חלוקת שותפות

Then I acknowledged my sin to You; I did not cover up my guilt; I resolved, “I will confess my transgressions to the LORD,” and You forgave the guilt of my sin. Selah.

Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:22 ("Chosam B'soch Chosam"). Translated from the Hebrew.

Al zoas yeespalail kul chusseed ailechu li-ais mitzoa rak lishaitef ma-yeem rabeem ailuv low yaggee-oo. The matter of agents: a person's agent is like himself in the entire Torah. But for a matter of transgression — there is no agent for a matter of transgression. According to what Rabbainu, zichrono livrachah, wrote in the discourse "Chosam B'soch Chosam"; see there (in Siman 22). For there is the aspect of "na'aseh vinishma" ["we will do and we will hear"] — which are the aspects of the revealed and the hidden; Torah and tefillah; Toras Hashem and "toraso" [his Torah]. At first it is "Toras Hashem," and afterward it becomes "toraso." And one needs to go from level to level, etc. For on each level there is the aspect of "na'aseh vinishma" that is loftier, etc.; see there all of this well. Until one reaches the beginning of the point of the Creation — which is the beginning of the Atzilus. And there the "nishma" is the aspect of Toras Hashem itself, etc. And afterward, when one is included in the Ain Sof — then the "na'aseh" is Toras Hashem, and the "nishma" is Tefilas Hashem. For Hashem Yisbarach Himself fulfills the Torah, as Chazal said: "From where do we know that HaKadosh Baruch Hu puts on tefillin? From where do we know that HaKadosh Baruch Hu visits the sick?" etc. And likewise HaKadosh Baruch Hu prays, as Chazal said. And then, when one is included in the Ain Sof, then the Torah and the tefillah are the aspect of Toras Hashem and Tefilas Hashem literally, etc.; see there. And behold, this is the main tachlis [purpose] and the ultimate completeness — to merit to reach this lofty level, to be included in the Ain Sof, until one's Torah and tefillah become the aspect of Toras Hashem and Tefilas Hashem, as above. Fortunate is one who merits this. And then the tefillah is in the aspect of "y'hi ratzon milifanai" ["may it be My will"] — which is Tefilas Hashem Yisbarach, as Chazal said in Brachos. And this is the aspect of "b'chol hamakom asher azkir es Sh'mi" ["In every place where I cause My Name to be mentioned"] (Sh'mos 20:21) — "azkir" ["I will cause to be mentioned"] specifically. For one who merits such a tefillah — namely, Tefilas Hashem — it emerges that when he mentions His Name, Yisbarach — since he is included in Him, Yisbarach — it emerges that Hashem Yisbarach Himself mentions His Name, Yisbarach. Since he is included in Him, Yisbarach, it emerges that Hashem Yisbarach Himself mentions His Name, Yisbarach, kivyachol. And this is the aspect of Tefilas Hashem, as above. And this is: "B'chol hamakom asher azkir es Sh'mi" — "azkir" specifically, as above. And behold, the main purpose of the creation of man is for this aspect — that he should reach this tachlis, that he should merit to be included in Him, Yisbarach, until his Torah and his tefillah become the aspect of Toras Hashem and Tefilas Hashem literally. But it is impossible to come to this immediately. For Hashem Yisbarach wanted to create man in this world — so that he should have free will. And the main fulfillment of the Torah depends on this — on the fact that man has free will. And for this reason He sent man into this world, within a body and coarse matter — so that he should have free will. And since man is in this world within a body and physical matter, he needs at first to fulfill the Torah and the mitzvos within the body. And as long as the body and the matter are not completely nullified, then all the Torah and mitzvos and tefillah that he fulfills are in the aspect of "toraso" and "tefilaso" [his Torah and his prayer]. For he is not yet included in his root, in the Ain Sof. And the more he fulfills the Torah and serves Hashem, he goes each time from level to level and nullifies the body more each time, and is included more in his root in the Ain Sof. Until he merits to reach the tachlis — that the body is completely nullified and he is completely included in the Ain Sof. And then he merits the aspect of Toras Hashem and Tefilas Hashem literally, as above. And then, when he is included in his root in the Ain Sof, it emerges that all the Torah and mitzvos and tefillah that he fulfills are Toras Hashem and Tefilas Hashem literally. It emerges that Hashem Yisbarach Himself, kivyachol, does the mitzvos that he does — since he is included in Him, Yisbarach, as above. But before he is completely included in Him, Yisbarach, as above — then man himself does the mitzvos. And then he is in the aspect of a shali'ach — like the agent who is commanded and performs his sh'lichus. Just so, literally, he is commanded and performs the sh'lichus of the Creator, Yisbarach. For it is for this purpose that he was sent into this world — to perform His sh'lichus, Yisbarach — to fulfill the Torah and the mitzvos that he is commanded regarding them. For all the work of man in this world is designated by the name "sh'lichus," as is brought in all the mussar books that admonish and warn man: "What will he do on the day of reckoning, and what will he answer to the One Who sent him?" And even though in truth this is not the ultimate completeness — to do the service of Hashem in the aspect of sh'lichus, like the agent who performs the sh'lichus of the sender — for the main tachlis is only that one should be included in Him, Yisbarach. And then the service is not in the aspect of sh'lichus at all — since everything that he does and fulfills, the mitzvos are Toras Hashem literally, and all the mitzvos that he does, Hashem Yisbarach Himself does them. It emerges that he is not in the aspect of a shali'ach at all. And this is the main tachlis, as above. Nevertheless, it is necessary that there be the aspect of sh'lichus. For it is impossible to come immediately to the aforementioned lofty level, to be included in Him, Yisbarach. For if so, the matter would be completely nullified and there would be no free will at all if one were included in Him immediately. And there would be no place for the fulfillment of the Torah and the creation of the world if everything were included in Him at the beginning. And therefore, since the main fulfillment of the Torah is through free will — for which reason this physical world was created — therefore it is necessary that at first man should fulfill the mitzvos with the body. And then man himself fulfills the mitzvos. And then he is in the aspect of sh'lichus — performing the sh'lichus and the command of the Creator, Yisbarach, as above. And afterward, through fulfilling His mitzvos, Yisbarach, with the body in the aspect of sh'lichus, then he merits through this to be included in Him, Yisbarach. For the more man fulfills the mitzvos of Hashem — even with the body in the aspect of sh'lichus and command, as above — it is also considered as if Hashem Yisbarach Himself does it. For through the arousal from below, there is an arousal above. And afterward, through fulfilling the mitzvos and performing His sh'lichus, Yisbarach — through this one merits to be included in Him, Yisbarach, as above. And then all the mitzvos that he does, Hashem Yisbarach Himself does them, as above. And this is the main tachlis — to merit that the aspect of sh'lichus should be completely nullified, as above. But nevertheless, it is necessary that there be the aspect of sh'lichus. For if not, the world and the free will would be nullified, as above. And this is the aspect of the service of "Vay'daber Hashem el Mosheh," etc. — which are the aspect of words of Torah, which are the aspect of "nishma," as is explained there in the aforementioned discourse; see there well. For the service of "Vay'daber," etc., is the aspect of Toras Hashem literally. Which is the aspect of the fulfillment of the Torah and mitzvos of the Speaker and Commander Himself, Yisbarach — Who is the aspect of the Sender, as above. And this is the aspect of the service of "Vay'daber" — which is the aspect of the service of the Speaker Himself, Yisbarach — the aspect of Toras Hashem literally. For the service of the one who is commanded, in itself, is the service of the person who is commanded to perform His sh'lichus. But the service of "Vay'daber" is the aspect of Toras Hashem literally. And this is what one merits when the agent is included in the Sender, and the Sender Himself, Yisbarach, kivyachol, fulfills the Torah and the mitzvos. And then the service of the aspect of "Vay'daber" is fulfilled — which is Toras Hashem literally — which is the service of the Speaker and the Commander and the Sender Himself, Yisbarach, kivyachol. And understand these words. And this is the aspect of "sh'lucho shel adam kamoaso" in the entire Torah. For it is necessary that there be the aspect of sh'lichus. For the main fulfillment of the Torah and the mitzvos is specifically through the aspect of sh'lichus, as above. For it is necessary that there be free will, as above. But "mitzvah bo yoser mibishlucho" ["it is a greater mitzvah to do it himself than through his agent"]. For the main tachlis is that the aspect of sh'lichus should be completely nullified, as above. For the main aspect of sh'lichus chains down from the root of the sh'lichus — which is the sh'lichus of the Creator, Yisbarach — that man is commanded to perform His sh'lichus, Yisbarach. For which reason man was sent into this world — to perform His sh'lichus, Yisbarach — which are His mitzvos, Yisbarach. And since it is necessary that there be a physical world — and because of this it is necessary to fulfill the mitzvos specifically in the aspect of sh'lichus at first, as above — from this chains down the aspect of sh'lichus also between one person and his fellow. The aspect of "sh'lucho shel adam kamoaso." For it is for this reason that man was created — that the agent should be like the sender. And when the agent performs his sh'lichus — the aspect of a faithful emissary to those who sent him — the agent is included in the sender. And it is considered as if the sender himself does it. For even when man does the mitzvos in the aspect of sh'lichus — in the aspect of "toraso," as above — it is also considered as if Hashem Yisbarach Himself does it. For the service is for the need of Above, and through the arousal from below there is an arousal above. And through this itself — that man does His mitzvos, Yisbarach, and fulfills His sh'lichus — through this he is included in Him, Yisbarach, as above. But afterward, when he is completely included in Him, Yisbarach, then the aspect of sh'lichus is completely nullified, as above. And this is the aspect of "mitzvah bo yoser mibishlucho." For the main tachlis is that the aspect of sh'lichus should be completely nullified, as above. But nevertheless, it is necessary that there be the aspect of sh'lichus. For if not, the world and the free will would be nullified, as above. הלכות שלוחין ב (סיום) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:22 ("Chosam B'soch Chosam"). Conclusion. Translated from the Hebrew. And this is what Chazal were precise about in the Gemara — they specifically applied this mitzvah of "mitzvah bo yoser mibishlucho" ["it is a greater mitzvah to do it himself than through his agent"] to the matter of Shabbos specifically. As is brought there: Rav Yosef salted a fish head in honor of Shabbos, etc. — and the other accounts — all of them regarding the matter of Shabbos. Even though for all the mitzvos this mitzvah of "bo yoser mibishlucho" applies. But in truth, Shabbos is the aspect of Olam Haba. And then the world will be nullified and will be included in its root. And also now, on the holy day of Shabbos, all the worlds are included in their root. And when the world is included in its root, then the Torah is the aspect of Toras Hashem literally. And then the sh'lichus is completely nullified — and this is the aspect of "mitzvah bo yoser mibishlucho," as above. And therefore they applied this mitzvah specifically to the matter of Shabbos. For this mitzvah of "bo yoser mibishlucho" is in the aspect of Shabbos — which is the inclusion of all the worlds in their root. For then the sh'lichus is nullified, as above. But the main aspect of sh'lichus is in masa umatan. For the masa umatan is in the aspect of sh'lichus. For sh'lichus is the aspect of raglayim [feet]. For the name "sh'lichus" is on account of the feet, as it is said: "Ba'aimek shulach b'raglav" ["Into the valley he was sent on his feet"] (Shoftim 5:15). For the sh'lichus is in the aspect of after the Creation — for then sh'lichus is applicable, as above. And the totality of the Creation is the aspect of raglayim relative to Him, Yisbarach, as it is written: "Viha'aretz hadom raglai" ["And the earth is My footstool"] (Y'shayahu 66:1). And the service that exists in masa umatan is the aspect of raglayim relative to the service of Torah and tefillah. For this is a general principle: the lower level is the aspect of raglayim relative to the higher level. And likewise the aspect of "na'aseh" relative to the aspect of "nishma" is the aspect of raglayim. For the "na'aseh" is the aspect of after the Creation, the aspect of "bara" — as is brought there in the aforementioned discourse. And the "nishma" is the aspect of before the Creation, the aspect of "B'raishis," the aspect of Toras Hashem, as above. And therefore the "na'aseh" is the aspect of raglayim relative to the "nishma," as above. And the main sh'lichus is in the aspect of "na'aseh," in the aspect of raglayim, as above. For the agent is the aspect of "na'aseh" — who does his sh'lichus and his mitzvos. And the sender is the aspect of "nishma" — whose words one hears, who commands to do. It emerges that the main sh'lichus is in the aspect of raglayim. And therefore the main sh'lichus is in the aspect of masa umatan — which is the aspect of raglayim, as is brought elsewhere. For there is the main sh'lichus. Just as one sends someone far away to bring something from a distance — just so, literally, is the aspect of masa umatan. For man does masa umatan in order to raise up and elevate the fallen k'dushos [holinesses] that are very distant from Him, Yisbarach. And this is literally the aspect of sh'lichus, as above. And therefore there is the main sh'lichus, as above. For regarding all the mitzvos, even though "sh'lucho shel adam kamoaso," nevertheless "mitzvah bo yoser mibishlucho." But in masa umatan — there is the main sh'lichus, as above. And this is the aspect of "liskunai sh'dartich vila li'avusai" ["I sent you to rectify, not to corrupt"]. For the main sh'lichus is for the sake of tikkun. For it is for this reason that the physical world was created — through which the aspect of sh'lichus came into being, as above. And for this reason man was sent into this world — everything in order to rectify the world from its corruption, as is known. It emerges that the main aspect of sh'lichus — which is the aspect of the creation of man in this physical world, in a coarse body — through which sh'lichus is applicable there — for at first, when he was included in his root, sh'lichus was not applicable there. And the main sh'lichus is through being sent into this physical world and being distanced from Him, Yisbarach — for then sh'lichus is applicable, like sending one's son far away. And everything is for the sake of winning wars and rectifying all the corruptions — to return everything, rectified, to Hashem Yisbarach. It emerges that the main aspect of sh'lichus is for tikkun and not for corruption, chas vishalom, chas vishalom. And this is the aspect of "ain shali'ach lidvar avairah" ["there is no agent for a matter of transgression"]. For "sh'lucho shel adam kamoaso" — this is the aspect of the agent being included in the sender, as above. And this is specifically through Torah and mitzvos — through which one is included in Him, Yisbarach, and the agent is included in the Sender, kivyachol. And therefore also between one person and his fellow, "sh'lucho shel adam kamoaso," as above. But through an avairah, on the contrary, one is separated from Him, Yisbarach. And therefore there is no din of sh'lichus in it. And "sh'lucho kamoaso" is not applicable to it. For, on the contrary, through this the agent is distanced and separated from the Sender, kivyachol, as above. And this is the aspect of: there is no sh'lichus for an akum. For they are from the world of separation. For they did not accept the Torah and the mitzvos — "vay'garesh mipanav goyim" ["and He drove out nations before him"] — and they were distanced from Him, Yisbarach. And therefore they are not in the category of sh'lichus. For they are not able to be included in the Sender. And therefore they are not in the law of sh'lichus. For the main aspect of sh'lichus is that the agent is included in the sender, as above. And this is the aspect of "Vayishlach Yaakov malachim lifanav el Eisav," etc. ["And Yaakov sent angels before him to Eisav"] (B'raishis 32:4) — "im Lavan garti — vitaryag mitzvos shamarti" ["with Lavan I dwelt — and the 613 mitzvos I kept"]. For the Avos — they are the Merkavah. And they merited to be included in Him, Yisbarach. In the aspect of what we say: "Elokay Avraham," etc. And through being included in Him, Yisbarach, and the agent being included in the Sender, kivyachol — then he has dominion over malachim [angels], which are the aspect of agents. For from there the power of free will is drawn — from which chains down the hold of the Aitz HaDa'as Tov VaRa [Tree of Knowledge of Good and Evil] — from which is the hold of the Sitra Achara. And one who is a faithful emissary to those who sent him and performs his sh'lichus in this world in completeness — then he purifies the aspect of sh'lichus, which is the aspect of the creation of the world, as above. And then the hold of the Sitra Achara is nullified — whose hold is specifically in the aspect of sh'lichus, in the aspect of a malach, from which is the hold of the Aitz HaDa'as and the Sitra Achara, as is known. And then one merits through this to be included in one's root, and the agent is included in the Sender, as above. And then he himself becomes the aspect of a sender. And then he has dominion over all the aspect of agents — which are the aspect of malachim. And this is the aspect of the dominion over the malachim that the tzaddikim will have in the future — and this is the main tachlis, as is brought in the words of Rabbainu, zichrono livrachah, elsewhere (in Likutay Tinyana, Siman 1). For the malachim are the aspect of agents — for "malach" is an expression of agent. And when a person merits to perform his sh'lichus in completeness in this world, then he is included in the Sender, kivyachol. And then he himself is in the aspect of a sender, and he has dominion over all the agents — which are the aspect of malachim. And then the Sitra Achara is subdued, as above. And this is: "Vayishlach Yaakov malachim." For Yaakov merited to have dominion over the malachim, and merited to do sh'lichus with actual malachim. For he was included in his root in the aspect of a sender, as above. And therefore he sent them to Eisav — who is the Sitra Achara. For through meriting to purify the aspect of sh'lichus until he was included in the Sender, kivyachol — until he has dominion over the agents, who are the malachim — through this the Sitra Achara is subdued — which is Eisav — whose hold is from there, from the aspect of sh'lichus, as above. And this is: "Im Lavan garti — vitaryag mitzvos shamarti." For all of this he merited through keeping the 613 mitzvos specifically at Lavan's. Meaning, within the overpowering of the Sitra Achara that overpowers the tzaddik from the coarse body and the physical world. And through meriting to keep the 613 mitzvos there specifically — in the aspect of Lavan, which is the overpowering of the Sitra Achara — through this specifically one purifies the aspect of sh'lichus. For this is the main aspect of sh'lichus — when one does the mitzvos with the body and shatters the overpowering of the Sitra Achara that holds onto the body. And then specifically man is in the aspect of an agent, as above. And then, when he is a faithful emissary to those who sent him — in the aspect of "im Lavan garti vitaryag mitzvos shamarti" — through this he purifies the aspect of sh'lichus and the agent is included in the Sender. And then he becomes the aspect of a sender and can do sh'lichus with malachim — who are the aspect of agents. In the aspect of: "Vayishlach Yaakov malachim," etc., as above. Baruch Hashem li'olam, amain vi'amain.