מקח וממכר א

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Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:22 ("Chosam B'soch Chosam"). Translated from the Hebrew. The matter of agents: a person's agent is like himself in the entire Torah. But for a matter of transgression — there is no agent for a matter of transgression. According to what Rabbainu, zichrono livrachah, wrote in the discourse "Chosam B'soch Chosam"; see there (in Siman 22). For there is the aspect of "na'aseh vinishma" ["we will do and we will hear"] — which are the aspects of the revealed and the hidden; Torah and tefillah; Toras Hashem and "toraso" [his Torah]. At first it is "Toras Hashem," and afterward it becomes "toraso." And one needs to go from level to level, etc. For on each level there is the aspect of "na'aseh vinishma" that is loftier, etc.; see there all of this well. Until one reaches the beginning of the point of the Creation — which is the beginning of the Atzilus. And there the "nishma" is the aspect of Toras Hashem itself, etc. And afterward, when one is included in the Ain Sof — then the "na'aseh" is Toras Hashem, and the "nishma" is Tefilas Hashem. For Hashem Yisbarach Himself fulfills the Torah, as Chazal said: "From where do we know that HaKadosh Baruch Hu puts on tefillin? From where do we know that HaKadosh Baruch Hu visits the sick?" etc. And likewise HaKadosh Baruch Hu prays, as Chazal said. And then, when one is included in the Ain Sof, then the Torah and the tefillah are the aspect of Toras Hashem and Tefilas Hashem literally, etc.; see there. And behold, this is the main tachlis [purpose] and the ultimate completeness — to merit to reach this lofty level, to be included in the Ain Sof, until one's Torah and tefillah become the aspect of Toras Hashem and Tefilas Hashem, as above. Fortunate is one who merits this. And then the tefillah is in the aspect of "y'hi ratzon milifanai" ["may it be My will"] — which is Tefilas Hashem Yisbarach, as Chazal said in Brachos. And this is the aspect of "b'chol hamakom asher azkir es Sh'mi" ["In every place where I cause My Name to be mentioned"] (Sh'mos 20:21) — "azkir" ["I will cause to be mentioned"] specifically. For one who merits such a tefillah — namely, Tefilas Hashem — it emerges that when he mentions His Name, Yisbarach — since he is included in Him, Yisbarach — it emerges that Hashem Yisbarach Himself mentions His Name, Yisbarach. Since he is included in Him, Yisbarach, it emerges that Hashem Yisbarach Himself mentions His Name, Yisbarach, kivyachol. And this is the aspect of Tefilas Hashem, as above. And this is: "B'chol hamakom asher azkir es Sh'mi" — "azkir" specifically, as above. And behold, the main purpose of the creation of man is for this aspect — that he should reach this tachlis, that he should merit to be included in Him, Yisbarach, until his Torah and his tefillah become the aspect of Toras Hashem and Tefilas Hashem literally. But it is impossible to come to this immediately. For Hashem Yisbarach wanted to create man in this world — so that he should have free will. And the main fulfillment of the Torah depends on this — on the fact that man has free will. And for this reason He sent man into this world, within a body and coarse matter — so that he should have free will. And since man is in this world within a body and physical matter, he needs at first to fulfill the Torah and the mitzvos within the body. And as long as the body and the matter are not completely nullified, then all the Torah and mitzvos and tefillah that he fulfills are in the aspect of "toraso" and "tefilaso" [his Torah and his prayer]. For he is not yet included in his root, in the Ain Sof. And the more he fulfills the Torah and serves Hashem, he goes each time from level to level and nullifies the body more each time, and is included more in his root in the Ain Sof. Until he merits to reach the tachlis — that the body is completely nullified and he is completely included in the Ain Sof. And then he merits the aspect of Toras Hashem and Tefilas Hashem literally, as above. And then, when he is included in his root in the Ain Sof, it emerges that all the Torah and mitzvos and tefillah that he fulfills are Toras Hashem and Tefilas Hashem literally. It emerges that Hashem Yisbarach Himself, kivyachol, does the mitzvos that he does — since he is included in Him, Yisbarach, as above. But before he is completely included in Him, Yisbarach, as above — then man himself does the mitzvos. And then he is in the aspect of a shali'ach — like the agent who is commanded and performs his sh'lichus. Just so, literally, he is commanded and performs the sh'lichus of the Creator, Yisbarach. For it is for this purpose that he was sent into this world — to perform His sh'lichus, Yisbarach — to fulfill the Torah and the mitzvos that he is commanded regarding them. For all the work of man in this world is designated by the name "sh'lichus," as is brought in all the mussar books that admonish and warn man: "What will he do on the day of reckoning, and what will he answer to the One Who sent him?" And even though in truth this is not the ultimate completeness — to do the service of Hashem in the aspect of sh'lichus, like the agent who performs the sh'lichus of the sender — for the main tachlis is only that one should be included in Him, Yisbarach. And then the service is not in the aspect of sh'lichus at all — since everything that he does and fulfills, the mitzvos are Toras Hashem literally, and all the mitzvos that he does, Hashem Yisbarach Himself does them. It emerges that he is not in the aspect of a shali'ach at all. And this is the main tachlis, as above. Nevertheless, it is necessary that there be the aspect of sh'lichus. For it is impossible to come immediately to the aforementioned lofty level, to be included in Him, Yisbarach. For if so, the matter would be completely nullified and there would be no free will at all if one were included in Him immediately. And there would be no place for the fulfillment of the Torah and the creation of the world if everything were included in Him at the beginning. And therefore, since the main fulfillment of the Torah is through free will — for which reason this physical world was created — therefore it is necessary that at first man should fulfill the mitzvos with the body. And then man himself fulfills the mitzvos. And then he is in the aspect of sh'lichus — performing the sh'lichus and the command of the Creator, Yisbarach, as above. And afterward, through fulfilling His mitzvos, Yisbarach, with the body in the aspect of sh'lichus, then he merits through this to be included in Him, Yisbarach. For the more man fulfills the mitzvos of Hashem — even with the body in the aspect of sh'lichus and command, as above — it is also considered as if Hashem Yisbarach Himself does it. For through the arousal from below, there is an arousal above. And afterward, through fulfilling the mitzvos and performing His sh'lichus, Yisbarach — through this one merits to be included in Him, Yisbarach, as above. And then all the mitzvos that he does, Hashem Yisbarach Himself does them, as above. And this is the main tachlis — to merit that the aspect of sh'lichus should be completely nullified, as above. But nevertheless, it is necessary that there be the aspect of sh'lichus. For if not, the world and the free will would be nullified, as above. And this is the aspect of the service of "Vay'daber Hashem el Mosheh," etc. — which are the aspect of words of Torah, which are the aspect of "nishma," as is explained there in the aforementioned discourse; see there well. For the service of "Vay'daber," etc., is the aspect of Toras Hashem literally. Which is the aspect of the fulfillment of the Torah and mitzvos of the Speaker and Commander Himself, Yisbarach — Who is the aspect of the Sender, as above. And this is the aspect of the service of "Vay'daber" — which is the aspect of the service of the Speaker Himself, Yisbarach — the aspect of Toras Hashem literally. For the service of the one who is commanded, in itself, is the service of the person who is commanded to perform His sh'lichus. But the service of "Vay'daber" is the aspect of Toras Hashem literally. And this is what one merits when the agent is included in the Sender, and the Sender Himself, Yisbarach, kivyachol, fulfills the Torah and the mitzvos. And then the service of the aspect of "Vay'daber" is fulfilled — which is Toras Hashem literally — which is the service of the Speaker and the Commander and the Sender Himself, Yisbarach, kivyachol. And understand these words. And this is the aspect of "sh'lucho shel adam kamoaso" in the entire Torah. For it is necessary that there be the aspect of sh'lichus. For the main fulfillment of the Torah and the mitzvos is specifically through the aspect of sh'lichus, as above. For it is necessary that there be free will, as above. But "mitzvah bo yoser mibishlucho" ["it is a greater mitzvah to do it himself than through his agent"]. For the main tachlis is that the aspect of sh'lichus should be completely nullified, as above. For the main aspect of sh'lichus chains down from the root of the sh'lichus — which is the sh'lichus of the Creator, Yisbarach — that man is commanded to perform His sh'lichus, Yisbarach. For which reason man was sent into this world — to perform His sh'lichus, Yisbarach — which are His mitzvos, Yisbarach. And since it is necessary that there be a physical world — and because of this it is necessary to fulfill the mitzvos specifically in the aspect of sh'lichus at first, as above — from this chains down the aspect of sh'lichus also between one person and his fellow. The aspect of "sh'lucho shel adam kamoaso." For it is for this reason that man was created — that the agent should be like the sender. And when the agent performs his sh'lichus — the aspect of a faithful emissary to those who sent him — the agent is included in the sender. And it is considered as if the sender himself does it. For even when man does the mitzvos in the aspect of sh'lichus — in the aspect of "toraso," as above — it is also considered as if Hashem Yisbarach Himself does it. For the service is for the need of Above, and through the arousal from below there is an arousal above. And through this itself — that man does His mitzvos, Yisbarach, and fulfills His sh'lichus — through this he is included in Him, Yisbarach, as above. But afterward, when he is completely included in Him, Yisbarach, then the aspect of sh'lichus is completely nullified, as above. And this is the aspect of "mitzvah bo yoser mibishlucho." For the main tachlis is that the aspect of sh'lichus should be completely nullified, as above. But nevertheless, it is necessary that there be the aspect of sh'lichus. For if not, the world and the free will would be nullified, as above.

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