אומנין ב

And therefore, the Kohen Gadol on Yom Kippur changed garments several times — from golden garments to white garments, etc. — so as not to intensify the drawing force beyond the proper measure. And then, when things are conducted properly, sins are transformed into merits — for specifically through this, the wondrous craft of all the tikkunim is completed (as is well understood from the analogy above). 25

It is a mitzvah to give the wages of a hired worker in its time, and if one delays, one transgresses a negative commandment, etc.

The matter of the prohibition of "you shall not hold back the wages of a hired worker," etc. — that the Torah was very strict about the wages of a hired worker, to pay him in its time specifically. And one who delays transgresses several negative and positive commandments, as is explained there in the Tur and Shulchan Aruch.

And this is what they said: “My will is to do Your will, but the leaven in the dough prevents me” (Brachos 17a), etc. Namely, he declared that the drawing force is very strong and his will is drawn toward the truth, to do His will, blessed be He. But the leaven in the dough prevents him — which is the compelling force. 26

Based on the teaching "VaYhi MiKaitz" in Likutay Moharan Tinyana, siman 7: "Ki M'rachamamam y'nahagaim" [For the One who has compassion on them will lead them] — see there, the entire teaching well. For one must have great compassion on a Jewish person, etc. And the essential compassion is to remove from Yisra'ail the heavy burden of sins. For this is a very heavy burden that is impossible for Yisra'ail to bear at all — this burden of sin. For Yisra'ail, according to their refinement from their root, are entirely distant from sin, etc. And one must have compassion on each one, to instill in him da'as [awareness/knowledge] to remove him from the burden of sins. For a person does not commit a transgression unless a ruach shtus [spirit of folly] enters him, etc.

And this very thing — that he declared this in his prayer before Hashem — through this he empowered the drawing force. Since he testified with his mouth that all the obstacles and enticers are the aspect of the compelling force and “this is not mine at all; rather, my will is only to do Your will” — which is the drawing force — through this he empowers the drawing force to perform its function even though there is a compelling force. On the contrary: through this specifically, the craft is completed with great and awesome wonders. 27

And this is the aspect of bain [son] and talmid [student], etc. And through this one merits makifim [surrounding lights], the aspect of the shefa of the Keser [Crown], etc. And through the totality of bain and talmid, through this one who is an ish chayil [man of valor] is able to receive the he'aras haRatzon [illumination of the Will] at the time of eating, which is the aspect of the illumination of the makifim mentioned above. For the Malchus receives the parnassah [sustenance] from the hands that are in the sea of Chochmah, etc. And through this one merits the he'aras haRatzon at the time of eating specifically — see there, wonders of wonders.

And it is brought there that a Jewish person cannot bear upon himself the burden of sin even for one day. And therefore when the Bais HaMikdash stood, the Tamid [daily offering] of the morning would atone for the transgressions of the night, and the Tamid of the afternoon would atone for the transgressions of the day. For Yisra'ail, according to their spirituality and refinement, cannot bear upon themselves the burden of sins even for one day, etc. — see there, all of this well.

In the aspect of “Before all your people I shall make wonders” (Sh’mos 34:10) — “before” [neged] specifically: namely, through those who oppose the truth, who are the compelling force — who obstruct through their words and deeds from the point of truth — through this specifically, “I shall make wonders that have not been created,” etc. “For it is awesome, that which I do with you” — for certainly, afterward, one will see awesome wonders when Hashem completes His works through this specifically, as above. 28

And this is the aspect of the prohibition of bal talin [do not hold back wages], etc. For the essential tachlis [ultimate purpose] is to merit these makifim mentioned above, which are the aspect of he'aras haRatzon, which are the essential delight of Olam HaBa [the World to Come], as is explained there — see there. And the he'aras haRatzon one merits at the time of eating specifically, as above, and essentially through the aspect of Malchus. And therefore each person needs to have some dominion [memshalah], the aspect of Malchus, in order to merit receiving parnassah and to merit the he'aras haRatzon at the time of eating, as is explained there, all of this explained well in the teaching mentioned above — see there.

And this is the aspect of “How great is Your goodness... which You have wrought for those who take refuge in You, before [neged] the sons of men” (Tehillim 31:20) — “before” specifically, as above. For through this specifically, “You have wrought great hidden good,” etc. — which is the wonders of the craft above, which are the wonders of Hashem, which are the reward of all the tzadikim and the upright. All of them are completed and made specifically through the fact that there was such opposition, which is the compelling force against the drawing force, as above. 29

And this is the aspect of what we find in the Torah, that it mentions many times in connection with many mitzvos the Exodus from Mitzrayim. And similarly at the beginning of the Aseres HaDibros [Ten Commandments], which are the general principle of the Torah, it opens first with: "I am Hashem your G-d, Who took you out of the land of Mitzrayim, from the house of slaves". And this question is already explained in several sefarim: why did the Torah make all the mitzvos dependent on Yetzias Mitzrayim? But in truth, the entirety of the Torah depends on this aspect — to go out from servitude to freedom. For this is the aspect of Yetzias Mitzrayim, that we went out from servitude to freedom. For all the sins come through ruach shtus, as our Sages of blessed memory said (Sotah 3), and they come from zuhamas hanachash [the contamination of the serpent]. And this is the aspect of servitude [avdus], which is the aspect of bilbul hada'as [confusion of the mind], the aspect of ruach shtus, as is explained elsewhere — that servitude is the aspect of bilbul hada'as and freedom is yishuv hada'as [settled mind] — see there. For servitude is the aspect of zuhamas hanachash, from where all sins come, the aspect of "cursed is K'na'an, a servant of servants," etc., which is the aspect of "cursed are you," etc., as is brought.

And this is the aspect of the great value of will and yearnings (ratzon and kisufin) toward holiness, as explained much in the words of Rabainu of blessed memory. For the essential empowerment of the drawing force is through will and yearnings, as above — in the aspect of “Draw me, after You we will run [narutzah]” (Shir HaShirim 1:4) — narutzah, the language of ratzon [will]. For when one is drawn with one’s will toward the truth, toward Hashem and toward the true tzadikim, then the root of the supernal drawing force is empowered — which is the aspect of “draw me,” as above. 30

And Hashem, blessed be He, at the time of Yetzias Mitzrayim took us out from servitude to freedom. And through this specifically we are able to receive the Torah. For through this, the zuhamas hanachash, which is the aspect of servitude, is subdued. And we are included in freedom, which is the aspect of da'as, the aspect of Malchus of holiness — through which we can receive the Torah. And therefore before Matan Torah, Hashem, blessed be He, said to Yisra'ail: "And you shall be to Me a kingdom of kohanim and a holy nation," etc. — "kingdom" [mamleches] specifically, as above. For Malchus, the aspect of freedom, is the literal opposite of servitude. For servitude is the aspect of zuhamas hanachash, from where all sins come, as above. But Malchus and freedom — through them the he'aras haRatzon is drawn. For the essential he'aras haRatzon is drawn through the aspect of Malchus, as is explained there in the teaching mentioned above.

And the he'aras haRatzon, which is the aspect of the makifim mentioned above that illuminate through the totality of bain and talmid — this is the opposite of sins. For the illumination of bain and talmid is the aspect of the da'as that the wise man illuminates in the bain and talmid to save them from sins, as is explained there. And through this the makifim illuminate, which are the aspect of he'aras haRatzon. And through the he'aras haRatzon, all sins are atoned for. For the he'aras haRatzon, which is the aspect of the makifim mentioned above, is the aspect of the shefa of the Keser. And this is the aspect of Yom Kipur, as is known. For then one merits "forgive, please" [s'lach na], as explained in the teaching mentioned above. It emerges that through the he'aras haRatzon that is drawn through the aspect of Malchus and freedom, through this one merits forgiveness of sins. And servitude is the literal opposite, for servitude is the aspect of zuhamas hanachash, from where all sins come. And therefore the entire Torah depends on Yetzias Mitzrayim, as above. For through having taken us out from servitude to freedom, through this we are able to receive the Torah. For the entire Torah depends on this — to subdue the aspect of servitude, from where all sins come, and to merit freedom, the aspect of Malchus, through which one merits the he'aras haRatzon, which is the opposite of sins, the aspect of forgiveness of sin, as above. And therefore the Torah warned that every one of Yisra'ail should not be a slave, as it is written: "For the children of Yisra'ail are servants to Me; they are My servants" (Vayikra 25:55), etc. — as our Sages of blessed memory said. For servitude is the aspect of sins, as above. For the essential holiness of Yisra'ail is the aspect of Malchus and freedom, in the aspect of "all of Yisra'ail are children of kings." And therefore when one of Yisra'ail falls into some aspect of servitude on account of his hardship and poverty, it is a great source of compassion upon him. For a Jewish person, according to his refinement and spirituality, cannot bear upon himself at all the yoke of servitude. For the yoke of servitude is literally the aspect of the burden of sins, which is impossible for Yisra'ail to bear upon them at all, even for one day, as above. For the yoke of servitude is literally the aspect of the yoke of sins, as above. And therefore the Torah was very strict regarding a Hebrew slave [eved Ivri]: "You shall not rule over him with harsh labor [b'farech]," etc. And similarly in many matters, until our Sages of blessed memory said: "One who acquires a Hebrew slave is as if he acquires a master for himself." For the Torah was exceedingly strict to lighten upon our brothers, the children of Yisra'ail, the yoke of servitude, so that the yoke of servitude, which is the aspect of zuhamas hanachash, etc., as above, should not be placed upon him. For a Jewish person cannot bear upon himself at all the yoke of servitude, as above. And therefore even when he has already been sold as a slave, G-d forbid, nevertheless one must lighten his burden as much as possible, so that the aspect of zuhamas hanachash should not, G-d forbid, overpower him through the harsh yoke of servitude. For the more one lightens his work, the more the aspect of zuhamas hanachash, which is the aspect of the yoke of servitude, is weakened and subdued, as above. And therefore even regarding a day laborer [s'chir yom], which is an aspect of servitude even though it is not servitude literally, nevertheless since it is an aspect of servitude — that he hired himself out to do his fellow's work — the Torah was very strict about his wages, to pay him in its time specifically. For in truth, this hired worker who hired himself out to his fellow and cast himself into the aspect of servitude, which is not fitting for a Jew — for a Jewish person cannot bear upon himself at all the yoke of servitude, which is the aspect of the burden of sin, even for one day, as above — but due to his great hardship and poverty he was compelled to cast himself into the aspect of servitude, to hire himself out to the work of his fellow, in order to sustain his soul, for he is poor. And this aspect — that is, that one hires himself out for the work of his fellow, which is the aspect of servitude, in order to sustain his soul, so that he will have what to eat — this aspect is the aspect of y'ridah tachlis ha'aliyah [a descent that is the ultimate purpose of ascent]. For in truth, the aspect of servitude is a great descent for a Jewish person, as above. For from the aspect of servitude come all the sins, etc., as above. But through the wages that he receives from the ba'al habayis [employer] for his work, and through this he has parnassah — through this he merits the aspect of he'aras haRatzon. For through parnassah and eating specifically, through this one merits the aspect of he'aras haRatzon that illuminates at the time of eating specifically, as is explained well in the teaching mentioned above. And through the he'aras haRatzon, all the aspect of sins are atoned for, as above. It emerges that his descent — that he descended into the aspect of servitude to hire himself out to his fellow, and in truth it is a great descent — but this descent is the ultimate purpose of the ascent. For through this servitude he merited parnassah, and through the parnassah he merited the he'aras haRatzon, which is the opposite of servitude, the aspect of forgiveness of sins, etc., as above. And therefore the Torah was very strict to give the wages of the hired worker in its time specifically, in order to hasten to remove from him the blemish of the yoke of servitude, which is the aspect of the yoke of sins, which a Jewish person cannot bear upon himself at all, even for one day. For this hired worker who fell into the aspect of servitude — he needs to wash himself from the filth of servitude, which is the aspect of sins, as above. And it is not possible for him to wash himself from this except through the wages he receives — that is, parnassah — through which the Ratzon illuminates, which is the aspect of Yom HaKipurim, as above, which is the aspect of forgiveness of sins. For it is literally the opposite of servitude, as above. It emerges that through the wages he receives, which is his parnassah, the aspect of he'aras haRatzon — through this he removes from upon himself and washes himself from the blemish of servitude. And therefore the ba'al habayis must hasten greatly to give him the wages in its time: "and the sun shall not set upon him" etc., regarding a night worker. And similarly, "you shall not hold back," etc., regarding a day worker — but rather to pay him immediately, in order to hasten to remove from the hired worker the blemish and filth of the yoke of servitude, which is the aspect of the yoke of sins that was upon him. For through the wages, which is his parnassah, where the he'aras haRatzon is revealed — through this he removes from upon himself the yoke mentioned above, as above. And therefore one must not delay the wages with him at all, but rather give it to him in his time. For a Jewish person cannot bear upon himself the yoke of the burden of sins, which is the aspect of the yoke of servitude, even for one day, as above. And as we find that the Tamid of the morning would atone for the transgressions of the night, and the Tamid of the afternoon would atone for the transgressions of the day, etc., as above — similarly one must give the wages of a day worker at night immediately, and the wages of a night worker on his day immediately, in order to remove from him the blemish of the yoke of servitude immediately on his day, etc., through the wages and parnassah. For Yisra'ail cannot bear upon them the yoke of servitude at all, even for one day, as we find regarding the Tamid, etc., as above. And this is what is written: "On his day you shall give his wages, and the sun shall not set upon him, for he is poor, and to it he carries his soul" (Devarim 24:15). Nefesh [soul] — this is the aspect of Ratzon [Will], as it is written: "if it is your will [nafshechem]" (Beraishis 23:8), as is explained elsewhere. That is, the Torah gave a reason that one must have compassion to give his wages on his day immediately, for he is poor. And due to his hardship and poverty he was compelled to cast himself into the aspect of servitude in order to receive parnassah through this, in order to merit the aspect of he'aras haRatzon. And this is: "and to it he carries his nefesh" — in the sense of Ratzon [Will], as above. For he wants to carry and elevate his will [r'tzono] to merit the supernal Ratzon, the aspect of he'aras haRatzon that illuminates through parnassah specifically. And therefore you must pay him on his day, in order to grant him immediately this aspect — the aspect of he'aras haRatzon — so that through this he will remove from upon himself the yoke of servitude immediately, etc., as above. And in truth, one who toils for the sake of parnassah with this intention — in order to merit the he'aras haRatzon through the parnassah, which is the aspect of the illumination of the makifim, etc. — it is certainly a very great thing. And this is the aspect of what our Sages of blessed memory said: "Greater is one who benefits from the labor of his hands than one who fears heaven, as it is said: 'The labor of your palms, when you eat — happy are you, and it is good for you'" (Tehillim 128:2) — etc., for Olam HaBa. For through eating and parnassah, one merits the he'aras haRatzon, the illumination of the makifim, which are the essential delight of Olam HaBa. And one must draw the parnassah through the toil of one's palms specifically, for the parnassah is drawn from the hands that are in the sea of Chochmah, as all of this is explained well in the teaching mentioned above. And through this, the he'aras haRatzon is revealed in the parnassah, as is explained there. And therefore one must draw the parnassah through the toil of one's palms specifically, so that the parnassah should be drawn through the hands mentioned above, so that the he'aras haRatzon will be revealed in the parnassah. And this is: "The labor of your palms, when you eat — happy are you, and it is good for you" — for Olam HaBa — the aspect of the makifim mentioned above, which are the aspect of Olam HaBa, as above, which are the aspect of he'aras haRatzon, as above. And see well in the teaching mentioned above, and understand. And therefore wages are not paid except at the end [l'basof]. For the ascent is after the descent. For after the descent — that is, the servitude — afterward one receives the wages, and through this one removes from upon himself the yoke of servitude, as above. And therefore they are paid at the end specifically, after the servitude, in order to remove through this the servitude, as above. And this is the aspect of: a worker [po'ail] eats at the time of his work [m'lachah]. For through eating, the Ratzon illuminates, as above, and the Ratzon is the opposite of servitude. For the Ratzon is revealed through the aspect of Malchus, as above. And therefore the worker who fell into the aspect of servitude — the Torah commanded that he eat at the time of his work, in order to lighten upon him the yoke of servitude. For through the eating that he eats at the time of his work, through this the he'aras haRatzon illuminates, as above. And through the he'aras haRatzon, the aspect of servitude is subdued, as above. And this is the aspect of: "You shall not muzzle an ox while it threshes" (Devarim 25:4). For even upon the animal the Torah had compassion, for there are reincarnations of souls [gilgulai n'shamos] in animals and beasts, as is known. And as the Ba'al Shem Tov of blessed memory said: "They eat people, and they drink people, and they ride upon people," etc. For in every place there are sparks of human souls. And the great compassion upon the soul [nefesh] that is reincarnated in an animal or beast or bird is beyond estimation. And this is literally the aspect of the burden of sin that is impossible for a Jewish person to bear upon himself at all — such a yoke. For due to the sins of this person, may the Merciful One save us, he fell and was reincarnated in an animal, etc. For the animal, etc., is in the aspect of sins that come from ruach shtus, from the absence of da'as, from the aspect of animality [bahamiyus]. For all sins are actions of an animal, the absence of da'as. And therefore the essential servitude is in an animal, etc. For the animal is in the aspect of servitude, in the aspect of the absence of da'as, from where all sins come. And when a Jewish person falls into sins, G-d forbid, which are the aspect of actions of an animal, this is a very heavy burden and a great source of compassion upon him. All the more so when, G-d forbid, his sins prevail such that he is literally reincarnated in an animal — this is an exceedingly great source of compassion. And this is the aspect of "you shall not muzzle an ox while it threshes" — to allow it to eat at the time of its work, which is the aspect of servitude, in order to illuminate upon the soul reincarnated in the animal the aspect of he'aras haRatzon. For since the Ratzon illuminates at the time of eating, therefore some aspect of he'aras haRatzon can extend even upon the soul reincarnated in an animal at the time of its eating. And this is the aspect of "you shall not muzzle an ox while it threshes," and adjacent to it: "When brothers dwell together" (Devarim 25:5). For the essential secret of the reincarnation of souls is hinted at in the mitzvah of yibum [levirate marriage], as is brought. And this is why the Torah placed the mitzvah of yibum adjacent to the verse of "you shall not muzzle" — to reveal that this mitzvah of "you shall not muzzle" is for the sake of the reincarnated souls, to illuminate upon them the he'aras haRatzon, which is the aspect of Yom HaKipurim, forgiveness of sins, in order to cleanse them from the aspect of sins, as above. And this is what our Sages of blessed memory said — that we derive "ox" of "you shall not muzzle" from "ox" of Shabbos. For Shabbos is the he'aras haRatzon, as is known. And therefore it is a great mitzvah to eat on Shabbos and to increase in the eating of Shabbos, in order to merit the he'aras haRatzon at the time of eating on Shabbos, as above. And then on Shabbos, when the Ratzon illuminates, then the servitude is completely nullified, as above. And therefore all m'lachah is forbidden, for then the aspect of servitude is completely subdued, the aspect of ruach shtus, and the aspect of da'as is revealed, the aspect of the illumination of bain and talmid, the aspect of "Where is the place of His glory?" and "the whole earth is full of His glory" — which we say on Shabbos, both of them together in the K'dushah of Musaf, K'dushas Keser. And then the Malchus ascends, the aspect of Shabbos Malk'sa [Shabbos the Queen], and receives the eating and parnassah. For from Shabbos the shefa is drawn upon all the six weekdays. And then the he'aras haRatzon is revealed in the eating, as above. And therefore, then on Shabbos, the Torah even warned about the rest of one's servant and one's animal, as it is written: "So that your ox and your donkey may rest, and the son of your maidservant may be refreshed" (Shemos 23:12) — in order to subdue the aspect of servitude at its root. For even the servant and the animal, which are also the aspect of servitude, as above, must also rest on Shabbos. It emerges that the servitude is subdued even by the servant and the animal. And therefore the servitude is subdued at its root. And through the rest, even upon them there extends a chain of the aspect of he'aras haRatzon. And this is: "So that your ox and your donkey may rest, and... may be refreshed," etc. For there must be drawn upon them also the aspect of rest and cessation, which is the aspect of he'aras haRatzon, as above. And this is why we derive "ox, ox" from Shabbos regarding muzzling. For the prohibition of "you shall not muzzle" is also for the sake of the aspect of he'aras haRatzon, which is the aspect of the animal resting on Shabbos. For even upon them one must draw the aspect of he'aras haRatzon, in order to cleanse the reincarnated souls from the aspect of animality, from the aspect of servitude, from the aspect of sins — to elevate them to their level, through the he'aras haRatzon, which is the aspect of Yom HaKipurim, as above. And this is the aspect of Sh'mitah [the Sabbatical year] and Yovail [the Jubilee], which are the aspect of Shabbos, as it is written: "And it shall be a Shabbos for the land," etc. — the aspect of he'aras haRatzon, as above. And therefore everything is ownerless [hefker]. This hints at the he'aras haRatzon — that the he'aras haRatzon spreads so much that no one insists on restricting what is his; rather, everything is hefker. For there is no constriction [tzimtzum] at all — only simple Ratzon throughout the entire world. And then the mitzvah is to allow even animals to eat the produce of the field, as it is written: "And for your animal... all its produce shall be to eat" (Vayikra 25:7). For the essential he'aras haRatzon is through eating, as above. And this is what our Sages of blessed memory said regarding the resting of an animal: "Give it rest [naicha], so that it may pluck and eat." That is, as above: through eating, the he'aras haRatzon is revealed, as above. And even regarding an animal — even though the he'aras haRatzon is not literally applicable there — nevertheless, since the he'aras haRatzon is revealed at the time of eating, therefore even regarding an animal some aspect of he'aras haRatzon can extend. And the main thing is upon the reincarnated soul, which is a person literally — upon whom the he'aras haRatzon illuminates in order to cleanse him and elevate him, etc., as above. Baruch Hashem l'olam, Amain v'Amain. And therefore during Sh'mitah and Yovail it is forbidden to do any work in the field. For then the servitude is completely nullified, for they are the aspect of Shabbos, the aspect of he'aras haRatzon, as above. Halacha 3 in Hilchos Sochair, Halacha 3, Os 7, etc. נְנַח נַחְמָא נַחְמָן מֵאומָן

For everything was created for the sake of the human being, so that the human being should elevate everything and draw everything to its supernal root — which is the singular, primordial Creator, blessed be He and exalted. Namely: through the person using a thing for his need, he elevates that thing to its root — if he is a tzadik whose intention in everything he does is only for His sake, blessed be He. 31