צדקה ג

.main-title{text-align:center;margin-bottom:10px;font-size:28px;font-weight:700;color:var(--accent);letter-spacing:1.5px;text-transform:uppercase}

Based on what is explained at the end of Sefer Likutay Moharan — printed alongside the Sippuray Ma'asiyos [the Tales, i.e., the famous stories of Rebbe Nachman] — on page 15: \"It is fitting for a person to accustom himself to be in the World to Come\" etc. — see there. From the matter of the tav'n (310) worlds [based on the Talmudic statement in Uktzin 3:12 that G-d will bestow upon every righteous person 310 worlds] which are the delight of the World to Come — that a person must remind himself of them in order to draw himself and detach himself from the desires of this world and its vanities. And these 310 worlds are built from machlokes [dispute/division] — that is, through the tzadik who judges everyone favorably, even those who dispute him, and makes peace amidst the conflict — which is the bechinas sections of stones, etc. And builds from them houses — in the bechinas shalom bayis [domestic peace/peace of the house]. And from these houses, worlds are formed until the 310 worlds are assembled — in the bechinas \"to give those who love Me substance (yesh)\" [Proverbs 8:21] [the word yesh — substance — has the numerical value of 310] — see all of this there carefully.

And now the juxtaposition of the Mishnah is well understood: \"Rabbi Yehoshua ben Levi said: in the future the Holy One Blessed be He will bequeath to each and every righteous person 310 worlds\" etc. [Uktzin 3:12]. \"Rabbi Shimon ben Chalafta said: the Holy One Blessed be He found no vessel to contain blessing for Israel except for peace\" [ibid.]. For it is the same thing — for the 310 worlds of each righteous person are made from the bechinas shalom [peace] — that is, through one's weighing all things favorably and making peace amidst the conflict, as above. And therefore the Tanna placed these two statements — regarding the 310 worlds and regarding the value of peace — adjacent to each other, for they are a single bechinas: the 310 worlds are built from peace and the resolution made amidst conflict, as above.

And this is the bechinas mezuzah affixed at the entrance of the home — in order to remind oneself of the World to Come — so as not to forget Hashem, blessed be He. For this is the essential purpose of the mezuzah — to remember Hashem, blessed be He — as it is written: Shema Yisroel Hashem Elokainu Hashem Echad [\"Hear O Israel, Hashem is our G-d, Hashem is One\"] — which is the essential bechinas memory of the World to Come. For the essential World to Come is when they will recognize and know His unity, blessed be He — as it is written: \"On that day Hashem shall be One and His Name shall be One\" [Zechariah 14:9]. And it is written: \"for they shall all know Me\" etc. [Jeremiah 31:33]. This is the essential delight of the World to Come. And as Rebbe Nachman wrote elsewhere [in Likutay Moharan II, Torah 2]. And this memory — of Hashem, blessed be He — which is the memory of the World to Come — one must be especially careful to guard it when building a home. For one who builds a home is as though he forgets, Heaven forbid, the World to Come — and makes himself a permanent dwelling in this transient world that passes away. For certainly if one deeply contemplates with truth the permanence of the life of the World to Come and the swiftness with which this world passes like a passing shadow, like a dissolving cloud, etc. — certainly there is no greater madness than this: to want to build for himself a home for this brief moment that is certain to pass away from here without doubt, swiftly and quickly. And therefore Yehonadav ben Rechav truly commanded his children to dwell in tents and not build houses etc. [Jeremiah 35:6–7]. For one who builds his home without knowledge and forgets the World to Come is certainly worse than a madman. And of this it is said: \"Woe to the one who builds his house without righteousness and his upper chambers without justice\" [Jeremiah 22:13]. \"The one who says: I will build myself a great house\" etc. And it is written: \"He builds his house like the moth\" etc. And it is written: \"The sons have built ruins for themselves and the houses are set to become heaps\" etc. [Job 15:28] — and many similar passages. Therefore upon entering the home, one must be very careful to immediately remember the World to Come — for there is the essential home and there is the essential permanence. And what one builds for oneself in this world is also only for the sake of the World to Come — in order that one can serve Hashem, blessed be He, within one's home through Torah study, prayer, hospitality, and honor of Shabbos etc. For each person must intend in the building of his home that his home should be a house of Torah, a house of prayer, a meeting place for the wise, a home open wide — with the poor as members of the household. And then his home is the house of Hashem. And of this it is said: \"Through wisdom a house is built\" etc. And then it is certainly a great mitzvah to build a home for Hashem's sake. And therefore one must affix the mezuzah — in order to immediately upon entering the home remember the unity of Hashem, blessed be He. This is the bechinas memory of the World to Come. And then specifically the home is fit to be built and to endure — for one does not forget the World to Come, and does not make for himself a permanent dwelling in this transient world, Heaven forbid. Rather, on the contrary, one builds one's home specifically for the sake of the memory of the World to Come — which is the unity of His Name, blessed be He — as above. And then one's home is built through the righteous who establish the world — who labor to build many homes until they form from them 310 worlds — for they build these homes of the 310 worlds from conflict — that is, from the peace they make amidst conflict — in the bechinas shalom bayis etc., as above. And from there one's home is built. For the essential building of the home is for peace. For outside is the bechinas machlokes [conflict] — for each one is divided for himself — they are dispersed and separated and do not gather together. But in the house, there is the gathering and assembly together — in the bechinas shalom u'achdus [peace and unity] — the bechinas shalom bayis. And this is the bechinas Name Sha-dai on the mezuzah. The letters: shin-yud = 310 (ש״י), dalet (ד). The shin-yud = 310 — these are the bechinas 310 worlds which are the delight of the World to Come, as above. The dalet is the bechinas dalet of the word echad [one] — which is the bechinas shalom v'achdus [peace and unity] made from the conflict — which is also the bechinas dalet — the bechinas four directions — the bechinas \"For I have spread you to the four directions of the heavens\" [Zechariah 2:10]. And from there the 310 worlds are built — through making peace and unity amidst the conflict — and including and unifying all four directions in the bechinas dalet d'echad [the dalet of the word echad] — for one believes that all four directions of the world and all the differing opinions among them all return to one place — to the source of His unity, blessed be He — which is the bechinas dalet d'echad. For conflict is the bechinas four directions of the world — each one pulling toward its own side: one to the right and one to the left, one to the east, etc. But in truth the root of conflict is entirely unity. For the root of all holy conflict is the dispute of the Tannaim and Amoraim — this one forbids and this one permits etc. — as Rebbe Nachman wrote elsewhere. And the root of the disputes of the Tannaim and the righteous flows from the bechinas beginning of the tzimtzum [divine contraction] of the chalal ha'panoy [the vacated space] — which cannot be grasped — as all of this is explained well in the Torah \"Bo El Paro\" [Likutay Moharan I, Torah 64] — see there carefully. It is explained there that the dispute between the righteous is the bechinas chalal ha'panoy — for the light of the holy souls of the righteous is the bechinas light of the Ain Sof [the Infinite]. And everything the righteous speak — they are creating worlds — for they are partners with the Holy One Blessed be He in the act of creation — as it is said: \"What I do in heaven and earth\" etc. [Beraishis Rabbah]. And if all the righteous were one, the light would be Ain Sof and there would be no place for the creation of the world. Therefore it is necessary for each one to pull toward his own side — which is the bechinas machlokes in which they have differing opinions and each one is drawn to his own side. This is the bechinas drawing the Ain Sof light toward the sides — and through this the bechinas chalal ha'panoy is formed — and then there is a place for creation — that is, the creation of worlds that the righteous create in every generation, as above. And this holy dispute among the righteous is in truth peace and tranquility — in the bechinas \"Elu v'elu divray Elokim chayyim\" [\"These and these are words of the living G-d\"] — whose letters spell echad [one] — as Rebbe Nachman wrote elsewhere. For in truth it is entirely one — only it is impossible to grasp this with human intellect in any way — for the bechinas chalal ha'panoy cannot be grasped, as explained there. But when this conflict descends below it sometimes falls and becomes absolute conflict, Heaven forbid. And the tzadik who inclines toward kindness and judges everyone favorably — and makes peace amidst the conflict — and builds from them 310 worlds as above — this tzadik elevates all the conflict in the world to its root — to the bechinas conflict of the chalal ha'panoy which in truth is entirely one, as above. And this: that he judges them all favorably — that their intention is for the sake of Heaven — for the world was unable to bear the light of the tzadik whose light is very great for the world to bear — thus it was necessary for there to be some conflict and differing opinions among the sages — for each one is drawn to his own side, which is the bechinas drawing the Ain Sof light toward the sides — and through this the bechinas chalal ha'panoy is formed and there is place for creation etc., as above. And through this — through the tzadik judging all favorably and elevating all conflict to its root — to the bechinas conflict of the chalal ha'panoy — and knowing and believing that in truth this conflict is entirely one, as above — and through this he makes peace amidst all conflict — through this he builds the 310 worlds which are the delight of the World to Come. For the essential 310 worlds — which are the reward of the righteous in the World to Come — are the bechinas divine insights which the righteous will attain — the divine insights of His Godliness and unity, blessed be He — which are wondrous such that spiritual buildings and palaces are formed from them — the bechinas 310 worlds. Fortunate are those who merit them. And all the insights cannot be attained except through the tzimtzum [contraction] of the chalal ha'panoy. For had there been no tzimtzum, everything would be Ain Sof and there would be no place for creation — and there would be no concept of receiving reward, and there would be no insight or knowledge for the righteous. For there in the bechinas this tzimtzum is the root of free choice — for from it flow all the severe judgments (dinim) from which the yaytzer hara draws all its nourishment, as is known. And one who merits to shatter the yaytzer hara and sweeten the root of the judgments — merits through this very tzimtzum specifically to attain all the attainments that are impossible to attain except through there being tzimtzumim, as is known. And then through this specifically one builds all the palaces and houses — of which it is said: \"Fortunate is the one whom You choose and bring near to dwell in Your courts, we shall be satisfied with the goodness of Your house\" etc. [Psalms 65:5] — the bechinas \"One thing I asked of Hashem… to dwell in the house of Hashem… to behold the pleasantness of Hashem\" etc. [Psalms 27:4] — the bechinas \"How beloved are Your dwellings, Hashem of Hosts\" etc. [Psalms 84:2]. And one multiplies the building of houses and palaces and sacred and awesome courtyards and chambers until one builds the 310 worlds, as above. And this is the bechinas Shema and V'hayah Im Shamoa — which are the acceptance of the kingship of Heaven and the acceptance of the commandments. For from these two bechinos [dimensions] the 310 worlds are built — for the essential building of the 310 worlds comes from the light of intellect and the tzimtzum — and through these two bechinos specifically — when they are unified together in ultimate unity — through them come all the insights that are the bechinas 310 worlds, as above. And this is the bechinas Shema and V'hayah Im Shamoa. For Shema is the acceptance of His unity, blessed be He — for one believes in Him, blessed be He, that He is one — singular and unified — and the entire passage of Shema is stated in the singular — which alludes to the very essence of the light of the true intellect — which is entirely one. But V'hayah Im Shamoa is stated in the plural. This alludes to the tzimtzumim of the intellect — where the bechinas differing opinions begins. For each one receives the intellect of attaining His Godliness, blessed be He, according to what one measures in one's heart. And this is: \"V'hayah im shamoa tishme'u\" etc. [\"And it shall come to pass if you hearken diligently\"]. \"Shamoa\" — this is the bechinas very essence of intellect — the bechinas Shema Yisroel Hashem Elokainu Hashem Echad — which is the bechinas root essence of the intellect. \"Tishme'u\" — in the plural — meaning that you shall hear and receive the light of this true intellect — each one according to his own tzimtzum in his mind — according to what he measures in his heart. And so the entire order of this passage proceeds in the plural: \"l'ahavah es Hashem Elokaichem u'l'avdo b'chol levavchem\" [\"to love Hashem your G-d and to serve Him with all your hearts\"] etc. [Deuteronomy 11:13]. And therefore in this passage specifically the Torah warns: \"Hishomru lochem pen yifteh levavchem acharay ha'avodah zarah\" [\"Beware for yourselves lest your heart be enticed toward false worship\"] [Deuteronomy 11:16] — which is the bechinas machlokes — the bechinas chalak levavam [\"their heart is divided\"] [Hosea 10:2]. And as our Sages said: \"I wonder if this house will not become false worship\" — since there was conflict there — as is brought in Rebbe Nachman's words [Likutay Moharan I, Torah 251]. For when the intellect enters into the tzimtzumim — where necessarily it divides into four directions and each one attains according to what he measures in his heart — from this flows the root of conflict. Therefore there one must be very careful against absolute conflict, Heaven forbid — which is the bechinas false worship. And this: \"V'samtam es divaray ayleh al levavchem\" [\"And you shall place these words upon your hearts\"] etc. — that you should place these words that I warn you — regarding the faith of His unity, blessed be He, and the acceptance of His commandments — place them upon your hearts — that each one according to the measure in his heart should receive these words — meaning: even though the measure in the heart of each one differs from the other and divides one from another — nevertheless do not deviate, Heaven forbid, through this toward another side — the path of absolute conflict and false worship, Heaven forbid. Rather receive and place these words upon your hearts — that is, always return to the source of unity — to know and believe that all the differences of opinion and all the conflict and all the tzimtzumim that flow from them all return to one place — for everything flows from Him, blessed be He, as above. And therefore regarding the affixing of the mezuzah, it concludes in the singular — as it is written: \"U'chesavtam al mezuzos baisecha\" [\"And you shall write them upon the doorposts of your house\"] etc. For the home is knafia d'chola [\"the wing that includes all\"] — for this is the essential rectification of the home through the mezuzah — that through this the home becomes the bechinas shalom bayis — the bechinas gathering and assembling all the divided opinions together — so that they all be included in unity and peace, as above. And this is the bechinas \"Yehi baisecha bais va'ad lachochomim\" [\"Let your home be a meeting place for the wise\"] [Avos 1:4]. Bais va'ad [\"meeting place\"] — this is the bechinas gathering of the wise who assemble in some house in order to deliberate on the rectification of the community and the like — where the path is for each one to say his opinion according to his intellect — and afterward they weigh between all the opinions and enact ordinances. This is the essential name bais va'ad. And in this bechinas every person from Israel's home must be — that in his home the peace shall be drawn between the sages who differ in their views — all for the sake of the eternal rectification of the world. And in this bechinas shall be the building of his home — which is the bechinas resolution and peace amidst conflict that flows from its root — the chalal ha'panoy — through believing that in truth all is one, as above. And this is: \"So that your days and the days of your children shall be multiplied upon the land that Hashem swore to your forefathers to give them, as the days of the heavens above the earth.\" [Deuteronomy 11:21]. For this verse speaks essentially of the reward of the World to Come — as our Sages said: \"it says 'to give to them' not 'to give to you' — from here [we derive] the resurrection of the dead from the Torah.\" And this: \"upon the land\" — this is the holy ground, the land of the living. And this: \"as the days of the heavens above the earth\" — this is the bechinas 310 worlds that the righteous will merit in the World to Come — which are built and formed through the intellect and the tzimtzum — which are the bechinas heavens and earth. For heavens are the bechinas intellect and earth is the bechinas tzimtzum — as is understood elsewhere. And from both of them together specifically every world of the 310 worlds is built — for from one bechinas alone it is impossible for a world to be built — only from both together — from heavens and earth, from the bechinas intellect and tzimtzum — a world is built until the 310 worlds are formed — which are the reward for the righteous in the World to Come. And this verse is the conclusion of the two passages of the mezuzah. For the essential bechinas mezuzah is to draw and to remind oneself of the bechinas World to Come — the 310 worlds — which are the bechinas heavens and earth, as above. And this is the bechinas \"B'raishis bara Elokim es ha'shamayim v'es ha'oretz\" [\"In the beginning G-d created the heavens and the earth\"] [Genesis 1:1]. B'raishis — \"rosh bayis\" [\"head of the house\"] — as it states in the Tikunay Zohar. Rosh is the bechinas intellect in the head. Bais [house] — these are the bechinas mechitzos [partitions] — the bechinas tzimtzumim. And from these two bechinos G-d created the heavens and the earth — which are the totality of all worlds that are all included in the bechinas heavens and earth — the bechinas intellect and tzimtzum — which are the bechinas soul and body, lights and vessels. For heavens are the bechinas soul. And earth is the bechinas body — as our Sages said [Sanhedrin 91b]: \"He calls to the heavens above — this is the soul; and to the earth — this is the body.\" And the soul is the intellect — as it is written: \"and the breath of the Almighty gives them understanding\" [Job 32:8] — as Rebbe Nachman wrote. And the body is the bechinas tzimtzum — from which all physicality flows until physical bodies are formed. And even all the higher and loftier and very spiritual worlds are all comprised of lights and vessels — bechinas soul and body — that flow from the bechinas light of the intellect and the higher tzimtzumim that flow from the beginning of the tzimtzum of the bechinas chalal ha'panoy — as is understood from the writings of the Ari, of blessed memory. Thus heavens and earth are the bechinas soul and body — lights and vessels — that flow from the bechinas B'raishis — rosh bayis — intellect and tzimtzum — from which all worlds are built both spiritually and physically. And this is: \"es ha'shamayim\" — to include their derivatives — \"v'es ha'oretz\" — to include their derivatives. The derivatives of heavens and earth are the bechinas totality of all worlds — all included in heavens and earth, as above — which flow from the bechinas B'raishis — rosh bayis — as above. And this: \"l'ma'an yirbu yemaichem\" etc. — referring to the day that is entirely long — which is the World to Come — as our Sages expounded everywhere. \"Al ha'adamah asher nishba Hashem\" — this is the holy ground — the Land of the Living — which is the bechinas 310 worlds that the righteous will inherit in the World to Come. \"Asher nishba Hashem l'avosaichem lases lahem\" — \"l'sasom\" not \"lochem\" [\"to give to them\" not \"to give to you\"] — from here: the resurrection of the dead etc. — meaning, the World to Come — which is after the resurrection. And this: \"kimay ha'shamayim al ha'oretz\" [\"as the days of the heavens above the earth\"] — this is the bechinas days and the measures that each one merited to illuminate and draw from the heavens upon the earth — that is, according to how each one sanctified and purified himself — and merited to occupy himself with His Torah and service, blessed be He — through which one drew the light of intellect to the tzimtzumim — until one sweetened all the tzimtzumim and conflict and included them in unity. This is the totality of heavens and earth — from which all worlds are built, as above. And so each one will merit length of days for the world that is entirely long — upon the holy ground — meaning that one will merit the World to Come — which is the bechinas 310 worlds built through this, as above. And therefore all the gatherings and assemblies of the people of the world are called by the name "house" — as it is written: bais Yaakov, bais Yisroel, bais Aharon [\"House of Jacob, House of Israel, House of Aaron\"] etc. — and many similar usages. For "house" is the bechinas gathering and assembly — the bechinas unity and peace — to transform all conflict into peace, as above. And for this purpose one must affix the mezuzah in the home, as above.