חזקת מטלטלין ב

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Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:59. Translated from the Hebrew. Continued from Part 3. And this is the aspect of S'firas HaOmer [the counting of the Omer], which is a preparation for receiving the Torah on Shavuos — which is the main drawing near of the souls of Yisroel to their Father in Heaven. For on Pesach, which is Y'tzias Mitzrayim — when they go out from the contamination of Mitzrayim — then is the beginning of the drawing near of the souls to Hashem Yisbarach. And then Hashem Yisbarach shines and bestows a very great and wondrous light, not in a gradual fashion, in order to redeem and take them out from the intense contamination of Mitzrayim — for it would have been impossible to take them out from there except through this, through revealing and bringing upon them a very great light, etc., as is brought in the kavanos. But after the first day, this light departs and only a r'shimah [imprint] remains. And then they must purify themselves from the contamination of Mitzrayim gradually and in measured stages — and this is the aspect of S'firas HaOmer, as is brought. Meaning, during the S'firah we begin to draw near to Hashem Yisbarach gradually and in measure. And this is the aspect of the waving of the Omer of barley. For the Omer of barley is the aspect of the five g'vuros of Mantzepach [the five final letters], as is brought — which is the root of the souls that emerge from g'vuros, as is known (and as is explained in Siman 68 and 69 which relate to the aforementioned Torah). And then, on the first day of S'firah — when the drawing near of the souls to Hashem Yisbarach begins, to prepare themselves for receiving the Torah — then one waves the Omer of barley, which is the root of the souls, as above. And therefore the offering then is in the aspect of animal food [barley]. For one is elevating the souls from their contamination, where they were sunken in beastly behavior, and one elevates them from there and lifts them and draws them near to Hashem Yisbarach. And therefore then one must begin to count the days and weeks, for "from here onward there is an accounting," as it is stated in the holy Zohar. For the S'firah is the aspect of the aforementioned mishpat that is needed when drawing souls near to Hashem Yisbarach. For mishpat is the aspect of reckoning and counting and numbering — that a person must judge himself every day, to give a din and accounting between himself and his Maker regarding all the deeds he does, so that he will be careful from now on to turn from evil and do good. For the main mishpat is in the aspect of an accounting — meaning that he is among the "masters of accounting" who calculate and judge all their ways each and every day. For one must know that all his days are decreed and fixed and counted, as it is written: "Im charutzim yamav, mispar chodashav" ["If his days are determined, the number of his months..."] (Iyov 14:5). And he must give a din and accounting for all the deeds of each and every day. And this is the aspect of the S'firah — that one must count the days and weeks. Through this one draws the aspect of the aforementioned mishpat — that one should merit to judge oneself each and every day, to be careful that [the days] should be complete and perfect for Hashem Yisbarach, in the aspect of "t'mimos tihyenah" ["they shall be complete"]. And therefore one must count from the day of the waving of the Omer until Atzeres [Shavuos] — meaning from the beginning of the drawing near of the souls, when one begins to build the aforementioned Haichal HaKodesh. For then one must begin to engage in the mishpat, which is the aspect of the S'firah, as above — in order to consume and burn the evil surrounding the souls. Until one merits on Shavuos, after the completion of the S'firah — which is the aspect of mishpat — then the fire of the mishpat is inflamed and comes forth to light. And then one merits to receive the Torah, which is called mishpat, which one receives through the fire, as it is written: "Ud'varav shamanu mitoch ha'aish" ["And His words we heard from within the fire"] (D'varim 5:4). For the fire of Matan Torah they merited through the mishpat that they drew upon themselves during all the days of the S'firah, as above. And then is the completion of the nullification of evil, and then is the main completeness of the drawing near of the souls to Hashem Yisbarach — which is the receiving of the Torah that one merits on Shavuos. And therefore in truth, Yisroel who stood at Har Sinai — their contamination ceased — through the fire of the mishpat that they merited through the S'firah, as above. Except that through the airev rav who were also drawn near — for whom mishpat is ineffective, as above — through this they caused afterward what they caused. And this is the aspect of: "Ani amarti Elokim atem" ["I said, 'You are divine beings'"] (T'hillim 82:6) — which is stated in Psalm 82, which speaks entirely of mishpat, as it is written there: "B'kerev Elokim yishpot, ad masai tishp'tu avel...shiftu dal v'yasom" ["In the midst of the judges He judges; how long will you judge unjustly?...Judge the poor and the orphan"] (T'hillim 82:1-3). For through the mishpat the evil was nullified until they were like angels, for their contamination had ceased — and this is the aspect of "Ani amarti Elokim atem," as Chazal expounded. But through the sin of the Aigel, which the airev rav caused — for whom mishpat is ineffective — through this: "Achein k'adam t'musun" ["Indeed, like men you shall die"] (T'hillim 82:7). And therefore it concludes: "Kumah Elokim shaftah ha'aretz" ["Arise, O G-d, judge the earth"] (T'hillim 82:8). Meaning, he requests that now we need Hashem Yisbarach Himself to arouse the fire of the mishpat to consume and eliminate the evil of the airev rav — for we do not have the ko'ach to eliminate it through our own fire of the mishpat; rather, Hashem Yisbarach Himself must assist us and draw His mishpat upon them, in order to eliminate their evil as well — until all the nations will draw near to Him Yisbarach. And this is the aspect of: "Ki Atah tinchal b'chol hagoyim" ["For You shall inherit all the nations"] (T'hillim 82:8). For Hashem Yisbarach certainly has the ko'ach to subdue and inherit all the nations, to subdue and nullify the evil of all of them — as will truly be in the future, when it will be fulfilled: "Ki az ehpoch el kol ha'amim safah v'rurah likro chulam b'Shem Hashem" ["For then I will turn all the peoples to a pure language, that they may all call upon the Name of Hashem"] (Tz'fanyah 3:9). And this is the aspect of K'rias Yam Suf [the splitting of the Sea] on the seventh day of Pesach, which is the sixth day of S'firas HaOmer. For the sixth day of the S'firah is the aspect of Yosef HaTzaddik, the aspect of Y'sod [Foundation], the aspect of tikkun habris [rectification of the covenant], as is brought. And Yosef is the aspect of the tikkun of the mishpat, in the aspect of: "Mishpat l'Elokay Yaakov aidus biYehosef samo" ["A statute for the G-d of Yaakov, a testimony He placed in Yehosef"] (T'hillim 81:5-6). For Yaakov and Yosef are considered as one, and Yaakov is in the aspect of mishpat, as is written in this very pasuk, and as it is written: "Mishpat utz'dakah b'Yaakov Atah asisa" ["Justice and righteousness in Yaakov You have made"] (T'hillim 99:4). And through this, Yosef merited to stand in a great test and did not blemish the bris. For the main subduing of the yaitzer one merits through mishpat — through judging and evaluating oneself, [recognizing] that certainly it is not right to sin against Him Yisbarach Who bestows upon him all good and Who will ultimately exact payment for everything, as Yosef said then: "V'aich e'eseh hara'ah hag'dolah hazos v'chatasi l'Elokim" ["And how shall I do this great evil and sin against G-d?"] (B'raishis 39:9). And through this he subdued his yaitzer and restrained himself from the transgression. For this is the main mishpat that a person must judge himself — meaning that he should constantly judge himself regarding how he ought to conduct himself each and every day. And especially when he comes to some test and temptation, when the yaitzer incites him toward some desire or bad character trait — then is the main mishpat, that he must judge himself whether it is fitting for him to do this. And the main test and temptation is in the desire of immorality, which is the all-encompassing evil. And there is the main mishpat — that a person must be very afraid of His judgment and din, Yisbarach, and judge himself on his own and flee from the transgression, as they said: "Be calculating the loss of a mitzvah against its reward, and the reward of a transgression against its loss" (Avos 2:1). And as it is written: "Chishavti d'rachai va'ashivah raglai" ["I considered my ways and returned my feet"] (T'hillim 119:59). And as Adoanainoo Morainu v'Rabbainu z"l wrote — that a person must have yishuv hada'as [settled mind], that he should consider well what is the purpose of all the desires, etc. — all of which is the aspect of the aforementioned mishpat, whose main application is regarding the aforementioned desire. And Yosef merited the aspect of mishpat in completeness, through which he stood in the test, as above. And through this you will see wonders — in what Hashem illuminated my eyes — that I found in the words of Chazal that Yosef stood in the test through mishpat specifically. For Chazal said: "The image of his father's face appeared to him. And [his father] said to him: 'Your brothers are destined to be inscribed upon the Choshen [Breastplate]...' 'Do you wish [to have your name erased]?...' " — and through this he stood in the test. It emerges that the main subduing of his yaitzer was through being reminded of the Choshen HaMishpat [the Breastplate of Judgment] — which is the aspect of the aforementioned mishpat, as is explained there in the aforementioned Torah, that this is the aspect of the aforementioned ribu'a [square], the aspect of "ribu'a hayah kaful" ["it was square and doubled"] — see there. It emerges and is explained that Yosef stood in the test through the aspect of mishpat specifically — meaning through being reminded of the Choshen HaMishpat, where his name would be engraved among the names of the other holy Sh'vatim [tribes], who were all great tzaddikim and merited the aforementioned mishpat. For they were the sons of Yaakov, who is the aspect of mishpat. And through this they all merited to be engraved upon the Choshen HaMishpat. And through this specifically, Yosef restrained himself from sinning, as above. For the main tikkun of the bris one merits through the aspect of the aforementioned mishpat, as above. And this is the aspect of: "Shuvi shuvi haShulamis, shuvi shuvi v'nechezeh bach; mah techezu baShulamis kimcholas hamachanayim" ["Return, return, O Shulamis; return, return and we will gaze upon you. What will you see in the Shulamis? Like the dance of the two camps"] (Shir HaShirim 7:1). Rashi explains that the nations incite Yisroel to stray after them, chas v'shalom. Yisroel responds: "Mah techezu baShulamis kimcholas hamachanayim" — which are the banners of the Wilderness — see there. Meaning: Yisroel traveled in four banners, which are the aspect of the four camps of the Sh'chinah, which is the aspect of the aforementioned mishpat — the aspect of ribu'a, the aspect of "ribu'a hayah kaful," as above. And with this ko'ach they killed all the serpents and scorpions and all the enemies and all the k'lipos and forces of evil that stood against them in the Wilderness, as it is written: "Hamolichach'cha bamidbar hagadol hazeh, nachash saraf v'akrav v'tzimaon" ["Who led you through this great wilderness — serpents, fiery snakes, and scorpions, and thirst"] (D'varim 8:15) — which are the aspect of the four k'lipos that stood against them, as is brought. And Yisroel killed and subdued them through the aspect of the aforementioned mishpat that eliminates the evil, as above — which is the aspect of ribu'a, the aspect of the four banners, as above. And therefore when the evil, which are the nations, incite Yisroel to turn after them, chas v'shalom, they respond: "Mah techezu baShulamis kimcholas hamachanayim" — which are the four banners of the Wilderness. For through the four banners — the aspect of ribu'a, the aspect of mishpat — through this the evil is subdued until they have no ko'ach to take hold in the hearts of B'nai Yisroel to turn them away from Hashem Yisbarach, chas v'shalom, as above. And this is what they say: "Shuvi shuvi v'nechezeh bach." And Rashi explains: "un'maneh minach m'munim v'shoftim" ["and we will appoint from you appointed ones and judges"], as it is written: "V'Atah techezeh" ["And you shall see/select"] (Sh'mos 18:21). Meaning, the nations wish to corrupt and blemish, chas v'shalom, the mishpat of k'dushah of Yisroel through their own mishpat. But Yisroel responds that our mishpat is strong and powerful through the ko'ach of the four banners, which are the aspect of ribu'a, the aspect of mishpat of k'dushah, as above. And therefore the image of Yaakov's face appeared to Yosef, and [Yaakov] said to him: "Your brothers are destined to be inscribed upon the Choshen HaMishpat," etc. For Yaakov is himself the aspect of mishpat, as above. And therefore then, on the sixth day of the S'firah — which is the seventh day of Pesach — one merits K'rias Yam Suf, which is the completion of the redemption from Mitzrayim. For then the Egyptians fell completely, through the nullification of evil that they merited then — through the tikkun of the mishpat shining upon them, which was drawn through Yosef who stood in the test. Through this is the main miracle of K'rias Yam Suf, as it is written: "Hayam ra'ah vayanos" ["The sea saw and fled"] (T'hillim 114:3) — "vayaitzai hachutzah" ["and he went outside"] (B'raishis 39:12), as Chazal said [linking Yosef's fleeing from sin to the sea's fleeing]. And then one merits great wealth — the aspect of the plunder of the Sea, which was greater than that of Mitzrayim, as Chazal said. For through the subduing of evil through the mishpat, as above — through this the anger is subdued and nullified, which is the evil that wishes to take hold of the souls of Yisroel, chas v'shalom, and to transform the flow of wealth into anger. And then, when the evil — which is the anger — is nullified, one merits great wealth, which is the aspect of a chomah [wall] — which they merited at K'rias Yam Suf, which is the plunder of the Sea, which is the aspect of "v'hamayim lahem chomah" ["and the waters were a wall for them"]. For they merited the chomah of wealth, as explained above. And therefore from then onward the chamaitz was permitted. For one no longer fears anger even when eating chamaitz, for they had already merited the chomah of wealth in completeness, as explained above. And therefore during all the days of the S'firah we draw down the flow of blessing and wealth. For during the days of the S'firah — which are the days of Nisan and Iyar — all the fruits grow and sprout, which are the main element of wealth. For then, during the days of the S'firah, is the drawing near of souls to Hashem Yisbarach, for which one must draw great wealth of k'dushah to Yisroel, so that all the souls should draw near to Hashem Yisbarach, as was explained above. And this is what we request after the S'firah: "Y'varchainu Elokim Elokainu" ["May G-d our G-d bless us"] — meaning that He should draw down to us blessing and a great flow of wealth. And this is why we say first: "Lada'as ba'aretz darkecha, b'chol goyim y'shu'asecha" ["That Your way may be known on earth, Your salvation among all nations"] (T'hillim 67:3) — that we should merit to know His ways, Yisbarach, on earth, how to draw near to Him, until even all the nations know His salvation — meaning that all of them should draw near to Him Yisbarach. For this is the main salvation of all salvations. And this is: "Yism'chu virannu l'umim ki sishpot amim mishor" ["The nations will be glad and sing for joy, for You judge the peoples with straightness"] (T'hillim 67:5). "Ki sishpot" specifically — the aspect of the aforementioned mishpat, through which is the main drawing near, as above. And this is why it concludes: "Y'varchainu Elokim v'yir'u oso kol afsei aretz" ["May G-d bless us, and may all the ends of the earth fear Him"] (T'hillim 67:8). Meaning, we request that Hashem Yisbarach should bless us and give us great wealth of k'dushah. And then certainly "all the ends of the earth will fear Him." For when the tzaddikim and the worthy of B'nai Yisroel merit wealth and blessing, then all the souls at the ends of the earth draw near to Him Yisbarach, to His service and His fear, in the aspect of: "L'Shimcha ul'zichr'cha ta'avas nafesh" ["For Your Name and Your remembrance is the desire of the soul"] (Y'shayahu 26:8). For the magnification of the shem and the nefesh is through wealth, etc., as is explained in the aforementioned Torah — see there. And this is the aspect of: "Us'fartem lachem mimochoras haShabbos...sheva Shabbasos t'mimos tihyenah...ad mimochoras haShabbos hashvi'is" ["And you shall count for yourselves from the day after the Shabbos...seven complete Shabbasos shall there be...until the day after the seventh Shabbos"] (Vayikra 23:15-16). For the main aspect of S'firas HaOmer is to draw the aspect of the k'dushah of Shabbos, which is the aspect of the nullification of evil, in the aspect of "Es Shabsosai tishmoru" — "this is igula and ribu'a," etc. — which are the aspect of mishpat and wealth, which are the aspect of yad and shem, the aspect of bayis and chomah, as is explained in the aforementioned Torah — see there and understand.

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