חכירות וקבלנות ב

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And this is the aspect of: “All craftsmen [umanin] are paid guardians [shomrai sachar]” (Bava Metzia 80b). For one must believe that all the wisdom of the craft of all the craftsmen in the world — all are drawn, at their root, from the wisdom of the Torah. For the Torah was the tool of craftsmanship [k’li umanuiso] of the Creator of the beginning [Yotzer B’raishis], as it is written: “And I was beside Him as a master craftsman [amon]” (Mishlai 8:30). Do not read amon but rather uman [craftsman] — as is explained in the words of our Sages of blessed memory in many places, and especially in Midrash Rabbah, Parshas Beraishis.

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But Hashem, blessed be He, created the world with the intention that the world would specifically be lacking rectification, and that the person specifically would rectify everything, as it is written: “which G–d created to do [la’asos]” (Beraishis 2:3). That is, Hashem, blessed be He, created the entire world and all that fills it “to do” — that the person should do in every thing many labors and crafts, through which specifically the entire rectification of the creation would come about. And as our Sages of blessed memory said in the Midrash: “The wheat needs to be ground; the lupines need rectification,” etc.

And as one sees tangibly — that there is nothing that Hashem, blessed be He, created that we can use for our needs without the person performing in it many workings and labors and rectifications. For example, the wheat — it is impossible to eat except through grinding, sifting, and baking, and for all of this many crafts and labors are needed, with many different stratagems. And so with clothing — it is impossible to wear the flax and the wool except through many, many different labors and crafts. And so with every thing in the world. And in every generation, many, many new wisdoms and stratagems are innovated in the matter of craftsmanship and the tools of craftsmanship — to hasten to bring forth a tool for its work (which is what they make — the many stratagems that are called machines [mashinin]). And all of these crafts and stratagems and their tools, in which there is great wisdom — all are drawn from the wisdoms of the Torah. And all their vitality and endurance is through emunas chachamim. For the true sages in every generation toil and labor each time to complete the Torah — to innovate in it true innovations and to multiply books without end in the Torah, through which is the essential completeness of the Torah, as is explained in the Torah teaching mentioned above. And this is the aspect of: “And he pondered and searched and composed many parables — he made handles for the Torah,” etc. (Koheles 12:9) — as our Sages of blessed memory said, that he tied rope to rope and thread to thread, etc. And there in the Midrash it also brings several more parables for this — that it is impossible to understand from the Torah except through the true sages who expound the Torah and innovate in it true innovations and multiply holy books in the Torah. And the essential ones are the holy, righteous sages who know all the ways of the Torah at its root, until they find and reveal deep counsels and upright paths and true judgments, etc. — in a manner that each person, from wherever he is, can revive his weary soul that had become distant — however distant it had become — to incline him toward life, to awaken him and strengthen him and support him, and to find for him an opening of hope always: that he too will return and draw close to Hashem, blessed be He. For this is the essential thing — for “the essential thing is not the study but the deed.” It emerges that the true righteous sages perform many awesome crafts and labors in the Torah. And from there the power and the vitality are drawn for all the masters of crafts and labors in the physical realm — for all the wisdoms of the crafts and stratagems that they have, all is drawn from the craftsmanship of the true sages who innovate in the Torah, as above. And as it is taught in the Tikkunim regarding the masters of the poskim [halachic decisors] who derive from it many halachos, etc. For the Torah that was given to us from Heaven has no completeness except through the true sages who complete it through their holy books, as above. And therefore the entire creation that Hashem, blessed be He, created through the Torah that was given from Heaven is also lacking rectification, as above. And the holy sages, through their true innovations, through which they complete the Torah, as above — from there the power is drawn for all the masters of crafts and labors to rectify all the details of the creation through many crafts and stratagems, as above. For this is known — that all the vitality in the world, in general and in particular, all is drawn only from the Torah, as it is written: “In the beginning, G–d created the heavens and the earth” (Beraishis 1:1) — “In the beginning” — this is the Torah, as our Sages of blessed memory said. And the generality of the creation, as it was created — its vitality is from the Torah as it was given from Heaven. And the rectification of the creation, which is rectified through many different labors and stratagems, is drawn from the true sages, to whom the Torah was given to expound it and innovate in it, etc. — and this is the essential rectification and completeness of the Torah. For without the true sages, one would not know anything from the Torah. And from there — from the wisdom of truth of the sages, who perform through this many awesome crafts and labors in the holy Torah — from there all the masters of crafts in the physical realm receive their power, to rectify every thing in the physical realm, as above. And this is the aspect of the labor of the Mishkan. For all the labors in the world are contained in the thirty-nine labors [m’lachos], and the thirty-nine labors are derived from the Mishkan. For the labor of the Mishkan is the rectification, endurance, and vitality of all the labors and crafts in the world. For the essential purpose of all the labor of the Mishkan was to rectify the blemish of the emunah that Israel had blemished. And the essential blemish was through the blemish of emunas chachamim — that they did not believe in Moshe, and said: “For this man Moshe, we do not know what has become of him” (Shemos 32:1). And through this they denied also Hashem and made idolatry. And the rectification was through the Mishkan. For through each person bringing the freewill offering of his heart — gold and silver and copper, etc. — that was found with him, through this he rectified the emunah in general. For since he gives what is his to the freewill offering of the Mishkan for the sake of Hashem, blessed be He, it emerges that he believes in Him, blessed be He, Who created all and Who commanded to build the Mishkan. And through all the craftsmen and masters of labors who engaged in the labor of the Mishkan, through this they rectified the aspect of emunas chachamim. For they returned to believe that all the crafts and labors in the world — all of them, at their root, are in the Torah, for they are drawn from the wisdom of the true sages who innovate in the Torah, etc., as above. For in the Mishkan stood the Aron with the Luchos HaEven. And the essential building and holiness of the Mishkan was all from the holy Aron with the Luchos HaEven, which is the aspect of Kodesh Kodashim, the aspect of the saichel hakolail — which they merited there, through there being the entire receiving of the Torah in writing and orally. And all of this one merits through teshuvah for the blemish of emunas chachamim, as is explained well in the Torah teaching mentioned above — see there. And this is the aspect of: “Betzalel knew how to combine the letters through which Heaven and earth were created.” For it is all one. For Betzalel was the head of all the craftsmen, with wondrous and awesome wisdom, as is explained in the passage. And all his wisdom in craftsmanship was because he knew the letters through which [Heaven and earth] were created, etc. — and how to combine them properly. And this is the aspect of the level of the holy sages, who know the roots of the letters of the Torah through which everything was created, and know how to combine them and innovate through this awesome innovations. And from there is drawn the rectification of all the masters of crafts, which are contained in the labor of the Mishkan — whose head craftsman was Betzalel, who knew the letters, etc. And it is already explained that the essential guarding of every thing is the emunah, which is the aspect of Shamor. For through the emunah — and the essential thing is emunas chachamim, upon which all the emunah depends — through this the Torah is completed and all the dinim in the world are sweetened. And through this all the damages of all the damagers of the world are nullified, and every thing is guarded from damage and loss. And therefore the craftsmen are paid guardians, who are liable for theft and loss and exempt for acts of G–d. For when some damage and loss befalls, G–d forbid, it is drawn from the blemish of the emunah, as above. And therefore the loss of theft and loss we attribute to the blemish of the emunah of the craftsman. And the loss of acts of G–d, which comes through wild beasts and armed bandits, we attribute to the owner of the object. For theft and loss are drawn from the blemish of the da’as. For theft comes through the diversion of attention — that one did not guard it properly and did not set one’s mind well upon the object to guard it from thieves. And so too the loss — it is certainly through the diversion of attention. Therefore we attribute this damage to the blemish of the craftsman, who blemished emunas chachamim and did not believe that all the wisdom of his craft is drawn only from the power of the true sages who innovate in the Torah, as above. And through this the da’as is blemished, from which comes the damage of theft and loss that comes from the blemish of the da’as, as above. But the damage of acts of G–d, which comes through wild beasts and armed bandits who come without any stratagem, but only with a high arm to cause damage — this we attribute to the owner of the object. For the object itself, as it is before the craftsman rectifies it, is in the aspect of the creation of the thing as it was created — lacking rectification. And its vitality is from the very essence of the Torah as it was given from Heaven, as above. And the very essence of the Torah too — its foundation is emunah, as it is written: “All Your mitzvos are emunah” (Tehillim 119:86). And from there all the objects in the world receive vitality, as they are before they are rectified through the craftsmen. And this emunah is the aspect of emunah in Hashem, blessed be He, Himself, and in the very essence of the Torah — that Hashem, blessed be He, created everything as it is through the Torah. But when one rectifies the thing through the craftsmen, this is the aspect of the rectification that is drawn through emunas chachamim — who innovate in the Torah and complete the Torah, etc., as above. And therefore the damage of acts of G–d, which comes through wild beasts and armed bandits who come by force — this is drawn from the blemish of the emunah in Hashem, blessed be He, and in the very essence of the Torah itself as it was given from Heaven. And this is the aspect of one who denies the essential principle, G–d forbid. And therefore armed bandits and wild beasts come upon him and want to uproot him, for he blemished the essential emunah, as above. And therefore the damage of acts of G–d that comes through wild beasts and bandits we attribute to the blemish of the owner of the object, whose vitality is from the simple emunah, as above. But the damage of theft and loss that comes through the blemish of the da’as, we attribute to the blemish of the craftsman who blemished emunas chachamim, from which is all the wisdom of the craft, as above. And this is the aspect of: “And Moshe wrote their goings-forth according to their journeys, by the word of Hashem; and these are their journeys according to their goings-forth” (Bamidbar 33:2). For all the journeys of Israel are on account of the corruption of the emunah, as he, of blessed memory, wrote (in siman 40) on the verse “These are the journeys of the Children of Israel” — that the journeys of the Children of Israel are on account of “These are your gods, Israel” (Shemos 32:4) — which is the sin of the Golden Calf. And the essential sin of the Golden Calf was the blemish of emunas chachamim, when they said: “For this man Moshe, we do not know,” etc. — as above. Until they said: “These are your gods, Israel” — as if they acknowledge G–d, but they say “these are your gods.” And all of this is the aspect of the blemish of emunas chachamim — that they do not want to walk in the way of the true righteous sages, and they say that they themselves know the way of Hashem, the way of the Torah. Until they come to complete denials, and some of them cast off the yoke entirely — as one sees tangibly in these generations. And on account of this come all the journeys and the upheavals, in general and in particular. And this is the aspect of the exiles — that Israel is exiled and tossed about, etc. — and they have no rest for the sole of their foot. And all of it is because of the corruption of the emunah, whose essential aspect is emunas chachamim, as above. But in truth, the intention of Hashem, blessed be He, is for the good. For all the upheavals and the exiles and the journeys on the roads — all are in order that each one should remember himself through this, to return in complete teshuvah for the blemish of emunas chachamim. And then the journey itself is an atonement and a rectification for the blemish of emunas chachamim, which encompasses all the blemishes, etc., as above. For through the journeys, one raises and elevates all the places that one comes to, to Hashem, blessed be He, through the power of emunas chachamim. And as is understood from his words, of blessed memory, in many places, and in the writings of the Ari z”l — that this is the secret of all the exiles in general and all the journeys in particular of each and every person, as is understood in the kavanos: “and bring us to peace from the four corners of the earth.” And as is understood in our words in the Sefer Sipurai Ma’asiyos regarding the matter of the journeys, etc. — see there. And this is the aspect of what is explained in Likutay Tinyana (siman 76) regarding Israel being called “Children of the Exile” [B’nai HaGolah] — which is the initial letters of “and there remained he too for our G–d,” etc. — see there. And so too what is explained in Likutay Tinyana (siman 56) — that one who has a Jewish heart, in every place he comes, he has a place, etc. And so in many places. And all of it is through the power of the true tzaddikim in whom one believes truly. For certainly a simple person, even if he is an upright person, does not have the power for this — especially since there are places that one comes to that are very, very far from Hashem, blessed be He. Especially since most or all of them are idolaters, and also the people of Hashem who are mixed among them learn from their deeds, as it is written: “And they mingled among the nations,” etc. (Tehillim 106:35) — may Hashem forgive them and return them to the truth speedily. Therefore even the upright person who is exiled and tossed about among them would not have the strength to be resolute — especially to elevate also this place to Hashem, blessed be He, and to His Torah — were it not that Hashem helps him, through the power of the true tzaddikim in whom he believes. And therefore when one is on the road, especially on a long road, especially when tossed about in such places, may the Merciful One save us — then one must strengthen oneself greatly in emunas chachamim and return in complete teshuvah for the blemish of emunas chachamim. And through this one rectifies the blemish of emunas chachamim, and many holy books are added in the Torah, through which the Torah is completed in the aspect of the Luchos HaEven, in the aspect of the Even Sh’siyah, Kodesh Kodashim, etc. Through which all the dinim in the world are sweetened through the aspect of Chochmah Ila’ah, the saichel hakolail, which is the aspect of Kodesh Kodashim, etc. — which is the aspect of the inclusiveness of all the souls together in the true Tzaddik, who is the aspect of the all-encompassing sage, etc. — in the aspect of “upon love it depends.” And through this itself, all the places to which one was exiled and scattered ascend to their place and their root — which is the point of the Even Sh’siyah, from which the world was founded. And then all the boundaries and the straits [m’tzarim] are nullified — which are the aspect of the contractions and dinim, from which is the essential cause of all the exiles and upheavals, in the aspect of: “All her pursuers overtook her between the straits” (Aichah 1:3). For everything is incorporated in its root, in the aspect of the Even Sh’siyah, Kodesh Kodashim, from which the world was founded — from which every boundary of every climate and country and city and every place in the world is drawn. And as Rashi explained on the verse: “And I planted in them a tree of every fruit” — that Shlomo knew the channels to Kush, etc. (Koheles 2:5). But all these boundaries and contractions of every country and every place must return to their root, to Kodesh Kodashim, to the Even Sh’siyah, and be incorporated there together in the ultimate unity — until they are incorporated in their root, in the Creator of all, blessed be He. For when there is dispute and division among them, from there the straits intensify, from which are all the oppressors, may the Merciful One save us — which draw sustenance from the dinim and the contractions when they are not sweetened and incorporated together, G–d forbid. And therefore the essential rectification is through emunas chachamim, which one merits specifically through the journeys — through returning in teshuvah, etc., as above. And then the books in the Torah are multiplied and the Torah is completed, etc. — until they are incorporated there in the aspect of the Even Sh’siyah, Kodesh Kodashim, etc., as above. And this is: “And Moshe wrote their goings-forth according to their journeys, by the word of Hashem.” “And he wrote” specifically — for Moshe Rabbainu, in the greatness of his immense power, instilled in Israel such teshuvah regarding emunas chachamim that he wrote within the holy Sefer Torah all the journeys of Israel. It emerges that he made from the journeys of Israel a Sefer Torah, and completed the Sefer Torah all the more — and this is the essential rectification of the journeys, etc., as above. And all of this was through the rectification of the Mishkan that he made, where the Aron stood in the Bais Kodesh Kodashim with the Luchos HaEven. And this holy Aron traveled before them, with the Kohanim and the Levi’im who surrounded it, and all of Israel traveled after it and attached their thoughts to the Aron and the Luchos — the place where all desires are embedded. And they were incorporated at the time of their journeying in the aspect of Kodesh Kodashim, the aspect of the Luchos HaEven — which is the Aron that traveled before them. And therefore the Aron would go ahead before them, as our Sages of blessed memory said. For through it was the essential rectification of the journeys, as above. And through this they merited that all their journeys became a Sefer Torah — for all the places of their journeying were incorporated in the Torah, in the aspect of Kodesh Kodashim, etc., as above. And this is the aspect of: “And Moshe wrote their goings-forth according to their journeys,” etc. — “and he wrote” specifically, as above. And now you will understand and see wonders — that this is the aspect of what our Sages of blessed memory said: that “Vay’hi bin’so’a ha’Aron” [“And it was, when the Aron traveled”] (Bamidbar 10:35) is considered a separate book [sefer] in its own right. And this is a great wonder — why should this small passage be considered more as one of the books of the Torah, more than all the other passages of the Torah in which there are many mitzvos? For even the Ten Commandments are not considered a separate book, but rather are incorporated in Sefer Shemos or Devarim. But according to the above, the matter is well understood. For the entire Torah is included in emunas chachamim, which they merited to rectify specifically through their journeying — through traveling after the Aron that went before them, etc. Through which many books were added. And therefore in every place they came to, they received much Torah there. And therefore the journeys themselves became a Sefer Torah. And therefore “Vay’hi bin’so’a ha’Aron” is considered a separate book. For the entire Torah depends on this — that is, on emunas chachamim, which they merited through the journeys, etc., as above. For through the journeys they did teshuvah regarding emunas chachamim, as above — through which books are added to the Torah, as above. And therefore Parshas “Vay’hi bin’so’a ha’Aron” is a separate book. For through the journeys, which are the rectification of emunas chachamim, a book was made, as above. And this is: “And it was, when the Aron traveled, and Moshe said: Arise, Hashem, and let Your enemies be scattered,” etc. (Bamidbar 10:35). For then, at the time of the journeying, through the power of the holy Aron one must subdue and scatter the enemies and the haters who draw sustenance from the contractions and the dinim that come from the straits — that they should all be nullified through being incorporated in the Luchos HaEven that are in the Aron, etc., as above. And this is: “And when it rested he said: Return, Hashem, the myriads of the thousands of Israel” (Bamidbar 10:36). This is the aspect of the inclusiveness of Israel in love and unity — the aspect of “upon love it depends.” That is, when the myriads and thousands of Israel gather together, then is the essential rectification and rest and tranquility — the aspect of: “Return, Hashem, the myriads of the thousands of Israel” — the aspect of “upon love it depends,” that all the souls are incorporated in the all-encompassing sage, in the saichel hakolail, as above.

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