חלוקת שותפים ב

11 שִׂמְחוּ בַיי וְגִילוּ צַדִּיקִים וְהַרְנִינוּ כָּל-יִשְׁרֵי-לֵב Seemchoo Vadoanuy vigeeloo tzaddeekeem viharneenoo kul yeeshray laiv.

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

In the entire Torah, a person's agent is like himself.

Rejoice in the LORD and exult, O you righteous; shout for joy, all upright men!

For it is explained in the Torah "Tik'u Tochachah" ["Implant rebuke"] in Likutay Tinyana, Siman 8 -- that the main emunah [faith] is through the clarification of the m'dameh [the imaginative faculty], which is clarified through the aspect of ruach n'vuah [the spirit of prophecy] and ruach hakodesh [the holy spirit], etc.; see there.

And this is known and already explained in our words many times -- that the main principle of the entire holy Torah is emunah. As it is written: "Kol mitzosecha emunah" ["All Your commandments are faith"] (T'hilim 119:86). And as Chazal said: "Chavakuk came and established them upon one," etc. [i.e., upon emunah].

Psalm 41 · פרק מא

And therefore in the entire Torah, "sh'lucho shel adam kamoaso" ["a person's agent is like himself"]. For the main emunah -- which is the totality of the Torah -- is through the clarification of the m'dameh, as above. And the m'dameh is the aspect of an agent. For the m'dameh is the agent of the saichel [the intellect]. For the saichel is distant from all physical knowledge. Only through the m'dameh -- which is a power of the saichel -- through this the knowledge of physical attributes reaches the saichel.

And therefore there, in the aspect of the m'dameh, there is the main b'chirah [free will]. For in the inner, true saichel, there is no b'chirah at all. For the inner, true saichel is distant from all the physical desires and from all the character traits. It is only attached in completeness to Hashem Yisbarach. But because the saichel has no apprehension of the physical except through the power of the m'dameh -- which is the agent of the saichel, as above -- through this is all the power of b'chirah. For in the m'dameh, many errors can take hold -- because it compares one thing to another. And it is in the aspect of the Aitz HaDa'as Tov VaRa [the Tree of Knowledge of Good and Evil]. For there, in the m'dameh, is the main hold of evil -- through the errors and falsehoods that have the power to take hold in the m'dameh. As is understood, all of this, in many places in our words.

And the main tikkun [rectification] of the m'dameh -- where is the main b'chirah -- is only through ruach n'vuah [the spirit of prophecy], which is the totality of the Torah. Through which the m'dameh is clarified -- which is the clarification of emunah, which is the main essence of the Torah, as above. And then the m'dameh is included in the saichel. And this is the main completeness and tikkun -- that the m'dameh should connect and be nullified to the true saichel. And this is impossible except through emunah -- which one merits through n'vuah and ruach hakodesh, etc., as above.

Lamnatzai-ach mizmohr liduvveed.

And therefore in the entire Torah, "sh'lucho shel adam kamoaso." For this is the totality of the entire Torah -- that it is fulfilled through the agent specifically. Meaning, through the power of the m'dameh, which is the agent of the saichel. For all the mitzvos of the Torah are through it specifically. For all the mitzvos are in physical things -- such as tzitzis and t'fillin and the four species, etc. -- in order to connect all the physicality to its root. And this is the main foundation of the entire Torah -- to connect and include the physicality in the ultimate root of the spirituality, so that everything should be included in its root in Hashem Yisbarach.

For the leader. A psalm of David. And all the mitzvos are done through the m'dameh, which is the agent of the saichel. For the saichel itself is distant from physical attributes. Rather, the saichel commands the m'dameh that it should do the mitzvos in physicality. And therefore in truth there is no reason according to human intellect for any mitzvah. Rather, "kol mitzosecha emunah" ["all Your commandments are faith"]. For we merit complete emunah -- which our forefathers and our teachers planted in us -- through the ruach n'vuah of Mosheh Rabbainu, alav hashalom, the master of all the prophets. And through the ruach hakodesh and the ruach n'vuah of all the tzaddikim in every generation. And through this the emunah is clarified, and we fulfill all the mitzvos. And the more we fulfill the mitzvos, the more the m'dameh is clarified -- from which the emunah comes even more. And through this we are included in the root of the inner saichel, in Hashem Yisbarach. In the aspect of: "Vi'airastich li be'emunah viyada'at es Hashem" ["And I will betroth you to Me in faith, and you will know Hashem"] (Hoshaia 2:22). It emerges that the fulfillment of the Torah is done through the aspect of an agent -- which is the m'dameh, as above. And therefore in the entire Torah, "sh'lucho shel adam kamoaso." For the main fulfillment of the entire Torah is through the aspect of an agent -- which is the m'dameh, as above. And nevertheless, "mitzvah bo yosair mibishlucho" ["it is a greater mitzvah to do it himself than through his agent"]. For it has already been explained that the entire hold of errors and falsehoods is in the aspect of the agent -- which is the m'dameh, as above. And because of this very thing, the entire fulfillment of the Torah is through it. For the main fulfillment of the Torah is specifically through the one who has free will. And the main b'chirah [free will] is that there is room to err, and one overcomes to pursue the truth. Through this is the main fulfillment of the Torah. For in a place where there is no b'chirah, Torah and mitzvos are not applicable, as is known. And therefore, certainly "mitzvah bo yosair mibishlucho." For even when one wants to fulfill the mitzvah himself, one needs to overcome greatly against the error of the m'dameh -- which is the aspect of an agent -- in which error takes hold, as above. All the more so when one wants to do the mitzvah through an agent. For certainly the more the sh'lichus [agency] is extended, the more the errors can, chas v'shalom, take hold -- for the entire hold of errors is in the aspect of the agent, as above. And this is what Chazal said -- that one can say to the agent: "Liskunai sh'dartich vilah li'avusai" ["I sent you to rectify, not to ruin"]. For the main sh'lichus is that the agent should be included in the sender -- which is the aspect of the inclusion of the m'dameh in the true saichel. But when the agent distorts his mission -- his mission is nullified. For when the m'dameh does not conduct itself according to the true saichel, it is worthless and nullified. And it is considered worse than an animal. For when the m'dameh does not conduct itself according to the true saichel, it is in the aspect of a ruach shtus [a spirit of foolishness] literally -- from which come all the transgressions, Rachmana litzlan [may the Merciful One save us]. And from there come all those who are literally insane. And all the types of insanity found in most people -- even in those who are not literally insane -- only they do many things that are literally insanity, as is seen tangibly -- all of this is through the errors of the m'dameh, which does not conduct itself according to the true saichel. And this is the aspect of: "Adam bikar bal yalin nimshal kab'haimos nidmu" ["Man who is in honor but does not understand -- he is compared to the animals that perish"] (T'hilim 49:13). "Yalin" ["lodges/stays overnight"] -- this is the aspect of the m'dameh, which is the aspect of the darkness of night, the aspect of sleep, as is explained elsewhere. "Yikar" ["honor/preciousness"] -- this is the aspect of the mochin [the minds/intellects], t'fillin. As Chazal said: "'Viyikar' -- these are the t'fillin." Meaning, when the m'dameh is not included in the saichel -- the aspect of "adam bikar bal yalin" -- then "nimshal kab'haimos nidmeh" ["he is compared to the animals"]. And see the Torah "Tik'u Emunah," Siman 5, Os 9, where this is explained along similar lines; see there -- and it is wondrous. And therefore there is no sh'lichus for an akum [a non-Jew]. And likewise there is no agent for a matter of transgression. For the main law of sh'lichus is from the aspect mentioned above -- because the fulfillment of the Torah is through the m'dameh, which is the agent of the saichel, etc., as above. But the akum, who are distant from the Torah -- certainly there is no din of sh'lichus in them. For they are bound after the physical m'dameh and they distance the m'dameh from the saichel. For it seems to them that they are wise in their own eyes. But in truth all their wisdom is entirely through the mistaken and confused m'dameh -- since they do not have ruach n'vuah [the spirit of prophecy]. For they did not receive the Torah from Mosheh Rabbainu -- who is the root and master of all the prophets, as above. And therefore there is certainly no din of sh'lichus in them, as above. And likewise there is no agent for a matter of transgression. For through the transgression, the m'dameh is distanced and severed from the saichel. And one is considered in truth to be literally insane. As Chazal said: "A person does not commit a transgression unless a ruach shtus [a spirit of foolishness] enters into him." For all transgressions come through the confusion of the m'dameh -- through the fact that the m'dameh, which is the agent, does not fulfill the command of the saichel, which is the sender. And this is the opposite of the fulfillment of the Torah. And therefore there is certainly no din of sh'lichus in this, as above. And likewise there is no sh'lichus for a katan [a minor]. For the main aspect of "smallness" is the aspect of mochin dikatnus [immature intellect/consciousness]. Where the m'dameh overpowers against the saichel. From which come all the foolish deeds that the child does -- which are because of the overpowering of the m'dameh over the saichel. And therefore there is no sh'lichus for him, as above. For the main law of sh'lichus is drawn from the fulfillment of the Torah -- whose main fulfillment is through the agent -- which is the m'dameh -- fulfilling in completeness the will of the sender, which is the saichel, etc., as above.