חזקת מטלטלין ה

And this is the aspect of the offerings of the n'si'im that are read on Chanukah. For all their offerings were to rectify the blemish of the sin of the Calf, for which the Mishkan was built to atone — as our Sages, of blessed memory, said. And the essential sin of the Calf was the blemish of emunah, whose essence is emunas chachamim — that they did not believe in Moshe, who had revealed His G-dliness to them through such awesome signs and illuminated in them the light of knowledge and the bestowal of such n'vu'ah (prophecy) at the time of the giving of the Torah. And nevertheless the Samech Mem provoked them so much until he caused them to sin so greatly through the counsel of the Airev Rav. And so it is in every generation — the essential blemish of emunah, which is the generality of the entire Torah, is through the blemish of emunas chachamim, the true Sages. For if one would believe in the words of the true tzaddikim and Sages, one would nullify one's confused mind, and one would certainly believe properly. For even though one cannot understand the ways of Hashem and the perception of His G-dliness, one would rely on the words of the tzaddik who has already broken his body to the ultimate, etc. 228

Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:7 ("V'Aileh HaMishpatim"). Translated from the Hebrew.

The matter of three years of chazakah in lands — "until three years a person is careful with his deed," etc. — and the main chazakah is specifically through eating the fruits of the land for three years. According to the discourse "V'Aileh HaMishpatim" which speaks about emunah, in Siman 7; see there the entire discourse.

And therefore it is indeed written: "And they believed in Hashem and in Moshe His servant." For the essential completeness of emunah in Hashem is through believing in Moshe His servant — which is the aspect of emunas chachamim. But the Adversary provokes in this through many stratagems — and the main thing is through the machlokes, which increases accusation among the Torah scholars, as it is now — as our Sages, of blessed memory, said — and one does not know where the truth is. Therefore whoever wishes to have mercy on his soul must return in teshuvah through this itself: through hearing the intensity of the machlokes, he should understand from this that they are trying to distance him from Hashem, blessed be He. As is explained elsewhere on the verse: "The ear that hears the rebuke of life will dwell among the wise," etc. (See there, Siman 5.) Until he returns in teshuvah through this specifically, regarding the blemish of emunas chachamim, until all the holy s'farim are once again esteemed in his eyes, etc. — as is explained in the Torah [discourse] mentioned above. 229

For emunah is the aspect of Eretz Yisroel, t'filah. And through emunah the g'ulah will come, etc. And it is impossible to merit emunah except through emes [truth]. And to merit emes is through the eitzos [counsels] that one receives from the tzaddik. For "the kidneys counsel," etc. And through them one receives from the tzaddik the aspect of "kulah zera emes" ["entirely a seed of truth"]. And through this one comes to emunah. And through this the g'ulah will come.

And this is the aspect of the offerings of the n'si'im, which are the aspect of the tikkun of emunas chachamim, upon which depends the tikkun of all the aspects explained in the Torah [discourse] "Chadi Rabbi Shimon" mentioned above. And this is: "A silver bowl" — Rashi explained that it alludes to the years of Adam HaRishon, who lived nine hundred and thirty years. "Its weight one hundred and thirty" — the aspect of the one hundred and thirty years, etc. For Adam HaRishon blemished emunas chachamim, for he did not believe in himself — which is also a blemish of emunas chachamim, as is explained in the Torah [discourse] mentioned above and as is explained at length elsewhere. 230

And this is the aspect of: "V'Anochi n'ta'tich sorek kulah zera emes," etc. ["And I planted you a noble vine, entirely a seed of truth"] (Yirmiyahu 2:21). And the drops of intellect that one receives from the tzaddik through the eitzos — they are divided into three drops; see all of this there well.

For Adam HaRishon was comprised of all the souls of the tzaddikim, who all emerged from him. And when he transgressed the command that Hashem, blessed be He, had commanded him — according to what he understood to be the true interpretation of this mitzvah — and inclined after the counsel of the serpent through the counsel of his wife, from this was drawn the blemish of emunas chachamim. For all the generations were included in him. And from this came the blemish of the machlokes of Kayin and Hevel — which is the aspect of all the machlokes against the tzaddikim in every generation. For from the machlokes of Kayin against Hevel was drawn the machlokes of Korach against Moshe, as is brought — which is the aspect of the generality of the machlokes against the true tzaddik of every generation. For in every machlokes there are sparks of the machlokes of Korach, Dasan, and Aviram, as is brought. 231

And behold, all the lands are the aspect of emunah, the aspect of "sh'chan eretz ur'eh emunah" ["Dwell in the land and tend emunah"] (T'hilim 37:3). For all the lands drink from the essence of Eretz Yisroel, and Eretz Yisroel is the aspect of emunah, as above. And especially the land that is in the possession of a member of Yisroel — which is in the aspect of Eretz Yisroel. For in every place where Yisroel dwell, it is somewhat in the aspect of Eretz Yisroel, as is brought elsewhere. And therefore the land that is in the possession of Yisroel, even in chutz la'aretz, is in the aspect of Eretz Yisroel — the aspect of emunah, as above.

And therefore, because Adam HaRishon blemished emunas chachamim — which is the aspect of the blemish of eating from the Tree of Knowledge of Good and Evil — through this the eating was blemished and it was decreed: "In sorrow you shall eat of it; by the sweat of your brow you shall eat bread." From whence the waste of the food was drawn, until it became complete waste — which is the punishment of one who mocks the words of the Sages, who is judged in boiling excrement, from whence come the foul vapors that confuse the mind. And all of this derives from the waste that took hold of all the foods through the sin of Adam HaRishon, as mentioned. 232

And therefore the main acquisition of the land and its chazakah is through a shtar [deed] specifically. For the shtar is the aspect of emes — the aspect of "kulah zera emes" mentioned above, which is drawn through the aspect of "the kidneys counsel." Through which one merits emunah. For the main element of the shtar is through the two witnesses who are signed upon it. And the two witnesses are the aspect of "t'rain samchei k'shot" ["two supports of truth"], as is understood in the Tikkunim — in the aspect of "al pi sh'nai aidim yakum davar" ["by the testimony of two witnesses a matter shall stand"] (D'varim 19:15). "Yakum davar" specifically — for they support and establish the matter. For they are the aspect of "samchei k'shot." And this is what Chazal said: "There is no testimony except in a standing position." And the "t'rain samchei k'shot" — this is the aspect of "the kidneys counsel," for they are one aspect, as is known.

And therefore they brought "a silver bowl, its weight one hundred and thirty," and "one silver basin — both of them full of fine flour for a meal-offering." "Fine flour for a meal-offering" — this is the aspect of the tikkun of the foods, whose essence is the bread. And through "fine flour for a meal-offering," they rectified the blemish of the foods. And therefore the silver bowl alludes to the years of Adam HaRishon — to rectify his blemish. And similarly, "its weight one hundred and thirty" corresponds to the one hundred and thirty years during which he begat, etc. For all of this derives from the blemish of the foul vapors that were drawn through the blemish of emunas chachamim, which confuse the mind and prevent one from deriving the judgments of upright behaviors, etc. And the essential counsel and judgments of upright behaviors are needed regarding this matter — which is the guarding of the bris, for which one must guard one's thoughts very, very greatly. And through the foul vapors, he was unable to extricate himself from this, even though he did great teshuvah and separated from his wife. But from the compulsion of night occurrences he was not saved — as our Sages, of blessed memory, said. And all of this was due to the foul vapors mentioned above. 233

And the shtar is the aspect of emes. For the shtar stands for truth and for evidence. For the letters of the writing of the shtar of Yisroel that stands for truth and for evidence — they are in the aspect of "kulah zera emes" that is drawn from the tzaddik. For the aspect of "kulah zera emes" is the aspect of the twenty-two letters, as is known. But the main establishment of the shtar is only through its signatories, as Chazal said — who are the two witnesses, who are the aspect of "samchei k'shot," the aspect of the aforementioned "kidneys." For through them specifically one can receive the aspect of "kulah zera emes," which is the aspect of the twenty-two letters — which are the aspect of the letters of the writing of the shtar. And therefore through them specifically is the main establishment of the shtar, as above.

And this is the aspect of: "its weight one hundred and thirty." "Its weight" (mishkalah) — the aspect of the matkela (scale/balance). For the essential matkela is in this desire, as is explained elsewhere. And certainly Adam HaRishon, during those one hundred and thirty years, strove greatly to clarify his thoughts from these hirhurim (improper thoughts). But nevertheless he was not saved from occurrences due to the foul vapors mentioned above, as mentioned. And therefore they brought "a silver bowl" corresponding to the years of Adam HaRishon, etc., to rectify all of this. And through this they drew a tikkun for the blemish of the leaders of falsehood — whose teaching is from these wastes, who are granted s'michah as "rabbi" not according to the law — which is the aspect of the sin of Kayin, who attacked Hevel without cause and killed him, from whence comes all the machlokes of now, as mentioned. 234

And this is the aspect of: "V'chasuv yosher divray emes" ["And that which was written in uprightness, words of truth"] (Koheles 12:10). For the shtar of Yisroel is the aspect of "a writing of uprightness, words of truth" — meaning the aspect of "kulah zera emes" mentioned above, which is drawn through the aspect of the kidneys, which are the aspect of the two witnesses, as above.

Also, ka'aras (קערת) has the gematria of tesha (479) — the aspect of: "his innards are as wrought ivory" (eshes shain). And our Sages, of blessed memory, expounded — and it is brought in Rashi's commentary — this is Toras Kohanim (Vayikra), which is placed in the middle of the five Chumashim, like these innards, etc. For Toras Kohanim speaks of korbanos (offerings), which are the tikkun of the foods that were blemished through the sin of Adam HaRishon. For one must eat in the aspect of eating korbanos — so that the table atones like the mizbai'ach. And therefore Toras Kohanim is alluded to in the verse "his innards are as wrought ivory" — the aspect of the tikkun of the mai'ayim (innards/intestines), which are the vessels that process the eating, to clarify it from the waste. And this is the aspect of "a silver bowl, fine flour" — which is the tikkun of the foods from the foul vapors, as mentioned. For in the k'arah (bowl) one eats the foods. And therefore ka'aras has the gematria of eshes — the aspect of "his innards are as wrought ivory" — the aspect of korbanos, the tikkun of the foods, as mentioned. 235

And through the writing of the shtar — which is the aspect of emes, as above — through it specifically one acquires the land and maintains possession of it. For the land is the aspect of emunah, and it is impossible to merit emunah except through emes, as above. For the writing of the shtar of Yisroel is in the aspect of Torah SheBichsav [the Written Torah], which is the aspect of Toras Emes [Torah of Truth]. For there are many dinim of the Torah in the shtar, and many dinim are learned from the language of the shtar. And therefore the shtar is called a "sefer," as it is written (Yirmiyahu 32:10): "V'chasuv basefer v'chasom" ["And write it in a document and seal it"]. And its main element stands for truth and for evidence. And therefore it is in the aspect of Toras Emes, which is the aspect of Torah SheBichsav, as is known. And therefore the land — which is the aspect of emunah, the aspect of Torah SheBa'al Peh [the Oral Torah] — its main acquisition and its chazakah is through the shtar. For Torah SheBichsav illuminates Torah SheBa'al Peh. For all the movable goods in the world — all of them are the aspect of sparks of n'shamos that emerge from emunah. For emunah is the source of all the n'shamos. And all the commerce in the world — what one buys and sells to his fellow — everything is for the sake of the birur [clarification/refinement] of the sparks mentioned above. And the main birur is through emunah. For emunah refines the birurim, as is brought elsewhere. And therefore in the acquisition of movable goods one does not need a writing for evidence. For the main element of their acquisition — which is their birur and their tikkun — is through the aspect of emunah, which is the aspect of Torah SheBa'al Peh. And therefore one does not need writing for movable goods. But the land itself — which is the aspect of emunah itself, as it were — cannot ascend and go from one domain to another domain except through the aspect of Torah SheBichsav, which is the aspect of the shtar. For each time the land goes from the domain of the seller to the buyer, it is the aspect of the ascent of emunah. For it goes from the domain of the seller to the domain of the buyer in order to refine new birurim there. And through this is the main element of its ascent from galus — when it finishes refining. It emerges that each time the land goes from one domain to another, it is the aspect of g'ulah [redemption]. For it refines through this new birurim, through which the emunah will be completed and the g'ulah will come. And this is why the Torah mentions many times a language of "g'ulah" in the buying and selling of land, as it is written: "G'ulah tihyeh lo," etc. ["Redemption shall be for him"] (Vayikra 25:29) — and likewise much more, many times. For it is the aspect of g'ulah, as above. For each time the land — which is the aspect of emunah — goes from one domain to another in order to refine new birurim, as above, it draws closer to the g'ulah, as above. And this is what Hashem Yisbarach hinted to Yirmiyahu the prophet — the matter of the g'ulah through the acquisition of land, as is explained there in Yirmiyahu: that at the time when Yisroel were going into galus, Hashem Yisbarach said to him (Yirmiyahu 32:7): "Hineh Chanam'el ben dod'cha ba ailecha leimor: k'neh es sadi," etc. ["Behold, Chanam'el the son of your uncle is coming to you to say: Buy my field"]. And he bought the field, and Hashem Yisbarach gave him tidings through this that they are destined to be redeemed and will buy fields, as it is written: "Sados b'chesef yiknu," etc. ["Fields shall be bought for money"] (Yirmiyahu 32:44). And seemingly the matter is puzzling: why did He hint to him about the g'ulah through this specifically — through the acquisition of a field?! But in truth, the acquisition of a field in itself alludes to the aspect of g'ulah, as above. And therefore the land — which is the aspect of emunah — is not acquired and established in the hand of the buyer except through a shtar, which is the aspect of Torah SheBichsav — the aspect of emes. Through which one comes to emunah. And this is the aspect of: movable goods that have no acharayus [responsibility/guarantee] are acquired together with goods that have acharayus — meaning, the kinyan of movable goods agav [together with] land, which is the most effective kinyan. For all acquisitions of movable goods are for the sake of the birur of the sparks. And the main birur is through emunah. And therefore the movable goods are acquired through the land — for the sparks are refined through the emunah, as above. And therefore the land itself is not acquired and established except through a shtar — meaning the writing of Yisroel, which is the aspect of Torah SheBichsav. For the land itself — which is the aspect of emunah itself, as it were — cannot ascend and go from one domain to another except through the aspect of Torah SheBichsav, which is the aspect of the shtar. For each time the land goes from the domain of the seller to the buyer, it is the aspect of the ascent of the emunah. For it goes from the domain of the seller to the domain of the buyer in order to refine there new birurim. And through this is the main element of its ascent from galus, when it finishes refining. And therefore the tikkun of the sin of the Eigel — which came about through the questions and denials of the Eirev Rav, who are the aspect of Amalaik, as is stated in the Zohar and Midrashim, that they were intermingled from Amailaikim, etc. — the main tikkun was through the Mishkan that Mosheh made, as Chazal said. For the Mishkan, the aspect of the Beis HaMikdash, was built and made with partitions and boundaries and holy vessels such as these, that were drawn from the k'dushah of the Da'as mentioned above — of the aspect of the aforementioned freedom [chairus]. And the main partitions are made from the aspect of "s'yag lachochmah sh'sikah" ["A fence for wisdom is silence"], as above. For within these holy partitions and boundaries, the aforementioned Da'as is drawn. All of this is the aspect of the tikkun of the aforementioned questions and denials, which are the aspect of the sin of the Eigel, as above. And this is the aspect of Parashas Sh'kalim that is read before Purim — in order to subdue Haman-Amalaik, who is the aspect of the aforementioned Eirev Rav. And therefore they are called "sh'kalim" — the aspect of mishkal [weight/measure]. For one must be careful to draw this Da'as in measure and in weight, and to be silent in the place where one needs to be silent — the aspect of "va'asu s'yag laTorah," as above. Through which is the main building of the Mishkan, as above. And this is the aspect of: "He'ashir lo yarbeh v'hadal lo yam'it" ["The rich shall not give more and the poor shall not give less"] (Sh'mos 30:15). This alludes to the aspect of the aforementioned Da'as — of the son and the student, who are the aspect of the dwellers above and the dwellers below. That one must illuminate in the dwellers above the aspect of "mah" [what], etc. And in the dwellers below the aspect of "m'lo chol ha'aretz k'vodo" ["the whole earth is full of His glory"]. And this is the aspect of: "He'ashir lo yarbeh" — "the rich" are the aspect of those who are elevated in rank; "lo yarbeh" — for one must be careful that he should not err that he already has a great share in this Da'as, for one must show him that he still does not know at all — the aspect of "meh chamis," etc. ["What did you see?"]. And conversely: "Hadal lo yam'it" — "the poor," the aspect of those who are small in rank; "lo yam'it" — as if his share is small and meager in the building of this Da'as, which is the aspect of the building of the Mishkan and the Beis HaMikdash. For on the contrary, Hashem Yisbarach dwells with the lowly and the poor specifically, as it is written: "Eshkon es daka" ["I dwell with the crushed"] — "ki m'lo chol ha'aretz k'vodo," etc. For in every level and in every aspect there is the aspect of the dwellers above and the dwellers below, etc. — which are the aspect of the son and the student, etc. And therefore the rich and the poor are in the aspect of the dwellers above and the dwellers below. For the wealth and the abundance is drawn from the Da'as of the son and the student, etc. And see in Hilchos Shabbos, Halachah 3, §9, where something similar is explained on the verse "He'ashir lo yarbeh v'hadal," etc., as above. And this is the aspect of the counting of Yisroel, that they were commanded to count them through the sh'kalim, as it is written: "Ki sisa es rosh b'nai Yisroel lifkudaihem," etc. ["When you take the count of the children of Yisroel according to their numbers"] (Sh'mos 30:12). For the counting is in order to join them and to connect them and to include them together — all six hundred thousand nefashos of Yisroel — so that they should illuminate in one another the aforementioned Da'as and receive from one another. For this Da'as is very lofty and exalted — which is to know and to recognize the Creator, the singular Primordial One, Yisbarach v'Yis'aleh, in the ultimate completeness of emunah. And each member of Yisroel has a share in this holy Da'as. And each one needs to receive from his fellow and to illuminate in his fellow — according to what illumination is drawn upon him from his Rebbe, the aspect of Mosheh. And as is understood and explained in the aforementioned Torah. And therefore one must count them and include them and join them together. But through the counting, chas v'shalom, the plague can take hold, chas v'shalom. For the Adversary will want to provoke them, chas v'shalom — to breach the boundary, that each one will want to enter the boundary of his fellow in what does not pertain to him. And through this he could enter into questions that according to his understanding are difficult for him to resolve, etc., as above. Therefore, just as each one needs to receive from his fellow and to illuminate in his fellow the illumination of this Da'as, as above — likewise he needs to be careful to stand in his place and not to breach the boundary. And as is explained above — that this is the aspect of "va'asu s'yag laTorah," the aspect of "s'yag lachochmah sh'sikah," which applies in every aspect and in every level. For just as the true tzaddik — who is the Rebbe and the Chacham, through whom all the Da'as is drawn — needs to be careful to make the "fence for Torah" through silence, so as not to enter into the Makifim [surrounding lights] that one does not need to grasp, etc., as above — likewise each and every person, according to what he receives of this Da'as, needs to be careful for his own nefesh not to rush and not to be hasty to ask questions that are not fitting for him — so that his da'as should not become completely confused. And likewise when one speaks with one's fellow about yiras Shamayim, to introduce this Da'as into one's fellow and to receive from him — in the aspect of "umekablin dein min dein" ["and they receive one from another"], as is explained there — one needs to be very careful also to draw the aforementioned partition of silence, not to breach the boundary, chas v'shalom, and not to gaze upon one's fellow excessively, and also not to receive from one's fellow excessively what is not fitting for him according to his level. For this is known: that every person is very different from his fellow, as Chazal said regarding the blessing of "Chacham HaRazim" [Knower of Secrets]: "Because the minds of people are not similar to one another," etc. Therefore one must be careful in this matter of the drawing of the true Da'as — that each one needs to illuminate in his fellow and to receive from him — that it should be gradually and in measure and in weight, and to fulfill "va'asu s'yag laTorah" mentioned above. And this is the aspect of what they were careful to count Yisroel through the sh'kalim specifically — so that the Sitra d'Mosa [side of death] should not take hold among them, which is drawn from the denials of the Tree of Knowledge, which is the contamination of the Serpent, which is the contamination of Amalaik, who caused death to come into the world. For everything was through the excess of questions that he introduced into Adam and Chavah, until he brought them to denials, as Chazal said. And the tikkun for this is through the building of the Mishkan and the Beis HaMikdash. For the main building of these holy partitions of the Mishkan and the Beis HaMikdash is through silence, as above. And likewise each person needs to be careful, both in general and in particular. And this is the aspect of the sh'kalim — the aspect of "machatzis hashekel" [half-shekel] specifically. For one needs to stand upon the measure precisely. And each one shall give "machatzis hashekel" specifically. And "the rich shall not give more and the poor shall not give less." For even though each one gives "machatzis" [a half] — "machatzis" specifically — which alludes that each member of Yisroel needs his fellow, that his fellow should complete him. And therefore each one gives only a half specifically. But nevertheless, it is forbidden that one should give on behalf of his fellow. For they were careful: "The rich shall not give more and the poor shall not give less." For the truth is that each one needs to complete his fellow — and this is the main intention of the counting, in order to include them and to join them and to connect them one with another, so that they should illuminate in one another the aforementioned holy Da'as. But nevertheless, each and every one stands on his own, and one needs to be careful not to breach the boundary. Rather, each one should receive and draw the Da'as gradually and in measure and in weight — to receive and to illuminate in his fellow what they need to receive from one another. And what is impossible to receive and to illuminate — one needs to be silent and to fulfill "va'asu s'yag laTorah" mentioned above.