חזקת קרקעות ג

(End of what pertains to section 53 above.) 263 Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:67 ("B'raishis L'Ainay Kol Yisroel"). Translated from the Hebrew.

Shulchan Aruch, Siman 171, Se'if 3: What is the din of division? Anything which, if it were to be divided among the partners, the least among them would receive a portion upon which the name of the whole is called, etc. How so? Any courtyard that does not have four amos by four amos squared — aside from the four amos of the entrances — is not called a "courtyard," etc. And in the beginning of Siman 172 it is explained that one needs to give in the courtyard, for each and every entrance of the houses, four amos to unload his burden there; see there.

And this is the aspect of the half-Hallel of Rosh Chodesh and the latter days of Pesach. For even though the counsel is not yet complete — which is the essential salvation about which one says a complete Hallel — nevertheless this in itself is a salvation about which one must say at least a half Hallel: that I am strong in emunah in His lovingkindness, blessed be He — that however things may be, whatever path they lead me on, I will find Hashem there — in the aspect of: "In all your ways, know Him." In the aspect of: "We have wandered to the four corners; a cure we have not found — we have returned to You." And as it is written: "Escape is lost from me; in this path that I walk, they have hidden a trap for me — I cry out to You, Hashem." For this is the essential secret of the sanctification of the month with which we are engaged in this halachah. And all of it is through the power of emunas chachamim — which is through the abundance of the holy s'farim, which must increase so greatly in the light of such truth, until everyone finds Hashem in every place where they are — through which everyone will return to Hashem. 264

According to the Torah "B'raishis l'ainay kol Yisroel" (in Likutay Tinyana, Siman 67); see there the entire Torah well. And the rule for our purposes is that there is a "rosh bayis" [head of household] — who is the true tzaddik, who is the aspect of the river that goes out from Eden, etc. From whom are drawn and sustained all the four y'sodos [elements] — which are the totality of the entire world and its fullness.

And this is the aspect of: "And he divided the people that were with him, and the sheep," etc. — "into two camps" — "and the remaining camp shall survive." For when one sees that it is difficult to attain the complete counsel, one must conduct oneself according to the divided counsel at least — in a manner that at least he will have the remaining camp that shall survive, and he will not be completely lost, chas v'shalom. He should not say that he will go and indulge — Rachmana litzlan. Rather, he should strive that at least whatever remains should remain. 265

And this tzaddik is the aspect of Yosef — who is the aspect of the chein and the beauty and the splendor and the loveliness of the entire world. And whoever is included in him — in the beauty and the splendor and the true chein that is his — he begins to look upon all the midos that are drawn from the four y'sodos. Meaning, that he begins to look upon himself to return to Hashem Yisbarach, to rectify all the midos that are comprised in the four y'sodos that are drawn from the aforementioned tzaddik, who is the rosh bayis.

And everything that the name of this true tzaddik grows and is beautified — the Name of HaKadosh Baruch Hu grows and is beautified and is elevated. For His Name is conjoined with the name of the tzaddikim, etc. For the Name of Hashem is the aspect of the four letters of the Name, and from them are chained down the aspect of the four y'sodos, as is brought. And first it is drawn to the aspect of "tzaddik y'sod olam" ["the righteous one, the foundation of the world"] — who is the foundation of everything. And afterward is drawn from him the aspect of the three colors of the eye and the pupil — which are four aspects. And afterward are chained down the four y'sodos, etc.

Meaning: when a person sees that the evil inclination overpowers him as it overpowers, and it seems to him that he has no power to stand against it properly, and no matter what counsels and strategies he thinks of, they do not succeed for him properly, and because of this his counsel is always divided — then his essential, primary counsel is that he should rely on the power of the true tzaddik — that whatever path he goes on, he will find Hashem there. And for the present, he should conduct himself according to the divided counsel. This is the aspect of: "And he divided the people" — "and the remaining camp shall survive" — meaning, he should fix in his heart that however things may be, nevertheless I am strong that I will not turn back entirely from Hashem, and I will never despair, and I will not, chas v'shalom, be among the "fallen chassidim" who are worse — Rachmana litzlan — as we heard from tzaddikim. Rather, I will stand at my watch and seize what I can — so that the remaining camp shall survive. 266

And this is the aspect of Shabbos, etc. And this is the aspect of the Beis HaMikdash. For the Mikdash is the aspect of eyes, etc. And Shabbos illuminates the Beis HaMikdash, etc. And this is the aspect of Mochin [intellects]. For first it is drawn from the aspect of the Name of Hashem — which is four letters — the aspect of four Mochin, the aspect of: "Va'amalei oso ruach Elokim b'chochmah uvs'vunah uv'da'as uv'chol m'lachah" ["And I filled him with the spirit of G-d, with wisdom and with understanding and with knowledge and with all craftsmanship"] (Sh'mos 31:3).

For example: a person wants to learn much and pray and increase in hisbodedus and be clean from now on of every sin and hirhur — and he sees that it is difficult for him. He should be strong in his mind that at least whatever I can seize in my life, I will exert all my strength to seize some good every day of my life. And if, chas v'shalom, I cannot pray at all, I will see to speak afterward some word of supplication and request. And if, chas v'shalom, I am prevented even from this — what can be done? (As I heard from his holy mouth, of blessed memory.) Nevertheless, I will learn a little or a lot, and at least I will strive with strong yearnings for Hashem, and I will cry out at least: "Master of the World, save!" — and the like. And if my counsel is divided whether to travel or to stay home, and I cannot give counsel to my soul — at least I am strong in my mind that whether at home or on the road, I will seize good as I can. And so in all other matters that cannot be detailed. And all of this is the aspect of: "and the remaining camp shall survive." 267

And the tzaddik is the aspect of the rosh bayis who illuminates the Beis HaMikdash. And likewise all the houses of the children of Yisroel. For the sustenance of the Beis HaMikdash, and likewise the sustenance of all the dwellings and houses of Yisroel, is drawn from the tzaddik who is the rosh bayis — meaning, that he is the head and the Mochin that illuminate the Beis HaMikdash and all the houses of the children of Yisroel. And he saves them from the "m'oray aish" [luminaries of fire] — from which come all the damages and fires, chas v'shalom — which are the aspect of the names of the Chitzonim.

And this is what Rashi explained: "by force — for I will fight him." For in this I am strong: that by force he will be compelled to leave me alone, so that at least the remaining camp shall survive — for I will fight him over this with the power of the tzaddik. And as Rashi explained there: he prepared himself for three things — for a gift, for prayer, and for war. "For a gift" — this is the aspect of the gift he sent him. And regarding the war against the evil inclination, it is the aspect of the secret of the sa'ir hamishtale'ach and the secret of mayim acharonim, which is the aspect of the secret of the gift that Ya'akov sent to Eisav, as is brought in the s'farim. This is the aspect of: "The Torah spoke in consideration of the evil inclination" (Parashas Ki Saitzai). "For prayer" — Rashi explained: "G-d of my master Avraham," etc. This is the aspect of conversation and crying out to Hashem — that I will always cry out that He should save me in the merit of our forefathers, who are the true tzaddikim. "For war" — "and the remaining camp shall survive" — as mentioned. 268

The opposite of the names of the true tzaddikim — which are the aspect of the Name of Hashem. For they [the Chitzonim] are the aspect of "rosh kol chutsos" ["the head of every street/outside"], the opposite of "rosh bayis." For all of this is the aspect of the names of the heads and the leaders of falsehood — who are the aspect of "rosh kol chutsos," who are against the true tzaddikim who are in the aspect of "B'raishis" — "rosh bayis" — the totality of the Torah that begins with a Bais, etc.; see all of this there very well.

And this is the aspect of the time for kindling the Chanukah candle — from the time the stars emerge until the foot ceases from the marketplace. The time the stars emerge — this is the aspect of the tikkun of the blemish of the moon, which is the aspect of the secret of the intercalation. For the stars are the aspect of the tikkun of the blemish of the moon — as our Sages said: He gave her the stars to appease her mind. And this is: "until the foot ceases from the marketplace" — this is the aspect of the tikkun of counsel that one merits through the secret of the intercalation. For regel (foot) is the aspect of counsels — in the aspect of: "the people that are at your feet" — those who follow your counsel — as explained elsewhere. This is the essential aspect of the tikkun of the kindling of the Chanukah candle below ten [t'fachim] — to illuminate the aspect of the completeness of counsel below, which is the aspect of raglayim (feet/legs). 269

It emerges that the sustenance and the vitality of all the things in the world — everything is through the true tzaddik, in whom the Name of Hashem is conjoined — Who enlivens and sustains everything. For all things are drawn from the four y'sodos — which are the four heads that are drawn from the river that goes out from Eden — which is the aspect of "tzaddik y'sod olam," which is the aspect of the Name of Hashem, which is the aspect of four letters. From which are all the four Mochin, all the four colors of the eye, from which are all the four y'sodos — which are the totality of the world and its fullness. All of which are drawn from the rosh bayis, who is the true tzaddik, as above.

For all things — their main vitality is drawn through the name that they have, which is their vitality, in the aspect of: "Nefesh chayah hu sh'mo" ["A living soul — that is its name"]. And therefore Hashem Yisbarach brought all the creatures before Adam HaRishon, that he should call them names: "V'chol asher yikra lo ha'adam nefesh chayah hu sh'mo" ["And whatever the man would call it, a living soul — that is its name"] (B'raishis 2:19). For everything was created for the sake of the person — who is the tzaddik, who is the rosh bayis, the head of the entire world that was created for his sake. And everything needs to come to him, that he should call them names — which are their vitality. For he knows how to draw vitality for them from the Name of Hashem Who enlivens everything. And according to the vitality that he draws for them from the Name of Hashem, so is the name of that thing. For the name is the vitality, as above. And through the name it receives vitality from the Name of Hashem, as above.

And this is: "until the foot ceases from the marketplace." For the essential blemish of the division of counsel is in the marketplace, which is the place of commerce — where one must be very careful from the distraction of the desire for money, which is drawn from the aspect of "in sorrow you shall eat of it," which was decreed through the blemish of counsel blemished through the counsel of the serpent — the aspect of: "the serpent beguiled me" — which is an expression of counsels, as is explained elsewhere. For the essential toil for livelihood is due to the lack of counsel. And the essential tikkun is to ask of Hashem: "and establish us with good counsel from before You." For the essential success in commerce is when Hashem bestows upon him good counsel — what to trade and when to buy and when to sell — as they said: "for He will give you counsel to acquire possessions." And when one merits to rely on Hashem and to draw complete counsel, then one does not need to wander about the marketplace for livelihood, and can sit in one's home and earn a living with honor — as is understood by all. And this is the aspect of: "until the foot ceases from the marketplace" — to elevate the counsel, the aspect of regel, from the marketplace, where is all the distraction of money due to the division of counsel. Therefore one must kindle the Chanukah candle — the aspect of the illumination of the completeness of counsel — from the time the stars emerge, the aspect of the secret of the intercalation, the aspect of the tikkun of counsel — until the foot ceases from the marketplace, to extract the counsel from the hold of the Sitra Achara that is in the marketplace. 270

(And as is understood elsewhere — in the Torah "Uv'Yom HaBikurim," in Siman 56, and in other places; see there.)

And the essential tikkun is through the completeness of the Torah drawn through the holy s'farim that complete the Torah. And the main thing is through chiddushai Torah that are in the aspect of Shabbos — where is the ultimate unity of the Oral Torah with the root of the Torah, which is the Written Torah — as mentioned above (section 47). This is the aspect of: "His thighs are pillars of marble, set upon sockets of fine gold" — as Rashi explained: that the chiddushai Torah are established upon their fundaments. For on Shabbos is the essential tikkun of counsel, which is the aspect of shokin (thighs) and raglayim. This is the aspect of: "If you turn back your foot on the Shabbos." For then the chiddushai Torah illuminate — which are in the aspect of: "His thighs are pillars of marble" — through which is the essential completeness of counsel at its ultimate, for the essential tikkun is drawn on Shabbos. 271

And therefore we do not divide any thing unless its name remains upon it — "its name" specifically. For the name is the main vitality, as above. And when its name does not remain upon it, it is as if one destroys it and damages it completely. For the main vitality and sustenance of the thing is the name of the thing — through which it receives vitality from the Name of Hashem, through the tzaddik, the rosh bayis, who sustains everything — who knows well the root of the name of every thing in the world. And therefore we do not divide any thing unless there remains for each one a portion upon which the name of the whole is called. For the main element is the name, as above.

And for this reason, the place of the distraction of commerce is called shuk (marketplace) — named after shokin and raglayim. For all money is in the aspect of raglayim, as it is written: "And all the substance that was at their feet" — this is a person's money, as is explained elsewhere. And there is the essential division of counsel, called raglayim. For the essential hold of the Sitra Achara is in the aspect of raglayim, as is known. And regarding this it is said: "Not in the thighs of a man does He desire." And the essential tikkun is through the aspect of Shabbos. It comes out that "His thighs are pillars of marble, set upon sockets of fine gold" — the wondrous chiddushai Torah of the tzaddik who merits Shabbos in completeness — through which is the essential tikkun of counsel — they are the tikkun of the aspect of shokin and raglayim, where the Sitra Achara has its hold, which confuses the counsel and distracts a person with the distraction of commerce and the desire for money, from whence come all the corruptions, Rachmana litzlan. And this is what is brought in the Midrash: "His thighs are pillars of marble" — these are the six weekdays. "Set upon sockets of fine gold" — this is the day of Shabbos. For the essential tikkun of the shokin, the aspect of raglayim — the aspect of the weekdays in which all the birurim take place — is through the day of Shabbos, when is the essential completeness of the Written Torah with the Oral Torah at the ultimate completeness. This is itself the aspect of "His thighs are pillars of marble, set upon sockets of fine gold." And this is the aspect of the kindling of the Chanukah candle "until the foot ceases from the marketplace." For through the Chanukah candle, one draws the holiness of Shabbos to the six weekdays — as is understood elsewhere, in the Torah [discourse] "The Days of Chanukah," Siman 2, Likutay Tinyana. 272

And this is the aspect of: we do not divide the courtyard until there remains for each one four amos — aside from four amos for each and every entrance of the house. For the courtyard is before the houses. And all the hashpa'os [influences/bounty] and all the goods and all the wealth of a person — its main sustenance is when it comes into the house. For then is its main guarding from damage, as is seen tangibly — that as long as it is outside, it is not guarded at all. And even when it enters the courtyard, it is not guarded so much — until it enters into the house specifically.

For the main dwelling and sitting of a person is within the house. For all the houses — their root and their sustenance is drawn from the aspect of the Beis HaMikdash, which includes all the houses of Yisroel, as is understood in the aforementioned Torah. And all of them receive their vitality from the tzaddik, the rosh bayis, who is the head of the Beis HaMikdash and of all the houses of Yisroel, as above. And from there are drawn all the hashpa'os and all the wealth. For everything is drawn from the four y'sodos that are drawn from the river that goes out from Eden, which waters the garden, etc. From which are all the goods and all the wealth.

And this is the aspect of: "And it was, at the end of two years of days." "Mikaitz" alludes to the final kaitz — as it is brought in Midrash Rabbah on this verse: "He set an end to darkness" — He set a time for the world, how many years it would be in darkness. And this is "two years of days" — the aspect of the two Temples that existed during the two redemptions, which were destroyed due to our sins. And the main cause was through the sin of the spies — as our Sages said: "You wept" — "I will establish for you a weeping for generations" on the Ninth of Av, on which the Bais HaMikdash was destroyed the first time and the second. And this is "two years of days" — the aspect of "a day for a year" said regarding the spies, alluding to the two Temples that would be destroyed. For regarding the first two redemptions it is said: "He will revive us after two days." And due to our many sins, they were destroyed because of the spies, upon whom was decreed: "A day for a year, a day for a year, you shall bear your iniquities." And he doubled "a day for a year" to allude to the destruction of the two Temples. But regarding the final redemption it is written: "On the third day He will raise us up and we shall live before Him." And then will be fulfilled: "He set an end to darkness" — that there will be an end to the darkness of the exile. This is the aspect of: "At the end of two years of days." 273

And everything is included in the aspect of the house — which is the aspect of the Beis HaMikdash, which is the aspect of the eyes, as is understood in the aforementioned Torah. For the world is like a house, and all of them receive their vitality from the rosh bayis — who is the aspect of the light and the colors that illuminate the house, which is the aspect of the Beis HaMikdash that includes all the houses, as above.

But the kaitz is greatly prolonged, for it is the kaitz haplaos. And the main reason is due to the machlokes. And one does not know where the true Rav is, who can draw good, complete counsels for each person according to his place and time. For the essential cause of all corruptions is the concealment and division of counsel. For the entire Torah is the aspect of counsels — the aspect of taryag atin d'Oraisa — as it is written: "Mine is counsel and sound wisdom." But due to our many sins, "counsel has been lost from the children" — and one does not know the counsel, how to merit to fulfill the Torah. And all of this is drawn through the blemish of emunas chachamim, through which foul vapors arise and confuse the mind. 274

Therefore all the wealth — its main sustenance is when it comes into the house, which is the aspect of the eyes, where the colors illuminate through the rosh bayis, who watches over and guards everything. For from him is the vitality of everything, as above. And therefore the measure of a house is four amos, as is explained in the words of Chazal regarding m'zuzah and other matters. For it needs to have four amos — corresponding to all the aforementioned aspects of four, all of which are drawn from the Name of Hashem, which is four letters. From which are all the four Mochin, the aforementioned four colors, the four y'sodos, etc. All of which are included in the aspect of the house, where the rosh bayis illuminates, as above. And therefore the house needs to have four amos specifically.

And this is: "And Pharaoh was dreaming." Pharaoh is the aspect of the Sitra Achara that confuses the mind through the foul vapors — which is the aspect of a dream. For all dreams come through the vapors and fumes that rise from the foods — as is explained elsewhere. And therefore, when the mind is confused through the blemish of the vapors, one's dreams are confused. And therefore also all the many confusions that surround the mind — in the aspect of "the wicked encircles the righteous," brought in the Torah [discourse] mentioned above — are all called "dreams," which are confusions of vanity and emptiness — the aspect of: "for the dreams speak falsely." Regarding which it is said: "For in the multitude of dreams and vanities and many words" that confuse you through the blemish of the vapors — "rather, fear G-d" — do not heed the multitude of confusions; rather, fear G-d — as Rashi explained there. 275

And this is the aspect of the four amos of the entrances that are given in the courtyard before each entrance, in order to unload his burden there, as Chazal said. For this is known: that the main occupation in commerce and in crafts is for the sake of refining the holy sparks from the depths of the k'lipos, and to elevate them from level to level — until they return to the source from which they were hewn, to the place where their tent was in the beginning.

And this is: "And behold, he was standing by the River." The River of Mitzrayim — this is Pishon, the aspect of "a mouth that reviews halachos" (pi shoneh), as our master, teacher, and rebbe explained elsewhere. For it is against them that the confusion of counsel intensifies more — because the essential tikkun of counsel depends on them. For those who review halachos must clarify all the counsels, which are the essential halachos and laws of the Torah — so that one should know the counsel, how to conduct oneself in the laws of the Torah and in all worldly matters. For the Torah is called "counsel." For all the halachos are included in the six orders of Mishnah. And it is called Mishnah — an expression of learning and an expression of "two," the aspect of "v'chesef mishneh". For one must clarify through one's learning all the halachos of the Torah, through which one clarifies the counsel so it should not be divided in two. For the six orders of Mishnah are the aspect of: forbidden and permitted, impure and pure, fit and unfit — which must be clarified. And from there is the clarification of the entire division of counsel, so it should not be divided in two. And because those who review halachos must engage in this, therefore the Sitra Achara intensifies against them greatly with many confusions and machlokes — until also in the Torah itself, the machlokes and doubts have increased, to the point that there is no clear halachah and no clear Mishnah in one place. And even though this is also a holy machlokes, it all derives from the sin of the Calf, when forgetfulness came into being — as our Sages said. And from the abundance of our sins that delay the redemption. And from this is drawn the division of counsel that each person has. 276

And therefore it is impossible to conduct commerce in emunah, in k'dushah and in purity, as is proper, except through connection to the true tzaddikim — who are the aspect of the rosh bayis, who are the root and the vitality of everything. And through their power, each person can engage in the commerce — whose main occupation is to refine the sparks from the places of the Chitzonim, from the domain of the Sitra Achara, from the aspect of the "rosh kol chutsos." For as long as the sparks of the wealth are there, they are in the aspect of: "Tishtapechnah avnay kodesh b'rosh kol chutsos" ["The sacred stones are poured out at the head of every street"] (Eichah 4:1).

And each person needs to refine them from there, through his engaging in commerce in emunah — to bring them out and to refine them from outside to inside. Meaning, to bring them out from the "rosh kol chutsos" and to bring them into the house of k'dushah — which is the domain of k'dushah, the aspect of the domain of the rosh bayis.

And therefore each person needs to have intention at the time of the commerce — in every movement, and in every step, and in every word that he takes and speaks at the time of the business — that his intention is in order to profit, in order to give tz'dakah to worthy poor people who engage in Torah — who are included in the aspect of the rosh bayis, who are the true tzaddikim. And then he merits to make a great tikkun through his commerce. For he refines the sparks from the aspect of the Chitzonim, from the aspect of the "rosh kol chutsos," and brings them into the house — meaning, to the rosh bayis. Since all his intention is for this sake, as above.

It emerges that the entire intention of the commerce is to bring the sparks from outside to inside, as above. And from this is drawn also in the physical — that the main sustenance of all the goods and all the wealth is when one brings it from outside to inside, into the house, which is a guarded place. And it is the main dwelling of the person. And there is the main vitality and pleasure from the wealth and the goods. But one needs great effort before one merits to bring the wealth inside, into the house. And even in the physical, one sees tangibly how many efforts a person has before he brings the abundance and the profit that he earns inside, into the house. For many times it is found that a person profits and profits, and afterward, before it comes into his hand, into his house, he has nothing in his hand, as is seen tangibly. How much more so regarding the main true wealth — which is the birur of the holy sparks, for the sake of which is the main commerce — how very many efforts are needed before one merits to refine and to elevate the sparks until one brings them in and they are gathered into his house in truth — that they enter the domain of the rosh bayis. For then his wealth in the physical will also be sustained. And likewise in general regarding the service of Hashem — even of those who sit in the beis midrash, in the tents of Torah — how very many efforts are needed before one merits to enter into the house of k'dushah in truth. For there are very many who began somewhat in the service of Hashem, but they are still standing outside. And even those who labored and toiled more and more until they entered somewhat inside — nevertheless they have not yet entered into the house, and they are still standing in the courtyard. And even though it is a great merit, even when one enters into the courtyard of k'dushah — nevertheless, the place of the courtyard is still not well guarded. And the main purpose is that one should enter into the house and into all the chambers of k'dushah. But before one wants to enter into the house, one needs great effort anew. And from this comes what many people began somewhat in the service of Hashem in truth, with efforts and labors, and afterward they fell as they fell, Rachmana litzlan. And the matter is according to what is brought in the Kavanos [of the Arizal], in Parashas HaTamid and the K'tores — it is explained there that through the Tamid one elevates the vitality of k'dushah from below to above, and one makes from externality internality, and one elevates from Asiyah to Y'tzirah. And the externality of Chesed, G'vurah, Tif'eres of Y'tzirah becomes internality for the internality of Chochmah, Binah, Da'as of Asiyah, etc.; see there. And afterward one says the K'tores. And through this one elevates the sparks of k'dushah from the depths of the k'lipos, and clothes the lower levels of Asiyah. And then the worlds ascend in order; see there. And seemingly it is difficult. For according to this, the order appears to be reversed. For it would be fitting to say the K'tores before Parashas HaTamid — in order to first refine the sparks from the depths of the k'lipos through the K'tores, and to clothe the aspect of the feet of Asiyah — which is Malchus of Asiyah. And afterward they should ascend in order — that Malchus should clothe Netzach, Hod, Y'sod; and Netzach, Hod, Y'sod [should clothe] Chesed, G'vurah, Tif'eres, etc. — until the head of Asiyah should ascend to Y'tzirah through Parashas HaTamid. And why do we do the opposite — that first we say Parashas HaTamid, through which the head of Asiyah needs to ascend to Y'tzirah, and afterward, before it ascends completely, we say the K'tores to elevate the sparks from the k'lipos to clothe the feet of Asiyah? And then specifically is the main ascent of the worlds in order. And it would have been fitting to begin from this [i.e., from the K'tores]. However, even though the foundation of the inner meaning of the Kavanos is exceedingly beyond us, and their wondrous ways are hidden from us — nevertheless, what it is possible to find in them of allusions to the ways of His service, Yisbarach, according to true foundations — we are obligated to find, according to our intellect with which Hashem Yisbarach has graced us, may His Name be blessed forever. הלכות חלקת שתפים ה (המשך) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:67 ("B'raishis L'Ainay Kol Yisroel"). Continuation. Translated from the Hebrew. And the matter is, according to my humble understanding, as we wrote above. For there is a courtyard and a house — which are the aspect of the courtyard that was before the Mishkan, and afterward the Mishkan which was covered with curtains — which is the aspect of a house. And likewise in the Beis HaMikdash, first there was the Azarah [Temple courtyard] — which is the aspect of a courtyard, for there was no roof over it. And afterward the Heichal and the Beis Kodesh HaKodashim [Holy of Holies] — which are the main Beis HaMikdash, which are the aspect of a house, for there was a roof over them. And look and see: the korban Tamid, and likewise all the korbanos, their main actions were within the courtyard — which is the Azarah, for there stood the outer Mizbai'ach. But the K'tores was made inside, within the house — which is the Heichal. And for this reason the Tamid was before the K'tores. And likewise it operates with every person in his service. For in the beginning, when a person wants to enter into the service of Hashem, then Hashem Yisbarach in His mercy has compassion on him and makes it easy for him and allows him to enter into the k'dushah. For "one who comes to purify, they help him" (Shabbos 104a). And then it goes for him somewhat in order. And then through his service he begins to ascend from level to level, and begins to enter somewhat from outside to inside. But even though he entered inside, he entered only into the aspect of the courtyard. And he is still standing outside the house. And when he wants to enter into the house — which is the main element — the guardians do not allow him. For they are the "n'turay tar'a" [guardians of the gate]. And then it is impossible for him to enter into the house until he returns and goes out to the outside to refine holy sparks from the depths of the k'lipos. And he should make from them great tikkunim, in the aspect of K'tores. And then specifically he will enter inside, into the house. For to enter inside, into the house, they do not allow him until he returns and refines and elevates and rectifies what he blemished — meaning, that he should elevate the sparks from the depths of the k'lipos to which he sent them down through his sins. But this is from the compassion of Hashem — that He did not decree upon him from the beginning that he should first completely refine and rectify what he blemished, and only afterward begin to enter the courtyards of k'dushah. For if so, it would be very difficult for every person to draw close. For in the beginning he certainly has no power at all to begin to wage such a war — to refine the sparks that are oppressed in the depths of the k'lipos. And especially since he has never yet seen any lights in his life, and he has no desire yet for the service of Hashem in truth as is proper. Therefore it is from the compassion of Hashem that He allows him first to enter the service of Hashem even though he has not yet rectified what he ruined. Until some of them are found to have entered within the gates of k'dushah, until they have come into the aspect of the courtyard. And then they have already seen somewhat the beauty and the pleasantness and the preciousness of His k'dushah, and they desire and yearn to enter the house — which is the main purpose. But they are not allowed to enter the house until they return and go out to the outside, to refine the sparks from the depths of the k'lipos. And then specifically they will enter into the house, truly inside. For into the house, inside, it is impossible to enter except when one elevates the sparks from afar, from the depths of the k'lipos. And this is the aspect of Parashas HaTamid and the K'tores. That first one offers the Tamid, to ascend from level to level. And afterward the K'tores — which is to elevate the sparks from the depths of the k'lipos. Which seemingly should have been in the reverse, as above. But according to the above it is well resolved. For before the offering of the Tamid we had no power yet at all to begin to refine the sparks from the depths of the k'lipos. Therefore Hashem Yisbarach had compassion on us and commanded us first to offer the korban Tamid, and gave us power to begin to ascend from level to level through the Tamid — even though we had not yet refined the sparks from the k'lipos. But when one wants to complete the ascent in completeness and to enter inside, into the house — this is impossible except through the K'tores. For one needs to return and refine the sparks from the depths of the k'lipos through the K'tores. And also the power of the Tamid that we offered before assists in this, as is understood from the Kavanos and the order of the arrangement [of the Mizbai'ach], for they are interdependent. And then specifically, through the K'tores — which is the birur from the depths of the k'lipos — through this specifically one enters inside, into the house, which is the main completeness. And then the worlds ascend in order, in completeness. And likewise it is in the service of every person, at every time, as above. And this is the aspect of what Rabbainu, zichrono livrachah, wrote — that there is one who is at the entrance of k'dushah and turns back, chas v'shalom. Meaning as above. For because they do not allow him to enter until he returns and refines the sparks from the depths of the k'lipos — meaning, that he should return and go through all those bad places that he was in at the beginning, and return from them in peace — therefore one who is a fool thinks that they are pushing him away, chas v'shalom. And especially since this matter needs to tarry a long time. And everything is according to his blemishes, and according to the ascent that he needs to ascend. Therefore one who does not have pity on himself and seeks, chas v'shalom, a pretext to separate from behind the Omnipresent — he imagines in his mind as if hope is lost, chas v'shalom, from the intensity of the afflictions of the soul that come upon him. For thoughts and desires and fantasies, etc., return and arise in his heart — things that it seemed to him that for so many days or years he was distant from them. And all of this is the aforementioned aspect. And he thinks that it is for the bad, chas v'shalom. But "Elokim chashavah l'tovah" ["G-d intended it for good"] (B'raishis 50:20). For this is his test. And through this specifically is his main tikkun. And even though sometimes he falls, chas v'shalom, into some actually bad things, through the intensity of the provocation that they provoke him with when he needs to enter — nevertheless, we have already been warned many times that it is forbidden to fall from anything in the world. For there are in this matter very deep things. And the mercies of Hashem never end. And the main element is connection to the true tzaddikim. For as long as one believes in the true tzaddikim who are included in the true rosh bayis — from whom everything is drawn — he has hope forever. For he is able to rectify everything — to elevate all the sparks, which are the aspect of "avnay kodesh" [sacred stones], from the places of the Chitzonim, from the aspect of the "rosh kol chutsos" — and to return and bring them all inside, into the house within. And likewise it is with the commerce and the profit and the wealth of a person. For in truth the main true profit is drawn through elevating the sparks from the k'lipos and bringing them into the k'dushah — through conducting the commerce in complete emunah, and giving much tz'dakah, and having intention at the time of the commerce to profit in order to give tz'dakah to those who engage in the service of Hashem in truth, who are included in the rosh bayis, as above. And therefore sometimes the profit is prepared before his eyes and it seems to him that he has already profited. And before the completion of the business in its entirety, everything is reversed through the slightest movement, and he does not profit at all. And sometimes he loses even the principal. And all of this is the aforementioned aspect. For the fact that he began to profit — this is the aspect of having brought the profit into the aspect of the courtyard. But it has not yet entered the aspect of the house — which is the main guarding of the wealth, as above. And before he brings it into the house, he needs first to refine sparks from the depths of the k'lipos. And sometimes he does not have the strength for this, and the k'lipos seize him and he loses everything, as above. And therefore the main tikkun for this is tz'dakah to worthy poor people, as above. For the main birur of the sparks from the depths of the k'lipos is through tz'dakah — in the aspect of: "Tz'dakah tatzil mimaves" ["Charity saves from death"] (Mishlai 10:2). For tz'dakah saves and elevates the sparks from the k'lipos — which are the "Sitra d'Mosa" [side of death], the aspect of: "Ragleha yordos maves" ["Her feet go down to death"] (Mishlai 5:5). "Feet" is the aspect of the money, etc. And through tz'dakah one elevates them from there. (As is brought — all of this — in the words of our master, our teacher and our rebbe, zichrono livrachah, elsewhere.) And then specifically he will merit to bring the wealth inside, into the house, so that it will be sustained in his hand, as above. And this is the aspect of the four amos that one needs to give in the courtyard before the entrance of the house, in order to unload his burden there. Meaning, for the four amos are the aspect of the vitality that is drawn from the four letters of the Name that illumine in every person — from which is his vitality. And from there are the four Mochin, and all the colors of the eye, and all his four y'sodos. And from there is all the vitality and the abundance and the parnasah. And therefore a person's four amos acquire for him in every place. For the illumination of the four Mochin, etc., that are drawn from the four letters of the Name, illuminate for him in all his four amos and grant him all the acquisitions through the Mochin — in the aspect of: "Da'as kanisa" ["You have acquired knowledge"] (cf. Mishlai 4:7; Nedarim 41a). And as is explained elsewhere. And the main element of all the acquisitions is within his house, for there is the main sustenance of all the acquisitions — which are all his wealth. And therefore the illumination of the four Mochin is drawn from within the house to the courtyard — which are the aspect of the four amos that are before the entrance of the house that he has in the courtyard. Which are for the sake of unloading his burden there. For it is impossible for him to merit any item and wealth except when he first passes it through the aspect of the courtyard and unloads the burden there. For when it is in the courtyard it is still called by the name "burden" — because it has still not been completely refined from the hold of the Chitzonim, which are called a "burden" (as Rabbainu, zichrono livrachah, wrote in Sichos HaRa"N, p. 27, on "masa'achem," etc. — "this teaches that there were heretics among them." For the main Chitzonim and k'lipos are denials). And therefore he must necessarily have four amos in the courtyard before the entrance, in order to unload his burden there. For before he brings the wealth into the house, he needs to unload it in the aspect of the courtyard, and it should be placed there until he returns and refines the sparks from the depths of the k'lipos, in the aspect of K'tores. And then specifically he will merit to bring the wealth inside, into the house, as above. And therefore "K'tores ma'asheres" ["the K'tores makes wealthy"] (Yoma 26a). K'tores specifically. For the main completeness of the wealth is when one refines the sparks from the k'lipos, in the aspect of K'tores specifically, as above. For when one conducts commerce, it is the aspect of offering the korban Tamid and K'tores, as is explained in the Torah "Ashray Zarka" (in Siman 35). And the main element is the K'tores — which specifically makes wealthy. For the K'tores was inside, within the Heichal — which is the aspect of the house, where is the main guarding and sustenance of the wealth, as above. And therefore one needs four amos before the entrance specifically, in the courtyard. For through the entrance one enters inside, and through there one brings in and elevates all the sparks from outside to inside, into the house — where is the main illumination of the rosh bayis, which is the aspect of the four letters of the Name, four Mochin, four y'sodos, etc., as above. And therefore one needs four amos, to draw the illumination of the rosh bayis into the four amos. Through which specifically he has the power to refine and to bring the wealth from the courtyard to inside. And therefore there he needs to unload his burden, that it should be placed there until he refines all the sparks from the depths of the k'lipos. And then the wealth will be refined until he merits it in completeness and brings it inside, into the house — where is the main guarding and sustenance of all the wealth, as above. For the main birur outside is through the power that one receives from the rosh bayis who is inside, within the house. And therefore at the time that one engages in commerce, one needs to connect oneself to the rosh bayis, as above. And therefore from the house is drawn the aspect of the four amos in the courtyard that one needs to give before the entrance. For the four amos are drawn from the illumination of the four Mochin that are drawn from the Name of Hashem that illuminate in the house through the rosh bayis. And from there are drawn the aspect of the four amos before the entrance of the house, to unload his burden there, as above. For through the illumination of the rosh bayis he has the power to refine the sparks outside until he merits to bring the wealth inside. And this is the aspect of unloading his burden there, as above. And this is: "Ashray tivchar us'karev yishkon chatzerecha, nisb'ah b'tuv baisecha k'dosh haichalecha" ["Fortunate is he whom You choose and bring near, who dwells in Your courts; we shall be satisfied with the goodness of Your house, the holiness of Your Heichal"] (T'hilim 65:5). For the verse mentions all of them — courtyard and house and Heichal. And it said: "Fortunate is he whom You choose and bring near, who dwells in Your courts" — that he should dwell and camp there until he merits "nisb'ah b'tuv baisecha" — that he enters afterward into the house, where is the main satisfaction from the true good — which is the k'dushah of the Heichal, the aspect of "k'dosh haichalecha." And therefore regarding the courtyard it mentioned the aspect of "is'arusa dil'aila" [arousal from Above]. And regarding the house it mentioned "is'arusa dil'sata" [arousal from below]. For regarding the courtyard it said in the language of "tivchar us'karev" — speaking to Hashem Yisbarach, that He should bring us close and choose us. But regarding the house it said the language upon ourselves — meaning, "nisb'ah b'tuv baisecha" — that we ourselves should be aroused and should strengthen ourselves to be satisfied from the good of His house. For so is the matter. For into the courtyard, Hashem Yisbarach allows one to enter at first. For it is the aspect of the beginning of the service. And then one is drawn close from Above to His service, Yisbarach, in the aspect of is'arusa dil'aila — which is the aspect of an entrance, which is the beginning of the drawing close. But afterward, when one wants to enter truly inside — meaning, into the house — then they do not allow him until he arouses and strengthens himself on his own, as above. And therefore it writes in the language of "nisb'ah" — speaking about us, that we ourselves need to strengthen ourselves for this, as above. And this is what it said there first: "Divray avonos gavru meni, p'sha'ainu Atah s'chaprem" ["Matters of iniquities were too strong for me; our transgressions — You will atone for them"] (T'hilim 65:4). Meaning, that Hashem Yisbarach should have compassion on us and atone for our transgressions and our sins. For they have overwhelmed us, and we have no power to rectify them and to refine them. Only through the compassion of Hashem, that He should have mercy on us and atone for our transgressions — so that we should merit to dwell in the courtyard, until we enter into the house, to be satisfied with the good of His house, as above. And this is what it said there afterward: "Nora'os b'tzedek ta'anainu Elokay yish'ainu mivtach kol katzvay eretz v'yam r'chokim," etc. ["With awesome deeds in righteousness You will answer us, G-d of our salvation, the confidence of all the ends of the earth and the distant seas"] (T'hilim 65:6). For certainly we need that He should answer us with awesome deeds — to do with us wonders and awesome things — until we merit to dwell in His courtyard and to be satisfied with the good of His house, etc. For one needs for this to refine sparks from the depths of the k'lipos, from very, very distant places, from the ends of the earth, as above. And this is "mivtach kol katzvay eretz v'yam r'chokim." Meaning, that even though it seems to us that You are driving us away, chas v'shalom, to the ends of the earth and to the distant seas — for we are very far from the k'dushah of Your house — nevertheless we are confident that everything is for the good. For it is impossible to come to the good of Your house except through this specifically, as above. And therefore our eyes are raised to You, that You should answer us with awesome deeds in righteousness — to do with us great awesome things and wonders — until we merit to be satisfied from the good of Your house. For You are "mivtach kol katzvay eretz v'yam r'chokim" — meaning, for all those who have been distanced to the ends of the earth and the distant seas, You are a confidence for them that it is for their benefit. For it is impossible for them to enter the house except through this specifically — so that they should refine sparks from the most distant places. And through Your great compassion You will save them to refine and to elevate everything, and to return into Your holy courtyards and to be satisfied from the good of Your house and from the k'dushah of Your Heichal. For this is the aspect of the K'tores that was made within the Heichal — which refines the sparks from the depths of the depths of the k'lipos. And through them one merits to ascend Above and to be included in the Ein Sof. For "there is no offering as beloved before HaKadosh Baruch Hu as the K'tores" (Zohar). For this is the main pleasure and delight, Yisbarach — when one elevates the holy sparks from the depths of the k'lipos. And therefore it can be that a person, when he has become more distant — and nevertheless he draws himself to Hashem Yisbarach each time — he causes more nachas ruach to Hashem Yisbarach than a great tzaddik. Since he is in the most distant places, and when he draws himself from there to Hashem Yisbarach, then with every single movement and with every single drawing, he causes great delight to Hashem Yisbarach. (And as is explained elsewhere.) And if he will be strong in his mind to draw himself always to Hashem Yisbarach — whatever happens, whatever happens — in the end, in the very end, Hashem Yisbarach will have compassion on him. And through this specifically he will enter inside, into the house of k'dushah. For all of this is the aspect of the K'tores, which included also chelb'nah [galbanum, a foul-smelling spice] — which is very beloved before Hashem Yisbarach, as above. And therefore "nora'os b'tzedek...mivtach kol katzvay eretz v'yam r'chokim" is adjacent to the verse "nisb'ah mituv baisecha," etc. For it is impossible to be satisfied from the good of the house except through being distanced to the ends of the earth and the distant seas. And when he trusts in Hashem Yisbarach and draws himself to Hashem Yisbarach also from there, then he will merit to be satisfied from the good of His house, etc. Amein. הלכות חלקת שתפים ה (המשך) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:67 ("B'raishis L'Ainay Kol Yisroel"). Continuation. Translated from the Hebrew. And this is the aspect of what Chazal said: "From the day that the Beis HaMikdash was destroyed, HaKadosh Baruch Hu has nothing in His world except four amos of halachah" (B'rachos 8a). For now, after the destruction of the Beis HaMikdash, and the true tzaddikim have departed through our sins — which is the main destruction of the Beis HaMikdash in every generation, for the departure of the tzaddikim is harder than the destruction of the Beis HaMikdash — and through our sins we have neither a head nor a house. And the "rosh kol chutsos" strengthens very much, regarding which it is said: "Tishtapechnah avnay kodesh b'rosh kol chutsos," etc., as is explained — all of this — in the aforementioned Torah. Now we have no vitality and no comfort except the aspect of the four amos of halachah — which is the aspect of the holy Torah and its awesome chiddushim [novel teachings] that the true tzaddikim left for us, in the aspect of: "Zos nechamasi b'onyi ki imrascha chiyasani" ["This is my comfort in my affliction, for Your word has revived me"] (T'hilim 119:50). For these four amos of halachah — we have them always, for each and every person, at every time and at every moment, in every place that he is — if he wants. In the aspect of what Chazal said: every person has four amos that acquire for him all the acquisitions. And even one who goes out beyond the t'chum of Shabbos has four amos. Meaning, that in every place that a person comes to, he has four amos — meaning, the aspect of the four amos of halachah. For divray Torah [words of Torah] do not receive tumah, as Chazal said: "P'sach picha v'ya'iru d'varecha" ["Open your mouth and your words shall give light"]; divray Torah do not, etc. For in every place one can comfort oneself and revive oneself with the divray Torah that the true tzaddikim left for us. For even though they have departed through our many sins, and we have neither a head nor a house, and we are like those standing outside, and no one gathers us to the house — nevertheless, the four amos of halachah remain for us. Meaning, the wondrous Torah that they revealed to us — that they left for us such a good inheritance, such a wondrous and awesome remnant. And with this we comfort ourselves in the severity of this long, bitter galus — in the aspect of "zos nechamasi b'onyi," etc., as above. For these four amos — the aspect of the four amos of halachah — every person has always, in every place, if he wants to merit through them eternal life. And they are in the aspect of the four amos that are before the entrance of the house, where everything is refined, and through there one brings all the abundance and all the holy sparks inside, as above. For the true tzaddik who is the aspect of the rosh bayis — we have no grasp of him, and we cannot nurse from him and draw vitality from his holy mind, except through the entrance — which is the aspect of the openings of his holy mouth. Through which he reveals to us His G-dliness and His greatness, Yisbarach, through the chiddushay Torah — which are the aspect of the halachos that he reveals to us. And these halachos that go out from his mouth to us — which are drawn from the four Mochin, from the four letters of the Name — and when they go out from his holy mouth to us, they are in the aspect of the four amos that are before the entrance — meaning, before the openings of his holy mouth, through which they go out from the inwardness of his mind to us. And this is the aspect of the four amos of halachah. For the four amos are drawn from the aspect of the four letters of the Name, as is known — which are the aspect of the four Mochin. And the true tzaddik — the aspect of the rosh bayis — reveals such wondrous chiddushim, with such intellect, with such wondrous true wisdom, that his chiddushim and his halachos will be drawn to every person in the world, at whatever level he is — whether at the ultimate of ascent, whether at the ultimate of descent, chas v'shalom — that all of them can revive themselves with them always, if they want to receive them. And therefore every person has four amos in every place that he is. For the four amos are the aspect of the four amos of halachah — that he can attach himself to the Torah that the true tzaddik revealed, in every place that he is, even outside. Even if he went out, chas v'shalom, beyond the t'chum of Shabbos — which is the aspect of having gone out beyond the boundary and border of k'dushah, which is the aspect of Shabbos, which is the aspect of the k'dushah of the tzaddik, the rosh bayis — the k'dushah of the four Mochin, which are the aspect of the three colors of the eye and the pupil — all of which is the aspect of Shabbos, as is explained there. And even one who went out beyond the t'chum of Shabbos — who went out, chas v'shalom, from the boundary of all the aforementioned k'dushos, and he stands completely outside — nevertheless he has four amos. Meaning, the aspect of the four amos of halachah. For in every place he can revive himself with the chiddushay Torah that the true tzaddikim revealed — who are the aspect of the rosh bayis. And this is the aspect of the halachos that go out from his holy mouth — which are the aspect of the four amos of halachah, as above. And therefore now, after the churban, HaKadosh Baruch Hu has nothing in His world except the four amos of halachah. For the Beis HaMikdash was destroyed through our sins, and the rosh bayis — who are the true tzaddikim — have departed through our many sins. And we have neither korban nor K'tores, and no one leads us by hand. And we cannot make nachas ruach to HaKadosh Baruch Hu except through the four amos of halachah. For He has nothing in His world except, etc., as above. Meaning, for the Torah is greater than everything, as Chazal said: "The Torah is greater than all the korbanos, as it is said: 'Zos haTorah la'olah laminchah,' etc." ["This is the Torah: for the olah, for the minchah, etc."] (Vayikra 7:37; M'nachos 110a). For all the korbanos are the aspect of birurim and ascents of the sparks of k'dushah — to refine them from the depths of the k'lipos and to elevate them from level to level, and from world to world, until Ein Sof, as is known. And in the matter of the birur of the k'dushah there are great and hard and exceedingly mighty wars, beyond measure and estimation. And how very many nefashos sank through this. And all the troubles and all the destructions — the churban of the first Beis [HaMikdash] and the second Beis — and all the nefashos that fell to the place that they fell, Rachmana litzlan — everything was drawn from this. Because they could not stand in this war — to refine and to elevate the k'dushah from the k'lipos — until the k'lipah overpowered and caused what it caused, Rachmana litzlan. And the main matter is what we wrote above, regarding the kavannah of Parashas HaTamid and K'tores — that the Tamid precedes the K'tores, even though it should seemingly have been the reverse, according to the order of the birur and the ascent, as above. And see above well what was explained regarding this. But "kiflayim l'sushiyah" ["double for wisdom"] (Iyov 11:6) — and there are still things within. For there are very deep things in this. For the great true tzaddikim who engage in this need to conduct themselves in this great war with wondrous wisdom. And the main thing is that one does not know where to begin. For it is impossible to command the people who want to approach the holy that they should begin with the services that are the aspect of refining the k'dushah from the k'lipos — for they still have no power for this. And likewise it is impossible to command them that they should ascend higher and higher, from level to level — since they have not yet begun to refine the k'dushah. And this is the main thing regarding matters where one does not know where the beginning is, as is explained by us elsewhere. And therefore great wisdom is needed for this — to skip from matter to matter, sometimes the aspect of this service and sometimes the aspect of that service. And as you will see in the matter of the service of the korbanos, if you examine them closely — and as is explained in the order of the arrangement that Abaye arranged from the tradition of the G'mara, etc. For the great arrangement [of the Mizbai'ach] precedes the second arrangement for the K'tores. And the second arrangement for the K'tores precedes the placing of the two logs of wood. And the placing of the two logs of wood precedes the cleaning of the inner Mizbai'ach, etc. Examine this order well and you will see great wonders — that it appears at first glance to be not in the proper order. For sometimes one engages in the service of the inside, and sometimes in the service of the outer Mizbai'ach. And also each and every service is divided into many parts. And they did not do them in order — to complete one service in order and afterward engage in the second. Rather, first they arranged the great arrangement, and before they placed upon it the two logs of wood, they first arranged the second arrangement for the K'tores — which according to the simple order should have been to first complete in its entirety the great arrangement with the placing of the two logs of wood, and afterward to arrange the second arrangement for the K'tores. And likewise afterward there are many changes and wondrous divisions — sometimes engaging in the service of the outside, and before completing it, returning to the service of the inside, and so each time. For the placing of the two logs of wood precedes the cleaning of the inner Mizbai'ach, and the cleaning, etc. And also the trimming [of the Menorah] itself was divided into two: the trimming of five lamps, and the trimming of two lamps. And they did not trim them all together. Rather, between the trimming of five lamps and the trimming of two lamps, they engaged in the blood of the Tamid — to slaughter it and to cast its blood on the outer Mizbai'ach. And after that they trimmed the remaining two lamps. And afterward they burned the K'tores that was made inside. And after the K'tores they engaged in the limbs, which they raised upon the outer Mizbai'ach, etc. And so is the entire order of the arrangement. And all of this is the aforementioned matter — that one needs to skip from the service of the inside to the service of the outside, and from the service of the outside to the service of the inside, according to the birur and the ascent. For so is the order of the war with the Sitra Achara that surrounds the fallen k'dushos. And as it is in the service of the Beis HaMikdash, so it is with every person and at every time. And because the service and the war is fierce every time — especially since a person has free choice, and with every single service the Sitra Achara and the k'lipos strengthen themselves anew — therefore many stumbled and fell and could not stand in the war. And from this came the churban of the first Beis and the second Beis, and everything that passed over Yisroel. Therefore now the main consolation is the Torah — which is the aspect of the four amos of halachah mentioned above. For the Torah is called a "kallah" [bride] that is comprised of everything — of all types of korbanos and K'tores and all the holy services in the world, in all their details. And when one engages in the Torah in truth, one engages in all the services of all the korbanos and K'tores together. And one does not need there, in the engagement of the Torah, to direct the order of the arrangement of the korbanos. For the Torah is comprised of everything. And through the engagement of the Torah alone, all types of tikkunim are made in completeness — each one in its place and on its foundation. For the Torah is comprised of everything, of all the korbanos, and surpasses them all, as Chazal said, as above. It emerges that through the Torah everything is rectified. And therefore after the churban, HaKadosh Baruch Hu has nothing in His world except the four amos of halachah, as above. And this is what Chazal said: "Y'karah hi mip'ninim" ["It is more precious than pearls/p'ninim"] (Mishlai 3:15) — that the Torah is more precious than the Kohen Gadol who enters "lifnai v'lifnim" [the innermost sanctum] (Sotah 4b). For then, on Yom HaKipurim, the Kohen Gadol needed even greater services, and he entered lifnai v'lifnim. And he changed each time from inside to outside and from outside to inside. For five times he changed from golden garments to white garments, etc. For "with this shall Aharon come to the Holy" (Vayikra 16:3). For it is impossible to enter lifnai v'lifnim and to rectify there what the Kohen Gadol needed to rectify on Yom HaKipurim — to atone for all of Yisroel, all their sins, etc. — except through this order of service that the holy Torah commanded. But the one who engages in the Torah in truth surpasses all of this. Through the engagement of the Torah alone he enters further inside, more and more than the aspect of lifnai v'lifnim — in the aspect of "ki y'karah hi mip'ninim," as Chazal expounded, as above. For the Torah is comprised of all the tikkunim, and everything is rectified together. And therefore through the Torah — the aspect of the four amos of halachah that the true tzaddikim left for us — everything can be rectified. For one does not need to direct the order so much, as with the korbanos. For the Torah is comprised of all types of services of the korbanos and their tikkunim, and includes them all together at once. And also the little that one needs to know of some order in one's service — the holy Torah will inform them and teach them the order of their service as is proper. For this is why it is called "Torah" [instruction] — for it teaches the way to those who return, to every person in the world, in every place that he is. And therefore our main consolation is the Torah — the aspect of the four amos of halachah that the true tzaddikim left for us — that every person in the world has, in every place that he is — if he wants, as above. For even though the true tzaddikim have departed, nevertheless their chiddushay Torah — which are the halachos that they revealed — remain for us. And likewise, even though the Beis HaMikdash was destroyed, nevertheless all the Torah and the halachos that were studied in the Beis HaMikdash, in the Lishkas HaGazis [Chamber of Hewn Stone], remain for us. For all the halachos of the Torah that we know now — all of them we received from the Beis HaMikdash, as it is written: "Ki miTziyon teitzei Torah," etc. ["For from Tziyon shall go forth Torah"] (Y'shayahu 2:3). As it is written: "Ki yipalei mimcha davar lamishpat, v'kamta v'alisa," etc. ["If a matter of judgment is too wondrous for you...you shall arise and go up"] (D'varim 17:8). For the main birur of all the halachos that we received from Mosheh Rabbainu — it was not possible to clarify them for us in completeness except through the building of the Beis HaMikdash. And there sat the Sanhedray G'dolah and clarified for us all the halachos — "l'chayosainu k'hayom hazeh" ["to keep us alive as on this day"] (D'varim 6:24). And therefore the gates of the Beis HaMikdash were not controlled by the hand of the enemy — because they paid honor to the Aron, as Chazal said (Sotah 9a). For the revelation of the halachos is the aspect of gates — for they open the gates of wisdom and of holy knowledge, to know and to recognize Him, Yisbarach. And as Chazal said: "Oheiv Hashem sha'aray Tziyon mikol mishk'nos Yaakov" ["Hashem loves the gates of Tziyon more than all the dwellings of Yaakov"] (T'hilim 87:2) — "Hashem loves the gates that are distinguished through halachah," etc. (B'rachos 8a). And as it is written: "Lo yeivoshu ki y'dab'ru es oyvim basha'ar" ["They shall not be ashamed when they speak with enemies in the gate"] (T'hilim 127:5) — which Chazal explained regarding talmiday chachamim who engage in the Torah. And therefore the gates of the Beis HaMikdash — the enemy did not control them. Rather, "tav'u ba'aretz sh'areha" ["her gates sank into the earth"] (Eichah 2:9). This is to show that the gates — which are the aspect of the halachos that were revealed in the Beis HaMikdash — the enemy did not control them. For only they remain for us. Only that "her gates sank into the earth." But the true tzaddikim in every generation — who are the aspect of the rosh bayis — they raise and reveal to us in every generation all the gates, which are the aspect of the halachos. For this is why they sank into the earth and were not handed over to the enemy — so that whoever wants would have the power to reveal them and to raise them from the dust. And therefore one needs to be very careful to rise at chatzos [midnight] and to sit on the ground and to mourn greatly over the churban of the Beis HaMikdash, as it is written: "Yeishvu la'aretz yidmu ziknay vas Tziyon," etc. ["They sit on the ground, they are silent, the elders of the daughter of Tziyon"] (Eichah 2:10). And as is explained in the aforementioned Torah. For we now have neither a head nor a house to enter into. And we are lying outside. Therefore we need to lower ourselves to the ground and to weep and to mourn greatly over the churban of the Beis HaMikdash. And through this we will merit that Hashem Yisbarach should illumine upon us and reveal to us from the dust, from the earth specifically, the gates that sank into the earth — which are the aspect of the halachos of the true tzaddikim, which are the main beauty and splendor. And this is the aspect of: "Lasum la'availay Tziyon p'eir tachas eifer" ["To grant the mourners of Tziyon splendor in place of ashes"] (Y'shayahu 61:3). And this is the aspect of: "Chatzos lailah akum l'hodos lecha al mishp'tay tzidkecha" ["At midnight I rise to thank You for Your righteous judgments"] (T'hilim 119:62) — which are the aspect of the judgments and the halachos of the Torah, that one merits through rising at chatzos specifically, as above. And therefore after the mourning and the kinos that one mourns in the order of chatzos, when sitting on the ground — afterward, when one rises from the ground, one immediately begins: "S'u sh'arim rashaichem v'hinas'u pis'chay olam" ["Raise your heads, O gates, and be raised, O entrances of the world"] (T'hilim 24:7). Regarding which Chazal expounded: "Entrances whose k'dushah is eternal" — for the enemy did not control them. Meaning as above. For one who wants to have pity on himself, to merit eternal life, also now in these generations — when we do not know where the true rosh bayis is — one needs to rise at chatzos lailah and to sit on the ground and to mourn greatly over the churban of the Beis HaMikdash. Meaning, over one's sins that delay the building, for it is considered as if he destroyed it. And through this one merits that the gates and the entrances of k'dushah mentioned above should be revealed to him — which are the aspect of the four amos of halachah, which are the chiddushay Torah that the true tzaddikim left for us — which are our main consolation, as above. And therefore one says "S'u sh'arim rashaichem," etc., immediately after the kinos and the mourning over the churban of the Beis HaMikdash. For this is the main consolation that one merits through the mourning — in the aspect of "lasum la'availay Tziyon p'eir tachas eifer." Meaning, the gates and the entrances — which are the chiddushay Torah, which are the halachos that the true tzaddikim left for us — which are the main beauty and splendor and chein, as it is written: "Oz v'hadar l'vushah," etc. ["Strength and splendor are her garment"] (Mishlai 31:25). And it is written: "Ayeles ahavim v'ya'alas chein" ["A loving doe and a graceful mountain goat"] (Mishlai 5:19). Meaning as above. And this is what they say: "Mi zeh melech hakavod, Hashem izuz v'gibor, Hashem gibor milchamah" ["Who is this King of glory? Hashem, mighty and valiant; Hashem, valiant in battle"] (T'hilim 24:8). Meaning, that even though the war is very, very fierce and heavy, as above — and because of this, what has already happened has happened, until the first Beis and the second Beis were destroyed — nevertheless, Hashem is mighty and valiant, and He is valiant in battle. And He will certainly finish what is His, speedily, and He will certainly win the war. For He in His mercy does wonders with us in every generation, and sends us such awesome tzaddikim who open for us such gates and entrances — until we too can flee into the four amos of halachah at every moment. And this is our main consolation and our hope, as above. And this is what Chazal said: At the time that Shlomoh wanted to bring the Aron into the Beis Kodesh HaKodashim, the gates stuck to one another. He said twenty-four prayers and was not answered — until he said: "Zochrah l'chasday Dovid avdecha" ["Remember the mercies of Dovid Your servant"] (Divray HaYamim II 6:42; Shabbos 30a). For the holy gates saw that the Beis HaMikdash was destined to be destroyed. And they said that it was not honor for the Aron that it should enter the Beis HaMikdash and afterward it should be destroyed, and the Aron would not have the power to save the Beis HaMikdash from being destroyed. For it blemishes its great honor. Therefore they stuck to one another. And with all the twenty-four prayers and songs that Shlomoh said, he was not answered — until he said: "Zochrah l'chasday Dovid," etc. "Chasday Dovid" — this is the aspect of what are called "chasday Dovid hane'emanim" ["the faithful mercies of Dovid"] (Y'shayahu 55:3). And for their sake the gates were opened. Meaning, he asked Hashem Yisbarach that the gates should be opened for the sake of "chasday Dovid" — for the sake of the halachos of the entire Torah that would be revealed and clarified in the Beis HaMikdash. And for this sake they were opened. For for this sake it was certainly necessary that the Aron should enter the Beis Kodesh HaKodashim — even though it was destined to be destroyed. For nevertheless, we accomplished much through the fact that the Aron was in the Beis Kodesh HaKodashim — which is the main place of rest of the Aron with the Luchos [tablets], which are the totality of our holy Torah. And through this the tzaddikim and the Sanhedrin of those generations had the power to clarify all the halachos and all the laws and judgments of the Torah that are found now in our hands — which are the aspect of "chasday Dovid." For Dovid was the head of the Sanhedrin and clarified all the halachos of the Torah. For he merited "la'asukay sh'maytsa aliba d'hilchasa" ["to raise the discussion to its final halachic conclusion"] (Sanhedrin 93b). For "Hashem was with him" in halachah, as Chazal said (ibid.). For Dovid specifically had the power to clarify the halachos — because Dovid himself is in the aspect of the Beis HaMikdash. For the Beis HaMikdash is called by his name — "Beis Dovid." For he devoted his life for it, until he found its place. And he fought the wars of Hashem all his days — in order to subdue the k'lipos and the enemies that surround the k'dushah, in the physical and the spiritual — so that there should be fulfilled (D'varim 12:10): "V'heni'ach lachem mikol oyvachem...v'hayah hamakom," etc. ["And He will give you rest from all your enemies...and it shall be the place," etc.]. Which was not [fulfilled] except in the days of Dovid, as Rashi explains there. And therefore he specifically merited to clarify all the halachos of Torah Sheb'al Peh [the Oral Torah] — which are in the aspect of Malchus Dovid, as is known. For the main birur of the halachos is through the power of the Beis HaMikdash. For the main place of the Torah and its true rest is in the Beis HaMikdash, in the place of the Even Sh'siyah [Foundation Stone]. For from there Torah goes forth, as it is written: "Ki miTziyon teitzei Torah." And therefore in all of Sefer D'varim, Mosheh Rabbainu warns about the upholding of the Torah in Eretz Yisroel specifically, as is explained there in countless places. For the main revelation of the Torah is in Eretz Yisroel, where the Beis HaMikdash is — where is the place of the Aron with the Luchos. And therefore it was necessary that the Beis HaMikdash should be built and the Aron brought there — even though it was destined to be destroyed — so that the tzaddikim and the Sanhedrin of those generations would have the power to clarify and to purify for us all the halachos and the judgments of the Torah. And if we did not have the inheritance of Torah Sheb'al Peh — whose halachos they clarified for us in the Beis HaMikdash — we would not know now any halachah at all, as above. And therefore for this sake the gates were opened — for the sake of "chasday Dovid," which are the halachos. For it is impossible for them to be clarified except through the Aron entering the Beis Kodesh HaKodashim. Now, even though through our many sins the Beis HaMikdash was destroyed, there remains for us a good and wondrous inheritance — which are the halachos, the aspect of the four amos of halachah — which are the aspect of the gates and the entrances of k'dushah that remain for us. Through which we console ourselves now. For through them we can make nachas ruach before Him, Yisbarach. For He has nothing in His world except the four amos of halachah, as above. And even though the Sitra Achara has overpowered regarding this also, and has increased machlokes [dispute] in Yisroel — until we do not know a clear halachah and a clear mishnah in one place, as Chazal said. And they said: "Since the students of Shammai and Hillel increased," etc. — "and it was difficult for Yisroel," etc. — nevertheless, through the power of the birur by which the halachos were clarified in the Beis HaMikdash while it still stood, the tzaddikim and the true chachamim have the power to clarify for us in every generation all the halachos of the Torah — how to conduct ourselves in them. And if not for the birur of the halachos that took place in the Beis HaMikdash, we would not know now at all any din or halachah of Torah Sheb'al Peh. But now we know at the very least the main principles of the dinim and the halachos of every mitzvah. Only that we have doubts in many matters. But the main halachos we know — for example, that we know the measure of the walls of the sukkah, and l'vud, and dofen akumah, etc. And likewise in every mitzvah. And also in the matters where machlokes has increased, we have great principles for how to conduct ourselves in them — for example, what Chazal said: "The halachah follows the later authorities, from Abaye and Rava onward," etc. And "safeik d'Oraysa l'chumra" [a Torah-level doubt is ruled stringently], etc. And the rule is: the main thing of what we know of the halachos of the Torah after the churban is through the power of the k'dushah of the Beis HaMikdash — through the fact that the halachos were clarified there. For the main place of the Torah is in the Beis HaMikdash, as above. And therefore the halachos — which are the aspect of Torah Sheb'al Peh — are called by the name of Malchus Dovid, the aspect of "chasday Dovid." And therefore for this sake the gates and the entrances were opened, as above. And therefore they are called "pis'chay olam" — "whose k'dushah is eternal," as Chazal said. For the gates and the entrances — which are the aspect of the halachos — their k'dushah is certainly eternal. For only this k'dushah remains for us as an inheritance after the churban. And likewise after the departure of each and every true tzaddik. For the main inheritance and remnant from them is the halachos that they left for us — whose k'dushah is eternal. Through which we can revive ourselves always, forever and ever, at every time, in every place, and at every level in the world. And they are all of our consolation and our hope — in the aspect of "zos nechamasi b'onyi ki imrascha chiyasani," as above. And as is stated in the holy Zohar in many places — that in this galus, which is harsh and longer than all the exiles, it would not have been possible for us to survive at all were it not for the Torah; see there. Meaning as above. For in everything that passes over us, in the general and in the particular — over each and every person, in the physical and the spiritual — we have no place to flee to except into the four amos of halachah — which are the halachos and the chiddushim that the true tzaddikim left for us, as above. "Nivchar shem mei'osher rav, mikesef umizahav chein tov" ["A [good] name is to be chosen over great wealth; over silver and gold, good chein"] (Mishlai 22:1). Which is the name and the good chein of the rosh bayis, etc.