גביות חוב מהיתומים ה

Let us return to the matter. For Malchus is the aspect of tefillah, which is the aspect of Malchus Dovid, whose entire concern is to separate her and build her as a complete stature on her own and to unite her with Z'eir Anpin. For the aspect of Z'eir Anpin is the holy Torah, as is understood from the kavanos of the Torah reading and from other places. And the tefillah is the aspect of Malchus Dovid, which is attached to Z'eir Anpin back to back. And the essential attachment of back to back is at the time when there is dominion of the chitzonim (external forces) — for then they fear that [the chitzonim] will cling to their backs, so they are attached back to back, as is explained in the k'savim (writings) in several places. 7

A prohibition of benefit releases from liens, just like sanctification of the body etc. See there in the Shulchan Aruch.

Based on what our holy Rabbeinu, zichrono livrachah, wrote in the teaching "Anochi Hashem Elokecha asher hotzaisicha mei'eretz Mitzrayim mibais avadim" in Siman 4 — see there well — concerning the elevation of the Malchus [Kingship] to its root, in the aspect of zarka d'izd'rikas la'asar d'isn'tilas misaman [a throwing that is thrown to the place from which it was taken]. For the Malchus is the aspect of ratzon [will] — the aspect of the forms of the letters that are clothed within all of existence. And all the wills receive from the R'tzon Ein Sof [the Will of the Infinite], which has no change etc.

And this is our service on Rosh HaShanah, etc. — to sweeten the judgments and nullify the hold of the chitzonim, whose sustenance derives from the severity of the dinim, chas v'shalom, in order to separate the Malchus so that she becomes a complete partzuf in actuality and unites in the aspect of face to face. 8

And this is the aspect of the stripping away of physicality, in the aspect of: "and the Chayos ran forth and returned" (Ezekiel 1:14) — specifically — for Hashem Yisborach desires our service, as it is written: "and You desire praise from clods of earth" etc. And when one returns from the bitul [nullification], then the r'shimu [impression] illumines — to know that Hashem Hu HaElokim. And this is the aspect of complete knowledge etc.

That is, there are two aspects of tefillah. There is a tefillah that is below the Torah and subsidiary to the Torah. And there is a tefillah that is one aspect with the Torah itself — and even higher than the Torah. 9

And all this is through elevating the Malchus to its root, through Viduy d'varim [confession of words] before a talmid chacham. And through the rectification of all the bad character traits that come from the four elements etc. See there all this well. And in the end, the conclusion of the verse — this is the aspect of "from the house of slaves" — which are the four elements, which are all beneath the sphere of the moon, which is called by the name eved [servant]. As is found in the holy Zohar: "Behold, My servant shall prosper" (Isaiah 52:13) — this is the moon (see there in the Zohar, Parashas Vayeishev).

For there is a tefillah where one prays for one's needs — livelihood, children, life, health, etc. And this tefillah is called chayai sha'ah (life of the moment). It is below the Torah and subsidiary to the Torah. For certainly, one who prays for his bodily needs and has no intention whatsoever for the sake of the Torah — but prays only that Hashem, blessed be He, give him children, life, and sustenance, etc., for his own pleasure and his body's needs — this tefillah is certainly not esteemed before Hashem, blessed be He. It is the aspect of evil prayers that Rabeinu, of blessed memory, wrote about — that every person has evil prayers. It is the aspect of "the thief at the tunnel's entrance calls upon the Merciful One". For it is known and visibly apparent that all the days of our lives are vanity and emptiness, and our days are like a passing shadow. "And what profit has a person in all his toil?" (Koheles 1:3). Even if he accumulates silver like dust, etc. — at his death he takes nothing, and neither silver, nor gold, nor precious stones and pearls accompany a person. 10

And behold, it is known to every understanding person that the borrower is in the aspect of mi'ut hay'rai'ach [the diminishing of the moon] — from which comes the poverty that causes one to need to borrow from his fellow. As is brought in the Zohar: in the blemish of the moon — poverty etc. And therefore: "the borrower is a servant to the lender" (Proverbs 22:7) — this is the aspect of the moon, which is called eved, as above.

Therefore, one who does not look toward the true ultimate purpose — why does he need life? And what satisfaction does Hashem, blessed be He, have from his tefillah when he prays that Hashem, blessed be He, give him livelihood and wealth, etc., to fill the cravings of his belly? Hashem, blessed be He, knows and understands that everything he asks for is not actually good for him at all, for since he does not look toward the tachlis (ultimate purpose), certainly the livelihood and wealth he has is the aspect of "wealth hoarded by its owner to his detriment" (Koheles 5:12), Rachmana litzlan. It follows that tefillah for the body's needs alone, without the intention of fulfilling the Torah, is certainly not good at all. And about such prayers the holy Zohar cries out: "They bark like dogs: 'Give! Give! Give us life! Give us sustenance!' etc." And Hashem, blessed be He, has no satisfaction from such a tefillah for the body's needs — only when this person praying intends in his prayer for the sake of upholding the Torah: that he prays for children, life, and sustenance, and all his intention is so that he should merit to do His will, blessed be He, and to fulfill His Torah and mitzvos in truth. 11

And the essential matter is on account of the blemish of the four elements, through the blemish of bad character traits and desires that come from them — which are the aspect of the Tree of Knowledge of Good and Evil, from which is the essential blemish of the moon, through which comes poverty — in the aspect of: "in sorrow you shall eat of it" (Genesis 3:17) — that is, the lack of parnasah, through which one must fall into the aspect of a servant, the aspect of "the borrower is a servant to the lender," as above.

If his intention is truly for this purpose, then certainly Hashem, blessed be He, has satisfaction from such a tefillah. But even so, such a tefillah is certainly below the Torah and subsidiary to the Torah. For since the tefillah is for the body's needs, it follows that this tefillah on its own is nothing, as mentioned — for what does he need the body and its requirements when today he is here and tomorrow in the grave, etc.? And this tefillah has no vitality or endurance except through the Torah — that is, through what he intends in his prayer for the body's needs for the sake of fulfilling the Torah. It follows that such a tefillah is certainly subsidiary to the Torah, for the essential thing is the Torah; he merely prays for the body's needs so that he will be able to fulfill the Torah. Therefore, such a tefillah is certainly subsidiary to the Torah and below the Torah. 12

For the essential nature of the servitude — why the moon, which is the aspect of Malchus, is called by the name eved, as above — the essential reason is only on account of its blemish and diminution: that it is unable to ascend and be included in its root, in the aspect of zarka d'izd'rikas etc. For when the moon, the aspect of Malchus, ascends to its root — then the aspect of servitude is entirely nullified.

And regarding such a tefillah, our Sages, of blessed memory, admonished not to extend it overmuch, as they said: "They set aside eternal life and occupy themselves with temporal life." For the essential thing is chayai olam (eternal life), which is the Torah. But such a tefillah for the body's needs is chayai sha'ah (temporal life), only that we need it for the sake of chayai olam, for the sake of the Torah. Therefore, one certainly should not abandon the essential — which is eternal life — and prolong the subsidiary — which is temporal life. And such a tefillah requires great protection so that the chitzonim do not seize hold of it — so that it not be in the aspect of "her feet go down to death" (Mishlay 5:5), chas v'shalom. For since one prays for the physical needs of the body, only that his intention is for the sake of the Torah, the Sitra Achra can easily seize hold of him to divert his intention toward the body's needs themselves — in which case his tefillah becomes disqualified, as mentioned. 13

For the essential servitude is in the aspect of yeishus [materiality/ego], which is the aspect of Asiyah [Action/Doing]. And when a person, chas v'sholom, overpowers the matter over the form — through his bad deeds, through the blemish of the character traits and desires of the four elements, which are called avadim, for they are the aspect of Asiyah and yeishus, the aspect of servitude, as above — then he is, chas v'sholom, in the aspect of the blemish of the moon, the Malchus in its diminution. Because it is unable to ascend to its root and receive from there abundance and great goodness — because the matter and yeishus have overpowered the wills that are clothed within them, which are the aspect of Malchus, as above. And then, as it were, even the moon is called by the name eved, as above — because the aspect of servitude, which is the aspect of yeishus, has overpowered it, as above. And then from the blemish of the moon comes poverty — through which one must borrow from his fellow. And therefore the borrower is called a servant, as above. And in truth, this man who has come to this measure — that he is compelled because of his straits to borrow from his fellow — when his fellow deals kindly with him and lends to him, he performs through this a very, very great mitzvah. As our Sages, zichronam livrachah, said (Sukkah 49b): g'milus chasadim [acts of kindness] is greater than tz'dakah etc. For one who lends to his fellow as an act of kindness performs through this a very great rectification, and does a great benefit for his fellow both materially and spiritually. For this one who needs to borrow is in the aspect of mi'ut hay'rai'ach, as above. And the one who helps him and lends to him — he completes and fills him from his blemish, in the aspect of miluy hay'rai'ach [the filling of the moon]. And through this itself, it can be that he helps his fellow so that he can be entirely saved from the poverty — by filling his lack, which is the aspect of filling the blemish of the moon. For through this the chitzonim [external forces] are unable to nurse from him so much, and they do not nurse his abundance. And through this he can go from poverty to wealth. For one who lends to his fellow — he rectifies through this the aspect of the blemish of the moon, through which the poverty is nullified. And therefore a very great rectification is made through this when one lends to his fellow as an act of kindness — for he fills the blemish of the moon, which is the essential nature of our service, as is known. And therefore the Torah warned about this many times. But also the borrower must be very careful to fulfill the mitzvah of paying the creditor — to pay his fellow. And through this he elevates the Malchus to its root, as it were, in the aspect of zarka d'izd'rikas la'asar d'isn'tilas misaman. For one who lends to his fellow — through this he arouses, as it were, the shefa [abundance] to flow to the aspect of Malchus, so that it will be filled from its lack — so that it can overpower and clarify what it needs to clarify, so that it can ascend. And afterwards, when the borrower returns and pays what he borrowed from his fellow — through this he fulfills the mitzvah of paying the creditor. And through this mitzvah, as it were, the Malchus returns and ascends to its root. For the lender is in the aspect of the ratzon, the aspect of a generous heart — and through this he arouses the Supernal Ratzon to bestow upon the Malchus, which is in poverty. And when [the borrower] returns and pays what he borrowed — it emerges that he returns and elevates the money, which is the aspect of wealth that descended from the aspect of Malchus — he returns it to its root. And through this, Above as well, the aspect of Malchus returns to its root, to the Supernal Ratzon. And when the Malchus returns and ascends to its root, then it ascends with all the beirurim [clarifications] that it clarified during the time that it was below, in the aspect of poverty. And the essential beirurim were accomplished through the assistance that one provided, and through the act of kindness that one person performed with his fellow — through which they fill its blemish somewhat, and through this it has the power to clarify. And this is the essential nature of the mitzvah of lending. For this borrower who fell into poverty until he needs to borrow — all of this is because he does not have the power to clarify the sparks that pertain to the root of his soul, and they are held by them. And through this comes poverty. And therefore he needs someone who will strengthen his hand — as it is written: "And if your brother becomes poor, you shall strengthen him; do not take from him interest" (Leviticus 25:35–36) etc. For through strengthening his hand with a gracious loan, through this they complete him somewhat, and through this he has the power to clarify. And through this he can be saved from the poverty, as above. And let us return to the aforementioned matter — the matter of k'dushas haguf [sanctification of the body] that releases from liens, and likewise the prohibition of benefit, as above. For all the property of the borrower is liened to the lender — for they have come into the aspect of servitude. For all things are from the four elements, and all a person's property — which is his wealth — is the aspect of Malchus. And since he was compelled to borrow, which is the aspect of mi'ut hay'rai'ach, the aspect of eved, as above — therefore all his property is in the aspect of servitude. And therefore k'dushas haguf releases from liens. For k'dushas haguf is the aspect of the nullification of yeishus and the body — for the thing is included in the exalted holiness. For all things in the world must be included in their root, in the aspect of Ayin [Nothingness]. And when one consecrates the thing with k'dushas haguf, then it is included from Yeish [Something] to Ayin — for a holy name is called upon it, and Kodesh [holiness] is the aspect of Chochmah [Wisdom], as is brought. And "Wisdom — from Ayin it shall be found" (Job 28:12) — as Rabbeinu wrote there in the aforementioned teaching. And therefore it releases from liens — for the servitude is entirely nullified. For the essential servitude is in the aspect of body and yeishus — through overpowering, chas v'sholom, the matter over the form. But through k'dushas haguf, where the body is included in holiness and ascends from Yeish to Ayin, the aspect of Kodesh, as above — then the servitude is entirely nullified, as above. Understand well. And this is the aspect of isur hana'ah [prohibition of benefit], which also releases from liens like k'dushas haguf. For the essential nature of the lien — that the borrower's property is liened to the lender — this is the aspect of beirurim [clarifications], for this is the essential purpose of the loan. For the borrower must clarify what he needs to clarify until he rectifies the aspect of mi'ut hay'rai'ach. And through this he will go from poverty and pay his fellow. And therefore all his property is liened to his fellow — for they are all liened to return and ascend to their root at the time when the time of their clarification is completed. And this is the aspect of the lien of the borrower's property to the lender — until he pays him, which is the aspect of the elevation of the beirurim to their root, as above. (For the general principle is that through an arousal from below, an arousal is stirred Above.) And therefore isur hana'ah releases from liens, as above. For it is known that we do not have the power to clarify except through what the Torah has permitted. But the things that the Torah has forbidden to us — we do not have the power to clarify them and elevate them to their root. And especially things from which benefit is forbidden — where we have no hold on them at all, and even benefit from them is forbidden to us — because we have no power to clarify them at all. And not only that, but even the Torah has placed in our hands that we can forbid upon ourselves anything we wish, even its benefit. For the birur [clarification] is in the free will of man. And the whole world and its fullness, Hashem gave to human beings — and everything is in the free will of man: to clarify them and elevate them, or the opposite, chas v'sholom. And therefore, when a person wants to forbid upon himself some thing, even its benefit — the ability is in his hands. For the thing is in his domain — to remove his hand and domain from any thing, so that it will be upon him like a prohibition. And then he does not clarify it. And therefore, when he forbids the thing from benefit — automatically the lien is released. For the essential lien is in the aspect of birur. And when he forbids it from benefit, there is no birur in it, and the lien does not take effect upon it. For the essential lien upon the property is for the sake of paying the creditor — which is the aspect of the return of the Malchus to its root, as above, which is the aspect of beirurim — that all the clarifications ascend Above. And therefore, when he forbids it from benefit, there is no birur in it. And therefore it releases from liens. Just as k'dushas haguf releases from liens — because it has already ascended Above to the aspect of Kodesh, the aspect of Ayin, through the consecration, and no lien takes effect upon it — so too, conversely, isur hana'ah releases from liens — because there is no birur in it, since it is forbidden from benefit. And the power is in the hand of the borrower to consecrate or to forbid from benefit and to release the lien — even though all his property is liened to the lender, especially when he made it an apotaiki. Nevertheless, the borrower has the power for this. For the essential birur of all things depends on the free will of man — specifically on his free will, as is known. And the essential birur is in the aspect of the borrower — for there is the essential birur, in the aspect of mi'ut hay'rai'ach, which is the aspect of poverty and borrowing. And therefore there is the essential free will. And therefore the free will was given to the borrower: to consecrate or to forbid — even though he acts not according to the law. Nevertheless, the free will is in his hand for this. Since there is the essential birur, and the essential purpose of the loan was in order to help him so that he could clarify, as above. And the essential birur depends specifically on free will. And therefore the free will is in the hand of the borrower for this, as above. Understand the matter well. And this is the aspect of the returning of the pledge many times, as it is written: "You shall surely return it" (Exodus 22:25; Deuteronomy 24:13) — many times. The Holy One, blessed be He, said: Behold, your soul ascends every night and I do not withhold it on account of so many sins — so too, you shall surely return it. For in truth, the returning of the pledge is literally the returning of the soul. For the money is the soul, as is brought in the words of Rabbeinu several times. And one must accept the pledge and return it, even many times. For when the borrower pays his fellow, he returns the money — which is the soul — to its root. And through this he elevates the Malchus to its root, as above. But when the borrower is still poor and has nothing with which to pay, and has only his garment alone to give as a pledge — it emerges that when he gives him the pledge, it is as if he gives his very soul. For the soul is rooted in wealth, as Rabbeinu, zichrono livrachah, wrote (Siman 69). And this is the aspect of the departure of the soul. But Hashem Yisborach desires our service etc. And therefore even when one merits the aspect of bitul, the bitul must be in the aspect of "and the Chayos ran forth and returned." As is explained in the aforementioned teaching well, see there. For one must not remain there at the time of the bitul — until the time when Hashem Yisborach comes to take His deposit. For He, Yisborach, desires our service. For even though this is the essential purpose — to be included in one's root — nevertheless one must return to yeishus and the body, in order to clarify more beirurim. For all the days that the Tzadik lives, he clarifies beirurim. In just the same way is the aspect of the returning of the pledge many times — this is the aspect of "and the Chayos ran forth and returned." For when afterwards he returns the pledge to the poor borrower, he then returns to him his vitality and his soul, and he is completed somewhat from his lack, and his soul has the power to clarify. And it can be that he will be able to exit the poverty entirely through this. And so one must conduct himself with him many times — perhaps he can strengthen his hand, to support him from his fall, to raise him from the poverty — by filling his blemish each time. And through this it is possible to answer the question of our Sages, zichronam livrachah: if so, why does he accept the pledge — since he needs to return it each time? But in truth, through accepting the pledge from the borrower — through this the thing returns and ascends to its root, as above. And therefore benefit can reach the borrower when afterwards he returns the pledge to him. For his soul is renewed — which is rooted in the money — because it ascended to its root and returned. In the aspect of: "They are new every morning; great is Your faithfulness" (Lamentations 3:23). For the returning of the pledge is literally the returning of the soul, as above — as our Sages, zichronam livrachah, said: that the Holy One, blessed be He, said: "Behold, I return to you the soul" etc. And therefore, through accepting the pledge and returning it — from this is made the aspect of the renewal of the soul. And therefore he has more power in his hand to clarify, and he can exit the poverty. For this is also the aspect of "and the Chayos ran forth and returned," as above. For it is for this reason that one must ascend each time to one's root, in running forth and returning — in order to renew his soul and his n'shamah, so that he will have more power in the service of Hashem — to clarify and elevate more and more sparks. Through renewing his n'shamah each time, through the bitul in running forth and returning. Understand these words very, very well. And see there in the teaching "Anochi" all the words in their proper form well. This ending was written in somewhat abbreviated form. Understand the matter well. §1: Introduces the foundational teaching — LM I:4 "Anochi." Ha'alas haMalchus l'shorshah = zarka d'izd'rikas. Malchus = ratzon = t'munos osiyos hamulbashim b'chol hayeishus. All r'tzonos receive from R'tzon Ein Sof. Hipashatus hagashmiyus = v'haChayos ratzo vashuv. Viduy d'varim lifnei talmid chacham + tikkun arba y'sodos. "Mibais avadim" = arba y'sodos = tachas galgal hay'rai'ach = eved (Zohar: "hinay yaskil avdi — da sihra"). §2: Loveh = mi'ut hay'rai'ach → aniyus → eved loveh l'ish malveh. P'gam arba y'sodos (midos v'ta'avos ra'os = eitz hada'as tov vara) → p'gimas hal'vanah → "b'itzavon tochalenah." When Malchus (l'vanah) ascends to its root → avdus nullified. Avdus = yeishus/Asiyah = chomer overpowers tzurah. Malveh l'chavayro = miluy p'gimas hay'rai'ach = tikkun gadol (g'dolah g'milus chasadim yoser min hatz'dakah, Sukkah 49b). Loveh who pays back = ma'aleh haMalchus l'shorshah (chozair hamamon = birur oleh l'ma'alah). "V'chi yamuch achicha v'hechezakta bo" (Vayikra 25:35) → strengthening his hand fills his lack → enables birur → exits poverty. §3: K'dushas haguf mafkia midei shi'bud. All nicsei haloveh = avdus (arba y'sodos = Malchus b'mi'utah). K'dushas haguf = bitul hayeishus v'haguf → niklal miYeish l'Ayin. Kodesh = Chochmah, "v'haChochmah meiAyin timatzer" (Iyov 28:12). Therefore: avdus nullified → shi'bud released. §4: Isur hana'ah mafkia midei shi'bud. Shi'bud = birur (borrower must clarify → pay → Malchus ascends). "B'is'arusa dil'sata is'ar l'eila." Ain banu ko'ach l'varair ela bamah shehitirah haTorah. Isurei hana'ah: no t'fisas yad → no birur → no shi'bud. Even man can forbid things upon himself (b'chirah = birur). Borrower has the power to consecrate/forbid and release shi'bud → because ikkar habirur sham (b'chinas loveh = mi'ut hay'rai'ach) → ikkar hab'chirah sham. §5: Hashavas ha'avot kamah p'amim = "hasheiv tashiv." HaKadosh Baruch Hu: "nafsh'cha olah b'chol lailah v'aini m'akbah" → af atah hasheiv tashiv. Mamon = nefesh (LM I:69). Mashkon = histalkus hanefesh (ani who has only k'suso). But Hashem rotze ba'avodosainu → bitul must be ratzo vashuv (not remain in bitul). When mashkon returned → chiyus v'nefesh return → renewed birur power. Kashya of Chazal: why accept mashkon if must return? Answer: through accepting → thing ascends to root → when returned → nischadesh nafsho = "chadashim lab'karim rabah emunasecha" (Eichah 3:23). Hashavas hamashkon = hashavas hanefesh mamash. = Ratzo vashuv → m'chadeish nishmaso → ko'ach yoser l'varair ul'ha'alos nitzotzos. Based on Likutay Moharan I:4 "Anochi" · G'viyas Chov Min HaLikuchos V'Apotiki 2 complete.