חלוקת שותפות ד

Laws of the Division of Partners (Chalukas Shutafim), Halachah 4

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Laws of the Division of Partners, Halachah 4

Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:9 ("T'homos Y'chasyumu").

Translated from the Hebrew.

We do not divide a courtyard until there is in it enough for four amos for this one and for that one. And also four amos for each and every entrance, to unload his burden there.

For it is stated in the Torah that begins "T'homos y'chasyumu," etc. (Siman 9) — on the verse "Tzohar ta'aseh lateivah," etc. ["A window shall you make for the ark"]; see there. And the rule is that when a person is sunk in darkness and cannot get out, then his main remedy is that he should draw himself to the truth. And he should look only at the truth in its truest sense.

And likewise in t'filah — when a person stands to pray, and then the k'lipos surround him and confuse him very, very much, as it is written: "Saviv r'sha'im yis'halachun," etc. ["The wicked walk round about"] (T'hilim 12:9) — then his main counsel is that he should see to say the words of the t'filah in truth, at whatever level he is. At the very least, let him say the words in truth, in simplicity.

And then this true word will illuminate for him to get out from within the darkness. For emes is the light of Hashem Yisbarach Himself, as it were — the aspect of "Hashem ori" ["Hashem is my light"] (T'hilim 27:1). For Hashem Yisbarach is the essence of the truth, etc. And therefore through the emes, Hashem Yisbarach illuminates for him, and he merits to see the entrances — how to get out from the darkness. For in truth there are many entrances there, within the darkness and the Sitra Achara, etc. Only that one does not see them. And through the emes, the emes illuminates for him to see the entrances to get out from within the darkness. And through this he merits t'filah. And through t'filah he merits parnasah, etc.; see there.

And therefore the first mention of the name "arvus" [guarantee/pledge] in the Torah is mentioned only in connection with Y'hudah, as it is written: "Im titein airavon," etc. ["If you will give a pledge"] (B'raishis 38:17). For from the beginning of the Torah until here, the name "arvus" is not mentioned. For the main arvus begins from Y'hudah, who is the aspect of Mashiach, who will descend from him. And this is the aspect of: "Mah ha'airavon...vatomer chosamcha ufsailecha umat'cha asher b'yadecha" ["What is the pledge?...And she said: Your signet and your cord and your staff that is in your hand"] (B'raishis 38:18). This can be explained according to the aforementioned Torah. For in truth, this union of Y'hudah and Tamar was very precious, for through them the neshamah of Mashiach was drawn, as is known. And therefore, in truth, this entire matter was from Hashem, as it is written: "Tzadkah mimeni" ["She is more righteous than I"] (B'raishis 38:26) — as Rashi explains there. For Tamar's intention was for the sake of Heaven. And also Y'hudah was a great tzaddik, and all his intention was for Heaven — in order to draw the neshamah of Mashiach. But Tamar was afraid of the aforementioned matter — meaning, of the aspect of the ruach kin'ah, which is the spirit of Mashiach, that was enclothed in Y'hudah. And she was afraid lest through the greatness of the ruach kin'ah that was enclothed in him, he would afterward damage this holy building — as indeed happened afterward, that she was in very great and terrible danger, for he said: "Hotzi'uha v'sisaref" ["Bring her out and let her be burned"] (B'raishis 38:24). And this was from the greatness of his jealousy over the blemish of the bris, for Y'hudah is the aspect of Mashiach, who is exceedingly jealous about this, as above. Therefore she said that he should give her as a pledge: "Your signet and your cord and your staff," etc. Meaning, that it is impossible to complete this building except when he removes from himself the aspect of the k'dushah of the holy sefarim, upon which rests the spirit of Mashiach, which is the ruach kin'ah — so that this ruach kin'ah should not damage the building of this holy union, as above. And this is the aspect of "your signet and your cord," which are the aspect of tallis and t'filin, as is brought. For they are the aspect of the generality of the Torah, which Yisroel accept upon themselves every day through putting on the tallis and t'filin. For tzitzis comprise the generality of the Torah, as it is written: "Ur'isem oso uz'chartem es kol mitzvos Hashem," etc. ["And you shall see it and remember all the mitzvos of Hashem"] (B'midbar 15:39). And likewise regarding t'filin it is written: "L'ma'an tihyeh toras Hashem b'ficha" ["So that the Torah of Hashem shall be in your mouth"] (Sh'mos 13:9). And Chazal said: "The entire Torah in its entirety is compared to t'filin" — and all the laws of writing a Sefer Torah are learned from t'filin. "And your staff that is in your hand" — this is the aspect of the kulmos [quill] with which the holy sefarim are written, as is stated in the Zohar: "In the first galus, with your staff you split the sea; in the last galus, with your quill, which is a kulmos, you split the sea of Torah." Meaning, she requested from him that now he should conceal and remove from himself the k'dushah of the holy sefarim, and deliver it into her hand, so that through this the ruach kin'ah that rests upon the sefarim should be removed — so that it should not damage, chas v'shalom, this building, as above. As indeed happened — that through this specifically she was saved. And it can be explained that these three things — his signet, his cord, and his staff — correspond to three aspects that exist in every holy sefer. For every sefer that is written is completed through three things: the parchment, the ink, and the quill. And they are the aspect of the three aforementioned things — his signet, etc. For "your signet and your cord" are the aspect of the ink and the parchment. For "your cord" — which is "your tallis," as Rashi explains, which is the aspect of tzitzis — this is the aspect of the sheets of parchment of the sefer, in the aspect of: "Oteh or kasalmah, noteh shamayim kayri'ah" ["Who wraps Himself in light as a garment, Who stretches out the heavens like a curtain"] (T'hilim 104:2). For tzitzis comprise the entirety of the Torah, as above. For they are in the aspect of the "chaluka d'rabbanan" [garment of the scholars], the aspect of the sheets of parchment, which are in the aspect of a garment, the aspect of "or uvasar talbishaini," etc. ["You clothed me with skin and flesh"] (Iyov 10:11). For the generality of the entire Torah in the tzitzis is still in a state of potential — like the parchment upon which all the letters of the Torah are inscribed, but in the parchment itself there is no inscription. Rather, it is a vessel upon which to inscribe all the letters of the Torah. Similarly, tzitzis is a mitzvah that has no k'dushah in its body itself; rather, all the mitzvos are inscribed upon it. For all the mitzvos that one performs are inscribed in the garments, as is known, as it is written regarding Y'hoshua the Kohen Gadol (Z'charyah 3:4): "Hasiru hab'gadim hatzo'im mai'alav...v'halbeish oscha machalatsos" ["Remove the soiled garments from upon him...and I will clothe you in festive garments"]. And therefore it is stated regarding tzitzis: "Ur'isem oso uz'chartem...l'ma'an tizkeru va'asisem es kol mitzvos Hashem." For they are in the aspect of the parchment from which a sefer is made — which is the aspect of a memorial, the aspect of "k'sov zos zikaron basefer" ["Write this as a memorial in the sefer"] (Sh'mos 17:14). "Your signet" — this is the aspect of the black t'filin, the aspect of the blackness of the ink of the sefer, which is the aspect of a seal. For the ink depicts and seals upon the parchment the letters of the Torah. And therefore in the t'filin several passages of the Torah are written. For through the ink is the depiction of the letters of the Torah, which are the aspect of a seal. "And your staff" — this is the kulmos, as above, which is what depicts the letters through the ink upon the parchment. And this is the aspect of the tongue, which is "the quill of the heart," the aspect of "l'shoni eit sofer mahir" ["my tongue is the pen of a skilled scribe"] (T'hilim 45:2). And when a person wraps himself in tallis and t'filin, he draws upon himself the k'dushah of the parchment and the ink of the Sefer Torah. And afterward, when he prays and recites K'rias Sh'ma with his mouth, and makes known and reveals His G-dliness with his mouth and his tongue — then he depicts and engraves the letters of the Torah in ink upon the parchment. And then specifically the k'dushah is completed and perfected — meaning the aspect of the writing of the Sefer Torah that comprises everything. For the main element of the Sefer Torah, and likewise all the holy sefarim that are drawn from there, is primarily to make known and to tell His Name, Yisbarach, in all the earth. And for this reason it is called a "sefer" — a language of "sippur" [telling], the aspect of "ul'ma'an sapeir sh'mi b'chol ha'aretz" ["so that My Name may be told in all the earth"] (Sh'mos 9:16). And this is the main mitzvah of K'rias Sh'ma and t'filah in tallis and t'filin — so that through this the aspect of the aforementioned sefer, which comprises the three aspects, should be completed — in order to reveal and to publicize His G-dliness to all who come into the world. For the main revelation is through speech, the aspect of "t'hilas Hashem y'dabeir pi" ["Let my mouth speak the praise of Hashem"] (T'hilim 145:21), the aspect of "odia emunascha b'fi" ["I will make known Your faithfulness with my mouth"] (T'hilim 89:2). And therefore the main element is the speech of K'rias Sh'ma and t'filah, and the tallis and t'filin are in the aspect of vessels through which the speech is depicted and sealed and engraved in the aspect of a sefer — so that there should be permanence for the speech through the aspect of the sefer, which is written as a memorial for generations for all who come into the world — so that all should know from Him, Yisbarach, in the aspect of "l'hodia livnai ha'adam g'vurosav," etc. ["To make known to the sons of men His mighty deeds"] (T'hilim 145:12). (And likewise it is understood in the Kavanos that the main revelation of the Mochin and the Da'as is through the speech of the t'filah, etc.) And these three aspects that are comprised in every sefer are the three sefarim mentioned in Sefer Y'tzirah, through which the entire world and everything in it was created, as is written there in Mishnah 1: "With thirty-two wondrous paths of wisdom He engraved, Yisbarach, etc., His world — with three sefarim: b'sefer v'sofer v'sipur" ["with sefer and sofer and sipur"]. And they are the three aforementioned aspects, and each aspect comprises all of them. And therefore each aspect of them is called a "sefer." And this is "b'sefer v'sofer v'sipur." For "sefer" and "sofer" — this is the aspect of the parchment and the ink, for each one is the main element of the sefer. And "sipur" is the aspect of the kulmos that depicts the ink upon the sefer. And it is called "sipur" because from the body of the kulmos itself nothing remains in the sefer, for there remains in the sefer only the parchment and the ink. And therefore each of them is called by the name "sefer" — the aspect of "sefer v'sofer." But from the kulmos nothing of it remains in the sefer. However, the entire main element of the sefer is not made and depicted except through the kulmos. And it is in the aspect of "sipur," for the kulmos is in the aspect of the tongue and the speech — the aspect of "l'shoni eit sofer mahir." For the main sippur — what the sefer tells of His greatness and His might, Yisbarach — is through the kulmos, which is what depicts and engraves the letters in ink upon the parchment. And it is the aspect of the tongue — the quill of the heart. For even when the sefer is depicted and made and completed — if, chas v'shalom, no one studies it, it has no benefit, and it is like a golem [an unformed mass], chas v'shalom. And the main completeness of the sefer is when one reads and studies it. And the main thing is to teach and to make heard to the many — for this the world was created: to make known and to tell His honor and His greatness, Yisbarach. For everything was created for His honor, as it is written: "Sichu b'chol nifl'osav" ["Speak of all His wonders"] (T'hilim 105:2) — and likewise much more. And then when one teaches the Torah in public, then is the main completeness of the sefer. For one takes back the letters of the sefer into one's mind and makes known and tells them to the listeners, and they are engraved upon their hearts through the tongue, which is a quill, and they are written upon the tablet of their hearts. And again the aspect of a sefer is made — one that comprises the three sefarim, as above. And as is explained elsewhere, in the Torah "Pasach Rabbi Shimon." And this is: "Az nidabru yir'ay Hashem ish el rai'aihu, vayakshev Hashem vayishma, vayikasev sefer" ["Then those who fear Hashem spoke to one another, and Hashem listened and heard, and a sefer was written"] (Malachi 3:16). And this is the main completeness of the sefer — that is completed through the three aspects, which are the aspect of "sefer v'sofer v'sipur." And the main element is the sipur — to make known to the sons of men His mighty deeds, for which everything was created, as above. And therefore every thing in the world was created with these three aspects, which are the three aforementioned sefarim, as is written in the aforementioned Mishnah. Meaning, for every thing in the world was created for His honor. For in every thing in the world one can see the mighty deeds of Hashem, and His wonders and His awesome acts, and tell and magnify His honor through this — for this that thing was created. And therefore every thing in the world comprises the three aforementioned aspects, which are the aspect of the three aforementioned sefarim — sefer, sofer, and sipur. For in every thing in the world His greatness and His might, Yisbarach, is written and engraved, just as in an actual sefer. But the main element depends on the person — that he should set his heart to examine and to gaze upon this, and to tell His honor and His greatness that he understands from all the creations — to tell to all who come into the world. For likewise in the sefer itself, the main completeness is when one studies and understands it and tells and teaches it to others, as above. And this is what Y'hudah said: "Anochi e'ervenu...ki avd'cha arav es hana'ar" ["I will be his guarantor...for your servant has guaranteed the lad"] (B'raishis 43:9, 44:32). For Y'hudah, who is the aspect of Mashiach, is the main guarantor, as above. And this is why the portion of Y'hudah and Tamar is juxtaposed to the portion of the sale of Yosef. For the sh'vatim who sold Yosef — in this they blemished in the aspect of the blemish of the bris. For Yosef HaTzaddik is the aspect of the bris, as is known. And they sold him to Mitzrayim. Therefore they blemished the bris — for they brought the tzaddik, the aspect of the bris, into Mitzrayim. And therefore then, at that time, "vayaired Y'hudah mai'eis echav," etc. ["and Y'hudah went down from his brothers"] (B'raishis 38:1) — through which Mashiach was drawn and born. For then the spirit of Mashiach was aroused, which is jealous over the blemish of the bris. And therefore they are juxtaposed to one another. And as Chazal said in Midrash Rabbah, Vayaishev: that Hashem Yisbarach said: "You are occupied with selling the tzaddik, and I am occupied with drawing the neshamah of Mashiach into the world." Meaning as above — for the sale of Yosef is the aspect of the blemish of the bris. And therefore Hashem Yisbarach was occupied with drawing the neshamah of Mashiach into the world — which is the tikkun for this, as above. And therefore afterward the verse is juxtaposed: "V'Yosef hurad Mitzraymah" ["And Yosef was brought down to Mitzrayim"] (B'raishis 39:1) — where the test of Yosef HaTzaddik is explained. For Yosef merited to draw upon himself the aspect of the spirit of Mashiach and to guard it well. And through this he merited to withstand the test in this desire [of adultery]. For the main guarding of the bris one merits through the aspect of the spirit of Mashiach, as above. And therefore a guarantor at the time of the giving of money becomes obligated without a kinyan [act of acquisition]. But one who is not [guaranteeing] at the time of the giving of money is not obligated except with a kinyan — as is explained in the Shulchan Aruch. For the main fulfillment of the arvus is through receiving from its root, which is the arvus of Mashiach upon the fulfillment of the Torah — from where the main root of the arvus derives, as above. And therefore at the time of the giving of money, one does not need a kinyan. For at the time of the giving of money — when the lender bestows kindness upon the borrower — through the act of kindness one draws the aspect of the spirit of Mashiach, from whom all the chassadim are drawn, in the aspect of "v'oseh chesed limshicho," etc. For then when Mashiach comes it will be fulfilled: "Ki amarti olam chesed yibaneh," etc. (T'hilim 89:3) — which speaks there about the matter of the sovereignty of Dovid Mashiach. Therefore at the time of the giving of money, the arvus is fulfilled without a kinyan, as above. But not at the time of the giving of money — one needs a kinyan. For a kinyan — in order that the matter should be established and should not change — is the aspect of drawing the k'dushah of the spirit of Mashiach, through whom the main establishment of emunah comes. For the main emunah is through the aspect of Mashiach, who will draw great emunah into the world in the ultimate completeness — and this is the main g'ulah, as it is written: "Tavo'i tashuri mairosh amanah" ["Come, look from the peak of Amanah (Emunah)"] (Shir HaShirim 4:8). And it is written: "Ve'emunasi v'chasdi imo," etc. ["And My faithfulness and My kindness are with him"] (T'hilim 89:25) — and likewise much more. And therefore the kinyan is through the corner of the garment. For the garments are in the aspect of malchus, the aspect of "Melech HaKavod," etc., as is explained elsewhere. The malchus is the aspect of the sovereignty of the King Mashiach, which is complete sovereignty. And this is: "Ufarasta k'nafecha al amascha" ["And spread your wing over your maidservant"] (Rus 3:9) — which is stated regarding Boaz, from whom Mashiach descended. And therefore through the kinyan sudar [acquisition through a cloth] — which is through the corners of the garment — one draws the aspect of the spirit of Mashiach, through whom the main drawing of emunah comes, so that the transaction should be established in emunah and neither of them should change. And therefore the main kinyan sudar we learn from the portion of Boaz and Rus, from whom Mashiach was born, as we learn from the verse: "V'zos l'fanim b'Yisroel al hag'ulah v'al hat'murah shalaf ish na'alo," etc. ["And this was the custom formerly in Yisroel regarding redemption and regarding exchange: a man would draw off his shoe"] (Rus 4:7) — from where Chazal learned the kinyan sudar, etc. For the main kinyan sudar — which is to draw emunah into the transaction so that it should not change — is drawn through drawing the aspect of the spirit of Mashiach, as above, through whom the main emunah comes, as above. And therefore the guarantor not at the time of the giving of money needs a kinyan. For then it is impossible for the arvus to be fulfilled except through a kinyan, through which one draws the spirit of Mashiach, who is the root of the arvus, and through whom the main fulfillment of the arvus comes, as above. And therefore the guarantor to a beis din is also fulfilled without a kinyan. For in every place where a beis din sits, there the spirit of Mashiach hovers. For the main righteous judgment is through the aspect of the King Mashiach, from whom the main righteous judgment comes, as it is written: "V'shafat b'tzedek dalim," etc. ["And he shall judge the poor with righteousness"] (Y'shayahu 11:4). And it is written: "Mishpatecha l'melech tein...yishpot aniyay am," etc. ["Give Your judgments to the king...he shall judge the poor of the people"] (T'hilim 72:1-2). For the spirit of Mashiach is the aspect of the ruach Elokim that rests among the judges, as it is written: "Elokim nitzav ba'adas Eil, b'kerev Elokim yishpot," etc. ["G-d stands in the assembly of G-d; in the midst of judges He judges"] (T'hilim 82:1). For the spirit of Mashiach is the aspect of the ruach Elokim, as it is written: "V'ruach Elokim m'rachefes" ["And the spirit of G-d hovered"] — "this is the spirit of Mashiach," as is brought there in the aforementioned Torah. And therefore a beis din is not fewer than three — corresponding to the three aforementioned aspects, which are the aspect of the three sefarim that are comprised in every holy sefer, upon which the spirit of Mashiach hovers. For the judges need to connect themselves to the holy sefarim of the Torah, in order that they should know how to rule according to the din of the Torah. And therefore the guarantor to a beis din does not need a kinyan, for there in the beis din the spirit of Mashiach rests, as above, through which is the main fulfillment of the arvus, as above. And this is the aspect of S'firas Ha'Omer. For the Omer of barley is the aspect of a Minchas K'na'os [jealousy-offering], as it is written in the Zohar. Meaning, for through the Omer of barley — the aspect of the Minchas K'na'os — one draws the ruach kin'ah of Mashiach, who is jealous over the desire for adultery, which is the main contamination of Mitzrayim. For this the Omer and the S'firah come — in order to purify the nefashos of Yisroel from their contamination, meaning from the contamination of the desire for adultery, which is the main yetzer hara, the main impurity of Mitzrayim. For the entire galus of Mitzrayim was on account of the blemish of the bris — on account of the blemish of the wasted seed of Adam HaRishon, as is known. And now, through the Omer and the S'firah, we need to be purified from this. Therefore one brings the Omer of barley, the Minchas K'na'os — in order to draw the ruach kin'ah of Mashiach, who purifies from this impurity, as above. And this is the aspect of "S'firah" — a language of "sefer." For we draw through the S'firah the k'dushah of the Sefer Torah, which is the aspect of the receiving of the Torah that we need to receive on Shavuos. For there in the Torah rests the spirit of Mashiach, which is the ruach kin'ah, as is brought in the aforementioned Torah. For the S'firah — that one counts the days of the Omer — is the aspect of "sefer," which is a language of "sippur," that tells the greatness of Hashem and His wonders, so that we should remember His wonders and not forget them. And this is the main k'dushah of all the holy sefarim, which is a language of sippur. For the sefer is for a memorial, as it is written: "K'sov zos zikaron basefer," etc. And it is written: "Tikasev zos l'dor acharon" ["Let this be written for the last generation"] (T'hilim 102:19). And this is the main generality of the entire Torah, as it is written: "Vayakem aidus b'Yaakov v'Torah sam b'Yisroel asher tzivah es avosainu l'hodi'am livnaihem l'ma'an yaid'u dor acharon yakumu visapru livnaihem," etc. ["He established a testimony in Yaakov and set a Torah in Yisroel, which He commanded our fathers to make known to their children, so that the last generation should know and arise and tell their children"] (T'hilim 78:5-6). For the main element of the Torah is to reveal His unity and His oneness and His dominion to all who come into the world. And this k'dushah we draw during the days of the S'firah. For on the first day of Pesach all the holy Mochin shine, which came all at once on the night of Pesach. For then His greatness and His wonders and His awesome acts were revealed through Y'tzias Mitzrayim, with awesome signs and wondrous and very, very exalted wonders the like of which had not been heard or seen from the days of old. And according to the revelation of G-dliness that was at Y'tzias Mitzrayim on the first of Pesach, it would have been fitting for us to be attached to Hashem Yisbarach always without interruption. But afterward, immediately on the second day, the Mochin depart, as is brought in the Kavanos. Meaning, that afterward the aspect of forgetfulness is drawn — which is the aspect of the departure of the Mochin. For Hashem Yisbarach created everything for the sake of free choice, and it is necessary that there should be free choice. Therefore even though He performed such awesome signs with us at Y'tzias Mitzrayim, and He shone upon us the revelation of His G-dliness in a very wondrous revelation, that it would have been fitting for us to be attached to Him always — but for the sake of free choice, He drew forgetfulness into the world. Through which one who does not set his heart well to the truth can forget everything, chas v'shalom. And the main forgetfulness is through the desire for adultery — which is the desire for women, which is a language of forgetting, the aspect of "ki nashani Elokim," etc. ["for G-d has made me forget"] (B'raishis 41:51). For guarding the bris is the aspect of the male side, the aspect of "zachar" — a language of "zikaron" [remembrance]. But the desire for adultery is the aspect of forgetfulness, for from the intensity of the desire one forgets everything. And for this reason the Minchas K'na'os comes on the second day of Pesach — which is a "Minchas Zikaron" [memorial offering] — in order to draw the aspect of the spirit of Mashiach, which is the ruach kin'ah, which is jealous over this desire. In order to cause the remembrance to prevail over the forgetfulness — the truth over the falsehood — so that we should remember at all times His wonders and His awesome acts, and remember His awe and His greatness, Yisbarach, in order to overcome through this the desire. For the intensification of the desire wants to conceal the truth. For through the intensification of the desire, one forgets the truth that one knows in one's heart — from the very greatness of the Creator and His signs that we saw with our eyes. But through the power of the spirit of Mashiach, which is the ruach kin'ah, the truth overcomes the desire. For this is the power of Mashiach — that he can descend into the depth of the galus of each and every person who has fallen to wherever he has fallen, and illuminate in him the truth, so that he should remember Hashem and His might and His wonders that He performed — until the truth overcomes the desire, until in the end of ends he returns to Hashem in truth, and He will have compassion on him. And this is the aspect of the S'firah — that one counts the days of the Omer. For the main forgetfulness is through the multitude of the days, as it is written: "B'shekvar hayamim hakol nishkach" ["In the multitude of days, all is forgotten"] (Koheles 2:16). And therefore Mosheh Rabbainu, alav hashalom, warned: "Z'chor y'mos olam" ["Remember the days of old"] (D'varim 32:7). And therefore, as soon as one brings the Omer — which is the Minchas K'na'os — on the day after Pesach, then one begins to count the days, in order to guard each and every day so that it should be connected to the Omer. For on each and every day we draw upon ourselves the k'dushah of the spirit of Mashiach, so that we should remember and not forget the impression of the first day of Pesach — which is Y'tzias Mitzrayim — on which we saw the revelation of His G-dliness, Yisbarach, eye to eye. And therefore it is called "S'firah" — a language of "sefer," which is for a memorial — to tell His greatness and His might, Yisbarach. And this is itself the aspect of S'firah — in order to connect them all to the Omer, which is the aspect of the ruach kin'ah of Mashiach, so that we should not forget His mighty deeds and His wonders, as above, through the multitude of the days, chas v'shalom. Rather, on the contrary, each and every day shall make known to its fellow the greatness of the Creator of all, in the aspect of "yom l'yom yabia omer," etc. ["Day unto day utters speech"] (T'hilim 19:3), the aspect of "yamim y'dabeiru" ["days shall speak"] (Iyov 32:7). And everything one merits through the spirit of Mashiach, which is the ruach kin'ah — which is the aspect of the Omer of barley — that purifies from the contamination of adultery, from where forgetfulness comes, and nullifies all heresy and apikorsus from the world. For it reminds each and every person of His greatness and His G-dliness, Yisbarach, as above. "I created the yetzer hara; I created Torah as its antidote [tavlin]" (Kiddushin 30b). "Tavlin" [spice] specifically — the aspect of a good fragrance, which is the aspect of the spirit of Mashiach that rests upon the faces of the Torah, which is the aspect of fragrance, as is brought many times. For it is the ruach kin'ah that nullifies this desire, which is the main yetzer hara, as is explained elsewhere.

And this is the aspect of the four amos that one needs to give before the entrance. For a person has four amos in every place, as Chazal said. And these four amos acquire for him all the acquisitions, as Chazal said: "A person's four amos acquire for him in r'shus harabim [the public domain]" (Bava M'tzia 10a).

For the main element of all the merits and the acquisitions of a person is through the sparks that he refines. For in every thing there are holy sparks. And the main element of the commerce is to refine sparks. And according to the sparks that one refines, so one merits one's acquisitions and goods.