שכירות פועלים ב

Likutay Halachos - S'chirus Po'alim 2

And this is the aspect of: “On his day you shall give his wages,” etc. (Devarim 24:15). For this hired worker fell into the aspect of servitude because of the pressure of sustenance [dachakus haparnasah] — he was compelled to hire himself out to work for his fellow. And the essential servitude is drawn from the blemishes mentioned above, whose essential root is the blemish of emunas chachamim. For the essential servitude and the lack of sustenance are drawn from the sin of Adam HaRishon, upon whom was decreed: “By the sweat of your brow you shall eat bread,” etc. (Beraishis 3:19) — because he blemished emunas chachamim. Through which the books of the holy Torah are multiplied and the Torah is completed and incorporated in the aspect of Kodesh Kodashim, the aspect of the saichel hakolail — through which all the dinim and contractions in the world are sweetened, as above.

And through this the money and the sustenance are drawn in great abundance. For the abundance and wealth are drawn from the left [s’mol], as it is written: “In her left hand is wealth and honor” (Mishlai 3:16). And the left is the aspect of contraction and din. And therefore the sustenance of a person is very difficult — because it is drawn from the left, from the aspect of dinim and contractions. Therefore one needs exertion to sweeten the din and to draw the abundance of money.

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And therefore the essential rectification is through emunas chachamim. For through this the Torah is completed and all the dinim are sweetened — which are the aspect of the left — and then the abundance of money is drawn from there. And therefore each person must support the Torah scholar [talmid chacham] with his body and his money, in the aspect of: “Rejoice, Zevulun, in your going out, and Yisachar, in your tents” (Devarim 33:18). For the essential emunah depends on money, as is explained elsewhere. And therefore the essential completeness of emunas chachamim is when one disperses his money to support the Torah scholar and to draw close to him. And then he merits emunas chachamim in completeness — through which he is incorporated in the aspect of the saichel hakolail, from which the power is drawn for all the individual s’chaliyim to sweeten every din and contraction through the saichel that pertains to him. And then the abundance of money flows to each one easily, through the sweetening of the din, the aspect of the left, from which the money comes, as above.

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And this is: “Rejoice, Zevulun, in your going out, and Yisachar, in your tents” — which is said regarding one who supports the Torah scholar, as our Sages of blessed memory said. And this is the essential completeness of emunas chachamim, as above. And this is: “They shall call the nations to the mountain,” etc. (Devarim 33:19) — that is, all the nations will call out and gather to Har HaMoriyah, to the Bais HaMikdash, whose essential holiness is the aspect of Kodesh Kodashim. For the essential rectification is that all the straits of all the nations should be nullified, so that they will not oppress Israel. On the contrary — they will all draw themselves to the Bais HaMikdash, to the aspect of Kodesh Kodashim, to the aspect of the saichel hakolail, the aspect of Chochmah Ila’ah, from which the sweetening is drawn for all the dinim and contractions in the world, from which the nations draw sustenance. And through the greatness of the sweetening, even the nations are nullified and drawn entirely to Har HaMoriyah, in the aspect of: “They shall call the nations to the mountain; there they shall offer sacrifices of righteousness,” etc. And all of this is drawn through: “Rejoice, Zevulun, in your going out” — through the aspect of emunas chachamim, etc., as above. And this is: “For they shall suckle of the abundance of the seas,” etc. (Devarim 33:19) — for through this the abundance flows easily, through all the dinim being sweetened, as above. And therefore each person, to the degree that he merits emunas chachamim, so does he merit freedom [chairus] — to remove from himself the yoke of servitude and the exertion of sustenance, as above. And this is the aspect of: “Engraved [charus] upon the Tablets” (Shemos 32:16) — upon which our Sages of blessed memory expounded: “Do not read charus [engraved] but rather chairus [freedom] — there is no free person except one who engages in the Torah.” And this is: “engraved upon the Tablets” specifically — the aspect of the Luchos HaEven mentioned above, the aspect of the inclusiveness of the Torah in the Even Sh’siyah, Kodesh Kodashim, the saichel hakolail mentioned above. For the essential freedom is from there — for from there is the sweetening of all types of dinim in the world. Through which the aspect of “by the sweat of your brow you shall eat bread” is nullified — which came from the sin of Adam HaRishon who blemished emunas chachamim, as above. Through which all the aspect of servitude is nullified, and one merits freedom. And all of this one merits through emunas chachamim, which is the essential engagement in the Torah. For it is impossible to engage in the Torah except through emunas chachamim — and as our Sages of blessed memory said: “through emunas chachamim,” etc. It emerges that the essential aspect of the servitude, through which this hired worker came to hire himself out to his fellow for his sustenance, is through the blemish of emunas chachamim, as above. And therefore the Torah warned to give him his wages on his day specifically — “and the sun shall not set upon him” (Devarim 24:15). Or if his work was completed at night, to give him before the morning specifically, as it is written: “The wages of a hired worker shall not remain with you until the morning” (Vayikra 19:13). For the essential blemish of the servitude — that this one came to such a state as to hire himself out for his day — comes through the multitude of variations that Hashem, blessed be He, created, which are included in person, place, and time — as was brought above (in §§22, 24). For in truth, the root of all the abundance is drawn from the saichel hakolail mentioned above, which is the aspect of the Even Sh’siyah, from which is the wellspring that goes forth from the House of Hashem — which is the aspect of the river that goes forth from Eden, etc. — which is the aspect of the root of all the bestowals of abundance in the world. For from it are drawn channels and vessels to each and every person, according to the person, the place, and the time. And the essential vessel and channel of each person is the saichel and the wisdom of each one. For the essential abundance flows according to the da’as, as is explained elsewhere. And therefore the Holy One, blessed be He, found no vessel that holds blessing for Israel except peace. For when there is peace among Israel, and all of Israel love one another, and all are incorporated as one in the true Tzaddik, in the saichel hakolail, in the aspect of the Even Sh’siyah — then all the channels of abundance are opened, and great good and great abundance flow to each one according to his vessel, which is his saichel. For his saichel is completed with great completeness and shines with a great light through being incorporated with his fellow together in the saichel hakolail, from which all the s’chaliyim receive — which are the aspect of vessels and channels to receive great good and great abundance. But conversely, G–d forbid, when there is no peace among Israel and there is dispute, G–d forbid, among them, then it is impossible for them to be incorporated in the saichel hakolail and to draw from there to complete their saichel, which is the essential vessel. For it is impossible to be incorporated there except through love and unity, in the aspect of “upon love it depends,” as above. All the more so when they dispute, G–d forbid, against the true Tzaddik himself, who is the aspect of the saichel hakolail — then the s’chaliyim of each and every person are blemished, and one has no vessel and no channel to receive the abundance, and the contractions and the dinim intensify, G–d forbid, for one has no power to sweeten the din and the contraction — for the essential sweetening is through the saichel, etc., as above. And then the abundance is delayed, and the little abundance that descends does not descend in proper order to the proper place, until most of the abundance descends to the nations and the wicked, G–d forbid, as it is taught in the holy Zohar. And Israel is sustained from the dregs. And this is the aspect of the troubles of the destruction and the exile, which come through the blemish of emunas chachamim, as it is written: “And they mocked the messengers of G–d,” etc. (Divrai HaYamim II 36:16). For the abundance was diminished from Israel and was turned over to strangers, as we lament regarding this: “Our inheritance has been turned over to strangers, our houses to foreigners,” etc. (Aichah 5:2). And all of this is because: “We were orphans and without a father; our mothers are as widows” (Aichah 5:3) — which is the aspect of the true tzadikim having departed and become hidden from us, who are the aspect of the saichel hakolail, which is the aspect of father and mother, the aspect of “father in wisdom and mother in understanding,” as above. And then even the small, constricted amount of abundance that descends to Israel is not in proper order — for the channels have become mixed up, and the chambers of exchange have intensified, until the abundance of this one descends to his fellow. And from this comes the great poverty and pressure of the poor and the destitute. And there is no remedy for this except to truly return regarding the blemish of emunas chachamim — until many holy books are multiplied in the Torah through him, in the aspect mentioned above — until he too merits to be incorporated in the saichel hakolail, where is the root of all the channels and all the s’chaliyim and the contractions and the dinim, as above, where everything is sweetened. And then the abundance returns and flows from there to each one as is proper for him. And then he can return and receive his bestowal of abundance — for certainly he too has a channel through which he can receive his abundance. It is only that it was blocked and confused because of the blemish of emunas chachamim. But when he returns in complete teshuvah in truth regarding the blemish of emunas chachamim, his channel of bestowal of sustenance will return to him. For his saichel will return and be completed — which is the essential vessel and channel, as above. For the essential lack of sustenance is because of the lack of da’as, as above. For to the degree of the completeness of his da’as, so does he strengthen himself in bitachon [trust], as is explained elsewhere (siman 225) — that the essential bitachon is through the da’as, etc. For in truth, even now, in this bitter exile, and in the pressure of sustenance — and especially the extreme pressure of the poor and destitute — even so, there is no counsel or stratagem except strong bitachon. And as I heard from his holy mouth, who said in this language: “Just bitachon” [nahr bitachon]. For even now, in the extreme pressure, Hashem, blessed be He, feeds and sustains and supports each and every person, the matter of each day on its day. For there is no day that does not have good in it, and “He who created the day created its sustenance.” And as it is written: “Blessed is Hashem, day by day He loads upon us; the G–d of our salvation, Selah” (Tehillim 68:20). And all is drawn from the saichel hakolail, which is the aspect of the Or HaGanuz [the Hidden Light] from the six days of Creation. For even though it was hidden, nevertheless there is no day in which the Or HaGanuz does not shine, in great concealment, as it is taught in the holy Zohar — for if it were completely hidden, the world could not endure even for a single moment. And this is the aspect of: “And I said: My strength is lost, and my hope from Hashem,” etc. “This I shall return to my heart, therefore I shall hope: the kindnesses of Hashem, for they are not finished; for His mercies have not ended. They are renewed each morning; great is Your faithfulness” (Aichah 3:18,21–23). That is, according to the extreme bitterness of the exile, in the physical and the spiritual, in body and soul and money, and the extreme pressure of sustenance and troubles of various kinds, may the Merciful One save us — it was almost as if there is no hope, as it is written earlier, from the extreme multitude of troubles, beginning with: “I am the man who has seen affliction by the rod,” etc. — “He has sated me with bitterness,” etc. — until it seemed to me that hope was lost, G–d forbid, the aspect of: “And I said: My strength is lost, and my hope from Hashem.” But: “This I shall return to my heart, therefore I shall hope: the kindnesses of Hashem, for they are not finished,” etc. That is, the supernal kindnesses that are not ended and are never finished — which are drawn from the saichel hakolail mentioned above, from the aspect of the Or HaGanuz, which is drawn in great concealment each day, in the aspect of: “They are renewed each morning; great is Your faithfulness.” But because of the bitterness of the pressure of the sustenance of this poor and destitute person, which comes from the blemish of emunas chachamim — through which his saichel cannot draw from the saichel hakolail mentioned above — and through this his saichel is blocked, until he has fallen from bitachon so much that he came to such a state as to hire himself out for his day for the sake of his sustenance, which is the aspect of actual servitude — all of this is drawn from the contractions and the dinim, whose essential intensification is through the variations in person, place, and time. Until it seems to him as if on this day it is impossible for sustenance to be drawn to him, in the place where he is, except through hiring himself out on this day. And in truth, to its truth, this is a great foolishness. For all the exertion and toil of the sustenance of each person is because of foolishness and lack of da’as, as above, in the aspect of: “And the people spread out and gathered” [shatu ha’am v’lak’tu] (Bamidbar 11:8) — “in foolishness” [b’sh’tusa] — as it is taught in the holy Zohar, and is brought in our words elsewhere. All the more so to hire oneself out as a servant. And all of this is because it seems to him that according to what passes over him, he has no hope for the sustenance of his day except by hiring himself out. And he does not set upon his heart neither knowledge nor understanding: Is not the day still great, and who knows what abundance can descend to him on this day? For “He who created the day created its sustenance,” as above. But his da’as has been diminished until he was compelled to hire himself out. And this is drawn only from the multitude of variations, from which the contractions and dinim take hold, as above. And therefore the Torah warned to give him his wages on his day and “the sun shall not set upon him.” For Hashem, blessed be He, has compassion upon everyone, and therefore the Torah warned not to withhold the abundance of his wages until the day passes — so that the channel of this day should not be blocked before the next day comes. For then it would be very difficult to open the channel of his abundance — for all the lack of his da’as, that he came to such a state as to hire himself out, came because in the days that passed, he had very great pressure of sustenance, and his da’as was diminished so much that he fell from bitachon, until he was compelled to hire himself out. Therefore one must be careful to give him at least his wages on his day — for it is his life-force, as it is written: “For he is poor, and to it he lifts his soul” (Devarim 24:15). In order to draw life-force to the root of his soul on his day specifically — so that the channel of this day should not be blocked. For then he can easily open the channels of abundance in the coming days. But if one does not give him his wages on his day — and he has already fallen into servitude, and even his wages were not given to him on his day, before the time of the day changes — then, G–d forbid, the channel of abundance of this day will be blocked, and then it will be very difficult to open the channels of his abundance again, in the aspect of: “A door that is locked is not quickly opened.” And therefore: “After the poor person, poverty pursues.” For the more that poverty intensifies upon him, the more his da’as is diminished, and the more his bitachon is diminished, and the more the vessels of his abundance are blocked, as above. And especially this one, whose da’as has already been diminished so much that he fell into servitude. Therefore they warned not to withhold his wages until the sun sets, which is a change of time. For then one must be even more careful not to give sustenance to the contractions and the dinim that draw sustenance from the lack of the da’as. Therefore one must give him his wages on his day, in order to complete his soul and his life-force, which is his da’as. And then he can merit to go out from servitude and to open the channels of his abundance — through his soul and his da’as being completed on his day specifically, as above.