מעקה ושמירת הנפש ב

But not at the time of the giving of money, he requires a kinyan. For then, when the lender demands repayment from the borrower and he does not pay him, and this one now becomes a guarantor — then the ruach n'divah described above no longer illuminates. On the contrary — the aspect of the illumination that the lender illuminated in the borrower through the ruach n'divah has already become sunken, as above. And now that the borrower does not repay the lender and does not stand by his emunah — the aspect of the illumination described above that the lender illuminated in the borrower — who is the aspect of feet — has already been sunken in the aspect of "ragleha yordos," etc., because they [the chitzonim] took hold there, and because of this he does not repay him. And because now the aforementioned ruach n'divah does not illuminate — on the contrary, the aforementioned illumination has already been sunken in the aspect of "ragleha yordos," etc., as above — therefore now the guarantor does not become obligated through speech alone, but only through a kinyan, like all matters that require a kinyan in order to revive and strengthen the emunah. And without this there is no validity to any matter through one's fellow's emunah alone, etc. But at the time of the giving of money, then the ruach n'divah illuminates the aspect of feet — which is the aspect of the guarantor — and through this the emunah is strengthened, and it is no longer possible to change, for this is literally the aspect of a kinyan, as above.

And this is what Chazal said regarding a guarantor not at the time of the giving of money: "Behold, one who seizes his fellow [by the throat]," etc. — see below.

Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan I:10. Translated from the Hebrew. Continued from Part 1.

And this is the aspect of yibum [levirate marriage] and chalitzah [the release ceremony]. For every person's main avodah [service] in this world is to elevate the aspect of the feet, where the chitzonim take hold, as above. And this is the main avodah — to elevate and rectify the feet through the clarification and tikkun of emunah in completeness. And afterward, when his time comes to depart [from this world], he must leave behind him a blessing — a son who fills his place, who will also rectify the aspect of the feet through emunah in completeness.

And the main tikkun of the feet is through the son that he leaves behind, in the aspect of "b'ra kar'eih d'avuha" ["the son is the leg/extension of the father"] (see Eruvin 70b). And this is drawn through the ruach of the tzaddik that blows through the hands and feet — and mainly through the feet, which is the aspect of one's wife, as it is written: "Raglai chasidav yishmor" ["He guards the feet of His pious ones"] (Sh'muel I 2:9). "Raglai" — "this is the wife" (Zohar Vayera 113). And through this — through that ruach — the son is born, who is the aspect of feet, the aspect of "b'ra kar'eih d'avuha." And through this is the main tikkun of the feet, the aspect of "libo nasa es raglav" ["his heart carried his feet"].

For even if one lived a thousand years, it would be impossible to completely rectify the aspect of the feet, for one must clarify in every generation. Therefore the main tikkun is through leaving behind sons and daughters for generations upon generations, and each one according to his level clarifies and rectifies the aspect of the feet according to his level, according to the time and according to the generation.

It emerges that the main [tikkun of the] feet through the aforementioned aspect — meaning through the ruach that blows, etc., as above — is only through children. And when one dies, chas v'shalom, without children, then he cannot ascend and be included in the "tz'rura d'nishmatin" [the bundle of souls], which is the aspect of emunah, as is known — because he did not rectify the emunah, which is the aspect of feet, through not leaving behind children.

Therefore his tikkun is through his brother who performs yibum with his wife — who is the aspect of the feet of the deceased. And there remains the ruach "d'shadai b'gavah" ["that he cast within her"], which is the aspect of the aforementioned ruach that blows, mainly through the feet. And through this the brother can rectify the deceased brother, so that he will still be drawn into the world to rectify the aspect of the feet. And the main tikkun is through the aforementioned ruach that blows through the feet.

And therefore, when [the brother] does not wish to perform yibum, then "v'chaltzah na'alo" ["she shall remove his shoe"] (D'varim 25:9) — "na'alo" specifically, which is the guarding of the feet, which is drawn from the aforementioned ruach. And through this there is a place for this ruach to be enclothed through the removing of the shoe — which is the garment and guarding of the emunah that is drawn from there, etc. — and understand all this.