גביית חוב מהלקוחות והלכות אפותקי ב

And all of this one merits on Yom HaKipurim, which is the aspect of the secret of the Great Yovel (Jubilee), the fiftieth gate. There is the aspect of the Shofar Gadol (Great Shofar), which is the aspect of the uppermost gate of the fifty gates of Binah that Mashiach will attain — that he will attain the Oraysa d'Atika S'sima'ah, from which is drawn this true wisdom to make from the Toros, tefillos. Through this, all of Yisrael will return to Hashem, blessed be He, forever and ever. 44

Based on the Torah "Teekoo" 1 in Likutay Tinyana, Siman 1. See there the entire Torah.

And this is the aspect of the fact that the essential lien of the debt takes effect upon land specifically. For all the loans are drawn from the blemish of the aspects discussed in the aforementioned Torah. For it is explained there that the true Tzadik who constantly engages in t'filah [prayer] in ultimate perfection — he is the aspect of the great Lender, from whom everything receives and borrows. As is found in the Zohar: "All the stars borrow one from another; the moon borrows from the sun" etc. See there.

And then the partzuf of Malchus, which is the tefillah, is built in completeness, as a complete partzuf equal to his (Z'eir Anpin's). For just as in the partzuf of Z'eir Anpin, which is the Torah, there are 248 limbs and 365 sinews, which are the positive and negative mitzvos, so too there are in the partzuf of the tefillah. For from all of the 248 positive commandments and negative commandments, one constructs the stature of the tefillah, since one makes from the Torah, tefillah, and one prays in detail for the fulfillment of every positive commandment and for not transgressing, chas v'shalom, any negative commandment. But for this, one needs the Torah innovations of the Oraysa d'Atika S'sima'ah, to know the connection and bond of the mitzvos and the holy middos of all the details of the Torah, as mentioned. For example, in this Torah (Likutay Moharan II:73) the connection is explained of the Three Pilgrim Festivals, which break the three evil middos, etc. — through which yirah and tefillah are made, and the distancing from the three middos of gilui arayos (immorality), sh'fichus damim (bloodshed), and avodah zarah (idolatry), and the making of Rosh HaShanah, etc. — as explained in Likutay Tinyana, Siman 1. And in another Siman, matters of tzitzis, emunah, tefillah, Eretz Yisrael, miracles, eitzos, tikkun habris, etc. are explained — as brought in Siman 7. And similarly in the rest of the Toros. And all of this is the aspect of the connections of the middos. And likewise, one needs to intend to make from them tefillos. And then both of them are equal in their stature. And this is the essential tikkun of the moon, the aspect of the tikkun of Rosh Chodesh, which one merits most especially on Rosh HaShanah, as mentioned. 45

For all the stars and constellations and all the forces that are drawn from them, and all the angels appointed over them — high above high — they all receive and borrow from the D'var Hashem [the word of God], which is the aspect of t'filah in perfection, of the true Tzadikim — who are in the aspect of the great Lender. For everything borrows and receives its power from them, from the height of all levels, all the way down to the physical earth upon which all the grasses and plants grow etc.

And this is the aspect of the sukkah: "Leave the permanent dwelling and sit in the temporary dwelling" — the aspect of: "Do not make your tefillah something fixed, but rather rachamim and tachanunim (mercy and supplications)." And our Sages, of blessed memory, said: this refers to one who knows how to introduce something new in it. And this one merits precisely when one makes from the Toros, tefillos — for then one certainly merits to introduce something new in one's tefillah each time. But without this, in the simple tefillos for the body's needs, it is certainly difficult to introduce something new each time in one's tefillah. For the sukkah is the aspect of raising up the Sukkas Dovid that has fallen, to merit the Sukkas Shalem (Tabernacle of Peace). And all of this is through the aspect of Tehillim that Dovid composed, which is the aspect of making from Toros, tefillos, as mentioned. Through this comes the essential raising of the tefillah from its fallen state — which is the aspect of the Sukkas Dovid that has fallen, due to our many sins, in the aspect of: "When lowliness [comes upon] man" — these are matters standing at the pinnacle, etc. — what is it? Tefillah, etc. For these tefillos that are made from Toros stand at the pinnacle of the world, for from them are made delights that never yet arose before Him, blessed be He, from the beginning of the world, as Rabeinu, of blessed memory, wrote. And this is the aspect of the Sukkas Shalom (Tabernacle of Peace) — that is, to make peace and complete unification between Torah and tefillah, which are the aspect of Z'eir Anpin and Malchus, where the essential yichud and peace takes place. This is accomplished when one makes from Torah, tefillah, as mentioned. And there in the sukkah, all seven shepherds enter — they being the root of the Twelve Tribes of Ka-H. For the Twelve Tribes are the aspect of the twelve diagonal boundaries, the aspect of the twelve single letters that are drawn from the seven double letters, from the aspect of the seven days of building, as is known. And therefore there are forty-nine letters in the names of the Twelve Tribes — seven times seven — for their root is seven, the aspect of the seven shepherds, which are the aspect of the seven double letters. And therefore, seven is included in seven, which is forty-nine — the aspect of the forty-nine days of the S'firah, which correspond to the forty-nine letters of the Tribes, which are the aspect of the forty-nine gates of teshuvah, which are the aspect of Tehillim, as mentioned. For the tikkun of the forty-nine days of the S'firah, through which they received the Torah on the fiftieth day on Shavuos — the Eirev Rav (mixed multitude) sought to ruin through the sin of the Golden Calf, and then the contamination of the serpent, which had ceased at the time of the Giving of the Torah, returned and was drawn down. And now we need to return and rectify this, which is the tikkun of the sin of Adam HaRishon. And the tikkun is completed on Yom HaKipurim, which is the conclusion of the last forty days, etc. But the essential tikkun begins on Rosh HaShanah, which is the day on which Adam HaRishon was created, when we begin this tikkun and engage in it until Sh'mini Atzeres, as explained in the Kavanos of the Ari, of blessed memory. And therefore on Sukkos, during the seven days, we return and draw down the tikkun of the seven complete Shabbosos, which are the forty-nine days of the S'firah. And afterward we merit Sh'mini Atzeres. And therefore it is called by the same name as Shavuos, which is also called Atzeres, and also then we complete the Torah. For then the tikkun that we began on Shavuos is completed. And "better is the end of a matter than its beginning," for the tikkun of Shavuos, they sought to ruin — because we had only received the Torah, and the tikkun of the Thirteen Attributes of Mercy that are drawn from the Thirteen Rules of the Torah, which is the aspect of making from the Toros, tefillos, had not yet been revealed. But now, from Rosh HaShanah and the Ten Days of Teshuvah and Yom Kippur until now, all our engagement is to make from the Toros, tefillos — which is the essential tikkun, as mentioned. 46

And since they are all in the aspect of borrowers from the great Lender who is the Ba'al T'filah [Master of Prayer], they certainly must discharge to him the loan that they borrow from him. And the discharge is that they return their power to the great Lender and assist him and help him, so that he can gather all their powers into the speech of t'filah. In the aspect of: "And Yitzchak went out to pray in the field" (Genesis 24:63) — for his prayer was with all the conversation of the field, which returned their power into his prayer etc. See there. And likewise all who enter the world.

And this is the aspect of the Kavanos (intentions) of the eighteen wavings (na'anu'im) — for there are eighteen wavings corresponding to the eighteen berachos of the tefillah. For our intention is to draw down the mochin of Z'eir Anpin through the wavings into Malchus, as brought in the Kavanos — that through the wavings, one draws down the mochin of the six directions into Malchus. And for this reason we wave — in order to arouse the brain that is in the head, to draw down an illumination from the brain in the head into the mochin in the six directions, so that the mochin in the six directions will have the power to illuminate into Malchus, which is the esrog, which is the pri eitz hadar (fruit of the beautiful tree), whose entire beauty is drawn from these mochin, as all this is explained in the Kavanos of the Ari, of blessed memory. That is, all our engagement from Rosh HaShanah until Sh'mini Atzeres is to raise up and build Malchus, which is the tefillah, as mentioned — whose essential building and completeness is when one makes from Toros, tefillos, as mentioned. And this is the aspect of the wavings according to the Kavanos mentioned above. For the mochin in the six directions of Z'eir Anpin are the aspect of the revealed Torah, which is in the aspect of the six days of activity, the aspect of the Six Orders of the Mishnah — this being the aspect of the six directions of Z'eir Anpin, which is the Torah, as mentioned. And the mochin in the head of Z'eir Anpin — this is the aspect of the hidden Torah, the aspect of the Torah innovations of the true tzaddikim of every generation, which are drawn from the Oraysa d'Atika S'sima'ah that is destined to be revealed in the days of Mashiach and in the World to Come. And then this path will be revealed in completeness — to make from the Toros, tefillos. But also now, the essential hastening of the redemption is through this, as mentioned. But when one wishes to make from the Toros, tefillos, one needs for this to draw down true Torah innovations that are drawn from the Oraysa d'Atika S'sima'ah, which is the aspect of the hidden Torah, which is the aspect of the mochin in the head, mentioned above. And this is why we wave with the lulav — in order to draw down an illumination from the mochin in the head, from the aspect of the hidden Torah, into the six directions, into the plain meanings of the Torah, so that they will have the power to illuminate into Malchus — that is, into the tefillah. That is, all the mental faculties of the Torah should be drawn into the tefillah — that is, to make from the Torah, tefillah, as mentioned. And for this, one needs specifically to draw down an illumination from the aspect of the mochin in the head, which are the aspect of the Torah innovations drawn from the Oraysa d'Atika S'sima'ah, as mentioned. 47

And the essential thing is the person: when he receives some power and vitality from this world — such as eating and drinking, or clothing, or silver and gold etc. — he must know and believe that everything is drawn from the D'var Hashem, which is the perfect t'filah with which the true Tzadikim engage. For all the things in the world — everything came from the earth, from which everything grows and sprouts. And likewise all the silver and gold and copper etc. — everything came from the earth. And the earth receives everything from the aforementioned powers, which all receive and borrow one from another, up to the great Lender who is the Ba'al T'filah, as above.

And therefore, everyone who receives anything from the world — it is all in the aspect of a loan from the great Lender, as above. And he must see to discharge to the great Lender the debt that he borrowed from him at every time and hour. And the discharge is that he must strive to return all the powers into the t'filah — that he should pray with all the powers that he borrowed and receives at every moment from the great Lender, and connect all his prayers to him — until his prayer is included with all the aforementioned powers within the prayer of the great Lender, whose prayer is in ultimate perfection.

And then the prayer of the Tzadik, who is the great Lender, is completed and elevated ever more and more. For the more that Israel pray with intention and greater power, and connect their prayer and their powers to the aforementioned Tzadik — the prayer of the Tzadik is completed and elevated more and more. And as our Sages, zichronam livrachah, said: that the Tzadik is elevated through Israel when they do His will, Yisborach. As our Sages, zichronam livrachah, said: "Did I give you greatness except for the sake of Israel?" (Brachos 32a). And then, when the prayer of the Tzadik, who is the great Lender, is further elevated — then immediately he returns and bestows all the powers from level to level, from the highest heights down to the physical earth. And all good influences return and flow to Israel who engage in this rectification through their prayers that they connect to the Tzadik. It emerges that whatever they discharge the debt and loan to the Tzadik, the aforementioned Lender — immediately he returns and gives and bestows upon them and lends to them doubly and multiply. And then they must again return all the powers to him, as above. And then he returns and bestows upon them and lends to them. And so it revolves forever — in the aspect of: "For on account of this thing Hashem will bless you" (Deuteronomy 15:10) etc. — galgal [a wheel] it is that revolves in the world. For it revolves like a wheel turning. And like what our Sages, zichronam livrachah, said regarding tz'dakah: more than the householder does for the poor person, the poor person does for the householder. And as our Master, our Teacher, and our Rebbe, zichrono livrachah, explained in the Torah "Is lan beira" (Siman 31, Likutay I) etc. — concerning the two movements of the wheel, from east to west and from west to east etc. And this is even with an ordinary poor person. How much more so and all the more so in the aforementioned matter — when one connects oneself to the Tzadik who is the great Lender, whether in the matter of t'filah, as above, or when one merits to give him money or goods. For through all this one returns to him the powers that one received and borrowed from him, as above. And then immediately he returns and bestows upon them doubly and multiply — because he prays with all these powers in ever greater perfection. And then he returns and bestows upon them doubly and multiply. And then they must again return all the powers to the aforementioned Tzadik, the Lender. And then the Tzadik returns and prays in ever greater perfection, and bestows upon them more and more. And so it revolves forever. And if the world would conduct itself thus, all good influences would return to Israel — until all the greatness would return to Israel, as we hope to merit when Mashiach comes speedily in our days. For t'filah in the aforementioned perfection is the aspect of the shining-forth of Mashiach, as is explained there. See there. But when one does not fulfill all this, and receives the powers of shefa [abundance] for himself and does not strive to discharge and return everything to its root, to the great Lender, as above — then he is in the aspect of: "the wicked one borrows and does not pay" (Psalms 37:21). And for this very reason David called the wicked one by the name "a wicked borrower who does not pay." For all the blemishes are included in this — for everything that he blemishes in the vitality and power and shefa that he receives and does not return them to their root, which is the great Lender — he is in the category of "a wicked borrower who does not pay," as above. And this is: "The wicked one borrows and does not pay, but the Tzadik is gracious and gives" (Psalms 37:21) — that is, the verse expresses astonishment at the blemish of the wicked borrower who does not pay and return the powers to the great Lender, who is the true Tzadik who engages in t'filah, as above. For behold, the Tzadik is gracious and gives constantly without cessation all the good influences. And immediately when you return and pay and discharge to him the powers — immediately he returns and bestows upon you doubly and multiply, as above. And how can you show your face before your Creditor, the great Lender who is the Tzadik who is gracious and gives you all the influences constantly — and not strive for your own benefit to return to him all the powers constantly, through t'filah and tz'dakah etc., as above? And this is what is written there in that Psalm, in proximity, in praise of the Tzadik: "All the day he is gracious and lends" (Psalms 37:26) etc. For the Tzadik is the aspect of the great Lender, as above, who is gracious and lends all the day, constantly without cessation, as above. And all the loans in the world are drawn from this — from the aforementioned blemish: that through blemishing the aforementioned aspect and not discharging the loan to the Tzadik, as above — through this one comes to an actual loan, that one is compelled to borrow money from others. For certainly when one does the will of the Omnipresent in perfection, one does not need to come to borrowing at all; on the contrary, he lends to others. As it is written: "And you shall lend to many nations, but you shall not borrow" (Deuteronomy 28:12) etc. And it all is in the aforementioned aspect: when one merits t'filah in perfection through connecting one's prayer to the Tzadik of the generation, who is the aspect of the great Lender — then he is included in him, and then he merits also to be a lender and not a borrower, in the aspect of: "And you shall lend… and you shall not borrow." And the reverse: he must be a borrower — through blemishing the aforementioned aspect and not returning all the powers to be included in the great Lender, as above. It emerges that all the loans come from the blemish of t'filah, as above. And the blemish of t'filah is through the three avodos [services] that are explained there in the aforementioned Torah — which are the aspects of avodah zarah [idolatry], giluy arayos [sexual immorality], and sh'fichus damim [bloodshed] etc. See there. Which are called avodos — the opposite of the service of t'filah etc. See there. And therefore the borrower is called by the name eved [servant] — in the aspect of: "the borrower is a servant to the lender" (Proverbs 22:7). For the essential loan is drawn from the blemish of t'filah, which is drawn through the blemish of the three aforementioned avodos — that is, the blemish of emunah and the blemish of the bris etc. And therefore the essential servitude and lien takes effect upon the land. For there arrives the essential blemish of the aforementioned avodos, from which comes the toil and burden of parnasah — in the aspect of: "By the sweat of your brow you shall eat bread" (Genesis 3:19) — which is the aspect of labor, that one must work and toil for parnasah. Which was drawn from the sin of Adam HaRishon, who blemished the t'filah and blemished the aspects of the three aforementioned avodos — which are avodah zarah, giluy arayos, and sh'fichus damim. As is found in the Zohar: that Adam HaRishon through his sin blemished all of this. See there. And the essential blemish reached the land, as it is written: "Cursed is the ground on your account; in sorrow you shall eat of it" (Genesis 3:17) etc. — which are the great exertions needed especially in working the land. And the essential tikkun is through rectifying the t'filah in perfection, as above. For the essential tikkun is specifically through the adamah [earth/ground]. For from there, from the dust of the earth, from there specifically one must return all the powers upward, as above. For Hashem Yisborach created everything from beginning to end for the sake of man specifically — who stands upon this earth. And therefore all the powers that are drawn from the D'var Hashem, from the highest heights, from level to level — which are all in the aspect of borrowing one from another — all their activity is not completed until the powers reach down below, to the physical dust, when the plants sprout through the powers. Then specifically is completed the activity of all the powers that received and borrowed one from another, up to the D'var Hashem, as above. And then specifically one can return and discharge all the loans in the aforementioned aspect — that is, through returning all the powers into the t'filah, which is the aspect of D'var Hashem, from which the drawing-down of all the aforementioned powers began. And there one must return them. But one cannot return them there — which is the aspect of discharging the loan, as above — except when the powers reach the earth specifically, and perform their activity in the earth to sprout plants, which are the vitality of all who enter the world. And when people receive and nurse from these plants that grew in the earth through all the aforementioned powers — then they are obligated to thank and bless Hashem Yisborach and to pray to Him, Yisborach. And through this they return all the powers to their root, as above. But as long as the powers have not come and reached the earth, their activity has not yet been completed. And therefore it is impossible to discharge the loans — that is, to return all the powers to their root, to the D'var Hashem — except when the powers reach the physical earth, as above. And this is the aspect of: "And it shall be on that day, I will respond — says Hashem — I will respond to the heavens, and they will respond to the earth. And the earth will respond to the grain, the wine, and the oil, and they will respond to Yizre'el" (Hosea 2:23–24). And see the commentary of Rashi and M'tzudos David, who explained: that when Hashem Yisborach bestows through His power to pour upon the heavens from the good flow that depends on His word — it is considered as though He responds to their request, for they constantly seek to receive the good flow from Him. And likewise the heavens — when they bestow their power upon the earth, it is considered as though they respond to them. And afterwards, when Israel receive the shefa from the earth, it is considered as though the earth responds to them. And then immediately Israel must return all the powers that they received from the earth — and the earth received them from above — to return everything to its root, which is the D'var Hashem, through praying with these powers. Through this they are included in the aspect of the great Lender who is the Ba'al T'filah, who merits to be included in the D'var Hashem, as above. For from there, from t'filah, which is the D'var Hashem, all these powers were drawn — and there one must return them. And as Targum Yonasan translated on this verse, "And it shall be on that day, I will respond" etc. — "and it shall be at that time, I will accept your prayers, says Hashem, I will command the heavens" etc. And this is the aspect of: "For as the rain and the snow descend from the heavens" (Isaiah 55:10) etc. See below. And this is the aspect of: "From the wing of the earth we have heard songs" (Isaiah 24:16) — "from the wing of the earth" specifically, as above. And this is the aspect of: "The earth has given its produce; God shall bless us… and all the ends of the earth shall fear Him" (Psalms 67:7–8). For specifically when the earth gives its produce, which returns all the powers to their root — as our Master, our Teacher, and our Rebbe explained in Siman 11: that y'vul [produce] is an acronym for: "Vayeitzei Yitzchak Lasu'ach Basadeh" [and Yitzchak went out to pray in the field] etc. See there. That is, that all the produce of the earth returns and gives its power into the t'filah. And then specifically: "all the ends of the earth shall fear Him" — that everyone fears Him, Yisborach, and they acknowledge and pray to Him. For yirah [fear] is the aspect of t'filah, the aspect of: "a woman who fears Hashem, she shall be praised" (Proverbs 31:30) — as is brought elsewhere. And conversely, when Kayin blemished all the aforementioned avodos — which are avodah zarah, giluy arayos, and sh'fichus damim: for he killed Hevel — this is sh'fichus damim. And his jealousy was over the extra twin — this is giluy arayos. And he said to Hashem Yisborach: "I did not know; am I my brother's keeper?!" — and he stole the knowledge of the Supreme One — this is the aspect of the blemish of emunah, which is the aspect of avodah zarah. Therefore it was said regarding him: "Cursed is the ground on your account… when you work the ground, it shall no longer give its strength to you" (Genesis 3:17; 4:12). This is the essential blemish and the enormous damage that arrives through the blemish of the three aforementioned avodos — through which one blemishes the t'filah, through which the ground does not give its strength to man — to return everything to the D'var Hashem, to discharge all the loans, as above. In the aspect of: "The earth has given its produce" — the aspect of "And Yitzchak went out to pray in the field" etc. — which he blemished through the blemish of the three aforementioned avodos that ruin the t'filah. Therefore the exact reverse was said regarding him: "When you work the ground, it shall no longer give its strength to you." As above. It emerges that the essential tikkun of the discharge of the loans — which is through returning all the powers into the t'filah — is specifically through the earth, when the powers reach the earth, as above. And therefore the essential lien of the loan is upon the land specifically. For the lien — which is the aspect of servitude that comes through the loan, which is drawn through blemishing the three aforementioned avodos, which is the ruination of t'filah, through which one fell into the servitude of the loan, in the aspect of "the borrower is a servant to the lender" — through not discharging the loan of the powers, that all the stars etc. borrow one from another etc., not discharging them through t'filah, as above — all this lien and servitude essentially falls upon the land. For there the powers must reach, from the highest heights. For then specifically, when they reach the physical earth — then specifically they must return to their root, through praying with them. And this is the aspect of the discharge of the aforementioned loans. And therefore, when one blemishes the t'filah through the three aforementioned avodos — through which one falls into the servitude and lien of the loan, as above — the essential lien takes effect upon the land. For from there specifically is the discharge of all the debts and loans, as above. Therefore the borrower has no power to sell the land to another, and when he sells it — the lender seizes the land from the purchasers. For the land is always in the possession of the lender. For since he lends to his fellow, he is in relation to his fellow in the aspect of the one who bestows — whose power is in the aspect of the great Lender, as above, from whom everything borrows and to whom everything is liened. And the essential lien is upon the earth — for the earth and its fullness is liened to the great Lender, to return all the powers to him, as above. And this lender to his fellow receives power from there. And therefore the land of the borrower is liened to him — to seize it even from the purchasers. For the land specifically is liened to discharge the loans in the spiritual sense, to the great Lender, as above. And therefore in the physical realm as well, the discharge of all debts and loans takes effect upon the land specifically, as above. And this is the aspect of: Hekdeish, chameitz, and shichrur release from liens. For these three are the aspects of the rectification of the three aforementioned avodos that ruin the t'filah, from which comes the lien and servitude, as above. For Hekdeish — this is the aspect of the rectification of emunah [faith], which is the aspect of Kodesh [holiness], as is explained elsewhere — the aspect of: "and with holy ones he is faithful." For Hekdeish is the aspect of the services of the Bais HaMikdash, from which is the essential elevation of t'filah. For "Hekdeish" — that is, k'dushas haguf, such as an ox for a korban — is the services of the Bais HaMikdash, where is the essential emunah, which is the totality of holiness. In the aspect of: "the Sanctuary of Hashem, Your hands have established" (Exodus 15:17) — the aspect of: "and his hands were emunah" (Exodus 17:12). And therefore there is the essential elevation of t'filah, as it is written: "For My House is a house of prayer" (Isaiah 56:7). For the rectification of t'filah is through emunah — which is the opposite of avodah zarah and the denials, which are the aspect of the service of the Sitra Achra that ruins the t'filah, as above. And chameitz — this is the aspect of the rectification of giluy arayos, which is the side of death, in the aspect of: "her feet descend to death" (Proverbs 5:5) — which is the aspect of the prohibition of chameitz, in the aspect of: "any leavened thing you shall not eat" (Exodus 12:20). There chameitz, there death — as is found in the holy Zohar. For the essential nature of this desire comes through the souring of the brain, which is the aspect of chameitz — as is brought in the Torah on Chatzotros (Siman 5). And therefore chameitz is prohibited on Pesach — which is to subjugate and eradicate the souring of the brain, to nullify this desire. And this is the aspect of the rectification of giluy arayos. And shichrur [emancipation] — this is the aspect of: "Do not be scornful of any person" (Avos 4:3) — which is the opposite of sh'fichus damim, as is explained there. For he does not scorn or disdain even his servant, in the aspect of: "If I have despised the judgment of my servant" (Job 31:13) etc. For certainly when one emancipates his servant, it is because of some satisfaction that [the servant] gave him. And even though his servant is liened to him — nevertheless he does not scorn him and emancipates him. And this is the aspect of: "Do not be scornful of any person." It emerges that these three — Hekdeish, chameitz, and shichrur — are the opposite of the three aforementioned avodos that ruin the service of t'filah. Therefore they release from liens — which come through the blemish of t'filah, which comes through the three aforementioned avodos, from which is the essential lien, as above. §1: LM II:1 "Teekoo." The Tzadik ha'emes (Ba'al T'filah) = the great Lender (Malveh HaGadol). Zohar: kol kochvaya lovin da min da, sihra lovei min shimsha. All powers from D'var Hashem → flow through stars/mazzalos/mal'achim → down to physical earth → grasses/plants. Everyone who receives anything = loveh from the Malveh HaGadol. Siluk = returning all kochos into t'filah → connecting to the Tzadik's t'filah (= "Vayeitzei Yitzchak lasu'ach basadeh," B'reishis 24:63 — prayer with all si'ach hasadeh). When Yisroel m'kashrim t'filasom to Tzadik → t'filas haTzadik nis'aleh yoser → "k'lum nasati l'cha g'dulah ki im bishvil Yisroel" (Brachos 32a) → tichef mashpia b'chiflei chiflayim → revolves like a galgal. "Ki biglal hadavar hazeh y'varechcha Hashem" (D'varim 15:10) = galgal shechozair ba'olam. "Yoser mimah sheba'al habayis oseh im he'ani, he'ani oseh im ba'al habayis." Explained through "Is lan beira" (LM I:31) — sh'tai hat'nuos shel hagalgal. If world conducted so → all hashpa'os return to Yisroel = hisnatzetzus Mashiach. §2: One who receives shefa and doesn't return = "loveh rasha v'lo y'shalaim" (T'hilim 37:21). Kol hap'gamim k'lulim bazeh. "V'Tzadik chonein v'no'sain" → the verse marvels: Tzadik is chonan umalveh kol hayom tamid — how can you not return the kochos? §3: All halva'os in the world drawn from this pgam. When one does r'tzono shel Makom bish'laimus → "v'hilvisah goyim rabim v'atah lo silveh" (D'varim 28:12). Connecting t'filah to Tzadik haDor → niklal bo → becomes malveh, not loveh. Not connecting → falls to loveh. §4: All halva'os from pgam hat'filah → caused by shalosh avodos: avodah zarah, giluy arayos, sh'fichus damim (= heipech avodas hat'filah). Loveh = eved. Ikkar shi'bud chal al hakarka: pgam ha'avodos → yegi'as haparnasah = "b'zai'as apecha tochal lechem" (B'reishis 3:19) ← cheit Adam HaRishon (pgam b'chol — Zohar). Ikkar p'gam higia lakarka: "arurah ha'adamah ba'avurecha b'itzavon tochalenah." Ikkar tikkun = through ha'adamah specifically (everything returns upward from afar). "V'hayah bayom hahu e'eneh n'um Hashem e'eneh es hashamayim v'haim ya'anu es ha'aretz, v'ha'aretz ta'aneh es hadagan..." (Hoshe'a 2:23-24) + Targum Yonasan = "akabeil tz'los'chon." "Mik'naf ha'aretz z'miros shamanu" (Yeshayahu 24:16). "Eretz nasnah y'vulah y'varchenu Elokim...v'yir'u oso kol afsei aretz" (T'hilim 67:7-8) → y'vul = roshei taivos Vayeitzei Yitzchak Lasu'ach Basadeh (Rabbeinu Siman 11). Kayin blemished all three: killed Hevel (sh'fichus damim), jealous over t'omah y'sairah (giluy arayos), ganav da'as ha'Elyon (pgam emunah = avodah zarah) → "ki sa'avod es ha'adamah lo sosef teis kochah lach" (B'reishis 4:12). §5: Summary bridge: ikkar tikkun siluk hahalva'os = returning kochos into t'filah = specifically through ha'aretz. Therefore: ikkar shi'bud hahalva'ah = al hakarka specifically. Servitude/avdus from halva'ah → falls on karka because that's where the kochos must arrive and from where they return. §6: Loveh cannot sell karka → malveh toreif from l'kuchos. Karka always in chezkas hamalveh. Malveh l'chavayro = in aspect of mashpia = receives ko'ach from Malveh HaGadol. Earth and its fullness liened to Malveh HaGadol. Therefore in gashmiyus too → siluk kol hachuvos v'hahalva'os chal al hakarka specifically. §7: Hekdeish, chameitz, shichrur mafki'in midei shi'bud = tikkun of the 3 avodos. Hekdeish = tikkun emunah = Kodesh = avodas Bais HaMikdash → "ki vaisi bais t'filah" (Yeshayahu 56:7) = Mikdash Hashem konanu yadecha / v'hayah yadav emunah. Heipech avodah zarah. Chameitz = tikkun giluy arayos = "ragleha yordos maves" (Mishlai 5:5), "taman chameitz taman meis" (Zohar), chimmutz hamoach = LM I:5 (Chatzotros). Isur chameitz b'Pesach = l'hachnia chimmutz hamoach = bitul ta'avah. Shichrur = heipech sh'fichus damim = "al t'hi vaz l'chol adam" (Avos 4:3), "im em'as mishpat avdi" (Iyov 31:13). M'shacharair avdo = nachas ruach = not scorning. These three = heipech of 3 avodos → mafki'in midei shi'bud (which came from pgam t'filah through 3 avodos). Based on Likutay Moharan II:1 "Teekoo" · Part 1 of G'viyas Chov Min HaLikuchos V'Apotiki 5 (§§1–7). Continues in Part 2 (§§8–14).