חלוקת שותפים ה

Adoanuy yeesuddennoo al eres divvuy kul meeshkuvvoa huffachtu vichulyoa. Likutay Halachos, Choshen Mishpat, Hilchos Ona'ah 5. Continuation of Hilchos M'chirah, based on Likutay Moharan II:8. Translated from the Hebrew.

And this is the aspect of the prohibition of ona'ah [overcharging/defrauding], as it is written: "Vilo sonu ish es amiso viyaraisa mai'Elokecha," etc. ["And you shall not defraud one another, and you shall fear your G-d," etc.] (Vayikra 25:17). For all the frauds and deceptions are in the aspect of the m'dameh [imaginative faculty], where all the errors reside. For the true intellect itself is far from all errors and frauds. Rather, only the m'dameh -- when it is not clarified -- from there come all the errors and frauds. And as is perceptible to the senses, for the m'dameh is prone to err, as is brought [in the Torah above].

The LORD will sustain him on his sickbed; You shall wholly transform his bed of suffering.

And from there are drawn all the deceptions -- whether what one person deceives and defrauds his fellow in some business or masa umatan [commerce], or through bad advice -- regarding which it is said: "Viyaraisa mai'Elokecha" ["And you shall fear your G-d"], as Chazal expounded. Or what a person deceives himself -- which is the plague that is common among most people, when they do not consider their end and do not strive for their own rectification, and they know their corruptions and their sins are before their eyes, yet they do not strive to seek and search for the true healer of souls -- who is the true tzaddik -- and they are deceiving themselves.

5 אֲנִי-אָמַרְתִּי יי חָנֵּנִי רְפָאָה נַפְשִׁי כִּי-חָטָאתִי לָךְ And in truth, also when one defrauds and deceives his fellow through ona'as mamon [financial fraud] or through ona'as divarim [verbal oppression], he is deceiving himself. For "golail even ailav tashuv" ["He who rolls a stone -- it will come back upon him"] (Mishlei 26:27). For Hashem advocates the cause of the one defrauded in money or in words, where one shames him for nothing.

Annee umartee Adoanuy chunnainee riffu-uh nafshee key chuttussee luch. And all these frauds and deceptions are all through the power of the m'dameh when it is not clarified properly -- that is, when they do not strive to seek and search for the true tzaddik who has the aspect of ruach hakodesh [holy spirit], through whom is the main clarification of the m'dameh, as above.

I said, “O LORD, have mercy on me, heal me, for I have sinned against You.”

And this is the aspect of the prohibition of ona'ah in masa umatan. For the main sustaining of the kinyan [acquisition] of buying and selling -- all of it is through drawing the illumination of the tzaddik, the y'sod olam [foundation of the world]. Which is the aspect of all the kinyanim [modes of acquisition] that Chazal instituted. And therefore the main kinyan is through kinyan sudar [acquisition through a cloth], which is through garments -- through which one draws the clarification of the m'dameh. Which is the aspect of the garments that are drawn from the tzaddik, as explained above. And therefore the main kinyan is learned from the pasuk: "Vizos lifanim biYisroel shalaf ish na'alo," etc. ["And this was formerly in Yisroel: a man drew off his shoe," etc.] (Rus 4:7). Which was stated regarding the matter of Boaz and Rus, when Boaz acquired Rus along with all that remained of Machlon and Kilyon, etc. For this kinyan was in the ultimate completeness. For the main ultimate purpose of the kinyan of masa umatan is that through it should be accomplished a yichud [unification] of Kudsha Birich Hu uSh'chintayh [the Holy One blessed be He and His Sh'chinah], through the sparks of emunah that are clarified through the masa umatan, as is brought regarding this elsewhere, and in particular in the Torah "Vay'hi mikaitz Zikaron" (Siman 54, Ois 3). And this is the aspect of the kinyan of Boaz and Rus, through whom the yichud is in completeness. For Boaz is the aspect of the tzaddik y'sod olam, etc. And therefore, from there is drawn the tikkun for all the kinyanim in all the masa umatan in the world. For through the aspect of Boaz -- the aspect of the true tzaddik -- through him is all the clarification of the m'dameh, through which is the main sustaining of the masa umatan, as above.

6 אוֹיְבַי יֹאמְרוּ רַע לִי מָתַי יָמוּת וְאָבַד שְׁמוֹ And therefore the Torah warned greatly not to defraud one's fellow. For the ona'ah [fraud] is from the aspect of the confusion of the m'dameh, from where come all the frauds and deceptions -- through which is the main blemish and nullification of the masa umatan, as above.

Oyiviy yoamiroo ra lee mussiy yumoos vi-uvad shimoa. And therefore the measure of ona'ah is one-sixth [sh'tus], to indicate that the blemish of ona'ah -- which is the confusion of the m'dameh -- all this blemish is drawn because they blemished the honor of the true tzaddik, through whom is all the clarification of the m'dameh through the aspect of his ruach hakodesh. Which is the aspect of the sixth day [yom hashishi] -- for the entire world was suspended until the sixth of Sivan, when Yisroel received the Torah through Mosheh Rabbainu. Who is the aspect of the true tzaddik in every generation. For also the tzaddik himself is in the aspect of the sixth day. Which is the aspect of the tzaddik y'sod olam, as is known. And through him is the main clarification of the m'dameh.

My enemies speak evilly of me, “When will he die and his name perish?”

For the confusion of the m'dameh is drawn from the aspect of klipas nogah [the shell of luminescence] which is mixed good and evil -- which is the aspect of kasher and pasul [fit and unfit], tamay and tahor [impure and pure], asur and mutar [forbidden and permitted]. Which are the aspect of the six weekdays that are clarified through the Torah -- which is the aspect of the six orders of Mishnah, as is brought. And the main clarification of them is through the aspect of the sixth day, on which Adam HaRishon was created -- who was supposed to rectify and clarify everything, had he not eaten from the Aitz HaDa'as Tov Vara [Tree of Knowledge of Good and Evil], which is in the aspect of nogah, as is known.

For on the sixth day, the additional holiness of Shabbos begins to be drawn -- which is the aspect of the tzaddik, who is the aspect of "Shabbos of all the days" [Shabbos dichulhay yomai], through which is accomplished the clarification and tikkun of all the six weekdays -- to clarify them from the confusion of the m'dameh. For the tzaddik is the aspect of the sixth and the seventh [day], as is brought regarding this.

And therefore the measure of ona'ah is one-sixth [sh'tus]. For the main blemish of ona'ah -- which is the aspect of the confusion of the m'dameh, as above -- its main [cause] is because one blemished the honor of the tzaddik, who is the aspect of the sixth day mentioned above. Which is the aspect of the sixth of Sivan, on which the entire world depends. For all the clarification of the m'dameh -- which is the clarification of emunah -- is through him, as explained in the Torah above.

And this is the aspect of: less than one-sixth [pachos mish'tus] -- forgiven [m'chilah]; exactly one-sixth [sh'tus] -- the purchase stands and the ona'ah is returned; more than one-sixth [yosair mish'tus] -- the sale is void [bitul mekach]. For there are three aspects regarding this blemish of not striving to seek and search for the tzaddik properly. And from there are drawn the three laws mentioned above that are stated regarding ona'ah -- which are one-sixth, less than one-sixth, and more than one-sixth.

Vi-eem bu leeroas shuv yidabair leeboa yeekbutz uven low yaitzai lachootz yidabair.

For there are those who strive somewhat to seek the tzaddik until they find him, but they still do not seek him properly enough that he should clarify their confusion of m'dameh completely. As explained above regarding this -- that even one who has begun to draw close still needs to seek further, until they truly find the aspect of ruach hakodesh of the tzaddik, so that he should clarify their m'dameh completely. And these are the ones who are lax in this, but even so they are somewhat close to the true tzaddik. Therefore their m'dameh is clarified somewhat, but not completely. And from there is drawn the aspect of ona'ah of less than one-sixth, which is given to forgiveness [m'chilah]. For because their m'dameh is not clarified completely, they come to some fraud and error. But it is less than one-sixth, for they have still not fallen into the aspect of klipas nogah entirely, for they continually draw themselves to the true tzaddik. And therefore even though some errors are found in them because they do not search for him properly, the ona'ah and errors are in the aspect of less than one-sixth. For the tzaddik does not allow them to fall into the aspect of nogah. And therefore this ona'ah is given to forgiveness, for HaKadosh Baruch Hu does not come in tyranny against His creatures, and He knows our inclination -- that it is very difficult to clarify the m'dameh completely, to be saved from all the errors. Therefore it is given to forgiveness.

If one comes to visit, he speaks falsely; his mind stores up evil thoughts; once outside, he speaks them.

But when the ona'ah is exactly one-sixth, this is the aspect of those who stand on the balance -- who are full of doubts regarding the tzaddik, and because of their laziness to seek and investigate properly after the truth in its truth, they do not draw close to him. But they do not dispute him and they do not blemish his honor, chas v'shalom. And these are in the aspect of nogah, which is mixed good and evil, kasher and pasul, etc. Which is the aspect of ona'ah of one-sixth. And there, the purchase stands and the ona'ah is returned. For the kinyan is sustained, since he can still draw the illumination of the tzaddik -- from whom are all the kinyanim, as above -- since at least he does not dispute him. Only that he needs to return the ona'ah. For such an error is not given to forgiveness until he returns it.

8 יַחַד עָלַי יִתְלַחֲשׁוּ כָּל-שֹׂנְאָי עָלַי יַחְשְׁבוּ רָעָה לִי But more than one-sixth is nullification of the sale [bitul mekach]. These are those whose sins have deceived them until they have fallen below nogah. Which is the aspect of those people who have fallen into complete evil through their sins, until they disgrace the tzaddik. And there it is the aspect of bitul mekach. For they cannot draw the illumination of the holiness of the tzaddik at all. Therefore the sale is completely void. For there is no sustaining of the sale except through drawing the illumination of the tzaddik -- which is the aspect of all the kinyanim through which the sale is sustained, as above.

Yachad ulliy yislachashoo kul soaniy ulliy yachshivoo ru-uh lee. And this is a hint that also all the Torah and mitzvos of a person -- which are the main kinyan of a person for eternity, in the aspect of "Acquire truth" [emes k'nay] -- have these three aspects. For there are those who defraud and deceive themselves, but the ona'ah is less than one-sixth. And there are those whose ona'ah and error is in the aspect of one-sixth. And there are those who defraud and deceive themselves completely -- which is the aspect of more than one-sixth, nullification of the sale.

All my enemies whisper together against me, imagining the worst for me.

And everything is according to the above. For this is the principle and foundation of the entire Torah -- that one must be very careful not to deceive himself in this world. And as he, zichrono livrachah, cried out before his passing and said: "This you should accept from me -- that you should not allow yourselves to be deceived in this world. For the world deceives us completely," etc. -- as is printed in Sichos HaRa"N.

9 דְּבַר-בְּלִיַּעַל יָצוּק בּוֹ וַאֲשֶׁר שָׁכַב לֹא-יוֹסִיף לָקוּם But to be saved from the deceptions of this world -- which are very, very many, almost without measure -- it is impossible to be saved from them except through drawing close to the true tzaddik who has not deceived himself in this world even the slightest amount. (And as is explained from this conversation somewhat in the sefer Chayay Mohara"N.) Therefore one must seek and search very, very much for the true tzaddik, and pour out his heart like water before Hashem, that he should merit to find him -- so that he should merit through the tzaddik to clarify his m'dameh, so that he should be saved from all the errors and frauds that come through the m'dameh, as above. And one who believes in the true tzaddik and begins to draw close, but his closeness is not in completeness -- this is the aspect of ona'ah of less than one-sixth. For ona'ah of one-sixth is the aspect of nogah that is comprised of the six days of activity, of the aspect of kasher and pasul, asur and mutar, tamay and tahor -- where all the confusions and errors are. For all the tikkun and clarification is through the tzaddik, who is the aspect of the sixth day mentioned above -- the aspect of the sixth of Sivan, etc., as above. But one who does not draw close to him, but merely stands on the balance -- neither disputing nor drawing close -- this is the aspect of ona'ah of one-sixth, and he is in great danger if he does not strive to draw close in truth, lest he fall, chas v'shalom, into complete evil. For it is known that nogah is sometimes included in holiness and sometimes the opposite. But as long as he is in this aspect, in the aspect of ona'ah of one-sixth -- that he does not incline to either side -- he is in the aspect of "the purchase stands and the ona'ah is returned." For all the Torah and mitzvos and good deeds that are his -- which are the main kinyan of a person in truth, in the aspect of "Acquire truth," etc., and it is written: "K'nay chochmah, k'nay vinah" ["Acquire wisdom, acquire understanding"] (Mishlei 4:5) -- all these kinyanim will be sustained. Only that he will need to return the ona'ah. For he will need great tikkun and clarification to clarify his Torah and mitzvos from his ona'ah and errors. But one whose ona'ah is in the aspect of less than one-sixth -- which is one who has gone out somewhat from the aspect of nogah (which is the aspect of one-sixth), through having begun to draw close to the true tzaddik, through which the tzaddik inclines him each time toward the good and toward holiness -- therefore his ona'ah is in the aspect of less than one-sixth. Therefore it is given to forgiveness. For this tzaddik to whom he has drawn close is in the aspect of "a wise man will appease it" [ish chacham yichapirenah], as is written elsewhere. But one whose error is in the aspect of more than one-sixth -- who has fallen so far that he disputes the tzaddik -- which is the aspect of more than one-sixth, the aspect of nogah that has been included in the klipah [impure shell], Rachmana litzlan [may the Merciful One save us] -- there it is the aspect of nullification of the sale. For all his Torah and mitzvos are all nullified, and there is nothing to his kinyan. And he needs to go back and rectify them completely anew. And as is explained on the pasuk: "Iveles adam tisalayf darko vi'al Hashem yiz'af libo" ["The folly of a man distorts his way, and his heart rages against Hashem"] (Mishlei 19:3). For this one who disputes the true tzaddik -- all his mitzvos are only like a monkey before a man, etc. For there is no substance to his good except through the tzaddik. For it is known to each person within himself how many, many blemishes and ulterior motives there are in the mitzvos and Torah of most of the world itself. For because of their evil deeds, even their good is greatly corrupted. But when at least he does not dispute the true tzaddik, there will remain to him from them some aspect of kinyan for Olam HaBa [the World to Come], in the aspect of "the purchase stands and the ona'ah is returned" mentioned above. All the more so when he merits to draw close to him -- for then the error is given to forgiveness, as above. But when he disputes him -- which is the aspect of error of more than one-sixth, where he has fallen into complete evil, the aspect of nogah that has been included in the klipah, Rachmana litzlan -- then his kinyan is completely void. And regarding him it is said: "Ka'asher ba kain yailaich um'umah lo yisa ba'amalo" ["As he came, so shall he go, and nothing shall he carry away for his labor"] (Koheles 5:14). And he will need to endure what he must endure through many gilgulim [reincarnations], until the tzaddik will return and rectify him completely anew. But his kinyan itself that he acquired in this world is completely void, since he stumbled through his evil deeds and his arrogance until he disputed the true tzaddik, through whom is all the clarification of the m'dameh -- from where all the errors come -- as above. Likutay Halachos, Choshen Mishpat, Hilchos Ona'ah 5. Continuation of Hilchos M'chirah, based on Likutay Moharan II:8. Translated from the Hebrew. And this is what Mosheh said to the B'nay Gad and B'nay Reuvain: "Vilamah sini'un" -- in the language of ona'ah [fraud/discouragement]. And as Unkelus translated: "Vilamah sonun" ["And why will you defraud?"]. For Aiver HaYardain [the east bank of the Jordan] is in the aspect of nogah. For Eretz Yisroel is the aspect of the totality of holiness, and chutz la'aretz [outside the Land] is the opposite, and Aiver HaYardain is in the aspect of an intermediary between them -- the aspect of nogah that is mixed good and evil, from where come all the frauds and errors. And therefore Mosheh said to them: "Vilamah sini'un es laiv B'nay Yisroel" -- that you will deceive and defraud B'nay Yisroel, chas v'shalom, from crossing over to the Land. For all the errors are drawn from the aspect of nogah, as above. Therefore they answered him that they would cross over armed to conquer Eretz Yisroel -- meaning, that they would give over their lives for the sake of the holiness of Eretz Yisroel. And through the holiness of Eretz Yisroel they would certainly be saved from the errors and frauds mentioned above. For the holiness of Eretz Yisroel and the holiness of the true tzaddik are in one aspect, as is written elsewhere. And then Mosheh was appeased toward them, and made this condition with them -- that if they would cross over armed to Eretz Yisroel, he would give them Aiver HaYardain. For then there is no fear, for through their mesiras nefesh [self-sacrifice] to conquer Eretz Yisroel, through this also Aiver HaYardain -- the aspect of nogah -- is included in holiness, in Eretz Yisroel. For the tzaddik -- the aspect of Eretz Yisroel -- inclines everything toward good when one merits to give over his life to draw close to him. Fortunate is he -- as above. Rashay Pirakim [Chapter Headings]: From Hilchos Shluchim and Hilchos M'chirah: Kinyan sudar. The garments are the aspect of the dimyonos [imaginations/likenesses] in which the intellect clothes itself in order to explain the truth of the intellect -- the aspect of the ruach hakodesh of the prophets, who clothed [their prophecy] in likenesses, the aspect of "Biyad han'vi'im adameh" ["Through the prophets I gave likenesses"] (Hoshaia 12:11). Therefore, through them are all the kinyanim that will not change anymore. For the business of masa umatan involves garments, etc. "Umitochah ki'ain hachashmal" ["And from within it, like the appearance of the Chashmal"] -- from where the garments [come]. Kidushin Chapter 1: Rabbi Y'hoshua ben Laivi said: Whoever teaches his grandson Torah -- the Scripture considers him as if he received it from Har Sinai, as it is said: "Vihodatam livanecha vilvinay vanecha," etc. ["And you shall make them known to your children and your children's children," etc.] (D'varim 4:9). And juxtaposed to it: "Yom asher amadta," etc. ["The day that you stood," etc.] (D'varim 4:10). Rabbi Chiya bar Abba found Rabbi Y'hoshua ben Laivi "di'shadi risnah araishayh" [who had placed a rein on his head] and was bringing a child to the synagogue, etc. From here onward, Rabbah bar Hunah would not taste umetza [raw meat / a morsel] until, etc. Rabbi Chiya bar Abba would not taste, etc., until he reviewed [the lesson] with the child and added [more]. Risnah [rein] specifically -- the aspect of "Bimeseg varesen edyo livlom" ["With bit and bridle his adornment must be restrained"] (T'hilim 32:9). And this was in place of the sudar [head-covering cloth] on his head -- to indicate that the main garment of honor is through the aspect of the rein, when one binds the thought with a rein like a horse, etc. -- to direct it to the path one wishes. Which is the aspect of the tikkun of the mochin [mental faculties] -- that the partitions should be spread, etc. Which is all the tikkun of the clarification of the m'dameh. For the confusion of the m'dameh is because the partitions of the mochin became corrupted, and the m'dameh overpowered the intellect like a horse over the rider, chas v'shalom. And the matter is compared to horses because there is the main intensification [of the m'dameh], Rachmana litzlan -- like armed horses [susim mizuyanim]. And therefore Z'charyah saw Hashem riding upon horses -- that the four kingdoms are the totality of the afflictions of the soul. And He hinted to him that Hashem Yisbarach rides upon them and will subdue them. And connected to this: "Al mitzilos hasus kodesh laHashem," etc. ["Upon the bells of the horse shall be 'Holy to Hashem'," etc.] (Z'charyah 14:20). The garments were made after the sin of Adam HaRishon to protect against the desire. But there is in them a hold [for the forces of evil] at times -- the aspect of "hanay maanay d'Rabanan d'valu," etc. ["these worn-out garments of the scholars," etc.]. And they [the forces of evil] lie in ambush to seize hold specifically through them, chas v'shalom, in many aspects. And this is the aspect of "Vasispisaihu bivigdo" ["And she seized him by his garment"] -- "Vaya'azov bigdo," etc. ["and he left his garment," etc.] (B'raishis 39:12). For such a garment one does not need, and one must flee from it. And similarly, most of the obstacles [m'ni'os] are because of the garments. For the main obstacles of the brain -- that is, lack of emunah, which comes from the confusion of the m'dameh, which is the blemish of emunah. "Vichibisu simlosam" ["And they shall wash their garments"] (Sh'mos 19:10) -- before matan Torah [the giving of the Torah]. "Vihitaharu vihachlifu simlosayhem" ["And purify yourselves and change your garments"] (B'raishis 35:2). Bigday k'hunah [priestly garments]. The garments of the Kohain Gadol [High Priest]. In particular, the changes of garments on Yom HaKipurim [the Day of Atonement]. Tzitzis, and "Ufarasta k'nafecha," etc. ["And you shall spread your wing," etc.] (Rus 3:9). "Vihecheziku asarah anashim bichnaf ish Y'hudi," etc., "nailchah imachem ki shamanu Elokim imachem" ["Ten men shall take hold of the corner of a Jewish man," etc., "we will go with you, for we have heard that G-d is with you"] (Z'charyah 8:23). For the tzaddik -- the aspect of "gomail nafsho ish chasid" ["he who rewards his soul is a man of kindness"] (Mishlei 11:17) -- the aspect of Toras chesed [Torah of kindness], to teach others -- who draws [the Torah] at all times. Which is our main tikkun, through which is drawn the thread of chesed [kindness] mentioned above, the aspect of "Olam chesed yibaneh" ["The world is built with kindness"] (T'hilim 89:3), etc. "Achim bihespiday, dihasam ka'imna" -- Rabbi came to his house after his death, etc. "B'nay Yisroel nas'u mib'airos B'nay Ya'akan Mosairah, sham mais Aharon" -- "But did he not die at Hor HaHar? Rather, there they went back and eulogized him," etc. Because they stumbled in the above-mentioned -- that they went backward because of his death. And they also had thoughts about Mosheh and Elazar. And they said: "Is it possible that a man who stopped the plague and stood against the Angel of Death," etc. -- until he [Hashem] showed him to them lying on his bed. For he is still alive and enduring. But even so, he is dead from your side, and you need to search after him properly. And they blemished in this. "And the K'na'ani heard" -- this is Amalaik, who lies in ambush for this, to introduce the heresy mentioned above. For he is the main contamination of the serpent. And then they went back and eulogized him, and there it appeared to them that he had died. And through this itself they rectified somewhat the matter mentioned above. And Elisha became ill with the illness from which he would die. And Chazal said (Sanhedrin 107b; Sotah 47a): Elisha became ill with three illnesses -- one because he pushed away Gaichazi, and one because he sent bears against the children. That he did not lower himself enough to bring close even Gaichazi and to bring back the aforementioned youths in teshuvah. But he died only on account of Gaichazi, etc. But he himself is alive and enduring -- to the point that even the dead man who was buried near him came back to life. All the more so a living person who comes to his grave, etc. And this is: "Ani amis va'achayeh" ["I put to death and I bring to life"] (D'varim 32:39). From here [is derived the principle of] t'chiyas hamaisim [resurrection of the dead] from the Torah. "Vayakeh es hamayim vayomar ayay Elokay Eliyahu af hu vayakeh es hamayim vayaichatzu," etc. -- "Nachah ruach Eliyahu al Elisha," etc. -- "Yailchu na vivakshu es adonecha," etc. ["Let them go and seek your master," etc.] (M'lachim II 2:14-16). From here [we see] that the ruach hakodesh began to depart from them. For this is not how one searches for the tzaddik. Rather, like Elisha did -- who did not want to part from before him even though Eliyahu pushed him away somewhat and said to him: "Shaiv na foh," etc. ["Stay here, please," etc.] (M'lachim II 2:2). And Elisha said: "Chai Hashem vichai nafshicha im e'ezveka" ["As Hashem lives and as your soul lives, I will not leave you"] (M'lachim II 2:2). Therefore he truly merited that the spirit of Eliyahu rested upon him, etc., as above. "Avi avi rechev Yisroel ufarashav" ["My father, my father, the chariot of Yisroel and its horsemen"] (M'lachim II 2:12). "Rechev Yisroel" specifically -- the aspect of "Rochaiv shamayim bi'ezrecha" ["He Who rides the heavens is your help"] (D'varim 33:26). For the main thing is the aspect of the tikkun of the Merkavah -- that it should be the aspect of "the Ark carries its bearers." Until all the chariots of the Sitra Achara, up to the horse -- which is the intensity of their contamination -- should be subordinate to the rider, etc. And this is the aspect of tzitzis -- tikkun of the garments. And tefillin -- tikkun of the Merkavah, the aspect of "Rochaiv shamayim," etc. And they are hinted at in the parashas of the chariots of Paroh, etc. Tefillin of Rash"i and of Rabbainu Tam. For one does not know where the beginning is. For Parashas Kadaish and "Vihayah ki yivi'acha" -- to subdue the contamination of Mitzrayim, the aspect of the blemish of the m'dameh. Sh'ma -- emunah. "Vihayah im shamo'a" -- acceptance of the mitzvos, meaning the Torah. And the matter of what Chazal said regarding the halachos that were forgotten in the days of mourning for Mosheh, and Osni'ail ben K'naz restored them through his pilpul [sharp reasoning] -- the aspect of "Chadi Kudsha Birich Hu bipilpula" ["The Holy One rejoices in the pilpul"]. The aspect of the joy that comes after the eulogy. For one must mourn and eulogize the true tzaddik at all times. And the matter of: "The tzaddik has perished and no man takes it to heart, and men of kindness are gathered in -- none understanding" (Yishayahu 57:1). For because of this great evil itself -- that they do not search after him, which is the main evil, the aspect of the blemish of the Aigel [Golden Calf], regarding which it is said: "Lamah yomru Mitzrayim bira'ah hotzi'am" ["Why should Mitzrayim say: 'With evil intent He brought them out'"] (Sh'mos 32:12). And it is written: "Vayinachaim Hashem al hara'ah" ["And Hashem relented regarding the evil"] (Sh'mos 32:14). The aspect of "Ri'u ki ra'ah neged pinaychem" ["See that evil is before your faces"] (Sh'mos 10:10), which is said regarding this, etc. -- because of this itself, the tzaddik is gathered in [i.e., passes away]. For he is only gathered in then [when they don't seek him]. But at all times when they search after him, he is alive and enduring always. "Nishkachti kimais milaiv, hayisi kichli ovaid" ["I am forgotten like a dead man from the heart, I have become like a lost vessel"] (T'hilim 31:13). "Ta'isi kiseh ovaid," etc. -- "Bakaish avdecha" ["I have gone astray like a lost sheep," etc. -- "Seek Your servant"] (T'hilim 119:176). The loss is called by the name of the one losing it. For to the tzaddik there is no loss, for he ascends to the highest heights, etc. But it is called death from our perspective -- when we do not search after him. And as it says in the Midrash Rabbah regarding Mosheh -- that he stands and serves on high. And this is: "Ki yadati acharay mosi" ["For I know that after my death"] (D'varim 31:29). At every time that it will be called "after my death" -- which is when you will not search after me -- then "ki hashchais tashchisun," etc. ["you will surely become corrupt," etc.]. But immediately when you search after me, I am alive and enduring always. For the tzaddikim live forever, as above. "Vayizkor yimay olam Mosheh amo ayay hama'alaym miyam," etc. ["He remembered the days of old, Mosheh and his people -- where is the One who brought them up from the sea," etc.] (Yishayahu 63:11). And this is the aspect of Shiras Ha'azinu [the Song of Ha'azinu]: "Vi'a'idah vam es hashamayim vi'es ha'aretz," etc. -- "Ha'azinu hashamayim," etc. -- "Ki azlas yad," etc. -- "Vi'amar ay Elohaymo," etc. -- "Ri'u atah ki ani ani hu, ani amis va'achayeh," etc. ["And I will call to witness against them the heavens and the earth," etc. -- "Give ear, O heavens," etc. -- "For their power has waned," etc. -- "And He will say: Where is their god?" etc. -- "See now that I, I am He; I put to death and I bring to life," etc.] (D'varim 32). And connected to this: "Vihain lo ya'aminu li," etc. ["But they will not believe me," etc.] (Sh'mos 4:1). And the sign of the staff, and the leprosy of the hand, and the blood -- all of which hint that one needs to clarify the m'dameh. And the matter of "Sh'lach na biyad tishlach" ["Send, please, by the hand of the one You will [ultimately] send"] (Sh'mos 4:13). The main thing is to seek and search very, very much after the true tzaddik who has ruach hakodesh, etc. And every person at all times needs to search very much after him, in order to merit complete emunah of the renewal of the world, and to bring the emunah into all who come into the world. And this is the aspect of masa umatan -- for everything is to clarify the sparks of emunah. And in all the dealings that one engages in, and travels on many roads -- everything is for this: to seek and search to find the true tzaddik. And therefore the main tikkun of masa umatan is emunah -- the aspect of "Nasasa vinasata be'emunah" ["Did you conduct your business dealings with emunah?"] (Shabbos 31a). "Kol ham'kayaim divarav ruach chachamim nochah haymenu, vi'im lav hu mim'chusray amanah" ["Whoever fulfills his word -- the spirit of the sages is pleased with him; and if not, he is of those lacking in trustworthiness"] (Mishnah Bava Metzia 4:2). The travels [n'si'os] -- to clarify the m'dameh, the aspect of animality [bihaimiyus]. Which is the aspect of what one travels with animals. And the main tikkun of the road and the travel is that one should remember, while traveling on the road, Hashem Yisbarach and His holy Torah -- until he elevates the m'dameh to the intellect. "For the rider is not subordinate to the horse; rather, the horse is subordinate to the rider," as is brought in the Tikkunim; see there. And even when one walks on foot, one needs to elevate the feet -- which are the aspect of Asiyah, the aspect of m'dameh -- to the intellect. In the aspect of "Vayisa Ya'akov es raglav" ["And Ya'akov lifted his feet"] (B'raishis 29:1) -- "libo nasa es raglav" ["his heart carried his feet"]. The aspect of "Ragli amdah bimishor" ["My foot has stood on level ground"] (T'hilim 26:12). And this is "Bimak'hailim avaraich Hashem" ["In assemblies I will bless Hashem"] (T'hilim 26:12). For through the clarification of the m'dameh, one can bless and give thanks to Hashem. But the Sitra Achara -- the aspect of Paroh and Mitzrayim, which are the aspect of the evil of the m'dameh -- with them, the rider is subordinate to the horse. For they wanted to empower, chas v'shalom, the m'dameh over the intellect. And Hashem Yisbarach Himself fought with them and toppled them. And then -- "sus virochvo ramah vayam" ["the horse and its rider He hurled into the sea"] (Sh'mos 15:1). And He placed the horse before the rider, for with them, the rider is subordinate to the horse. And Hashem Yisbarach toppled them and hurled the horse and its rider, specifically, into the sea, etc. "Ki va sus Paroh birichbo," etc. ["For the horse of Paroh came with his chariots," etc.] (Sh'mos 15:19). And this is "Lisusasi birichvay Paroh dimisich ra'yasi" ["To my mare among the chariots of Paroh I have likened you, my beloved"] (Shir HaShirim 1:9). "Dimisich" -- the aspect of: your power of m'dameh is "ra'yasi" [my beloved] -- the aspect of emunah, the aspect of "uri'ay emunah" ["and graze on emunah"] (T'hilim 37:3). And see in the Midrash Rabbah on Shir HaShirim on this pasuk "Lisusasi" -- that HaKadosh Baruch Hu rode on a horse against Paroh. Meaning as above -- that the main battle was that Hashem Yisbarach made the rider dominant over the horse, the opposite of Paroh, etc. -- as above. "Bayom hahu yihyeh al mitzilos hasus kodesh laHashem," etc. -- "Vilo yihyeh od k'na'ani," etc. ["On that day, upon the bells of the horse shall be 'Holy to Hashem'," etc. -- "And there shall be no more merchant," etc.] (Z'charyah 14:20-21). For the preoccupation of masa umatan will be nullified. "Vihayah hasioros bayom hahu kodesh laHashem," etc. ["And the pots on that day shall be Holy to Hashem," etc.] (Z'charyah 14:20). For mizzona dinishmisah [sustenance of the soul] will overpower mizzona digufah [sustenance of the body]. "Sheker hasus lishu'ah" ["The horse is a false hope for salvation"] (T'hilim 33:17). "Lo vigvuras hasus yechpatz," etc. ["He does not delight in the might of the horse," etc.] (T'hilim 147:10). "Aileh varechev vi'aileh vasusim, va'anachnu bishaim Hashem," etc. ["Some with chariots and some with horses, but we -- in the Name of Hashem," etc.] (T'hilim 20:8). "Darachta vayam susecha" ["You trod through the sea with Your horses"] (Chavakuk 3:15). "Haggidah li she'ahavah nafshi aychah sir'eh," etc. -- "Tzi'i lach bi'ikvay hatzon ur'i es gidyosayich al mishk'nos haro'im" -- "uri'ay emunah" ["Tell me, you whom my soul loves, where do you graze," etc. -- "Go forth in the footsteps of the flock and graze your kids by the dwellings of the shepherds" -- "and graze on emunah"] (Shir HaShirim 1:7-8; T'hilim 37:3). And juxtaposed to this: "Lisusasi," etc. -- as above. And this is the aspect of S'firas HaOmer [the counting of the Omer]. The Omer -- barley, food of animals, the aspect of the m'dameh -- that they wave it in the Bais HaMikdash. This is the aspect of the clarification of the m'dameh. For this is the aspect of all the korbanos [offerings] -- to clarify the m'dameh, as is explained in the Torah "Achavay lan mana" (Siman 25); see there. And therefore they count the days to the Omer. For the entire world depends until the sixth of Sivan, etc. And this aspect recurs every single year. Therefore they count seven weeks [sheva Shabbasos] -- the aspect of the seven days of B'raishis [Creation]. All the coming into being of the seven days of B'raishis, in which everything was created, depends on the clarification of the m'dameh. Which is the aspect of the Omer of barley. Through which the emunah is clarified -- to believe completely in the renewal of the world, etc. And through this, they receive the Torah on Shavu'os, which is the aspect of ruach hakodesh -- which every person merits in the aspect of "Panim bifanim diber Hashem," etc. ["Face to face Hashem spoke," etc.] (D'varim 5:4). For there are wonders in this from the One Who is perfect in knowledge [tamim dai'im]. For where is the beginning? For even to seek and search for the tzaddik, one needs great emunah for this, etc. (And see elsewhere regarding this.) And the tikkun of the Omer [begins] from the day after Shabbos -- which is Pesach -- when the aspect of ruach hakodesh is drawn through Mosheh Rabbainu. The aspect of the awesome illumination of the first night of Pesach, etc. And through this there is power to wave the Omer and to count the S'firah, etc. -- which is the seeking and searching after the tzaddik, the aspect of "Ya'air panav itanu selah" ["May He cause His face to shine upon us, selah"] (T'hilim 67:2). For the tzaddikim are "anpay Sh'chintah" [the face of the Sh'chinah], etc. And then they merit the receiving of the Torah -- the aspect of ruach hakodesh, etc. -- upon which the entire world depends until this day, which is the sixth of Sivan, etc. But also afterward, one needs to seek and search very, very much for the ruach hakodesh of the tzaddik. And everyone needs to search at all times and seasons -- from the smallest of the small to the greatest of the great. And even the tzaddik himself needs to seek and search very much. For he also needs the clarification of emunah -- to believe completely in the holiness of Yisroel, that they are believers the children of believers, and to believe in his power -- that he has the power to rectify them and to bring the emunah into them ever more completely, each and every time, through clarifying their m'dameh each time through his ruach hakodesh, etc. And this is the aspect of the vision of the S'neh [Burning Bush], when he [Mosheh] refused to go, and Hashem Yisbarach was displeased with this and said: "Mah zeh biyadecha," etc. ["What is this in your hand?" etc.] (Sh'mos 4:2). And the staff was turned into a snake -- to indicate that he spoke lashon hara [slander] against Yisroel, because he said: "Vihain lo ya'aminu li," etc. ["But they will not believe me," etc.]. And similarly, that his hand became leprous, as Rashi explained there. For through lashon hara is the intensification of the m'dameh, as is written in the Torah "Vay'hi mikaitz" (Siman 54). And this is also the aspect of what the water was turned to blood in Mitzrayim. For Mitzrayim is the aspect of the intensification of the evil of the m'dameh, which is the aspect of the intensification of the blood [damim]. Which is the aspect of the entire exile of Mitzrayim, etc., as is written in the Kavanos of Pesach. For on account of this it is called "m'dameh" -- from the language of "damim" [blood], as is brought. And this is the aspect of the blemish of the Aigel [Golden Calf]. Through the Torah being given initially amid commotion and tumult, etc. For they still needed to search [for Mosheh], and they blemished in this through the Airev Rav [mixed multitude]. Therefore, when they said: "Ki zeh Mosheh ha'ish lo yadanu meh hayah lo," etc. ["For this man Mosheh -- we do not know what has become of him," etc.] (Sh'mos 32:1), they were drawn after the idolatry of the Calf -- G-d forbid. [This represents] the intensification of the foolishness of the m'dameh. For what should have been the opposite -- that they should have searched and sought very, very much for Mosheh, since they did not know what had become of him, etc. And this is [the meaning of] when Mosheh said: "Sh'lach na biyad tishlach" ["Send by the hand of the one You will send"] -- for I know that I will not be the one to redeem them in the future. Specifically then Hashem Yisbarach said: "Go, and I will be with you." For, on the contrary, since you know the truth -- that the ultimate completion is not through you -- therefore you still also need to seek. Therefore, go on My mission and you will succeed specifically through this. For you are obligated to do your part, and ultimately the completion will also be through you, for "what has been is what will be" [mah shehayah hu sheyihyeh], as is known. But you yourself still do not know how you will complete such an awesome matter against which so many oppose. Therefore you also still need to seek and search, as above, until you complete it, etc. And this is the aspect of Hilchos M'chirah [Laws of Sale]: all the masa umatan is to clarify the sparks of emunah, the aspect of "Nasasa vinasata be'emunah" ["Did you conduct your business dealings with emunah?"]. Meaning, the aspect of clarification of the m'dameh, as above. And therefore most of the masa umatan is through travel [n'si'os] -- that the horse should be subordinate to the rider, etc., as above. For travel is the aspect of a tikkun for the blemish of emunah, as is written elsewhere. And therefore most of the kinyanim are through the garments -- which are in the aspect of the Chashmal that guards a person from the confusion of the m'dameh. Which is the aspect of "ruach s'arah vi'anan gadol," etc. ["a stormy wind and a great cloud," etc.] (Yichezkel 1:4). Which are the klipah [shell] that precedes the fruit. And there, nogah is clothed -- which is mixed good and evil. "Umitochah ki'ain hachashmal" ["And from within it, like the appearance of the Chashmal"] -- from where he saw the entire Merkavah. Which is the aspect of the ruach hakodesh that was drawn even in the intensity of the galus [exile] -- to clarify the m'dameh. And therefore it is called by the name "Merkavah" -- for the main thing is the tikkun of the Merkavah, that the horse should be subordinate to the rider, etc., as above. And therefore this is read as the Haftarah on Shavu'os [the vision of the Merkavah from Yichezkel]. For all the changes [i.e., fraudulent substitutions] in masa umatan are through the confusion of the m'dameh. And this is the aspect of "Vizos lifanim biYisroel," etc. -- "shalaf ish na'alo," etc. ["And this was formerly in Yisroel," etc. -- "a man drew off his shoe," etc.] (Rus 4:7). "Vi'aileh soledos Peretz" ["And these are the generations of Peretz"] (Rus 4:18) -- who breaks through fences to make himself a path. As Chazal said on the pasuk: "Ben mi zeh ha'elem" ["Whose son is this youth?"] (Shmuel I 17:56). For he is hidden and concealed very, very much. And he is the main wondrous tikkun accomplished through the generations of Peretz. For he breaks through walls to make new and wondrous paths that were never revealed before, in order to rectify everything, as is understood from the sichah [conversation of Rabbainu], etc. "Pnay Mosheh kipnay chamah, pnay Y'hoshua kipnay livanah" ["The face of Mosheh was like the face of the sun; the face of Y'hoshua was like the face of the moon"] (Bava Basra 75a). Which waxes and wanes. For the main service of Yisroel is to fill the diminishment of the moon, that there should be no diminishment in it. And this is through the greatness of the searching and seeking that one must seek the complete tzaddik -- the aspect of Mosheh -- after his passing even more so. For even in his lifetime, it is impossible to draw close to him and receive from him each time what one needs for his eternal rectification at all times, except through much seeking and searching. For sometimes, through one's deeds, the light of the sun is darkened, chas v'shalom, through clouds, etc. All the more so after his passing, when it is the aspect of the face of the moon, where diminishment is common, etc. And then "iskasyah siharah" ["the moon is concealed"], etc. And this is the great quality of Rosh HaShanah: "Tik'u vachodesh shofar bakesseh," etc. ["Sound the shofar on the new moon," etc.] (T'hilim 81:4) -- "chodesh sheha'livanah miskasah bo" ["the month in which the moon is concealed"]. And through the sounding of the shofar -- the aspect of the holy gathering of Rosh HaShanah -- it [the moon] is filled and rectified, etc.