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Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:67 ("B'raishis L'Ainay Kol Yisroel"). Translated from the Hebrew.

Shulchan Aruch, Siman 171, Se'if 3: What is the din of division? Anything which, if it were to be divided among the partners, the least among them would receive a portion upon which the name of the whole is called, etc. How so? Any courtyard that does not have four amos by four amos squared — aside from the four amos of the entrances — is not called a "courtyard," etc. And in the beginning of Siman 172 it is explained that one needs to give in the courtyard, for each and every entrance of the houses, four amos to unload his burden there; see there.

According to the Torah "B'raishis l'ainay kol Yisroel" (in Likutay Tinyana, Siman 67); see there the entire Torah well. And the rule for our purposes is that there is a "rosh bayis" [head of household] — who is the true tzaddik, who is the aspect of the river that goes out from Eden, etc. From whom are drawn and sustained all the four y'sodos [elements] — which are the totality of the entire world and its fullness.

And this tzaddik is the aspect of Yosef — who is the aspect of the chein and the beauty and the splendor and the loveliness of the entire world. And whoever is included in him — in the beauty and the splendor and the true chein that is his — he begins to look upon all the midos that are drawn from the four y'sodos. Meaning, that he begins to look upon himself to return to Hashem Yisbarach, to rectify all the midos that are comprised in the four y'sodos that are drawn from the aforementioned tzaddik, who is the rosh bayis.

And everything that the name of this true tzaddik grows and is beautified — the Name of HaKadosh Baruch Hu grows and is beautified and is elevated. For His Name is conjoined with the name of the tzaddikim, etc. For the Name of Hashem is the aspect of the four letters of the Name, and from them are chained down the aspect of the four y'sodos, as is brought. And first it is drawn to the aspect of "tzaddik y'sod olam" ["the righteous one, the foundation of the world"] — who is the foundation of everything. And afterward is drawn from him the aspect of the three colors of the eye and the pupil — which are four aspects. And afterward are chained down the four y'sodos, etc.

And this is the aspect of Shabbos, etc. And this is the aspect of the Beis HaMikdash. For the Mikdash is the aspect of eyes, etc. And Shabbos illuminates the Beis HaMikdash, etc. And this is the aspect of Mochin [intellects]. For first it is drawn from the aspect of the Name of Hashem — which is four letters — the aspect of four Mochin, the aspect of: "Va'amalei oso ruach Elokim b'chochmah uvs'vunah uv'da'as uv'chol m'lachah" ["And I filled him with the spirit of G-d, with wisdom and with understanding and with knowledge and with all craftsmanship"] (Sh'mos 31:3). And the tzaddik is the aspect of the rosh bayis who illuminates the Beis HaMikdash. And likewise all the houses of the children of Yisroel. For the sustenance of the Beis HaMikdash, and likewise the sustenance of all the dwellings and houses of Yisroel, is drawn from the tzaddik who is the rosh bayis — meaning, that he is the head and the Mochin that illuminate the Beis HaMikdash and all the houses of the children of Yisroel. And he saves them from the "m'oray aish" [luminaries of fire] — from which come all the damages and fires, chas v'shalom — which are the aspect of the names of the Chitzonim. The opposite of the names of the true tzaddikim — which are the aspect of the Name of Hashem. For they [the Chitzonim] are the aspect of "rosh kol chutsos" ["the head of every street/outside"], the opposite of "rosh bayis." For all of this is the aspect of the names of the heads and the leaders of falsehood — who are the aspect of "rosh kol chutsos," who are against the true tzaddikim who are in the aspect of "B'raishis" — "rosh bayis" — the totality of the Torah that begins with a Bais, etc.; see all of this there very well. It emerges that the sustenance and the vitality of all the things in the world — everything is through the true tzaddik, in whom the Name of Hashem is conjoined — Who enlivens and sustains everything. For all things are drawn from the four y'sodos — which are the four heads that are drawn from the river that goes out from Eden — which is the aspect of "tzaddik y'sod olam," which is the aspect of the Name of Hashem, which is the aspect of four letters. From which are all the four Mochin, all the four colors of the eye, from which are all the four y'sodos — which are the totality of the world and its fullness. All of which are drawn from the rosh bayis, who is the true tzaddik, as above. For all things — their main vitality is drawn through the name that they have, which is their vitality, in the aspect of: "Nefesh chayah hu sh'mo" ["A living soul — that is its name"]. And therefore Hashem Yisbarach brought all the creatures before Adam HaRishon, that he should call them names: "V'chol asher yikra lo ha'adam nefesh chayah hu sh'mo" ["And whatever the man would call it, a living soul — that is its name"] (B'raishis 2:19). For everything was created for the sake of the person — who is the tzaddik, who is the rosh bayis, the head of the entire world that was created for his sake. And everything needs to come to him, that he should call them names — which are their vitality. For he knows how to draw vitality for them from the Name of Hashem Who enlivens everything. And according to the vitality that he draws for them from the Name of Hashem, so is the name of that thing. For the name is the vitality, as above. And through the name it receives vitality from the Name of Hashem, as above. (And as is understood elsewhere — in the Torah "Uv'Yom HaBikurim," in Siman 56, and in other places; see there.) And therefore we do not divide any thing unless its name remains upon it — "its name" specifically. For the name is the main vitality, as above. And when its name does not remain upon it, it is as if one destroys it and damages it completely. For the main vitality and sustenance of the thing is the name of the thing — through which it receives vitality from the Name of Hashem, through the tzaddik, the rosh bayis, who sustains everything — who knows well the root of the name of every thing in the world. And therefore we do not divide any thing unless there remains for each one a portion upon which the name of the whole is called. For the main element is the name, as above. And this is the aspect of: we do not divide the courtyard until there remains for each one four amos — aside from four amos for each and every entrance of the house. For the courtyard is before the houses. And all the hashpa'os [influences/bounty] and all the goods and all the wealth of a person — its main sustenance is when it comes into the house. For then is its main guarding from damage, as is seen tangibly — that as long as it is outside, it is not guarded at all. And even when it enters the courtyard, it is not guarded so much — until it enters into the house specifically. For the main dwelling and sitting of a person is within the house. For all the houses — their root and their sustenance is drawn from the aspect of the Beis HaMikdash, which includes all the houses of Yisroel, as is understood in the aforementioned Torah. And all of them receive their vitality from the tzaddik, the rosh bayis, who is the head of the Beis HaMikdash and of all the houses of Yisroel, as above. And from there are drawn all the hashpa'os and all the wealth. For everything is drawn from the four y'sodos that are drawn from the river that goes out from Eden, which waters the garden, etc. From which are all the goods and all the wealth. And everything is included in the aspect of the house — which is the aspect of the Beis HaMikdash, which is the aspect of the eyes, as is understood in the aforementioned Torah. For the world is like a house, and all of them receive their vitality from the rosh bayis — who is the aspect of the light and the colors that illuminate the house, which is the aspect of the Beis HaMikdash that includes all the houses, as above. Therefore all the wealth — its main sustenance is when it comes into the house, which is the aspect of the eyes, where the colors illuminate through the rosh bayis, who watches over and guards everything. For from him is the vitality of everything, as above. And therefore the measure of a house is four amos, as is explained in the words of Chazal regarding m'zuzah and other matters. For it needs to have four amos — corresponding to all the aforementioned aspects of four, all of which are drawn from the Name of Hashem, which is four letters. From which are all the four Mochin, the aforementioned four colors, the four y'sodos, etc. All of which are included in the aspect of the house, where the rosh bayis illuminates, as above. And therefore the house needs to have four amos specifically. And this is the aspect of the four amos of the entrances that are given in the courtyard before each entrance, in order to unload his burden there, as Chazal said. For this is known: that the main occupation in commerce and in crafts is for the sake of refining the holy sparks from the depths of the k'lipos, and to elevate them from level to level — until they return to the source from which they were hewn, to the place where their tent was in the beginning. And therefore it is impossible to conduct commerce in emunah, in k'dushah and in purity, as is proper, except through connection to the true tzaddikim — who are the aspect of the rosh bayis, who are the root and the vitality of everything. And through their power, each person can engage in the commerce — whose main occupation is to refine the sparks from the places of the Chitzonim, from the domain of the Sitra Achara, from the aspect of the "rosh kol chutsos." For as long as the sparks of the wealth are there, they are in the aspect of: "Tishtapechnah avnay kodesh b'rosh kol chutsos" ["The sacred stones are poured out at the head of every street"] (Eichah 4:1). And each person needs to refine them from there, through his engaging in commerce in emunah — to bring them out and to refine them from outside to inside. Meaning, to bring them out from the "rosh kol chutsos" and to bring them into the house of k'dushah — which is the domain of k'dushah, the aspect of the domain of the rosh bayis. And therefore each person needs to have intention at the time of the commerce — in every movement, and in every step, and in every word that he takes and speaks at the time of the business — that his intention is in order to profit, in order to give tz'dakah to worthy poor people who engage in Torah — who are included in the aspect of the rosh bayis, who are the true tzaddikim. And then he merits to make a great tikkun through his commerce. For he refines the sparks from the aspect of the Chitzonim, from the aspect of the "rosh kol chutsos," and brings them into the house — meaning, to the rosh bayis. Since all his intention is for this sake, as above. It emerges that the entire intention of the commerce is to bring the sparks from outside to inside, as above. And from this is drawn also in the physical — that the main sustenance of all the goods and all the wealth is when one brings it from outside to inside, into the house, which is a guarded place. And it is the main dwelling of the person. And there is the main vitality and pleasure from the wealth and the goods. But one needs great effort before one merits to bring the wealth inside, into the house. And even in the physical, one sees tangibly how many efforts a person has before he brings the abundance and the profit that he earns inside, into the house. For many times it is found that a person profits and profits, and afterward, before it comes into his hand, into his house, he has nothing in his hand, as is seen tangibly. How much more so regarding the main true wealth — which is the birur of the holy sparks, for the sake of which is the main commerce — how very many efforts are needed before one merits to refine and to elevate the sparks until one brings them in and they are gathered into his house in truth — that they enter the domain of the rosh bayis. For then his wealth in the physical will also be sustained. And likewise in general regarding the service of Hashem — even of those who sit in the beis midrash, in the tents of Torah — how very many efforts are needed before one merits to enter into the house of k'dushah in truth. For there are very many who began somewhat in the service of Hashem, but they are still standing outside. And even those who labored and toiled more and more until they entered somewhat inside — nevertheless they have not yet entered into the house, and they are still standing in the courtyard. And even though it is a great merit, even when one enters into the courtyard of k'dushah — nevertheless, the place of the courtyard is still not well guarded. And the main purpose is that one should enter into the house and into all the chambers of k'dushah. But before one wants to enter into the house, one needs great effort anew. And from this comes what many people began somewhat in the service of Hashem in truth, with efforts and labors, and afterward they fell as they fell, Rachmana litzlan. And the matter is according to what is brought in the Kavanos [of the Arizal], in Parashas HaTamid and the K'tores — it is explained there that through the Tamid one elevates the vitality of k'dushah from below to above, and one makes from externality internality, and one elevates from Asiyah to Y'tzirah. And the externality of Chesed, G'vurah, Tif'eres of Y'tzirah becomes internality for the internality of Chochmah, Binah, Da'as of Asiyah, etc.; see there. And afterward one says the K'tores. And through this one elevates the sparks of k'dushah from the depths of the k'lipos, and clothes the lower levels of Asiyah. And then the worlds ascend in order; see there. And seemingly it is difficult. For according to this, the order appears to be reversed. For it would be fitting to say the K'tores before Parashas HaTamid — in order to first refine the sparks from the depths of the k'lipos through the K'tores, and to clothe the aspect of the feet of Asiyah — which is Malchus of Asiyah. And afterward they should ascend in order — that Malchus should clothe Netzach, Hod, Y'sod; and Netzach, Hod, Y'sod [should clothe] Chesed, G'vurah, Tif'eres, etc. — until the head of Asiyah should ascend to Y'tzirah through Parashas HaTamid. And why do we do the opposite — that first we say Parashas HaTamid, through which the head of Asiyah needs to ascend to Y'tzirah, and afterward, before it ascends completely, we say the K'tores to elevate the sparks from the k'lipos to clothe the feet of Asiyah? And then specifically is the main ascent of the worlds in order. And it would have been fitting to begin from this [i.e., from the K'tores]. However, even though the foundation of the inner meaning of the Kavanos is exceedingly beyond us, and their wondrous ways are hidden from us — nevertheless, what it is possible to find in them of allusions to the ways of His service, Yisbarach, according to true foundations — we are obligated to find, according to our intellect with which Hashem Yisbarach has graced us, may His Name be blessed forever.