מאבד ממון חבירו ומוסר ד

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One who rents a cow and lends it to another and it was struck by circumstances beyond control — the borrower pays the owner. And the reason is explained in the Mishnah: How can this one do business with the cow of his fellow?

Based on the Torah teaching "Vay'hi mikaitz" [And it was at the end], which speaks about guarding the memory [sh'miras hazikaron], in the first volume of Likutay Moharan, siman 54 — see there the entire Torah teaching from beginning to end. And the general principle is that one must guard the memory very much. That is, l'adabka machshavta b'alma d'asai — to cleave one's thought to the World to Come, to always remember in one's thought the eternal world which is the World to Come, and not to fall into forgetfulness, which is the death of the heart — that he should not forget the World to Come all the days of his life. And the guarding of the memory is in a general and particular manner, etc. — see there what is explained on the verse: "Hashem, my G-d, You have become very great," etc. (Tehillim 104:1). And for the common people, all of this is accomplished automatically through sleep, tzitzis, t'filin, k'rias Sh'ma, prayer, and business dealings [masa umatan] — see there. And it is explained there that through all business dealings, the unification of the Tzaddik and K'neses Yisra'ail [the Congregation of Yisra'ail] is made, which is the aspect of: "He stretches out the heavens like a curtain" (Tehillim 104:2). For in all things there are holy sparks, and through the business dealings the sparks are joined together and elevated according to the portions of nefesh, ruach, and neshamah that each person has. And through this the unification of the Tzaddik and K'neses Yisra'ail is made — see there well. And to guard the memory, one must guard oneself from ra ayin [an evil eye], etc. And one also must guard oneself from the koach ham'dameh [the power of imagination], which is the aspect of Pharaoh, etc. — see there all this well. For the essential guarding of a person and his possessions, that they should be guarded from all damages, is through sh'miras hazikaron — which is to cleave one's thought to the World to Come. That is, to always remember Hashem, blessed be He, which is the essential aspect of the World to Come, when His Elokus [G-dliness] will be revealed to all who come into the world, as is explained in many verses and as is explained in the Torah teaching mentioned above. For one must remember the World to Come in a general and a particular manner. In a general manner means: to remember each and every day, immediately upon awakening from sleep, the World to Come — that there is yet another world that is destined to come, which is the essential thing — and not to forget and deceive oneself, G-d forbid, that this world is the essential thing, G-d forbid. And afterward, one must draw this memory in a particular manner. That is, to look and understand, in all the thoughts, words, and deeds that Hashem, blessed be He, arranges for him each day, to understand from them His hints, blessed be He, to connect to His service, blessed be He. For Hashem, blessed be He, constricts Himself from the Infinite to the endless, and arranges for each and every person a thought, a word, and a deed each day, according to the time, the place, and the person. And He hints to him through them, hints to draw him close to His service, blessed be He, etc. — see there. And a person must enlarge his da'as and understand these hints, in the aspect of cleaving thought to the World to Come, when His Elokus that is clothed in every thing will be revealed. And therefore, through guarding this memory, one is guarded from all kinds of damages in the world. For the essential guarding is only from Hashem, blessed be He, as it is written: "If Hashem does not guard the city, in vain does the watchman stay awake" (Tehillim 127:1). And as it is written: "Hashem is your guardian," etc. (Tehillim 121:5) — as is already explained many times. And therefore, when one remembers Hashem, blessed be He, and draws His Elokus into every thing, through this the thing is guarded from all evil, as it is written: "Hashem shall guard you from all evil" (Tehillim 121:7). For in every place where Hashem, blessed be He, is found, there are all the blessings and all good, and one is guarded from all evil. And the essential drawing of His Elokus, blessed be He, into every thing is through the memory mentioned above — through remembering that Hashem, blessed be He, is in every thing. For in truth, Hashem, blessed be He, is in every place and in every thing. Only when one does not remember Him, G-d forbid, then He also conceals Himself and hides His face, in the aspect of: "And I will surely hide [hastair astir] My face" (Devarim 31:18). And then there is a hold and dominion for the k'lipos and the damagers of the world, G-d forbid, because His Elokus is hidden and concealed there. But immediately when one remembers Him, blessed be He — that is, when one believes and knows that His Elokus, blessed be He, is clothed there — then immediately His Elokus, blessed be He, is revealed. And when His Elokus, blessed be He, is revealed there, then all the blessings and all good are drawn, and one is guarded from all evil. In the aspect of: "In every place where I cause My Name to be mentioned, I will come to you and bless you" (Shemos 20:21). "I cause to be mentioned" [azkir] specifically — for immediately when one remembers His Name, blessed be He, that is clothed there, blessing is immediately drawn, in the aspect of "I will come to you and bless you." And when Hashem, blessed be He, blesses him, he is guarded from all damages, as it is written: "May Hashem bless you and guard you" — as our Sages of blessed memory expounded: "A person of flesh and blood gives a gift to his fellow and cannot guard it, etc. But the Holy One, blessed be He, blesses a person and guards him," etc. It emerges that the essential guarding is through the memory. And this is the aspect of zachor v'shamor b'dibur echad [remember and guard in a single utterance], as our Sages of blessed memory said. For zachor [remember] and shamor [guard] are one aspect, for the guarding is through the memory, as above. And the essential guarding of the memory is through the aspect of Yosef HaTzaddik, in the aspect of: "And Yosef shall place his hand upon your eyes" (Beraishis 46:4) — as is explained there well. For the completeness of the memory is when one merits the memory in a general and particular manner, in all the aspects and tikunim mentioned there in the awesome Torah teaching mentioned above, which are hinted in the verse: "Hashem, my G-d, You have become very great; splendor and majesty You have donned. He wraps Himself in light as a garment; He stretches out the heavens like a curtain" (Tehillim 104:1-2). And the completion of the tikun is the aspect of "He stretches out the heavens like a curtain" — which is the aspect of the unification of the Holy One, blessed be He, and His Shechinah [yichud Kudsha B'rich Hu uSh'chintaih], which is the aspect of the unification of the Tzaddik and K'neses Yisra'ail, which is made through business dealings, as is explained there — see there. For in every thing there are holy sparks that are completed through the business dealings, through which the Tzaddik and K'neses Yisra'ail are unified, etc. — see there. And each person must believe, at the time that he engages in business dealings, that there are many holy sparks in those things in which he does business. And his entire intention should be for the sake of the sifting of the sparks [bairur hanitzotzos] — which is the aspect of zikaron [memory], through which the Tzaddik and K'neses Yisra'ail are unified, as above. And then, when he guards the memory and remembers Hashem, blessed be He, at the time of business dealings — through which he merits to unify the Tzaddik and K'neses Yisra'ail through the business dealings — through this, all the abundances and blessings are drawn, and he is guarded from all damages, as above. And this is the aspect of Yosef HaTzaddik, about whom it is said: "And everything that he does, Hashem makes prosper" (Beraishis 39:3). For Yosef is the ruler — "he is the one who sells to all the people of the land" (Beraishis 42:6). For Yosef is the Tzaddik, and the essential unification is through him. For he is the aspect of sh'miras hazikaron, through which he draws all the abundances and the blessing and the guarding, as above. And this is the aspect of: "Ben poras Yosef, ben poras alai ayin" (Beraishis 49:22). "Poras" is an expression of "be fruitful and multiply" [p'ru ur'vu], as Rashi explained — the aspect of unification, through which all the things in the world are made fruitful and blessed and have abundance drawn to them, as above, and they are guarded from all evil, as above. It emerges that the essential guarding of the possessions of each person is according to his sh'miras hazikaron, which is the aspect of Yosef, the aspect of "ben poras Yosef" — through whom the unification of the Tzaddik and K'neses Yisra'ail is made, through which are all the blessings and the guarding, as above. And this is hinted in the Mishnah: "One who rents a cow and lends it to another and it was struck by circumstances beyond control — he pays the owner." As Rabi Yehudah said: "How can this one do business with the cow of his fellow?" "With his cow" [b'faraso] specifically — in the aspect of ben poras Yosef. For all the business dealings and the commerce and the guarding — everything is according to the aspect of poras Yosef, which each person merits according to his level, according to the aspect of sh'miras hazikaron that he merits. For through this the Tzaddik and K'neses Yisra'ail are unified through the business dealings, which is the aspect of "ben poras Yosef." And according to the unification that he causes through the completeness of his memory, accordingly he merits to profit and to earn in his commerce and business dealings, and to be guarded from all evil. And this is: "How can this one do business with the cow of his fellow?" — "with his cow" [b'faraso] specifically, the aspect of poras Yosef, through which is all the profit and the guarding, as above. And there is more to say on this matter, but it was forgotten because it was not written in its time. נְנַח נַחְמָא נַחְמָן מֵאומָן