שותפים בקרקע א

And this is the aspect of: "And he had Mitzrayim provision itself" (v'chimeish) — the aspect of the Five Chumashim of the Torah, in which are included all the holy s'farim, all of which are the completeness of the Written Torah — as is explained there. 282

Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:65 ("Vayomer Boaz"). Translated from the Hebrew.

The matter of m'tzranus: According to the Torah "Vayomer Boaz el Rus," Siman 65, as is already explained from this in the first discourse; see there. And to explain a little more. For it is explained in the aforementioned Torah "Vayomer Boaz" that there is a ba'al hasadeh [master of the field] — meaning, the great tzaddik who engages in the tikkun of the neshamos that grow in the supernal field, etc. And it is explained there that he engages in all the tikkunim of the field, etc. And the main tikkun is that the neshamos should be included in the aspect of "entirely one, entirely good" — which is the tikkun of the t'filah, which is the aspect of the tachlis [ultimate purpose]; see there. And this is the aspect of m'tzranus that Chazal enacted — that the ba'al hameitzar takes precedence to purchase the field adjacent to him, so that his fields should be together. For this is the main tikkun of the field — that the field should be included in "one." For the lower field alludes to the supernal field in which the holy neshamos grow. For it is all one. For also all the growths of the lower field are also only holy neshamos. For all the grasses and the plants and the crops and the fruits — all of them are gilgulim [reincarnations] of neshamos, as is known. And therefore the field needs to be included in "one" — for this is the main tikkun of the neshamos, which are the growths of the field. And this is the aspect of the din of the ben hameitzar [neighbor], who takes precedence to purchase the field — in order to nullify the boundary of his fellow from the field. Meaning, to widen his field together as much as possible, and to distance his fellow from his boundary. All of which is so that the field should be one — meaning, that it should be included in the aspect of "entirely one, entirely good." For this is the main tikkun of the field, as above. And therefore Chazal learned the din of the ba'al hameitzar from the verse "v'asisa hatov v'hayashar." For the main din of the ba'al hameitzar is for the sake of "v'asisa hatov" — in order to be included in the aspect of "entirely one," which is "entirely good," as above. And this is the aspect of the fact that one fasts on the day that one's father and mother died, each year — which is the yahrtzait — and one lights a candle and says Kaddish. For all of this the children do for the sake of rectifying and elevating the neshamos of their father and mother. And therefore they do this every year. And likewise in the first year, one says Kaddish the entire year. For the main tikkun of all the neshamos is in the aspect of the tikkun of the field. For there all the neshamos grow, as above. And therefore their main tikkun is through the ba'al hasadeh who engages in the tikkun of the holy field — to sow it and to plant it and to make it grow, etc. All of which is the tikkun of the neshamos that grow there. And the main tikkun of the field is made each and every year, as one sees in the lower field — that all the tikkunim of the field are made each and every year. For each and every year new fruits grow, and one plows and sows and reaps, etc. — once a year. For there are twelve diagonal boundaries, which are the twelve tzerufim [permutations] of the Name Havayah, and their root is the simple Havayah. And these twelve diagonal boundaries are the aspect of the twelve months of the year — which are the twelve mazalos — which correspond to the twelve Shivtay Kah [Tribes of G-d]. And all the neshamos are included in the twelve shevatim, as is known — which correspond to the twelve diagonal boundaries — which are the aspect of the boundaries and borders of the supernal field, which is divided into twelve diagonal boundaries. Which correspond to the twelve nuschaos [versions] of the t'filah — which correspond to the twelve gates in the firmament through which the t'filos ascend. For the tikkun of the t'filah is the aspect of the tikkun of the neshamos that are in the aforementioned field, as is explained there in the aforementioned Torah; see there. And the totality of the tikkun of all these aspects is that everything should be included in the aspect of "entirely one." For all the twelve diagonal boundaries receive their vitality from the inner point — which is the point of the center — which is the aspect of the root of the simple Havayah, from which all of them are drawn. And the main tikkun of the world is when all the twelve boundaries are included in one, in their root — which is the aspect of the simple Havayah, which is "entirely good, entirely one." For there is no hold of din [judgment] at all there. For the main hold of all the dinim and the sufferings is in the aspect of the tzimtzumim that are drawn from the twelve boundaries. For from the aspect of boundaries — which are the aspect of tzimtzumim and m'tzarim — from there is the hold of all the dinim and the sufferings, as is known. And therefore corresponding to the twelve boundaries — which are the twelve shevatim in k'dushah — there are twelve princes of Yishmael in the k'lipah, as it is written: "Sh'naim asar n'si'im yolid" ["Twelve princes shall he beget"] (B'raishis 17:20). And likewise Nachor also begat twelve sons — "es zeh l'umas zeh" ["this one corresponding to that one"] — corresponding to the twelve shevatim, as Rashi explains there on the verse: "Hinei yaldah Milkah gam hi," etc. — "she too completed," etc. And therefore the main tikkun is to close one's eyes from "cheizu d'hai alma" [the vision of this world] completely — in order to be included in the aspect of "entirely one, entirely good," as is explained there. For through this all the sufferings and the dinim are nullified. And this is the aspect of: all the twelve boundaries are included in their root, in the aspect of the simple Havayah — in the aspect of "entirely one, entirely good" — for there all the g'vulim and the m'tzarim are nullified — from which is the hold of the dinim and the sufferings, as above. And this is the aspect of the twelve months of the year — which are the aspect of the twelve mazalos that revolve in the firmament. And all of them revolve upon the center point, which has no form — whose root is from the aspect of "entirely one, entirely good." And all their revolving and their circling every year, all the days of the world — everything is so that they should be included in the aspect of "entirely one, entirely good." And this is the tachlis of the entire world and its fullness. And as it is written: "V'zarach hashemesh uva hashemesh v'el m'komo sho'ef zorai'ach hu sham" ["And the sun rises, and the sun sets, and to its place it yearns — rising it is there"] (Koheles 1:5). "Its place" — this is the aspect of "entirely one, entirely good," which is Hashem Yisbarach, Who is the "Place of the world," etc. For all the spheres go around and around in their circuits, as it is written: "Soveiv soveiv holeich haruach v'al s'vivosav shav haruach" ["Round and round goes the wind, and on its circuits the wind returns"] (Koheles 1:6). And all their revolving and circling and running — everything is to return and to be included in their root, which is "entirely one." For everything runs and returns and revolves and goes back there. And therefore each and every year the tikkun of the field is made, as above. For in each of the twelve months of the year, all the spheres return — which are the aspect of the twelve mazalos. And this is the aspect of the circuit of the year — that all the twelve diagonal boundaries, which are the aspect of the twelve months, the twelve mazalos, return and ascend and are included in their root, in the inner point — in the aspect of "entirely one, entirely good." And this is the aspect of the tikkun of the field — which is the tikkun of the neshamos that grow there, which are the growth of the field. For their main tikkun is through everything being included in the aspect of "entirely one, entirely good." And this tikkun is made each and every year, as above. And this is the aspect of: "Aseir t'aseir es kol t'vuas zar'acha hayotzei hasadeh shanah shanah" ["You shall surely tithe all the produce of your seed that comes out of the field, year by year"] (D'varim 14:22). For the produce that comes out each and every year — each year specifically, as above — one needs to rectify it so that it should be included in the aspect of "entirely one" — which is the tikkun of the field, as above. And therefore one needs to give t'rumos and ma'asros and gifts to the poor from the produce. For through giving from the produce to the Kohanim and to the L'vi'im and to the poor, as the Torah commanded — through this one elevates all the produce, and it is included in its root, in "entirely one." For the portion that one gives to the Kohanim, etc., and to the poor — is the portion of Hashem Yisbarach, as if one gives to Him, Yisbarach. For "the Kohanim eat from the table of the Most High," as it is written: "Ani chelk'cha v'nachalas'cha b'soch b'nay Yisroel" ["I am your portion and your inheritance among the children of Yisroel"] (Bamidbar 18:20). And likewise everything that one gives to the poor, one gives to Hashem Yisbarach, kivyachol, as it is written: "Malveh Hashem chonein dal," etc. ["One who is gracious to the poor lends to Hashem"] (Mishlai 19:17). It emerges that through fulfilling the mitzvos of the gifts from the produce, one thereby elevates and raises all the produce to Hashem Yisbarach — Who is "entirely one, entirely good" — by giving Him His portion that He commanded to give His portion to the Kohen, etc., and to the poor, as above. And this is the aspect of ma'aseir min hama'aseir [a tithe from the tithe] — which is the secret of the one hundred brachos each day, as is brought. Which is the aspect of the t'filah that is comprised of all the one hundred brachos — which is the aspect of: "Vayizra Yitzchak ba'aretz hahi vayimtza bashanah hahi me'ah sh'arim vay'varcheihu Hashem" ["And Yitzchak sowed in that land and found in that year a hundredfold, and Hashem blessed him"] (B'raishis 26:12), as is known. For all of this is in order to return and to include in "one" — through the fact that ten from ten are included until one hundred, until they are included in "one." Which is the secret of ma'aseir min hama'aseir — meaning, one from one hundred — that one gives to the Kohen. And therefore all these tikkunim of t'rumos and ma'asros and gifts to the poor — which are the tikkunim of the holy field — are made each and every year, as it is written: "Aseir t'aseir...shanah shanah." For the main tikkun of the field — meaning, that it should be included in "one" — this one needs to do each and every year. Which is comprised of the twelve months, in which the spheres return — the aspect of the twelve diagonal boundaries — and they return and come back and are included and ascend to their root — which is "entirely one, entirely good," as above. For through this all the m'tzarim and the dinim that are held from the aspect of the g'vulim and the tzimtzumim are nullified, as above. And therefore Yaakov Avinu — who merited to beget the twelve shevatim in k'dushah, for his bed was complete without blemish — therefore he merited an inheritance without boundaries. For all the m'tzarim and the dinim were nullified, through the fact that he merited to bring all the twelve boundaries inside, in the aspect of "entirely one." For "Oraysa v'Yisroel v'Kudsha B'rich Hu kula chad" ["The Torah and Yisroel and HaKadosh Baruch Hu are entirely one"]. And this is the aspect of Shabbos — when one is included in the aspect of "entirely one." For Shabbos is a semblance of Olam HaBa, when "Hashem will be One and His Name will be One" (Z'charyah 14:9) — which is "entirely one, entirely good," as is brought there in the aforementioned Torah. And as is stated in the holy Zohar: "The secret of Shabbos — she is Shabbos, that is unified in the secret of One," etc. Therefore one needs to arrange on Shabbos twelve loaves [lechem hapanim] in the Beis HaMikdash — so that all the twelve boundaries should be included, etc., in the aspect of "entirely one," as above. And therefore Chazal said: "Whoever delights in the Shabbos is given an inheritance without boundaries" (Shabbos 118a). Meaning as above. And this is the aspect of yahrtzait — that each and every year one needs to engage in the tikkun of the neshamos of the field. For the tikkun of the field is made each and every year, as above. And this is the aspect of the fast that one fasts each and every year on the day of the yahrtzait. For fasting is the aspect of closing one's eyes from "cheizu d'hai alma" — for through this one is included in the tachlis, which is Olam HaBa, which is "entirely one, entirely good," in which there is no eating and drinking, as is explained in the aforementioned Torah. For it is impossible to be included in the tachlis except through closing one's eyes from "cheizu d'hai alma" — meaning, to separate oneself completely from all the desires of Olam HaZeh and its vanities. And this is the aspect of the fast — that one separates oneself from eating and drinking, from the desires of Olam HaZeh — for the sake of including the neshamah of the deceased in the tachlis, which is "entirely one," etc. Which is the tikkun of the neshamos that grow in the field — which it is impossible to merit except through "s'simu d'aynin meicheizu d'hai alma" [closing the eyes from the vision of this world], as above. And this is the aspect of the fast, as above. And this is the Kaddish that one says the entire first year, and likewise on the day that one's father and mother died. For the Kaddish is above all the k'dushos — all of them — as is stated in the holy Zohar. And through saying Kaddish with kavannah, one merits to be included in the aspect of "entirely one, entirely good" — which is the tikkun of the t'filah, the tikkun of the field, as above. For the main tikkun of the t'filah is that the entire t'filah should be included in "one" — until even when one stands at the end of the last word of the t'filah, one should still be standing at the beginning of the first word of the t'filah, etc. As is explained there well in the aforementioned holy Torah. And this is the aspect of Kaddish. For all the words of the t'filah — which are brachos and thanksgivings to His great and holy Name — one needs to include them in "one," which is the tachlis. For there it is above all the brachos and thanksgivings. For there everything is one — the aspect of: "Vivar'chu shem k'vodecha umromam al kol brachah us'hilah" ["And they shall bless the Name of Your glory, and it is exalted above every brachah and praise"] (Nechemiah 9:5). And this is the aspect of the Kaddish — which is "l'aila min kol birchasa v'shirasa v'tushb'chasa v'nechemasa da'amiran b'alma" ["above all the brachos and songs and praises and consolations that are said in the world"]. And above all the brachos is "entirely one, entirely good." And therefore one says the Kaddish during the t'filah. For the main tikkun of the t'filah is so that the entire t'filah should be included in "one," as above. Therefore one needs to say Kaddish — which is above all the k'dushos and above all the brachos of the t'filos — the aspect of "l'aila min kol birchasa," etc., as above. And through this one ascends to the root of the t'filah — which is above the t'filah — which is the aspect of "entirely one, entirely good." And then the t'filah is included in its root, in the aspect of the tachlis — which is "entirely good, entirely one." And this is the main tikkun of the t'filah, as above. And this is what is explained in the Kavanos — that through the Kaddish one ascends from world to world. For this is why one says Kaddish between the t'filah of Asiyah and the t'filah of Y'tzirah — in order to include Asiyah in Y'tzirah. And likewise between Y'tzirah and B'ri'ah. For the Kaddish is the pillar between world and world. Through which the lower world is included in the world that is above it. Meaning as above. For the inclusion of the worlds — that the lower should ascend and be included above, in the upper world — this is impossible except through being included in the tachlis, which is "entirely one, entirely good." And there all the worlds are one. And through this the lower world can be included in the upper. And therefore one accomplishes this through the Kaddish. For through the Kaddish one is included in the tachlis — which is "l'aila min kol birchasa," etc., as above. Through which everything ascends and is included in "one." And through this the lower ascends and is included in the upper, as above. And therefore the main kavannah of the Kaddish is to sweeten and to nullify all the Mochin d'Katnus [contracted mentalities] — which are the dinim. For through looking upon the tachlis, all the dinim and the sufferings are nullified, as is explained there in the aforementioned Torah. And therefore it is stated in the holy Zohar that the Kaddish "m'sabeir kol g'zizin d'farzla," etc. ["breaks all the chains of iron"]. For all the dinim are nullified through being included in the aspect of "entirely one" — and this is the aspect of the Kaddish, as above. And therefore one says Kaddish for one's father and mother. For through the Kaddish, their neshamah is included in the aspect of "entirely one" — and this is the main tikkun of the neshamos, the tikkun of the field, as above. הלכות מצרנות ג (המשך) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:65 ("Vayomer Boaz"). Continuation. Translated from the Hebrew. And this is the aspect of the candle that one lights on the day of the yahrtzait. For all the tikkunim of the neshamah are through bittul to the tachlis, as above — which is the aspect of the fast and the Kaddish, as above. Therefore one lights the candle. For the candle is kindled and illuminates from the light of the shining and the sparkling of the r'shimu [imprint] of the bittul. For from the light of this shining is drawn the illumination of the Torah — which is called "candle and light," as it is written: "Ki nair mitzvah v'Torah or" ["For the mitzvah is a candle and the Torah is light"] (Mishlai 6:23). Meaning, the aspect of the light of the shining of the r'shimu from the bittul, as above — from which the Torah is drawn, as is explained well in the aforementioned Torah. And this is the aspect of the aforementioned candle of the yahrtzait — which illuminates from the light of the aforementioned shining. And this is the aspect of the candle of t'filah. For at the time of t'filah one needs to be included and nullified in the tachlis, as above. And from there the candle of t'filah illuminates, from the light of the aforementioned shining. And this is the aspect of the candles of Yom HaKipurim — that each person lights a candle on Yom HaKipurim. For then, on Yom HaKipurim, is the main completeness of the t'filah — that it is included in "entirely one," which is the tachlis, which is the aspect of Olam HaBa. For Yom HaKipurim is the aspect of Olam HaBa, in which there is no eating and drinking, as is known. For then we close our eyes from "cheizu d'hai alma." For we fast with five afflictions and separate ourselves from all the desires of Olam HaZeh, and we engage only in t'filah — which is above everything. And therefore then, on Yom HaKipurim, the t'filah is included in the ultimate completeness, in the aspect of "entirely one." And therefore then the t'filah is more complete than at any time during the entire year. For we pray then five t'filos. For then the t'filah is included in "one" — which is the aspect of Olam HaBa. And this is the main completeness of the t'filah, as above. And this is the aspect of T'filas N'ilah that one prays on Yom HaKipurim and on a fast day. For on Yom HaKipurim and on a fast day — when one closes one's eyes from "cheizu d'hai alma," through which one is included in the tachlis which is "entirely one," as above — through which the t'filah is included in "one," which is the main tikkun of the t'filah, as above — therefore one prays then T'filas N'ilah. Which is the aspect of locking and closing all the t'filos together, and including them in "one." Until all the words of all the t'filos are locked and closed together. And even when one stands at the end of the t'filah, one still stands at the beginning of the t'filah. For everything is locked and closed together. For it is "entirely one," as above. And therefore after N'ilah one says: "Sh'ma Yisroel, Hashem Elokainu, Hashem Echad." For we unify and include through this all the t'filos in "one." And this is the aspect of T'filas N'ilah, as above. And this is what one says afterward: "Hashem hu haElokim." For "Hashem hu haElokim" — this is the aspect of Olam HaBa, which is the full Name, as is known. For Olam HaBa is the aspect of "entirely one, entirely good" — the aspect of "Hashem hu haElokim." Meaning, that rachamim [mercy] and din [judgment] are all one. For all the dinim are nullified and sweetened. For it is "entirely one, entirely good," as above. And therefore one lights candles on Yom HaKipurim — each and every person — to show that then everyone is included in Olam HaBa, which is the tachlis, which is "entirely one, entirely good." For through the light of the shining of this bittul the candle illuminates, as above. And therefore on Yom HaKipurim the Torah was given. For the final Luchos were given on Yom HaKipurim. For the Torah is drawn from the light of the bittul to the tachlis, as above — which is the aspect of Yom HaKipurim, as above. And therefore then all the sins are forgiven. Which is the aspect of the nullification of all the sufferings in the world. For there is no suffering without sin. And then, on Yom HaKipurim, one is included in the tachlis which is "entirely good, entirely one." For there all the sins and all the sufferings are nullified. For there is no din there at all. For it is "entirely one, entirely good." Amein v'amein. And the two Luchos are comprised of the twelve shevatim. For the Luchos — their length was six [t'fachim] and their width was six (as Chazal said, Bava Basra 14a). It emerges that the two Luchos — their length was twelve. And they are comprised of and drawn from the light of the aforementioned bittul — which is "entirely one." All of which is the aspect of the twelve shevatim, twelve diagonal boundaries, that are comprised in "one." And this is the main tikkun of all the worlds and the neshamos, as above. And this is the aspect of the twelve stones of Yaakov that were included in one stone (B'raishis Rabbah 68:11). For Yaakov merited an inheritance without boundaries and borders. For all the twelve boundaries, all the twelve shevatim, were included in "one" — the aspect of "Sh'ma Yisroel, Hashem Elokainu, Hashem Echad" — which the twelve shevatim said to Yaakov at the time of his departure: "Just as there is only One in your heart, so there is only One in our hearts" (as Chazal said, P'sachim 56a). Meaning as above: even though we are twelve shevatim — which are the aspect of twelve boundaries, twelve nuschaos of t'filah, etc. — nevertheless everything is one. For there is only One in our hearts. For we look only upon the tachlis — where everything is one, as above. And this is why one says K'rias Sh'ma before t'filah — in order to include the t'filah in "one," which is the main tikkun of the t'filah, as above. And this is the aspect of closing the eyes at the time of K'rias Sh'ma. For it is impossible to look upon the tachlis — meaning, to include in "one" — except through closing the eyes from "cheizu d'hai alma" completely, as above. And therefore one needs to give over one's nefesh for kiddush Hashem at the time of saying "Echad." For m'siras nefesh — this is the aspect of closing the eyes from "cheizu d'hai alma." That one departs from this world completely and cleaves oneself to Hashem Yisbarach and gives over one's nefesh completely for His sake, Yisbarach. And through this one is included in "One" — which is the aspect of the tachlis, which is "entirely good." For it is impossible to look upon the tachlis except through closing the eyes from this world — which is the aspect of m'siras nefesh, as above. And this is what Chazal said: "Whoever answers 'Amein y'hai sh'mai rabba' with all his strength — all his sins are forgiven" (Shabbos 119b). For through answering "Amein y'hai sh'mai rabba" with kavannah, one is included "l'aila min kol birchasa" — which is the tachlis, which is "entirely one, entirely good." For there is no hold of din or sin at all there. Rather, everything is forgiven there. For from there — from the aspect of the tachlis, the aspect of Olam HaBa — from there is the main forgiveness of sins. For this is the aspect of Yom HaKipurim — which is the aspect of Olam HaBa, "entirely good, entirely one" — for then the sins are forgiven through being included there, as above. And this is the aspect of: "Whoever delights in the Shabbos — his sins are forgiven" (Shabbos 118b). For through the keeping of Shabbos one is also included in this tachlis — which is the aspect of nachalah b'li m'tzarim, as above. And therefore all his sins are forgiven, as above. And this is the aspect of the twelve words that are in Parashas Sh'ma and "Baruch shem k'vod malchuso l'olam va'ed" — corresponding to the twelve diagonal boundaries, the aspect of the twelve shevatim, and all the aforementioned aspects of twelve — which one needs to include in "one." And this is the aspect of K'rias Sh'ma, as above.