נזקי ממון ב

And it is taught that Yisroel, in their walking through the Wilderness, trod upon the k'lipos that were situated there. For they, in their great k'dushah — that they merited mishpat of k'dushah at all times, which is the aspect of the receiving of the Torah that they received in every place in the Wilderness throughout all the forty years (for the Torah is called mishpat) — through this they merited to clarify and elevate all the fallen yiros to their root in the da'as. And therefore they were called "dor dei'ah" ["the generation of da'as"]. And through this they subdued all the k'lipos that were there — the aspect of "nachash, saraf, v'akrav" ["serpent, fiery snake, and scorpion"] — which are the aspect of fallen yiros. For they elevated the yirah to its root through the aspect of mishpat, which is the aspect of the Torah that they received then, as above.

And this is the aspect of n'tilas r'shus [requesting permission] — that one takes harmana [authorization] and r'shus before saying a d'rush [Torah discourse] or chidush [novella] in Torah. For the main attainment of Torah one merits through the da'as that one merits through the elevation of the yirah, as above in the aforementioned Torah [of Rabbainu]. And therefore one needs n'tilas r'shus, so that all the r'shuyos [authorities] should be included together in one da'as [mind/knowledge], in the r'shus of the Individual — in the r'shus of the One and Only of the world. And when all the r'shuyos are included together, through this all the fallen yiros are nullified, as above, and the yirah ascends to its root — through which one merits the attainment of Torah in both nigleh [revealed] and nistar [hidden], as above.

And therefore on Shabbos it is forbidden to carry from r'shus [domain] to r'shus, and the Tanna placed hotza'ah [carrying out] first [at the beginning of Maseches Shabbos]. For this is the main aspect of the k'dushah of Shabbos — to nullify the change of r'shuyos, so that all the r'shuyos should be included together, through which the fallen yiros are nullified etc. — and this is the main aspect of the k'dushah of Shabbos, as above.

For during the weekdays, when there is some hold for the fallen yiros that are drawn from the change of r'shuyos — for kivyachol, the r'shus of the One and Only of the world is clothed and concealed and hidden within the many r'shuyos of all the sarim, as above — therefore a person must exert great effort in work and business, and must carry from r'shus to r'shus. And all of this is in order to clarify all the nitzutzos [sparks], in order to elevate and bring everything from r'shus harabim [the public domain] to r'shus hayachid [the private domain]. For even when a person carries something out during the weekday from r'shus hayachid to r'shus harabim, certainly his main intention is to return it and bring it back into r'shus hayachid — where all of a person's affairs are — only that he takes it out now to r'shus harabim, for example to the marketplace to sell and trade, so that he should profit in order to bring in and gather afterward to his home, which is r'shus hayachid, with more and more profit. And everything that he merits to profit more in k'dushah — he is clarifying nitzutzos from r'shus harabim and elevating the aspect of fallen yiros and bringing them into their root in r'shus hayachid, which is the r'shus of the One and Only of the world.

And all of this one needs to do during the weekdays, when there is birur [clarification] because there is then a hold for the fallen yiros, as above. But on Shabbos, when the Sh'chinah rests — for then, because of the k'dushah of Shabbos, all the fallen yiros are nullified, for then the yirah ascends to its root, as above — therefore it is forbidden to stir up any change of r'shus. And therefore it is forbidden then, on Shabbos, to carry from r'shus to r'shus.

And therefore the Tanna began Maseches Shabbos with this prohibition of carrying from r'shus to r'shus. For on Shabbos all the r'shuyos are nullified completely. For then Hashem Yisbarach "removes," kivyachol, the weekday garments and does not clothe Himself in any [other] r'shus; rather, His sovereignty and authority alone are revealed, without any clothing in any other r'shus at all. And therefore all the dinim — which are the fallen yiros — are completely nullified then. For the yirah ascends to its root, to r'shus hayachid, to the r'shus of the One and Only of the world. For then His yirah is revealed upon all — that one need not fear anyone except Him alone, Yisbarach. Amein v'amein.

Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:59. Translated from the Hebrew. Continued from Part 1.

And therefore the chamaitz is forbidden for seven days, until the splitting of the Yam Suf. And after the seventh day of Pesach, when the Sea was split, chamaitz was permitted. For it is explained in the aforementioned Torah [of Rabbainu] that when one merits the chomah [wall] of wealth, then this chomah guards the person from anger. Only at the beginning, when the flow of wealth descends, [the Adversary] provokes greatly to transform the flow of wealth into anger, and sometimes he provokes him with such great anger that he could even ruin the chomah of wealth — meaning that even though he has already merited wealth and merited the aspect of chomah, nevertheless [the Adversary] would corrupt the wall of wealth through the excessive intensification of anger, chas v'shalom.

Therefore on Pesach, when the flow of wealth begins to descend, one needs great guarding from chamaitz, which is the aspect of anger. And therefore the main mitzvah of eating matzah is on the first night, at the time of Y'tzias Mitzrayim, at the time of receiving the r'chush gadol [great wealth] — for then one must be especially careful to eat matzah, which is the opposite of anger, which is the aspect of chamaitz. But after the beginning, which is the first night, there is no obligation to eat matzah. Nevertheless one still must guard oneself from chamaitz. For even though we have already merited wealth at the time of Y'tzias Mitzrayim, we had not yet received the wealth in completeness, and the chomah of wealth was not yet completed in fullness — for we were still afraid of the Egyptians who wished to pursue after Yisroel.

But on the seventh day of Pesach, when the Sea was split, and then the Egyptians fell completely, and then we merited the wealth in very great completeness — for the plunder of the Sea was greater than the plunder of Mitzrayim, as it is written: "Torai zahav" ["Circlets of gold"] (Shir HaShirim 1:11) — therefore then the chamaitz was permitted. For then the chomah of wealth was already completed for us through the splitting of the Yam Suf, in the aspect of: "V'hamayim lahem chomah" ["And the waters were a wall for them"] (Sh'mos 14:22) — so that one no longer fears that they will transform the flow of wealth into anger. Therefore then, after the seventh day of Pesach — which is the splitting of the Yam Suf — the chamaitz was permitted. For we had already merited the chomah of wealth in very great and wondrous completeness, so that they are unable to corrupt the chomah of wealth through the chamaitz.