גזילה א

Yachad ulliy yislachashoo kul soaniy ulliy yachshivoo ru-uh lee. According to the Torah that begins "B'reishis — l'einay kol Yisroel" (Likutay Moharan Tinyana, §67) — see the entire Torah there. The general principle: there are luminaries of light [me'oray or] and luminaries of fire [me'oray aish]. The luminaries of light are the aspect of the four mochin [mentalities], which are the aspect of the Name of Hashem — the aspect of the three colors of the eye and the pupil of the eye — and this is the aspect of pe'er [glory], the totality of the colors, the aspect of tefillin. And this is the aspect of the righteous one of the generation, who is the aspect of the river going out of Eden, from which all four elements are drawn. For this river is drawn from the aspect of the four mochin, the three colors of the eye and the pupil of the eye, etc., and from there is drawn the river going out of Eden mentioned above, and from there is drawn the aspect of the four elements from which all character traits are drawn. And when the luminaries of light are withdrawn, heaven forfend, the luminaries of fire grow stronger — through which the Holy Temple was destroyed, etc. — see there. And this is the aspect of "and He kindled a fire in Zion and it consumed her foundations" — through the luminaries of fire, heaven forfend, the four elements were blemished, etc. — see there. And the righteous one of the generation — who is the pe'er, etc., from whom everything is drawn — this is the aspect of B'reishis [in the beginning], rosh bayis [head of the household], the aspect of the master of the house, the overseer of the entire world so that the luminaries of fire should not grow stronger, etc. And when the luminaries of fire grow stronger, heaven forfend — which is the aspect of the destruction of the Holy Temple — the rectification for this is to rise at midnight to mourn the destruction of the Holy Temple. And Hashem promised to place upon those who mourn for Zion pe'er instead of ashes — pe'er being the aspect of the totality of the colors, the aspect of the four mochin of tefillin — etc., etc. — see all of this well.

And this is the aspect of the four primary categories of damage, which are drawn from the four elements — namely from the evil of the four elements. For it is well known that the four elements in the lower physical realm are intermixed with good and evil, and the primary work of a person is to clarify the good from the four elements and to subdue the evil in them, as is known. And from the evil in the four elements the four primary categories of damage are drawn — and therefore they are four, corresponding to the four elements.

And this is the aspect of monetary damage [nizkay mamon] — that a person is obligated to guard his money against causing damage. For all of a person's money is drawn from the aspect of the river going out of Eden to water the garden, as above. For this river going out of Eden is drawn from the mochin — namely from the four mochin — from which all abundant flow and all things in the world are drawn, and all money, namely silver and gold, which is the entirety of money, is drawn from there. And this is the aspect of: "and a river goes out of Eden to water the garden, and from there it separates and becomes four heads" etc., — "the name of the first... it is the one that surrounds... where there is gold, and the gold of that land is good, there is the crystal," etc. — it follows that all gold is drawn from the river going out of Eden, from which all four elements are drawn, as above. And this is what Rabbainu of blessed memory wrote elsewhere: that all colors are comprised within silver and gold — see there — meaning the aspect of the three colors of the eye and the pupil of the eye, which are comprised within the river mentioned above from which all money is drawn, as above. And this is the aspect of mocha chavara k'kaspa [the white brain like silver] — for money is drawn from the brain, from which the river mentioned above is drawn, from which all abundant flow is drawn, as above. And therefore a person must guard his money against causing damage — namely, to guard the aspect of the four elements drawn from the river mentioned above, from which all money and all abundant flow come, so that no suckling, heaven forfend, should be drawn from them to the aspect of the four primary categories of damage, which are the totality of monetary damage, as above. For a person must subdue the evil in the four elements from which all the damagers are drawn — the aspect of the four primary categories of damage: avos [primary categories] to teach that there are also toldos [derivatives] (as our Sages of blessed memory said in Bava Kama, 2) — for the four elements are the aspect of avos since all things are drawn from them, and the evil in them is the aspect of the four primary categories for all the damagers in the world. And a person must remove the damage from his house and domain — for the obligation of the master of the house is to guard everything in his house and domain, namely all his money, so that they cause no damage, heaven forfend. For the master of the house is the aspect of rosh bayis mentioned above — for every person in his house is the master of the house, the aspect of rosh bayis, the aspect of mochin. For all his money and animals and all the objects in his house and domain mentioned above — everything is drawn through him from the aspect of his mind and understanding. And the person is the aspect of rosh bayis, who must guard everything in the house that is drawn from the aspect of the river mentioned above — which is drawn from the aspect of the mochin, as above — so that the four elements should not be blemished, heaven forfend, and that no suckling, heaven forfend, should be drawn from them to the aspect of the four primary categories of damage, as above. And therefore damages are assessed from the best land [idis] — as it is written: "the best of his field," etc., "shall he pay." For one must pay from the best precisely, in order to clarify the good from the evil that became intermixed through the damage — through the suckling, heaven forfend, that was drawn from his money to the aspect of the four primary categories of damage, as above. And therefore one must clarify the good from the evil of the four elements and pay from the best precisely, as above. And this is the aspect of the horn [keren] which is the primary one of all four primary categories of damage — as it is said in the Mishnah: "the four primary categories of damage: the ox," etc. And our Sages of blessed memory said in the Gemara: the Tanna taught "ox" for its horn — it follows that the horn is the primary of all four categories. For the primary subduing of the four primary categories mentioned above is through rectifying the four elements, which are rectified through the four mochin through the rosh bayis, through the aspect of tefillin, as above. And the primary aspect of tefillin — through which the four elements are rectified — is to subdue the aspect of the horn of the shor ha-mu'ad [forewarned ox] so that it does not damage the world — as is said in the Tikkunim: "and with two straps one ties it between its horns," etc. — see there. It follows that through tefillin one ties and subdues the mu'ad ox between its horns so that it does not go out to damage the world. And this is the aspect of why the tam [innocent ox] pays half-damages and the mu'ad [forewarned ox] pays full damages. For the rectification to subdue the luminaries of fire — namely the evil of the four elements — is through rising at midnight to mourn the destruction of the Holy Temple, as above. And the primary is at midnight precisely, for at night the luminaries of fire grow stronger, since then the light sets — the luminaries of light, which are the aspect of the mochin, are withdrawn — and then the luminaries of fire grow stronger, heaven forfend. And this is the aspect of "and in the evening it shall be... like the appearance of fire until morning" — in order to subdue the luminaries of fire and uproot their dominion at night, for from the fire they went out and the fire shall consume them. And this is the aspect of sleep — which is the withdrawal of the mochin, the aspect of the luminaries of light, as above — and therefore then at the time of sleep one needs protection through the Name of Hashem, which is the aspect of Krias Shema, so that the luminaries of fire should not grow stronger, heaven forfend, at the time of the withdrawal of the mochin, the aspect of the luminaries of light, as above. And therefore one must break the sleep and break the night in two — that is, to rise at midnight. And then is the primary subduing of the evil in the four elements, which are intermixed half good and half evil, and their primary hold is at night, as above. And through breaking the sleep and rising at half the night, the mochin, the aspect of the luminaries of light, return — for when one rises from sleep at midnight the mochin return to the person, and the luminaries of light grow stronger, the aspect of the mochin — and the luminaries of fire are subdued, which are the aspect of the destruction of the Holy Temple. For then one engages in building the Holy Temple by mourning over it, as above, and then one clarifies the good of the four elements. And therefore one must rise at midnight precisely to rectify the destruction of the Holy Temple — that is, to subdue the luminaries of fire that destroyed the Holy Temple, as above. For through breaking the night in two — namely breaking the sleep, which extends through the withdrawal of the luminaries of light, through which the luminaries of fire grow stronger — and through breaking the sleep, one thereby breaks the aspect of the luminaries of fire and subdues the evil within them and clarifies and elevates the good within them. For one then receives the mochin, the aspect of the luminaries of light, and thereby clarifies the good in the four elements by drawing in the aspect of the luminaries of light to subdue the luminaries of fire, as above. And rising at midnight is the aspect of tefillin, the aspect of mochin — for when one rises from sleep the mochin are drawn. And this is the aspect of the shofar, which is the awakening from sleep — as it is brought that the shofar hints: "Awake, O you who sleep, from your slumber." And it is the aspect of tefillin, the totality of the colors — for the three colors of the eye are the three colors of the rainbow, which are the three voices of the shofar: tekiah, shevarim, teruah — which are the aspect of the rainbow. And the shofar is called the horn of the ox [keren ha-shor]. It follows that midnight is the aspect of the awakening from sleep, the aspect of the mochin, luminaries of light, the aspect of tefillin, the aspect of the shofar — which subdues the horn of the ox, which is the primary of all four primary categories of damage, as above. But it does not become mu'ad except through three incidents — for the night has three watches, corresponding to the three colors of the eye. And when it has damaged three times, then it has become mu'ad to damage — for the luminaries of fire have grown stronger through its having damaged three times, through which the aspect of the night is blemished in its three watches corresponding to the three colors of the eye, as above. But as long as it has not damaged three times it pays only half-damages — for the primary blemish is for not having clarified the good from the evil — and therefore it pays half-damages. For the four elements are half good, etc. [half evil] — and therefore their rectification is through midnight, to clarify half [the good from the evil]. For the four elements are half good, etc. — and therefore their rectification is through midnight, to clarify half the good from the evil. And the primary time is at night, when their dominion prevails, as is known and as above. And one who merits to clarify and subdue the luminaries of fire through rising at midnight will certainly not have even his money cause damage to anything — for the evil in all his money is subdued through him, who is the rosh bayis, etc., as above. And when he does not guard himself to clarify the good from the evil, etc., as above — which is the aspect of rising at midnight, as above — therefore he must pay half-damages, in order to return and clarify half the good from the evil. But when it has damaged three times, then full damages are paid — for then the entire aspect of the night is entirely blemished in its three watches corresponding to the three colors of the eye, and the luminaries of fire have grown stronger utterly. And therefore one must return and clarify everything entirely, and must pay full damages. For through the payment of damages one clarifies the good from the evil — and therefore one must pay from the best, as it is written: "the best of his field and the best of his vineyard shall he pay" — miytav [the best] precisely — the aspect of "and the gold of that land is good," drawn from the river going out of Eden through the rosh bayis, etc., as above. Yeilalav.