חלוקת שותפות ה

Delightful country has fallen to my lot; lovely indeed is my estate.

Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:8 ("Tik'u BaChodesh Shofar," on tochachah). Translated from the Hebrew.

A partnership is not completed through words alone, but rather through a kinyan, etc.

According to the Torah beginning "Tik'u BaChodesh Shofar" — which speaks of tochachah [rebuke] — in Likutay Tinyana (Siman 8); see there. And the general principle is that through the t'filah, in the aspect of the din of the ba'al koach [the mighty one], one extracts from the Sitra Achara all the vitality of k'dushah that it swallowed — along with all the essence of its own vitality itself. For this aforementioned t'filah stands in its place of swallowing, until it is compelled to vomit forth — in the aspect of "chayil bala vay'ki'enu" ["wealth he swallowed and he shall vomit it up"] (Iyov 20:15), etc.

7 אֲבָרֵךְ אֶת-יי אֲשֶׁר יְעָצָנִי אַף-לֵילוֹת יִסְּרֻנִי כִלְיוֹתָי And this is the aspect of K'rias Yam Suf [the splitting of the Sea of Reeds] — the aspect of "Atah porarta vi'oz'cha yam, shibarta rashay taninim al hamayim," etc. ["You broke the sea with Your might, You smashed the heads of the sea-serpents upon the waters"] (T'hilim 74:13); see there the entire discourse. And through this one merits the kol hanigun [the voice of the melody] that will be aroused in the future. Through which one merits mezona d'nishmasa [sustenance of the neshamah] and subdues mezona d'gufa [sustenance of the body] — which is the aspect of the heel of the Sitra Achara — in the aspect of "viyado ochezes ba'aikev Eisav" ["and his hand grasped the heel of Eisav"] (B'raishis 25:26); see there all of this well.

Avuraich es Adoanuy ashehr yi-utzunee af lailoas yisiroonee cheelyoasuy. And this is the aspect of masa umatan. For through all the masa umatan one refines and extracts the holy sparks from the depths of the k'lipos, as is explained in the words of Rabbainu, zichrono livrachah, in many places. And therefore whoever wants to do masa umatan in k'dushah needs to receive power from the aforementioned t'filah of the ba'al koach — which is in the aspect of din — through which one extracts from the Sitra Achara all the holy sparks, as above.

And this is what Chazal said (P'sachim 118a): "A person's livelihood is as difficult as K'rias Yam Suf." For to do masa umatan and to draw parnasah [livelihood] is literally K'rias Yam Suf. For it is impossible to do masa umatan and to draw parnasah except through the aforementioned mateh oz [staff of might] — which is the aspect of the t'filah of the aforementioned ba'al koach — which is in the aspect of din. Through which K'rias Yam Suf was accomplished — in the aspect of "Atah porarta vi'oz'cha yam," as is explained there; see there. For the main deficiency of parnasah is through the blemish of the b'ris, as is known. Which is the aspect of the sin of Adam HaRishon — through which it was decreed: "Bi'itzavon tochlenah" ["In sorrow shall you eat of it"] (B'raishis 3:17). For in the masa umatan and the parnasah there are very lofty holy sparks. And through the blemish of the b'ris, the Sitra Achara draws sustenance from them, as above in the aforementioned Torah. And then one's livelihood is very difficult, and it is impossible to draw parnasah except through the aforementioned t'filah which is in the aspect of din of the ba'al koach. Through which one extracts from the Sitra Achara all the sparks of k'dushah that it swallowed, as above. And this is the aspect of K'rias Yam Suf, as above — for then they merited great wealth, which is the plunder of the Sea. And all of this was through the arousal of the aforementioned mateh oz — through which the Sitra Achara vomited up all the sparks of k'dushah that it had swallowed. And these sparks are the aspect of the wealth of k'dushah — for there are all the sparks of k'dushah, as Rabbainu, zichrono livrachah, wrote elsewhere (in Siman 56, "Uv'yom HaBikurim," and in other places). It emerges that the main parnasah is impossible to draw except through t'filah in the aspect of din of the ba'al koach, as above. And this is the aspect of "g'vuras g'shamim" [the power of rain] that one mentions in Birchas "Atah Gibor." For the rains are for the sake of parnasah. And they are drawn into the world specifically through g'vuros — the aspect of "g'vuras g'shamim." Meaning, through t'filah in the aspect of the aforementioned din. Which is the aspect of Birchas "Atah Gibor" — which is the aspect of t'filah in the aspect of g'vurah and din. For there one mentions rain and parnasah, as we say there: "Mashiv haruach umorid hageshem, m'chalkail chayim b'chesed," etc. ["He causes the wind to blow and the rain to fall, He sustains life with kindness," etc.]. For through the aforementioned t'filah — which is the mateh oz — thunder is made, as is explained well there. And the thunder is for the sake of the rains — which are the aspect of parnasah that is drawn also through the t'filah in the aspect of the aforementioned din, as above. For the holy sparks that the Sitra Achara needs to return and vomit up through the t'filah in the aspect of the aforementioned din — in the aspect of "chayil bala vay'ki'enu," as is explained there — these sparks are the aspect of parnasah and wealth, which is called "chayil." As it is written: "Vizacharta es Hashem Elokecha ki hu hanosain lichuh koach la'asos chayil" ["And you shall remember Hashem your G-d, for He is the One Who gives you power to make wealth"] (D'varim 8:18). For the chayil — which is the wealth and the parnasah — is drawn through power and g'vurah. Meaning, through the t'filah in the aspect of din of the aforementioned ba'al koach. Through whom the Sitra Achara vomits up the sparks of k'dushah. In the aspect of "chayil bala vay'ki'enu," as above. And this is the aspect of parnasah and wealth, which is called "chayil," as above. And this is: "Ki hu hanosain lichuh koach la'asos chayil" — "koach" specifically, as above. And this is the aspect of shutafus — that two people partner together in some masa umatan and parnasah. For "mazala d'vai t'rai adif," as Chazal said. For because doing masa umatan is the aspect of a great war — and as is explained in the words of Rabbainu, zichrono livrachah, elsewhere (in Siman 280), on the verse "Ki saitzai lamilchamah" ["When you go out to war"] — that masa umatan is called a war. Meaning as above: for then one needs a great war, to fight with the aspect of the aforementioned mateh oz, to extract the chayil and the wealth from the depths of the k'lipos. And therefore, because the masa umatan is the aspect of a great war — therefore most of the masa umatan and the great enterprises are not done by one person alone, but rather through partnership and the joining together of many people who join together. For many people need to join together to win this war — to extract from the Sitra Achara all the holy sparks through the masa umatan. For one who does not merit — sometimes, chas vishalom, one falls into the lust for money through the masa umatan. And then the Sitra Achara swallows even more holy sparks, chas vishalom. Therefore "two are better than one — for if they fall, the one will lift up his fellow" (Koheles 4:9-10). As Rashi explains there — that this verse is said regarding masa umatan as well: that two are better, etc. Meaning as above. And the main root of the shutafus of k'dushah is drawn from the partnership of Yisachar and Z'vulun — who made between them a partnership of k'dushah: that one would engage in Torah and the other would engage in masa umatan and would support his brother. And this is the main shutafus of k'dushah. For this is the main tikkun of masa umatan — when one merits to engage in masa umatan to support the talmid chacham who engages in Torah and avodah in truth — to sustain him and to provide him with all his needs. For then he will certainly merit to win the war, to complete the masa umatan in great k'dushah, and he will accomplish great tikkunim through the masa umatan itself. For he will merit to extract all the sparks of k'dushah through the masa umatan, as above. For at the time of the masa umatan, one needs to wield the aforementioned mateh oz — which is the t'filah of the ba'al koach, etc., as above. And the main power and g'vurah of the aforementioned mateh oz is through the true talmid chacham who engages in Torah and avodah. Through which one will receive power and g'vurah to extract the sparks at the time of masa umatan through the aforementioned mateh oz. In the aspect of: "Mateh uz'cha yishlach Hashem miTziyon" ["Hashem will send the staff of Your might from Tziyon"] (T'hilim 110:2) — "miTziyon" specifically. For "Tziyon" refers to the true talmiday chachamim. As it is written: "Ohaiv Hashem sha'aray Tziyon" ["Hashem loves the gates of Tziyon"] (T'hilim 87:2). And Chazal expounded: "The gates that are distinguished [m'tzuyanim] in halachah," etc. And as Rashi explains there on this very verse, "Mateh uz'cha yishlach Hashem miTziyon" — "through the merit of good deeds that are distinguished in your hand," etc. It emerges that one who wants to do masa umatan in k'dushah needs to make a shutafus with the talmid chacham — meaning, to support him. And through this one will receive power — the aspect of the mateh oz — to win the war, to refine all the sparks in the masa umatan, and not to remain sunk there, chas vishalom. And therefore also at the time of Y'tzias Mitzrayim, Mosheh and Aharon joined together to fight against the Sitra Achara through the aforementioned mateh oz. For most of the wonders Aharon performed with the aforementioned mateh oz. As it is written: "V'hashlaich lifnay Pharaoh y'hi l'sanin" ["And cast it before Pharaoh; it shall become a serpent"] (Sh'mos 7:9). Which is the aspect of the war with the aforementioned mateh oz, as is explained there in the aforementioned Torah. And this matter Aharon performed with his staff, as it is written: "Vayashlaich Aharon es mataihu" ["And Aharon cast his staff"] (Sh'mos 7:10). And everything was through the power of Mosheh, as it is written: "Atah tihyeh lo l'Elokim," etc. ["You shall be as a god to him"] (Sh'mos 4:16). For through the power of Mosheh, Aharon made war with the mateh oz, through which he extracted all the vitality and the sparks from the Sitra Achara, as above. For it is a great war, and it is impossible for an individual to endanger himself in such a war — for perhaps they would swallow him, chas vishalom. Only through the power of Mosheh did Aharon have the power to cast his staff before Pharaoh — which is the aspect of the aforementioned war. And also Pinchas, who acted as an advocate before his Maker and wielded the t'filah in the aspect of the aforementioned din — everything was through the power of Mosheh, who commanded him in this. As Chazal said in Gemara Sanhedrin, Perek HaNisrafin: that he said to him, "Karyana d'igarta ihu lihevai parvanka" ["The reader of the letter — he should be the messenger"] (Sanhedrin 82a). And this is what is written (D'varim 33:18-19): "S'mach Z'vulun b'tzaisecha viYisachar b'ohalecha; amim har yikra'u, sham yizb'chu zivchay tzedek," etc. For this verse "S'mach Z'vulun" — Chazal expounded on the fact that Z'vulun would engage in commerce and provide sustenance to Yisachar. And this is: "S'mach Z'vulun" — "s'mach" [rejoice] specifically. For through masa umatan in such k'dushah — that one supports the talmid chacham — through this one merits to extract through the mateh oz all the sparks of k'dushah from the Sitra Achara. Through which one merits the song and melody that will be aroused in the future — when the simchah will be very great, as is explained there in the aforementioned Torah; see there well until the end. And this is what Rabbainu, zichrono livrachah, wrote elsewhere (Siman 13, Likutay I) — that masa umatan is the aspect of "S'u zimrah us'nu tof" ["Raise up song and give the drum"] (T'hilim 81:3) — which is the aspect of masa umatan. Meaning as above. For through masa umatan — through which one refines the sparks through the mateh oz, as above — through this one merits the song and melody that will be aroused in the future, as above. And this is: "S'mach Z'vulun" — "s'mach" specifically. For the aforementioned song and melody is the aspect of simchah. As it is written (T'hilim 92:4): "Alay asor va'alay navel, ki simachtani Hashem b'fa'alecha," etc. ["Upon a ten-stringed instrument and upon a lyre, for You have gladdened me, Hashem, with Your works," etc.]. And this is: "Amim har yikra'u, sham yizb'chu zivchay tzedek." And Rashi explains — that the nations will convert through the commerce of Z'vulun. Meaning as above. For through the aforementioned mateh oz that is aroused through the masa umatan in k'dushah — through supporting the talmid chacham — through this, gairim are made, as is explained in the aforementioned Torah. And this is (D'varim 33:19): "Ki shefa yamim yinaku" ["For they shall suckle the abundance of the seas"] — "shefa yamim" specifically. For it is the aspect of K'rias Yam Suf — for then they merited a great abundance, which is the plunder of the Sea. For masa umatan in the aforementioned k'dushah is literally the aspect of K'rias Yam Suf, as above — through which one merits a great abundance of wealth. And this is: "Ki shefa yamim yinaku." For the abundance is drawn from the Sea — from the aspect of K'rias Yam Suf that was accomplished through the aforementioned mateh oz. And this is (ibid.): "Us'funay t'munay chol" ["and the hidden treasures of the sand"]. For all the holy sparks that were hidden and buried within the sand — which is the opposite of k'dushah, as it is written: "Ul'havdil bain hakodesh uvain hachol" ["And to distinguish between the holy and the profane"] (Vayikra 10:10). And now, through the masa umatan in k'dushah — through Z'vulun supporting Yisachar the talmid chacham — through this one extracts all the sparks of k'dushah that were hidden and buried within the sand and the Sitra Achara, through the aforementioned mateh oz, as above.