שותפים בקרקע א

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Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:4. Translated from the Hebrew. Continued from Part 6. And this is the aspect of the three times "Tzidkas'cha" that we say on Shabbos at Minchah — corresponding to the three tzaddikim who departed then, who are: Yosef, Mosheh, and Dovid. For they departed on Shabbos at Minchah, when Ra'ava d'Ra'avin shines, the aspect of the mei'tzach haratzon [forehead of Ratzon]. And therefore we say corresponding to them three times "Tzidkas'cha" specifically. For the main illumination of the Ratzon, the mei'tzach haratzon, is through tz'dakah specifically. For through tz'dakah one subdues the mei'tzach hanachash [forehead of the serpent], and then the mei'tzach haratzon shines, as above in the aforementioned Torah — the aspect of the illumination of the dikna kadisha, the aspect of Ra'ava d'Ra'avin. It emerges that the main illumination of the Ratzon — the aspect of the mei'tzach haratzon that shines on Shabbos at Minchah — is through tz'dakah. And therefore we say then three times "Tzidkas'cha" specifically, as above. And through the illumination of the mei'tzach haratzon — the aspect of Ra'ava d'Ra'avin that is revealed through these three tzaddikim: Yosef, Mosheh, and Dovid — through this the voice of the calling of the Shalosh R'galim is heard, for they call out and reveal the Ratzon, as is explained in the aforementioned Torah. For the Shalosh R'galim correspond to these three tzaddikim, and through them all the aspects explained in the aforementioned Torah are accomplished; see there. And the main point in brief: through the ratzon that is revealed on Yom Tov, the yirah is made. But there are predatory wild beasts that maul and tear, who are the heretics who blemish the ratzon — through which the voice of the calling of Yom Tov is not heard, etc. Therefore one needs to connect all the r'tzonos to the aspect of Ra'ava d'Ra'avin that shines on Shabbos at Minchah, etc. But there is the aspect of the mei'tzach hanachash, etc., that wishes to cast blemish and denials even into the root of the ratzon, etc. Therefore one needs to increase in tz'dakah, through which one subdues the mei'tzach hanachash, and then the mei'tzach haratzon is revealed — the aspect of Ra'ava d'Ra'avin — and then the voice of the calling of Yom Tov is heard, which reveals the Ratzon. And through the ratzon, yirah is made. And through the yirah, a vessel is made to receive the chesed. And then one does not need to engage in any business, for it is fulfilled: "V'amdu zarim v'ra'u tzonachem," etc. — through the greatness of the outpouring of chesed, the aspect of "olam chesed yibaneh," etc.; see all of this there well. And this is the aspect of the Shalosh R'galim — Pesach, Shavuos, and Sukkos — and Rosh HaShanah and Yom Kippur and Hoshana Rabbah. And all of them receive from Shabbos, which is the first of the mikra'ai kodesh. For the main revelation of the Ratzon is on Pesach, which is the first of the R'galim. For then Hashem brought us out of Mitzrayim with trials, with signs and with awesome wonders, through which it was revealed that everything is only through His ratzon alone, as is explained in the aforementioned Torah regarding all the Shalosh R'galim — that all of them call out and proclaim the Ratzon, because on all the Shalosh R'galim Hashem Yisbarach performed awesome signs with us, etc. But the main awesome signs and wonders were on Pesach, which is the first of the R'galim. For then we went out from servitude to freedom with awesome signs, and through this it was revealed that everything is conducted only through His ratzon alone. And the main element of Y'tzias Mitzrayim, which is Pesach, was in the merit of Yosef, as it is written: "Vayikach Mosheh es atzmos Yosef imo" ["And Mosheh took the bones of Yosef with him"] (Sh'mos 13:19). And as is brought: for had Yosef not descended to Mitzrayim first, it would not have been possible for Yisroel to leave from there, because of the great contamination that was there. But through Yosef descending first and being sold there as a slave — which is the aspect of servitude, the intensity of Asiyah, where the contamination of the serpent has its hold in the aspect of servitude, as above — and the main aspect of servitude was in Mitzrayim, which was from the seed of Cham, whose offspring were cursed to be "a slave of slaves" (B'raishis 9:25), and the contamination of the serpent clung exceedingly to all his offspring, as is known. And Yosef, with the greatness of his awesome k'dushah — he descended into the midst of the intensity of the contamination of Mitzrayim, into the midst of the aspect of servitude, as above. And he had a great test there. And nevertheless he conquered his yetzer from the wife of his master. Through this he broke and subdued and nullified the contamination of Mitzrayim. And only through this did Yisroel have the strength to be in Mitzrayim and not to sink there, chas v'shalom, as it is written: "Ki l'michyah shalchani Elokim lifnaichem," etc. ["For G-d sent me before you to preserve life"] (B'raishis 45:5). For only through him did Yisroel merit to leave from there, to be saved from the intensity of their contamination. It emerges that Y'tzias Mitzrayim — that we went out from servitude to freedom — this is the aspect that they subdued the aspect of servitude, which is the aspect of Asiyah where the contamination has its hold, as above. And they subdued this through the greatness of their ratzon that they always had for Hashem Yisbarach. And through this they merited to go out from servitude to freedom, and they subdued the aspect of servitude, and they merited to include Asiyah in the Ratzon. For they merited to receive the Torah on Shavuos, for then they were included in the ratzon shebar'tzonos, as above. And therefore Hashem Yisbarach began: "Anochi Hashem Elokecha asher hotzeisicha mai'eretz Mitzrayim mibeis avadim" ["I am Hashem your G-d Who brought you out of the land of Mitzrayim, from the house of slaves"] (Sh'mos 20:2). And likewise in many places He links the fulfillment of the Torah to Y'tzias Mitzrayim, as the Zohar questions, etc. For the fulfillment of the Torah is the aspect of Y'tzias Mitzrayim — from servitude to freedom — meaning to subdue the aspect of servitude, the aspect of Asiyah, through the ratzon, which is the main fulfillment of the Torah, as above, in order to include Asiyah in the Ratzon, as above. And therefore in every generation a person is obligated to see himself as if he himself went out of Mitzrayim. For every person must go out from servitude to freedom — to subdue and to nullify the contamination of Asiyah, the aspect of servitude, the aspect of the yoke of the worries of this world, which are the aspect of the thirty-nine m'lachos, and to merit to be included in the Ratzon — to yearn always for Hashem Yisbarach, as above — to transform Asiyah into Ratzon, as above. And this is what Chazal said: "In the merit of four things Yisroel were redeemed [from Mitzrayim]: that they did not change their names, and they did not change their language, and they were fenced off from illicit relations, and from idolatry." (The compiler says: let the reader not wonder that he also counts the merit of abstinence from idolatry, for in many places in the words of Chazal the opposite is found. But it is found explained in Midrash Rabbah, B'midbar, chapter 3, on the verse "Motzi asirim bakosharos" — that in the merit of the proper ones among them who did not serve idolatry, through this they were redeemed; see there. It emerges that both are the words of the living G-d — that they were also redeemed in the merit of abstinence from idolatry. Now I have found further in the aforementioned Midrash Rabbah, chapter 13, that all three tribes — R'uvain, Shimon, Levi — did not serve idolatry, and therefore they merited to be counted on their own at Y'tzias Mitzrayim; see there. Behold, it is explained [that] the truth of his words, z"l, [is] that also in the merit of abstinence from idolatry they were redeemed.) For all these four things indicate the greatness of the ratzon that they always had for Hashem Yisbarach, even while they were in the land of Mitzrayim. And this is the aspect of "they did not change their names." For the name is the aspect of ratzon, which is the nefesh, which is an expression of ratzon, as above. And this is the aspect of the name — the aspect of "nefesh chayah hu sh'mo" ["a living soul is his name"], as Rabbainu z"l wrote elsewhere. And therefore "sh'mo" [his name] has the same gematria as "ratzon," as is brought. And this is the aspect of: "L'shimcha ul'zichrecha ta'avas nafesh" ["For Your Name and Your remembrance is the desire of the soul"] (Y'shayahu 26:8). And each member of Yisroel, according to his root in the supernal Ratzon — which is the root of every neshamah of Yisroel — correspondingly he has a Yisroel-name. And correspondingly he must always strive to shine upon his name and his nefesh the illumination of the Ratzon, from where his nefesh and his name are rooted. And this is what Chazal said: "A person should always learn in the place that his heart desires" (Avodah Zarah 19a). For the place of Torah that his heart desires most — there is the root of his nefesh and his name. And therefore after his death they ask a person: "What is your name?" For the generality of the Torah is the aspect of ratzon, which is the aspect of his name, as above. And therefore Yisroel in Mitzrayim — who did not cease their ratzon from yearning for Hashem Yisbarach — therefore they did not change their names. And this indicates the greatness of the ratzon of k'dushah, as above. And through this they merited the g'ulah — to go out from servitude to freedom, which is the aspect of the illumination of the Ratzon, as above. And therefore these heretics who are common nowadays, who blemish the ratzon as above — therefore they mostly change their names and call themselves by the evil appellations that have been given to them. Woe to them! Woe to their souls! Certainly they will not merit the g'ulah if they do not return. For also in Mitzrayim there were wicked ones who did not merit the g'ulah, as Chazal said on the verse "vachamushim alu," etc. — "one out of five hundred," etc. And this is: "they did not change their language." For the main revelation of the ratzon of k'dushah, which is the nefesh, is in speech — in the aspect of "nafshi yatz'ah b'dabro" ["my soul departed when He spoke"] (Shir HaShirim 5:6), as Rabbainu z"l wrote. And therefore the holy tongue of Yisroel indicates the ratzon of k'dushah — the aspect of the nefesh whose main revelation is in the holy speech, which is the aspect of the holy tongue. For the tongue is the quill of the heart. And each person, according to his ratzon — whether for good or for the opposite — correspondingly one can understand and hear from his words, which are the revelation of the nefesh, which is the ratzon, as above. And therefore the holy tongue is the aspect of the ratzon of k'dushah. And therefore, in that they did not change their language, and all their speech consisted of holy words in the aspect of the holy tongue — in this they indicated the greatness of their holy ratzon to draw near to Hashem Yisbarach, as above. And this is: "they were fenced off from illicit relations and from idolatry." For idolatry is denials, which is the blemish of the ratzon. For the main illumination of the Ratzon is through emunah — through believing that everything is through His ratzon alone, as above — which is the opposite of idolatry and denials. And this is the aspect of "fenced off from illicit relations." For through the r'tzonos of the Sitra Achara — which are the desires of this world — the ratzon of k'dushah is blemished, as above. And each person, according to how much he falls to the pursuit of the desires of this world — correspondingly the ratzon of k'dushah is blemished in him. And the main thing is to fence oneself off from the desire for adultery, for there is the main intensification of the ratzon of the Sitra Achara. And therefore: "No'ef ishah chasar lev" ["He who commits adultery with a woman lacks a heart"] (Mishlai 6:32). For his heart is diminished and blemished — that is, the ratzon of k'dushah that is in the heart of every member of Yisroel, which is diminished and blemished through the desire for adultery. And therefore denials and adultery depend on one another, as Rabbainu z"l wrote elsewhere. For one depends on the other: according to how much one fences oneself off from the desire for adultery, correspondingly one merits the ratzon of k'dushah, which is the aspect of emunah, as above. And likewise the reverse. It emerges that all these four things are the aspect of the ratzon of k'dushah. For through these four things — that they did not change their names, etc. — in this they demonstrated the greatness of their longing and the intensity of their ratzon of k'dushah to draw near to Hashem Yisbarach. And therefore through these four things specifically they merited to leave Mitzrayim, from servitude to freedom, and to receive the Torah — for all of this is the aspect of the illumination of the Ratzon, as above. And all of this was in the merit of Yosef the tzaddik, as above. Shavuos is the aspect of Mosheh. For then Yisroel received the Torah through Mosheh Rabbainu, who is the generality of the Torah. And then He was revealed to them as an Elder full of compassion — the aspect of Ra'ava d'Ra'avin. And therefore Shavuos is in the aspect of Shabbos, as is brought. For on Shavuos it is the aspect that one connects all the r'tzonos to the root of the Ratzon, to the aspect of Ra'ava d'Ra'avin that shines on Shavuos, which is the aspect of Mosheh, as above. And in our many sins, even though Yisroel merited to receive the Torah on Shavuos and merited the illumination of Ra'ava d'Ra'avin, nevertheless afterward what happened happened. For they blemished the emunah of the Ratzon and served idolatry and made the Eigel [Golden Calf]. And all of this was through the overpowering of the mei'tzach hanachash, which is the contamination of the serpent — which is the Eirev Rav [Mixed Multitude], who overpowered Yisroel and misled them until they blemished the root of the Ratzon, the mei'tzach haratzon, and served idolatry, which is the aspect of denials — the blemish of the ratzon, as above. And therefore they overpowered in their wickedness and gathered specifically against Aharon. For Aharon is the aspect of the mei'tzach haratzon, as it is written regarding Aharon the Kohen: "V'hayah al mitzcho l'ratzon" ["And it shall be upon his forehead for favor"] (Sh'mos 28:38). For they blemished then the mei'tzach haratzon, as above — until the blemish reached even Mosheh, as it is written: "Laich raid," etc. ["Go down"] (Sh'mos 32:7). For Mosheh's root is in the aspect of Ra'ava d'Ra'avin, as above. And their blemish reached up to the root of the Ratzon — until the blemish reached Mosheh, who is himself the aspect of the root of the Ratzon, as above. And therefore from the day they made the Eigel — which is the seventeenth of Tammuz — and they blemished then the Ratzon, the destruction of the Beis HaMikdash was then decreed. As Chazal said: the decree that was decreed through the spies — "You wept a weeping for nothing," etc. — began from the day they made the Eigel. For from then all the decrees began, Rachmana litzlan, as it is written: "Uv'yom pokdi," etc. ["And on the day I visit..."] (Sh'mos 32:34). For the destruction of the Beis HaMikdash is the aspect of the blemish of the Ratzon, as above. And Mosheh Rabbainu, alav hashalom, prayed before Hashem Yisbarach for forty days. And Chazal said that the middle forty days were in anger. For anger and rage is the opposite of ratzon — for they had blemished the ratzon, as above. But through the multitude of the prayers and the entreaties of Mosheh, through this Hashem Yisbarach was appeased and He transformed the rage into ratzon, and He became favorably disposed toward Yisroel in the last forty days — which are from Rosh Chodesh Elul until Yom HaKippurim. And therefore these days are y'mai ratzon — "y'mai ratzon" [days of Ratzon] specifically. For in them the supernal Ratzon shines every year, in every generation. And then one must strive greatly to draw upon oneself strong r'tzonos and great longings for Hashem Yisbarach. And through the ratzon, yirah is made, as above. And therefore these days are called "Yamim Nora'im" [Days of Awe] — which are Elul and the Aseres Y'mai T'shuvah until Yom Kippur. For then is the main revelation of the intensity of the yirah of k'dushah that is drawn through the revelation of the Ratzon that is revealed then even more, as above. And therefore all of Yisroel practice the custom of increasing greatly in tz'dakah during these days. For the main tikkun is through tz'dakah. For the main damage is through the mei'tzach hanachash, etc., as above. And now one needs to subdue and nullify it. And the main subduing of it is through tz'dakah, as above. Therefore one needs then, during the Yamim Nora'im, to increase greatly in tz'dakah to worthy poor people, in order to subdue the mei'tzach hanachash, in order to reveal the illumination of the Ratzon, in order to merit the yirah — which is the main aspect of Rosh HaShanah and Yom HaKippurim, the aspect of "uv'chain tein pachdecha," etc. And this is what the early ones gave as a mnemonic for these days: "Aryeh sha'ag, mi lo yira" ["A lion has roared — who will not fear?"] (Amos 3:8). For then a great yirah is aroused through the revelation of the Ratzon, as above. And this is "Aryeh sha'ag" specifically. For there are predatory wild beasts that maul and tear, who are the heretics who deny the Ratzon, as above — who are the aspect of "uva ha'ari v'hadov," etc. ["and there came a lion and a bear"] — which is stated in the episode of Dovid with Golyas, etc., as is explained in the aforementioned Torah. And now, during the Yamim Nora'im, through the abundance of tz'dakah, one merits to subdue the mei'tzach hanachash — until the evil venom of the predatory wild beasts, who are the deniers, is nullified. And then the heart of the deniers is transformed from evil to good, until all of them acknowledge the Ratzon, as is explained at the end of the aforementioned Torah regarding the statement of Chazal: "Hava tzipurai m'lichai bahadan parchu l'hu" ["there were salted birds with them and they flew away"] — that those who were initially confused by the error of the heretics flew out and departed from their error through the greatness of the revelation of the Ratzon. And then the predatory wild beasts — who are the deniers — are transformed from the opposite to the opposite. For whereas at first they were roaring with their voice against the Ratzon that was revealed on Yom Tov — for they were roaring with their erroneous reasoning and were denying the Ratzon — now they are transformed, until they themselves roar and call out the revelation of the Ratzon. Through which yirah is made, as above. And this is the aspect of: "Aryeh sha'ag, mi lo yira" — that the lion itself, which is the chief of the predatory wild beasts that roar against the Ratzon — the aspect of "uva ha'ari v'hadov," as above — now is transformed, until the lion itself — which is the aspect of the wild beasts, the aspect of the deniers — they themselves roar and proclaim the Ratzon and make known themselves that everything is through His ratzon, Yisbarach, alone. Through which yirah is made, as above — the aspect of "Aryeh sha'ag, mi lo yira," as above. And then the intensity of the yirah is revealed on Rosh HaShanah, which is the aspect of Pachad Yitzchak, the aspect of "hayitaka shofar b'ir v'am lo yecheradu" ["Shall a shofar be sounded in a city and the people not tremble?"] (Amos 3:6). For all of this one merits through the revelation of the Ratzon that is revealed then, for they are y'mai ratzon, as above. And on Yom HaKippurim, then is the completion and the end of the forty y'mai ratzon. And then is the completion of the receiving of the Torah, which is drawn from the aspect of the ratzon shebar'tzonos, the aspect of Ra'ava d'Ra'avin, as above. For Yom HaKippurim is called "Shabbas Shabbason," which is the aspect of Ra'ava d'Ra'avin that shines then. For Shabbos is the aspect of ratzon, as above. And therefore then on Yom HaKippurim is the main t'shuvah. And then Hashem Yisbarach forgives all the sins of Yisroel. For the sins are transformed into ratzon — the aspect of "ki nirtzah avonah," as above. And therefore then on Erev Yom Kippur one increases in tz'dakah exceedingly — for then is the main illumination of the Ratzon, the aspect of the mei'tzach haratzon. And therefore all the avodah of Yom HaKippurim is valid only through the Kohen Gadol, who is the aspect of the mei'tzach haratzon, as above. And therefore one needs to increase in tz'dakah exceedingly, in order to subdue the mei'tzach hanachash, etc., and to reveal the mei'tzach haratzon, as above. And therefore then on Yom HaKippurim one merits five t'filos. For then the t'filah is in completeness, for the main t'filah is according to the illumination of the Ratzon. For the main t'filah is the aspect of d'vaikus, the aspect of ratzon — in order to draw the supernal Ratzon, as we say in all the t'filos: "Y'hi ratzon mil'fanecha," etc.; "yihyu l'ratzon imrai fi" ["May the words of my mouth be for favor"]. And therefore one needs to give tz'dakah before the t'filah, in order to illuminate the illumination of the Ratzon — which is the main completeness of the t'filah, as above. And therefore then on Yom HaKippurim, when the main illumination of the Ratzon occurs — for then all the sins are transformed into ratzon, as above — then the t'filah is in completeness. And therefore one prays then five t'filos, and this is in the aspect of the hei of tz'dakah, through which is the main illumination of the Ratzon — which is the aspect of t'filah, as above. For tz'dakah and t'filah are one aspect, as is known. And the main completeness of the tz'dakah is the aspect of the hei of tz'dakah, through which the din and the rage are sweetened and transformed into ratzon. And from tzedek, which is dinah [strict judgment], tz'dakah is made — which is the aspect of compassion and ratzon — through transforming one's cruel heart from rage to ratzon. Through this one merits to transform from tzedek to tz'dakah, as above. And this hei is the aspect of the five t'filos of Yom HaKippurim, which is the aspect of the completeness of the illumination of the Ratzon, as above. And through the yirah that we merited to receive during these Yamim Nora'im through the illumination of the Ratzon — through this a great chesed is drawn, as above. And this is the aspect of Sukkos: for then all the inner and encompassing chassadim shine, which begin to be revealed and to shine immediately after Yom HaKippurim, and the main element of their illumination is on the Yom Tov of Sukkos. Meaning, the aspect of the outpouring of the chesed that flows through the yirah, as above. And Sukkos is in the aspect of Dovid — the aspect of the Sukkas Dovid that we must raise through the mitzvah of sukkah, in the aspect of: "Bayom hahu akim es sukkas Dovid hanofeles," etc. ["On that day I will raise up the fallen sukkah of Dovid"] (Amos 9:11). For Dovid is Mashiach, for then all the aforementioned aspects will be completed. And then we will merit the aforementioned chesed — which is the aspect of Sukkos — in the aspect of "v'oseh chesed limshicho l'Dovid." And then the simchah will be magnified, as it is written: "Ki v'simchah taitzai'u...sason v'simchah yasigu," etc. ["For with joy you shall go out...gladness and joy shall overtake (you)"] (Y'shayahu 55:12, 35:10). For the main simchah is through the revelation of the Ratzon, as above. And therefore Sukkos is called "z'man simchosainu" [the time of our joy]. For then is the main completeness of the illumination of the Ratzon, through which is the main simchah of Yom Tov, as above. And then all the nations toil for the sake of our parnasah — in the aspect of "v'amdu zarim v'ra'u tzonachem," etc. And therefore on Sukkos we offer seventy bulls for the sake of the seventy nations. For then we have peace with them, for they have all already recognized the truth. For Sukkos alludes to the days of Mashiach, as above, for then "olam chesed yibaneh" will be fulfilled. And then everyone will recognize the truth — that everything is through His ratzon, Yisbarach — and the greatness of the preciousness and the k'dushah and the importance of Yisroel, until they will all be subordinate to us and will do all our work — the aspect of "v'amdu zarim v'ra'u tzonachem," etc. For they will know that this is their main tachlis. And therefore we offer then seventy bulls for their sake — and this indicates the greatness of the peace even with them, since they have already recognized the truth, as above.