{
  "bookId": "otzar-hayirah",
  "part": "2",
  "torah": "19",
  "title": "Oatzar HaYeerah – Yeerah & Avodas Hashem §§146–155",
  "hebrewTitle": "אוֹצַר הַיִּרְאָה · Oatzar HaYeerah",
  "sourceUrl": "/reader/otzar-hayirah/2/19",
  "plainUrl": "/reader-plain/otzar-hayirah/2/19/",
  "segments": [
    {
      "index": 1,
      "he": "הָאָדָם וְכָל הַתָּלוּי בּוֹ וְנִלְוֶה אֵלָיו, הַכֹּל הוּא בִּבְחִינַת \"סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה\", כִּי כָל דָּבָר יֶשׁ לוֹ שֹׁרֶשׁ לְמַעְלָה, וְאַף־עַל־פִּי שֶׁבְּכָאן הַדָּבָר מֻצָּב אַרְצָה, כִּי מְלֻבָּשׁ בְּאַרְצִיּוּת וְגַשְׁמִיּוּת, אֲבָל רֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה, כִּי יֵשׁ בְּכָל דָּבָר חָכְמָה וָשֵׂכֶל שֶׁהוּא בְּחִינַת רֹאשׁ, שֶׁמַּגִּיעַ עַד לַשָּׁמַיִם לְמַעְלָה לְמָעְלָה. וְזֶה עִקַּר הָעֲבוֹדָה שֶׁל הָאָדָם בְּזֶה הָעוֹלָם, שֶׁלֹּא יִהְיֶה נִמְשָׁךְ אַחַר הַגַּשְׁמִיּוּת שֶׁל כָּל דָּבָר, רַק לְהִסְתַּכֵּל עַל הַשֵּׂכֶל וְהַחָכְמָה וְהַחִיּוּת דִּקְדֻשָּׁה שֶׁיֵּשׁ בְּכָל דָּבָר, וּלְקַשֵּׁר כָּל דָּבָר לְשָׁרְשׁוֹ שֶׁהוּא הַחָכְמָה, שֶׁהוּא חִיּוּתוֹ וּפְנִימִיּוּתוֹ שֶׁל כָּל דָּבָר, כְּמוֹ שֶׁכָּתוּב: \"הַחָכְמָה תְּחַיֶּה\" (שם אותיות יד טז יט).",
      "en": "Even though a person must know that all his days are counted and numbered, and must be very zealous in divine service to pay the obligation of each day on that very day as described above — even so, one must also wait a great deal until one merits that one's service will be in the fullness and completeness it should be. In the aspect of: \"One who comes to purify himself is assisted from Above — but they say to him: Wait\" [Yoma 38b — the heavenly assistance comes, but there is a process; one must be patient with it] . For even one who merits to serve Hashem properly and engages greatly each day in Torah, prayer, and good deeds — he too must wait a great deal until he merits the ultimate perfection, for the essential ultimate goal of service is to know Him , may He be blessed — as the holy Zohar writes: \" B'gin d'yishtam'dun laih — in order that they should come to know Him\" — and for this one must wait a great deal. But we would not have the strength to wait so long — for according to the good point in the heart of every person in Israel, he burns and blazes greatly to be absorbed in Him, may He be blessed, and to cleave to Him. Therefore in His mercy, may He be blessed, He gave us the holy Torah — for it is our life and the length of our days [ from the prayer after Torah reading ] — for through the Torah we have something with which to sustain ourselves through all the days in which we await and wait for His salvation , to be absorbed in Him, may He be blessed, in completeness — for the Torah is His oneness, may He be blessed, and through the Torah itself we merit to arrive at the true ultimate goal and to cleave to Him, may He be blessed. But also one whose service is not in its fullness — and even if it seems to him that he is still completely distant — even if this is truly so — even so, he must wait and hope for His salvation and sustain himself in the meantime with whatever he can — sometimes through Torah, sometimes through prayer, sometimes through hisbodidus and private conversation between himself and his Maker [ hisbodidus — personal outpouring prayer in one's own words, secluded with G‑d ], sometimes through conversation with a friend or teacher about fear of Heaven, sometimes through performing a mitzvah and acts of loving-kindness, sometimes through holy will, longing, and yearning [ ratzon v'kissupin v'hishtokakus diK'dushoh ] — and this is the essential, as explained elsewhere. And then specifically through these two aspects together — both the great urgency in divine service and yet also being careful to wait greatly for Hashem's salvation and not to storm upward toward Hashem or to force the moment that his salvation come immediately and at once — rather, to weep and beseech Him , may He be blessed, each day to hasten his salvation. And yet even so, when he sees that it is still delayed greatly, and even if he knows that the obstacle is on his side because of his deeds which are not worthy — even so, let him strengthen his heart in Hashem and wait and hope toward Him, may He be blessed, always , in the aspect of: \" Im yismahemaih chakeh lo — Though it tarry, wait for it…\" [Habakkuk 2:3] . Through this specifically will he merit that the day of his salvation shall arrive — that he will draw close to Hashem, may He be blessed, in truth. (Source: Likutay Halachos, ibid. [Laws of Deposits], sub-sections [ osios ] י, יא, יב; and see further on this at length — Pesach v'Sefirah , entry 160.)"
    },
    {
      "index": 2,
      "he": "הַנֶּפֶשׁ הִיא אֵצֶל הָאָדָם בִּבְחִינַת שְׂכִיר־יוֹם, כִּי הַנֶּפֶשׁ עוֹשָׂה כָּל פְּעֻלּוֹת הַגּוּף, כִּי אֵין לְהַגּוּף שׁוּם תְּנוּעָה וְחִיוּת, כִּי אִם עַל־יְדֵי הַנָּפֶשׁ. וּמִי שֶׁזּוֹכֶה לֵילֵךְ בְּדֶרֶךְ הַקֹּדֶשׁ כָּרָאוּי, לְבַטֵּל הַגּוּף לְגַמְרֵי לְגַבֵּי הַנֶּפֶשׁ, אֲזַי הַנֶּפֶשׁ הִיא בִּבְחִינַת מֶלֶךְ, כִּי הוּא מוֹלֵךְ עַל הַגּוּף, וְאָז הוּא בֶּן־חוֹרִין, בִּבְחִינַת \"כָּל יִשְׂרָאֵל בְּנֵי מְלָכִים הֵם\". אֲבָל כְּשֶׁאֵין מְבַטֵּל הַגּוּף לְגַמְרֵי נֶגֶד נַפְשׁוֹ, אֲזַי הַנֶּפֶשׁ אֵצֶל הַגּוּף כְּעֶבֶד, שֶׁעוֹשֶׂה הַנֶּפֶשׁ כָּל פְּעֻלַּת הַגּוּף כְּעֶבֶד וּכְשָׂכִיר, וַאֲזַי צָרִיךְ הָאָדָם לְרַחֵם עַל נַפְשׁוֹ, שֶׁעַל־כָּל־פָּנִים לֹא יִגְזֹל וְלֹא יַעֲשֹׁק חַס וְשָׁלוֹם לְגַמְרֵי אֶת נַפְשׁוֹ, וְלִתֵּן לוֹ עַל־כָּל־פָּנִים שְׂכִירוּתוֹ בְּיוֹמוֹ, דְּהַיְנוּ שֶׁעַל־כָּל־פָּנִים יִתֵּן לְהַנֶּפֶשׁ בְּכָל יוֹם כַּמָּה מִצְו?ֹת וּמַעֲשִׂים טוֹבִים וְתוֹרָה וּתְפִלָּה וְכוּ', כְּפִי חוֹבַת הַיּוֹם. כִּי בְּוַדַּאי מֵהָרָאוּי שֶׁיַּעֲשֶׂה רַק צָרְכֵי הַנֶּפֶשׁ וִיבַטֵּל הַגּוּף לְגַמְרֵי, כְּמוֹ שֶׁכָּתַב בַּזֹּהַר הַקָּדוֹשׁ: \"זַכָּאָה מָאן דְּלָא אִתְהַנֵּי מִדִּילֵהּ כְּלוּם\". כִּי צָרִיךְ לִסְתֹּם עֵינָיו מֵחֵזוּ דְהַאי עָלְמָא לְגַמְרֵי, וְאָז הוּא בִּבְחִינַת מֶלֶךְ וּבֶןשׂחוֹרִין כַּנַּ\"ל. אֲבָל כְּשֶׁלֹּא זָכָה לָזֶה, וְהַנֶּפֶשׁ בִּבְחִינַת עֶבֶד וְשָׂכִיר, אֲזַי צָרִיךְ לִזָּהֵר עַל־כָּל־פָּנִים שֶׁלֹּא לְעָשְׁקוֹ וְשֶׁלֹּא לְגָזְלוֹ לְגַמְרֵי, חַס וְשָׁלוֹם. וְזֶה בְּחִינַת: \"לֹא תַעֲשֹׁק שָׂכִיר עָנִי וְאֶבְיוֹן מֵאַחֶיךָ וְכוּ'\"; וְלֹא זוֹ אַף זוֹ - אַתָּה צָרִיךְ לִזָּהֵר: \"בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ וְכוּ'\", שֶׁלֹּא תֹאמַר שֶׁתְּסַלֵּק שְׂכִירוּת הַנֶּפֶשׁ לְאַחַר הַיּוֹם, כְּמוֹ שֶׁמָּצוּי בְּכַמָּה בְּנֵי־אָדָם שֶׁאוֹמְרִים: הַיּוֹם אִי אֶפְשָׁר לְהִתְפַּלֵּל! הַיּוֹם אִי אֶפְשָׁר לִלְמֹד וְלַעֲסֹק בַּעֲבוֹדַת הַשֵּׁם! וּמַדְחִין עַצְמָן מִיּוֹם לְיוֹם. וְעַל זֶה מַזְהִיר הַכָּתוּב: \"בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ\" - בְּיוֹמוֹ דַיְקָא, \"וְלֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ\", כִּי הָעִקָּר צְרִיכִין לִזָּהֵר לָצֵאת חוֹבַת הַיּוֹם, בִּבְחִינַת \"הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ\", כִּי לֵית יוֹם דְּלֵית בֵּהּ טוֹב, כַּמּוּבָא לְעֵיל, כִּי בְּכָל יוֹם מֵאִיר אוֹר הַגָּנוּז, שֶׁהֵם בְּחִינַת חֲסָדִים עֶלְיוֹנִים הַנִּמְשָׁכִין מִשֵּׂכֶל הָעֶלְיוֹן הַכּוֹלֵל, שֶׁשָּׁם נִמְתָּקִין כָּל הַדִּינִים וְכָל הַצִּמְצוּמִים. וְכָל זֶה זוֹכִין עַל־יְדֵי אֱמוּנַת חֲכָמִים בִּשְׁלֵמוּת, שֶׁעַל־יְדֵי־זֶה זוֹכִין לְקַבֵּל וְלִינֹק מִשֵּׂכֶל הָעֶלְיוֹן הַכּוֹלֵל, שֶׁמֵּאִיר לְכָל הַשִּׂכְלִיּוֹת הַפְּרָטִיִּים שֶׁל כָּל אֶחָד וְאֶחָד, לְכָל הַצִּנּוֹרוֹת וְהַצִּמְצוּמִים שֶׁל כָּל אָדָם וְשֶׁל כָּל מָקוֹם וּמָקוֹם וְשֶׁל כָּל יוֹם וָיוֹם, וְעַל־יְדֵי־זֶה יָכוֹל כָּל אֶחָד וְאֶחָד בְּכָל יוֹם וָיוֹם, בְּכָל מָקוֹם שֶׁהוּא, לְהַמְשִׁיךְ עַל עַצְמוֹ חַסְדֵי הַשֵּׁם תָּמִיד, בְּאֹפֶן שֶׁיְּחַיֶּה עַצְמוֹ בְּרוּחָנִיּוּת וּבְגַשְׁמִיּוּת וְיַשְׁלִיךְ מֵעָלָיו מְרֵרַת דַּאֲגַת הַפַּרְנָסָה; רַק יִבְטַח בְּשֵׁם הַשֵּׁם, שֶׁבְּוַדַּאי יֵשׁ חֶסֶד נִפְלָא שֶׁמֵּאִיר גַּם בְּיוֹם זֶה, וּבְוַדַּאי יִהְיֶה לוֹ פַּרְנָסַת יוֹמוֹ, וְלֹא יַחְשֹׁב מִיּוֹם לַחֲבֵרוֹ כְּלָל. וְכֵן בַּעֲבוֹדַת הַשֵּׁם יִבְטַח וִיחַכֶּה, כִּי בְּוַדַּאי גַּם הַיּוֹם יוּכַל לַחְטֹף אֵיזֶה טוֹב אֲמִתִּי, וְיַחְתֹּר וְיִכְסֹף בְּרָצוֹן חָזָק, עַד שֶׁיִּזְכֶּה גַּם בְּיוֹם זֶה לְטוֹב אֲמִתִּי וְלֹא יְאַבֵּד יוֹם מִיָּמָיו, חַס וְשָׁלוֹם. כִּי עִקַּר הַכְּבֵדוּת וְהַדַּחְקוּת שֶׁל כָּל אֶחָד, הֵן בְּפַרְנָסָה, הֵן בַּעֲבוֹדַת הַשֵּׁם, הוּא רַק מֵחֲמַת שֶׁהַיּוֹם קָשֶׁה וְכָבֵד עָלָיו, שֶׁבְּכָל יוֹם נִדְמֶה לְהָאָדָם, בִּפְרָט לְהָעֲנִיִּים וְאֶבְיוֹנִים, שֶׁבָּעֵת הַזֹּאת, בִּפְרָט בְּזֶה הַיּוֹם, אִי אֶפְשָׁר לְהַרְוִיחַ וְלִמְצֹא פַּרְנָסָתוֹ; וְכֵן בַּעֲבוֹדַת הַשֵּׁם עַל־פִּי־ רֹב נִדְמֶה לוֹ לְכָל אֶחָד בְּכָל יוֹם, שֶׁהַיּוֹם קָשֶׁה לְהִתְפַּלֵּל וְכוּ'. וְעַל־כֵּן נִקְרָא מִי שֶׁהַשָּׁעָה דְחוּקָה לוֹ: 'קְשֵׁה יוֹם', כְּמוֹ שֶׁכָּתוּב (איוב ל): \"אִם לֹא בָכִיתִי לִקְשֵׁהשׂיוֹם\". וְכָל זֶה מֵחֲמַת פְּגַם אֱמוּנַת חֲכָמִים, שֶׁעַל־יְדֵי־זֶה אֵינוֹ זוֹכֶה לְקַבֵּל מִשֵּׂכֶל הַכּוֹלֵל בְּאֹפֶן שֶׁיִּהְיוּ נִמְתָּקִין כָּל הַצִּמְצוּמִים וְהַגְּבוּלִים שֶׁל בְּחִינַת זֶה הַיּוֹם וְזֶה הַמָּקוֹם, וְעַל־כֵּן הַיּוֹם קָשֶׁה עָלָיו. אֲבָל מִי שֶׁשָּׁב בִּתְשׁוּבָה עַל פְּגַם אֱמוּנַת חֲכָמִים וּמְבַטֵּל דַּעְתּוֹ נֶגֶד הַצַּדִּיק־הָאֱמֶת, הֶחָכָם הַכּוֹלֵל, זוֹכֶה לְהִתְחַזֵּק בְּבִטָּחוֹן חָזָק בְּכָל יוֹם וָיוֹם אֵיךְ שֶׁהוּא, בְּגוּף וָנֶפֶשׁ, בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת, בִּבְחִינַת \"יוֹם אִירָא אֲנִי אֵלֶיךָ אֶבְטָח\", שֶׁדַּיְקָא בַּיּוֹם קה שֶׁאֲנִי מִתְיָרֵא, שֶׁנִּדְמֶה שֶׁהַיּוֹם קָשָׁה הַפַּרְנָסָה מְאֹד מְאֹד, וְכֵן בַּעֲבוֹדַת הַשֵּׁם וְכוּ', אָז דַּיְקָא \"אֲנִי אֵלֶיךָ אֶבְטָח\" שֶׁבְּוַדַּאי לֹא תַעֲזֹב אוֹתִי, כִּי בְּוַדַּאי גַּם לְיוֹם זֶה יֵשׁ צִנּוֹר לְהַמְשִׁיךְ הַשֶּׁפַע גַּם בְּמָקוֹם שֶׁאֲנִי שָׁם מִשֵּׂכֶל הָעֶלְיוֹן הַכּוֹלֵל שֶׁשָּׁם נִמְתָּק הַכֹּל כַּנַּ\"ל. וְזֶה בְּחִינַת: \"בָּרוּךְ ה' יוֹם יוֹם וְכוּ' יְשׁוּעָתֵנוּ סֶלָה\", וְהָבֵן הֵיטֵב, כִּי אָסוּר לַחְשֹׁב מִיּוֹם לַחֲבֵרוֹ כְּלָל, וְעַל יוֹם זֶה עַצְמוֹ צְרִיכִין לִבְטֹחַ בַּה' וְכַנַּ\"ל. וְהָעִקָּר, שֶׁבְּכָל פַּעַם שֶׁעוֹבֵר עָלָיו מַה שֶּׁעוֹבֵר מִכָּל הַבִּלְבּוּלִים וְהָרַעְיוֹנִים הָעוֹבְרִים עָלָיו וְדַחְקוּת הַפַּרְנָסָה וְהַמְּנִיעוֹת מֵעֲבוֹדַת הַשֵּׁם וְכוּ', יֵדַע שֶׁכָּל זֶה נִמְשָׁךְ מִפְּגַם אֱמוּנַת חֲכָמִים, וְיִזְכֹּר אֶת עַצְמוֹ עַל־יְדֵי־זֶה לָשׁוּב בִּתְשׁוּבָה שְׁלֵמָה עַל פְּגַם אֱמוּנַת חֲכָמִים, וְיַאֲמִין מֵעַתָּה בֶּאֱמֶת בְּכָל סִפְרֵי הַצַּדִּיקִים וְהַחֲכָמִים אֲמִתִּיִּים, עַד שֶׁיִּזְכֶּה עַל־יְדֵי־זֶה לִינֹק מִשֵּׂכֶל הַכּוֹלֵל, שֶׁעַל־יְדֵי־זֶה נִמְתָּק הַכֹּל כַּנַּ\"ל (שם ה\"ה, אות לא לב).",
      "en": "The human being, and everything that depends upon him and is attached to him — all of it is in the aspect of \" Sulam mutzav artzah v'rosho magia hashomaimoh — A ladder set upon the earth with its head reaching the heavens\" [Genesis 28:12 — Yaakov's dream of the ladder] . For every thing has a root Above — and even though here [in this world] the thing is set upon the earth , clothed in earthliness and physicality — yet its head reaches the heavens , for in every thing there is a wisdom and intellect which is the aspect of its head — reaching all the way up to the heavens Above. And this is the essential service of the human being in this world: not to be drawn after the physicality of each thing — but to look at the intellect, wisdom, and holy vitality that exists in every thing , and to connect every thing to its root , which is the Wisdom, which is the life-force and inner essence of every thing — as it is written: \" HaChochmah t'chayeh — Wisdom gives life\" [Ecclesiastes 7:12] . (Source: Likutay Halachos, ibid., sub-sections [ osios ] יד, טז, יט — passages 14, 16, and 19 of that Halachah.)"
    },
    {
      "index": 3,
      "he": "צָרִיךְ כָּל אָדָם לֵידַע בְּכָל יוֹם וּבְכָל שָׁעָה וָרֶגַע מִימֵי חַיָּיו, שֶׁתְּלוּיִים בּוֹ כָּל הַנְּפָשׁוֹת שֶׁל כָּל הַדּוֹרוֹת הָעֲתִידִין לָצֵאת מִמֶּנּוּ, וּבָהֶם תְּלוּיִים כָּל נַפְשׁוֹת בֵּית־ יִשְׂרָאֵל, כִּי כָל יִשְׂרָאֵל עֲרֵבִים זֶה בָזֶה, כִּי חַיָּב כָּל אָדָם לוֹמַר: בִּשְׁבִילִי נִבְרָא הָעוֹלָם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ\"ל: בִּזְמַן שֶׁאָדָם זוֹכֶה - זוֹכֶה לוֹ וּלְדוֹרוֹתָיו וּלְדוֹרוֹת דּוֹרוֹתָיו עַד סוֹף כָּל הַדּוֹרוֹת, וּמַכְרִיעַ אֶת כָּל הָעוֹלָם כֻּלּוֹ לְכַף־זְכוּת, וּלְהֵפֶךְ - לְהֵפֶךְ, רַחֲמָנָא לִצְּלַן. וְכָל זֶה אִי אֶפְשָׁר לְתַקֵּן בִּשְׁלֵמוּת, כִּי אִם עַל־יְדֵי הַצַּדִּיק־הָאֱמֶת, בְּחִינַת שֵׂכֶל הַכּוֹלֵל, שֶׁשָּׁם נִכְלָלִין כָּל הַנְּפָשׁוֹת, אֲשֶׁר יֶשְׁנוֹ פֹּה וַאֲשֶׁר אֵינֶנּוּ פֹּה, וּמִשָּׁם נִמְשָׁךְ הַמְתָּקָה לְכָל הַדִּינִים וּלְכָל הַצִּמְצוּמִים, שֶׁהֵם שֹׁרֶשׁ כָּל הַשִּׁנּוּיִים הָעוֹבְרִין עַל הָאָדָם בְּכָל עֵת, לְכָל אֶחָד כְּפִי מְקוֹמוֹ וּשְׁעָתוֹ. וְזֶה שֶׁאָמַר משֶׁה: \"וְלֹא אִתְּכֶם לְבַדְּכֶם וְכוּ', כִּי אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה וְאֵת אֲשֶׁר אֵינֶנּוּ פֹּה עִמָּנוּ הַיּוֹם\" - הַיּוֹם דַּיְקָא, כִּי עִקַּר הַתִּקּוּן עַל־יְדֵי בְּחִינַת הַיּוֹם, בְּחִינַת \"הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ\", שֶׁצְּרִיכִין לֵידַע שֶׁאֵין לוֹ לְהָאָדָם בְּעוֹלָמוֹ כִּי אִם אוֹתוֹ הַיּוֹם וְאוֹתוֹ הָרֶגַע בִּלְבַד, כְּמוֹ שֶׁכָּתוּב (איוב ז): \"וַתִּפְקְדֶנּוּ לִבְקָרִים וְלִרְגָעִים תִּבְחָנֶנּוּ\". וּתְדַקְדֵּק בְּכָל סֵפֶר דְּבָרִים וְתִמְצָא, שֶׁבְּכָל מָקוֹם שֶׁמַּזְהִיר אֶת יִשְׂרָאֵל עַל קִיּוּם הַתּוֹרָה, שֶׁמַּזְכִּיר בְּכָל פַּעַם תֵּבַת \"הַיּוֹם\" - לְהוֹרוֹת וּלְהָעִיר אֶת כָּל אֶחָד, שֶׁהָעִקָּר לְהַתְחִיל לְהִתְקָרֵב הַיּוֹם, הַיְנוּ בְּכָל יוֹם וְשָׁעָה שֶׁעוֹמֵד בּוֹ. וְזֶה בְּחִינַת: \"וַיְדַבֵּר משֶׁה אֶל כָּל בְּנֵי יִשְׂרָאֵל, הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם\", וּפֵרֵשׁ רַשִׁ\"י שָׁם גַּם־כֵּן בְּבֵאוּר יוֹתֵר: בְּכָל יוֹם יִהְיֶה דוֹמֶה בְּעֵינֶיךָ כְּאִלּוּ הַיּוֹם נִכְנַסְתָּ עִמּוֹ בִּבְרִית - הַיְנוּ כַּנַּ\"ל. וְזֶה: \"הַסְכֵּת וּשְׁמַע\", שֶׁפֵּרוּשׁוֹ מִלְּשׁוֹן \"הַטֵּה אָזְנְךָ וּשְׁמַע הֵיטֵב הֵיטֵב\", הַיְנוּ, שֶׁדָּבָר זֶה צְרִיכִין לְהַטּוֹת אָזְנוֹ וּלְבָבוֹ לִשְׁמֹעַ וּלְהָבִין וּלְקַבְּלוֹ בְּלִבּוֹ הֵיטֵב, שֶׁהַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם, דְּהַיְנוּ בְּכָל יוֹם וּבְכָל שָׁעָה. וְזֶה שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זַ\"ל: \"הַסְכֵּת\" - הַס, וְאַחַר־כָּךְ כַּתֵּת, שֶׁפֵּרוּשׁוֹ, שֶׁבְּכָל לִמּוּדֵי הַתּוֹרָה הַקְּדוֹשָׁה צְרִיכִין בִּתְחִלָּה לִלְמֹד וְאַחַר־כָּךְ לְעַיֵּן הֵיטֵב, בִּבְחִינַת 'לִגְמַר אֱנָשׁ וַהֲדַר לִסְבַּר', הַיְנוּ שֶׁבְּעִנְיָן זֶה עַצְמוֹ, לֵידַע וְלִזְכֹּר בְּכָל יוֹם וּבְכָל שָׁעָה שֶׁהַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם כַּנַּ\"ל - זֶה הָעִנְיָן צָרִיךְ לְהַאֲזִין וְלִזְכֹּר הֵיטֵב, בִּבְחִינַת הַס וְאַחַר־כָּךְ כַּתֵּת, כִּי צְרִיכִין לְקַבְּלוֹ בִּכְלָלִיּוּת, בִּפְשִׁיטוּת, וְאַחַר־כָּךְ צְרִיכִין לְכַתֵּת וּלְעַיֵּן בּוֹ הֵיטֵב בְּכָל שָׁעָה וָרֶגַע, לֵידַע בְּכָל שָׁעָה שֶׁעַתָּה עוֹבֶרֶת שָׁעָה מִימֵי חַיָּיו, וְיִזְכֹּר עַצְמוֹ שֶׁיֵּשׁ שֵׂכֶל הַכּוֹלֵל שֶׁיָּכוֹל לְהַמְתִּיק וּלְתַקֵּן הַכֹּל, וְעַל־יְדֵי־זֶה יוּכַל לְהַמְשִׁיךְ אֶת עַצְמוֹ לְקַיֵּם \"הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם לַה' אֱלֹקֶיךָ\", הַיּוֹם דַּיְקָא, וְכֵן בְּכָל יוֹם וְשָׁעָה, בְּחִינַת \"לִרְגָעִים תִּבְחָנֶנּוּ\" כַּנַּ\"ל (שם אות לו).",
      "en": "The soul is in relation to the person in the aspect of a day-laborer [ s'chir yom ] — for the soul performs all the actions of the body, since the body has no movement or life-force whatsoever except through the soul. And one who merits to walk in the holy path properly — to nullify the body completely in relation to the soul — then the soul is in the aspect of a king , for it reigns over the body, and then he is a free person, in the aspect of: \" Kol Yisrael b'nai m'lachim haim — All of Israel are the children of kings\" [Shabbos 67a] . But when one does not fully nullify the body in relation to one's soul — then the soul is in relation to the body like a servant , performing all the body's actions as a slave and hired worker. And then the person must have mercy upon his soul — that at the very least he not rob and exploit his soul entirely, G‑d forbid — and give it its wages on its day: that is, at the very least give the soul each day some mitzvos, good deeds, Torah, and prayer, etc., according to the obligation of the day. For certainly it would be fitting to attend only to the needs of the soul and nullify the body entirely — as the holy Zohar writes: \" Zakka'ah man d'lo is'hanei miDilei k'lum — Fortunate is one who derives no benefit from what is his own\" [Zohar — the one who has truly nullified the self and lives for G‑d alone] . For one must close one's eyes from all sight of this world entirely — and then one is in the aspect of a king and a free person as above. But when one has not merited this, and the soul is in the aspect of servant and hired worker — then one must be careful at the very least not to oppress and not to rob it entirely, G‑d forbid. And this is the aspect of: \" Lo sa'ashok sachir ani v'evyon me'achecha — You shall not oppress a hired laborer who is poor and needy, from among your brothers…\" [Deuteronomy 24:14] . And not only this — you must also be careful: \" B'yomo titein s'charo — On his day you shall give his wage…\" [Deuteronomy 24:15] — do not say that you will pay the soul's wages after the day, as is common among many people who say: \"Today it is impossible to pray! Today it is impossible to study and engage in divine service!\" — and they defer themselves from day to day. And about this the Torah warns: \"On his day you shall give his wage — on his day precisely, v'lo tavo alav hashemesh — and the sun shall not set upon it\" [ibid.] — for the essential thing is to be careful to fulfill the obligation of the day — in the aspect of \"Today, if you will hear His voice\" — for there is no day that does not have its good, as brought above. For each day shines the hidden light [ or haganuz — the primordial light hidden at creation for the righteous in the World to Come, which nonetheless illuminates each day through the supernal kindnesses ] — which is the aspect of the supernal kindnesses drawn from the comprehensive supernal intellect [ sechel ha'elyon hakolel — the all-encompassing upper mind; in Kabbalistic terms, the highest unified intelligence from which all particular minds are drawn, where all judgments and contractions are sweetened ], where all strict judgments and all contractions are sweetened. And all of this one merits through complete faith in the Sages [ emunass chachamim — the bedrock trust in the true Torah sages, which opens the channel to the encompassing intellect ] — through which one merits to receive and draw from the comprehensive supernal intellect that illuminates all the particular intelligences of each and every person, through all the channels and contractions of every person, every place, and every day. And through this, every single person can each and every day, in every place he finds himself, draw upon himself the kindnesses of Hashem always — sustaining himself spiritually and physically, and casting off from himself the bitterness of worry about livelihood. Rather, let him trust in the Name of Hashem — for certainly there is a wondrous kindness shining even on this day, and certainly he will have today's provision — and let him not think from one day to the next at all. And likewise in divine service, let him trust and wait — for certainly even today he can snatch some true good, and he will strive and yearn with strong will until he merits on this day too to true good and does not lose a day of his life, G‑d forbid. For the essential heaviness and pressure upon each person — whether in livelihood or in divine service — is only because the day is difficult and heavy upon him: each day it seems to the person, especially to the poor and destitute, that at this time — especially on this day — it is impossible to earn and find one's livelihood. And likewise in divine service, most often it seems to each person each day that today it is hard to pray, etc. And therefore one who is pressed by the hour is called \" k'sheh yom \" — \"one for whom the day is hard\" , as it is written (Job 30:25): \" Im lo bachisi lik'sheh yom — Did I not weep for the one whose day was hard?\" [a person ground down by the difficulty of each day's circumstances] . And all of this comes from a flaw in faith in the Sages — through which one does not merit to receive from the comprehensive intellect in a way that all the contractions and limits of the nature of this day and this place would be sweetened — and therefore the day is hard upon him. But one who repents of the flaw in faith in the Sages and nullifies his own mind before the true Tzadik — the all-encompassing Sage — merits to strengthen himself with firm trust every single day, however it may be — physically and spiritually — in the aspect of: \" Yom ira ani eilecha evtach — The day I fear — I will trust in You\" [Psalms 56:4] — precisely on the day that I am afraid, on which it seems that livelihood is exceedingly difficult, and likewise in divine service — precisely then: \" Ani eilecha evtach — I will trust in You\" — for certainly You will not abandon me, for certainly even for this day there is a channel to draw down abundance even to the place where I am from the comprehensive supernal intellect where everything is sweetened as above. And this is the aspect of: \" Baruch Hashem yom yom… y'shuasenu selah — Blessed is Hashem day by day… our salvation, Selah\" [Psalms 68:20] . And understand this well — for it is forbidden to think from one day to the next at all, and for this very day one must trust in Hashem as above. And the essential thing: whenever one is beset by whatever confusions and thoughts pass over him, and the pressure of livelihood, and the obstacles to divine service — let him know that all of this flows from a flaw in faith in the Sages. And let him recall through this to repent completely for the flaw in faith in the Sages, and believe from now on truly in all the books of the true Tzadikim and Sages — until through this he merits to draw nourishment from the comprehensive intellect, through which everything is sweetened as above. (Source: Likutay Halachos, ibid. [Laws of Deposits], Halachah 5, sub-sections [ osios ] לא and לב — passages 31 and 32 of that Halachah.)"
    },
    {
      "index": 4,
      "he": "יֵשׁ שָׁלשׁ בְּחִינוֹת בַּעֲבוֹדַת הַשֵּׁם, שֶׁהֵם בְּחִינוֹת מִצְו?ֹת עֲשֵׂה, וּמִצְו?ֹת לֹא־ תַעֲשֶׂה, וּרְשׁוּת, דְּהַיְנוּ לְקַדֵּשׁ עַצְמוֹ בַּמֻּתָּר לוֹ וּלְהַכְנִיעַ הָרַע בִּבְחִינַת עֵץ הַדַּעַת וּלְהַעֲלוֹת הַטּוֹב שֶׁבּוֹ אֶל הַקְּדֻשָּׁה, שֶׁזֶּה בְּחִינַת שְׁלֵמוּת לְשׁוֹן־הַקֹּדֶשׁ עַל־יְדֵי תַּרְגּוּם. וְזֶה בְּחִינַת: \"סוּר מֵרָע\" - בְּחִינַת מִצְו?ֹת לֹא־תַעֲשֶׂה, \"וַעֲשֵׂה טוֹב\" - בְּחִינַת מִצְו?ֹת עֲשֵׂה, \"בַּקֵּשׁ שָׁלוֹם\" - זֶה בְּחִינַת הַמְמֻצָּע בֵּין טוֹב לְרַע, שֶׁהוּא בְּחִינַת עֵץ הַדַּעַת, לְתַקֵּן וּלְהַמְתִּיק אוֹתוֹ עַד שֶׁיַּעֲלֶה מֵהָרַע וְיֻכְלַל בַּטּוֹב, שֶׁזֶּה בְּחִינַת שָׁלוֹם. וְעַל־כֵּן שָׁלוֹם הוּא בְּחִינַת חַשְׁמַ\"ל, כַּמּוּבָא, כִּי חַשְׁמַ\"ל הוּא בְּחִינַת תִּקּוּן לְשׁוֹן תַּרְגּוּם, שֶׁהוּא בְּחִינַת עֵץ הַדָּעַת (הלכות אומנין, הלכה א).",
      "en": "Every person must know, every day and every hour and moment of his life, that dependent upon him are all the souls of all the generations yet to come forth from him — and upon those souls depend all the souls of the House of Israel — for all of Israel are guarantors one for another. For every person is obligated to say: \" Bishvili nivra ha'olam — For my sake the world was created\" [Sanhedrin 37a] . As our Sages of blessed memory taught: when a person merits — he merits for himself and for his generations and for the generations of his generations until the end of all generations, and tips the entire world toward merit. And the reverse — the reverse, G‑d spare us. And all of this cannot be rectified in completeness except through the true Tzadik — in the aspect of the comprehensive intellect [ sechel hakolel ] — where all souls are encompassed: both those who are here and those who are not yet here. And from there the sweetening flows to all the strict judgments and all the contractions [ the particular limitations and pressures that each person experiences at each moment — each one is a specific contraction that can be sweetened from the comprehensive source ] — which are the root of all the changes that pass over a person at every time — for each person according to his place and his hour. And this is what Moshe said: \" V'lo it'chem l'vad'chem — And not with you alone… ki es asher yeshn'nu poh v'es asher einenu poh immanu hayom — for with those who are here and those who are not here with us today\" [Deuteronomy 29:14] — today precisely — for the essential rectification is through the aspect of the day : the aspect of \"Today, if you will hear His voice\" — for one must know that one has in one's world nothing other than that day and that moment alone, as it is written (Job 7:18): \" Vatifk'denu lib'karim ulirgaïm tiv'chanenu — And You remember him each morning and test him every moment\" . And examine carefully all of the book of Devarim [Deuteronomy] and you will find that everywhere Moshe warns Israel about fulfilling the Torah, he mentions each time the word \" hayom \" — \"today\" — to guide and awaken every person that the essential thing is to begin drawing close today — that is, in every day and every hour in which one stands. And this is the aspect of: \" Vay'dabeir Moshe el kol B'nai Yisrael: Haskeit ushma Yisrael hayom hazeh nihyeisa l'am — And Moshe spoke to all of Israel: Give ear and hear, Israel — this day you have become a people\" [Deuteronomy 27:9] . And Rashi there explains it even more clearly: \"Every day let it seem in your eyes as though today you entered the covenant with Him\" — that is, exactly as described above. And this is: \" Haskeit ushma \" — whose meaning is from the language of \" hateh oz'n'choh — incline your ear\" : hear well and well — that is, this matter requires one to incline one's ear and heart to hear and understand and receive it into one's heart properly: that this day you have become a people — meaning: every day and every hour. And this is what our Sages of blessed memory interpreted: \" Haskeit — has [be silent] and then katteit [break it down / analyze]\" [Berachos 63b — first receive it as a whole, then examine it in detail] — meaning: in all learning of the holy Torah one must first study and then examine well — in the aspect of \"first a person should learn and afterward analyze\" [ Talmudic principle: ligmar enash vahadar lisbar ]. And in this very matter — to know and remember every day and every hour that this day you have become a people as above — this matter requires one to incline one's ear and remember it well: in the aspect of has and then katteit — for one must receive it in its generality and simplicity, and afterward analyze and examine it well at every hour and moment — to know at every hour that now a moment of one's life has passed, and to recall that there is a comprehensive intellect that can sweeten and rectify everything — and through this be drawn to fulfill: \" Hayom hazeh nihyeisa l'am la'Hashem Elokecha — This very day you have become a people to Hashem your G‑d\" — today precisely, and so every day and every hour — in the aspect of \" Ulirgaïm tiv'chanenu — He tests you at every moment\" as above. (Source: Likutay Halachos, ibid., sub-section [ os ] לו — passage 36 of that Halachah.)"
    },
    {
      "index": 5,
      "he": "אֵין שְׁלֵמוּת לְהַדְּבָרִים הַבָּאִים מִלְמַעְלָה לָעוֹלָם הַזֶּה, כִּי אִם כְּשֶׁמְּבָרְרִין הַקְּדֻשָּׁה בָּעוֹלָם הַזֶּה מִבְּחִינַת 'עֵץ הַדַּעַת טוֹב וָרָע', שֶׁהוּא בְּחִינַת שְׁלֵמוּת לְשׁוֹן־הַקֹּדֶשׁ, עַל־יְדֵי שֶׁמְּתַקְּנִין לְשׁוֹן תַּרְגּוּם וּמַעֲלִין הַטּוֹב שֶׁבּוֹ לִבְחִינַת לְשׁוֹן־הַקֹּדֶשׁ, שֶׁזֶּה בְּחִינַת תִּקּוּן הַבְּרִית. וְזֶה בְּחִינַת מַה שֶּׁנִּבְרָא הָאָדָם עָרֵל, וּצְרִיכִין לָמוּל אוֹתוֹ עַל־יְדֵי בְּנֵי־אָדָם דַּיְקָא. וְזֶה בְּחִינַת כָּל הָאֻמָּנוּת שֶׁבָּעוֹלָם, כִּי הַכֹּל נִבְרָא מְחֻסַּר תִּקּוּן, וּגְמַר תִּקּוּנָם - עַל־יְדֵי הָאָדָם, כְּמַאֲמַר רַבּוֹתֵינוּ זַ\"ל: הַחִטִּים צְרִיכִין לִטְחֹן וְכוּ'. וְכָל זֶה הוּא בְּחִינַת בֵּרוּר עֵץ הַדַּעַת, בְּחִינַת שְׁלֵמוּת לְשׁוֹן־הַקֹּדֶשׁ עַל־יְדֵי תַּרְגּוּם דַּיְקָא. נִמְצָא שֶׁכְּשֶׁאָדָם עוֹסֵק בְּאֻמָּנוּת בֶּאֱמוּנָה וּבְכַשְׁרוּת כָּרָאוּי, זֶה גַם־כֵּן בְּחִינַת תִּקּוּן הַבְּרִית. וְזֶה בְּחִינַת הַפַּרְנָסָה, שֶׁמַּמְשִׁיכִין עַל־יְדֵי עֵסֶק הָאֻמָּנוּת, כִּי צְרִיכִין לֵידַע וּלְהַאֲמִין כִּי אֵין הָעֲשִׁירוּת מִן הָאֻמָּנוּת, כְּמַאֲמַר רַבּוֹתֵינוּ זַ\"ל, הַיְנוּ, שֶׁלֹּא מִן הָאֻמָּנוּת עַצְמוֹ נִמְשָׁךְ הַפַּרְנָסָה וְהָעֲשִׁירוּת, רַק מֵחֲמַת שֶׁעַל־יְדֵי הָאֻמָּנוּת מְבָרֵר בֵּרוּרִים, שֶׁזֶּה בְּחִינַת תִּקּוּן הַבְּרִית, שֶׁעַל־יְדֵי־זֶה נִמְשָׁךְ הַשֶּׁפַע וְהַפַּרְנָסָה. וְזֶה שֶׁאָמְרוּ, שֶׁאֵין עֲנִיּוּת מִן הָאֻמָּנוּת וְלֹא עֲשִׁירוּת וְכוּ', אֶלָּא יְבַקֵּשׁ רַחֲמִים וְכוּ', כִּי עִקַּר שְׁלֵמוּת כָּל הַבֵּרוּרִים וְהַתִּקּוּנִים הוּא עַל־יְדֵי תְּפִלָּה, כַּיָּדוּעַ. עַל־כֵּן בֶּאֱמֶת מִי שֶׁזּוֹכֶה לְהַתְמָדַת הַתּוֹרָה אֵינוֹ צָרִיךְ לְאֻמָּנוּת, כְּמַאֲמַר רַבּוֹתֵינוּ זַ\"ל: מַנִּיחַ אֲנִי אֶת כָּל אֻמָּנוּת וְכוּ' וְאֵינִי מְלַמֵּד אֶת בְּנִי אֶלָּא תּוֹרָה, כִּי הַתּוֹרָה בְּעַצְמָהּ מְתַקֶּנֶת וּמְבָרֶרֶת אֶת הַכֹּל. וְעַל־כֵּן נִקְרֵאת \"אָמוֹן\", כְּמוֹ שֶׁכָּתוּב (משלי ח): \"וָאֶהְיֶה קז אֶצְלוֹ אָמוֹן\", כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ\"ל. רַק מִי שֶׁאֵינוֹ זוֹכֶה לָזֶה, בְּוַדַּאי צָרִיךְ לִלְמֹד גַּם אֻמָּנוּת, כְּמוֹ שֶׁהִזְהִירוּ רַבּוֹתֵינוּ זַ\"ל, כִּי הָאֻמָּנוּת הוּא בְּחִינַת תִּקּוּן וּבֵרוּר, שֶׁזֶּה בְּחִינַת תִּקּוּן הַבְּרִית, שֶׁעַל־יְדֵי־זֶה זוֹכִין לְפַרְנָסָה. וְעַל־כֵּן אָמְרוּ, שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי זִמָּה, בְּחִינַת פְּגַם הַבְּרִית; וְכֵן אָמְרוּ: כָּל מִי שֶׁאֵינוֹ מְלַמֵּד אֶת בְּנוֹ אֻמָּנוּת, כְּאִלּוּ מְלַמְּדוֹ לִסְטוּת, כִּי אֵין אָדָם רַשַּׁאי לֵהָנוֹת מִן הָעוֹלָם עַד שֶׁיְּתַקֵּן וִיבָרֵר אֶת הַדְּבָרִים, שֶׁעַל־יְדֵי־זֶה דַיְקָא זוֹכֶה בָּהֶם, וּבְלֹא זֶה הוּא גַזְלָן. וְעִקַּר הַתִּקּוּן וְהַבֵּרוּר נַעֲשֶׂה אוֹ עַל־יְדֵי הַתּוֹרָה, אוֹ עַל־יְדֵי אֵיזֶה עֵסֶק וְאֻמָּנוּת, שֶׁנַּעֲשֶׂה בְּכַשְׁרוּת כָּרָאוּי (שם אות ג. כל אות זה הנ\"ל שייך ל'ממון', אות קצג).",
      "en": "There are three modes of divine service , corresponding to the three categories of: positive commandments [ mitzvos aseh ], negative commandments [ mitzvos lo ta'aseh ], and the permitted [ reshus — the neutral domain of things neither commanded nor forbidden, where one must sanctify oneself within what is permitted; see Ramban on Leviticus 19:2 ] — namely, to sanctify oneself in what is permitted to him, and to subdue the evil in the aspect of the Tree of Knowledge of Good and Evil [ Eitz haDa'as tov v'ra — the domain where good and evil are intermingled; the neutral/permitted realm where spiritual work of clarification takes place ] and to elevate the good within it to holiness. This is the aspect of the perfection of the Holy Tongue through Targum [translation] [ an esoteric concept: the Holy Tongue represents pure holiness; Targum (Aramaic translation) represents the mixed domain of good and evil (the Tree of Knowledge), through which the holy sparks within it are elevated back to their holy root ]. And this corresponds to: \" Sur me'ra — Turn from evil\" — the aspect of the negative commandments. \" Va'aseh tov — And do good\" — the aspect of the positive commandments. \" Bakesh shalom — Seek peace\" [Psalms 34:15] — this is the aspect of the intermediate between good and evil, which is the aspect of the Tree of Knowledge — to rectify and sweeten it until it rises from evil and is encompassed in the good. And this is the aspect of peace [ shalom — peace as the fusion of opposites; the reconciliation of good and evil back into unified holiness ]. And this is why peace is the aspect of Chashmal [ Chashmal — a mystical term from Ezekiel's vision (1:4), understood in Kabbalistic teaching as the aspect that mediates between the revealed and the hidden; here interpreted as the rectification of the language of Targum which belongs to the Tree of Knowledge ], as is brought [in the sources] — for Chashmal is the aspect of the rectification of the language of Targum , which is the aspect of the Tree of Knowledge. (Source: Likutay Halachos, Laws of Craftsmen — Hilchos Omanin , Halachah 1.)"
    },
    {
      "index": 6,
      "he": "יֵשׁ שֶׁעוֹבֵד אֶת הַשֵּׁם עַל־מְנָת לְקַבֵּל פְּרָס. אֲפִלּוּ אִם כַּוָּנָתוֹ שֶׁשְּׂכַר עֲבוֹדָתוֹ יִהְיֶה, שֶׁיִּזְכֶּה לִכָּנֵס בְּפַרְדֵּס וּלְהַשִּׂיג הַשָּׂגָה גְדוֹלָה בַּעֲבוֹדָתוֹ יִתְבָּרַךְ, אַף־עַל־פִּי־כֵן צָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ לִבְלִי לִכָּנֵס לִפְנִים מִמְּחִצָּתוֹ, שֶׁלֹּא יִהְיֶה בִּבְחִינַת 'הֵצִיץ וְנִפְגַּע, הֵצִיץ וָמֵת', כִּי מֵאַחַר שֶׁבּוֹחֵר בְּשָׂכָר וְתָאֵב לְהַשָּׂכָר, עַל־יְדֵי־זֶה יוּכַל לָבוֹא לַעֲבֹר עַל רְצוֹנוֹ יִתְבָּרַךְ וְלִכָּנֵס לִפְנִים מִמְּחִצָּתוֹ מֵחֲמַת תַּאֲוַת הַשָּׂכָר הַמֻּפְלָא, כִּי בְּחִינַת כְּנִיסַת הַפַּרְדֵּס, זֶהוּ בְּעַצְמוֹ הַשָּׂכָר. אֲבָל הָעוֹבֵד אֶת הַשֵּׁם מֵאַהֲבָה, בְּלִי שׁוּם כַּוָּנַת פְּרָס, רַק שֶׁרוֹצֶה לְעָבְדוֹ וְלַעֲשׂוֹת רְצוֹנוֹ יִתְבָּרַךְ לְבַד - בְּוַדַּאי זֶה לֹא יִכָּנֵס לִפְנִים מֵהָרָאוּי לוֹ וְלַעֲבֹר עַל רְצוֹנוֹ יִתְבָּרַךְ, מֵאַחַר שֶׁאֵינוֹ רוֹצֶה שׁוּם דָּבָר, רַק לַעֲשׂוֹת רְצוֹנוֹ יִתְבָּרַךְ בִּשְׁלֵמוּת, עַל־כֵּן בָּטוּחַ בְּוַדַּאי שֶׁיִּהְיֶה נִכְנָס בְּשָׁלוֹם וְיוֹצֵא בְּשָׁלוֹם (שם אות ד).",
      "en": "There is no completeness for things that come down from Above into this world except when one clarifies the holiness in this world from the aspect of the Tree of Knowledge of Good and Evil — which is the aspect of the perfection of the Holy Tongue through rectifying the language of Targum and elevating the good within it to the level of the Holy Tongue — and this is the aspect of the rectification of the bris [ tikun habris — the rectification of the covenant; in Kabbalistic teaching, the bris is the foundation, and its rectification is the root of all spiritual repair ]. And this is the aspect of the fact that the human being is born uncircumcised — and must be circumcised by human beings specifically. And this is the aspect of all craft and labor in the world [ kol ha'omanut sheba'olam — every trade, craft, skill, and occupation ] — for everything was created incomplete, and its completion comes through the human being — as our Sages of blessed memory taught: \"Wheat must be ground…\" [Bereishis Rabbah 11:6 — \"What was created needing improvement? Mustard needs to be sweetened, wheat needs to be ground, the human being needs to be refined\"] . And all of this is the aspect of clarifying the Tree of Knowledge — the aspect of the perfection of the Holy Tongue through Targum specifically. It follows that when a person engages in a craft or trade with faithfulness and propriety as is fitting — this too is in the aspect of rectification of the bris . And this is the aspect of livelihood — which is drawn through the engagement of craft and labor. For one must know and believe that wealth does not come from the craft itself — as our Sages of blessed memory taught [ Kiddushin 82b — \"No craft will make a person rich or poor — everything depends on one's merit\" ] — meaning: it is not from the craft itself that livelihood and wealth are drawn. Rather, it is because through the craft one performs clarifications — which is the aspect of rectification of the bris — and through this the abundance and sustenance are drawn. And this is what [the Sages] said: that neither poverty nor wealth comes from the craft — rather, one should pray… [ ibid. ] — for the essential completeness of all clarifications and rectifications is through prayer, as is known. Therefore in truth: one who merits to continuous Torah study has no need of a craft — as our Sages of blessed memory taught: \"I will abandon all trades and teach my son only Torah\" [Kiddushin 82b] — for the Torah itself rectifies and clarifies everything. And therefore [the Torah] is called \"Amon\" [ amon — craftsman/artisan; from Proverbs 8:30, the Torah says \"I was with Him as an amon \" — a skilled craftsman ], as it is written (Proverbs 8:30): \" Va'eh'yeh etzlo amon — And I was with Him as a craftsman\" — as our Sages of blessed memory taught. But one who does not merit this — must certainly also learn a trade, as our Sages of blessed memory warned — for the craft is the aspect of rectification and clarification, which is the aspect of rectification of the bris , through which one merits livelihood. And therefore [the Sages] said that idleness leads to licentiousness [ batlah m'vi'ah liday zimah ] — the aspect of the flaw of the bris . And likewise they said: one who does not teach his son a trade is as though he teaches him banditry [ Kiddushin 29a ] — for no person is permitted to derive benefit from the world until he has rectified and clarified things — and through this specifically one acquires rightful ownership of them; without this he is a robber. And the essential rectification and clarification is accomplished either through the Torah or through some trade and craft conducted with propriety as is fitting. (Source: Likutay Halachos, Laws of Craftsmen, Halachah 1, sub-section [ os ] ג — passage 3 of that Halachah. Note: this entire sub-section belongs also to the entry Momon [Money/Wealth], entry 193.)"
    },
    {
      "index": 7,
      "he": "אֲפִלּוּ מִי שֶׁזּוֹכֶה לַעֲבֹד אֶת הַשֵּׁם וְלַעֲשׂוֹת מִצְו?ֹתָיו יִתְבָּרַךְ בְּשִׂמְחָה גְדוֹלָה כָּל־כָּךְ, עַד שֶׁאֵינוֹ חָפֵץ בְּשׁוּם שְׂכַר עוֹלָם הַבָּא, רַק שְׂכָרוֹ מֵהַמִּצְוָה בְּעַצְמוֹ, כִּי מְקַבֵּל תַּעֲנוּג גָּדוֹל מִשְּׁמִירַת מִצְו?ֹתָיו יִתְבָּרַךְ בְּעַצְמוֹ וְאֵינוֹ מְצַפֶּה לְשׁוּם תַּשְׁלוּם שָׂכָר, שֶׁזֶּה בְּוַדַּאי תַּכְלִית הַשְׁלֵמוּת, לְקַבֵּל תַּעֲנוּג וְשָׂכָר מֵהַמִּצְוָה בְּעַצְמָהּ - אַף־עַל־פִּי־כֵן אֵין רָאוּי לַעֲבֹד אֶת הַשֵּׁם גַּם בִּשְׁבִיל כַּוָּנָה זוֹ, כִּי תַּכְלִית הַשְּׁלֵמוּת הוּא לַעֲבֹד אוֹתוֹ יִתְבָּרַךְ בְּלִי שׁוּם שָׂכָר כְּלָל, וַאֲפִלּוּ שֶׁלֹּא בִּשְׁבִיל כַּוָּנַת הַשָּׂכָר שֶׁל עֲשִׂיַּת הַמִּצְוָה בְּעַצְמָהּ (שם אות ה).",
      "en": "There is one who serves Hashem in order to receive reward. Even if his intention is that the reward of his service should be that he merit to enter the Pardes [ Pardes — literally: orchard; the term for the highest mystical and spiritual attainments, the \"garden\" of divine knowledge and closeness — from the famous account of the Four who entered the Pardes (Chagigah 14b) ] and attain a great spiritual attainment in his service of Hashem — even so, one must guard oneself from entering further than one's permitted boundary [ lifnim mim'chitzaso — beyond one's own partition/division; every soul has its own level and boundary within holiness; exceeding it is dangerous ], so as not to be in the aspect of: \" Hetzitz v'nifga, hetzitz va'meis — He glimpsed and was struck; he glimpsed and died\" [Chagigah 14b — referring to Acher (Elisha ben Avuyah) and Ben Azzai among the Four who entered the Pardes] . For since he chooses reward and craves the reward — through this he can come to violate His will, may He be blessed, and enter beyond his proper boundary because of the craving for the extraordinary reward — since the very entry into the Pardes is itself the reward. But one who serves Hashem out of pure love — with no intention of reward whatsoever — only wishing to serve Him and do His will, may He be blessed, alone — certainly this person will not enter beyond what is fitting for him or violate His will, may He be blessed, since he desires nothing at all — only to fulfill His will, may He be blessed, in completeness. Therefore he is certainly assured that he will enter in peace and depart in peace [ the phrase used in the Talmud of Rebbe Akiva — the only one of the Four who entered the Pardes safely ]. (Source: Likutay Halachos, Laws of Craftsmen, Halachah 1, sub-section [ os ] ד — passage 4 of that Halachah.)"
    },
    {
      "index": 8,
      "he": "כָּל הַחֲפָצִים שֶׁל הָאָדָם, שֶׁהֵם בְּחִינַת מַלְכוּת שֶׁלּוֹ, וְהָאָדָם מְקַבֵּל הֲנָאָה מִכָּל חֵפֶץ וָחֵפֶץ, וְזֹאת הַהֲנָאָה הוּא בְּחִינַת אַהֲבָה, בְּחִינַת חֶסֶד, שֶׁמִּשָּׁם בָּאִים כָּל הָאֲהָבוֹת וְכָל הַהֲנָאוֹת. וְעַל־כֵּן צָרִיךְ כָּל אָדָם לִרְאוֹת לְהַעֲלוֹת כָּל הָאֲהָבוֹת וַהֲנָאוֹת שֶׁיֶּשׁ לוֹ מֵאֵיזֶה חֵפֶץ אוֹ מֵאֵיזֶה דָבָר שֶׁבָּעוֹלָם, לְהַעֲלוֹת הַכֹּל לְהַשֵּׁם יִתְבָּרַךְ, לְהַעֲלוֹת הָאַהֲבָה לְשָׁרְשָׁהּ, לִבְחִינַת חֶסֶד שֶׁבִּקְדֻשָּׁה, וְעַל־יְדֵי־זֶה הוּא מַעֲלֶה אֶת בְּחִינַת הַמַּלְכוּת דִּקְדֻשָּׁה מֵהַגָּלוּת שֶׁל הָאַרְבַּע מַלְכֻיּוֹת. כִּי כְּשֶׁאֵין מַעֲלֶה, חַס וְשָׁלוֹם, הָאַהֲבָה שֶׁבְּאוֹתוֹ הַדָּבָר וָחֵפֶץ לְשָׁרְשָׁהּ, אֲזַי, חַס וְשָׁלוֹם, עַל־יְדֵי־זֶה נוֹתֵן כֹּחַ לְהָאַרְבַּע מַלְכֻיּוֹת דְּסִטְרָא־אָחֳרָא. אֲבָל כְּשֶׁמְּשַׁבְּרִין כָּל הַתַּאֲווֹת וְכָל הַהֲנָאוֹת וּמַעֲלִין הַכֹּל לְשָׁרְשׁוֹ, לְשֹׁרֶשׁ הָאַהֲבָה, שֶׁהוּא בְּחִינַת חֶסֶד שֶׁבִּקְדֻשָּׁה, עַל־יְדֵי־זֶה מַכְנִיעִין וּמְבַטְּלִין מַלְכוּת הָרִשְׁעָה, בְּחִינַת הָאַרְבַּע מַלְכֻיּוֹת, וְחוֹתְכִין וּמַבְדִּילִין וּמַעֲלִין מַלְכוּת דִּקְדֻשָּׁה מִשָּׁם, כִּי עִקַּר עֲלִיַּת הַמַּלְכוּת - עַל־יְדֵי הַחֶסֶד, בִּבְחִינַת \"וְהוּכַן בַּחֶסֶד כִּסֵּא\" (ישעיה טז). וְעַל־כֵּן צְדָקָה וָחֶסֶד מְסֻגָּל גַּםשׂ כֵּן לְכָל הַנִּזְכָּר לְעֵיל (שם ה\"ב אות ג).",
      "en": "Even one who merits to serve Hashem and fulfill His commandments, may He be blessed, with such great joy that he does not desire any reward in the World to Come — only the reward of the mitzvah itself — for he derives great delight from the very keeping of His commandments, may He be blessed, and anticipates no payment of reward whatsoever. This is certainly the ultimate perfection — to receive delight and reward from the mitzvah itself. And yet even so — it is not fitting to serve Hashem even for this intention alone. For the ultimate perfection is to serve Him, may He be blessed, without any reward whatsoever — even without the intention of receiving the reward of the pleasure of performing the mitzvah itself. [ The service must be so pure that even the joy of the mitzvah is not the motive — only the will to serve G‑d absolutely, with no self-interest of any kind, however refined. ] (Source: Likutay Halachos, Laws of Craftsmen, Halachah 1, sub-section [ os ] ה — passage 5 of that Halachah.)"
    },
    {
      "index": 9,
      "he": "כָּל הַמַּזִּיקֵי עָלְמָא, רַחֲמָנָא לִצְּלַן, עִקַּר יְנִיקָתָם מִכִּסּוּפִין וַהֲבָלִים רָעִים. וְעַל־ כֵּן צָרִיךְ כָּל אֶחָד לִזָּהֵר לְבָרֵר כָּל הַחֵשֶׁק וְהַכִּסּוּפִין וְהַהֲנָאוֹת שֶׁל זֶה הָעוֹלָם, שֶׁלֹּא יִהְיֶה בּוֹ אֲחִיזָה לְהַסִּטְרָא־אָחֳרָא, בְּחִינַת מַזִּיקֵי עָלְמָא הַנַּ\"ל; רַק לְבָרֵר וּלְהַעֲלוֹת הַכֹּל לְשָׁרְשָׁם, לְכִסּוּפִין דִּקְדֻשָּׁה, דְּהַיְנוּ, שֶׁלֹּא יַחֲשֹׁק וְיִכְסֹף לְשׁוּם דְּבַר הֲנָאָה, כִּי אִם בִּשְׁבִיל הַשֵּׁם יִתְבָּרַךְ. וּמִי שֶׁזּוֹכֶה לָזֶה בִּשְׁלֵמוּת, הוּא בְּוַדַּאי נִשְׁמָר מִכָּל רָע, בְּחִינַת \"עַל שַׁחַל וָפֶתֶן תִּדְרֹךְ וְכוּ', כִּי בִי חָשַׁק וַאֲפַלְּטֵהוּ\" - 'בִּי חָשַׁק' דַּיְקָא כַּנַּ\"ל (שם ה\"ד אות כז).",
      "en": "All the objects and possessions of a person — which are the aspect of his personal malchus [kingship/domain] [ malchus — Kingship; the sefirah of reception and manifestation; here applied to the person's personal domain of material possessions and pleasures ] — and the person derives pleasure from each and every object — and this pleasure is the aspect of love [ ahavah — love ], the aspect of kindness [ chesed ], from which all loves and all pleasures come. Therefore every person must endeavor to elevate all the loves and pleasures he has from any object or thing in the world — to elevate everything to Hashem, may He be blessed — to elevate love to its root, to the aspect of holy Kindness [ chesed dikdushah ]. And through this he elevates the aspect of holy Malchus from the exile of the Four Kingdoms [ the four exiling empires (Babylon, Persia, Greece, Rome) in Kabbalistic teaching correspond to four aspects of impure Malchus that hold holy Malchus in exile ]. For when one does not, G‑d forbid, elevate the love in that object and thing to its root — then, G‑d forbid, through this one gives strength to the Four Kingdoms of the Other Side. But when one breaks all the desires and pleasures and elevates everything to its root — to the root of love, which is the aspect of holy Kindness — through this one subdues and annuls the wicked kingdom [ malchus harish'ah ], the aspect of the Four Kingdoms, and cuts off and separates and elevates holy Malchus from there. For the essential ascent of Malchus is through Kindness — in the aspect of: \" V'hochan b'chesed kisei — And the throne shall be established through kindness\" [Isaiah 16:5] . And therefore charity and kindness [ tzedakah v'chesed ] are also a segulah [propitious means] for all of the above. (Source: Likutay Halachos, Laws of Craftsmen, Halachah 2, sub-section [ os ] ג — passage 3 of that Halachah.)"
    },
    {
      "index": 10,
      "he": "מַה שֶּׁעִקַּר שְׁלֵמוּת הַשָּׁלוֹם שֶׁבֵּין הַגּוּף וְהַנֶּפֶשׁ הוּא, כְּשֶׁהַגּוּף מְבַטֵּל אֶת עַצְמוֹ לְגַמְרֵי כְּנֶגֶד הַנֶּפֶשׁ, וְאוֹהֵב אֶת הַנֶּפֶשׁ כָּל־כָּךְ, עַד שֶׁמְּוַתֵּר גַּם מִשֶּׁלּוֹ, מִמַּה שֶּׁמֻּכְרָח וּמַגִּיעַ וּמֻתָּר לוֹ עַל־פִּי הַתּוֹרָה הַקְּדוֹשָׁה, אַף־עַל־פִּי־כֵן הוּא מְבַטֵּל הַכֹּל לְגַבֵּי הַנֶּפֶשׁ, עַד שֶׁאֲפִלּוּ הַתְּפִלּוֹת שֶׁהֵם לְצֹרֶךְ הַגּוּף, הוּא מְכַוֵּן הַכֹּל רַק בִּשְׁבִיל תִּקּוּן הַנֶּפֶשׁ וּשְׁלֵמוּתָהּ. וַאֲזַי זוֹכֶה לְהִכָּלֵל בּוֹ יִתְבָּרַךְ בְּתַכְלִית שְׁלֵמוּת הַבִּטּוּל, וּמַמְשִׁיךְ מִמֶּנּוּ יִתְבָּרַךְ שָׁלוֹם הַכְּלָלִי, שָׁלוֹם בְּכָל הָעוֹלָמוֹת (עיין שלום אות נ).",
      "en": "All the destructive forces of the world, G‑d spare us — their essential nourishment comes from impure desires and evil vanities [ kissupin vahavalim ra'im ]. Therefore every person must be careful to clarify all the desire, longing, and pleasures of this world — that the forces of the Other Side in the aspect of the harmful forces of the world should have no grip upon him. Rather, one must clarify and elevate everything to its root — to holy longing [ kissupin dikdushah ] — meaning: one should not desire or long for any pleasure except for the sake of Hashem, may He be blessed. And one who merits this in completeness is certainly protected from all evil — in the aspect of: \" Al shachal vafesehn tiddroch — You shall tread upon the lion and the serpent… ki vi chashak va'afall'tehu — for with Me he has desired, therefore I will rescue him\" [Psalms 91:13,14] — \" ki vi chashak — for with Me he has desired\" — precisely with Me [with G‑d alone], as described above. (Source: Likutay Halachos, Laws of Craftsmen, Halachah 4, sub-section [ os ] כז — passage 27 of that Halachah.)"
    }
  ]
}