262. "That he shall restore that which he took violently away" (Vayikra 5:23). In relation to this, the friends asked why it says in relation to taking by force that one should restore that which he took and no more, WHILE OF A THIEF IT SAYS THAT HE SHOULD PAY TWICE, EVEN FOUR OR FIVE TIMES? HE ANSWERS, We have established that HE WHO TAKES VIOLENTLY AWAY treats equally the upper with the lower fear, FEAR OF MAN, NAMELY, HE FEARS NEITHER THE HOLY ONE, BLESSED BE HE, NOR PEOPLE. He who steals has placed before him the lower fear OF PEOPLE, but not the upper fear. THUS, HE HAS PUT MORE VALUE ON THE FEAR OF PEOPLE THAN ON THE FEAR OF HASHEM.

263. It is written before, "If a Nefesh (lit. 'person') shall sin..." (Vayikra 4:2). As we said, the Torah and the Holy One, blessed be He, wonder at it and say, "If a Nefesh shall sin" or "If a Nefesh commit a trespass..." (Vayikra 5:15) or "if a Nefesh swear..." (Ibid. 4). Rabbi Yitzchak said, IN ALL THESE VERSES, it says "Nefesh" not Ruach or Neshamah, BECAUSE THE RUACH AND NESHAMAH DO NOT SIN, BUT ARE ONLY BLEMISHED BECAUSE OF THE SINNING NEFESH, while here, IN RELATION TO TAKING VIOLENTLY AWAY (ROBBERY), body and Nefesh, as written, "Then it shall be, because he has sinned, and is guilty, that he shall restore that which he took violently away." IS IT SAID of him who comes to correct his actions "HE SHALL RESTORE," as we discussed it? "He shall restore:" What is the meaning thereof? Someone who corrects his action so that the springs of water, THE ABUNDANCE ABOVE, will be restored to their places to water the plants, THE SFIROT. By his sins, he caused ABUNDANCE to be withheld from them. Hence, IT SAYS of this "that he shall restore that which he took violently away..." as we explained.