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Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:67. Continuation. Translated from the Hebrew. And through this all the words of the Midrash that is brought above will be explained. And this is its language: (On the verse "Ki rabos anchasai v'libi davai" ["For my sighs are many and my heart is faint"]): "You find that in the thing in which Yisroel sinned, they were punished, and in it they are consoled. They sinned with 'rosh' and were punished with 'rosh' and are consoled with 'rosh.' They sinned with 'rosh,' as it is written: 'Nitnah rosh v'nashuvah Mitzraymah.' And they were punished with 'rosh,' as it is written: 'Kol rosh lacholi.' And they are consoled with 'rosh,' as it is written: 'V'ya'avor malkam lifnaihem vaHashem b'rosham.' They sinned with 'ozen' [ear], etc., and were punished with 'ozen' and are consoled with 'ozen,' etc. They sinned with 'ayin' [eye] and were punished with 'ayin' and are consoled with 'ayin.' They sinned with 'af' [nose] and were punished with 'af' and are consoled with 'af.' They sinned with 'peh' [mouth] and were punished with 'peh' and are consoled with 'peh.' They sinned with 'lashon' [tongue] and were punished with 'lashon' and are consoled with 'lashon.' They sinned with 'laiv' [heart] and were punished with 'laiv' and are consoled with 'laiv.' They sinned with 'yad' [hand] and were punished with 'yad' and are consoled with 'yad.' They sinned with 'regel' [foot] and were punished with 'regel' and are consoled with 'regel.' They sinned with 'hu' [he] and were punished with 'hu' and are consoled with 'hu.' They sinned with 'zeh' [this] and were punished with 'zeh' and are consoled with 'zeh.' They sinned with 'aish' [fire] and were punished with 'aish' and are consoled with 'aish.' They sinned with 'yaish' [there is] and were punished with 'yaish' and are consoled with 'yaish.' They sinned with 'kiflayim' [double] and were punished with 'kiflayim' and are consoled with 'kiflayim,' as it is written: 'Nachamu nachamu ami yomar Elokaichem' ['Console, console My people, says your G-d']." End of the language of the Midrash. Only that there it explains for each one proofs from Scripture — that in these aforementioned things they sinned, and in it they were punished, and in it they are consoled; see there. And the matter is wondrous — why they enumerated these things specifically. But what appears to my humble understanding is that in these things are comprised all the blemishes that they blemished through all their sins. And therefore in them they were punished and in them they will be consoled. For the main blemish through which the Bais HaMikdash was destroyed is that they blemished the honor of the true tzaddikim, as above. For the main vitality and hope and salvation and consolation from all troubles, in the physical and the spiritual, is the true tzaddik — who is the rosh bayis — who is the river going out from Eden to water the garden, etc. From whom is the vitality and the sustaining of all the four y'sodos, which are the totality of the entire world and its fullness. And it is explained there in the aforementioned Torah that this tzaddik is the p'air [splendor] and the chain [grace] and the yofi [beauty] and the hidur [glory] of the entire world. And whoever is included in him looks upon himself in all the midos and the desires that are drawn from the four y'sodos, etc. And behold, if you look and examine well the words of this Torah, you will find that he mentions there many specifics regarding the k'dushah of the tzaddik. Meaning: the name of the tzaddik — which is his shem [name] and his fame — and his p'air and his chain and his yofi and his hidur. Meaning, one who merits to be included in the name of the tzaddik — meaning, that the name of the tzaddik is called upon him. Or that at least the name of the tzaddik enters his heart, and he believes in him, and he is precious and important in his eyes. And he is included in the true p'air and yofi and chain of the tzaddik. Or that he sees him with his eyes, etc. For through all of this the k'dushah of the tzaddik is drawn upon him — who is the rosh bayis. Through which he looks upon himself in all the midos — which are the totality of the Torah — until he merits to return to Hashem. For the main vitality and tikkun of all Yisroel, in general and in particular, is through the true tzaddik — who is the true rosh bayis — who is the river going out from Eden, etc. — from whom is the vitality and the sustaining of everything, etc., as above. And this tzaddik is the aspect of Shabbos, and he illuminates to the Bais HaMikdash in the aspect of rosh bayis — that the head, the aspect of Mochin, meaning the tzaddik, illuminates to the house, which is the Bais HaMikdash — which is the aspect of "eyes," etc. And when they blemished the honor of the tzaddik, the head was concealed and departed from the house. And through this the Bais HaMikdash was destroyed. For the m'oray or [lights of light] — which is the aspect of the light of the tzaddik — departed. And the m'oray aish [lights of fire] — which is the aspect of the blemish and the corruption of the four y'sodos — overpowered. The aspect of the "ananin dim'chasyan al aynin" [clouds that cover the eyes]. The aspect of "Romi Rabbsa" and "Romi Z'airsa" [Greater Rome and Lesser Rome]. The aspect of Eisav and Yishmael — who are the aspect of the totality of all the blemishes. From whom the false leaders draw sustenance — the aspect of "rosh kol chutsos," etc. As all of this is explained there; see there well. It emerges that the main blemish is through blemishing the honor of the tzaddik. And through this were all the destructions and all the troubles. And the main hope and salvation is through drawing close to the tzaddikim. And as it is written in the aleph-bais: the coming of Mashiach depends upon closeness to the tzaddikim. And this is the aspect of all the aforementioned things that the Midrash enumerated — that in it they sinned and in it they were punished and in it they are consoled. And we will explain, with the help of Hashem Yisbarach, the matters in order. "They sinned with 'rosh' and were punished with 'rosh' and are consoled with 'rosh'," etc. — this has already been explained above. For they sinned and blemished the aforementioned rosh bayis — who is Mosheh Rabbainu — who is the totality of all the true tzaddikim. And they wanted to choose for themselves false leaders, as it is written: "Nitnah rosh v'nashuvah Mitzraymah" (in Parashas M'raglim). And through this they caused weeping for generations. For from then the churban of the Bais HaMikdash was decreed — which is the aspect of the departure of the head from the house, as above. And therefore they were punished with "rosh," as above. And they are consoled with "rosh," as it is written: "V'ya'avor malkam lifnaihem vaHashem b'rosham." For these are the aspect of the true tzaddikim — who are the aspect of the true head of B'nai Yisroel. For His Name, Yisbarach, is conjoined with their name — the aspect of "vaHashem b'rosham," as above. "They sinned with 'ozen,'" etc. — this is the aspect of the blemish that they blemished the name of the tzaddik. For the name is heard by the ears. And when one blemishes the name of the true tzaddik — and his holy name is not important in one's eyes — all the more so when one disgraces him, chas vishalom — this is the aspect of the blemish of the ears. That they do not wish to let enter into their ears and their hearts the true name of the true tzaddik — whose Name, Yisbarach, is conjoined with his name. And the more the name of this tzaddik is magnified and esteemed, the more His great Name, Yisbarach, is magnified and esteemed and glorified. And when they blemished this, they blemished the "ozen." As it is written: "V'oznaihem hichbidu mishmo'a" ["And their ears they made heavy from hearing"] (Y'shayahu 6:10). That they make their ears heavy from hearing the words of the true tzaddik — all of whose words are words of the living G-d. And therefore they were punished with "ozen" and are consoled with "ozen," as it is said: "V'oznecha tishma'nah davar mai'acharecha" ["And your ears shall hear a word from behind you"] (Y'shayahu 30:21). Meaning, that in the end Hashem Yisbarach will help Yisroel to recognize the truth. And their ears will hear the words of the true tzaddikim. And through this everything will be rectified. "They sinned with 'ayin' and were punished with 'ayin'," etc. — this is the aspect of the blemish of the eyes. For one needs to see the face of the true tzaddikim — in the aspect of "v'hayu ainecha ro'os es morecha" ["and your eyes shall see your Teacher"] (Y'shayahu 30:20), etc. As is explained there in the aforementioned Torah well. And they blemished this. And through this the blemish of the eyes of adultery was drawn upon them. And through this they were punished with "ayin" and are consoled with "ayin," as it is written: "Ki ayin b'ayin yiru," etc. ["For eye to eye they shall see"] (Y'shayahu 52:8). For when one sees the tzaddik, it is as if one sees Hashem Yisbarach. For "the tzaddikim are the face of the Sh'chinah." "They sinned with 'af'" — which is the nose. This is the aspect of the blemish that they blemished the true hidur and chain of the tzaddik. For the main chain and hidur is in the face. And the main element of the face is the nose. As it is written: "Hakaras p'naihem ansah vam" ["The recognition of their faces testifies against them"] (Y'shayahu 3:9) — this is the nose (as Chazal said). And it is brought in the words of Adonainu Morainu v'Rabbainu, zichrono livrachah, elsewhere — that the main true chain is through the ruach chayim [spirit of life] of k'dushah that the tzaddik draws. For from there is all the chain and the hidur and the yofi, as is understood there in the aforementioned Torah. And the main ruach chayim is in the nose. As it is written: "Kol asher nishmas ruach chayim b'apav" ["All in whose nostrils was the breath of the spirit of life"] (B'raishis 7:22). And therefore the main element of the face — where is the main chain and yofi — is the nose. For there is the ruach chayim, as above. And therefore when they blemished the honor of the tzaddik and did not wish to be included in his true chain, in his p'air and yofi and hidur — therefore they blemished the nose. And this is: "They sinned with 'af' and were punished with 'af' and are consoled with 'af,'" as above. "They sinned with 'peh,'" etc. For the main drawing close to the tzaddik is through the mouth — through speaking words of Torah that one receives from him, with the mouth. For the revelation of the Mochin — which are the root of the four y'sodos, as above — is in the mouth. As it is written: "Mipiv da'as us'vunah" ["From His mouth, knowledge and understanding"] (Mishlai 2:6). And therefore when they sinned and blemished the honor of the tzaddik and did not wish to speak with their mouths words of Torah that the true tzaddikim revealed — therefore they blemished the "peh." And this is: "They sinned with 'peh,'" etc. And this is: "They sinned with 'lashon.'" For the tongue is the aspect of the "b'ris halashon" [covenant of the tongue]. Which is the aspect of the river going out from Eden to water the garden. For the river going out from Eden to water the garden — this is the aspect of the vitality that is drawn from the head and the brain into the heart, in order to give life to all the limbs of the body. For in the totality of the person, the totality of the head — which is the skull — is called the aspect of "Eden." For there is the root of the wisdom and the Mochin — which are the root of the vitality of the entire person. As it is written: "Hachochmah t'chayeh" ["The wisdom gives life"] (Koheles 7:12). And from there the vitality is drawn into the heart, to give life to the entire body. And this is the aspect of the river going out from Eden — which is the ruach chayim that is drawn, in its root, from the brain, to water the garden, which is the heart. From which all the forces and all the vitality are dispersed to all the limbs of the person — which are comprised of the four y'sodos, which are the aspect of the four midos. And this is the aspect of "umisham yiparaid v'hayah l'arba'ah rashim" ["and from there it divides and becomes four heads"]. And likewise regarding the midos that are drawn from the four y'sodos — all of them are drawn and dispersed from the heart, which is the source of all the midos, for good or for the opposite. For the main element of all the midos is in the heart (as is explained in the Torah "Mi ha'ish hechafetz chayim," in Siman 33). And the main thing is to draw the root of the wisdom that is in the brain to give life to and to water the heart. And this is the main vitality and sustaining, in the physical and the spiritual. For the essence of the wisdom that is in the brain is very far from all the desires and the evil midos. And the main war is to connect the wisdom that is in the brain with the heart — in the aspect of "v'yadata hayom vahashaivosa el l'vavecha" ["and you shall know today and bring it back to your heart"] (D'varim 4:39) — that one should not be in the power of one's heart, but rather one's heart should be in one's power. And the true tzaddik, relative to the world, is the aspect of the head. And the world, relative to him, is the aspect of the body. And the main tikkun is when one merits to be close and connected to the tzaddik like the body with the head — that the river going out from Eden should be drawn — meaning, the vitality from the tzaddik — to water the garden, which is the totality of the body, whose main element is the heart. "From which it divides," etc. — for from there all the midos that are comprised in the four y'sodos are dispersed — which are the aspect of the "four heads," as above. And this river going out from Eden to water the garden — which connects the brain with the heart, the head with the body, the true tzaddik with the totality of Yisroel — is the aspect of the "b'ris halashon." For the main illumination of the tzaddik is through the words of his mouth and his holy tongue. And they blemished the tzaddik. Therefore they sinned with the "peh" and the "lashon," etc. And this is: "They sinned with 'laiv.'" Meaning as above. For the heart is the source of all the midos, from which all of them are dispersed, as above. And its main vitality and sustaining — to merit that one's heart should be whole with Hashem, to conduct oneself in all the midos properly, according to His Will, Yisbarach — is through the true tzaddik, who is the true head, who illuminates into the heart, etc., as above. And they blemished this. And this is: "They sinned with 'laiv,'" etc., as above. And this is: "They sinned with 'yad' [hand]." For the hands are the instruments of action. And in them all the midos are revealed, according to what one grasps in them. For according to one's midos and desires, so are one's actions, for good or for the opposite. All of which are comprised in the aspect of the hands — which are the instruments of action. And therefore the main ruach chayim that is in the heart — from which is the vitality of all the limbs — is revealed in the hands. Meaning, in the pulse that pulses in the hands specifically. For the main ruach chayim that is in the heart is drawn into the hands — because they are the instruments of action. And therefore the main revelation of the number ten is in the hands — which have ten fingers. And likewise in the feet. And as is brought — because there is the main revelation of the activity of the midos of all the four y'sodos, which are comprised in ten, as is known. And this is: "They sinned with 'yad,'" etc. For all the blemishes that they blemished in all the midos of all the four y'sodos, through blemishing the honor of the tzaddik — everything is revealed in the hands specifically, as above. And this is: "They sinned with 'regel' [foot]." For the main completeness of the tikkun is to draw close and to connect to the tzaddik in truth — so much so that his illumination should be drawn down to the feet. For there is the main completion of the tikkun. For one needs to draw the light of the tzaddik from the head to the heart — where are all the midos, for good or for the opposite — in order to connect the heart to the wisdom that is in the brain, so that one's heart should be in one's power, that one should conduct oneself in all the midos in k'dushah, properly. And through this one will merit to sanctify one's hands — which are the instruments of action. Meaning, that all one's actions and activities should be in k'dushah and in purity, properly, according to the Torah. But the main completeness is when one draws the k'dushah down to the feet. For the main hold of the Sitra Achara and the k'lipos — which are the adversaries of k'dushah — is in the feet. In the aspect of "ragleha yordos," etc. ["Her feet go down (to death)"] (Mishlai 5:5). In the aspect of "avon akaivai y'subaini" ["The sin of my heels surrounds me"] (T'hilim 49:6). For after the conclusion of the feet of k'dushah, the head of the k'lipah and the Sitra Achara begins — which is the aspect of "rosh kol chutsos." And therefore its main hold is in the aspect of the feet — which are adjacent to it. And this is the secret of the shoes — so that the Sitra Achara should not nurse from the aspect of the feet. And therefore the main completeness is when one draws the k'dushah of the tzaddik into the entire body — until it is drawn also into the aspect of the feet. In order to subdue the Sitra Achara and the k'lipos — which are the aspect of the "rosh kol chutsos" — to fulfill: "Va'asosem r'sha'im ki yihyu aifer tachas kapos raglachem" ["And you shall tread down the wicked, for they shall be ashes under the soles of your feet"] (Malachi 3:21). "For from the fire they came out, and the fire shall consume them" (Y'chezkel 15:7). Meaning, for they are in the aspect of ash — the aspect of m'oray aish. And they want, chas vishalom, to consume everything and to make everything like dust and ash, chas vishalom. Therefore in the end they will become ash under the soles of the feet of the tzaddikim and the worthy ones who are included in the true tzaddik, in the aforementioned rosh bayis. And then will be fulfilled: "V'amdu raglav bayom hahu," etc. ["And His feet shall stand on that day"] (Z'charyah 14:4). And then we will conquer under our feet Eisav — he is Edom — who is the main boundary of k'dushah. Regarding whom it is said: "Ki lo etain l'cha mai'artzo y'rushah ad midrach kaf ragel" ["For I will not give you of his land as an inheritance, even the treading of the sole of a foot"] (D'varim 2:5). And Chazal expounded: until the day of the treading of the foot — when will be fulfilled "v'amdu raglav," etc. Meaning, until the feet are rectified — through drawing the illumination of the tzaddik y'sod olam, the illumination of the rosh bayis, down to the feet. And this is the aspect of "ikvos M'shicha" [the heels/footsteps of Mashiach] — that they suffer great troubles, Rachmana litzlan, in the era of ikvos M'shicha. Because now the neshamos are in the aspect of "feet" — in which is the main hold of the "rosh kol chutsos," which are the aspect of the false leaders. And it is fulfilled: "Yirh'vu hana'ar bazakain," etc. ["The youth shall deal insolently with the elder"] (Y'shayahu 3:5). For "hayu tzareha l'rosh" ["her adversaries became the head"] (Eichah 1:5). And it is fulfilled, in our many sins: "Mikaf regel v'ad rosh ain bo m'som" ["From the sole of the foot to the head, there is no soundness in it"] (Y'shayahu 1:6). And the main tikkun is that we should merit to draw the illumination of the tzaddik — the aspect of the rosh bayis — down to the feet. That even the lowly ones — who are the aspect of the feet — should know the greatness and the k'dushah of the tzaddik. And there should shine also in them correct and wondrous counsel to draw close to Him, Yisbarach. And this is the aspect of the k'dushah of Shabbos — which is the aspect of the true tzaddik. Regarding whom it is said: "Im tashiv miShabbos raglecha" ["If you turn back your foot from the Shabbos"] (Y'shayahu 58:13) — to return and to elevate the aspect of the feet from the k'lipah. And then they will be consoled with "regel," as it is written: "Mah navu al heharim raglai m'vasair" ["How beautiful upon the mountains are the feet of the herald of good tidings"] (Y'shayahu 52:7), as is brought in the aforementioned Midrash.

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