Likutei Moharan 79:5/ליקוטי מוהר"ן ע״ט:ה׳

15. This relates above, to the topic of lowliness, which is “Every person shall abide below his place”—i.e ., one should look upon oneself as lowly, below one’s [actual] place and level.

2I again heard regarding this topic in [Rebbe Nachman’s] name, may it be for a blessing, that by his meriting to truly recognize his own lowliness, no one will be able to push him out of his place—i.e., infringe on his livelihood, God forbid. On account of his being genuinely humble and lowly, he acquires the aspect of “nothingness,” and so is not at all ‘below the place.’ Therefore, certainly no one can push him from his place.

3This is the meaning of “Every person shall abide below his place; no man shall go out of his place.” By attaining lowliness—which is “Every person shall abide below his place,” always considering himself lowly, below his [actual] place and level—consequently, “no man shall go out of his place.” No man will be able to make him go out of his place—i.e., push him from his livelihood, God forbid, as explained above.

4This is as our Sages, of blessed memory, taught: Whoever enters his neighbor’s occupation, it is as if he had relations with a married woman (cf. Sanhedrin 81a). Since he [competitively] enters his neighbor’s profession and wants to push him out of his place and livelihood, it shows that he wants to blemish the aforementioned aspect of lowliness, the aspect of “Every person shall abide below his place.” Therefore, it is as if he had relations with eishet ish (a married woman). The letters of eISheT are acronym for “Shvu Ish Tachtav (Every person shall abide below in his place).” He blemishes the aspect of humility and lowliness, which is “Every person shall abide below his place” in order that “no man shall go out of his place,” as explained above.