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Laws of Agents (Shluchim), Halachah 4 — Part 2

Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:67. Conclusion. Translated from the Hebrew.

And this is: "They sinned with 'aish' [fire]," etc. For the main element of all the aforementioned blemish is that they empowered the aspect of the m'oray aish — through blemishing the honor of the tzaddik, who is the aspect of the m'oray or, etc., as above. And therefore they were punished with "aish" — in the aspect of "mimarom shalach aish," etc. ["From on high He sent fire"] (Eichah 1:13). Which is the aspect of "vayatzais aish b'Tziyon vatochal y'sodoseha" — which is brought in the aforementioned Torah.

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And they are consoled with "aish," as it is written: "Va'ani eh'yeh lah chomas aish n'um Hashem" ["And I will be for her a wall of fire, says Hashem"] (Z'charyah 2:9). For through the fact that Yisroel rise at chatzos and mourn over the churban of the Bais HaMikdash — through this will be fulfilled: "Lasum la'availay Tziyon p'air tachas aifer" ["To place for the mourners of Tziyon splendor in place of ash"] (Y'shayahu 61:3). For the aspect of the m'oray aish will be transformed into m'oray or, to honor and to glory. And this is the aspect of: "Va'ani eh'yeh lah chomas aish n'um Hashem ul'chavod eh'yeh b'sochah" ["And I will be for her a wall of fire, says Hashem, and for glory I will be in her midst"]. For the m'oray aish will be transformed into a wall of fire and into honor and glory for Yisroel. Which is the aspect of the m'oray or — which are the aspect of p'air and kavod, as above. Meaning, "p'air tachas aifer" — which is explained there in the aforementioned Torah; see there. And this is: "They sinned with 'hu' [he]," "they sinned with 'zeh' [this]," "they sinned with 'yaish' [there is]" — and in them they were punished, etc. "Hu," "zeh," "yaish" — this is the aspect of the Mochin, which are the aspect of the river going out from Eden to water the garden. For the main Mochin that the rosh bayis draws is to know and to recognize Him, Yisbarach, in truth and in complete emunah. For only this is the main da'as [knowledge] and Mochin. As it is written: "V'yadata hayom vahashaivosa el l'vavecha ki Hashem hu haElokim," etc. ["And you shall know today and bring back to your heart that Hashem, He is the G-d"] (D'varim 4:39). And as it is written: "Ki im b'zos yishalel hamishalel haskel v'yado'a osi," etc. ["But only in this let one who boasts, boast — that he understands and knows Me"] (Yirmiyahu 9:23). And these true da'as and Mochin — to know Him, Yisbarach — one needs to draw in the aspect of "hu," "zeh," "yaish." Which is the aspect of the river going out from Eden, etc. For Hashem Yisbarach is "s'sim v'galya" [hidden and revealed]. For He, Yisbarach, is hidden and concealed from His own side, and revealed from the side of His actions, as is known. And one needs to draw His knowledge, Yisbarach, from the concealment to the revelation — in the aspect of the river going out from Eden, etc. For "Eden — ayin lo ra'asah," etc. ["Eden — no eye has seen it"] (Y'shayahu 64:3) — which is the aspect of hidden and concealed. And this is the aspect of "hu" — the aspect of concealment. And from there one needs to draw the source of living waters — the aspect of the river going out from Eden. Meaning, the aspect of drawing the da'as — until the da'as grows — until one recognizes Him, Yisbarach, as if one sees Him, Yisbarach, with one's eyes. In the aspect of: "Hinai Elokainu zeh kivinu lo," etc. ["Behold, this is our G-d, we have hoped for Him"] (Y'shayahu 25:9). As Chazal said: "In the future the tzaddikim will point with a finger: 'This is Hashem.'" And this is the aspect of "zeh" — the aspect of "zeh Hashem kivinu lo." As this verse is brought there in the aforementioned Midrash. And this is the aspect of the river going out from Eden — which is the da'as that one draws from the concealment to the revelation. And afterward one needs to draw the da'as further — until they know Him, Yisbarach, in the aspect of "yaish." That they should know with da'as and with complete emunah that in all the Yaishus [existence] and in all the four y'sodos — which are the totality of all the things in the world — in all of them is clothed His vitality and His G-dliness, Yisbarach. In the aspect of: "M'lo kol ha'aretz k'vodo" ["The whole earth is full of His glory"] (Y'shayahu 6:3). And this is the aspect of: the river is drawn to water the garden, "and from there it divides," etc. — that we should know and believe that all the "four heads" — which are all the four y'sodos, which are the totality of the entire world and its fullness — all of them are watered by the river going out from Eden — which is His wisdom, Yisbarach. For He, Yisbarach, gives life to all of them and is clothed in all of them. And in all the Yaishus He, Yisbarach, is concealed. And this we will merit in the future in completeness — that we will know and recognize Him, Yisbarach, in all the aspects — in the aspect of "hu" and "zeh" and "yaish." And this is the main receiving of reward in the future — in the aspect of "l'hanchil ohavai yaish," etc. ["To bequeath 'yaish' to those who love Me"] (Mishlai 8:21). For now we do not know this except through emunah. But in the future we will merit to know all of this with complete da'as. And this is the main receiving of reward, as above. And this is: "They sinned with 'kiflayim' [double] and were punished with 'kiflayim' and are consoled with 'kiflayim.'" "They sinned with 'kiflayim'" — for through blemishing the honor of the tzaddik, they sinned doubly. For they blemished two blemishes. For they blemished the aspect of "rosh" and the aspect of "bayis." For they caused the departure of the head — who is the tzaddik — who is the Mochin. And they caused the destruction of the house — meaning, the Bais HaMikdash. And likewise regarding each individual — according to the blemish that one blemishes the honor of the tzaddik, so one causes two blemishes. Meaning, the blemish that one blemishes the honor of the tzaddik himself — which is the aspect of a blemish in the "rosh." And also one causes a great blemish in oneself — meaning, in all one's four y'sodos, which are the totality of all the midos. For one does not merit to rectify and to refine one's midos of all the four y'sodos — since one blemished the honor of the tzaddik, from whom is the main tikkun, as above. And this is the aspect of the blemish of the "bayis." For the totality of the world, the totality of the four y'sodos, is in the aspect of a "house" relative to the tzaddik, who is the aspect of the "head," as is understood in the aforementioned Torah. It emerges that through blemishing the honor of the tzaddik, they sinned with "kiflayim," as above. And this is: "And they were punished with 'kiflayim.'" For they caused the overpowering of the m'oray aish, chas vishalom — which are the aspect of the "rosh kol chutsos." And through this come illnesses, chas vishalom, for which nothing helps except the names of the chitzonim [external forces], chas vishalom — as is brought there in the aforementioned Torah. And this is: "And they were punished with 'kiflayim.'" Meaning, the overpowering of the "rosh kol chutsos," the aspect of the m'oray aish — and this is one blow. And a second blow — that there come, chas vishalom, strange illnesses, Rachmana litzlan, as above. For the four y'sodos were corrupted — through which strange illnesses come, Rachmana litzlan. And this is: "They were punished with 'kiflayim.'" And they are consoled with "kiflayim." For through mourning over the churban of the Bais HaMikdash, one merits "lasum la'availay Tziyon p'air tachas aifer." Meaning, not only will the m'oray or return to their place and their level — but also we will merit that the m'oray aish, which are the aspect of "ash," will be transformed to k'dushah. And from m'oray aish they will become the aspect of m'oray or. For also the "rosh kol chutsos" will return to Hashem and will become a chariot for k'dushah, and will be transformed to the aspect of m'oray or. And then all the holy sparks and all the nefashos that were in the aspect of "tishtapechnah avnay kodesh b'rosh kol chutsos" ["The sacred stones are poured out at the head of every street"] (Eichah 4:1) — all of them will be transformed and will return to k'dushah. And they will draw close and will be included — all of them — in the rosh bayis. And all of them will be rectified. And this is the aspect of: "And they are consoled with 'kiflayim'" — the aspect of "nachamu nachamu," etc. For also the m'oray aish will be transformed into m'oray or, as above. The general principle is that the main distancing of Yisroel from their Father in Heaven, and the main totality of all the blemishes, and the length of the galus — is through the blemish of blemishing the honor of the true tzaddik, who is the aspect of the rosh bayis. And the false leaders overpower — who are the aspect of the "rosh kol chutsos," etc. And the tikkun for this is to rise at chatzos lailah and to mourn greatly over the churban of the Bais HaMikdash — meaning, over our sins that caused the churban, or that delay the building of the Bais HaMikdash. And through this we will merit: "Lasum la'availay Tziyon p'air tachas aifer," as is brought there. And this is: "B'raishis bara Elokim es hashamayim v'es ha'aretz" ["In the beginning G-d created the heavens and the earth"] (B'raishis 1:1). "B'raishis" is "rosh bayis," as is explained there. Through this, "bara Elokim es hashamayim v'es ha'aretz" — which are the totality of the world, which is comprised of the four y'sodos. All of which were created and are sustained through the tzaddik — who is the aspect of the rosh bayis. As Chazal said on the verse "Bor'acha Yaakov" (Y'shayahu 43:1) — "My world, My world, who created you? Yaakov created you," etc. And this is: "V'ha'aretz haysah sohu vavohu v'choshech al p'nai s'hom" ["And the earth was void and empty and darkness was upon the face of the deep"] (B'raishis 1:2). This is the aspect of the four kingdoms — which are the totality of all the exiles. As Chazal expounded: "'Sohu' — this is the kingdom of Bavel," etc. Meaning, the aspect of the blemish of the four y'sodos — from which the four kingdoms draw sustenance. Which are the aspect of the four avos n'zikin [categories of damages]. Which is drawn through blemishing, chas vishalom, the honor of the tzaddik who is the rosh bayis, as above. "V'ruach Elokim m'rachefes al p'nai hamayim" ["And the spirit of G-d hovered upon the face of the waters"]. "Ruach Elokim" — this is the spirit of Mashiach. Who will rectify everything. For he is the true rosh bayis. And all Yisroel will recognize him and will believe in him. And the "rosh kol chutsos" will be subdued and nullified before him. But through what will we merit this? Through the weeping and the tears that we weep and mourn over the churban of the Bais HaMikdash. And this is the aspect of: "V'ruach Elokim" — this is the spirit of Mashiach — "m'rachefes al p'nai hamayim" — the aspect of "shifchi chamayim libaich," etc. ["Pour out your heart like water"] (Eichah 2:19). The aspect of: "Al aileh ani bochiyah, aini aini yordah mayim, ki rachak mimeni m'nachem maishiv nafshi," etc. ["For these things I weep; my eye, my eye runs down with water, for the comforter who should restore my soul is far from me"] (Eichah 1:16). For one needs to weep greatly and to bring down tears like water — over the fact that "the comforter is far from us" — who is the true tzaddik, as above. And through this we will merit the spirit of Mashiach. And then will be fulfilled: "Lasum la'availay Tziyon p'air tachas aifer." And this is: "V'ruach Elokim" — which is Mashiach — "m'rachefes al p'nai hamayim" — meaning, through the tears, the aspect of "aini aini yordah mayim," as above. And through this: "Vayomer Elokim y'hi or vay'hi or" ["And G-d said: Let there be light, and there was light"] (B'raishis 1:3). This is the aspect of the overpowering of the m'oray or, that the m'oray aish — which are the aspect of sohu vavohu v'choshech us'hom — are subdued. And the m'oray or overpower — which are the aspect of the Mochin, the aspect of the tikkun of the four y'sodos, etc. The aspect of the Name of Hashem, as above. Baruch Hashem l'olam, amain v'amain.