חלוקת שותפים ד

But because these sparks that are within the goods of the commerce are lying scattered among the k'lipos and the Sitra Achara, in great darkness — therefore it is difficult to refine them from there. And therefore the main tikkun of the commerce is through emes, as Chazal said: "Nasasa v'nasata be'emunah?" ["Did you conduct your business faithfully?"] (Shabbos 31a). And emunah is emes, as is brought in the words of Rabbainu, zichrono livrachah, from the statement of the holy Zohar: "[Tzedek —] when emes joins with it, it becomes emunah."

Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:67 ("B'raishis L'Ainay Kol Yisroel"). Continuation. Translated from the Hebrew. And this is the aspect of what Chazal said: "From the day that the Beis HaMikdash was destroyed, HaKadosh Baruch Hu has nothing in His world except four amos of halachah" (B'rachos 8a). For now, after the destruction of the Beis HaMikdash, and the true tzaddikim have departed through our sins — which is the main destruction of the Beis HaMikdash in every generation, for the departure of the tzaddikim is harder than the destruction of the Beis HaMikdash — and through our sins we have neither a head nor a house. And the "rosh kol chutsos" strengthens very much, regarding which it is said: "Tishtapechnah avnay kodesh b'rosh kol chutsos," etc., as is explained — all of this — in the aforementioned Torah. Now we have no vitality and no comfort except the aspect of the four amos of halachah — which is the aspect of the holy Torah and its awesome chiddushim [novel teachings] that the true tzaddikim left for us, in the aspect of: "Zos nechamasi b'onyi ki imrascha chiyasani" ["This is my comfort in my affliction, for Your word has revived me"] (T'hilim 119:50). For these four amos of halachah — we have them always, for each and every person, at every time and at every moment, in every place that he is — if he wants. In the aspect of what Chazal said: every person has four amos that acquire for him all the acquisitions. And even one who goes out beyond the t'chum of Shabbos has four amos. Meaning, that in every place that a person comes to, he has four amos — meaning, the aspect of the four amos of halachah. For divray Torah [words of Torah] do not receive tumah, as Chazal said: "P'sach picha v'ya'iru d'varecha" ["Open your mouth and your words shall give light"]; divray Torah do not, etc. For in every place one can comfort oneself and revive oneself with the divray Torah that the true tzaddikim left for us. For even though they have departed through our many sins, and we have neither a head nor a house, and we are like those standing outside, and no one gathers us to the house — nevertheless, the four amos of halachah remain for us. Meaning, the wondrous Torah that they revealed to us — that they left for us such a good inheritance, such a wondrous and awesome remnant. And with this we comfort ourselves in the severity of this long, bitter galus — in the aspect of "zos nechamasi b'onyi," etc., as above. For these four amos — the aspect of the four amos of halachah — every person has always, in every place, if he wants to merit through them eternal life. And they are in the aspect of the four amos that are before the entrance of the house, where everything is refined, and through there one brings all the abundance and all the holy sparks inside, as above. For the true tzaddik who is the aspect of the rosh bayis — we have no grasp of him, and we cannot nurse from him and draw vitality from his holy mind, except through the entrance — which is the aspect of the openings of his holy mouth. Through which he reveals to us His G-dliness and His greatness, Yisbarach, through the chiddushay Torah — which are the aspect of the halachos that he reveals to us. And these halachos that go out from his mouth to us — which are drawn from the four Mochin, from the four letters of the Name — and when they go out from his holy mouth to us, they are in the aspect of the four amos that are before the entrance — meaning, before the openings of his holy mouth, through which they go out from the inwardness of his mind to us. And this is the aspect of the four amos of halachah. For the four amos are drawn from the aspect of the four letters of the Name, as is known — which are the aspect of the four Mochin. And the true tzaddik — the aspect of the rosh bayis — reveals such wondrous chiddushim, with such intellect, with such wondrous true wisdom, that his chiddushim and his halachos will be drawn to every person in the world, at whatever level he is — whether at the ultimate of ascent, whether at the ultimate of descent, chas v'shalom — that all of them can revive themselves with them always, if they want to receive them. And therefore every person has four amos in every place that he is. For the four amos are the aspect of the four amos of halachah — that he can attach himself to the Torah that the true tzaddik revealed, in every place that he is, even outside. Even if he went out, chas v'shalom, beyond the t'chum of Shabbos — which is the aspect of having gone out beyond the boundary and border of k'dushah, which is the aspect of Shabbos, which is the aspect of the k'dushah of the tzaddik, the rosh bayis — the k'dushah of the four Mochin, which are the aspect of the three colors of the eye and the pupil — all of which is the aspect of Shabbos, as is explained there. And even one who went out beyond the t'chum of Shabbos — who went out, chas v'shalom, from the boundary of all the aforementioned k'dushos, and he stands completely outside — nevertheless he has four amos. Meaning, the aspect of the four amos of halachah. For in every place he can revive himself with the chiddushay Torah that the true tzaddikim revealed — who are the aspect of the rosh bayis. And this is the aspect of the halachos that go out from his holy mouth — which are the aspect of the four amos of halachah, as above. And therefore now, after the churban, HaKadosh Baruch Hu has nothing in His world except the four amos of halachah. For the Beis HaMikdash was destroyed through our sins, and the rosh bayis — who are the true tzaddikim — have departed through our many sins. And we have neither korban nor K'tores, and no one leads us by hand. And we cannot make nachas ruach to HaKadosh Baruch Hu except through the four amos of halachah. For He has nothing in His world except, etc., as above. Meaning, for the Torah is greater than everything, as Chazal said: "The Torah is greater than all the korbanos, as it is said: 'Zos haTorah la'olah laminchah,' etc." ["This is the Torah: for the olah, for the minchah, etc."] (Vayikra 7:37; M'nachos 110a). For all the korbanos are the aspect of birurim and ascents of the sparks of k'dushah — to refine them from the depths of the k'lipos and to elevate them from level to level, and from world to world, until Ein Sof, as is known. And in the matter of the birur of the k'dushah there are great and hard and exceedingly mighty wars, beyond measure and estimation. And how very many nefashos sank through this. And all the troubles and all the destructions — the churban of the first Beis [HaMikdash] and the second Beis — and all the nefashos that fell to the place that they fell, Rachmana litzlan — everything was drawn from this. Because they could not stand in this war — to refine and to elevate the k'dushah from the k'lipos — until the k'lipah overpowered and caused what it caused, Rachmana litzlan. And the main matter is what we wrote above, regarding the kavannah of Parashas HaTamid and K'tores — that the Tamid precedes the K'tores, even though it should seemingly have been the reverse, according to the order of the birur and the ascent, as above. And see above well what was explained regarding this. But "kiflayim l'sushiyah" ["double for wisdom"] (Iyov 11:6) — and there are still things within. For there are very deep things in this. For the great true tzaddikim who engage in this need to conduct themselves in this great war with wondrous wisdom. And the main thing is that one does not know where to begin. For it is impossible to command the people who want to approach the holy that they should begin with the services that are the aspect of refining the k'dushah from the k'lipos — for they still have no power for this. And likewise it is impossible to command them that they should ascend higher and higher, from level to level — since they have not yet begun to refine the k'dushah. And this is the main thing regarding matters where one does not know where the beginning is, as is explained by us elsewhere. And therefore great wisdom is needed for this — to skip from matter to matter, sometimes the aspect of this service and sometimes the aspect of that service. And as you will see in the matter of the service of the korbanos, if you examine them closely — and as is explained in the order of the arrangement that Abaye arranged from the tradition of the G'mara, etc. For the great arrangement [of the Mizbai'ach] precedes the second arrangement for the K'tores. And the second arrangement for the K'tores precedes the placing of the two logs of wood. And the placing of the two logs of wood precedes the cleaning of the inner Mizbai'ach, etc. Examine this order well and you will see great wonders — that it appears at first glance to be not in the proper order. For sometimes one engages in the service of the inside, and sometimes in the service of the outer Mizbai'ach. And also each and every service is divided into many parts. And they did not do them in order — to complete one service in order and afterward engage in the second. Rather, first they arranged the great arrangement, and before they placed upon it the two logs of wood, they first arranged the second arrangement for the K'tores — which according to the simple order should have been to first complete in its entirety the great arrangement with the placing of the two logs of wood, and afterward to arrange the second arrangement for the K'tores. And likewise afterward there are many changes and wondrous divisions — sometimes engaging in the service of the outside, and before completing it, returning to the service of the inside, and so each time. For the placing of the two logs of wood precedes the cleaning of the inner Mizbai'ach, and the cleaning, etc. And also the trimming [of the Menorah] itself was divided into two: the trimming of five lamps, and the trimming of two lamps. And they did not trim them all together. Rather, between the trimming of five lamps and the trimming of two lamps, they engaged in the blood of the Tamid — to slaughter it and to cast its blood on the outer Mizbai'ach. And after that they trimmed the remaining two lamps. And afterward they burned the K'tores that was made inside. And after the K'tores they engaged in the limbs, which they raised upon the outer Mizbai'ach, etc. And so is the entire order of the arrangement. And all of this is the aforementioned matter — that one needs to skip from the service of the inside to the service of the outside, and from the service of the outside to the service of the inside, according to the birur and the ascent. For so is the order of the war with the Sitra Achara that surrounds the fallen k'dushos. And as it is in the service of the Beis HaMikdash, so it is with every person and at every time. And because the service and the war is fierce every time — especially since a person has free choice, and with every single service the Sitra Achara and the k'lipos strengthen themselves anew — therefore many stumbled and fell and could not stand in the war. And from this came the churban of the first Beis and the second Beis, and everything that passed over Yisroel. Therefore now the main consolation is the Torah — which is the aspect of the four amos of halachah mentioned above. For the Torah is called a "kallah" [bride] that is comprised of everything — of all types of korbanos and K'tores and all the holy services in the world, in all their details. And when one engages in the Torah in truth, one engages in all the services of all the korbanos and K'tores together. And one does not need there, in the engagement of the Torah, to direct the order of the arrangement of the korbanos. For the Torah is comprised of everything. And through the engagement of the Torah alone, all types of tikkunim are made in completeness — each one in its place and on its foundation. For the Torah is comprised of everything, of all the korbanos, and surpasses them all, as Chazal said, as above. It emerges that through the Torah everything is rectified. And therefore after the churban, HaKadosh Baruch Hu has nothing in His world except the four amos of halachah, as above. And this is what Chazal said: "Y'karah hi mip'ninim" ["It is more precious than pearls/p'ninim"] (Mishlai 3:15) — that the Torah is more precious than the Kohen Gadol who enters "lifnai v'lifnim" [the innermost sanctum] (Sotah 4b). For then, on Yom HaKipurim, the Kohen Gadol needed even greater services, and he entered lifnai v'lifnim. And he changed each time from inside to outside and from outside to inside. For five times he changed from golden garments to white garments, etc. For "with this shall Aharon come to the Holy" (Vayikra 16:3). For it is impossible to enter lifnai v'lifnim and to rectify there what the Kohen Gadol needed to rectify on Yom HaKipurim — to atone for all of Yisroel, all their sins, etc. — except through this order of service that the holy Torah commanded. But the one who engages in the Torah in truth surpasses all of this. Through the engagement of the Torah alone he enters further inside, more and more than the aspect of lifnai v'lifnim — in the aspect of "ki y'karah hi mip'ninim," as Chazal expounded, as above. For the Torah is comprised of all the tikkunim, and everything is rectified together. And therefore through the Torah — the aspect of the four amos of halachah that the true tzaddikim left for us — everything can be rectified. For one does not need to direct the order so much, as with the korbanos. For the Torah is comprised of all types of services of the korbanos and their tikkunim, and includes them all together at once. And also the little that one needs to know of some order in one's service — the holy Torah will inform them and teach them the order of their service as is proper. For this is why it is called "Torah" [instruction] — for it teaches the way to those who return, to every person in the world, in every place that he is. And therefore our main consolation is the Torah — the aspect of the four amos of halachah that the true tzaddikim left for us — that every person in the world has, in every place that he is — if he wants, as above. For even though the true tzaddikim have departed, nevertheless their chiddushay Torah — which are the halachos that they revealed — remain for us. And likewise, even though the Beis HaMikdash was destroyed, nevertheless all the Torah and the halachos that were studied in the Beis HaMikdash, in the Lishkas HaGazis [Chamber of Hewn Stone], remain for us. For all the halachos of the Torah that we know now — all of them we received from the Beis HaMikdash, as it is written: "Ki miTziyon teitzei Torah," etc. ["For from Tziyon shall go forth Torah"] (Y'shayahu 2:3). As it is written: "Ki yipalei mimcha davar lamishpat, v'kamta v'alisa," etc. ["If a matter of judgment is too wondrous for you...you shall arise and go up"] (D'varim 17:8). For the main birur of all the halachos that we received from Mosheh Rabbainu — it was not possible to clarify them for us in completeness except through the building of the Beis HaMikdash. And there sat the Sanhedray G'dolah and clarified for us all the halachos — "l'chayosainu k'hayom hazeh" ["to keep us alive as on this day"] (D'varim 6:24). And therefore the gates of the Beis HaMikdash were not controlled by the hand of the enemy — because they paid honor to the Aron, as Chazal said (Sotah 9a). For the revelation of the halachos is the aspect of gates — for they open the gates of wisdom and of holy knowledge, to know and to recognize Him, Yisbarach. And as Chazal said: "Oheiv Hashem sha'aray Tziyon mikol mishk'nos Yaakov" ["Hashem loves the gates of Tziyon more than all the dwellings of Yaakov"] (T'hilim 87:2) — "Hashem loves the gates that are distinguished through halachah," etc. (B'rachos 8a). And as it is written: "Lo yeivoshu ki y'dab'ru es oyvim basha'ar" ["They shall not be ashamed when they speak with enemies in the gate"] (T'hilim 127:5) — which Chazal explained regarding talmiday chachamim who engage in the Torah. And therefore the gates of the Beis HaMikdash — the enemy did not control them. Rather, "tav'u ba'aretz sh'areha" ["her gates sank into the earth"] (Eichah 2:9). This is to show that the gates — which are the aspect of the halachos that were revealed in the Beis HaMikdash — the enemy did not control them. For only they remain for us. Only that "her gates sank into the earth." But the true tzaddikim in every generation — who are the aspect of the rosh bayis — they raise and reveal to us in every generation all the gates, which are the aspect of the halachos. For this is why they sank into the earth and were not handed over to the enemy — so that whoever wants would have the power to reveal them and to raise them from the dust. And therefore one needs to be very careful to rise at chatzos [midnight] and to sit on the ground and to mourn greatly over the churban of the Beis HaMikdash, as it is written: "Yeishvu la'aretz yidmu ziknay vas Tziyon," etc. ["They sit on the ground, they are silent, the elders of the daughter of Tziyon"] (Eichah 2:10). And as is explained in the aforementioned Torah. For we now have neither a head nor a house to enter into. And we are lying outside. Therefore we need to lower ourselves to the ground and to weep and to mourn greatly over the churban of the Beis HaMikdash. And through this we will merit that Hashem Yisbarach should illumine upon us and reveal to us from the dust, from the earth specifically, the gates that sank into the earth — which are the aspect of the halachos of the true tzaddikim, which are the main beauty and splendor. And this is the aspect of: "Lasum la'availay Tziyon p'eir tachas eifer" ["To grant the mourners of Tziyon splendor in place of ashes"] (Y'shayahu 61:3). And this is the aspect of: "Chatzos lailah akum l'hodos lecha al mishp'tay tzidkecha" ["At midnight I rise to thank You for Your righteous judgments"] (T'hilim 119:62) — which are the aspect of the judgments and the halachos of the Torah, that one merits through rising at chatzos specifically, as above. And therefore after the mourning and the kinos that one mourns in the order of chatzos, when sitting on the ground — afterward, when one rises from the ground, one immediately begins: "S'u sh'arim rashaichem v'hinas'u pis'chay olam" ["Raise your heads, O gates, and be raised, O entrances of the world"] (T'hilim 24:7). Regarding which Chazal expounded: "Entrances whose k'dushah is eternal" — for the enemy did not control them. Meaning as above. For one who wants to have pity on himself, to merit eternal life, also now in these generations — when we do not know where the true rosh bayis is — one needs to rise at chatzos lailah and to sit on the ground and to mourn greatly over the churban of the Beis HaMikdash. Meaning, over one's sins that delay the building, for it is considered as if he destroyed it. And through this one merits that the gates and the entrances of k'dushah mentioned above should be revealed to him — which are the aspect of the four amos of halachah, which are the chiddushay Torah that the true tzaddikim left for us — which are our main consolation, as above. And therefore one says "S'u sh'arim rashaichem," etc., immediately after the kinos and the mourning over the churban of the Beis HaMikdash. For this is the main consolation that one merits through the mourning — in the aspect of "lasum la'availay Tziyon p'eir tachas eifer." Meaning, the gates and the entrances — which are the chiddushay Torah, which are the halachos that the true tzaddikim left for us — which are the main beauty and splendor and chein, as it is written: "Oz v'hadar l'vushah," etc. ["Strength and splendor are her garment"] (Mishlai 31:25). And it is written: "Ayeles ahavim v'ya'alas chein" ["A loving doe and a graceful mountain goat"] (Mishlai 5:19). Meaning as above. And this is what they say: "Mi zeh melech hakavod, Hashem izuz v'gibor, Hashem gibor milchamah" ["Who is this King of glory? Hashem, mighty and valiant; Hashem, valiant in battle"] (T'hilim 24:8). Meaning, that even though the war is very, very fierce and heavy, as above — and because of this, what has already happened has happened, until the first Beis and the second Beis were destroyed — nevertheless, Hashem is mighty and valiant, and He is valiant in battle. And He will certainly finish what is His, speedily, and He will certainly win the war. For He in His mercy does wonders with us in every generation, and sends us such awesome tzaddikim who open for us such gates and entrances — until we too can flee into the four amos of halachah at every moment. And this is our main consolation and our hope, as above. And this is what Chazal said: At the time that Shlomoh wanted to bring the Aron into the Beis Kodesh HaKodashim, the gates stuck to one another. He said twenty-four prayers and was not answered — until he said: "Zochrah l'chasday Dovid avdecha" ["Remember the mercies of Dovid Your servant"] (Divray HaYamim II 6:42; Shabbos 30a). For the holy gates saw that the Beis HaMikdash was destined to be destroyed. And they said that it was not honor for the Aron that it should enter the Beis HaMikdash and afterward it should be destroyed, and the Aron would not have the power to save the Beis HaMikdash from being destroyed. For it blemishes its great honor. Therefore they stuck to one another. And with all the twenty-four prayers and songs that Shlomoh said, he was not answered — until he said: "Zochrah l'chasday Dovid," etc. "Chasday Dovid" — this is the aspect of what are called "chasday Dovid hane'emanim" ["the faithful mercies of Dovid"] (Y'shayahu 55:3). And for their sake the gates were opened. Meaning, he asked Hashem Yisbarach that the gates should be opened for the sake of "chasday Dovid" — for the sake of the halachos of the entire Torah that would be revealed and clarified in the Beis HaMikdash. And for this sake they were opened. For for this sake it was certainly necessary that the Aron should enter the Beis Kodesh HaKodashim — even though it was destined to be destroyed. For nevertheless, we accomplished much through the fact that the Aron was in the Beis Kodesh HaKodashim — which is the main place of rest of the Aron with the Luchos [tablets], which are the totality of our holy Torah. And through this the tzaddikim and the Sanhedrin of those generations had the power to clarify all the halachos and all the laws and judgments of the Torah that are found now in our hands — which are the aspect of "chasday Dovid." For Dovid was the head of the Sanhedrin and clarified all the halachos of the Torah. For he merited "la'asukay sh'maytsa aliba d'hilchasa" ["to raise the discussion to its final halachic conclusion"] (Sanhedrin 93b). For "Hashem was with him" in halachah, as Chazal said (ibid.). For Dovid specifically had the power to clarify the halachos — because Dovid himself is in the aspect of the Beis HaMikdash. For the Beis HaMikdash is called by his name — "Beis Dovid." For he devoted his life for it, until he found its place. And he fought the wars of Hashem all his days — in order to subdue the k'lipos and the enemies that surround the k'dushah, in the physical and the spiritual — so that there should be fulfilled (D'varim 12:10): "V'heni'ach lachem mikol oyvachem...v'hayah hamakom," etc. ["And He will give you rest from all your enemies...and it shall be the place," etc.]. Which was not [fulfilled] except in the days of Dovid, as Rashi explains there. And therefore he specifically merited to clarify all the halachos of Torah Sheb'al Peh [the Oral Torah] — which are in the aspect of Malchus Dovid, as is known. For the main birur of the halachos is through the power of the Beis HaMikdash. For the main place of the Torah and its true rest is in the Beis HaMikdash, in the place of the Even Sh'siyah [Foundation Stone]. For from there Torah goes forth, as it is written: "Ki miTziyon teitzei Torah." And therefore in all of Sefer D'varim, Mosheh Rabbainu warns about the upholding of the Torah in Eretz Yisroel specifically, as is explained there in countless places. For the main revelation of the Torah is in Eretz Yisroel, where the Beis HaMikdash is — where is the place of the Aron with the Luchos. And therefore it was necessary that the Beis HaMikdash should be built and the Aron brought there — even though it was destined to be destroyed — so that the tzaddikim and the Sanhedrin of those generations would have the power to clarify and to purify for us all the halachos and the judgments of the Torah. And if we did not have the inheritance of Torah Sheb'al Peh — whose halachos they clarified for us in the Beis HaMikdash — we would not know now any halachah at all, as above. And therefore for this sake the gates were opened — for the sake of "chasday Dovid," which are the halachos. For it is impossible for them to be clarified except through the Aron entering the Beis Kodesh HaKodashim. Now, even though through our many sins the Beis HaMikdash was destroyed, there remains for us a good and wondrous inheritance — which are the halachos, the aspect of the four amos of halachah — which are the aspect of the gates and the entrances of k'dushah that remain for us. Through which we console ourselves now. For through them we can make nachas ruach before Him, Yisbarach. For He has nothing in His world except the four amos of halachah, as above. And even though the Sitra Achara has overpowered regarding this also, and has increased machlokes [dispute] in Yisroel — until we do not know a clear halachah and a clear mishnah in one place, as Chazal said. And they said: "Since the students of Shammai and Hillel increased," etc. — "and it was difficult for Yisroel," etc. — nevertheless, through the power of the birur by which the halachos were clarified in the Beis HaMikdash while it still stood, the tzaddikim and the true chachamim have the power to clarify for us in every generation all the halachos of the Torah — how to conduct ourselves in them. And if not for the birur of the halachos that took place in the Beis HaMikdash, we would not know now at all any din or halachah of Torah Sheb'al Peh. But now we know at the very least the main principles of the dinim and the halachos of every mitzvah. Only that we have doubts in many matters. But the main halachos we know — for example, that we know the measure of the walls of the sukkah, and l'vud, and dofen akumah, etc. And likewise in every mitzvah. And also in the matters where machlokes has increased, we have great principles for how to conduct ourselves in them — for example, what Chazal said: "The halachah follows the later authorities, from Abaye and Rava onward," etc. And "safeik d'Oraysa l'chumra" [a Torah-level doubt is ruled stringently], etc. And the rule is: the main thing of what we know of the halachos of the Torah after the churban is through the power of the k'dushah of the Beis HaMikdash — through the fact that the halachos were clarified there. For the main place of the Torah is in the Beis HaMikdash, as above. And therefore the halachos — which are the aspect of Torah Sheb'al Peh — are called by the name of Malchus Dovid, the aspect of "chasday Dovid." And therefore for this sake the gates and the entrances were opened, as above. And therefore they are called "pis'chay olam" — "whose k'dushah is eternal," as Chazal said. For the gates and the entrances — which are the aspect of the halachos — their k'dushah is certainly eternal. For only this k'dushah remains for us as an inheritance after the churban. And likewise after the departure of each and every true tzaddik. For the main inheritance and remnant from them is the halachos that they left for us — whose k'dushah is eternal. Through which we can revive ourselves always, forever and ever, at every time, in every place, and at every level in the world. And they are all of our consolation and our hope — in the aspect of "zos nechamasi b'onyi ki imrascha chiyasani," as above. And as is stated in the holy Zohar in many places — that in this galus, which is harsh and longer than all the exiles, it would not have been possible for us to survive at all were it not for the Torah; see there. Meaning as above. For in everything that passes over us, in the general and in the particular — over each and every person, in the physical and the spiritual — we have no place to flee to except into the four amos of halachah — which are the halachos and the chiddushim that the true tzaddikim left for us, as above. "Nivchar shem mei'osher rav, mikesef umizahav chein tov" ["A [good] name is to be chosen over great wealth; over silver and gold, good chein"] (Mishlai 22:1). Which is the name and the good chein of the rosh bayis, etc.

Meaning, when a person enters into the commerce — where there is great darkness that surrounds the fallen k'dushos, which are the holy sparks that are within the commerce — to the point that from the greatness of the darkness it is very difficult to see how to refine the holy sparks. And also it can be that, chas v'shalom, he himself will become sunk within the commerce, and he will forget Hashem Yisbarach and become distant from His service through the preoccupation of the commerce. And all of this is from the greatness of the darkness that is there, as above.

Therefore the main tikkun and the counsel for this is emes. That he should see to be very, very careful to conduct the commerce in emes and in emunah. And he should guard himself very much not to exchange and not to change his word at all. Rather, all his words and all his dealings in the commerce should be emes and tzedek. And then through the greatness of the emes that he will have in the commerce, this emes will illuminate for him to see the entrances that are within the great darkness that surrounds the holy sparks that are imprisoned there. For from the greatness of the darkness they cannot get out from there. But through the emes in the commerce — which is the aspect of the light of Hashem Yisbarach, as above — through this he will merit to see the entrances that are there. And through this he will merit to bring out all the holy sparks from there. And through this he will merit great profit, parnasah, and wealth. For through the birur of the sparks one merits all the acquisitions and the wealth, as above. And likewise Rabbainu, zichrono livrachah, wrote elsewhere that through commerce in emunah one merits parnasah, etc.; see there.

It emerges that the main tikkun of the commerce is through the emes — which is the aspect of emunah. Through which one sees the entrances, to refine and to bring out the holy sparks that are in each and every item of the commerce. And through this one does not become sunk oneself within the commerce. For the emes illuminates for him all the entrances — how to get out from the darkness that is there, and to draw close to Hashem Yisbarach.

And this is the aspect of: "A person's four amos acquire for him in r'shus harabim." For r'shus harabim is the domain of the Sitra Achara, where the Chitzonim have their hold, as is known. But even when a person enters into r'shus harabim — where the Chitzonim have their hold — also there he has four amos. And these four amos are the aspect of the four letters of the Name Havayah, as is brought.

Meaning, for in every person there is in him the Name Havayah, Baruch Hu, as is stated in the holy Zohar: "There is no limb in which the Name Havayah does not dwell." And this Name of Hashem — this is the aspect of the light of the emes, the aspect of "Hashem ori." For "emes Hashem l'olam" ["The truth of Hashem is forever"] (T'hilim 117:2). For in every person, in every place that he is — even in the lowest level, even in r'shus harabim, which is the aspect of the places of the Chitzonim — also there he certainly still has some good point that is rooted in him. And this point is the aspect of the Name Havayah, Baruch Hu, that is rooted in every person — which is the aspect of the light of the emes.