גביית חוב מהלקוחות והלכות אפותקי א

Therefore, when the tefillah, which is the aspect of Malchus, is in this aspect, then she is in the aspect of back to back. She is attached to the Torah and subsidiary to it, for she has no partzuf of her own — since without the Torah, she has no matter at all, as mentioned. And she needs to be in the aspect of back to back so that the chitzonim do not seize hold, as mentioned. For such a tefillah requires great protection from the chitzonim, since the entire tefillah is for the body's needs, only that one intends for the sake of upholding the Torah, as mentioned. 14

The matter of an apotaiki for the creditor, which takes effect only upon land and not upon movables, as is explained in the Shulchan Aruch.

Based on the teaching "Achavei lan mana d'la shavya l'chabalah" [Show us a vessel that is not fit for pledging] etc. See there the entire teaching in Likutay Rishon, Siman 25. And the general principle is that every person must break the m'dameh [imaginative faculty], which is the animalistic desires, and ascend to the seichel [intellect]. And when one merits seichel, one must bring out the sweetness of one's intellect from potential into actuality. And afterwards one must strive to merit the seichel hannikneh [acquired intellect]. For there is seichel b'ko'ach [intellect in potential], seichel hapo'al [intellect in actuality], and seichel hannikneh [acquired intellect] — that is, when a person knows many things in a single knowing, etc. And the essential endurance of a person after his death is nothing other than the seichel hannikneh. And this is his continuity after death etc.

And know: in every world and every level, there are these dimyonos [imaginations/illusions] etc. And when a person moves from level to level, he must then pass through these dimyonos in order to reach the holiness etc. See there. And it is impossible to subjugate the k'lipos [husks] and dimyonos etc. that are at every level except through the revelation of the greatness of the Creator, Yisborach, etc. — which is revealed through tz'dakah that is given to a worthy poor person. Through this, the g'vanin ila'in [supernal colors] that exist in silver and gold etc. are revealed. For the place of the g'vanin is only by the person of Israel, in the aspect of: "Israel, in whom I shall be glorified" (Isaiah 49:3). And through tz'dakah that he gives from his money, all his money is rectified and the g'vanin are revealed and they illuminate.

It emerges that the general principle is: through mamon dik'dushah [money of holiness] — that is, money of Israel, that is, when one merits to rectify and sanctify one's money through tz'dakah given to worthy poor people — through this money the g'vanin ila'in are revealed, which are the greatness of the Creator. And through this one merits to break the k'lipos and dimyonos that are at every level. And one merits to go forth each time from the m'dameh and to ascend to the seichel etc., as above.

And this is the aspect of: "Torah is good together with derech eretz, for the exertion of both of them causes sin to be forgotten" etc. (Avos 2:2). For the Torah is the seichel dik'dushah [intellect of holiness], for the essential wisdom and intellect is the holy Torah, which is called "the beginning of wisdom" (Psalms 111:10), "the beginning of knowledge" (Proverbs 1:7).

But it is impossible to merit the Torah, which is the seichel dik'dushah, except when one first breaks the m'dameh and the k'lipah that precedes the fruit, at every level, as above. And this is impossible except through the g'vanin that illuminate in silver and gold etc., as above. And this is the aspect of derech eretz, which is commerce. For the essential commerce of holiness must be with this intention — that one intends that through this commerce he will merit to earn money, in order that he can make tz'dakah from it and support talmidei chachamim and worthy poor people — so that the greatness of the Creator will be revealed through his money, through the g'vanin that will illuminate in them, as above. So that through this he will merit to ascend from level to level, as above.

For every person of Israel cannot remain standing on one level, and he must ascend each time from level to level. And each time that he wants to ascend from level to level, then each time the k'lipos and dimyonos at every level intensify anew, as above. And one must subjugate them through the illumination of the g'vanin that are in mamon dik'dushah. Therefore one must also engage in derech eretz — that is, commerce — in order to merit to illuminate the g'vanin that are in silver and gold, in order to merit through this to break the k'lipah that precedes the fruit. And then he will merit the Torah, which is the seichel dik'dushah, as above. And this is: "Torah is good together with derech eretz, for the exertion of both of them causes sin to be forgotten." For the Torah is the seichel dik'dushah, which is the opposite of the m'dameh, which is the animalistic desires from which come all the sins, Rachmana litzlan. But one needs for this derech eretz, which is commerce, through which one reveals the g'vanin that are in silver and gold — for the essential subjugation of the m'dameh, which is the aspect of sin, is through this, as above. And this is: "the exertion of both of them causes sin to be forgotten," as above. And this is the aspect of the receiving of the Torah after the Exodus from Egypt. For the Exodus from Egypt is the aspect of the breaking of the m'dameh — which is the aspect of Egypt and Pharaoh, which are the aspect of the ko'ach ham'dameh [the imaginative faculty], which is an idle faculty. This is the aspect of Pharaoh, as it is written: "Why do you make the people idle" (Exodus 5:4) etc. — as per the explanation of Rabbeinu, zichrono livrachah, elsewhere (Siman 64). And therefore when they went out of Egypt they merited a great wealth, and Hashem Yisborach warned about this to Moshe very much, as it is written: "Please speak in the ears of the people, and let them borrow… vessels of silver and vessels of gold and garments" (Exodus 11:2) etc. For the silver and gold and the great wealth that came into the hands of Israel at the time of the Exodus — through this was the essential geulah [redemption], which is the breaking of the m'dameh. For this is the essential geulah: to break the m'dameh, which is the aspect of the exile of Pharaoh and Egypt, and to merit the seichel, which is the aspect of receiving the Torah — for that is why they went out of Egypt, as it is written: "When you bring the people out of Egypt, you shall serve God upon this mountain" (Exodus 3:12). It emerges that the Exodus from Egypt is the aspect of breaking the m'dameh, and meriting the seichel, which is the receiving of the Torah, as above. Therefore Hashem Yisborach warned them that they should borrow vessels of silver and vessels of gold etc. — so that the money would come to holiness, so as to illuminate the g'vanin ila'in that are in silver and gold, which illuminate specifically by the person of Israel — through which is the essential breaking of the m'dameh, which is the aspect of the Exodus from Egypt, as above. And then they merited afterwards the receiving of the Torah, which is the seichel dik'dushah. And the seichel has three aspects: seichel b'ko'ach, seichel b'fo'al, and seichel hannikneh, as above. And this is the aspect that the Torah is threefold in all its aspects, as our Sages, zichronam livrachah, said (Shabbos 88a): "Blessed is the Merciful One who gave a threefold Torah through a threefold one" etc. For the Torah is comprised of the aforementioned three aspects: seichel b'ko'ach, seichel b'fo'al, and seichel hannikneh, which are the aspects of Chochmah, Binah, and Da'as. For Chochmah is the aspect of seichel b'ko'ach, as is known. For Chochmah is the aspect of the power of the intellect alone, before one begins to contemplate a matter with his intellect. And therefore it is called Chochmah, which is the aspect of ko'ach mah ["the power of 'what'"] — that is, seichel b'ko'ach, which is called mah, for there is still no grasping in it. And Binah is seichel b'fo'al — that is, when one contemplates with his wisdom and brings out the sweetness of his intellect from potential into actuality, and understands one thing from another. But even though he has already begun to examine and contemplate with his intellect and to understand one thing from another, he has not yet attained the ultimate object of his seeking — what he wanted to accomplish with his intellect. And afterwards, when he merits and attains the ultimate object of his seeking — this is the aspect of seichel hannikneh, which is the aspect of Da'as. For Da'as is the intellect that is born through Chochmah and Binah — that is, what he has attained and knows, a matter in its proper form, through the understandings of his intellect. And this is the aspect of Oryan t'lisa'ah [the threefold Torah], which is: Mikra [Scripture], Mishnah, Talmud. For Mikra is the aspect of seichel b'ko'ach, for there in Mikra one does not see the understandings of the intellect — rather, there the intellect is in potential. And one must bring out the intellect from potential into actuality — and this is the aspect of Mishnah, where all the laws that emerge from Mikra are explained. But one still does not know from there the finalized law — until one merits the Talmud, where they discuss and debate until they examine the sh'mat'sa [discourse] according to the halachah — until one merits to know the finalized ruling, how to conduct oneself and fulfill the mitzvos of the Torah. And this is the aspect of seichel hannikneh. And this is the essential endurance and continuity of the person after his death — that is, when he merits to contemplate with his intellect until he merits to know and attain a matter in its proper form — that is, that he knows good counsel how to conduct himself in the service of Hashem. For "it is not the study that is the essential thing, but rather the deed" — that is, what one merits, through the understandings of his intellect, to understand and attain some good practice — how to act and conduct himself in the service of Hashem. And this is the essential endurance of the intellect. And this is the essential continuity of the person after his death — when he merits that there remains from him good counsel and upright ways for the service of Hashem, as above. And this is the aspect of: "A person should always divide his money into thirds: a third in his hand, a third in commerce, and a third in land" — as our Sages, zichronam livrachah, said (Bava M'tzia 42a). For through the mamon dik'dushah of the person of Israel, one merits to break the m'dameh and to ascend to the seichel, which is comprised of the three aspects: seichel b'ko'ach, seichel b'fo'al, and seichel hannikneh, as above. And therefore one must divide his money into thirds, corresponding to the three aspects that are in the intellect, as above, which one merits through the mamon dik'dushah, as above. For a third in his hand — that is, what he has as ready money — this corresponds to seichel b'ko'ach. For the money itself has no activity in it yet, for it is impossible to eat the money or to clothe oneself in it; rather it is the aspect of potential, for "money answers everything" (Ecclesiastes 10:19) — that everything can be purchased through money. And this corresponds to the aspect of seichel b'ko'ach. And a third in movables — this is the aspect of seichel b'fo'al. For there it has already gone from potential into actuality, for in movables there are actual functions for the needs of man that can be done with them. And a third in land — this is the aspect of seichel hannikneh, which is the essential endurance and continuity of the person after his death. And this is the aspect of karka'os [land], which are called n'chasim sheyeish lahem achrayus [property that has responsibility/surety] — because they endure after the person. And this is the aspect of seichel hannikneh, which is the essential continuity of the person after his death — just as karka'os are the essential inheritance and continuity of the person. And every person of Israel must strive that he should merit that all his money be mamon dik'dushah, in a way that through the holiness of his money he will merit to subjugate the m'dameh and ascend to the seichel, which is comprised of the three aspects, as above. Therefore our Sages, zichronam livrachah, warned that a person should divide his money into thirds etc. — corresponding to the three aspects in the intellect. For he must make his money so holy, and increase in tz'dakah, until his money is truly in the aspect of the seichel itself — which is threefold in the aforementioned three aspects. For through his money that is in holiness, one merits the three aspects of the intellect, as above. And therefore the essential reliance of the creditor is upon karka'os, and the apotaiki takes effect only upon karka'os. Even though the essential payment of the creditor is specifically in money, as is explained in the Poskim [halachic authorities] — nevertheless, the essential reliance of the creditor is upon karka'os, upon which is the essential lien and reliance. For all the loans and debts are drawn through the overpowering of the m'dameh, chas v'sholom, which is the animalistic faculty — from which are drawn the debts and loans, which are the aspect of servants, the aspect of "the borrower is a servant to the lender" (Proverbs 22:7). And servitude is the aspect of animality, which is the ko'ach ham'dameh, as our Sages, zichronam livrachah, said: that servants are "a people that resembles a donkey," as it is written: "Stay here with the donkey" (Genesis 22:5) etc. And therefore the essential payment of the debt is specifically through money. For to nullify and release the debt is specifically through money — which is the aspect of the g'vanin ila'in, through which the m'dameh is subjugated, from which come all the debts, as above. But nevertheless, the essential reliance of the creditor is upon karka'os, which are the aspect of seichel hannikneh. For as long as one has not merited the seichel hannikneh dik'dushah, it is impossible to rely on the intellect, for the k'lipos, chas v'sholom, can still take hold of it and damage this intellect. And therefore the money, which is in the aspect of seichel b'ko'ach, needs extra guarding, as it is written: "And you shall bind the money in your hand" (Deuteronomy 14:25) — as our Sages, zichronam livrachah, said. For the essential endurance and guarding from the k'lipos and dimyonos is when one merits the seichel hannikneh — that is, to merit attaining some service through the intellect. And this is the essential intellect, for "it is not the study that is the essential thing, but rather the deed," as it is written (Psalms 111:10): "The beginning of wisdom is the fear of Hashem." For the essential wisdom is to merit through it the fear of Hashem, as it is written: "Then you will understand the fear of Hashem" (Proverbs 2:5). For the essential contemplation is to merit the fear of Hashem, which is the aspect of seichel hannikneh, which is the aspect of good deeds, as it is written: "The beginning of wisdom is the fear of Hashem; good understanding to all who do them" (Psalms 111:10). "To those who learn them" is not what it says, but rather "to those who do them" — as our Sages, zichronam livrachah, said. For the essential good and sweetness of the intellect is when it comes to the level of deed. For the essential study of holiness is: to learn and to teach, to guard and to do and to fulfill. And as our Sages, zichronam livrachah, said (Shabbos 31a): "And the faithfulness of your times shall be a treasure" etc. — which are the six orders of Mishnah. And even so: if there is "the fear of Hashem — that is his treasure" — yes; and if not — no. For the essential treasure, guarding, endurance, and continuity of the intellect is the yirah [fear], which is the aspect of the fulfillment of the Torah in deed. For everything depends on yirah, as it is written: "What does Hashem your God ask of you, except to fear… to guard the commandments of Hashem" (Deuteronomy 10:12–13) etc. For yirah is the aspect of seichel hannikneh, which is the aspect of Yaakov, who is called yirah, as our Sages, zichronam livrachah, said. For seichel b'ko'ach, seichel b'fo'al, and seichel hannikneh, which are the aspects of Chochmah, Binah, and Da'as, as above — they are the aspects of the three Avos, which are Avraham, Yitzchak, and Yaakov, as is known. And as long as the intellect has not come to the level of deed — which is the aspect of seichel hannikneh — there is still a hold for the chitzonim, chas v'sholom, and one needs great guarding from them. And therefore from Avraham went out Yishma'el, and from Yitzchak went out Eisav — for they are in the aspects of seichel b'ko'ach and seichel b'fo'al, where there is still a hold for them. But Yaakov is the aspect of seichel hannikneh, the aspect of Da'as, the aspect of yirah — which is the essential endurance and inclusive totality of the Avos, as it is written regarding Avraham: "For in Yitzchak shall seed be called to you" (Genesis 21:12). And not all of Yitzchak — as our Sages, zichronam livrachah, said. For the essential continuity and endurance of the Avos, who are the aspects of the intellect, is the aspect of Yaakov — who is the aspect of yirah, which is the aspect of the totality of the Torah that is called by the name of Yaakov, as it is written (Deuteronomy 33:4): "The Torah that Moshe commanded us is the inheritance of the congregation of Yaakov." And therefore karka'os, which are in the aspect of seichel hannikneh, are n'chasim sheyeish lahem achrayus, upon which is the essential reliance of the creditor — that his debt will be discharged. And upon them the apotaiki takes effect — which is apo t'hai ka'i [here it shall stand]. For the essential endurance is upon the aspect of seichel hannikneh, which is the aspect of karka'os, as above. Therefore, after the sin of the Golden Calf they were commanded concerning the work of the Mishkan. For the matter is very astonishing: how did Israel come to this sin after the receiving of the Torah, when they merited at that time a very, very high and exalted level — the attainment of prophecy face to face etc. — and how would they then come afterwards to such a sin?! But it is according to the above: for each time that one must ascend from level to level, the m'dameh — which is the k'lipos etc. — intensifies anew. And sometimes, when a person does not merit to overpower and break anew all the k'lipos and dimyonos etc., he can fall very far, chas v'sholom, at the time when he must ascend to the second level. And therefore our Sages, zichronam livrachah, said: "Do not believe in yourself until the day of your death" etc. And from this resulted that Israel came to this stumbling at the end of the forty days — when they needed to ascend to an even higher and higher level, and they did not strive to break anew the ko'ach ham'dameh, until they stumbled. And then, when Hashem Yisborach was appeased by Moshe, He commanded him concerning the work of the Mishkan — that is, Hashem Yisborach revealed to Moshe the counsel of how to merit to break the k'lipos and dimyonos at every level — which is through the work of the Mishkan, which is the aspect of tz'dakah, a generous-hearted donation. Through this the g'vanin ila'in that are in silver and gold etc. illuminate. And this is the essential aspect of the work of the Mishkan, where all the holy g'vanin illuminated — and this is the aspect of the thirteen materials mentioned in the work of the Mishkan: gold and silver and copper and t'cheiles and purple etc. — which are the totality of all the holy g'vanin, all of which illuminated through the work of the Mishkan, through the tz'dakah and generous-hearted donation of every person of Israel. And through this one merits to break the k'lipos at every level. And therefore the Mishkan traveled with them in the desert from place to place — for each time they needed to purify a new place from k'lipos, according to the level they needed to ascend to each time. And this is the aspect of the journeys of the Children of Israel in the desert for forty years. For in these journeys of Israel are included all the ascents of all Israel in all generations, from level to level — for with every ascent at every level, one must reveal the g'vanin, through which one purifies the place and the level from the k'lipos etc. And this is the aspect of the erection of the Mishkan, which they erected each time at every journey — in order to illuminate the g'vanin ila'in that illuminated in the Mishkan, through which all the levels are purified. And this is the aspect of the journeys of the Children of Israel, as above. And therefore all commerce that is done in holiness is in the aspect of the work of the Mishkan — as Rabbeinu, zichrono livrachah, wrote (Likutay Tinyana, Siman 4). For when one engages in commerce in holiness, then the g'vanin illuminate in the money of the commerce — and this is the aspect of the work of the Mishkan, where the g'vanin illuminated, through which the obstacles and dimyonos at every level are subjugated and broken etc., as above. And this is the aspect of: "Torah is good together with derech eretz" etc., as above. [Connected to the above:] And therefore the receiving of the Torah is juxtaposed to Parashas Mishpatim, from before it and from after it — as is brought in the Midrash, Parashas Yisro. For through the mishpat [justice] that is done between man and his fellow — that one shall not rob and not oppress his fellow — through this the money is rectified, and then the money is in holiness. And the g'vanin illuminate in it — for they illuminate only in the money of Israel, which is money that is proper according to law and justice, that has no robbery, oppression, or iniquity in it. And therefore mishpat is the aspect of tz'dakah, as it is written (Psalms 99:4): "Justice and charity in Yaakov" etc. For mishpat and tz'dakah are one and the same aspect — through which the mamon dik'dushah is rectified and the g'vanin illuminate in it. Through which one merits to break the m'dameh and ascend to the seichel, which is the aspect of the receiving of the Torah, as above. And therefore the receiving of the Torah is juxtaposed to Parashas "V'atah techezeh" etc. "and they shall judge the people" etc. — and to Parashas Mishpatim, as above. Hilchos G'viyas Chov Min HaLikuchos V'Apotiki 4: In Hilchos G'viyas Chov Min HaY'somim, Halachah 4, based on "Anochi," along the lines of what I wrote in Halachah 2 above. §1: LM I:25 "Achavei lan." Framework: man must break the m'dameh (ko'ach hab'hamiyus/dimyonos) and ascend to the seichel. Seichel has 3 levels: b'ko'ach, b'fo'al, hannikneh (= hasharus acharei misah). Each madreigah has its own k'lipos/dimyonos → subjugated only through revelation of g'dulas HaBorei → through tz'dakah l'ani hagun → g'vanin ila'in in kesef v'zahav illuminate (only eitzeil ish haYisra'eili, "Yisroel asher b'cha espaar"). Summary: mamon dik'dushah → g'vanin → breaking m'dameh → seichel. §2: Tov Torah im derech eretz (Avos 2:2). Torah = seichel dik'dushah ("raishis Chochmah," "raishis Da'as"). But impossible to reach Torah without first breaking the m'dameh (k'lipah hakodemes lapeirei) at each darga → through g'vanin in kesef v'zahav. Derech eretz = masah umatan dik'dushah (intention: earn money → tz'dakah → machazik yedai talmidei chachamim → g'vanin illuminate → ascending levels). Yegi'as shneihem m'shakchas avon: Torah = seichel (heipech ham'dameh/ta'avos hab'hamiyus = avonos); derech eretz = g'vanin = the mechanism for breaking m'dameh/avon. §3: Kabbalas haTorah after Y'tzi'as Mitzrayim. Mitzrayim/Paroh = ko'ach ham'dameh = ko'ach bateil ("lamah tafriu es ha'am," Sh'mos 5:4; Rabbeinu Siman 64). Great wealth at Y'tzi'ah → mamon to k'dushah → g'vanin illuminate → m'dameh broken → kabbalas haTorah. Three levels of seichel = Torah m'shuleshes: "b'rich Rachmana d'yahiv lan Oryan t'lisa'ah" (Shabbos 88a) = Chochmah/Binah/Da'as. Chochmah = seichel b'ko'ach = ko'ach mah (no grasp yet). Binah = seichel b'fo'al (mevin davar mitoch davar, but not yet tachlis m'vukasho). Da'as = seichel hannikneh (attains tachlis = yodei'a davar al m'chono). Oryan t'lisa'ah also = Mikra (seichel b'ko'ach), Mishnah (seichel b'fo'al, halachos m'forashim but not finalized), Talmud (seichel hannikneh = g'mar p'sak din = eich l'hisnhaheg). Seichel hannikneh = ikkar kiyum v'hasharus achar misah = aitzos tovos udr'achim y'sharim la'avodas Hashem. "Lo hamidrash ikar ela hama'aseh." §4: "L'olam y'shaleish adam me'osav" (Bava M'tzia 42a). Sh'lish b'yado = mamon b'ayin = seichel b'ko'ach (no action yet, but "hakesef ya'aneh es hakol"). Sh'lish b'mitaltelim = seichel b'fo'al (yatza miko'ach el hapo'al, p'ulos tzorchei ha'adam). Sh'lish b'karka = seichel hannikneh = ikkar hasharus l'achar misah = n'chasim sheyeish lahem achrayus (miskay'mim acharav). Must strive: all mamon = mamon dik'dushah → g'vanin → seichel (three aspects) → divide money into thirds corresponding to three levels. §5: Ikkar s'michas ba'al chov = karka'os (= seichel hannikneh). Even though ikkar pri'ah = b'ma'os (= g'vanin ila'in that break m'dameh), but s'michah/apotaiki = specifically karka'os. Debts drawn from hisgabrus ham'dameh → avdus → "eved loveh l'ish malveh" → "am hadomeh lachamor" ("sh'vu lachem po im hachamor," B'reishis 22:5). Before seichel hannikneh → k'lipos can still hold → money (seichel b'ko'ach) needs extra guarding ("v'tzarta hakesef b'yadecha"). Ikkar kiyum/sh'mirah = seichel hannikneh = yirah = ma'asim tovim ("raishis Chochmah yir'as Hashem seichel tov l'chol osaihem" — l'osaihem davka). "V'hayah emunas itecha chosen" = shisha sidrei Mishnah → "im ikah yir'as Hashem hi otzaro — ain; v'i la — la" (Shabbos 31a). Yirah = Yaakov (= Da'as = seichel hannikneh = k'lalus haAvos). Avraham → Yishma'el, Yitzchak → Eisav (seichel b'ko'ach/b'fo'al = still achizah for chitzonim). Yaakov = seichel hannikneh = no achizah = "b'Yitzchak yikarei l'cha zara" v'lo kol Yitzchak. "Torah tzivah lanu Moshe morasha k'hilas Yaakov." Therefore: karka'os = seichel hannikneh = n'chasim sheyeish lahem achrayus = ikkar s'michah → apotaiki chal alaihem. §6: After cheit ha'Eigel → commanded on m'leches haMishkan. Astonishing: how did Yisroel sin after Matan Torah? Answer: at each new aliyah → m'dameh misgaber meichadash → "al ta'amin b'atzmecha ad yom moscha." At end of 40 days → needed higher madreigah → didn't break m'dameh anew → stumbled. Eitzah: m'leches haMishkan = tz'dakah/nidvas leiv → g'vanin ila'in illuminate → breaks k'lipos at each level. 13 materials of Mishkan (zahav, kesef, n'choshes, t'cheiles, argaman...) = k'laliyus kol hag'vanin hakdoshim. Mishkan traveled in midbar = purifying new places/levels at each masa (= kol ha'aliyos of all Yisroel in all doros). All masah umatan bik'dushah = bchinas m'leches haMishkan (Rabbeinu LM II:4). Torah juxtaposed to Parashas Mishpatim: mishpat = tz'dakah ("mishpat utz'dakah b'Yaakov," T'hilim 99:4). Mishpat ensures mamon is kasher → g'vanin illuminate → m'dameh broken → kabbalas haTorah. Note: Halachah 4 is not a separate entry but a cross-reference to Hilchos G'viyas Chov Min HaY'somim Halachah 4, based on "Anochi" (LM I:4), along the lines of Halachah 2 above. Based on Likutay Moharan I:25 "Achavei lan" · G'viyas Chov Min HaLikuchos V'Apotiki 3 complete.