Redeeming a Hebrew Slave

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391) The subsequent Mitzva is to redeem a Hebrew slave and a Hebrew maidservant, to designate the Hebrew maidservant, to discuss the possession of a Hebrew slave, you shall surely give him. It is written about it, “If you buy a Hebrew slave, he shall serve for six years.” Angel Matat is the servant of the Creator, and includes VAKHGT NHY, as the number of his six letters, which are the six Orders of the Mishnah, and by which one should serve his Master, be a slave to Him, and become the possession of His silver. Silver is right, Abraham, whose degree is Hesed. The Torah is given from there.

392) One who engages in the Torah to be rewarded with the next world, it is called “possession.” His silver is named after the world of pleasure, possession, after the words, “God Most High, Possessor of heaven and earth,” and the verse, “Acquire wisdom [Hochma]! Acquire understanding [Bina]!”

393) Once he has bought it, he will have redemption. There are those who are bought forever, and those who are bought for six years. It is written about those who are bought forever, “And his master shall pierce his ear with an awl; and he shall serve him forever.” There is no world but the world of YovelBina, fifty, the Shema reading, in which there are 25 letters in the evening prayer and 25 in the morning prayer, which are the fifty gates of Bina.

394) After a man unites the Creator in them, he is His servant with a burden of Tefillin on his head and with his ear pierced, meaning open to hear the Shema reading, since he has heard that he must understand the meaning of the Shema reading, which is the unification.

395) One whose redemption depends on the Shema reading, the fiftieth, Bina, has no redemption in an incarnation by another, since he is pierced to his master. Here it does not say, “Or his uncle or cousin will redeem him,” since in man’s prayer he is as a servant, in whom it is written, “He shall serve six years, and there is no work but prayer.

“Six years he shall serve,” the first three and the last three in the Eighteen prayer, when the leader in the prayer exempts a man for those who do not know how to pray in them. Thus, he has redemption through another, since the leader in the prayer redeems him, that the righteous one who lives forever, Yesod, the leader in the prayer, is called by them after the name of the one who does not know how to pray, meaning by the name Boaz, Tzadik, near redeemer, and loyal. The meaning of these names is that they help and redeem those who cannot help themselves. This is the marriage to the brother and the incarnation.

396) The Lord is near to all who call upon Him.” “Better is a neighbor who is near than a brother who is far” is the middle pillar, TifferetYesod is a neighbor who is near, and Tifferet is a brother who is far, son of Koh, who rose to Bina. This is so because a world is the world of Yovel, the fifty letters of the unification of the Shema reading, fifty gates of Bina. In this world, Malchut, a man can have redemption from a Tzadik [righteous], Yesod, who is six years that include the first three blessings and the last three of the prayer. The small VavYesod, and this is the meaning of “Six years he shall serve.”

397) But in the next world, the world of YovelBina, where there are the fifty letters of the Shema reading, the leader in the prayer cannot exempt him because he has no redemption through others. For this reason Shema [Hear] in any language that you hear, but you must read by yourself. This is why “If I am not for me, who [MI] is for me.” “Me” is MalchutMI, the world of YovelBina. It implies to the Shema reading, when there is no me but MI.

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