חלוקת שותפים ב

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

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And the matter is, according to my humble understanding, as we wrote above. For there is a courtyard and a house — which are the aspect of the courtyard that was before the Mishkan, and afterward the Mishkan which was covered with curtains — which is the aspect of a house. And likewise in the Beis HaMikdash, first there was the Azarah [Temple courtyard] — which is the aspect of a courtyard, for there was no roof over it. And afterward the Heichal and the Beis Kodesh HaKodashim [Holy of Holies] — which are the main Beis HaMikdash, which are the aspect of a house, for there was a roof over them. And look and see: the korban Tamid, and likewise all the korbanos, their main actions were within the courtyard — which is the Azarah, for there stood the outer Mizbai'ach. But the K'tores was made inside, within the house — which is the Heichal. And for this reason the Tamid was before the K'tores. And likewise it operates with every person in his service. For in the beginning, when a person wants to enter into the service of Hashem, then Hashem Yisbarach in His mercy has compassion on him and makes it easy for him and allows him to enter into the k'dushah. For "one who comes to purify, they help him" (Shabbos 104a). And then it goes for him somewhat in order. And then through his service he begins to ascend from level to level, and begins to enter somewhat from outside to inside. But even though he entered inside, he entered only into the aspect of the courtyard. And he is still standing outside the house. And when he wants to enter into the house — which is the main element — the guardians do not allow him. For they are the "n'turay tar'a" [guardians of the gate]. And then it is impossible for him to enter into the house until he returns and goes out to the outside to refine holy sparks from the depths of the k'lipos. And he should make from them great tikkunim, in the aspect of K'tores. And then specifically he will enter inside, into the house. For to enter inside, into the house, they do not allow him until he returns and refines and elevates and rectifies what he blemished — meaning, that he should elevate the sparks from the depths of the k'lipos to which he sent them down through his sins. But this is from the compassion of Hashem — that He did not decree upon him from the beginning that he should first completely refine and rectify what he blemished, and only afterward begin to enter the courtyards of k'dushah. For if so, it would be very difficult for every person to draw close. For in the beginning he certainly has no power at all to begin to wage such a war — to refine the sparks that are oppressed in the depths of the k'lipos. And especially since he has never yet seen any lights in his life, and he has no desire yet for the service of Hashem in truth as is proper. Therefore it is from the compassion of Hashem that He allows him first to enter the service of Hashem even though he has not yet rectified what he ruined. Until some of them are found to have entered within the gates of k'dushah, until they have come into the aspect of the courtyard. And then they have already seen somewhat the beauty and the pleasantness and the preciousness of His k'dushah, and they desire and yearn to enter the house — which is the main purpose. But they are not allowed to enter the house until they return and go out to the outside, to refine the sparks from the depths of the k'lipos. And then specifically they will enter into the house, truly inside. For into the house, inside, it is impossible to enter except when one elevates the sparks from afar, from the depths of the k'lipos. And this is the aspect of Parashas HaTamid and the K'tores. That first one offers the Tamid, to ascend from level to level. And afterward the K'tores — which is to elevate the sparks from the depths of the k'lipos. Which seemingly should have been in the reverse, as above. But according to the above it is well resolved. For before the offering of the Tamid we had no power yet at all to begin to refine the sparks from the depths of the k'lipos. Therefore Hashem Yisbarach had compassion on us and commanded us first to offer the korban Tamid, and gave us power to begin to ascend from level to level through the Tamid — even though we had not yet refined the sparks from the k'lipos. But when one wants to complete the ascent in completeness and to enter inside, into the house — this is impossible except through the K'tores. For one needs to return and refine the sparks from the depths of the k'lipos through the K'tores. And also the power of the Tamid that we offered before assists in this, as is understood from the Kavanos and the order of the arrangement [of the Mizbai'ach], for they are interdependent. And then specifically, through the K'tores — which is the birur from the depths of the k'lipos — through this specifically one enters inside, into the house, which is the main completeness. And then the worlds ascend in order, in completeness. And likewise it is in the service of every person, at every time, as above. And this is the aspect of what Rabbainu, zichrono livrachah, wrote — that there is one who is at the entrance of k'dushah and turns back, chas v'shalom. Meaning as above. For because they do not allow him to enter until he returns and refines the sparks from the depths of the k'lipos — meaning, that he should return and go through all those bad places that he was in at the beginning, and return from them in peace — therefore one who is a fool thinks that they are pushing him away, chas v'shalom. And especially since this matter needs to tarry a long time. And everything is according to his blemishes, and according to the ascent that he needs to ascend. Therefore one who does not have pity on himself and seeks, chas v'shalom, a pretext to separate from behind the Omnipresent — he imagines in his mind as if hope is lost, chas v'shalom, from the intensity of the afflictions of the soul that come upon him. For thoughts and desires and fantasies, etc., return and arise in his heart — things that it seemed to him that for so many days or years he was distant from them. And all of this is the aforementioned aspect. And he thinks that it is for the bad, chas v'shalom. But "Elokim chashavah l'tovah" ["G-d intended it for good"] (B'raishis 50:20). For this is his test. And through this specifically is his main tikkun. And even though sometimes he falls, chas v'shalom, into some actually bad things, through the intensity of the provocation that they provoke him with when he needs to enter — nevertheless, we have already been warned many times that it is forbidden to fall from anything in the world. For there are in this matter very deep things. And the mercies of Hashem never end. And the main element is connection to the true tzaddikim. For as long as one believes in the true tzaddikim who are included in the true rosh bayis — from whom everything is drawn — he has hope forever. For he is able to rectify everything — to elevate all the sparks, which are the aspect of "avnay kodesh" [sacred stones], from the places of the Chitzonim, from the aspect of the "rosh kol chutsos" — and to return and bring them all inside, into the house within. And likewise it is with the commerce and the profit and the wealth of a person. For in truth the main true profit is drawn through elevating the sparks from the k'lipos and bringing them into the k'dushah — through conducting the commerce in complete emunah, and giving much tz'dakah, and having intention at the time of the commerce to profit in order to give tz'dakah to those who engage in the service of Hashem in truth, who are included in the rosh bayis, as above. And therefore sometimes the profit is prepared before his eyes and it seems to him that he has already profited. And before the completion of the business in its entirety, everything is reversed through the slightest movement, and he does not profit at all. And sometimes he loses even the principal. And all of this is the aforementioned aspect. For the fact that he began to profit — this is the aspect of having brought the profit into the aspect of the courtyard. But it has not yet entered the aspect of the house — which is the main guarding of the wealth, as above. And before he brings it into the house, he needs first to refine sparks from the depths of the k'lipos. And sometimes he does not have the strength for this, and the k'lipos seize him and he loses everything, as above. And therefore the main tikkun for this is tz'dakah to worthy poor people, as above. For the main birur of the sparks from the depths of the k'lipos is through tz'dakah — in the aspect of: "Tz'dakah tatzil mimaves" ["Charity saves from death"] (Mishlai 10:2). For tz'dakah saves and elevates the sparks from the k'lipos — which are the "Sitra d'Mosa" [side of death], the aspect of: "Ragleha yordos maves" ["Her feet go down to death"] (Mishlai 5:5). "Feet" is the aspect of the money, etc. And through tz'dakah one elevates them from there. (As is brought — all of this — in the words of our master, our teacher and our rebbe, zichrono livrachah, elsewhere.) And then specifically he will merit to bring the wealth inside, into the house, so that it will be sustained in his hand, as above. And this is the aspect of the four amos that one needs to give in the courtyard before the entrance of the house, in order to unload his burden there. Meaning, for the four amos are the aspect of the vitality that is drawn from the four letters of the Name that illumine in every person — from which is his vitality. And from there are the four Mochin, and all the colors of the eye, and all his four y'sodos. And from there is all the vitality and the abundance and the parnasah. And therefore a person's four amos acquire for him in every place. For the illumination of the four Mochin, etc., that are drawn from the four letters of the Name, illuminate for him in all his four amos and grant him all the acquisitions through the Mochin — in the aspect of: "Da'as kanisa" ["You have acquired knowledge"] (cf. Mishlai 4:7; Nedarim 41a). And as is explained elsewhere. And the main element of all the acquisitions is within his house, for there is the main sustenance of all the acquisitions — which are all his wealth. And therefore the illumination of the four Mochin is drawn from within the house to the courtyard — which are the aspect of the four amos that are before the entrance of the house that he has in the courtyard. Which are for the sake of unloading his burden there. For it is impossible for him to merit any item and wealth except when he first passes it through the aspect of the courtyard and unloads the burden there. For when it is in the courtyard it is still called by the name "burden" — because it has still not been completely refined from the hold of the Chitzonim, which are called a "burden" (as Rabbainu, zichrono livrachah, wrote in Sichos HaRa"N, p. 27, on "masa'achem," etc. — "this teaches that there were heretics among them." For the main Chitzonim and k'lipos are denials). And therefore he must necessarily have four amos in the courtyard before the entrance, in order to unload his burden there. For before he brings the wealth into the house, he needs to unload it in the aspect of the courtyard, and it should be placed there until he returns and refines the sparks from the depths of the k'lipos, in the aspect of K'tores. And then specifically he will merit to bring the wealth inside, into the house, as above. And therefore "K'tores ma'asheres" ["the K'tores makes wealthy"] (Yoma 26a). K'tores specifically. For the main completeness of the wealth is when one refines the sparks from the k'lipos, in the aspect of K'tores specifically, as above. For when one conducts commerce, it is the aspect of offering the korban Tamid and K'tores, as is explained in the Torah "Ashray Zarka" (in Siman 35). And the main element is the K'tores — which specifically makes wealthy. For the K'tores was inside, within the Heichal — which is the aspect of the house, where is the main guarding and sustenance of the wealth, as above. And therefore one needs four amos before the entrance specifically, in the courtyard. For through the entrance one enters inside, and through there one brings in and elevates all the sparks from outside to inside, into the house — where is the main illumination of the rosh bayis, which is the aspect of the four letters of the Name, four Mochin, four y'sodos, etc., as above. And therefore one needs four amos, to draw the illumination of the rosh bayis into the four amos. Through which specifically he has the power to refine and to bring the wealth from the courtyard to inside. And therefore there he needs to unload his burden, that it should be placed there until he refines all the sparks from the depths of the k'lipos. And then the wealth will be refined until he merits it in completeness and brings it inside, into the house — where is the main guarding and sustenance of all the wealth, as above. For the main birur outside is through the power that one receives from the rosh bayis who is inside, within the house. And therefore at the time that one engages in commerce, one needs to connect oneself to the rosh bayis, as above. And therefore from the house is drawn the aspect of the four amos in the courtyard that one needs to give before the entrance. For the four amos are drawn from the illumination of the four Mochin that are drawn from the Name of Hashem that illuminate in the house through the rosh bayis. And from there are drawn the aspect of the four amos before the entrance of the house, to unload his burden there, as above. For through the illumination of the rosh bayis he has the power to refine the sparks outside until he merits to bring the wealth inside. And this is the aspect of unloading his burden there, as above. And this is: "Ashray tivchar us'karev yishkon chatzerecha, nisb'ah b'tuv baisecha k'dosh haichalecha" ["Fortunate is he whom You choose and bring near, who dwells in Your courts; we shall be satisfied with the goodness of Your house, the holiness of Your Heichal"] (T'hilim 65:5). For the verse mentions all of them — courtyard and house and Heichal. And it said: "Fortunate is he whom You choose and bring near, who dwells in Your courts" — that he should dwell and camp there until he merits "nisb'ah b'tuv baisecha" — that he enters afterward into the house, where is the main satisfaction from the true good — which is the k'dushah of the Heichal, the aspect of "k'dosh haichalecha." And therefore regarding the courtyard it mentioned the aspect of "is'arusa dil'aila" [arousal from Above]. And regarding the house it mentioned "is'arusa dil'sata" [arousal from below]. For regarding the courtyard it said in the language of "tivchar us'karev" — speaking to Hashem Yisbarach, that He should bring us close and choose us. But regarding the house it said the language upon ourselves — meaning, "nisb'ah b'tuv baisecha" — that we ourselves should be aroused and should strengthen ourselves to be satisfied from the good of His house. For so is the matter. For into the courtyard, Hashem Yisbarach allows one to enter at first. For it is the aspect of the beginning of the service. And then one is drawn close from Above to His service, Yisbarach, in the aspect of is'arusa dil'aila — which is the aspect of an entrance, which is the beginning of the drawing close. But afterward, when one wants to enter truly inside — meaning, into the house — then they do not allow him until he arouses and strengthens himself on his own, as above. And therefore it writes in the language of "nisb'ah" — speaking about us, that we ourselves need to strengthen ourselves for this, as above. And this is what it said there first: "Divray avonos gavru meni, p'sha'ainu Atah s'chaprem" ["Matters of iniquities were too strong for me; our transgressions — You will atone for them"] (T'hilim 65:4). Meaning, that Hashem Yisbarach should have compassion on us and atone for our transgressions and our sins. For they have overwhelmed us, and we have no power to rectify them and to refine them. Only through the compassion of Hashem, that He should have mercy on us and atone for our transgressions — so that we should merit to dwell in the courtyard, until we enter into the house, to be satisfied with the good of His house, as above. And this is what it said there afterward: "Nora'os b'tzedek ta'anainu Elokay yish'ainu mivtach kol katzvay eretz v'yam r'chokim," etc. ["With awesome deeds in righteousness You will answer us, G-d of our salvation, the confidence of all the ends of the earth and the distant seas"] (T'hilim 65:6). For certainly we need that He should answer us with awesome deeds — to do with us wonders and awesome things — until we merit to dwell in His courtyard and to be satisfied with the good of His house, etc. For one needs for this to refine sparks from the depths of the k'lipos, from very, very distant places, from the ends of the earth, as above. And this is "mivtach kol katzvay eretz v'yam r'chokim." Meaning, that even though it seems to us that You are driving us away, chas v'shalom, to the ends of the earth and to the distant seas — for we are very far from the k'dushah of Your house — nevertheless we are confident that everything is for the good. For it is impossible to come to the good of Your house except through this specifically, as above. And therefore our eyes are raised to You, that You should answer us with awesome deeds in righteousness — to do with us great awesome things and wonders — until we merit to be satisfied from the good of Your house. For You are "mivtach kol katzvay eretz v'yam r'chokim" — meaning, for all those who have been distanced to the ends of the earth and the distant seas, You are a confidence for them that it is for their benefit. For it is impossible for them to enter the house except through this specifically — so that they should refine sparks from the most distant places. And through Your great compassion You will save them to refine and to elevate everything, and to return into Your holy courtyards and to be satisfied from the good of Your house and from the k'dushah of Your Heichal. For this is the aspect of the K'tores that was made within the Heichal — which refines the sparks from the depths of the depths of the k'lipos. And through them one merits to ascend Above and to be included in the Ein Sof. For "there is no offering as beloved before HaKadosh Baruch Hu as the K'tores" (Zohar). For this is the main pleasure and delight, Yisbarach — when one elevates the holy sparks from the depths of the k'lipos. And therefore it can be that a person, when he has become more distant — and nevertheless he draws himself to Hashem Yisbarach each time — he causes more nachas ruach to Hashem Yisbarach than a great tzaddik. Since he is in the most distant places, and when he draws himself from there to Hashem Yisbarach, then with every single movement and with every single drawing, he causes great delight to Hashem Yisbarach. (And as is explained elsewhere.) And if he will be strong in his mind to draw himself always to Hashem Yisbarach — whatever happens, whatever happens — in the end, in the very end, Hashem Yisbarach will have compassion on him. And through this specifically he will enter inside, into the house of k'dushah. For all of this is the aspect of the K'tores, which included also chelb'nah [galbanum, a foul-smelling spice] — which is very beloved before Hashem Yisbarach, as above. And therefore "nora'os b'tzedek...mivtach kol katzvay eretz v'yam r'chokim" is adjacent to the verse "nisb'ah mituv baisecha," etc. For it is impossible to be satisfied from the good of the house except through being distanced to the ends of the earth and the distant seas. And when he trusts in Hashem Yisbarach and draws himself to Hashem Yisbarach also from there, then he will merit to be satisfied from the good of His house, etc. Amein.

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