1. "And Hashem spoke to Moses on Mount Sinai, saying, 'Speak to the children of Yisrael, and say to them: When you come to the land...'" (Vayikra 25:1-2). Rabbi Elazar commenced the discussion with the verse: "This is the Torah of the burnt offering (Heb. olah). It is the burnt offering..." (Vayikra 6:2). We established this verse address the Congregation of Yisrael, which rises (Heb. olah) and joins with the Holy King in a perfect union.
2. "It is the burnt offering, which shall be burning upon the altar all night" (Ibid.). Come and behold: when night comes and the gates are shut, Judgments below are awakened in the world, and mules and dogs go and roam about. We established THAT ON THE FIRST WATCH OF THE NIGHT A MULE BRAYS. At this time, dogs and donkeys do not roam about; sorcery is performed with the mules by people such as Bilaam, WHO RODE ON HIS MULE. Then all of mankind is asleep, and the lower outer altar, BEING MALCHUT WHEN FILLED WITH JUDGMENT, burns.
3. At midnight, the north wind is stirred, and from that lower altar, FROM MALCHUT, comes a flame of fire. The gates open and the lower Judgments, MEANING THE JUDGMENTS OF THE FEMALE, assemble in their holes. That flame goes and spreads, and the gates of the Garden of Eden open until that flame reaches and then divides to several directions of the world. It then enters beneath the wings of the cock, and it crows.
4. Then the Holy One, blessed be He, is found among the righteous, and the Congregation of Yisrael offers praise to the Holy One, blessed be He, until the onset of morning. With the arrival of morning, they are found chatting about one secret, ONE WITH THE OTHER, THE SECRET OF THE THIRD WATCH WHEN THE WIFE CONVERSES WITH HER HUSBAND. She has rest with her husband. This is what is written: "which shall be burning upon the altar all night until the morning." ALL NIGHT SHE BURNS IN HER JUDGMENTS. "Until morning," that is, in the morning, the Judgments and flames are stilled. Then Abraham is stirred, BEING CHESED, with the world, and he brings rest to all.
5. Come and behold: when Yisrael entered the land, there were no lower Judgments, JUDGMENTS OF THE FEMALE, found in it, and the Congregation of Yisrael, BEING MALCHUT, was resting upon the wings of the Cherubs as they said, "righteousness lodged in it" (Yeshayah 1:21). Then she had respite from all, for Yisrael did not sleep until they offered the twilight sacrifice and the Judgments were dismissed. The burnt offering was consumed upon the altar. Then she had respite from all, and there was only a wife with her husband. This is the essence of, "When you come to the land... then shall the land keep a Shabbat" (Vayikra 25:2). Then the land will rest; true rest WITHOUT JUDGMENTS. "...Then shall the land keep a Shabbat to Hashem," MEANING a Shabbat to Hashem literally, WITHOUT ANY JUDGMENTS.
6. Again, Rabbi Elazar commenced: "If you buy a Hebrew servant, six years he shall serve..." (Shemot 21:2) as every son of Yisrael who is circumcised possesses a holy mark, has rest on the Sabbatical Year. This Sabbatical Year is his, DENOTING MALCHUT; it is his to rest in it. It is referred to as the Shabbat of the land, and surely contains freedom FROM THE KLIPOT. In it, there is rest FROM JUDGMENTS; just as Shabbat is rest for all, so the Sabbatical Year is total rest - rest for the spirit and body. THEREFORE, IT IS WRITTEN, "SIX YEARS HE SHALL SERVE: AND IN THE SEVENTH HE SHALL GO OUT FREE."
7. Come and behold: Hei refers to rest of those on high and those lower. Thus, THERE IS the upper Hei OF YUD HEI VAV HEI, DENOTING BINAH, and the lower Hei OF YUD HEI VAV HEI, REFLECTING MALCHUT. THE UPPER HEI POINTS TO rest for the supernal beings, while THE LOWER HEI REFERS TO rest for those below. The upper Hei IS THE SECRET OF seven years seven times, MEANING 49 GATES OF BINAH; the lower Hei is THE SECRET OF merely the seven years. The LOWER IS CALLED 'The Sabbatical Year' and the UPPER is called 'Jubilee.'
7. ת"ח, ה' נַיְיחָא הוּא דְּעִלָאֵי וְתַתָּאֵי. בְּג"כ, ה' עִלָּאָה, ה' תַּתָּאָה. נַיְיחָא דְּעִלָּאִין, נַיְיחָא דְּתַּתָּאִין. ה' עִלָּאָה, שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים. ה' תַּתָּאָה, שֶׁבַע שָׁנִים בִּלְחוֹדַיְיהוּ. דָּא שְׁמִטָּה, וְדָא יוֹבְלָא.
8. When one looks at these things they all the same, BECAUSE THE MOCHIN OF JUBILEE, WHICH IS BINAH, ILLUMINATES WITHIN THE SABBATICAL YEAR, WHICH IS MALCHUT. Therefore, IT IS WRITTEN, "then shall the land keep a Shabbat" (Vayikra 25:1), for when the land is at rest, the servants SHOULD BE at rest. This is why, "in the seventh he shall go out free." What is "free?" It means that he pays his master nothing.
9. In truth, this is the secret. We learned that it is written: "We remember the fish, which we did eat in Egypt for nothing" (Bemidbar 11:5), MEANING "FOR NOTHING," without a blessing, as we did not have a heavenly yoke in Egypt. Come and behold: slaves are exempt from the yoke of the Kingdom of Heaven, and so they are exempt from the commandments. What is this the yoke of the Heavenly Kingdom? It is like an ox upon which they first place a yoke in order to work with him and draw benefit from him for the world. If he does not accept that yoke he does no work at all. So man must accept upon himself the yoke OF THE HEAVENLY KINGDOM first, and then he will toil with it all that he needs. However, if he does not accept this yoke upon himself first, he cannot work.
10. It is written: "Serve Hashem with fear" (Tehilim 2:11). What is meant by "fear?" It is as it is written: "The fear of Hashem is the beginning of wisdom" (Tehilim 111:10). This refers to the Kingdom of Heaven, AS MALCHUT IS CALLED 'FEAR,' and for this reason, it becomes the yoke of the Heavenly Kingdom. And so this is where it all starts, SINCE MALCHUT IS THE FIRST SFIRAH GOING FROM BELOW UPWARD. What proves this? THAT WE DON the hand Tfilin first, BEING THE SECRET OF MALCHUT, AND AFTERWARDS THE HEAD TFILIN, WHICH IS THE SECRET OF ZEIR ANPIN. This is because THROUGH MALCHUT, one enters the rest of holiness. If this is not found with him, the celestial holiness cannot rest upon him. For this it writes, "Thus (lit. 'with this') did Aaron come into the holy place" (Vayikra 16:3).