חלוקת שותפות ב

And this is the aspect of the six branches of the Menorah, which all illuminate toward the face of the Menorah, which is the seventh candle. For the six branches of the Menorah — three branches from one side and three branches from the other — are the aspect of the six orders of Mishnah, which clarify between the fit and the unfit. And they all illuminate toward the face of the Menorah, which is the seventh candle — the aspect of Shabbos. For the essential tikkun is through Shabbos, when is the essential completion of the tikkun of clarifying the halachos, the aspect of the clarification and tikkun of counsel. 283

Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:67 ("B'raishis L'Ainay Kol Yisroel"), as discussed above in Hilchos Chalkas Shutafus 5. Translated from the Hebrew.

And this is the aspect of the kaftorrim (knobs) and p'rachim (flowers) and g'vi'im m'shukadim (almond-shaped cups) that were on the Menorah — all of which is the aspect of the wondrous chiddushim of the holy s'farim, in many and various facets, in wondrous ways — in the aspect of "knob and flower" — as this expression is found commonly regarding wondrous chiddushim (Midrash B'raishis 98). For many chiddushai Torah are needed in many wondrous forms — which are the aspect of the kaftorrim and p'rachim and g'vi'im m'shukadim of the pure Menorah — in order to clarify and rectify the counsel for each and every person according to his place and time. As is understood by anyone who puts his heart to his ways, to think counsel every day about his eternal purpose — in a manner that he should draw close through this and not become more distant, chas v'shalom. And therefore in total, the kaftorrim and p'rachim were in the number forty-nine — like the number of the days of the S'firah, during which the Torah was given. For they allude to the generality of the s'farim of chiddushai Torah. And therefore they are forty-nine, corresponding to the forty-nine facets of the Torah — for all the holy s'farim of true chiddushai Torah are drawn from these forty-nine facets, which are the aspect of the forty-nine kaftorrim and p'rachim. 284

According to the Torah mentioned above in Hilchos Chalukas Shutafus, Halachah 5, the matter of m'tzranus will be explained — that the ba'al hameitzar takes precedence to purchase the field adjacent to his border. Because of "v'asisa hayashar v'hatov," as Chazal said.

And this is: "Of beaten work shall the Menorah be made." "Mikshah" (beaten work) — the aspect of kushyos (difficulties) and machlokes — through this specifically "the Menorah shall be made." This is the aspect of: "And the book that the man of my strife has written" — that specifically through the strife and machlokes that come through the difficulties raised against the true tzaddik, through this specifically many holy s'farim are made, through the teshuvah that one does on the blemish of emunas chachamim. And this is the aspect of: "Mikshah — the Menorah shall be made" — that specifically from the kushyos, the aspect of strife and machlokes, from this specifically the Menorah is made — which is the aspect of the completeness of the Torah through the abundance of the holy s'farim. For this is the aspect of: "And the book that the man of my strife has written." 285

For it is explained in the aforementioned Torah that the main sustaining of the four y'sodos is through the y'sod hapashut [the simple element] — which is the aspect of the "tzaddik y'sod olam" [the righteous one, foundation of the world]. Which is the aspect of the river going out from Eden to water the garden, "and from there it divides and becomes four heads" (B'raishis 2:10) — which are the four y'sodos, etc.; see there. And as is brought from this above; see there.

For the main coming-into-being of the entire world and its fullness is from the four y'sodos — fire, wind, water, earth. For Hashem Yisbarach created the four y'sodos, and from them He compounded and blended the entire world and its fullness — which are domeim [mineral], tzomei'ach [vegetable], chai [animal], m'dabeir [human]. And in each one all the four y'sodos are mixed. Only that in domeim the main element is the aspect of earth, and in it are included the rest. And tzomei'ach — its main element is in the aspect of water, etc. But each one is comprised of all of them, as all of this is brought in the s'farim.

Also, the forty-nine branches and kaftorrim and p'rachim that were on the Menorah — this is the aspect of the forty-nine letters of the [names of the] tribes, which are the aspect of the twelve stones that were included by Ya'akov in one stone. This is the aspect of the holiness of Rosh HaShanah, which began from Ya'akov — which one merits through the abundance of the holy s'farim, until they are included in the Written Torah and complete the Written Torah, through which all the stones of Ya'akov are included in one stone. This is the aspect of Rosh HaShanah — the aspect of: "We — it depends on love." And this is also the aspect of mikshah in its literal sense, as Rashi explained — that the entire Menorah with all its branches and kaftorrim were all made from one piece. This is the aspect of all the stones of Ya'akov, which are the forty-nine letters of the tribes, the forty-nine facets of the Torah that are drawn through the abundance of s'farim — the aspect of: the entire Menorah was made from one piece. 286

And the main sustaining of all the things that came into being from the four y'sodos is through the order of the compounding — that they were blended and compounded in equal measure, as is fitting for that thing. For the four y'sodos — each one is very different from its fellow. For earth is very different from wind and air, and fire from water, and so all of them. Only that Hashem Yisbarach, in His wondrous wisdom, created them with such wisdom that they can mix and blend with each other — until from them all the things in the world come into being, and they are sustained and live for all the time of their existence — until the time arrives that they are consumed. And then they return and the four y'sodos separate, each one to its place. And this is the main aspect of death and consumption and loss of all things, as is known.

(The editor said: From the word "Also" until here, and also the matter of Chol HaMo'ed brought in section 72 — our master and teacher, the author of this work, wrote two days before his passing, in the time of his great weakness. Nevertheless, he strengthened himself with all his powers and wrote what he attained then. For this we saw, eye to eye: that his mind was bound to the Torah until the very last moment of his passing. He passed away on Friday, Erev Shabbos Kodesh, Parashas Vayigash, the tenth of Taives, in the year 5605 [1845]. And we saw with our eyes that he fulfilled the saying of our Sages: "This is the Torah — a man who dies" — that a person is obligated to engage in the Torah until the day of his death. For still, almost at the very last moment of his passing, we heard from him chiddushai Torah. But he did not have the strength to write any more, or even to speak everything that was in his mind. 287

And therefore Hashem Yisbarach created intermediary forces between the four y'sodos — so that they could blend with each other. For earth is cold and dry, and water that is adjacent to it is cold and moist, and it has a connection with earth through the fact that both are cold. And likewise water is cold and moist, and wind is moist and warm, etc., as is explained in the s'farim.

It emerges that the main sustaining of all the things in the world that came into being from the four y'sodos — their main sustaining is through the connection and the compounding of them, when they are blended in equal measure as is fitting for that thing. Therefore the main sustaining of the entire world and its fullness is through the aspect of the y'sod hapashut — which is the "tzaddik y'sod olam." For he gives life and sustains them all. For from him they are all drawn. And he connects them and compounds them and blends them together in equal measure, and makes peace among them — through which is the main sustaining of all things, as above.

And this is what he said explicitly, in these words, when they came in with the candles that they had prepared then in honor of Shabbos. And when he saw them, he became very inspired. And from the greatness of his inspiration, he was raised slightly from his bed and remained sitting up slightly, and he began to say with awesome, tremendous inspiration, in these words: "Candles of Shabbos! Candles of Shabbos!" And he said this with awesome inspiration many, many times. And he revealed to us then a wondrous Torah on the matter of the candles of holiness, and included them all explicitly: the candle of Shabbos and the candle of Yom Tov and the candles of Chanukah, etc. And afterward he said then: "I have now regarding this heaps upon heaps of halachos, but I have no strength to speak any more." And in a short time, approximately an hour, he passed away. 288

For because he is in the aspect of the y'sod hapashut — which is simple in the ultimate simplicity, without any change at all — therefore he can connect them all and include them together, to blend them in equal measure and to make peace among them. Even though they are very different, each one from its fellow, and their forces are opposite from each other — nevertheless, since in truth all their different forces are drawn from the y'sod hapashut, in which there is no change, and there is the root of all the four y'sodos with all their forces — therefore he illuminates in them and draws into them the power of his simplicity. And through this he makes peace among them and blends them in equal measure. And this is the main sustaining of all the things in the world. For as long as the four y'sodos are connected together in some thing and are conducted in equal measure, then there is sustaining and vitality for that thing. But when the order among them is disrupted and one y'sod overpowers its fellow — from this they are ruined and corrupted and consumed. For consumption is the separation of the four y'sodos, as above.

And therefore all the illnesses in a person come through the dispute of the four y'sodos — that they are not conducted in equal measure, chas v'shalom, and one y'sod overpowers its fellow, as is known. And as is brought from this in the words of Adoneinu Morainu v'Rabbainu, zichrono livrachah.

What shall we say? What shall we speak? Woe to us for our brokenness; our wound is grievous. But this is our consolation, and fortunate are we — how good is our portion, and how pleasant our lot, and how beautiful our inheritance — that we merited to inherit from him Toros and chiddushim such as these. Fortunate are we!) 289

It emerges that the main sustaining of all the things in the world is through the shalom that is made through the tzaddik y'sod olam — who is the aspect of the "b'ris shalom" [covenant of peace] — who is the aspect of the y'sod hapashut, as above. And therefore HaKadosh Baruch Hu did not find a vessel that holds brachah for Yisroel except shalom (Uktzin 3:12).

Complete and finished — praise to G-d, Creator of the world. 290

For even in the physical, the main sustaining of all things that came into being from the four y'sodos is through shalom — meaning, through the fact that the y'sodos are conducted in equal measure, and no one goes beyond its border, and none overpowers against its fellow. And this is accomplished through the tzaddik y'sod olam, etc. — through whom is the main shalom, as above.

All the more so in the spiritual, regarding the midos that are drawn from the four y'sodos. And every midah is comprised of all of them. And one needs to know how to conduct oneself in every midah — to refine the good from it and to remove the evil. And certainly it is impossible to know how to conduct oneself in all the midos except through the true tzaddik — who is the aspect of the y'sod hapashut, who is the aspect of the river going out from Eden, etc. — who waters the garden: "da Oraysa" [this is the Torah], which is comprised of all the midos. For it is impossible to know how to conduct oneself in all the midos — which are the totality of the entire Torah, which is our life and the vitality of all the things in the world — except through the tzaddik y'sod olam. Who is the y'sod of all the midos that are drawn from the four y'sodos. Who knows how to blend them and to connect them and to make peace among them — to refine from each and every midah the good from them, and to conduct oneself in them in equal measure. Everything in its time and in its season, in a manner that one should be sustained and live a true life according to the Torah. And this is the main vitality of all the worlds that are comprised of the four y'sodos.

Tikun HaKlali

For also the upper worlds are in the aspect of the four y'sodos — which are the aspect of the four letters of the Name. As is brought in the Writings [of the Ari z"l] — that the four worlds of ABY"A (Atzilus, B'ri'ah, Y'tzirah, Asiyah) are the aspect of the root of the four y'sodos, whose root is the four letters of the Name; see there.

Therefore one needs to seek and to pray and to beseech greatly before Hashem Yisbarach that we should merit to draw close to the true rosh bayis. For the world in general is like a house, whose main sustaining is when it has a head — meaning, a rosh bayis, the aspect of a ba'al habayis — who should conduct the house and all that is in it properly, to arrange everything in its proper place, and to oversee the tikkun of the house and all that is in it.

And he said that even when his days are fulfilled [i.e., after death], then after his departure, whoever comes to his grave and recites there these ten chapters of Psalms mentioned above, and gives a prootah [small coin] to charity—even if his iniquities and sins have grown and become exceedingly great, God forbid—then I will exert myself and strive to lengthen and widen [my efforts] to save him and to rectify him, etc. And I am very strong in all my words, but in this matter I am strongest of all: that these ten chapters are exceedingly beneficial, very very much so. And these are the ten chapters of Psalms: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150— as they have already been printed several times. And one should say them in the order in which they are written in the Book of Psalms. And he said that this is the General Rectification (tikun ha-klali). For every transgression has its own specific rectification, but the rectification mentioned above is the general one. He also said at that time that the matter mentioned above—concerning these ten chapters of Psalms—should be revealed and made known in public to everyone. And he said: Although it is an easy thing to say ten chapters of Psalms, nevertheless, even this will be very difficult to fulfill. And so it has been fulfilled now, in our great sins, that because of the great increase of disputes and divisiveness, most of the multitude are very far from fulfilling this. And he—of blessed memory—informed of all this in advance. [Sichos Haran – The Words of Rabbi Nachman 141]

And likewise every individual person is the aspect of a small world — the aspect of a house. And he needs to have a head — the aspect of a ba'al habayis — who should lead him properly in the physical and the spiritual. Who should know how to lead all the four y'sodos — from which are all the midos — to lead and to arrange everything properly, in equal measure, in a manner that everything should be conducted according to the Torah, which is our life. Through which everything is sustained, as above. And therefore machlokes is greatly hated — especially when one disputes, chas v'shalom, against the true tzaddik and the worthy ones of the generation. For according to the machlokes that one has with his fellow, so there is a separation between the four y'sodos. For the shalom among them is ruined through the machlokes that is aroused among people. For every person has a hold in a specific letter and in a specific midah and in a particular y'sod. Even though every person is comprised of all the four y'sodos and of all the midos — nevertheless his main hold is in a particular y'sod and in a specific midah. And therefore there are great differences in the natures of people and in their midos. For one is, relative to his fellow, the aspect of fire, and his fellow, the aspect of water, is against him. And there needs to be shalom among them. For the main shalom is between two opposites (as Adoneinu Morainu v'Rabbainu, zichrono livrachah, wrote elsewhere). But when machlokes is aroused between them, chas v'shalom, then machlokes is aroused in the roots of the y'sodos in which they are held. And when machlokes is made between the y'sodos — from this come, chas v'shalom, all the destructions and all the illnesses, chas v'shalom, etc., Rachmana litzlan. For everything is according to the separation of the four y'sodos, chas v'shalom. For when the four y'sodos are not conducted in equal measure, chas v'shalom — then they are adversaries to each other, and each one becomes a boundary to its fellow. For the fire overpowers against the water, and the water against the fire, and so the rest. And from this come all the destructions and all the troubles, chas v'shalom. And this is the aspect of the churban of the Beis HaMikdash — that the m'oray aish [lights of fire] overpowered against the m'oray or [lights of light] and destroyed the Beis HaMikdash. And everything was through the fact that they blemished the four y'sodos through their midos and their evil desires. And the main thing was through machlokes — and especially that they disputed against the true tzaddikim. And as Chazal said (Shabbos 119b): "Yerushalayim was not destroyed until the small and the great were equated in it, and they disgraced talmiday chachamim," etc. And they also said that the main churban of the second Beis was through sinas chinam [baseless hatred]. For through hatred and machlokes — especially when they dispute against the true tzaddikim, from whom is the main connection and compounding of the four y'sodos, which is the main sustaining of everything, as above — when they dispute against them, then machlokes is made among the four y'sodos, and they become adversaries to each other. And from this come all the destructions, chas v'shalom. And through this the Beis HaMikdash was destroyed — in the aspect of "vayatzeis aish b'Tziyon vatochal y'sodoseha" ["And He kindled a fire in Tziyon and it consumed its foundations"] (Eichah 4:11), as is brought in the aforementioned Torah. For the Beis HaMikdash is the aspect of "eyes" — the aspect of the totality of the four y'sodos — that need to receive vitality from the rosh bayis, that the head should illumine to the house. Meaning, that the tzaddik who is the aspect of the head, who is the aspect of the m'oray or, should illumine to the Beis HaMikdash — which is the aspect of the totality of the four y'sodos. And then the house is on its foundation, and the entire world and its fullness is conducted with shalom, properly and in order. But when they disputed with each other — and especially when they disputed against the head, as it is written: "Vayihyu mal'ivim b'mal'achay Elokim," etc. ["And they mocked the messengers of G-d"] (Divray HaYamim II 36:16) — through this the head was distanced and concealed from the house. And the flow of the river going out from Eden — which is the aspect of the y'sod hapashut — was not drawn into the four heads. And then machlokes was made among the four y'sodos, and they became adversaries to each other, and each one overpowered its fellow. And from this the Beis HaMikdash was destroyed. And from this come all the destructions and all the troubles, chas v'shalom, as above. And this is the aspect of: "Kol rod'feha hisiguha bain ham'tzarim" ["All her pursuers overtook her between the boundaries"] (Eichah 1:3) — "bain ham'tzarim" specifically. For through the m'tzarim — meaning, that there was no shalom among the four y'sodos and they became adversaries to each other — through this "all her pursuers overtook her." For from this was the main churban, as above. For then the "ananin dim'chasyan al aynin" [clouds that cover the eyes] overpowered — which are Eisav and Yishmael, who are the main adversaries of the k'dushah. And therefore Edom — who is the main one, and this long galus is called by his name — therefore he stands at the boundary of Eretz Yisroel. For he is the main boundary of the k'dushah — which is the aspect of the k'dushah of Eretz Yisroel. And his overpowering, chas v'shalom, is when machlokes is made, chas v'shalom, and m'tzarim are made among the four y'sodos, and they overpower one against another. And the main thing is through disputing against the tzaddik the rosh bayis — who is the aspect of the m'oray or. For then, chas v'shalom, the m'oray aish overpower — which is the blemish and the corruption of the four y'sodos, which are the aspect of the "eyes." And this is the aspect of Eisav and Yishmael, who are the adversaries of the k'dushah, who are the aspect of the "ananin dim'chasyan al aynin." They are the ones who destroyed the Beis HaMikdash. For the main churban was through this, as above. And therefore Chazal said: "Whoever delights in the Shabbos is given an inheritance without boundaries" (Shabbos 118a). For Shabbos is the aspect of the tzaddik the rosh bayis, as is explained there in the aforementioned Torah. And therefore through Shabbos the m'tzarim are nullified. For through the tzaddik the rosh bayis — the aspect of Shabbos — the y'sod hapashut is drawn, which makes shalom among all the four y'sodos, that they should be conducted in equal measure and should not be adversaries to each other, as above. And according to the nullification of the m'tzarim among the four y'sodos, so too the m'tzarim of the borders of the k'dushah are nullified. And they are all nullified — to widen the border of k'dushah, to magnify the Name of Hashem, which is the root of the four y'sodos. As will be in the future, when will be fulfilled: "Ufaratzta yamah vakeidmah v'tzafonah umizrachah" ["And you shall burst forth westward and eastward and northward and southward"] (B'raishis 28:14) — which is the aspect of the inheritance of Yaakov, who kept the Shabbos — which is without boundaries. For the four directions of the world are the aspect of the four y'sodos, whose root is the four letters of the Name, as is known. And when the four y'sodos are rectified through the true tzaddik — who is the aspect of Shabbos — meaning, that one merits to purify and to sanctify oneself properly in all the midos and the desires that are drawn from the four y'sodos — then one rules over all the four directions, which are the aspect of the four y'sodos. For he has no boundary or obstacle. For he merited shalom through the rosh bayis, who makes shalom among all — among all the four y'sodos that comprise the world and its fullness, as above. And therefore Chazal cautioned regarding dina d'var matzra — not to purchase a field at the boundary of one's fellow, if his fellow wants it. For one needs to strive with all one's might to diminish the m'tzarim — in order to widen the border of k'dushah. For the more the border of each person of Yisroel is widened and the boundary diminished, so too the boundary among the four y'sodos is diminished, and shalom is drawn among them. Meaning, that the illumination of the y'sod hapashut — who is the rosh bayis — is drawn upon them. Through which is the main vitality and sustaining of the entire world and its fullness, in the physical and the spiritual, as above. הלכות מצרנות ד (המשך) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:67. Continuation. Translated from the Hebrew. And therefore Mosheh Rabbainu himself conquered the land of Sichon and Og — even though he did not conquer the rest of Eretz Yisroel. For the land of Sichon and Og stands at the boundary of Eretz Yisroel. And this is the main strength of the war — to conquer the boundary. And then automatically one conquers Eretz Yisroel. And therefore in truth Sichon and Og did not wish to let them pass through his land. For he said: "My entire purpose of standing here is only in order to guard the border," etc. — as Rashi explains there. Meaning, for all the thirty-one kings of Eretz Yisroel hired them to stand at the border — because Sichon and Og were very hard and mighty k'lipos, and they stood at the border and the boundary of Eretz Yisroel, so that Yisroel should not be able to enter the land. And because of their great might, no one could conquer them except Mosheh Rabbainu himself, in his lifetime. And then Y'hoshua easily conquered all of Eretz Yisroel. For the main war is to nullify the boundary, as above. And therefore Mosheh wanted to pass through the land of Edom. For he wanted to nullify the main, great boundary — which is Edom, whose k'lipah is harder than all of them. And he saw that the main churban of the Bais HaMikdash and the length of the galus would be through him, and he wanted to nullify him. But Hashem Yisbarach warned him: "Ki lo etain l'cha mai'artzo ad midrach kaf ragel" ["For I will not give you of his land, even the treading of the sole of a foot"] (D'varim 2:5). And all of this Yisroel caused through their sins — through the fact that they disputed several times against Mosheh and Aharon, with the spies, etc. And they said: "Nitnah rosh," etc. ["Let us appoint a head (and return to Mitzrayim)"] (Bamidbar 14:4). And they blemished the rosh bayis. And from then it was decreed upon them weeping for generations on the night of Tish'ah B'Av. Through which they did not have the power to conquer the boundary of Edom — for then the k'lipah would have been completely nullified. And as Rashi explains in Parashas D'varim on the verse: "Vanaifen vanisa hamidbarah" ["And we turned and traveled to the wilderness"] (D'varim 2:1) — if they had not sinned, they would have passed through the way of Har Sai'ir to enter the land, etc. And likewise Rashi explains earlier on the verse "P'nu lachem" ["Turn for yourselves"] — which is said regarding the sin of the spies, as is explained there in the parashah. And also there Rashi explains, and this is his language: "I intended to bring you through the breadth of the land of Edom to the north to enter the land. You corrupted [yourselves] and caused yourselves a delay." For the main thing is to nullify the adversaries of k'dushah — which is the boundary of Eretz Yisroel. But because of their sins they could not conquer and nullify the main boundary, which is Edom. Rather, they entered Eretz Yisroel through conquering the boundaries of Sichon and Og. And even this was only through the great, extreme might of Mosheh, as above. And this is what is stated in Midrash Eichah (end of chapter 1): "They sinned with 'rosh' and were punished with 'rosh' and are consoled with 'rosh'," etc. Meaning as above. For the main sin and the churban was through blemishing the rosh bayis — and they said "nitnah rosh v'nashuvah Mitzraymah." And through this they caused: "Kol rosh lacholi v'chol laivav davai" ["Every head is sick and every heart is faint"] (Y'shayahu 1:5), etc. For all the illnesses and all the faintness and all the troubles, Rachmana litzlan — everything is through the corruption of the four y'sodos, through the fact that there is no shalom among them, through the fact that they blemished the rosh bayis, as above. And therefore the main consolation is through "the head" — as it is said: "V'ya'avor malkam lifnaihem vaHashem b'rosham" ["And their King shall pass before them, and Hashem at their head"] (Michah 2:13). (See all of this in the Midrash there.) "VaHashem b'rosham" specifically — this is the aspect of "R'u ki kara Hashem b'shem B'tzalel" ["See that Hashem has called by name B'tzalel"] — which is explained in the aforementioned Torah. Meaning, that Hashem is in the name of the tzaddik. For His Name is conjoined with his name; see there. And this is "vaHashem b'rosham" — that Hashem is within their head and leads them. Which is the rosh bayis. For the true rosh bayis — within him is the Sh'chinah of Hashem Yisbarach Baruch Hu. For His Name is conjoined with his name, as above. And this is the main consolation — that we should merit the true rosh bayis, through whom everything will be rectified, as above, speedily in our days, amain. And therefore one always reads Parashas D'varim on Shabbos Chazon, close to Tish'ah B'Av. For the entire Parashas D'varim speaks of what they caused through their sins — to have to go around the borders of Eretz Yisroel, and they could not enter by the straight way, through the land of Edom, to conquer Eretz Yisroel. And all of this was because through their sins they gave power to the main boundaries of Eretz Yisroel — which are Edom and Ammon and Moav. And they could not conquer these boundaries. Rather, they had to go around extensively — until they came from the east to the land of Sichon, and there they conquered the boundary through the great might of Mosheh. See in Parashas D'varim — that the entire parashah speaks of this. For it begins: "Achad asar yom maiChoraiv derech Har Sai'ir," etc. ["Eleven days from Choraiv by the way of Har Sai'ir"] (D'varim 1:2). And it speaks of this matter — that they went around the borders of Eretz Yisroel through having sinned with the spies and having said "nitnah rosh," etc. And it speaks of this throughout the entire order — everything that transpired regarding this — until they came to the land of Sichon and Og and conquered them. And all of this caused the churban of the Bais HaMikdash, as above. For if they had not sinned and had conquered the boundary of Edom and Ammon and Moav, the Bais HaMikdash would not have been destroyed, as above. Therefore one reads this parashah on Shabbos Chazon, close to Tish'ah B'Av. For the main churban was through the fact that they did not conquer and did not subdue these boundaries — in the aspect of "kol rod'feha hisiguha bain ham'tzarim," as above. And therefore Mosheh and Aharon departed at the borders of Eretz Yisroel. For because of the sins of Yisroel, they could not complete in their lifetimes the conquest of these boundaries. But "the tzaddikim are greater in their death than in their lifetime" (Chulin 7b). And in the end they will conquer all of these boundaries — through the fact that they were interred there. And therefore the Torah was precise and explained regarding the death of Mosheh and Aharon that they were at the border of the land of Edom and in the land of Moav. As it is written regarding the death of Aharon: "Vayomer Hashem el Mosheh v'el Aharon b'Hor haHar al g'vul Eretz Edom...yai'asaif Aharon," etc. ["And Hashem said to Mosheh and to Aharon at Hor haHar, at the border of the land of Edom...Aharon shall be gathered"] (Bamidbar 20:23-24). And likewise regarding Mosheh it is written: "Vayikbor oso bagai b'Eretz Moav" ["And He buried him in the valley, in the land of Moav"] (D'varim 34:6). For the main reason for their interment there was because these are the adversaries of k'dushah. For they stand at the border of Eretz Yisroel — and this is the main war, to conquer the hard boundaries, as above. Therefore Mosheh and Aharon departed and were buried there — so that through their great might they should conquer these boundaries as well. Through which we will merit to enter Eretz Yisroel and to conquer it for us forever, speedily in our days, amain. הלכות מצרנות ד (המשך) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:67. Continuation. Translated from the Hebrew. And through this all the words of the Midrash that is brought above will be explained. And this is its language: (On the verse "Ki rabos anchasai v'libi davai" ["For my sighs are many and my heart is faint"]): "You find that in the thing in which Yisroel sinned, they were punished, and in it they are consoled. They sinned with 'rosh' and were punished with 'rosh' and are consoled with 'rosh.' They sinned with 'rosh,' as it is written: 'Nitnah rosh v'nashuvah Mitzraymah.' And they were punished with 'rosh,' as it is written: 'Kol rosh lacholi.' And they are consoled with 'rosh,' as it is written: 'V'ya'avor malkam lifnaihem vaHashem b'rosham.' They sinned with 'ozen' [ear], etc., and were punished with 'ozen' and are consoled with 'ozen,' etc. They sinned with 'ayin' [eye] and were punished with 'ayin' and are consoled with 'ayin.' They sinned with 'af' [nose] and were punished with 'af' and are consoled with 'af.' They sinned with 'peh' [mouth] and were punished with 'peh' and are consoled with 'peh.' They sinned with 'lashon' [tongue] and were punished with 'lashon' and are consoled with 'lashon.' They sinned with 'laiv' [heart] and were punished with 'laiv' and are consoled with 'laiv.' They sinned with 'yad' [hand] and were punished with 'yad' and are consoled with 'yad.' They sinned with 'regel' [foot] and were punished with 'regel' and are consoled with 'regel.' They sinned with 'hu' [he] and were punished with 'hu' and are consoled with 'hu.' They sinned with 'zeh' [this] and were punished with 'zeh' and are consoled with 'zeh.' They sinned with 'aish' [fire] and were punished with 'aish' and are consoled with 'aish.' They sinned with 'yaish' [there is] and were punished with 'yaish' and are consoled with 'yaish.' They sinned with 'kiflayim' [double] and were punished with 'kiflayim' and are consoled with 'kiflayim,' as it is written: 'Nachamu nachamu ami yomar Elokaichem' ['Console, console My people, says your G-d']." End of the language of the Midrash. Only that there it explains for each one proofs from Scripture — that in these aforementioned things they sinned, and in it they were punished, and in it they are consoled; see there. And the matter is wondrous — why they enumerated these things specifically. But what appears to my humble understanding is that in these things are comprised all the blemishes that they blemished through all their sins. And therefore in them they were punished and in them they will be consoled. For the main blemish through which the Bais HaMikdash was destroyed is that they blemished the honor of the true tzaddikim, as above. For the main vitality and hope and salvation and consolation from all troubles, in the physical and the spiritual, is the true tzaddik — who is the rosh bayis — who is the river going out from Eden to water the garden, etc. From whom is the vitality and the sustaining of all the four y'sodos, which are the totality of the entire world and its fullness. And it is explained there in the aforementioned Torah that this tzaddik is the p'air [splendor] and the chain [grace] and the yofi [beauty] and the hidur [glory] of the entire world. And whoever is included in him looks upon himself in all the midos and the desires that are drawn from the four y'sodos, etc. And behold, if you look and examine well the words of this Torah, you will find that he mentions there many specifics regarding the k'dushah of the tzaddik. Meaning: the name of the tzaddik — which is his shem [name] and his fame — and his p'air and his chain and his yofi and his hidur. Meaning, one who merits to be included in the name of the tzaddik — meaning, that the name of the tzaddik is called upon him. Or that at least the name of the tzaddik enters his heart, and he believes in him, and he is precious and important in his eyes. And he is included in the true p'air and yofi and chain of the tzaddik. Or that he sees him with his eyes, etc. For through all of this the k'dushah of the tzaddik is drawn upon him — who is the rosh bayis. Through which he looks upon himself in all the midos — which are the totality of the Torah — until he merits to return to Hashem. For the main vitality and tikkun of all Yisroel, in general and in particular, is through the true tzaddik — who is the true rosh bayis — who is the river going out from Eden, etc. — from whom is the vitality and the sustaining of everything, etc., as above. And this tzaddik is the aspect of Shabbos, and he illuminates to the Bais HaMikdash in the aspect of rosh bayis — that the head, the aspect of Mochin, meaning the tzaddik, illuminates to the house, which is the Bais HaMikdash — which is the aspect of "eyes," etc. And when they blemished the honor of the tzaddik, the head was concealed and departed from the house. And through this the Bais HaMikdash was destroyed. For the m'oray or [lights of light] — which is the aspect of the light of the tzaddik — departed. And the m'oray aish [lights of fire] — which is the aspect of the blemish and the corruption of the four y'sodos — overpowered. The aspect of the "ananin dim'chasyan al aynin" [clouds that cover the eyes]. The aspect of "Romi Rabbsa" and "Romi Z'airsa" [Greater Rome and Lesser Rome]. The aspect of Eisav and Yishmael — who are the aspect of the totality of all the blemishes. From whom the false leaders draw sustenance — the aspect of "rosh kol chutsos," etc. As all of this is explained there; see there well. It emerges that the main blemish is through blemishing the honor of the tzaddik. And through this were all the destructions and all the troubles. And the main hope and salvation is through drawing close to the tzaddikim. And as it is written in the aleph-bais: the coming of Mashiach depends upon closeness to the tzaddikim. And this is the aspect of all the aforementioned things that the Midrash enumerated — that in it they sinned and in it they were punished and in it they are consoled. And we will explain, with the help of Hashem Yisbarach, the matters in order. "They sinned with 'rosh' and were punished with 'rosh' and are consoled with 'rosh'," etc. — this has already been explained above. For they sinned and blemished the aforementioned rosh bayis — who is Mosheh Rabbainu — who is the totality of all the true tzaddikim. And they wanted to choose for themselves false leaders, as it is written: "Nitnah rosh v'nashuvah Mitzraymah" (in Parashas M'raglim). And through this they caused weeping for generations. For from then the churban of the Bais HaMikdash was decreed — which is the aspect of the departure of the head from the house, as above. And therefore they were punished with "rosh," as above. And they are consoled with "rosh," as it is written: "V'ya'avor malkam lifnaihem vaHashem b'rosham." For these are the aspect of the true tzaddikim — who are the aspect of the true head of B'nai Yisroel. For His Name, Yisbarach, is conjoined with their name — the aspect of "vaHashem b'rosham," as above. "They sinned with 'ozen,'" etc. — this is the aspect of the blemish that they blemished the name of the tzaddik. For the name is heard by the ears. And when one blemishes the name of the true tzaddik — and his holy name is not important in one's eyes — all the more so when one disgraces him, chas vishalom — this is the aspect of the blemish of the ears. That they do not wish to let enter into their ears and their hearts the true name of the true tzaddik — whose Name, Yisbarach, is conjoined with his name. And the more the name of this tzaddik is magnified and esteemed, the more His great Name, Yisbarach, is magnified and esteemed and glorified. And when they blemished this, they blemished the "ozen." As it is written: "V'oznaihem hichbidu mishmo'a" ["And their ears they made heavy from hearing"] (Y'shayahu 6:10). That they make their ears heavy from hearing the words of the true tzaddik — all of whose words are words of the living G-d. And therefore they were punished with "ozen" and are consoled with "ozen," as it is said: "V'oznecha tishma'nah davar mai'acharecha" ["And your ears shall hear a word from behind you"] (Y'shayahu 30:21). Meaning, that in the end Hashem Yisbarach will help Yisroel to recognize the truth. And their ears will hear the words of the true tzaddikim. And through this everything will be rectified. "They sinned with 'ayin' and were punished with 'ayin'," etc. — this is the aspect of the blemish of the eyes. For one needs to see the face of the true tzaddikim — in the aspect of "v'hayu ainecha ro'os es morecha" ["and your eyes shall see your Teacher"] (Y'shayahu 30:20), etc. As is explained there in the aforementioned Torah well. And they blemished this. And through this the blemish of the eyes of adultery was drawn upon them. And through this they were punished with "ayin" and are consoled with "ayin," as it is written: "Ki ayin b'ayin yiru," etc. ["For eye to eye they shall see"] (Y'shayahu 52:8). For when one sees the tzaddik, it is as if one sees Hashem Yisbarach. For "the tzaddikim are the face of the Sh'chinah." "They sinned with 'af'" — which is the nose. This is the aspect of the blemish that they blemished the true hidur and chain of the tzaddik. For the main chain and hidur is in the face. And the main element of the face is the nose. As it is written: "Hakaras p'naihem ansah vam" ["The recognition of their faces testifies against them"] (Y'shayahu 3:9) — this is the nose (as Chazal said). And it is brought in the words of Adonainu Morainu v'Rabbainu, zichrono livrachah, elsewhere — that the main true chain is through the ruach chayim [spirit of life] of k'dushah that the tzaddik draws. For from there is all the chain and the hidur and the yofi, as is understood there in the aforementioned Torah. And the main ruach chayim is in the nose. As it is written: "Kol asher nishmas ruach chayim b'apav" ["All in whose nostrils was the breath of the spirit of life"] (B'raishis 7:22). And therefore the main element of the face — where is the main chain and yofi — is the nose. For there is the ruach chayim, as above. And therefore when they blemished the honor of the tzaddik and did not wish to be included in his true chain, in his p'air and yofi and hidur — therefore they blemished the nose. And this is: "They sinned with 'af' and were punished with 'af' and are consoled with 'af,'" as above. "They sinned with 'peh,'" etc. For the main drawing close to the tzaddik is through the mouth — through speaking words of Torah that one receives from him, with the mouth. For the revelation of the Mochin — which are the root of the four y'sodos, as above — is in the mouth. As it is written: "Mipiv da'as us'vunah" ["From His mouth, knowledge and understanding"] (Mishlai 2:6). And therefore when they sinned and blemished the honor of the tzaddik and did not wish to speak with their mouths words of Torah that the true tzaddikim revealed — therefore they blemished the "peh." And this is: "They sinned with 'peh,'" etc. And this is: "They sinned with 'lashon.'" For the tongue is the aspect of the "b'ris halashon" [covenant of the tongue]. Which is the aspect of the river going out from Eden to water the garden. For the river going out from Eden to water the garden — this is the aspect of the vitality that is drawn from the head and the brain into the heart, in order to give life to all the limbs of the body. For in the totality of the person, the totality of the head — which is the skull — is called the aspect of "Eden." For there is the root of the wisdom and the Mochin — which are the root of the vitality of the entire person. As it is written: "Hachochmah t'chayeh" ["The wisdom gives life"] (Koheles 7:12). And from there the vitality is drawn into the heart, to give life to the entire body. And this is the aspect of the river going out from Eden — which is the ruach chayim that is drawn, in its root, from the brain, to water the garden, which is the heart. From which all the forces and all the vitality are dispersed to all the limbs of the person — which are comprised of the four y'sodos, which are the aspect of the four midos. And this is the aspect of "umisham yiparaid v'hayah l'arba'ah rashim" ["and from there it divides and becomes four heads"]. And likewise regarding the midos that are drawn from the four y'sodos — all of them are drawn and dispersed from the heart, which is the source of all the midos, for good or for the opposite. For the main element of all the midos is in the heart (as is explained in the Torah "Mi ha'ish hechafetz chayim," in Siman 33). And the main thing is to draw the root of the wisdom that is in the brain to give life to and to water the heart. And this is the main vitality and sustaining, in the physical and the spiritual. For the essence of the wisdom that is in the brain is very far from all the desires and the evil midos. And the main war is to connect the wisdom that is in the brain with the heart — in the aspect of "v'yadata hayom vahashaivosa el l'vavecha" ["and you shall know today and bring it back to your heart"] (D'varim 4:39) — that one should not be in the power of one's heart, but rather one's heart should be in one's power. And the true tzaddik, relative to the world, is the aspect of the head. And the world, relative to him, is the aspect of the body. And the main tikkun is when one merits to be close and connected to the tzaddik like the body with the head — that the river going out from Eden should be drawn — meaning, the vitality from the tzaddik — to water the garden, which is the totality of the body, whose main element is the heart. "From which it divides," etc. — for from there all the midos that are comprised in the four y'sodos are dispersed — which are the aspect of the "four heads," as above. And this river going out from Eden to water the garden — which connects the brain with the heart, the head with the body, the true tzaddik with the totality of Yisroel — is the aspect of the "b'ris halashon." For the main illumination of the tzaddik is through the words of his mouth and his holy tongue. And they blemished the tzaddik. Therefore they sinned with the "peh" and the "lashon," etc. And this is: "They sinned with 'laiv.'" Meaning as above. For the heart is the source of all the midos, from which all of them are dispersed, as above. And its main vitality and sustaining — to merit that one's heart should be whole with Hashem, to conduct oneself in all the midos properly, according to His Will, Yisbarach — is through the true tzaddik, who is the true head, who illuminates into the heart, etc., as above. And they blemished this. And this is: "They sinned with 'laiv,'" etc., as above. And this is: "They sinned with 'yad' [hand]." For the hands are the instruments of action. And in them all the midos are revealed, according to what one grasps in them. For according to one's midos and desires, so are one's actions, for good or for the opposite. All of which are comprised in the aspect of the hands — which are the instruments of action. And therefore the main ruach chayim that is in the heart — from which is the vitality of all the limbs — is revealed in the hands. Meaning, in the pulse that pulses in the hands specifically. For the main ruach chayim that is in the heart is drawn into the hands — because they are the instruments of action. And therefore the main revelation of the number ten is in the hands — which have ten fingers. And likewise in the feet. And as is brought — because there is the main revelation of the activity of the midos of all the four y'sodos, which are comprised in ten, as is known. And this is: "They sinned with 'yad,'" etc. For all the blemishes that they blemished in all the midos of all the four y'sodos, through blemishing the honor of the tzaddik — everything is revealed in the hands specifically, as above. And this is: "They sinned with 'regel' [foot]." For the main completeness of the tikkun is to draw close and to connect to the tzaddik in truth — so much so that his illumination should be drawn down to the feet. For there is the main completion of the tikkun. For one needs to draw the light of the tzaddik from the head to the heart — where are all the midos, for good or for the opposite — in order to connect the heart to the wisdom that is in the brain, so that one's heart should be in one's power, that one should conduct oneself in all the midos in k'dushah, properly. And through this one will merit to sanctify one's hands — which are the instruments of action. Meaning, that all one's actions and activities should be in k'dushah and in purity, properly, according to the Torah. But the main completeness is when one draws the k'dushah down to the feet. For the main hold of the Sitra Achara and the k'lipos — which are the adversaries of k'dushah — is in the feet. In the aspect of "ragleha yordos," etc. ["Her feet go down (to death)"] (Mishlai 5:5). In the aspect of "avon akaivai y'subaini" ["The sin of my heels surrounds me"] (T'hilim 49:6). For after the conclusion of the feet of k'dushah, the head of the k'lipah and the Sitra Achara begins — which is the aspect of "rosh kol chutsos." And therefore its main hold is in the aspect of the feet — which are adjacent to it. And this is the secret of the shoes — so that the Sitra Achara should not nurse from the aspect of the feet. And therefore the main completeness is when one draws the k'dushah of the tzaddik into the entire body — until it is drawn also into the aspect of the feet. In order to subdue the Sitra Achara and the k'lipos — which are the aspect of the "rosh kol chutsos" — to fulfill: "Va'asosem r'sha'im ki yihyu aifer tachas kapos raglachem" ["And you shall tread down the wicked, for they shall be ashes under the soles of your feet"] (Malachi 3:21). "For from the fire they came out, and the fire shall consume them" (Y'chezkel 15:7). Meaning, for they are in the aspect of ash — the aspect of m'oray aish. And they want, chas vishalom, to consume everything and to make everything like dust and ash, chas vishalom. Therefore in the end they will become ash under the soles of the feet of the tzaddikim and the worthy ones who are included in the true tzaddik, in the aforementioned rosh bayis. And then will be fulfilled: "V'amdu raglav bayom hahu," etc. ["And His feet shall stand on that day"] (Z'charyah 14:4). And then we will conquer under our feet Eisav — he is Edom — who is the main boundary of k'dushah. Regarding whom it is said: "Ki lo etain l'cha mai'artzo y'rushah ad midrach kaf ragel" ["For I will not give you of his land as an inheritance, even the treading of the sole of a foot"] (D'varim 2:5). And Chazal expounded: until the day of the treading of the foot — when will be fulfilled "v'amdu raglav," etc. Meaning, until the feet are rectified — through drawing the illumination of the tzaddik y'sod olam, the illumination of the rosh bayis, down to the feet. And this is the aspect of "ikvos M'shicha" [the heels/footsteps of Mashiach] — that they suffer great troubles, Rachmana litzlan, in the era of ikvos M'shicha. Because now the neshamos are in the aspect of "feet" — in which is the main hold of the "rosh kol chutsos," which are the aspect of the false leaders. And it is fulfilled: "Yirh'vu hana'ar bazakain," etc. ["The youth shall deal insolently with the elder"] (Y'shayahu 3:5). For "hayu tzareha l'rosh" ["her adversaries became the head"] (Eichah 1:5). And it is fulfilled, in our many sins: "Mikaf regel v'ad rosh ain bo m'som" ["From the sole of the foot to the head, there is no soundness in it"] (Y'shayahu 1:6). And the main tikkun is that we should merit to draw the illumination of the tzaddik — the aspect of the rosh bayis — down to the feet. That even the lowly ones — who are the aspect of the feet — should know the greatness and the k'dushah of the tzaddik. And there should shine also in them correct and wondrous counsel to draw close to Him, Yisbarach. And this is the aspect of the k'dushah of Shabbos — which is the aspect of the true tzaddik. Regarding whom it is said: "Im tashiv miShabbos raglecha" ["If you turn back your foot from the Shabbos"] (Y'shayahu 58:13) — to return and to elevate the aspect of the feet from the k'lipah. And then they will be consoled with "regel," as it is written: "Mah navu al heharim raglai m'vasair" ["How beautiful upon the mountains are the feet of the herald of good tidings"] (Y'shayahu 52:7), as is brought in the aforementioned Midrash. הלכות מצרנות ד (סיום) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:67. Conclusion. Translated from the Hebrew. And this is: "They sinned with 'aish' [fire]," etc. For the main element of all the aforementioned blemish is that they empowered the aspect of the m'oray aish — through blemishing the honor of the tzaddik, who is the aspect of the m'oray or, etc., as above. And therefore they were punished with "aish" — in the aspect of "mimarom shalach aish," etc. ["From on high He sent fire"] (Eichah 1:13). Which is the aspect of "vayatzais aish b'Tziyon vatochal y'sodoseha" — which is brought in the aforementioned Torah. And they are consoled with "aish," as it is written: "Va'ani eh'yeh lah chomas aish n'um Hashem" ["And I will be for her a wall of fire, says Hashem"] (Z'charyah 2:9). For through the fact that Yisroel rise at chatzos and mourn over the churban of the Bais HaMikdash — through this will be fulfilled: "Lasum la'availay Tziyon p'air tachas aifer" ["To place for the mourners of Tziyon splendor in place of ash"] (Y'shayahu 61:3). For the aspect of the m'oray aish will be transformed into m'oray or, to honor and to glory. And this is the aspect of: "Va'ani eh'yeh lah chomas aish n'um Hashem ul'chavod eh'yeh b'sochah" ["And I will be for her a wall of fire, says Hashem, and for glory I will be in her midst"]. For the m'oray aish will be transformed into a wall of fire and into honor and glory for Yisroel. Which is the aspect of the m'oray or — which are the aspect of p'air and kavod, as above. Meaning, "p'air tachas aifer" — which is explained there in the aforementioned Torah; see there. And this is: "They sinned with 'hu' [he]," "they sinned with 'zeh' [this]," "they sinned with 'yaish' [there is]" — and in them they were punished, etc. "Hu," "zeh," "yaish" — this is the aspect of the Mochin, which are the aspect of the river going out from Eden to water the garden. For the main Mochin that the rosh bayis draws is to know and to recognize Him, Yisbarach, in truth and in complete emunah. For only this is the main da'as [knowledge] and Mochin. As it is written: "V'yadata hayom vahashaivosa el l'vavecha ki Hashem hu haElokim," etc. ["And you shall know today and bring back to your heart that Hashem, He is the G-d"] (D'varim 4:39). And as it is written: "Ki im b'zos yishalel hamishalel haskel v'yado'a osi," etc. ["But only in this let one who boasts, boast — that he understands and knows Me"] (Yirmiyahu 9:23). And these true da'as and Mochin — to know Him, Yisbarach — one needs to draw in the aspect of "hu," "zeh," "yaish." Which is the aspect of the river going out from Eden, etc. For Hashem Yisbarach is "s'sim v'galya" [hidden and revealed]. For He, Yisbarach, is hidden and concealed from His own side, and revealed from the side of His actions, as is known. And one needs to draw His knowledge, Yisbarach, from the concealment to the revelation — in the aspect of the river going out from Eden, etc. For "Eden — ayin lo ra'asah," etc. ["Eden — no eye has seen it"] (Y'shayahu 64:3) — which is the aspect of hidden and concealed. And this is the aspect of "hu" — the aspect of concealment. And from there one needs to draw the source of living waters — the aspect of the river going out from Eden. Meaning, the aspect of drawing the da'as — until the da'as grows — until one recognizes Him, Yisbarach, as if one sees Him, Yisbarach, with one's eyes. In the aspect of: "Hinai Elokainu zeh kivinu lo," etc. ["Behold, this is our G-d, we have hoped for Him"] (Y'shayahu 25:9). As Chazal said: "In the future the tzaddikim will point with a finger: 'This is Hashem.'" And this is the aspect of "zeh" — the aspect of "zeh Hashem kivinu lo." As this verse is brought there in the aforementioned Midrash. And this is the aspect of the river going out from Eden — which is the da'as that one draws from the concealment to the revelation. And afterward one needs to draw the da'as further — until they know Him, Yisbarach, in the aspect of "yaish." That they should know with da'as and with complete emunah that in all the Yaishus [existence] and in all the four y'sodos — which are the totality of all the things in the world — in all of them is clothed His vitality and His G-dliness, Yisbarach. In the aspect of: "M'lo kol ha'aretz k'vodo" ["The whole earth is full of His glory"] (Y'shayahu 6:3). And this is the aspect of: the river is drawn to water the garden, "and from there it divides," etc. — that we should know and believe that all the "four heads" — which are all the four y'sodos, which are the totality of the entire world and its fullness — all of them are watered by the river going out from Eden — which is His wisdom, Yisbarach. For He, Yisbarach, gives life to all of them and is clothed in all of them. And in all the Yaishus He, Yisbarach, is concealed. And this we will merit in the future in completeness — that we will know and recognize Him, Yisbarach, in all the aspects — in the aspect of "hu" and "zeh" and "yaish." And this is the main receiving of reward in the future — in the aspect of "l'hanchil ohavai yaish," etc. ["To bequeath 'yaish' to those who love Me"] (Mishlai 8:21). For now we do not know this except through emunah. But in the future we will merit to know all of this with complete da'as. And this is the main receiving of reward, as above. And this is: "They sinned with 'kiflayim' [double] and were punished with 'kiflayim' and are consoled with 'kiflayim.'" "They sinned with 'kiflayim'" — for through blemishing the honor of the tzaddik, they sinned doubly. For they blemished two blemishes. For they blemished the aspect of "rosh" and the aspect of "bayis." For they caused the departure of the head — who is the tzaddik — who is the Mochin. And they caused the destruction of the house — meaning, the Bais HaMikdash. And likewise regarding each individual — according to the blemish that one blemishes the honor of the tzaddik, so one causes two blemishes. Meaning, the blemish that one blemishes the honor of the tzaddik himself — which is the aspect of a blemish in the "rosh." And also one causes a great blemish in oneself — meaning, in all one's four y'sodos, which are the totality of all the midos. For one does not merit to rectify and to refine one's midos of all the four y'sodos — since one blemished the honor of the tzaddik, from whom is the main tikkun, as above. And this is the aspect of the blemish of the "bayis." For the totality of the world, the totality of the four y'sodos, is in the aspect of a "house" relative to the tzaddik, who is the aspect of the "head," as is understood in the aforementioned Torah. It emerges that through blemishing the honor of the tzaddik, they sinned with "kiflayim," as above. And this is: "And they were punished with 'kiflayim.'" For they caused the overpowering of the m'oray aish, chas vishalom — which are the aspect of the "rosh kol chutsos." And through this come illnesses, chas vishalom, for which nothing helps except the names of the chitzonim [external forces], chas vishalom — as is brought there in the aforementioned Torah. And this is: "And they were punished with 'kiflayim.'" Meaning, the overpowering of the "rosh kol chutsos," the aspect of the m'oray aish — and this is one blow. And a second blow — that there come, chas vishalom, strange illnesses, Rachmana litzlan, as above. For the four y'sodos were corrupted — through which strange illnesses come, Rachmana litzlan. And this is: "They were punished with 'kiflayim.'" And they are consoled with "kiflayim." For through mourning over the churban of the Bais HaMikdash, one merits "lasum la'availay Tziyon p'air tachas aifer." Meaning, not only will the m'oray or return to their place and their level — but also we will merit that the m'oray aish, which are the aspect of "ash," will be transformed to k'dushah. And from m'oray aish they will become the aspect of m'oray or. For also the "rosh kol chutsos" will return to Hashem and will become a chariot for k'dushah, and will be transformed to the aspect of m'oray or. And then all the holy sparks and all the nefashos that were 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) — all of them will be transformed and will return to k'dushah. And they will draw close and will be included — all of them — in the rosh bayis. And all of them will be rectified. And this is the aspect of: "And they are consoled with 'kiflayim'" — the aspect of "nachamu nachamu," etc. For also the m'oray aish will be transformed into m'oray or, as above. The general principle is that the main distancing of Yisroel from their Father in Heaven, and the main totality of all the blemishes, and the length of the galus — is through the blemish of blemishing the honor of the true tzaddik, who is the aspect of the rosh bayis. And the false leaders overpower — who are the aspect of the "rosh kol chutsos," etc. And the tikkun for this is to rise at chatzos lailah and to mourn greatly over the churban of the Bais HaMikdash — meaning, over our sins that caused the churban, or that delay the building of the Bais HaMikdash. And through this we will merit: "Lasum la'availay Tziyon p'air tachas aifer," as is brought there. And this is: "B'raishis bara Elokim es hashamayim v'es ha'aretz" ["In the beginning G-d created the heavens and the earth"] (B'raishis 1:1). "B'raishis" is "rosh bayis," as is explained there. Through this, "bara Elokim es hashamayim v'es ha'aretz" — which are the totality of the world, which is comprised of the four y'sodos. All of which were created and are sustained through the tzaddik — who is the aspect of the rosh bayis. As Chazal said on the verse "Bor'acha Yaakov" (Y'shayahu 43:1) — "My world, My world, who created you? Yaakov created you," etc. And this is: "V'ha'aretz haysah sohu vavohu v'choshech al p'nai s'hom" ["And the earth was void and empty and darkness was upon the face of the deep"] (B'raishis 1:2). This is the aspect of the four kingdoms — which are the totality of all the exiles. As Chazal expounded: "'Sohu' — this is the kingdom of Bavel," etc. Meaning, the aspect of the blemish of the four y'sodos — from which the four kingdoms draw sustenance. Which are the aspect of the four avos n'zikin [categories of damages]. Which is drawn through blemishing, chas vishalom, the honor of the tzaddik who is the rosh bayis, as above. "V'ruach Elokim m'rachefes al p'nai hamayim" ["And the spirit of G-d hovered upon the face of the waters"]. "Ruach Elokim" — this is the spirit of Mashiach. Who will rectify everything. For he is the true rosh bayis. And all Yisroel will recognize him and will believe in him. And the "rosh kol chutsos" will be subdued and nullified before him. But through what will we merit this? Through the weeping and the tears that we weep and mourn over the churban of the Bais HaMikdash. And this is the aspect of: "V'ruach Elokim" — this is the spirit of Mashiach — "m'rachefes al p'nai hamayim" — the aspect of "shifchi chamayim libaich," etc. ["Pour out your heart like water"] (Eichah 2:19). The aspect of: "Al aileh ani bochiyah, aini aini yordah mayim, ki rachak mimeni m'nachem maishiv nafshi," etc. ["For these things I weep; my eye, my eye runs down with water, for the comforter who should restore my soul is far from me"] (Eichah 1:16). For one needs to weep greatly and to bring down tears like water — over the fact that "the comforter is far from us" — who is the true tzaddik, as above. And through this we will merit the spirit of Mashiach. And then will be fulfilled: "Lasum la'availay Tziyon p'air tachas aifer." And this is: "V'ruach Elokim" — which is Mashiach — "m'rachefes al p'nai hamayim" — meaning, through the tears, the aspect of "aini aini yordah mayim," as above. And through this: "Vayomer Elokim y'hi or vay'hi or" ["And G-d said: Let there be light, and there was light"] (B'raishis 1:3). This is the aspect of the overpowering of the m'oray or, that the m'oray aish — which are the aspect of sohu vavohu v'choshech us'hom — are subdued. And the m'oray or overpower — which are the aspect of the Mochin, the aspect of the tikkun of the four y'sodos, etc. The aspect of the Name of Hashem, as above. Baruch Hashem l'olam, amain v'amain. Halachah 5 in Hilchos Shutafin b'Karka, Halachah 5: According to the Torah "Ki m'rachamam y'nahagaim."