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One Who Injures His Fellow – Halacha 2 | Likutay Halachos, Choshen Mishpat II

The tenant farmer who gives from the entire field a fixed amount — such-and-such measures per year. The contract worker [m'kabail] works for a half, a third, or a quarter [of the produce].

One can hint at this according to what Rabbainu wrote in the teaching "Vayomer Boaz el Rus," etc., siman 65 — that there is a field, and there grow trees and grasses, that is, souls [neshamos]. And they need the master of the field [ba'al hasadeh], who engages in their tikun through all the tikunim of the field — see there well. And the essential thing is that he brings them to the purpose [tachlis], which is entirely good [kulo tov], through which they are able to pray — see there well.

And this Tzaddik of the generation who engages in the tikunim of the field mentioned above — he is the aspect of a m'kabail [contract worker] and an aris [sharecropper] who goes down into the field of his fellow. For Hashem, blessed be He, is called, as it were, the "fellow" of the true Tzaddik, as it is written: "Eat, O friends" (Shir HaShirim 5:1); "for the sake of my brothers and my friends" (Tehillim 122:8). For the true Tzaddik who engages in the tikunim of the field — which is the tikun of all the worlds — he becomes a partner with the Holy One, blessed be He, in the act of Creation. And therefore he is called the aspect of one who receives a field from his fellow — the field mentioned above — and engages in all the tikunim of the field mentioned above: plowing, reaping, sowing, planting, and weeding the grasses. For all these aspects are found in the aspect of the field of souls mentioned above.

And sometimes he receives it simply, that he gives in a general way such-and-such measures per year. And sometimes for a half, a third, or a quarter. This is the aspect of shir pashut, kaful, m'shulash, m'ruba [a simple, double, triple, quadruple song], the aspect of the ten kinds of melody [asarah minay n'ginah]. For this Tzaddik, the master of the field mentioned above, makes melodies [nigunim]. And this is the general principle and essence of the tikunim of the field, in the aspect of the completeness of t'filah [prayer]. For he must rectify them and elevate them and sift them from the place where they are, to bring them to the good purpose. And this is the aspect of melodies, as is brought in the words of Rabbainu of blessed memory (siman 282), on the verse: "Yet a little while and the wicked man is no more; you will contemplate his place and he is gone" (Tehillim 37:10) — that the Tzaddik judges everyone to the side of merit, and finds merit even in a complete rasha. And through this he elevates him to the side of merit in truth, and rectifies him, and brings him to t'shuvah. And through this, melodies are made, in the aspect of: "I will sing to my G-d with what I still have" (Tehillim 146:2). And this is the aspect of the sh'liach tzibur [prayer leader], who gathers and sifts the good from all those who pray, etc. — see there well.

It emerges that the tikun whereby he rectifies the souls and sifts them and elevates them and gathers the good points that are in them — this is the aspect of melodies, as above, and as is explained there well. And this is the aspect of the tikunim of the field mentioned above, for the tikun of the field is the tikun of the souls — to gather the good that is in them and to elevate them to holiness, which is the aspect of melodies, as above. And this is what Rabbainu of blessed memory wrote there — that the tikun of the field is the completeness of t'filah. For these melodies are the aspect of the sh'liach tzibur, who makes the melodies mentioned above, as above. And the sh'liach tzibur is the completeness of t'filah, for the essential t'filah is through the sh'liach tzibur. And this is the aspect of the minyan, which must be of ten, and then the sh'liach tzibur goes down before the taivah [the ark/lectern], and then it is the completeness of t'filah. This is the aspect of the ten kinds of melody, which are made through the minyan of ten who pray, and then they are fitting for the sh'liach tzibur who gathers the good and makes the melodies, as above.

And this is the aspect of the m'kabail [who receives] for a half, a third, or a quarter. And the tenant farmer [chochair] receives simply for such-and-such measures. This is the aspect of a simple, double, triple, quadruple song — the aspect of the melodies mentioned above that the one who goes down into the field makes in order to rectify it, which is the essential tikun of the field, as above. For he gives the fruits of the field to the Master of the field, blessed be His Name — for a half, a third, etc., in the manner of a contract worker. That is, he elevates the good that is in them upward to Him, blessed be He, according to what he is able to sift, according to the nature of the field — sometimes a half, sometimes a third, etc. And from this, melodies and songs are made, in the aspect of a simple, double song, etc. And all of this is according to the custom of the country [minhag ham'dinah]. According to the custom and conduct practiced in the country — for according to their conduct in holiness, so does he sift and elevate the good that is in them, whether much or little. For according to their conduct and their holiness, so does he elevate the good that is in them. And this is the aspect of: "One who receives a field for a few years may not sow it with flax, and he has no right to the beam of the sycamore." For it is understood from the words of Rabbainu of blessed memory there, that there are receivers of the field mentioned above who can only receive it for a few years, because they are forced to depart on account of this. But there are those who can receive it for many years, because they are great and extraordinary to a very, very awesome and exalted degree. And this one whose power is not so great, and he can only receive the field and engage in its tikunim for a few years, as above — regarding him they warned that he may not sow flax. That is, that he should not engage in the tikun of those who are very far from Him, blessed be He. And they are designated by the aspect of flax [pishtan], which is the aspect of something inferior. As it is written: "And Kayin brought from the fruit of the ground" (Beraishis 4:3) — and it is brought that he brought from the inferior, that is, flax. Also it is brought in the words of Rabbainu of blessed memory (siman 38) that the blemish of Kayin is the aspect of "the end of all flesh" (Beraishis 6:13), which is the aspect of one who searches for the faults of people and seeks out the inferiority in them. And this is the aspect of "he brought from the inferior" — that he brings upward the inferiority and the faults of people. It emerges that flax, which is the offering of Kayin, is the aspect of the faults and inferiority of people. For flax is the aspect of g'vuros [harsh judgments], from where the Sitra Achra takes hold, as it is written: "A certain man (Gavriel) clothed in linen [badim]" (Daniel 12:7) — which is flax. And those who are the most distant and the most inferior, who are the aspect of flax — it is forbidden for one whose power is not very strong and great, and who can only receive the field for a few years, to engage in their tikun. For they could cause him great harm, as is understood from the words of Rabbainu of blessed memory. And "he has no right to the beam of the sycamore" is also of the same type. That is, those who have already aged in their wickedness and have become repulsive and materialized like a beam of the sycamore tree. For the yaitzer hara is called by the name "beam" [korah], as they said: "Remove the beam from between your eyes." And it is the aspect of the beam of the sycamore, which is an old tree, the aspect of "an old and foolish king," etc. (Koheles 4:13). For sycamores are a substitute for cedars, as it is written: "The sycamores were cut down, and we will replace them with cedars" (Yeshayahu 9:9). And as it is written regarding Shlomo: "He made silver in Yerushalayim like stones, and cedars he made like sycamores" (Melachim I 10:27). It emerges that sycamores are inferior, and they are a substitute for cedars. And therefore the Tanna designates the most distant ones by the aspect of "beam of the sycamore." For the Tzaddik is called a cedar, as it is written: "The righteous shall flourish like a palm tree; like a cedar in the Levanon he shall grow" (Tehillim 92:13). And the distant ones, who are the opposite of the Tzaddik, are the aspect of sycamores, which are the opposite of cedars, as above. But one who receives the field for many years can sow it even with flax, and also has the right to the beam of the sycamore. That is, when his power is very, very mighty and strong, to the extent that he can receive the field for many years — meaning that he engages in the tikunim of the field and nevertheless lives long days and years in his reign — this one can engage even with "flax," and even with those who have aged in their wickedness like a beam of the sycamore. For even those who are the most distant and have aged in their wickedness — he can draw them near and rectify them, because his power is very, very great and strong, as above. And the measure of "a few years" is up to seven years. According to what is brought in the teaching "Pasach Rabi Shimon v'amar: Eis la'asos LaHashem," etc. (siman 60) — that there are people who fall into the aspect of sleep and lose their faces. That is, their intellect [mochin] is withdrawn from them. And there are seventy faces [panim], which are the aspect of seventy years. And there are those who fell from one face, or two, or more. And their faces are restored to them through stories of events [sipuray ma'asiyos] of seventy years, which are the aspect of "in the midst of years" [b'kerev shanim]. But there are those who fell from all seventy faces, seventy years, and it is impossible to restore their faces to them except through stories of events of primordial years [shanim kadmoniyos] — see there well. One can hint that this is the aspect of the two kinds of contract workers mentioned above. For there is one who receives the field for a few years — that is, up to seven years — meaning that he engages in the tikunim of the field mentioned above only in the aspect of a few years, which is the aspect of "in the midst of years." And therefore the measure is seven years — the aspect of the general totality of the seventy years, which are included in [the number] seven. And one depends on the other: because he only engages in the aspect of "a few years," that is, the aspect of "in the midst of years," as above, therefore in truth he only receives the field for a few years. For he is forced to depart and cannot extend many days and years, since he has not reached the aspect of "many years," which is the aspect of "primordial years." For there is length of days, the aspect of Atik, length of days, as is explained there in the teaching mentioned above. And therefore one who cannot engage except in the aspect of "a few years," as above, is forbidden to draw near those who are the most distant, as above. That is, those who are distant from all seventy faces. And they are the aspect of flax, for flax ruins the field for up to seven years — a hint to all the seventy faces, seventy years, which are included in [the number] seven, as above. And they ruin for up to seven years — that is, they ruin and fall from all seventy faces, as above. And they cannot be rectified except after seven years — that is, above seven, meaning above seventy years, seventy faces — meaning the aspect of "primordial years," which are above seventy years, as above. And these are the aspect of "many years," as above. And therefore one who receives the field for many years — that is, one who can engage in the tikunim of the field in the aspect of "many years," which is the aspect of "primordial years" — he can sow and rectify even the aspect of "flax," as above. And specifically in the first years, before reaching the last seven years, as the law is brought in the Shulchan Aruch. That is, he can only engage in their tikun in the aspect of the "first years," which are the aspect of "primordial years," as above. And because he engages in the aspect of "primordial years," therefore he also in truth receives the field for many years literally, for he merits length of days. For there is length of days, the aspect of Atik, as above. And Kayin, who brought flax — it is said of him: "And his faces fell" (Beraishis 4:5) — "faces" in the plural, for all his faces fell, as above. And therefore he is called a yoraid [one who descends], as our Sages of blessed memory said: "One who descends into the field of his fellow." That is, the aspect of a sh'liach tzibur, who is also called a yoraid, as they said: "One who descends before the ark." And the reason is that he is literally a descender — for he must descend to the very lowest depths to elevate the good from all the distant ones, as above. And this is the aspect of the sh'liach tzibur, as above. And this is the aspect of the one who receives the field, who is the aspect of the sh'liach tzibur who makes melodies, as above. And this is why he is called an aris [sharecropper] and a m'kabail [receiver]. For this most extraordinary Tzaddik who can engage in the tikunim of the field mentioned above — he is the aspect of Moshe. For he elevated the souls of Yisra'ail from a very lowly level, from the impurity of Mitzrayim, to a very awesome level — to the receiving of the Torah. For Moshe was more humble than any person, and he would find merit in every one of Yisra'ail. And he was able to clothe the Torah in stories of events of primordial years — that is, most of the book of Beraishis, which consists of stories of events of primordial years. For the first generations — their days were very long. And it is brought that this was because their days were from the aspect of "primordial years." And Moshe Rabbainu, peace be upon him, told their stories in the book of Beraishis, which is the aspect of stories of events of primordial years. And therefore Moshe merited that Hashem, blessed be He, taught him to be a sh'liach tzibur, as it is written: "And Hashem passed before his face" (Shemos 34:6). And our Sages of blessed memory said that the Holy One, blessed be He, wrapped Himself like a sh'liach tzibur and taught him the order of t'filah. And therefore he was able to draw the aspect of panim [faces/countenance] to Yisra'ail. As we find that when Hashem, blessed be He, wanted to withdraw the aspect of the Panim because of the blemish of Yisra'ail, Moshe stood in t'filah and achieved his request. And he drew the Panim, as it is written: "My Face shall go" (Shemos 33:14). And therefore he merited the radiance of the light of the face [kairun or hapanim], and "Hashem spoke to Moshe face to face" (Shemos 33:11) — through his drawing and clothing Yisra'ail in the light of the face. And through this he merited to receive the Torah, as is brought in the words of Rabbainu of blessed memory (siman 13) — that through elevating the souls of Yisra'ail, one merits to receive the Torah, in the aspect of: "He who captures souls is wise" (Mishlai 11:30); the aspect of: "A wise man ascended the city of the mighty and brought down the strength of its confidence" (Mishlai 21:22) — see there. Also it is brought that through t'filah where one joins his soul with the souls of the many and prays, through this one draws Torah. And the two aspects are one. For through elevating the souls of Yisra'ail — that is, through elevating the good that is in them — through this is the completeness of t'filah, in the aspect of the prayers of the many, which is the aspect of the sh'liach tzibur, as above. And through this he receives the Torah, as above. And therefore he is called a m'kabail [receiver], in the aspect of "Moshe kibail [received] Torah from Sinai" (Avos 1:1). And this is why he is called an aris [sharecropper]. For this is the aspect of Moshe, to whom the Torah is betrothed [m'orasah], as our Sages of blessed memory said on the verse: "The Torah that Moshe commanded us is an inheritance [morashah]" (Devarim 33:4) — do not read morashah [inheritance] but rather m'orasah [betrothed]. And therefore he is called an aris, as above. According to what was brought above from the words of Rabbainu of blessed memory — that the aspect of the sh'liach tzibur is that he elevates the good from each and every one and makes from this melodies, and stands and prays with all the good — see there in the words of Rabbainu of blessed memory. According to this, the order of t'filah is explained very well. For first we say the order of the korbanos [offerings] and k'tores [incense], which is to sift and elevate the good from the depths of the k'lipos, as is explained. And through this, through elevating and sifting the good points from the evil, through this melodies and songs are made, as above. And this is why we say immediately afterward P'sukay D'Zimrah [the Verses of Song], which are the aspect of the songs and melodies that are made through the sifting of the good points that were scattered within the evil, as above — which is the aspect of "I will sing to my G-d with what I still have," as above, the aspect of P'sukay D'Zimrah, as above. And therefore we say at their end Shiras HaYam [the Song at the Sea], which is a very awesome praise and was said in the way of song. For this is what we need now: to say song — that is, songs and melodies, the aspect of melodies that are made from the gathering and sifting of the good, as above. And therefore in Yishtabach, which is the completion and conclusion of the songs and melodies, then the sh'liach tzibur must go down before the taivah, as is written in the Shulchan Aruch, Orach Chayim — that the essential time for the sh'liach tzibur to go down before the taivah is from Yishtabach. For then is the time of the sh'liach tzibur — namely, at the completion of the songs and melodies, then he goes down before the taivah and gathers all the songs and melodies in Yishtabach, which is the conclusion and seal of all the songs, and includes them all in thirteen kinds of song. For the essential aspect of the sh'liach tzibur is in the aspect of melodies, as above. And therefore the custom is that the sh'liach tzibur begins to sing at Yishtabach. And this is what our Sages of blessed memory said — that Shiras HaYam was said in the manner of a sh'liach tzibur with the congregation responding. As they said: Moshe said "I will sing" and they responded, etc. For the essential aspect of the sh'liach tzibur is in the aspect of song and melody, as above. And then, adjacent to Shiras HaYam, the sh'liach tzibur goes down before the taivah and says Yishtabach, as above. And afterward we say K'rias Sh'ma, which is the aspect of kulo echad, kulo tov [entirely one, entirely good], which one merits through the melodies and songs. That is, through gathering and elevating the good from the evil and gathering it and making from it melodies, as above — then it is the aspect of "entirely good," for the evil is nullified through sifting from there the sparks and the good points, and it becomes entirely good. Therefore then we say K'rias Sh'ma, the aspect of "Hashem is One," the aspect of entirely good, entirely one, as above. Afterward we stand in t'filah [the Amidah], for now we can pray in completeness, in the ultimate way. For the essential completeness of t'filah is through the aspect of "entirely one, entirely good," as above, as is explained well, all of this, in the teaching "Vayomer Boaz" mentioned above. Afterward the sh'liach tzibur repeats the t'filah, which is the aspect of the completeness of t'filah in the aspect of "entirely one and good." That is, when he stands at the end of the t'filah, he is still at the beginning of the word of the beginning of the t'filah. And this is the aspect of the repetition of the sh'liach tzibur — that after the congregation finishes and stands at the end of the t'filah, he is still standing at the beginning of the t'filah and repeats it. For it is entirely one — for the sh'liach tzibur is the aspect of the ultimate completeness of t'filah, in the aspect of "entirely one, entirely good," as above. And this is explained somewhat above in Hilchos Sh'liach Tzibur in Shulchan Aruch Orach Chayim — see there. And this is what our Sages of blessed memory said: "Whoever says Shiras HaYam with concentration, all his sins are forgiven." And they also said regarding Shiras Devorah that through the song, their sins were forgiven. For the song is the aspect of sifting and gathering the good, in the aspect of songs and melodies, and then the evil is nullified — which is the aspect of the forgiveness of sins. Amain, so may it be His will. And this is why the Levi'im would sing upon the platform [duchan] at the time of the korbanos. For one depends on the other — that is, the melody is made through the sifting of the good from the evil, which is the aspect of korbanos, as above. And this is the aspect of the juxtaposition of P'sukay D'Zimrah to the korbanos, as above. And this is the aspect of: "Rinah [joyous song] — this is t'filah." For the completeness of t'filah is in the aspect of rinah and melodies, which is the aspect of the sh'liach tzibur, as above. And this is the aspect of how they would play music at the time of war, and through this they would be victorious. As it is written: "And at the time they began with joyous song, Hashem set," etc. (Divray HaYamim II 20:22). For the joyous song and the melody is the aspect of sifting the good from the evil, and through this the evil falls. And therefore the enemies fall through this, for they take hold of the evil. And when one sifts the good from there, in the aspect of melody, as above, then they fall. And this is the aspect of what Rabbainu of blessed memory wrote (siman 27) — that through playing the melody of the nation, through this the Holy One, blessed be He, sees our troubles and saves us. For the melody is the aspect of sifting the good, through which the evil falls, and through this salvation comes to us, as above. נְנַח נַחְמָא נַחְמָן מֵאומָן