נזקי שכנים א

And this is the aspect of the seven branches of the Menorah. For the pure Menorah is the aspect of the light of the Torah, whose essential sustaining is through the kanim (branches/reeds), which are the aspect of the quills that write the s'farim of chiddushai Torah, through which is the essential tikkun — the tikkun of counsel. This is the aspect of the Chanukah candle. And one can allude that this is the aspect of: "For he is the son of his old age" (ben z'kunim) — the aspect of seven kanim — the aspect of the seven branches of the Menorah — the aspect of the generality of the holy s'farim written with kanim, included in seven — the aspect of: "She has hewn out her seven pillars" — to rectify all the seven middos in which is all the division of counsel, to clarify the seven good middos — the seven good cows and seven good ears — and to clarify them from their opposite that wishes to swallow them. And therefore it is alluded in the seven ears that the tikkun is: "seven ears rising on one stalk" (b'kaneh echad) — "healthy and good." "On one stalk" alludes to the kaneh — the aspect of the quill that writes the s'farim of the Torah — through which is the essential tikkun. 279

Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:4 ("Anochi Hashem Elokecha"). Translated from the Hebrew.

According to what Rabbainu, zichrono livrachah, wrote in the discourse "Anochi Hashem Elokecha asher hotzaisicha mei'Eretz Mitzrayim," etc. (Siman 4) — that through viduy d'varim [confession of words] before the talmid chacham, one elevates the Malchus to its root, etc. For through the avairah [transgression] one ruins the good tzeruf [combination] of the letters of the Torah, and places them within the Sitra Achara, chas v'shalom — within the Malchus of the Sitra Achara. For the dibbur [speech] is the aspect of Malchus, etc. And through viduy d'varim one rectifies the tzerufim and returns the Malchus to Hashem Yisbarach, etc. And through this one is included in the Ain Sof.

And this is the aspect of "zarka d'izdrikas la'asar d'isnatilat mitaman" ["a casting that is cast back to the place from which it was taken"] — that one returns the Malchus to the Ain Sof, the aspect of "Ra'ava d'Ra'avin" [Will of Wills]. For the Malchus is the aspect of r'tzonos [wills/desires], the aspect of the form of the letters. And all the things and the existence that are in the world are from the letters — meaning, from the Malchus. For HaKadosh Baruch Hu wanted His Malchus to be revealed in the world. And through this He created the world from Ayin [Nothing] to Yeish [Something/Existence].

And this is: "Make for yourself a rav, and acquire for yourself a friend" (u'k'nai l'cha chavair) — and it is brought in the s'farim that it alludes to the kaneh and the kulmos, which is a "friend" to the Torah scholar, so that the words of Torah should be sustained through this. And this is: "Make for yourself a rav" — and if you cannot find him, the tikkun is through: "and acquire for yourself a friend" — meaning through the holy s'farim written with a kaneh: befriend them to yourself and study them well — and you will be able to know who the true Rav is. For the essential tikkun is through the abundance of s'farim. 280

And through nullifying the Yeishus [sense of independent existence] — in the aspect of hispashtus hagashmiyus [divestment of physicality] — through this all the r'tzonos are included within the Ratzon of r'tzonos [the Will of wills], etc. And there everything is good and everything is one. And afterward, when one returns to the Yeishus, in the aspect of "v'hachayos ratzo vashuv" ["and the living creatures run and return"] (Y'chezkel 1:14), then from the r'shimu [imprint] that remains, one knows that "Hashem hu haElokim" ["Hashem, He is the G-d"], the aspect of "entirely good," etc.; see all of this there and understand, for they are very long and deep matters; see there.

And therefore there were two dreams — the dream of the seven cows and the second dream of the seven ears — to allude to the two destructions that came through the intensification of the confusions. And therefore the second dream, of the seven ears — which alludes to the destruction of the Second Temple, which is the current exile — alludes within it to the tikkun through the kaneh, the aspect of the kulmos, as alluded in: "seven ears rising on one stalk" (b'kaneh echad). For now our Sages have already permitted writing the Oral Torah. For now, the entire tikkun is through the abundance of the holy s'farim — the aspect of: "the making of many s'farim has no end." 281

And this is the aspect of: "Va'anavim yirshu aretz" ["And the humble shall inherit the land"] (T'hilim 37:11). "Aretz" [land] is "dina d'malchusa" [the law of the kingdom] — the aspect of Malchus that ascends to its root, to the aspect of Ayin. Through which all the sins are atoned, etc.; see there. And when the aspect of Malchus — which is the aspect of "aretz," as above — ascends to its root, in the aspect of "va'anavim yirshu aretz," this is the aspect of "nachalah b'li m'tzarim" [inheritance without boundaries]. For the main revelation of the Malchus is through the Yeishus — through the fact that He, Yisbarach, brought His world from Ayin to Yeish, as above. And the main Yeishus is the earth — which is the main physicality and Yeishus, and all things come forth from it, as Koheles said: "Hakol hayah min he'afar," etc. ["Everything was from the dust"] (Koheles 3:20). And the main revelation of the Malchus is through the form of the letters — which are the aspect of tzimtzumim [contractions] and g'vulim [boundaries]. For each and every letter has a tzimtzum and a g'vul. And all the existences that are drawn from them — all of them are possessors of boundary and contraction. And this is the aspect of "m'tzarim" — which are contractions and boundaries. But through hispashtus hagashmiyus — that all the r'tzonos and the forms are included in the Ratzon Ain Sof, in which there is no form — and there it is the aspect of without boundary, the aspect of Ain Sof — through this, all the earth, which is the aspect of Malchus, is included in the aspect of "nachalah b'li m'tzarim," in the aspect of "va'anavim yirshu aretz," as above. And this is what Chazal said: "Whoever delights in the Shabbos is given an inheritance without boundaries" (Shabbos 118a). For on Shabbos, Ra'ava d'Ra'avin is revealed, as is known — which is the aspect of the histalkus [departure] of Mosheh on Shabbos at Minchah, in Ra'ava d'Ra'avin. And therefore, through Shabbos — the aspect of the revelation of Ra'ava d'Ra'avin — through this one merits the aspect of nachalah b'li m'tzarim, as above. For Shabbos is the aspect of t'shuvah — which is the aspect of the aforementioned viduy d'varim. For all the dibburim ascend, in the aspect of Malchus, to their root. For on Shabbos all the worlds ascend to their root. For Shabbos is the aspect of hispashtus hagashmiyus. For then all the Yeishus are nullified through the cessation from m'lachah and weekday activities — which is the aspect of Yeishus. For one ceases and is nullified from m'lachah — which is the aspect of bittul to the Ain Sof. And then everything is included in the Ain Sof, in Ra'ava d'Ra'avin. And then one merits the aspect of nachalah b'li m'tzarim. For there is no boundary or border there at all, as above. For there everything is good, everything is one. For through the m'tzarim and the g'vulim — which are the aspect of tzimtzumim — from there is the main hold of the dinim, as is known. And from this is chained down the hold of the Sitra Achara, the Malchus of wickedness. And therefore this is the main and ultimate purpose of the service of all the mitzvos — to merit the aspect of hispashtus hagashmiyus, so that one should be included, together with the entire world, in their root — in the aspect of the Ratzon of r'tzonos, where there is no g'vul or tzimtzum at all, and there everything is good. And the entire hold of the Sitra Achara is nullified — for their hold is specifically below, in the aspect of tzimtzum and boundary, as above. And therefore the main boundary is in the place where they still have some hold. And this is what Chazal said — that Yaakov Avinu, alav hashalom, merited an inheritance without boundaries. For regarding Avraham it is said: "Ki es kol ha'aretz," etc. And likewise regarding Yitzchak, etc. For Avraham and Yitzchak did not yet merit the aspect of nachalah b'li m'tzarim. For from Avraham came Yishmael, and from Yitzchak came Eisav. It emerges that the contamination of the Serpent was not yet completely purified by them. And because of this — because the Sitra Achara, which is Eisav and Yishmael, still had a hold in them — therefore there are still m'tzarim and a boundary to their inheritance, as above. But Yaakov — whose bed was complete, and there was no blemish in him, and the Sitra Achara had no hold in him at all — therefore he merited an inheritance without boundaries, as above. For according to how much one purifies from the contamination of the Serpent — which is the totality of all the sins — according to the purification of each person, so he merits to be included in the Ain Sof. And this is the aspect of the aforementioned viduy d'varim — which is the aspect of t'shuvah. For through this one is included in the Ain Sof. And this is the aspect of dina d'var matzra that Chazal enacted — in order to widen the boundary of each person of Yisroel. For the more his border is widened, the more he is included in the aspect of nachalah b'li m'tzarim. For through the widening of the boundary, the hold of the Sitra Achara is further nullified — for their hold is from the aspect of the m'tzarim. And the more the boundary of Yisroel is widened and extended, through this the hold of the Sitra Achara is further nullified, as above. And one is further included in the aspect of nachalah b'li m'tzarim — which is the aspect of "entirely good," as above. And therefore Chazal supported this din on the verse: "V'asisa hayashar v'hatov lifnay Hashem Elokecha" ["And you shall do the straight and the good before Hashem your G-d"] (D'varim 6:18). For this is the aspect of "straight and good." For through dina d'var matzra — that the border of Yisroel is widened — one is further included in the aspect of "entirely good," which is the aspect of nachalah b'li m'tzarim, as above. And this is the aspect of "v'asisa hayashar v'hatov lifnay Hashem Elokecha" — the aspect of "Hashem hu haElokim" — which is the aspect of "entirely good," as is explained there. And this is the aspect of "Anochi Hashem Elokecha asher hotzaisicha mei'Eretz Mitzrayim," etc. — as is explained there. For "Mitzrayim" is the aspect of "m'tzarim" literally. For Mitzrayim is the strength of the Sitra Achara, the Malchus of wickedness. For all the exiles are called by the name "Mitzrayim," as is explained there. And therefore they are the main m'tzarim and the boundary of k'dushah. And through dina d'var matzra — that one is included in the aspect of nachalah b'li m'tzarim, which is the aspect of doing "the straight and the good," the aspect of "entirely good," as above — this is the aspect of "v'asisa hayashar v'hatov lifnay Hashem Elokecha" — the aspect of "Hashem hu haElokim," the aspect of "Anochi Hashem Elokecha asher hotzaisicha mei'Eretz Mitzrayim," etc., as above. And therefore when one purchases from a gentile, the din of bar matzra does not apply. For the main reason that one needs to widen the boundary is only in order to nullify the hold of the Sitra Achara — whose hold is from the aspect of the m'tzarim and the g'vulim, as above. In the aspect of: "Kol rod'feha hisiguha bain ham'tzarim" ["All her pursuers overtook her between the boundaries"] (Eichah 1:3) — "between the boundaries" specifically. For from there is their main hold, as above. And therefore when one purchases from a gentile and distances the gentile from the border of Yisroel — which is the main boundary of k'dushah — the aspect of Eisav and Yishmael, who are the main boundaries of k'dushah, as above — therefore the one who removes the gentile and purchases from him the field — the din of bar matzra does not apply to him. As they said there the reason: "Is it not pleasing to you that I have removed a lion from your midst?" For this is the main tikkun of dina d'var matzra — to widen the boundary, to remove the hold of the gentile and the Sitra Achara, as above. And therefore since he removes the gentile from the border of Yisroel — it emerges that this tikkun was accomplished through him. Therefore the din of bar matzra does not apply to him.