גביית מלוה ב

For it is brought in the Torah [teaching] "V'Aileh HaMishpatim," Siman 10: that the essential completeness of prayer is when one elevates it from har [mountain] and sadeh [field] to the aspect of bayis [house]. For Avraham called it a har, and Yitzchok [called it] a sadeh — where there is not yet as much grasp [t'fisah]. But Yaakov called it a bayis — where there is grasp for all who come into the world: that even all those who are distant, and all the nations of the world, will know of Him, Yisborach. And this is the essential greatness of Hashem Yisborach — when those who are very far away recognize Him etc.; see there.

And this is known: that in all the possessions and money of a person, there are many holy sparks that need to be clarified from the depths of the k'lipos. For the essential majority of the sparks fell into money, as is explained in the words of our Master, our Teacher, and our Rebbe, zichrono livrachah, in the Torah [teaching] "Uv'Yom HaBikurim, HaHastarah," Siman 56, and in other places.

And the essential poverty and lack of livelihood — from which people come to loans — are drawn from the fallen sparks that have not yet been clarified, from the sin of Adam HaRishon. Through which it was decreed upon him: "In sorrow shall you eat of it"; "By the sweat of your brow shall you eat bread" (Genesis 3:17–19) etc. — from which [comes] all poverty and all loans. And each person, according to the degree that he merits possessions and money that have been clarified — as is understood — is saved from poverty and loans. And even though there are wicked people or coarse people who have wealth and many possessions, while the upright and the Tzadikim are poor and destitute and their possessions are pledged — this is because the Tzadikim and the upright bear poverty and suffering on account of the sins of Yisroel, in the aspect of "Indeed, our sicknesses he bore" (Isaiah 53:4). And as our Sages, of blessed memory, said (B'rachos 13a): "The righteous — their merit benefits the world; upon themselves it does not" etc. And there are several more [reasons] in this matter. But in truth, the essential shefa is drawn according to the clarification of the sparks that each person merits. And the clarification of the sparks in one's money and possessions is in the aspect of the clarification of prayer — through which the essential clarification [takes place], as is known. And as is explained in the Torah [teaching] "Ashrei Ha'Am Zarka" (Siman 35): that conducting business faithfully is in the aspect of the offering of the korban tamid [daily offering] and k'tores [incense], which are the aspect of prayer — which takes the place of the sacrifices. Therefore, the essential clarification of all a person's money and possessions is when he merits to clarify them and elevate them until he brings them into the aspect of bayis — where the essential completeness of prayer is, as above. For the bayis [house] is a guarded place for all of a person's possessions and money — as is apparent to the senses. And just as it is in the physical [realm], so it is in the spiritual: the essential completeness of the clarification of all the possessions is when one elevates them and brings them into the aspect of bayis — where the essential completeness of prayer is, which is the aspect of the completeness of the clarification of the sparks, as above. For all the sparks in all the possessions, before one begins to clarify them, are in the aspect of lost objects (as is explained above). And therefore the essential clarification is when one elevates them to the aspect of bayis, which is a place guarded from the harmful forces of the world. For when one only clarifies and elevates them to the aspect of har and sadeh, the clarification is not yet complete — since the place is not yet guarded. And it is like someone who searches and seeks after lost objects until he finds them — but after finding them, they are still lying outside, in the mountain and the field, and he has not yet gathered them into the house. Then, even though he merited to find the lost objects, nevertheless he is still not secure from harm, since the lost objects are not yet in a guarded place. But when he merits to exert himself until he gathers and brings the lost objects into the house — then he is secure from all harm, for in the house is a guarded place. It emerges that the essential clarification of the sparks in a person's possessions is when he brings them into the house, as above. And therefore it is forbidden to pledge him from within the house. For in the aspect of bayis, poverty and loans — on account of which pledging occurs — have no hold. For the essential poverty and the loans on account of which pledging occurs are drawn only from the sparks that have not been clarified from the sin of Adam HaRishon. But in the aspect of bayis — there the clarification is complete. Therefore it is forbidden to enter there to pledge him. For the essential poverty of Yisroel — from which it reaches the point of needing to pledge them — has no hold except when the clarification is not yet complete: that is, when it is in the aspect of har and sadeh. For har and sadeh correspond to the first and second Temples that were destroyed, as our Sages, of blessed memory, said. And the destruction of the first and second Temples is in the aspect of a mashkon [pledge], as our Sages, of blessed memory, said on the verse "the Mishkan, Mishkan" (Exodus 38:21) — an allusion to the two Temples that were taken as pledges for the sins of Yisroel. And therefore, in the aspect of destruction — which is the aspect of har and sadeh — there the pledge has a hold. But in the aspect of bayis — which is the aspect of the future Bais HaMikdash that will be built through Mashiach Tzidkeinu speedily in our days, which will never be destroyed and never be taken as a pledge — there the pledge has no hold whatsoever. For there is the aspect of the completeness of the clarification, as above. And therefore, in the future it is said: "You will lend to many nations and you will not borrow; you will take pledges from many nations and you will not give pledges" (Deuteronomy 28:12; 15:6). For then poverty and loans will be eliminated from Yisroel, and they will not be pledged. For then the Bais HaMikdash will be built in the aspect of Yaakov, who called it a bayis — which will never be destroyed. For then the clarification will be completed in the aspect of bayis, as above. Based on LM I:10 "V'Aileh HaMishpatim." One os only. The three levels: Avraham = har (mountain), Yitzchok = sadeh (field), Yaakov = bayis (house). Prayer reaches its completeness only at the level of bayis — where even the most distant recognize Hashem. All money contains nitzotzos (sparks) that fell from the sin of Adam HaRishon — poverty and loans come from unclarified sparks. The clarification of possessions = clarification of prayer (masa umatan be'emunah = korban tamid uk'tores = t'filah). Bayis = a guarded place where the clarification is complete, like gathering lost objects into the house where they're safe. Therefore: forbidden to pledge from within the house, because in the aspect of bayis, poverty/loans have no achizah. Har and sadeh = Bayis Rishon and Sheini that were destroyed (= pledged). Bayis = the future Third Temple built by Mashiach that will never be destroyed → "v'hilveisa goyim rabbim v'atah lo silveh." Based on Likutay Moharan I:10 "V'Aileh HaMishpatim"