נזקי ממון א

And therefore, the more a person moves himself about and wanders on the road — and in every place there is a different sar or official, and everything is according to their nourishment from the root Above, where there are also sarim and officials, seconds and thirds, for "malchusa d'ar'a k'ain malchusa diraki'a" ["the earthly kingdom is a reflection of the heavenly kingdom"] (B'rachos 58a) — because of the change of r'shuyos on the road, for this reason is the main danger of the road, which is the aspect of fallen yiros whose nourishment is from the multiplicity of r'shuyos, as above.

And therefore when one goes outside the border to an entirely different kingdom, there the authority is changed even more, from which derives their nourishment even more, and therefore the concern of danger from fallen yiros is even greater, as above. Therefore, before setting out on a journey one must "l'amlakha bei b'Kudsha B'rich Hu" ["take counsel with the Holy One, Blessed is He"], as Chazal said, and also receive r'shus [permission] from great people and tzaddikim — with whom is the r'shus of Hashem Yisbarach Himself, kivyachol — to say that he goes by their authority, which is the authority of Hashem Yisbarach alone. "For no authority in the world has any dominion over me except by your authority, you tzaddikim, which is the authority of the Holy One, Blessed is He — I go on the road in peace. And I have no fear or dread of any danger in the world, since I believe with complete faith that everything is by the authority of Hashem Yisbarach alone, and by His authority alone I go on the road. Therefore I have no fear, for 'baHashem batachti lo ira, mah ya'aseh vasar li' ['In Hashem I have trusted, I will not fear — what can flesh do to me?']."

And the main reason a person is sometimes compelled to go on a journey is only for this purpose — so that he should clarify and elevate all the fallen yiros that are more prevalent on the road. And when he goes on the road in k'dushah as is proper, and connects himself at all times to Hashem Yisbarach — for one who goes on the road, the Sh'chinah goes before him, as is brought in the holy Zohar — through this he elevates all the fallen yiros to their root. For before one goes on the road, one must "l'amlakha bei b'Kudsha B'rich Hu" — meaning to do hisbod'dus between himself and his Maker, and to search his deeds and judge himself, as above — and through this he elevates all the fallen yiros that are more prevalent on the road, as above.

And this is the secret of the journeys of B'nai Yisroel in the Wilderness for forty years. And it was all because of the sin of the Aigel [Golden Calf], for from then this decree was decreed, as Rashi explains there. For then they wished to depart from the authority of the Holy One, Blessed is He, and they sought two authorities, chas v'shalom. And from this chained down a hold for the Sitra Achara and the dinim. And through this was decreed upon them what was decreed — all of which is the aspect of fallen yiros, as above. And because of this they were compelled to wander in the Wilderness for forty years, and they were moved from journey to journey in order to clarify and elevate each time all the fallen yiros that were there in the Wilderness in even greater measure, as it is written: "Hamolichach'cha bamidbar hagadol v'hanora hazeh, m'kom nachash v'saraf v'akrav v'tzimaon" ["Who led you through the great and awesome wilderness, a place of serpents, fiery snakes, and scorpions, and thirst"] (D'varim 8:15) — all of which is the aspect of fallen yiros.