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Rabbeem machoaveem lurushu vihaboatai-ach Badoanuy chessed yisoavivvenoo. Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:1 ("Tik'u Memshala"). Translated from the Hebrew.

Many are the torments of the wicked, but he who trusts in the LORD shall be surrounded with favor.

In every matter, a person's agent is like himself — except for a matter of transgression.

According to the Torah "Tik'u Memshala" ["Implant dominion"] in Likutay Tinyana, Siman 1; see there the entire Torah well. And this is the principle: that a Jewish person was created that he should have dominion over the angels. And this is the purpose and the end of Yisroel, etc. But one needs to see to it that his dominion be sustained, etc. And this is through all the aspects explained there — meaning, that one draws the da'as [awareness] during the Shalosh R'galim [the three pilgrimage festivals], etc. Through which one merits tefillah [prayer], etc. And through this one merits to take hold of the Kisai HaKavod [the Throne of Glory], etc. And then his dominion over the angels is sustained and they are unable to topple him. And then he is able to make Rosh HaShanah. For when he takes hold of the Kisai HaKavod, he is in the aspect of "M'komo Shel Olam" ["the Place of the world"], etc.; see all this there well.

And this matter of sh'lichus [agency] is drawn from this aspect. Because a person, at his root, has dominion over the angels. For he was created for this purpose, and this is his purpose and his end. And angels are the aspect of agents — for "malach" means "agent."

And because a person was created that he should have dominion over them — meaning, that he fulfills the Torah, and then he has this dominion to accomplish his desire through an agent. For the agent is in the aspect of a malach [angel], as above — over whom a person has dominion, as above. And therefore "sh'lucho shel adam kamoaso" ["a person's agent is like himself"]. For the main establishment of his dominion over the angels — who are the aspect of agents — is when he merits to take hold of the Kisai HaKavod, and then he is in the aspect of "M'komo Shel Olam" ["the Place of the world"], as above.

And because the root of the neshamah [soul] of Yisroel is from there — from the aspect of the Kisai HaKavod — for all the neshamos are hewn from beneath the Kisai HaKavod, which is the aspect of "M'komo Shel Olam," as above — therefore we say "sh'lucho shel adam kamoaso." For in the aspect of "M'komo Shel Olam," everything is one. For the main concept of sh'lichus only applies in the aspect of "place" — where sh'lichus is applicable, that one sits in his place and sends the agent to another place. And there is some change and distance between the sender and the agent.

But a Jewish person, at his root, is included in the aspect of "above place," as above — the aspect of "M'komo Shel Olam vi'ain ha'olam m'komo" ["He is the Place of the world, and the world is not His place"]. And in every place to which the agent is sent, the sender is there also. For all the places in the world are included in him. For he is in the aspect of "M'komo Shel Olam."

And as we find regarding Hashem Yisbarach — Who is "M'komo Shel Olam" — that He said to Iyov (Iyov 38:35): "Hatishlach bivakim viyailaichu viyomiru lichah hinainu" ["Can you send forth the lightnings, that they may go and say to you, 'Here we are'?"]. And Rashi explains: that they do not need to return to Him to bring back a reply. Rather, from their place to which they were sent, they say "hinainu" ["here we are"]. For He, Yisbarach, is in every place. For He is "M'komo Shel Olam." And "bichol m'komos memshaltoh" ["in all the places of His dominion"]. For all the places are included in Him. For He is "M'komo Shel Olam vi'ain ha'olam m'komo." And therefore, because a person at his root is in this aspect — in the aspect of "M'komo Shel Olam" — therefore, in every place to which the agent is sent, the sender is there also. And therefore we say in the entire Torah, "sh'lucho kamoaso" ["his agent is like himself"]. For whatever the agent does is considered as if he himself does it. For in every place to which the agent is sent, the sender is there also. For the root of his neshamah is in the aspect of "M'komo Shel Olam," and all the places of the world are included in him. And in every place to which the agent is sent, he is also there. And therefore "sh'lucho kamoaso," as above. And therefore there is no agent for a matter of transgression. For through a transgression, chas v'shalom, one becomes distanced from the aspect of "M'komo Shel Olam" — from the aspect of the Kisai HaKavod [Throne of Glory]. For a person, from the side of the root of his neshamah, is in the aspect of "M'komo Shel Olam," the aspect of the Kisai HaKavod — from which his neshamah was hewn, as above. But there, at his root, mitzvah and transgression are not applicable. For the main free will is in this world specifically. And therefore a person was sent to this world, which is in the aspect of time and place — in order that he should have free will. And this is the aspect of the totality of the Torah and the mitzvos. For through each and every mitzvah, one connects and binds and elevates the aspect of "place" to "above place" — to the aspect of "M'komo Shel Olam," where is the root of his neshamah. And conversely, through every transgression, chas v'shalom, one is severed and distanced, chas v'shalom, from the aspect of "M'komo Shel Olam." And one falls beneath the physical "place," chas v'shalom — until one returns in teshuvah [repentance]. And then one returns and ascends and is included in the aspect of the Kisai HaKavod, the aspect of "M'komo Shel Olam." In the aspect of "Great is teshuvah, for it reaches the Kisai HaKavod." And therefore there is certainly no agent for a matter of transgression. For since through a transgression one becomes distanced, chas v'shalom, from the aspect of "M'komo Shel Olam," as above — therefore there is certainly no din of sh'lichus in such a case, to say "sh'lucho shel adam kamoaso." For that principle is drawn from the fact that a person at his root is in the aspect of "M'komo Shel Olam," etc., as above. But for a matter of transgression, chas v'shalom — through which one becomes distanced from the aspect of "M'komo Shel Olam" — therefore there is certainly no din of sh'lichus, as above. And therefore there is no sh'lichus for an akum [a non-Jew]. For the akum certainly does not have the power to elevate the aspect of "place" to the aspect of "above place" — to the aspect of "M'komo Shel Olam." And this is the main service of a Jewish person in this world. But the akum does not have the power for this. Therefore there is no din of sh'lichus in him. And likewise there is no sh'lichus for a katan [a minor]. For a katan does not have da'as [mature understanding]. And it is impossible to be included and to take hold of the aspect of the Kisai HaKavod, which is the aspect of "M'komo Shel Olam," except through the completeness of the da'as. As it is written there in the aforementioned Torah — that through the da'as that one draws during the Shalosh R'galim, through this one merits all the aspects explained there, until one merits the completeness of tefillah. Through which one can take hold of the roots of the neshamos of Yisroel, which are the aspect of the Kisai HaKavod, the aspect of "M'komo Shel Olam," as is explained there; see there. And therefore the katan, who does not have the da'as in completeness — therefore there is no power to elevate and raise through him the "place" to the aspect of "above place," the aspect of "M'komo Shel Olam." Therefore there is no din of sh'lichus in him. For the main din of sh'lichus — that which we say in the entire Torah "sh'lucho shel adam kamoaso" — is only because a person in this world, through all his service, elevates and raises the "place" to the aspect of "above place." For this is the entire service of a person in this world — to raise and elevate everything to its supernal Root, which is the aspect of "above place." And this one merits only through the fulfillment of Torah and mitzvos. And likewise, even through external activities, if one does them according to the Torah — such as eating and drinking and business dealings — in all of which there is Torah. For in every matter there are many mitzvos and laws of the Torah. And when one does them according to the Torah, one elevates through them also the matter to its root, to the aspect of "above place." And because of this we say "sh'lucho kamoaso." For there, in the aspect of "above place," the agent and the sender are one, etc., as above. But when one is unable to elevate the "place" to the aspect of "above place," to the aspect of "M'komo Shel Olam" — such as for a matter of transgression, chas v'shalom, or when the agent is a katan or an akum — then the din of sh'lichus is nullified, as above. For in the aspect of "place," the agent is very distant from the sender. For "the place is vast." And the main din of sh'lichus in Yisroel is because Yisroel, through all the services they perform according to the Torah, elevate the "place" to the aspect of "M'komo Shel Olam" — where all the places of the world are included, and they are all included there in simple unity. Therefore, in the entire Torah, "sh'lucho kamoaso." For in the place to which the agent is sent, the sender is there also. And this is the aspect of "Hatishlach bivakim viyailaichu viyomiru lichah hinainu" ["Can you send forth the lightnings and they will go and say to you, 'Here we are'?"], as above. For the totality of a person's service in this world is the aspect of sh'lichus [agency/mission]. For a person was sent from Above — from the source where his neshamah was hewn, from the aspect of the Kisai HaKavod [Throne of Glory], which is "above place" — and he descended to this world, which is in "place" and in "time," and he was clothed in this body of his. And all his service in Torah and good deeds is that he should merit to return to the source from which his nefesh and ruach and neshamah were hewn — which is that he should return and ascend from "place" to "above place," where is the root of his neshamah in the Kisai HaKavod, as above. And therefore all the service is called by the name "sh'lichus." As it is written: "Mah ashiv shol'chi davar" ["What shall I return to the one who sent me?"] (Shmuel II 24:13). For the main concept of sh'lichus is when one sends to distant places. And this is the aspect of the matter of a person, who was sent from "above place" to the aspect of the physical "place." And therefore he merits that he should have dominion over the angels, who are agents. As it is stated in the Tikkunim (Tikkun 55, at its end): "And because of this, the agent above is Matatron, and the many appointed ones who are beneath his hand — who are agents of the Sh'chinah," etc. And in Tikkun 57: "And likewise all their names are according to their mission; and likewise every malach's name changes according to his mission," etc. "And for every mission of theirs there is a known moment and hour," etc. For in truth, Hashem Yisbarach conducts His world Himself, through His hashgachah pratis [individual providence] at all times. And even when He sends some malach to do some thing — in every place to which the malach goes, Hashem Yisbarach Himself is also there. And He could do the thing Himself — just as He alone created the entire world Himself, without any assistance from the angels at all. As Chazal expounded on the verse "Noteh shamayim livadi roka ha'aretz mi iti" ["Who stretched out the heavens alone, Who spread out the earth — who was with Me?"] (Y'shayahu 44:24). For the angels were not created until the second day — so that they would not say: "Micha'el stretched the south and Gavri'el the north." And just as He created the entire world alone without the angels, so too He, Yisbarach, can conduct His world alone, without the sh'lichus of the angels. But the main reason He makes use of the angels and sends them on His missions to conduct the world at times — the main reason is for the sake of free will. In order that the world should have continued existence — which was created only for the sake of free will. For if Hashem Yisbarach Himself were to conduct His world alone always, and everyone would see His conduct at all times — free will would be completely nullified, and the existence of the world would be nullified. For they would be nullified in their very existence. For the main free will — its root is drawn only from the beginning of the tzimtzum [contraction], when He contracted His G-dliness, Yisbarach, until a chalal hapanui [empty space] came into being — in order that there should be a place for the world. Meaning, that He contracted and concealed the wisdom of the knowledge of His G-dliness, and He gave room for those who err to err — through the questions and the concealment of the knowledge that is drawn from the chalal hapanui that came into being through the beginning of the tzimtzum. And through this there is free will, to choose the good or the bad, chas v'shalom. For the main evil — its root is from heresies. For the yetzer hara is called "ail acher" ["a strange god"] — heresies. Whose power is drawn from the tzimtzum of the chalal hapanui. And from there all the powers of all the desires and evil character traits descend and take hold. (And as is brought among us in several places; see there.) And the main coming-into-being of the "place" of the world is through the chalal hapanui. Through which there was room for the creation of the world, as is brought at the beginning of the Aitz Chaim. And therefore, if Hashem Yisbarach were to reveal His conduct and His hashgachah always — that everyone would see that He Himself conducts and watches over the world — the tzimtzum and the concealment of the chalal hapanui would be nullified. And the free will would be nullified. And the world would be completely nullified, as above. Therefore, as soon as He created the world Himself on the first day, He then created the angels immediately afterward on the second day — for the sake of the continued existence of the world. For the angels were created in order that they should be agents, kivyachol [as it were], between Him and the world. Meaning, that He should conduct the world through them — in order that not everyone should see His conduct Himself — in order that there should be free will, as above. And in truth, even when He conducts the world through an agent — through the aspect of a malach, from which is the hold of the conduct of nature, from which come all the errors of all the deniers and investigators and apikorsim — in truth, also then He, Yisbarach, Himself conducts the world Himself, through His own hashgachah. For in every place to which they are sent, He is there Himself also, kivyachol. In the aspect of "Hatishlach bivakim viyailaichu viyomiru lichah hinainu" ["Can you send forth the lightnings and they will go and say to you, 'Here we are'?"], as above. Except that the function of the malach is that through him, kivyachol, Hashem Yisbarach conceals and hides Himself from the world — until they do not see His conduct Himself. But in truth, He, Yisbarach, Himself conducts His world always. Only through the angels — from which is the hold of nature — He conceals His own conduct in order that there should be free will, as above. And for this purpose man was created — in order that he should have free will. In order that he should choose the good — that he should draw himself to the emes [truth] and believe in Hashem Yisbarach, that the entire conduct of the world is through Him alone. And the conduct of nature — which is the aspect of the malach — is all through Him alone. Only He, Yisbarach, conceals and hides Himself there for the sake of free will. And therefore Yisroel will merit that they should have dominion over the angels. Since they believe in Him, Yisbarach — that He alone created the world yaish mai'ayin [something from nothing], and He alone conducts His world. And the angels are only agents from Him, Yisbarach. And also in the place to which they are sent, also there He, Yisbarach, is Himself. And the main purpose of their being sent as agents is for the sake of free will, as above. And therefore, since they merit to grasp all of this in truth — therefore they will certainly have dominion over the angels. For they were created only for their sake — for the sake of free will. And since they merited to shatter the free will and to choose the good, to cling to Him, Yisbarach — they are higher than the angels who were created for their sake. And therefore they shall rule over them. And therefore the angels are jealous of such a person who rules over them, and they want to push him away. For it is necessary that they be jealous of him — in order that he should have free will. For the main free will is drawn from the aspect of the malach, as above. And therefore the counsel is that he should take hold of the roots of the neshamos of Yisroel — which are the aspect of the Kisai HaKavod, which is the aspect of "M'komo Shel Olam." Through which the aspect of the error that comes through the agency of the agents — who are the aspect of angels — is nullified. For when one takes hold of the aspect of "M'komo Shel Olam vi'ain ha'olam m'komo," there one knows that also in every place to which the agents are sent, He, Yisbarach, is there Himself, kivyachol. In the aspect of "Hatishlach bivakim," etc., as above. And this is what Dovid said: "Barachu Hashem mal'achav giborai choach osai divaro lishmoa bikol divaro. Barachu Hashem kol tziva'av mishar'sav osai ritzono. Barachu Hashem kol ma'asav bichol m'komos memshaltoh," etc. ["Bless Hashem, His angels, mighty in strength, who perform His word, to hearken to the voice of His word. Bless Hashem, all His hosts, His servants who do His will. Bless Hashem, all His works, in all the places of His dominion"] (T'hilim 103:20–22). Meaning, that Dovid informs and reveals to the world the emes — that the entire conduct of the world is through Him, Yisbarach, Himself alone. As he said there first: "Hashem bashamayim haichin kis'o umalchuso bakol mashalah" ["Hashem has established His throne in the heavens, and His sovereignty rules over all"] (T'hilim 103:19). Meaning, that His sovereignty rules over all, and He Himself is the King Who conducts and rules at all times. For He, Yisbarach, is "M'komo Shel Olam," etc. And all the "place" of the world is included in Him, Yisbarach. And all His conduct is through Him. And this is "Hashem bashamayim haichin kis'o" — the aspect of the Kisai HaKavod, which is the aspect of "M'komo Shel Olam," as above. And therefore "umalchuso bakol mashalah." For all the places of the world are included in Him, Yisbarach, as above. And the angels are only agents to do His will for the sake of free will, as above. And therefore also the angels themselves need to bless and thank Hashem — Who created them and conducts the world through them. And this is "Barachu Hashem mal'achav," etc. — "Barachu Hashem kol tziva'av," etc. For they are only His servants who do His will, who perform His word to hearken, etc. And this is "Barachu Hashem kol ma'asav bichol m'komos memshaltoh" — "bichol m'komos" ["in all the places"] specifically. For one needs to know that in all the places of His dominion — for all the places are included in Him, Yisbarach, for He, Yisbarach, is "M'komo Shel Olam." And the angels are only agents for the sake of free will, as above. And therefore all of them need only to bless and thank Hashem, Who has established His throne in the heavens and His sovereignty rules over all, as above. For this entire psalm speaks of this matter explained at the end of the aforementioned Torah — meaning, that Hashem Yisbarach judges us with compassion, tipping the scale in our favor always, because He, Yisbarach, is "M'komo Shel Olam" and He knows the "place" of each and every person, etc.; see there. For this psalm speaks of the greatness of His kindnesses, Yisbarach, upon Yisroel. As it is written there: "Barchi nafshi es Hashem," etc. — "Barchi nafshi," etc. — "vial tishkichi kol g'mulav hasolai'ach," etc. — "harofai," etc. — "ki chigvoah shamayim al ha'aretz gavar chasdo," etc. — "kirichok mizrach mima'arav hirchik mimenu es pishah'ainu kirachaim," etc. ["Bless Hashem, O my soul... and do not forget all His kindnesses; Who forgives... Who heals... For as the heavens are high above the earth, so great is His kindness... As far as the east is from the west, He has distanced our transgressions from us; as a father has mercy..."]. And all of this is because "ki hu yada yitzrainu zachur ki afar anachnu" ["for He knows our inclination, He remembers that we are dust"] (T'hilim 103:14). Meaning, that He knows our inclination — for He knows the "place" of each and every person. And this is "zachur ki afar anachnu" ["He remembers that we are dust"]. For "dust" is the aspect of the ultimate physicality of "place." And because every person descends to this world, to the place of physical dust — and each person descended to the place to which he descended, according to his place — and Hashem Yisbarach, Who knows the "place" of each and every person, for He is "M'komo Shel Olam" — therefore He judges us tipping the scale in our favor always, and has compassion upon us with every kind of compassion, as it said there before. And all of this is because "ki hu yada yitzrainu zachur ki afar anachnu" — that He knows and remembers the "dust," which is the "place" of each and every person, from which is the root of his yetzer hara. And therefore He has compassion upon us always and judges us tipping the scale in our favor, as above. And this is why he specified first "ki chigvoah shamayim al ha'aretz... gavar chasdo... kirichok mizrach mima'arav hirchik," etc. For this is the aspect of the totality of "place" — which is bounded by height and breadth. And this is the aspect of "the heavens are high above the earth" and "the east is far from the west." Meaning, just as He, Yisbarach, knows the totality of the "place" that the children of Yisroel traverse — which is between the heavens and the earth and between the east and the west — likewise His kindness prevails over us, and likewise He distances our transgressions from us. Because He, Yisbarach, Who is "M'komo Shel Olam," knows the physicality and murkiness of this "place." And therefore He judges us tipping the scale in our favor always, as above. And therefore this is juxtaposed to: "Hashem bashamayim haichin kis'o umalchuso," etc. — "Barachu Hashem mal'achav," etc. — until it concludes "bichol m'komos memshaltoh." For this is the main tikkun [rectification] and the counsel to stand in the test in this coarsened "place" of this world — to know that all His conduct is through Him Himself, and there is no nature at all. For nature is drawn from the angels — through whom He, Yisbarach, clothes and conceals His conduct for the sake of free will. And therefore they themselves are obligated to thank Hashem. For everything is through Him Himself. For "bichol m'komos memshaltoh" — for He, Yisbarach, is "M'komo Shel Olam," as above. הלכות שלוחין ד (המשך) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:1 ("Tik'u Memshala"). Translated from the Hebrew. And therefore in the entire Torah, "sh'lucho shel adam kamoaso" ["a person's agent is like himself"]. For all of a person's service in this world needs to be done according to the Torah — in order that he should connect his "place" to the aspect of "above place," where is his root. And therefore "sh'lucho kamoaso" certainly. For "above place," the sh'lichus [agency] — the aspect of malach [angel] — is nullified. For there it is the aspect of "M'komo Shel Olam" ["the Place of the world"], etc. And in every place to which the agent is sent, the sender is himself there — in the aspect of "bichol m'komos memshaltoh" ["in all the places of His dominion"]. And therefore "sh'lucho kamoaso," as above. And therefore "mitzvah bo yosair mibishlucho" ["it is a greater mitzvah to do it himself than through his agent"]. For even when a person does it himself, he is in great danger as to whether he will merit to perform the service in completeness — that the physicality of the "place" to which he was sent from Above, to elevate it to its root, as above, should not confuse him. All the more so when he does it through an agent — where the physicality of the "place" takes hold even more. For the main sh'lichus is in the aspect of "place," as above. And therefore extra guarding from mishap is needed, chas v'shalom. Therefore "mitzvah bo yosair mibishlucho." And therefore regarding tefillah [prayer], the main completeness of the tefillah is specifically through an agent — meaning, the chazan [cantor], who is a sh'liach tzibur [the agent of the congregation]. For the main inclusion in the aspect of "above place" is through tefillah. Through which one merits to take hold of the Kisai HaKavod [Throne of Glory] — the roots of the neshamos — which is the aspect of "M'komo Shel Olam," as is explained there in the aforementioned Torah. And therefore there, there is no concern of mishap through the agent because of the physicality of the "place," as above. For through the tefillah, the main ascent and connection is to the aspect of "above place" — the aspect of "M'komo Shel Olam," as above. And therefore regarding tefillah, the main completeness of the tefillah is through the sh'liach tzibur — who discharges the obligation of the many. For all the agents — all their agency is in "place." For this is the main concept of sh'lichus: that one is sent from place to place, as above. But the agent of the tefillah — who is the sh'liach tzibur — all his agency is from "place" to "above place." For the tefillah is in the aspect of "above place," as above. And this is the aspect of: "Whoever establishes a fixed place for his tefillah," etc. For the main establishing of a "place" is when one merits to connect to the aspect of "above place" — to the aspect of "M'komo Shel Olam" — where is the "place" of each and every person. But as long as a person does not connect his "place" there, he is a wanderer in the earth. For a person is a stranger in this earth and has no established "place" in this world. As it is written: "Ki gair anochi imach," etc. ["For I am a stranger with You"] (T'hilim 39:13). And therefore he is always called "one who walks." As it is written (Koheles 12:5): "Ki holaich ha'adam el bais olamo" ["For man walks to his eternal home"]. And he has no rest and no established "place" — unless he merits to connect his "place," at all times wherever he is, to the aspect of "M'komo Shel Olam" — where is the main establishment of "place." For there is the main rest and inheritance of each and every person. And therefore Dovid said: "Nodi safartah atah," etc. ["You have counted my wanderings"] (T'hilim 56:9). For a person is always a wanderer in this earth, as long as he does not connect himself to his root — to the aspect of "above place," as above. And this is: "BaHashem chasisi aich tomiru linafshi nudi" ["In Hashem I have taken refuge; how can you say to my soul, 'Wander'?"] (T'hilim 11:1). For when I take refuge in Hashem — Who is "M'komo Shel Olam" — you can no longer say to my soul, "Wander." For as soon as a person takes refuge in Hashem Yisbarach and prays to Him, he has an established "place." For he is connected to the aspect of "above place" — where is the main establishment of "place," as above. And this is "kol hakovai'a makom lisfilaso" ["whoever establishes a fixed place for his tefillah"] — that he establishes the "place" for his tefillah. That he connects and elevates and establishes the "place" toward the tefillah — which is in the aspect of "above place," the aspect of the Kisai HaKavod, as mentioned above. Through this "Elokay Avraham bi'ezro" ["the G-d of Avraham is in his aid"]. For Avraham was the first who opened the path of tefillah in the world. For he was the first person of generous heart. And all his service was through tefillah and hisbodidus [personal prayer], as is explained elsewhere. And therefore the main beginning of the first brachah [blessing] of the Shmoneh Esrai begins with "Elokay Avraham," and in it specifically we seal "Magain Avraham" ["Shield of Avraham"]. As Chazal said: "Might we seal with all of them?" etc. For he was the first to begin to draw the path of tefillah into the world. And therefore he merited to find the holiness of Eretz Yisroel. As it is stated in the Zohar: "He weighed upon the scale until it was revealed to him." For the main tefillah is in Eretz Yisroel — and the main is in Yerushalayim and the Bais HaMikdash [Holy Temple], where is the Kodesh HaKodashim [Holy of Holies]. Which is the point of the Even Sh'siyah [the Foundation Stone]. Which is the point of the "place" of the world. For there all the places of the entire world are included. For from there channels go out to all the places of all the lands of the world, as Chazal said on the verse "vinatati vahem aitz kol p'ri" ["and I planted in them a tree of every fruit"] (Koheles 2:5). And therefore there is the main ascent of the tefillah. For through there one connects all the "places" to "above place." For all the places of the world are included there, in the Even Sh'siyah, in the Kodesh HaKodashim, in one point — until they are included through this in "above place." And therefore the Bais HaMikdash is called by the name "Makom" ["Place"]. As it is written: "Vihayah hamakom asher yivchar Hashem," etc. ["And it shall be the place that Hashem chooses"] (D'varim 12:11). And this is what is said regarding Avraham: "Vayar es hamakom mairachok... vayavo'u el hamakom," etc. ["And he saw the place from afar... and they came to the place"] (B'raishis 22:4). For there is the main "place" in truth — since there one connects the "place" to "above place," where is the main establishment of "place," as above. For conversely, one who does not connect the "place" to "above place" — through blemishing the tefillah, which is the aspect of emunah [faith] — and some heresy enters into him, chas v'shalom — it is said of him: "Ki chol shulchanos mal'u ki tzo'ah bili makom" ["For all the tables are full of vomit and filth, without place"] (Y'shayahu 28:8). For he is not called by the name "place" at all. And therefore Hashem Yisbarach is called by the name "Makom" in the words of Chazal many times. For He is "M'komo Shel Olam" — and this is the main "place," as above. And this is the aspect of the Akaidah [the Binding of Yitzchak] — that Hashem Yisbarach commanded him to bring Yitzchak up upon the altar, and afterward He said to him: "Al ta'as lo mi'umah," etc. ["Do nothing to him"] (B'raishis 22:12). For Yitzchak is the aspect of harsh din [judgment], the aspect of the "g'vuros Yitzchak" ["the mighty deeds of Yitzchak"]. That from the intensity of the dinim it is impossible to sweeten them except through the aspect of "above place" — the aspect of "M'komo Shel Olam" — where is the "place" of each and every person. And there, each and every person is judged favorably according to his place — in the aspect of "al tadin es chavarcha ad shetagia limkomo" ["do not judge your fellow until you arrive at his place"]. As is explained well there at the end of the aforementioned Torah. And therefore it was necessary to bring Yitzchak up upon the altar on Har HaMoriyah — which is the site of the Bais HaMikdash, where is the Kodesh HaKodashim. Where specifically is the main connection and ascent to the aspect of "above place" — the aspect of "M'komo Shel Olam," etc., as above. And therefore when he ascended there, the harsh din was immediately sweetened through this, as above. And therefore He immediately said to him: "Al tishlach yadichah," etc. — "vial ta'as lo mi'umah," etc. ["Do not stretch out your hand... and do nothing to him"]. For the din had already been sweetened through the ascent alone — through ascending to the aspect of "M'komo Shel Olam," where everything is judged favorably. And there the great din of the aspect of Yitzchak was sweetened, as above. And this is what He replied to Avraham — who found this matter very difficult, and said: "Let me lay my words before You: yesterday You said to me," etc. And then He replied to him: "I did not tell you to slaughter him — only to bring him up. Asaktaih, achtaih" ["You brought him up; now bring him down"]. Meaning: My entire intention from the beginning was only that you should bring him up there — to Har HaMoriyah, where is the site of the Kodesh HaKodashim, where specifically one connects to "above place," as above. And therefore "asaktaih, achtaih" — for the din of Yitzchak was immediately sweetened through the aspect of "M'komo Shel Olam." Through which everything is judged favorably according to one's place, as above. And this is the aspect of Rosh HaShanah — as it is written there in the aforementioned Torah. And therefore the entire matter of Rosh HaShanah is in the aspect of the Akaidah. As we say: "Va'akaidas Yitzchak lizaro... tizchor" ["And the Binding of Yitzchak for his descendants... may You remember"]. And we blow the shofar of a ram — which is the aspect of "ailo shel Yitzchak" ["the ram of Yitzchak"]. For this is the main aspect of Rosh HaShanah — to draw the sweetening of the Binding of Yitzchak, which was a sweetening through ascending at the site of the Bais HaMikdash, to the aspect of "M'komo Shel Olam" — where the harsh judgments are sweetened. And this is the entire matter of Rosh HaShanah — that the main sweetening is through the fact that then Hashem Yisbarach sits upon His Kisai Kivodo [Throne of Glory], which is "above place." And He sees and looks upon the "place" of each and every person. And through this He judges everyone favorably — as is explained well there in the aforementioned Torah; see there. And therefore the tefillah — the main completeness of it is specifically through the sh'liach tzibur [the agent of the congregation]. For through this — the agent of the tefillah, who is the sh'liach tzibur — one rectifies and sweetens and elevates all the blemishes that are drawn through the aspect of the conduct through an agent, which is the aspect of a malach [angel], from which is the hold of nature. From which are drawn all the heresies — from which come all the blemishes, as above. For through the sh'liach tzibur — through whom is the completeness of the tefillah — through this one nullifies nature. For the tefillah changes nature. It emerges that the sh'liach tzibur nullifies the conduct through an agent — which is the aspect of nature. Therefore the main completeness of the tefillah is through an agent — in the aspect of "ain hadin nimsak ela bishorosho" ["the judgment is sweetened only at its root"]. But the sh'liach tzibur does not stand to pray except with ten. For when there are ten of Yisroel, they are inclusive of all the neshamos of Yisroel. For "wherever there are ten, the Sh'chinah rests." And the Sh'chinah is the root of the souls of Yisroel. As it is written: "Ha'amusim mini veten," etc. ["Those carried from the womb"] (Y'shayahu 46:3). For ten is the aspect of the totality of k'dushah [holiness]. For the number ten corresponds to the ten levels that exist in Yisroel — which are: kings, tzaddikim, seers — as it is written in the introduction to the Tikkunai Zohar, at its beginning: "And from there they are called: Yisroel, kings, tzaddikim, seers," etc. — and there it enumerates ten aspects. And this is the aspect of: "Atem nitzavim hayom kulchem lifnai Hashem Elokaichem, roshaichem shivtaichem viziknaichem," etc. ["You are standing today, all of you, before Hashem your G-d: your heads, your tribes, and your elders"] (D'varim 29:9). And there it enumerates ten aspects — which are the totality of the neshamos of Yisroel from the greatest to the smallest. That one needs to connect with them. And this is the aspect of the completeness of the tefillah — the aspect of "Atem nitzavim" ["You are standing"]. "Ain amidah ela tefillah" ["'Standing' refers only to prayer"]. For there is the main "standing" — the main "place" — the aspect of "whoever establishes a fixed place for his tefillah." Because through the tefillah one connects to "M'komo Shel Olam" — where is the main "standing" and the establishment of "place," as above. And therefore when there are ten — who are the aspect of the totality of the neshamos of Yisroel — then the sh'liach tzibur goes down before the ark. For then the sh'liach tzibur has the power to connect to the roots of the neshamos of all of Yisroel — which are the aspect of the Kisai HaKavod. Through which he elevates all the "places" to "M'komo Shel Olam" — where is the sweetening of all the judgments, as above. And great compassion, abundant mercy, is drawn — and this is the main aspect of the tefillah: to sweeten the judgments and to draw compassion. And this is the aspect of: "Aizaihu m'koman shel zivachim" ["Where is the place of the sacrifices?"] — which we say before the tefillah. In order to connect and elevate through this all the "places" of the world — to include them in the site of the Bais HaMikdash, where is the "place" of all the korbanos [sacrifices]. And through there they ascend to the Kodesh HaKodashim. And there they ascend and are included in the aspect of "M'komo Shel Olam," as above. Through which is the main sweetening of the judgments — the main atonement of the sins — which was through the korbanos. And this is the main aspect of the tefillah — which is in place of a korban [sacrifice]. And therefore we mention specifically all the "places" of all the korbanos. For the main sweetening is through elevating all the "places" of each person — through the "places" of the korbanos that we mention — to the aspect of "M'komo Shel Olam," as above. And therefore we mention first the bull and the goat of Yom HaKippurim, etc. — whose blood required sprinkling between the poles [of the Ark] — which is at the site of the Even Sh'siyah [Foundation Stone]. Where is the main connection to the aspect of "M'komo Shel Olam," as above. הלכות שלוחין ד (המשך) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:1 ("Tik'u Memshala"). Translated from the Hebrew. And therefore on Rosh HaShanah and Yom HaKippurim, then the sh'liach tzibur [the agent of the congregation] discharges the obligation of the many to an even greater extent. As is explained in the words of Chazal — that there are several opinions that then the sh'liach tzibur discharges the obligation even of one who is proficient, etc. For then is the main connection to the aspect of the Kisai HaKavod [Throne of Glory] — the aspect of "M'komo Shel Olam" ["the Place of the world"]. And therefore then the sh'liach tzibur has even greater power, as above. And therefore the sh'liach tzibur needs to be exceedingly fitting — especially on Rosh HaShanah and Yom HaKippurim. For the sh'liach tzibur needs to be the choicest of the congregation — so that he will be able to connect himself to the roots of the neshamos [souls] of Yisroel through the tefillah [prayer]. Until he will have the power to descend into the depth of the "place" of each and every person of the congregation praying with him, and to elevate them from there to the aspect of "M'komo Shel Olam" — to sweeten all the judgments from upon them through this, as above. And this is the aspect of what the sh'liach tzibur is called "yoiraid lifnai hataivah" ["one who descends before the ark"]. "Yoiraid" ["descends"] specifically. In the aspect of "mima'amakim kiraseecha Hashem" ["from the depths I called You, Hashem"] (T'hilim 130:1), as is brought. For in the aspect of "place," there are many depths — to the extent that there are those who have descended, through their sins and desires, to the depth of the physicality of the "place" exceedingly. And the main thing is that each and every person should cry out to Hashem Yisbarach from the depth of his "place" — in the aspect of "mima'amakim kiraseecha Hashem" — "until He will look down and see, Hashem, from the heavens" (Aichah 3:50). And He will turn toward him with His compassion from his "place" — where is the "place" of each and every person. Through which He will have compassion upon him and judge him favorably, as above. And this is the totality of the kavanos [intentions] of Rosh HaShanah — when one needs this most, as above. Which is in the aspect of "mima'amakim kiraseecha," etc. — which corresponds to the ten depths, etc. And corresponding to this is the aspect of the quorum of ten who pray — when one can then say davar shebik'dushah [a matter of holiness]. For then one can descend into all kinds of depths — which are the aspect of the physicality of the "place" to which each and every person fell, according to his place — and elevate him to "M'komo Shel Olam," where everything is judged with compassion, as above. And this is the aspect of the Kiddushah [the sanctification]. The aspect of "Kadosh, kadosh, kadosh," etc. — "Kadish bishmay miroma ila'ah bais Sh'chintaih" ["Holy in the supernal heavens on high, the dwelling of His Sh'chinah"]. This is the aspect of "above place." "Kadish al ar'a ovad g'vurtaih" ["Holy upon the earth, the work of His might"]. This is the aspect of "place." "Kadish li'alam uli'almay almaya" ["Holy forever and for all eternity"]. This is the aspect of the connection and ascent of "place" to the aspect of "above place." That then "yisgadal viyiskadash shimay raba li'alam va'ed" ["may His great Name be magnified and sanctified forever and ever"]. And this is the aspect of what it concludes afterward: "Milo chol ha'aretz kivodo" ["The fullness of the entire earth is His glory"] (Y'shayahu 6:3). For one needs to know and to believe that the earth — which is the aspect of "place" — is full of His glory, Yisbarach — Who is "above place." For in truth, all the vitality and sustenance of the "place" of this world is only through the aspect of "above place." In the aspect of "toleh eretz al bilimah" ["He suspends the earth upon nothingness"] (Iyov 26:7). Only it is impossible to understand this with our coarsened intellect. Rather, we believe in this with complete emunah [faith]. And this is: "Baruch kivod Hashem mim'komo" ["Blessed is the glory of Hashem from His place"] (Yichezkel 3:12). "Mim'komo" ["from His place"] specifically — the aspect of "M'komo Shel Olam." From which are all the holinesses and blessings that are included in Eretz Yisroel — where are all the ten levels of holiness. The highest holiness of which is the Kodesh HaKodashim [Holy of Holies] — which is the point of the "place" of the world. Through which the "place" of the world is included in "above place," as above. And this is the aspect of what people travel to tzaddikim on Rosh HaShanah. For through the walking and traveling — that each person goes and travels from his place to the tzaddik — through this he elevates his "place" to the aspect of "M'komo Shel Olam," which is the tzaddik. As is explained there, in the aspect of "vichisai chavod yanchilam" ["and a throne of glory He will cause them to inherit"] (Shmuel I 2:8), etc. And this is the aspect of what people travel and go to the graves of tzaddikim — especially before Rosh HaShanah. For in the place where the tzaddik lies, it is the aspect of Eretz Yisroel. And there is "M'komo Shel Olam." For there is the resting place of the tzaddik — in the aspect of "yavo shalom yanuchu al mishkivosam" ["He shall come in peace; they shall rest upon their resting places"] (Y'shayahu 57:2). And the main resting place of the tzaddik is when he is connected and included in the aspect of the Kisai HaKavod — the aspect of "M'komo Shel Olam" — where is the main rest and inheritance, as above. And therefore there, at the place where the tzaddik is buried, each person merits that they should have compassion upon him from Above and judge him favorably — through the aspect of "M'komo Shel Olam," etc., as above. And this is the aspect of hearing the sound of the shofar on Rosh HaShanah. For the kol [voice/sound] is a very lofty aspect. And through it one goes out from the aspect of "place" to the aspect of "above place." For just as in the physical "place" the voice reaches far from place to place — for two places that are distant from each other have no connection and bond except through the voice that is heard from this place to a distant place — likewise in the totality of the world, which is in "place" and "time," through the voice one can reach up to "above place." Until one merits to go out from "place" to the aspect of "above place." For the voice is heard and reaches very far. And this is the entire aspect of Rosh HaShanah — that all of Yisroel engage in voices, which is the voice of the shofar. And they roar and cry out greatly — all of Yisroel — in tefilos and supplications with a great voice. And as it is stated in the holy Zohar: "From amidst voices and roarings," etc. For the main teshuvah [repentance] one merits through voices. And this is the aspect of Rosh HaShanah — which is the beginning of the teshuvah. For it is the first day of the Ten Days of Teshuvah — when one begins to cry out all the holy voices. And this is the aspect of: "Mima'amakim kiraseecha Hashem, Hashem shimah vikoli," etc. ["From the depths I called You, Hashem; Hashem, hear my voice"] (T'hilim 130:1–2). For the main teshuvah is to return from all the bad "places" to which one was cast and to which one strayed — one should return from there to his "place." And this is the simple meaning of "teshuvah" — meaning, to return to one's place. And as Rabbainu, zichrono livrachah, wrote elsewhere (in Siman 35): that teshuvah is to return the thing to its place — in the aspect of "zarka di'izdirikass la'asar di'isnitalas misaman" ["a throw that was thrown back to the place from which it was taken"]. And as it is stated in the Tikkunim (Tikkun 63): "It is the secret of teshuvah — that the level that was distanced from its place should return to its place," etc. And this is impossible except through the aspect of "above place" — which is the aspect of "M'komo Shel Olam," where is the root of all the "places" in the world. And there everything can return to its place in peace. And to reach there is impossible except through holy voices — that one cries out to Hashem Yisbarach in tefillah and supplications, each person from the "place" to which he strayed. And Hashem Yisbarach hears his voice with compassion. And his voice reaches up to "above place." For the voice is heard from afar, as above. And through this one returns from his "place" to the aspect of "above place" — the aspect of "M'komo Shel Olam" — where everything is rectified. And this is the aspect of Rosh HaShanah, as above. And this is the aspect of the four sounds that we blow on Rosh HaShanah — which are TaShRa"T [t'kiah, sh'varim, t'ruah, t'kiah]. For it is explained there in the aforementioned Torah, at its end, in the explanation of the verse "Tik'u," etc. And it is explained there that the shofar is the aspect of the heart, etc. Also the shofar is the aspect of yirah [awe/fear], etc. Also the shofar is the aspect of n'vuah [prophecy]. Also the shofar is the aspect of tefillah [prayer]. Also the shofar is the aspect of what every plant of the field returns its power into the tefillah — and this is the aspect of "vayaitzai Yitzchak lasuach basadeh" ["and Yitzchak went out to converse in the field"] (B'raishis 24:63), whose initial letters spell "yovail" ["jubilee"], etc.; see there well. And this is the aspect of the four sounds — TaShRa"T — that come out of the shofar. For the shofar itself is the aspect of the heart. For the heart is the aspect of Binah [Understanding]. As it is stated: "Bina liba" ["Binah is the heart"]. And this is the aspect of the shofar, as is brought in the kavanos [mystical intentions]. And Binah is "above the structure" [above the seven lower s'firos]. For it is the aspect of "above place" — the aspect of the Kisai HaKavod — the roots of the neshamos — which are in Binah, which is "aim kol chai" ["the mother of all living"]. In the aspect of "aim labinah tikra" ["call Understanding 'mother'"] (Mishlai 2:3). And this is what Adonainu Morainu viRabbainu [our Master, our Teacher, and our Rebbe], zichrono livrachah, wrote elsewhere, in Siman 56 in Likutay Tinyana — that whoever has a Jewish heart, the concept of "place" is not applicable to him at all, etc. For he is in the aspect of "M'komo Shel Olam," etc.; see there. It emerges that the heart is in the aspect of "above place" — the aspect of "M'komo Shel Olam" — the aspect of Binah, which is above the structure. And this is the aspect of the shofar. And from there the four sounds come out — TaShRa"T — corresponding to the four aspects explained there afterward, which are hinted at in the word "shofar." Which are: yirah, n'vuah, tefillah, and what every plant of the field returns its power into the tefillah. For "t'kiah" — this is the aspect of yirah [fear]. In the aspect of: "Hayitaka shofar bi'ir vi'am lo yecheradu" ["Shall a shofar be sounded in a city and the people not tremble?"] (Amos 3:6). "T'ruah" — the aspect of n'vuah [prophecy]. In the aspect of: "Us'ruas Melech bo," etc. ["And the friendship of the King is in him"] (Bamidbar 23:21). As Adonainu Morainu viRabbainu, zichrono livrachah, wrote elsewhere, in Siman 8 in Likutay Tinyana; see there. "Sh'varim" — the aspect of tefillah [prayer]. In the aspect of "laiv nishbar vinidkeh," etc. ["a broken and crushed heart"] (T'hilim 51:19). "T'kiah acharonah" [the final t'kiah] — this is the aspect of what every plant of the field returns its power into the tefillah. And this is the aspect of: "Vihayah bayom hahu yitaka bishofar gadol uva'u ha'ovdim bi'eretz Ashur vihanidachim... vihishtachavu laHashem bihar hakodesh biYirushalayim" ["And it shall be on that day, a great shofar will be blown, and the lost ones in the land of Ashur will come, and the cast-out ones... and they will bow to Hashem on the holy mountain in Yerushalayim"] (Y'shayahu 27:13). For in every herb and tree and in all the vegetation and in every plant of the field — in all of them many neshamos are clothed, as is known. And when one merits tefillah in completeness — until every plant of the field returns its power into the tefillah — then all the neshamos that were reincarnated in them return and are elevated, and they return to their "place" and their root, which is the word of Hashem of the tefillah. And this is the aspect of "uva'u ha'ovdim... vihanidachim," etc. — that all the lost and cast-out ones — which are the neshamos that were reincarnated — all of them return to their "place." In the aspect of "vihishtachavu laHashem bihar hakodesh," etc. — which is the place of the tefillah. As it is written: "Vahavioisim el har kodshi visimachtim bivais tifilasi," etc. — "ni'um Hashem Elokim mikabaytz nidchay Yisroel," etc. ["And I will bring them to My holy mountain and gladden them in My house of prayer — says Hashem G-d, Who gathers the dispersed of Yisroel"] (Y'shayahu 56:7–8). And this is the aspect of the "t'kiah acharonah" [the final t'kiah]. In the aspect of "vihayah bayom hahu yitaka," etc. — "uva'u ha'ovdim," etc. And this is the aspect of what every plant of the field returns its power into the tefillah, as above. הלכות שלוחין ד (המשך) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:1 ("Tik'u Memshala"). Translated from the Hebrew. It emerges that on Rosh HaShanah one needs to go out from the aspect of "place" to the aspect of "above place" — which is the aspect of the Kisai HaKavod [Throne of Glory], the roots of the neshamos [souls], the aspect of "M'komo Shel Olam" ["the Place of the world"] — where everything is judged favorably, etc., as above. And this one merits through the voice of the shofar, as above. For through the four sounds — TaShRa"T — one draws all the tikkunim [rectifications] mentioned above, until one merits tefillah [prayer] in completeness, so that every plant of the field returns its power into the tefillah. Through which one connects oneself to the roots of the neshamos that are hewn from beneath the Kisai HaKavod — which is the aspect of "above place," as above. And this is the aspect of the secret of the story of the Fifth Day of the Seven Beggars (brought in the Sipurai Ma'asiyos [Stories of Ancient Times]) — where the Ba'al Chatatros [the Hunchback] boasted of his great stature in the matter of "the small containing the great." See there well, regarding the tree that is "above place," which has three roots — which are yirah [awe], emunah [faith], and anavah [humility]. And emes [truth] is the body of the tree, etc.; see there. For this holy tree is the aspect of the Aitz HaChaim [the Tree of Life] — "di'mazon lichula baih, sichosohi visatail," etc. — "uvi'anpohi," etc. ["which gives sustenance to all, under its shade they dwell... and in its branches," etc.]. And this tree — which is the Aitz Chaim — stands beneath the Kisai HaKavod. And through there all the neshamos ascend to the Kisai HaKavod — where is the root of all the neshamos, as above. For from this tree all the neshamos come out. As it is stated in the holy Zohar: "Kol nishmatin mai'ilana rabriva nafkin" ["All the neshamos come out from the great tree"]. And on Rosh HaShanah — which is the great Day of Judgment — then all need to come to this tree. And this one merits through the voice of the shofar mentioned above. For the three roots mentioned above — which are yirah, emunah, and anavah — and the body of the tree, which is emes — they are also the aspect of the four sounds of the shofar, which are TaShRa"T. T'kiah — this is the aspect of yirah, as above, in the aspect of "Hayitaka shofar bi'ir," etc. ["Shall a shofar be sounded in a city..."]. Emunah — the aspect of tefillah. As it is written: "Vay'hi yadav emunah — prisin bitzlo" ["And his hands were spread in prayer — they were faith"] — as is brought among us many times. And this is the aspect of sh'varim, as above. Anavah [humility] — this is the aspect of n'vuah [prophecy]. For the main n'vuah — one needs to receive it from the master of all the prophets, who is Mosheh Rabbainu — of whom it is said: "There has not arisen another prophet like him," etc. And Mosheh was exceedingly humble. Therefore all the prophets need the quality of humility, so that they can receive the n'vuah from Mosheh their master. And this is the aspect of: "The n'vuah rests only upon one who is wise, mighty, and wealthy." For in these three things it is the way of people to aggrandize themselves. And in them the main quality of humility is dependent — for one needs to shatter the pride in these things. As it is written: "Al yishallail chacham bichachmaso, ashir," etc. ["Let not the wise man boast of his wisdom, nor the wealthy man..."] (Yirmiyahu 9:22). As Rabbainu, zichrono livrachah, wrote many times. And therefore the prophet needs to be wise, mighty, and wealthy — so that the humility should be recognizable. For if he does not have wisdom, might, and wealth, the humility is not such a great virtue, as above. It emerges: anavah is the aspect of n'vuah — which is the aspect of t'ruah, as above. Emes [truth] — which is the body of the tree — is the aspect of the t'kiah acharonah [final t'kiah]. Which is the aspect of what every plant of the field returns its power into the tefillah. And this is the aspect of emes. For this is the main emes: when every plant of the field recognizes the emes — that all their power is drawn from the word of Hashem, which is the tefillah — and they return their power into the tefillah. And this is the aspect of "emes mai'eretz titzmach" ["truth springs forth from the earth"] (T'hilim 85:12). And this is the aspect of the body of the tree, which includes all the vegetation in the world — all of which grow through emes — in the aspect of "emes mai'eretz titzmach." And then, when one prays in completeness until every plant of the field returns its power into the tefillah — then they are included in this holy tree. And then one merits to ascend through there to the Kisai HaKavod — where is the root of all the neshamos. For through this tree one ascends there, as above. It emerges: through the shofar one comes to the holy tree mentioned above. For the shofar is the aspect of the shofar of a ram — "ailo shel Yitzchak" ["the ram of Yitzchak"] — of which it is said: "Vihinai ayil achar ne'echaz basvach bikarnav" ["And behold, a ram afterward caught in the thicket by its horns"] (B'raishis 22:13). Rashi explains: "bisvach ilan" — "in the thicket of a tree." Meaning, that the hold of the horn of the ram of Yitzchak — which is the aspect of the shofar — is in the holy tree mentioned above, as above. For the entire Akaidah [Binding of Yitzchak] is the above-mentioned aspect — to sweeten the g'vuros Yitzchak [the mighty judgments of Yitzchak] through Har HaMoriyah — through the aspect of "above place." And this is the entire aspect of Rosh HaShanah — the aspect of the shofar, as above. And all of this one needs to rectify on Rosh HaShanah. For then Adam HaRishon [the first man] sinned with the Aitz HaDa'as [the Tree of Knowledge]. And then it was said: "Vay'garaish es ha'adam vayashkain mikedem ligan Aiden... lishmor es derech Aitz HaChaim" ["And He drove out the man, and He stationed from the east of the Garden of Aiden... to guard the way to the Tree of Life"] (B'raishis 3:24). And because of this, the way to the Aitz HaChaim is not known — where all the neshamos need to come. For there they come to their ultimate good. And as long as a person is driven from Gan Aiden, from the Aitz Chaim, from the aspect of "above place" — he is a wanderer in the earth and has no rest, as above. And the main tikkun [rectification] is through teshuvah [repentance] — which is Rosh HaShanah, which is the first of the Ten Days of Teshuvah. And the main teshuvah one merits through voices — in the aspect of "mima'amakim kiraseecha Hashem" ["from the depths I called You, Hashem"]. For through the voice, each person goes out from every kind of depth of descent to which he fell and to which he was driven. And he ascends to the aspect of "above place" — where everything is judged favorably, and where everything is rectified, as above. And this is the aspect of: "Vayishma es kol Hashem Elokim mis'halaich bagan," etc. — "Es kolcha shamati bagan va'ira" ["And he heard the voice of Hashem G-d walking in the garden... Your voice I heard in the garden and I was afraid"] (B'raishis 3:8,10). For the voice connects upper and lower — "above place" with the aspect of "place." For the voice is an intermediary between the spiritual and the physical. For the voice is intangible, and in relation to the body it is spiritual — for it goes out from the lungs and the windpipe, where is the ruach chaim [spirit of life]. But in relation to the neshamah it is in the aspect of the physical — for it becomes materialized and thickened through the air, through which the voice is produced, as is known. And we have no apprehension of Him, Yisbarach, except through the aspect of the voice. As it is written: "Us'munah ainechem ro'im zulasi kol" ["And you saw no image, only a voice"] (D'varim 4:12). And it is written: "Vichol ha'am ro'im es hakolos" ["And all the people saw the voices"] (Sh'mos 20:15). And it is the root of all Creation. For all of Creation was through the word of Hashem. As it is written: "Bidvar Hashem shamayim na'asu," etc. ["By the word of Hashem the heavens were made"] (T'hilim 33:6). And the voice is the root and vitality of the speech. And as soon as His speech, Yisbarach, came into being, kivyachol [as it were], the creation of each thing was immediately made. But the voice — which is the spirituality of the speech — is an intermediary between the Creation that came into being through the speech, and between Him, Yisbarach. And therefore the voice connects the upper with the lower and the lower with the upper. For when Hashem Yisbarach wants to inform and reveal to us His G-dliness and His sovereignty through His prophets — He informs us through His voice that He caused the prophets to hear. As it is written: "Vayishma es hakol mibain shinai hak'ruvim," etc. ["And he heard the voice from between the two keruvim"] (Bamidbar 7:89). And likewise, when we need to request from Him, Yisbarach, our needs and our requests — we cry out and supplicate to Him, Yisbarach. As it is written: "Sh'ma Hashem koli ekra" ["Hear, Hashem, my voice as I call"] (T'hilim 27:7). And similarly in many places. And it is written: "Koli shamata al ta'laim oznecha," etc. ["You heard my voice; do not hide Your ear"] (Aichah 3:56). And this is the aspect of the voice of the shofar — which is inclusive of all the voices, from below to above and from above to below. For the voice of the shofar arouses us to return to Him, Yisbarach. And this is the aspect of "from above to below" — that the voice goes out from Him, Yisbarach, to arouse us from our sleep, to return to Him, Yisbarach. Also it is the aspect of "from below to above" — for through the voice of the shofar, all our cries and tefilos on Rosh HaShanah ascend. And therefore through the voice of the shofar on Rosh HaShanah, we go out from the aspect of "place" to the aspect of "above place" — where everything is rectified, as above. הלכות שלוחין ד (סיום) Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:1 ("Tik'u Memshala"). Translated from the Hebrew. This pertains to the above regarding the virtue of the walking and traveling to the tzaddik — through which one elevates the "place" to the aspect of "above place," etc., as above. And this is the aspect of the virtue of all the walks and travels for a matter of mitzvah. For through going and traveling from one's place for a matter of mitzvah, through this one connects and elevates one's "place" to the aspect of "above place" — through the matter of mitzvah and holiness that one wants to do on this journey. For through all the mitzvos of the Torah, one connects and ascends to the aspect of "above place" — where is the root of the entire Torah and the mitzvos. And therefore when one goes and travels for their sake, it is a very great thing. For through the walking and traveling, one ascends and connects to "above place," as above. And this is the aspect of what Chazal said: "It is a mitzvah to run to the bais hak'neses [synagogue]," etc. For the main connection and inclusion in the aspect of "above place" is through the tefillah [prayer], as above. And this is the aspect of: "Samachti bi'omrim li bais Hashem nailaich. Omdos hayu raglanu bish'arayich Yirushalayim" ["I rejoiced when they said to me, 'Let us go to the House of Hashem.' Our feet were standing in your gates, O Yerushalayim"] (T'hilim 122:1–2). "Omdos" ["standing"] specifically. For there is the main "standing" — in the aspect of "ain amidah ela tefillah" ["'standing' refers only to prayer"], as above. And this is: "Yirushalayim hab'nuyah ki'ir shechubrah lah yachdav" ["Yerushalayim that is built like a city that is joined together"] (T'hilim 122:3). Which is the Yerushalayim that is Above — as Chazal explained — which is "above place." Meaning, as above — for through the House of Hashem, which is the house of prayer in Yerushalayim, through this one connects and joins in the aspect of "above place," as above. And this is: "Ki shamah yashvu chis'os lamishpat," etc. ["For there thrones were set for judgment"] (T'hilim 122:5). "Chis'os lamishpat" ["thrones for judgment"] specifically. For Hashem Yisbarach has compassion upon us and establishes the thrones for judgment there specifically — meaning, in the aspect of "above place." Through which He judges us with compassion, tipping the scale in our favor always — through the fact that there is the "place" of each person. Through which He has compassion on each person according to his place — in the aspect of "al tadin es chavarcha ad shetagia limkomo" ["do not judge your fellow until you arrive at his place"]. And this is the aspect of the judgment of Rosh HaShanah — which is with great compassion — through the aspect of taking hold of the roots of the neshamos [souls], which are the aspect of the Kisai HaKavod [Throne of Glory] — the aspect of "chis'os lamishpat," as above. (And as explained there in the aforementioned Torah — that whoever takes hold of the roots of the neshamos, the aspect of the Kisai HaKavod, is able to make Rosh HaShanah; see there.) And this is the aspect of the mitzvah to go and ascend to the Bais HaMikdash [Holy Temple] on the Shalosh R'galim [three pilgrimage festivals]. As it is written: "Shalosh pi'amim bashanah yaira'eh," etc. ["Three times a year he shall appear"] (D'varim 16:16). For it is explained in the aforementioned Torah that through the Shalosh R'galim, one subdues the three evil character traits, etc. — until one merits tefillah. Through which one connects to the roots of the neshamos, etc. — in the aspect of "above place." Therefore one needs to ascend to Yerushalayim and the Bais HaMikdash on the Shalosh R'galim. For through the walking to Yerushalayim and the Bais HaMikdash on the Shalosh R'galim, one connects in the aspect of "above place," as above. And this is: "Mah yafu fi'amayich ban'alim bas nadiv," etc. ["How beautiful are your steps in sandals, O daughter of the noble one"] (Shir HaShirim 7:2). Which was said regarding those who ascend for the regel [pilgrimage], as Chazal expounded. And this is "bas nadiv" ["daughter of the noble one"] — the daughter of Avraham Avinu, who was the first n'div laiv ["one of generous heart"]. Which is the aspect of tefillah, as above — through which one connects in the aspect of "above place," as above. And this is: "Chamukay yiraichayich kimo chala'im ma'asai yidai aman" ["The curves of your thighs are like ornaments, the work of the hands of a craftsman"] (Shir HaShirim 7:2). "Chamukay" is the aspect of something hidden and concealed — as it is written: "Vidodi chamak," etc. ["And my beloved slipped away"] (Shir HaShirim 5:6). Meaning, that in the thighs — which are the instruments of walking — the inwardness and hiddenness of the walking of your thighs is very lofty and deep. For through this one walks and is included in "above place," as above. And this is "kimo chala'im ma'asai yidai aman" ["like ornaments, the work of the hands of a craftsman"]. And Chazal expounded: "The work of the hands of the craftsmanship of the Creator of B'raishis." "Chala'im" — the aspect of the chalal hapanui [the empty space]. As Chazal expounded: "Chala'im" is a term of "chalal" ["empty space"]. (And as Adonainu Morainu viRabbainu, zichrono livrachah, explained elsewhere, Siman 49.) Meaning, like the chalal hapanui — which is the "place" of the world — where all the craftsmanship of the Creator of B'raishis was, Who created all His work in this "place" of the chalal hapanui. And in truth, the entire chalal hapanui — which is the "place" of the world — is all from Him alone. For He is "M'komo Shel Olam vi'ain," etc. ["He is the Place of the world, and the world is not His place"]. Likewise, you merit through your walking for the regel to be included in the root of "place" — in the root of the chalal hapanui, which is "above place." And this is "ma'asai yidai aman" — "oman" ["craftsman"]. And it is written in the word "aman" — which is a term of emunah [faith]. For it is impossible to know this except through emunah. Through which one knows that all the craftsmanship and the work of Creation that is in the chalal hapanui — is all from Him alone. For the entire chalal hapanui — which is the root of "place" — all came into being from Him Himself — Who is "above place," as above. Heads of Chapters [Roshai Pirakim]: This pertains to Hilchos Shluchim, Halachah 4, mentioned above: The matter of the Akaidah [the Binding]. "Whoever establishes a fixed place for his tefillah — the G-d of Avraham is in his aid," etc. "And the Binding of Yitzchak for his descendants — may You remember." The entire matter of Rosh HaShanah is the aspect of the Akaidah. For this is the main chesed [kindness] of Rosh HaShanah — through the aspect of His "place," etc. Which one merits through the fact that he brought Yitzchak up on Har HaMoriyah, at the site of the Kodesh HaKodashim [Holy of Holies] — where one ascends to "M'komo Shel Olam." And therefore "asaktaih, achtaih" — for the din had already been sweetened, the aspect of the g'vuros Yitzchak. And this is what is needed on Rosh HaShanah, as above. "Samachti bi'omrim li bais Hashem nailaich. Omdos hayu raglanu," etc. "Ki'ir shechubrah lah," etc. Which is "above place" — where is the main "standing" and rest. In the aspect of "ki lo vasem," etc. — "el ham'nuchah" ["for you have not yet come to the rest"]. For a person is a wanderer in the earth as long as he is not included in the aspect of "above place." And therefore "ain amidah ela tefillah" — the aspect of "omdos hayu raglanu," etc. And this is "shalosh pi'amim yaira'eh," etc. For the Shalosh R'galim — through them one merits tefillah, through which one ascends to the aspect of His "place," etc. And therefore one needs then to go and ascend to Yerushalayim, where is the Kodesh HaKodashim, through which, etc., as above. For through all the walks and travels that are for a mitzvah, one is included even more in the aspect of "above place" — because one connects and includes the "places" that were distant from one another. And it is impossible to bring them close and join them in the physical realm in any way — except through going out and walking from place to place. Through which they are joined together and included in the aspect of "above place" — if one goes for a matter of mitzvah, such as to the bais hak'neses [synagogue]. And therefore it is a mitzvah to run to the bais hak'neses. For when one goes with running, one draws closer more to the aspect of "above place." As is written (in Siman 61, Likutay Tinyana). But when the running is for matters of this world — on the contrary, the damage is greater. For one draws more of the illumination of "above place" into the physicality of the "place" — which is the desires of this world for which one runs. But for a matter of mitzvah, one elevates the "place" above through the running. And therefore one runs back to him with the kiddushah dibai shimsha [the Kiddushah of the setting sun — i.e., the Kiddushah of Shabbos at sunset]. For Shabbos is the aspect of "above place," as is written elsewhere. For then we testify in the Kiddush that He, Yisbarach, created the entire "place" of the world. Through which the "place" is included above, etc. And therefore then one rectifies the damage of running for optional matters. And therefore one needs to travel to the tzaddik — especially for Rosh HaShanah. For the tzaddik is in the aspect of "M'komo Shel Olam." And through the walking, one rectifies and elevates the "place" to "above place," as above. And especially for Rosh HaShanah — for the entire matter of meriting favorable judgment is through the aspect of "M'komo Shel Olam," etc. Which one merits through the tzaddik specifically — who is able to make Rosh HaShanah. And this is the aspect of prostrating on the graves of true tzaddikim. For the place where they are laid is the aspect of "above place." For they merit to inherit the Kisai Kavod — the aspect of "vichisai chavod yanchilam," etc. ["and a throne of glory He will cause them to inherit"]. Understand this. And therefore their place is Eretz Yisroel — where is the Kodesh HaKodashim, etc., as above. "Mah yafu fi'amayich ban'alim" ["How beautiful are your steps in sandals"] — those who ascend for the regel. "Bas nadiv" — the aspect of tefillah, whose main beginning is from Avraham — with whom we begin and seal the first brachah of the tefillah. And he is called "n'div laiv" ["one of generous heart"]. For tefillah is in the heart. "Chamukay yiraichayich kimo chala'im ma'asai yidai aman." "Chamukay" is the aspect of something hidden and concealed — as it is written: "Vidodi chamak," etc. Meaning, that in the thighs — which are the instruments of walking — the inwardness and hiddenness of the walking of your thighs is very lofty and deep. For through this one walks and is included in "above place," as above. And this is "kimo chala'im ma'asai yidai aman." "Chala'im" — the aspect of the chalal hapanui. As Chazal said: "Chala'im" is a term of "chalal." Meaning, like the chalal hapanui — which is the "place" of the world — where all the craftsmanship of the Creator of B'raishis was, Who created His work in this "place" of the chalal hapanui. And in truth the entire chalal hapanui — which is the "place" of the world — is all from Him alone. For He is "M'komo Shel Olam vi'ain," etc. Likewise you merit through your walking to be included in the root of "place" — in the root of the chalal hapanui, which is "above place." And this is "ma'asai yidai aman" — "oman" ["craftsman"]. And it is written in the word "aman" — which is a term of emunah [faith]. For it is impossible to know this except through emunah. Through which one knows that all the craftsmanship and the work of Creation in the chalal hapanui — is all from Him alone. For the entire chalal hapanui — which is the root of "place" — all came into being from Him Himself, as above. "Vihinai sulam mutzav artzah bamakom virosho magia hashamaymah vihinai mal'achay Elokim olim viyordim bo" ["And behold, a ladder was set up on the earth, in the place, and its top reached the heavens, and behold, angels of G-d were ascending and descending on it"] (B'raishis 28:12). For they — when they fall to the "place" — are unable to ascend except through the tzaddikim. For the malach [angel] was detained for many years in this world because they said "ki mashchisim anachnu" ["for we are destroying"] (B'raishis 19:13) — until he came, etc., and elevated him. The matter of Kiddushah. The ten levels of holiness in Eretz Yisroel, and the highest holiness is the Kodesh HaKodashim — where one ascends, etc. — and from there are all the holinesses. "Kadosh, kadosh, kadosh — milo chol ha'aretz kivodo." "Kadish bishmay miroma ila'ah bais Sh'chintaih" — which is "above place." "Kadish al ar'a ovad g'vurtaih" — the aspect of "place," which is the aspect of g'vuros, as is known. "Kadish li'alam," etc. — meaning, that He is holy forever and ever, for the "place" is connected and included in the aspect of "above place." Through which the holiness is drawn upon all the places in the world. "Shal ni'alecha," etc. — "ki hamakom asher atah omaid alav admas kodesh hu" ["Remove your shoes... for the place upon which you stand is holy ground"] (Sh'mos 3:5). And this is "Baruch kivod Hashem mim'komo" — "mim'komo" — the aspect of "M'komo Shel Olam." The main Kiddushah is with a congregation, through the sh'liach tzibur.