גביות חוב מהיתומים ד

Therefore, they are twelve N'si'im corresponding to twelve months — for this itself is the aspect of the secret of Kiddush HaChodesh, etc., as mentioned above. And therefore, in Nissan — which is Rosh Chadashim — all twelve N'si'im illuminate in the first twelve days. For each day, one Nasi brought his offering at the inauguration of the Mishkan. Because Nissan is Rosh Chadashim, and all twelve months are comprised in it — and they are the aspect of the twelve N'si'im, each of whom illuminates for Yisrael the aspect of the secret of Kiddush HaChodesh: the revelation of His Kingship, blessed be He, so that the blemish of the moon should be filled, etc., and nevertheless the world should have continued existence, as it will be in the future, etc., as mentioned above. 33

Even an explicit apotaiki — where he said to him: "You shall have no payment except from this" — it only takes effect upon land. And likewise a slave has a kol [voice/publicity] and his law is like that of land. But with mitaltelim — even if he made them an apotaiki, it is not effective, and the creditor may not seize them from the purchaser, for movables do not have a kol. See in the Shulchan Aruch these laws, for the essential lien is upon land.

Based on what was explained above in the preceding halachos, that the essential root of wealth is karka'os [land], and therefore they are more closely bound to the nefesh [soul], as above. And it has already been explained that the essential shi'bud [lien] is upon the body of the borrower himself, and on account of the lien upon himself, through this all his property becomes liened, as above.

And this is the aspect of the inauguration of the Mishkan — when the N'si'im brought their offerings. For in the Mishkan there were vessels through which to receive the perception of His G-dliness, blessed be He, in the aspect mentioned above — in the aspect of "and the glory of Hashem filled the Mishkan" (Shemos 40:34), the aspect of "the whole earth is filled with His glory" — as explained above. 34

And therefore the creditor seizes from the karka'os even from the hand of the purchaser. For the sale does not release from the lien that the lender has upon the borrower from his property. Because the karka'os are rooted in his soul more deeply, as above — therefore it is impossible to sell them completely and absolutely. And always there remains the inner dimension of their root — that is, the inner dimension of the root of the nefesh — with the seller.

The central paradox of Kiddush HaChodesh is the paradox of creation itself: the infinite light must be contracted for Malchus to be revealed, yet the contraction creates the space from which the Sitra Achra draws sustenance. The secret is how to fill the blemish of the moon — revealing the Infinite within the finite — without collapsing the world back into undifferentiated Ain Sof. Even Moshe had difficulty with this. For now, this understanding remains hidden: it is the "secret" of the intercalation, expressed in prayer in a whisper, in modesty, in the vessels of Torah and mitzvos that allow light to be received in measure. The nations, lacking these vessels, are sustained only by the contraction. Yisrael, through the Tzadikim of the generation — the twelve N'si'im — receive this secret: how to draw the waters of the well, the revelation of the Ain Sof, gradually and in measure. Nissan, Rosh Chadashim, embodies this: the upper and lower houses ascending together, the two great luminaries, the promise that in the future the light of the moon will be as the light of the sun. 35

And this is what we find: that at the time when the Yovel [Jubilee] was in force, it was impossible to sell land permanently, as it is written: "And the land shall not be sold permanently, for the land is Mine" (Leviticus 25:23). And it was in the power of the seller to redeem it after the sale, according to the law explicit in the Torah. And even if there was no redemption, it returned to him in the Yovel. But permanently and absolutely it is impossible to sell it at all.

Likutay Halachos

And all of this is because the essential roots of the souls are there. And therefore they are rooted with the person more deeply. And therefore always there remains the inner dimension of their root with the seller of the field that is his from the inheritance of his fathers — for it is the essential nachalah [inheritance], for there are the roots of the souls, as above. And therefore it is impossible to sell it forever. And since the inner dimension of its root remains with him, therefore it is in his power to redeem it — for it has still not completely left his hand and domain, as above.

For all our service in these days is to separate the Malchus from Z'eir Anpin, to build her into a complete partzuf, and to unite her with Z'eir Anpin, as all this is explained in the kavanos of the Ari, of blessed memory. That is, all our intention in these days is to build the tefillah, to raise the tefillah from its fallen state, to stand it up and enlarge it and build it in completeness. For the tefillah is the aspect of Malchus, the aspect of Malchus Dovid, the aspect of "and I am prayer" (Tehillim 109:4), as Rabeinu wrote in Torah 84 of the Likutay Tinyana. And this is all our service on Rosh HaShanah, etc. — to raise and build the tefillah, which is the aspect of Malchus, as mentioned above. 1

And therefore in the Yovel, when everything returns to its source and root — therefore the fields return to their owners then. For the inner dimension of their source and root remained with the seller, as above.

For the wisdom of the holy Torah and the tefillah are the aspects of Moshe and Dovid. Torah is the aspect of Moshe, as it is written: "Remember the Torah of Moshe" (Malachi 3:22). And it is written: "Moshe commanded us the Torah" (D'varim 33:4). For Moshe gave us the Torah, and he himself is the Torah, as is known. And tefillah is the aspect of Malchus Dovid, the aspect of "and I am prayer," which Dovid HaMelech, peace upon him, said. 2

And therefore, since the karka'os always retain their root with the seller, and it is impossible to sell them completely — to remove them entirely together with the inner dimension of their root — therefore the lien of the creditor always remains upon them even after the sale. For the lien of the creditor is upon the body of the borrower himself, and the property is automatically liened, as above. And since in the aspect of the borrower himself there still remains with him the aspect of the inner dimension of the root of the landed property — therefore certainly the karka'os are automatically liened to the lender even after the sale, for their root still remains with the borrower. And the essential lien is upon the borrower, and the property is automatically liened, as above.

And through our many sins, the aspect of holy Malchus has fallen greatly. Yisrael is in exile, and the Malchus has fallen to them [the nations]. And the essential fall of the Malchus is on account of the fall of the tefillah, which has fallen greatly. For the tefillah is the aspect of Malchus, as mentioned. And through our many sins, the tefillah has fallen greatly, as our Sages, of blessed memory, said (Brachos 6b) on the verse "When vileness is exalted" — "These are matters that stand at the pinnacle of the world, yet people treat them with contempt. And what are they? Tefillah." And this is our essential service on Rosh HaShanah and throughout all these awesome days — to raise the tefillah, which is the aspect of Malchus, as mentioned. 3

But the mitaltelim, which are in the aspect of peiros [fruits/produce] and are not so bound and rooted with him, as above — therefore the mitaltelim are sold with an absolute sale forever. For they immediately leave from domain to domain, because they are not so rooted with him, as above. And therefore the sale releases from the lien. For after the sale they immediately leave entirely from the domain of the seller.

And this is the aspect of the n'sirah (sawing/separation) explained in the kavanos. The general matter, in brief, is as follows: On Rosh HaShanah — the beginning of creation — the Malchus was in the aspect of back to back. And Adam HaRishon, had he not sinned with the Eitz HaDaas and had he waited in his union until Shabbos, could have immediately returned her face to face through his tefillah that he was supposed to pray then. But on account of his sins, we now need in every year to engage in this tikkun little by little, until the coming of the redeemer. And even the little that is rectified each year is not completed in one day, but rather from Rosh HaShanah until Sh'mini Atzeres. 4

And therefore they bear no lien of the lender at all. For the essential lien is upon the borrower himself, but the property — certainly the borrower has the right to sell them and give them and do with them as he wishes. Only at the time when the lender comes to collect the debt, if the borrower does not pay him, he collects from his property, which is liened to him on account of the borrower himself, as above. And since he preempted and sold them — and the sale of mitaltelim is an absolute sale, leaving his hand and domain entirely, as above — therefore the lien of the lender is released from them, and he has no lien upon them at all.

The essential tikkun is that one must separate the Malchus so that she not be in the aspect of back to back, attached in one wall for both of them; rather, to separate the Malchus from Z'eir Anpin so that the Malchus becomes a partzuf on its own. And this is accomplished through the dormita (deep sleep) — the sleep that falls upon Z'eir Anpin — which is the withdrawal of the mochin (consciousness), which depart from him and ascend above as mayin nukvin (feminine waters). And then the Malchus receives the mochin not through Z'eir Anpin, but rather from above, from Binah Herself. And afterward, through the shofar, the mochin return to Z'eir Anpin. And then He sweetens the dinim (judgments) of the Malchus and draws to her sweetened g'vuros. And through this, the Malchus is separated and built as a complete stature on its own throughout the Ten Days of Teshuvah, etc. — until on Sh'mini Atzeres, there is the aspect of the yichud (unification), when the Malchus unites with Z'eir Anpin, etc. See all this in the kavanos. 5

And even if he made them an apotaiki — nevertheless, the apotaiki is only a lien and is not an absolute sale, even an explicit apotaiki — for he can settle it with money. See in the Shulchan Aruch. And therefore the sale is greater, and releases the lien — for the sale of mitaltelim is an absolute sale, as above.

And even though we have no involvement in hidden matters, nevertheless, whatever we can understand from them as allusions to the service of Hashem, blessed be He — how good and how pleasant this is! — especially according to the foundations of Rabeinu, of blessed memory, for within his words are included all the words of the Kabbalah of the Ari, of blessed memory, and the holy Zohar, etc., as we heard from his holy mouth. Therefore, whatever we explain of the kavanos according to his foundations — all is truth and righteousness. For his words, of blessed memory, are a great generality, etc. And this is not the place to elaborate on this. 6

And this is the aspect of: Hekdeish, chameitz, and shichrur release from liens. And Hekdeish of monetary value does not release the lien — only sanctification of the body [k'dushas haguf]. For when one consecrates with sanctification of the body, through this the thing leaves his domain entirely, since the body has been sanctified, it is entirely forbidden to him.

For the sanctification of the body — that is, the aspect of a korban [offering], which he consecrates as an offering — and through the korban, the power of the inner dimension of the root of the soul of the animal, which is with the person, goes out. And this is the essential aspect of the korban: that he also offers up his own soul with the offering. And as is brought: that this is the essential aspect of the korban — that his soul should also ascend with it. And this is as above: for the korban is a person's property, where the root of his soul is. And when he raises and offers the korban, it emerges that his soul also ascends and is offered with it. In the aspect of: "From the animals, from the cattle... you shall offer your offering" (Leviticus 1:2) — "your offering" specifically, as is brought — that his soul also ascends with it, as above. And this is the aspect of the s'michah [leaning of the hands upon the offering]. As it is written: "And he shall lean his hand upon it" (Leviticus 1:4) — "his hand" specifically. For there, [in the hands,] is the inner dimension of all the souls and spirits — in the aspect of: "In Your hand I entrust my spirit" (Psalms 31:6); in the aspect of: "In Whose hand is the soul of every living thing and the spirit of all human flesh" (Job 12:10) — as Rabbeinu, may his light shine, wrote in Siman 54 of Part 1. That is, the aspect of the ruach [spirit] is in the hands, as Rabbeinu, may his light shine, wrote several times. And the ruach is the inner dimension of the roots of the souls, as is known. And this is the aspect of the s'michah, which is specifically with the hands — that is, he leans his hands upon the offering, and then he leans upon the offering also the aspect of the inner dimension of the soul, which is in the hands — where the aspect of ruach is, as above. And then he raises and offers also the inner dimension of the soul of the offering that was with him. And through this, his soul also ascends with the offering, as above. It emerges that the korban, which is sanctification of the body — then he consecrates and removes from his hand also the inner dimension of the root of the soul, as above. And therefore it releases from the lien — since there remains with the borrower no root or connection at all, as above. And this is the aspect of shichrur [emancipation], which also releases from liens. For slaves are equated to land. And therefore the lien of the apotaiki takes effect upon them also, and if he sold them [the creditor] seizes from the hand of the purchaser, as is ruled in the Shulchan Aruch. For a slave is similar to a woman — for he is obligated in the mitzvos in which a woman is obligated. And therefore he is similar to land, in the aspect of ishah, karka, olam [woman, land, world], as Rabbeinu wrote this hint elsewhere. And therefore it is impossible to release the slave except through a get shichrur [writ of emancipation], like a woman through a get k'risus [writ of severance/divorce]. For the get shichrur is in the aspect of the get k'risus. As it says in the Mishnah: in several ways the get is comparable to the shichrur. That is: because the slave is the aspect of karka and is rooted in his soul more deeply — therefore it is impossible to release him except through a get shichrur, that is, through a writing, through which the inner dimension of the soul goes out. And as was explained above in Hilchos Halva'ah, the aspect of the get, which is specifically through writing, see there. And therefore the shichrur also releases from liens — since through the shichrur he also removes the inner dimension of the soul, through which the lien is released, as above. And likewise chameitz and other things from which benefit is forbidden also release from liens, as is ruled in the Shulchan Aruch — since they leave his domain entirely and he retains no benefit from them whatsoever. Therefore the lien is also released, as above. And this is the aspect of what our Sages, zichronam livrachah, said regarding this matter: that the reason is that karka'os, and likewise a slave, have a kol [voice/publicity], and therefore the lien of the apotaiki is effective upon them. But mitaltelim do not have a kol. For the kol is the aspect of the ruach, as is known — which is the aspect of the inner dimension of the root of the soul, as above. And therefore the karka'os, which are the essential root of the soul — and likewise the slave, who is similar to a woman, who is the essential aspect of the soul, the aspect of wealth — therefore they have a kol. For the kol is always close to dibur [speech] — which is the aspect of ruach and nefesh. And since they are the essential root of the soul, therefore the kol, which is the aspect of the ruach, which is the aspect of the inner dimension of the root of the soul, is close to them — for the kol is the inner dimension of their root, as above. And therefore they have a kol. But mitaltelim, which are branches of the root and are not so close to the kol — therefore they do not have a kol. And therefore the lien does not take effect upon them, as above. And therefore in the Yovel, through the kol shofar [voice of the shofar], the fields return — and likewise other things [do not return] to their root except in the Yovel, which is the aspect of the root of all the souls. And this is revealed through the kol, which is the aspect of the inner dimension of the roots of the souls, as above. Therefore then they all return to their root through the kol shofar, as above. The meaning of apotaiki: apo t'hai ka'i — "upon this it shall stand." For the money is the aspect of regel [foot], which is the aspect of standing. As our Sages, zichronam livrachah, said (Pesachim 119a): "And all the wealth [y'kum] that was at their feet" (Deuteronomy 11:6) — this is a person's money, which stands him upon his feet. And this is apo t'hai ka'i: "from here shall be your money," which is the aspect of his feet, as above. Continuous essay (no osiyos, 9,666 Hebrew chars). Core framework: Why the creditor's shi'bud applies to karka'os even after sale to a purchaser, but not to mitaltelim. Karka'os = ikkar shoresh ha'ashirus = nisrashin b'nafsho b'yoser → sale is never absolute (p'nimiyus shorshan remains with seller). Proof: in Yovel era, land cannot be sold litz'misus ("v'ha'aretz lo simachair litz'misus ki Li ha'aretz," Vayikra 25:23). Therefore ba'al chov toreif from karka'os even miyad halokai'ach (lien persists through sale). Mitaltelim = b'chinas peiros, not so rooted → sale is absolute → teichef yotz'in meirshus lirshus → shi'bud nifka. Even apotaiki m'forash doesn't help (apotaiki = only shi'bud, not m'chirah g'murah). Hekdeish chameitz v'shichrur mafki'in midei shi'bud: Only k'dushas haguf (not Hekdeish damim) releases, because korban removes p'nimiyus shoresh hanefesh. Explained through s'michah: "v'samach es yado alav" (Vayikra 1:4) — the yad holds p'nimiyus kol han'fashos v'haruchos ("b'yad'cha afkid ruchi," T'hilim 31:6; "asher b'yado nefesh kol chai," Iyov 12:10 — as per LM I:54). Through s'michah, p'nimiyus nefesh ascends with korban → fully exits his r'shus → shi'bud released. Shichrur: avadim hukshu l'karka'os. Slave = domeh l'ishah (chayav b'mitzvos sh'ha'ishah chayeves) → b'chinas ishah/karka/olam. Freed only through get shichrur (= get k'risus) because rooted in nefesh → removes p'nimiyus → releases shi'bud. Chameitz/isurei hana'ah: motzi'o l'gamrei meirshuso → mafkia. Kol: Karka'os and eved yeish lahem kol = b'chinas ruach = p'nimiyus shoresh hanefesh (kol = samuch l'dibur always = ruach v'nefesh). Mitaltelim = anfei hashoresh → ain lahem kol → ain shi'bud. In Yovel: through kol shofar → fields return (shofar = reveals p'nimiyus shorshei han'fashos). Apotiki = "apo t'hai ka'i" (here it shall stand). Mamon = b'chinas regel/amidah: "v'es kol hay'kum asher b'raglaihem = mamono shel adam shema'amido al raglav" (Pesachim 119a; D'varim 11:6). Based on teachings explained in the preceding Hilchos G'viyas Chov Min HaY'somim · G'viyas Chov Min HaLikuchos V'Apotiki 1 complete.