גביית חוב מהלקוחות והלכות אפותקי א

Likutay Halachos — Choshen Mishpat — Hilchos G'viyas Chov Min HaLikuchos V'Apotiki 5 — Part 2

But all of this Korach would have merited had he recognized his place — how he was not fit for this from the side of his deeds, but only through the power of Moshe his master. And he should have connected himself with all of Israel in love and great shalom, until they would strengthen each other so that they could be included in Moshe Rabbeinu and within the totality of the souls of Israel. And he would have merited, through the power of Moshe, to be included in the aspect of above the Makom, as above — until he would have merited that Moshe Rabbeinu would have elevated through him many souls, since He granted him the merit of being among the bearers of the Aron, through which one elevates above the Makom, as above.

But Korach, because of his arrogance and the craving for leadership and prominence, did not desire the blessing, and it was distanced from him. For he was jealous of Moshe and Aharon and said that he himself could attain all these levels — until he incited and lured many heads of the Children of Israel, princes of the assembly, to dispute Moshe. For he wanted to grasp them — they being the heads of the generation — to dispute Moshe, because he knew that the power of Moshe himself is through connecting himself with the heads of the generation etc., as is explained in the aforementioned Torah. For the essential grasping of the Keesay HaKavod is through the true heads of the generation who are comprised of many souls etc., as is explained there well — see there.

And therefore Korach wanted to separate the heads of the generation from Moshe and to dispute him. And in truth it was a time of great distress. And this is: "And Korach took" (Numbers 16:1) — "and Korach separated himself" — that he took himself to one side, to be divided from within the congregation. Through which he separated and divided between the Makom and above the Makom. For only Moshe had the power to connect himself with the roots of the souls of Israel, through the true heads of the generation who were included in him. For Moshe merited all the aforementioned rectifications, and above all — that he was more humble than any person and was truly ayin [nothing], through which he ascended above the Makom. And he grants merit to all of Israel who are included in him, that they should ascend above the Makom. And as was explained above regarding the Mishnah: "Moshe received the Torah from Sinai" specifically.

But Korach and his congregation — who are the aspect of those who dispute and oppose the truth in every generation — are the opposite of all this. For they did not merit any of the aforementioned rectifications, for they blemished the Bris, as our Sages, zichronam livrachah, said: they sinned against their own souls. And especially Korach, whose wife misled him, as our Sages, zichronam livrachah, said. And it was not enough for them — they also were greatly arrogant against Moshe and said: "For the entire congregation, all of them are holy, and Hashem is among them — why do you exalt yourselves?" (Numbers 16:3) etc. — as if Moshe and Aharon desired, chas v'shalom, honor and self-exaltation for their own gratification, chalilah. For they turn everything from opposite to opposite.

And therefore their downfall was through k'tores — for they wanted to offer alien k'tores. For the fragrance of the k'tores is the essential rectification and elevation of all the korbanos in the Mishkan and Bais HaMikdash, all of which were for "a pleasing fragrance". But the supreme one of all was the fragrance of the k'tores — for "there is no offering as beloved before the Holy One, Blessed is He, as the k'tores". For all the korbanos are the aspect of prayer, which elevates all the powers of the vegetation of the field to their root, in the aspect of: "And Yitzchak went out to converse in the field" (Genesis 24:63). And the essential thing is the fragrance — which is the vitality of the soul etc. etc. — which is the aspect of the emergence of Mashiach, as it is written there (in §12). And on that account it is called matar [rain] etc. — see there. And therefore the most beloved of all is the k'tores, which was solely for fragrance — for the essential rectification of the korbanos and prayers is the aspect of fragrance, the aspect of the fragrance of the eleven ingredients of the k'tores — among which was chelb'nah [galbanum] — which elevate the sparks and the fallen souls from the deepest depths of the k'lipos, from the very side of death. And they elevate them upward and upward — for "the ascent of the k'tores is unto Ain Sof" — as is explained in the Holy Zohar. That is, the essential ascent from the very ultimate degree of the materiality of place, to ascend above the Makom, is through the fragrance of the k'tores.

And Korach in his arrogance erred and said that he too could ascend through the k'tores. But in truth his entire downfall was through this — for to elevate the fragrance of prayer and the korbanos upward and upward, this is merited by none other than the Tzadikay emes who are the aspect of Moshe-Mashiach, as above. And therefore his punishment was measure for measure: that the earth opened its mouth and swallowed them alive into the belly of the physical earth. "For the ways of Hashem are straight" (Hosea 14:10). For it was explained above — the secret of burial in the earth: that specifically through a person being buried in the physical earth, through this specifically he merits in the T'chiyas HaMaisim [resurrection of the dead] to ascend above the Makom. For it is impossible to ascend above the Makom except by descending specifically to the very ultimate degree of the materiality of place. But essentially one does not merit this except through the greatest Tzadikim, the choicest of the people of ascent — which is the aspect of the great virtue of walking upon the graves of the true Tzadikim, as above. But the rest of the world, even the worthy and the righteous who are not at the ultimate degree of completeness — they do not merit this except through the power of the great Tzadik who is in the aspect of Moshe, who is able to bring merit and elevate even the worst of the worst. For he fulfills in completeness: "Do not judge your fellow until you reach his place" etc., as above. And therefore Korach, who blemished this greatly and disputed Moshe Rabbeinu — and through this he separated and divided very greatly the Makom from the aspect of above the Makom — therefore his punishment was that he immediately descended into the belly of the earth, into the very ultimate degree of the materiality of the earth, while still alive. To inform and show that he was severed from his root while alive — for the essential rectification of every person is according to the Torah and good deeds that he acquires in his lifetime, through which he merits afterward at the time of his death that his soul ascends upward and his body descends to the earth. But there remains in it an impression of the vitality of his soul — which is the secret of the havlay d'garmay explained in the Holy Zohar — which is the secret of the name that is asked of him after his death: "What is your name?" — which is the aspect of his soul that remains with him in the grave. And his entire rectification is through connecting, from within his burial in the earth, to the root of his nefesh, ru'ach, and n'shamah — until he merits, through his burial in the earth specifically, to ascend and be included in the aspect of above the Makom, as above. But all of this certainly one cannot merit except through the great Tzadik who merited in his lifetime to break all the cravings of this world etc. etc. — until he merited to be included in the aspect of above the Makom, who is the aspect of the Master of the Field, through whom all the rectification comes, as above. But Korach, who was the opposite of all this and disputed Moshe — therefore the wheel turned against him in the exact opposite of all the above. For he was severed from his root while still alive and descended alive to Sh'ol, into the materiality of the earth. And there he fell with all his vitality — which is the aspect of the secret of karais, the aspect of "and those cursed by him shall be cut off", as above. For there is no one to elevate him from the materiality of the earth upward — since he disputed Moshe, through whom specifically all the elevation comes, as above. And therefore in the end of all ends, his rectification will be through Shmuel the Prophet and the twenty-four divisions of L'vi'im that issued from him — about which Channah prophesied: "Hashem puts to death and brings to life; He brings down to Sh'ol and raises up" (I Samuel 2:6). For the L'vi'im are engaged in shir upon the duchan specifically at the time of the n'sachim, which are bored and descend to the t'hom — through which specifically they elevate those who have fallen very, very far, from the lowest depths to above the Makom, as above. And now come and see and understand what Korach and his congregation lost and forfeited through his arrogance and through the trial of leadership and prominence. For he erred because of this — because he saw that Shmuel the Prophet and all the above would issue from him. Therefore he became arrogant in his error and foolishness to dispute Moshe. But his eye misled him — for had he not disputed Moshe, he would have merited this immediately with far, far, far, far greater measure, thousands and myriads of myriads of times more — and he would not have needed to endure the harsh and bitter suffering of Gehinnom for so many days and years. And now he endured what he endured for two thousand years, and in the end of all ends his elevation and rectification will be through Moshe. For all the rectification of the L'vi'im in shir upon the duchan alongside the n'sachim etc. — all of it is through the power of Moshe, who rectified everything for us. And in the end of all ends, after all the extreme bitterness that he endured and the shame and humiliation without measure, he will be compelled to be greatly ashamed before Moshe in order to receive the rectification through him. And this is: "Behold, how good and how pleasant it is for brothers to dwell together" (Psalms 133:1) — that is, love and shalom, that brothers and friends should be connected together — they being the souls of the totality of Israel, for through this is all the persistence of man's dominion over the angels, as above. And this is: "Like the good oil upon the head" etc. — which is the anointing oil, through which the entire Mishkan and its vessels were sanctified for all generations, through which is the essential grasping of the Keesay HaKavod to ascend above the Makom, as above. And this is: "Like the dew of Chermon that descends upon the mountains of Tzion" (Psalms 133:3) — the aspect of dew and rain that grow all the vegetation of the field, whose powers are elevated through prayer upward, upward — through which all the aforementioned rectifications are made. And this is: "that descends upon the mountains of Tzion" specifically — which is the point of the Even Sh'siyah, through which one ascends from the Makom to above the Makom. And this is: "For there Hashem commanded the blessing — life" (Psalms 133:3) etc. — for there is the source of blessing, the aspect of "for those blessed by him shall inherit the land", as above. For this is the essential blessing and life — when one ascends and is included above the Makom, for there is the source of blessing and life. And study well the entire Torah "Teekoo" from beginning to end and from end to beginning, and you will understand in our words how everything is connected beautifully according to the aforementioned Torah. However: "It is not the exposition that is the essential thing, but the deed" (Avos 1:17). Would that we might merit all of the above — to leave all the cravings and bad character traits mentioned there, and to merit all the aforementioned rectifications — and all through the power of the Tzadikay emes — until we merit to ascend to the source of our souls, which is above the Makom etc., as above. And therefore Channah concluded her prayer — which she prayed when Shmuel was born, who is the rectification of Korach — "And a throne of glory He will cause them to inherit. For to Hashem are the pillars of the earth, and He has set the world upon them" (I Samuel 2:8). For this is the essential rectification: to grasp oneself in the Keesay HaKavod, through which one ascends above the Makom — as is explained there at the end of the aforementioned Torah; see there. Related to the matter of n'sachim in §37 etc. And this is what is written in Midrash Rabbah, Vayikra, Parashah 1, and this is its language: "His remembrance is like the wine of Levanon" (Hosea 14:8). The Holy One, Blessed is He, said: "Beloved before Me are the names of converts, like wine of libation that is offered before Me upon the mizbai'ach" — end quote. That is, as we wrote above — for through n'sachim one elevates souls that descended to the t'hom. And this is the aspect of gairim [converts], who are sparks of the souls of Israel that descended so far until they were born among the nations. Therefore converts are as beloved as n'sachim specifically, as above. §37: Parashas N'sachim juxtaposed to Parashas M'raglim. M'raglim pagmu b'Eretz Yisroel → denied aliyah from Makom to l'maalah min haMakom → denied s'lichas avonos. "V'chiper admaso amo" (D'varim 32:43) = through admaso (Eretz Yisroel) → atonement. M'raglim didn't believe in ko'ach of Moshe → "chazak hu mimenu" → N'filim (Shamchazai/Azael = kin'as mal'achim → yetzarim ra'im). Fell through taavos harishus/hanhagah/hismannus shel sheker → brazened faces against Moshe (ba'al chov = Malveh HaGadol). Zohar Sh'lach 158a: "b'midbar zachinu l'mehevay raishin." Yehoshua: blessed by Moshe ("Kah yoshiacha"). Kalaiv: hishtateach on kivray Avos = kivray Tzadikim on Erev Rosh HaShanah. N'sachim = ko'ach Tzadikay emes → binyan Mishkan/Bais HaMikdash → aliyah to M'komo shel Olam → mechaprin avonos → elevate from gashmiyus. Korbanos on mizbai'ach adamah (Shmos 20:21) = tachlis gashmiyus → m'chilah. N'sachim into shisin → t'hom = souls fallen to t'hom tachtiyos. "Shatani b'vor tachtiyos" (T'hilim 88:7); "t'hom el t'hom korai" (T'hilim 42:8, Rashi = galus hanefesh). "Umit'homos ha'aretz tashuv ta'alaini" (T'hilim 71:20). L'vi'im sing shir on duchan at time of n'sachim → elevate from beten sh'ol → "mibeten sh'ol shivati shamata koli" (Yonah 2:3,8) → Bais HaMikdash → l'maalah min haMakom. §38: David toiled to find Makom l'Hashem (Even Sh'siyah). Dug shisin to t'hom → elevate n'fashos from t'hom tachtiyos (Psalms: "tavati biy'vain m'tzulah," "vaya'alainu mibor sha'on," "umit'homos ha'aretz tashuv ta'alaini," "ya'alu shamayim yairdu t'homos"). David = Mashiach → Geulah. Chazal (Sukkah): David dug shisin → t'hom surged → Achisofel → "killalas chacham afilu al t'nai ba'ah" → choked. Ummanus gadol v'nifla: elevate from t'hom yet preserve olam (b'chirah needs gashmiyus haMakom). Wrote Shem → cast in → limits chiyus from l'maalah to tachlis gashmiyus (Torah "Hastarah," Siman 56). Ratzo vashov. Achisofel = moraid b'malchus Bais David → didn't believe in elevating from t'hom → wanted to fell David (taunted re: Bas Sheva as if efes tikvah). David didn't sin (Chazal); even if did → nothing stands before t'shuvah. Midrash: "Mah tis'halel b'ra'ah hagibor" (T'hilim 52:3) = parable of man at pit: not greatness to push in → greatness = elevate from pit. Achisofel himself among N'filim → didn't want to return → excuse (efes tikvah) → wanted to fell others (common today, b'avonosainu). Choked in garon: garon = shisin (chiyus down, t'filah/shir up). Rabbeinu zl: "kol ham'malei g'ronam shel talmidai chachamim yayin k'ilu m'naseich yayin al gabay hamizbai'ach" (Siman 49, Likutay Aleph). Bais HaMikdash = tzavar shel olam ("ad tzavar yechetze," Y'shayah 30:28, Rashi; "tzavarech k'migdal hashen," Shir HaShirim 7:5) = all shefa down + all t'filos up through Bais HaMikdash. Parashas N'sachim after M'raglim → Hashem yigmor es shelo b'chasdo. Despite M'raglim → b'chiyah l'doros (Bayis Rishon/Shaini) → "Atah marom l'olam Hashem" → sof kol sof everything elevated even from t'hom tachtiyos. §39: "Mah yafu f'amayich ban'alim bas nadiv" (Shir HaShirim 7:2) = olai regel / walking l'dvar mitzvah / especially l'hakbil p'nay rabam ha'amiti → elevate from t'hom to l'maalah min haMakom. "Chamukay y'raichayich k'mo chala'im" = Chazal: shisin m'chulalim v'yordim ad hat'hom → walking l'dvar mitzvah → each step elevates → from t'hom upward = shisin. "Ma'asay y'day Oman" = great ummanus: elevate from t'hom yet world persists. Midrash Rabbah Vayishlach 78: Yaakov in Bais Eil → never ceased n'sachim. Rabbi Chanan: "whoever knows how many n'sachim Yaakov poured knows how to calculate may Teverya." Yaakov b'chir she'ba'Avos → elevate n'fashos from deepest t'hom → multiplied n'sachim beyond measure. Final Geulah (no galus after) through Yaakov → Bais Sh'lishi never destroyed (Chazal). Shlaimus haGeulah = when Tzadikay emes elevate n'fashos b't'shuvah permanently → kibbutz nidchay Yisroel. Yaakov → n'sachim → complete Geulah → Bais HaMikdash forever, bimhairah b'yamainu, Amain. §40: "Hinay mah tov umah na'im sheves achim gam yachad kashe'men hatov al harosh" = shemen hamishchah. From all above → g'dulas hashalom (Chazal extolled greatly). Ikkar kiyum/tikkun nitzchi = through grasping Keesay HaKavod = shoreshay nishmos Yisroel → need great shalom among all Yisroel → love/shalom connecting all shoreshay nishmosam → no pairud from sin'ah/machaloikes chas v'shalom. §41: Korach pagam in all this through taavos hisnasus/rishus = manhigus shel sheker (craved n'si'us of Elitzafan). Chalak on Moshe rabo (all tikkun/chiyus/kiyum through him). Was among nosai haAron → in Moshe's ko'ach would have merited Keesay HaKavod → l'maalah min haMakom → even M'kom haAron aino min hamidah (above Makom) → Even Sh'siyah = point of olam. But needed to recognize m'komo → not fit from ma'asav → only through Moshe → connect with all Yisroel in ahavah/shalom. Instead: jealous of Moshe/Aharon → incited n'si'ay aidah against Moshe → wanted to seize rashay hador (knowing Moshe's ko'ach through them, see Torah). "Vayikach Korach" = v'ispaleig = took himself apart → separated Makom from l'maalah min haMakom. Only Moshe could connect (anav mikol ha'adam = ayin mamash → l'maalah min haMakom → m'zakeh kol Yisroel). "Moshe kibel Torah miSinai" davka. Korach/adaso = cholkim/misnagedim on emes in every dor → didn't merit tikkunim → pagmu b'Bris (Chazal), Korach's wife misled him. Said "ki chol ha'aidah kulam k'doshim...madua sisnasu?" → as if Moshe/Aharon desired kavod chalilah → mah'fichin maiheipech el heipech. Mapaltam through k'tores (wanted to offer alien k'tores). Rai'ach hak'tores = ikkar tikkun/aliyah of all korbanos (rai'ach nicho'ach). K'tores most beloved (Zohar). Korbanos = t'filah (si'ach hasadeh → "vayaitzai Yitzchak lasuach basadeh"). Ikkar = rai'ach = chiyus han'shamah = hisnatzetzus Mashiach (§12) = matar. 11 sam'manay hak'tores including chelb'nah → elevate nitzotzos/n'fashos from deepest k'lipos/sitra d'mosa → l'aila ul'aila. Siluka dik'tores ad Ain Sof (Zohar). Korach erred: thought he too could ascend via k'tores → his entire downfall. Only Tzadikay emes (Moshe-Mashiach) merit this. §42: Punishment midah b'midah: earth swallowed alive → beten ha'aretz hagashmi. "Y'sharim darchay Hashem." Sod hak'vurah: through burial in gashmiyus ha'aretz → merits T'chiyas HaMaisim → l'maalah min haMakom. Can't ascend except by descending to tachlis gashmiyus. Essentially merited only by g'dolay haTzadikim b'nay ha'aliyah → aspect of walking to kivray Tzadikim. Rest of world → only through ko'ach of Tzadik hagadol (b'chinas Moshe) who fulfills "al tadin es chavercha ad shetagia limkomo." Korach disputed Moshe → hichelik/hifrid Makom from l'maalah min haMakom → descended alive to tachlis gashmiyus → nifask mishorshov b'chayav (severed from root alive). Ikkar tikkun = Torah/ma'asim tovim in lifetime → death: n'shamah ascends / guf descends / roshem of chiyus (havlay d'garmay, Zohar) = sod hashaim asked after death → nefesh remaining in kever → connects from k'vurah to shoresh nefesh/ru'ach/n'shamah → ascends l'maalah. Only through great Tzadik (ba'al hasadeh). Korach = heipech → galgal returned in heipech → karais ("um'kulalav yikaraisu") → no one to elevate him since disputed Moshe. §43: Sof kol sof → tikkuno through Shmuel HaNavi + 24 mishmaros L'viyah from him. Channah: "Hashem maymis um'chayeh morid sh'ol vaya'al" (Shmuel I 2:6). L'vi'im → shir on duchan at n'sachim → elevate from t'hom tachtiyos. Come see what Korach lost through gaavah/nisayon of manhigus! Saw Shmuel would come from him → hisgaeh → disputed Moshe → aino hitato. Had he not disputed → would have merited immediately thousands-fold more → wouldn't have endured Gehinnom. After 2000 years → finally elevated through Moshe (all L'vi'im's tikkun through ko'ach Moshe). Will need to be greatly ashamed before Moshe to receive tikkun. §44: "Hinay mah tov...sheves achim gam yachad kashe'men hatov al harosh" = shemen hamishchah → m'kadesh Mishkan/kaylav l'doros → achizah b'Keesay HaKavod → l'maalah min haMakom. "K'tal Chermon sheyoraid al harreray Tziyon" = tal/matar growing si'ach hasadeh → t'filah elevates upward → all tikkunim. "Harreray Tziyon" = n'kudas Even Sh'siyah → from Makom to l'maalah min haMakom. "Ki sham tzivah Hashem es hab'rachah chayim" = source of b'rachah/chayim = when ascending/niklal l'maalah min haMakom. Study Torah Teekoo from beginning to end → understand connections. "Lo hamidrash hu ha'ikkar ela hama'aseh" (Avos 1:17). May we merit to leave all taavos/midos ra'os → all tikkunim → through ko'ach Tzadikay emes → ascend to m'kor nishmosainu (l'maalah min haMakom). §45: Channah concluded t'filah (at Shmuel's birth = tikkun Korach): "V'cheesay chavod yanchileim ki l'Hashem m'tzukay aretz vayashes alaihem taivail" (Shmuel I 2:8). Ikkar tikkun = grasp Keesay HaKavod → l'maalah min haMakom. See end of Torah Teekoo. §46: Midrash Rabbah Vayikra 1: "Zichro k'yain L'vanon" (Hoshaia 14:8). HKB"H: "Beloved before Me are names of gairim like yayin nesech offered on mizbai'ach." N'sachim → elevate n'fashos from t'hom = gairim = nitzotzay nafshos Yisroel that descended until born among nations. Therefore gairim beloved like n'sachim. Based on Likutay Moharan II:1 "Teekoo" · Hilchos Uraiv 5 — Part 3 (§§37–46). This concludes Hilchos Uraiv 5.