העושה שליח לגבות חובו ב

And this is what we said above — that on Yom Tov the essential additional holiness is in the aspect of Torah, but the aspect of tefillah we still need to clarify and raise. For even though in truth Torah and tefillah are both dependent on each other, as mentioned, and when the tefillah is not yet in ultimate completeness, certainly the Torah also is not yet in ultimate completeness — nevertheless, because the essential lack and blemish touches and is noticeable in the tefillah more, therefore on Yom Tov, which has great additional holiness, only not yet in the ultimate completeness as on Shabbos — therefore in the Torah the lack does not touch, only in the tefillah. Therefore melachos of ochel nefesh are permitted on it, which correspond to the aspect of tefillah that we still need to clarify and raise even on Yom Tov. 104

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

And this is the aspect of what our Sages, zichronam livrachah, said: "Distance yourself from guaranteeing" (Yevamos 109b). For it has already been explained above (in §3) that all loans are drawn from having blemished the t'filah — that one did not pray with proper kavanah [intention] and did not connect his prayer to the true Tzadik, who is the aspect of the great Lender. For all the worlds and all the celestial spheres and the sun and the moon and the stars etc. — all the more so this entire lowly world, the earth and all that is upon it etc. — are all in the aspect of borrowers who receive from him. And the entire discharge of their debt and loan depends upon man, for whose sake everything was created — who must pray with kavanah and connect his prayer to the true Tzadik who is the great Lender. Through this, all the powers return to him — which is the aspect of the discharge of all the aforementioned loans, as is explained above at length. See there.

But on weekdays, the lack touches even the Torah, and great toil is needed to clarify and raise the holiness of the aspect of Torah and tefillah. Therefore then there are all the thirty-nine melachos, as mentioned. And conversely, on holy Shabbos, when the Torah and tefillah ascend in the ultimate completeness — therefore all the melachos are entirely nullified on it, as mentioned. 105

And one who blemishes this — through this he falls into loans and debts etc. And because of this it is difficult to discharge the debts of the loans. For the essential discharge of debts and loans as they should be is through the perfection of the rectification of t'filah — through which is the essential discharge of the loans etc., as above.

Based on Likutay Moharan II:73 106 And for this reason one must distance himself from being a guarantor, as our Sages, zichronam livrachah, said. For who can insert himself into this — to discharge the debts and loans of his fellow? For it is enough if he can extricate himself to discharge the debts of his own loan — that is, that he should merit to pray with kavanah and to connect his prayer to the Tzadikay emes who are the aspect of the great Lender. For this is the essential discharge of the loans of every person — for all people in the world are in the aspect of borrowers from the great Lender, who borrow and receive from him all their influence and vitality, as above. And praiseworthy is the one who fulfills his obligation to discharge his own debts through the proper rectification of t'filah, as above.

Likutay Halachos

And how can one insert himself to guarantee on behalf of his fellow, who has come to a state of borrowing in the physical realm — which is drawn from having greatly blemished the service of t'filah? And how can he guarantee on his behalf to discharge the loan? — since the essential discharge as it should be is through the rectification of t'filah, whereby one connects his prayer properly to the great Lender, until all the powers and vitality return to their root, to the Word of Hashem — for there is the aspect of the discharge of all the loans of all who come into the world. And this is incumbent upon each person himself. For in proportion to the abundance and vitality that he receives — which is the aspect of a loan from the great Lender — so must he strengthen himself in his service until he returns and elevates the power to its root, which is the essential discharge of the loan in the spiritual realm, and through this the loan in the physical realm is also rectified.

The general principle is: the essential thing is emunah (faith), etc. And to raise the fallen emunah, one must dig for the waters from which emunah grows — these are the deep counsels (aitzos amukos). For one must cry out from the depths of the heart, in the aspect of "From the depths I called to You, Hashem"; the aspect of "Their heart cried out." Through this one digs for the waters — the aspect of "deep waters are counsel" — through which emunah grows, in the aspect of "I will give thanks to Your Name, for You have done wonders — counsels from afar, emunah, amen" — and through this all the aspects of pele (wonder) are rectified, etc. — see there. 1

And this is an obligation upon every person himself. But for another person it is very difficult to discharge the debts and loans of his fellow. For each one has a particular path and channel through which he receives his influence and vitality — which is the aspect of a loan — and through his channel he must elevate all the powers and vitality to their root through the rectification of t'filah, which is the aspect of the discharge of the loan. And therefore it is difficult for another to discharge on behalf of his fellow — for how can he ascend through the channel of his fellow to discharge his debts?

But for this one needs a "man of understanding" (ish t'vunos), etc. And this is through having a neshamah in the aspect of "and the soul of Sha-dai gives them understanding." And one must polish the neshamah. This is through drawing spiritual G-dliness into tzimtzumim (contractions), through which creatures are formed and then livelihood is drawn, through which the neshamah is polished, etc. And when emunah is raised, converts are made, etc. 2

And this is the aspect of the law explained in the Shulchan Aruch: A guarantor at the time of the giving of the money becomes obligated [without any additional act of acquisition]. [A guarantor] not at the time of the giving of the money does not become obligated except through a kinyan [formal act of acquisition]. And its source is in the Mishnah at the end of Bava Basra (175b), where Shimon ben Nanas said: "Behold, one who seizes his fellow by the throat in the marketplace" etc. — "for it was not on his trust that he lent him." And the Tanna praised his words greatly and said: "One who wishes to become wise" etc. — "let him attend to Shimon ben Nanas."

And one needs the power of the "shields of the earth" (maginai eretz) to ascend from the aspect of "engraved in his flesh" to the aspect of "engravings of a seal — holy to Hashem," the aspect of tefillin, the radiance of the mochin. Through this one is saved from mikreh lailah (nocturnal emission), from a dream through a shaid. And one merits a dream through an angel, etc. And through this, pure utterances are formed to revive the souls that have fallen, etc. — through the seven who restore flavor (shiv'ah m'shivai ta'am), the aspect of "refined sevenfold," etc. But the foods have a share in the dream. And for this one needs the strengthening of the angel through simchah (joy). This is the aspect of Nissan, etc. 3

And this is because the essential root of the arvus [guarantorship/mutual responsibility] is drawn from the aspect of the receiving of the Torah, when all of Israel became guarantors for one another. And this is because at the root of the souls of Israel, they are all considered as one — as our Sages, zichronam livrachah, said on the verse: "All the souls that came to the house of Yaakov" (Genesis 46:26) etc. — that they are called one soul, for they are drawn from the source of unity. And therefore all of Israel are guarantors for one another in the receiving of the Torah.

And then it would have been fitting that the above-mentioned tumah of mikreh lailah would be nullified, but sometimes this comes, chas v'shalom, through the distortion of justice (ivvus hamishpat), etc., which comes through elevating the "drop" of Aisav and Yishmael, etc. For this one needs the "bond of the Chariot" (kesher hamerkavah), the aspect of "His chariot is argaman," etc. This is the aspect of Rosh HaShanah, etc. This is the aspect of the sitting of the Rav with the students — through which all the above-mentioned aspects are rectified, up to the rectification of justice through the aspect of sleep — that is, through t'mimus (simplicity/wholeheartedness) and p'shitus (straightforwardness), that one casts away all wisdoms — not only worldly wisdoms, but even genuine wisdoms must be cast away when one wishes to perform any act in the service of Hashem, for "not the study is essential but the action," etc. And one must roll oneself through every sort of mud and mire in order to do something that is His will, blessed be He, etc. And then one merits to attain the aspect of "a tzaddik who has it good," etc. — these are the ways of Hashem, which initially appeared as a distortion of justice, but now through the t'mimus mentioned above one attains this understanding, which is the rectification of justice, etc. See there what is explained at the end. And in truth it is a great thing to cast away all wisdoms, etc. — that one raises the judgment from the aspect of "Your judgments are a great deep," in the aspect of "deep calls unto deep at the sound of Your channels"; the aspect of "and justice shall roll like water," etc. — see there, all of this very well. 4

But the rectification of this arvus — that is, to discharge the debt that each one owes — its essential rectification is through the aspect of the aforementioned great Lender, whose prayer is in perfection, in the aspect of the radiance of Mashiach, who is the Lender to each one. And he is the guarantor on behalf of each one — that ultimately they will discharge their loan-debts in perfection. For the Children of Israel who became guarantors for one another — most of them, virtually all, are unable to discharge the obligation of the arvus, for it is enough if one can extricate oneself.

And this is the aspect of Rosh Chodesh, the aspect of the mitzvah of Kiddush HaChodesh (sanctification of the new month), which is the tikkun of the blemish of the moon. For all the tikkunim mentioned above are all in the aspect of the tikkun and filling of the blemish of the moon. For the tikkun of emunah — this is the essential aspect of the tikkun of the blemish of the moon, which is the small luminary that governs the night. For then is the essential growth of emunah, in the aspect of "and Your faithfulness in the nights" — as is explained there — so that in the morning it should grow in completeness, in the aspect of "new every morning," etc. For emunah, the aspect of Malchus, is the aspect of the moon, which is the aspaklarya d'lo nahara migarmai (the mirror that does not shine on its own). And this is the aspect of emunah, which is specifically in what the intellect does not grasp — rather one relies on our forefathers and the true tzaddikim, as we received from them. And this is the aspect of the moon, which has no light of its own but only what it receives from the sun — which is the aspect of the light of the tzaddik, as it is written: "And the sun rose and the sun set." And our Sages, of blessed memory, expounded: "Before the sun of Eli set, the sun of Shmuel rose," etc. 5

And therefore the essential thing is the Tzadikay emes who are in the aspect of the aforementioned great Lender, who grasps the Keesay HaKavod — which is the root of the souls of all Israel — and he is able to make Rosh HaShanah, to judge each one favorably according to his place, because he is in the aspect of M'komo shel Olam etc., as above. And he is the Lender and he himself is the guarantor on behalf of each one — that he will certainly discharge his loan. For this Tzadik, the great Lender, is constantly good to all and never ceases his goodness and kindness. And even one who borrows from him and does not discharge [the loan] — he lends him yet more and more, numerous times without number — until ultimately he will open his hand and discharge everything to him.

And the essential tikkun of emunah, which is the aspect of the tikkun of the blemish of the moon, is through the cry of the heart from the depths, etc. And therefore Rosh Chodesh was established for atonement, as it is written: "A time of atonement for all their generations," etc. For then is the root of teshuvah, as Rabainu, of blessed memory, wrote in another place, in the Torah [discourse on] Mishpatim in Siman 10. And the essential teshuvah is through the cry of the heart to Hashem, blessed be He. And therefore the custom is to observe Yom Kippur Katan on the eve of Rosh Chodesh, and to cry out greatly from the depths of the heart to Hashem, blessed be He. And similarly the custom is to go and travel to the graves of tzaddikim on the eve of Rosh Chodesh, and to pray and cry out there from the depths of the heart. For the essential tikkun of Rosh Chodesh, which is the aspect of the tikkun of the blemish of the moon, is accomplished through the cry of the heart, as mentioned. 6

And if, chas v'shalom, even so one rebels against him and does not wish to discharge — the great Lender has the power to collect his debts from him forever, and he can find him, and he will be unable to hide from him. And even with a king of flesh and blood there is a paradigm of this in the physical realm — for example, if there is found a mighty king who is pious and exceedingly good, who bestows kindness without measure, and whose wealth and possessions and dominion are very, very great and broad, and whose way is to bestow kindness by lending to all who come and ask to receive his goodness. And as soon as they repay him, he lends them yet again in doubled measure. And even one who does not repay properly — immediately when he comes and asks him for another loan, he lends him again, so that he should open his hand. And so forever. But one who rebels against him and does not submit himself beneath him — he can find him wherever he is and collect his debts from whatever he has. And if it does not suffice, he punishes and chastises him according to the debts owed.

And therefore the essential fixing of the months was done by the great sages, who are the "man of understanding" mentioned above. For through them specifically one can dig the deep waters mentioned above, through which emunah grows — which is the aspect of the tikkun of the blemish of the moon, as mentioned. And this is the aspect of: "And you shall guard and you shall do, for this is your wisdom and your understanding in the eyes of the nations," etc. And they said: "Surely a wise and understanding nation is this great people." And our Sages, of blessed memory, said: "This refers to the calculation of the seasons and the constellations" — that is, the fixing of the months, etc. For the essential fixing of Rosh Chodesh, which is the aspect of the tikkun of the blemish of the moon, is through the "man of understanding" — the aspect of "for this is your wisdom and your understanding"; the aspect of "surely a wise and understanding nation." For through this specifically one merits to dig the deep counsels mentioned above, from which emunah grows — which is the tikkun of the blemish of the moon, as mentioned. That is, that the blemish of the moon should be filled, and there should be no diminishment in it, and the light of the moon should be as the light of the sun, etc. That is, that emunah should be completed and perfected in fullness, without any blemish or diminishment whatsoever — rather it should be as the light of the sun. Meaning, one should be so strong in his emunah — which is the aspect of the moon, which is in what the intellect does not grasp and understand — one should be so strong in it that it shines in his mind as though he sees and understands it with his intellect literally. For this is the essential completeness of emunah: that it should seem to him as if he sees with his very eyes. And this is the aspect of the light of the moon being as the light of the sun, as mentioned. 7

However, a king of flesh and blood can only punish him until his soul departs. And therefore sometimes he cannot collect from him properly according to his debts. And sometimes [the debtor] flees to a place where he cannot be found. But regarding Hashem Yisborach, it is written: "There is no darkness and no shadow of death where the workers of iniquity may hide" (Job 34:22). And therefore it is said regarding Him, Yisborach: "Who is like Him, a Teacher?" (Job 36:22) — and as Rashi explained there: "a king of flesh and blood" etc. See there.

For at the beginning of its creation it was thus, as our Sages, of blessed memory, said on the verse: "the two great luminaries." For they were created equal. But through the complaint of the moon, which said, "It is impossible for two kings to use one crown" — through this she was diminished. That is, Hashem, blessed be He, created the moon so that its light would be as great as the sun — that emunah should be so strong and great and luminous as the sun, which is the intellect itself. For this is the essential completeness of true emunah — that there should be no difference whatsoever between what one understands with one's intellect and what one does not understand but only believes. But the moon complained and said, "It is impossible for two kings to use one crown." That is, she immediately blemished this matter, for she said it is impossible for emunah to be equal to the intellect. And this is the aspect of the blemish of all who blemish emunah, for they do not wish to constrict their intellect and they crave specifically to understand the matter with their intellect immediately. For they do not wish to nullify their intellect and rely on emunah as though they see the thing with their very eyes — in which case emunah would be equal to the intellect. But those who blemish in this way — this is the aspect of the blemish of the complaint of the moon, which said, "It is impossible for two kings to use one crown," as mentioned. 8

And the Tzadikay emes, the aspect of the aforementioned great Lender, who merit the Word of Hashem — which is the root of everything — are included in Him, Yisborach, and have an eternal dominion, which is the dominion of Hashem Yisborach — the aspect of "a Tzadik rules" (II Samuel 23:3). And this Tzadik, the great Lender, constantly lends to all who wish to receive his goodness — in the aspect of: "All day long he is gracious and lends" (Psalms 37:26) etc. And even one who does not repay him properly — he lends him more, until he opens his hand and discharges [his debt]. And if he still does not discharge — he lends him yet more, in order to expand his hand. And so numerous times without measure — in the aspect of: "The wicked one borrows and does not repay, but the Tzadik is gracious and gives" (Psalms 37:21) — that even though he does not repay, the Tzadik is gracious and gives more and more until he opens his hand and repays. And so forever, for his goodness never ceases.

Therefore Hashem, blessed be He, said to her: "Go and diminish yourself." For the moon in her complaint wished to be greater than the sun, as is understood from her words, "It is impossible for two kings to use one crown" — therefore she wished to be greater than the sun, as is understood from the words of our Sages, of blessed memory. That is, in truth, through emunah in its completeness, one can ascend far, far above the intellect — as is found in many places in the words of Rabainu, of blessed memory, as is printed in connection with the book Sipurai Ma'asiyos — that through emunah one merits to ascend above the intellect. 9

For this Tzadik is in the aspect of M'komo shel Olam, who judges everyone favorably according to his place. And therefore he always finds merit in him, to continue and bestow upon him great goodness and kindness from a very lofty and awesome place — in such a way that he will be able to open his hand to discharge his debts. And if even so the wicked borrower persists stubbornly and rebels against him, chas v'shalom, and no longer wishes to submit beneath him to receive his goodness — he has the power and dominion to collect and exact payment from him forever, for the dominion of Hashem Yisborach is in his hand. As it is said: "There is no darkness… to hide there". And as it is written: "And if they dig down to the netherworld, from there My hand will take them" (Amos 9:2) etc.

But his way is to do good constantly. And he orchestrates causes and various cycles without measure, through the paths of his wondrous goodness and kindness — until [the person] will consent to submit himself and ask of him his goodness. And then he bestows upon him each time yet more kindness and goodness from an ever higher place — until ultimately everyone will return to Hashem and discharge their debts properly.

To explain the matter somewhat. For it is known that there are ten S'firos, which are ten rectifications, from Keser down to Malchus. And Malchus, the last attribute, is the aspect of emunah, as is explained in the Torah [discourse] "Ashrai Ha'Am Zarka" in Siman 35. For she is the gate to Hashem — it is impossible to draw close to Hashem, blessed be He, or to any holiness or service except through emunah. And the essential emunah is in what the intellect does not understand. For what the intellect understands — that is not emunah. And there, in the place where the intellect does not understand — there is the essential test. And when one merits to strengthen oneself in emunah and to nullify one's coarsened intellect and to rely on our forefathers and our holy teachers — through this one will merit afterward to understand the matter with one's intellect. What one previously did not understand and needed to strengthen oneself in emunah, one now understands with one's intellect. Only there are still yet loftier things that one does not comprehend, and one must strengthen oneself in emunah more and more. And then one understands even those things with one's intellect — only one has emunah in still loftier levels of knowledge that one does not yet grasp. And so on from level to level, as all this is understood from the words of Rabainu, of blessed memory, in the Torah [discourse] "And his hands were emunah until the sun set" in Siman 91, and in other places. 10

And therefore only Tzadikim such as these, who are in the aspect of the great Lender, the aspect of the radiance of Mashiach — they are able to be a guarantor on behalf of each and every one. For they have the power to help each one until he discharges to them etc., as above. And therefore the essential arvus is drawn from the aspect of Mashiach, who comes from Yehudah, who said: "I will be his guarantor" (Genesis 43:9) etc. For Yehudah is the aspect of Mashiach — the essential guarantor on behalf of all Israel who are guarantors for one another. For he will rectify everything, as above.

For there is an aspect of emunah at every level and in every world, for in every world and at every level there are ten S'firos, as is known. And emunah, the aspect of Malchus, is the last attribute — which is the first from below to above — in that world and level. But afterward, when one merits through emunah the comprehension of the intellect that is in that world — which is the aspect of the other, higher S'firos up to Keser — then one must return to emunah, which is the aspect of the last level of the higher world. And that is higher than the highest level of the lower world beneath it, for Malchus of Yetzirah is far higher than Keser of Asiyah, for it is the aspect of Atik of Asiyah, as is known from the writings [of the Ari]. And therefore there are many levels in emunah. For the more one strengthens oneself in emunah, the more one merits to attain the intellect of that level — if one merits to stand the test for however many days and times as are fitting according to one's deeds. For certainly it is impossible to skip in one leap, especially if one's deeds are not going well. 11

And this is the aspect of: "What pledge shall I give you?" And she said: "Your signet-ring, your cord, and your staff" (Genesis 38:18) etc. For they needed to draw the soul of Mashiach into the world, as our Sages, zichronam livrachah, said. Therefore she mentioned a pledge — for he is the guarantor on behalf of all Israel, that they will discharge all their debts. For he will rectify everything, as above.

And the essential rectification is through t'filah in perfection, as above — which one merits through the rectification of the three services explained there: emunah [faith] (the opposite of avodah zarah), the rectification of the bris [covenant], and the rectification of sh'fichus damim [bloodshed] (which is the aspect of "do not scorn any person" etc.), as is explained there.

And this is the aspect of: "Your signet-ring, your cord, and your staff." "Your signet-ring" — this is the aspect of the rectification of the seal, the sign of the holy bris, which is the aspect of t'filin, which are alluded to by "your signet-ring" — as our Sages, zichronam livrachah, said. For t'filin are the aspect of "engravings of a signet — holy to Hashem" (Exodus 28:36) — which are made through the rectification of the seal of the bris, as is brought elsewhere (in the Torah "Teekoo Emunah," see there). "Your cord" — this is the aspect of tzitzis, the rectification of the garments, which are the aspect of kavod [honor]. For Rabbi Yochanan called his garments "m'chab'd'sai" [those that honor me] (Shabbos 113a) — which is the aspect of the rectification of "do not scorn any person," the aspect of: "Who is honored? He who honors the creations" (Avos 4:1) etc. "Your staff" — this is the aspect of emunah. For the essential emunah was revealed through the signs and wonders that Moshe performed with his staff, as it is written: "And this staff you shall take in your hand, with which you shall perform the signs" (Exodus 4:17) — through which the holy emunah was revealed, as it is written: "And he performed the signs before the eyes of the people, and the people believed" (Exodus 4:30–31) etc. And therefore the holy Tribes are called matos [staffs/tribes] — for they are the entirety of the Children of Israel who draw the holy emunah into the world, which is the aspect of the staff of Moshe. Therefore "your staff" is the aspect of emunah.

And afterward, when one merits to attain the intellect according to that world and level, then one merits ratzon (will/desire), which is the aspect of Atik — the aspect of the root of Keser, which is drawn from the aspect of Malchus/emunah that is in the higher world. And then one must ascend to the emunah that is higher than this intellect that is in the lower world. And afterward, when one merits through the higher emunah to attain also the intellect that is in the higher world, then one must ascend to the emunah that is higher still — which is the emunah of the yet higher world and level, the aspect of the emunah of the world of Beriah. And so from level to level and from world to world, until the head of emunah — for "the ultimate of knowledge is that we do not know," and there is the essential emunah. 12

It emerges that these three — "your signet-ring, your cord, and your staff" — are the aspect of the rectification of the three aforementioned services, through which is the essential rectification of t'filah, through which is the essential discharge of all debts. And this perfection will be completed through Mashiach, who is the guarantor on behalf of all, to discharge everything, as above. And therefore she took the pledge — these three: "your signet-ring" etc. — as above.

And therefore a guarantor at the time of the giving of the money becomes obligated. For one who lends to his fellow and bestows kindness upon him — through this he is included in the aspect of the aforementioned great Lender, who is in the aspect of M'komo shel Olam, where all the souls of Israel are all one. Because of this, all of Israel are guarantors for one another — and from there is the root of the arvus, as above.

It comes out that emunah is below the intellect and above the intellect, as mentioned. But it is impossible to merit the comprehension of the intellect that is in any world and level until one first ascends above the intellect — only when one first stands in the test, in that one does not understand the matter and it is difficult and there are questions, and one nullifies one's intellect and strengthens oneself in emunah. Through this one merits to ascend to the intellect until one ascends above the intellect — which is the aspect of Atik, the aspect of the illumination of the ratzon, which is drawn from the aspect of emunah that is in the higher world, as mentioned. 13

And therefore at the time of the giving of the money the guarantor becomes obligated. For the guarantor can only become obligated on behalf of his fellow through receiving from the root of the aforementioned arvus. And therefore at the time of the giving of the money — when the lender gives money and bestows upon the borrower — then through this mitzvah, the root of the kindness of the great Lender is aroused, which is drawn from M'komo shel Olam, where everything is one, where is the root of the arvus. And therefore specifically then can he insert a guarantor beneath him — because there everything is one, as above.

But the complaint of the moon — this is the aspect of one who wants to aggrandize himself, who wants to attain immediately the thing that one must believe, and to ascend immediately to the higher emunah. This is the aspect of what the moon said: "It is impossible for two kings to use one crown." She wished to aggrandize herself immediately, to be greater than the sun, as mentioned. That is, she said it is impossible for emunah to shine like the intellect — rather she wanted to attain the intellect of that level immediately and to aggrandize herself, to ascend to the illumination of the ratzon — which is the aspect of emunah in the higher level. Therefore Hashem, blessed be He, answered her: "Go and diminish yourself." Since you do not wish to be equal to the sun but rather to aggrandize yourself immediately — therefore you must necessarily diminish yourself, so that the light of the moon is diminished — which is the aspect of the diminishment and smallness of emunah. And many tikkunim are needed, through the great tzaddikim who engage in the tikkun of the blemish of the moon, which is the tikkun of emunah. And the essential tikkun is through this very thing — that one who strengthens himself during the time of diminishment with strong emunah, until it seems to him as though he sees with his very eyes, as mentioned — through this he fills the blemish of the moon. And he also merits to ascend above the intellect, as mentioned, for one must stand in this test, as mentioned. 14

But after the giving of the money, he does not become obligated. For since the borrower has already borrowed and does not repay — which is drawn from his having become distant from his root — and he is unable to discharge his loans, as above — therefore, then it is impossible for the guarantor to become obligated. For how can one guarantee on behalf of his fellow, when he is in an entirely different place from him? One cannot guarantee on his behalf unless they ascend and connect to the roots of the souls of Israel — through which they are included in the aspect of M'komo shel Olam, where everything is one, and where all the places and all the channels are included together. And therefore from there specifically one can draw a rectification to discharge even the debts of one's fellow — which is what the guarantor undertakes. And this is not merited except by the great Lender, as above.

It comes out that the tikkun of emunah is the aspect of the tikkun of the blemish of the moon. And when one raises and rectifies emunah, one needs the power of the "shields of the earth" to ascend from the aspect of "engraved in his flesh" to the aspect of a holy seal — in order to be saved from mikreh lailah, from a dream through a shaid, chas v'shalom, etc., as is explained there. And this too is the aspect of the tikkun of the blemish of the moon. For the essential blemish of the bris — the aspect of mikreh — is drawn from the aspect of the blemish of the moon, the aspect of "Let there be luminaries" — spelled deficiently — "this is Lilis," from which is the essential blemish of mikreh, as is known. 15

And therefore at the time of the giving of the money, through the mitzvah of the loan, one is included there in the aspect of the great Lender, as above. Therefore specifically then the guarantor is obligated without a kinyan. But afterwards he cannot become obligated to guarantee on behalf of his fellow — for afterwards he becomes distant from there, as above.

But the foods also have a share in the dream, etc., as is explained there — see there. And for this one needs the strengthening of the angel through simchah, etc. And this is the aspect of the holiness of Rosh Chodesh Nissan, etc. — see there. And this too is the aspect of the tikkun of the blemish of the moon, that it should be as the light of the sun. For the essential growth of the foods is through the sun and moon, as it is written: "And from the bounty of the produce of the sun, and from the bounty of the yield of the moons." And therefore the essential tikkun of the foods is in Nissan, which is then the time of their simchah, etc., as is explained there. For Nissan is Rosh Chadashim (the head of the months) — that is, the aspect of the holiness of Rosh Chodesh, when the essential tikkun of the blemish of the moon takes place. And the essential holiness of Rosh Chodesh is drawn in Nissan, which is called Rosh Chadashim, for then we were commanded regarding Kiddush HaChodesh, as it is written: "This month shall be for you the head of the months," etc. 16

And therefore after the giving of the money he does not become obligated except through a kinyan. For all kinyanim [acts of acquisition] are through garments, and formerly in Israel through a shoe, as it is written: "And this was formerly done in Israel regarding redemption… a man would remove his shoe" (Ruth 4:7) etc. For a kinyan means that one will no longer change. And all changes are below, in the variation of the places — where falsehood and change have their grip. But above, in the aspect of the root of the souls of Israel where everything is one — there is no change or falsehood whatsoever, in the aspect of: "The remnant of Israel shall not do iniquity" (Zephaniah 3:13) etc.

And this is the aspect of the mitzvah of the Rosh Chodesh meal. For Rosh Chodesh is a time of simchah, like Yom Tov, as it is written: "And on your day of joy, and on your festivals, and on your Rosh Chodesh days," etc. And as we say on it also: "This is the day Hashem has made; let us rejoice and be glad in it." For then one needs simchah even more, for the sake of strengthening the angel, through which is the tikkun of the foods, and then the eating is in holiness. And therefore one is obligated in a meal then, for this is the aspect of a tikkun to be saved from mikreh through the foods, chas v'shalom. For all of this is the aspect of the holiness of Rosh Chodesh, the aspect of the tikkun of the moon, as mentioned. And therefore when Dovid did not come to the king's table at the Rosh Chodesh meal, Shaul said: "It is a mikreh; he is not tahor," etc. For mikreh is the opposite of the Rosh Chodesh meal, as mentioned. It comes out that the tikkun of mikreh in both aspects mentioned above is also the aspect of the tikkun of the moon. 17

And therefore they accept the kinyan sudar [acquisition by cloth] — for the garments and clothing are in the aspect of the Keesay HaKavod, the aspect of the root of the souls of Israel, as it is written: "You have prepared garments for them, from which the souls fly forth to human beings" etc. (Zohar). And therefore all kinyanim are through garments — through which one connects oneself to the root of the souls of Israel, where there is no change or falsehood, chas v'shalom. And therefore after the kinyan one cannot change anymore. And one who changes afterwards is as though he uproots himself from the root of the souls of Israel, chas v'shalom.

But sometimes this matter comes about, chas v'shalom, through the blemish of justice (p'gam hamishpat), as is explained there. And for this one needs the bond of the Chariot to rectify the aspect of "thrones for justice," etc. — see there. And this too is the aspect of the tikkun of the luminaries — sun and moon — to fill the blemish of the moon so that the light of the moon should be as the light of the sun, in the aspect of: "And his throne is as the sun before Me, as the moon it shall be established forever." For this tikkun will be completed in fullness through Mashiach — for then the light of the moon will be as the light of the sun, and then will be the essential tikkun of justice, as it is written: "Give Your judgments to the king," etc. And it is written: "He shall judge the poor of the people," etc. And it is written: "And he shall judge the lowly with righteousness." For then the throne of Dovid will be rectified in completeness, in the aspect of "and his throne is as the sun before Me, as the moon," etc. — which is the aspect of "thrones for justice, thrones of the House of Dovid." For Dovid-Mashiach is the aspect of the completeness of the tikkun of the blemish of the moon, for "in the days of Dovid the moon stood in its fullness." And therefore we say at Kiddush L'vanah: "Dovid, King of Yisrael, lives and endures," as is known. 18

And therefore through a kinyan the guarantor becomes obligated even after the giving of the money. For through the kinyan they ascend to the root of the souls of Israel, where everything is one, where all the souls are included together, one within the other — through which each one is a guarantor on behalf of his fellow, for from there is the root of the arvus, as above. And this is alluded to in what Shimon ben Nanas said regarding this law — that a guarantor not at the time of the loan does not become obligated: "Behold, one who seizes his fellow by the throat in the marketplace" etc. And the matter is puzzling at first glance — why did he describe specifically the case where one's fellow demands payment and he does not pay by the term "one who seizes his fellow by the throat"? Is it not possible without this [vivid imagery]? But all their words are lofty and profound mysteries. And whatever allusions one can find regarding the service of the Creator, Yisborach, in their holy words — each person is obligated according to his level to strive and find whatever he can. And according to the above, it connects well. For this borrower who does not repay — which is drawn from not having returned all the powers and the vitality and the abundance that he received from the great Lender to their root, as above — from this blemish it results that he borrows and does not repay, as above. Therefore he is considered as though he is being choked at his throat. For the neck and throat of a person — where all the vitality of a person depends — through there one receives all the loans, which are the vitality and the powers. And through there one must seek to elevate them to their root. For all the influences and the powers that each one receives are all for the sake of his vitality and sustenance, which depends upon his neck — through which he receives food into his body, which is his vitality and sustenance. And as it is written: "All the toil of a person is for his mouth" (Ecclesiastes 6:7) — through which he receives vitality for his entire body. And through there he must return the vitality to its root — which is the aspect of the discharge of debts. The essential rectification is through t'filah — which is the Word of Hashem that issues from his neck and throat, as it is written: "Call out with your throat, do not hold back!" (Isaiah 58:1). And it is written: "The exaltation of God is in their throat" (Psalms 149:6) etc. For through speaking the exaltation of God with his throat and neck, through this he returns and elevates all the vitality and powers that he received through there — which is the aspect of the discharge of debts, as above. And one who blemishes this and through this is unable to discharge the debts — he is considered as one who is being choked at his throat. That is, he is unable to bring in the breath of life and to bring out the breath of life — which is the essential vitality of a person, as is known — in the aspect of: "the breath ascends, the breath descends", as above. And this borrower who blemishes this and cannot discharge is considered as literally choked at his throat, as above. And this is what the Tanna said regarding the guarantor who [guaranteed] not at the time of the giving of the money — that he does not become obligated: "Behold, one who seizes his fellow by the throat" etc. For since he demands payment and he does not discharge — behold, he is in the aspect of actual choking. And because of this it is impossible to guarantee on his behalf anymore — since he is already far from his root, where everything is one, where is the root of the arvus, as above. But now that he has already been cut off from his vitality — through not elevating the vitality to its root, which is the aspect of choking, as above — how is it possible to guarantee on his behalf? As above. And therefore Achisofel, who rebelled against the kingdom of the House of David — which is the aspect of Mashiach, through whom is the rectification of the entire world to return and discharge everything to its root — and Achisofel who blemished this — therefore his punishment was by choking, as it is written: "And he set his house in order, and he was choked" (II Samuel 17:23). For he severed the vitality from its root by having rebelled against David, who is the aspect of Mashiach — which is the aspect of choking, as above. §23: Chazal: "harchaik min ha'airavonos." All loans drawn from blemish in t'filah (not praying with kavanah, not connecting to Tzadik = Malveh HaGadol). All worlds/galgalim/shemesh/l'vanah = borrowers from him. Siluk chov = through t'filah (connecting ko'chos to shoresh through Tzadik). Pgam → loans/debts. Hard to guarantee for another — each person has his own sh'vil/tzinor through which he receives hashpa'ah, and through his own tzinor must elevate ko'chos/chiyus to shoresh = siluk halva'ah. How can another ascend through another's tzinor? §24: Erev bish'as matan ma'os mishtabed; shelo bish'as matan ma'os aino mishtabed ela b'kinyan. Source: Mishnah (end Bava Basra), Shimon ben Nanas: "haray hachonaik es chavayro bashuk...shakain lo al emunaso hilahu." Tanna praised: "harotzeh sheyachkim...y'shamesh es Shimon ben Nanas." §25: Shoresh arvus = kabbalas haTorah (kol Yisroel areivim zeh lazeh). Because at shoresh nishmos Yisroel all are one ("kol hanefesh haba'ah l'vais Yaakov" = nefesh echad). Tikkun arvus = through Malveh HaGadol = hisnatzetzus Mashiach. He is Lender AND Guarantor — his goodness never ceases (lends more and more even when not repaid). Mashal: mighty king, chasid v'tov, go'mail chesed, wealth v'memshalah g'dolah. Lends to all → repay → lends more. Even who doesn't repay → still lends more. Who rebels → can find him anywhere and collect. But melech basar vadam = only punish until soul departs + debtor can flee. Hashem: "ain choshech v'ain tzalma'ves l'hisasair sham" (Iyov 34:22); "mi chamohu moreh" (Iyov 36:22, Rashi). Tzadikay emes = niklalim in Hashem = memshalah nitzchis = "Tzadik moshail." "Kol hayom chonaim umalveh" (T'hilim 37:26). "Loveh rasha v'lo y'shalaim v'Tzadik chonaim v'no'sain" (T'hilim 37:21). M'komo shel Olam → always finds z'chus → bestows more. Even if rebels → power to collect forever ("v'im yacht'ru bish'ol misham yadi tikachaim," Amos 9:2). But darko l'haitiv tamid → orchestrates sibos v'gilgulim until submits → ultimately all return. Therefore only Tzadikim b'chinas Malveh HaGadol = hisnatzetzus Mashiach can guarantee for all. Ikkar arvus = from Mashiach = Yehudah: "anochi e'er'venu" (B'reishis 43:9). §26: "Mah ha'airavon asher etain lach...chosamcha ufs'ailecha umatecha" (B'reishis 38:18). They needed to draw nishmas Mashiach (Chazal). She mentioned airavon = he is guarantor for all. Tikkun through shlosh avodos: (1) "chosamcha" = tikkun chosam bris kodesh = t'filin = "pituchay chosam kodesh laShem" (Sh'mos 28:36, made through tikkun bris); (2) "ufs'ailecha" = tzitzis = tikkun l'vushim = kavod ("Rabbi Yochanan kara l'manay m'chab'd'sai," Shabbos 113a) = "al t'hi vaz" = "aizehu m'chubad ham'chabed es habrios" (Avos 4:1); (3) "umatecha" = emunah (staff of Moshe = osos umof'sim, "v'es hamateh hazeh tikach b'yadcha asher ta'aseh bo es ha'osos," Sh'mos 4:17 → "vaya'as ha'osos...vaya'amain ha'am," Sh'mos 4:30-31). Sh'vatim called "matos" = draw emunah. These 3 = tikkun shlosh avodos → t'filah → siluk chovos → completed through Mashiach = guarantor. Therefore she took these 3 as pledge. §27: Erev bish'as matan ma'os mishtabed: lending = g'milas chesed → niklal in Malveh HaGadol = M'komo shel Olam (kol nishmos Yisroel = echad = shoresh arvus). At matan ma'os → mitzvah arouses shoresh chesed from M'komo shel Olam → erev mishtabed without kinyan. After matan ma'os → borrower already far from shoresh → cannot guarantee (each in different makom) → only possible when ascending to shoresh nishmos where all one + all tzinoros together. Only Malveh HaGadol merits this. At matan ma'os → niklal there through mitzvah → erev obligated. Afterwards → distant → cannot. §28: After matan ma'os → erev only through kinyan. Kinyanim = through b'gadim (formerly: min'al, "v'zos l'fanim b'Yisroel al hag'ulah...shalaf ish na'alo," Rus 4:7). Kinyan = will not change again. Shinuyim = l'matah, in shinui ham'komos (grip of sheker). L'maalah at shoresh nishmos Yisroel (all one) = no shinui/sheker ("sh'airis Yisroel lo ya'asu avlah," Tz'fanyah 3:13). Kinyan sudar: b'gadim = Keesay HaKavod = shoresh nishmos ("l'vushin t'kinas l'hon d'minaihu parchain nishmatin livnay nasha," Zohar). All kinyanim through b'gadim → connect to shoresh nishmos (no shinui). After kinyan → cannot change (would be uprooting from shoresh nishmos). Therefore through kinyan, erev obligated even after matan ma'os → ascend to shoresh nishmos = all one = arvus. §29: Shimon ben Nanas: "haray hachonaik es chavayro bashuk" — why use chonaik [choking]? All their words = razin ila'in. The borrower who doesn't repay = neechnok big'rono: neck/throat = where all chiyus depends, through there receives halva'os (= chiyus/ko'chos), through there must elevate to shoresh. Food enters through mouth/throat ("kol amal ha'adam l'fihu," Koheles 6:7). Chiyus returns through t'filah = d'var Hashem from throat ("k'ra v'garon al tachsoch," Yeshayahu 58:1; "rommos Eil bigronam," T'hilim 149:6). Speaking rommos Eil → returns ko'chos to shoresh = siluk chovos. Pgam → unable to bring in/out ru'ach chayim = choking ("hevel salik hevel nachis"). Therefore Tanna: borrower who doesn't pay = chonaik = already far from shoresh (all one / arvus) → cannot guarantee. Achisofel rebelled against malchus Bais David (= Mashiach = tikkun ha'olam) → punishment = chenek ("vay'tzav el baiso vayaicha'naik," II Shmuel 17:23) = severed chiyus from shoresh. Based on Likutay Moharan II:1 "Teekoo" · Hilchos Uraiv 5 — Part 1 (§§23–29). Part 2 continues with §§30–36.