שלוחין ה

Based on the Torah "Teekoo" 1 in Likutay Tinyana, Siman 1. See there the entire Torah. Continuing from the previous sections.

Based on the aforementioned Torah and based on what we wrote above, some allusions will be explained in the laws of one who appoints an agent to collect his debt and in the laws of authorization, which are related to one another, as is explained there in Choshen Mishpat in Simanim 121 and 122.

And this is the language of the Shulchan Aruch at the beginning of Siman 121: "If one sent him his debt or his deposit by means of an agent — if the lender told him to send it by his hand and it was lost, [the borrower is] exempt. Even if he did not tell him face to face, but rather sent him in writing: 'Send it to me by means of so-and-so,' and he sent it by his hand and it was lost — [the borrower is] exempt. Provided that he recognizes that it is his handwriting" etc. And see there in clauses 1, 2, 3, and 4. See there. For it has already been explained that all the services with which a person serves Hashem Yisborach — especially the service of t'filah, which is the essential service of the heart — all must be connected to the true Tzadik, who is the aspect of the great Lender, to whom one must discharge all the debts and loans that one borrows and receives from him at every day and every time and every hour — which are all the influences that a person receives. And the discharge is through the powers that a person invests in his service, especially in t'filah — when he merits to connect everything to the true Tzadik who is the aspect of the great Lender — through this he fulfills the aspect of the discharge of all the debts and loans that he borrowed and received at every time etc., as above. And sometimes a person is very far from the great Lender, who is the true Tzadik himself, and he is unable to fulfill his obligation to discharge his aforementioned debt except by means of an agent — who are the other Tzadikim or the worthy and God-fearing ones who are close to the Tzadik who is the aforementioned great Lender. For he is unable to connect himself to the aforementioned Tzadik except through them, for they are in the aspect of agents. And he wishes to discharge his debt through the aspect of agency — the debt of the loan through an agent. Then the law is: if it is true that he is his agent — for example, that [the Lender] told him explicitly that one can rely upon him, or that he sent him his handwriting, which are the aspects of the wondrous Toros and chidushim [novel teachings] that he revealed, which are all entrusted in the hand of this agent — then even if [the debt] was lost along the way before it reached the hand of the great Lender, the responsibility is not upon the borrower, and he has already been released from his debt. For the great Lender — his power is great and mighty, and he is able to find his debts wherever they are. Provided that they were sent through his trustworthy agent in truth. But if he sent them through an agent who was not sent by the great Lender at all — rather, he himself made him an agent on his own, because [that agent] appeared to him to be a righteous man and he drew close to him and bound all his service to him, because he thought that he had the power to bring everything to its root, to the great Lender — but in truth he was not sent by him at all, and [the debt] was lost along the way — then the responsibility is upon the borrower, since in truth [the agent] was not sent by the great Lender at all. For this is known in all the holy books: that in all the service of a person, and especially the service of t'filah, one needs great merit in order to elevate his prayer to the place where it needs to be, so that it should accomplish the necessary tikkun in all the worlds, and especially at the root of his soul. And before the prayer and the service ascend there, they face numerous and great dangers along the way, from the multitude of prosecutors who lurk on the paths — as is known in the holy books. Therefore the essential tikkun of the service, and especially the service of t'filah, is through connecting everything to the true Tzadik who is the aspect of the great Lender, as above. But this great Tzadik is very, very far from the world — to the point that there are many who are unable to connect to him directly, except through his agents, who are his people and his true students. And then all the responsibility is upon the Lender himself. But when one is not careful and allows himself to err and connects his service to one who is not the agent of the great Lender at all — then all the responsibility is upon himself, as above. And this is the aspect of the laws of harsha'ah [authorization]. And this is the language of the Shulchan Aruch in Siman 122, clause 1: "Even though a borrower who sent the lender his debt at his command by means of his agent and it was lost is exempt, as was explained — if the borrower wishes, he need not send it to him by means of his agent" etc. — until [the agent] comes with an authorization etc. And the essential law is: that the agent has no power to compel the borrower to stand in judgment and to pay him his debt unless he has in his hand an authorization. But without an authorization, even though he is truly an agent sent by the lender to collect his debt, the borrower can say: "You are not my litigant; let the lender himself come and sue me in judgment." That is — even when he is truly in the aspect of an agent from the great Lender, meaning that he is truly one of the men of the Tzadik and the Tzadik commanded him to strive to collect his debts — that is, that he should go and warn and remind everyone to engage in the service of Hashem, and especially in t'filah, which is the aspect of the discharge of the debts of the loan, as above — even so, he has no power to judge the world himself, to compel them through law and judgment to discharge the aforementioned debts. For to judge and to adjudicate the world — which is the aspect of Rosh HaShanah, which is the day of judgment — no person has the power [to do this] except the great Lender himself, who is able to grasp himself in the Keesay HaKavod, which is the roots of the souls of Israel. He alone is able to make Rosh HaShanah, to judge the entire world according to their place etc., as is explained there well in the aforementioned Torah. But the rest of the people, even though they are in the aspect of his agents, were not made agents except to urge and remind [others] to discharge their debts, as above — but not to compel them and judge them through law and justice. For who knows the place of each and every one — how to judge them and adjudicate them according to their place? For this is known only to the true Tzadik, the great Lender himself, who is able to make Rosh HaShanah etc., as is explained there well in the aforementioned Torah. See there well. And therefore the agent has no power to sue them through law and justice unless he comes with an explicit authorization for this. And he too is called "one who did not do well among his people" — as our Sages, zichronam livrachah, said, and as is explained in the Shulchan Aruch: "And he did not do well among his people" — this refers to one who comes with an authorization etc. For there is no one who can judge and adjudicate the world except the aspect of the great Lender himself, who is able to make Rosh HaShanah, as above — for he knows how to judge everyone favorably, with kindness and great mercy, according to their place. For he knows the place of each and every one etc. But one who is in the aspect of an agent cannot judge or adjudicate at all, as is explained there well in the aforementioned Torah — that there is no one who can judge the world except one who is in the aspect of M'komo shel Olam etc. And more than this is explained in the awesome secret of the story [tale] that pertains to this Torah, which is written in abbreviated fashion, as brief chapter headings, in the book Chayay Moharan. And therefore Moshe Rabbeinu was not satisfied with the agency of an agent, when Hashem Yisborach said: "Behold, I am sending before you an angel" (Exodus 23:20) etc. And Moshe entreated and said: "If Your Presence does not go, do not bring us up from here" (Exodus 33:15) etc. And Hashem Yisborach consented and said to him: "My Presence shall go, and I will give you rest" (Exodus 33:14) etc. For there is no one who can judge us with mercy and kindness except Hashem Yisborach Himself, Who is M'komo shel Olam. And likewise the true Tzadik, the aspect of Moshe, who is included in Him etc., as above. And as Rashi explained there on the verse: "Beware of him, do not defy him, for he will not bear your transgression" (Exodus 23:21) — for it is not in his power to forgive, for he is only an agent etc. That is, as above. And therefore, when Hashem Yisborach consented to Moshe that He would not send an agent, but would rather go Himself with Israel — then He revealed to him the measure of His goodness and His abundant mercies that have no end, as it is written: "I will cause all My goodness to pass before you… and I will be gracious… and I will have mercy" (Exodus 33:19) etc. Then He said to him: "Behold, there is a place with Me" (Exodus 33:21) — from which our Sages, zichronam livrachah, derived that the Holy One, Blessed be He, is the Place of the world, but the world is not His place etc. That is — this is the essential greatness of the wonders of His mercies and kindnesses that have no end forever — because He, Yisborach, is the aspect of M'komo shel Olam etc. Therefore He knows the place of each and every one, and through this He judges everyone with kindness and great mercy, as is explained there well in the aforementioned Torah. See there well. And this is the aspect of: "Moshe received the Torah from Sinai and transmitted it to Y'hoshua, and Y'hoshua to the Elders, and the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly" (Avos 1:1). And immediately juxtaposed to this: "They said three things: Be deliberate in judgment, and raise up many students, and make a fence for the Torah." For this is known in the Midrashim and in all the holy books — the great prosecution of the angels against the receiving of the Torah, who said: "How mighty is Your Name in all the earth, You Who have placed Your splendor upon the heavens" (Psalms 8:2) etc. And likewise at the creation of Adam HaRishon, the angels prosecuted greatly and said: "What is man that You remember him?" (Psalms 8:5) — "The human being whom You are about to create is destined to sin before You and anger You" etc. And all of this is the aspect of what our Master, our Teacher, and our Rebbe, zichrono livrachah, wrote at the beginning of this Torah — that the angels are jealous and greatly provoke man, who was created so that he should have dominion over them. For out of the great jealousy they prosecuted against his creation, and afterwards they prosecuted against Moshe when he wished to receive the Torah. And likewise with every person and at every time they prosecute and provoke against everyone — especially against one who wishes to enter the service of Hashem, to devote himself to Him, Yisborach. For through this he could come to the ultimate purpose for which he was created — that he should have dominion over them. They provoke against him and are greatly jealous of him and wish to cast him down, chas v'shalom. And the more one strives to draw close to Hashem Yisborach, the more they provoke against him. And from this come all the falls and the distancings of most people — especially in these generations, in the footsteps of Mashiach. For the entire power of the Evil Inclination and his armies, who provoke against every person in whatever manner — everything is drawn from the aforementioned prosecution of the angels. And one who is a man of valor and wishes to have mercy on his life and his eternal purpose — he strengthens himself like a lion and is bold as a leopard at every turn and does not allow himself to fall each time. But the essential strengthening is through all that is stated in the aforementioned Torah — see there — that is, that he should grasp himself in the Keesay HaKavod, which is the roots of the souls of Israel, which is the aspect of: "He grasps the face of the throne" etc. — which was said regarding Moshe when the angels prosecuted against him at the time of the receiving of the Torah etc. And to merit this, one needs all the rectifications stated there — that is, to rectify the yirah in the heart through rectifying the three traits, which are the desires of eating, sexual immorality, and money etc. — which are rectified through properly receiving the three r'galim etc. And through this one merits the influence of n'vuah [prophecy], and through the influence of n'vuah one merits t'filah etc. — until one merits to grasp the Keesay HaKavod, and through this one is able to make Rosh HaShanah, to judge everyone favorably — through being in the aspect of M'komo shel Olam, through which he knows the place of each and every one and is able to fulfill: "Do not judge your fellow until you have reached his place" — as above. Now, at first glance, the counsel written in this Torah is difficult to understand — to stand against the prosecution of the angels by grasping oneself in the Keesay HaKavod etc. — for behold, this itself is exceedingly difficult for us. And even though in His mercy He did not conceal from us all the counsels and the paths to merit this — that is, through breaking the aforementioned three traits, and the counsel to break them is through properly receiving the three r'galim etc. until one merits the influence of n'vuah etc. — nevertheless, even the counsels themselves are difficult for us to fulfill. (And as we have written elsewhere several times.) And especially since in truth the entire provocation of the angels — from which the entire force of the Evil Inclination and his armies is drawn — is regarding the matter of the aforementioned desires, which are the desires of money, sexual immorality, and eating, which are the aspects of the three watches, three kinds of darkness etc. And especially the great provocation against t'filah — as is known, the great multitude of confusions during the time of prayer. And if so, from where shall our help come, to stand against the prosecution of the angels, from whom comes the power of the Evil Inclination that digs a pit at every time against every person to cast him down and bring him very low, chas v'shalom? Therefore, in truth, we have no one to lean upon except our Father in Heaven and the power of the true Tzadik, who constantly draws forth novel teachings of Torah — true novel teachings that bring to action. And this is the aspect of the receiving of the Torah in every generation, in every year, as is known. For this Tzadik is the aspect of Moshe, who is the essential entirety of the receiving of the Torah in every generation. For he has already won the battle and merited to break all the aforementioned desires etc. — until he merited all the aforementioned rectifications, until he merited to grasp himself in the Keesay HaKavod and to make Rosh HaShanah. Through which he was saved from the jealousy of the angels — until his hand prevailed and he seized the Torah into his hand and brought it down below and transmitted it to Israel. And through the greatness of his awesome power he intensifies [his efforts] until he is able to save each and every one of Israel who wishes to draw close to him in truth — to save him from the jealousy of the angels, that they should not cast him down in any way whatsoever. And this is through his being able to make Rosh HaShanah through the aforementioned aspect — that is, that he is able to judge everyone favorably through a wondrous kindness, by knowing the place of each and every one — for he is in the aspect of M'komo shel Olam etc., as above. And through this he brings each one into the category of merit in truth and finds good points in every trait and in every tikkun among the aforementioned rectifications — even in the worst of the worst — until he is able to bring merit even to him, for all the aforementioned rectifications, until he merits according to his level to grasp himself in the Keesay HaKavod, so that they will be unable to cast him down in any way. For the true Tzadik fights on his behalf the war of Hashem. And the essential thing is that the Tzadik merits to be included in the aspect of M'komo shel Olam — through which he knows the place of each and every one — through which he is able to make Rosh HaShanah, as above. And this is the aspect of: "Moshe received the Torah from Sinai and transmitted it to Y'hoshua" — which we study in this holy tractate during the days of the S'firah, between Pesach and Shavuos, when we prepare ourselves to receive the Torah on Shavuos each year. That is, to merit from now on to receive the Torah anew in such a way that we will merit to fulfill it — for that is the essential thing, for "the exposition is not the essential thing, but the deed" (Avos 1:17). And therefore the Tanna began this tractate, which is Avos, with "Moshe received the Torah from Sinai" specifically. For Sinai is the aspect of humility and lowliness, as our Sages, zichronam livrachah, said: that for this reason the Torah was given on Mount Sinai — because it is a low mountain — to teach that it is impossible to merit the receiving of the Torah except through humility and lowliness like Moshe Rabbeinu, alav hashalom. For it is impossible to receive the Torah and to bring it down to Israel, to bring merit to each and every one that they should merit to fulfill it, except through true humility and lowliness like Moshe. For through true humility, which is the aspect of actual Ayin [nothingness], he alone is able to ascend and be included in the aspect of M'komo shel Olam, which is the aspect of above the Makom — for there specifically one knows the place of each and every one and is able to bring merit to each and every one, as above. For one who is not at the ultimate degree of this humility and is not at the ultimate degree of self-nullification — but still has some self-importance — is still within the aspect of Makom and is not fully included in the aspect of above the Makom. And therefore he does not know the place of each and every one and cannot judge each one favorably according to his place, as above. Rather, only this Tzadik who is humble like Moshe — who is actual Ayin in the ultimate degree of true self-nullification — since he is in the aspect of Ayin in truth, he has no place at all. Therefore he is included in truth in the aspect of above the Makom and is able to make Rosh HaShanah — that is, to bring merit to each and every one according to his place, as above — since he knows the place of each one, as above. And therefore, of all the virtues and holinesses of Moshe Rabbeinu, alav hashalom, master of all the prophets and sages, the Torah praised him only for the virtue of humility, as it is written: "And the man Moshe was very humble" (Numbers 12:3) etc. For this is the essential thing — that through this specifically he merited the receiving of the Torah and to transmit it to Israel. For the essential receiving of the Torah that Moshe merited was principally the great strength and battle to receive it in such a way that he could transmit it to Y'hoshua his student, who could transmit it to Israel from generation to generation forever. For regarding Moshe himself, the angels did not prosecute so much — for they knew the greatness of his awesome holiness, that he had already vanquished and completely broken the Evil Inclination. Rather, the entire essence of their prosecution was regarding his wish to receive the Torah and transmit it to Y'hoshua his student — so that it would be drawn to Israel for all generations. And regarding this they thought they had the power to prosecute — because they saw that the deeds of the generations would not go well. And therefore they thought they could prosecute, just as they prosecuted against the creation of Adam HaRishon because they saw that he would ultimately sin. And even though they had now already seen the work of Hashem — that Hashem Yisborach had carried out His will, and the Patriarchs Avraham and Yitzchak and Yaakov and the holy Tribes had already been in the world, until such a wondrous light as Moshe Rabbeinu had come forth, who had strengthened himself and won the battle properly — even so, they prosecuted against his wish to transmit it to Israel for all generations, for they saw that [future generations] were destined to sin in that generation, all the more so in other generations, especially at the end of the generations. But Moshe, in the immensity of his power — not only did he overcome them and receive the Torah, but he even received it with such power that he could transmit it to Y'hoshua his student, who could draw it down from generation to generation forever. And all of this he merited through having received it from Sinai — which is the aspect of true lowliness — through which one is included in the aspect of M'komo shel Olam, through which one can incline toward kindness and bring merit to each and every one according to his place. Through which one can save even the worst of the worst from the prosecution of the angels — so that he too should merit the aspect of receiving the Torah and drawing it on to future generations. For drawing the Torah from generation to generation is an obligation upon each and every one of Israel, as it is written: "And you shall teach them to your children, and you shall speak of them" (Deuteronomy 6:7) etc. — "And you shall teach them to your children" (Deuteronomy 11:19) etc. And as is explained in the Torah "Ki M'rachamam" etc. — that the obligation upon each one of Israel is to engage in the settling of the world, that is, to speak with his fellows to arouse them to His service, Yisborach etc. But the Evil Inclination provokes against every person and does not allow him to engage in this. And if he wishes to strengthen himself against it, it provokes against him more and more, as is known and as above. Therefore the essential tikkun is through the Tzadik who is humble like Moshe — through which he is able to ascend and be included in the aspect of M'komo shel Olam, through which he brings merit to each and every one and saves him from the prosecution of the angels — until he brings him merit so that he too should grasp himself in the Keesay HaKavod etc., as above. For all the rectifications explained in the aforementioned Torah — the ultimate purpose of all of them is humility and lowliness, which is the essential ultimate perfection of everything, as is known. For it is explained there that the rectification is through the building of Yerushalayim, that is, the rectification of the yirah in the heart — and the essential ultimate yirah is humility, in the aspect of: "The reward of humility is the fear of Hashem" (Proverbs 22:4) — through which Hashem Yisborach accepts his prayer, as our Sages, zichronam livrachah, said, and as is explained in his words, zichrono livrachah. And likewise all of them. And this is: "Moshe received the Torah from Sinai" — which is the aspect of true humility and lowliness, through which he is in the aspect of M'komo shel Olam and is able to make Rosh HaShanah, to judge everyone favorably — through this specifically he received the Torah. "And transmitted it to Y'hoshua" — for he had the power to transmit it to Y'hoshua his student, even though he himself did not have this power in perfection — to the point that Moshe had to pray for him: "May God save you from the counsel of the spies" — on account of which he was called Y'hoshua, as our Sages, zichronam livrachah, said. For the spies blemished all of the above through having blemished Eretz Yisroel, where Yerushalayim and the Bais HaMikdash are — which is comprised of all the aforementioned rectifications. For there, in Eretz Yisroel and the Bais HaMikdash, is the essential rectification of the holiness of the three r'galim, as it is written: "Three times a year all your males shall appear" (Exodus 23:17) etc. And therefore there is the essential place of n'vuah, which is drawn from between the two K'ruvim etc. And there is the essential t'filah, as it is written: "For My House is a house of prayer" (Isaiah 56:7). And there is the gate of heaven, to ascend and be included through there — to ascend from the aspect of Makom to the aspect of above the Makom. And therefore the Bais HaMikdash is called by the name Makom, as it is written: "And he encountered the Place" (Genesis 28:11) etc. — "How awesome is this place!" (Genesis 28:17). For there one is included in M'komo shel Olam. And therefore there is the place of judgment — for there the Sanhedrin sat in the Chamber of Hewn Stone. For judgment must be with mercy, to incline toward kindness, to turn in favor of each one, as it is written: "And the congregation shall judge… and the congregation shall save" (Numbers 35:24–25) — and as our Sages, zichronam livrachah, said. And therefore the essential judgment was in the Bais HaMikdash — for there one is included in M'komo shel Olam, through which one can judge everyone favorably, as above. (And as is explained from this elsewhere.) And the spies blemished Eretz Yisroel, and therefore they blemished all of this. And therefore they could not stand against the prosecution of the angels — until [the angels] cast them down, which is the aspect of what they said: "And there we saw the N'filim" (Numbers 13:33) — who are the sons of the angels Shamchazai and Azael, who fell from above because they prosecuted against the creation of man. And they are still prosecuting. And they provoked the spies, as it is written there: "And we were in our own eyes as grasshoppers, and so we were in their eyes" (Numbers 13:33). For the spies fell in their own eyes compared to them. And this was the essential blemish of [the spies] — for they did not believe in the immense and awesome power of Moshe their teacher, who had the power to save them from the prosecution of the angels and to bring them merit in the holiness of the receiving of the Torah for all generations and to bequeath them Eretz Yisroel and the Bais HaMikdash, where is the essential rectification, as above. And Y'hoshua was saved from the counsel of the spies through the greatness of the power of Moshe his teacher — for he never moved from within the tent — and [Moshe] blessed him: "May God save you from the counsel of the spies." And not only was he saved from them, but he even merited to receive the entire Torah from Moshe and to draw it on to all generations. And all of this was through the power of Moshe — through his being so humble that he merited to be included in perfection in the aspect of M'komo shel Olam etc., as above. And this is: "Moshe received the Torah from Sinai" — which is the aspect of lowliness and humility — "and transmitted it to Y'hoshua" etc. For specifically through the aspect of Sinai he had the power to receive it and to transmit it to Y'hoshua his student constantly, to draw it on to all generations, as above. And this is: "And Y'hoshua to the Elders, and the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly." This is a hint to all the rectifications stated in the aforementioned Torah, through which one merits to grasp himself in the Keesay HaKavod, through which one is saved from the jealousy of the angels, as above. And this is the aspect of: "And Y'hoshua to the Elders." Z'kaynim [Elders] are the aspect of the three Patriarchs, who are called Z'kaynim, as it is written regarding Avraham: "And Avraham was old, advanced in years" (Genesis 24:1). And likewise regarding Yitzchak: "And it was when Yitzchak grew old" (Genesis 27:1). And likewise regarding Yaakov it is written: "And the eyes of Israel were heavy with age" (Genesis 48:10). And as is brought in Midrash Rabbah. And the three Patriarchs are in the aspect of the three r'galim, as is known. And through the three r'galim, which are the aspect of the Patriarchs — the aspect of Z'kaynim — through which one rectifies the aforementioned three desires — through this one merits the influence of n'vuah, as it is written there. And this is: "And the Elders to the Prophets." And through n'vuah one merits the perfection of t'filah. And this is: "And the Prophets transmitted it to the Men of the Great Assembly" — who are the aspect of the rectification of t'filah. For the entire rectification of t'filah is drawn through the Men of the Great Assembly, who established for us the entire order of t'filah, as our Sages, zichronam livrachah, said. And even though all the aforementioned rectifications must be fulfilled by every person in order to merit grasping himself in the Keesay HaKavod, as above — nevertheless, this is known and explained in many places: that all the rectifications exist in their generality and in their particularity, in numerous aspects. And therefore each Tzadik has his own individual trait and rectification — even though he certainly is comprised of all the rectifications of the traits, such as the trait of chesed attributed to Avraham and g'vurah to Yitzchak. Even though in truth Avraham certainly had perfection in all the traits — nevertheless, the essential rectification of the trait of chesed is attributed to Avraham, and g'vurah to Yitzchak etc. And likewise in the aforementioned matter. Understand this. And this is what was immediately juxtaposed to this Mishnah: "They said three things: Be deliberate in judgment" — that is, one must be deliberate in judgment and not hastily seize upon judging one's fellow. For "the judgment is God's" (Deuteronomy 1:17) — and one must be very, very deliberate about how to judge one's fellow. For it is impossible to judge one's fellow except when one is in the aspect of M'komo shel Olam etc., as above. And this is: "And raise up many students." For certainly one who is in this aspect is able to raise up many students. For he will not distance any student — even though he is not worthy according to his deeds to be drawn close — nevertheless, he will find in him some merit and good point through being in the aspect of M'komo shel Olam, as above. And this is: "And make a fence for the Torah." For even so, one must make a fence and barrier and partition for the Torah — to distance one who is the actual opposite. For even though one must judge everyone favorably according to his place — even so, one who is a complete disputant — and the essential matter is that he does not nullify his arrogance and pride, for he does the deeds of Zimri as he well knows, and yet he deludes himself and does not wish to submit himself before the true Tzadik — all the more so when he disputes against him and scorns him — then "one who comes to defile is given an opening" (Shabbos 104a): that he is driven away from drawing close to the point of truth, through the fences and barriers that the Tzadik himself makes for his Torah, so that no stranger should draw close to it. And the essential distancing is on account of coarseness and arrogance — which is the very opposite of the aspect of Sinai, which is humility and lowliness, from which Moshe received the Torah and transmitted it to Y'hoshua etc. for all generations. But even so, b'chirah [free will] is necessarily unconstrained — for everything was created for the sake of b'chirah. And therefore, even though one must judge everyone favorably in order to raise up many students, even so one must make a fence for the Torah — to distance one who is fit to be distanced on account of his coarseness, until his uncircumcised heart is humbled and he returns and is healed. And likewise it is found in his [Rabbeinu's] words, zichrono livrachah, in many places: that the Tzadik speaks his Torah in this very aspect — to draw close the one who wishes to draw close, and to distance the opposite. In the aspect of: "He who merits — it becomes for him a potion of life; he who does not merit" (Yoma 72b) etc. For "the ways of Hashem are straight" (Hosea 14:10), as above. §15: All avodah, especially t'filah, must be connected to the Tzadik ha'emes = Malveh HaGadol = discharge of debts. When far from the Tzadik → connect through shaliach (sh'aray Tzadikim / k'shairim close to Tzadik). If shaliach is truly sent (= Tzadik told him, or gave him his k'sav yad = Toros v'chidushim) → even if lost en route, borrower exempt (Malveh HaGadol can find debts anywhere). If shaliach not sent by Malveh HaGadol → only appears as Tzadik → borrower responsible. Avodas hat'filah has many dangers (m'katregim on the d'rachim) → ikkar tikkun = connecting to Tzadik = Malveh HaGadol. But he is far → connect through true talmidim. Wrong connection → achrayus on oneself. §16: Dinay harsha'ah: Shaliach cannot compel borrower without harsha'ah. Even if truly sent by Malveh HaGadol → can urge/remind (zariz/mazkir to do avodas Hashem/t'filah) but not compel through din. Only Malveh HaGadol himself (= M'komo shel Olam = grasps Keesay HaKavod) can do Rosh HaShanah = judge according to place. Agent who judges = "asher lo tov asah b'amav." Only M'komo shel Olam can dan l'chaf z'chus. Connected to sod nora'os hama'aseh in Chayay Moharan. §17: Moshe did not accept shlichus of a mal'ach ("hin'ni sholai'ach l'fanecha mal'ach"). "Im ain panecha holchim al ta'alainu mizeh." Hashem consented: "panai yailchu." Only Hashem (= M'komo shel Olam) + Tzadik niklal bo can judge b'rachamim. Rashi: "hishamer mipanav...ki lo yisa l'fish'achem" = he is only shaliach, cannot forgive. When Hashem consented → revealed midas tuvo → "Ani a'avir kol tuvi...v'chanosi...v'richamti" → "hinay makom iti" → HaKadosh Baruch Hu M'komo shel Olam v'ain ha'olam m'komo → knows m'kom kol echad → dan b'chesed uv'rachamim. §18: "Moshe kibel Torah miSinai ums'rah l'Y'hoshua...v'N'vi'im m'saruha l'Anshay K'neses HaG'dolah. Heim amru shloshach d'varim: hevu m'sunim badin, v'ha'amidu talmidim harbeh, va'asu s'yag laTorah." Kitrug hamal'achim on kabbalas haTorah ("mah adir shimcha...asher t'nah hodcha al hashamayim") + on briyas Adam ("mah enosh ki sizkerenu...bar nash d'at asid l'mivray asid l'mecheta"). Kin'as hamal'achim = source of all kochos Yaitzer HaRa in every generation, especially b'ikvesa d'Meshicha. Ish chayil misgaber k'ari → but ikkar hisgabrus = through tikkunim of Torah: yirah → breaking 3 ta'avos → 3 r'galim → n'vuah → t'filah → Keesay HaKavod → Rosh HaShanah. Kasheh l'havin: ikkar aitzah (grasping Keesay HaKavod) is itself difficult! Even aitzos themselves hard to fulfill. Yaitzer uses same 3 ta'avos + bilbulim in t'filah. → Ain lanu al mi l'hisha'ain ki im al Avinu shebaShamayim v'al ko'ach haTzadik ha'emes → mamshich chidushay Torah amitiyim hamevi'im l'yiday ma'aseh = kabbalas haTorah b'chol dor. This Tzadik = bchinas Moshe → already won battle → broke all ta'avos → grasped Keesay HaKavod → Rosh HaShanah → saved from kin'as hamal'achim → seized Torah → brought down → transmitted. Through his enormous ko'ach → saves every Yisroel who draws close to him in truth → finds n'kudos tovos even in garu'a shebig'ru'im → each grasps Keesay HaKavod → mal'achim cannot cast him down. §19: Moshe kibel Torah miSinai = studied in Avos during S'firah (preparing for Shavuos). Sinai = anavah v'shiflus (har namuch → Torah only through humility). Through anavah amitis (= Ayin mamash) → niklal b'M'komo shel Olam (l'maalah min haMakom) → knows m'kom kol echad → m'zakeh hakol. Without ultimate bitul → still within Makom → cannot judge. Only Tzadik who is anav k'Moshe = Ayin mamash → no makom → niklal b'l'maalah → Rosh HaShanah. Torah praised Moshe only for anavah ("v'ha'ish Moshe anav m'od," Bamidbar 12:3). Ikkar kabbalas haTorah = ko'ach to transmit to Y'hoshua l'doros (mal'achim mainly prosecuted transmission, not Moshe personally). They saw doros would sin → prosecuted → but Moshe's ko'ach overcame. All through Sinai = shiflus amitis → M'komo shel Olam → mateh k'lapay chesed → m'zakeh even garu'a shebig'ru'im. Hamshachas haTorah l'doros = chovah al kol echad ("v'shinantam l'vanecha," "v'limadtem osam es b'naichem," Torah "Ki M'rachamam" = yishuv ha'olam). Ba'al davar misgare → ikkar tikkun through Tzadik = anav k'Moshe → M'komo shel Olam → m'zakeh kol echad. Tachlis kol hatikkunim = anavah ("aikev anavah yir'as Hashem," Mishlai 22:4) → Hashem m'kabail t'filaso. §20: "Moshe kibel Torah miSinai" = anavah → M'komo shel Olam → Rosh HaShanah → through this he transmitted to Y'hoshua. Y'hoshua himself didn't have ko'ach bish'laimus → Moshe prayed "Kah yoshiacha mai'atzas ham'raglim" → therefore named Y'hoshua. M'raglim blemished Eretz Yisroel (= Yerushalayim/Bais HaMikdash = k'lalus kol hatikkunim: 3 r'galim, n'vuah from between K'ruvim, t'filah = "ki vaisi bais t'filah," sha'ar haShamayim). Bais HaMikdash = Makom ("vayifga baMakom...mah nora haMakom hazeh") → niklalim b'M'komo shel Olam → Sanhedrin b'Lishkas HaGazis (mishpat b'rachamim, "v'shaftu ha'aidah v'hitzilu ha'aidah"). M'raglim blemished Eretz Yisroel → couldn't stand against mal'achim → fell = "vanahay v'ainaynu kachagavim" = N'filim (b'nay Shamchazai v'Azael). Ikkar pgam: didn't believe in ko'ach Moshe to save them. Y'hoshua saved → lo mash mitoch ha'ohel → blessed by Moshe → received Torah → drew to doros. All through Moshe's anavah → M'komo shel Olam. §21: "V'Y'hoshua liZ'kaynim" = 3 Avos (= Z'kaynim: "v'Avraham zakain ba bayamim," "vay'hi ki zakain Yitzchak," "v'ainai Yisroel kavdu mizoken") = 3 r'galim (as known). 3 r'galim → tikkun 3 ta'avos → hashpa'as n'vuah. "Uz'kaynim liN'vi'im" = through n'vuah → sh'laimus hat'filah. "UN'vi'im m'saruha l'Anshay K'neses HaG'dolah" = tikkun hat'filah (they established seder hat'filah, Chazal). Each Tzadik has own midah/tikkun (chesed = Avraham, g'vurah = Yitzchak) even though comprised of all. §22: "Hevu m'sunim badin" = be deliberate, don't seize upon judging (mishpat lailokim hu) → only when in bchinas M'komo shel Olam. "V'ha'amidu talmidim harbeh" = M'komo shel Olam can raise many students (finds z'chus/n'kudah tovah even in unworthy). "Va'asu s'yag laTorah" = but must also make fence → distance the cholaik gamur (who doesn't nullify ga'avah, does ma'asay Zimri, scorns Tzadik) = "haba litamay pos'chin lo." Distance due to gasus/ga'avah = heipech Sinai (anavah). BUT b'chirah chafshis → dan l'z'chus to raise many students AND s'yag laTorah to distance who deserves it → "ad asher yikanay l'vavo he'arail v'shav v'rafa lo." Tzadik says Torah to draw close who wants closeness + distance the opposite: "zachah na'aseh lo sam chayim, lo zachah..." (Yoma 72b). "Y'sharim darchay Hashem." Based on Likutay Moharan II:1 "Teekoo" · Ha'oseh Shaliach Ligvos Chovo v'Hilchos Harsha'ah 5 (§§15–22).