מקח וממכר ב

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Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:22 ("Chosam B'soch Chosam"). Conclusion. Translated from the Hebrew.

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And this is what Chazal were precise about in the Gemara — they specifically applied this mitzvah of "mitzvah bo yoser mibishlucho" ["it is a greater mitzvah to do it himself than through his agent"] to the matter of Shabbos specifically. As is brought there: Rav Yosef salted a fish head in honor of Shabbos, etc. — and the other accounts — all of them regarding the matter of Shabbos. Even though for all the mitzvos this mitzvah of "bo yoser mibishlucho" applies.

But in truth, Shabbos is the aspect of Olam Haba. And then the world will be nullified and will be included in its root. And also now, on the holy day of Shabbos, all the worlds are included in their root. And when the world is included in its root, then the Torah is the aspect of Toras Hashem literally. And then the sh'lichus is completely nullified — and this is the aspect of "mitzvah bo yoser mibishlucho," as above. And therefore they applied this mitzvah specifically to the matter of Shabbos. For this mitzvah of "bo yoser mibishlucho" is in the aspect of Shabbos — which is the inclusion of all the worlds in their root. For then the sh'lichus is nullified, as above. But the main aspect of sh'lichus is in masa umatan. For the masa umatan is in the aspect of sh'lichus. For sh'lichus is the aspect of raglayim [feet]. For the name "sh'lichus" is on account of the feet, as it is said: "Ba'aimek shulach b'raglav" ["Into the valley he was sent on his feet"] (Shoftim 5:15). For the sh'lichus is in the aspect of after the Creation — for then sh'lichus is applicable, as above. And the totality of the Creation is the aspect of raglayim relative to Him, Yisbarach, as it is written: "Viha'aretz hadom raglai" ["And the earth is My footstool"] (Y'shayahu 66:1). And the service that exists in masa umatan is the aspect of raglayim relative to the service of Torah and tefillah. For this is a general principle: the lower level is the aspect of raglayim relative to the higher level. And likewise the aspect of "na'aseh" relative to the aspect of "nishma" is the aspect of raglayim. For the "na'aseh" is the aspect of after the Creation, the aspect of "bara" — as is brought there in the aforementioned discourse. And the "nishma" is the aspect of before the Creation, the aspect of "B'raishis," the aspect of Toras Hashem, as above. And therefore the "na'aseh" is the aspect of raglayim relative to the "nishma," as above. And the main sh'lichus is in the aspect of "na'aseh," in the aspect of raglayim, as above. For the agent is the aspect of "na'aseh" — who does his sh'lichus and his mitzvos. And the sender is the aspect of "nishma" — whose words one hears, who commands to do. It emerges that the main sh'lichus is in the aspect of raglayim. And therefore the main sh'lichus is in the aspect of masa umatan — which is the aspect of raglayim, as is brought elsewhere. For there is the main sh'lichus. Just as one sends someone far away to bring something from a distance — just so, literally, is the aspect of masa umatan. For man does masa umatan in order to raise up and elevate the fallen k'dushos [holinesses] that are very distant from Him, Yisbarach. And this is literally the aspect of sh'lichus, as above. And therefore there is the main sh'lichus, as above. For regarding all the mitzvos, even though "sh'lucho shel adam kamoaso," nevertheless "mitzvah bo yoser mibishlucho." But in masa umatan — there is the main sh'lichus, as above. And this is the aspect of "liskunai sh'dartich vila li'avusai" ["I sent you to rectify, not to corrupt"]. For the main sh'lichus is for the sake of tikkun. For it is for this reason that the physical world was created — through which the aspect of sh'lichus came into being, as above. And for this reason man was sent into this world — everything in order to rectify the world from its corruption, as is known. It emerges that the main aspect of sh'lichus — which is the aspect of the creation of man in this physical world, in a coarse body — through which sh'lichus is applicable there — for at first, when he was included in his root, sh'lichus was not applicable there. And the main sh'lichus is through being sent into this physical world and being distanced from Him, Yisbarach — for then sh'lichus is applicable, like sending one's son far away. And everything is for the sake of winning wars and rectifying all the corruptions — to return everything, rectified, to Hashem Yisbarach. It emerges that the main aspect of sh'lichus is for tikkun and not for corruption, chas vishalom, chas vishalom. And this is the aspect of "ain shali'ach lidvar avairah" ["there is no agent for a matter of transgression"]. For "sh'lucho shel adam kamoaso" — this is the aspect of the agent being included in the sender, as above. And this is specifically through Torah and mitzvos — through which one is included in Him, Yisbarach, and the agent is included in the Sender, kivyachol. And therefore also between one person and his fellow, "sh'lucho shel adam kamoaso," as above. But through an avairah, on the contrary, one is separated from Him, Yisbarach. And therefore there is no din of sh'lichus in it. And "sh'lucho kamoaso" is not applicable to it. For, on the contrary, through this the agent is distanced and separated from the Sender, kivyachol, as above. And this is the aspect of: there is no sh'lichus for an akum. For they are from the world of separation. For they did not accept the Torah and the mitzvos — "vay'garesh mipanav goyim" ["and He drove out nations before him"] — and they were distanced from Him, Yisbarach. And therefore they are not in the category of sh'lichus. For they are not able to be included in the Sender. And therefore they are not in the law of sh'lichus. For the main aspect of sh'lichus is that the agent is included in the sender, as above. And this is the aspect of "Vayishlach Yaakov malachim lifanav el Eisav," etc. ["And Yaakov sent angels before him to Eisav"] (B'raishis 32:4) — "im Lavan garti — vitaryag mitzvos shamarti" ["with Lavan I dwelt — and the 613 mitzvos I kept"]. For the Avos — they are the Merkavah. And they merited to be included in Him, Yisbarach. In the aspect of what we say: "Elokay Avraham," etc. And through being included in Him, Yisbarach, and the agent being included in the Sender, kivyachol — then he has dominion over malachim [angels], which are the aspect of agents. For from there the power of free will is drawn — from which chains down the hold of the Aitz HaDa'as Tov VaRa [Tree of Knowledge of Good and Evil] — from which is the hold of the Sitra Achara. And one who is a faithful emissary to those who sent him and performs his sh'lichus in this world in completeness — then he purifies the aspect of sh'lichus, which is the aspect of the creation of the world, as above. And then the hold of the Sitra Achara is nullified — whose hold is specifically in the aspect of sh'lichus, in the aspect of a malach, from which is the hold of the Aitz HaDa'as and the Sitra Achara, as is known. And then one merits through this to be included in one's root, and the agent is included in the Sender, as above. And then he himself becomes the aspect of a sender. And then he has dominion over all the aspect of agents — which are the aspect of malachim. And this is the aspect of the dominion over the malachim that the tzaddikim will have in the future — and this is the main tachlis, as is brought in the words of Rabbainu, zichrono livrachah, elsewhere (in Likutay Tinyana, Siman 1). For the malachim are the aspect of agents — for "malach" is an expression of agent. And when a person merits to perform his sh'lichus in completeness in this world, then he is included in the Sender, kivyachol. And then he himself is in the aspect of a sender, and he has dominion over all the agents — which are the aspect of malachim. And then the Sitra Achara is subdued, as above. And this is: "Vayishlach Yaakov malachim." For Yaakov merited to have dominion over the malachim, and merited to do sh'lichus with actual malachim. For he was included in his root in the aspect of a sender, as above. And therefore he sent them to Eisav — who is the Sitra Achara. For through meriting to purify the aspect of sh'lichus until he was included in the Sender, kivyachol — until he has dominion over the agents, who are the malachim — through this the Sitra Achara is subdued — which is Eisav — whose hold is from there, from the aspect of sh'lichus, as above. And this is: "Im Lavan garti — vitaryag mitzvos shamarti." For all of this he merited through keeping the 613 mitzvos specifically at Lavan's. Meaning, within the overpowering of the Sitra Achara that overpowers the tzaddik from the coarse body and the physical world. And through meriting to keep the 613 mitzvos there specifically — in the aspect of Lavan, which is the overpowering of the Sitra Achara — through this specifically one purifies the aspect of sh'lichus. For this is the main aspect of sh'lichus — when one does the mitzvos with the body and shatters the overpowering of the Sitra Achara that holds onto the body. And then specifically man is in the aspect of an agent, as above. And then, when he is a faithful emissary to those who sent him — in the aspect of "im Lavan garti vitaryag mitzvos shamarti" — through this he purifies the aspect of sh'lichus and the agent is included in the Sender. And then he becomes the aspect of a sender and can do sh'lichus with malachim — who are the aspect of agents. In the aspect of: "Vayishlach Yaakov malachim," etc., as above. Baruch Hashem li'olam, amain vi'amain.