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This is explained based on what is written in the teaching beginning "Teekoo" [Sound the Shofar], which speaks about emunah [faith], in Likutay Tinyana, Siman 5. See there at the end of the teaching, regarding the matter of the tikkun hamishpat [rectification of judgment]. And it is brought there (at the end), in the passage beginning "And in truth it is a very great matter to cast away from oneself all the wisdoms" etc. For through this the tikkun hamishpat is accomplished — in the aspect of "Deep calls unto deep: send forth your waters" (Psalms 42:8). This is the mishpat [judgment], the aspect of "and let judgment roll like water" (Amos 5:24). That is, the mishpat that has fallen as far as the t'hom [deep/abyss] — in the aspect of "Your judgments are a great deep" (Psalms 36:7). For [the teaching explains how] they raise the mishpat from the depths through t'mimus [wholeness/simplicity] etc. 1

And this is the aspect of "they seize [property] based on [the ruling of] Rabbi Nussun": that there is power in the mishpat dik'dushah [holy judgment] of the righteous court [Bais Din Tzedek] — which is the aspect of the tikkun hamishpat — to raise the mishpat from the depths of the abysses, in the aspect of "deep calls unto deep" etc. This is the aspect of: they seize from this one and give to that one. For the court, which is the holy mishpat, has the power to raise the mishpat from every place to which it has fallen — from abyss to abyss, as above. 2

It emerges that the essential robbery and denial [of debts] — where one wishes to deny his fellow's money, chas v'sholom — is from the side of the corruption of mishpat, which is drawn from the fact that [people] do not believe in the straightness of the ways of Hashem — whose ways and judgments are exceedingly wondrous and impossible to grasp. That is, the matter of "a righteous one who has it good, a righteous one who has it bad" etc. — which is the secret of the gilgulai haneshamos, from where are drawn the poverty and the loans and all the trials of all the desires and cravings, as above. 15

And as they said there in the Gemara: he enacted an oath also for kofair bakol because "perhaps there is a possibility of an old loan against him" — through which he permits himself. That is, as above: in truth he too has not departed from the category of hispa'arus, as above. And this is the aspect of "a possibility of an old loan" etc. — this is the aspect of the good that has been captive for many, many years, until it has become very old between them. And because the evil covers over it so greatly, through this [the person] can err so greatly that he denies everything. But in truth there is in him also particular hispa'arus, as above. For it is understood in the [Kabbalistic] Writings that "an old loan" is the secret of the aspect of the holy sparks, which are the aspect of the good that is captive, which have been cycling [in gilgul] for many, many years — and from the abundance of evil that covers over them, the denials come etc.

And therefore Rav Nachman — who lived many years after the Destruction [of the Temple] — he specifically enacted the sh'vuas heseis, to show that even in those who are most distant, like kofair bakol, even in them one can find hispa'arus. Only that through having become old in the exile that has been extended so greatly — through this they have become so distant, as above. And therefore there is still hope to remind him through the oath — through reminding him of the hispa'arus that is still within him, as above.

And even when one swears without holding a sacred object, it is also in this same aspect — that they remind him of the hispa'arus of Yisroel through the oath. For the oath is in the Name of Hashem. And the Name of Hashem exists only through the hispa'arus of Yisroel — for they are His Name, Yisborach. For the entire creation was only in order to magnify His Name through Yisroel, who will fulfill the Torah — which is the Name of the Holy One, blessed be He [sh'ma d'Kudsha B'rich Hu]. For the Holy One, blessed be He, and Yisroel, and the Torah are all one. For His Name is intertwined with our name.

For before the creation, it was not relevant to call Him by any name at all — for He, Yisborach, is above all names. Only from His love for Yisroel — that He foresaw that He would receive delight and hispa'arus from His people Yisroel through their fulfilling the Torah — through this He contracted Himself through many contractions until He created the world, in order to magnify the Name of His glory through Yisroel, in the aspect of "and You made Yourself a Name as this day" etc. It emerges that His Name, Yisborach, is comprised of all the hispa'arus of Yisroel. And therefore through the oath, which is in His Name Yisborach, as our Sages, of blessed memory, said — through this he will confess, by remembering the hispa'arus that is still within him: [fearing] that, chas v'sholom, it will be further blemished through denying his fellow's money, through blemishing the aspect of "wealth increases" as above.

And this is why they intensely admonish [the oath-taker] at the time of the oath, as our Sages, of blessed memory, said. For the essential [purpose of the] oath is to reveal the hispa'arus — through which great yir'ah [awe] and great fear are drawn, as is written there.

And this is the aspect of: all who swear in the Torah swear and do not pay; but these swear and collect — the hired worker and the one who has been robbed etc. For this hired worker who has hired himself out to his fellow and fallen into the aspect of servitude — this is drawn from the blemish of "wealth increases friends," as above, through which the hispa'arus is blemished etc. For in truth each individual Jew must believe in himself — that certainly, since the name Yisroel is called upon him, there is certainly still particular hispa'arus in him, that Hashem Yisborach takes pride in him. And likewise one must believe in particularity, each and every day. For no day is like the next, and each and every day particular hispa'arus ascends from each and every Jew according to his deeds on that day. Through which the Holy One, blessed be He, renews in His goodness each day, constantly, the work of creation — for everything is through the hispa'arus that He receives from Yisroel, from each individual, each day in particular.

For just as the initial creation — in general, in particular, and in the finest details — was only for the sake of the hispa'arus that He would receive from Yisroel in general, in particular etc. — so too now, Hashem Yisborach sustains the world in His kindness each and every day only for the sake of the hispa'arus that He receives from Yisroel in general and in particular etc. On the contrary: the essential hispa'arus is now, after the creation. For at the initial creation, Yisroel were not yet in the world — only that He created the world because He foresaw that He would receive hispa'arus in general and in particular etc. from each individual Jew. All the more so now, that holy Yisroel already exist in the world — that all the sustenance of the world and all the renewal of the work of creation each day is entirely according to the hispa'arus that He receives from them, in general and in particular etc.

And from this come all the many wondrous changes that occur each day — as can be seen even by the senses, the many changes each day. All the more so the wondrous changes that take place in the entire world each and every day, physically and spiritually, without limit or number — as we praise Him, Yisborach, for this each day. As we say: "And in His goodness He renews each day, constantly" etc. "How many are Your works, Hashem" etc. And likewise we say in the blessing of Krias Sh'ma of the evening: "With wisdom He opens gates, and with understanding He changes the times and alternates the seasons" etc. "Who does great things beyond searching, miracles and wonders beyond number." And all the many and mighty wondrous changes of each day in particularity — all of them, everything, He, Yisborach, renews in His goodness through the hispa'arus that He receives in particularity each day from each and every Jew, in the finest details, as above.

And one who believes this truly and with complete emunah — certainly he will not worry about parnasah [livelihood]. All the more so, he will not come to the point of needing to hire himself out as a servant and a laborer for his livelihood. For certainly he will trust in Hashem, that He will draw to him abundance, each day as it comes, through the hispa'arus that He receives from all Yisroel in general and in particular etc. — to the point that He certainly receives from him personally some hispa'arus each day, according to his share in the world. Through this, this share in the world is sustained and renewed, and from there the shefa and vitality is drawn for the entire world. For since he has a share in the vitality and sustenance of the world on that day, certainly vitality and shefa will be drawn to him on that day.

And as we say: "Blessed is Hashem, day by day He bears our burden, the G-d of our salvation, Selah" . And as our Sages, of blessed memory, said: "Each and every day, give him a portion akin to his blessings" — that is: see to it that delight and hispa'arus ascend from you in abundance each day, akin to the blessings and the bounty that are drawn each day. For the one depends on the other: according to the hispa'arus that ascends from him, so he merits to receive abundant shefa. And likewise he must bless and glorify his Creator more — and through this, even more shefa of goodness and blessing will be drawn to him.

But because of the blemish of "wealth increases" as above — through which it is difficult to extract the good that is captive in the place where it has been captive in exile for so long — then it is difficult to reveal the hispa'arus, because of the foolishness of the saichel [intellect], through which the light of the Tzadik is darkened, as above. Through all of this, [the person] has fallen so greatly in his mind that he has fallen into the aspect of servitude — to hire himself out to labor and servitude, which is degradation, the opposite of hispa'arus. For in truth, servitude has no relevance to Yisroel at all. For all Yisroel are children of kings. For "Yisroel arose in [the divine] thought first," and "they are the artisans, dwellers of the plantations, with the King in His work" — with whom He consulted in creating His world, as is written in the aforementioned Torah regarding "I am a lowly creature of the sea" etc. See there well, so that you can awaken yourself [to understand] where you are in the world. For this is said about each individual Jew.

Therefore this hired worker, who has hired himself out — which is the aspect of the blemish of the hispa'arus, as above — therefore the Torah warned strongly to give him his wages on his day specifically, as it is written: "On his day you shall give him his wages, and the sun shall not set upon it — for he is poor, and to it he lifts his soul" . And likewise: "The wages of a hired worker shall not remain with you overnight until morning" . For the poor man has given over his very soul for the sake of his wages — because the aspect of "wealth increases" has been blemished, and people do not bestow kindness upon one another to support the poor man. Through this the hispa'arus is blemished, until he comes to this — to hire himself out — through which the hispa'arus is further concealed.

But his rectification comes through the very wages that he receives from the employer. For with the money he receives, he will sustain his soul and his household, and love and good will are drawn — the aspect of the tranquil and pure air — in proportion to the wages he receives. For initially there was hatred and strife in his household from the lack of livelihood, as our Sages, of blessed memory, said: "Quarrel goes and arrives in the house when the grain in the barrel runs out" . And when some shefa is drawn, love and peace are drawn — as it is written: "He makes peace your border; He sates you with the finest wheat" .