁵¹

The explanation in this: despite the wondrous advantage that exists in the absolute self-nullification of a Canaanite slave,

nevertheless the ultimate purpose is that there should be both services⁵²

: both self-nullification,

and also the powers of the soul

(and the self-nullification should permeate the powers),

that he should have a taste and an understanding and a feeling in his divine service.

And

It is not enough a nullification of vitality etc.,

but he should have in it a taste.

Therefore the service must be in the aspect of "Hebrew slave" — a servitude that is connected with the emotions

(and feeling)

of man; until one reaches the "going out to freedom" — the elevation from the service of emotions to the service of intellect,

service that is according to reason and knowledge,

Until the completeness of freedom that comes through "granting" — that one gives a Jew <b>from above</b> revelation of the intellect,

which brings a completeness into the service⁵³

according to reason and knowledge.

12.

It is known the statement of the midrash⁵⁴

on "He declares His words to Jacob, His statutes and judgments to Israel"⁵⁵

— "What He does, He tells Israel to do",

from this it is understood that so it is also regarding the commandment of "granting" which the Most High fulfills and gives as Master to the Jews,

His slaves — it is based on this that it can be said that in addition to this that in the seventh millennium Jews will merit the fulfillment of "and in the seventh he shall go out free for nothing",

they will also receive the "you shall surely endow him",

an additional endowment from the Above.

And since on erev Shabbos one must taste "from every cooked dish"⁵⁶

of the Shabbos foods — it is understood also in our matter,

that in addition to that which already now,

on erev Shabbos,

they must,

one tastes from the "rest" that will be in the seventh millennium,

there must also be the "taste" of the endowment.

And may it be His will,

that after one has the "taste" of the "reward" and of the "granting" and of the "rest" —

should one speedily actually merit to eat each and every dish

(and it will become blood and flesh like his flesh),

the days of Mashiach and the resurrection of the dead that "they are the ultimate purpose and perfection of the creation of this world, for which it was originally created"⁵⁷,

Until this "ikaro"⁵⁸

of "kabbalas sachar" which is "b'alef hashvii"⁵⁷.

5740)