שומר שכר ב

This halacha, built on LM II:8, introduces the stunning concept of the Baal Koach — the man of great spiritual power who can pray a “prayer in the aspect of Din.” The Sitra Achara thinks it can swallow this prayer (since Din is the source of its sustenance). But this prayer lodges in its throat and forces it to vomit up everything it had swallowed — all the Daas, holiness, and sustenance. 29

The tenant farmer who gives from the entire field a fixed amount — such-and-such measures per year. The contract worker [m'kabail] works for a half, a third, or a quarter [of the produce].

One can hint at this according to what Rabbainu wrote in the teaching "Vayomer Boaz el Rus," etc., siman 65 — that there is a field, and there grow trees and grasses, that is, souls [neshamos]. And they need the master of the field [ba'al hasadeh], who engages in their tikun through all the tikunim of the field — see there well. And the essential thing is that he brings them to the purpose [tachlis], which is entirely good [kulo tov], through which they are able to pray — see there well.

From this single mechanism, Reb Nosson derives: why livelihood is “as difficult as the Splitting of the Sea” (same mechanism — the matteh oz forced the Sea to split and Egypt to disgorge); why we mention g’vuros g’shamim (mighty acts of rain) specifically in the blessing of Attah Gibbor (rain = livelihood, drawn through g’vuros = the Baal Koach’s prayer in Din); why all Yomim Tovim are in remembrance of Y’tzias Mitzrayim (the Exodus was accomplished through this same prayer); and why ochel nefesh is permitted on Yom Tov (the labor of food-preparation on Yom Tov IS the prayer of Din — and the Sitra Achara has no foothold in it whatsoever, because it is the very mechanism that extracts its swallowing). 30

And this Tzaddik of the generation who engages in the tikunim of the field mentioned above — he is the aspect of a m'kabail [contract worker] and an aris [sharecropper] who goes down into the field of his fellow. For Hashem, blessed be He, is called, as it were, the "fellow" of the true Tzaddik, as it is written: "Eat, O friends" (Shir HaShirim 5:1); "for the sake of my brothers and my friends" (Tehillim 122:8). For the true Tzaddik who engages in the tikunim of the field — which is the tikun of all the worlds — he becomes a partner with the Holy One, blessed be He, in the act of Creation. And therefore he is called the aspect of one who receives a field from his fellow — the field mentioned above — and engages in all the tikunim of the field mentioned above: plowing, reaping, sowing, planting, and weeding the grasses. For all these aspects are found in the aspect of the field of souls mentioned above.

The Bil’am episode seals the teaching: Bil’am drew Daas into animality itself (literally), but through the Three R’galim — the prayer of the Baal Koach — even the donkey vomited up the Daas, speaking and rebuking him. Bil’am was forced to turn his curses into blessings: “the wealth he swallowed he shall vomit up.” 31

And sometimes he receives it simply, that he gives in a general way such-and-such measures per year. And sometimes for a half, a third, or a quarter. This is the aspect of shir pashut, kaful, m'shulash, m'ruba [a simple, double, triple, quadruple song], the aspect of the ten kinds of melody [asarah minay n'ginah]. For this Tzaddik, the master of the field mentioned above, makes melodies [nigunim]. And this is the general principle and essence of the tikunim of the field, in the aspect of the completeness of t'filah [prayer]. For he must rectify them and elevate them and sift them from the place where they are, to bring them to the good purpose. And this is the aspect of melodies, as is brought in the words of Rabbainu of blessed memory (siman 282), on the verse: "Yet a little while and the wicked man is no more; you will contemplate his place and he is gone" (Tehillim 37:10) — that the Tzaddik judges everyone to the side of merit, and finds merit even in a complete rasha. And through this he elevates him to the side of merit in truth, and rectifies him, and brings him to t'shuvah. And through this, melodies are made, in the aspect of: "I will sing to my G-d with what I still have" (Tehillim 146:2). And this is the aspect of the sh'liach tzibur [prayer leader], who gathers and sifts the good from all those who pray, etc. — see there well.

✺ Na Nach Nachma Nachman MayUman ✺ 32 It emerges that the tikun whereby he rectifies the souls and sifts them and elevates them and gathers the good points that are in them — this is the aspect of melodies, as above, and as is explained there well. And this is the aspect of the tikunim of the field mentioned above, for the tikun of the field is the tikun of the souls — to gather the good that is in them and to elevate them to holiness, which is the aspect of melodies, as above. And this is what Rabbainu of blessed memory wrote there — that the tikun of the field is the completeness of t'filah. For these melodies are the aspect of the sh'liach tzibur, who makes the melodies mentioned above, as above. And the sh'liach tzibur is the completeness of t'filah, for the essential t'filah is through the sh'liach tzibur. And this is the aspect of the minyan, which must be of ten, and then the sh'liach tzibur goes down before the taivah [the ark/lectern], and then it is the completeness of t'filah. This is the aspect of the ten kinds of melody, which are made through the minyan of ten who pray, and then they are fitting for the sh'liach tzibur who gathers the good and makes the melodies, as above.

And this is the aspect of the m'kabail [who receives] for a half, a third, or a quarter. And the tenant farmer [chochair] receives simply for such-and-such measures. This is the aspect of a simple, double, triple, quadruple song — the aspect of the melodies mentioned above that the one who goes down into the field makes in order to rectify it, which is the essential tikun of the field, as above. For he gives the fruits of the field to the Master of the field, blessed be His Name — for a half, a third, etc., in the manner of a contract worker. That is, he elevates the good that is in them upward to Him, blessed be He, according to what he is able to sift, according to the nature of the field — sometimes a half, sometimes a third, etc. And from this, melodies and songs are made, in the aspect of a simple, double song, etc. And all of this is according to the custom of the country [minhag ham'dinah]. According to the custom and conduct practiced in the country — for according to their conduct in holiness, so does he sift and elevate the good that is in them, whether much or little. For according to their conduct and their holiness, so does he elevate the good that is in them.

Hilchos Yom Tov

And this is the aspect of: "One who receives a field for a few years may not sow it with flax, and he has no right to the beam of the sycamore." For it is understood from the words of Rabbainu of blessed memory there, that there are receivers of the field mentioned above who can only receive it for a few years, because they are forced to depart on account of this. But there are those who can receive it for many years, because they are great and extraordinary to a very, very awesome and exalted degree.

And this one whose power is not so great, and he can only receive the field and engage in its tikunim for a few years, as above — regarding him they warned that he may not sow flax. That is, that he should not engage in the tikun of those who are very far from Him, blessed be He. And they are designated by the aspect of flax [pishtan], which is the aspect of something inferior. As it is written: "And Kayin brought from the fruit of the ground" (Beraishis 4:3) — and it is brought that he brought from the inferior, that is, flax. Also it is brought in the words of Rabbainu of blessed memory (siman 38) that the blemish of Kayin is the aspect of "the end of all flesh" (Beraishis 6:13), which is the aspect of one who searches for the faults of people and seeks out the inferiority in them. And this is the aspect of "he brought from the inferior" — that he brings upward the inferiority and the faults of people. It emerges that flax, which is the offering of Kayin, is the aspect of the faults and inferiority of people. For flax is the aspect of g'vuros [harsh judgments], from where the Sitra Achra takes hold, as it is written: "A certain man (Gavriel) clothed in linen [badim]" (Daniel 12:7) — which is flax.

Every person needs to always remember this: that all the obstacles that pass over him are all the aspect of the koach hamachriach [the compelling / repelling force] that wants to distance him. But when one strengthens oneself to always draw oneself toward one’s root, toward the point of truth, toward the place from which one’s n’shamah was quarried — and the essence of everything is the true tzadik, as above — then one can easily overcome the koach hamachriach. For the koach hamoshech [the drawing force] of the true tzadik draws of its own accord toward the truth. 1

And those who are the most distant and the most inferior, who are the aspect of flax — it is forbidden for one whose power is not very strong and great, and who can only receive the field for a few years, to engage in their tikun. For they could cause him great harm, as is understood from the words of Rabbainu of blessed memory. And "he has no right to the beam of the sycamore" is also of the same type. That is, those who have already aged in their wickedness and have become repulsive and materialized like a beam of the sycamore tree. For the yaitzer hara is called by the name "beam" [korah], as they said: "Remove the beam from between your eyes." And it is the aspect of the beam of the sycamore, which is an old tree, the aspect of "an old and foolish king," etc. (Koheles 4:13). For sycamores are a substitute for cedars, as it is written: "The sycamores were cut down, and we will replace them with cedars" (Yeshayahu 9:9). And as it is written regarding Shlomo: "He made silver in Yerushalayim like stones, and cedars he made like sycamores" (Melachim I 10:27). It emerges that sycamores are inferior, and they are a substitute for cedars. And therefore the Tanna designates the most distant ones by the aspect of "beam of the sycamore." For the Tzaddik is called a cedar, as it is written: "The righteous shall flourish like a palm tree; like a cedar in the Levanon he shall grow" (Tehillim 92:13). And the distant ones, who are the opposite of the Tzaddik, are the aspect of sycamores, which are the opposite of cedars, as above.

And when one’s will is always drawn toward him, one will certainly overcome the compelling force. For certainly the drawing force is much stronger than the compelling force. The drawing force endures forever, while the compelling force operates only temporarily — only for the time that the compeller has power to repel. But when the compeller departs, the thing returns of its own accord to its place and root through the drawing force. Therefore, when one strengthens oneself to always draw oneself with one’s will toward the point of truth — where the true drawing force resides — certainly the compelling force will be nullified and one will return to one’s true place. 2

But one who receives the field for many years can sow it even with flax, and also has the right to the beam of the sycamore. That is, when his power is very, very mighty and strong, to the extent that he can receive the field for many years — meaning that he engages in the tikunim of the field and nevertheless lives long days and years in his reign — this one can engage even with "flax," and even with those who have aged in their wickedness like a beam of the sycamore. For even those who are the most distant and have aged in their wickedness — he can draw them near and rectify them, because his power is very, very great and strong, as above.

And the measure of "a few years" is up to seven years. According to what is brought in the teaching "Pasach Rabi Shimon v'amar: Eis la'asos LaHashem," etc. (siman 60) — that there are people who fall into the aspect of sleep and lose their faces. That is, their intellect [mochin] is withdrawn from them. And there are seventy faces [panim], which are the aspect of seventy years. And there are those who fell from one face, or two, or more. And their faces are restored to them through stories of events [sipuray ma'asiyos] of seventy years, which are the aspect of "in the midst of years" [b'kerev shanim].

And then there will be a great benefit from having had the compelling force that was distancing him. For one came into the world only for this: to engage in this battle and this craft — to cause the drawing force to overcome the compelling force. And then, wondrous vessels and great tikkunim are made through this specifically. For most of the craft of the wondrous vessels that are made with great wisdom — what they call mashin [machines] — all of it operates through the wisdom of the compelling force and the drawing force. 3

But there are those who fell from all seventy faces, seventy years, and it is impossible to restore their faces to them except through stories of events of primordial years [shanim kadmoniyos] — see there well. One can hint that this is the aspect of the two kinds of contract workers mentioned above. For there is one who receives the field for a few years — that is, up to seven years — meaning that he engages in the tikunim of the field mentioned above only in the aspect of a few years, which is the aspect of "in the midst of years." And therefore the measure is seven years — the aspect of the general totality of the seventy years, which are included in [the number] seven. And one depends on the other: because he only engages in the aspect of "a few years," that is, the aspect of "in the midst of years," as above, therefore in truth he only receives the field for a few years. For he is forced to depart and cannot extend many days and years, since he has not reached the aspect of "many years," which is the aspect of "primordial years." For there is length of days, the aspect of Atik, length of days, as is explained there in the teaching mentioned above.

And therefore one who cannot engage except in the aspect of "a few years," as above, is forbidden to draw near those who are the most distant, as above. That is, those who are distant from all seventy faces. And they are the aspect of flax, for flax ruins the field for up to seven years — a hint to all the seventy faces, seventy years, which are included in [the number] seven, as above. And they ruin for up to seven years — that is, they ruin and fall from all seventy faces, as above. And they cannot be rectified except after seven years — that is, above seven, meaning above seventy years, seventy faces — meaning the aspect of "primordial years," which are above seventy years, as above. And these are the aspect of "many years," as above. And therefore one who receives the field for many years — that is, one who can engage in the tikunim of the field in the aspect of "many years," which is the aspect of "primordial years" — he can sow and rectify even the aspect of "flax," as above. And specifically in the first years, before reaching the last seven years, as the law is brought in the Shulchan Aruch. That is, he can only engage in their tikun in the aspect of the "first years," which are the aspect of "primordial years," as above. And because he engages in the aspect of "primordial years," therefore he also in truth receives the field for many years literally, for he merits length of days. For there is length of days, the aspect of Atik, as above.

For example, the craft of a clock (zaiygir): the essential reliability of its movement is through the compelling force and the restraining force — which is the shprinzineh [mainspring]: they bend the iron and compel it through the chain against its nature. And its nature is to expand and uncoil, but they restrain it and compel it and force it against its will. And through this is the entire craft of the clock — for through the fact that it constantly draws itself toward its nature to expand as is its way, through this it draws the wheel that is connected to it, and each wheel draws its fellow. And everything operates in wondrous craft until it performs its function of marking the hours. And similarly there are other vessels, ever greater, that perform ever greater functions — and the essence of their craft is through the multiplicity of springs within them, all of which operate through the compelling force and the drawing force. 4

And Kayin, who brought flax — it is said of him: "And his faces fell" (Beraishis 4:5) — "faces" in the plural, for all his faces fell, as above.

And therefore he is called a yoraid [one who descends], as our Sages of blessed memory said: "One who descends into the field of his fellow." That is, the aspect of a sh'liach tzibur, who is also called a yoraid, as they said: "One who descends before the ark." And the reason is that he is literally a descender — for he must descend to the very lowest depths to elevate the good from all the distant ones, as above. And this is the aspect of the sh'liach tzibur, as above. And this is the aspect of the one who receives the field, who is the aspect of the sh'liach tzibur who makes melodies, as above.

For the drawing force is impossible to nullify. And understand well the analogy to the nimshal: for the nature of the n’shamah is to always be drawn toward its true root, for there is the true drawing force. But it was compelled to descend into this world, which in its entirety is the aspect of the compelling force against the n’shamah — whose longing and desire is always drawn upward to its root. But His entire intention, blessed be He, is so that it should cause the drawing force to overcome the compelling force. And then it will draw others with it, and others draw still others — like the wheels and gears of the clock described above, which rise and proceed and perform their function specifically through the fact that there is a compelling force and a drawing force, as above. 5

And this is why he is called an aris [sharecropper] and a m'kabail [receiver]. For this most extraordinary Tzaddik who can engage in the tikunim of the field mentioned above — he is the aspect of Moshe. For he elevated the souls of Yisra'ail from a very lowly level, from the impurity of Mitzrayim, to a very awesome level — to the receiving of the Torah. For Moshe was more humble than any person, and he would find merit in every one of Yisra'ail. And he was able to clothe the Torah in stories of events of primordial years — that is, most of the book of Beraishis, which consists of stories of events of primordial years. For the first generations — their days were very long. And it is brought that this was because their days were from the aspect of "primordial years." And Moshe Rabbainu, peace be upon him, told their stories in the book of Beraishis, which is the aspect of stories of events of primordial years.

And the more the compelling force intensifies and distances further, the more wondrous the vessels that are made — for one who is expert in the craft of calibrating the measure of how to cause the drawing force to overcome with wondrous wisdom, so that it performs its crafted function. And the human being is a baal b’chirah [possessor of free will] and always has the power to strengthen, through his desire and powerful will, the drawing force. And then wondrous vessels and awesome tikkunim will be made specifically through the fact that there was a compelling force, as above. For through this specifically, one draws another with him, etc. — elevating all the fallen holinesses, in the aspect of “and he too shall remain for our G-d” (Zecharya 9:7). As our Sages of blessed memory said: “In the future, the theaters and circuses [will be used for holiness],” etc., in the aspect of “Yisrael was exiled only so that converts might be added to them.” 6

And therefore Moshe merited that Hashem, blessed be He, taught him to be a sh'liach tzibur, as it is written: "And Hashem passed before his face" (Shemos 34:6). And our Sages of blessed memory said that the Holy One, blessed be He, wrapped Himself like a sh'liach tzibur and taught him the order of t'filah. And therefore he was able to draw the aspect of panim [faces/countenance] to Yisra'ail. As we find that when Hashem, blessed be He, wanted to withdraw the aspect of the Panim because of the blemish of Yisra'ail, Moshe stood in t'filah and achieved his request. And he drew the Panim, as it is written: "My Face shall go" (Shemos 33:14). And therefore he merited the radiance of the light of the face [kairun or hapanim], and "Hashem spoke to Moshe face to face" (Shemos 33:11) — through his drawing and clothing Yisra'ail in the light of the face. And through this he merited to receive the Torah, as is brought in the words of Rabbainu of blessed memory (siman 13) — that through elevating the souls of Yisra'ail, one merits to receive the Torah, in the aspect of: "He who captures souls is wise" (Mishlai 11:30); the aspect of: "A wise man ascended the city of the mighty and brought down the strength of its confidence" (Mishlai 21:22) — see there. Also it is brought that through t'filah where one joins his soul with the souls of the many and prays, through this one draws Torah. And the two aspects are one. For through elevating the souls of Yisra'ail — that is, through elevating the good that is in them — through this is the completeness of t'filah, in the aspect of the prayers of the many, which is the aspect of the sh'liach tzibur, as above. And through this he receives the Torah, as above.

And understand well how to compare the analogy to the nimshal, for it is wondrous. And the essential matter: that in the midst of the intense strengthening of the compelling force, one should not forget the drawing force, which is much greater than it and endures forever and for eternity. And one should draw oneself from very far toward the true drawing force, which is the tzadik, who is the point of truth. 7

And therefore he is called a m'kabail [receiver], in the aspect of "Moshe kibail [received] Torah from Sinai" (Avos 1:1). And this is why he is called an aris [sharecropper]. For this is the aspect of Moshe, to whom the Torah is betrothed [m'orasah], as our Sages of blessed memory said on the verse: "The Torah that Moshe commanded us is an inheritance [morashah]" (Devarim 33:4) — do not read morashah [inheritance] but rather m'orasah [betrothed]. And therefore he is called an aris, as above.

According to what was brought above from the words of Rabbainu of blessed memory — that the aspect of the sh'liach tzibur is that he elevates the good from each and every one and makes from this melodies, and stands and prays with all the good — see there in the words of Rabbainu of blessed memory. According to this, the order of t'filah is explained very well.

And this is the aspect of the Mishkan that Moshe erected in the wilderness. For the essential drawing force is the aspect of Eretz Yisrael — where there is the earth of the holy ground, which is the drawing force of holiness. And the essence is Yerushalayim and the Bais HaMikdash and the point of the Kodesh HaKodashim [Holy of Holies], where is the essential holy earth — the drawing force of holiness. 8

For first we say the order of the korbanos [offerings] and k'tores [incense], which is to sift and elevate the good from the depths of the k'lipos, as is explained. And through this, through elevating and sifting the good points from the evil, through this melodies and songs are made, as above. And this is why we say immediately afterward P'sukay D'Zimrah [the Verses of Song], which are the aspect of the songs and melodies that are made through the sifting of the good points that were scattered within the evil, as above — which is the aspect of "I will sing to my G-d with what I still have," as above, the aspect of P'sukay D'Zimrah, as above.

For there is impure earth — the aspect of the earth of Chutz LaAretz [outside the Land], which is the drawing force of the Sitra Achara. In truth, it is the compelling force that disguises itself as the drawing force — for in this world, everything is intermingled. And there are obstacles that distance and separate from the truth through their words and deeds; they are the essential compelling force, but they reverse the matter as if they were the drawing force, wanting to draw people toward evil. This is the impure earth. But the essence is the holy earth — the earth of Eretz Yisrael, where the Bais HaMikdash and the point of the Kodesh HaKodashim stand. 9

And therefore we say at their end Shiras HaYam [the Song at the Sea], which is a very awesome praise and was said in the way of song. For this is what we need now: to say song — that is, songs and melodies, the aspect of melodies that are made from the gathering and sifting of the good, as above. And therefore in Yishtabach, which is the completion and conclusion of the songs and melodies, then the sh'liach tzibur must go down before the taivah, as is written in the Shulchan Aruch, Orach Chayim — that the essential time for the sh'liach tzibur to go down before the taivah is from Yishtabach. For then is the time of the sh'liach tzibur — namely, at the completion of the songs and melodies, then he goes down before the taivah and gathers all the songs and melodies in Yishtabach, which is the conclusion and seal of all the songs, and includes them all in thirteen kinds of song. For the essential aspect of the sh'liach tzibur is in the aspect of melodies, as above. And therefore the custom is that the sh'liach tzibur begins to sing at Yishtabach.

And therefore Adam was created from earth, from the ground, from the place about which it is said: “An altar of earth” (Sh’mos 20:21), as our Sages said — namely, as above: so that the drawing force would be empowered in him, that he would be drawn toward his true root. And this is the aspect of “and His earth shall atone for His people” (D’varim 32:43). 10

And this is what our Sages of blessed memory said — that Shiras HaYam was said in the manner of a sh'liach tzibur with the congregation responding. As they said: Moshe said "I will sing" and they responded, etc. For the essential aspect of the sh'liach tzibur is in the aspect of song and melody, as above. And then, adjacent to Shiras HaYam, the sh'liach tzibur goes down before the taivah and says Yishtabach, as above.

Therefore, the essential redemption from Mitzrayim — there [in Mitzrayim] was the exile, the aspect of the compelling force. And when they left, the essential hope was to come to Eretz Yisrael and the Bais HaMikdash, where is the essential drawing force, as it is written: “And He brought us out from there in order to bring us to the Land” (D’varim 6:23). And as it is written in the Song of the Sea: “You shall bring them and plant them in the mountain of Your inheritance” (Sh’mos 15:17). And they were ready to come there immediately. 11

And afterward we say K'rias Sh'ma, which is the aspect of kulo echad, kulo tov [entirely one, entirely good], which one merits through the melodies and songs. That is, through gathering and elevating the good from the evil and gathering it and making from it melodies, as above — then it is the aspect of "entirely good," for the evil is nullified through sifting from there the sparks and the good points, and it becomes entirely good. Therefore then we say K'rias Sh'ma, the aspect of "Hashem is One," the aspect of entirely good, entirely one, as above. Afterward we stand in t'filah [the Amidah], for now we can pray in completeness, in the ultimate way. For the essential completeness of t'filah is through the aspect of "entirely one, entirely good," as above, as is explained well, all of this, in the teaching "Vayomer Boaz" mentioned above. Afterward the sh'liach tzibur repeats the t'filah, which is the aspect of the completeness of t'filah in the aspect of "entirely one and good." That is, when he stands at the end of the t'filah, he is still at the beginning of the word of the beginning of the t'filah. And this is the aspect of the repetition of the sh'liach tzibur — that after the congregation finishes and stands at the end of the t'filah, he is still standing at the beginning of the t'filah and repeats it. For it is entirely one — for the sh'liach tzibur is the aspect of the ultimate completeness of t'filah, in the aspect of "entirely one, entirely good," as above. And this is explained somewhat above in Hilchos Sh'liach Tzibur in Shulchan Aruch Orach Chayim — see there. And this is what our Sages of blessed memory said: "Whoever says Shiras HaYam with concentration, all his sins are forgiven." And they also said regarding Shiras Devorah that through the song, their sins were forgiven. For the song is the aspect of sifting and gathering the good, in the aspect of songs and melodies, and then the evil is nullified — which is the aspect of the forgiveness of sins. Amain, so may it be His will. And this is why the Levi'im would sing upon the platform [duchan] at the time of the korbanos. For one depends on the other — that is, the melody is made through the sifting of the good from the evil, which is the aspect of korbanos, as above. And this is the aspect of the juxtaposition of P'sukay D'Zimrah to the korbanos, as above. And this is the aspect of: "Rinah [joyous song] — this is t'filah." For the completeness of t'filah is in the aspect of rinah and melodies, which is the aspect of the sh'liach tzibur, as above. And this is the aspect of how they would play music at the time of war, and through this they would be victorious. As it is written: "And at the time they began with joyous song, Hashem set," etc. (Divray HaYamim II 20:22). For the joyous song and the melody is the aspect of sifting the good from the evil, and through this the evil falls. And therefore the enemies fall through this, for they take hold of the evil. And when one sifts the good from there, in the aspect of melody, as above, then they fall. And this is the aspect of what Rabbainu of blessed memory wrote (siman 27) — that through playing the melody of the nation, through this the Holy One, blessed be He, sees our troubles and saves us. For the melody is the aspect of sifting the good, through which the evil falls, and through this salvation comes to us, as above. נְנַח נַחְמָא נַחְמָן מֵאומָן