# hashtatfchus-hanefesh — complete plain text Source index: https://ajew.org/reader/hashtatfchus-hanefesh/ ## Sections - [הקדמה](/reader-plain/hashtatfchus-hanefesh/1/1/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/1/index.txt) - [אות-ח](/reader-plain/hashtatfchus-hanefesh/1/10/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/10/index.txt) - [אות-פו](/reader-plain/hashtatfchus-hanefesh/1/100/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/100/index.txt) - [אות-פז](/reader-plain/hashtatfchus-hanefesh/1/101/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/101/index.txt) - [אות-פח](/reader-plain/hashtatfchus-hanefesh/1/102/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/102/index.txt) - [אות-פט](/reader-plain/hashtatfchus-hanefesh/1/103/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/103/index.txt) - [אות-צ](/reader-plain/hashtatfchus-hanefesh/1/104/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/104/index.txt) - [אות-צא](/reader-plain/hashtatfchus-hanefesh/1/105/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/105/index.txt) - [אות-צב](/reader-plain/hashtatfchus-hanefesh/1/106/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/106/index.txt) - [אות-צג](/reader-plain/hashtatfchus-hanefesh/1/107/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/107/index.txt) - [אות-צד](/reader-plain/hashtatfchus-hanefesh/1/108/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/108/index.txt) - [אות-צה](/reader-plain/hashtatfchus-hanefesh/1/109/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/109/index.txt) - [אות-ט](/reader-plain/hashtatfchus-hanefesh/1/11/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/11/index.txt) - [אות-צו](/reader-plain/hashtatfchus-hanefesh/1/110/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/110/index.txt) - [אות-צז](/reader-plain/hashtatfchus-hanefesh/1/111/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/111/index.txt) - [אות-צח](/reader-plain/hashtatfchus-hanefesh/1/112/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/112/index.txt) - [אות-צט](/reader-plain/hashtatfchus-hanefesh/1/113/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/113/index.txt) - [אות-ק](/reader-plain/hashtatfchus-hanefesh/1/114/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/114/index.txt) - [אות-קא](/reader-plain/hashtatfchus-hanefesh/1/115/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/115/index.txt) - [אות-קב](/reader-plain/hashtatfchus-hanefesh/1/116/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/116/index.txt) - [אות-א](/reader-plain/hashtatfchus-hanefesh/1/117/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/117/index.txt) - [אות-ב](/reader-plain/hashtatfchus-hanefesh/1/118/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/118/index.txt) - [אות-ג](/reader-plain/hashtatfchus-hanefesh/1/119/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/119/index.txt) - [אות-י](/reader-plain/hashtatfchus-hanefesh/1/12/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/12/index.txt) - [אות-ד](/reader-plain/hashtatfchus-hanefesh/1/120/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/120/index.txt) - [אות-ה](/reader-plain/hashtatfchus-hanefesh/1/121/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/121/index.txt) - [אות-ו](/reader-plain/hashtatfchus-hanefesh/1/122/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/122/index.txt) - [אות-ז](/reader-plain/hashtatfchus-hanefesh/1/123/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/123/index.txt) - [אות-ח](/reader-plain/hashtatfchus-hanefesh/1/124/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/124/index.txt) - [אות-ט](/reader-plain/hashtatfchus-hanefesh/1/125/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/125/index.txt) - [אות-י](/reader-plain/hashtatfchus-hanefesh/1/126/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/126/index.txt) - [אות-יא](/reader-plain/hashtatfchus-hanefesh/1/127/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/127/index.txt) - [אות-יב](/reader-plain/hashtatfchus-hanefesh/1/128/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/128/index.txt) - [אות-יג](/reader-plain/hashtatfchus-hanefesh/1/129/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/129/index.txt) - [אות-יא](/reader-plain/hashtatfchus-hanefesh/1/13/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/13/index.txt) - [אות-יד](/reader-plain/hashtatfchus-hanefesh/1/130/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/130/index.txt) - [אות-יב](/reader-plain/hashtatfchus-hanefesh/1/14/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/14/index.txt) - [אות-יג](/reader-plain/hashtatfchus-hanefesh/1/15/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/15/index.txt) - [אות-יד](/reader-plain/hashtatfchus-hanefesh/1/16/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/16/index.txt) - [אות-טו](/reader-plain/hashtatfchus-hanefesh/1/17/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/17/index.txt) - [אות-טז](/reader-plain/hashtatfchus-hanefesh/1/18/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/18/index.txt) - [אות-יז](/reader-plain/hashtatfchus-hanefesh/1/19/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/19/index.txt) - [פתיחה](/reader-plain/hashtatfchus-hanefesh/1/2/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/2/index.txt) - [אות-יט](/reader-plain/hashtatfchus-hanefesh/1/20/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/20/index.txt) - [אות-כ](/reader-plain/hashtatfchus-hanefesh/1/21/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/21/index.txt) - [אות-א](/reader-plain/hashtatfchus-hanefesh/1/22/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/22/index.txt) - [אות-ב](/reader-plain/hashtatfchus-hanefesh/1/23/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/23/index.txt) - [אות-ג](/reader-plain/hashtatfchus-hanefesh/1/24/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/24/index.txt) - [אות-ד](/reader-plain/hashtatfchus-hanefesh/1/25/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/25/index.txt) - [אות-ו](/reader-plain/hashtatfchus-hanefesh/1/26/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/26/index.txt) - [אות-ז](/reader-plain/hashtatfchus-hanefesh/1/27/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/27/index.txt) - [אות-ח](/reader-plain/hashtatfchus-hanefesh/1/28/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/28/index.txt) - [אות-ט](/reader-plain/hashtatfchus-hanefesh/1/29/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/29/index.txt) - [אות-א](/reader-plain/hashtatfchus-hanefesh/1/3/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/3/index.txt) - [אות-י](/reader-plain/hashtatfchus-hanefesh/1/30/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/30/index.txt) - [אות-יא](/reader-plain/hashtatfchus-hanefesh/1/31/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/31/index.txt) - [אות-יב](/reader-plain/hashtatfchus-hanefesh/1/32/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/32/index.txt) - [אות-יג](/reader-plain/hashtatfchus-hanefesh/1/33/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/33/index.txt) - [אות-יד](/reader-plain/hashtatfchus-hanefesh/1/34/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/34/index.txt) - [אות-טו](/reader-plain/hashtatfchus-hanefesh/1/35/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/35/index.txt) - [אות-טז](/reader-plain/hashtatfchus-hanefesh/1/36/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/36/index.txt) - [אות-יח](/reader-plain/hashtatfchus-hanefesh/1/37/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/37/index.txt) - [אות-יט](/reader-plain/hashtatfchus-hanefesh/1/38/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/38/index.txt) - [אות-כ](/reader-plain/hashtatfchus-hanefesh/1/39/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/39/index.txt) - [אות-ב](/reader-plain/hashtatfchus-hanefesh/1/4/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/4/index.txt) - [אות-כב](/reader-plain/hashtatfchus-hanefesh/1/40/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/40/index.txt) - [אות-כג](/reader-plain/hashtatfchus-hanefesh/1/41/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/41/index.txt) - [אות-כד](/reader-plain/hashtatfchus-hanefesh/1/42/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/42/index.txt) - [אות-כה](/reader-plain/hashtatfchus-hanefesh/1/43/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/43/index.txt) - [אות-כו](/reader-plain/hashtatfchus-hanefesh/1/44/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/44/index.txt) - [אות-כז](/reader-plain/hashtatfchus-hanefesh/1/45/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/45/index.txt) - [אות-כח](/reader-plain/hashtatfchus-hanefesh/1/46/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/46/index.txt) - [אות-כט](/reader-plain/hashtatfchus-hanefesh/1/47/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/47/index.txt) - [אות-ל](/reader-plain/hashtatfchus-hanefesh/1/48/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/48/index.txt) - [אות-לא](/reader-plain/hashtatfchus-hanefesh/1/49/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/49/index.txt) - [אות-ג](/reader-plain/hashtatfchus-hanefesh/1/5/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/5/index.txt) - [אות-לב](/reader-plain/hashtatfchus-hanefesh/1/50/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/50/index.txt) - [אות-לג](/reader-plain/hashtatfchus-hanefesh/1/51/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/51/index.txt) - [אות-לה](/reader-plain/hashtatfchus-hanefesh/1/52/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/52/index.txt) - [אות-לו](/reader-plain/hashtatfchus-hanefesh/1/53/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/53/index.txt) - [אות-לז](/reader-plain/hashtatfchus-hanefesh/1/54/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/54/index.txt) - [אות-לח](/reader-plain/hashtatfchus-hanefesh/1/55/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/55/index.txt) - [אות-לט](/reader-plain/hashtatfchus-hanefesh/1/56/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/56/index.txt) - [אות-מ](/reader-plain/hashtatfchus-hanefesh/1/57/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/57/index.txt) - [אות-מא](/reader-plain/hashtatfchus-hanefesh/1/58/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/58/index.txt) - [אות-מב](/reader-plain/hashtatfchus-hanefesh/1/59/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/59/index.txt) - [אות-ד](/reader-plain/hashtatfchus-hanefesh/1/6/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/6/index.txt) - [אות-מג](/reader-plain/hashtatfchus-hanefesh/1/60/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/60/index.txt) - [אות-מד](/reader-plain/hashtatfchus-hanefesh/1/61/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/61/index.txt) - [אות-מו](/reader-plain/hashtatfchus-hanefesh/1/62/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/62/index.txt) - [אות-מז](/reader-plain/hashtatfchus-hanefesh/1/63/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/63/index.txt) - [אות-מח](/reader-plain/hashtatfchus-hanefesh/1/64/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/64/index.txt) - [אות-מט](/reader-plain/hashtatfchus-hanefesh/1/65/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/65/index.txt) - [אות-נ](/reader-plain/hashtatfchus-hanefesh/1/66/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/66/index.txt) - [אות-נא](/reader-plain/hashtatfchus-hanefesh/1/67/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/67/index.txt) - [אות-נג](/reader-plain/hashtatfchus-hanefesh/1/68/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/68/index.txt) - [אות-נד](/reader-plain/hashtatfchus-hanefesh/1/69/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/69/index.txt) - [אות-ה](/reader-plain/hashtatfchus-hanefesh/1/7/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/7/index.txt) - [אות-נה](/reader-plain/hashtatfchus-hanefesh/1/70/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/70/index.txt) - [אות-נו](/reader-plain/hashtatfchus-hanefesh/1/71/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/71/index.txt) - [אות-נז](/reader-plain/hashtatfchus-hanefesh/1/72/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/72/index.txt) - [אות-נט](/reader-plain/hashtatfchus-hanefesh/1/73/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/73/index.txt) - [אות-ס](/reader-plain/hashtatfchus-hanefesh/1/74/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/74/index.txt) - [אות-סא](/reader-plain/hashtatfchus-hanefesh/1/75/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/75/index.txt) - [אות-סב](/reader-plain/hashtatfchus-hanefesh/1/76/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/76/index.txt) - [אות-סג](/reader-plain/hashtatfchus-hanefesh/1/77/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/77/index.txt) - [אות-סד](/reader-plain/hashtatfchus-hanefesh/1/78/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/78/index.txt) - [אות-סה](/reader-plain/hashtatfchus-hanefesh/1/79/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/79/index.txt) - [אות-ו](/reader-plain/hashtatfchus-hanefesh/1/8/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/8/index.txt) - [אות-סו](/reader-plain/hashtatfchus-hanefesh/1/80/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/80/index.txt) - [אות-סז](/reader-plain/hashtatfchus-hanefesh/1/81/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/81/index.txt) - [אות-סח](/reader-plain/hashtatfchus-hanefesh/1/82/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/82/index.txt) - [אות-סט](/reader-plain/hashtatfchus-hanefesh/1/83/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/83/index.txt) - [אות-ע](/reader-plain/hashtatfchus-hanefesh/1/84/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/84/index.txt) - [אות-עא](/reader-plain/hashtatfchus-hanefesh/1/85/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/85/index.txt) - [אות-עב](/reader-plain/hashtatfchus-hanefesh/1/86/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/86/index.txt) - [אות-עג](/reader-plain/hashtatfchus-hanefesh/1/87/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/87/index.txt) - [אות-עד](/reader-plain/hashtatfchus-hanefesh/1/88/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/88/index.txt) - [אות-עה](/reader-plain/hashtatfchus-hanefesh/1/89/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/89/index.txt) - [אות-ז](/reader-plain/hashtatfchus-hanefesh/1/9/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/9/index.txt) - [אות-עו](/reader-plain/hashtatfchus-hanefesh/1/90/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/90/index.txt) - [אות-עז](/reader-plain/hashtatfchus-hanefesh/1/91/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/91/index.txt) - [אות-עח](/reader-plain/hashtatfchus-hanefesh/1/92/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/92/index.txt) - [אות-עט](/reader-plain/hashtatfchus-hanefesh/1/93/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/93/index.txt) - [אות-פ](/reader-plain/hashtatfchus-hanefesh/1/94/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/94/index.txt) - [אות-פא](/reader-plain/hashtatfchus-hanefesh/1/95/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/95/index.txt) - [אות-פב](/reader-plain/hashtatfchus-hanefesh/1/96/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/96/index.txt) - [אות-פג](/reader-plain/hashtatfchus-hanefesh/1/97/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/97/index.txt) - [אות-פד](/reader-plain/hashtatfchus-hanefesh/1/98/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/98/index.txt) - [אות-פה](/reader-plain/hashtatfchus-hanefesh/1/99/) — [TXT](/reader-plain/hashtatfchus-hanefesh/1/99/index.txt) --- # הקדמה URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/1/ # הקדמה
הקדמה
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/1 ## Segment 1
מִי הָאִישׁ הֶחָפֵץ חַיִּים, מִי הֶחָס עַל נַפְשׁוֹ בֶּאֱמֶת, מִי הֶחָפֵץ לִזְכּוֹת לַעֲבוֹדַת הַתְּפִלָּה, שֶׁעַל יָדָהּ מְקַבְּלִים עִקַּר הַחִיּוּת כְּמוֹ שֶׁכָּתוּב תְּפִלָּה לְאֵל חַיָּי וְעַל יָדָהּ מַשְׁפִּיעִין חִיּוּת לְכָל הָעוֹלָמוֹת, כַּמּוּבָא בְּסֵפֶר "לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק א' סִימָן ט' יָשִׂים לִבּוֹ לְהַדְּבָרִים אֲשֶׁר נִקְבְּצוּ וּבָאוּ בַּסֵּפֶר הַזֶּה אֲשֶׁר יְדֻבַּר בָּהֶם מִמַּעֲלַת הַתְּפִלָּה וְהַהִתְבּוֹדְדוּת בְּמָקוֹם מְיֻחָד, לִשְׁפּךְ שָׁם נַפְשׁוֹ וְלִבּוֹ כַּמַּיִם נכַח פְּנֵי ה' וּלְבַקְּשׁוֹ עַל כָּל מַה שֶּׁיֶּחְסַר לוֹ לְהָאָדָם, הֵן בִּצְרָכָיו הַגַּשְׁמִיִּים וְהֵן בַּעֲבוֹדַת הַשֵּׁם וְרַק עַל-יְדֵי-זֶה יָכוֹל לְהִוָּשַׁע בְּכָל דָּבָר כִּי הַדֶּרֶךְ הַקָּדוֹשׁ הַזֶּה הוּא הַדֶּרֶךְ הַיָּשָׁן שֶׁדָּרְכוּ בָּהּ אֲבוֹתֵינוּ וּנְבִיאֵינוּ וְרַבּוֹתֵינוּ הַקְּדוֹשִׁים זִכְרוֹנָם לִבְרָכָה מֵעוֹלָם כְּמוֹ שֶׁמָּצִינוּ אֵצֶל אָדָם הָרִאשׁוֹן שֶׁאָמַר הַכָּתוּב: וְכָל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ כִּי לא הִמְטִיר וְכוּ' וְאָדָם אַיִן וְכוּ', וּפֵרֵשׁ רַשִׁ"י, וּבַשְּׁלִישִׁי שֶׁכָּתוּב בּוֹ תּוֹצֵא הָאָרֶץ, לא יָצְאוּ, רַק עַל פֶּתַח הַקַּרְקַע עָמְדוּ, עַד שֶׁבָּא אָדָם הָרִאשׁוֹן וְהִתְפַּלֵּל עֲלֵיהֶם, וְיָרְדוּ וְצָמְחוּ הָאִילָנוֹת וְהָעֲשָׂבִים.
Who is the man who desires life (Psalms 34:13), who truly has pity on his soul, who desires to merit the devotion of prayer, through which one receives the primary vitality, as it says (Psalms 42:9), 'prayer to the G-d [of/is] my life', and through which life is expended to all the worlds, as brought down in Likutay Moharan (vol. 1, Torah 9), he will put his heart to the matters which have been collected and brought in this book. They will address the eminence of prayer and hisbodidus (being alone in communion with Hashem) in a designated place, to pour out his soul and heart like water there, before the face of Hashem, and to beseech of Him everything that may be deficient by a person, be it his physical needs, and be it regarding his service of Hashem, and only through this can he have deliverance in every matter. For this holy way is the old way in which our forefathers, and our prophets, and our holy rabbis o.b.m. traversed from time immemorial. As we find by Adam HuRishon (the first) of whom the verse says (Genesis 2:5), "And all the vegetation of the field had yet to be in the land, for rain was not forthcoming etc. and man was not etc.," and Rashi explains, "and on the third day, on which it is written, 'The land should produce', they did not come out – they only stood up to the entrance of the ground… [until] Adam HuRishon came … and prayed for them (the rain), and they came down, and the trees and grasses burgeoned." ## Segment 2
וְכֵן אֵצֶל נחַ מוּבָא בְּזהַר חָדָשׁ תָּנוּ רַבָּנָן, מַה הֵשִׁיב הַקָּדוֹשׁ-בָּרוּךְ-הוּא לְנחַ כְּשֶׁיָּצָא מִן הַתֵּבָה וְרָאָה כָּל הָעוֹלָם חָרֵב וְהִתְחִיל לִבְכּוֹת עָלָיו וְאָמַר, רִבּוֹנוֹ שֶׁל עוֹלָם נִקְרֵאתָ רַחוּם הָיָה לְךָ לְרַחֵם עַל בְּרִיּוֹתֶיךָ הֵשִׁיבוֹ הַקָּדוֹשׁ-בָּרוּךְ- הוּא, רַעֲיָא שַׁטְיָא כְּעַן אָמְרִית דָּא וְלָא בְּזִמְנָא דַּאֲמָרִית לָךְ, כִּי אוֹתְךָ רָאִיתִי צַדִּיק לְפָנַי בַּדּוֹר הַזֶּה וַאֲנִי הִנְנִי מֵבִיא אֶת הַמַּבּוּל מַיִם וְכוּ', כָּל הַאי אָמְרִית לָךְ בְּדִיל דְּתִיבְעֵי רַחֲמִין עַל עָלְמָא וּכְעַן דְּיִתְאָבִיד עַלְמָא פְּתַחַתְּ פּוּמָךְ לְמַלְלָא קֳדָמַי בְּבַעֲיָן וּבְתַחֲנוּנִים כֵּיוָן דַּחֲזָא נחַ כָּךְ הִקְרִיב עֲלוּוִין וְקֻרְבָּנִין וְקָם וְהִתְפַּלֵּל לְפָנָיו וְכוּ', וַיָּרַח ה' אֶת רֵיחַ הַנִּיחוֹחַ זֶה רֵיחַ תְּפִלָּתוֹ וְכוּ', עַיֵּן שָׁם.
And so with Noah, it is brought in the Zohar Chadash (Torah Portion of Noah), "Our Rabbis learned; What did the Holy One Blessed He answer Noah when he left the ark and saw the whole world destroyed and began to cry over it, and said, 'Master of the World, You are called Merciful, You should have had mercy on Your creations'? The Holy One Blessed He answered, 'Foolish shepherd! Now you say this?! And not at the time when I told you, 'for you I have seen righteous before me in this generation (Genesis 7:1), and I am hereby bringing a flood of water etc. (Genesis 6:17)', all that I told you, in order that you should request mercy on the world, and now that the world is destroyed you open your mouth to speak before me in supplication and entreaty.' When Noah saw this, he brought burnt (oaloas) offerings and (other) offerings, and he rose up and prayed before Him etc. 'And Hashem smelled the pleasant fragrance (Genesis 8:21)', this is the fragrance of his prayer etc.." see there. ## Segment 3
וְכֵן מָצִינוּ אֵצֶל אַבְרָהָם, כְּשֶׁאָמַר הַקָּדוֹשׁ-בָּרוּךְ- הוּא לְאַבְרָהָם זַעֲקַת סְדם וַעֲמרָה כִּי רָבָּה, מִיָּד וַיִּגַּשׁ אַבְרָהָם וַיּאמֶר וְכוּ', וְהִרְבָּה דְּבָרִים נֶגֶד הַקָּדוֹשׁ-בָּרוּךְ-הוּא בִּתְפִלָּתוֹ אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִים וְכוּ' אוּלַי יַחְסְרוּן וְכוּ', וְגַם דָּרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, עַל הַכָּתוּב: וַיַּשְׁכֵּם אַבְרָהָם בַּבּקֶר אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם, שֶׁתִּקֵּן "תְּפִלַּת שַׁחֲרִית" וְכֵן אָמַר הַקָּדוֹשׁ- בָּרוּךְ-הוּא לַאֲבִימֶלֶךְ, הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וְכוּ' וַיִּתְפַּלֵּל אַבְרָהָם אֶל הָאֱלהִים וְאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, בְּמִדְרָשׁ רַבָּה שָׁם, כֵּיוָן שֶׁהִתְפַּלֵּל אַבְרָהָם הֻתַּר הַקֶּשֶׁר הַזֶּה.
And so we find by Abraham, when the Holy One Blessed He said to Abraham, "The screaming of Sodom and Gomorrah are great (Genesis 18:20)," immediately (verse 23), "And Abraham drew close and he said etc.," and he spoke at length opposite the Holy One Blessed He in his prayer (verses 24 & 28), "Perhaps there are fifty righteous etc., perhaps there is missing etc.." And also our Sages o.b.m. expounded (Talmud Tractate Brachos 26b) on the verse (Genesis 19:27), "And Abraham got up early in the morning to the place where he stood there," that he established the morning prayer (shacharis). And so the Holy One Blessed He said to Avimelech (Genesis 20:7), "Return the man's wife, for he is a prophet and he will pray for you etc. (verse 17) and Abraham prayed to G-d." And our Sages o.b.m. said in the Medrash Rabba there (Portion of Va'yaira 52:13), since our father Abraham prayed, this knot (that Hashem brought upon Avimelech and his household) was untied. ## Segment 4
וְכֵן מָצִינוּ אֵצֶל אֱלִיעֶזֶר עַבְדּוֹ, בְּלֶכְתּוֹ לְבַקֵּשׁ הַזִּוּוּג שֶׁל יִצְחָק בְּנוֹ פֵּרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ בִּתְפִלָּתוֹ, וַיּאמַר ה' אֱלקֵי אֲדוֹנִי אַבְרָהָם הַקְרֵה נָא לְפָנַי הַיּוֹם וַעֲשֵׂה חֶסֶד וְכוּ', וְדָרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, בְּמִדְרָשׁ רַבָּה שָׁם שֶׁאָמַר, רִבּוֹנוֹ שֶׁל עוֹלָם: הִתְחַלְתָּ- גְּמוֹר, הַיְנוּ שֶׁפָּעַל אַבְרָהָם בִּתְפִלָּתוֹ וּבַקָּשָׁתוֹ שֶׁתִּתֵּן לוֹ אֶת יִצְחָק לְמֵאָה שָׁנָה, גְּמר עִמּוֹ חַסְדּוֹ לִמְצא הַזִּוּוּג לִבְנוֹ.
And so we find by Eliezer his slave; when he went to search for the soulmate of Isaac his son, he spoke out his words before Him Blessed He in his prayer (Genesis 24:12), "And he said, 'Hashem, G-d of my master Abraham, bring about before me today, and do kindness etc.'." And our Sages o.b.m. expounded in the Medrash Rabba there (Portion of Cha'yay Sura 60:2) that he said, "Master of the World, You began – finish." That is, Abraham accomplished with his prayer and his request, that You give him Isaac when he was one hundred years old, finish this kindness with him that he should find the soulmate for his son. ## Segment 5
וְכֵן מָצִינוּ אֵצֶל יִצְחָק, וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה, וְדָרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁתִּקֵּן "תְּפִלַּת מִנְחָה" וְאָמְרוּ שָׁם בְּמִדְרָשׁ רַבָּה, צָפְתָה רִבְקָה שֶׁיָּדוֹ שְׁטוּחָה בִּתְפִלָּה אָמְרָה, וַדַּאי אָדָם גָּדוֹל הוּא מִיָּד שָׁאֲלָה עָלָיו מִי הָאִישׁ הַלָּזֶה הַהוֹלֵךְ בַּשָּׂדֶה לִקְרָאתֵנוּ וְאַחַר-כָּךְ כְּשֶׁרָאָה רִבְקָה עֲקָרָה כְּתִיב, וַיֶּעְתַּר יִצְחָק לַה' לְנכַח אִשְׁתּוֹ, וְדָרְשׁוּ חֲכָמֵינוּ, זִכְרוֹנָם לִבְרָכָה, שֶׁשָּׁפַךְ תְּפִלּוֹת בְּעשֶׁר, דָּבָר אַחֵר שֶׁהָפַךְ אֶת הַגְּזֵרָה בִּתְפִלָּתוֹ.
And so we find by Isaac (Genesis 24:63), "And Isaac went out to pray (/converse) in the field," and our Sages o.b.m. expounded (Talmud Tractate Brachos 26b), that he established the afternoon prayer (mincha). And they said there in the Medrash Rabba (Portion of Cha'yay Sura 60:15), Rebecca saw that his hand was outstretched in prayer, she said, "certainly he is a great man". Immediately she inquired about him (Genesis 24:65), "Who is this man who is going in the field towards us?" And afterwards, when he saw Rebecca barren, it is written (Genesis 25:21), "And Isaac beseeched Hashem opposite his wife," and our Sages o.b.m. expounded (Beraishis Rabba 63:5), that he poured out prayers with wealth (-abundance. The word for prayer here 'ettehr' is very similar to 'oashehr' – wealth); another approach expounded: that he reversed the decree (that Rebecca should be barren) with his prayers (asra – like the word for prayer - being a tool which turns things over). ## Segment 6
וְכֵן מָצִינוּ אֵצֶל יַעֲקב כְּתִיב, וַיִּפְגַּע בַּמָּקוֹם, וְדָרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁתִּקֵּן "תְּפִלַּת עַרְבִית" וּפֵרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וְאָמַר, אִם יִהְיֶה אֱלהִים עִמָּדִי וּשְׁמָרַנִי וְכוּ' וְנָתַן לִי לֶחֶם לֶאֱכל וּבֶגֶד לִלְבּשׁ וְכוּ' וְאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, בְּמִדְרָשׁ רַבָּה שָׁם, נָטַל הַקָּדוֹשׁ-בָּרוּךְ-הוּא שִׂיחָתָן שֶׁל אָבוֹת וַעֲשָׂאָן מַפְתֵּחַ לִגְאֻלָּתָן שֶׁל בָּנִים וְעוֹד אָמְרוּ בְּמִדְרָשׁ רַבָּה, כָּל הָאַרְבַּע-עֶשְׂרֵה שָׁנִים שֶׁהָיָה יַעֲקב בְּבֵית לָבָן לא שָׁכַב בַּלַּיְלָה וּמֶה הָיָה אוֹמֵר, חֲמִשָּׁה-עָשָׂר שִׁיר הַמַּעֲלוֹת שֶׁבִּתְּהִלִּים כִּי יַעֲקב עָסַק בָּזֶה בְּיוֹתֵר לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ בְּכָל לַיְלָה כַּמּוּבָא וְכֵן כְּשֶׁשָּׁלַח הַמַּלְאָכִים אֶל עֵשָׂו אָמַר לְפָנָיו יִתְבָּרַךְ הַצִּילֵנִי נָא מִיַּד אָחִי וְכוּ'.
And so we find by Jacob it is written (Genesis 28:11), "And he came to (vayifga - lit. hit, also one of the ten words for prayer) the place (Hashem is called the place, because all of space exists in Him)," and our Sages o.b.m. expounded (Talmud Tractate Brachos 26b), that he established the evening prayer (arvis), and he expressed his words before Hashem Yisburach, and said (Genesis 29:20), "If G-d will be with me, and protect me etc. and give me bread to eat and clothing to wear etc.." And our Sages o.b.m. said in Medrash Rabba there (70:6; Sefer Hameedos, hisbodidus 2:1), the Holy One Blessed He took the words of the forefathers and made them the key for the redemption of the children. And they said further in Medrash Rabba (Vayaitzay 74:11), all the fourteen years that Jacob was in the house of Lavan, he did not sleep at night, and what was he saying? The fifteen Songs of Ascent (Shir LaMaaloas) of the Psalms (Chapters 120-134). Because Jacob engaged overly in this, to express his words before Him Blessed He every night, as is brought down (see Beraishis Rabba 68:14). And also when he sent the messengers to Esau, he said before Him Blessed He (Genesis 32:12, and see Zohar vol. 1 pg. 168:), "Save me now (/please) from the hand of my brother etc.." ## Segment 7
וְכֵן כָּל הָאִמָּהוֹת הַקְּדוֹשׁוֹת עָסְקוּ בִּתְפִלָּה וְתַחֲנוּנִים וְאָמְרוּ בַּמִּדְרָשׁ לָמָּה נִתְעַקְּרוּ הָאִמָּהוֹת בִּשְׁבִיל שֶׁהַקָּדוֹשׁ-בָּרוּךְ-הוּא מִתְאַוֶּה לִתְפִלָּתָם וְאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (מִדְרָשׁ רַבָּה פָּרָשַׁת וַיֵּרָא) עַל שָׂרָה כְּשֶׁנִּלְקְחָה לְבֵית אֲבִימֶלֶךְ כָּל אוֹתוֹ הַלַּיְלָה הָיְתָה שָׂרָה שְׁטוּחָה עַל פָּנֶיהָ וְאוֹמֶרֶת רִבּוֹן הָעוֹלָמִים וְכוּ', וּבְרִבְקָה כְּתִיב, לְנכַח אִשְׁתּוֹ וְדָרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, זֶה עָמַד בְּזָוִית זוֹ וּמִתְפַּלֵּל וְזוֹ עוֹמֶדֶת בְּזָוִית זוֹ וּמִתְפַּלֶּלֶת וּבְרָחֵל מָצִינוּ שֶׁאָמְרָה, דָּנַנִּי אֱלהִים וְגַם שָׁמַע בְּקלִי וְכוּ' נַפְתּוּלֵי אֱלהִים נִפְתַּלְתִּי וְכוּ' וּפֵרֵשׁ רַשִׁ"י בַּקָּשׁוֹת הַחֲבִיבוֹת לְפָנָיו וְכוּ' וְכֵן כְּתִיב בָּהּ וַיִּשְׁמַע אֵלֶיהָ אֱלהִים וַיִּפְתַּח אֶת רַחְמָהּ וְעוֹד כְּתִיב בָּהּ רָחֵל מְבַכָּה עַל בָּנֶיהָ וְכוּ' וּבְלֵאָה כְּתִיב, וְעֵינֵי לֵאָה רַכּוֹת, וְדָרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁהָיְתָה בּוֹכָה וּמִתְפַּלֶּלֶת שֶׁלּא תִּפּל בְּחֶלְקוֹ שֶׁל עֵשָׂו.
And so all the holy mothers engaged in prayer and entreaty. And they said in the Medrash (Beraishis Rabba 45:5): Why were the mothers barren? Because the Holy One Blessed He desires their prayer. And our Sages o.b.m. said (ibid 41:2) regarding Sara, when Sara was taken to the house of Avimelech, that whole night she was flat on her face saying, "Master of the World etc.." And by Rebecca it is written (Genesis 25:21), "opposite his wife," and our Sages o.b.m. expounded (Rashi), this (he) stood in this corner and prayed, and this (she) stood in this (other) corner and prayed. And by Rachel we find that she said (Genesis 30:6), "G-d has judged me and has also listened to my calling etc.. (verse 8) I have stubbornly persisted supplicating G-d etc.," and Rashi explains, 'requests that are dear before Him etc.'. And so it is written of her (verse 22), "And G-d listened to her, and He opened her womb." And further it is written of her (Jeremiah 31:14), "Rachel cries over her children etc.." And by Leah it is written (Genesis 29:17), "And Leah's eyes were tender," and our Sages o.b.m. expounded (Tractate Buva Basra 123a, Medrash Saichel Tov, Vayaitzay 29:47), that she would cry and pray so that she would not fall into the lot of Esau. ## Segment 8
וְכֵן כָּל הַשְּׁבָטִים כֻּלָּם הָלְכוּ בַּדֶּרֶךְ הַזֶּה כַּמּוּבָא וּכְשֶׁשָּׁלַח יַעֲקב אֶת בִּנְיָמִין עִמָּהֶם אֶל יוֹסֵף אָמְרוּ חֲכָמֵינוּ זַ"ל (בְּמִדְרָשׁ רַבָּה מִקֵּץ), אָמַר לָהֶם יַעֲקב, הֲרֵי הַכֶּסֶף וַהֲרֵי הַדּוֹרוֹן וַהֲרֵי אֲחֵיכֶם וְכוּ', אָמְרִין לֵהּ צְלוֹתָךְ אֲנַן בַּעֲיָן, אֲמַר לְהוֹן אִם צְלוֹתִי אַתּוּן בַּעֲיָן וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים וְכוּ', מִי שֶׁעָתִיד לוֹמַר לַיִּסּוּרִים דַּי הוּא יאמַר לְיִסּוּרַי דַּי.
And so all the tribes (- sons of Jacob, all of them) went in this way, as is brought down (see Rabbainu Bachya, Portion of Vayaitzay on the verse, and the men are shepherds of sheep). And when Jacob sent Benjamin with them to Josef, our Sages o.b.m. said (Beraishis Rabba end of 91), Jacob said to them, 'Here is the money, and here is the gift, and here is your brother etc..' They said to him, 'we need your prayer.' He said to them, 'if you need my prayer: G-d Almighty (E"l Shad"ai) should give you mercy etc.. He who in the future is going to say, enough, to my suffering, He shall (already) say, enough, to my suffering.' And so too when Josef was in jail, he prayed profusely before Hashem Yisburach, as we say in the prayers (Slichos – penitential prayers), "He Who answered Josef in jail, He should (/will) answer us." And so when Josef took Benjamin, it is written (Genesis 44:18), "And Judah drew close to him," and our Sages o.b.m. expounded (Beraishis Rabba 49:13), we find drawing close in reference to prayer. ## Segment 9
וְכֵן כְּשֶׁהָיָה יוֹסֵף בְּבֵית הָאֲסוּרִים הִרְבָּה לְהִתְפַּלֵּל לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁאָנוּ מִתְפַּלְּלִים מִי שֶׁעָנָה לְיוֹסֵף בְּבֵית הָאֲסוּרִים הוּא יַעֲנֵנוּ וְכֵן כְּשֶׁלָּקַח יוֹסֵף אֶת בִּנְיָמִין כְּתִיב, וַיִּגַּשׁ אֵלָיו יְהוּדָה, וְדָרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, מָצִינוּ הַגָּשָׁה לִתְפִלָּה.
And so our fathers, when they were in Egypt, it is written (Exodus 2:23), "And it was in those many days, and the Children of Israel sighed from the work, and they screamed, and their outcry went up to G-d." And so too on the sea, it is written (Exodus 14:10), "And the Children of Israel screamed to Hashem," and they said in Medrash Raba (Song of Songs 2:2), "My dove in the crevices of the boulder etc. let me hear your calling (Song of Songs 2:14)," it doesn't say 'let me hear a call', rather, 'let me hear your call' – that same call that I already heard in Egypt, for the Holy One Blessed He desires the prayers of Israel etc., see there. ## Segment 10
וְכֵן אֲבוֹתֵינוּ כְּשֶׁהָיוּ בְּמִצְרַיִם כְּתִיב, וַיְהִי בַּיָּמִים הָרַבִּים הָהֵם וַיֵּאָנְחוּ בְנֵי-יִשְׂרָאֵל מִן הָעֲבוֹדָה וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם אֶל הָאֱלהִים וְכֵן עַל הַיָּם כְּתִיב, וַיִּצְעֲקוּ בְּנֵי-יִשְׂרָאֵל אֶל ה' וְאָמְרוּ בְּמִדְרָשׁ רַבָּה (פָּרָשַׁת בְּשַׁלַּח), יוֹנָתִי בְּחַגְוֵי הַסֶּלַע וְכוּ' הַשְׁמִיעִנִי אֶת קוֹלֵךְ, הַשְׁמִיעִנִי קוֹל לא נֶאֱמַר אֶלָּא הַשְׁמִיעִנִי אֶת קוֹלֵךְ, אוֹתוֹ הַקּוֹל שֶׁכְּבָר שָׁמַעְתִּי בְּמִצְרַיִם, כִּי הַקָּדוֹשׁ-בָּרוּךְ-הוּא מִתְאַוֶּה לִתְפִלָּתָן שֶׁל יִשְׂרָאֵל וְכוּ', עַיֵּן שָׁם.
And so Moshe Rabbainu (our Leader Moses) r.i.p., it is known in the words of our Sages o.b.m., how much he engaged all his life in prayer and entreaty, for himself and for Israel. They sinned with the calf – "And Moshe beseeched etc. (Exodus 32:11)," and it is written (Deuteronomy 9:18), "and I fell before Hashem forty days etc.." And in Medrash Rabba (Shemos – Portion of Ki Seesa 43:3) they expounded on the verse "And Moshe beseeched," that the Holy One Blessed He taught him how to pray before Him, and He said to him, "Say like this, 'make the bitter, sweet' etc.," Moshe said before the Holy One Blessed He, "Did You not say to me in Murra, to pray and say, 'make the bitter, sweet'? So even now sweeten (lighten – chal, same root as 'beseech') the bitterness of Israel and heal them," this is: "And Moshe beseeched [-sweetened]." And it is written in Zohar Chadash (Portion of Noah), What is 'va'yichal' (and he beseeched)? It teaches us that he prayed for them until he was seized with trepidation (-chalchallu – same root word as beseech). The Rabbis said, until he gave his soul for them, from this world and from the coming world, as it says (Exodus 32:32), "If not (-no pardon is granted to Israel), erase me now (/please)." [t.n. it should be noted that these words, when read from left to right, spell out, "I am Nachman," and the acronym is 'MeUman' – from Uman, “erase ”- the Arizal says can be rearranged to spell “waters of Noah” , because Noach didn't save his generation, whereas Moses did, and now Rabbi Nachman is saving the entire world]. And also look in Tractate Brachos (pg. 32a) [That you have no one greater in good deeds than Moshe Rabbainu r.i.p., and he wasn't answered except through prayer (this is explained in Adir BaMurom pg. 167)]. [Rashi on Numbers 16:4] They sinned with the calf – "and Moshe beseeched (Exodus 32:11)," with the complainers (Numbers 11) – "And Moshe screamed etc. (ibid verse 2)," etc.. And so with Miriam when she got leprosy, it is written (Numbers 12:13), "And Moshe screamed to Hashem, 'G-d please heal her now'." And so when it was decreed on him that he won't enter the land (of Israel), it is written (Deuteronomy 4:23), "And I entreated Hashem," and our Sages o.b.m. said in Medrash Rabba (Devorim 11:9), that he prayed 515 prayers like the numerical value of the word 'vu-eschanan' (and I beseeched). And it is brought down (see Nachal Kidumum, Vu'eschanan 25) that if he would have prayed one more prayer, he would have been answered. And see there in the Medrash how many prayers Moshe prayed on the day of his passing. And so he prayed for Joshua, “Y-ah (one of the Names of G-d) should save you from the scheme of the spies” (Tractate Sotah 34b). ## Segment 11
וְכֵן משֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, יָדוּעַ בְּדִבְרֵי חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, כַּמָּה עָסַק כָּל יָמָיו בִּתְפִלָּה וְתַחֲנוּנִים עַל עַצְמוֹ וְעַל יִשְרָאֵל חָטְאוּ בָּעֵגֶל - וַיְחַל משֶׁה וְכוּ', וּכְתִיב: וָאֶתְנַפַּל לִפְנֵי הַשֵּׁם אַרְבָּעִים יוֹם וְכוּ' וּבְמִדְרָשׁ רַבָּה דָּרְשׁוּ עַל הַכָּתוּב וַיְחַל משֶׁה, שֶׁלִּמֵּד אוֹתוֹ הַקָּדוֹשׁ-בָּרוּךְ-הוּא אֵיךְ לְהִתְפַּלֵּל לְפָנָיו וְאָמַר לוֹ: אֱמר כָּךְ, עֲשֵׂה אֶת הַמָּר מָתוֹק וְכוּ' אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ-בָּרוּךְ-הוּא: לא כָּךְ אָמַרְתָּ לִי בְּמָרָה, הֱוֵי מִתְפַּלֵּל וֶאֱמר עֲשֵׂה אֶת הַמָּר מָתוֹק, אַף עַכְשָׁו חֳלִי מְרִירָתָם שֶׁל יִשְׂרָאֵל וְרַפֵּא אוֹתָם הֱוֵי וַיְחַל משֶׁה וּכְתִיב בְּזהַר חָדָשׁ מַהוּ וַיְחַל, מְלַמֵּד שֶׁהִתְפַּלֵּל עֲלֵיהֶם עַד שֶׁאֲחָזַתּוּ חַלְחָלָה רַבָּנָן אָמְרִינַן, עַד שֶׁנָּתַן נַפְשׁוֹ עֲלֵיהֶם מִן הָעוֹלָם הַזֶּה וּמִן הָעוֹלָם הַבָּא דִּכְתִיב, וְאִם אַיִן מְחֵנִי נָא, (וְעַיֵּן גַּם בְּמַסֶּכֶת בְּרָכוֹת ל"ב) חָטְאוּ בַּמְרַגְּלִים וַיִּתְפַּלֵּל משֶׁה, בַּמִּתְאוֹנְנִים וַיִּצְעַק משֶׁה וְכוּ', וְכֵן בְּמִרְיָם כְּשֶׁנִּצְטָרְעָה כְּתִיב, וַיִּצְעַק משֶׁה אֶל ה' "אֵל נָא רְפָא נָא לָהּ" וְכֵן כְּשֶׁנִּגְזָר עָלָיו שֶׁלּא יִכָּנֵס לָאָרֶץ כְּתִיב, וָאֶתְחַנַּן אֶל ה' וְאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, בְּמִדְרָשׁ רַבָּה (פָּרָשַׁת בְּרָכָה) שֶׁהִתְפַּלֵּל תקט"ו תְּפִלּוֹת כְּמִנְיַן וָאֶתְחַנַּן, וְאִיתָא שֶׁאִם הָיָה מִתְפַּלֵּל עוֹד תְּפִלָּה אַחַת הָיָה נַעֲנֶה וְעַיֵּן שָׁם בַּמִּדְרָשׁ כַּמָּה תְּפִלּוֹת שֶׁהִתְפַּלֵּל משֶׁה בְּיוֹם הִסְתַּלְּקוּתוֹ וְכֵן עַל יְהוֹשֻׁעַ הִתְפַּלֵּל יָהּ יוֹשִׁיעֲךָ מֵעֲצַת מְרַגְּלִים.
And so Caleb, when he saw that Moshe didn't pray for him, he went and prostrated himself on the graves of the forefathers to pray, that he shouldn't be tested with the scheme of the spies (Zohar, Leviticus 158b). ## Segment 12
וְכֵן כָּלֵב כְּשֶׁרָאָה שֶׁמּשֶׁה לא הִתְפַּלֵּל עָלָיו הָלַךְ וְהִשְׁתַּטַּח עַל קִבְרֵי אָבוֹת לְהִתְפַּלֵּל שֶׁלּא יִהְיֶה נִסָּת בַּעֲצַת מְרַגְּלִים וְכֵן אַהֲרן בְּעֵת הַנֶּגֶף בְּמַעֲשֵׂה קרַח, וַיִּקַח אֶת הַמַּחְתָּה, וְהִרְבָּה אָז מְאד לְהִתְפַּלֵּל לִפְנֵי ה' יִתְבָּרַךְ כְּמוֹ שֶׁאָנוּ מִתְפַּלְּלִים מִי שֶׁעָנָה לְאַהֲרן בַּמַּחְתָּה וְכוּ'.
And so Aaron, at the time of the plague with the story of Korach, "And he took the pan (Numbers 17:12)," And he prayed copiously then before Hashem Yisburach, as we mention in our prayers (Slichos), He Who answered Aaron with the pan etc.. ## Segment 13
וְכֵן פִּינְחָס בְּקוּמוֹ מִתּוֹךְ הַעֵדָה כְּתִיב, וַיַּעֲמד פִּינְחָס וַיְפַלֵּל, וְכֵן יְהוֹשֻׁעַ כְּשֶׁהִכּוּ אַנְשֵׁי הָעַי מִיִּשְׂרָאֵל, וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלוֹתָיו וַיִּפּל עַל פָּנָיו אַרְצָה וְכוּ' וַיּאמֶר אֲהָהּ ה' אֱלהִים וְכוּ'.
And so Pinchus when he got up from the midst of the assembly (Numbers 25:7), it is written (Psalms 106:11), "And Pinchus stood and prayed." ## Segment 14
וְכֵן בִּימֵי הַשּׁוֹפְטִים כְּשֶׁחָטְאוּ יִשְׂרָאֵל, וַיִּחַר אַף ה' בְּיִשְׂרָאֵל וּנְתָנָם בְּיַד אוֹיְבֵיהֶם מֶה עָשׂוּ בְּנֵי-יִשְׁרָאֵל, וַיִּזְעֲקוּ אֶל ה' עַד שֶׁרִחֵם עֲלֵיהֶם וְהֶעֱמִיד עֲלֵיהֶם שׁוֹפֵט וְהִצִּילָם, וְכֵן הָיָה בְּכָל שׁוֹפֵט וְשׁוֹפֵט וְכֵן שִׁמְשׁוֹן הַגִּבּוֹר כְּשֶׁנִּקְּרוּ פְּלִשְׁתִּים אֶת עֵינָיו, וַיַּאַסְרוּהוּ בַּנְּחֻשְׁתַּיִם וַיִּקְרָא שִׁמְשׁוֹן אֶל ה' וַיּאמַר זָכְרֵנִי נָא וְחַזְּקֵנִי נָא אַךְ הַפַּעַם וְכוּ'.
And so Joshua, when the inhabitants of Eye smote Israel, "And Joshua tore his robes and he fell on his face on the ground etc. and he said, 'alas Hashem G-d etc. (Joshua 7:6)." ## Segment 15
וְכֵן חַנָּה כַּאֲשֶׁר ה' סָגַר רַחְמָהּ, וַתִּתְפַּלֵּל אֶל ה' וּבָכה תִבְכֶּה וְכוּ' וְהָיָה כִּי הִרְבְּתָה לְהִתְפַּלֵּל, וְדָרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, בַּ"מִּדְרָשׁ שׁוֹחֵר טוֹב" מִכָּאן שֶׁכָּל הַמַּרְבֶּה בִּתְפִלָּה הוּא נַעֲנֶה וְכֵן אָמְרוּ בְּמַסֶּכֶת יוֹמָא כ"ט, צַדִּיקִים-כָּל זְמַן שֶׁמַּרְבִּין בִּתְפִלָּה, תְּפִלָּתָם נִשְׁמַעַת וְכֵן כְּתִיב אֵצֶל חַנָּה: וָאֶשְׁפּךְ אֶת נַפְשִׁי לִפְנֵי ה' וְכוּ' אֶל הַנַּעַר הַזֶּה הִתְפַּלָּלְתִּי וְכוּ' וַתִּתְפַּלֵּל חַנָּה וַתּאמַר וְכוּ', וְדָרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, בְּ"שׁוֹחֵר טוֹב" הִתְחִילָה סוֹדֶרֶת דְּבָרִים עִם וִדּוּיִים.
And so in the days of the Judges (Shoaftim), when Israel sinned, "And G-d was enraged with Israel, and gave them into the hand of their enemies (Judges 2:14 and other similar verses)," what did the Children of Israel do? "And they screamed to Hashem (Judges 3:9, 15 and other similar verses)," until He had mercy on them and empowered a Judge (shoafait) over them and saved them, and so it was with each and every Judge. ## Segment 16
וְכֵן בִּימֵי שְׁמוּאֵל הַנָּבִיא כְּשֶׁגָּבְרוּ הַפְּלִשְׁתִּים עַל יִשְׂרָאֵל, וַיּאמֶר שְׁמוּאֵל קִבְצוּ אֶת כָּל יִשְׂרָאֵל הַמִּצְפָּתָה וְאֶתְפַּלֵּל בַּעַדְכֶם אֶל ה' וַיִּקָּבְצוּ הַמִּצְפָּתָה וַיִּשְׁאֲבוּ מַיִם וַיִּשְׁפְּכוּ לִפְנֵי ה' (וּפֵרְשׁוּ הַמְפָרְשִׁים שֶׁשָּׁפְכוּ לִבָּם כַּמַּיִם) וַיִּזְעַק שְׁמוּאֵל אֶל ה' בְּעַד יִשְׂרָאֵל וַיַּעֲנֵהוּ ה'.
And so with Samson the Geebor (-mighty), when the Philistines gouged out his eyes, and bound him in copper chains, "And Samson called to Hashem, remember now (/please) and give me strength just this time etc. (Judges 15:28)." ## Segment 17
וְכֵן כָּל הַנְּבִיאִים עָסְקוּ הַרְבֵּה בִּתְפִלָּה, כְּמוֹ שֶׁמָּצִינוּ אֵצֶל אֵלִיָּהוּ שֶׁאָמַר, חַי ה' אֲשֶׁר עָמַדְתִּי לְפָנָיו, וּפֵרְשׁוּ הַמְפָרְשִׁים אֲשֶׁר אֲנִי רָגִיל לַעֲמד לְפָנָיו בִּתְפִלָּה וְכֵן כְּשֶׁמֵּת בְּנָהּ שֶׁל הַצָּרְפִית כְּתִיב, וַיִּקְרָא אֶל ה' וַיּאמַר ה' אֱלהַי תָּשָׁב נָא נֶפֶשׁ הַיֶּלֶד וַיִּשְׁמַע ה' בְּקוֹל אֵלִיָּהוּ וְכֵן בְּהַר הַכַּרְמֶל כְּשֶׁקִּבֵּץ אֶת כָּל יִשְׂרָאֵל וְאֶת נְבִיאֵי הַבַּעַל וְרָצָה לְגַלּוֹת לָהֶם שֶׁיֵּשׁ אֱלהִים בְּיִשְׂרָאֵל כְּתִיב, וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיּאמַר ה' אֱלהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָּדַע כִּי אַתָּה אֱלהִים וְכוּ' עֲנֵנִי ה' עֲנֵנִי וְכֵן עַל כָּל הַנִּסִּים שֶׁעָשָׂה אֱלִישָׁע, אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: וֶאֱלִישָׁע כִּי עָבֵד בְּרַחֲמֵי הוּא דְּעָבֵד וְכֵן בְּיוֹנָה הַנָּבִיא כְּתִיב וַיִּתְפַּלֵּל יוֹנָה מִמְּעֵי הַדָּגָה וְכוּ' וְכֵן בַּחֲבַקּוּק כְּתִיב, תְּפִלָּה לַחֲבַקּוּק הַנָּבִיא עַל שִׁגְיוֹנוֹת וְכוּ' וְכֵן עַל כָּל הַנְּבִיאִים דָּרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, בְּמִדְרָשׁ רַבָּה פָּרָשַׁת וַיֵּרָא, וּתְפִלַּת צַדִּיקִים יִשְׁמַע-אֵלּוּ נְבִיאֵי יִשְׂרָאֵל וְעַיֵּן יִרְמְיָה כ"ז, כְּתִיב שָׁם: "וְאִם נְבִיאִים הֵם וְכוּ' וּפָגְעוּ בַּה' צְבָאוֹת".
And so Chana, when Hashem closed her womb, "and she prayed to Hashem, and she would cry passionately etc. and it was when she had prayed copiously (Samuel I:1:10)," and our Sages o.b.m. expounded in the Medrash (Medrash Samuel 2:20), from here (it is learned), that whomsoever prays copiously, he is answered. And so they said in Tractate Yoomu (pg. 29a), tzaddikim, whenever they pray copiously, their prayers are answered. And so it is written by Chana (Samuel I:1:15), "and I poured out my soul before Hashem etc. (verse 27) regarding this boy I prayed etc. (ibid 2:1) and Chana prayed and she said etc.." And our Sages o.b.m. expounded (Medrash Samuel 4:1), she began expressing herself with her convictions (to Hashem). ## Segment 18
וְכֵן דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, הוּא עָסַק בְּיוֹתֵר כָּל יָמָיו בִּתְפִלָּה וְתַחֲנוּנִים וּזְעָקוֹת וּשְׁוָעוֹת לְהַקָּדוֹשׁ-בָּרוּךְ-הוּא וּלְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, עַד שֶׁזָּכָה לְחַבֵּר מִזֶּה סֵפֶר תְּהִלִּים הַקָּדוֹשׁ שֶׁכֻּלּוֹ מָלֵא צְעָקוֹת וְשַׁוְעוֹת לְהַשֵּׁם יִתְבָּרַךְ וַחֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, דָּרְשׁוּ בְּזהַר חָדָשׁ פָּרָשַׁת נחַ, וַיְשַׁלַּח אֶת הָעוֹרֵב זֶה דָּוִד (שֶׁבָּא מִיהוּדָה שֶׁאָמַר אָנכִי אֶעֶרְבֶנּוּ) שֶׁהָיָה קוֹרֵא תָּמִיד לְהַשֵּׁם יִתְבָּרַךְ כְּעוֹרֵב וְכוּ', דָּבָר אַחֵר שֶׁהָיָה הוֹלֵךְ בֶּהָרִים (לְהִתְבּוֹדֵד שָׁם וּלְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ) כְּעוֹרֵב דִּכְתִיב, וְדָוִד עוֹלֶה בְּמַעֲלֵה הַזֵּיתִים עוֹלֶה וּבוֹכֶה וְראשׁ לוֹ חָפוּי וְכוּ'.
And so in the days of the Prophet Samuel, when the Philistines were overpowering Israel, "And Samuel said, gather all of Israel to Mitzpah and I will pray for you to Hashem. And they gathered at Mitzpah and they drew water and they poured it before Hashem (Samuel 1:7:5)." And the commentaries (Rashi in the name of Targum Yonasun) explained that they poured our their hearts like water. "And Samuel screamed to Hashem on behalf of Israel, and Hashem answered him (ibid verse 9)." And so all the prophets engaged abundantly in prayer, like we find by Elijah who said (Kings 1:17:1), "As G-d Lives, Whom I stood before Him," and the commentaries (Metzudas Duvid) explained, Whom I am accustomed to stand before Him in prayer. And so too when the son of the (woman of) Tzorfas died, it is written (Kings I:17:21-22), "And he called to Hashem and he said, 'Hashem my G-d, return now (/please) the soul of the child. And Hashem listened to Elijah's call." And so too at Mount Carmel, when he gathered all of Israel and the prophets of Baal, and he wanted to reveal to them that G-d's Presence is in Israel, it is written (Kings I:18:36-37), "And Elijah the Prophet drew near, and he said, 'Hashem, G-d of Abraham, Isaac, and Israel, today it will be known that You are G-d etc., answer me Hashem, answer me!" And so with all the miracles performed by Elisha, our Sages o.b.m. said (Tractate Megila 27a), and Elisha when he performed (miracles), he performed (them) with prayer. And so with the Prophet Jonah it is written (Jonah 2:2), "And Jonah prayed from the belly of the fish etc.." And so with Habakkuk it is written (Habakkuk 3:1; in the Book of Character, Rabbi Nachman says that someone who is confused should say this regularly), "A prayer of Habakkuk the Prophet on errors etc.." And so with all the prophets, our Sages o.b.m. expounded in Medrash Rabba (Yalkut, Vayairu 88), "and the prayers of the tzaddikim He listens (Proverbs 15:29)," these are the prophets of Israel. And look at Jeremiah (27:18), "And if they are prophets etc. they should pray to Hashem of Hosts." ## Segment 19
וְכֵן שְׁלמה בְּנוֹ כְּשֶׁבָּנָה אֶת בֵּית-הַמִּקְדָּשׁ כְּתִיב בִּמְלָכִים-א ח', וַיַּעֲמד שְׁלמה לִפְנֵי מִזְבַּח ה' נֶגֶד כָּל קְהַל יִשְׂרָאֵל וַיִּפְרשׁ כַּפָּיו הַשָּׁמַיִם, עַיֵּן שָׁם כָּל תְּפִלָּתוֹ בַּאֲרִיכוּת וְכֵן חִזְקִיָּהוּ מֶלֶךְ יְהוּדָה בְּחָלְיוֹ כְּתִיב אֶצְלוֹ, וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר וַיִּתְפַּלֵּל וְכוּ'.
And so with King David r.i.p., he overly engaged his whole life in prayer, and supplication, and screaming, and crying to the Holy One Blessed He, and to express his words before Hashem Yisburach, until he merited to compose from this, the holy Book of Psalms, which is completely full of screaming and crying out to Hashem Yisburach. And our Sages o.b.m. expounded in Zohar Chadash (Portion of Noah), "And he sent the raven (Genesis 8:7)," this is David who comes from Judah, who said, "I will guarantee (uraiv – same root at raven) him," who was always calling out to Hashem Yisburach like a raven etc.." Another interpretation: that he used to go about in the mountains (to do hisbodidus there, and express his words before Him Blessed He) like a raven, as it is written (Samuel II:15:30), "And David was going up the ascent of Mount Olives, ascending and crying, and his head wrapped up etc.." ## Segment 20
וְכֵן בְּדָנִיֵּאל כַּאֲשֶׁר הֻצְרַךְ לְהַגִּיד לִנְבוּכַדְנֶצַּר פִּתְרוֹן הַחֲלוֹם כְּתִיב, אֱדַיִן דָּנִיֵּאל לְבַיְתֵהּ אֲזַל וְלַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מִלְּתָא הוֹדַע וְרַחֲמִין לְמִבְעֵא מִן קֳדָם אֱלָהּ שְׁמַיָּא עַל רָזָא דְּנָא וְכוּ', וְכַאֲשֶׁר גָּזַר דָּרְיָוֶשׁ הַמֶּלֶךְ אֲשֶׁר כָּל אִישׁ שֶׁיִּתְפַּלֵּל מִן כָּל אֱלהִים וַאֲנָשִׁים עַד חֹדֶשׁ יָמִים יֻשְׁלַךְ לְגב הָאֲרָיוֹת כְּתִיב שָׁם, וְדָנִיֵּאל עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֵם וְזִמְנִין תְּלָתָא בְיוֹמָא הוּא מְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ, וְגַם כְּשֶׁנִּשְׁלַךְ לְגב הָאֲרָיוֹת הִרְבָּה לְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁאָנוּ מִתְפַּלְּלִים מִי שֶׁעָנָה לְדָנִיֵּאל בְּגב הָאֲרָיוֹת וְכוּ' וְכֵן שִׁוַּע וְצָעַק לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַל חֻרְבַּן יְרוּשָׁלַיִם כְּמוֹ שֶׁכָּתוּב (דָּנִיֵּאל ט') וָאֶתְּנָה אֶת פָּנַי אֶל אֲדנָי הָאֱלֹקִים לְבַקֵּשׁ תְּפִלָּה וְתַחֲנוּנִים בְּצוֹם וְשַׂק וָאֵפֶר וָאֶתְפַּלְלָה לַה' אֱלהַי וָאֶתְוַּדֶה וָאמְרָה אָנָּא ה' וְכוּ' הַטֵּה אֱלהַי אָזְנְךָ וּשְׁמָע וְכוּ' וְעוֹד אֲנִי מְדַבֵּר בִּתְפִלָּה וְכוּ' עַיֵּן שָׁם כָּל תְּפִלָּתוֹ בַּאֲרִיכוּת.
And so too Solomon his son, when he built the Temple, it is written (Kings I:8:22), "And Solomon stood before the alter of Hashem, opposite the entire congregation of Israel, and he spread out his hands to the sky," see there his whole prayer at length. ## Segment 21
וְכֵן חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה כְּשֶׁנִּשְׁלְכוּ לְתוֹךְ כִּבְשַׁן הָאֵשׁ כְּתִיב בַּזּהַר אַחֲרֵי דַּף נ"ז, מָאן שְׁזֵיב לְאִלֵּין עַל דַּהֲוֵי מַצְּלָן קָמֵי קֻדְשָׁא בְּרִיךְ הוּא וְכוּ', עַיֵּן שָׁם וְעַל זֶה אָנוּ מִתְפַּלְּלִים מִי שֶׁעָנָה לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה בְּתוֹךְ כִּבְשַׁן הָאֵשׁ הוּא יַעֲנֵנוּ.
And so Chizkiya King of Judah in his sickness, it is written of him (Isaiah 38:2), "And Chizkiya turned his face to the wall and he prayed etc.." ## Segment 22
וְכֵן בְּעֶזְרָא כְּתִיב, וָאֶקְרָא שָׁם צוֹם עַל הַנָּהָר וְכוּ' לְבַקֵּשׁ מִמֶּנּוּ דֶּרֶךְ יְשָׁרָה וְכוּ' וַנָּצוּמָה וַנְּבַקְשָׁה מֵאֱלקֵינוּ וְכוּ' וַיֵּעָתֵר לָנוּ וְכֵן כְּשֶׁנָּשְׂאוּ יִשְׂרָאֵל נָשִׁים נָכְרִיּוֹת צָעַק עֶזְרָא מָרָה עַל זאת: בּשְׁתִּי וְנִכְלַמְתִּי לְהָרִים אֱלקַי פָּנַי אֵלֶיךָ וְכוּ', עַיֵּן עֶזְרָא ט' כָּל תְּפִלָּתוֹ בַּאֲרִיכוּת וְכֵן מָרְדֳּכַי וְאֶסְתֵּר בְּשׁוּשַׁן הַבִּירָה צָעֲקוּ וְהִתְפַּלְּלוּ הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ, כַּמְבאָר בִּמְגִלַּת אֶסְתֵּר וּבַמִּדְבָּר רַבָּה אֶסְתֵּר וּבְתַרְגּוּם שֵׁנִי.
And so with Daniel, when he needed to tell Nebuchadnezzar the interpretation of the dream, "Then Daniel went to his house (to do hisbodidus and supplicate Hashem – Metzudas Duvid), and told the matter to Chanania, Mishu'el, and Azaria. To pray for mercy from before the G-d of the Heavens regarding revealing this secret etc. (Daniel 2:17-18)." And when King Dar'yuvesh decreed that anyone who supplicates any G-d or any man in the next thirty days, will be thrown to the lions' den (Daniel 6:8), it is written there (verse 11), "And Daniel went up to his house, and the windows were open in his attic opposite Jerusalem, and three times a day … and prayed and expressed gratitude before his G-d." And also when he was thrown to the lions' den, he prayed copiously to Hashem Yisburach, as we say in our prayers (Slichos), "He Who answered Daniel in the lions' den etc.." And so he cried out and screamed before Hashem Yisburach on the destruction of Jerusalem, as it is written (Daniel 9:3), "And I put my face to Hashem the G-d, to ask, pray, and supplicate, with fasting, and sack, and ashes. (verse 4) And I prayed to Hashem my G-d, and I confessed (the sins of my nation), and I said, 'Please Hashem etc.. (verse 18) My G-d, incline Your ears and hear etc.. (verse 20) And I continued to speak in prayer etc.." see there his entire prayer at length. ## Segment 23
וְכֵן אַחַר-כָּךְ בָּאוּ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה וְסִדְּרוּ לָנוּ כָּל הַתְּפִלּוֹת שֶׁיִּתְפַּלֵּל כָּל אָדָם לְהַשֵּׁם יִתְבָּרַךְ בְּשַׁחֲרִית בְּמוּסָף בְּמִנְחָה וְעַרְבִית, וְכֵן כָּל חֲכָמֵינוּ זִכְרוֹנוֹ לִבְרָכָה, הַקְּדוֹשִׁים הַתַּנָּאִים וְהָאֲמוֹרָאִים הִרְבּוּ מְאד לְהִתְפַּלֵּל לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כַּמְבאָר בְּמַסֶּכֶת בְּרָכוֹת תְּפִלַּת הַתַּנָּאִים שֶׁסִּדְּרוּ לְעַצְמָם לְהִתְפַּלֵּל אַחַר תְּפִלַּת שְׁמנֶה עֶשְׂרֵה, וְכֵן סִדְּרוּ לָנוּ הַרְבֵּה תְּפִלּוֹת בִּפְרָטִיּוּת עַל כָּל דָּבָר וְדָבָר, כְּגוֹן תְּפִלַּת הַדֶּרֶךְ וְכֵן תִּקְּנוּ כְּשֶׁנִּכְנָס הָאָדָם לָמד אֶת גָּרְנוֹ יאמַר: יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלקֵינוּ שֶׁתִּשְׁלַח בְּרָכָה בַּכְּרִי הַזֶּה (בָּבָא מְצִיעָא מ"ב), וּכְשֶׁנִּכְנָס הָאָדָם לַמֶּרְחָץ יאמַר: יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁתַּכְנִיסֵנִי לְשָׁלוֹם וְתוֹצִיאֵנִי וְתַצִּילֵנִי מֵאוּר הַזֶּה וְכַיּוֹצֵא בּוֹ לֶעָתִיד לָבוֹא (בְּרָכוֹת ס), וְכֵן כְּשֶׁנִּכְנָס הָאָדָם לְהָקִיז דָּם יאמַר: יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁיִּהְיֶה עֵסֶק זֶה לִי לִרְפוּאָה וְכוּ' (שָׁם), וְכֵן כְּשֶׁנִּכְנָס לִכְרַךְ יאמַר: יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁתַּכְנִיסֵנִי לַכְּרַךְ הַזֶּה לְשָׁלוֹם (שָׁם), וְהֶחְלִיטוּ וְאָמְרוּ הַלְוַאי שֶׁיִּתְפַּלֵּל הָאָדָם כָּל הַיּוֹם כֻּלּוֹ.
And so Chanania, Mishu'el, and Azaria, when they were thrown into the fiery forge, it is written in the Zohar (Vayikra 57a); What saved them? On account of their prayer before the Holy One Blessed He etc. see there. And regarding this we pray (Slichos): He Who answered Chanania, Mishu'el, and Azaria inside the fiery forge, He should answer us. ## Segment 24
וְכֵן אַחַר-כָּךְ בָּאוּ כַּמָּה צַדִּיקִים וְעָסְקוּ בִּתְפִלָּה הַרְבֵּה וְחִבְּרוּ תְּפִלּוֹת וּפִיּוּטִים הַרְבֵּה, עַד שֶׁבָּא הָאֲרִ"י הַקָּדוֹשׁ, זֵכֶר צַדִּיק לִבְרָכָה, וְתַלְמִידָיו הַקְּדוֹשִׁים וְחִבְּרוּ לָנוּ גַּם כֵּן כַּמָּה תְּפִלּוֹת כְּמוֹ הַסֵּפֶר "שַׁעֲרֵי צִיּוֹן" וְכוּ' וְאַחַר-כָּךְ בָּא הַבַּעַל-שֵׁם-טוֹב הַקָּדוֹשׁ זֵכֶר צַדִּיק לִבְרָכָה, וְעָסַק הַרְבֵּה בְּהִתְבּוֹדְדוּת וּבִפְרִישׁוּת וְגִלָּה גּדֶל מַעֲלַת הַתְּפִלָּה כַּיָּדוּעַ בַּסְּפָרִים הַקְּדוֹשִׁים, שֶׁנִּתְיַסְּדוּ עַל יְסוֹד חָכְמַת הַבַּעַל-שֵׁם-טוֹב הַקָּדוֹשׁ, זֵכֶר צַדִּיק לִבְרָכָה.
And so with Ezra, it is written (Ezra 8:21-23), "And I proclaimed a fast there by the river etc. to request of Him a straight way etc. and we fasted, and we beseeched for our G-d etc. and He heeded us. And so when the Jews married gentile women, Ezra screamed bitterly over this, "I am embarrassed and ashamed my G-d to lift my face to You etc." see Ezra, chapter 9, his entire prayer at length. ## Segment 25
וְעַיֵּן בְּסֵפֶר "סוּר מֵרָע וַעֲשֵׂה טוֹב" לְהָרַב הַצַּדִּיק מוֹרֵנוּ הָרַב רַבִּי צְבִי מִזִּידְטְשׁוֹב שֶׁכָּתַב שָׁם, אֵין לְךָ מִבְחַר הָעֵת לְהִתְבּוֹדְדוּת כִּי אִם בְּשָׁעָה זוֹ אַחַר חֲצוֹת לַיְלָה לַעֲמד וּלְבַקֵּשׁ עַל נַפְשׁוֹ הָאֻמְלָלָה אֲשֶׁר נִתְרַחֲקָה בַּעֲווֹנוֹתֶיהָ מִמְּקוֹר הַחַיִּים, וִיחַפֵּשׁ בְּשָׁעָה זוֹ כָּל מַה שֶּׁעָבַר, וִידַבֵּר מֵעַל לִבּוֹ כְּעֶבֶד לִפְנֵי רַבּוֹ בְּפִשּׁוּט יָדַיִם וְרַגְלַיִם בִּדְבָרִים רַכִּים לֵאמר כְּבֵן לִפְנֵי אָבִיו, וּבְכָל לָשׁוֹן אֲשֶׁר יְדַבֵּר בִּתְפִלָּה בִּלְשׁוֹן הַמְּדִינָה שֶׁמְּדַבֵּר בִּלְשׁוֹנָהּ וְשׁוֹמֵעַ, לְמַעַן יָרוּץ דְּבָרוֹ מְהֵרָה מִכְּאֵב לֵב אֲשֶׁר כּוֹאֵב עַל עֲוֹנוֹתָיו וּפְשָׁעָיו וִיבַקֵּשׁ מְחִילָה וּסְלִיחָה, וּכְדִבְרֵי הַזּהַר פָּרָשַׁת נָשׂא דַף קכ"ד מִדְּחָרִיב בֵּי מִקְּדָּשָׁא לָא אֶשְׁתָּאַר לָנוּ אֶלָּא וִדּוּי דְּבָרִים בִּלְבַד וִיבַקֵּשׁ מֵאֱלקָיו שֶׁיַּעְזְרֵהוּ לַעֲבוֹדָתוֹ וּלְיִרְאָתוֹ בְּלֵב שָׁלֵם וְיַאֲרִיךְ בְּעִנְיָן זֶה וּבְוַדַּאי זֶה נִבְחָר מִכָּל הַתַּעֲנִיתִים וְכוּ' עַיֵּן שָׁם, וּמֵבִיא שָׁם גַּם כֵּן בְּשֵׁם סֵפֶר "בֵּית מִדּוֹת" כְּתִיבַת יַד הַמְיֻחָס לְהָאֲרִ"י, זֵכֶר צַדִּיק לִבְרָכָה, שֶׁצָּרִיךְ הָאָדָם לְהִתְבּוֹדֵד בֵּינוֹ לְבֵין קוֹנוֹ וִידַבֵּר לָאֵל יִתְבָּרַךְ רַכּוֹת, כַּאֲשֶׁר יְדַבֵּר הָעֶבֶד אֶל רַבּוֹ וּבֵן עִם אָבִיו, עַד כָּאן לְשׁוֹנוֹ.
And so Mordechai and Esther in the capitol city Shushan, they screamed and prayed copiously to Hashem Yisburach, as is explicated in Megilas Esther, and in Medrash Esther, and in the Second Translation (to Esther). ## Segment 26
וְכֵן כָּל תַּלְמִידֵי הַבַּעַל-שֵׁם-טוֹב, הַקָּדוֹשׁ זֵכֶר צַדִּיק לִבְרָכָה, הָלְכוּ בַּדֶּרֶךְ הַזֶּה עַד שֶׁבָּא נֶכְדּוֹ הוּא אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ אוֹר הָאוֹרוֹת אוֹר הַגָּנוּז וְהַצָּפוּן הָרַב רַבִּי נַחְמָן, זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, מִבְּרֶסְלָב בַּעַל הַמְחַבֵּר סִפְרֵי "לִקּוּטֵי מוֹהֲרַ"ן" וּשְׁאָר סְפָרִים וְחִדֵּשׁ הַדֶּרֶךְ הַיָּשָׁן וְהַקָּדוֹשׁ הַזֶּה, שֶׁדָּרְכוּ בּוֹ אֲבוֹתֵינוּ מֵעוֹלָם וְעָסַק הַרְבֵּה בִּתְפִלָּה וְתַחֲנוּנִים וְהִתְבּוֹדְדוּת בַּשָּׂדוֹת וּבַיְעָרִים, כַּאֲשֶׁר יְסֻפַּר לְקַמָּן בְּהַנְהָגוֹתָיו הַקְּדוֹשׁוֹת עַיֵּן שָׁם, וְאָמַר שֶׁכָּל עִסְקוֹ הוּא תְּפִלָּה (עַיֵּן "לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק ב' סִימָן צ"ג) וְהוּא הֵאִיר עֵינֵינוּ בְּחֶשְׁכַת אֲפֵלָתֵנוּ לְלַמֵּד אוֹתָנוּ דְּרָכִים יְשָׁרִים אֵיךְ לְהִתְנַהֵג בָּזֶה וְאָמַר פַּעַם אַחַת לַאֲנָשָׁיו: תְּנוּ לְבַבְכֶם לִי וְאוֹלִיךְ אֶתְכֶם עַל דֶּרֶךְ חָדָשׁ שֶׁהוּא הַדֶּרֶךְ הַיָּשָׁן שֶׁדָּרְכוּ בּוֹ אֲבוֹתֵינוּ מֵעוֹלָם.
And so afterwards the Anshei Kinnesses HaGedola (Men of the Great Assembly) came and set down for us all the prayers, that every person should pray to Hashem Yisburach, in the morning prayer (Shacharis), in Mussaf (extra prayer of the holidays), in Mincha (afternoon prayer), and Arvis (evening prayer). And so all our holy Sages o.b.m., the Tana'im (Sages of the Mishna), and the Amoaru'im (Sages of the Talmud), exceeded profusely to pray before Hashem Yisburach, as is explicated in Tractate Brachos (16b-17a), prayers of the Tana'im which they arranged for themselves to pray after the prayer of the Eighteen Benedictions (Shmoneh Esray). And so they set down for us many specific prayer for every type of matter, like the prayer for the wayfarer (Tifeelas Hadderech) (Brachos 29b). And so they instituted (Tractate Taanis 8b); When a person enters to measure his granary, he should say, 'May it be the will before You Hashem our G-d that You send blessing upon this heap'. And when a person enters a bathhouse he should say, 'May it be the will before You, that you bring me in peacefully, and bring me out, and save me from this fire and what is similar to it in the future world' (Tractate Brachos 60a). And so when a person enters to let blood, he should say, 'May it be the will before You that this enterprise be a healing for me etc.' (ibid). And so when a person enters a city, he should say, 'May it be the will before You, that You bring me into this city peacefully' (ibid). And they made a resolution and said: 'If only a person were to pray the whole entire day' (Brachos 21a – t.n. the very resolution in form of prayer!). ## Segment 27
וְגִלָּה לָנוּ אֲשֶׁר אֵין שׁוּם עֵצָה לְהִנָּצֵל מִגּדֶל הִתְגַּבְּרוּת הַיֵּצֶר שֶׁתָּמִיד הוּא שׁוֹקֵק וּמִתְאַוֶּה לְהַכְשִׁיל אֶת הָאָדָם רַק עַל-יְדֵי הִתְבּוֹדְדוּת אֲשֶׁר כָּל אָדָם בְּאֵיזֶה מָקוֹם וּזְמַן שֶׁהוּא וּבְאֵיזֶה מַדְרֵגָה שֶׁהוּא כְּפִי אֲשֶׁר כָּל אֶחָד יוֹדֵעַ אֶת נִגְעֵי לְבָבוֹ וּמַכְאוֹבֵי נַפְשׁוֹ, יִקְבַּע לְעַצְמוֹ מָקוֹם מְיֻחָד לִשְׁפּךְ שָׁם לְבָבוֹ לְפָנָיו יִתְבָּרַךְ מִכָּל מַה שֶּׁעוֹבֵר עָלָיו בְּלָשׁוֹן שֶׁאָנוּ מְדַבְּרִים בּוֹ וּלְבַקְּשׁוֹ, שֶׁיְּקָרְבֵהוּ לַעֲבוֹדָתוֹ יִתְבָּרַךְ וְיַעְזְרֵהוּ שֶׁלּא יִתָפֵס בְּרֶשֶׁת הַבַּעַל דָּבָר חַס וְשָׁלוֹם, וַאֲפִלּוּ אִם כְּבָר חַס וְשָׁלוֹם, נִכְשַׁל בַּמֶּה שֶּׁנִּכְשַׁל אִם לא יִתְיָאֵשׁ עַצְמוֹ מִצְּעָקָה וּתְפִלָּה לְהַשֵּׁם יִתְבָּרַךְ, יִזְכֶּה בְּוַדַּאי לָקוּם מִנְּפִילָתוֹ, וְאָמַר בְּזֶה הַלָּשׁוֹן: אֲפִלּוּ אָז מֶע פַאלְט אִין אַבְּלָאטֶא אַרַיין, שְׁרַייט מֶען אוּן מֶען שְׁרַייט אוּן מֶען שְׁרַייט אוּן מֶען שְׁרַייט [אֲפִלּוּ אִם נוֹפְלִים לְתוֹךְ בּוֹץ, צוֹעֲקִים וְצוֹעֲקִים וְצוֹעֲקִים] (שִׂיחוֹת הָרַ"ן), וְכֵן עוֹד דִּבֵּר מִזֶּה בְּכַמָּה וְכַמָּה לְשׁוֹנוֹת.
And so too afterwards many tzaddikim came and engaged profusely in prayer, and they composed prayers and many pi'yutim (liturgical poetry), until the holy Arizal za.tza.l. (mention of the tzaddik for blessing) and his holy students came, and they composed for us as well, many prayers, like the book "Shaarei Tzion" (Gates of Zion) etc.. And afterwards the holy Baal Shem Tov za.tza.l. (mention of the tzaddik for blessing) came and engaged profusely in hisbodidus and seclusion, and he revealed the utter eminence of prayer, as is known from the holy books which were constituted upon the foundation of the wisdom of the holy Baal Shem Tov za.tza.l.. ## Segment 28
וְכֵן גַּם עַל צָרְכֵי הָאָדָם הַגַּשְׁמִיִּים הִזְהִיר מְאד, שֶׁיִּתְפַּלֵּל הָאָדָם עַל כָּל דָּבָר שֶׁיֶּחְסַר לוֹ הֵן דָּבָר גָּדוֹל וְהֵן דָּבָר קָטָן כְּמוֹ בְּסֵפֶר "לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק א' סִימָן י"ד עַל פָּסוּק טוֹב ה' לַכּל, וּפֵרֵשׁ שָׁם טוֹב ה' לְכָל הַדְּבָרִים הֵן לִרְפוּאָה וְהֵן לְפַרְנָסָה וְכַיּוֹצֵא כְּשֶׁמַּאֲמִין כָּךְ בְּוַדַּאי יִהְיֶה עִקַּר הִשְׁתַּדְּלוּתוֹ בָּתַר קֻדְשָׁא בְּרִיךְ הוּא (הַיְנוּ רַק לְהִתְפַּלֵּל אֵלָיו יִתְבָּרַךְ עַל כָּל דָּבָר וְדָבָר) וְלא יִרְדּף אַחַר תַּחְבּוּלוֹת רַבּוֹת כִּי אֵינָם מוֹעִילִים כְּלָל וּמְעַט דִּמְעַט הַמּוֹעִילִים אֵינוֹ יוֹדֵעַ מֵהֶם וְאֵינוֹ יָכוֹל לְמָצְאָם אֲבָל לִקְרא לְהַקָּדוֹשׁ-בָּרוּךְ-הוּא זֶה טוֹב וּמוֹעִיל לְכָל דָּבָר שֶׁבָּעוֹלָם וְזֶה יָכוֹל.
And look in the book "Soor MayRah ViAssay Tov" (Steer Away From Evil and Do Good, part Do Good page 32b) of the rav the tzaddik Rabbi Tzvi of Ziditchov, who wrote there; You do not have a more choice time for hisbodidus, only this hour, after midnight, to stand and beseech for one's wretched soul, which on account of its sins has been distanced from the source of life. And he should review in this hour everything that transpired, and he should speak from his heart like a slave before his master, with outspread hands and feet, with soft words said like a son before his father, and pray in whatever language spoken in the native tongue, which he speaks its language and hears, so that he can speak fluently from a grieving heart, which is in pain from all its sins and transgressions, and he should request pardon and forgiveness. Like the words of the Zohar (Vayikra 122a); From when the temple was destroyed, we have not been left with anything other than confession alone. And he should request from his G-d that He should help him in His service and to fear Him with a full heart, and he should go at this at length, and certainly this is more choice than all the fasting etc., see there. And it is brought down there as well, in the name of the book Beis Midos (House of Traits), a handwritten manuscript attributed to the Arizal zatza"l, that a person needs to do hisbodidus between him and his Maker, and speak tenderly to the Blessed G-d, like a slave speaks to his master and a son with his father, end quotation. ## Segment 29
לִמְצא תָּמִיד כִּי הוּא יִתְבָּרַךְ בַּנִּמְצָא תָּמִיד עַיֵּן שָׁם וְאָמַר שֶׁהָאָדָם צָרִיךְ לְקַבֵּל כָּל הַשְׁפָּעָתוֹ וְהִצְטָרְכוּתוֹ רַק עַל-יְדֵי תְּפִלָּה וְעַל כָּל הַדְּבָרִים הֵן דָּבָר גָּדוֹל הֵן דָּבָר קָטָן יִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ, כִּי אִם לָאו אַף שֶׁהַשֵּׁם יִתְבָּרַךְ נוֹתֵן לוֹ כָּל מַה שֶּׁצָּרִיךְ הוּא כְּמוֹ בְּהֵמָה שֶׁהַשֵּׁם יִתְבָּרַךְ נוֹתֵן לָהּ גַּם כֵּן כָּל הִצְטָרְכוּתָהּ בְּלא תְּפִלָּה וּבִפְרָט לְעִנְיַן עֲבוֹדַת הַשֵּׁם בְּוַדַּאי אֵין שׁוּם עֵצָה רַק תְּפִלָּה וְאָמַר, שֶׁהַתְּפִלָּה הוּא עֵצָה כְּלָלִית וְשׁרֶשׁ לְכָל הָעֵצוֹת הַמּוּבָאִים בִּסְפָרָיו הַקְּדוֹשִׁים, כִּי אָמְנָם סְפָרָיו הַקְּדוֹשִׁים מְלֵאִים עֵצוֹת נוֹרָאוֹת וְנִפְלָאוֹת עַל כָּל דָּבָר וְדָבָר בַּעֲבוֹדַת הַשֵּׁם עֲצוֹת ה' אֲשֶׁר לְעוֹלָם יַעֲמדוּ אֲבָל הָעֵצוֹת בְּעַצְמָם קָשֶׁה מְאד לְקַיְּמָם, וְעַל כֻּלָּם עִקַּר הָעֵצָה הִיא רַק תְּפִלָּה וְהִתְבּוֹדְדוּת וְאָמַר שֶׁמִּקָּטן וְעַד גָּדוֹל אִי אֶפְשָׁר לִהְיוֹת אִישׁ יִשְׂרְאֵלִי כִּי אִם עַל-יְדֵי הִתְבּוֹדְדוּת.
And so too all the students of the holy Baal Shem Tov zatza"l went in this way, until his (great) grandson came, he is our Master, Our Leader, and our Holy Rabbi, the light of lights, the hidden esoteric light, the rav Rabbi Nachman, the mention of the holy tzadik for blessing, from Breslov, author of the books "Likutay Moharan" and other books, and he renewed this holy old way which our fathers from time immemorial traversed, and he engaged copiously in prayer, and entreaty, and hisbodidus in the fields and forests, as it will be told further on of his holy practices, see there. And he said that his entire enterprise is prayer (Likutay Moharan II:93). And he enlightened our eyes in our utter darkness, to teach us proper (straight) ways how to practice this. And he said to his men (on the first night of Shavuos, Saturday Night 5569 – Life of Rabbi Nachman 59, also see there 264): Give your hearts to me and I will lead you on a new path, which is the old path which our forefathers traversed from time immemorial; and he revealed to us that there is no remedy to be saved from the utter overwhelming (bad) inclination, that always quests and desires to cause man to stumble (-violate the Torah), except through hisbodidus, which every person wherever he may be, whenever, and whatever level he may be, as each one knows the wounds of his heart and the pains of his soul, should set for himself a special place to pour out his heart there before Him Blessed He about everything that he is going through, in our vernacular, and to request of Him that He should draw him close to His service Blessed his, and He should help him so that he is not ensnared in the net of the Accuser, Heaven forbid. And even if Heaven forbid he has already stumbled in what he violated, if he doesn't despair of himself from screaming and praying to Hashem Yisburach, he will certainly merit to rise from his fall. And he said in this language: “Even (afeelloo) when one falls (az men falt) into a mire (in ablutteh arrayn) one screams and screams and screams (shrayt men un men shrayt un men shrayt).” And so he spoke more of this in many many verbiages. ## Segment 30
וְגַם חִזֵּק אוֹתָנוּ מְאד שֶׁלּא יִפּל הָאָדָם בְּדַעְתּוֹ כְּלָל כְּשֶׁרוֹאֶה לִפְעָמִים שֶׁנַּעֲשֶׂה לִבּוֹ מְטֻמְטָם מֵחֲמַת גּדֶל הַדַּחֲקוּת וְהַיִּסּוּרִים הָעוֹבְרִים עָלָיו בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת אוֹ מֵחֲמַת טִרְדָּתוֹ בְּמַשָּׂא וּמַתָּן וְאֵינוֹ יָכוֹל לְדַבֵּר אֶת כל אֲשֶׁר עִם לְבָבוֹ, כִּי יָקָר מְאד בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ כָּל דִּבּוּר וְדִבּוּר שֶׁזּוֹכֶה הָאָדָם לְדַבֵּר לְפָנָיו יִתְבָּרַךְ מִתּוֹךְ עצֶם דָּחְקוֹ וַעֲנִיּוּתוֹ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת וְאָמַר אֲפִלּוּ כְּשֶׁאֵין הָאָדָם זוֹכֶה לְדַבֵּר לְפָנָיו יִתְבָּרַךְ רַק דִּבּוּר אֶחָד וַאֲפִלּוּ רַק רִבּוֹנוֹ שֶׁל עוֹלָם בִּלְבַד גַּם זֶה יָקָר מְאד אֶצְלוֹ יִתְבָּרַךְ וְלִמֵּד דַּעַת אוֹתָנוּ אֲשֶׁר בְּעֵת שֶׁרוֹאֶה הָאָדָם שֶׁהוּא רָחוֹק מְאד מֵהַשֵּׁם יִתְבָּרַךְ וְלִבּוֹ מְטֻמְטָם מְאד וְאֵינוֹ יָכוֹל לִפְתּחַ אֶת פִּיו, מֻכְרָח הָאָדָם לְחַפֵּשׂ בְּעַצְמוֹ נְקֻדּוֹת טוֹבוֹת הַנִּמְצָאִים בּוֹ עֲדַיִן וִיחַיֶּה עַצְמוֹ בָּהֶם וּלְהוֹדוֹת לְהַשֵּׁם יִתְבָּרַךְ עֲלֵיהֶם, וְעַל-יְדֵי-זֶה יֻפְתַּח פִּיו וְיוּכַל לְהִתְפַּלֵּל וּלְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ כָּרָאוּי כַּמְבאָר בְּ'לִקּוּטֵי מוֹהֲרַ"ן' חֵלֶק א' סִימָן רפ"ב עַל פָּסוּק אֲזַמְּרָה לֵאלקַי בְּעוֹדִי עַיֵּן שָׁם.
And so also for all of man's physical necessities, he warned strongly that a person should pray for everything that he is deficient, whether it be a big thing or a little thing, as this is explicated in the book Likutay Moharan (14:11) on the verse (Psalms 145:9) “Hashem is good to all,” and he explained there, Hashem is good for everything, whether it be healing or livelihood and the likes. When one believes this, certainly his main endeavor will be after the Holy One Blessed He (i.e. just to pray to Him Blessed He for each and everything), and he will not pursue many contrivances, for they are not helpful at all; and the infinitesimal that are helpful, he doesn't know from them, and can't find them. But to call out to the Holy One Blessed He, this is good and beneficial for everything in the world, and this can be found always, for He Blessed He is always present, see there. ## Segment 31
וְכֵן הוּא בְּגַשְׁמִיּוּת גַּם כֵּן כְּשֶׁעוֹבְרִים עַל הָאָדָם צָרוֹת וְיִסּוּרִים שׁוֹנִים וְהֵם אוֹטְמִין אֶת לְבָבוֹ, עַד שֶׁקָּשֶׁה וְכָבֵד לוֹ אֲפִלּוּ לְהִתְפַּלֵּל וּלְפָרֵשׁ שִׂיחָתוֹ וְצַעֲרוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, אָז דַּוְקָא צָרִיךְ הָאָדָם לְחַפֵּשׂ וְלִמְצא אֶת הַהַרְחָבוֹת שֶׁהַשֵּׁם יִתְבָּרַךְ מַרְחִיב לוֹ בְּתוֹךְ צָרוֹתָיו וְהַטּוֹבוֹת שֶׁעָשָׂה עִמּוֹ עַד הֵנָּה וּלְהוֹדוֹת לְהַשֵּׁם יִתְבָּרַךְ עֲלֵיהֶם וְעַל- יְדֵי-זֶה בְּוַדַּאי יֻפְתַּח לְבָבוֹ וְיוּכַל לְהִתְפַּלֵּל וְלִצְעק לְהַשֵּׁם יִתְבָּרַךְ כָּרָאוּי.
And he said that a person has to receive all his bounty and needs just through prayer, and for everything, whether a big thing or a small thing, he should pray to Hashem Yisburach, for otherwise, even though Hashem Yisburach gives him everything he needs, he is like an animal, which Hashem Yisburach also gives it all its needs without prayer. And especially in the matter of the service of Hashem, certainly there is no recourse, just prayer. And he said that prayer is a general remedy (/advice) and root for all the advice (/remedies) that are brought down in his holy books. For while indeed his holy books are full of awesome and wondrous remedies (/advice) for each and every matter in the service of Hashem, Divine advice which stand forever, however the remedies themselves are very hard to fulfill. And above all of them, the main remedy (/advice) is just prayer and hisbodidus. And he said, from small to big, it is impossible to be a Jewish man except through hisbodidus. ## Segment 32
וְעַיֵּן בְּ"לִקּוּטֵי הֲלָכוֹת" הִלְכוֹת כִּלְאֵי בְּהֵמָה הֲלָכָה ד' שֶׁזֶּה הוּא בְּחִינַת לְעוֹלָם יִהְיֶה אָדָם מוֹדֶה עַל הֶעָבָר וְעַל-יְדֵי-זֶה יוּכַל לִהְיוֹת וְצוֹעֵק לֶעָתִיד לָבוֹא בְּחִינַת לְךָ אֶזְבַּח זֶבַח תּוֹדָה וּבְשֵׁם ה' אֶקְרָא, וּמְפָרֵשׁ בָּזֶה מַה שֶּׁכָּתוּב אֵצֶל דָּוִד מִזְמוֹר לְדָוִד בְּבָרְחוֹ מִפְּנֵי אַבְשָׁלוֹם בְּנוֹ ה' מָה רַבּוּ צָרָי וְכוּ', כִּי עַל-יְדֵי שֶׁהִתְחִיל לְזַמֵּר הַמִּזְמוֹר וּלְהוֹדוֹת לְהַשֵּׁם יִתְבָּרַךְ מַה שֶּׁאַבְשָׁלוֹם בְּנוֹ רוֹדֵף אַחֲרָיו, כִּי סְתָם בְּרָא מְרַחֵם עַל אַבָּא עַל-יְדֵי-זֶה הָיָה יָכוֹל לִצְעק כָּרָאוּי אַחַר-כָּךְ ה' מָה רַבּוּ צָרָי וּבְלא הָעֵצָה הַזּאת הָיָה קָשֶׁה לוֹ אָז לִצְעק לְהַשֵּׁם יִתְבָּרַךְ כָּרָאוּי, עַיֵּן שָׁם וְעַיֵּן לְקַמָּן בִּפְנִים הַסֵּפֶר הַזֶּה אוֹת מט.
He also strengthened us very much, that a person should not lose heart at all when he sees sometimes that his heart has become sealed due to the great pressure and suffering which he is undergoing physically and spiritually, or because he is arduously caught up in business, and he is unable to speak out what is with his heart, for it is very precious in the eyes of Hashem Yisburach each and every utterance that a person merits to speak before Him Blessed He from the midst of his utter stress and poverty, physically and spiritually. And he said: even when a person does not merit to speak before Him Blessed He but one word, and even if it is only, "Master of the World," alone, even this is very precious by Him Blessed He. And he taught us to know, that when a person sees that he is very far from Hashem Yisburach, and his heart is very sealed, and he can't open him mouth, the person must search in himself for good points which are still to be found in him, and he should enliven himself with them, and thank Hashem Yisburach for them, and through this he will open his mouth, and he will be able to pray and express his words before Him Blessed He properly, as is explicated in Likutay Moharan, vol. one, Torah 282, on the verse (Psalms 104:33, 146:2), "I will sing to my G-d with all I have (/with the very little bit of me left)", see there. ## Segment 33
וְאָמַר אֲשֶׁר עִקַּר הַכְּלֵי זַיִן שֶׁל אִישׁ הַיִּשְׂרְאֵלִי לְנַצֵּחַ אֶת יִצְרוֹ הָרָע הוּא רַק הַתְּפִלָּה וְהִתְבּוֹדְדוּת וְעַל-יְדֵי כָּל דִּבּוּר וְדִבּוּר שֶׁל תְּפִלָּה וְהִתְבּוֹדְדוּת הוּא מְנַצֵּחַ הַרְבֵּה, כַּמּוּבָן כָּל זֶה בְּ'לִקּוּטֵי מוֹהֲרַ"ן' חֵלֶק רִאשׁוֹן סִימָן ב' וְאַף-עַל-פִּי שֶׁמֵּחֲמַת שֶׁאֵין רֶגַע בְּלא פֶּגַע בְּוַדַּאי הָיוּ צְרִיכִין לְקַיֵּם אֵין רֶגַע בְּלא פֶּגַע וּבַקָּשָׁה, אַף-עַל-פִּי-כֵן גַּם מְעַט הַדִּבּוּרִים שֶׁזּוֹכֶה הָאָדָם לְדַבֵּר לְפָנָיו מִתּוֹךְ עצֶם דָּחְקוֹ וַעֲנִיּוּתוֹ בְּאֵיזֶה פַּעַם בַּיּוֹם וְנוֹשֵׂא עֵינָיו לַמָּרוֹם וּפוֹרֵשׂ כַּפָּיו לְפָנָיו יִתְבָּרַךְ גַּם זֶה יָקָר מְאד אֶצְלוֹ יִתְבָּרַךְ, וְכַמְבאָר גַּם בַּזּהַר הַקָּדוֹשׁ פָּרָשַׁת בָּלָק עַל פָּסוּק תְּפִלָּה לְעָנִי כִּי יַעֲטף כַּמָּה וְכַמָּה יָקָר אֵצֶל הַשֵּׁם יִתְבָּרַךְ תְּפִלַּת הֶעָנִי אֲפִלּוּ הֶעָנִי הַמִּתְפַּלֵּל עַל צְרָכָיו הַגַּשְׁמִיִּים עַל חֶסְרוֹן פַּרְנָסָתוֹ וְכַיּוֹצֵא עַיֵּן שָׁם.
And so it is with the physical as well, when a person undergoes hardships and various suffering, and they seal his heart to the extent that it is difficult and cumbersome for him even to pray and express his words before Hashem Yisburach, specifically then, the person needs to search and find the latitude that Hashem Yisburach broadens for him in the midst of his duress, and the favors He did for him until now, and to thank Hashem Yisburach for them, and through this certainly his heart will open and he will be able to pray and scream to Hashem Yisburach as befitting. And see Likutay Halachos, the laws of crossbreeding animals (4:4-6), that this is the aspect that a person should always (Brachos 54a) give thanks for the past, and through this he will be able to - scream out for the future. The aspect of (Psalms 116:17), "To You I will offer up a thanksgiving offering, and in the name of Hashem I will call." And he explains with this what is written by David, (Psalms 3), "A song of David when he ran from before Avsholom his son. Hashem how abundant are my hardships etc.," because through this that he began to sing the song and give thanks to Hashem Yisburach for what Avsholom his son was chasing after him, for the common son has mercy on his father (Brachos 7b, thus if he had to be chased, best that it should be by his son), through this he was able to scream properly afterwards, "Hashem how abundant are my hardships," and without this remedy it would have been hard for him then to scream to Hashem Yisburach properly, see there. And see further on inside this book (item #49). ## Segment 34
וְעַיֵּן בְּ"לִקּוּטֵי הֲלָכוֹת" הִלְכוֹת תְּפִלַּת הַמִּנְחָה הֲלָכָה ז' שֶׁמְּבָאֵר שָׁם, שֶׁכָּל שֶׁכֵּן וְכָל שֶׁכֵּן כְּשֶׁאָדָם מַרְגִּישׁ עֲנִיּוּתוֹ וְשִׁפְלוּתוֹ בְּמַעֲשָׂיו הָרָעִים, וּבִפְרָט כְּשֶׁנּוֹפְלִין עַל הָאָדָם שְׁנֵי מִינֵי הָעֲנִיּוּת שֶׁהוּא עָנִי מִן הַדַּעַת מֵרִבּוּי קִלְקוּלָיו הָעֲצוּמִים וְגַם הוּא עָנִי וּמְחֻסַר פַּרְנָסָה מְאד וְהָעֲנִיּוּת וְחֶסְרוֹן פַּרְנָסָתוֹ מְבַלְבֵּל אוֹתוֹ מְאד, וּכְשֶׁמַּשְׂכִּיל עַל דְּרָכָיו וּמַטֵּה לִבּוֹ לְהָרְמָזִים וְהַכְּרוּזִים שֶׁהַשֵּׁם יִתְבָּרַךְ קוֹרֵא אוֹתוֹ בְּכָל יוֹם, וְרוֹאֶה שֶׁאֵין לוֹ שׁוּם תִּקְוָה, כִּי מִיָּמִין וּמִשְּׂמאל אֵין סוֹמֵךְ מַעֲשָׂיו מְקֻלְקָלִים מְאד וּפַרְנָסָתוֹ דְּחוּקָה, וְאִשְׁתּוֹ וּבָנָיו צוֹעֲקִים לֶחֶם וּפַרְנָסָה וּמַלְבּוּשִׁים וּשְׁאָר הִצְטָרְכוּת הַהֶכְרֵחִיִּים, וּכְשֶׁהוּא מִתְגַּבֵּר מִכָּל זֶה וְשׁוֹפֵךְ שִׂיחוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ מִתּוֹךְ עצֶם עֲנִיּוּתוֹ וְדָחְקוֹ בִּבְחִינַת תְּפִלָּה לְעָנִי כִּי יַעֲטף וְכוּ' זֶה יָקָר מְאד אֵצֶל הַשֵּׁם יִתְבָּרַךְ, וּכְמוֹ שֶׁכָּתוּב: כִּי לא בָזָה וְלא שִׁקַּץ עֱנוּת עָנִי וְלא הִסְתִּיר פָּנָיו מִמֶּנּוּ וּבְשַׁוְּעוֹ אֵלָיו שָׁמֵעַ, מִכְּלָל שֶׁרָאוּי לְבַזּוֹתוֹ וּלְשַׁקְּצוֹ וּלְהַסְתִּיר פָּנָיו מִמֶּנּוּ, אַךְ רַבִּים רַחֲמָיו וְאֵינוֹ מְבַזֵּהוּ וְאֵינוֹ מְשַׁקְּצוֹ וְכוּ', עַיֵּן שָׁם דְּבָרָיו הַמְּתוּקִים מִדְּבַשׁ וְתָבִין לְנַפְשְׁךְ עַד כַּמָּה צָרִיךְ הָאָדָם לְחַזֵּק עַצְמוֹ בְּעִנְיָן זֶה שֶׁל הִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ בְּכָל מַה שֶּׁעוֹבֵר עָלָיו.
And he said that the main weapon of the Jewish man, to defeat his (evil) inclination, is just prayer and hisbodidus. And through each and every utterance of prayer and hisbodidus his victory is plentiful, as all this can be understood from Likutay Moharan (vol. 1, Torah 2). And even though that since, “there is not a moment without disaster ” (Shlu, entry of Yom Kippur, in Tochachas Chaim Derech Mussar), certainly this would necessitate to fulfill, "there is no moment without prayer and beseeching," even still, also the few words that a person merits to speak before Him, from the thickness of his utter misery and poverty, any time of the day, and he raises his eyes to the Heaven, and spreads his hands before Him Blessed He, this also is extremely precious by Him Blessed He, as this is explicated also in the holy Zohar (Vayikra 195a, and see Shemos 86b) on the verse (Psalms 102:1), "A prayer of the pauper when he is overwhelmed," how enormously precious the prayer of the pauper is by Hashem Yisburach, even a pauper who prays for his physical needs, for his lack of livelihood and the like, see there. ## Segment 35
וּפַעַם אַחַת אָמַר שֶׁיְּכוֹלִין לְהַכִּיר בְּאֶחָד אִם יֵשׁ לוֹ הִתְבּוֹדְדוּת הַיְנוּ כִּי עַל-יְדֵי-זֶה נִתְגַּלֶּה עַל פָּנָיו בּוּשָׁה וְיִרְאָה גְּדוֹלָה מֵהַשֵּׁם יִתְבָּרַךְ, וְלא לְחִנָּם מְתָאֵר הַפַּיְּטָן אֶת מַרְאֵה הַכּהֵן הַגָּדוֹל בְּצֵאתוֹ מִבֵּית קדֶשׁ הַקֳּדָשִׁים כְּיוֹשֵׁב בַּסֵּתֶר לְחַלּוֹת פְּנֵי מֶלֶךְ, מַרְאֵה כהֵן וּמִכָּל זֶה תָּבִין לְנַפְשְׁךָ מַעֲלַת הַמִּתְבּוֹדֵד וְהַיּוֹשֵׁב בַּסֵּתֶר לִשְׁפּךְ לִבּוֹ וְנַפְשׁוֹ כַּמַּיִם נכַח פְּנֵי הַשֵּׁם גַּם גִּלָּה לָנוּ, שֶׁעִקַּר הַזְּמַן לָזֶה הוּא בַּלַּיְלָה, שֶׁאָז בַּלַּיְלָה יִתְבּוֹדֵד הָאָדָם בֵּינוֹ לְבֵין קוֹנוֹ וִיפָרֵשׁ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ אֶת כָּל לִבּוֹ וִיחַפֵּשׂ הָרוּחַ טוֹבָה הַיְנוּ הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בּוֹ עֲדַיִן וּלְבָרְרָם מִתּוֹךְ הָרוּחַ רָעָה וְעַל-יְדֵי-זֶה יִזְכּר תָּמִיד תַּכְלִיתוֹ הָאַחֲרוֹן לָעוֹלָם הַבָּא, כְּמוֹ שֶׁמְּבאָר בְּ'לִקּוּטֵי מוֹהֲרַ"ן' חֵלֶק רִאשׁוֹן סִימָן נ"ד עַל פָּסוּק אֶזְכְּרָה נְגִינָתִי בַּלַּיְלָה עִם לְבָבִי אָשִׂיחָה וַיְחַפֵּשׂ רוּחִי, עַיֵּן שָׁם.
And look in Likutay Halachos, the laws of the prayer of Mincha, law seven (items 40 and 44), where it is explicated that all the more so, and all the more so, when a person feels his poverty and his lowliness from his bad conduct, and especially when there falls upon a person two types of poverty; that he is bereft of da'as (realization of knowledge) due to his innumerous grave failures, and also his being poor and very much lacking sustenance, and the poverty and lack of sustenance severely confuses him. When he appraises his ways, and gives heart to the hints and proclamations which Hashem Yisburach calls out to him every day, and he sees that he has no hope, for from right and from left he has no support; his behavior is very degenerate, and his livelihood scrimpy, and his wife and children scream for bread, and sustenance, and clothing, and other basic necessary essentials, and when he overcomes all this, and pours out his words before Hashem Yisburach, from the midst of his poverty and misery, in the aspect of (Psalms 102), "A prayer of the pauper when he is overwhelmed etc.," this is extremely precious by Hashem Yisburach, as it is written (Psalms 22:25), "for He does not despise and does not detest the screaming (/humbling) of the pauper, and did not hide His face from him, and when he cries out to Him, He hears." From here it can be gleaned that it would have been appropriate to despise him, and detest him, and to hide His face from him, just that His mercy is abundant, and He does not despise him, and He does not detest him etc.. See there his words which are sweeter than honey, and understand for your own soul, how much a person needs to strengthen himself in this matter of hisbodidus and conversation between himself and his Creator, through everything that he undergoes. And one time he said that it is possible to discern on someone if he does hisbodidus, that is, because through this his face reveals abashment and great fear from Hashem Yisburach. And not for not does the liturgist describe the visage of the high priest when he came out from the holy of holies: "Like someone sitting in a hidden place to entreat the face of a king, (such was) the visage of the priest." And from all this understand for your own soul the eminence of one who does hisbodidus and one who sits in a hidden place to pour out his heart and soul like water directly before the face of Hashem. ## Segment 36
וְכֵן הִזְהִיר מְאד לַעֲסֹק הַרְבֵּה בַּאֲמִירַת תְּהִלִּים וּשְׁאָר תְּחִנּוֹת וּבַקָּשׁוֹת וְלִמְצא אֶת עַצְמוֹ בְּתוֹךְ כָּל הַמִּזְמוֹרֵי תְּהִלִּים, שֶׁאוֹמֵר כִּי רַק עַל עִנְיַן מִלְחֶמֶת הַיֵּצֶר נִתְיַסֵּד כָּל סֵפֶר תְּהִלִּים וְעִקָּרוֹ נֶאֱמַר בִּשְׁבִיל כָּל אֶחָד מִיִּשְׂרָאֵל, שֶׁיִּנָּצֵל מִמִּלְחֶמֶת הַיֵּצֶר הָרַע וְחֵילוֹתָיו שֶׁהֵם עִקַּר הָאוֹיְבִים וְהַשּׂוֹנְאִים שֶׁל הָאָדָם שֶׁרוֹצִים לְהוֹרִידוֹ לִשְׁאל תַּחְתִּיּוֹת חַס וְשָׁלוֹם,.
He also revealed to us that the main time for this is at night, that then – at night, a person should do hisbodidus between himself and his Creator, and he should express before Hashem Yisborach his whole heart, and he should search out the good spirit, that is the good points that he still has in him, and select them from the midst of the bad spirit, and through this he will always remember his ultimate purpose is for the future world, as is explicated in Likutay Moharan, vol. 1, Torah 54 (end of 6) on the verse (Psalms 77:7), "I remember my melody at night, with my heart I converse, and search my spirit (/my spirit searches),” see there. ## Segment 37
וְכֵן הִזְהִיר מְאד לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת, הַיְנוּ שֶׁבְּכָל מָקוֹם שֶׁיִּלְמוֹד הָאָדָם יַתְחִיל לְהִסְתַּכֵּל עַל עַצְמוֹ כַּמָּה הוּא רָחוֹק מִכָּל זֶה עַל-יְדֵי מַעֲשָׂיו הָרָעִים וְיִשְׁפּךְ עַל-יְדֵי- זֶה אֶת לִבּוֹ לְפָנָיו יִתְבָּרַךְ וִיפָרֵשׁ עַל-יְדֵי-זֶה אֶת נִגְעֵי לְבָבוֹ וּמַכְאוֹבֵי נַפְשׁוֹ בְּאוֹתוֹ הָעֵת מִכָּל מַה שֶּׁעוֹבֵר עָלָיו, וְאָמַר שֶׁנַּעֲשֶׂה מִזֶּה שַׁעֲשׁוּעִים גְּדוֹלִים לְמַעְלָה וְאָמַר שֶׁעֲדַיִן לא עָלוּ שַׁעֲשׁוּעִים כָּאֵלֶּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כְּמוֹ אֵלּוּ הַשַּׁעֲשׁוּעִים שֶׁנַּעֲשִׂין מִן הַתְּפִלּוֹת אֵלּוּ שֶׁעוֹשִׂין מִן הַתּוֹרוֹת וּבְוַדַּאי יִזְכֶּה עַל-יְדֵי-זֶה לִתְשׁוּבָה שְׁלֵמָה וּלְחַיֵּי עוֹלָם.
And so he warned strongly to engage a lot in the recital of Psalms and other entreaties, and supplications, and to find oneself in all the chapters of Psalms that he recites, for the Book of Psalms was founded only on the matter of the war against the (evil) inclination, and it primarily addresses the concerns of each one of Israel, that he should be saved from the war of the evil inclination and its legions, for they are the main enemies and adversaries (lit. haters) of a person, that desire to bring him down to the depth of Scheol (-hell) Heaven forbid. ## Segment 38
וְכֵן אָמַר פַּעַם אַחַת לְתַלְמִידוֹ הָרַב הַצַּדִּיק הַקָּדוֹשׁ רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, בַּעַל הַמְחַבֵּר סִפְרֵי "לִקּוּטֵי הֲלָכוֹת" הַנַּ"ל בִּתְחִלַּת הִתְקָרְבוּתוֹ אֵלָיו זִכְרוֹנוֹ לִבְרָכָה, בְּעֵת שֶׁנִּכְנַס אֶצְלוֹ פַּעַם אַחַת לְבַדּוֹ וְסִפֵּר אָז לְפָנָיו אֶת כָּל לִבּוֹ וְצִוָּה אָז עָלָיו אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק לִבְרָכָה, כַּמָּה הַנְהָגוֹת וְדִבֵּר עִמּוֹ אָז הַרְבֵּה דְּבָרִים הַמְּשִׁיבִים אֶת הַנֶּפֶשׁ לְהַחֲיוֹתוֹ וּלְחַזְּקוֹ בַּעֲבוֹדַת הַשֵּׁם וּבְתוֹךְ דְּבָרָיו לָקַח אוֹתוֹ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק לִבְרָכָה, בְּיָדוֹ הַקְּדוֹשָׁה סְבִיב כְּתֵפָיו וְאָמַר לוֹ בְּזֶה הַלָּשׁוֹן: "אוּן וַייטֶער אִיז זֵעהֶר גִּיט אַז מֶען רֶעט זִיךְ אוֹיס דָּאס הַארְץ פַאר הַשֵּׁם יִתְבָּרַךְ אַזוֹ וִיא פַאר אֵיין אֶמֶתְן גּוּטְן פְרַיינְד" [וְהָלְאָה טוֹב מְאד כְּשֶׁמְּשִׂיחִין אֶת לִבּוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כְּמוֹ לִפְנֵי חֲבֵר טוֹב.
And so he warned strongly to make from the torahs (-holy teachings), prayers, that is, whatever (lit. wherever) a person is learning, he should begin to examine himself, how far he is from all this due to his bad conduct, and through this he should pour out his heart before Him Blessed He, and through this he should express the wounds of his heart and the pains of his soul at that time, from everything that he is undergoing. And he said that from this, great delights are made. And he said that there never were such delights before Hashem Yisburach like these delights which are made through these prayers, which are made from the torahs, and certainly he will merit through this to complete repentance and the eternal life. And so he said once to his student the rav, the tzaddik, the holy Rabbi Nussun mention of the tzaddik for blessing, the author of the book Likutay Halachos mentioned above, at the beginning of his drawing close to him (Rabbi Nachman) o.b.m., at the occasion when he (Rabbi Nussun) once entered by him alone, and he (Rabbi Nussun) spilled out his whole heart before him, and our master, leader, and rabbi o.b.m. commanded him then (to take upon himself) a few practices, and he spoke over with him many things which restore the soul, to give him life and strengthen him in the service of Hashem, and in the midst of these words, our master, teacher, and rabbi, mention of the tzaddik for blessing, took him with his holy hand around his (R' Nussun's) shoulders, and said to him these words, "Un veyetur (and further) iz (it is) zehr (very) git (good) az men (- when one) ret zich (speaks) oyss (out) dus harts (the heart) far (before) Hashem Yisburach azoy vee (just like) far (before) ein (a) emmessen (true) guettin (good) fraynd (friend)." And these words entered the heart of his holy student, our teacher the rav Rabbi Nussun, mention of the tzaddik for blessing, mamash (-really) like a burning fire, and he immediately understood, that just through this aitza (-remedy, advice), certainly he will merit to everything he needs in the service of Hashem. For all the various thoughts that the evil inclination will oscillate in his mind, and all types of obstacles that will prevent him, all of them he will recount before Hashem Yisburach, and he will request from Him mercy and endearment for each matter, that He should help him be as is truly proper for a Jewish man. ## Segment 39
אֲמִתִּי] וְהַדִּבּוּרִים הָאֵלּוּ נִכְנְסוּ בְּלֵב תַּלְמִידוֹ הַקָּדוֹשׁ מוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, כְּאֵשׁ בּוֹעֶרֶת מַמָּשׁ וְהֵבִין תֵּכֶף אֲשֶׁר רַק עַל-יְדֵי עֵצָה זאת בְּוַדַּאי יִזְכֶּה לְכָל מַה שֶּׁצָּרִיךְ בַּעֲבוֹדַת הַשֵּׁם, כִּי כָּל מִינֵי מַחֲשָׁבוֹת שֶׁיְּסַבֵּב הַיֵּצֶר הָרָע בְּדַעְתּוֹ וְכָל מִינֵי מְנִיעוֹת שֶׁיִּמְנָעֶנּוּ כֻּלָּם יְסַפֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וִיבַקֵּשׁ מֵאִתּוֹ רַחֲמִים וְתַחֲנוּנִים עַל כָּל דָּבָר שֶׁיַּעְזְרֵהוּ לִהְיוֹת כָּרָאוּי לְאִישׁ יִשְׂרְאֵלִי בֶּאֱמֶת.
And our teacher the rav, the tzaddik, Rabbi Nussun zatza"l, also told over, that when our master, our leader, and rabbi zatza"l, spoke with him about the Cave of Elijah, which he had visited at the time he was in the Land of Israel, our master, our leader, our rabbi zatza"l, told him, that then, when he stood there, he pictured in his eyes the scene of Elijah standing there to pray and do hisbodidus there. And he said to him in these words, "Ich (I) hub meer oyss gimult (pictured for myself) ut du (that here) iz gishtannin Eleyahu (Elijah stood), un hutt zich oyss garret dus harts (and spoke out his heart) far (before) Hashem Yisburach." And our teacher the rav, Rabbi Nussun, mention of the tzaddik for blessing, told over, that then he was inspired, and renewed, and overly strengthened to always engage in expressing his words before Hashem Yisburach on every matter that was deficient in the service of Hashem Yisburach, because he understood then from these holy words of his, that also Elijah did not merit to his (high) level – that he didn't taste the taste of death and burial (Kings I:11, Moed Kutun 26a, Koheles Rabba 3), just through prayer and hisbodidus, for he had already said, that all the tzaddikim did not come to their (high) levels, only through hisbodidus, and prayer, and supplication before Him Blessed He. ## Segment 40
וְגַם סִפֵּר מוֹרֵנוּ הָרַב הַצַּדִּיק רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, כִּי בְּעֵת שֶׁדִּבֵּר עִמּוֹ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, מִמְּעָרַת אֵלִיָּהוּ שֶׁהָיָה שָׁם בְּעֵת הֱיוֹתוֹ בְּאֶרֶץ-יִשְׂרָאֵל, אָמַר לוֹ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, שֶׁאָז, בְּעֵת עֲמִידָתוֹ שָׁם, נִצְטַיֵּר בְּעֵינָיו מַעֲמַד אֵלִיָּהוּ שָׁם לְהִתְפַּלֵּל וּלְהִתְבּוֹדֵד שָׁם וּבְזֶה הַלָּשׁוֹן אָמַר לוֹ: "אִיךְ הָאבּ מִיר אוֹיס גִּימָאלְט אָט דָּא אִיז גִּישְׁטַאנִין אֵלִיָּהוּ אוּן הָאט זִיךְ אוֹיס גִּירֶעט דָּאס הַארְץ פַאר הַשֵּׁם יִתְבָּרַךְ" וְסִפֵּר מוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, שֶׁאָז נִתְעוֹרֵר וְנִתְחַדֵּשׁ וְנִתְחַזֵּק בְּיוֹתֵר לַעֲסֹק תָּמִיד לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו הַשֵּׁם יִתְבָּרַךְ עַל כָּל דָּבָר שֶׁחָסֵר בַּעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, כִּי הֵבִין אָז מִדְּבָרָיו הַקְּדוֹשִׁים הָאֵלּוּ, שֶׁגַּם אֵלִיָּהוּ לא זָכָה לְמַדְרֵגָתוֹ, שֶׁלּא טָעַם טַעַם מִיתָה וּקְבוּרָה, רַק עַל-יְדֵי תְּפִלָּה וְהִתְבּוֹדְדוּת, כִּי הֲלא כְּבָר אָמַר, אֲשֶׁר כָּל הַצַּדִּיקִים לא בָּאוּ לְמַדְרֵגָתָם, רַק עַל- יְדֵי הִתְבּוֹדְדוּת בִּתְפִלָּה וּבַקָּשָׁה לְפָנָיו יִתְבָּרַךְ.
Now behold our teacher the rav, Rabbi Nussun zatza"l, whom it was mamash fulfilled by him (Exodus 33:11), "he did not move from within the tent," the tent of Torah of Rabbainu Hakadosh, light of lights etc., author of Likutay Moharan zatza"l, he received his holy daas (-realization of knowledge) in wondrous completion, more than all his (other) students, the tzaddikim o.b.m.. For our master, teacher, and holy rabbi (Nachman) shined into him the light of his holy daas, like the large luminary to the small luminary. And our master, leader, and rabbi zatza"l, said of him, that he knows of me more than everyone. And he learned, and taught, and acted, and fulfilled all the words of our master, leader, and holy rabbi zatza"l, to the utmost completion, and he revealed to us the straight approaches to all the good traits, and especially in the matter of prayer and hisbodidus, according to what he received from our master, leader, and holy rabbi zatza"l. And he excogitated awesome and wondrous novelties to strengthen every person in the service of Hashem, behold they are the written in the holy books of Likutay Halachos, which he composed (them) on all the four (sections of the) Shulchan Aruch (Code of Jewish Law, lit. set table), as he was charged by our master, leader, and rabbi zatza"l. And he also composed the book Likutay Tifeelos which is comprised of prayers, entreaties and supplications, endearments and appeasements, confessions, and great arousal for the soul of every Jewish man, that the person will arouse himself to remember his end, which he founded upon the foundation of the holy discourses of the book Likutay Moharan, on assignment of our master, leader, and rabbi zatza"l. ## Segment 41
וְהִנֵּה מוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, אֲשֶׁר מַמָּשׁ נִתְקַיֵּם בּוֹ: לא מָשׁ מִתּוֹךְ הָאהֶל, אָהֳלוֹ שֶׁל תּוֹרָה שֶׁל רַבֵּנוּ הַקָּדוֹשׁ אוֹר הָאוֹרוֹת וְכוּ' בַּעַל 'לִקּוּטֵּי מוֹהֲרַ"ן' זֵכֶר צַדִּיק לִבְרָכָה, הוּא קִבֵּל דַּעְתּוֹ הַקְּדוֹשָׁה בִּשְׁלֵמוּת נִפְלָא יוֹתֵר מִכָּל תַּלְמִידָיו הַצַּדִּיקִים, זִכְרוֹנָם לִבְרָכָה, כִּי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ, זֵכֶר צַדִּיק לִבְרָכָה, הֵאִיר בּוֹ הֶאָרַת דַּעְתּוֹ הַקְּדוֹשָׁה כַּמָּאוֹר הַגָּדוֹל בַּמָּאוֹר הַקָּטָן וְאָמַר עָלָיו אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק לִבְרָכָה, שֶׁהוּא יוֹדֵעַ מִמֶּנּוּ יוֹתֵר מִכֻּלָּם וְהוּא לָמַד וְלִמֵּד וְעָשָׂה וְקִיֵּם כָּל דִּבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ זֵכֶר צַדִּיק לִבְרָכָה, בְּתַכְלִית הַשְּׁלֵמוּת וְגִלָּה לָנוּ דְּרָכִים יְשָׁרִים בְּכָל הַמִּדּוֹת טוֹבוֹת וּבִפְרָט בְּעִנְיַן תְּפִלָּה וְהִתְבּוֹדְדוּת כְּפִי אֲשֶׁר קִבֵּל מֵאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ, זֵכֶר צַדִּיק לִבְרָכָה, וְחִדֵּשׁ חִדּוּשִׁים נוֹרָאִים וְנִפְלָאִים לְחַזֵּק אֶת כָּל אָדָם בַּעֲבוֹדַת הַשֵּׁם הֲלא הֵמָּה כְּתוּבִים עַל סִפְרֵי "לִקּוּטֵי הֲלָכוֹת" הַקְּדוֹשִׁים שֶׁחִבֵּר אוֹתָם עַל כָּל אַרְבָּעָה חֶלְקֵי שֻׁלְחָן עָרוּךְ בִּפְקֻדַּת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק לִבְרָכָה, וְגַם חִבֵּר סֵפֶר "לִקּוּטֵי תְּפִלּוֹת" הַכָּלוּל בָּהֶם תְּפִלּוֹת תְּחִנּוֹת וּבַקָּשׁוֹת רִצּוּיִים וּפִיּוּסִים, וִדּוּיִים וְהִתְעוֹרְרוּת גָּדוֹל לְנֶפֶשׁ כָּל אִישׁ יִשְׂרָאֵל שֶׁיְּעוֹרֵר הָאָדָם אֶת עַצְמוֹ, לִזְכּר אֶת אַחֲרִיתוֹ אֲשֶׁר יְסָדָם עַל יְסוֹד הַמַּאֲמָרִים הַקְּדוֹשִׁים שֶׁבְּסֵפֶר "לִקּוּטֵי מוֹהֲרַ"ן" בִּפְקֻדַּת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק לִבְרָכָה.
And he said once regarding these prayers, the wording of the verse (Psalms 102:19), "Write this for the final generation, for the nation that will be created then will praise Y-ah." Namely, that these prayers were written for the final generation, and in the future there will be created a nation that will praise Hashem with these prayers. And he spoke radically of their stature. And he wrote in the introduction to the book Likutay Tifeelos these words, "Prayers such as these have never been in the world etc.." And he warned strongly to engage in them constantly, see there. And once, he said, "Now, that these prayers have went out into the world, in the future, judgment and accounting (din vicheshbon) will have to be given for every day that they were not said." [In Siach Sarfey Kodesh (6:40) it is brought down that they asked Rabbi Nussun if it was true that he said this. Rabbi Nussun replied, "I said it and I didn't say it; judgment and accounting everyone will give on what is necessary to be given, however, then, they will see for themselves that had they said these prayers they would have a lot less to be judged and accounted for."] And even still, he wrote in the introduction there, that also from this a person should not withhold (his hand), namely to engage every day in hisbodidus, to pour out his words before Hashem Yisburach in minute detail, on each and every matter that he sees he is deficient at that time, and to make for himself prayers from the Torah, in the language spoken, and only through this will he be able to come through in every matter, for it is impossible to explain in writing in detail all the needs of a person, especially according to the changes that always occur to a person at all times, see there. ## Segment 42
וְאָמַר פַּעַם אַחַת עַל הַתְּפִלּוֹת הָאֵלּוּ לְשׁוֹן הַכָּתוּב: תֵכָתֶב זאת לְדוֹר אַחֲרוֹן, וְעַם נִבְרָא תְּהַלֵּל יָהּ, הַיְנוּ שֶׁהַתְּפִלּוֹת הָאֵלֶּה נִכְתְּבוּ לְדוֹר אַחֲרוֹן, וְעָתִיד לְהִבָּרְאוֹת עַם, שֶׁיְּהַלְּלוּ יָהּ בְּהַתְּפִלּוֹת הָאֵלֶּה, וְהִפְלִיג מְאד בְּמַעֲלָתָם וְכָתַב בַּהַקְדָּמָה לַסֵּפֶר "לִקּוּטֵי- תְּפִלּוֹת" בְּזֶה הַלָּשׁוֹן: תְּפִלּוֹת כָּאֵלּוּ עֲדַיִן לא הָיוּ בָּעוֹלָם וְכוּ' וְהִזְהִיר מְאד לַעֲסֹק בָּהֶם תָּמִיד, עַיֵּן שָׁם וּפַעַם אַחַת אָמַר-עַכְשָׁו, שֶׁיָּצְאוּ הַתְּפִלּוֹת הָאֵלֶּה בָּעוֹלָם, עֲתִידִים לָתֵת דִּין וְחֶשְׁבּוֹן עַל כָּל יוֹם וָיוֹם, שֶׁאֵין אוֹמְרִים אוֹתָם וְאַף-עַל-פִּי-כֵן כָּתַב שָׁם בַּהַקְדָּמָה, שֶׁגַּם מִזֶּה אַל יַנַּח הָאָדָם אֶת יָדוֹ, דְּהַיְנוֹ לַעֲסֹק בְּכָל יוֹם בְּהִתְבּוֹדְדוּת לִשְׁפּךְ שִׂיחוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּפְרָטֵי פְּרָטִיּוּת עַל כָּל דָּבָר וְדָבָר שֶׁרוֹאֶה שֶׁחָסֵר לוֹ בְּאוֹתוֹ הָעֵת וְלַעֲשׂוֹת בְּעַצְמוֹ מֵהַתּוֹרָה תְּפִלּוֹת בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ, וְרַק עַל-יְדֵי-זֶה יוּכַל לְהִוָּשַׁע בְּכָל דָּבָר, כִּי אִי אֶפְשָׁר לְבָאֵר בִּכְתָב בִּפְרָטִיּוּת כָּל הִצְטָרְכוּת הָאָדָם, וּבִפְרָט לְפִי הַשִּׁנּוּיִים שֶׁנַּעֲשִׂים בָּאָדָם בְּכָל עֵת וּזְמַן, עַיֵּן שָׁם.
And look in Words of Rabbi Nachman (229), he wrote there; in the beginning this was the main prayer, what each one would speak before Hashem Yisburach what was in his heart, in the spoken language. But afterwards the Anshei Kinnesses Hagedoala (Men of the Great Assembly) etc. and they set the arrangement of the prayer, as this is explicated in Maimonides' Laws of Prayer (1:3-7), see there. However, in any case, according to the law, this is the main prayer. Therefore, also now, that we pray the order of the prayer that the Anshei Kinnesses Hagedola constituted, it is very good for a person to regularly pray before Hashem Yisburach prayers, entreaties, and supplications from his heart, in the language he understands, that Hashem Yisburach should merit him to His service, for this is the main prayer, as mentioned above etc., see there. And behold it is herewith understood, that so too, also now that we have merited that the tzaddikim after them, arranged for us such awesome prayers, even still a person should not suffice for himself with this alone, rather he needs to abound profusely in expressing his words before Him Blessed He, from his heart, in the language he is familiar with, every matter in detail that he sees that he is missing, whether spiritual or physical. ## Segment 43
וְעַיֵּן בְּ"שִׂיחוֹת-הָרַ"ן" (סִימָן רכ"ח), שֶׁכָּתַב שָׁם: בַּתְּחִלָּה הָיָה זֶה עִקַּר הַתְּפִלָּה מַה שֶּׁכָּל אֶחָד הָיָה מְדַבֵּר מַה שֶּׁבְּלִבּוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּלָשׁוֹן שֶׁהָיוּ מְדַבְּרִים בּוֹ, אַךְ אַחַר-כָּךְ רָאוּ אַנְשֵׁי-כְּנֶסֶת-הַגְּדוֹלָה וְכוּ' וְתִקְּנוּ סֵדֶר הַתְּפִלָּה, וְכַמְבאָר בְּהָרַמְבַּ"ם הִלְכוֹת תְּפִלָּה, עַיֵּן שָׁם אַךְ עַל כָּל פָּנִים מִדִּינָא זֶהוּ עִקַּר הַתְּפִלָּה עַל כֵּן גַּם עַכְשָׁו שֶׁמִּתְפַּלְּלִים סֵדֶר הַתְּפִלָּה שֶׁתִּקְּנוּ אַנְשֵׁי-כְּנֶסֶת-הַגְּדוֹלָה, טוֹב מְאד לְהָאָדָם לִהְיוֹת רָגִיל לְהִתְפַּלֵּל לִפְנֵי הַשֵּׁם יִתְבָּרַךְ תְּפִלּוֹת תְּחִנּוֹת וּבַקָּשׁוֹת מִלִּבּוֹ בְּלָשׁוֹן שֶׁמֵּבִין בּוֹ, שֶׁיְּזַכֵּהוּ הַשֵּׁם יִתְבָּרַךְ תְּפִלּוֹת תְּחִנּוֹת וּבַקָּשׁוֹת מִלִּבּוֹ בְּלָשׁוֹן שֶׁמֵּבִין בּוֹ, שֶׁיְּזַכֵּהוּ הַשֵּׁם יִתְבָּרַךְ לַעֲבוֹדָתוֹ, כִּי זֶה עִקַּר הַתְּפִלָּה, כַּנִּזְכָּר לְעֵיל וְכוּ, עַיֵּן שָׁם וְהִנֵּה מִמֵּילָא מוּבָן מִזֶּה, אֲשֶׁר כֵּן גַּם עַכְשָׁו, שֶׁזָּכִינוּ שֶׁסִּדְּרוּ לָנוּ הַצַּדִּיקִים שֶׁאַחֲרֵיהֶם תְּפִלּוֹת נוֹרָאוֹת כָּאֵלֶּה, אַף-עַל-פִּי-כֵן אַל יִסְתַּפֵּק הָאָדָם עַצְמוֹ בְּזֶה לְבַד, אַךְ צָרִיךְ לְהַרְבּוֹת מְאד לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ מִלִּבּוֹ בְּלָשׁוֹן שֶׁמֵּבִין בּוֹ כָּל דָּבָר בִּפְרָטִיּוּת, שֶׁרוֹאֶה שֶׁחָסֵר לוֹ בְּאוֹתוֹ הָעֵת, הֵן בְּרוּחָנִיּוּת הֵן בְּגַשְׁמִיּוּת.
We have surely seen in these end of times, when the horribly terrible darkness spreads out, that many of our nation have become very very distant from the service of Hashem, and they have been washed away by the torrent of incorrigible water of this lowly world, and they have drowned in the depths of mire, and there is no stance, as it is written (Psalms 69:3), "I have drowned in the depth of mire and there is no stance," and all this is just because they do not take to heart the holy aitza (advice/remedy/recourse) which is written afterwards (verse 14), "as for me, my prayer is to You Hashem etc.." And many don't know any way how to practice this. Even though it is true that whoever puts his heart and eyes to the books of our master, teacher, and holy rabbi and his holy student our teacher Rabbi Nussun zatza"l, certainly he will find in them a true, erect, and correct way how to conduct this holy matter, however their holy words which address this matter are spread about between the holy discourses, and not every person can find easily what he is seeking. And also, behold these books are not readily found and available in everyone's hand. ## Segment 44
וְרָאה רָאִינוּ בְּאַחֲרִית הַיָּמִים הָאֵלֶּה בְּעֵת הִתְפַּשְּׁטוּת הַחֹשֶׁךְ הַנּוֹרָא מְאד שֶׁרַבִּים מֵעַמֵּנוּ נִתְרַחֲקוּ מְאד מְאד מֵעֲבוֹדַת ה' וְנִשְׁטְפוּ בְּזֶרֶם מֵי הַזֵּידוֹנִים שֶׁל עוֹלָם הַשָּׁפָל הַזֶּה וְנִטְבְּעוּ בִּיוֵן מְצוּלָה וְאֵין מָעֳמָד כְּמוֹ שֶׁכָּתוּב "טָבַעְתִּי בִּיוֵן מְצוּלָה וְאֵין מָעֳמָד", וְהַכּל רַק מֵחֲמַת אֲשֶׁר אֵינָם מְשִׂימִים עַל לִבָּם הָעֵצָה הַקְּדוֹשָׁה שֶׁכָּתוּב אַחַר זֶה "וַאֲנִי תְפִלָּתִי לְךָ ה' וְכוּ'", וְרַבִּים אֵינָם יוֹדְעִים שׁוּם דֶּרֶךְ אֵיךְ לְהִתְנַהֵג בָּזֶה.
Therefore we have put our hearts to gather in this book many homilies from the books of our master, leader, and holy rabbi zatza"l, and from the holy books of Likutay Halachos from his holy student, which speak about the eminence of reciting Psalms, and the eminence of one who does hisbodidus and pours his heart like water directly before the face of Hashem, and straight ways which are critical for each person to know how to act, and to strengthen himself in this. And we named this book "Outpouring of the Soul," for it speaks entirely of how a person needs to pour out his heart and soul before Hashem, and this alone is the general aitza (-remedy, advice) for each and every matter, whether it be spiritual or physical. ## Segment 45
וְהֵן אָמְנָם מִי שֶׁמֵּשִׂים לִבּוֹ וְעֵינָיו בְּסִפְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ וְתַלְמִידוֹ הַקָּדוֹשׁ מוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, בְּוַדַּאי יִמְצָא בָּהֶם דֶּרֶךְ אֱמֶת וְיַצִּיב וְנָכוֹן אֵיךְ לְהִתְנַהֵג בָּעִנְיָן הַקָּדוֹשׁ הַזֶּה אַךְ דִּבְרֵיהֶם הַקְּדוֹשִׁים הַמְדַבְּרִים מֵעִנְיָן זֶה מְפֻזָּרִים בֵּין דְּרוּשֵׁיהֶם הַקְּדוֹשִׁים וְלָאו כָּל אָדָם יָכוֹל לִמְצא מְבֻקָּשׁוֹ בְּנָקֵל וְגַם הֲלא הַסְּפָרִים הָאֵלֶּה אֵינָם מְצוּיִים וּשְׁכִיחִים בְּיַד כָּל אִישׁ לָזאת שַׂמְנוּ אֶל לְבָבֵנוּ לְקַבֵּץ בַּסֵּפֶר הַזֶּה מַאֲמָרִים רַבִּים מִסִּפְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ, זֵכֶר צַדִּיק לִבְרָכָה, וּמִסִּפְרֵי "לִקּוּטֵי הֲלָכוֹת" הַקְּדוֹשִׁים מִתַּלְמִידוֹ הַקָּדוֹשׁ הַמְדַבְּרִים מֵעִנְיַן מַעֲלַת אֲמִירַת תְּהִלִּים וּמַעֲלַת הַמִּתְבּוֹדֵד וְשׁוֹפֵךְ לִבּוֹ כַּמַּיִם נכַח פְּנֵי ה' וּדְרָכִים יְשָׁרִים הַנְּחוּצִים לְכָל אִישׁ לָדַעַת, אֵיךְ לְהִתְנַהֵג וּלְחַזֵּק עַצְמוֹ בָּזֶה.
And certainly when a person will put his eyes and heart to these words written in this book, his heart will be aroused to accustom himself to go in this holy old way, which our forefathers traversed from time immemorial, and it is going to be renewed in the future when the righteous Messiah comes, for only he will draw the world to this way, so that all the populace will practice it, as is explicated in Likutay Halachos, laws of Rosh Chodesh (First of the Month, 5:26), and as is explicated in Likutay Moharan (Torah 2), that the main weapon of Messiah is prayer, and all the wars that he will conduct, and all the conquest he will conquer, everything is from there. And also the entire future redemption is contingent on this, as it says (Jeremiah 31:9), "And I will bring them to my holy mountain, and I will bring them happiness in my house of prayer," quickly, in our days, amen. ## Segment 46
וְקָרָאנוּ שֵׁם הַסֵּפֶר הַזֶּה "הִשְׁתַּפְּכוּת הַנֶּפֶשׁ" כִּי כֻּלּוֹ מְדַבֵּר אֵיךְ שֶׁצָּרִיךְ כָּל אָדָם לִשְׁפּךְ לִבּוֹ וְנַפְשׁוֹ לִפְנֵי הַשֵּׁם, וְרַק זֶה הוּא הָעֵצָה הַכְּלָלִית עַל כָּל דָּבָר וְדָבָר הֵן בְּרוּחָנִיּוּת וְהֵן בְּגַשְׁמִיּוּת וּבֶטַח כַּאֲשֶׁר יָשִׂים הָאָדָם אֶת עֵינָיו וְלִבּוֹ עַל הַדְּבָרִים הָאֵלֶּה הַכְּתוּבִים בַּסֵּפֶר הַזֶּה, יִתְעוֹרֵר לְבָבוֹ לְהַרְגִּיל עַצְמוֹ לֵילֵךְ בַּדֶּרֶךְ הַקָּדוֹשׁ הַיָּשָׁן הַזֶּה שֶׁדָּרְכוּ בּוֹ אֲבוֹתֵינוּ מֵעוֹלָם וְעָתִיד לְהִתְחַדֵּשׁ כְּשֶׁיָּבוֹא מָשִׁיחַ צִדְקֵנוּ, כִּי רַק הוּא יַמְשִׁיךְ בָּעוֹלָם הַדֶּרֶךְ הַזֶּה שֶׁיֵּלְכוּ בּוֹ כָּל בָּאֵי עוֹלָם כְּמוֹ שֶּׁמְּבאָר בְּ"לִקּוּטֵי הֲלָכוֹת" הִלְכוֹת ראשׁ- חֹדֶשׁ הֲלָכָה ה' וּכְמוֹ שֶׁמְּבאָר בְּ'לִקּוּטֵי מוֹהֲרֲ"ן' חֵלֶק א' סִימָן ב', שֶׁעִקַּר כְּלֵי זֵינוֹ שֶׁל מָשִׁיחַ הוּא הַתְּפִלָּה וְכָל הַמִּלְחָמוֹת שֶׁיַּעֲשֶׂה וְכָל הַכְּבִישׁוֹת שֶׁיִּכְבּשׁ הַכּל מִשָּׁם וְגַם כָּל הַגְּאֻלָּה הָעֲתִידָה תְּלוּיָה בָּזֶה כְּמוֹ שֶׁכָּתוּב: "בִּבְכִי יָבוֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם" וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֵינוּ שֶׁנִּזְכֶּה בֶּאֱמֶת לֵילֵךְ בַּדֶּרֶךְ הַקָּדוֹשׁ הַזֶּה עַד שֶׁיְּקֻיַּם בָּנוּ מִקְרָא שֶׁכָּתוּב: "וַהֲבִיאוֹתִים אֶל הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי" בִּמְהֵרָה בְּיָמֵינוּ אָמֵן.
Practices of Rabbi Nachman ## Segment 47
הַנְהָגוֹת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ מוֹהֲרַ"ן זצ"ל, בְּעִנְיַן הִתְבּוֹדְדוּת כְּפִי מַה שֶּׁכָּתוּב בְּסִפּוּרֵי שְׁבָחָיו הַקְּדוֹשִׁים:.
Practices of our master, leader, and holy rabbi, the rav, Rabbi Nachman zatza"l, in the matter of hisbodidus, according to what is written in the holy recounting of his praises. ## Segment 48
בְּסֵפֶר "שִׁבְחֵי הָרַ"ן" בִּתְחִלָּתוֹ, בְּסִפּוּרֵי הַנְהָגוֹתָיו וִיגִיעָתוֹ בַּעֲבוֹדַת הַשֵּׁם כָּתוּב, עִקַּר עֲבוֹדָתוֹ אֲשֶׁר עַל יָדָהּ זָכָה לְמַה שֶּׁזָּכָה הָיָה רַק רִבּוּי הַתְּפִלּוֹת וְהַתְּחִנּוֹת וְהַבַּקָּשׁוֹת וְהָרִצּוּיִים וְהַפִּיּוּסִים שֶׁהָיָה רָגִיל מְאד לְהִתְפַּלֵּל וּלְהִתְחַנֵּן לְפָנָיו יִתְבָּרַךְ וְהָיָה מְרַצֶּה וּמְפַיֵּס אוֹתוֹ יִתְבָּרַךְ בְּכַמָּה מִינֵי תְּחִנּוֹת וּבַקָּשׁוֹת שֶׁיְּזַכֵּהוּ בְּרַחֲמָיו לְקָרְבוֹ לַעֲבוֹדָתוֹ יִתְבָּרַךְ וְעִקַּר מַה שֶּׁהוֹעִיל לוֹ הָיָה הַתְּפִלּוֹת בִּלְשׁוֹן אַשְׁכְּנַז הַמְדֻבַּר בֵּינֵינוּ, שֶׁהָיָה רָגִיל מְאד לְיַחֵד לוֹ אֵיזֶה מָקוֹם שֶּׁמָּצָא שֶׁאֵין שָׁם בְּנֵי אָדָם וְהָיָה מְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ, הַיְנוּ בִּלְשׁוֹן אַשְׁכְּנַז וְהָיָה מְרַצֶּה וּמְפַיֵּס אוֹתוֹ יִתְבָּרַךְ וּמְבַקֵּשׁ וּמִתְחַנֵּן לְפָנָיו יִתְבָּרַךְ בְּכַמָּה וְכַמָּה מִינֵי טְעָנוֹת וַאֲמַתְלָאוֹת שֶׁרָאוּי לוֹ יִתְבָּרַךְ שֶׁיְּקָרְבוֹ לַעֲבוֹדָתוֹ יִתְבָּרַךְ וְהָיָה רָגִיל בָּזֶה מְאד מְאד וְהָיָה מְבַלֶּה יָמִים וְשָׁנִים עַל זֶה גַּם הָיָה מַטְמִין עַצְמוֹ עַל גַּבֵּי בֵּית אָבִיו תַּחַת הַגַּג שֶׁהָיָה שָׁם כְּמוֹ חֶדֶר בִּמְחִצָּה שֶׁל קָנִים שֶׁמַּחֲזִיקִין שָׁם תֶּבֶן וּמִסְפּוֹא, וְשָׁם הָיָה מַטְמִין עַצְמוֹ וְהָיָה אוֹמֵר תְּהִלִּים וְהָיָה צוֹעֵק בְּלַחַשׁ לְהַשֵּׁם יִתְבָּרַךְ, שֶׁיְּזַכֵּהוּ לְקָרְבוֹ אֵלָיו יִתְבָּרַךְ.
In the book "Praises of Rabbi Nachman," in the beginning, in recounting his practices and strenuous efforts in the service of Hashem (article 10), it is written: His main devotion, through which he merited to what he merited, was just the profusion of the prayers, and entreaties, and supplications, and endearments, and appeasements which he very frequently prayed and beseeched before Him Blessed He. And he would endear and appease Him Blessed He with all types of entreating and beseeching, that He in His Mercy should merit him to draw close to Him, to His service, Blessed He. And the main thing that was to his avail, was the prayers in the Yiddish language which is spoken amongst us, which he would very frequently designate for himself a place that he found, where there weren't any people, and he would articulate his words before Hashem Yisburach, in the vernacular, that is in the Yiddish language, and he would endear and appease Him Blessed He, and supplicate and entreat before Him Blessed He with many many types of arguments and justifications that it was becoming of Him Blessed He to draw him close to His service, Blessed He. And he was very very wont to doing this. And he would spend days and years on this. Also he would hide himself, on top of his father's house, under the roof, where there was the likeness of a room with a partition of reeds, where straw and fodder are stored, and there he would hide himself, and would recite Psalms, and he would scream silently to Hashem Yisburach, that He should give him to merit to draw close to Him Blessed He. ## Segment 49
וְהַכְּלָל שֶׁכָּל הַמִּינֵי בַּקָּשׁוֹת שֶׁבָּעוֹלָם שֶׁנִּמְצָאִים בְּאֵיזֶה סֵפֶר שֶׁיִּהְיֶה מָצוּי בֵּינֵינוּ הַכּל כַּאֲשֶׁר לַכּל לא הִנִּיחַ שׁוּם תְּחִנָּה וּבַקָּשָׁה שֶׁלּא אֲמָרָה כַּמָּה וְכַמָּה פְּעָמִים, הֵן תְּהִלִּים וְסֵפֶר "שַׁעֲרֵי צִיּוֹן" וְהַבַּקָּשׁוֹת הַנִּדְפָּסִים בְּהַסִּדּוּרִים הַגְּדוֹלִים וּשְׁאָר מִינֵי בַּקָּשׁוֹת וּתְחִנּוֹת וַאֲפִלּוּ הַתְּחִנּוֹת הַנִּדְפָּסִים בִּלְשׁוֹן אַשְׁכְּנַז-כֻּלָּם לא הִנִּיחַ מִלְּאָמְרָם וְהָיָה רָגִיל לוֹמַר כָּל הַתְּחִנּוֹת שֶׁאַחַר מַעֲמָדוֹת הַנִּדְפָּסִים אַחַר כָּל יוֹם וָיוֹם וְהוּא הָיָה רָגִיל לוֹמַר כָּל הַתְּחִנּוֹת כֻּלָּם שֶׁל כָּל הַיָּמִים בְּפַעַם אֶחָד גַּם הָיָה רָגִיל לִפְעָמִים לוֹמַר בִּתְהִלִּים רַק הַפְּסוּקִים הַמְדַבְּרִים מִתְּחִנּוֹת וּבַקָּשׁוֹת וּצְעָקָה לְהַשֵּׁם יִתְבָּרַךְ וְהָיָה אוֹמֵר רַק פְּסוּקִים אֵלּוּ וְהַשְּׁאָר לא הָיָה אוֹמֵר וְהָיָה אוֹמֵר כָּל הַפְּסוּקִים הָאֵלּוּ מִכָּל סֵפֶר תְּהִלִּים בְּפַעַם אֶחָד.
And the general principle is, that all the types of supplications that are in the world, that are found in any book available amongst us, everything but everything, he didn't leave any entreaty or supplication that he didn't say many, many times. Whether it be Psalms, or the book Shaarei Tzion (Gates of Zion), and the supplications which are printed in the large prayer books, and other types of supplications and entreaties, and even the entreaties that are printed in Yiddish, all of them, he did not hold back from saying. And he was in the habit of saying all the entreaties that are after the maamados (- an arrangement of sections of the Torah which are unique to each particular day of the week, and commemorate the partaking of the standing over – maamud – the daily offering, which was incumbent in the time of the Temple), which are printed after each and every day, and he was sometimes in the routine of saying all the entreaties of all the days in one instance (t.n. these entreaties are very particular to their specific days, so I believe that Rabbainu must have prefaced each different day, with some sort of statement like: and on Tuesday we entreat etc.). Also he was accustomed sometimes to recite Psalms, only those verses which speak of entreaty, and supplication, and screaming to Hashem Yisburach, and he would say just these verses, and not say the rest, and he would say all these verses from the whole book of Psalms in one session. ## Segment 50
וּמִלְּבַד כָּל זֶה הָעִקָּר הָיָה מַה שֶּׁהָיָה מִתְפַּלֵּל מֵעַצְמוֹ, דְּהַיְנוּ מַה שֶּׁהָיָה רָגִיל לְדַבֵּר מִלִּבּוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּלְשׁוֹן אַשְׁכְּנַז, שֶׁהָיָה מִתְפַּלֵּל וְטוֹעֵן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּכַמָּה מִינֵי טְעָנוֹת וּתְחִנּוֹת וּבַקָּשׁוֹת שֶׁאָמַר מִדַּעְתּוֹ וּמִלִּבּוֹ כַּנַּ"ל, שֶׁיְּזַכֵּהוּ הַשֵּׁם יִתְבָּרַךְ לַעֲבוֹדָתוֹ וְזֶהוּ הָעִקָּר מַה שֶּׁהוֹעִיל לוֹ לִזְכּוֹת לְמַּה שֶּׁזָּכָה כָּךְ שָׁמַעְנוּ מִפִּיו הַקָּדוֹשׁ בְּפֵרוּשׁ.
And besides all this, the main thing was what he would pray from himself, that is, what he was accustomed to speak from his heart before Hashem Yisburach in Yiddish, which he would pray and argue before Hashem Yisburach with many many types of arguments, and entreaties, and supplications, which he said from his (own) mind and from his heart as mentioned above, that Hashem Yisburach should merit him to His service. And this was the main thing which availed him to merit what he merited. Thus we heard explicitly from his holy mouth. ## Segment 51
וְכַמָּה פְּעָמִים הָיָה מְדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ דִּבְרֵי תְּחִנּוֹת וּבַקָּשׁוֹת מִלִּבּוֹ וְנִזְדַּמֵּן לוֹ בְּתוֹךְ דִּבּוּרָיו טְעָנוֹת יָפוֹת וּתְפִלּוֹת נְכוֹנוֹת וּמְסֻדָּרוֹת וְהוּטְבוּ בְּעֵינָיו, וְהָיָה כּוֹתְבָם אֶצְלוֹ לְזִכָּרוֹן, לְמַעַן יִהְיֶה רָגִיל לְהִתְפַּלֵּל אוֹתָם גַּם אַחַר-כָּךְ, וְכֵן הָיָה רָגִיל בְּעִנְיָן זֶה לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ הַרְבֵּה מְאד מְאד, וְכָל תְּפִלּוֹתָיו הָיוּ, שֶׁיִּזְכֶּה לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, וְהָיוּ לוֹ טְעָנוֹת גְּדוֹלוֹת לְהַשֵּׁם יִתְבָּרַךְ עַל זֶה, וְאַף-עַל- פִּי-כֵן הָיָה נִדְמֶה לוֹ תָּמִיד, שֶׁאֵין מִסְתַּכְּלִין עָלָיו כְּלָל וְאֵין שׁוֹמְעִין כְּלָל, רַק אַדְּרַבָּא, נִדְמָה לוֹ, שֶׁמַּרְחִיקִין אוֹתוֹ מֵעֲבוֹדָתוֹ יִתְבָּרַךְ בְּכָל מִינֵי הַרְחָקוֹת וּכְאִלּוּ אֵין רוֹצִין בּוֹ כְּלָל וּכְלָל כִּי הָיָה רוֹאֶה, שֶׁחוֹלְפִין וְעוֹבְרִין כַּמָּה וְכַמָּה יָמִים וְשָׁנִים, וְעֲדַיִן הוּא רָחוֹק מֵהַשֵּׁם יִתְבָּרַךְ וְלא זָכָה עֲדַיִן לְשׁוּם הִתְקָרְבוּת, עַל כֵּן נִדְמָה בְּעֵינָיו שֶׁאֵין שׁוֹמְעִין דְּבָרָיו כְּלָל וְאֵין מִסְתַּכְּלִין עָלָיו כְּלָל, רַק אַדְּרַבָּא, מַרְחִיקִין אוֹתוֹ בְּכָל מִינֵי הִתְרַחֲקוּת מֵעֲבוֹדָתוֹ יִתְבָּרַךְ אַךְ אַף-עַל-פִּי-כֵן הָיָה מְחַזֵּק עַצְמוֹ מְאד וְלא הִנִּיחַ אֶת מְקוֹמוֹ וְכַמָּה פְּעָמִים הָיָה שֶׁהָיָה נוֹפֵל בְּדַעְתּוֹ מֵחֲמַת זֶה שֶׁרָאָה, שֶׁהוּא מִתְפַּלֵּל וּמַעְתִּיר וּמַפְצִיר כָּל כָּךְ שֶׁיִּתְקָרֵב לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ וְאֵין מִסְתַּכְּלִין עָלָיו כְּלָל וּמֵחֲמַת זֶה נָפַל לִפְעָמִים בְּדַעְתּוֹ וְלא הָיָה מְדַבֵּר עוֹד כָּל כָּךְ בֵּינוֹ לְבֵין קוֹנוֹ אֵיזֶה יָמִים אַחַר-כָּךְ נִזְכַּר בְּעַצְמוֹ וְהִתְבַּיֵּשׁ בְּעַצְמוֹ עַל שֶׁהִרְהֵר אַחַר מִדּוֹתָיו יִתְבָּרַךְ, כִּי בֶּאֱמֶת בְּוַדַּאי הַשֵּׁם יִתְבָּרַךְ חַנּוּן וְרַחוּם וְכוּ' וּבְוַדַּאי הוּא רוֹצֶה לְקָרְבוֹ וְכוּ', וְחָזַר וְנִתְחַזֵּק בְּדַעְתּוֹ וְהִתְחִיל שׁוּב לְהַעְתִּיר וּלְדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל וְכֵן הָיָה כַּמָּה פְּעָמִים.
[Praises of Rabbi Nachman, Article 11] And many times he would be speaking before Hashem Yisburach words of entreaty and supplication from his heart, and in the midst of his words he came upon nice argumentation and prayers that were ideal and in order, and they were good in his eyes, and he would write them so that they would be with him for a remembrance, so that he could pray them regularly afterwards as well. And so he was very accustomed in this matter, to speak between himself and his Creator a very very great deal. And all his prayers were that he should merit to draw close to Hashem Yisburach, and he had great vindications to Hashem Yisburach for this. ## Segment 52
עוֹד כָּתוּב שָׁם סִימָן קי"ז בִּכְפָר אוֹסְיַאטִין סָמוּךְ לְעִיר מֶעדְוֶעדִוְקֶע שָׁם הָיָה דָּר חָמִיו זִכְרוֹנוֹ לִבְרָכָה, וְשָׁם הָיָה עִקַּר גִּדּוּלוֹ וְשָׁם הוֹלֵךְ נָהָר גָּדוֹל וְעָלָיו גְּדֵלִים קְנֵה-סוּף הַרְבֵּה לִמְאד מְאד וְהָיָה דַּרְכּוֹ בַּקּדֶשׁ שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק לִבְרָכָה, שֶׁהָיָה לוֹקֵחַ לִפְעָמִים סְפִינָה קְטַנָּה וְשָׁט עִמָּהּ בְּעַצְמוֹ לְתוֹךְ הַנָּהָר הַנַּ"ל אַף-עַל-פִּי שֶׁלּא הָיָה יָכוֹל הֵיטֵב לְהַנְהִיג סְפִינָה זאת אַף-עַל-פִּי-כֵן הָיָה שָׁט עִמָּהּ עַד אֲחוֹרֵי הַקָּנֵה-סוּף עַד הַמָּקוֹם שֶׁלּא הָיוּ רוֹאִים אוֹתוֹ עוֹד וְשָׁם עָשָׂה מַה שֶּׁעָשָׂה בִּתְפִלָּה וְהִתְבּוֹדְדוּת אַשְׁרֵי לוֹ, כִּי בֶּאֱמֶת זָכָה לְמַה שֶּׁזָּכָה כַּנִּרְאֶה בְּחוּשׁ מִסְּפָרָיו הַקְּדוֹשִׁים.
[Article 12] And even still it always seemed to him that no attention was being given to him whatsoever, and he wasn't being heard at all, just on the contrary, it seemed to him that he was being distanced from His service, Blessed he, with all types of estrangement from His service Blessed He. Yet even still he would strengthen himself very much, and did not resign his stance. And many times it happened, that he would fall discouraged from this that he saw that he prays, and pleads persistently, and presses urgently, so much, to draw close to the service of Hashem Yisburach, and no attention is paid to him whatsoever. And because of this he would fall sometimes dejected, and wouldn't speak so much anymore between himself and his Creator, for some days. Afterwards he caught himself, and was ashamed with himself for having second-guessed His measures, Blessed He, for in truth, certainly Hashem Yisburach is gracious and compassionate etc., and certainly He desires to draw him close etc., and he returned and strengthened his conviction, and began again to importune persistently and speak before Hashem Yisburach as mentioned above, and so it was many times. ## Segment 53
וּבְסֵפֶר "חַיֵּי-מוֹהֲרַ"ן" כָּתַב, שֶׁהָיָה רָגִיל לָקַחַת סוּס מִבֵּית חוֹתְנוֹ וְרָכַב עָלָיו לְאֵיזֶה יַעַר, וְשָׁם יָרַד מִן הַסּוּס וּקְשָׁרוֹ לְאֵיזֶה אִילָן, וְהוּא הָלַךְ לְתוֹךְ הַיַּעַר לַעֲשׂוֹת אֶת שֶׁלּוֹ, לְהִתְבּוֹדֵד שָׁם כְּדַרְכּוֹ וְכַמָּה פְּעָמִים הִתִּיר עַצְמוֹ הַסּוּס וּבָרַח לִמְקוֹמוֹ לְבֵית חוֹתְנוֹ וּכְשֶׁרָאוּ שָׁם שֶׁהַסּוּס בָּא לְבַדּוֹ, הָיוּ דּוֹאֲגִים וּמִתְפַּחֲדִים מְאד, כִּי אָמְרוּ, שֶׁבְּוַדַּאי נָפַל מֵהַסּוּס חַס וְשָׁלוֹם, וְכַמָּה פְּעָמִים נָפְלוּ עָלָיו גְּשָׁמִים גְּדוֹלִים בְּעֵת שֶׁהָיָה בַּיַּעַר, וְאַחַר-כָּךְ בָּא לְבֵיתוֹ שָׁעָה בַּלַּיְלָה אוֹ יוֹתֵר וְעַיֵּן לְקַמָּן (בִּפְנִים הַסֵּפֶר, אוֹת כ"ח) שֶׁהֶעְתַּקְתִּי שָׁם מִשִּׂיחוֹתָיו הַקְּדוֹשׁוֹת, אֲשֶׁר בְּמָקוֹם שֶׁגְּדֵלִים עֲשָׂבִים, הַיְנוּ בַּשָּׂדֶה אוֹ בַּיַּעַר, טוֹב מְאד לְהִתְבּוֹדֵד שָׁם.
It is further written there [Words of Rabbi Nachman, article 117]: In the town of Ossiatin, near the city of Medivedivikeh, his father in law o.b.m. lived, and his main growth was there [t.n. Rabbi Nachman married at the age of 13, which wasn't unusual for the times, and also he asserted that at that age he already attained the spiritual perception of the Baal Shem Tov, even still these are considered early years of life and growth, especially for Rabbi Nachman who continued to grow exponentially]. And there is a big river that runs there, upon which grow vast amounts of reeds and rushes. And the holy practice of our master, leader, and rabbi zatza"l, was to sometimes take a small boat, and row out by himself into the aforementioned river, even though he was not proficient at operating this boat, even still he would row out with it until after the reeds and rushes, till the place where he was no longer visible, and there he did what he did in prayer and hisbodidus, fortunate is he, for in truth he merited to what he merited, as is tangibly apparent from his holy books. And in the book Life of Rabbi Nachman (230, His exertion in the Service of Hashem 1) it is written: that he would frequently take a horse from his father-in-law's house, and he would ride on it to some forest, and there he would come down from the horse and tie it to some tree, and he went into the forest to do his (part), to do hisbodidus there as was his practice. And many times the horse freed itself and fled from his place (back) to the house of his father-in-law. And when they saw there that the horse came back alone, they worried and were very fearful, for they said, certainly he fell from the horse, Heaven forbid. And many times heavy rains fell upon him when he was in the forest, and afterwards he would come home an hour into the night or later. And see below (inside this book, article 28) where I copied down there from his holy words, that in the place where vegetation grows, namely in the field or in the forest, it is very good to do hisbodidus there. ## Segment 54
עוֹד שָׁם סִימָן קנ"ד אָמַר, עִקַּר מַה שֶּׁהִגִּיעַ לְמַדְרֵגָתוֹ הוּא רַק עַל-יְדֵי עִנְיַן פְּרָאסְטִיק שֶׁהָיָה מְדַבֵּר הַרְבֵּה וּמֵשִׂיחַ הַרְבֵּה בֵּינוֹ לְבֵין קוֹנוֹ וְאָמַר תְּהִלִּים הַרְבֵּה בִּפְשִׁיטוּת וְעַל-יְדֵי-זֶה דַּיְקָא הִגִּיעַ לְמַה שֶּׁהִגִּיעַ וְאָמַר אִם הָיִיתִי יוֹדֵעַ שֶׁהַשֵּׁם יִתְבָּרַךְ יַעֲשֶׂה מִמֶּנִּי מַה שֶּׁאֲנִי עַתָּה (דְּהַיְנוּ חִדּוּשׁ כָּזֶה) הָיִיתִי מִזְדָּרֵז כָּל כָּךְ בַּעֲבוֹדָתִי, עַד שֶׁמַּה שֶּׁהָיִיתִי עוֹשֶׂה וְעוֹבֵד הַשֵּׁם יִתְבָּרַךְ בַּשָּׁנָה כֻּלָּהּ הָיִיתִי עוֹשֶׂה בְּיוֹם אֶחָד, וְהָיָה מִתְגַּעְגֵּעַ מְאד אַחַר מַעֲלַת הָעֲבוֹדָה בִּבְחִינַת פְּרָאסְטִיק בֶּאֱמֶת וְאָמַר אַיי אַיי פְּרָאסְטִיק גַּם אָמַר שֶׁדִּבֵּר עִם כַּמָּה צַדִּיקִים גְּדוֹלִים וְאָמְרוּ גַּם כֵּן שֶׁלּא הִגִּיעוּ לְמַדְרֵגָתָם כִּי אִם עַל-יְדֵי עִנְיַן פְּרָאסְטִיק שֶׁעָסְקוּ בַּעֲבוֹדָתָם בִּפְשִׁיטוּת גָּמוּר בְּהִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ וְכוּ', וְעַל-יְדֵי-זֶה הִגִּיעוּ לְמַה שֶּׁהִגִּיעוּ אַשְׁרֵי לָהֶם.
More from there (Words of Rabbi Nachman, article 154): he said, the main thing in his attainment of his (lofty) level, is (-was) just through the medium of prustic (common simplicity), that he used to speak a lot, and converse a lot between himself and his Maker, and recited a great deal of Psalms with simplicity, and through this specifically he attained what he attained. And he said, "If I had known that Hashem Yisburach would make of me what I am now (i.e. such a novelty), I would have done my devotions with such alacrity, to the extent that what I had done and served Hashem Yisburach in an entire year, I would have done in one day." And he yearned very much after the virtue of the devotion in the aspect of true prustic. And he said, "Ay ay prustic." He also said that he spoke with many great tzaddikim, and they said as well, that they didn't attain their (high) levels, only through the matter of prustic, that they engaged in their devotions with utter simplicity; in hisbodidus, and in communion between himself (-themselves) and his (-their) Maker etc., and through this they attained what they attained, fortunate are they. ## Segment 55
עוֹד שָׁם סִימָן קס"ב רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, אַף- עַל-פִּי שֶׁהָיָה לוֹ חֶדֶר מְיֻחָד בְּהַכְּפָר שֶׁיָּשַׁב בּוֹ לְבַדּוֹ, אַף-עַל-פִּי-כֵן הָיָה הוֹלֵךְ עַל-פִּי רב עַל פְּנֵי הַשָּׂדֶה בְּתוֹךְ אֵיזֶה יַעַר וְכַיּוֹצֵא וְהָיָה מִתְבּוֹדֵד שָׁם הַרְבֵּה וּפַעַם אַחַת הָלַכְתִּי עִמּוֹ בִּקְהִלַּת-קדֶשׁ מֶעדְוֶעדִוְקֶע שֶׁהָיָה דָּר שָׁם בִּתְחִלָּה, וְהָלַכְתִּי עִמּוֹ אָנֶה וָאָנָה אֵצֶל הַשָּׂדוֹת וְהֶהָרִים וְנָטָה יָדוֹ עַל פְּנֵי הַשָּׂדוֹת וְהֶהָרִים וְאָמַר לִי עַל כָּל אֵלּוּ הַשָּׂדוֹת וְהֶהָרִים שֶׁאַתָּה רוֹאֶה סְבִיב הָעִיר וְעַל כָּל הַמְּקוֹמוֹת הַסְּמוּכִים לְהָעִיר סָבִיב בְּכֻלָּם הָלַכְתִּי וְסָבַבְתִּי כַּמָּה וְכַמָּה פְּעָמִים, הַיְנוּ שֶׁהָיָה הוֹלֵךְ וּמִתְבּוֹדֵד שָׁם בְּכָל הַמְּקוֹמוֹת הַנַּ"ל וְסִפֵּר לִי שֶׁשָּׁם עַל ראשׁ הָהָר יֵשׁ מָקוֹם גָּבוֹהַּ מְאד, וְשָׁם בְּראשׁ גָּבְהוֹ יֵשׁ בְּתוֹכוֹ כְּמוֹ בִּקְעָה וְהָיָה עוֹלֶה עַל ראשׁ גּבַהּ הָהָר וְנִכְנָס לְתוֹךְ הַבִּקְעָה שֶׁבְּתוֹכוֹ וְשָׁם הָיָה אוֹהֵב מְאד לְהִתְבּוֹדֵד כַּמָּה פְּעָמִים וְלִפְעָמִים הָיָה הוֹלֵךְ בִּמְקוֹמוֹת אֲחֵרִים כַּנַּ"ל, וְכָל זֶה הָיָה בִּקְהִלַּת-קדֶשׁ מֶעדְוֶעדִוְקֶע שֶׁכְּבָר הָיָה צַדִּיק מְפֻרְסָם בְּעֵת שֶׁדָּר שָׁם חוּץ מַה שֶּׁהָיָה מַרְבֶּה מְאד בְּהִתְבּוֹדְדוּת בְּעֵת שֶׁיָּשַׁב בְּהַכְּפָר וְכַנַּ"ל וְכֵן בַּתְּחִלָּה כְּשֶׁיָּשַׁב בְּמֶעזְ'בּוּז וְגַם אַחַר-כָּךְ בְּעֵת שֶׁיָּשַׁב בִּזְלָאטִיפָּאלֶע וּפה קְהִלַּת קדֶשׁ בְּרֶסְלַב בְּכָל יוֹם וָיוֹם הָיָה מִתְבּוֹדֵד הַרְבֵּה וְכַמָּה פְּעָמִים שֶׁהָיָה מִתְבּוֹדֵד כָּל הַיּוֹם כֻּלּוֹ.
More from there (Words of Rabbi Nachman, article 162). Rabbainu o.b.m., even though he had a private room in the town where he stayed – alone, even still he would usually go out into the field, into some forest, or so forth, and he would do a great deal of hisbodidus there. And one time I went with him, here and there, by the fields and mountains, and he inclined his hand upon the face of the fields and mountains, and he said to me, "On all of these fields and mountains that you see around the city, and all the places close to the city from all around, in all of them I went and circled about many many times," i.e. he would walk and do hisbodidus there in all the places mentioned above. And he told me, that there, on the top of the mountain, there is a place very high up, and there at the top of its height there is the likeness of a valley, and he would ascend to the top of the height of the mountain, and enter into the valley which was inside of it, and there he loved very much to do hisbodidus a few times. And sometimes he would go to other places as mentioned above. And all of this was in the congregation of Medivedivikke, when he was already a famous tzaddik at the time he lived there. Besides for what he profused abundantly to do hisbodidus when he lived in the town as mentioned before. And so too at the beginning, when he lived in Mezhbizh, and also afterwards when he lived in Zlatopole' and here, the holy Congregation of Breslov, every single day he would do a lot of hisbodidus, and several times he would do hisbodidus the whole entire day. ## Segment 56
וּבְסֵפֶר "חַיֵּי מוֹהֲרַ"ן" דַּף י"ז כָּתַב, פַּעַם אַחַת אַחַר שֶׁנַּעֲשָׂה מְפֻרְסָם נָסַע רַבִּי שִׁמְעוֹן עִם רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, דֶּרֶךְ כְּפָר אוֹסְיַאטִין שֶׁשָּׁם יָגַע רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, בַּעֲבוֹדָתוֹ הַגְּדוֹלָה בְּבֵית חוֹתְנוֹ שֶׁהָיָה דָּר שָׁם, וְנָסַע עִמּוֹ דֶּרֶךְ הַשָּׂדוֹת וְכַיּוֹצֵא וְהָיָה רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, מִתְגַּעְגֵּעַ מְאד וְאָמַר, כַּמָּה הָיָה טוֹב לְפָנַי בְּכָאן, כִּי בְּכָל פְּסִיעָה וּפְסִיעָה הִרְגַּשְׁתִּי טַעַם גַּן עֵדֶן כִּי שָׁם בְּאֵלּוּ הַדְּרָכִים הָיָה רָגִיל לֵילֵךְ וּלְהִתְבּוֹדֵד וְהָיָה מֵצֵר וּמִתְגַּעְגֵּעַ מְאד וְאָמַר הֲלא כָּאן הָיָה טוֹב לְפָנַי מְאד וְלָמָּה לִי הַפִּרְסוּם שֶׁל עַכְשָׁו גַּם עוֹד פַּעַם אַחַת סִפֵּר בְּפָנַי שֶׁבִּהְיוֹתוֹ בִּימֵי נְעוּרָיו כְּשֶׁהָיָה מִתְבּוֹדֵד בְּאֵיזֶה מָקוֹם בַּיַּעַר אוֹ בַּשָּׂדֶה, כְּשֶׁחָזַר מִשָּׁם הָיָה כָּל הָעוֹלָם חָדָשׁ בְּעֵינָיו וְנִדְמֶה לוֹ כְּאִלּוּ הוּא עוֹלָם אַחֵר לְגַמְרֵי וְלא הָיָה הָעוֹלָם נִרְאֶה בְּעֵינָיו כְּלָל כַּאֲשֶׁר מִקּדֶם.
And in the book "The Life of Rabbi Nachman" (107, The Place He Lived and His Journeys 4), it is written: One time, after he had become famous, Rabbi Shimon travelled with Rabbainu o.b.m. by way of the town of Ossaitin, where Rabbainu o.b.m. had exerted himself in his great devotions, in the house of his father-in-law, where he lived (there), and he traveled with him by way of the fields and so forth, and Rabbainu o.b.m. was yearning very much, and he said, "How good it was before me over here, for in every step and step I felt the taste of Gan (-Garden of) Eden." For there, in those roads, he would often go and do hisbodidus. And he was nostalgic and yearning very much, and he said, "Behold here it was very good before me, and for what do I need the present fame?" Also another time he told over before me, that when he was in his youth, when he went to do hisbodidus somewhere, in the forest or in the field, when he returned from there, the whole world was new in his eyes, and it seemed to him as if it was a completely different world, and the world did not appear in his eyes at all as it had previously. ## Segment 57
עוֹד שָׁם בְּ"שִׂיחוֹת הָרַ"ן" סִימָן קס"ג סִפֵּר לִי אִישׁ אֶחָד מִזְּלַאטִיפָּאלֶע שֶׁבִּהְיוֹתוֹ יוֹשֵׁב רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בִּזְלַאטִיפָּאלֶע, פַּעַם אַחַת בַּקַּיִץ הִתְפַּלֵּל רַבֵּנוּ, זִכְרוֹנוֹ לִבְרָכָה, בַּבּקֶר הַשְׁכֵּם וְאַחַר-כָּךְ שָלַח אֶת בִּתּוֹ הַיַּלְדָּה שָׂרָה תִּחְיֶה וְקָרְאָה אוֹתוֹ לָבוֹא לְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה וְאָמַר לוֹ רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, לֵךְ עִמִּי לְטַיֵּל וְהָלַךְ עִמּוֹ חוּץ לָעִיר וְהָלַךְ בֵּין הָעֲשָׂבִים וְכוּ', אַחַר-כָּךְ הָלְכוּ יוֹתֵר וּבָאוּ סָמוּךְ לְהַר אֶחָד (שֶׁקּוֹרִין מַאגִילֶא) שֶׁהָיָה שָׁם סָמוּךְ לָעִיר וְשָׁאַל אוֹתוֹ מַה זּאת, וְסִפֵּר לוֹ הָאִישׁ עִנְיַן אוֹת הַמַּאגִילֶא וְאָמַר לוֹ שֶׁיֵּלֵךְ עִמּוֹ לְשָׁם וְנִכְנַס לְשָׁם וּכְשֶׁנִּכְנַס לְשָׁם לא נִרְאוּ לַחוּץ כְּלָל, כִּי הָהָר הַנַּ"ל הָיָה חָלוּל בְּתוֹכוֹ וְעָמק קְצָת בְּתוֹכוֹ וְנִכְנס לְשָׁם רַבֵּנוּ, זִכְרוֹנוֹ לִבְרָכָה, עִם הָאִישׁ הַנַּ"ל וְיָשַׁב רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, שָׁם עַל הָאָרֶץ וְלָקַח מִבֵּית יָד שֶׁלּוֹ סֵפֶר "שַׁעֲרֵי צִיּוֹן" וְהִתְחִיל לוֹמַר וּבָכָה מְאד מְאד וְהָיָה אוֹמֵר לְהַלָּן מִדַּף לְדַף וּבָכָה הַרְבֵּה מְאד מְאד בְּלִי הֶפְסֵק וְהָאִישׁ עָמַד אֶצְלוֹ וְהֶחֱזִיק הַצּוּבֶּיךְ שֶׁלּוֹ וְעָמַד מִשְׁתּוֹמֵם וְרָאָה בְּכִיָּתוֹ הַגְּדוֹלָה מְאד וְשָׁהָה זְמַן הַרְבֵּה בָּזֶה וְכַאֲשֶׁר פָּסַק מִלִּבְכּוֹת צִוָּה עַל הָאִישׁ הַנַּ"ל שֶׁיֵּלֵךְ וְיִסְתַּכֵּל בַּחוּץ הֵיכָן הַיּוֹם עוֹמֵד וְיָצָא וְרָאָה שֶׁכְּבָר פָּנָה הַיּוֹם וְהַשֶּׁמֶשׁ נוֹטָה לִשְׁקעַ וְכָל כָּךְ הִתְמַהְמַהּ בִּבְכִיָּתוֹ קָרוֹב לְיוֹם שָׁלֵם בַּקַּיִץ בְּלִי הֶפְסֵק וְכוּ'.
More from there (Words of Rabbi Nachman, article 163): A person from Zlatopole' told me, that when Rabbainu o.b.m. lived in Zlatopole', one time in the summer, Rabbainu o.b.m. prayed early in the morning, and afterwards he sent his daughter, the child Sara may she live, and she called him to come to Rabbainu o.b.m.. And Rabbinu o.b.m. said to him, "come with me for a walk," And he went with him outside the city, and he went amid the vegetation etc.. Afterwards they went further, and they came close to a mountain called a "Mageelle," which was there, near the city. And he asked him, "What is this?" And the man told him the matter of that Mageelle [t.n. with the help of Hashem Yisburach I will publish this fascinating omission in Words of Rabbi Nachman]. And he said to him, that he should go with him there, and went in there. And when he entered there, they were not visible at all to the outside, because the aforementioned mountain was hollow inside, and somewhat deep inside. And Rabbainu o.b.m. went in there with this aforementioned man, and Rabbainu o.b.m. sat there on the ground, and he took from his sleeve the book Shaarei Tzion (Gates of Zion), and began to recite, and he cried very very much. And he continued saying further, from page to page, and he cried very profusely without cessation. And the man stood next to him and held his tzubech (pipe's bowl), and he stood confounded, and he saw his very great crying. And he spent a lot of time at this. And when he stopped crying, he commanded the aforementioned man to go and look outside, where the day stands. And he went out and saw that the day had already turned away, and the sun was declining to set. He tarried so much with his crying, almost a complete summer day (- in the Ukraine this can be over 16 hours) without cessation etc.. ## Segment 58
עוֹד שָׁם סִימָן קס"ד גַּם כְּשֶׁיָּצָא לִקְהִלַּת קדֶשׁ אוּמַאן שֶׁהָיָה סָמוּךְ מְאד לְהִסְתַּלְּקוּתוֹ כְּמוֹ חֲצִי שָׁנָה וּכְבָר זָכָה לְמַעֲלָה עֶלְיוֹנָה שֶׁלּא זָכָה בָּהּ אָדָם מֵעוֹלָם כַּמְבאָר כְּבָר, גַּם שָׁם הָיָה לוֹ הִתְבּוֹדְדוּת הַרְבֵּה מְאד וּפַעַם אַחַת נִכְנַס הַבַּעַל הַבַּיִת שֶׁדָּר רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, אֶצְלוֹ בִּשְׁכֵנוּת שָׁם בְּאוּמַאן וְשָׁם הָיָה לְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, חֶדֶר מְיֻחָד שֶׁהָיָה לְבַעַל-הַבַּיִת תְּפִיסַת יָד בּוֹ וְנִכְנַס הַבַּעַל הַבַּיִת פִּתְאם לְאוֹתוֹ הַחֶדֶר וּמָצָא אֶת רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, שֶׁהָיָה שׁוֹכֵב בְּפִשּׁוּט יָדַיִם וְרַגְלַיִם עַל הָאָרֶץ אַף-עַל-פִּי שֶׁהָיָה אָז חָלוּשׁ מְאד מְאד בְּלִי שִׁעוּר אֲשֶׁר חִיּוּתוֹ הָיָה בְּנֵס וְכִמְעַט שֶׁנִּגְוַע בְּכָל עֵת, אַף-עַל-פִּי-כֵן לא עָזַב דַּרְכּוֹ הַטּוֹב עַל-פִּי פְּשִׁיטוּת עַד הַשָּׁעָה הָאַחֲרוֹנָה שֶׁנִּסְתַּלֵּק לְמַעְלָה לְמַעְלָה אַשְׁרֵי לוֹ.
More from there (Words of Rabbi Nachman, article 164): Also when he left to the Holy Congregation of Uman, which was very close to his passing away, approximately a half a year, and he had already merited to an eminent height that no person in the world ever merited, as is already explicated, also there he did a great deal of hisbodidus. And one time the homeowner whom Rabbainu o.b.m. lived by him as a neighbor (-it seems that they shared a semi-detached house), there in Uman, and there Rabbainu had a private room that the homeowner had access to, and the homeowner entered suddenly into the room, and he found Rabbainu o.b.m. lying with his hands and feet outspread on the floor. Even though he was very very weak then, without measure; his very life was a miracle, and he was close to dying at any time, even still he did not abandon his good practice of simplicity until the final hour, when he passed on high, high above, fortunate is he. And I heard that he said at the end of his days, "If I had known previously in the days of my youth, as I know now what is possible to merit through hisbodidus, I would not have destroyed and depleted my precious body so much with fasting and mortifications." The general construct is, that he didn't rest and didn't remain silent even in the days of his grandeur, even though he merited to perceptions of the Divine, to an extremely lofty, incredible, and awesome stature, even still he did not suffice himself to this, and he toiled and exerted at all times, at all hours etc., and he profused in prayers, and entreaties, and urgent pressing, and many supplications, and in very, very great and awesome yearning and longing, until he came to a loftier perception and level. And afterwards, immediately from when he merited to this perception and he was somewhat happy, immediately after he merited this, he forgot about the entire past, and he returned to begin from scratch, like he was beginning to go in the holiness of a Jew. And sometimes we heard explicitly from his holy mouth, that he said in an expression of passionate yearning and longing, "How does one merit to be a Jew?" And he said this with great temimus (unfeigned earnest simplicity), as if he still had not started at all. And he profused to urgently press Hashem Yisburach with endearments, and longing, and arguments, until he merited to the level higher than him. And so it was each time, until he reached in the end such a lofty level, that inside a body it is impossible to attain more by any means, and therefore he was then forced to pass away. And he said in these words, "Ich (I) vult (want) shoyn (now/already) giggerrin dus hemdil oyss gittun (remove this tunic – referring to his body which dresses the soul) vurren (since) Ich (I) kun oyf ayn madreigge nit shten (cannot remain on one level)." ## Segment 59
וְשָׁמַעְתִּי שֶׁאָמַר בְּסוֹף יָמָיו, אִם הָיִיתִי יוֹדֵעַ מִקּדֶם בִּימֵי נְעוּרַי כְּמוֹ שֶׁאֲנִי יוֹדֵעַ עַתָּה מַה שֶּׁיְּכוֹלִין לִזְכּוֹת עַל-יְדֵי הִתְבּוֹדְדוּת לא הָיִיתִי מְאַבֵּד וּמַפְסִיד אֶת גּוּפִי הַיָּקָר כָּל כָּךְ בְּתַעֲנִיתִים וְסִגּוּפִים.
And even though he merited to what he merited, even still his prayer and hisbodidus between himself and his Creator was with extreme humility, and with a broken heart, with simplicity, and with temimus, as it is written in the book "The Life of Rabbi Nachman" (239, His exertion and toil in the service of Hashem 10), that one time he was asked by one of the young youths how to do hisbodidus, and he taught him how to say before Hashem Yisburach, 'Master of the World, have mercy on me etc., for is it conceivable that my life go by in such folly, and that this is what I was created for?! [And in Yiddish: Ha-yittuchain az ess zul meer azzuy avvec gen dee velt, bin ich den foon dest veggen bashaffin givvurrin etc.]. Afterwards, at some time, this guy stood behind the walls of Rabbainu o.b.m., and he heard that Rabbainu o.b.m. himself poured out his heart before Hashem Yisburach in similar words. ## Segment 60
וְהַכְּלָל -כִּי לְעוֹלָם לא נָח וְלא שָׁקַט אֲפִלּוּ בִּימֵי גְּדֻלָּתוֹ אַף-עַל-פִּי שֶׁזָּכָה בְּהַשָּׂגוֹת אֱלהוּת לְמַדְרֵגָה גְּבוֹהָה וַעֲצוּמָה וְנוֹרָאָה מְאד אַף-עַל-פִּי-כֵן לא הִסְתַּפֵּק עַצְמוֹ בָּזֶה וְטָרַח וְיָגַע בְּכָל עֵת וּבְכָל שָׁעָה וְכוּ' וְהִרְבָּה בִּתְפִלּוֹת וְתַחֲנוּנִים וּבְהַפְצָרוֹת וּבַקָּשׁוֹת רַבּוֹת וּבְגַעְגּוּעִים וְכִסּוּפִין גְּדוֹלִים וְנוֹרָאִים מְאד מְאד, עַד שֶׁבָּא לְהַשָּׂגָה וּמַדְרֵגָה יוֹתֵר עֶלְיוֹנָה וְאַחַר-כָּךְ תֵּכֶף מִשֶּׁזָּכָה לְזאת הַהַשָּׂגָה וְהָיָה קְצָת בְּשִׂמְחָה, וְאַחַר-כָּךְ תֵּכֶף כְּשֶׁזָּכָה לָזֶה שָׁכַח כָּל הֶעָבַר וְחָזַר וְהִתְחִיל מֵחָדָשׁ, כְּמוֹ שֶׁמַּתְחִיל לֵילֵךְ בִּקְדֻשַּׁת יִשְׂרָאֵל, וְלִפְעָמִים הָיִינוּ שׁוֹמְעִין מִפִּיו הַקָּדוֹשׁ בְּפֵרוּשׁ שֶׁאָמַר בִּלְשׁוֹן הִשְׁתּוֹקְקוּת וְכִסּוּפִים אֵיךְ זוֹכִים לִהְיוֹת יְהוּדִי, וְאָמַר זאת בִּתְמִימוּת גָּדוֹל כְּאִלּוּ לא הִתְחִיל עֲדַיִן כְּלָל וְהִרְבָּה לְהַפְצִיר אֶת הַשֵּׁם יִתְבָּרַךְ בְּרִצּוּיִים וְכִסּוּפִים וּטְעָנוֹת, עַד שֶׁזָּכָה לְהַמַּדְרֵגָה הַגְּבוֹהָה מִמֶּנּוּ.
And so too after our master, leader, and rabbi zatza"l said the homily (Likutay Moharan 206), "I have strayed like a lost sheep (Psalms 119:176) etc." where he explains that the way of Hashem Yisburach is to call a person immediately when he sees him straying from the sensible way. There are those that He calls with a hint, and there are those that He calls with an actual calling, and there are those that He kicks and hits, because the Torah proclaims before Him (Zohar vol. 3, 36a, 58a), "Until when will the foolish be attracted after foolish persuasions (Proverbs 1:22)." And the Torah is Hashem Yisburach Himself, that He calls them, and requests them to return to Him. Therefore while he still has not overly strayed from the straight way, then it is possible for him to return with ease, because he still recognizes the voice of Hashem Yisburach and the Torah, and he is familiar with it, for he had recently been with Hashem Yisburach, and he had been hearing His voice – the voice of the Torah – and he still has not forgotten the voice, therefore it is possible for him to return with ease. And this is like the parable of the shepherd, when one sheep strays from the way, then immediately he calls it; and as long as the sheep still hasn't strayed much from the way, then it recognizes the voice and immediately follows it. But when it has strayed a lot from the way, then it has already forgotten the voice of the shepherd, and doesn't recognize it, and the shepherd also despairs from continuing to ask for it, because it was so long since it had went and strayed from him. So too when a person already tarried long, Heaven forbid, in his evil, and he turned and strayed a great deal from the straight way to those crooked and deviating ways, then it is difficult for him to return etc.. And this is (Psalms 119:176), "I strayed like a lost sheep," that is, I strayed from the straight way like a lost sheep that diverged from the way as mentioned above. Therefore I ask from before You (ibid: end of the verse), "request your servant, for Your mitzvos I have not forgotten." That is, You should hasten to call me immediately, as long as I remember, and have not forgotten yet the voice of Your mitzvos etc., see there. And it is written in the book "The Life of Rabbi Nachman" (ibid - 239, His exertion and toil in the service of Hashem 10), that when our master, leader, and rabbi zatza"l revealed this homily, he said to his holy student, the rav, Rabbi Nussun zatza"l, that this homily is now (in these times) his hisbodidus. ## Segment 61
וְכֵן הָיָה כָּל פַּעַם עַד שֶׁבַּסּוֹף הִגִּיעַ לְמַדְרֵגָה גְּבוֹהָה כָּזוֹ שֶׁאִי אֶפְשָׁר בְּתוֹךְ הַגּוּף לְהַשִּׂיג יוֹתֵר בְּשׁוּם אפֶן, וְעַל כֵּן הָיָה מֻכְרָח לְהִסְתַּלֵּק אָז "אִיךְ וָואלְט שׁוֹין גִּיגֶערִין דָּאס הֶעמְדִיל אוֹיס גִּיטאָהן, וָוארִין אִיךְ קָאן אוֹיף אֵיין מַדְרֵגָה נִיט שְׁטֶעהן" [הָיִיתִי כְּבָר פּוֹשֵׁט אֶת כֻּתָּנְתִּי, כֵּיוָן שֶׁאֵינִי יָכוֹל לַעֲמד עַל מַדְרֵיגָה אֲחַת], וְאַף-עַל-פִּי שֶׁזָּכָה לְמַה שֶּׁזָּכָה אַף-עַל-פִּי-כֵן הָיָה הַתְּפִלָּה וְהִתְבּוֹדְדוּת שֶׁלּוֹ בֵּינוֹ לְבֵין קוֹנוֹ בְּרוּחַ נְמוּכָה וּבְלֵב נִשְׁבָּר בִּפְשִׁיטוּת וּבִתְמִימוּת כְּמוֹ שֶׁכָּתוּב בְּסֵפֶר 'חַיֵּי מוֹהֲרַ"ן', אֲשֶׁר פַּעַם אַחַת שָׁאַל אוֹתוֹ אֶחָד מִבְּנֵי הַנְּעוּרִים הַקְּטַנִּים אֵיךְ לְהִתְבּוֹדֵד וְלִמֵּד אוֹתוֹ לוֹמַר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ: רִבּוֹנוֹ שֶׁל עוֹלָם: רַחֵם עָלַי וְכוּ' כִּי הֲיִתָּכֵן שֶׁיַּעַבְרוּ יָמַי בְּהֶבֶל כָּזֶה וְכִי בִּשְׁבִיל כָּךְ.
And if you know and heard a little of his utmost wondrous exertion and toil in the service of Hashem from his very youth (as is explicated somewhat in the books "Words of Rabbi Nachman," and "The Life of Rabbi Nachman"), and his utmost wondrous holy, and awesome, and extremely incredible, perceptions, as is known and understood somewhat to anyone who peruses his holy books, which the world merited to enjoy them, besides his other holy compositions which the world has not merited to enjoy (them), like the books which he ordered to be burned, and his "Hidden Book," in the aspect of (Genesis 1:4 with Rashi), "And G-d saw that the light was good – to put away in concealment, as this is explained elsewhere (The Life of Rabbi Nachman, 169 and onwards; His Trip To Lemberg 3-), aside from 'esoteric wisdom' (Job 11:6) which he merited to perceive, which we did not merit to know from them, even from hearsay (or conveyance/an idea - alone/), just knowledge of their existence alone. And after all this he entered the service of Hashem with such true temimus, to the extent that he said in hisbodidus before Hashem Yisburach, "I have strayed like a lost sheep etc.," in the construct explained in this homily mentioned above. And certainly if you reflect on this, you will be very amazed at the utter temimus of the righteousness of Rabbainu o.b.m.. But in truth, behold this verse itself was said by King David r.i.p. at the end of the eight faces (i.e. Psalms 119, which has eight verses for each letter of the aleph beth), which has in it very awesome and exalted secrets. And who doesn't know and believe in the enormous stature of the level of King David r.i.p., and even still he said of himself, "I have strayed like a lost sheep etc.," for His greatness Blessed He is unfathomable. ## Segment 62
נוֹצַרְתִּי (וּבִלְשׁוֹן אַשְׁכְּנַז הֲיִתָּכֵן אַז עֶס זָאל מִיר אַזוֹי אַוֶעק גֵּעהן דִּיא וֶעלט בִּין אִיךְ דֶּען פוּן דֶעסְט וֶעגִין בַּאַשַׁאפִין גִּיוָארִין וְכוּ') אַחַר-כָּךְ, בְּאֵיזֶה עֵת, עָמַד זֶה הָאִישׁ אַחַר כָּתְלֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, וְשָׁמַע שֶׁרַבֵּנוּ, זִכְרוֹנוֹ לִבְרָכָה בְּעַצְמוֹ שָׁפַךְ אֶת לִבּוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּדִבּוּרִים כָּאֵלּוּ.
And so the greatness of the crying of our master, leader, and rabbi zatza"l before Hashem Yisburach, is impossible to explain and tell over whatsoever, but in short I will copy several things from his holy words. ## Segment 63
וְכֵן אַחַר שֶׁאָמַר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק לִבְרָכָה, אֶת הַמַּאֲמָר תָּעִיתִי כְּשֶׂה אוֹבֵד וְכוּ' בְּ"לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק א' סִימָן ר"ו שֶׁפֵּרֵשׁ שָׁם, שֶׁהַשֵּׁם יִתְבָּרַךְ דַּרְכּוֹ לִקְרוֹת אֶת הָאָדָם תֵּכֶף כְּשֶׁרוֹאֶה שֶׁהוּא תּוֹעֶה מִדֶּרֶךְ הַשֵּׂכֶל, יֵשׁ שֶׁקּוֹרְאוֹ בִּרְמִיזָה וְיֵשׁ בִּקְרִיאָה מַמָּשׁ וְיֵשׁ שֶׁבּוֹעֵט בּוֹ וּמַכֵּהוּ, כִּי אוֹרַיְתָא מַכְרֶזֶת קָמַיְהוּ עַד מָתַי פְּתָיִים תֶּאֶהֲבוּ פֶתִי וְהַתּוֹרָה הִיא הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ, שֶׁהוּא קוֹרֵא אוֹתָם וּמְבַקְּשָׁם שֶׁיַּחֲזְרוּ אֵלָיו, וְעַל כֵּן כְּשֶׁעֲדַיִן לא נָטָה הַרְבֵּה מִדֶּרֶךְ הַיָּשָׁר, אָז אֶפְשָׁר לוֹ בְּקַל לָשׁוּב, מֵחֲמַת שֶׁהוּא מַכִּיר עֲדַיִן אֶת קוֹל הַשֵּׁם יִתְבָּרַךְ וְהַתּוֹרָה וְרָגִיל בּוֹ, כִּי זֶה סָמוּךְ הָיָה אֵצֶל הַשֵּׁם יִתְבָּרַךְ וְהָיָה שׁוֹמֵעַ קוֹלוֹ קוֹל הַתּוֹרָה וַעֲדַיִן לא שָׁכַח אֶת הַקּוֹל וְעַל כֵּן אֶפְשָׁר לוֹ בְּקַל לָשׁוּב, וְהוּא כִּמְשַׁל הָרוֹעֶה כַּאֲשֶׁר שֶׁה אֶחָד תּוֹעֶה מֵהַדֶּרֶךְ אָז תֵּכֶף הוּא קוֹרֵא אוֹתוֹ, וּכְשֶׁהַשֶּׂה עֲדַיִן לא תָּעָה הַרְבֵּה מֵהַדֶּרֶךְ אֲזַי הוּא מַכִּיר הַקּוֹל וְהוֹלֵךְ אַחֲרָיו תֵּכֶף, אֲבָל כְּשֶׁכְּבָר נָטָה הַרְבֵּה מֵהַדֶּרֶךְ אָז כְּבָר שָׁכַח אֶת קוֹל הָרוֹעֶה וְאֵינוֹ מַכִּיר בּוֹ וְגַם הָרוֹעֶה מִתְיָאֵשׁ עוֹד מִלְּבַקְּשׁוֹ מֵחֲמַת שֶׁזֶּה זְמַן רַב שֶׁהָלַךְ וְתָעָה מֵאִתּוֹ, כֵּן כְּשֶׁכְּבָר הָאָדָם הֶאֱרִיךְ זְמַן חַס וְשָׁלוֹם בְּרִשְׁעוֹ וְנָטָה וְתָעָה הַרְבֵּה מִדֶּרֶךְ הַיָּשָׁר לְאֵלּוּ הַדְּרָכִים הַמְקֻלְקָלִים וְהַתּוֹעִים אָז קָשֶׁה לוֹ לָשׁוּב וְכוּ' וְזֶה תָּעִיתִי כְּשֶׂה אוֹבֵד, הַיְנוּ שֶׁתָּעִיתִי מִדֶּרֶךְ הַיָּשָׁר כְּשֶׂה אוֹבֵד הַנּוֹטֶה מֵהַדֶּרֶךְ כַּנַּ"ל, עַל כֵּן אֲנִי שׁוֹאֵל מִלְּפָנֶיךָ בַּקֵּשׁ עַבְדֶּךָ כִּי מִצְווֹתֶיךָ לא שָׁכָחְתִּי, הַיְנוּ שֶׁתְּמַהֵר לְבַקְּשֵׁנִי תֵּכֶף כָּל זְמַן שֶׁאֲנִי זוֹכֵר וְלא שָׁכָחְתִּי עֲדַיִן אֶת קוֹל מִצְווֹתֶיךָ וְכוּ', עַיֵּן שָׁם וְכָתוּב בְּסֵפֶר "חַיֵּי מוֹהֲרַ"ן" שֶׁבְּשָׁעָה שֶׁגִּלָּה אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק לִבְרָכָה, אֶת הַמַּאֲמָר הַזֶּה, אָמַר לְתַלְמִידוֹ הַקָּדוֹשׁ הָרַב רַבִּי נָתַן, זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, שֶׁזֶּה הַמַּאֲמָר הוּא עַכְשָׁו בָּעִתִּים הַלָּלוּ הַהִתְבּוֹדְדוּת שֶׁלּוֹ:.
In the book "Praises of Rabbi Nachman" (article 8) it is written that: he told over that all his learning came to him with great exertion. In the beginning he was learning mishna'yos, and he didn't understand what he was learning, and he would cry very profusely before Hashem Yisburach, that He should enlighten his eyes in His Torah, until he merited to be able to learn mishna'yos. And so afterwards, when he was studying the Talmud, in the beginning also he didn't understand, and he would cry also a great deal, until he merited to understand. And so afterwards when he grew older and began to work on learning the holy Zohar and the writings of the Arizal, he would cry also a great deal before Hashem Yisburach, until he merited to understand in every place that he learned, through his prayer and his crying as mentioned, see there. And from this it is apparent, that also in the days of his youth he was very accustomed to cry copiously before Hashem Yisburach over every devotion in the service of Hashem. ## Segment 64
וְאִם יָדַעְתָּ וְשָׁמַעְתָּ קְצָת מִגּדֶל נִפְלְאוֹת יְגִיעָתוֹ וְטִרְחָתוֹ בַּעֲבוֹדַת הַשֵּׁם מִימֵי נְעוּרָיו מַמָּשׁ (כַּמְבאָר קְצָת בַּסְּפָרִים "שִׂיחוֹת הָרַ"ן" וְ"חַיֵּי מוֹהֲרַ"ן") וְגדֶל נִפְלְאוֹת הַשָּׂגָתוֹ הַקְּדוֹשָׁה וְהַנּוֹרָאָה וְהַנִּפְלָאָה מְאד, כַּיָּדוּעַ וְכַמּוּבָן קְצָת לְכָל מְעַיֵּן בִּסְפָרָיו הַקְּדוֹשִׁים אֲשֶׁר זָכוּ הָעוֹלָם לֵהָנוֹת מֵהֶם לְבַד מִשְּׁאָר חִבּוּרָיו הַקְּדוֹשִׁים אֲשֶׁר לא זָכוּ הָעוֹלָם לֵהָנוֹת מֵהֶם כְּמוֹ הַסְּפָרִים אֲשֶׁר פָּקַד לְשָׂרְפָם וְהַסֵּפֶר הַגָּנוּז שֶׁלּוֹ בִּבְחִינַת וַיַּרְא אֱלהִים אֶת הָאוֹר כִּי טוֹב לִגְנז כַּמְבאָר בְּמָקוֹם אַחֵר מִזֶּה לְבַד מִתַּעֲלוּמוֹת חָכְמָה שֶׁזָּכָה לְהַשִּׂיג אֲשֶׁר לא זָכִינוּ לֵידַע מֵהֶם אֲפִלּוּ מִפִּי הַשְּׁמוּעָה וְהַיְדִיעָה לְבַד, וְאַחֲרֵי כָּל אֵלֶּה נִכְנַס בַּעֲבוֹדַת הַשֵּׁם בִּתְמִימוּת אֲמִתִּי כָּל כָּךְ עַד שֶׁהִתְבּוֹדֵד לִפְנֵי הַשֵּׁם יִתְבָּרַךְ תָּעִיתִי כְּשֶׂה אוֹבֵד וְכוּ', וּבָאפֶן הַמְבאָר בְּמַאֲמָר זֶה הַנַּ"ל וּבְוַדַּאי אִם תִּתְבּוֹנֵן בָּזֶה תִּתְפַּלֵּא מְאד עַל גּדֶל תְּמִימוּת צִדְקָתוֹ שֶׁל רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, אַךְ בֶּאֱמֶת הֲלא פָּסוּק זֶה עַצְמוֹ אָמַר דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, בְּסוֹף תְּמַנְיָא אַפֵּי שֶׁיֵּשׁ בּוֹ סוֹדוֹת נוֹרָאִים וְנִשְׂגָּבִים מְאד וְכֵן בְּכָל מִזְמוֹרֵי תְּהִלִּים שֶׁכֻּלָּם מְלֵאִים סוֹדוֹת נוֹרָאִים וְנִפְלָאִים מְאד, וּמִי לא יֵדַע וְיַאֲמִין גּדֶל מַעֲלַת וּמַדְרֵגַת דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, וְאַף-עַל-פִּי-כֵן אָמַר עַל עַצְמוֹ תָּעִיתִי כְּשֶׂה אוֹבֵד וְכוּ', כִּי לִגְּדֻלָּתוֹ יִתְבָּרַךְ אֵין חֵקֶר, וְכֵן גּדֶל בְּכִיָּתוֹ שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק לִבְרָכָה, לִפְנֵי הַשֵּׁם יִתְבָּרַךְ אִי אֶפְשָׁר לְבָאֵר וּלְסַפֵּר כְּלָל, אַךְ בִּקְצָרָה אַעְתִּיק כַּמָּה דְּבָרִים מִשִּׂיחוֹתָיו הַקְּדוֹשׁוֹת.
And so it is written in the book "The Life of Rabbi Nachman" (231, His exertion and toil in the service of Hashem 2), that when he was still a little boy, around six years old, he yearned very much to receive Sabbath in great holiness as would be proper. And he went to the bathhouse erev (-the day preceding) Sabbath immediately right after midday, and he ritually immersed himself with alacrity, and came right away to his house and put on his Sabbath clothing, and entered the Bais Medrash (House of Torah Study and usually prayers as well), and went here and there, wanting to draw upon himself the holiness of Sabbath, and the additional Neshama (soul). And he desired to see something, but did not see (anything) at all. In the interim, men began to come into the Bais Medrash, and some important man came and stood near his table where he prayed, which is called in Yiddish a shtender (lectern), and he began to recite Song of Songs, and he (Na Nach Nachma Nachman MeUman) o.b.m. went, and inserted his head below, inside the shtender, and because he was still a little child, they didn't take issue with him, and he was perched there, and he began to cry before Hashem Yisburach. And he cried very much with a deluge of tears, several hours until the evening, until his eyes became swollen (which is called gishvullin), and afterwards he opened his eyes and it appeared to him as if he saw some sort of aura, because the candles had already been lit, and his eyes were so closed up from crying, and then his mind was somewhat set at ease, see there. And so afterwards, when he got older, he didn't abandon this holy way of his, as I copied down above, that also when he lived in Zlatopole', after he came from the Land of Israel, he went to do hisbodidus outside the city with another man, and he cried then very much before Him Blessed He, until he tarried in his crying almost a complete summer day without cessation. ## Segment 65
בַּסֵּפֶר "שִׁבְחֵי-הָרַ"ן" כָּתַב שֶׁסִּפֵּר, אֲשֶׁר כָּל לִמּוּדוֹ בָּא לוֹ בִּיגִיעָה גְּדוֹלָה וּבִתְחִלָּה הָיָה לוֹמֵד מִשְׁנָיוֹת, וְלא הָיָה מֵבִין לִמּוּדוֹ, וְהָיָה בּוֹכֶה הַרְבֵּה מְאד לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁיָּאִיר עֵינָיו בְּתוֹרָתוֹ, עַד שֶׁזָּכָה שֶׁיּוּכַל לִלְמד מִשְׁנָיוֹת וְכֵן אַחַר-כָּךְ כְּשֶׁלָּמַד גְּמָרָא, בַּתְּחִלָּה לא הָיָה מֵבִין גַּם כֵּן, וְהָיָה בּוֹכֶה גַּם כֵּן הַרְבֵּה מְאד, עַד שֶׁזָּכָה לְהָבִין, וְכֵן אַחַר-כָּךְ כְּשֶׁנִּתְגַּדֵּל וְהִתְחִיל לַעֲסֹק בְּלִמּוּד הַזּהַר הַקָּדוֹשׁ וְכִתְבֵי הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, הָיָה בּוֹכֶה גַּם כֵּן הַרְבֵּה מְאד לִפְנֵי הַשֵּׁם יתְבָּרַךְ, עַד שֶׁזָּכָה לְהָבִין בְּכָל מָקוֹם שֶׁלָּמַד עַל-יְדֵי תְּפִלָּתוֹ וּבְכִיָּתוֹ כַּנַּ"ל, עַיֵּן שָׁם וּמִזֶּה נִרְאֶה, אֲשֶׁר גַּם מִימֵי יַלְדוּתוֹ הָיָה רָגִיל הַרְבֵּה מְאד לִבְכּוֹת לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַל כָּל עֲבוֹדָה בַּעֲבוֹדַת הַשֵּׁם.
And I heard from my father and teacher o.b.m. (R' Asher Zelig of Teplic), that one time our master, leader, and rabbi zatza"l sat in his room and cried so very profusely before Hashem Yisburach, and the tears rolled down his eyes to the floor, until the floor became so damp from the tears that the heel of his shoe stuck to the floor because of the moisture of the tears. And so I heard further from him, that one time during the holy days of Succos, when our master, leader, and rabbi zatza"l circled the beema (large lectern in middle of the synagogue) with the esrog and his species (-lulav etc.), his men saw afterwards, on the floor, in the place that he went around the beema, the floor was damp from his tears, that he poured out then when he circled the beema. ## Segment 66
וְכֵן כָּתוּב בְּסֵפֶר "חַיֵּי-מוֹהֲרַ"ן", שֶׁבִּהְיוֹתוֹ עֲדַיִן יֶלֶד קָטָן כְּבֶּן שֵׁשׁ שָׁנִים, הָיָה מִתְגַּעְגֵּעַ מְאד לְקַבֵּל שַׁבָּת בִּקְדֻשָּׁה גְּדוֹלָה כָּרָאוּי וְהָלַךְ לַמֶּרְחָץ בְּעֶרֶב שַׁבָּת סָמוּךְ אַחַר חֲצוֹת הַיּוֹם מִיָּד וְטָבַל אֶת עַצְמוֹ בִּזְרִיזוּת וּבָא תֵּכֶף לְבֵיתוֹ וְלָבַשׁ בִּגְדֵי שַׁבָּת וְנִכְנַס לְבֵית-הַמִּדְרָשׁ וְהָלַךְ אָנֶה וָאָנָה וְרָצָה לְהַמְשִׁיךְ עָלָיו קְדֻשַּׁת שַׁבָּת וּנְשָׁמָה יְתֵרָה וְהָיָה חָפֵץ לִרְאוֹת אֵיזֶה דָּבָר, אַךְ לא רָאָה כְּלָל וּבְתוֹךְ כָּךְ הִתְחִילוּ לִכְנס אֲנָשִׁים לְבֵית-הַמִּדְרָשׁ, וּבָא אֵיזֶה אִישׁ חָשׁוּב וְעָמַד אֵצֶל שֻׁלְחָנוֹ שֶׁמִּתְפַּלֵּל, שֶׁקּוֹרִין בִּלְשׁוֹן אַשְׁכְּנַז שְׁטֶענְדֶר, וְהִתְחִיל לוֹמַר שִׁיר-הַשִּׁירִים, וְהָלַךְ הוּא זִכְרוֹנוֹ לִבְרָכָה, וְהִכְנִיס ראשׁוֹ לְמַטָּה בְּתוֹךְ הַשְּׁטֶענְדֶער, וּמֵחֲמַת שֶׁהָיָה עֲדַיִן יֶלֶד קָטָן, לא הִקְפִּידוּ עָלָיו, וְהָיָה מֻנָּח שָׁם וְהִתְחִיל לִבְכּוֹת לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּבָכָה מְאד בִּדְמָעוֹת שָׁלִישׁ כַּמָּה שָׁעוֹת עַד הָעֶרֶב, עַד שֶׁעֵינָיו נַעֲשׂוּ נְפוּחוֹת (שֶׁקּוֹרִין גִישְׁוָאלִין) וְאַחַר-כָּךְ פָּתַח אֶת עֵינָיו, וְנִדְמָה לוֹ כְּאִלּוּ הוּא רוֹאֶה אֵיזֶה אוֹר, מֵחֲמַת שֶׁכְּבָר נִדְלְקוּ הַנֵּרוֹת, וְעֵינָיו הָיוּ סְתוּמוֹת כָּל כָּךְ מִבְּכִיָּה, וְאָז נִתְקָרֵר דַּעְתּוֹ קְצָת, עַיֵּן שָׁם.
And it is written in the book Words of Rabbi Nachman (article 172), that one time he gave his old tallis as a present to one of his foremost followers, and he said to him, "Be very careful to treat this tallis with respect, for as the number of strands that are in the tallis, so many tears I cried before Hashem Yisburach until I knew what a tallis is." And he said, that whenever he reveals Torah, he cries first. And regarding this he revealed a wondrous secret in his holy book Likutay Moharan, volume 1, Torah 262. And so he wrote there, since from the wellspring of the Torah which is originated (from them) flow out rivers, and the other-side and the evil spirits (lit. externals) come to drink from these rivers, therefore it is necessary to cry before originating in the Torah, (for) then from the crying, rivers are made, in the aspect of (Job 28:11), "From the crying He set up rivers," see there in Rashi. And then the other-side and the evil spirits drink from these rivers which were made from the crying, and through this they don't have any suckling from the Torah novelties. And therefore the composition of halachos (laws) and (Torah) novelties is called "masseches" in the aspect of (Psalms 102:10), "and my beverage I –mussachti (mixed/protected)-- with tears" because it is necessary to "mussach" the beverage of the novelties with crying (hence, it is called masseches, similar to mussach). And this is the aspect of (Psalms 137:1), "On the rivers of Babylon," the aspect of the rivers that are made from the (Torah) novelties which compromise the Babylonian Talmud. "There we sat (continuation of the verse)," an aspect of the holy yeshivas (same as 'yushavnu' we sat) where these novelties are learned. "also (we) cried (continuation of the verse)," because it is necessary to first cry as mentioned above, see there. ## Segment 67
וְכֵן אַחַר-כָּךְ כְּשֶׁנִּתְגַּדֵּל לא עָזַב דַּרְכּוֹ הַקָּדוֹשׁ הַזֶּה, כְּמוֹ שֶׁהֶעְתַּקְתִּי לְעֵיל, אֲשֶׁר גַּם בִּהְיוֹתוֹ יוֹשֵׁב בִּזְלַאטִיפָּאלֶע אַחֲרֵי בּוֹאוֹ מֵאֶרֶץ- יִשְׂרָאֵל, הָלַךְ לְהִתְבּוֹדֵד חוּץ לָעִיר עִם עוֹד אִישׁ אֶחָד וּבָכָה מְאד אָז לְפָנָיו יִתְבָּרַךְ, עַד שֶׁנִּתְמַהְמַהּ בִּבְכִיָּתוֹ קָרוֹב לְיוֹם שָׁלֵם בַּקַּיִץ בְּלִי הֶפְסֵק וְשָׁמַעְתִּי מֵאָבִי מוֹרִי זִכְרוֹנוֹ לִבְרָכָה, אֲשֶׁר פַּעַם אַחַת יָשַׁב אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק לִבְרָכָה בְּחַדְרוֹ וּבָכָה כָּל כָּךְ הַרְבֵּה מְאד לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, והַדְּמָעוֹת יָרְדוּ מֵעֵינָיו עַל הָאָרֶץ, עַד שֶׁנִּתְלַחְלַח הָאָרֶץ כָּל כָּךְ מֵהַדְּמָעוֹת, עַד שֶׁנִּדְבַּק עֲקֵב הַמִּנְעָל שֶׁלּוֹ אֶל הָאָרֶץ מֵחֲמַת לַחְלוּחִית הַדְּמָעוֹת.
And so he would always go with a very broken heart, and he wasn't accustomed to have a cheerful countenance. And we heard, that because his family, the family of the Baal Shem Tov o.b.m., came from the Kingdom of the House of David, as is known in the world, therefore also his (King David's) progeny are usually going with a very broken heart. Because King David r.i.p. founded the Book of Psalms which is mainly captivating (-in that they conquer and arouse the heart to repent) words which emanate from a broken heart, for all his words are just screams and entreaties with a very broken heart, therefore, also his progeny now, have a broken heart, for the most part. But for us, he warned very much to always be happy. And he said, "for men of your grade, from (going with) a broken heart can come to sadness, Heaven forbid," therefore it is necessary to designate some hour in the day in which one should have a broken heart and express his words before Him Blessed He, but the entire rest of the day he should be happy. And through the happiness it is will be easy for him to designate an hour of the day to break his heart before Him Blessed He. Fortunate is whoever merits to go in these ways and practices, then he certainly will merit to a good end. ## Segment 68
וְכֵן עוֹד שָׁמַעְתִּי מִמֶּנּוּ אֲשֶׁר פַּעַם אַחַת בִּימֵי הַסֻּכּוֹת הַקְּדוֹשִׁים כְּשֶׁהִקִּיף אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק לִבְרָכָה, אֶת הַבִּימָה בְּהָאֶתְרוֹג וּמִינָיו רָאוּ אֲנָשָׁיו אַחַר-כָּךְ עַל הַקַּרְקַע בַּמָּקוֹם שֶׁהָלַךְ סָבִיב הַבִּימָה שֶׁנִּתְלַחְלַח הַקַּרְקַע מֵהַדְּמָעוֹת שֶׁלּוֹ שֶׁשָּׁפַךְ אָז בְּעֵת הַקִּיפוֹ אֶת הַבִּימָה.
NaCh ## Segment 69
וְכָתוּב בְּסֵפֶר "שִׂיחוֹת הָרַ"ן" אֲשֶׁר פַּעַם אַחַת נָתַן הַטַּלִּית הַיָּשָׁן שֶׁלּוֹ בְּמַתָּנָה לְאֶחָד מִגְּדוֹלֵי מְקרָבָיו וְאָמַר לוֹ: הִזָּהֵר מְאד לְכַבֵּד הַטַּלִּית הַזֶּה, כִּי כְּמוֹ מִסְפַּר שְׂעָרוֹת שֶׁיֵּשׁ בְּהַטַּלִּית כָּל כָּךְ דְּמָעוֹת שָׁפַכְתִּי לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַד שֶׁיָּדַעְתִּי מַהוּ טַלִּית, וְאָמַר אֲשֶׁר בְּכָל עֵת שֶׁהוּא מְגַלֶּה תּוֹרָה, הוּא בּוֹכֶה קדֶם וְגִלָּה עַל זֶה סוֹד נִפְלָא בְּסִפְרוֹ הַקָּדוֹשׁ "לִקּוּטֵי- מוֹהֲרַ"ן", חֵלֶק א' סִימָן רס"ב, וְכֵן כָּתַב שָׁם, כִּי מִמַּעְיְנוֹת הַתּוֹרָה שֶׁמְּחַדְּשִׁים, נוֹבְעִים מֵהֶם נְהָרוֹת, וּבָאִים הַסִּטְרָא אַחֲרָא וְהַחִיצוֹנִים לִשְׁתּוֹת מֵאֵלּוּ הַנְּהָרוֹת וְעַל כֵּן צְרִיכִין לִבְכּוֹת קדֶם שֶׁמְּחַדְּשִׁים בַּתּוֹרָה, וְאָז נַעֲשֶׂה מֵהַבְּכִי נְהָרוֹת בִּבְחִינַת: "מִבְּכִי נְהָרוֹת חִבֵּשׁ", עַיֵּן שָׁם בְּרַשִׁ"י וְאָז הַסִּטְרָא אַחֲרָא וְהַחִיצוֹנִים שׁוֹתִים מֵאִלּוּ הַנְּהָרוֹת שֶׁנַּעֲשׂוּ מֵהַבְּכִי, וְעַל-יְדֵי זֶה אֵין לָהֶם שׁוּם יְנִיקָה מֵהַחִדּוּשִׁים דְּאוֹרַיְתָא וְעַל כֵּן נִקְרָא חִבּוּר הַהֲלָכוֹת וְהַחִדּוּשִׁים בְּשֵׁם "מַסֶּכֶת" בִּבְחִינַת: "וְשִׁקֻּוַי בִּבְכִי מָסָכְתִּי", כִּי צָרִיךְ לִמְסֹךְ אֶת מַשְׁקֵה הַחִדּוּשִׁים בְּבֶכִי וְזֶה בְּחִינַת "עַל נַהֲרוֹת בָּבֶל", בְּחִינַת הַנְּהָרוֹת שֶׁנַּעֲשִׂים מֵהַחִדּוּשִׁים הַכְּלוּלִים בְּתַלְמוּד בַּבְלִי "שָׁם יָשַׁבְנוּ", בְּחִינַת הַיְשִׁיבוֹת הַקְּדוֹשׁוֹת, שֶׁשָּׁם לוֹמְדִים אֵלּוּ הַחִדּוּשִׁים "גַּם בָּכִינוּ", כִּי צָרִיךְ לִבְכּוֹת מִקּדֶם כַּנַּ"ל עַיֵּן שָׁם.
NaChMa ## Segment 70
וְכֵן הָיָה הוֹלֵךְ תָּמִיד בְּלֵב נִשְׁבָּר מְאד וְלא הָיָה רָגִיל בְּפָנִים שׂוֹחֲקוֹת וְשָׁמַעְנוּ שֶׁמֵּחֲמַת שֶׁמִּשְׁפַּחְתּוֹ מִשְׁפַּחַת הַבַּעַל-שֵׁם-טוֹב זִכְרוֹנוֹ לִבְרָכָה, בָּאָה מִמַּלְכוּת בֵּית דָּוִד כַּיָּדוּעַ לְהָעוֹלָם עַל כֵּן גַּם זַרְעוֹ עַל-פִּי רב הֵם הוֹלְכִים בְּלֵב נִשְׁבָּר מְאד, כִּי דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, יָסַד סֵפֶר תְּהִלִּים שֶׁרֻבּוֹ הוּא דִּבְרֵי כִּבּוּשִׁים הַיּוֹצְאִים מִלֵּב נִשְׁבָּר, כִּי כָּל דְּבָרָיו הֵם רַק צְעָקוֹת וְתַחֲנוּנִים בְּלֵב נִשְׁבָּר מְאד, עַל כֵּן גַּם זַרְעוֹ עַתָּה יֵשׁ לָהֶם לֵב נִשְׁבָּר עַל-פִּי רב אֲבָל לָנוּ הִזְהִיר מְאד לִהְיוֹת בְּשִׂמְחָה תָּמִיד וְאָמַר כִּי אֲנָשִׁים כְּעֶרְכְּכֶם יְכוֹלִים לָבוֹא מִלֵּב נִשְׁבָּר לְעַצְבוּת חַס וְשָׁלוֹם, עַל כֵּן צְרִיכִין לְיַחֵד אֵיזֶה שָׁעָה בַּיּוֹם שֶׁיִּהְיוּ לוֹ לֵב נִשְׁבָּר וּלְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ, אֲבָל שְׁאָר כָּל הַיּוֹם כֻּלּוֹ יִהְיֶה רַק בְּשִׂמְחָה וְעַל-יְדֵי הַשִּׂמְחָה בְּנָקֵל לוֹ לְיַחֵד שָׁעָה בַּיּוֹם לְשַׁבֵּר אֶת לִבּוֹ לְפָנָיו יִתְבָּרַךְ, אַשְׁרֵי מִי שֶׁיִּזְכֶּה לֵילֵךְ בִּדְרָכִים וְהַנְהָגוֹת אֵלֶּה אָז בְּוַדַּאי יִזְכֶּה לְאַחֲרִית טוֹב .
NaChMaN Me'Uman # אות-ח URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/10/ # אות-ח
אות-ח
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/10 ## Segment 1
שׁוֹמֵעַ תְּפִלָּה בָּשָׂר וָדָם אִם בָּא עָנִי לוֹמַר דָּבָר לְפָנָיו אֵינוֹ שׁוֹמֵעַ הֵימֶנּוּ, אִם בָּא עָשִׁיר לוֹמַר דָּבָר לְפָנָיו מִיָּד הוּא שׁוֹמֵעַ וּמְקַבְּלוֹ, אֲבָל הַקָּדוֹשׁ-בָּרוּךְ-הוּא אֵינוֹ כֵּן אֶלָּא הַכּל שָׁוִים לְפָנָיו הַנָּשִׁים וְהָעֲבָדִים וְהָעֲנִיִּים, תֵּדַע לְךָ שֶׁהֲרֵי בְּמשֶׁה רַבָּן שֶׁל כָּל הַנְּבִיאִים כָּתוּב בּוֹ מַה שֶּׁכָּתוּב בְּעָנִי בְּמשֶׁה כָּתוּב תְּפִלָּה לְמשֶׁה וּבְעָנִי כְּתִיב תְּפִלָּה לְעָנִי לְהוֹדִיעֲךָ שֶׁהַכּל שָׁוִין בִּתְפִלָּה לִפְנֵי הַמָּקוֹם (מִדְרָשׁ רַבָּה בְּשַׁלַּח) .
The level one attains is achieved through hisbodidus # אות-פו URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/100/ # אות-פו
אות-פו
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/100 ## Segment 1
אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: גְּאֻלָּה הָרִאשׁוֹנָה הָיָה אַחֲרֶיהָ הֶפְסֵק אֲבָל גְּאֻלָּה אַחֲרוֹנָה לא יִהְיֶה אַחֲרֶיהָ הֶפְסֵק כִּי גְּאֻלָּה רִאשׁוֹנָה הוּא בְּחִינַת תּוֹרָה, כִּי אָז זָכוּ יִשְׂרָאֵל לְקַבֵּל אֶת הַתּוֹרָה וּגְאֻלָּה אַחֲרוֹנָה הוּא בְּחִינַת תְּפִלָּה שֶׁזֶּה עִקַּר בְּחִינַת דָּוִד וּמָשִׁיחַ זֶה כָּל עִנְיַן הַחֲמִשָּׁה סְפָרִים שֶׁבַּתְּהִלִּים שֶׁהֵם כְּנֶגֶד חֲמִשָּׁה חֻמְּשֵׁי תּוֹרָה כִּי כָּל תְּפִלּוֹתָיו שֶׁל דָּוִד שֶׁהוּא סֵפֶר תְּהִלִּים שֶׁכָּלוּל מִכָּל תְּפִלּוֹת יִשְׂרָאֵל הַכּל הוּא רַק בִּשְׁבִיל שֶׁיִּזְכֶּה לְקַיֵּם אֶת הַתּוֹרָה בִּשְׁלֵמוּת, וְרַק עַל-יְדֵי-זֶה זוֹכִין לִגְאֻלָּה שְׁלֵמָה שֶׁאֵין אַחֲרֶיהָ גָּלוּת (שָׁם) : .
The first redemption correlated to Torah, came to cessation. The final redemption correlates to prayer and will not cease. Our rabbis o.b.m. said (Medrash Tanchuma, Torah portion of Shoftim, and Yalkut Shimoni, Isaiah 499): the first redemption had an end, but the final redemption will not have an end. Because the first redemption is the aspect of Torah, for Israel merited then to receive the Torah, and the final redemption is the aspect of prayer, which is the essential aspect of David and Messiah, and this is the whole construct of the five books of the Psalms which correlate the five chumashim (-fifths, volumes, books) of the Torah. For all the prayers of David, which are the Book of Psalms, which is replete with all the prayers of Israel, it is all just in order to merit to fulfill the Torah completely, and only through this we will merit the complete redemption which is not succeeded with exile. (Likutay Halachos, Laws of Overpricing, law 1). # אות-פז URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/101/ # אות-פז
אות-פז
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/101 ## Segment 1
כָּל זְמַן שֶׁאֵין הָאָדָם זוֹכֶה לִתְפִלָּה בִּשְׁלֵמוּת אָז עֲדַיִן אֵין לוֹ מָקוֹם לַה' וַעֲדַיִן הוּא נָע וָנָד וּמְטֻלְטָל וַאֲפִלּוּ אִם עוֹסֵק בַּתּוֹרָה, עֲדַיִן אֵינוֹ בָּטוּחַ שֶׁיִּשָּׁאֵר קַיָּם עַל עָמְדוֹ כִּי מִי יוֹדֵעַ מַה יַּעֲבר עָלָיו כְּמוֹ שֶׁאָנוּ רוֹאִים כַּמָּה וְכַמָּה אֲנָשִׁים שֶׁעָסְקוּ בַּתּוֹרָה בְּהַתְמָדָה גְּדוֹלָה כַּמָּה וְכַמָּה שָׁנִים וְאַחַר-כָּךְ נִתְרַחֲקוּ מֵהַתּוֹרָה וְנָפְלוּ לְמַה שֶּׁנָּפְלוּ רַחֲמָנָא לִצְלָן.
Prayer is a person's main anchor, even when he falls from the Torah As long as a person doesn't merit to prayer in its completion, then he still has no place for Hashem, and he is still transient and vagabond. And even if he engages in Torah, he is still has no assurance that he will retain his stance, for who knows what will transpire over him. Just as we see many people that engaged in Torah with great diligence for many years, and afterwards they became estranged from the Torah, and they fell to what they fell, may the Merciful One save us. Therefore the main place and station of holiness is prayer, for through prayer they merit to remain enduring upright in their capacity always, come what may. For if one doesn't merit, only, to Torah alone, even though this is certainly extremely good, and this is the main tachlis (-ultimate purpose), “for they (-the words of Torah) are our life and length of our days,” even still, afterwards, when he falls Heaven forbid from the Torah, then he doesn't have with what to vivify himself; but when he merits to prayer, he has hope eternally, no matter what transpires over him. ## Segment 2
עַל כֵּן עִקַּר הַמָּקוֹם וְהַמַּעֲמָד דִּקְדֻשָּׁה הוּא תְּפִלָּה כִּי עַל-יְדֵי תְּפִלָּה זוֹכִין לְהִשָּׁאֵר קַיָּם עַל עָמְדָן תָּמִיד אֲפִלּוּ אִם יִהְיֶה אֵיךְ שֶׁיִּהְיֶה כִּי אִם אֵינוֹ זוֹכֶה רַק לַתּוֹרָה לְבַד אַף- עַל-פִּי שֶׁבְּוַדַּאי טוֹב מְאד וְזֶה עִקַּר הַתַּכְלִית, כִּי הֵם חַיֵּינוּ וְארֶךְ יָמֵינוּ אַף-עַל-פִּי-כֵן אַחַר-כָּךְ כְּשֶׁנּוֹפֵל חַס וְשָׁלוֹם, מִן הַתּוֹרָה אָז אֵין לוֹ בַּמֶּה לְהַחֲיוֹת אֶת עַצְמוֹ, אֲבָל כְּשֶׁזּוֹכֶה לִתְפִלָּה יֵשׁ לוֹ תִּקְוָה לְעוֹלָם אֲפִלּוּ אִם יַעֲבר עָלָיו מָה כִּי עַל-יְדֵי תְּפִלָּה יְכוֹלִין לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ תָּמִיד אֲפִלּוּ אִם הוּא כְּמוֹ שֶׁהוּא, כִּי אַף-עַל-פִּי שֶׁהוּא רָחוֹק מִכָּל הַקְּדֻשּׁוֹת וּמִכָּל הַתּוֹרָה וְאֵינוֹ יָכוֹל לְהַחֲיוֹת אֶת עַצְמוֹ בְּשׁוּם דָּבָר, אַף-עַל-פִּי-כֵן אִם יִתְלֶה עֵינָיו לַמָּרוֹם וְיִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ מִמָּקוֹם שֶׁהוּא שָׁם עֲדַיִן יֵשׁ לוֹ תִּקְוָה בִּבְחִינַת מַה שֶּׁאָמַר דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, בִּשְׁבִיל כְּלַל יִשְׂרָאֵל: "טָבַעְתִּי בִּיוֵן מְצוּלָה וְאֵין מָעֳמָד" וְכוּ', וְסִיֵּם אַחַר-כָּךְ: "וַאֲנִי תְפִלָּתִי לְךָ ה' עֵת רָצוֹן" כִּי עַל יְדֵי תְּפִלָּה וְתַחֲנוּנִים לְהַשֵּׁם יִתְבָּרַךְ יְכוֹלִין לְחַזֵּק אֶת עַצְמוֹ תָּמִיד, כִּי תְּפִלָּה הִיא בְּחִינַת מַעֲמָד וּמָקוֹם אֲפִלּוּ בִּיוֵן מְצוּלָה חַס וְשָׁלוֹם, שֶׁאֵין שָׁם שׁוּם מַעֲמָד וְזֶה בְּחִינַת מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, 'אֵין עֲמִידָה אֶלָּא תְּפִלָּה' כִּי תְּפִלָּה הוּא עִקַּר הַמַּעֲמָד שֶׁל כָּל אֶחָד וְעַל כֵּן מִי שֶׁרוֹצֶה לִהְיוֹת אִישׁ הַיִּשְׂרְאֵלִי בֶּאֱמֶת צָרִיךְ לֶאֱחֹז בִּשְׁנֵיהֶם בְּתוֹרָה וּתְפִלָּה, כִּי שְׁנֵיהֶם כְּאֶחָד טוֹבִים אֲשֶׁר אִם יִפּל חַס וְשָׁלוֹם, הָאֶחָד יָקִים אֶת חֲבֵרוֹ כַּנַּ"ל (שָׁם) : .
For through prayer it is possible to draw close to Hashem Yisburach always, even if one is the way he is, because even though he is distant from all holiness and from the whole Torah, and he cannot vivify himself from anything, even still if he raises his eyes to Heaven, and he prays to Hashem Yisburach from the place where he is at, he still has hope, in the aspect of what King David r.i.p. said (Psalms 69:3), “I sunk in deep quagmire and there is no foothold etc.,” and he concludes afterwards (verse 14), “And I, my prayer is to You Hashem, may it be a time of grace,” for through prayer and entreaty to Hashem Yisburach it is possible to strengthen oneself always, because prayer is the aspect of a standing and place, even in deep quagmire Heaven forbid, where there is no foothold. And this is the aspect of what our Rabbis o.b.m. said (Brachos 6b): Standing refers only to prayer, because prayer is the main stance of every person. And therefore whoever desires to be a true Israelite, needs to espouse both of them; Torah and prayer, for both of them as a cohesive one, are good, so that if one of them fails Heaven forbid, its partner will uphold him, as mentioned above. (Likutay Halachos, Laws of Overpricing, law 1). # אות-פח URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/102/ # אות-פח
אות-פח
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/102 ## Segment 1
הַיֵּצֶר הָרָע וְהַסִּטְרָא אַחֲרָא הֵם בְּחִינַת אוֹנָאָה שֶׁמֶּאַנִין וּמַטְעִין אֶת הַבְּרִיּוֹת בְּכַמָּה מִינֵי אוֹנָאוֹת וְטָעֻיּוֹת בְּלִי שִׁעוּר וָעֶרֶךְ עַד שֶׁמַּחֲלִיפִין עוֹלָם עוֹמֵד בְּעוֹלָם עוֹבֵר חַס וְשָׁלוֹם, וּמַתְעִין אֶת הָאָדָם מֵחַיִּים טוֹבִים חַיִּים נִצְחִיִּים לֵילֵךְ אַחֲרֵיהֶם "כַּצּאן לָטֶבַח יוּבָל" לְדַרְכֵי שְׁאוֹל וּמַר מִמָּוֶת אֲפִלּוּ בָּעוֹלָם הַזֶּה וּמִכָּל שֶׁכֵּן בָּעוֹלָם הַבָּא וְאֵין אוֹנָאָה גְּדוֹלָה בָּעוֹלָם כְּאוֹנָאוֹת הַיֵּצֶר הָרָע.
The critical standing (station for existence) is prayer ## Segment 2
וְעִקַּר הָעֵצָה וְהַתַּחְבּוּלָה לְהִנָּצֵל בִּשְׁלֵמוּת מֵהָאוֹנָאָה הַגְּדוֹלָה וּמָרָה הַזּאת הוּא רַק עַל יְדֵי תְּפִלָּה וְתַחֲנוּנִים כִּי אִם הָאָדָם חָזָק וְאַמִּיץ בְּדַעְתּוֹ שֶׁתָּמִיד יִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ שֶׁיְּקָרְבֵהוּ לַעֲבוֹדָתוֹ בֶּאֱמֶת יִהְיֶה אֵיךְ שֶׁיִּהְיֶה, אָז בְּוַדַּאי לא יוּכַל הַיֵּצֶר הָרָע לְאוֹנוֹתוֹ וּלְהַטְעוֹתוֹ עוֹד בְּשׁוּם אפֶן וְזֶה בְּחִינַת אֵין אוֹנָאָה לְקַרְקָעוֹת כִּי קַרְקָעוֹת הֵם בְּחִינַת תְּפִלָּה שֶׁהִיא בְּחִינַת אֱמוּנָה שֶׁנִּקְרֵאת אֶרֶץ, כְּמוֹ שֶׁכָּתוּב: "שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה", כַּמּוּבָא בְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה.
The evil inclination and the sitra-achra (-other side – realm of evil – Satan) are the aspect of fraud, for they deceive and mislead the people in various sorts of deceit and error without measure and computation, until they exchange a lasting world with a transient world Heaven forbid, and cozen the person from the eternal good life to go after them, like sheep brought to slaughter, to the ways of scheol (-hell), more bitter than death even in this world, all the more so in the world to come, and there is no extortion in the world so great like the extortion of the evil inclination. And the main aitza (advice, remedy) and the strategy to escape fully from this great bitter extortion is just through prayer and entreaty. For if the person is strong and resolute in his mind, that he will always pray to Hashem Yisburach that He should draw him close to His service in truth, come what may, then certainly the evil inclination will not be able to extort him and delude him further in any way. ## Segment 3
וְזֶה גַּם כֵּן בְּחִינַת סְמִיכוּת גְּאֻלָּה לִתְפִלָּה כִּי עִקַּר תִּקְוָתֵנוּ וּסְמִיכָתֵנוּ לִגְאֻלָּה שְׁלֵמָה בִּמְהֵרָה בְּיָמֵינוּ בִּכְלָלִיּוּת וּבִפְרָטִיּוּת הוּא רַק עַל-יְדֵי תְּפִלָּה כַּנַּ"ל כִּי אֲפִלּוּ אִם נִתְפָּס הָאָדָם בַּמֶּה שֶּׁנִּתְפָּס חַס וְשָׁלוֹם, עֲדַיִן יֵשׁ לוֹ תִּקְוָה וּסְמִיכָה וּמַעֲמָד עַל-יְדֵי תְּפִלָּה וְתַחֲנוּנִים וּבַקָּשׁוֹת אֲפִלּוּ בְּהַיְוֵן מְצוּלָה וְאֵין מָעֳמָד, כְּמוֹ שֶׁכָּתוּב: "קַוּה קִוִּיתִי אֶל ה' וַיֵּט אֵלַי וַיִּשְׁמַע שַׁוְעָתִי וַיַּעֲלֵנִי מִבּוֹר שָׁאוֹן מִטִּיט הַיָּוֵן וַיָּקֶם עַל סֶלַע רַגְלָי כּוֹנֵן אֲשֻׁרָי" וְכוּ', שֶׁעַל-יְדֵי שֶׁשִּׁוַּעְתִּי לְהַשֵּׁם יִתְבָּרַךְ תָּמִיד בְּקִוּוּי אַחַר קִוּוּי עַל-יְדֵי- זֶה זָכִיתִי "וַיַּעֲלֵנִי מִבּוֹר שָׁאוֹן מִטִּיט הַיָּוֵן וַיָּקֶם עַל סֶלַע רַגְלָי", כִּי עִקַּר הַתְּקוּמָה וְהָעֲמִידָה וְהַסְּמִיכָה הוּא עַל תְּפִלָּה לְהַשֵּׁם יִתְבָּרַךְ, וּכְמוֹ שֶׁכָּתוּב: "עוֹמְדוֹת הָיוּ רַגְלֵינוּ בִּשְׁעָרַיִךְ יְרוּשָׁלַיִם", כִּי יְרוּשָׁלַיִם שָׁם הַבֵּית-הַמִּקְדָּשׁ שֶׁהוּא בֵּית הַתְּפִלָּה שָׁם עִקַּר בְּחִינַת הָעֲמִידָה כַּנַּ"ל (שָׁם) : .
And this is the aspect of (the rule; Kesuvos 99b) land does not have overpricing, because land is the aspect of prayer, which is the aspect of faith, which is called land, as it is written (Psalms 37:3), “Dwell the land and feed on faith,” as is brought down in the words of Rabbainu o.b.m. (Likutay Moharan 129 and 155). And this is also the aspect of conjugating redemption to prayer (Brachos 4b, 9b and elsewhere -primarily manifested in the daily prayers where the blessing of “Who redeemed Israel” is immediately followed by the eighteen benedictions - which is the main prayer), because our essential hope and reliance in the complete redemption, may it be soon in our days, for the generalities and the particulars, is just through prayer, as mentioned above. For even if a person is caught in what he is caught Heaven forbid, there is still hope, and support, and a standing through prayer, and entreaty, and supplication, even in the quagmire without foothold, as it is written (Psalms 40:2-3), “Hope, I have hoped to Hashem, and He inclined (His ear) to me, and He heard my cry. And He raised me from the dark pit, from the muck of the quagmire, and He stood my feet up on rock, made my footsteps firm etc.;” for through this that I cried to Hashem Yisburach constantly, with hope after hope, through this I merited, “And He raised me from the dark pit, from the muck of the quagmire, and He stood my feet up on rock,” because the essential fundament, and the standing, and the support is upon prayer to Hashem Yisburach, as it is written (Psalms 122:2), “Our feet stood in your gates Jerusalem,” because Jerusalem – the Temple is there, which is The House of Prayer, (over) there is the main standing, as mentioned above. (Likutay Halachos, Laws of Overpricing, law 1). # אות-פט URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/103/ # אות-פט
אות-פט
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/103 ## Segment 1
עִקַּר הַתְּפִלָּה הִיא בְּחִינַת רְצוֹנוֹת וְכִסּוּפִים חֲזָקִים לְהַשֵּׁם יִתְבָּרַךְ בִּדְבֵקוּת וּבִטּוּל גָּמוּר אֶל אוֹר הָאֵין-סוֹף עַד שֶׁבָּא לְדִבּוּרִים שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַחֵם עָלָיו וּפוֹתֵחַ פִּיו לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו וְזֶה בְּחִינַת: "לָאָדָם מַעַרְכֵי לֵב וּמֵה' מַעֲנֵה לָשׁוֹן" וְהָעִקָּר הוּא שֶׁיַּעֲשֶׂה מִתּוֹרוֹת תְּפִלּוֹת כַּמְבאָר בְּמָקוֹם אַחֵר, הַיְנוּ שֶׁיִּתְפַּלֵּל לִפְנֵי הַשֵּׁם יִתְבָּרַךְ שֶׁיִּזְכֶּה לְהַשִּׂיג וּלְקַיֵּם אֶת הַנִּסְתָּר מִמֶּנּוּ, הַיְנוּ מַה שֶּׁלּא זָכָה לְהַשִּׂיג וּלְקַיֵּם עֲדַיִן וְאָז כְּשֶׁזּוֹכֶה לִפְעל בַּקָּשָׁתוֹ לְהַשִּׂיג וּלְקַיֵּם גַּם בְּחִינַת זוֹ זֶה בְּחִינַת שֶׁעוֹשֶׂה מִתְּפִלָּה תּוֹרָה, הַיְנוּ שֶׁעוֹשֶׂה מִתְּפִלָּה (שֶׁהוּא דְּבֵקוּת לְאֵין סוֹף שֶׁאֵין בּוֹ תְּפִיסָה שֶׁזֶּה בְּחִינַת נִסְתָּר שֶׁגַּם בּוֹ אֵין לוֹ תְּפִיסָה עֲדַיִן) תּוֹרָה (הַיְנוּ נִגְלֶה) וְאָז צָרִיךְ לְהִתְפַּלֵּל שֶׁיַּשִּׂיג עוֹד מַדְרֵגָה גְּבוֹהָה מִזּוֹ הֵן בְּהַשָּׂגַת הַתּוֹרָה וְהָעִקָּר בְּקִיּוּם הַתּוֹרָה וְכֵן מִמַּדְרֵגָה לְמַדְרֵגָה עַד אֵין סוֹף כִּי עַל-יְדֵי תְּפִלָּה יְכוֹלִין לַעֲלוֹת מִתַּכְלִית תַּכְלִית דְּיוֹטָא הַתַּחְתּוֹנָה עַד תַּכְלִית מַעֲלָה הָעֶלְיוֹנָה עַד אֵין-סוֹף (שָׁם, הִלְכוֹת מַתָּנָה, הֲלָכָה ה') : .
Pray to attain and fulfill the Torah still beyond your grasp, inculcate, and pray for yet higher Torah The integral aspect of prayer is strong desires and longing for Hashem Yisburach with divaikus (clinging) and complete nullification to the light of the Ain Sof (-Infinite One), until one comes to words, that Hashem Yisburach has mercy on him and opens his mouth to express his words before Him. And this is the aspect of (Proverbs 16:1), “It is up to a person to arrange his heart (-thoughts and words) and from Hashem the (actual) rhetoric is (provided/on the tongue).” And the main thing is to make from the Torahs (-holy teachings) – prayers, as is explained elsewhere (Likutay Moharan vol. 2, Torah 25, see above article 2 and 84), namely that one should pray before Hashem Yisburach that he should merit to attain and fulfill what is hidden from him, that is, what he still did not merit to attain and fulfill. And then, when he merits to accomplish his request, to attain and fulfill this aspect as well, this is the aspect of making from prayer – Torah, namely to make from prayer (which is divaikus (clinging) to the Ain Sof (Infinite One), of whom there is no grasp, for this is the aspect of hidden, for also in this he still has no grasp) – Torah (that is, what is revealed), and then it is necessary to pray so as to attain another level higher than this, in the conception of the Torah, and the main thing is – in the fulfillment of the Torah, and so forth from level to level, until the Ain Sof (the Infinte One), because through prayer it is possible to ascend from the utter nadir of the lowest level to the pinnacle of the highest level, until the Ain Sof (the Infinite One). (Likutay Halachos, Laws of Gifts, law 5). # אות-צ URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/104/ # אות-צ
אות-צ
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/104 ## Segment 1
כָּל מַה שֶּׁרוֹאֶה הָאָדָם שֶׁהַדִּינִים שֶׁהֵם שׁרֶשׁ בְּחִינַת הִתְגַּבְּרוּת הַיֵּצֶר מִתְגַּבֵּר עָלָיו בְּיוֹתֵר, הוּא דַּיְקָא צָרִיךְ לְהִתְגַּבֵּר בְּיוֹתֵר לְהַרְבּוֹת וּלְהַפְצִיר בִּתְפִלָּה וְעֶתֶר יוֹתֵר וְיוֹתֵר, בִּכְדֵי לְהַמְשִׁיךְ הַצְּדָקָה וְהַחֶסֶד הָעֶלְיוֹן וּלְהַמְתִּיק וּלְבַטֵּל תּקֶף הַדִּינִים וְעַל כֵּן עִקַּר הַהִתְבּוֹדְדוּת שֶׁהוּא שִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ נֶאֱמַר אֵצֶל יִצְחָק בְּיוֹתֵר כְּמוֹ שֶׁכָּתוּב: "וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה" מֵחֲמַת שֶׁהוּא מִבְּחִינַת הַדִּין וּבוֹ נֶאֱמַר: "וַיֶּעְתַּר יִצְחָק לַה'", וְעַל כֵּן הִזְהִירוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, בְּיוֹתֵר לִהְיוֹת זָהִיר בִּתְפִלַּת הַמִּנְחָה דַּיְקָא שֶׁהוּא כְּנֶגֶד יִצְחָק.
Confront heightened tribulations with intensified prayer and hisbodidus The more a person sees that the dinim (-judgements – tribulations), which are the root of the aspect of the overbearing of the (evil) inclination, are overly overbearing upon him, he specifically, needs to rally to the utmost to profuse and implore in prayer and importune more and more, in order to draw the supernal charity and kindness, and to sweeten (-mitigate) and nullify the harshness of the dinim (-judgments – tribulations). And therefore the essential hisbodidus, which is conversation between one and his Maker, is mentioned distinctly by Isaac, as it is written (Genesis 24:63), “And Isaac went out to converse in the field,” since he is from the aspect of din (-judgment), and of him it is said (Genesis 25:21), “And Isaac importuned to Hashem.” And therefore our Rabbis o.b.m. warned exceedingly (Brachos 6b) to be overly attentive with the prayer of Mincha (-evening) specifically, for it correlates to Isaac. (Likutay Halachos, Laws of Gifts, law 5). ## Segment 2
(שָׁם) : .
# אות-צא URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/105/ # אות-צא
אות-צא
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/105 ## Segment 1
מְבאָר בְּדִבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, (לִקּוּטֵי א' סִימָן ב') שֶׁעִקַּר הַכְּלֵי זַיִן שֶׁל אִישׁ הַיִּשְׂרְאֵלִי הוּא הַתְּפִלָּה וּמִי שֶׁזָּכָה לְחֶרֶב הַתְּפִלָּה, כְּמוֹ שֶׁכָּתוּב: "בְּחַרְבִּי וּבְקַשְׁתִּי", וּפֵרֵשׁ רַשִׁ"י, 'בִּתְפִלָּתִי וּבַקָּשָׁתִי'- צָרִיךְ לֵידַע אֵיךְ לִלְחֹם עִם הַחֶרֶב לִהְיוֹת קוֹלֵעַ אֶל הַשַּׂעֲרָה וְלא יַחֲטִיא, שֶׁלּא יַטֶּה לְיָמִין אוֹ לִשְׂמאל עַיֵּן שָׁם, הַיְנוּ שֶׁלּא יִטְעֶה חַס וְשָׁלוֹם, שֶׁהַתְּפִלּוֹת הֵם לָרִיק חַס וְשָׁלוֹם, מֵחֲמַת שֶׁזֶּה כַּמָּה שֶׁצּוֹעֲקִים וְאֵינָם נוֹשָׁעִים שֶׁזֶּה בְּחִינַת נוֹטֶה לִשְׂמאל וְכֵן אַל יִטְעֶה לוֹמַר, מַה לָּנוּ לְהַרְבּוֹת בִּתְפִלָּה מֵאַחַר שֶׁעִקַּר הַיְשׁוּעָה הוּא רַק בְּחַסְדּוֹ לְבַד, אִם כֵּן נִסְמךְ רַק עַל חַסְדּוֹ שֶׁזֶּה בְּחִינַת נוֹטֶה לְיָמִין שֶׁלּא כָּרָאוּי כִּי בֶּאֱמֶת צְרִיכִין לְהַרְבּוֹת מְאד בִּתְפִלָּה תָּמִיד וְלֵידַע הָאֱמֶת שֶׁאֵין אָנוּ כַּדָּאִים לִפְעל בִּתְפִלָּתֵנוּ, כִּי אִם בְּחַסְדּוֹ, וְאַף-עַל-פִּי- כֵן אָנוּ צְרִיכִין לַעֲשׂוֹת אֶת שֶׁלָּנוּ לְהַרְבּוֹת בִּתְפִלָּה תָּמִיד וְהַשֵּׁם יִתְבָּרַךְ יַעֲשֶׂה אֶת שֶׁלּוֹ וְיַמְשִׁיךְ עָלֵינוּ חַסְדּוֹ לְמַעֲנוֹ וְיוֹשִׁיעֵנוּ מְהֵרָה לְמַעַן שְׁמוֹ (וְעַיֵּן לְעֵיל בְּאוֹת מ"ז).
Two layers of foreskin correlate to utter lack of prayer – faulting to the left, and insufficient prayer – faulting to the right ## Segment 2
וְהִנֵּה מְבאָר שָׁם (בְּלִקּוּטֵי א' סִימָן ב' הַנַּ"ל), שֶׁעַל-יְדֵי תִּקּוּן הַבְּרִית זוֹכִין לִתְפִלָּה וְעַל כֵּן יוֹסֵף שֶׁשָּׁמַר אֶת הַבְּרִית זָכָה לַבְּכוֹרָה שֶׁהוּא בְּחִינַת עֲבוֹדַת הַתְּפִלָּה, כִּי הַבְּכוֹר נוֹטֵל פִּי שְׁנַיִם שֶׁזֶּה בְּחִינַת חֶרֶב הַתְּפִלָּה שֶׁיֵּשׁ בָּהּ פִּי שְׁנַיִם שְׁתֵּי בְּחִינוֹת; 'שִׁבְחוֹ שֶׁל מָקוֹם וּשְׁאֵלַת צְרָכָיו' בְּחִינַת חֶרֶב פִּיפִיּוֹת שְׁתֵּי פִּיּוֹת וְנִטְּלָה מֵרְאוּבֵן עַל-יְדֵי שֶׁחִלֵּל יְצוּעֵי אָבִיו, כִּי כָּל הַפּוֹגֵם בַּבְּרִית נוֹטְלִין מִמֶּנּוּ הַתְּפִלָּה, עַיֵּן שָׁם.
It is explained in the words of our master, leader, and Rabbi o.b.m. (Likutay Moharan, torah 2), that the main weapon of the Israelite is prayer; and whoever merited to the sword of prayer, as it is written (Genesis 28:22), “with my sword and with my bow ,” and Rashi explains: “with my prayer and with my supplication ,” needs to know how to fight with the sword, hurling with precise marksmanship to a thread without missing, so that he doesn't waver to the right or to the left, see there (Likutay Moharan 2), that is, that he shouldn't be mistaken Heaven forbid that the prayers are in vain Heaven forbid, since they have been screaming for so long and haven't been saved, for this is wavering to the left. And so too, he shouldn't be mistaken to say: “Why should we abound in prayer, since the main salvation is just with His kindness alone, so in that case let us rely solely on His kindness,” for this is the aspect of wavering improperly to the right, for in truth it is necessary to abound profusely in prayer constantly, and to know the truth, that we are not worthy to accomplish with our prayers, just with His kindness, and even still we need to do our part, to abound in prayer constantly, and Hashem Yisburach will do His part, and He will extend to us His kindness for His sake, and He will save us quickly, for the sake of His name (and see above, article 47). And behold it is explained there (Likutay Moharan 2), that through tikun habris (-rectification of the bris/circumcision/covenant) one merits to prayer, and therefore Josef, who guarded the bris (-circumcision/covenant), merited (the role of) the first-born, which is the aspect of the service of prayer, because the first-born takes two-fold , which is the aspect of the sword of prayer, which has pea shna'yim (-two-fold/mouths), two aspects: praise of Hashem (“Hamakoam” -“the Place”, for all space exists only in G-d, and not vice-versa), and the requesting of one's needs, the aspect of a two-edged (two mouths- in the Holy Tongue the blade of the sword is called its mouth, just as destruction is referred to as being consumed and eaten) sword, two mouths, and it was taken from Reuben through his desecrating the bed of his father (Genesis 49:4), because whoever defects in the bris (circumcision/covenant), prayer is taken away from him, see there. ## Segment 3
וְזֶה בְּחִינַת מִצְוַת מִילָה בְּחִינַת חִתּוּךְ וּפְרִיעָה וּמוּבָא שֶׁקְּלִפַּת הָעָרְלָה וְהַפְּרִיעָה הֵם בְּחִינַת קְלִפַּת עֵשָׂו וְיִשְׁמָעֵאל, הַיְנוּ כִּי הֵם בְּחִינַת פְּגַם הַבְּרִית וְהֵם שְׁנֵי מִינֵי קְלִפּוֹת שֶׁמְּבַלְבְּלִין דַּעַת הָאָדָם מִלְּהִתְחַזֵּק בִּתְפִלָּה כִּי עֵשָׂו עֲמָלֵק הוּא בְּחִינַת קְלִפַּת הָעָרְלָה הַגְּמוּרָה, כִּי הוּא כָּפַר בָּעִקָּר וְאֵינוֹ מוֹדֶה בִּתְפִלָּה כְּלָל וּמַטְעֶה לֵב הָאָדָם שֶׁכָּל הַתְּפִלּוֹת הֵם לָרִיק וְאֵינָם מוֹעִילִים חַס וְשָׁלוֹם, וְעַל כֵּן נֶאֱמַר בּוֹ "וַיִּבֶז עֵשָׂו אֶת הַבְּכוֹרָה" שֶׁהוּא בְּחִינַת עֲבוֹדַת הַתְּפִלָּה כַּנַּ"ל וְעַל-יְדֵי שֶׁחוֹתְכִין אֶת הָעָרְלָה הַחוֹפָה עַל הַבְּרִית עַל- יְדֵי-זֶה מְבַטְּלִין קְלִפּוֹת הָרָעָה וְנִמְשָׁךְ בְּחִינַת תִּקּוּן הַבְּרִית, שֶׁעַל-יְדֵי-זֶה זוֹכִין לְהִתְחַזֵּק בִּתְפִלָּה תָּמִיד אֲבָל עֲדַיִן יֵשׁ קְלִפָּה שְׁנִיָּה שֶׁהוּא קְלִפַּת עוֹר הַפְּרִיעָה שֶׁהוּא בְּחִינַת קְלִפַּת יִשְׁמָעֵאל שֶׁמִּשָּׁם נִמְשָׁךְ טָעוּת אַחֵר בַּלֵּב לְהִתְרַשֵּׁל בִּתְפִלָּה חַס וְשָׁלוֹם, מֵחֲמַת שֶׁנִּדְמֶה לוֹ שֶׁכְּבָר שָׁמַע הַשֵּׁם יִתְבָּרַךְ בְּוַדַּאי אֶת תְּפִלָּתוֹ, בִּפְרָט כְּשֶׁרוֹאֶה אֵיזֶה צְמִיחַת קֶרֶן יְשׁוּעָה שֶׁאָז נִדְמֶה לוֹ שֶׁכְּבָר נִתְקַבְּלָה תְּפִלָּתוֹ וְהוּא מִתְרַשֵּׁל לְהִתְפַּלֵּל יוֹתֵר, וְזֶה נִמְשָׁךְ מִבְּחִינַת קְלִפַּת יִשְׁמָעֵאל שֶׁנִּקְרָא כֵּן עַל שֵׁם "כִּי שָׁמַע ה' אֶל עָנְיֵךְ", וְתַרְגּוּמוֹ: 'אֲרֵי קַבִּיל הַשֵּׁם יָת צְלוֹתֵיךְ' וְעַל-יְדֵי מִצְוַת פְּרִיעָה מְבַטְּלִים גַּם הַקְּלִפָּה הַזּאת וְזוֹכִין לְהִתְחַזֵּק בִּתְפִלָּה תָּמִיד וְלִהְיוֹת מוֹדֶה עַל הֶעָבָר עַל הַצְּמִיחַת קֶרֶן יְשׁוּעָה שֶׁרָאָה וְלִצְעק לֶעָתִיד לָבוֹא, כִּי עֲדַיִן לא נִגְמְרָה הַיְּשׁוּעָה וַעֲדַיִן אָנוּ צְרִיכִין הַרְבֵּה יְשׁוּעוֹת מְאד כָּל יְמֵי חַיֵּינוּ, עַד שֶׁנִּזְכֶּה לָבוֹא לְמַה שֶּׁאָנוּ צְרִיכִין לָבוֹא אֲשֶׁר בִּשְׁבִיל זֶה בָּאנוּ לָעוֹלָם הַזֶּה, וְעַל כֵּן צְרִיכִין לְהַרְבּוֹת בִּתְפִלָּה תָּמִיד.
And this is the aspect of the mitzva of circumcision, the aspect of the cutting and the revealing (removal of a thin secondary membrane, this part of the circumcision is called preeyah), and it is brought down that the husk of the foreskin and the preeyah are the aspects of Esau and Ishmael (see Zohar, Torah portion Emor, page 91b; and see Me'Oaray Ohr – Esau has the numerical value of “live snake.” And in the Siddur Kol Yaakov, in the Secret of Circumcision it brings down that through severing the foreskin the snake descends down to lick the dust etc., and there remains just the membrane of the preeyah etc., and through preeyah etc. the Kindness of Abraham is revealed (which is in contradistinction to the husk of Ishmael), and understand. See also Adir BaMuroam pages 10-11), that is, because they are the aspect of defection of the bris, and they are two types of husks , which confound the daas (-intellect) of a person (deterring him) from strengthening in prayer. Because Esau Amulaik is the aspect of the husk of the (kleepas) foreskin out-and-out, because he was a heretic (kuffar bi'eekar - “renounced/denied the integral”), and does not acknowledge prayer whatsoever, and it deludes the person's heart (to consider) that all the prayers are for nothing, and they are of no benefit Heaven forbid. And therefore it is said of him (Genesis 25:34), “And Esau disparaged the (rights of the) first-born,” which is the aspect of the service of prayer, as mentioned above, and by cutting off the foreskin which covers the bris, through this his evil husk (kleepa) is nullified, and the aspect of tikun habris (rectification of the bris/circumcision/covenant) is drawn, through which one merits to constantly strengthen in prayer. But there is still a second husk (kleepa), which is the husk of the membrane of the preeyha, which is the aspect of the husk of (kleepas) Ishmael from where is drawn a different mistake in the heart, to be indolent in prayer Heaven forbid, since it seems to him that certainly Hashem Yisburach already heard his prayer, especially when he sees some sort of burgeoning of a beacon (/force) of salvation, for then it seems to him that his prayer has already been answered, and he is lax from praying further. And this stems from the aspect of the husk of (kleepas) Ishmael, who was so named on account of (Genesis 16:11), “because Hashem hearkened to your suffering,” and the Targum (Aramaic translation of Unkellus) is, “since Hashem accepted your prayer.” And through the mitzva of preeyah, this kleepa (husk) is also nullified, and one merits to strengthen in prayer constantly, and to be thanking for the past, for the burgeoning beacon (/force) of salvation which he saw, and to scream for the future, because the salvation has still not finished, and we still need a very great deal of salvations all the days of our life, until we merit to come to what we need to come to, for that which we came to this world, and therefore it is necessary to pray copiously always. ## Segment 4
וְזֶה בְּחִינַת "וַיָּשָׁב מָרְדְּכֳי" וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, 'שֶׁשָּׁב לְשַׂקּוֹ וּלְתַעֲנִיתוֹ' כִּי אַף-עַל-פִּי שֶׁכְּבָר רָאָה יְשׁוּעָה נִפְלָאָה כָּזאת, שֶׁהִרְכִּיבוּהוּ עַל סוּס הַמֶּלֶךְ וְקָרְאוּ לְפָנָיו וְכוּ', אַף-עַל-פִּי-כֵן לא נִתְרַשֵּׁל עַל-יְדֵי-זֶה מִתְּפִלָּתוֹ, וְכֵן אֵצֶל אֶסְתֵּר כְּתִיב "וַתּוֹסֶף אֶסְתֵּר וַתְּדַבֵּר לִפְנֵי הַמֶּלֶךְ וְכוּ' וַתֵּבְךְּ וַתִּתְחַנֶּן לוֹ לְהַעֲבִיר אֶת רָעַת הָמָן" וְכוּ' וְזֶה מְרַמֵּז עַל כְּלַל כְּנֶסֶת יִשְׂרָאֵל שֶׁהֵם בְּחִינַת אֶסְתֵּר, שֶׁאֲפִלּוּ כְּשֶׁרוֹאִין יְשׁוּעוֹת וְנִסִּים גְּדוֹלִים וְנִפְלָאִים שֶׁהַסִּטְרָא אַחֲרָא בְּחִינַת הָמָן עֲמָלֵק כְּבָר נָפְלָה מְאד וְתָלוּ אוֹתוֹ וְאֶת בָּנָיו עַל הָעֵץ, אַף-עַל-פִּי-כֵן אֵינָם מִסְתַּפְּקִים בָּזֶה וַעֲדַיִן הֵם עוֹמְדִים וּמִתְפַּלְּלִים וּבוֹכִים וּמִתְחַנְּנִים לְפָנָיו יִתְבָּרַךְ כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו, לְהַעֲבִיר אֶת רָעַת הָמָן שֶׁהוּא סִטְרָא-אַחֲרָא לְגַמְרֵי, שֶׁיִּזְכּוּ לְהִטָּהֵר לְהִתְקַדֵּשׁ לְגַמְרֵי וּבֶאֱמֶת כְּשֶׁהָאָדָם מִתְרַשֵּׁל בִּתְפִלָּה מֵחֲמַת שֶׁנִּדְמֶה לוֹ שֶׁכְּבָר פָּעַל בִּתְפִלָּתוֹ הַרְבֵּה שֶׁזֶּהוּ בְּחִינַת קְלִפַּת יִשְׁמָעֵאל קְלִפַּת הַפְּרִיעָה כַּנַּ"ל עַל-יְדֵי-זֶה חַס וְשָׁלוֹם, נִתְעַכֵּב גְּמַר יְשׁוּעָתוֹ וְיִתְאָרֵךְ גָּלוּתוֹ חַס וְשָׁלוֹם, מֵאַחַר שֶׁנִּתְרַשֵּׁל בִּתְפִלָּה וְאָז יַחֲזר וְיִתְעוֹרֵר בְּחִינַת קְלִפַּת עֵשָׂו הָרָשָׁע שֶׁהוּא בְּחִינַת קְלִפַּת הָעָרְלָה וְיֶאֱטם וִיטַמְטֵם לִבּוֹ לְגַמְרֵי מִלְּהִתְחַזֵּק בִּתְפִלָּה וְעַל כֵּן בֶּאֱמֶת 'מָל וְלא פָּרַע כְּאִלּוּ לא מָל' כִּי עַל- יְדֵי-זֶה חַס וְשָׁלוֹם, חוֹזֵר וְנֵעוֹר גַּם קְלִפַּת הָעָרְלָה הַנַּ"ל, עַל כֵּן צְרִיכִין לְהַעֲבִיר שְׁנֵיהֶם כְּדֵי לִזְכּוֹת לְהִתְחַזֵּק בִּתְפִלָּה תָּמִיד כַּנַּ"ל (שָׁם, הִלְכוֹת נַחֲלוֹת, הֲלָכָה ד') : .
And this is the aspect of (Esther 6:12), “And Mordechai returned,” and our Rabbis o.b.m. exposited (Megila 16a) that he returned to his sackcloth and his fasting. For even though he already saw such a wondrous salvation, that they rode him on the king's horse and they proclaimed before him etc., even still he was not slack on account of this from his prayer. And so too by Esther it is written (Esther 8:3), “And Esther continued (additionally) and she spoke before the king etc. and she entreated him to remove the evil of Haman etc..” This alludes to the entire general Congregation of Israel (Kinnesses Yisroel), for they are the aspect of Esther, who, even when she sees great and wondrous salvations and miracles, that the sitra-achra (other side – realm of evil) the aspect of Haman Amulaik has already fallen dramatically, and they have hung him and his sons on the gallows-tree, even still they do not suffice with this, and they still stand and pray, and cry, and entreat before Him blessed He, like a son who pleads disarmingly before his father, to remove the evil of Haman, who is the sitra-achra (other side – realm of evil), completely, so that they merit to complete purity and holiness. And in truth, when a person is remiss in prayer because it seems to him that he already accomplished plenty with his prayer, which is the aspect of kleepas (the husk of) Ishmael, the kleepa of the preeyah mentioned above, on account of this his complete salvation is held back, and his exile will be lengthened Heaven forbid, since he was indolent in prayer, and then the aspect of the kleepa of Esau will return and be aroused, which is the aspect of the kleepa of the foreskin, and it will utterly seal and confound his heart from strengthening in prayer. And therefore, in truth (Shabbos 137b): “one who circumcises but does not lay it bare (-do the preeyah) – is as if he has not circumcised,” because through this Heaven forbid, the aforementioned kleepa of the foreskin also returns and arouses. Therefore it is necessary to remove both of them in order to merit to strengthen in prayer always, as mentioned above. (Likutay Halachos, Laws of Inheritance, law 4). # אות-צב URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/106/ # אות-צב
אות-צב
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/106 ## Segment 1
צְרִיכִין לְהִתְחַזֵּק מְאד בֶּאֱמוּנָה שְׁלֵמָה לְהַאֲמִין בְּעַצְמוֹ שֶׁיֵּשׁ לוֹ כּחַ לִפְעל כָּל דָּבָר בִּתְפִלָּתוֹ וְשִׂיחָתוֹ בֵּינוֹ לְבֵין קוֹנוֹ כִּי יֵשׁ כַּמָּה מִינֵי חֲלִישׁוּת הַדַּעַת בְּלֵב הָאָדָם בְּעִנְיָן זֶה כַּאֲשֶׁר כָּל אֶחָד יוֹדֵעַ בְּנַפְשׁוֹ וְרב בְּנֵי אָדָם נִדְמֶה לָהֶם שֶׁאֵין לָהֶם כּחַ לָזֶה וְעַל כֵּן אֵינָם מִתְחַזְּקִים בִּתְפִלָּה וְעַל כֵּן צְרִיכִין לְהִתְיַגֵּעַ בִּיגִיעָה וַעֲבוֹדָה גְּדוֹלָה מְאד בָּעִנְיָן הַזֶּה וְעִקַּר הַיְגִיעָה הוּא בַּהַתְחָלָה בִּבְחִינַת כָּל הַתְחָלוֹת קָשׁוֹת, הַיְנוּ בְּעֵת שֶׁמַּתְחִיל לְהִתְפַּלֵּל וּלְהִתְבּוֹדֵד כִּי אָז עֲדַיִן לא רָאָה שׁוּם פְּעֻלָּה עַל-יְדֵי תְּפִלָּתוֹ וְהִתְבּוֹדְדוּתוֹ.
Prayer begins with praising G-d which establishes faith in oneself, like the realization of having a first-born who gets two portions. ## Segment 2
אֲבָל כְּשֶׁזּוֹכֶה לְהִתְגַּבֵּר בְּכָל כּחוֹ לְהִתְפַּלֵּל בְּכַוָּנָה וּלְהִתְבּוֹדֵד עַד שֶׁזּוֹכֶה לִפְעל אֵיזֶה דָּבָר בִּתְפִלָּתוֹ, כְּגוֹן שֶׁהִתְפַּלֵּל עַל אֵיזֶה דָּבָר וְנַעֲנָה אָז הוּא מִתְחַזֵּק בָּזֶה לְהַאֲמִין גַּם בְּעַצְמוֹ שֶׁיֵּשׁ לוֹ כּחַ לִפְעל בִּתְפִלָּתוֹ מֵאַחַר שֶׁרוֹאֶה שֶׁגַּם תְּפִלָּתוֹ שָׁמַע הַשֵּׁם יִתְבָּרַךְ וְנַעֲנָה וְאָז נַעֲשֶׂה אֶצְלוֹ כְּלִי שְׁלֵמָה לְקַבֵּל הַשֶּׁפַע עַל יְדֵי דִּבּוּרֵי הַתְּפִלָּה, כִּי עִקַּר הִתְהַוּוּת הַכְּלִי הוּא עַל-יְדֵי הָאֱמוּנָה, דְּהַיְנוּ עַל-יְדֵי שֶׁמַּאֲמִין גַּם בְּעַצְמוֹ שֶׁהַשֵּׁם יִתְבָּרַךְ שׁוֹמֵעַ גַּם תְּפִלָּתוֹ.
It is necessary (for a person) to strongly reinforce with complete faith, to believe in himself, that he has the capability to accomplish every matter with his prayer and his conversation between himself and his Maker. For there are all types of (hang-ups, inhibitions, and) lack of resolve in a person's heart regarding this, as each one knows in his soul, and most people are under the impression, that they don't have the strength for this, and subsequently they don't strengthen in prayer, and hence it is necessary to toil with very great exertion and devotion in this matter. And the main exertion is at the beginning, in the aspect of (Rashi on Yisro 19:5 from the Mechilta), “all beginnings are difficult,” that is, when one begins to pray and do hisbodidus, for then he still has not seen any effect brought about through his prayer and his hisbodidus. However, when he merits to rise up with all his strength to pray with kavana (-concentration, intention) and to do hisbodidus, until he merits to accomplish something with his prayer, for example, that he prayed for something and was answered, then he is bolstered by this to believe in himself, that he has the power to accomplish with his prayer, since he sees that his prayer also, Hashem Yisburach heard, and he was answered. And then there is established by him a complete vessel to receive the shefa (-bounty) through the words of the prayer, because the essential materialization of the vessel is – through faith, that is, by that which he has faith in himself, that Hashem Yisburach listens to his prayer as well. ## Segment 3
וְזֶה בְּחִינַת מַה שֶּׁהַבְּכוֹר נוֹטֵל פִּי שְׁנַיִם וּמוּבָא בְּכִתְבֵי הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה, כִּי בְּכָל הַהוֹלָדוֹת יֵשׁ בָּהֶם חֵלֶק מֵהוֹלָדַת הַבְּכוֹר, הַיְנוּ כִּי כָּל הַהוֹלָדוֹת וְכָל הַהַשְׁפָּעוֹת נִמְשָׁכִין עַל- יְדֵי תְּפִלָּה וְהוֹלָדַת הַבְּכוֹר נִמְשָׁךְ מִבְּחִינַת הַפְּעֻלָּה הָרִאשׁוֹנָה שֶׁפּוֹעֵל אִישׁ יִשְׂרְאֵלִי עַל- יְדֵי תְּפִלָּתוֹ, שֶׁעַל-יְדֵי-זֶה נִתְחַזֵּק אֱמוּנָתוֹ לְהִתְפַּלֵּל תָּמִיד וְנַעֲשֶׂה אֶצְלוֹ כְּלִי וְכוּ' כַּנַּ"ל, וְעַל כֵּן נוֹטֵל הַבְּכוֹר פִּי שְׁנַיִם בְכָל אֲשֶׁר יִמָּצֵא לוֹ כִּי בְּכָל מָה אֲשֶׁר נִמְצָא וְנוֹלָד וְנִשְׁפָּע לוֹ עַל-יְדֵי תְּפִלָּה יֵשׁ בָּזֶה חֵלֶק מֵהַפְּעֻלָּה הָרִאשׁוֹנָה שֶׁפָּעַל בִּתְפִלָּתוֹ שֶׁזֶּה בְּחִינַת הוֹלָדַת הַבְּכוֹר, וְעַל כֵּן יֵשׁ לוֹ חֵלֶק כְּנֶגֶד כָּל אֶחָד וְאֶחָד.
And this is the aspect of what the first-born takes pea-shna'yim (double portion). And it is brought down in the writings of the Arizal (Likutay Torah, Va'yaira, page 28a, paragraph beginning with the word “vinachzor”- and let us return), that in all the (subsequent) offspring there is a component of the birth of the first-born in them, that is, because all the offspring and all the bounty are drawn through prayer, and the birth of the first-born is drawn from the aspect of the first accomplishment, that the Israelite accomplishes through his prayer, through which his faith is fortified to always pray, and a vessel is made by him etc. as mentioned above, and therefore the first-born takes (Deuteronomy 21:17), “pea-shna'yim (double portion) of everything that is to be found of him (the deceased father),” because in everything that is found, and was begotten, and provisioned to him by means of prayer, there is in it a component of the first action that he accomplished with his prayer, which is the aspect of the birth of the first-born, and therefore he has a portion in lieu of each and everyone; and therefore Rabbainu o.b.m. explained that the (role of the) first-born is prayer. And the concept of pea-shna'yim (double portion) that the first-born takes, is the concept of the two aspects that prayer has; praise of Hashem ('mukoam' - “the Place”, as explained above), and the request of one's needs, as mentioned above. For the order of setting out the praise of Hashem first, and the request of one's needs afterwards, is also this concept, because through the recollection of His praises blessed He, that He is the “G-d of our fathers” etc., “Who bestows beneficial kindnesses,” that He did with them kindness, and listened to their prayers always, which through this His name was Unified in the world, through this our belief in ourselves is strengthened by us, that He will have mercy on us as well, and He will hear our prayers when we request our needs. ## Segment 4
וְעַל כֵּן בֵּאֵר רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, שֶׁהַבְּכוֹרָה הוּא הַתְּפִלָּה וְעִנְיַן פִּי שְׁנַיִם שֶׁלּוֹקֵחַ הַבְּכוֹר הוּא עִנְיַן הַשְּׁתֵּי בְּחִינוֹת שֶׁיֵּשׁ בְּהַתְּפִלָּה; שִׁבְחוֹ שֶׁל מָקוֹם וּשְׁאֵלַת צְרָכָיו כַּנַּ"ל, כִּי סִדּוּר שִׁבְחוֹ שֶׁל מָקוֹם קוֹדֵם וְאַחַר- כָּךְ שְׁאֵלַת צְרָכָיו הוּא גַּם כֵּן עִנְיָן זֶה כִּי עַל- יְדֵי שֶׁמַּזְכִּירִין בִּשְׁבָחָיו יִתְבָּרַךְ שֶׁהוּא אֱלקֵי אֲבוֹתֵינוּ וְכוּ' גּוֹמֵל חֲסָדִים טוֹבִים שֶׁגָּמַל עִמָּהֶם חֶסֶד וְשָׁמַע תְּפִלָּתָם תָּמִיד שֶׁעַל-יְדֵי-זֶה נִתְיַחֵד שְׁמוֹ בָּעוֹלָם, עַל-יְדֵי-זֶה נִתְחַזֵּק אֶצְלֵנוּ הָאֱמוּנָה בְּעַצְמֵנוּ שֶׁיְּרַחֵם גַּם עָלֵינוּ וְיִשְׁמַע תְּפִלָּתֵנוּ בִּשְׁאֵלַת צְרָכֵינוּ.
And this is what is written (Psalms 44:2), “the action which You did in their days, in the days of yore etc. (verse 5) command (for) the salvations of Jacob etc.,” that is, just like You did in the days of our forefathers, and You made great miracles and salvations for them, so too “command (for) the salvations of Jacob”- now as well. However, sometimes the baal duvur (-litigator – Satan) can weaken a person's resolve, that even though our fathers and rabbis accomplished so much with their prayers, (but) an inferior person such as yourself, how is it possible that you will achieve results with your prayer? However the reality is not so, for Hashem Yisburach hears the prayer of every mouth, and every one of Israel has the power to achieve his request mercifully by Him blessed He, if he truly prays to Him. And therefore a person needs to take to heart and remind himself of the many times he called out from the midst of hardship to Hashem, and He answered him and saved him, and through this he will strengthen now as well in prayer, and Hashem will save him, as mentioned above. ## Segment 5
וְזֶה שֶׁכָּתוּב: "פּעַל פָּעַלְתָּ בִּימֵיהֶם בִּימֵי קֶדֶם וְכוּ' צַוֵּה יְשׁוּעוֹת יַעֲקב" וְכוּ', הַיְנוּ כְּמוֹ שֶׁפָּעַלְתָּ בִּימֵי אֲבוֹתֵינוּ וְעָשִׂיתָ לָהֶם נִסִּים וִישׁוּעוֹת גְּדוֹלוֹת כֵּן צַוֵּה יְשׁוּעוֹת יַעֲקב גַּם עַתָּה אַךְ לִפְעָמִים יָכוֹל הַבַּעַל דָּבָר לְהַחֲלִישׁ דַּעַת הָאָדָם, שֶׁאַף-עַל-פִּי שֶׁאֲבוֹתֵינוּ וְרַבּוֹתֵינוּ פָּעֲלוּ הַרְבֵּה בִּתְפִלָּתָם, אֲבָל אִישׁ גָּרוּעַ כָּמוֹךָ אֵיךְ אֶפְשָׁר שֶׁתִּפְעַל בִּתְפִלָּתְךָ אֲבָל בֶּאֱמֶת לא כֵן הוּא כִּי הַשֵּׁם יִתְבָּרַךְ שׁוֹמֵעַ תְּפִלַּת כָּל פֶּה וְיֵשׁ כּחַ בְּכָל אֶחָד מִיִּשְׂרָאֵל לִפְעל בַּקָּשָׁתוֹ בְּרַחֲמִים אֶצְלוֹ יִתְבָּרַךְ אִם יִתְפַּלֵּל אֵלָיו בֶּאֱמֶת כְּמוֹ שֶׁכָּתוּב: "קָרוֹב הַשֵּׁם לְכָל קוֹרְאָיו לְכל אֲשֶׁר יִקְרָאֻהוּ בֶאֱמֶת", וְעַל כֵּן צָרִיךְ הָאָדָם שֶׁיָּשִׂים אֶל לִבּוֹ וּלְהַזְכִּיר אֶת עַצְמוֹ מַה שֶּׁכַּמָּה פְּעָמִים קָרָא מִצָּרָה אֶל הַשֵּׁם וְעָנָה אוֹתוֹ וְהוֹשִׁיעוֹ, וְעַל-יְדֵי-זֶה יִתְחַזֵּק גַּם עַתָּה בִּתְפִלָּה וַה' יוֹשִׁיעוֹ כַּנַּ"ל (שָׁם) : .
(Likutay Halachos, Laws of Inheritance, law 4). # אות-צג URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/107/ # אות-צג
אות-צג
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/107 ## Segment 1
לִכְאוֹרָה יֵשׁ לְהַקְשׁוֹת עַל עִנְיַן הִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, שֶׁצָּרִיךְ כָּל אֶחָד בְּכָל יוֹם לִשְׁפּךְ שִׂיחוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ שֶׁיְּזַכֵּהוּ לְקָרְבוֹ לַעֲבוֹדָתוֹ יִתְבָּרַךְ, כַּמְבאָר לְעֵיל כַּמָּה פְּעָמִים וְכֵן מָצָאנוּ שֶׁכָּל הַצַּדִּיקִים הַקַּדְמוֹנִים עָסְקוּ גַּם כֵּן בָּזֶה וְיָסְדוּ עַל זֶה כַּמָּה תְּפִלּוֹת לִזְכּוֹת לְהִנָּצֵל מֵהַיֵּצֶר הָרָע, וְשֶׁיִּזְכּוּ לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ וּלְיִרְאָה וּלְאַהֲבָה אוֹתוֹ יִתְבָּרַךְ וְכָל סֵפֶר תְּהִלִּים מָלֵא מִזֶּה וְכֵן הַתְּפִלּוֹת מֵאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה, כְּגוֹן הֲשִׁיבֵנוּ וְכַיּוֹצֵא.
The Divine constraining Itself empowers an evil that can only be overcome through prayer which is faith. ## Segment 2
וְלִכְאוֹרָה קָשֶׁה, הֲלא אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, 'הַכּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם' וְאִם כֵּן אֵיךְ שַׁיָּךְ עַל-זֶה תְּפִלָּה מֵאַחַר שֶׁהַשֵּׁם יִתְבָּרַךְ מָסַר הַבְּחִירָה רַק לָנוּ אַךְ בֶּאֱמֶת זֶה בְּעַצְמוֹ עִקַּר הַבְּחִירָה שֶׁל הָאָדָם כִּי אִי אֶפְשָׁר לִזְכּוֹת בִּשְׁלֵמוּת לִמְאס בָּרָע וְלִבְחֹר בַּטּוֹב וְלָבוֹא לְמַה שֶּׁצָּרִיךְ הָאָדָם לָבוֹא בְּזֶה הָעוֹלָם עַל-יְדֵי בְּחִירָתוֹ, כִּי אִם עַל- יְדֵי שֶׁיַּרְבֶּה בִּתְפִלּוֹת וְתַחֲנוּנִים וְשִׂיחוֹת בֵּינוֹ לְבֵין קוֹנוֹ הַרְבֵּה מְאד מְאד לְהַשֵּׁם יִתְבָּרַךְ, שֶׁיְּזַכֵּהוּ לְקָרְבוֹ לַעֲבוֹדָתוֹ יִתְבָּרַךְ, וְזֶהוּ עִקַּר הַתְּפִלָּה כִּי "עַל זאת יִתְפַּלֵּל כָּל חָסִיד אֵלֶיךָ לְעֵת מְצא רַק לְשֵׁטֶף מַיִם רַבִּים אֵלָיו לא יַגִּיעוּ" שֶׁלּא יִשְׁטְפוּהוּ שֵׁטֶף מַיִם רַבִּים הַזֵּידוֹנִים שֶׁהֵם תְּאוּבְתִּין בִּישִׁין דְּהַאי עָלְמָא הַשּׁוֹטְפִין בְּכָל עֵת וּכְבָר נִשְׁטְפוּ רַבִּים רַבִּים מְאד עַל יָדָם רַחֲמָנָא לִצְלָן, וְאֵין חָכְמָה וְאֵין תְּבוּנָה וְאֵין עֵצָה לַעֲמד כְּנֶגְדָּם רַק עַל-יְדֵי תְּפִלָּה וְתַחֲנוּנִים לְהַשֵּׁם יִתְבָּרַךְ שֶׁיַּצִּילֵהוּ מֵהֶם.
A person has the ability and must choose this faith over using his intellect. ## Segment 3
כִּי אַף-עַל-פִּי שֶׁהָאָדָם הוּא בַּעַל בְּחִירָה אַף-עַל- פִּי-כֵן הָעִקָּר הוּא תְּפִלָּה וְתַחֲנוּנִים לְהַשֵּׁם יִתְבָּרַךְ עַל זֶה כִּי הַבְּחִירָה הוּא בְּהַשֵּׂכֶל שֶׁיֵּשׁ לוֹ כּחַ לִבְחֹר בַּטּוֹב וְלִמְאס בָּרָע אַךְ שֵׂכֶל הָאָדָם אֵין לוֹ כּחַ כִּי אִם לְהַכְנִיעַ וּלְבַטֵּל הַתַּאֲווֹת וְהַקְּלִפּוֹת שֶׁהֵם בְּחִינַת כְּפִירוֹת הַבָּאִים מִבְּחִינַת שְׁבִירַת כֵּלִים שֶׁשָּׁם יֵשׁ כַּמָּה וְכַמָּה נִיצוֹצוֹת הַקְּדוֹשִׁים שֶׁהֵם נִיצוֹצֵי הַשֵּׂכֶל כִּי כֻּלָּם בְּמַחֲשָׁבָה אִתְבְּרִירוּ אֲבָל יֵשׁ בִּלְבּוּלִים וְסִטְרִין אַחֲרָנִין וּמְנִיעוֹת מֵהַקְּדֻשָּׁה הַבָּאִים מִבְּחִינַת חָלָל הַפָּנוּי שֶׁשָּׁם אִי אֶפְשָׁר לִמְצא אֱלהוּתוֹ עַל-יְדֵי שׁוּם שֵׂכֶל וְחָכְמָה כִּי אִם עַל- יְדֵי אֱמוּנָה לְבַד (כַּמְבאָר בְּלִקּוּטֵי מוֹהֲרַ"ן חֵלֶק א' סִימָן ס"ד), שֶׁהוּא בְּחִינַת תְּפִלָּה וְתַחֲנוּנִים וּזְעָקוֹת לְהַשֵּׁם יִתְבָּרַךְ שֶׁיַּצִּילֵהוּ מֵהַקְּלִפּוֹת וְהַיֵּצֶר הָרָע הַנִּמְשָׁכִין מִשָּׁם.
At first glance there is a problem with the construct of hisbodidus and conversation between oneself and his Maker, that every person needs to pour out his words before Hashem Yisburach everyday, that He should merit him to draw him close to His service blessed He, as explained above many times. And so we find that all the early tzaddikim also engaged in this, and they founded many prayers for this, to merit to be saved from the evil inclination (yetzehr hurra), and that they merit to draw close to Hashem Yisburach, and to fear and love Him blessed He, and all of the Book of Psalms is filled with this. And so too the prayers of the Men of the Great Assembly (Anshay Kinnesses Hagedoala), like: “Hasheevainoo” (-Return us in repentance) and so forth. At first glance there is a difficulty with this: Behold our Rabbis o.b.m. said (Brachos 33b), “Everything is in the hands of Heaven except for fear of Heaven,” and if so, how is it possible to pray for this, considering that Hashem Yisburach gave the choice to us alone? However, in reality, this itself is the essential becheera (-choice afforded) of a person, for it is impossible to merit completely to detest evil and choose good, and to come to what a person needs to come to in this world through his choice, except by means of abounding in prayer, and entreaties, and conversations between himself and his Maker, very, very profusely to Hashem Yisburach, that He should merit him, to draw him close to His service blessed He. ## Segment 4
וְעַל זֶה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, בְּכָל יוֹם יִצְרוֹ שֶׁל אָדָם מִתְגַּבֵּר עָלָיו וְאִלְמָלֵא הַקָּדוֹשׁ-בָּרוּךְ-הוּא עוֹזְרוֹ הָיָה נוֹפֵל בְּיָדוֹ כִּי מֵהַיֵּצֶר הָרָע הַזֶּה הַנִּמְשָׁךְ בְּשָׁרְשׁוֹ מִשָּׁם מִבְּחִינַת חָלָל הַפָּנוּי אִי אֶפְשָׁר לְהִנָּצֵל בְּשׁוּם אפֶן עַל יְדֵי בְּחִירַת הָאָדָם בְּשֵׂכֶל עַצְמוֹ לְבַד, כִּי אִם עַל-יְדֵי סִיַּעְתָּא דִּשְׁמַיָּא, וְעַל כֵּן צְרִיכִין לְהַרְבּוֹת מְאד מְאד בִּתְפִלָּה וְתַחֲנוּנִים לְהִנָּצֵל מִמֶּנּוּ כִּי שָׁם אֵין מוֹעִיל שׁוּם שֵׂכֶל אַדְּרַבָּא, עַל-יְדֵי שֵׂכֶל וְחָכְמָה נִשְׁקָעִין שָׁם בְּיוֹתֵר חַס וְשָׁלוֹם, (כַּמְבאָר שָׁם בִּדְבָרָיו זִכְרוֹנוֹ לִבְרָכָה, בְּסִימָן ס"ד) רַק הָעִקָּר הוּא הָאֱמוּנָה שֶׁהִיא בְּחִינַת תְּפִלָּה.
And this is the main prayer, because (Psalms 32:6), “For this every chussid (-pious, devout person) will (/should) pray at an opportune time (- when G-d is to be found), just that the torrent of copious water doesn't reach him,” that he shouldn't be swept away by the torrent of malicious copious water, which are the bad desires of this world which cascade powerfully at all times. And a very great many have already been swept away by them, may the Merciful One save us, and there is no wisdom, and no understanding, and no aitza (-remedy, advice) to stand up against them (Proverbs 21:30, above article 82), just through prayer and entreaty to Hashem Yisburach, that He should save him from them. For even though a person has the ability to choose (his course), even still the main thing is prayer and entreaty to Hashem Yisburach for this. Because the becheera (choice) is intellectual, that one has the power to choose good and despise evil, but a person's intellect does not have power, except to subdue and nullify the desires and the husks (kleepoas) that are of the aspect of the heresy which comes from the aspect of the breaking of the vessels (t.n. before the creation of this world, the supernal vessels were not able to hold the Divine emanations, and they broke, the broken pieces are holy sparks), for there are there many holy sparks which are sparks of intellect, because all (the sparks) are selected with (the supernal) thought. However there are confusions, and realms of evil, and obstacles from the holiness, which come from the aspect of the challal hapunoy ('vacated space' – in the Divine omnipresence, to allow for the semblance of creation and existence independent of G-d), where it is impossible to find His Divinity by means of any ruse or wisdom, just through faith alone (as is explained in Likutay Moharan vol. 1, Torah 64), which is the aspect of prayer, and entreaty, and screaming to Hashem Yisburach, that He should save him from the kleepoas (husks) and the evil inclination (yetzehr hurra) which stem from there. ## Segment 5
וּבֶאֱמֶת זֶה בְּעַצְמוֹ הוּא עִקַּר יְסוֹד כּחַ הַבְּחִירָה דְּהַיְנוּ מַה שֶּׁיֵּשׁ לְהָאָדָם כּחַ הַבְּחִירָה לְבַטֵּל שִׂכְלוֹ לְגַמְרֵי וְלִסְמךְ עַל אֱמוּנָה לְבַד וּלְהַרְבּוֹת בִּתְפִלָּה וְתַחֲנוּנִים לְהַשֵּׁם יִתְבָּרַךְ כִּי הַיֵּצֶר הָרָע מְעַקֵּם לֵב הָאָדָם כָּל כָּךְ עַד שֶׁגַּם זֶה קָשֶׁה עַל הָאָדָם אַף-עַל-פִּי שֶׁבֶּאֱמֶת הוּא דָּבָר קַל מְאד לָשׂוּחַ בְּכָל פַּעַם אֶת כָּל אֲשֶׁר עִם לְבָבוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּלְבַקֵּשׁ מִלְּפָנָיו עַל נַפְשׁוֹ אַף-עַל-פִּי-כֵן הַבַּעַל דָּבָר מְבַלְבֵּל וּמְעַקֵּם דַּעַת הָאָדָם כָּל כָּךְ עַד שֶׁעַל-פִּי רב עִנְיָן זֶה שֶׁל תְּפִלָּה וְהִתְבּוֹדְדוּת קָשֶׁה עַל הָאָדָם לְקַיֵּם יוֹתֵר מִכָּל הָעֲבוֹדוֹת קָשׁוֹת וְכָל זֶה מֵחֲמַת חֶסְרוֹן אֱמוּנָה שֶׁאֵין לוֹ אֱמוּנָה בִּשְׁלֵמוּת שֶׁזֶּה עִקַּר וִיסוֹד הַכּל כְּמַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, בָּא חֲבַקּוּק וְהֶעֱמִידָן עַל אַחַת "וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה" וְעַל כֵּן בָּזֶה בְּעַצְמוֹ עִקַּר כּחַ הַבְּחִירָה שֶׁל הָאָדָם כִּי מִי שֶׁזּוֹכֶה לִבְחֹר בְּחַיִּים אֲמִתִּיִּים, הוּא בּוֹחֵר הָעִקָּר בְּדֶרֶךְ אֱמוּנָה וּתְפִלָּה בִּבְחִינַת: "דֶּרֶךְ אֱמוּנָה בָחָרְתִּי" וְאָז כְּשֶׁיֵּשׁ לוֹ אֱמוּנָה שְׁלֵמָה וּמַרְבֶּה בִּתְפִלּוֹת וְשִׂיחוֹת לִפְנֵי הַשֵּׁם יִתְבָּרַךְ שֶׁיְּזַכֵּהוּ לָשׁוּב אֵלָיו בֶּאֱמֶת, שֶׁעַל-יְדֵי-זֶה מַמְתִּיק וּמְבַטֵּל כָּל הַקְּלִפּוֹת וְסִטְרָא אַחֲרָא הַנִּמְשָׁכִין בְּשָׁרְשָׁן מִבְּחִינַת הַצִּמְצוּם שֶׁל חָלָל הַפָּנוּי, אֲזַי עוֹזְרוֹ הַשֵּׁם יִתְבָּרַךְ שֶׁיִּזְכֶּה לַעֲבד אוֹתוֹ יִתְבָּרַךְ בְּתוֹרָה וּמִצְווֹת, וּמֵאִיר עֵינָיו בְּתוֹרָתוֹ עַד שֶׁזּוֹכֶה לְהָבִין בְּתוֹרָה וַעֲבוֹדָה מַה שֶּׁאֶפְשָׁר בְּשֵׂכֶל אֱנוֹשִׁי לְהָבִין וְעַל-יְדֵי-זֶה מַכְנִיעַ וּמְבַטֵּל כָּל הַקְּלִפּוֹת וְסִטְרָא אַחֲרָא הַנִּמְשָׁכִין בְּשָׁרְשָׁן מִבְּחִינַת שְׁבִירַת כֵּלִים וּמַעֲלֶה מִשָּׁם כָּל נִיצוֹצוֹת הַקְּדֻשָּׁה, וּמֵחֲמַת שֶׁבְּחִינַת שְׁבִירַת כֵּלִים בְּעַצְמוֹ נִמְשָׁךְ גַּם כֵּן בְּשָׁרְשׁוֹ מִתּקֶף הַצִּמְצוּם שֶׁל בְּחִינַת חָלָל הַפָּנוּי כַּמְבאָר בִּפְנִים.
And regarding this our Rabbis said (Kedushin 30b), “everyday a person's (evil) inclination overbears upon him, and if the Holy One Blessed He would not help him, he would fall into its hand,” because from this evil inclination which originates in its root from there, from the aspect of the vacated space, it is impossible to be saved in any way through the power of choice a person has with his own intellect alone, just with help from Heaven. And therefore it is necessary to abound very profusely in prayer and entreaty to be saved from it, because there no intellect is effective, on the contrary, through intellect and wisdom one is sunken all the more, Heaven forbid (as is explained there in his words o.b.m., in Torah 64), just, the main thing is faith, which is the aspect of prayer. And in reality this itself is the essential foundation of the power of becheera (-choice), namely, what a person has the power of becheera (decision) to abnegate his intellect completely, and rely on faith alone, and to abound in prayer and entreaty to Hashem Yisburach, because the evil inclination (yetzer hurra) twists a person's heart so much, until this is also cumbersome on a person, even though in reality it is a very easy thing to converse, all the time, everything that is with (/upon) his heart, before Hashem Yisburach, and to plead before Him for his soul, even still the baal duvur (-litigator – Satan) confuses and twists a persons mind so much, to the extent that for the most part, this matter of prayer and hisbodidus is harder for a person to carry out, more than all the difficult devotions. And this is all due to lack of faith, that he doesn't have complete faith, which is the main foundation of everything, as the adage of our Rabbis o.b.m. (Makos 24a), “Habakkuk came and based them (-all the commandments) on one (Habakkuk 2:4), 'and a tzaddik with his faith will live'.” ## Segment 6
וּכְבָר נִתְבָּאֵר שֶׁאִי אֶפְשָׁר לְהַמְתִּיק בִּשְׁלֵמוּת זֶה הַצִּמְצוּם שֶׁל חָלָל הַפָּנוּי (עַד שֶׁיִּתְבַּטְּלוּ גַּם אֵלּוּ הַקְּלִפּוֹת וְהַמְּנִיעוֹת וְכוּ' שֶׁיְּנִיקָתָם מִשָּׁם) כִּי אִם עַל-יְדֵי תְּפִלָּה שֶׁהוּא בְּחִינַת אֱמוּנָה עַל-כֵּן עִקַּר יְסוֹד שֶׁל כָּל הַתּוֹרָה וְהַמִּצְווֹת שֶׁהֵם בְּחִינַת שֵׂכֶל הוּא גַּם כֵּן רַק עַל יְדֵי תְּפִלָּה וֶאֱמוּנָה בְּחִינַת: "כָּל מִצְוֹתֶיךָ אֱמוּנָה" וְעַל כֵּן בָּזֶה עִקַּר יְסוֹד כָּל כּחַ הַבְּחִירָה כַּנַּ"ל (שָׁם, הִלְכוֹת פִּקָּדוֹן הֲלָכָה ג' אוֹת ז') : .
And therefore in this itself lies a person's main power of choice, for someone who merits to choose true life, he will choose what is integral to the way of faith and prayer, in the aspect of (Psalms 119:30), “The way of faith I have chosen.” And then, when he has complete faith, and abounds in prayers and words before Hashem Yisburach, that He should merit him to truly return to Him, which through this all the kleepoas (husks) and sitra-achra (-other side – realm of evil) which originate in their root from the aspect of the tzimtzum (-constrain of the Divine Omnipresence to allow for the semblance) of the challal hapanoy (vacated space), are mitigated and nullified, (and) then Hashem Yisburach helps him so that he merits to serve Him blessed He, with the Torah and mitzvoas (-commandments), and illuminates his eyes in His Torah, until he merits to understand in the Torah and devotion what is possible to understand with human intellect, and through this he subdues and nullifies all the kleepoas (husks) and sitra-achra (realm of evil) which originate in their root from the aspect of the breaking of vessels, and raises from there all the holy sparks. And because the aspect of the breaking of vessels itself also stems in its root from the severity of the tzimtzum (constraint) of the aspect of the vacated space, as is explained inside, and it has already been explained that it is impossible to completely mitigate this tzimtzum (constraint) of the vacated space (until these kleepoas and barriers etc. which nourish from there, are also nullified) just, through prayer, which is the aspect of faith, therefore the main foundation of the entire Torah and the mitzvoas (commandments), which are the aspect of intellect, is also just through prayer and faith, the aspect of (Psalms 119:86), “all Your commandments are faith.” And therefore this is the essential foundation of the entire power of becheera (choice), as mentioned above. (Likutay Halachos, Laws of a Deposited Item, law 3). # אות-צד URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/108/ # אות-צד
אות-צד
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/108 ## Segment 1
כָּל הָרוֹצֶה לָגֶשֶׁת אֶל הַקּדֶשׁ לִזְכּוֹת לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ הָעִקָּר לְהַרְבּוֹת בִּתְפִלָּה וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ כַּמְבאָר כְּבָר כַּמָּה פְּעָמִים אֲבָל גַּם זֶה בְּעַצְמוֹ כָּבֵד עַל הָאָדָם מְאד וְנִדְמֶה לוֹ שֶׁאֵין לוֹ שׁוּם דִּבּוּרִים וְאֵינוֹ יוֹדֵעַ מִמַּה לְּהַתְחִיל לְדַבֵּר וּבְרב פְּעָמִים נִדְמֶה לוֹ שֶׁלִּבּוֹ בַּל עִמּוֹ וְאִם יְדַבֵּר אֵיזוֹ דִּבּוּרִים הֵם גַּם כֵּן בְּלִי שׁוּם הִתְעוֹרְרוּת הַלֵּב וְעַל כֵּן צְרִיכִין בִּתְחִלָּה לַעֲמד כְּאִלֵּם רַק יִשְׁתּוֹקֵק וִיצַפֶּה וְיִתְלֶה עֵינָיו לַמָּרוֹם שֶׁיַּשְׁפִּיעַ לוֹ דִּבּוּרִים חַמִּים כְּגַחֲלֵי אֵשׁ וִייַשֵּׁב דַּעְתּוֹ הֵיטֵב, הֵיכָן הוּא בָּעוֹלָם וּלְהֵיכָן נִתְעָה, וְגדֶל עצֶם הָרַחֲמָנוּת שֶׁיֵּשׁ עַל נַפְשׁוֹ שֶׁנִּתְרַחֵק כָּל כָּךְ.
First one is silent, and can only yearn, and then Hashem provides the words ## Segment 2
מֵאָבִיו שֶׁבַּשָּׁמַיִם רַק אַף-עַל-פִּי-כֵן צָרִיךְ לְחַפֵּשׂ וְלִמְצא בְּעַצְמוֹ גַּם הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בּוֹ עֲדַיִן וְכחַ וּזְכוּת הַצַּדִּיקֵי אֱמֶת הַנִּשְׁעָן עֲלֵיהֶם בִּכְדֵי שֶׁלּא יַפִּיל אוֹתוֹ הָרָע שֶׁלּוֹ, לְיָאֵשׁ עַצְמוֹ לְגַמְרֵי חַס וְשָׁלוֹם, אֲבָל לִפְנֵי הַשֵּׁם יִתְבָּרַךְ יַעֲמד כְּדַל וּכְרָשׁ וּכְאִלֵּם לא יִפְתַּח פִּיו וְלַעֲמד וּלְצַפּוֹת וּלְהִשְׁתּוֹקֵק שֶׁיַּשְׁפִּיעַ לוֹ הַשֵּׁם יִתְבָּרַךְ דִּבּוּרִים חַמִּים, בִּכְדֵי שֶׁיּוּכַל לְהַמְשִׁיךְ עַל עַצְמוֹ קְדֻשַּׁת הַתּוֹרָה שֶׁיִּזְכֶּה מֵעַתָּה לְקַבֵּל וּלְקַיֵּם אֶת דִּבְרֵי הַתּוֹרָה עַד אֲשֶׁר עַל-יְדֵי-זֶה בְּעַצְמוֹ זוֹכֶה אַחַר-כָּךְ לְהִתְעוֹרְרוּת גָּדוֹל וּמְדַבֵּר בַּחֲמִימוּת דִּקְדֻשָּׁה, בִּבְחִינַת: "נֶאֱלַמְתִּי דּוּמִיָּה הֶחֱשֵׁיתִי מִטּוֹב" וְכוּ', וְעַל-יְדֵי-זֶה דַּוְקָא "חַם לִבִּי בְּקִרְבִּי בַּהֲגִיגִי תִבְעַר אֵשׁ דִּבַּרְתִּי בִּלְשׁוֹנִי".
Whoever desires to approach the holy (Numbers 8:19), to merit to draw close to Hashem Yisburach, it is essential to pray copiously between himself and his Maker, as has been explained already many times. However, this itself is also very heavy on a person, and it seems to him that he has no words, and he doesn't know what to start speaking about, and most of the times he is under the impression that his heart is not with him, and if he does say some words, they are also without any arousal of the heart; so therefore it is necessary at the beginning to stand like a mute, (and) just yearn, and hope, and raise his eyes to Heaven, that He should confer him words, passionate like burning coals, and he should settle his mind well; where is he in the world, and to where has he strayed, and the utter magnitude of the pity on his soul, that has become so distanced from his Father Whom is Heaven. Only, even still he needs to search and find in himself also the good points that he still has nonetheless, and the power and merit of the true tzaddikim that he leans upon, in order that his badness should not make him fall into despairing of himself completely Heaven forbid. However, before Hashem Yisburach he should stand like a poor man, and like a pauper, and like a mute not opening his mouth, and stand, and hope, and yearn, that Hashem Yisburach will confer him passionate words, so that he can draw upon himself the holiness of the Torah, so that he merits from hereon to accept and fulfill the words of the Torah, until through this itself he subsequently merits to great arousal and speaks with holy passion, in the aspect of (Psalms 39:3), “I was mute with silence, quiescent (even) from (saying) good etc.,” and specifically through this (verse 4), “my heart is impassioned inside of me, when I speak it burns (like) fire, I spoke with my tongue.” ## Segment 3
וְזֶה בְּחִינַת חַשְׁמַ"ל שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, 'עִתִּים חָשׁוֹת עִתִּים מְמַלְּלוֹת' וְדָרְשׁוּ עוֹד 'חַיּוֹת אֵשׁ מְמַלְּלוֹת' הַיְנוּ שֶׁעִקַּר תִּקּוּן הַדִּבּוּר הוּא עַל-יְדֵי שֶׁחָשִׁים וְשׁוֹתְקִין תְּחִלָּה כְּאִלֵּם לא יִפְתַּח פִּיו רַק מִשְׁתּוֹקְקִין בְּרָצוֹן חָזָק לְהַשֵּׁם יִתְבָּרַךְ וּמְרַחֲמִין עַל עַצְמוֹ בְּרַחֲמָנוּת גָּדוֹל כַּאֲשֶׁר כָּל אֶחָד יוֹדֵעַ בְּנַפְשׁוֹ גדֶל הָרַחֲמָנוּת שֶׁעָלָיו בְּכָל עֵת וְעַל-יְדֵי-זֶה דַּיְקָא נִתְעוֹרְרִין רַחֲמֵי הַשֵּׁם יִתְבָּרַךְ עַד שֶׁמַּתְחִילִים לְצַפְצֵף וּלְדַבֵּר קְצָת, בִּבְחִינַת: "וּמֵעָפָר אִמְרָתֵךְ תְּצַפְצֵף" עַד שֶׁזּוֹכֶה אַחַר-כָּךְ לְדִבּוּרִים חַמִּים כְּגַחֲלֵי אֵשׁ בְּחִינַת חַיּוֹת אֵשׁ מְמַלְּלוֹת וְעַל-יְדֵי-זֶה זוֹכֶה אַחַר-כָּךְ לְהִתְקָרֵב אֶל הַקְּדֻשָּׁה וְלִבְחִינַת קַבָּלַת הַתּוֹרָה בִּשְׁלֵמוּת.
And this is the aspect of “chashmal” (-a spiritual force described in the first chapter of Ezekiel), and our Rabbis o.b.m. exposited (Chagiga 13b): at times quiet , at times speaking , and they further exposited (elongating the word in a function known as noatreekun, taking the word to be an abbreviation): 'cha'yoas (-angels of the realm of 'yetzira' which correlates to speech) aish (-fire) mimahliloas (-speak, cut)', that is, that the main rectification of speech is through first being silent and quiet like a mute not opening his mouth, just yearning with strong desire for Hashem Yisburach, and having pity on himself with great mercy, as everyone knows in his soul the great pity that there is upon him at all times, and specifically through this the mercy of Hashem Yisburach is aroused, until he begins to speak weakly (lit: chirp) and to speak a little, in the aspect of (Isaiah 29:4), “and from the dirt you words will speak out weakly,” until he merits subsequently to words passionate like burning coals, the aspect of 'cha'yoas (-angels) aish (-fire) mimahliloas (-speak, cut)'. And through this he merits afterwards to draw close to the holiness and to the aspect of receiving the Torah consummately. And this is the aspect of what our Rabbis o.b.m. said (Shabbos 104a): 'MaNTzPaCh (-these are the five Hebrew letters that are doubles, their counterparts function in the beginning and middle of a word only, and they function only as the last letter) the seers said them', because MaNTzPaCh are the aspect of the five gevooroas (-mights – in contradistinction to kindnesses, these are spiritual forces that have harshness and or constraint) which are the aspect of fire, and they are the root of the five moatza'oas (stations of enunciation, from which all vocalized sounds emanate) of the mouth, which is the aspect of words passionate like burning coals, which one merits to this through keeping silent at first, and hoping, and yearning, and waiting for the kindness of Hashem, in the aspect of (Mica 7:7), “And I put my hope in Hashem, I yearn for the G-d of my salvation;” the aspect of (Lamentation 3:26), “It is good for one to yearn and doomam (hope/wait expectantly/be silent) for the salvation of Hashem;” through this specifically one merits to perfection of speech as mentioned above. And this is also the aspect of (Psalms 19:4), “There is nothing said, and no words etc.,” the aspect of the silence and absence of speech, just through hope and yearning, which is the aspect of (verse 5), “Throughout the whole world went (/go) out their rays” - (the word for rays is the same as that) denoting hope and yearning for the kindness of Hashem, and through this (continuation of the verse), “and their words (go out) to the end of the world.” And this is also the aspect of what the darkness and the night proceed the light in the order of creation, because the darkness is the aspect of murkiness of the mind and the deficiency of speech, which is the aspect of the silence which proceeds the speech, the aspect of chashmal mentioned above, because at night, it is then the aspect of yearning and longing for Hashem Yisburach, in the aspect of (Song of Songs 3:1), “On my bed in the nights, I sought whom my soul loves etc.,” and it says (Psalms 77:7), “I remember my melody at night, with my heart I converse etc.,” and afterwards one merits through this to the light of day, which is perfection of the words, for they are the main light, in the aspect of (Psalms 119:130), “The opening of your words illuminate.” ## Segment 4
וְזֶה בְּחִינַת מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, מַנְצַפַּ"ךְ צוֹפִים אֲמָרוּם כִּי מַנְצַפַּ"ךְ הֵם בְּחִינַת חֲמִשָּׁה גְּבוּרוֹת שֶׁהֵם בְּחִינַת אֵשׁ וְהֵם שׁרֶשׁ חֲמִשָּׁה מוֹצָאוֹת הַפֶּה, שֶׁזֶּה בְּחִינַת הַדִּבּוּרִים חַמִּים כְּגַחֲלֵי אֵשׁ שֶׁזּוֹכִים לָזֶה עַל- יְדֵי שֶׁשּׁוֹתְקִים תְּחִלָּה וְצוֹפִים וּמְיַחֲלִים וּמְחַכִּים לְחַסְדֵּי הַשֵּׁם, בִּבְחִינַת: "וַאֲנִי בַּה' אֲצַפֶּה אוֹחִילָה לֵאֱלקֵי יִשְׁעִי" בְּחִינַת: "טוֹב וְיָחִיל וְדוּמָם לִתְשׁוּעַת ה'", עַל-יְדֵי-זֶה דַּוְקָא זוֹכִים לִשְׁלֵמוּת הַדִּבּוּרִים הַנַּ"ל וְזֶה גַּם כֵּן בְּחִינַת: "אֵין אמֶר וְאֵין דְּבָרִים" וְכוּ', בְּחִינַת הַשְּׁתִיקָה וְהֶעְדֵּר הַדִּבּוּר רַק עַל-יְדֵי הַתִּקְוָה וְהַיִּחוּל שֶׁזֶּה בְּחִינַת: "בְּכָל הָאָרֶץ יָצָא קַוָּם" מִלְּשׁוֹן קִוּוּי וְיִחוּל לְחַסְדֵּי הַשֵּׁם, וְעַל-יְדֵי-זֶה וּבִקְצֵה תֵבֵל מִלֵּיהֶם וְזֶה גַּם כֵּן בְּחִינַת מַה שֶּׁבְּסֵדֶר הַבְּרִיאָה הַחֹשֶׁךְ וְהַלַּיְלָה קוֹדֵם לָאוֹר כִּי הַחֹשֶׁךְ הוּא בְּחִינַת חֶשְׁכַת הַדַּעַת וְהֶעְדֵּר הַדִּבּוּר שֶׁזֶּה בְּחִינַת הַשְּׁתִיקָה שֶׁקּוֹדֵם לְדִבּוּר בְּחִינַת חָ"שׁ מַ"ל הַנַּ"ל כִּי בַּלַּיְלָה אָז הוּא בְּחִינַת הִשְׁתּוֹקְקוּת וְכִסּוּפִין לְהַשֵּׁם יִתְבָּרַךְ בִּבְחִינַת: "עַל מִשְׁכָּבִי בַלֵּילוֹת בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי" וְכוּ', וְנֶאֱמַר: "אֶזְכְּרָה נְגִינָתִי בַלָּיְלָה עִם לְבָבִי אָשִׂיחָה" וְכוּ' וְאַחַר-כָּךְ זוֹכִין עַל-יְדֵי-זֶה לְאוֹר יוֹם שֶׁהוּא שְׁלֵמוּת הַדִּבּוּרִים שֶׁהֵם עִקַּר הָאוֹר בִּבְחִינַת: "פֶּתַח דְּבָרֶיךָ יָאִיר".
And the general concept is that one cannot force the hour (-bring something about before its time) whatsoever, for immediately when one desires to truly draw close to Hashem Yisburach, then it is necessary to be very careful from destruction, not to force the hour Heaven forbid, because most of the troubles Heaven forbid are only by means of this, for this is the aspect of the warning (Exodus 19:21), “lest they break rank (-'destroy'),” that He warned Israel at the time of the giving of the Torah. Just, it is necessary to wait and await abundantly for the salvation of Hashem, which is the aspect of (Avoada Zura 55a), “He who comes to be purified, they (-from above) help him (etc.) they tell him wait,” - distinctly. And it is necessary to abound, just in prayer and entreaty to Hashem Yisburach, and in this as well it is forbidden to force the hour, to desire to achieve what he seeks immediately, for this is the aspect of (Ethics of Our Fathers 2:18), “Do not make your prayers a device to steal (see above article 65), just, invoking mercy and entreaty before G-d (“the Place” - because all of space exists in G-d and not vice versa);” and if Hashem Yisburach gives – He gives; and if not – wait longer and continue to entreat copiously before Him. And like our Rabbis o.b.m. said (Brachos 32b) concerning the bolstering of prayer (Psalms 27:14), “Hope to Hashem,” and if your player wasn't accepted, return “and hope” (continuation of the verse). However, even in the (expression of the) words of the prayer itself one cannot force the hour, which is the aspect of what everyone would like, that immediately upon entering hisbodidus and expressing his words before Hashem Yisburach, when he so opens his mouth, immediately and instantly he will speak abundant words before Hashem Yisburach, perfect words and passionate like burning coals, and with great arousal. And because not every person merits this, and each time it seems to the person that he does not have words, and he does not have any arousal whatsoever, due to this he is completely negligent (also) from prayer and entreaty. Therefore it is necessary to know this well, that this as well is the aspect of forcing the hour (Brachos 64a, Airuven 13b), because it is not possible to draw consummate words, mentioned above, except through the silence and hoping which proceeds speech, because it is necessary first to be silent (expectantly) and quiet, just, to wait, and to yearn, and to long, and to hanker for the kindness of Hashem, that He should provide him with consummate words, and afterwards he will merit through this itself to express his words before Hashem Yisburach with great arousal, with the entire sentiments of his heart, this being the aspect of “chash-mal”, the aspect of 'at times quiet at times speaking ', 'cha'yoas (-angels) aish (-fire) mimahliloas (-speak, cut)', as mentioned above. (Likutay Halachos, Laws of Robbery, law 5). ## Segment 5
וְהַכְּלָל כִּי אִי אֶפְשָׁר לִדְחֹק אֶת הַשָּׁעָה כְּלָל כִּי תֵּכֶף כְּשֶׁרוֹצִין לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת אָז צְרִיכִין לִזָּהֵר מְאד מֵהֲרִיסָה שֶׁלּא לִדְחֹק אֶת הַשָּׁעָה חַס וְשָׁלוֹם, כִּי רב הַהַרְפַּתְקָאוֹת חַס וְשָׁלוֹם, הוּא רַק עַל-יְדֵי-זֶה שֶׁזֶּה בְּחִינַת אַזְהָרַת "פֶּן יֶהֶרְסוּ" שֶׁהִזְהִירָם לְיִשְׂרָאֵל בִּשְׁעַת מַתַּן תּוֹרָה רַק צְרִיכִין לְהַמְתִּין וּלְחַכּוֹת הַרְבֵּה לִתְשׁוּעַת הַשֵּׁם שֶׁזֶּה בְּחִינַת 'הַבָּא לִטָּהֵר מְסַיְּעִין לוֹ אוֹמְרִים לוֹ הַמְתֵּן' דַּיְקָא, וּצְרִיכִין לְהַרְבּוֹת רַק בִּתְפִלָּה וְתַחֲנוּנִים לְהַשֵּׁם יִתְבָּרַךְ וְגַם בְּזאת אָסוּר לִדְחֹק אֶת הַשָּׁעָה שֶׁיִּרְצֶה שֶׁיִּפְעַל בַּקָּשָׁתוֹ תֵּכֶף שֶׁזֶּה בְּחִינַת: 'אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם' וְאִם יִתֵּן הַשֵּׁם יִתְבָּרַךְ יִתֵּן, אִם לָאו יַמְתִּין עוֹד וְיַרְבֶּה עוֹד לְהִתְחַנֵּן לְפָנָיו וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, לְעִנְיַן חִזּוּק הַתְּפִלָּה, "קַוֵּה אֶל ה'" וְאִם לא נִתְקַבְּלָה תְּפִלָּתְךָ חֲזר וְקַוֵּה אַךְ אֲפִלּוּ בְּדִבּוּרֵי הַתְּפִלָּה בְּעַצְמָם גַּם כֵּן אִי אֶפְשָׁר לִדְחֹק אֶת הַשָּׁעָה, שֶׁזֶּה בְּחִינַת מַה שֶּׁהָיָה רוֹצֶה כָּל אֶחָד שֶׁתֵּכֶף שֶׁנִּכְנָס לְהִתְבּוֹדֵד וּלְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, אֲזַי יֻפְתַּח פִּיו וְתֵכֶף וּמִיָּד יְדַבֵּר דִּבּוּרִים הַרְבֵּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ דִּבּוּרִים שְׁלֵמִים וְחַמִּים כְּגַחֲלֵי אֵשׁ וּבְהִתְעוֹרְרוּת גָּדוֹל וּמַחֲמַת שֶׁלָּאו כָּל אָדָם זוֹכֶה לָזֶה, וּבְכָל פַּעַם נִדְמֶה לְהָאָדָם שֶׁאֵין לוֹ דִּבּוּרִים וְאֵין לוֹ שׁוּם הִתְעוֹרְרוּת כְּלָל, עַל-יְדֵי-זֶה הוּא מִתְרַשֵּׁל לְגַמְרֵי גַּם מִתְּפִלָּה וְתַחֲנוּנִים עַל כֵּן צְרִיכִין לֵידַע זאת הֵיטֵב, כִּי גַּם זֶה הוּא בְּחִינַת 'דּוֹחֵק אֶת הַשָּׁעָה' כִּי אִי אֶפְשָׁר לְהַמְשִׁיךְ שְׁלֵמוּת הַדִּבּוּרִים הַנַּ"ל כִּי אִם עַל-יְדֵי הַשְּׁתִיקָה וְהַיִּחוּל שֶׁקּדֶם הַדִּבּוּר כִּי צְרִיכִין תְּחִלָּה לִדּם וְלִשְׁתּק רַק לְהַמְתִּין וּלְהִתְגַּעְגֵּעַ וְלִכְסֹף וּלְהִשְׁתּוֹקֵק לְחַסְדֵּי ה' שֶׁיַּשְׁפִּיעַ לוֹ דִּבּוּרִים שְׁלֵמִים וְאַחַר- כָּךְ זוֹכֶה עַל-יְדֵי-זֶה בְּעַצְמוֹ לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּהִתְעוֹרְרוּת גָּדוֹל כְּכָל אֲשֶׁר עִם לְבָבוֹ, שֶׁזֶּה בְּחִינַת חָ"שׁ מַ"ל בְּחִינַת עִתִּים חָשׁוֹת עִתִּים מְמַלְּלוֹת חַיּוֹת אֵשׁ מְמַלְּלוֹת כַּנַּ"ל.
And see in the book “Ullim LiTrufah” (Letters for Healing, letter 162), where it is written, in these words: That everyone needs to follow, to begin each and every time to fulfill the procedure of the aspect of chashmal mentioned above, that is, to begin by being silent and quiet before Hashem Yisburach, with great longing for Him blessed He, and with great pity on himself, “that I have become so distant, to the extent that I have no idea where to begin to talk, in the aspect of (Psalms 139:4), 'When there is no word on my tongue, behold Hashem You know everything', (Psalms 39:10) 'I have been mute, I will not open my mouth etc.', because it seems to me already, that I have started many times and yet I am still so very distant etc.,” as everyone knows in his soul. And Hashem Yisburach is always full of abundant mercy, and will usually have mercy upon you and will open (-give words to) the mouth of a mute such as yourself, mamash mamash (-really, literally, exactly) like a mute who begins to speak. And like we spoke (see above, article 79) about the verse (Isaiah 57:19), “Creator of the utterances of the lips,” that Hashem Yisburach mamash (-literally) creates from new the utterances of the lips, so that we can express our words (even) in the utter alienation, however it is, even if it was thousands of times (more) so, because to His greatness there is no reckon, and especially since in truth we believe, and can even slightly discern and understand, that even still, however it is, certainly not a word or scream is lost, even from the very depth of scheol (-hell), as was heard from the mouth of our master, leader and holy Rabbi, many times, and we must believe this with complete faith. ## Segment 6
וְעַיֵּן בְּסֵפֶר "עָלִים לִתְרוּפָה" מִכְתָּב קס"ב, שֶׁכָּתַב שָׁם בְּזֶה הַלָּשׁוֹן: שֶׁצָּרִיךְ כָּל אֶחָד לֵילֵךְ בָּזֶה לְהַתְחִיל בְּכָל פַּעַם לְקַיֵּם עִנְיַן בְּחִינַת חַשְׁמַ"ל הַנַּ"ל, דְּהַיְנוּ לְהַתְחִיל לִשְׁתּק וְלַחֲרשׁ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּתְשׁוּקָה גְּדוֹלָה אֵלָיו יִתְבָּרַךְ וּבְרַחֲמָנוּת גָּדוֹל עַל עַצְמוֹ שֶׁנִּתְרַחַקְתִּי כָּל כָּךְ, עַד שֶׁאֵינִי יוֹדֵעַ כְּלָל מֵהֵיכָן לְהַתְחִיל לְדַבֵּר בִּבְחִינַת: "כִּי אֵין מִלָּה בִלְשׁוֹנִי הֵן ה' יָדַעְתָּ כֻּלָּה נֶאֱלַמְתִּי לא אֶפְתַּח פִּי" וְכוּ', כִּי כְּבָר נִדְמֶה לִי שֶׁהִתְחַלְתִּי כַּמָּה פְּעָמִים וַעֲדַיִן אֲנִי רָחוֹק כָּל כָּךְ וְכוּ', כַּאֲשֶׁר יוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ וְהַשֵּׁם יִתְבָּרַךְ מָלֵא רַחֲמִים רַבִּים תָּמִיד וְעַל-פִּי רב יָחוּס עָלֶיךָ וְיִפְתַּח פֶּה לְאִלֵּם כָּמוֹךָ מַמָּשׁ מַמָּשׁ כְּמוֹ אִלֵּם הַפּוֹתֵחַ לְדַבֵּר וּכְמוֹ שֶׁדִּבַּרְנוּ עַל פָּסוּק "בּוֹרֵא נִיב שְׂפָתָיִם" (עַיֵּן לְעֵיל אוֹת ע"ז), שֶׁהַשֵּׁם יִתְבָּרַךְ בּוֹרֵא מַמָּשׁ מֵחָדָשׁ נִיב שְׂפָתַיִם, שֶׁנּוּכַל לְפָרֵשׁ שִׂיחָתֵנוּ בְּעצֶם הַהִתְרַחֲקוּת אֵיךְ שֶׁהוּא אֲפִלּוּ אִם הָיָה כֵּן אֲלָפִים פְּעָמִים כִּי לִגְּדֻלָּתוֹ אֵין חֵקֶר.
Especially [so,] since everyone can understand for himself, that if he would not strengthen in these screams and good yearning etc., certainly it would be very much worse, infinitely so, for there is no limit to the incitement of the baal duvur (-litigator – evil inclination – Satan), who desires to destroy and uproot the person completely Heaven forbid, like many souls have already sunk due to this, and principally – through not strengthening in all that was mentioned above. And blessed is our G-d who had compassion on us in this orphaned generation, and in this new generation, upon these generations it is said emphatically (Lamentation 1:9), “And she went down terribly, and there is no one to help her,” which was said regarding these generation of this bitter exile, like we see and understand from a distance, what is going on in the world, the evil conduct whi ## Segment 7
וּבִפְרָט כִּי בֶּאֱמֶת אָנוּ מַאֲמִינִים וּמְעַט יְכוֹלִים לִרְאוֹת וּלְהָבִין שֶׁאַף-עַל-פִּי-כֵן אֵיךְ שֶׁהוּא בְּוַדַּאי לא נֶאֱבָד שׁוּם דִּבּוּר וְשׁוּם צְעָקָה אֲפִלּוּ מִשְּׁאוֹל תַּחְתִּיּוֹת מַמָּשׁ, כַּנִּשְׁמַע מִפִּי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ כַּמָּה פְּעָמִים וְאָנוּ צְרִיכִין לְהַאֲמִין בָּזֶה בֶּאֱמוּנָה שְׁלֵמָה בִּפְרָט כִּי כָּל אֶחָד יָכוֹל לְהָבִין בְּעַצְמוֹ שֶׁאִם לא הָיָה מִתְחַזֵּק בְּאֵלּוּ הַצְּעָקוֹת וְהַכִּסּוּפִים טוֹבִים וְכוּ' בְּוַדַּאי הָיָה גָּרוּעַ יוֹתֵר וְיוֹתֵר בְּלִי שִׁעוּר, כִּי אֵין קֵץ לְהִתְגָּרוּת הַבַּעַל דָּבָר שֶׁרוֹצֶה לְהַאֲבִיד וְלַעֲקר אֶת הָאָדָם לְגַמְרֵי חַס וְשָׁלוֹם, כַּאֲשֶׁר כְּבָר שָׁקְעוּ כַּמָּה נְפָשׁוֹת עַל-יְדֵי-זֶה וְהָעִקָּר עַל- יְדֵי שֶׁלּא הִתְחַזְּקוּ בְּכָל הַנַּ"ל.
ch is conducted under the sun, if not for Hashem who was with us, and sent us our master, leader and holy rabbi, such an awesome, august, new light, who did and does with us what he does, and in his mercy holds us strong with “seven responders (-restorations) of reason (Proverbs 26:16).” Therefore it is upon us to give thanks and praise to Hashem Yisburach always, and to go in his holy ways, to begin every time from new, to fulfill everything mentioned above, and Hashem is great, and to His greatness there is no reckon, and everything will be turned around to the good, see there. ## Segment 8
וּבָרוּךְ אֱלהֵינוּ שֶׁחָמַל עָלֵינוּ בַּדּוֹר הַיָּתוֹם הַזֶּה וּבַדּוֹר הֶחָדָשׁ הַזֶּה, עַל אֵלּוּ הַדּוֹרוֹת נֶאֱמַר בְּיוֹתֵר "וַתֵּרֵד פְּלָאִים וְאֵין עוֹזֵר לָהּ", שֶׁנֶּאֱמַר עַל דּוֹרוֹת הַלָּלוּ מֵהַגָּלוּת הַמַּר הַזֶּה, כַּאֲשֶׁר אָנוּ רוֹאִים וּמְבִינִים מֵרָחוֹק מַה שֶּׁנַּעֲשֶׂה בָּעוֹלָם אֶת הַמַּעֲשֶׂה הָרָע הַנַּעֲשֶׂה תַּחַת הַשֶּׁמֶשׁ, לוּלֵא הַשֵּׁם שֶׁהָיָה לָנוּ וְשָׁלַח לָנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ אוֹר חָדָשׁ נוֹרָא וְנִשְׂגָּב כָּזֶה, שֶׁעָשָׂה וְעוֹשֶׂה עִמָּנוּ מַה שֶּׁעוֹשֶׂה וּמַחֲזִיקֵנוּ בְּרַחֲמָיו בְּשִׁבְעָה מְשִׁיבֵי טַעַם כָּאֵלֶּה עַל כֵּן עָלֵינוּ לְהוֹדוֹת וּלְהַלֵּל לְהַשֵּׁם יִתְבָּרַךְ תָּמִיד וְלֵילֵךְ בְּאָרְחוֹתָיו הַקְּדוֹשִׁים לְהַתְחִיל בְּכָל עֵת מֵחָדָשׁ לְקַיֵּם כְּכָל הַנַּ"ל, וְגָדוֹל הַשֵּׁם וְלִגְדֻלָּתוֹ אֵין חֵקֶר וְהַכּל יִתְהַפֵּךְ לְטוֹבָה עַיֵּן שָׁם) : .
Section 112 # אות-צה URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/109/ # אות-צה
אות-צה
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/109 ## Segment 1
עִקַּר כּחַ מַלְכוּת דִּקְדֻשָּׁה שֶׁהוּא בְּחִינַת מַלְכוּת מָשִׁיחַ הוּא עַל-יְדֵי הַדִּבּוּר בִּבְחִינַת מַלְכוּת פֶּה כִּי הַמֶּלֶךְ מַנְהִיג כָּל מַלְכוּתוֹ רַק עַל-יְדֵי הַדִּבּוּר וְכָל נִצָּחוֹן שֶׁל הַמַּלְכוּת דִּקְדֻשָּׁה שֶׁהוּא מַלְכוּת מָשִׁיחַ הוּא עַל-יְדֵי הַדִּבּוּר וְזֶה בְּחִינַת כָּל סֵפֶר תְּהִלִּים שֶׁיָּסַד דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, שֶׁהוּא שׁרֶשׁ מַלְכוּת מָשִׁיחַ וְהָיָה לוֹחֵם מִלְחֲמוֹת הַשֵּׁם כָּל יָמָיו בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת וְנִצַּח כֻּלָּם עַל-יְדֵי הַדִּבּוּר פֶּה, דְּהַיְנוּ עַל-יְדֵי רִבּוּי תְּפִלּוֹת וְתַחֲנוּנִים וְשִׁירוֹת וְתִשְׁבָּחוֹת בְּלִי שִׁעוּר עַד שֶׁכָּלַל כֻּלָּם בְּרוּחַ קָדְשׁוֹ בְּסֵפֶר תְּהִלִּים הַקָּדוֹשׁ וְעַל כֵּן זָכָה בֶּאֱמֶת לְמַלְכוּת נִצְחִי שֶׁהוּא מַלְכוּת מָשִׁיחַ וְעַל כֵּן בְּרב מִזְמוֹרֵי תְּהִלִּים מַתְחִיל בָּהֶם לַמְנַצֵּחַ וּפֵרֵשׁ רַשִׁ"י, שֶׁעָשָׂה הַמִּזְמוֹר בִּשְׁבִיל הַלְוִיִּים שֶׁיּאמְרוּהוּ שֶׁהֵם מְנַצְּחִים בְּשִׁיר וְכוּ' וְכֵן פֵּרוּשׁוֹ גַּם עַל כָּל יִשְׂרָאֵל בִּפְשִׁיטוּת, כְּמַזְהִיר וְאוֹמֵר לְכָל מִי שֶׁרוֹצֶה לִכְנס לִלְחֹם מִלְחֲמוֹת הַשֵּׁם, שֶׁכָּל אָדָם מֻכְרָח בָּזֶה כִּי רַק בִּשְׁבִיל זֶה נִבְרָא, וְרוֹצֶה לְנַצֵּחַ הַמִּלְחָמָה בִּשְׁלֵמוּת, יאמַר מִזְמוֹר זֶה אוֹ מִזְמוֹר זֶה בְּפֶה מָלֵא.
Victory of Singing and Holy Words The main power of the Malchus (-kingdom) of holiness, which is the aspect of the Malchus (-kingdom) of Messiah, is through speech – 'Malchus peh' (-the Zohar says that the attribute of Malchus – kingdom – is manifested in the 'peh' – mouth, spoken words), because the king rules his entire kingdom just by means of speech, and the entire victory of the Malchus of holiness, which is the Malchus of Messiah, is through speech. And this is the aspect of the whole Book of Psalms which was constituted by King David r.i.p., who is the root of the Malchus of Messiah, and he fought the battles of Hashem all his life, physically and spiritually, and he won all of them through the speech of mouth, that is, through copious prayers, and entreaties, and songs, and praises without measure, until he included them all, with his Divine Inspiration (-ruach hakodesh) in the holy Book of Psalms, and therefore he truly merited to eternal Malchus, which is the Malchus of Messiah. And therefore the majority of the chapters (-mizmorim – of the word 'zemmehr'- song) of Psalms begin with “Lamnatzayach”, which Rashi explains (Psalm 4:1) that he composed a Psalm (-mizmor) for the Leviites to say (- in the Temple that was to be built), for they are 'menatzchim' (-performing, prevailing, victorious) with song etc.. And likewise, his explanation also applies plainly to everyone of Israel, like a warning, saying to anyone who desires to enter to fight the battle of Hashem, which every person must do, because he was created just for this, and he wants to win the battle completely, he should say this (-such and such) Psalm, or this Psalm with a full mouth (-saying the words out loud), and understand this well. ## Segment 2
וּכְמוֹ כֵן הוּא לְעִנְיַן הִתְבּוֹדְדוּת שֶׁהוּא גַּם כֵּן בְּחִינַת אֲמִירַת תְּהִלִּים כַּמְבאָר בְּמָקוֹם אַחֵר, כִּי עַל-יְדֵי הַדִּבּוּרִים הַקְּדוֹשִׁים יְנַצַּח הַכּל בְּוַדַּאי גַּם דָּוִד אָמַר לַמְנַצֵּחַ עַל עַצְמוֹ כִּמְנַשֵּׂא וּמְחַזֵּק עַצְמוֹ וְאוֹמֵר: "לַמְנַצֵּחַ מִזְמוֹר לְדָוִד"-הַיְנוּ לְדָוִד שֶׁמְּנַצֵּחַ כָּל הַמִּלְחָמוֹת עַל- יְדֵי דִּבּוּרוֹ, אוֹמֵר עַתָּה זֶה הַמִּזְמוֹר וְכֵן צָרִיךְ כָּל אָדָם אֲפִלּוּ בְּמַדְרֵגָתוֹ הַשְּׁפֵלָה לֵידַע וּלְהַאֲמִין שֶׁבְּוַדַּאי הוּא מְנַצֵּחַ הַרְבֵּה עַל-יְדֵי כָּל דִּבּוּר וְדִבּוּר שֶׁל שִׂיחָה וְהִתְבּוֹדְדוּת וְכוּ' שֶׁאוֹמֵר כִּי זֶהוּ נִצָּחוֹן נִצְחִי שֶׁנִּשְׁאָר לְעוֹלְמֵי עַד וּלְנֵצַח נְצָחִים וְאִם יִהְיֶה חָזָק בָּזֶה שֶׁעַד שֶׁתֵּצֵא נַפְשׁוֹ מַמָּשׁ יַעֲסֹק בָּזֶה יִהְיֶה אֵיךְ שֶׁיִּהְיֶה וְיַעֲבר עָלָיו מָה בְּוַדַּאי יְנַצַּח הַמִּלְחָמָה בְּחַסְדּוֹ הַגָּדוֹל וּכְמוֹ שֶׁבְּמִלְחָמָה גַשְׁמִית הָעִקָּר הוּא חֹזֶק הַלֵּב שֶׁל אַנְשֵׁי הַחַיִל שֶׁלּא יְאַבְּדוּ לְבָבָם, וְיֵשׁ עַל זֶה כַּמָּה לִמּוּדִים לְחַזֵּק לֵב אַנְשֵׁי הַצָּבָא הַיּוֹצְאִים בַּמִּלְחָמָה, כְּמוֹ כֵן הוּא מַמָּשׁ בְּעִנְיָן זֶה גַּם כֵּן שֶׁצְּרִיכִין לְחַזֵּק אֶת עַצְמוֹ בְכָל עֵת מְאד וְלֵידַע וּלְהַאֲמִין וּלְהַזְכִּיר זאת בְּעַצְמוֹ גַּם כֵּן בְּפֶה מָלֵא, שֶׁאֵיךְ שֶׁהוּא יֵשׁ כּחַ גָּדוֹל מְאד לְהַדִּבּוּר לְנַצֵּחַ כָּל הַמִּלְחָמוֹת דִּקְדֻשָּׁה שֶׁזֶּה בְּחִינַת לַמְנַצֵּחַ שֶׁמַּזְכִּיר בְּכָל פַּעַם כִּי צְרִיכִין לְחַזֵּק אֶת עַצְמוֹ הַרְבֵּה כְּשֶׁרוֹצֶה לַעֲסֹק בִּתְפִלָּה וְשִׂיחָה וְדִבּוּר בֵּינוֹ לְבֵין קוֹנוֹ וּלְהַאֲמִין שֶׁבְּוַדַּאי יְנַצַּח עַל-יְדֵי-זֶה אִם יִהְיֶה חָזָק לַעֲסֹק בָּזֶה כָּל יָמָיו כַּנַּ"ל וְאֵיךְ שֶׁיִּהְיֶה אֲפִלּוּ אִם לא יִזְכֶּה לְנַצֵחַ הַמִּלְחָמָה בִּשְׁלֵמוּת חַס וְשָׁלוֹם, אַף- עַל-פִּי-כֵן כְּבָר נִצַּח הַרְבֵּה עַל-יְדֵי הַדִּבּוּרִים הַקְּדוֹשִׁים בְּעַצְמָם שֶׁדִּבֵּר וּבִקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ לְהִתְקָרֵב אֵלָיו, כִּי כָּל מַה שֶּׁעוֹשִׂים בִּשְׁבִיל נִצָּחוֹן דִּקְדֻשָּׁה זֶה נִשְׁאָר לְעוֹלָם אֲפִלּוּ אִם לא זָכָה חַס וְשָׁלוֹם, לִגְמר פְּעֻלָּתוֹ בִּשְׁלֵמוּת, כִּי לֵית רְעוּתָא טָבָא דְּאִתְאֲבִיד בִּפְרָט דִּבּוּרִים וְקוֹלוֹת שֶׁל תְּפִלָּה שֶׁזֶּה יָקָר מִן הַכּל .
And this is the same case regarding hisbodidus, which is also an aspect of reciting Psalms, as is explained elsewhere (Likutay Moharan, Torah 156), because by means of the holy words he will certainly be victorious. Also, David said “Lamnatzayach” (-to prevail, be victorious) on himself, to uplift and encourage himself saying, “Lamnatzayach mizmor lidovid” - that is, “To David ,” who wins all the battles through his speech, say now this Psalm . And so too very person, even in his lowly level, needs to know and believe that certainly he is abundantly victorious with every single word of conversing and hisbodidus etc. that he says, for this is eternal victory which remains forever and ever and for all eternity. And if he will be strong at this, to engage in this until his soul literally departs, be what might, no matter what transpires over him, certainly he will vanquish the battle with His great kindness. And like in a physical battle the essential thing is the strength of heart of the soldiers, that they don't lose their heart, and for this there are many lessons to strengthen the hearts of the army's men going out to wage war, in this very similarity this matter is as well, that it is necessary to strengthen oneself very much at all times, and to know, and believe, and also to remind this to oneself with a full mouth (-out loud), that however he is, speech has enormous power to win all the holy battles, this being the aspect of “Lamnatzayach” that he mentions each time, because it is necessary to strengthen himself abundantly when he desires to engage in prayer, and conversation, and words between himself and his Maker, and to believe that certainly through this he will be victorious if he will be tenacious to engage in this his whole life, as mentioned above. And be what may, even if he doesn't merit to vanquish the battle completely Heaven forbid, even still he already vanquished plenty with the holy words themselves which he spoke and requested from Hashem Yisburach to draw him close to him, because everything that is done for the victory of holiness remains forever, even if he didn't merit Heaven forbid to finish his endeavor completely, because there is no good desire which is lost (Zohar, Shemos 150b), especially words and callings of prayer, which are more precious than everything. (Likutay Halachos, Laws of Blessings on Sitings, law 5). # אות-ט URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/11/ # אות-ט
אות-ט
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/11 ## Segment 1
שׁוֹמֵעַ תְּפִלָּה אַתָּה מוֹצֵא בָּשָׂר וָדָם אֵינוֹ יָכוֹל לִשְׁמעַ שִׂיחַת שְׁנַיִם כְּאֶחָד אֲבָל הַקָּדוֹשׁ- בָּרוּךְ-הוּא אֵינוֹ כֵּן אֶלָּא הַכּל מִתְפַּלְּלִים לְפָנָיו וְהוּא שׁוֹמֵעַ וּמְקַבֵּל תְּפִלָּתָם (שָׁם) .
Find yourself in the prayer – Prayer is the single catch-all fail-safe vital critical remedy He said, that through saying Tikun Chatzos (-Midnight Rectification) it is possible to express one's words, everything that is on one's heart, similar to doing hisbodidus. For presumably one doesn't say it on the past, rather the main reciting of chatzos ('midnight' – referring to the rectification mentioned above) concerns what is happening with the person now. And when he says chatzos in this perspective, it is possible to find everything that is on his heart, in the recital of chatzos. And so with the reciting of Psalms and so forth, one needs to see to it that he finds himself in all the chapters (/songs) of Psalms, and all the entreaties, and supplications, and sleechoas (veniality – liturgy of petitions for forgiveness), and so forth. And easily, and simply – without contrivance, one can find himself in all the entreaties and supplications, and especially in the Psalms which were said for the general populace of Israel, for each and every one in particular. And every person, all the battles of the inclination which are upon him, and everything that is being done with him, everything is laid out and explicit in Psalms, for it was principally said regarding the battle against the evil inclination (yetzehr hurra) and his legions, for they are a person's main enemy and hostility, that want to bar him from the way of life and cast him down to abysm of scheol (-hell) Heaven forbid, if he doesn't guard himself from them. And exclusively regarding the matter of this battle, the entire Book of Psalms was founded. For the main principle, and root, and foundation of all the aitzoas (advice/remedies) to draw close to Hashem Yisburach is just the recital of Psalms and other entreaties, and supplications, and hisbodidus, to express one's words between himself and his Creator, to request from before Him, that He should draw him close to His service Blessed He, and just through this one merits to win the battle; if he will be very strong and emboldened always to plead persistently, and to pray, and to entreat before Hashem Yisburach constantly, come what may, then certainly he will win the battle. Fortunate is he. Thus was what we understood from the words of Rabbainu o.b.m.. # אות-צו URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/110/ # אות-צו
אות-צו
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/110 ## Segment 1
הַדִּבּוּר-פֶּה יֵשׁ לוֹ כּחַ גָּדוֹל מְאד כְּמוֹ שֶׁאָנוּ רוֹאִים בַּמֶּה שֶּׁתִּקְּנוּ לָנוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁמִּי שֶׁחָלַם לוֹ חֲלוֹם לא טוֹב יְטִיבֶנּוּ בְּאַפֵּי תְּלָתָא דְּלֵימְרֵי לֵהּ חֶלְמָא טָבָא חָזֵית כַּמָּה פְּעָמִים, וּבָזֶה רוֹאִים נִפְלְאוֹת תַּקִּיפוּת הַדִּבּוּר, שֶׁאַף-עַל-פִּי שֶׁבֶּאֱמֶת חָלַם לוֹ חֲלוֹם רַע אַף-עַל-פִּי-כֵן עַל-יְדֵי שֶהַמֵּיטִיבִים לוֹ בְפִיהֶם חֶלְמָא טָבָא חָזֵית כַּמָּה פְּעָמִים, בָּזֶה יֵשׁ לָהֶם כּחַ שֶׁיִּהְיֶה הַחֲלוֹם בֶּאֱמֶת טוֹב וְלַהֲפךְ מֵרַע לְטוֹבָה נִמְצָא שֶׁרוֹאִים בָּזֶה כַּמָּה גָּדוֹל כּחוֹ שֶׁל הַדִּבּוּר הַקָּדוֹשׁ, כִּי הַדִּבּוּר יֵשׁ לוֹ כּחַ גָּדוֹל מְאד לַהֲפךְ אֶת הָאָדָם עַצְמוֹ גַּם כֵּן מֵרַע לְטוֹב, כִּי עִקַּר נִצָּחוֹן לַמִּלְחָמָה הוּא עַל- יְדֵי הַדִּבּוּר שֶׁהוּא עִקַּר הַכְּלֵי זַיִן שֶׁל יִשְׂרָאֵל, כִּי אֵין כּחֵנוּ אֶלָּא בַּפֶּה וְכַנַּ"ל, וְזֶה עִקַּר הַכְּלִי זַיִן שֶׁל מָשִׁיחַ (כְּמוֹ שֶׁמְּבאָר בְּלִקּוּטֵי א' סִימָן ב') וְשֶׁל כָּל הַצַּדִּיקֵי אֱמֶת שֶׁכָּל כְּלֵי זֵינָם הוּא רַק עַל-יְדֵי תְּפִלָּה וְהַדִּבּוּר הַקָּדוֹשׁ.
The commanding power of speech ## Segment 2
וְכֵן עִקַּר בִּטּוּל הַשִּׁכְחָה וְלִזְכּוֹת לְזִכָּרוֹן דִּקְדֻשָּׁה לְאַדְבְּקָא מַחֲשַׁבְתֵּהּ בְּעָלְמָא דְּאָתִי בִּכְלָלוּת וּבִפְרָטִיּוּת בִּשְׁלֵמוּת הוּא רַק עַל-יְדֵי הַדִּבּוּר, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, זָכוֹר בַּפֶּה וּכְמוֹ שֶׁרוֹאִין בְּחוּשׁ גַּם בְּעִנְיַן לִמּוּד הַפָּשׁוּט שֶׁעַל-יְדֵי שֶׁחוֹזֵר מִשְׁנָתוֹ הַרְבֵּה פְּעָמִים בְּפֶה מָלֵא עַל-יְדֵי-זֶה זוֹכֵר לִמּוּדוֹ תָּמִיד וְכֵן הוּא גַּם כֵּן לְעִנְיַן זִכָּרוֹן בְּעָלְמָא דְּאָתֵי הַנַּ"ל, שֶׁעִקַּר הָעֵצָה לִזְכּוֹת לָזֶה הוּא לַחֲזר הַזִּכָּרוֹן הַזֶּה בְּדִבּוּר פִּיו לִהְיוֹת רָגִיל בְּכָל יוֹם לְדַבֵּר בְּפֶה מָלֵא מֵעִנְיָן הַזִכָּרוֹן הַזֶּה, מַה יִּהְיֶה הַתַּכְלִית מִמֶּנִּי לָעוֹלָם הַבָּא מַה יִּהְיֶה סוֹפִי, וְכִי בָּאתִי הֵנָּה לִקְבּעַ עַצְמִי חַס וְשָׁלוֹם, בְּזֶה הָעוֹלָם, הֲלא הַכּל יוֹדְעִים שֶׁאֵין שׁוּם קְבִיעוּת בְּזֶה הָעוֹלָם הָעוֹבֵר וְהָרָץ וְהַפּוֹרֵחַ מְאד וְלא בָּאתִי הֵנָּה כִּי אִם לְהָכִין עַצְמִי לְעָלְמָא דְּאָתֵי וְכוּ', וְעַל כֵּן צְרִיכִין לִלְמד הַרְבֵּה סִפְרֵי מוּסָר הַבְּנוּיִים עַל יְסוֹדוֹת אֱמוּנָתֵנוּ הַקְּדוֹשָׁה, כִּי הַסִּפְרֵי מוּסָר הַקְּדוֹשִׁים מַזְכִּירִין הֵיטֵב אֶת תַּכְלִית עוֹלָם הַבָּא וְכֵן צְרִיכִין לְהִתְבּוֹדֵד הַרְבֵּה בְּכָל יוֹם וּלְדַבֵּר עִם עַצְמוֹ בְּפֶה מָלֵא מִתַּכְלִית עוֹלָם הַבָּא כַּנַּ"ל, כִּי הַדִּבּוּר יֵשׁ לוֹ כּחַ גָּדוֹל לְהַזְכִּיר אֶת הָאָדָם וְזֶה בְּחִינַת כִּי מִדֵּי דַבְּרִי בוֹ זָכוֹר אֶזְכְּרֶנּוּ עוֹד (שָׁם) : .
Words of the mouth have enormous power, as we can see by what our Sages o.b.m. constituted for us, that whoever dreamed a not good dream, should better it in front of three people, saying to them: “a good dream I saw,” several times, and with this we see the wondrous potency of speech, that even though in reality he dreamed a bad dream, even still through the mayteevim (-those who make it better) saying to him verbally, “a good dream you saw,” several times, with this they have the power (to effect) that the dream will be in fact good, (and) to turn around from bad to good. It comes out, that it can be seen from this how great the power of holy speech is, because speech has enormous power to turn around the person himself from bad to good, because the main victory of the battle is through speech which is the main weapon of Israel, because our strength is only with our mouth (see Bamidbar Rabba, 20:4), as mentioned above. And this is the main weapon of Messiah (as explained in Likutay Moharan, Torah 2) and of all the true tzaddikim, for their arsenal is just (armed) with prayer and holy speech. And likewise the essential nullification of the forgetfulness, and to merit to holy memory, to bind one's mind to the future world, generally and particularly, consummately, is only by means of speech, as our Rabbis o.b.m. said (Megila 18a), “Zuchor (- that which the Torah commands to “remember” the Sabbath, is meant to be fulfilled) – with the mouth.” And as can be seen empirically also with regard to regular study, that through reviewing one's studies (mishna) many times out loud (see Eruvin 53b-54a), through this he always remembers what he learned. And likewise, this is also the case regarding remembering (-consciousness of) the future world, as mentioned above, that the main aitza (-advice, remedy) to merit to this is to review (the mention of) this remembrance (-consciousness) with word of mouth, to frequently speak aloud about it everyday: “What will be the tachlis (-ultimate end – What will I amount to) of me in the future world? What will be my end? For did I come here to situate myself permanently Heaven forbid in this world? Behold everyone knows that there is no permanence in this world which is transitory, and speeds by, and is very ephemeral, and I didn't come here except to prepare myself for the future world etc..” And therefore it is necessary to learn a great deal of books of mussar (-moral, morale, and ethics) which are built upon the foundations of our holy faith, because the holy books of mussar remind well of the tachlis (-ultimate purpose) of the future world. And similarly it is necessary to do a lot of hisbodidus everyday, and to speak with oneself aloud of the tachlis (-ultimate purpose) of the future world, as mentioned above, because speech has great power to bring remembrance (-higher consciousness) to a person. And this is the aspect of (Jeremiah 31:20, and see above article 62), “because as I speak of him, I strongly remember him ever more.” # אות-צז URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/111/ # אות-צז
אות-צז
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/111 ## Segment 1
מְבאָר בְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁהִפְלִיגוּ מְאד בְּמַעֲלַת קָרְבָּן מִנְחָה שֶׁהִיא קָרְבָּן הֶעָנִי שֶׁאַף-עַל-פִּי שֶׁאֵינוֹ יָכוֹל לְהָבִיא פַּר וְאַיִל וְכֶבֶשׂ וְכוּ', אַף-עַל-פִּי-כֵן מָצָא לוֹ הַשֵּׁם יִתְבָּרַךְ תַּקָּנָה שֶׁיָּבִיא עֲשִׂירִית הָאֵיפָה קֶמַח שֶׁהִיא חֲבִיבָה מְאד בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ, כִּי נֶאֱמַר בָּהּ "וְנֶפֶשׁ כִּי תַקְרִיב קָרְבַּן מִנְחָה", לְרַמֵּז שֶׁמַּעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ הִקְרִיב נַפְשׁוֹ וּבְמִדְרַשׁ רַבָּה פָּרָשַׁת צַו אָמְרוּ לְעִנְיַן מַעֲלַת קָרְבַּן מִנְחָה, וְלא עוֹד אֶלָּא שֶׁכָּל הַקָּרְבָּנוֹת אֵינָם בָּאִים חֶצְיָם וְזֶה בָּאָה חֶצְיָהּ מַחֲצִיתָהּ בַּבּקֶר וּמַחֲצִיתָהּ בָּעֶרֶב, וְלא עוֹד אֶלָּא מִי שֶׁמַּקְרִיב אוֹתָהּ מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מַקְרִיב מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ וְכוּ', עַיֵּן שָׁם גַּם אָמְרוּ בְּמִדְרָשׁ רַבָּה לֶךְ-לְךָ, כָּל הַקָּרְבָּנוֹת גִּלָּה הַקָּדוֹשׁ-בָּרוּךְ-הוּא לְאַבְרָהָם אָבִינוּ עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלָּשׁ וְתוֹר וְגוֹזָל שֶׁהֵם בְּחִינַת פָּרִים וְכוּ' וְעוֹפוֹת חוּץ מֵעֲשִׂירִית הָאֵיפָה, וְיֵשׁ מָאן דְּאָמַר שָׁם שֶׁגִּלָּה לוֹ גַּם קָרְבַּן עֲשִׂירִית הָאֵיפָה רַק בְּרֶמֶז.
The Pauper's Prayer, from the most dire abject destitution, is unfathomably precious to Hashem ## Segment 2
וְכָל זֶה מְרַמֵּז לְעִנְיַן תְּפִלַּת הֶעָנִי הַמְבאָר בַּזּהַר הַקָּדוֹשׁ פָּרָשַׁת בָּלָק דַּף קצ"ה, שֶׁהִיא יְקָרָה מְאד בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ עַיֵּן שָׁם כִּי עִקַּר הַקָּרְבַּן עַתָּה הוּא תְּפִלָּה כִּי עַל-יְדֵי- זֶה עִקַּר הַתְּשׁוּבָה בְּחִינַת "קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה'" וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, אֵינוֹ מְבַקֵּשׁ מִכֶּם אֶלָּא דְּבָרִים כִּי צָרִיךְ הָאָדָם לָדַעַת כְּשֶׁמַּרְגִּישׁ עֲנִיּוּתוֹ וְשִׁפְלוּתוֹ בְּגַשְׁמִיּוּת וּבְרוּחָנִיוּת אֲפִלּוּ כְּשֶׁלּא יוּכַל לְהִתְפַּלֵּל וּלְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ בִּשְׁלֵמוּת כָּרָאוּי, אַף-עַל- פִּי-כֵן כְּשֶׁיִּתְגַּבֵּר לְהִתְפַּלֵּל וְלָשׂוּחַ לְפָנָיו יִתְבָּרַךְ אֵיךְ שֶׁיּוּכַל מִתּוֹךְ מְרִירוּת דִּמְרִירוּת עֲנִיּוּתוֹ וְגָלוּתוֹ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת אֲפִלּוּ בִּבְחִינַת: "תְּפִלָּה לְעָנִי כִי יַעֲטף וְלִפְנֵי ה' יִשְׁפּךְ שִׂיחוֹ", כְּמוֹ הַשּׁוֹפֵךְ מַיִם, בִּבְחִינַת: "שִׁפְכִי כַמַּיִם לִבֵּךְ", אֲפִלּוּ אִם נִדְמֶה לוֹ, שֶׁהוּא בְּלִי שֵׂכֶל וּבְלִי כַּוָּנָה הָרָאוּי, אַף-עַל-פִּי-כֵן אֶת כָּל אֲשֶׁר עִם לְבָבוֹ שׁוֹפֵךְ שִיחוֹ לְפָנָיו יִתְבָּרַךְ, וְגַם אִם הַתְּפִלָּה הַזּאת בְּעַצְמָהּ מְערֶבֶת בִּפְסֹלֶת וּבְמַחֲשָׁבוֹת מְקֻלְקָלוֹת הַרְבֵּה, שֶׁבְּוַדַּאי אֵינָהּ רְאוּיָה לַעֲלוֹת חַס וְשָׁלוֹם, אַף-עַל-פִּי-כֵן רַבִּים רַחֲמָיו יִתְבָּרַךְ כָּל כָּךְ,שֶׁאֲפִלּוּ אֵיךְ שֶׁהוּא מֵאַחַר שֶׁמִּתְגַּבֵּר לְהִתְפַּלֵּל מִתּוֹךְ מְרִירוּת דִּמְרִירוּת עֲנִיּוּתוֹ וְדַלּוּתוֹ הַקָּדוֹשׁ-בָּרוּךְ-הוּא מְרַחֵם עָלָיו וּמְקַבְּלָהּ, וְלא עוֹד אֶלָּא שֶׁתְּפִלָּה זאת דַּוְקָא מַגִּיעַ תִּקּוּנָהּ עַד אֵין קֵץ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כִּי תְּפִלָּה כָּזאת דַּוְקָא יְקָרָה מְאד אֵצֶל הַשֵּׁם יִתְבָּרַךְ וְהוּא סוֹד שֶׁאִי אֶפְשָׁר לְהַשִּׂיג כְּלָל עַד הֵיכָן מַגִּיעִים רַחֲמָיו יִתְבָּרַךְ, כָּל זְמַן שֶׁאֵין הָאָדָם מְיָאֵשׁ עַצְמוֹ מֵהַצְּעָקָה וְהַתְּפִלָּה.
In the words of our Rabbis o.b.m. (Menuchos 104b, Vayikra Rabba 4:11) it is elucidated how very dramatically they regarded the prominence of the Mincha Offering, which is the Offering of the Poor, that even though he cannot bring a cow, or a ram, or a lamb etc., even still Hashem Yisburach found a solution for him, that he should bring a tenth of an ayfah (an ayfah is a measure of 432 bayah-eggs divided by 10 = 43 and a fifth) of flour, which is very dear in the eyes of Hashem Yisburach, because it is said of it (Leviticus 2:1), “And a soul when she brings a Mincha Offering,” which hints that the Scripture gives him credit for this, considering it as though he offered his soul (-the verse suggests that the soul brings itself as the offering). And in the Medrash Rabba (Leviticus 8:4) they said regarding the prominence of the Mincha Offering: and not only this, but (also-even more:) all the offerings are not brought (partially) in halves, and this is brought in half, half of it in the morning and half of it in the afternoon; and not only this but (also-even more:) whoever brings it for an offering, the Scripture credits him, considering it has if he is bringing an offering from one end of the world to the other etc., see there. They also said in the Medrash Rabba, (Torah portion of) Lech Licha (43:14): all the offerings the Holy One Blessed He revealed to our Father Abraham (Genesis 15:9); three calves, and three goats, and a dove, and a pigeon, which are the aspect of cows etc. and birds, except for the tenth of the ayfa. And there is one who says there that He also revealed to him the offering of the tenth of the ayfa, just by allusion. And all of this alludes to the matter of the prayer of the pauper, which is elucidated in the holy Zohar (Torah portion of Bulak, page 195), that it is extremely precious in the eyes of Hashem Yisburach, see there. For the essential sacrifice now is prayer, because through this is the main repentance, the aspect of (Hosea 14:3), “Take with you (plural) words and return to Hashem;” And our Rabbis o.b.m. said (Shemos Rabba 38:4): He does not ask of you (anything), only words. For a person needs to know, when he feels his poverty and lowliness, physically and spiritually, even when he is unable to pray and express his words before Him blessed He with proper thoroughness, even still, when he surmounts to pray and converse before Him blessed He however he can, from the midst of his extremely bitter poverty and exile, physically and spiritually, in the aspect of (Psalms 102:1), “A prayer of the pauper when he is overwhelmed and before Hashem he pours out his words,” like one who pours out water, in the aspect of (Lamentation 2:19), “Let your heart pour out like water,” even if it seems to him that it is without proper sense and kavana (-intention, concentration), even still he (should) pour out all the sentiments of his heart in words before Him blessed He, and even if this prayer itself is jumbled with abundant rubbish and wayward thoughts, which are certainly not befitting to think of Heaven forbid, even still His mercy is so very abundant that even however he is, since he surmounts to pray from the midst of his extremely bitter poverty and lowliness, the Holy One Blessed He has compassion on him, and accepts it, and not only that, but (moreover) the rectification of this prayer specifically reaches infinitely, from one end of the world to the other (end), because distinctly a prayer such as this, is extremely precious by Hashem Yisburach, and it is a secret which is utterly impossible to comprehend, how far His mercy reaches, as long as a person doesn't despair (of himself) from screaming and prayer. ## Segment 3
וְכָל הַגְּאֻלָּה הָאַחֲרוֹנָה תְּלוּיָה בָּזֶה כִּי בָּזֶה תָּלוּי עִקַּר תִּקּוּן הַתְּשׁוּבָה לִבְלִי לְיָאֵשׁ עַצְמוֹ אֲפִלּוּ בְּדַלֵּי דַּלֵּי דַּלּוּת וְכוּ', וְעַל כֵּן זֶה הַסּוֹד לא נִתְגַּלָּה אֲפִלּוּ לְאַבְרָהָם אָבִינוּ רַק בְּרֶמֶז, כִּי אִי אֶפְשָׁר לְגַלּוֹת זֶה הַסּוֹד בְּפֵרוּשׁ עַד הֵיכָן רַחֲמָיו וְרִבּוּי סְלִיחָתוֹ מַגִּיעַ שֶׁזֶּה בְּחִינַת: "וְאֶל אֱלקֵינוּ כִּי יַרְבֶּה לִסְלחַ" שֶׁדָּרְשׁוּ בְּמִדְרַשׁ וַיִּקְרָא זֶה עֲשִׂירִית הָאֵיפָה, הַיְנוּ כַּנַּ"ל רַק כָּל אֶחָד צָרִיךְ לְהָבִין בְּעַצְמוֹ שֶׁיָּחוּס עַל עַצְמוֹ וְאַל יִתְיָאֵשׁ עַצְמוֹ מִן הָרַחֲמִים לְעוֹלָם כִּי "חַסְדֵּי ה' לא תָמְנוּ וְלא כָלוּ רַחֲמָיו" וְעצֶם הַחֶסֶד הַזֶּה מִתְגַּלֶּה בְּכָל דּוֹר וָדוֹר עַל יְדֵי הַצַּדִּיקִים שֶׁמַּמְשִׁיכִים בְּחִינַת הִתְנוֹצְצוּת מָשִׁיחַ, שֶׁעוֹשֶׂה עַצְמוֹ תָּמִיד עָנִי וְאֶבְיוֹן בְּחִינַת: "וַאֲנִי עָנִי וְאֶבְיוֹן" שֶׁאָמַר דָּוִד, בְּחִינַת 'עָנִי וְרוֹכֵב עַל הַחֲמוֹר', וְהוּא עוֹסֵק לְתַקֵּן וּלְהוֹשִׁיעַ לְכָל הָעֲנִיִּים בִּבְחִינַת: "יָחוּס עַל דַּל וְאֶבְיוֹן" וְכוּ', וְהֵם מְרַמְּזִים לָנוּ יִקְרַת הַ"תְּפִלָּה לְעָנִי כִּי יַעֲטף" בְּצָרָתוֹ, אֲפִלּוּ אִם תְּפִלַּת הֶעָנִי הַזּאת אֵינָהּ בִּשְׁלֵמוּת עַד הֵיכָן מַגִּיעַ תִּקּוּנָהּ וְזֶה בְּחִינַת קָרְבַּן מִנְחָה שֶׁבָּאָה חֶצְיָהּ (הַיְנוּ תְּפִלַּת הֶעָנִי שֶׁאֵינָהּ בִּשְׁלֵמוּת וּמְערֶבֶת בְּמַחֲשָׁבוֹת מְקֻלְקָלוֹת הַרְבֵּה אַף- עַל-פִּי-כֵן הַקָּדוֹשׁ-בָּרוּךְ-הוּא מְקַבְּלָהּ כַּנַּ"ל) וּמִי שֶׁמַּקְרִיב אוֹתָהּ מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מַקְרִיב מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הַיְנוּ כַּנַּ"ל (שָׁם, הִלְכוֹת תְּפִלַּת הַמִּנְחָה, הֲלָכָה ז) : .
And the entire final redemption is contingent on this, because the essential rectification of repentance is dependent on this, not to despair of oneself even in the most abject lowliness etc., and therefore this secret was not revealed even to our Father Abraham, just by allusion, because it is impossible to reveal this secret explicitly, how far His mercy and His abundant pardon reaches, which is the aspect of (Isaiah 55:7), “And to our G-d for He is abundant(ly magnanimous) to forgive,” which they explicated in the Medrash Vayikra (Rabba 3:3): this is the tenth of the ayfa, that is, as mentioned above. Only, everyone needs to understand for himself, that he should have mercy on himself, and not despair himself ever from mercy, because (Lamentation 3:22), “The kindness of Hashem do not finish, and His mercy do not exhaust. And this utter kindness is revealed in every generation by the tzaddikim, who draw the aspect of the hisnoatzitzus (-sparkling) of Messiah, who always make himself poor and needy, the aspect of (Psalms 40:18, 70:6), “And I am poor and needy,” that David said; the aspect of (Zechariah 9:9, and see Sanhedrin 98a), “a pauper and riding upon the donkey,” and he works to rectify and save all the poor, in the aspect of (Pslams 72:13), “he will have mercy on the weak and destitute etc..” And they hint to us the preciousness of the prayer of the pauper when he is overwhelmed by his hardship, even if this pauper's prayer isn't complete, how far its rectification reaches. And this is the aspect of the Mincha Offering which is brought in half (namely, the prayer of the pauper which isn't complete, and is mixed with a great deal of improper thoughts, even still the Holy One Blessed He accepts it, as mentioned above), and whoever brings it as an offering, the Scripture credits him (considering it) as if he is bringing from one end of the world to the other (end), that is as mentioned above. (Likutay Halachos, Laws of the Prayer of Mincha, law 7). # אות-צח URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/112/ # אות-צח
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Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/112 ## Segment 1
עִקַּר שְׁמִירַת הַזִּכָּרוֹן, הַיְנוּ לִזְכּר הֵיטֵב אֶת אֱלקוּתוֹ וְאַדְנוּתוֹ יִתְבָּרַךְ וְלא יִשְׁכַּח אוֹתוֹ לְעוֹלָם הוּא עַל-יְדֵי דִּבּוּרִים קְדוֹשִׁים, כִּי הַדִּבּוּרִים הֵם כֵּלִים לְקַבֵּל עַל יָדָם הִתְנוֹצְצוּת אוֹר אֵין סוֹף יִתְבָּרַךְ, וְכָל מַה שֶּׁמַּרְבֶּה לְדַבֵּר בְּיוֹתֵר דִּבּוּרִים קְדוֹשִׁים הוּא מַמְשִׁיךְ הִתְגַּלּוּת אֱלקוּתוֹ יוֹתֵר וְזוֹכֶה לִזְכּר אוֹתוֹ יִתְבָּרַךְ בְּיוֹתֵר וְעַל כֵּן צְרִיכִין לְדַבֵּר דִּבּוּרִים הַרְבֵּה בְּתוֹרָה וּתְפִלָּה וְאַל יֶחֱרַשׁ וְאַל יִשְׁקט וְאַל יִתֵּן דֳּמִי לוֹ, כִּי צְרִיכִים דִּבּוּרִים קְדוֹשִׁים הַרְבֵּה מְאד כְּדֵי שֶׁיִּזְכֶּה לְקַבֵּל הָאוֹר הַגָּדוֹל וְהַנּוֹרָא הַזֶּה שֶׁל הִתְנוֹצְצוּת אֱלקוּתוֹ יִתְבָּרַךְ וּלְקַשְּׁרוֹ הֵיטֵב בְּמחוֹ וְלִבּוֹ וְלא יִשְׁכַּח אוֹתוֹ לְעוֹלָם .
Holy Words Are the Vessels For the Divine Light The main safeguarding of the memory, that is, to remember well His Divinity and Lordship blessed He, and not forget Him ever, is through holy words, because the words are vessels through which to receive the hisnoatzitzus (-sparkling, flare) of the light of Ain Sof blessed He, and all that one abounds to speak more holy words, he draws more revelation of His Divinity, and merits to remember Him more (/exceedingly). And therefore it is necessary to speak a great deal of words of Torah and prayer, and not be quiet, and not be silent, and not to let Him be silent (-unresponsive), because a very large amount of holy words are required in order to merit to receive this huge awesome light of the hisnoatzitzus (-sparkling, glimmer, flare) of His Divinity blessed He, and to bind it well in one's mind and heart, and not to forget Him ever. (Likutay Halachos, Laws of the Arvis Prayer, law 4). # אות-צט URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/113/ # אות-צט
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Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/113 ## Segment 1
מְבאָר בְּלִקּוּטֵי א' סִימָן רל"ז עִקַּר הִתְחַבְּרוּת שְׁנֵי דְּבָרִים שֶׁהֵם כְּמוֹ שְׁנֵי הֲפָכִים הוּא עַל-יְדֵי נִגּוּן, וְזֶה בְּחִינַת מַה שֶּׁאָמְרָה לֵאָה כְּשֶׁנּוֹלַד לֵוִי שֶׁהוּא בְּחִינַת סִטְרָא דְּנִגּוּנָא הַפַּעַם יִלָּוֶה אִישִׁי אֵלַי וְזֶה סוֹד מַה שֶּׁמְּנַגְּנִים בִּכְלֵי זֶמֶר עַל חֲתֻנָּה עַיֵּן שָׁם וְעַל כֵּן עִקַּר הַחִבּוּר וְהַדְּבֵקוּת לְהַשֵּׁם יִתְבָּרַךְ שֶׁהוּא מְרוֹמָם וְנִשְׂגָּב מְאד מִזֶּה הָעוֹלָם הַשָּׁפָל וְהַגַּשְׁמִי וְהַנָּמוּךְ מְאד אֲפִלּוּ לְמִי שֶׁחָטָא וְנִתְרַחֵק מְאד מֵאָבִיו שֶׁבָּשָּׁמַיִם הוּא רַק עַל-יְדֵי סֵפֶר תְּהִלִּים שֶׁיָּסַד דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה, שֶׁכָּלוּל מִכָּל הָעֲשָׂרָה מִינֵי נְגִינָה וְכֵן רוֹאִים בְּחוּשׁ שֶׁאֲפִלּוּ הָאָדָם הָרָחוֹק מְאד מֵהַשֵּׁם יִתְבָּרַךְ וּמֻנָּח בַּדְּיוֹטָא הַתַּחְתּוֹנָה מְאד, עַל פִּי רב עַל-יְדֵי נִגּוּן שֶׁמְּנַגֵּן וְכַוָּנָתוֹ לַשָּׁמַיִם נִתְעוֹרֵר לְהַשֵּׁם יִתְבָּרַךְ וּמַזְכִּיר אֶת עַצְמוֹ הֵיכָן הוּא בָּעוֹלָם, כִּי עַל-יְדֵי נְגִינָה עִקַּר הִתְחַבְּרוּת שְׁנֵי דְּבָרִים שֶׁהֵם כְּמוֹ שְׁנֵי הֲפָכִים כַּנַּ"ל כֵּן עַל-יְדֵי אֲמִירַת תְּהִלִּים שֶׁכָּלוּל מִכָּל הָעֲשָׂרָה מִינֵי נְגִינָה בְּוַדַּאי יְכוֹלִים לְהִתְדַּבֵּק וּלְהִתְחַבֵּר לְהַשֵּׁם יִתְבָּרַךְ מִכָּל מָקוֹם שֶׁהוּא כַּנַּ"ל וְזֶה גַּם כֵּן בְּחִינַת פְּסוּקֵי דְּזִמְרָה שֶׁהֵם בְּחִינַת נְגִינָה שֶׁאוֹמְרִים קדֶם קְרִיאַת-שְׁמַע וּתְפִלָּה, כִּי עַל-יְדֵי-זֶה יוּכַל לְדַבֵּק עַצְמוֹ בְּהַשֵׁם יִתְבָּרַךְ בִּשְׁעַת קְרִיאַת-שְׁמַע וּתְפִלָּה שֶׁאָז עִקַּר הַדְּבֵקוּת כַּיָּדוּעַ (שָׁם, הִלְכוֹת נְשִׂיאַת כַּפַּיִם הֲלָכָה ה') : .
The main binding to Hashem is through music In Likutay Moharan, volume 1, torah 237, it is explained: The essential conjugation of two thing that are like two opposites, is through melody. And this is the aspect of what Leah said when Levi, who is the aspect of the realm of melody, was born (Genesis 29:34), “This time my husband will accompany me.” And this is the secret (behind) what music is played on musical instruments for a wedding, see there. And therefore the main connection and divaikus (binding) to Hashem Yisburach, who is extremely lofty and exalted from this very inferior, coarse, and lowly world, even for someone who sinned and became very estranged from his Father in Heaven, is just through the Book of Psalms which was constituted by King David r.i.p., of which our Rabbis o.b.m. said (Buva Basra 14a) that it is replete with all the ten types of melody. And so it can be seen empirically, that even a person who is extremely alienated from Hashem Yisburach, and is stuck in a very low level, usually, by singing (/playing) a melody for the sake of Heaven, one will be aroused to Hashem Yisburach, and will remind himself where he is in the world, because the main connection of two seemingly opposite things is through melody as mentioned above. Thus, through the recital of Psalms, which is a composite of all the ten types of melody, certainly one is able to bind and connect to Hashem Yisburach from any place he may be, as mentioned above. And this is also the aspect of pihsukay dizimra ('verses of song' – the second section of the morning prayers which consists of Psalms and similar Scripture) which are the aspect of melody, which are said before Kreyas Shema (the reading of the Shema – Hear Oh Israel) and the prayer (-18 benedictions), because through this he can bind himself to Hashem Yisburach at the time of Kreyas Shema and the prayer, for the primary divaikus (binding) is then, as is known (see Likutay Moharan, vol. 2, torah 84). (Likutay Halachos, Laws of Nisseyas Kapahyim – Blessing of the Kohanim-priests, law 5). # אות-ק URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/114/ # אות-ק
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Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/114 ## Segment 1
לִכְאוֹרָה קָשֶׁה, מֵאַחַר שֶׁבֶּאֱמֶת כָּל הַיִּסּוּרִים וְהַחֶסְרוֹנוֹת שֶׁיֵּשׁ לְהָאָדָם הַכּל הוּא לְטוֹבָתוֹ אוֹ לְזַכּוֹתוֹ עַל יָדָם לְחַיִּים נִצְחִיִּים אוֹ כְּדֵי שֶׁיִּנָּצֵל עַל-יְדֵי-זֶה מִצָּרוֹת יוֹתֵר גְּדוֹלוֹת כַּיָּדוּעַ וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁצָּרִיךְ הָאָדָם לוֹמַר 'כָּל מַה דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד', אִם כֵּן לָמָּה הִזְהִירוּ אוֹתָנוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, לְהִתְפַּלֵּל עַל צְרָכָיו וְחֶסְרוֹנוֹתָיו אַךְ בֶּאֱמֶת אַף-עַל-פִּי-כֵן הָאָדָם צָרִיךְ לְהִתְפַּלֵּל עַל כָּל חֶסְרוֹנוֹתָיו כִּי קדֶם שֶׁמִּתְפַּלֵּל הָאָדָם בְּוַדַּאי הוּא טוֹבָה גְּדוֹלָה כָּל מַה שֶּׁבָּא עַל הָאָדָם וַאֲפִלּוּ יִסּוּרִים חַס וְשָׁלוֹם, כִּי אֵין לוֹ עֲדַיִן כֵּלִים וְצִנּוֹרוֹת לְקַבֵּל עַל יָדָם שֶׁפַע הַחֶסֶד, וְאִם יֵרֵד הַחֶסֶד קדֶם תִּקּוּנֵי הַכֵּלִים יִהְיוּ בִּבְחִינַת רִבּוּי הַשֶּׁמֶן הַגּוֹרֵם כִּבּוּי הַנֵּר וְאָז הַחֶסֶד נִתְהַפֵּךְ לְדִין קָשֶׁה חַס וְשָׁלוֹם, וְיוּכַל לָבוֹא לוֹ עַל-יְדֵי-זֶה הֶזֵּק וְהֶפְסֵד חַס וְשָׁלוֹם, מִמָּקוֹם אַחֵר וְעַל כֵּן כָּל זְמַן שֶׁאֵין הָאָדָם מִתְפַּלֵּל עַל חֶסְרוֹנוֹתָיו אָז הֵם לוֹ לְטוֹבָה גְּדוֹלָה אֲבָל עַל-יְדֵי הַתְּפִלָּה מַמְתִּיק הַדִּינִים וּמְתַקֵּן כֵּלִים וְצִנּוֹרוֹת לְקַבֵּל עַל יָדָם שֶׁפַע הַחֶסֶד כִּי עִקַּר תִּקּוּנֵי הַכֵּלִים הוּא עַל-יְדֵי תְּפִלָּה (עַיֵּן פְּנִים) וְאָז דַּיְקָא אַחַר שֶׁהִתְפַּלֵּל כָּרָאוּי תָּבוֹא לוֹ הַשֶּׁפַע בָּנֵי חַיֵּי וּמְזוֹנֵי וּבְרִיאוּת הַגּוּף בְּאֵין מַחְסוֹר דָּבָר רַק לְטוֹבָה וְלִבְרָכָה, בְּאפֶן שֶׁלּא יַזִּיק לוֹ הַשֶּׁפַע כְּלָל מֵאַחַר שֶׁכְּבָר נִתַּקְּנוּ עַל-יְדֵי הַתְּפִלָּה כֵּלִים וְצִנּוֹרוֹת לְקַבֵּל עַל יָדָם שֶׁפַע הַחֶסֶד (שָׁם, הִלְכוֹת מִילָה הֲלָכָה ה') : .
All is for the good, but prayer is necessary for this beneficence itself to be good There is a seeming difficulty; since the reality is that all of a person's suffering and lackings, it is all for his benefit; either so that he merits on their account to eternal life, or in order that he be saved from hardships much greater, as is known (Likutay Moharan 65:3), and like our Rabbis o.b.m. said (Brachos 60b) that a person is required to say: “All that the Merciful One does, He does for the good,” if so, why did our Sages o.b.m. warn us to pray for necessities and lackings. However, in truth, even still, a person needs to pray for all that he is lacking, because before a person prays, certainly everything that occurs to a person, even suffering Heaven forbid, is greatly beneficial, because he still does not have vessels and conduit by which to receive the shefa (-bounty) of kindness, and if the kindness descends before the establishment of vessels, it will be the aspect of too much oil which causes the flame to extinguish (Tzaida Laderech 12), and then the kindness is turned around to be harsh din (-judgment) Heaven forbid, and it is possible that as a result of this he will experience harm and loss Heaven forbid, from somewhere else. And therefore, as long as a person doesn't pray for his lackings, then they are greatly beneficial to him, but through prayer he sweetens (-mitigates) the dinim (-judgments), and renders vessels and conduit by which to receive the shefa (bounty) of kindness, because the main rectification of vessels is through prayer (see inside). And specifically then, after he prayed properly, the shefa (bounty) will come to him: children, life, and sustenance, and health, without any lacking, just beneficial and for blessing, in such a way that the shefa (bounty) will not harm him at all, since vessels and conduit were already fixed through the prayer, to receive through them the shefa (bounty) of kindness. (Likutay Halachos, Laws of Circumcision, law 5). # אות-קא URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/115/ # אות-קא
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Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/115 ## Segment 1
(סֵפֶר הַמִּדּוֹת מֵאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ מוֹהֲרַ"ן, זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, אוֹת יְשׁוּעָה סִימָן ג' עַל יְדֵי הִתְבּוֹדְדוּת בָּא יְשׁוּעָה וְעַיֵּן שָׁם גַּם אוֹת הִתְבּוֹדְדוּת הַשִּׂיחָה שֶׁאָדָם מֵשִׂיחַ בֵּינוֹ לְבֵין קוֹנוֹ הַשִּׂיחָה הַזּאת נַעֲשֶׂה אַחַר-כָּךְ גְּאֻלָּה וִישׁוּעָה לְבָנָיו (וְעַיֵּן בְּרֵאשִׁית רַבָּה סֵדֶר וַיֵּצֵא פָּרָשָׁה ע', שֶׁכָּתַב שָׁם עַל תְּפִלָּתוֹ שֶׁל יַעֲקב אָבִינוּ, עָלָיו הַשָּׁלוֹם, אִם יִהְיֶה אֱלהִים עִמָּדִי וְכוּ' נָטַל הַקָּדוֹשׁ-בָּרוּךְ-הוּא שִׂיחָתָן שֶׁל אָבוֹת וַעֲשָׂאָן מַפְתֵּחַ לִגְאֻלָּתָן שֶׁל בָּנִים) .
The words said in hisbodidus become agents of redemption [Sefer Hameedos (The Book of the Traits - Character) of our master, leader, and holy rabbi, the rav, Rabbi Nachman za.tz.vka.l., entry of Salvation, article 3: Through hisbodidus comes salvation. And see there also the entry of Hisbodidus: The words that a person converses between himself and his Maker, this conversation becomes afterwards a redemption and salvation for his children. (And see Biraishis Rabba, Torah portion of Va'Yaitzay, section 70, where it is written regarding the prayer of our Father Jacob r.i.p., “If G-d will be with me etc.”: The Holy One Blessed He took the words of the fathers and made them the key to the redemption of the children.) # אות-קב URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/116/ # אות-קב
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Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/116 ## Segment 1
מְבאָר בְּלִקּוּטֵי מוֹהֲרַ"ן חֵלֶק א' סִימָן רט"ו, דַּע, שֶׁיֵּשׁ עֶשְׂרִים וְאַרְבָּעָה בָּתֵּי דִּינִין (עַיֵּן אִדְּרָא רַבָּא נָשׂא דַּף קל"ו וּבְאִדְּרָא זוּטָא דַּף רצ"ג) וּכְנֶגֶד כָּל בֵּית-דִּין וּבֵית-דִּין יֵשׁ פִּדְיוֹן מְיֻחָד לְהַמְתִּיק הַדִּין שֶׁיֵּשׁ שָׁם עַל כֵּן לִפְעָמִים אֵינוֹ מוֹעִיל הַפִּדְיוֹן שֶׁעוֹשִׂין, כִּי לָאו כָּל אֶחָד וְאֶחָד יוֹדֵעַ כָּל הָעֶשְׂרִים וְאַרְבָּעָה פִּדְיוֹנוֹת וַאֲפִלּוּ אִם יוֹדֵעַ אוֹתָם אֵינוֹ עוֹשֶׂה כֻּלָּם, וְעַל כֵּן כְּשֶׁאֵינוֹ עוֹשֶׂה הַפִּדְיוֹן הַמְיֻחָד לְאוֹתוֹ הַדִּין עַל-יְדֵי-זֶה אֵינוֹ מוֹעִיל.
The Supernal Collective Pidyon (redemption) of the True Tzaddik Is Aided By One's Hisbodidus In Likutay Moharan volume 1, torah 215, the following is explained: Know, that there are twenty four courts (see Idra Rabba, Zohar Torah portion of Nusso, page 136, and Idra Zutta, page 293), and correlating each and every court there is a unique pidyon (-redemption, ransom) to sweeten (-mitigate) the din (-judgment) that is there. Therefore sometimes a pidyon (-redemption, ransom) that is done doesn't help, because not everyone knows all the twenty four pidyonos; and even if he does know them, he doesn't do all of them, and therefore, when he doesn't do the pidyon designated for that judgment, on account of this it doesn't help. But know, that there is one pidyon, which (is a gestalt which) includes that of all twenty four courts, and can sweeten (-mitigate) all the twenty four courts, and this pidyon needs an ais rutzon (-auspicious time, “time of desire”), the aspect of the revelation of the forehead of desire (maitzach hurutzon), like at mincha (-afternoon) of Sabbath, the aspect of (Psalms 69:14), “And I, my prayer etc. ais rutzon (-auspicious time, “time of desire”). However, even the tzaddikim, not just any one knows this pidyon, and there is not to be found but one in a generation that knows this pidyon. And sometimes even when this tzaddik does the pidyon, even still it doesn't help, and this is because also above they very much desire this pidyon, because it is not every time (-common) that there comes to them from below such a pidyon, which can sweeten all the twenty four courts simultaneously. And therefore, when this sweetening (-mitigation) comes to them, they use it for a different necessity, namely, through this pidyon and sweetening are made proselytes, because as long as there is idolatry in the world - there is (Divine) wrath in the world (Sifrey, Ri'ay 13:18), and when the din (judgment) and wrath is sweetened, the idolatry is mitigated, and proselytes are made. And this was the avoada (service of G-d) of Moses r.i.p. all the days of his life and also after his death, for he endeavored to draw close the ayrev rav (-'mixed multitude' – the gentiles who joined Israel when they left Egypt) in order to make proselytes, and also in his death, he was buried opposite the House of Pi'or (Deuteronomy 34:6 – idolatry of the worst defilement), in order to mitigate the idolatry, so that proselytes would be made. And therefore he passed away on Sabbath at mincha (afternoon), for then it is an ais rutzon (-auspicious time, “time of desire”), in order to sweeten all the twenty four courts, as mentioned above, in order to make proselytes, because the entire avoada (service of G-d) of Moses was – to sweeten the wrath of idolatry (so much so that it would turn) into rutzon (-desirable). And therefore the numerical value of “Moshe” (-Moses) is the mean between the numerical value of “shmad” (-apostasy) and the numerical value of “rutzon” (-desire) , because he stands always to sweeten the shmad (-apostasy) and turn it around to rutzon (-desire), as mentioned above etc.. And see also in Likutay Moharan, volume 1, torah 10, where it is brought that “Moshe” (-Moses) has the numerical value (gimatreya) of “charon af” (wrath – Supernal wrath), which is also understandable with this article. And in Likutay Halachos (Laws of the Morning Blessings, 5:22) based on this article it is explained the utter preciousness of hisbodidus, that through a person presenting argumentation, and conversing, and pouring out his heart before Him blessed He, and revealing his sentiments and desire, that he deeply desires to do His will blessed He, just, what can he do, “the leaven of the dough (-the evil inclination which sours our hearts) obstructs,” like the words of the Tana (-sage of the Mishna; Brachos 17a): “It is revealed and known before You that our will is to do Your will, and who prevents (this)? The leaven of the dough obstructs”; and beseeches and entreats before Him blessed He, that he should merit to abnegate and subdue the evil inclination (-yetzehr hurra), which is the leaven in the dough – through this he gives additional might and daring to the true tzaddik, who is always engaged by means of the supernal pidyon mentioned above, which is drawn from the supernal forehead of desire, to sweeten the wrath (charon af), through which the distant are brought close, so that they return in complete repentance, and he raises them from apostasy (shmad-344) to desire (ratzon-346). And through the conversation between one and his Maker, mentioned above, a person merits to strengthening of the ratzon (-desire, will), and also draws upon himself radiance of the forehead of desire mentioned above, to abnegate from himself the leaven that is in the dough, as mentioned above. And if he will be very strong at this, then certainly in the end he will rectify everything through the power of the great tzaddik who is engaged in the supernal collective pidyon mentioned above, in his life and after his death, because everything is rectified there. And see there further (#65): that therefore Heaven forbid the one who brings the pidyon should doubt (“have thoughts concerning”) the great tzaddik who performs the supernal collective pidyon mentioned above, even though his salvation has yet to reach him, because certainly it is wondrously beneficial for him, because baaley teshuva (-people who return in repentance) are made, as mentioned above, and every person needs this, because this is the main salvation and mercy – to merit to return to Hashem Yisburach and be saved from sin. And also, behold the reality is that every person needs a very great deal of salvations, and certainly in this great sweetening (-mitigation), through which baaley teshuva (-people who return in repentance) are made, are included all the salvations, physical and spiritual, because all the hardships Heaven forbid, are from the hastuhras punim (-hiddeness of the Countenance), from the aspect of charon af (-wrath – Supernal wrath) mentioned above, like it is written (Deuteronomy 31:17), “Behold, because my G-d is not in my midst” - which is the aspect of idolatry and wrath (charon af) - “these evils have found me,” and through the pidyon mentioned above, everything is sweetened, and through this there will naturally be drawn, with the progression of time, all the salvations which he needs, with all sorts of expansions, and eternal completion, except they will need to tarry; and “the believer will not demand it's immediate arrival (Isaiah 28:16).” And this is (Psalms 130:7): “Hope (oh) Israel to Hashem, for with Hashem is the kindness,” that is, that certainly He will do kindness, however (continuation of the verse): “and abundant redemption is with Him,” that is, that there is with Him abundant redemption and salvations which are needed to save a person, therefore his lackings cannot be filled immediately, and he needs to just sit tight and hope for the salvation of Hashem, until He redeems him from the greater adversity, and afterwards He will save him from this as well. And the main thing is what He blessed He redeems Israel from all their sins (verse 8) – through the supernal pidyon mentioned above, and this is the aspect of (verse 8), “And He will redeem Israel from all its iniquity,” which is the aspect of the making of proselytes which is effected by the supernal pidyon mentioned above, which (is a gestalt which) includes all the pidyonos of all the twenty four courts. And therefore it is necessary to wait and hope to Hashem, and the more that he strengthens to hope to Hashem and not to force the hour, the salvation will come closer (/sooner), because through the hope and trust itself, his salvation will sprout shortly etc., see there further. And so it is readily understood that a person needs to abound in conversation between himself and his Maker, as mentioned above, in order to give more power and fortitude to the true tzaddik who engages in this supernal pidyon gestalt mentioned above, through which everything is sweetened and rectified, as mentioned above. And it seems to the weak mind of the transcriber (-R' Alter of Teplik), that from all of this can be understood the root of the matter of what I brought above in the previous article (101) from Sefer Hameedos (The Book of the Traits - Character), that the words that a person converses between himself and his Maker become afterwards a redemption and salvation for his children, because (while) it is certainly possible to merit through this that his salvation will come with time to him himself as well, as mentioned above, however, even if he does not merit to this himself, certainly through this the redemption and salvation will come through for his children. Making Prayers From Holy Teachings a synopsis of Likutay Halachos ## Segment 2
אַךְ דַּע, שֶׁיֵּשׁ פִּדְיוֹן אֶחָד שֶׁכּוֹלֵל כָּל הָעֶשְׂרִים וְאַרְבָּעָה בָּתֵּי דִּינִים וְיָכוֹל לְהַמְתִּיק כָּל הָעֶשְׂרִים וְאַרְבָּעָה בָּתֵּי דִּינִים וּלְזֶה הַפִּדְיוֹן צָרִיךְ עֵת רָצוֹן, בְּחִינַת הִתְגַּלּוּת מֵצַח הָרָצוֹן כְּמוֹ בְּשַׁבָּת בְּמִנְחָה בְּחִינַת: "וַאֲנִי תְפִלָּתִי וְכוּ' עֵת רָצוֹן" וְכוּ' אַךְ אֲפִלּוּ הַצַּדִּיקִים לָאו כָּל אֶחָד יוֹדֵעַ זֶה הַפִּדְיוֹן וְלא נִמְצָא כִּי אִם חָד בְּדָרָא שֶׁיֵּדַע זֶה הַפִּדְיוֹן וּפְעָמִים אֲפִלּוּ כְּשֶׁזֶּה הַצַּדִּיק עוֹשֶׂה פִּדְיוֹן אַף-עַל-פִּי-כֵן אֵינוֹ מוֹעִיל וְזֶה מֵחֲמַת כִּי גַּם לְמַעְלָה תְּאֵבִים מְאד לְפִדְיוֹן כָּזֶה כִּי לָאו בְּכָל פַּעַם בָּא לָהֶם מִלְּמַטָּה פִּדְיוֹן כָּזֶה שֶׁיּוּכַל לְהַמְתִּיק כָּל הָעֶשְׂרִים וְאַרְבָּעָה בָּתֵּי דִּינִים בְּבַת אַחַת וְעַל כֵּן כְּשֶׁבָּא לָהֶם זאת הַהַמְתָּקָה הֵם מִשְׁתַּמְּשִׁים עִמָּהּ לְצרֶךְ דָּבָר אַחֵר, דְּהַיְנוּ שֶׁעַל-יְדֵי-זֶה הַפִּדְיוֹן וְהַהַמְתָּקָה נַעֲשִׂין גֵּרִים כִּי כָּל זְמַן שֶׁיֵּשׁ עַכּוּ"ם בָּעוֹלָם חֲרוֹן אַף בָּעוֹלָם וּכְשֶׁמַּמְתִּיקִין הַדִּין וְהַחֲרוֹן אַף נִמְתָּק הָעַכּוּ"ם וְנַעֲשִׂין גֵּרִים.
Laws of the First of the Month #5 The transcriber (R' Alter of Teplik) said: I saw fit to connect the end of the book with its beginning, and to transcribe a synopsis of what comes out of the wondrous discourse from the book Likutay Halachos (Orach Chaim, Laws of the First of the Month, law 5), which is based on the homily “Psalms are conducive (mesugal) for repentance,” in Likutay Moharan volume 2 (torah 73), which is copied out in the beginning of this book (article 1), and on the homily “Hisbodidus is a very lofty virtue,” in Likutay Moharan volume 2 (torah 25), which is copied out in this book (article 2), which speaks a great deal about the greatness of the prominence of one who merits to express his words before Hashem Yisburach, to ask Him that He should draw him close to His service blessed He, and of the greatness of the enterprise of making from torahs (-holy teachings) – prayers. And this is a summation of his holy words in that law mentioned above: Based on the these articles mentioned above an explanation is presented for the theme of Rosh Hashanah (Jewish New Years), Yom Kippur, Succos, the four species, Hoshana Rabba (-7th day of Succos), and Shmeeney Atzeres etc.. Because all our devotions during these days that are from Rosh Hashanah until Shmeeney Atzeres (the 22nd of the month of Tishri), (it) is all for the sake of the Malchus (kingdom) of Holiness, to build her as a complete partzuf (-countenance; a full Divine structure of ten sfeeroas), and unite her with Zi'ehr Anpin (-the Small Face, referring to the full set of attributes which govern this world), as explained in the Kavanos (-the Arizal's kabalistic intentions and meditations for the prayers and holidays), namely, that all our kavana (-intention, concentration) in these days is – to build the prayer, to stand her up from her fall, because now the prayer, which is the aspect of the Kingdom of David, is very fallen, as our Rabbis o.b.m. expressed (Brachos 6b, brought as well, below, articles 6 and 11): “with the rise of the dregs of society (Psalms 12:9),” - these (-there is an allusion here) are things that stand in the lofty height of the world and the people denigrate them, and what are they? Prayer. And this is the entire essence of our devotions in these days – to erect the prayer, the aspect of malchus (kingdom), and build her up as a complete structure. Now, there are two aspects – two prayers: There is prayer which is lower than Torah, and it is subordinate to the Torah, and there is prayer which is an aspect mamash (-very much so) with the Torah, and it is also higher than the Torah. That is, because there is prayer, that is prayed for one's needs, that is, for livelihood, and children, and life, and healing etc., and this prayer is called “life of the hour” (cha'yay shu'u, see Sabbath 10a, opposing views whether one can engage at length in such prayer at the expense of time spent in Torah study), and it is below the Torah and subordinate to her, because certainly someone who prays for his body's concerns and doesn't have any intention for the Torah, he just prays that Hashem Yisburach gives him children, life, and sustenance etc., for his pleasure and the needs of his body – this prayer certainly does not have any perfection, because whoever doesn't look at the final true tachlis (-ultimate purpose), what does he live for, and what contentment (nachas-ruach) does Hashem Yisburach have from his prayer, that he prays that Hashem Yisburach gives him livelihood and money for him to fill his stomach's desire, and it could turn out to be that it will be the aspect of (Ecclesiastes 5:12), “wealth guarded for its owner for his detriment,” and therefore the holy Zohar cries foul on these prayers (Tikunay Zohar, tikun 6k, page 22a): shrieking like dogs: “Give us life, give us sustenance etc.,” (*) The transcriber (R' Alter of Teplik) said: With this we can explain straightforwardly what our Rabbis o.b.m. said (Yuma 11b), “and you should speak in them (-in Torah; Deuteronomy 6:7),” and not in prayer. That is, referring to prayers such as these, see there in the commentary of Rashi and Tosfos (A.P. points out that “in them” - bum, spelled out: bais mem, has the numerical value of Na Nach Nachma Nachman MeUman with the inclusive!). Because Hashem Yisburach derives no nachas (enjoyment, appreciation) from prayer which is for the body's needs, only when the one praying intends his prayer for the sake of fulfilling the Torah, that he should have children, life, and sustenance in order that he can co His will blessed He, and to truly fulfill His Torah and mitzvos. And if his intention is truly for this, certainly Hashem Yisburach has nachas-ruach (pleasure, satisfaction) from this prayer, just, even still, a prayer such as this, is below the Torah and secondary to it, for behold the main thing is the Torah, just that he prays for bodily needs in order that through this he will be able to fulfill the Torah, and therefore this type of prayer is secondary to the Torah and below it. And regarding someone who protracts in this type of prayer, our Rabbi o.b.m. said (Shabbos 10a): forsaking eternal life and engaging in life of the hour , for behold, irregardless (of his good intentions), for the time being, this prayer is for bodily needs, which is life of the hour, just that it is necessary for the sake of the Torah, which is eternal life. Therefore, certainly actual engagement in Torah is definitely greater than this prayer; and this type of prayer needs great protection that the cheetzoanim (the outsiders, a reference to evil forces that are superficial and have no integral basis), that is, since he prays for bodily needs, just that his intention is for the sake of the Torah, therefore the sitra-achra ('other side' – realm of evil) can easily grasp him, and veer his intention for the bodily needs themselves. And therefore when the prayer, which is the aspect of Malchus (-kingdom), is in this aspect, this is the aspect of what is explained in the Kavanos (-Lurianic intentions and meditations for the prayers and times; see Otzros Chaim, Shaar Hanikudim, chapter 6) that the Malchus (-kingdom- of female character) is attached, so to speak, to Zehr Anpin (-the Small Countenance- husband of Malchus) back to back, so that the cheetzoanim (-outsiders) don't take nourishment from her (-because they can only access and siphon from the aspect of the back, which is vulnerable, therefore by going back to back with her husband, protection is afforded), because the aspect of Zehr Anpin is the aspect of the holy Torah, as is understood from the Kavanos for Kreyas Hatorah (-reading the Torah scroll in a quorum) and in other places, that is, for then the Malchus, which is the aspect of prayer, does not have her own unique partzuf (-countenance), she is just attached with the Torah, which is the aspect of Zehr Anpin, and without the Torah she has no role and significance whatsoever as mentioned above, and also she needs protections so that the cheetzoanim don't latch on to her, as mentioned above. However, the main completion of the structure of the prayer is when a person prays just for the concerns of his soul alone, namely, that all his prayers are – to merit to fear of Heaven, and to His service blessed He, and to merit to fulfill the Torah that he learned, because (Ethics of Our Fathers 1:17), “The main thing is not study, but action.” And this type of prayer is not secondary to learning the Torah; on the contrary, it is the main fulfillment of the Torah, since he is asking just to fulfill the Torah, which is the main completion of the Torah. And this prayer is equal to the Torah and higher than it, so to speak, for behold the main intention of studying the Torah is in order to fulfill the Torah, and this is all his intention in his prayer, that he asks just to fear Hashem and fulfill the Torah, like King David r.i.p. said (Psalms 27:4), “One thing I asked from Hashem etc.,” It comes out, that the Torah and the prayer, both of them are equal in their standing, and also prayer is even higher, in the aspect of (Proverbs 12:4), “A woman of valor is the crown of her husband,” and in the aspect of (Psalms 111:10), “The primary (/beginnings of) wisdom is fear of Hashem,” namely this type of prayer, which is the aspect of (Proverbs 31:30) “a Heaven fearing woman,” she is primary, and above wisdom, which is the Torah, because through her one merits to fulfill the Torah, which is the main thing. And this is the aspect of all the intention of the nessira (-cutting apart, removal) that we are engaged in on Rosh Hashana (-Jewish New Years), to sweeten (-mitigate) the dinim (-judgments), and to nullify the grasp of the cheetzoanim (-outsiders) who draw their nourishment from the austerity of the dinim (-judgments) Heaven forbid, in order to sever (nassehr) the Malchus, so that she shouldn't be in the aspect of back to back, rather she should be a unique complete partzuf (-countenance), and she should unite (with Zehr Anpin) in the aspect of face to face, as is explained in the writings of the Arizal (Shaar Hakavanos, Rosh Hashana, Drush 1, 6:3), that is as was mentioned above, that we engage then to draw complete rectification of the prayer in the world, that the main prayer of every single person will be just for the fear (of Heaven), “to fear Hashem (“the Name”), the glorious and awesome (Deuteronomy 28:58),” and to fulfill his commandments perfectly. And therefore we begin (in the first blessing of the body of the Shmoaneh Esreh – the standing prayer) on Rosh Hashana: “And so, put Your fear etc.,” for this is the essential perfection of the prayer, as mentioned above. Now behold, Rosh Hashana (the Jewish New Years) is the first of the ten days of repentance (assehres yimay teshuva), and it is necessary then to draw the way of repentance in the world, so that all that traverse the world will merit to return to Hashem Yisburach. And this is drawn by engaging in the building of the stature of the prayer, to completion, that is, that we should merit to do a great deal of hisbodidus, and to pray constantly to Hashem Yisburach that we should merit to fulfill the Torah as mentioned above, for this is the main consummation of prayer, to make from the holy teachings – prayers, that is, to pray for the fulfillment of the Torah, because specifically through this one merits to repentance, because through prayer it is possible to accomplish everything, because even though he is the way he is, and has already been caught up in his bad desires, to the extent that it seems to him that it impossible to get out of there, even still he has the ability of speech, and if he abounds to speak words of prayer and entreaty, and he prays copiously to Hashem Yisburach that he should merit to return and to fulfill all the words of the Torah, certainly he will arouse the mercy of Hashem Yisburach on himself, until Hashem Yisburach will open for him the gates of repentance, and he will at long last, finally merit to return to Hashem Yisburach, and He will have mercy on him (Isaiah 55:7). And therefore it is explained in that torah (-holy teaching) mentioned above, in the first article, that the recital of Psalms is conducive (mesugal) for repentance. Because the entire Book of Psalms was founded just on this method. And like King David himself said (Psalms 27:4), “One thing I requested from Hashem etc. to see the pleasantness of Hashem,” and it is written (Psalms 86:11), “Show (/teach) me Hashem Your ways, I will go in Your truth,” and similarly many verses. And even all the prayers that he prayed to be saved from his enemies, his entire intention was to be saved from the enemies of his soul, who are the evil inclination (yetzehr hura) and his legions, because all the foes and enemies also stem from them. The general rule is, that the whole intention of King David r.i.p. with the Book of Psalms is to beseech from Hashem Yisburach that we should merit to fulfill the Torah and to be saved from all the enemies ('haters'), and those who prevent and hold (us) back from serving Hashem Yisburach, physically and/or spiritually, because the entire Book of Psalms is from the hisbodidus of King David r.i.p., and therefore they are five books of Psalms (-the Psalms is divided into 5 sections, which are called books) correlating the five books (chumashing – fifths) of the Torah, that is, he made from the toaroas (-holy teachings) – prayers, this being the main completion of prayer, which itself is the aspect of David, as it is written (Psalms 109:4), “And I am prayer.” And therefore the main arousal of repentance is through the recital of Psalms, because the main repentance is merited by making from toaroas (-holy teachings) – prayers, which is the aspect of Psalms, as mentioned above. ## Segment 3
וְזֶה הָיָה עֲבוֹדַת משֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, כָּל יְמֵי חַיָּיו וְגַם לְאַחַר מוֹתוֹ כִּי הִשְׁתַּדֵּל לְקָרֵב הָעֵרֶב-רַב כְּדֵי לַעֲשׂוֹת גֵּרִים, וְגַם בְּמוֹתוֹ נִקְבַּר מוּל בֵּית פְּעוֹר כְּדֵי לְהַמְתִּיק הָעַכּוּ"ם, כְּדֵי שֶׁיִּהְיוּ נַעֲשִׂין גֵּרִים וְעַל כֵּן נִסְתַּלֵּק בְּשַׁבָּת בְּמִנְחָה שֶׁאָז הוּא עֵת רָצוֹן, כְּדֵי לְהַמְתִּיק כָּל הָעֶשְׂרִים וְאַרְבָּעָה בָּתֵּי דִּינִים כַּנַּ"ל כְּדֵי לַעֲשׂוֹת גֵּרִים, כִּי כָּל עֲבוֹדַת משֶׁה לְהַמְתִּיק הַחֲרוֹן אַף שֶׁל הָעַכּוּ"ם לְרָצוֹן וְעַל כֵּן מִסְפַּר "משֶׁה" הוּא מְמֻצָּע בֵּין מִסְפַּר "שְׁמָד" לְמִסְפַּר "רָצוֹן" כִּי הוּא עוֹמֵד תָּמִיד לְהַמְתִּיק הַשְּׁמָד לְהָפְכָהּ לְרָצוֹן כַּנַּ"ל וְכוּ'.
However this way of making from the toaroas (-holy teachings)- prayers, needs to be drawn from a very high place, from the aspect of cheedooshay (-original ideas, developments, innovations etc. on the) Torah which are drawn from the Torah of Atteeka Siseemah (-Atteeka can mean many things, but primarily it is: Old, meaning extremely supreme, sublime, and esoteric. Siseemah, means sealed. This is a partzuf – a Divine Countenance which is pure goodness remote from this world), just like an expert doctor, when he wants to heal the sickness in a person, it is not possible to know completely the nature of the malady, only if he is very proficient in the field of dissection, and knows all the details of the structure of a person, and the characteristics of all his limbs, and veins, and arteries, completely, and how the inner and outer organs are arranged and in order one next to the other, and the characteristics of their parts, connections, and attachments, how every limb and bone etc. is connected and attached to each other through the connection of the veins and arteries etc., and how the blood runs in them, and all the other characteristics of the body which are included in the knowledge of dissection, and specifically then, when the doctor is thoroughly proficient in all this, then he can undertake to understand the nature of the illness, and work at healing it. Similarly the true tzaddikim of the generation who are engaged in healing the sicknesses of the souls of Israel, it is not possible for them to engage in their healing except when they are fully knowledgeable of the nature of the maladies of the soul, and this is through the knowledge of the characteristics of the stature of the supernal man, which is the aspect of the characteristics of the stature of the Torah, which is called man (“adam”, Numbers 19:14), because the Torah is the aspect of the stature of man, which is 248 positive commandments (-the dos) and 365 negative (-do nots) commandments, which correlate the 248 limbs and 365 blood vessels that are in the structure of man, and just like the limbs and blood vessels that are in person are arranged, and in order, and connected to each other, as mentioned above, so too it is necessary to know in the aspect of the structure of the Torah the order of connection and attachment of all the 248 positive commandments and 365 negative commandments, and all the rabbinical commandments which are included in them, to know well how they are arranged, and ordered, and connected this to that, and this to that, and then it is possible to know the segula (-quality) of each and every mitzva (-commandment), and each and every attribute (-meeda), to which healing it is most conducive, and how to heal the sickness of the soul. And specifically then, when one draws cheedooshay (novelties of) Torah such as these, which through them the nature of the structure of the Torah is knows, as mentioned above, then it is possible to draw the holy way of making from the toaroas (-holy teachings) – prayers, that is, that we can pour out our hearts like water directly before the countenance of Hashem to (merit to) fulfill this (-a certain) mitzva in order that we merit through this to this (-a certain) good attribute (-meeda), and through this we will merit to come to rectify this (-a certain) matter, and to this (-a certain) level. Take for example, when someone wants to ask from Hashem Yisburach that he should merit to fulfill the mitzva of tzitzis (-fringes on a four cornered garment) consummately, if he doesn't know the segula (-quality) of (the) tzitzis, which vice (trait-meeda) he will merit to break through the tzitzis and to which virtue (/height) he will merit on its account etc., then certainly he is unable to pray at length until he breaks his heart, until he arouses the mercy of Hashem Yisburach, because he is unable to ask, just: “Master of the World, let me merit to fulfill the mitzva of tzitzis consummately,” even though this as well is certainly very good; fortunate is one who is adherent to this, to request regarding every mitzva from Hashem Yisburach, even still, he still does not merit to make his prayer mercy (invoking) and entreaty, which is this (- is the case with prayer) that one merits to conjure some innovation. But the main, complete prayer which is made from Torah, is from cheedooshay (novelties of the) Torah, which through them one merits to know the seguloas (-qualities) of the mitzvos, like in the example of the tzitzis which we mentioned, when a person knows that tzitzis is mesugal (-conducive) to breaking sexual desire, and to merit through it to the aitza (-advice) of the tzaddikim, and to perfect faith, and to prayer, and to the Land of Israel, and to make miracles etc., as is explained in the book Likutay Moharan, torah 7, behold by means of this way, certainly he can set in order many prayers with wondrous length pertaining the mitzva of tzitzis, because every person, according to what he knows in his soul how distant he is from rectification of the bris (-covenant, circumcision), and everything that he undergoes in this matter, every time, how very much he needs to implore Hashem Yisburach that He should bring him salvation – to fulfill the mitzva of tzitzis as it is configured, in order to be saved from sexual desire which stands over him every day to wipe him out Heaven forbid, to distance him from the Life of Life. And so too when he remembers how far he is from complete faith, which is the foundation of the entire Torah etc., and so too how far he is from prayer etc., and so too (how) many of the evil aitzos (-rationales, ideas, courses) of the reversers of the truth etc. set out to overcome him, and how much salvation and mercy he needs to merit to true aitzos (-advice, remedies), which are the aitzos of the tzaddikim; decidedly on all of these, he certainly can pour out his words in his prayer, to make from this torah (-holy teaching #7 of Likutay Moharan) which speaks of the segula (quality) of the mitzva of tzitzis, to express through this, all that is in his heart , and similarly with the rest of the mitzvos of the Torah. And cheedooshay (novelties of the) Torah such as these, are drawn from the aspect of Torah of Atteeka Sisseema , which is the aspect of the root of the holy Torah, and over there is the root of the thirteen methods (meedoas) that the Torah is extrapolated with, which are the collective entirety of all the cheedooshay (novelties of the) Torah which the tzaddikim draw, and over there is also the root of the Thirteen Attributes of Mercy which are the root collective entirety of the whole order of prayer, which is mercy (invoking) and entreaty. And therefore through the true tzaddikim who draw their cheedooshay (novelties of the) Torah from there, through this they draw this way, to make from their cheedooshay (novelties of the) Torah – prayers, for this is the main consummation of prayer, and through this one merits to repentance, as mentioned above. And for this the shofar (-ritual horn) is sounded on Rosh Hashana (-Jewish New Years), because by means of the shofar we draw such cheedooshay (novelties of the) Torah, with which we can merit to erect the prayer, to make from the toaroas (-holy teachings) – prayers, through which is the main repentance, because the Torah was given with the calling of the shofar (Exodus 19:16), and also shofar is the aspect of fear (of Heaven), the aspect of prayer, as it is written (Proverbs 31:30), “fear of Hashem it is (to be) praise(d)” [-praise being a term of prayer]. And for this the Torah was given with the calling of the shofar, to show that the main completion of the Torah is when one merits to make from the Torah – prayer, which is the aspect of fear (of Heaven), which is revealed through the shofar, as mentioned above. And behold it is known, when one wants to ascend from level to level, it is necessary to remove the previous moachin (-mind, consciousness), as we find in the Talmud (Buva Metziah 85a): Rabbi Zairu, when he went up to the Land of Israel, he would fast in order to forget the Torah of the lands outside of Israel, and to merit to receive the moachin (-mind, consciousness) of the Land of Israel. And this is the aspect of what is explained in the writings of the Arizal (Shaar Hakavanos, Rosh Hashana, drush 1, 6:3) of the slumber and deep sleep (durmeeta) which falls upon Zehr Anpin (-Small Countenance), who is the Torah, as mentioned above, and afterwards he is aroused through the shofar, which through this the Malchus (-Kingdom, female mate of Zehr Anpin) is detached (-nesseera from the back of Zehr Anpin) and constructed, because on Rosh Hashana, when it is necessary to merit to repentance by means of meriting to make from toaroas (-holy teachings) – prayers, and it is necessary to draw this way from an extremely lofty place, from the aspect of cheedooshay (novelties of the) Torah of Ateeka Sisseemuh, as mentioned above, therefore Zehr Anpin is cast into slumber and deep sleep (durmeeta), which is the aspect of removal of the previous moachin (-mind, consciousness) in order to merit to more lofty moachin by means of the shofar, that is, to draw cheedooshay (novelties of the) Torah of the aspect of Atteek, in order that we merit through them to build the structure of the Malchus, which is the aspect of prayer, to make from toaroas (-holy teachings) – prayers, through which the main way of repentance is in the world, which is necessary to draw now on Rosh Hashana, as mentioned above. And also, because the first tablets were broken on account of the golden calf, and then Moses ascended to appease Hashem Yisburach, and then Hashem Yisburach revealed to him the Thirteen Attributes of Mercy, which are the Thirteen Methods (meedoas) with which the Torah is extrapolated. That is, Hashem Yisburach revealed to him that through the Thirteen Attributes of Mercy which are drawn from the Thirteen Meedoas (-methods) of the Torah, namely, the making from Torah – prayer, through this there is merit to institute in (the Children of) Israel fulfillment of the Torah, to return all of them to Hashem Yiburach in complete repentance, as mentioned above. And therefore on Rosh Hashana, which is the first day of the Ten Days of Repentance (A'ssehress Yimay Teshuva), which culminate on Yom Kippur, which are the last ten days of the final forty days (-Moses went up to the Heavens for forty days, three times) in which Hashem Yisburach restored his favor to Moses, as our Rabbis of blessed memory said (Medrash Tanchuma, Key Seesa 31), we sound the shofar then, for it is also to draw the aforementioned tikun (-rectification), to make from toaroas (-holy teachings), prayers, as mentioned above. And this is the aspect of (the three sections of prayer, which are called:) Malcheyos (-kingships), Zichroanos (-remembrances), (and) Shoafros (-ritual horns), which are said in the prayer of Mussaf (-additional standing prayer for the holidays) of Rosh Hashana, which incorporate many verses from the Torah, Prophets (niveyim), and Writings (kesuvim), namely that the verses of TaNaCh (-acronym for: Torah, Prophets, and Writings) are made then into prayer, which is the aspect of making from Torah – prayer, and therefore they are said in the prayer of Mussaf, because the entire concept of the prayer of Mussaf is based on this construct, the making from toaroas – prayers. That it, because due to our inability to actually offer the sacrifices, that we need to offer, therefore we pray to Hashem Yisburach, “That the Bais Hamidkdush (-Temple) should be built, soon, in our days,” “and we will offer before You the sacrifices we are obligated, as we are commanded in the holy Torah,” this being the aspect of making from Torah, prayer, namely, from the commandment of bringing the Mussaf (-additional) offering, that we do not merit to fulfill now, we make from this a prayer, and with this we draw the way of making from toaroas, prayers, that is, that each and everyone, according to how how distant he is from fulfilling a certain mitzva, be it a positive commandment or a negative commandment, needs to pray to Hashem Yisburach that he merits to fulfill it. And just like, through that which we pray that we merit to bring the Mussaf offering, through this we will merit to eventually finally return to our land and bring there the sacrifices we are obligated in real actuality, and for the time being this prayer itself is considered in place of the sacrifice, similarly with regard to this way, mentioned above, to make from toaroas, prayers, through this we will certainly merit in the end, finally, to return to Hashem Yisburach completely. And also, as long as we still do not merit to complete redemption of the soul, even still, the prayer itself that we prayer for the fulfillment of the Torah, this also is very important and acceptable by Hashem Yisburach, and is considered as if we did what was required of us. And therefore the main mitzva of sounding the shofar, which is to draw this way of making from toaroas, prayers, as mentioned above, is during the prayer of Mussaf. And therefore every day that has extra holiness: on Sabbath, and Rosh Chodesh (the first of the month), and Yom Tov (-holidays), and Rosh Hashanan, and Yom Kippur, we pray Mussaf, because all these days are days of repentance, and Sabbath is the aspect of an inkling of the future world (mayain oalam habu), for then it will be a day that is completely Sabbath (Zohar, Teruma 138a, and various prayers), a day that is completely repentance, as is brought down in his words o.b.m., Likutay Moharan, volume 1, torah 6 (article 3). And Sabbath is the aspect of (Deuteronomy 30:2), “And you will return to (lit: until) Hashem Your G-d,” as so too all the holidays are days of judgment, as our Rabbis o.b.m. said (Rosh Hashana 16a): On Passover (Pesach) there is judgment on the crops, on Atzeress (Shavuos) there is judgment etc., on Chag (Succos) there is judgment etc.; and days of judgment are days of repentance, as is explained in his words o.b.m., Likutay Moharan, volume 1, torah 30 (article 6, and torah 135). And Rosh Chodesh (-the first of the month) is the root of repentance, as is explained in his words o.b.m., Likutay Moharan, volume 1, torah 10 (article 9), that from this (Shavuos 9a), that Hashem Yisburach said, “Bring atonement for Me, for that which I shrunk the moon,” from this evolved repentance to all creation on Rosh Chodesh (-when the shrinkage of the moon is predominantly manifested). And Rosh Hashana and Yom Kippur are certainly days of repentance. And the essential drawing of the way of repentance is through making from toaroas, prayers, which is the aspect of the prayer of Mussaf, as mentioned above, and therefore, on all these days we pray the Mussaf prayer. And this is the aspect of Rosh Chodesh (-the first of the month). And the main tikun (-rectification) of Rosh Chodesh is to fill the slighting of the moon, that they should both (-the sun and moon) be equal in their stature, in the aspect of (Isaiah 30:26), “And the light of the moon will be like the light of the sun.” And this is merited through making from toaroas, prayers, that is, by praying just for the fulfillment of the Torah, and through this Torah and prayer are incorporated together, for they are the aspect of Moses and David, the aspect of the sun and moon, as is known (see Zohar vol. 3, page 181b – Moses is the sun; and there page 262a – David merited to rectify the third support of the chariot (the secret of the kingdom, the moon)); both of them equal in stature, and both of them utilizing one (-the same) crown, because the purpose of both of them is one (-the same), because the purpose of the Torah is – repentance and good deeds (Brachos 17a). And this is the purpose of prayer, since his entire prayer is to merit to fulfill the Torah, to come to fruition, which is the main thing, and the purpose (tachlis). And therefore Rosh Hashana is set on Rosh Chodesh, because this is the aspect of the combining of the sun and moon together, because the years are determined (lit: counted) by the sun, and the months are determined (lit: counted) by the moon, as is brought down (see Zohar, Beraishis 236b), because then, on Rosh Hashana, which is the first of the ten days of repentance, that we begin (them) with arousal for repentance, through engaging to erect the structure of the prayer, to make from the Torah, prayer, therefore the sun and moon are combined together then, because both of them are equal, because all this is merited through making from the toaroas, prayers, as mentioned above. ## Segment 4
וְעַיֵּן גַּם בְּלִקּוּטֵי א' סִימָן י' מוּבָא שָׁם, כִּי "משֶׁה" גִּימַטְרִיָּא "חֲרוֹן אַף" וּמוּבָן גַּם כֵּן עַל-פִּי מַאֲמָר זֶה וּמְבאָר בְּ"לִקּוּטֵי הֲלָכוֹת" הִלְכוֹת בִּרְכַּת הַשַּׁחַר הֲלָכָה ה' אוֹת כ"ב עַל- פִּי מַאֲמָר זֶה גּדֶל יִקְרַת הַהִתְבּוֹדְדוּת, שֶׁעַל- יְדֵי שֶׁטּוֹעֵן הָאָדָם וּמֵשִׂיחַ וְשׁוֹפֵךְ אֶת לִבּוֹ לְפָנָיו יִתְבָּרַךְ וּמְגַלֶּה דַּעְתּוֹ וּרְצוֹנוֹ, שֶׁרוֹצֶה מְאד לַעֲשׂוֹת רְצוֹנוֹ יִתְבָּרַךְ רַק מַה יַּעֲשֶׂה, הַשְּׂאוֹר שֶׁבָּעִסָּה מְעַכֵּב כְּמַאֲמַר הַתַּנָּא: 'גָּלוּי וְיָדוּעַ לְפָנֶיךָ שֶׁרְצוֹנֵנוּ לַעֲשׂוֹת רְצוֹנְךָ וּמִי מְעַכֵּב, הַשְּׂאוֹר שֶׁבָּעִסָּה מְעַכֵּב' וּמְבַקֵּשׁ וּמִתְחַנֵּן לְפָנָיו יִתְבָּרַךְ שֶׁיִּזְכֶּה לְבַטֵּל וּלְהַכְנִיעַ אֶת הַיֵּצֶר הָרָע שֶׁהוּא הַשְּׂאוֹר שֶׁבָּעִסָּה, עַל- יְדֵי-זֶה מוֹסִיף כּחַ וְאמֶץ לְהַצַּדִּיק הָאֱמֶת שֶׁעוֹסֵק תָּמִיד עַל-יְדֵי הַפִּדְיוֹן הָעֶלְיוֹן הַנַּ"ל שֶׁנִּמְשָׁךְ מִמֵּצַח הָרָצוֹן הָעֶלְיוֹן, לְהַמְתִּיק הַחֲרוֹן אַף שֶׁעַל-יְדֵי-זֶה מְקָרֵב הָרְחוֹקִים שֶׁיָּשׁוּבוּ בִּתְשׁוּבָה שְׁלֵמָה וּמַעֲלֶה אוֹתָם מִשְּׁמָד לְרָצוֹן, וְעַל-יְדֵי הַשִּׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ הַנַּ"ל הָאָדָם זוֹכֶה לְהִתְחַזְּקוּת הָרָצוֹן וּמַמְשִׁיךְ עַל עַצְמוֹ גַּם כֵּן הֶאָרַת מֵצַח הָרָצוֹן הַנַּ"ל לְבַטֵּל מֵאִתּוֹ הַשְּׂאוֹר שֶׁבָּעִסָּה הַנַּ"ל וְאִם יִהְיֶה חָזָק בָּזֶה מְאד אָז בְּוַדַּאי סוֹף כָּל סוֹף יְתַקֵּן הַכּל עַל-יְדֵי כּחַ הַצַּדִּיק הַגָּדוֹל שֶׁעוֹסֵק בַּפִּדְיוֹן הָעֶלְיוֹן הַכּוֹלֵל הַנַּ"ל הֵן בְּחַיָּיו וְהֵן לְאַחַר מוֹתוֹ כִּי שָׁם נִתְתַּקֵּן הַכּל.
And behold it is already explained (-inside the source of this excerpt from Likutay Halachos, article 7; above article 2), that this is the aspect of the five books of Psalms which correlate the five chumashim (-books – fifths) of the Torah, that the essential arousal to repentance is through this. And it is explained in the torah mentioned above in article 1, that the 49 gates of repentance are the aspect of the 49 letters which comprise the names of the twelve tribes of Y-ah, because everything is one, because the root of repentance is Rosh Chodesh, as mentioned above, because Rosh Chodesh is the aspect of the Kingdom of David, that is, the aspect of Psalms which David constituted, through which one merits to repentance, and therefore there are twelve Roshey Chudushim (-firsts of the months) corresponding to the twelve tribes which are comprised of 49 letters, which are the aspect of the 49 gates of repentance, which one merits to come to (them) through Psalms, which is the aspect of David, all of this being the aspect of Rosh Chodesh, as mentioned above. And this is (Psalms 122:4), “the tribes of Y-ah, a testimony to (the Children of) Israel, to give praise to the Name of Hashem,” - specifically “to give praise,” the aspect of Psalms, which is the aspect of thanking and singing praise to Hashem Yiburach, all of this being the aspect of Rosh Chodesh, as mentioned above. And the essence of this tikun (-rectification) of Rosh Chodesh, the aspect of Psalms and the letters of the tribes of Y-ah, happens on Rosh Hashana, which is set on Rosh Chodesh, as mentioned above. And this is what the Scripture writes adjacent (verse 5), “Because over there sat the seats of justice,” that is the aspect of Rosh Hashana, for then they sit, the seats of justice, and then it is necessary to engage in this tikun (-rectification). And this is (continuation of the verse), “the seats of the House of David,” for the tikun (-rectification) of Rosh Hashana is accomplished through the aspect of the Kingdom of David, namely, through Psalms; and therefore all of Israel is engaged then in the recital of Psalms, as is explained in the aforementioned torah, because the main tikun (-rectification) of Rosh Hashana and the ten days of repentance is – to erect the prayer and to merit to repentance, and this is merited to through Psalms, which is the aspect of hisbodidus, and to make from the toaroas, prayers, as mentioned above. And this is the aspect of Yom Kippur, for then the high priest (kohen gadol) enters the innermost sanctuary where there are positioned the ark and the tablets which are the entire Torah in its root, and there it is also the essential location of the ascension of the prayer in its root, because all the prayers ascend by way of there, as is known (see Brachos, Chapter 4, Mishna 5). And there, in the Holy of Holies, is the essential pinnacle of complete holiness, because this is the essential complete holiness, when Torah and prayer are combined together, which is merited through making from toaroas (-holy teachings), prayers, as mentioned above. And therefore, there, in the place of the ark, there, is the superlative Unity, as is known (see Yuma 54b), because there Torah and prayer unite in consummate union, and therefore the high priest (kohen gadol) draws from there the supernal intellect to make from the toaroas, prayers, through which is the main repentance and main forgiveness and pardon; and therefore on Yom Kippur (-Day of Atonement) the last tablets were given, and then Hashem Yisburach acquiesced to Moses, and his prayer was accepted, and He said to him (Numbers 14:20), “I have forgiven according to your word,” because then the Torah and prayer connected and united together, because it is meritorious then to draw the tikun (- rectification) of making from toaroas, prayer, through which everything is rectified, as mentioned above. And this is the aspect of the confessions of Yom Kippur, that we specify in the confession all the sins, and have remorse over them, and request of Hashem Yisburach, “May it will be the will before You (yihee rutzon milfunnecha) that I do not sin anymore.” It comes out that we make from the Torah, prayer, namely, from all the commandments of the Torah that one transgressed, he prayers over them to Hashem Yisburach that He should save him in the future, and forgive him for the past, all this being the aspect of prayer which is made from the Torah. It comes out, that the entire day of Yom Kippur, we are engaged it making from the Torah, prayer, through the many confessions that are said then, because that is what is necessary then, because then it is the last day of the final forty days, when the essential completion of the rectification of the sin of the (golden) calf, that they transgressed the Torah (occurred). For the main rectification is – through making from the toaroas, prayers, which is the aspect of the Thirteen Attributes of Mercy which were revealed to Moses then, which are drawn from the Thirteen Meedoas (methods) With Which the Torah is Extrapolated, for the sake of the rectification, as mentioned above. (And therefore we pray on Yom Kippur five prayers (evening, morning, mussaf, mincha, ni-eela) correlating the five books (chumashim) of the Torah, which is the aspect of the five books of Psalms, corresponding the five books of the Torah, as mentioned above.) And therefore, at the end of the prayer of Ni-eela (-closing- final prayer of Yom Kippur) we say seven times: Hashem is the G-d, that is, that Hashem (Y-HVH) and G-d (E-lohim), which are the aspects of Zehr Anpin (Small Countenance) and Malchus (Kingdom), the aspects of Torah and prayer, as is known (see Me-oaray Ohr, category of the letter Tuv, items 15 and 42), are entirely one, as mentioned above. And therefore we say this seven times, this is the aspect of prayer, the aspect of (Psalms 119:164), “seven (times) a day I sang Your praise,” and so too the Torah is the aspect of seven, as it is written (Proverbs 9:1), “She carved out her pillars, seven.” And this is (Psalms 119:164), “Seven (times) a day I sang Your praise for the laws of Your righteousness,” which is the Torah; because prayer, which is “seven (times) a day I sang Your praise,” is made from the Torah, which is, “the laws of Your righteousness.” And this is the aspect of (Psalms 12:7), “refined sevenfold,” seven times seven (see Rashi on Isaiah 30:26, and Zechariah 4:3), the aspect of forty nine gates of repentance, forty nine letters of the (names of the) tribes, which are the aspect of Psalms, the aspect of prayers which are made from the Torah. And then it will be fulfilled (Isaiah 30:26), “And the light of the moon will be like the light of the sun, and the light of the sun will be sevenfold,” as mentioned above. (And therefore upon the departure of Yom Kippur we sanctify the moon, and pray, “and the light of the moon will be etc.,” as mentioned above.) And all of this is merited on Yom Kippur, the secret of the great Jubilee, the fiftieth gate, where the aspect of the great shofar is (Isaiah 27:13), which is the aspect of highest gate of the fifty gates of understanding (beena), which Messiah will attain, for he will attain conception of the Torah of Atteeka Sisseemuh , from where is drawn this true intellect of making from the toaroas (-holy teachings), prayers, as mentioned above, which through this, all of Israel will return to Hashem Yisburach forever and ever. And this is the aspect of the succuh (-ritual hut for the holiday of Succos which begins four days after Yom Kippur), because the succuh is the aspect of (Amos 9:11) erecting the fallen succuh of David, and to merit to the complete succuh. And the essential fallen succuh of David is the aspect of prayer, which has fallen due to our many sins, because the entire occupation of King David r.i.p. was prayer, as it is written (Psalms 109), “and I am prayer,” that is, to erect the prayer from its fall, because now the prayer is the aspect of (Psalms 12:9), “with the rise of the dregs of society,” - these are (-there is an allusion here to) things that stand in the lofty height of the world , and what are they? Prayer (i.e. the aspect of these prayers that are made from the toaroas, which produce great delights above, as is explained there in Likutay Moharan, volume 2, torah 25), and the people denigrate them (Brachos 6b). And therefore prayer is now the aspect of the fallen succuh of David, and on Succos we engage in erecting it. And this is the aspect of what our Rabbis o.b.m. said regarding the mitzva of succuh (Succuh 2a): Go out from a permanent dwelling and reside in a temporary dwelling, this is the aspect of (Ethics of Our Fathers 2:18), “Do not make your prayer routine, rather (pray) compassionately and entreatingly;” and our Rabbis o.b.m. said (Brachos 29b), this means that he knows to make some sort of innovation to it. And one merits to this specifically when making from toaroas (-holy teachings), prayers, for then one certainly merits to come up with something new in his prayer every time. (And see in the letters of our Rabbi, the Rav, Rabbi Nussun za.tza.l., in the year 5595, Rosh Chodesh (the first of the month of) Cheshvon (03/11/1834), that this is the aspect of a new succuh (ritual hut), for it is specifically necessary that the succuh be new, because there are those that rule out an old succuh; and this is the aspect of a new prayer, see there.) And this is the aspect of succas shulaim (-the succah of completion), that is, to make peace and complete unity between Torah and prayer, which are the aspects of Zehr Anpin (-Small Countenance) and Malchus (-Kingdom), for that is where the main Unity and peace is, and there in the succuh enter all the seven shepherds, from Abraham to David, all for the sake of this aspect, because the beginning is from prayer and the end is prayer, because the devotion of the forefathers began from prayer, because there had yet to be any Torah, and therefore Abraham established Shacharis (-morning prayer) etc. (Brachos 26b), but it still was not the ultimate perfection, since the Torah had not been given yet, to make from it prayer. And Moses and Aron are the Torah, and Josef is the one who brings the Torah to the aspect of David, to make from it prayer to produce (lit: give birth to) good deeds, because Josef is the aspect of the tzaddik foundation of the world (Proverbs 10:25 – the sefira – Divine Attribute – of Yesod – foundation - by anthropomorphism, the male reproductive member), tzaddik the life of the world (Zohar, introduction 4b, and throughout the entire Zohar; “life” has the numerical value of 18 which signifies the reach of the Attribute of Yesod which is the 9th sefira, from the top and to the top), the eighteen blessings of the prayer (see Likutay Moharan, torah 44, and Zohar, Beraishis 211a, and the introduction to the Tikunay Zohar), who is the aspect that connects both of them: Moses and David, Torah and prayer, to make from the Torah prayer. And therefore “Moses Yosef David,” has the numerical value (gematria) of “prayer” , because the three of them specifically are the aspect of the perfection of prayer, because the essential ultimate perfection of the prayer is with the making from Torah, prayer, which is done through these three tzaddikim, as mentioned above. And therefore the three of them departed from this world at the time of the pinnacle consummation of the ascension of prayer which is on Sabbath at Mincha (-time of the afternoon prayer), at the time of raava di'raavin (-desire of desires; Zohar, Shemos 156a), in the aspect of (Psalms 69:14), “And I, my prayer is to you Hashem (it should be) a desirable time,” which is said then, and this is (end of the verse): “answer me with Your true salvation;” “true,” is the aspect of the Torah, the aspect of (Malachi 2:6), “the Torah of truth,” that is, through the truth, that I will merit to make from Torah, prayer, through this, certainly You will “answer me” - “and be for me a salvation” (Exodus 15:2, Psalms 118:14). And this is (beginning of the verse), “My (/the) might and the cutting of Y-ah,” “My (/the) might,” this is the aspect of the Torah, the aspect of (Psalms 29:11), “Hashem will give might to His nation” (Bamidbar Rabba 18:14, Tanchuma, Likutay Moharan 80); “And the cutting of Y-ah,” this is the aspect of prayer, that is, when I merit to speak Torah and prayer, meaning, to make from the Torah, prayer, then certainly, “and it will be for me a salvation.” And therefore all these seven shepherds, who are the aspect of the perfection of prayer, enter into the succuh, because on Succos we are engaged in this, as mentioned above. And also, these seven shepherds mentioned above are the root of the twelve tribes of Y-ah, because the twelve tribes are the aspect of the twelve diagonal boundaries, the aspect of twelve elemental (letters of the Hebrew Alef Bet; Sefer Yetzira – The Book of Creation 5:2) which are drawn from the seven (letters of the Alef Bet that are) doubles, from the aspect of seven days of building (-the seven lower sefiros – Divine Attributes – which correlate the seven days of creation), as is known (see Keheelos Yaakov, entry of Twelve elementals, and twelve tribes, and twelve diagonal boundaries). And therefore the names of the twelve tribes have forty nine letters, seven times seven, because their root is the aspect of the seven shepherds. And the forty nine letters of the tribes are the aspect of the forty nine days of sifeera (-counted from the second day of Passover till Shavuos), the aspect of the forty nine gates of repentance, which are the aspect of Psalms, which is the aspect of making from toaroas (-holy teachings), prayers, as mentioned above, and on Succos we are engaged in this, and therefore they enter the succuh, as mentioned above. Because the tikun (-rectification) of the forty nine days of sifeera (-counting), through which they received the Torah on the fiftieth day, on Shavuos, was marred afterwards by the sin of the (golden) calf, and then the pollution of the snake which had ceased at the Giving of the Torah, returned to be drawn, and now, every single year we are engaged in rectifying the rectification of the sin of Adam Hureeshoan (-the first), and the rectification culminates on Yom Kippur, for then it is the culmination of the final forty days (that Moses ascended to Heaven), when there was the revelation of the tikun (-rectification) of the Thirteen Attributes of Mercy, which are drawn from the thirteen methods (meedos) that the Torah is extrapolated with, which is the aspect of making from toaroas (-holy teachings), prayers, as mentioned above. And therefore after Yom Kippur we make seven days of Succos, and the seven shepherds enter into the succuh, and with this we draw anew the tikun (-rectification) of the seven weeks of sifeeras hu'oamehr (-the counting of the Oamehr – 49 days from the second day of Passover till Shavuos); and afterwards it is Shimeenee Atzehress (-the eighth day of Succos, a holiday of its own right), which corresponds to Shavuos, which is also called Atzehress, and we also finish (reading) the Torah then (- on Shimeenee Atzehress), and the tikun (-rectification) which we began from Rosh Hashana, which is to rectify and complete the collective aspects of the Torah and the prayer through combining them together, and making from the toaroas, prayers, as mentioned above, is completed then. And (Ecclesiastes 7:8), “the end of a matter is bettered from (/than) its beginning,” for the tikun (-rectification) of the forty nine days of the sifeera (-counting) which ends on Shavuos, was marred, as mentioned above, since they only received then the Torah, and there was yet to be revealed the tikun (-rectification) of the Thirteen Attributes of Mercy, which is the aspect of making from the toaroas, prayers, as mentioned above. Whereas from Rosh Hashana and Yom Kippur until now we are engaged in making from the toaroas, prayers, and this is the main rectification, as mentioned above. And this is also the construct, that the succuh needs to have more shade than sun (Succa 1:1), because the sun is the aspect of the Torah, and shade is the aspect of prayer, and the succuh is comprised from a mix of sun and shade, namely from Torah and prayer. However the shade needs to be more, because the main thing is the prayer that is prayed for the fulfillment of the Torah; and prayer such as this is the aspect of action, the aspect of actually fulfilling the Torah, therefore it is the main thing, because (Ethics of Our Fathers 3:17) it is necessary for ones actions to be more than his wisdom, which is the aspect of its (-the succuh's) shade more than its sun, as mentioned above. ## Segment 6
וְעַיֵּן שָׁם עוֹד אוֹת ס"ה, אֲשֶׁר עַל כֵּן חָלִילָה. א לְהַמֵּבִיא הַפִּדְיוֹן לְהַרְהֵר אַחֲרֵי הַצַּדִּיק הַגָּדוֹל הָעוֹשֶׂה הַפִּדְיוֹן הָעֶלְיוֹן הַכּוֹלֵל הַנַּ"ל אַף שֶׁעֲדַיִן לא הִגִּיעַ אֵלָיו יְשׁוּעָתוֹ כִּי בְּוַדַּאי הוּא לוֹ לְטוֹבָה נִפְלָאָה כִּי נַעֲשָׂה בַּעֲלֵי תְּשׁוּבָה כַּנַּ"ל, וְזֶה צָרִיךְ כָּל אָדָם כִּי זֶה עִקַּר הַיְשׁוּעָה וְהָרַחֲמִים לִזְכּוֹת לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ וּלְהִנָּצֵל מֵעֲווֹנוֹת וְגַם הֲלא בֶּאֱמֶת צָרִיךְ כָּל אָדָם לִישׁוּעוֹת רַבּוֹת מְאד וּבְוַדַּאי בְּהַהַמְתָּקָה הַגְּדוֹלָה הַזּאת שֶׁיִּהְיוּ נַעֲשִׂים עַל יָדָהּ בַּעֲלֵי תְּשׁוּבָה כְּלוּלִים כָּל הַיְשׁוּעוֹת בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת כִּי כָּל הַצָּרוֹת חַס וְשָׁלוֹם, הֵם מֵהַסְתָּרַת פָּנִים מִבְּחִינַת חֲרוֹן אַף הַנַּ"ל, כְּמוֹ שֶׁכָּתוּב: "הֲלא עַל כִּי אֵין אֱלהַי בְקִרְבִּי", שֶׁהוּא בְּחִינַת עֲבוֹדָה זָרָה וַחֲרוֹן אַף "מְצָאוּנִי הָרָעוֹת הָאֵלֶּה" וְעַל-יְדֵי הַפִּדְיוֹן הַנַּ"ל נִמְתַּק הַכּל וּמִמֵּילָא יִהְיוּ נִמְשָׁכִין עַל-יְדֵי-זֶה בְּהֶמְשֵׁךְ הַזְּמַן כָּל הַיְשׁוּעוֹת שֶׁהוּא צָרִיךְ לָהֶם בְּכָל מִינֵי הַרְחָבוֹת וּשְׁלֵמוּת לָנֶצַח, אַךְ שֶׁצְּרִיכִים לְהִתְמַהְמֵהַ, וְהַמַּאֲמִין לא יָחוּשׁ.
And therefore on Hoshana Rabba (the 7th day of Succos), which is when the tikun (-rectification) is completed, we say then the whole Book of Psalms, for this is the primary rectification which we are engaged in from Rosh Hashana until now – to draw the recital of Psalms into the world, and to engage in hisbodidus, and to make from the toaroas (-holy teachings), prayers, for all of this is the aspect of Psalms, as mentioned above. And this is the aspect of the kavanos (-intentions – referring to the Kabbalistic meaning) of the 18 shakings (naanoo'im) that are done with the lulav and its species (-the four species that the Torah commands to take on Succos), because they are 18 shakings corresponding the 18 blessings of the prayer (-the standing prayer of the 18 benedictions). And it is explained in the writings of the Arizal (see Shaar Hakavanos, Succos, drush 5; Likutay Moharan, torah 33), that the kavana (-intention – specifically Kabalastic meaning) of the shakings is in order to draw illumination from the moachin (-brains, consciousnesses) that are in the head, into the six extremities (-the six lower sefiros – Divine Attributes – the body of Zehr Anpin – the Small Countenance), so that the moachin (- minds) that are in the six extremities will have the power to illuminate into the Malchus (-Kingdom, the female countenance). That is, because when we make from Torah, prayer, this is the aspect of shining the moachin (-minds) that are in the six extremities, which is the Torah, to the Malchus which is the aspect of prayer, and this is even with an ordinary prayer to fulfill each and every mitzva. However, this sort of prayer cannot have the aspect of invoking mercy and entreaty (-as prescribed in Ethics of Our Fathers, as mentioned above), because one cannot yet elaborate with it, and pour out his heart like water directly before the presence of Hashem (Lamentation 2:19) until he comprehensively arouses His mercy blessed He through this. Therefore it is necessary to draw illumination from the moachin (-minds) that are in the head, namely from the aspect of chidooshay (-novelties in the) Torah, which are drawn from the aspect of the Torah of Atteeka (-the Supernal Old Venerable Divine Countenance) Sisseema (-sealed), which are the aspect of the roots of the Torah, and through this one knows the nature of each and every mitzva, what one can merit through it, and then, through chidooshay (-novelties of the) Torah such as these, this way of making from toaroas (-holy teachings), prayers, is drawn completely, so that one can pour out his heart like water before Hashem, that he may merit to fulfill every mitzva properly, as mentioned previously in the explanation to the concept of the shofar (-ritual horn), see there (above, article 5). And this is the aspect of the hakafos (-circling) of Simchas Torah (-the Holiday of the Rejoicing of the Torah, in Israel this is the same day as Shimeenay Atzehress, discussed above, in the diaspora it is celebrated the day after) that we circle with the Torah and say then the entreaties and supplications: “Please Hashem save now/please (Psalms 118:25);” to show that the Torah is still the aspect of makifin (-higher intelligence which surrounds in the periphery, encompassing the lower levels) by us, and our entire occupation is to supplicate and entreat Hashem Yisburach to bring the makif (higher, surrounding intelligence) inside, that is, that we make from the toaroas (-holy teachings), prayers, that the fulfillment of the Torah and mitzvos which we have not yet merited completely, and are in the aspect of makif (higher, surrounding intelligence) by us, we should merit to fulfill them perfectly; and this is our entire supplication: “Please Hashem save now/please (Psalms 118:25; the word for save, has the same root as “face”, which is the internal intelligence, which is the internalization of the makif). And therefore we are extremely joyous then, because when one merits to consummate prayers such as these that are made from the toaroas, the main joy is from there, as is understood from Likutay Moharan, volume 1, torah 22 (article 9), that “naaseh vinishmah (Exodus 24:7)” (-we will do and we will listen – the Jews response in acceptance of the Torah), which are the aspect of Torah and prayer, are the main joy, the aspect of what our Rabbis o.b.m. exposited (Shabbos 88a) on the crowns (-that the Jews were crowned with immediately upon their aforementioned response. Crowns are the aspect of makifin) of naaseh vinishmah, that in future the Holy One Blessed He will return them (-they were taken away due to the sin of the golden calf) to us, regarding them it is said (Isaiah 35:10), “and eternal joy is on their heads” (-thus we see that the crowns, the makifin, are the aspect of joy). And the foremost perfection of joy is through yirah (fear – of Heaven), which is the aspect of prayer, the aspect of (Psalms 2:11), “and rejoice in trepidation (-the aspect of fear);” see there. 10. And this is the construct of the water libations on the holiday (of Succos), because this is the aspect of (Samuel I:7:6), “And they drew water, and they poured (it) out before Hashem,” which is said by Samuel; and Rashi explains, that they poured out their hearts like water, that is the aspect of the completion of prayer, which is completed on Succos, as mentioned above. And this the aspect of the rejoicing of the Bais Hashoayva (-House of the Drawing (of the water for the libations) – the Temple during Succos when the water libations were performed, every night there was tremendous celebration and rejoicing initiating the drawing of the water), which is so called based on what is written (Isaiah 12:3), “And you (plural) should draw water joyously from the springs of the salvation,” and the targum (-aramaic translation of Yonason ben Uziel) renders this: “and you will receive a new set of teachings,” namely the aspect of the chidooshay (-novelties in the) Torah mentioned above, that are drawn from the aspect of Atteeka (-the Supernal Old Venerable Divine Countenance) Sisseema (-sealed), and they are the aspect of actual “springs of the salvation,” the aspect of (Proverbs 18:4), “gushing stream source of wisdom (-acronym NaChMaN),” because gushing out of them are endless aitzoas (-advice, remedies) and wondrous salvations without boundaries, which are capable of saving everyone, even be one as he may. And from chidooshay (-novelties of the) Torah such as these, when one merits to make from toaroas, prayers, through this one merits to pour out like water before Hashem, every single person according to his familiarity with the maladies of his heart and his pains, how he is distant from Hashem Yisburach, and to what evil vices, and bad desires, and vile confusions he fell to by his sins, and all that he undergoes every day, all the time, for everything can be found in these prayers that are made from these toaroas, as mentioned above, and to express his words before Him blessed He, invoking mercy and entreatingly over all of them, like a son pleads disarmingly before his father, all of this being the aspect of drawing water mentioned above. And this is (Isaiah 12:3), “and you should draw water joyously,” because when one merits to draw this way in perfection, it is certainly a boundless joy, the aspect of (Psalms 2:11), “and rejoice with trepidation,” mentioned above (end of article 9), the aspect of (Isaiah 35:10), “and eternal joy,” as mentioned above regarding the joy of (the holiday of) Simchas Torah and the hakafos (-circling). 11. And this is (Jeremiah 31:21), “Until when will you avoid (Me) wayward daughter, for Hashem has created a new phenomenon in the land, the female seeks out the male,” and Rashi explains the verse in regard to repentance, and this is Rashi's words: Avoid – hide from me, for you (feminine) are embarrassed to return to me because of your way. Behold a new phenomenon has been created in the land, that the female seeks out the male to ask him to marry her, an expression as in (Song of Songs 3:2), “ I will circle about in the city I will seek etc., here ends the quotation of Rashi. And upon first glance, what does the concept of nekaiva tissoavaiv gehvehr - that the female will seek the male, have to do with the matter of repentance? However, based on what was expounded above, it is very clear, because a man and a woman, a male and female, their root is above in an extremely high place, for all the supernal unifications (yichudim) are dependent on them, as is understood in all the books of the holy Zohar and the writings of the Arizal, and they are the aspect of the Written Torah and the Oral Torah, which are the aspects of Torah and prayer, because prayer is the aspect of the Oral Torah, because the main wholesomeness of prayer is when one makes from the Torah, prayer, and this is not possible, except through the aspect of the Oral Torah, which is the aspect of the general collective of all the cheedushin (-original concepts) of the Torah, which all stem from the aspect of the spirit of Messiah, who will merit to a renewal of the Torah in absolute perfection, which is the aspect of the Torah of Atteeka (-Supernal Venerable Divine Countenance) Sisseemuh (-sealed). And through these novelties, this way of making from toaroas (-holy teachings), prayers, will be drawn into the world completely, as mentioned above, and then we will not be ashamed to return to Hashem Yisburach even if we did what we did, and even if we are now the way we know ourselves, each and everyone, even still, through this way of making from toaroas, prayers, which is drawn now from the hisnoatzitzus (-sparkling, flaring) of Messiah, which is misnoatzaitz (-sparking) to come soon in our days, for certainly he will not procrastinate any more Heaven forbid, as he hindered until now, through this way we all, however we may be, can return to Hashem Yisburach, since our entire repentance, and our hope, and our expectancy to Hashem Yisburach is just through prayer, that we hope and supplicate, and entreat from Hashem Yisburach that He return us to Him, and help us, and save us with His great might and His wondrous kindness, to fulfill the entire Torah, from here on. Therefore, certainly we have no reason now to fall in our resolve from praying to return to Hashem Yisburach due to our improper conduct, for behold, on the contrary, this itself is our request from Hashem Yisburach, that He should help us rectify our conduct, and in this we can engage always, until He will have compassion on us from the Heavens, to fulfill our request. And in truth, whoever is strong in this way, to abound in hisbodidus and to make from toaroas (-holy teachings), prayers, and to abound with prayers such as these always, finally, in the end, he certainly will return to Hashem Yisburach, as I understood from the mouth of our master, leader, and holy rabbi (Nachman). And this is what the prophet screams (Jeremiah 31:21), “Until when will you avoid (Me), wayward daughter,” that is, the prophet cries foul, and screams, and shouts out, dreadful and horrific, over what we fall in our resolve every time from returning due to our many bad deeds, that we have repeatedly perpetuated in our foolishness innumerable times, as it is known that most of those that distance themselves from Hashem Yisburach, it is because of falls such as these, since they see that it has been so long that they desired to return, and each time they fell more, and the baal duvur (-litigator- evil inclination, Satan) incites them and overpowers them more and more, and because of this their hands are weakened (-they are disheartened) from further returning, as though there is no hope Heaven forbid. And regarding this the prophet screams, “Until when will you avoid (Me),” “until when will you hide from me, for you are ashamed to return to Me because of your way. Behold a new phenomenon has been created in the land, that the female seeks out the male,” that is, that the female, “the Heaven fearing woman” (Proverbs 31:30, see above article 1), which is the aspect of prayer, chases after the Torah, which is only when one makes from the toaroas, prayers, for what is now the way of a man to seek the woman, this is because of her low status, because now the prayer is undeveloped (katnus – childhood, lower consciousness), and most of the prayers are for necessities of the body, and then (-as such) the prayer does not have cogency (lit: opening of the mouth) to pursue the Torah and make demands of it (/propose), because prayer which is for bodily needs does not have completion except by means of the Torah etc, as mentioned previously at the beginning of this discourse. And therefore it is certainly not a good nor truthful way to say, “I will study Torah in order that I will be able to pray for my bodily needs,” because this is the aspect of (Ethics of Our Father 4:5), do not make them (-the Torah) an ax to hew with (-i.e. to use the Torah for personal benefit), because his primary intention is for the necessities of his body, just, since he is embarrassed to ask for his needs, he therefore studies so that he will ask for his needs; and this is certainly very abhorrent. Therefore it is not appropriate for such a pray, that the prayer should request of the Torah, as mentioned above; but the prayer which is made from the toaroas (-holy teachings), which is to fulfill the Torah, then the prayer is constructed with great perfection, and then certainly there is no shame for the prayer, the aspect of the woman, to pursue after her husband, which is the Torah, in the aspect of, “the female seeks out the male,” the aspect of (Isaiah 4:1), “seven women will grasp one man etc.,” because a perfect prayer such as this can certainly pursue after the Torah and request it, “Study and engage in Torah for my sake, in order that I will be able to make from the toaroas, these prayers, because my whole intention is to do the will of my Creator.” [This is the import of the prophecy mentioned above:] “And through this way you need not be ashamed to return to Me always, be what may, because my mercies are inexhaustible, and every time you can come in prayer and entreaty to request of Me that I draw you close, from here on.” And certainly your words will be effective finally, in the end, because this way is drawn from the aspect of the final redemption, which has no cessation, for it is the aspect of “wellsprings of salvation” (see above article 10), which never ever stops, as mentioned above, for it is the way that our forefathers traversed from time immemorial: Abraham, Isaac, and Jacob, Moses, Aaron, Josef, David and all the aboriginal tzaddikim who engaged in prayer and hisbodidus plentifully to draw close to Hashem Yisburach; just that in the beginning they were still unable to merit to this completely, to make from Torah, prayer, since the Torah was still not in the world, and they were forced to engage copiously in prayer – all the forefathers until Moses, who merited with his abundant prayers, the aspect of (Psalms 90:1), “A prayer of Moses,” to draw Torah. However, the time still hadn't come to return and insert the Torah into prayer and to pave this way in the world, to make from the toaroas (-holy teachings), prayers, and therefore there was what was, that the airev rav (-mixed multitude) caused the Israelites also to sin etc., until there came King David r.i.p., who completes the seven shepherds, and he was the root of the soul of Messiah, and he began to arouse this way, to make from toaroas, prayers, this being the aspect of Psalms etc., as mentioned above. However, the main completion will be in the days of Messiah, for then this way will be renewed entirely. And by virtue of this way we will not be embarrassed nor will be shamed ever, for however it may be, we will return to Hashem Yisburach, as mentioned above. And this is the aspect of (Psalms 109:4), “In place of my love they bedevil me, and I am prayer,” that is, “love” is the aspect of the Torah, the aspect of (Proverbs 31:26), “the Torah of Kindness,” as our master, leader, and rabbi o.b.m. wrote in Likutay Moharan, volume 1, torah 33, on the verse (Psalms 42:9), “[In the] day Hashem will command His kindness,” that all the mitzvos of the Torah are an aspect of love and kindness etc. see there. And this is, “In place of my love,” that all that I merited to the aspect of love, the aspect of the mitzvos of the Torah; all that I desire to begin to engage in any Torah and mitzva, which are the aspect of love - “they bedevil me,” that they incite and bedevil me, and desire to make me fall Heaven forbid, and I don't know what to do against this incitement, therefore, “and I am prayer,” that is, all my occupation that I do with the Torah, which is the aspect of love, I make from it prayer, and through this I still hope for salvation, that I merit to truly return to Hashem Yisburach. And now you will see wonders, what is brought in the holy Zohar (Tikunay Zohar, tikun 13, page 53b, and see Siddur Kol Yaakov, the kavanos of Succos) that on Succos it is the aspect of (Jeremiah 31:21), “the female will seek out the male,” the aspect of (Isaiah 4:1), “seven women will grasp one man,” see there. And this is the construct of the hakafos (circling) with the lulav (-the four species taken on Succos) around the Sefer (book – i.e. scroll) Torah, and the saying of prayers and hoashanos (-every supplication is sandwiched between cries for salvation) around (-while circling) the Torah, in the aspect of, “the female will circle the male,” as mentioned above, namely, that we draw the Torah into the prayer, to make from the toaroas, prayers, because then, on Succos, the prayer ascends through that which we engage then in drawing the way of making from toaroas, prayers, which is the aspect of, “the female seeks out the male,” the aspect of, “and seven women will grasp one man,” as mentioned above. And this is, “and seven women,” the aspect of prayer, which is the aspect of, “a Heaven fearing woman,” the aspect of (Psalms 119:164), “seven times a day I sang out Your praise etc..” And this is what the scripture concludes (Isaiah 4:1), “we will eat our own bread and wear our own clothing,” because the bread and the clothing, which is the livelihood that is drawn through regular prayers for bodily needs, (and) the main livelihood is drawn from the Torah, because this type of prayer hasn't the power to give sustenance except for what it receives from the Torah, from where everything is provided etc.. However, prayer that is made from the Torah, this prayer is itself Torah, and has by it all the provisions, since its entire endeavor is to fulfill the Torah, where all the provisions are from. And this is, “our bread” - specifically (-our, for they are the source of the provisions) - “we will eat, and our clothing we will wear.” And this is (continuation of the verse), “just may we be called by your name, gather (-remove, end) our shame,” that is, to raise the prayer from the embarrassment and shaming of the degradation of exile, from the aspect of (Psalms 12:9), “the shame of degradation etc,” “these (-prayer) are the matters etc.” (Brachos 6b; see above, article 1), whereas prayer such as this, is the aspect of (Proverbs 12:4), “A woman of valor is the crown of her husband,” the aspect of (Proverbs 31:29), “Many daughters amassed wealth (/achieved virtue) but you are above (-surpass) all of them,” the aspect of (Proverbs 31:11), “The heart of her husband trusts her,” for there is a woman whose husband needs to provide for her, to bring her all the necessary sustenance, and she just fixes the food, cooking and baking etc., and this is the aspect of regular prayer for bodily needs, where all the provisions of the prayer are brought from her husband, who is the Torah, just that the main completion of the cooking (-preparation) of the provisions needs to be through prayer, in order that it can come down to provide for the world. However, there is a woman of valor (aishes cha'yil), that all of her husband's wealth and vitality is – from her, the aspect of (Proverbs 31:11), “her husband's heart has confidence in her,” and this is the aspect of the prayers that are made from the toaroas, to fulfill the Torah, that the whole life of the Torah, which is the fulfillment of the Torah, is through her, that is, through the prayer, as mentioned above. And this is what is written adjacent there in Jeremiah, after the verse, “until when will you avoid (Me) etc.,” “Behold days are coming, says Hashem, and I will sow the House of Israel etc. the seed of man and the seed of animal.” And Rashi explains: The good and sensible among them, I will plant all of them to be My seed. “The seed of man and the seed of animal” - Yonason translates this: I will erect them like people and make them successful like animals, who are not taken to task for their sins. That is, “man” is the aspect of Torah, the aspect of (Numbers 19:14), “This is the Torah, man,” the aspect of the holy Divine Name “Mah” (-lit: what. “Mah” has the same numerical value as “adam”- man (45), and is the numerical value of the Divine Name Y'H'V'H when each letter is elongated using the letter alef for all the necessary vowels: YUD-HAy (Ay=alef)-VUV (U=alef)-HAy (Ay=alef)); “animal” is the aspect of prayer, because animal has the numerical value as the holy Divine Name “Ban” (referring to the elongation of the Divine Name Y'H'V'H with the numerical value of 52, in this format: YUD - HH (the letters Hay)-VV-HH), which is the aspect of Malchus (-Kingdom, the final, feminine sefira – Divine Attribute), as is brought down (Aitz Chaim, Shaar 48, Drush 2), because the essence of the prayer is – that one should set himself like an animal (see Chulin 5b), as if he doesn't have any intellect to figure things out for himself, (and) just supplicate and entreat for mercy, in the aspect of (Psalms 42:2), “Like a hart cries out for fountains of water,” and like it is written (Joel 1:20), “Like the animals of the field I cry out to You,” the aspect of (Isaiah 38:14), “Like a swallow and a crane I chirp, I moan like a dove.” And through this aspect, that He sows Israel, as seed of man and seed of animal together, namely that they make from toaroas, prayers, through this they merit to draw salvation to all of them, even to those who are the aspect of actual animals due to their conduct, because through this way they will also merit to repentance and to forgiveness of sin, the aspect of, “I will erect them as people and make them successful as animals, who are not taken to task for their sins,” because the foremost repentance and forgiveness of sin is through this, because it is the aspect of the Thirteen Attributes of Mercy, through which is afforded the primary forgiveness and tikun (-rectification), as mentioned above. And this is what is written adjacent there (Jeremiah 31:30/31), “Behold days are coming and I will make a covenant with the House of Israel etc.,” that is as mentioned above, because through this way we will merit to fulfill the Torah, in the aspect of (verse 32), “And I will put My Torah inside of them, and upon their hearts I will write it.” “Heart” is the aspect of prayer, because the service of the heart is prayer (Taanis 2a), namely that the Torah will be written inside the heart through that which they will write from the toaroas, prayers, which are the aspect of the heart, and through this we will return to Him blessed He in truth, and He will draw us close in His mercy, in the aspect of (continuation of the verse), “And I will be for them G-d, and they will be for me a nation.” 12. And this is the aspect of Jacob, and Leah, and Rachel. Rachel is the aspect of the Oral Torah, which is (Isaiah 53:7), “like a lamb before those who shear it,” for everyone shears and make halachic decisions from it, as is explained in Likutay Moharan, volume 1, torah 12 (article 1). Leah is the aspect of prayer, the aspect of (Genesis 29:17), “And Leah's eyes were tender,” for she would cry that she shouldn't fall into Esau's portion (Buva Basra 123a), in the aspect of (Jeremiah 21:9), “with crying they will come, and with entreaties I will transport them.” Jacob is the aspect of the collective entirety of the Torah, the aspect of (Deuteronomy 33:4), “The Torah, Moses commanded to us, an inheritance to the Congregation of Jacob,” namely the aspect of the Written Torah. Because the Written Torah and the Oral Torah are the aspect of man and woman, the aspect of Jacob and Rachel, as is known (Aitz Chaim, Shaar 37, Chapter 1). And we already explained (in Likutay Halachos, article 16) that the essential prayer which is made from Torah is through the Oral Torah, which is the aspect of Cheedushim (novelties) of the Torah, which are drawn for the Thirteen Methods (meedoas) etc., for specifically through this, one knows (how) to make from the toaroas (-holy teachings), prayers. And therefore Leah and Rachel are considered as one, as is brought in the holy Zohar (see Zohar, Vayikra 244b), and the writings of the Arizal (see Keheelas Yaakov, entry of Yaakov). And Jacob, who is the foundation of the Torah, all of his service was for Rachel (“in/with Rachel,” Genesis 29:18,20,25), who is the aspect of the Oral Torah, because there is no completeness to the Written Torah without the Oral Torah, and it is impossible to produce any devotion, or mitzvos, or good deeds from the Written Torah, except by means of the Oral Torah, because from the Written Torah itself there is no complete knowledge of any mitzva, as all of this is explained elsewhere (in Likutay Halachos there). And therefore all of Jacob's service was for Rachel. However, in reality it is impossible to merit to completely fulfill the Torah and the mitzvos, which are the aspects of Jacob and Rachel, except through prayer and entreaty, as mentioned above, which are the aspect of Leah, as mentioned above. And since Torah and prayer are dependent upon each other, for it is impossible to merit to Torah except through prayer, and it is impossible to merit to prayer except through Torah, because it is necessary to study Torah in order to know what to pray for, but to merit to study Torah, also needs prayer, like we pray everyday: “And illuminate our eyes in/with Your Torah,” “and put in our hearts understanding etc., to learn and to teach etc.,” and because of this, one doesn't know from where it begins. And therefore even our father Jacob r.i.p. wasn't able to figure it out, and thought that he must bond first with Rachel, who is the aspect of the Oral Torah, because it seemingly looks that way, that it is necessary to begin with the enterprise of the Torah, as mentioned above. And also because Rachel is the aspect of the revealed world (alma di'isgalya), as is brought down (Zohar, Genesis 54a), that is, because everyone sees the virtue of cheedooshin (-novelties) of the Torah which are drawn from the Oral Torah and are cherished in everyone's eyes since they have great wisdom and intellect apparent to all, and wisdom is important in everyone's eyes; whereas Leah is the aspect of the concealed world (alma di'iscassya) as is brought down (Zohar, Genesis 54a), because the importance and virtue of prayer is sealed and hidden from everyone's eyes, because prayer is just the aspect of faith, and it is impossible to understand the matter of prayer with any intellect whatsoever. And therefore regarding prayer it says (Psalms 12:9), “when the exalted are scorned,” and our Rabbis o.b.m. explicated (Brachos 6b, above articles 1, 6, 11): these are matters etc., and people denigrate them (t.n. the beginning of this verse states that the evil people circle, which is exactly the problem – the denigration, as explained above in article 11, that the aspect of circling belongs to prayer). And this is the aspect of (Genesis 29:17 – the verse speaks first of Leah), “And Rachel was of beautiful visage and beautiful complexion – and Leah's eyes were tender,” because the beauty of the splendor of the Oral Torah everyone sees, and is important in everyone's eyes, and everyone runs to the mishna (Buvu Metziah 33b); but, “(and) the eyes of Leah are tender,” for she was constantly crying to not fall into Esau's lot. And this is an allusion to Kinnesses Yisroel (the Congregation of Israel), regarding each and everyone of Israel, that it necessary to cry so much, like Leah, to the extent that her eyes were tender, so as not to fall into the lot of the Sammech Mem (-Satan – referring to him by the first two letters of his name), Heaven forbid, who is Esau's [supernal] minister. Whereas the virtue and importance of this matter of prayer not everyone sees, because it is the aspect of the concealed world, as mentioned above, and therefore even the kosher (-upstanding) people do not run after it so much, and on the contrary, they denigrate it, as mentioned above, and even Jacob was not able to figure it out, and served specifically “with (-for) Rachel (Genesis 29:18,20,25),” as mentioned above. And Laban the Aramean (Syrian) in his great deceit desired to trick Jacob and switch Leah with Rachel on him, because Laban did not know whatsoever the prominence of prayer, for he certainly denigrated prayer completely, and therefore he thought that Leah has no importance at all, and he thought that he deceived Jacob deviously with what he switched Leah with Rachel on him. However, in reality everything was from Hashem, for His thoughts, blessed He, are extremely profound (Psalms 92:6), and in truth everything was for the very best, because the righteous Rachel gave over her signs (-code, to validate her identity on their wedding night) to her sister Leah so that she would not be embarrassed, because Jacob gave signs (-a code) to Rachel, the aspect of (Jeremiah 31:20/21), “Put up signs for yourself;” and our Rabbis o.b.m. explicated (Eruvin 54b), make signs (-mnemonics) for the Torah, so that you don't forget and don't mix it up, so as not to be brazen faced against the Torah distorting the halacha (-the given ruling). And all the signs are in the aspect of the Oral Torah, which is the aspect of Rachel, for there is the placement of all the messoares (lit: tradition, refers to the text of the Torah, exact to the letter, especially when this presents different perspective from the pronunciation) and the signs (-mnemonics; series of words or abbreviations, each word or letter representing a concept, ruling, or discourse); but Rachel, who is the aspect of the Oral Torah, gives over all the signs to her sister Leah, who is the aspect of prayer, and teaches her how to speak with Jacob, who is the entirety of the Torah, and how to make from the Torah, prayer, and then Rachel and Leah are truly combined together, because the Oral Torah and prayer are both the same aspect, as mentioned above, and both of them conjugate with Jacob, who is the foundation of the collective entirety of the Torah. And all of this was in order to produce the twelve tribes of Y-ah, who have in them (-their names) forty nine letters, which correlate to the forty nine gates of repentance, which is the aspect of Psalms, all of this being the aspect of making from the toaroas (-holy teachings), prayers, as mentioned above. Because in reality, with all the matters that it is unknown from where to start, like the aforementioned matter of Torah and prayer, it is necessary to begin with both of them, that is, to study part of the day and to engage in prayer part of the day, and then, even though at first one will not know the order of the prayer very well, and how to make from Torah, prayer, even still, Hashem Yisburach has mercy on him, and illuminates his eyes, and gives over to him the signs and ways of the Torah, and teaches him according to his aspect, how to make from Torah, prayer, and subsequently, through prayer he knows (how) to attain more Torah, and so it is each time, for each one supports its friend; prayer the Torah, Torah the prayer. And this is the secret, what first Rachel, who is the Oral Torah, gives over her signs to Leah, who is prayer, as mentioned above. And this is the aspect of what is presented in the words of our Rabbis o.b.m. (opening to Eicha – Lamentations- Rabba 24) that Rachel herself lay under the bed, and spoke the signs with Jacob when he was conjugating with Leah, in order that Leah should not be shamed; and in the writings of the Arizal (Likutay Torah, Ke Seesa, in Taamay Hamitzvos) there is presented a great and awesome secret pertaining this, that this is a secret of what occurs in the supernal unions , that when the (Divine) light which is called Jacob mates with the (Divine) light called the aspect of Leah, then the aspect of Rachel is under the bed etc., see there in Aitz Chaim. And according to our theorem presented above, this secret is very in compliance with the construct of prayer mentioned above (as is known in kavanos (-mystical intentions) that all the supernal unifications are conducted in accordance to the devotion of those below, and specifically through prayer, which is the primary completion of the unification), that is, because when an Israelite enters (-begins) to pray his prayer and words before Hashem Yisburach, that he should merit to draw close to Him, and to fulfill His Torah and His mitzvos, and desires to make from Torah, prayer, but he still has not a word (on his tongue) to say, because he still does not know the ways and the signs of the Torah, and he doesn't know how to pray, and to speak, and converse, then the aspect of Rachel, who is the aspect of the Oral Torah, the aspect of cheedooshin (-novelties) of the Torah from Atteeka (-venerable transcending Divine Countenance) Sisseemah (-sealed), from Whom are drawn the ways to make from toaroas, prayers, as mentioned above, (then) she herself has compassion on this Israelite who is praying, which is the aspect of Leah, as mentioned above, and she (-Rachel) gives over to him the signs and the ways of the Torah, and she herself speaks with her beloved, the aspect of Jacob, the aspect of the collective entirety, root of the Torah, in order that he can make from Torah, prayer, so that the Torah and prayer can mate together, so that they can produce (lit: give birth to) good deeds. And this is the aspect of the words that are provided to a person when he enters to do hisbodidus and to express his words before Hashem Yisburach, for at the beginning he has no knowledge of anything to say, but when he is strong in resolve, and nonetheless forces himself to speak, then usually words come to him, which never occurred to him that he should say them, and these words are sent to him from Heaven, and are drawn from the aforementioned aspect. And therefore the main parturition is through Leah, who gave birth to six tribes, because the foremost progeny of tzaddikim, which are their good deeds (Rashi on Noah, Genesis 6:9), are by means of prayer, which is the aspect of Leah, the concealed world (alma di'iscasya; Zohar, Genesis 154a), as mentioned above. And also the entire parturition of Rachel was just in the merit of her giving over the signs to her sister, as our Rabbis o.b.m. explicated (Beraishes Rabba 73:4) on the verse (Genesis 30:22), “And G-d remembered Rachel,” that is, that all the progeny of the tzaddikim, that they produce (lit: give birth to) good deeds through their Torah, which is the main thing, because (Ethics of Our Fathers 1:17), the explication is not the main thing, rather it is the action (-carrying out), the essential parturition is just through giving over the signs to Leah, who is prayer, namely, through this that also all their Torah learning is in order to merit to make from their Torah, prayers, as mentioned above. Because all the tzaddikim did not merit to their (high) levels in the service of Hashem, except through hisbodidus and prayers etc., as is delineated in his (Rabbi Nachman's) holy words (Words of Rabbi Nachman, article 229). ## Segment 7
וְזֶה "יַחֵל יִשְׂרָאֵל אֶל ה' כִּי עִם ה' הַחֶסֶד", הַיְנוּ שֶׁבְּוַדַּאי יַעֲשֶׂה חֶסֶד אַךְ "וְהַרְבֵּה עִמּוֹ פְדוּת", הַיְנוּ שֶׁיֵּשׁ עִמּוֹ הַרְבֵּה פְּדוּת וִישׁוּעוֹת שֶׁצָּרִיךְ לְהוֹשִׁיעַ אֶת הָאָדָם עַל כֵּן אִי אֶפְשָׁר לְמַלּאת לוֹ חֶסְרוֹנוֹ מִיָּד וְצָרִיךְ רַק לְיַחֵל וּלְהַמְתִּין לִישׁוּעַת הַשֵּׁם, עַד שֶׁיִּפְדֶּה אוֹתוֹ מֵהַצָּרָה הַיּוֹתֵר גְּדוֹלָה וְאַחַר-כָּךְ יוֹשִׁיעוֹ גַּם בָּזֶה וְהָעִקָּר מַה שֶּׁהוּא יִתְבָּרַךְ פּוֹדֶה אֶת יִשְׂרָאֵל מִכָּל עֲווֹנוֹתָם עַל-יְדֵי הַפִּדְיוֹן הָעֶלְיוֹן הַנַּ"ל וְזֶה בְּחִינַת: "וְהוּא יִפְדֶּה אֶת יִשְׂרָאֵל מִכָּל עֲווֹנוֹתָיו", שֶׁזֶּה בְּחִינַת עֲשִׂיַּת גֵּרִים שֶׁעַל- יְדֵי הַפִּדְיוֹן הָעֶלְיוֹן הַנַּ"ל (וְזֶה גַּם כֵּן בְּחִינַת וְהַרְבֵּה עִמּוֹ פְדוּת וְהַיְנוּ הַפִּדְיוֹן הַגָּדוֹל הַנַּ"ל שֶׁכּוֹלֶלֶת כָּל הַפִּדְיוֹנוֹת שֶׁל כָּל הָעֶשְׂרִים וְאַרְבָּעָה בָּתֵּי דִינִים).
And therefore Jacob merited that his maidservants also were included in the holiness, because maidservant has the gematria (-numerical value) of “mishna” with the inclusives, as is brought down in the writings of the Arizal (see the forward of Rabbi Chaim Vital to Shaar Hakdumos), and when one doesn't study properly, to adhere, and to practice, and to fulfill, just to be haughty and to annoy, then it is said (Proverbs 30:23), “and a maidservant when she displaces her mistress.” However, through proper study of the six orders (sheesha sidray) of the mishna, one selects the good from the bad, through that which one delineates (-selection – marking the boundaries) the permissible from the forbidden etc. (Tikunay Zohar 30, page 75a; Likutay Moharan 31 and 79), and then the aspect of the maidservant is included in holiness under the hand of her mistress, as it was at the splitting of the Yam Soof (Red Sea), the maidservant at the sea, saw etc. (- more than the Prophet Ezekiel; Mechilta, Bishalach 3). And it is impossible to produce (lit: give birth) from the Torah, holy offspring, except when one subdues the sitra-achra (-other side – realm of evil), until the maidservant is included in holiness. And this is the secret of the forefathers who married maidservants. However, Abraham, even though he subdued the aspect of the bad maidservant through that which Sarah gave over to him her maidservant, and he merited to beget Isaac in holiness, even still there was not a complete reversal of bad to good, and therefore the actual parturition of the maidservant was the birth of the sitra-achra (-other side – realm of evil), who is Ishmael. However, our father Jacob, by means of his having merited to both of them; to Rachel and to Leah, and both of them were included together, which is the aspect of making from the Torah, prayer, which is the main vehicle of completely subduing the bad maidservant, until she is reversed from bad to utter good. Because the main subduing of the sitra-achra (-other side – realm of evil) entirely is through prayer which is made from the toaroas, which through this all the tzaddikim merited to their (high) levels, as mentioned above. Therefore Jacob merited to marry the maidservants in complete holiness, to the extent that he merited to sire from them as well holy and awesome parturition, who are the tribes of Y-ah, because from Torah by itself, sometimes there is nurturing to the sitra-achra, Heaven forbid, for it is the aspect of the bad maidservant, which inserts in one's mind that he should not study lishma (-for the sake of Heaven, particularly the Shechina), as mentioned above, and then he is the aspect of (Proverbs 30:23), “and a maidservant when she displaces her mistress,” which is the aspect of the mishna, as is alluded in the Tikunay Zohar (Tikun 67, page 98b). And so too, from prayer by itself the sitra-achra can grasp, for it inserts in one's mind to prayer only for his bodily needs, as mentioned above. However when Torah and prayer are combined together, and all his prayer is – that he fulfill the Torah, in order that he should know (how) to make prayers from the Torah, that he should merit to guard, and do, and fulfill, then the Torah and prayer are combined in utter unity, and then (Psalms 92:10), “all the perpetrators of iniquity will be scattered,” and the sitra-achra has absolutely no suckling, on the contrary, the bad is reversed to good, and the maidservants are included in holiness, which is the aspect of Jacob, for through this that he merited to Leah and Rachel, who are the aspect of Torah and prayer together, through this he merited to sire tribes of Y-ah from the maidservants as well, as mentioned above, and through this is the primary repentance and essential forgiveness of Rosh Hashana and Yom Kippur, for then the sins are turned around to be merits, as mentioned above. 13. And this is the aspect of Yom Tov (-holidays), during which all milluchos (-work) are forbidden like on Sabbath, except for preparation of food (oachel nefesh), which is permissible on Yom Tov. Because the main tachlis (-purpose) for which all of humanity was created, is Torah and prayer, for this is the main sustaining force, and vitality, and the purpose of every person, for which all the worlds were created, all of it is for the sake of this purpose, that one should merit to engage all his days in Torah and prayer, and go from level to level until the highest level that there is in Torah and prayer. And if a person would merit to this with perfection, then there would be nullified all the toil and burden of all the endeavors and work which are included in the thirty nine milluchos (-work; there are 39 categories of work forbidden on Sabbath), because all the exertion of the work for a livelihood, it all came about from the sin of Adam Hurishon (-the first), who violated the Torah and prayer, because the mitzva that he was commanded not to eat from the Aitz Hadaas (Tree of Knowledge) was the aspect of Torah, because in this was included the Torah, as is known (see Likutay Torah, portion of Beraishis, on the verse (3:23) And He etc. sent him from the Garden of Eden). And he also needed to pray then in order to complete the tikun (-rectification) of creation to perfection, as Rashi explained on the verse (Genesis 2:5), “And there was no man etc.: when Adam came and prayed for rain – they rained down and they grew, see there. But he ate from the Tree of Knowledge, and with this he violated the aspect of Torah, and also he couldn't pray his prayer, that he needed to pray for the tikun (-rectification) of the worlds. And through this there was decreed the exertion of making a livelihood and the thirty nine milluchos (-acts of work), the aspect of (Genesis 2:17), “in dreariness you will eat it etc..” And therefore, now as well, every person according to what he merits to engage in Torah and prayer with more perfection, so too he merits to nullify from himself the zoohuhma (stench, pollution) of the snake, for from there stems the burden of the milluchos (-acts of work), and he merits that his work is done by others, as it will be in the future, when all of Israel will engage just in Torah and prayer, (as) it is written (Isaiah 61:5), “and strangers will stand and shepherd your sheep etc..” For this is a big principle, that the entire subsistence of the world and all the shefa (-provision) are drawn only through Torah and prayer, because the essential creation of the world was through the Torah, as it is written (Proverbs 8:30), “and I was umoan (-fostered, to foster, hidden, covered, important) by Him,” and our Rabbis explicated (very beginning of the Medrash Rabba), do not read “umoan,” rather “Uman” (ooman- craftsman, the tool of the creation (the name of the city where Rabbi Nachman is buried)). And now as well, the entire subsistence of the world and the entire renewal of the Act of Creation that takes place everyday, it is all just through the Torah; however, all the life and shefa (-provision) which are drawn through the Torah, their form is not finished completely, and they do not descend to the world, except through prayer, because prayer is the main conduit through which the form of the shefa (-provision) is finished for the good and is drawn into the world. And therefore, every person according to what he merits to engage in Torah and prayer, and the main thing is to make from the Torah, prayer, as mentioned above, so too he merits through this to draw all the provisions and blessings, and to nullify from himself the toils and burden of the milluchos (-acts of work), as mentioned above. And this is the difference between Sabbath and Yom Tom (-holidays); that on Yom Tov, millucha (-work) to prepare food (oachel nefesh) is permissible, and on Sabbath this is also forbidden, because on Sabbath it is the aspect of the future world, when everything will be abolished, and there will only remain Torah and prayer, that the tzaddikim will merit to in the future, therefore (then) on Sabbath there is a cessation of all the thirty nine milluchos (-acts of work), because the world subsists just through Torah and prayer, whose holiness is drawn then from the holiness of the future, and there is completion and ascension then in the utmost ascent and perfection. And therefore Sabbath shielded Adam Hureeshoan (-the first) as well, as our Rabbis o.b.m. said (Zohar, Exodus 138a). Whereas the Yomim Tovim (-holidays) are a remembrance to the exodus from Egypt (yetzias Mitzra'im), which is the first redemption, which was through Moses, through which we merited to receive the Torah, but the aspect of perfect ascension of prayer was not delineated yet then, until the coming of the Messiah, through whom there will be the final redemption. Because in the broad scheme of the world, the first redemption and the final one are the aspect of Moses and David, which is the aspect of Torah and prayer. Therefore on Yom Tov it is still permissible to do milleches (-the work) of preparing of food, that is the aspect of the milluchos (-acts of work) which are related to man's eating, which is the aspect of the final forming of the shefa (-provision) to give life to man, which is done through prayer, as mentioned above. Because the milluchos which are still distant from preparation of food, are the aspect of subsistence and the drawing of shefa which is done through the Torah, as mentioned above. And therefore on regular weekdays when the cheetzoanim (-externals – evil forces) have a grasp, and great toil is necessary to clarify and raise the Torah and prayer, therefore there is then the exertion of all the thirty nine milluchos, which prevail on weekdays, since there is no perfection then of the Torah and prayer, and it is necessary to toil to clarify them, to nullify from them the grasp of the cheetzoanim (-externals – evil forces). And as long as there is selection (-identifying and gathering the good from the rest – this is actually one (three) of the 39 categories of millucha, and is a general description of the entire function of man's service on the weekdays), milluchos are necessary, as is known (see the Siddur of Rabbi Yaakov Kuppel, Shaar Mikru'ay Kodesh); and on Sabbath, due to the holiness of the very day the grasp of the cheetzoanim is completely nullified, and the Torah and prayer ascend in great perfection, therefor all the milluchos are idle (/nullified) then; but on Yom Tov the holiness of the very day is only drawn in the aspect of the ascension of the Torah, that we merited to receive then after the first redemption, but prayer has yet to be clarified completely. And therefore our Rabbis o.b.m. explicated (Rashi Brachos 6b, brought above, article 12 and elsewhere) that people denigrate it, because the completion of the ascension of prayer will only be in the future by Messiah, as mentioned above. It comes out that also on Yom Tov, even thought we have the power then to bring up the prayer as well, with more perfection, and more ascension, due to the extra holiness of the Yom Tov, nevertheless it still isn't clarified and does not ascend with perfection like on Sabbath, therefore there still is milleches oachel nefesh (-the work of preparation of food), which are the milluchos of the final formation of the shefa (-provision), which is drawn through prayer, for the prayer still needs clarification, as mentioned above. And in reality, since the prayer isn't perfect, therefore the Torah also isn't in the utmost perfection. And therefore, on regular weekdays the cheetzoanim have a grasp on the Torah as well, and it necessary to toil to clarify them, as mentioned above. And like our Rabbis o.b.m. said (Yuma 72b): one who does not merit (to study the Torah properly) – it is made into deadly poison for him, may the Merciful One save us, because Torah and prayer are both dependent on each other, just that nevertheless the violation doesn't effect the Torah so much as it does to prayer, and people do not denigrate so much. And therefore on Yom Tov when there is abundant additional holiness, consequently by the Torah there is no shortcoming and no violation reaches it, just by the prayer, and therefore all milluchos are forbidden on it, except for the preparation of food, as mentioned above. And this is was is explained in the writings (of the Arizal, see at length in the Siddur of Rabbi Yaakov Kuppel, Shaar Mikru'ay Kodesh; Life of Rabbi Nachman, article 135), that on Sabbath very great additional light (-spirituality) is received (clothed) in garments, whereas on Yom Tov the additional light is smaller than (that of) Sabbath, but it is without garments, and all of this is due to what was explained above, because on Sabbath the ascension of prayer is also complete, and through prayer it is possible to receive all the great and awesome lights (clothed) in garments, which are made and finished through prayer, which is the aspect of faith. Because Sabbath is called Kallah (-bride) because it is killoola (-a composite replete) with kul (everything), as is brought down (see Zohar, Beraishis page 265a, and Shemos page 92a), because faith and prayer, which is the aspect of the sanctity of Sabbath, is a composite replete with all the lights of the world, because all the lights, which are impossible to receive through any knowledge, can be received through faith, the aspect of prayer, which is the aspect of Sabbath, as mentioned above. Whereas on Yom Tov, when the additional sanctity of the very day is just in the aspect of Torah, consequently the light received is not so lofty, and it is without garments, because the main garments and vessels are finished through prayer, as mentioned above. And behold the fundamental ascensions of the prayer is (-takes place) just when one makes from Torah, prayer, and this is what we read the Torah during the prayer, and therefore every day that has more additional holiness, for then the prayer ascends in a greater ascent, therefore we call up more people to read (from the Torah), culminating with Sabbath, for then there is the main completion of the ascensions of the prayer, as mentioned above, therefore seven men read from it, for they correlate the seven shepherds, through whom the Torah and prayer ascend in completion, as mentioned above. And this is what our Rabbis o.b.m. said (Megilla 21b) the reason for the (number) of readers of the Torah is based on cessation of work (-on a day when people go to work, only three people are called up, so as not to make it difficult on the people, on a semi-holiday, four people, on a holiday, five, on Yom Kippur when work is more severely forbidden, six etc.), that on a day when there is a more severe prohibition on doing work, more men are called up to the Torah, that is as was explained above, because the prohibition of doing millucha (-work) on Sabbath and Yom Tov is according to the completion of the ascension of the prayer, and likewise, the number of people who go up to the Torah is also according to the ascension of the prayer, because Torah and prayer are dependent on each other, and on a day that the ascension of the prayer isn't complete, and consequently the cheetzoanim (-externals – evil forces) still have a grasp on it, so that it is still necessary to do milluchos (-work), as mentioned above, also, the Torah does not have so much completion. However, on the holy Sabbath, which is when the Torah and prayer ascend in the utmost perfection, consequently all the milluchos are terminated (/idle) completely, and seven men read from it (-the Torah), as mentioned above. 14. ## Segment 8
וְעַל כֵּן צְרִיכִין לְהַמְתִּין וּלְיַחֵל לַה' וְכָל מַה שֶּׁיִּתְחַזֵּק יוֹתֵר לְקַוּוֹת לַה' וּלְבַל לִדְחֹק אֶת הַשָּׁעָה תִּתְקָרֵב יְשׁוּעָתוֹ יוֹתֵר כִּי עַל-יְדֵי הַקִּוּוּי וְהַבִּטָּחוֹן בְּעַצְמוֹ תִּצְּמַח יְשׁוּעָתוֹ בְּקָרוֹב וְכוּ', וְעַיֵּן שָׁם עוֹד וּמִמֵּילָא מוּבָן שֶׁצָּרִיךְ הָאָדָם לְהַרְבּוֹת בְּשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ הַנַּ"ל כְּדֵי לְהוֹסִיף כּחַ וְאמֶץ לְהַצַּדִּיק הָאֱמֶת שֶׁעוֹסֵק בְּזֶה הַפִּדְיוֹן הָעֶלְיוֹן הַכּוֹלֵל הַנַּ"ל שֶׁעַל יָדוֹ נִמְתַּק וְנִתְתַּקֵן הַכּל כַּנַּ"ל וְנִרְאֶה לַעֲנִיּוּת דַּעַת הַמַּעְתִּיק שֶׁמִּכָּל זֶה מוּבָן שׁרֶשׁ הַדְּבָרִים מַה שֶּׁהֵבֵאתִי לְעֵיל אוֹת הַקּדֶם מִ"סֵּפֶר הַמִּדּוֹת", שֶׁהַשִּׂיחָה שֶׁאָדָם מֵשִׂיחַ בֵּינוֹ לְבֵין קוֹנוֹ נַעֲשֶׂה אַחַר-כָּךְ גְּאֻלָּה וִישׁוּעָה לְבָנָיו, כִּי בְּוַדַּאי יָכוֹל לִזְכּוֹת עַל-יְדֵי-זֶה שֶׁתָּבוֹא יְשׁוּעָתוֹ בְּהֶמְשֵׁךְ הַזְּמַן גַּם אֵלָיו בְּעַצְמוֹ כַּנַּ"ל, אַךְ אַף אִם לא יִזְכֶּה לָזֶה בְּעַצְמוֹ בְּוַדַּאי תָּבוֹא עַל-יְדֵי-זֶה הַגְּאֻלָּה וְהַיְשׁוּעָה לְבָנָיו אָמַר הַמַּעְתִּיק: רָאִיתִי לְחַבֵּר סוֹף הַסֵּפֶר בִּתְחִלָּתוֹ וּלְהַעְתִּיק תַּמְצִית הַדְּבָרִים הַיּוֹצְאִים מֵהַדְּרוּשׁ הַנִּפְלָא מִסֵּפֶר "לִקּוּטֵי הֲלָכוֹת" (ארַח חַיִּים הִלְכוֹת ראשׁ חֹדֶשׁ הֲלָכָה ה') שֶּׁנִּתְיַסֵּד עַל הַמַּאֲמָר "תְּהִלִּים מְסֻגָּל לִתְשׁוּבָה" בְּלִקּוּטֵי תִּנְיָנָא סִימָן ע"ג שֶׁנֶּעְתַּק בִּתְחִלַּת הַסֵּפֶר הַזֶּה אוֹת א' וְעַל הַמַּאֲמָר "הִתְבּוֹדְדוּת הוּא מַעְלָה עֶלְיוֹנָה מְאד" בְּלִקּוּטֵי תִּנְיָנָא סִימָן כ"ה שֶׁנֶּעְתַּק בְּהַסֵּפֶר הַזֶּה אוֹת ב', שֶׁמְּדַבֵּר בּוֹ הַרְבֵּה מִגּדֶל מַעֲלַת הַזּוֹכֶה לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ לְבַקְּשׁוֹ שֶׁיְּקָרְבוֹ לַעֲבוֹדָתוֹ יִתְבָּרַךְ, וּמִגְּדֻלַּת הָעִנְיָן לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת וְזֶה הוּא תּכֶן דְּבָרָיו הַקְּדוֹשִׁים בְּהַהֲלָכָה הַנַּ"ל .
And this is (Deuteronomy 32:2), “Listen heavens etc., my sage advice will precipitate like rain etc.,” that certainly my words will enter their ears, similar to what Rashi explains there in his interpretation. And the reason (verse 3), “When I say the Name of Hashem,” and I pray in the Name of Hashem, and I will make from the toaroas (-holy teachings), prayers, and through this, certainly, “my sage advice will precipitate like rain, my words will distil as dew,” and my words will enter your hearts like rain and like dew, and you will merit to fulfill the Torah. Because the main fulfillment of the Torah is through this that one makes from the toaroas, prayers, as mentioned above. For the whole song of “Ha'azeenoo” (-”Listen” - the second to last portion of the Torah, chapter 32) was said in order to merit in the end of days to fulfill the Torah, as it is written there of the matter (Deuteronomy 31:21), “I will utterly hide My face etc., and this song will resound before him (-the Nation of Israel) as a witness, for it will not be forgotten from the mouths of his progeny,” because the song of “Ha'azeenoo” is the aspect of prayer, which is the aspect of song and melody, the aspect of the ten types of melody from which King David r.i.p. founded the Book of Psalms, that is, that through this song, Moshe Rabbainu (- our Leader Moses) r.i.p. included the collective entirety of the Torah inside the aspect of song (sheerah), which is the aspect of prayer, and through this he illuminated for us this light (-awakening, inspiration, spirituality) to merit to make from the toaroas, prayers, through which is the fundamental fulfillment of the Torah in the end of days, the aspect of, “and this song will resonate etc. because it will not be forgotten from the mouth of his progeny etc.,” as mentioned above. And this is (Jeremiah 3:17), “In those days they will no longer say the ark of the covenant of Hashem etc., in that time they will call Jerusalem the throne of Hashem etc., and they will no longer go after the evil wanton of their hearts.” Jerusalem is yira-shulaim (fear-complete) (Beraishis Rabba 56:10), the aspect of prayer, as mentioned above (articles 1, 2, 9, 11), because that is where the Bais Hamikdush (-Temple) is, His house, the House of Prayer (Isaiah 56:7), that is, that the essential perfection of the Torah will be when it will come inside the aspect of Jerusalem, that is, inside the prayer; through which one merits to guard, and to do, and to fulfill, because it is not the explication which is fundamental, rather the conduct (Ethics of Our Fathers 1:17). And this is (Hosea 14:3), “Take with you words and return to Hashem” - “words,” specifically. For certainly it is very difficult to merit to repentance, since also before he sinned and became soiled with sins and was caught in the traps of the yetzehr hurra (-evil inclination), he didn't have the strength to stand up against it, all the more so afterwards, how can he stand up against it, after he already caught up in what he was caught? Therefore the foremost repentance is – through the recital of Psalms, which is the aspect of hisbodidus, and most essential – when one makes from the toaroas, prayers, as mentioned above, for then, at least he can speak with his mouth, and request from Hashem Yisburach for all the words (/matters) of the Torah, for every single mitzva, that he should merit to fulfill it, and return to Him, and specifically concerning all the things that he already transgressed (them); and through this certainly one merits to repentance, in the aspect of, “take words with you, and return to Hashem,” as mentioned above. And this is the aspect of (Psalms 111:10), “The beginning (/preceding/foremost) of wisdom is fear of Hashem,” namely, that it is necessary to preempt one's fear of sin to his wisdom, because the tachlis (-purpose, fundamental, utmost) of the Torah is – repentance and good deeds (see Brachos 17a). Except, how does one merit this? Addressing this it (-the verse) concludes, “his praise stands forever,” that is, through Tehilim (-Psalms, same root as “praise”), which is the aspect of making from toaroas, prayers, he will merit to this. And this is (the middle of the verse), “good intellect to all who do them,” because this is drawn from the aspect of supernal intellect, from the aspect of the Torah of Atteeka (- the Old Venerable Divine Countenance) Sisseemah (-sealed), which is the aspect of good intellect; because certainly it is good and wondrous intellect to draw fulfillment of the Torah through the aspect of “his praise stands forever,” which is the aspect of Tehilim (-Psalms), to make from the toaroas, prayers. And this is, “his prays stands forever,” because this aspect stands forever, because through this there will be the final redemption, which will be complete redemption forever and for all eternity. For it is impossible to ever ruin this aspect, the aspect of (Jeremiah 31:30-1), “I will make a covenant with them etc. not like the covenant etc..” And this is the aspect of (Zechariah 14:7), “and it will be one day [it is] known to Hashem, not day and not night,” because prayer such as this, is above time, because it is “not day,” which is Torah, “and not night,” which is prayer, because it is replete with both of them. And then there will be a fulfillment of what is written afterwards (verse 9), “And Hashem will be King over the entire world, it will be on that day Hashem is One and His Name is One. CHAZAK [It is/be STRONG] CHAZAK [STRONG] ViNiSCHAZEK [and let us STRENGTHEN ourselves] Blessed is the Giver of strength to the tired, and to those without strength He increases power. Finished and Complete Praise G-d Creator of the World! Rabbi Nachman Breslov Who He Was and What He Said Famous Powerful Quotations and Teachings of Rabbi Nachman # אות-א URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/117/ # אות-א
אות-א
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/117 ## Segment 1
עַל-פִּי הַמַּאֲמָרִים הָאֵלֶּה הַנַּ"ל יִתְבָּאֵר עִנְיַן ראשׁ- הַשָּׁנָה וְיוֹם-הַכִּפּוּרִים וְסֻכּוֹת וְאַרְבָּעָה מִינִים וְהוֹשַׁעְנָא רַבָּא וּשְׁמִינִי עֲצֶרֶת וְכוּ' כִּי כָּל עֲבוֹדָתֵנוּ בַּיָּמִים הָאֵלֶּה שֶׁמֵּראשׁ-הַשָּׁנָה עַד שְׁמִינִי עֲצֶרֶת הַכּל בִּשְׁבִיל הַמַּלְכוּת דִּקְדֻשָּׁה לִבְנוֹתָהּ פַּרְצוּף שָׁלֵם וּלְיַחֲדָהּ עִם זְעֵיר אַנְפִּין כַּמְבאָר בַּכַּוָּנוֹת, הַיְנוּ שֶׁכָּל כַּוָּנָתֵנוּ בַּיָּמִים הָאֵלֶּה לִבְנוֹת אֶת הַתְּפִלָּה לְהָקִים אוֹתָהּ מִנְּפִילָתָהּ כִּי עַכְשָׁו הַתְּפִלָּה שֶׁהִיא בְּחִינַת מַלְכוּת דָּוִד נָפְלָה מְאד כְּמַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, "כְּרֻם זֻלֻּת לִבְנֵי אָדָם", אֵלּוּ דְּבָרִים הָעוֹמְדִים בְּרוּמוֹ שֶׁל עוֹלָם וּבְנֵי אָדָם מְזַלְזְלִים בָּהֶם וּמַאי נִיהוּ תְּפִלָּה וְזֶה עִקַּר כָּל עֲבוֹדָתֵנוּ בַּיָּמִים הַלָּלוּ לְהָקִים אֶת הַתְּפִלָּה בְּחִינַת מַלְכוּת וְלִבְנוֹתָהּ בִּנְיַן שָׁלֵם.
It's not enough to believe in G-d and His Tzadikim, you also must believe in yourself. [Words of Rabbi Nachman 140; Likutay Halachos, Laws of an Object Deposited for Safekeeping and Watchmen 5:7; Laws of the First of the Month 7:35; Outpouring of the Soul 92] ## Segment 2
וְהִנֵּה יֵשׁ שְׁנֵי בְּחִינוֹת תְּפִלּוֹת; יֵשׁ תְּפִלָּה שֶׁהִיא לְמַטָּה מֵהַתּוֹרָה וְהִיא טְפֵילָה לְהַתּוֹרָה וְיֵשׁ תְּפִלָּה שֶׁהִיא בְּחִינָה אַחַת עִם הַתּוֹרָה מַמָּשׁ וְגַם הִיא גְּבוֹהָה מֵהַתּוֹרָה, הַיְנוּ כִּי יֵשׁ תְּפִלָּה שֶׁמִּתְפַּלְּלִין עַל צְרָכָיו, דְּהַיְנוּ עַל פַּרְנָסָה וּבָנִים וְחַיִּים וּרְפוּאָה וְכוּ' וְזאת הַתְּפִלָּה נִקְרֵאת חַיֵּי שָׁעָה וְהִיא לְמַטָּה מֵהַתּוֹרָה וּטְפֵלָה אֵלֶיהָ.
Section 133 ## Segment 3
כִּי בְּוַדַּאי מִי שֶׁמִּתְפַּלֵּל עַל צָרְכֵי גּוּפוֹ וְאֵינוֹ מִתְכַּוֵּן כְּלָל בִּשְׁבִיל הַתּוֹרָה רַק הוּא מִתְפַּלֵּל שֶׁיִּתֵּן לוֹ הַשֵּׁם יִתְבָּרַךְ בָּנֵי חַיֵּי וּמְזוֹנֵי וְכוּ' לַהֲנָאָתוֹ וּלְצרֶךְ גּוּפוֹ, זאת הַתְּפִלָּה בְּוַדַּאי אֵין לָהּ שְׁלֵמוּת כְּלָל כִּי מִי שֶׁאֵינוֹ מִסְתַּכֵּל עַל הַתַּכְלִית הָאַחֲרוֹן הָאֲמִתִּי לָמָּה לוֹ חַיִּים וּמָה הַנַּחַת רוּחַ לְהַשֵּׁם יִתְבָּרַךְ מִתְּפִלָּתוֹ שֶׁמִּתְפַּלֵּל שֶׁיִּתֵּן לוֹ הַשֵּׁם יִתְבָּרַךְ פַּרְנָסָה וּמָמוֹן בִּשְׁבִיל לְמַלּאת תַּאֲוַת בִּטְנוֹ, וְיָכוֹל לִהְיוֹת שֶׁיִּהְיֶה בִּבְחִינַת עשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ, וְעַל כֵּן עַל תְּפִלּוֹת כָּאֵלּוּ קוֹרֵא תִּגָּר בַּזּהַר הַקָּדוֹשׁ 'צוֹוְחִין כְּכַלְבִּין הַב לָן חַיֵּי הַב לָן מְזוֹנֵי' וְכוּ' (אָמַר הַמַּעְתִּיק: בָּזֶה יְכוֹלִין אָנוּ לְפָרֵשׁ כִּפְשׁוּטוֹ מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, (מַסֶּכֶת יוֹמָא י"א:): וְדִבַּרְתָּ בָּם, וְלא בִּתְפִלָּה, הַיְנוּ עַל תְּפִלּוֹת כָּאֵלֶּה, עַיֵּן שָׁם בְּפֵרוּשׁ רַשִׁ"י וְתוֹסָפוֹת) כִּי אֵין לְהַשֵּׁם יִתְבָּרַךְ נַחַת מִתְּפִלָּה שֶׁהִיא בִּשְׁבִיל צָרְכֵי הַגּוּף כִּי אִם כְּשֶׁזֶּה הַמִּתְפַּלֵּל מִתְכַּוֵּן בִּתְפִלָּתוֹ בִּשְׁבִיל קִיּוּם הַתּוֹרָה שֶׁיִּהְיֶה לוֹ בָּנֵי חַיֵּי מְזוֹנֵי, כְּדֵי שֶׁיִּזְכֶּה לַעֲשׂוֹת רְצוֹנוֹ יִתְבָּרַךְ וּלְקַיֵּם תּוֹרָתוֹ וּמִצְווֹתָיו בֶּאֱמֶת וְאִם כַּוָּנָתוֹ בֶּאֱמֶת בִּשְׁבִיל זֶה בְּוַדַּאי יֵשׁ לְהַשֵּׁם יִתְבָּרַךְ נַחַת רוּחַ מִתְּפִלָּה זאת רַק אַף-עַל-פִּי-כֵן תְּפִלָּה כָּזאת הִיא לְמַטָּה מֵהַתּוֹרָה וּטְפֵלָה אֵלֶיהָ כִּי הֲלא הָעִקָּר הוּא הַתּוֹרָה רַק הוּא מִתְפַּלֵּל עַל צָרְכֵי הַגּוּף בִּכְדֵי שֶׁיּוּכַל לְקַיֵּם עַל-יְדֵי-זֶה אֶת הַתּוֹרָה, וְעַל כֵּן תְּפִלָּה כָּזאת הִיא טְפֵלָה לְהַתּוֹרָה וּלְמַטָּה מִמֶּנּוּ וְעַל הַמַּאֲרִיךְ בִּתְפִלָּה כָּזאת אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, 'מַנִּיחִין חַיֵּי עוֹלָם וְעוֹסְקִין בְּחַיֵּי שָׁעָה' כִּי הֲלא אַף-עַל-פִּי-כֵן לְעֵת עַתָּה הַתְּפִלָּה זאת הִיא בִּשְׁבִיל צָרְכֵי הַגּוּף שֶׁזֶּה חַיֵּי שָׁעָה, רַק שֶׁצְּרִיכִין אוֹתָהּ בִּשְׁבִיל הַתּוֹרָה שֶׁהִיא חַיֵּי עוֹלָם עַל כֵּן בְּוַדַּאי עֵסֶק הַתּוֹרָה בְּעַצְמָהּ בְּוַדַּאי גָּדוֹל מִתְּפִלָּה כָּזאת, וּתְפִלָּה כָּזאת צָרִיךְ שְׁמִירָה גְּדוֹלָה שֶׁלּא יִתְאַחֲזוּ בָּהּ הַחִיצוֹנִים, הַיְנוּ כִּי מֵאַחַר שֶׁמִּתְפַּלֵּל עַל צָרְכֵי הַגּוּף רַק שֶׁכַּוָּנָתוֹ בִּשְׁבִיל הַתּוֹרָה עַל כֵּן בְּקַל תּוּכַל הַסִּטְרָא אַחֲרָא לְהִתְאַחֵז בּוֹ וּלְהַטּוֹת כַּוָּנָתוֹ בִּשְׁבִיל צָרְכֵי הַגּוּף בְּעַצְמוֹ.
Section 134 ## Segment 4
וְעַל כֵּן כְּשֶׁהַתְּפִלָּה שֶׁהִיא בְּחִינַת מַלְכוּת הִיא בִּבְחִינָה זאת, זֶה בְּחִינַת מַה שֶּׁמְּבאָר בַּכַּוָּנוֹת, שֶׁהַמַּלְכוּת דְּבוּקָה כִּבְיָכוֹל עִם זְעֵיר אַנְפִּין אָחוֹר בְּאָחוֹר כְּדֵי שֶׁלּא יִינְקוּ מִמֶּנָּה הַחִיצוֹנִים, כִּי בְּחִינַת זְעֵיר אַנְפִּין הוּא בְּחִינַת הַתּוֹרָה הַקְּדוֹשָׁה כַּמּוּבָן בְּכַוָּנוֹת קְרִיאַת הַתּוֹרָה וּבִשְׁאָר מְקוֹמוֹת הַיְנוּ כִּי אָז אֵין לְהַמַּלְכוּת שֶׁהִיא בְּחִינַת הַתְּפִלָּה פַּרְצוּף בִּפְנֵי עַצְמָהּ רַק הִיא דְּבוּקָה עִם הַתּוֹרָה שֶׁהִיא בְּחִינַת זְעֵיר אַנְפִּין וּבְלא הַתּוֹרָה אֵין לָהּ עִנְיָן וַחֲשִׁיבוּת כְּלָל כַּנַּ"ל וְגַם צְרִיכָה שְׁמִירָה, שֶׁלּא יִתְאַחֲזוּ בָּהּ הַחִיצוֹנִים כַּנַּ"ל.
Section 135 ## Segment 5
אֲבָל עִקַּר שְׁלֵמוּת בִּנְיַן הַתְּפִלָּה הִיא כְּשֶׁאָדָם מִתְפַּלֵּל רַק עַל צָרְכֵי נִשְׁמָתוֹ לְבַד דְּהַיְנוּ שֶׁכָּל תְּפִלּוֹתָיו לִזְכּוֹת לְיִרְאַת הַשֵּׁם וְלַעֲבוֹדָתוֹ יִתְבָּרַךְ וְלִזְכּוֹת לְקַיֵּם אֶת הַתּוֹרָה שֶׁלָּמַד כִּי לא הַמִּדְרָשׁ הוּא הָעִקָּר אֶלָּא הַמַּעֲשֶׂה וּתְפִלָּה כָּזאת אֵינָהּ טְפֵלָה לְלִמּוּד הַתּוֹרָה אַדְּרַבָּא, הִיא עִקַּר קִיּוּם הַתּוֹרָה מֵאַחַר שֶׁמְּבַקֵּשׁ רַק לְקַיֵּם אֶת הַתּוֹרָה שֶׁזֶּה עִקַּר שְׁלֵמוּת הַתּוֹרָה וְזאת הַתְּפִלָּה הִיא שָׁוָה לְהַתּוֹרָה וּגְבוֹהָה מִמֶּנָּה כִּבְיָכוֹל, כִּי הֲלא הָעִקָּר הַכַּוָּנָה בְּלִמּוּד הַתּוֹרָה הִיא כְּדֵי לְקַיֵּם אֶת הַתּוֹרָה וְזֶה כָּל כַּוָּנָתוֹ בִּתְפִלָּתוֹ, שֶׁמְּבַקֵּשׁ רַק לְיִרְאָה אֶת הַשֵּׁם וּלְקַיֵּם אֶת הַתּוֹרָה כְּמוֹ שֶׁאָמַר דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם: "אַחַת שָׁאַלְתִּי מֵאֵת ה'" וְכוּ' נִמְצָא שֶׁהַתּוֹרָה וְהַתְּפִלָּה שְׁנֵיהֶם שָׁוִים בְּקוֹמָתָם וְאַף גַּם הַתְּפִלָּה גְּבוֹהָה יוֹתֵר בִּבְחִינַת אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ וּבִבְחִינַת: "רֵאשִׁית חָכְמָה יִרְאַת ה'", דְּהַיְנוּ תְּפִלָּה כָּזאת שֶׁהִיא בְּחִינַת: "אִשָּׁה יִרְאַת ה'" הִיא רֵאשִׁית וּלְמַעְלָה מֵהַחָכְמָה שֶׁהִיא הַתּוֹרָה, כִּי עַל יָדָהּ זוֹכִין לְקַיֵּם אֶת הַתּוֹרָה שֶׁזֶּה הָעִקָּר.
Section 136 ## Segment 6
וְזֶה בְּחִינַת כָּל כַּוָּנַת הַנְּסִירָה שֶׁאָנוּ עוֹסְקִים בְּראשׁ-הַשָּׁנָה לְהַמְתִּיק הַדִּינִים וּלְבַטֵּל אֲחִיזַת הַחִיצוֹנִים, שֶׁיְּנִיקָתָם מִתּקֶף הַדִּינִים חַס וְשָׁלוֹם, כְּדֵי לְנַסֵּר אֶת הַמַּלְכוּת שֶׁלּא תִּהְיֶה בִּבְחִינַת אָחוֹר בְּאָחוֹר, רַק שֶׁתִּהְיֶה פַּרְצוּף שָׁלֵם בִּפְנֵי עַצְמוֹ וְתִתְיַחֵד בִּבְחִינַת פָּנִים בְּפָנִים כַּמְבאָר בְּכִתְבֵי הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה הַיְנוּ כַּנַּ"ל שֶׁאָנוּ עוֹסְקִין אָז לְהַמְשִׁיךְ שְׁלֵמוּת תִּקּוּן הַתְּפִלָּה בָּעוֹלָם שֶׁכָּל אֶחָד וְאֶחָד יִהְיֶה עִקַּר תְּפִלָּתוֹ רַק עַל הַיִּרְאָה לְיִרְאָה אֶת הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא וּלְקַיֵּם מִצְווֹתָיו בִּשְׁלֵמוּת, וְעַל כֵּן מַתְחִילִין בְּראשׁ-הַשָּׁנָה וּבְכֵן תֵּן פַּחְדְּךָ וְכוּ' שֶׁזֶּה עִקַּר שְׁלֵמוּת הַתְּפִלָּה כַּנַּ"ל .
Section 137 # אות-ב URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/118/ # אות-ב
אות-ב
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/118 ## Segment 1
וְהִנֵּה ראשׁ-הַשָּׁנָה הוּא רִאשׁוֹן לַעֲשֶׂרֶת-יְמֵי- תְּשׁוּבָה וְאָז צְרִיכִין לְהַמְשִׁיךְ הַדֶּרֶךְ שֶׁל תְּשׁוּבָה בָּעוֹלָם, שֶׁיִּזְכּוּ כָּל בָּאֵי עוֹלָם לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ וְזֶה מַמְשִׁיכִין עַל-יְדֵי שֶׁעוֹסְקִין לִבְנוֹת קוֹמַת הַתְּפִלָּה בִּשְׁלֵמוּת, דְּהַיְנוּ שֶׁנִּזְכֶּה לְהַרְבּוֹת בְּהִתְבּוֹדְדוּת לְהִתְפַּלֵּל תָּמִיד לְהַשֵּׁם יִתְבָּרַךְ שֶׁנִּזְכֶּה לְקַיֵּם אֶת הַתּוֹרָה כַּנַּ"ל שֶׁזֶּה עִקַּר שְׁלֵמוּת הַתְּפִלָּה שֶׁהוּא לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת, הַיְנוּ לְהִתְפַּלֵּל עַל קִיּוּם הַתּוֹרָה כִּי דַּיְקָא עַל-יְדֵי-זֶה זוֹכִין לִתְשׁוּבָה, כִּי עַל-יְדֵי תְּפִלָּה יְכוֹלִין לִפְעל הַכּל, כִּי אַף-עַל-פִּי שֶׁהוּא כְּמוֹ שֶׁהוּא וּכְבָר נִתְפַּס בְּתַאֲווֹתָיו הָרָעוֹת עַד שֶׁנִּדְמֶה לוֹ שֶׁאִי אֶפְשָׁר לָצֵאת מִשָּׁם, אַף-עַל- פִּי-כֵן הַדִּבּוּר בְּיָדוֹ וְאִם יַרְבֶּה לְדַבֵּר דִּבּוּרֵי תְּפִלָּה וְתַחֲנוּנִים וְיִתְפַּלֵּל הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ שֶׁיִּזְכֶּה לָשׁוּב וּלְקַיֵּם אֶת כָּל דִּבְרֵי הַתּוֹרָה שֶׁזֶּה בְּחִינַת שֶׁעוֹשִים מֵהַתּוֹרוֹת תְּפִלּוֹת שֶׁכָּל תְּפִלּוֹתָיו הֵם עַל קִיּוּם הַתּוֹרָה בְּוַדַּאי יְעוֹרֵר רַחֲמֵי הַשֵּׁם יִתְבָּרַךְ עָלָיו עַד שֶׁיִּפְתַּח לוֹ הַשֵּׁם יִתְבָּרַךְ שַׁעֲרֵי תְּשׁוּבָה וְיִזְכֶּה סוֹף כָּל סוֹף לָשׁוּב אֶל הַשֵּׁם יִתְבָּרַךְ וִירַחֲמֵהוּ.
It is forbidden to be old – neither an old saint or an old devotee, being old is not good. One should always start living and do good deeds as if it is his/her first time. Elders of Holiness constantly lengthen their days expanding their consciousness with fear of Heaven. In this way they reveal and draw the Divine Will making it clear that the world is governed completely by Divine Providence, thus nullifying all the philosophers and scientists, their philosophies and wisdoms. ## Segment 2
וְעַל כֵּן מְבאָר בְּהַתּוֹרָה הַנַּ"ל בְּסִימָן א' שֶׁאֲמִירַת תְּהִלִּים מְסֻגָּל לִתְשׁוּבָה כִּי כָּל סֵפֶר תְּהִלִּים נִתְיַסֵּד רַק עַל דֶּרֶךְ זֶה וּכְמוֹ שֶׁאָמַר דָּוִד בְּעַצְמוֹ: "אַחַת שָׁאַלְתִּי מֵאֵת ה' וְכוּ' לַחֲזוֹת בְּנעַם ה'", וּכְתִיב: "הוֹרֵנִי הַשֵּׁם דַּרְכֶּךָ אֲהַלֵּךְ בַּאֲמִתֶּךָ" וְכַיּוֹצֵא בָּזֶה הַרְבֵּה פְּסוּקִים וַאֲפִלּוּ כָּל הַתְּפִלּוֹת שֶׁהִתְפַּלֵּל לְהִנָּצֵל מִשּׂוֹנְאָיו, כָּל כַּוָּנָתוֹ לְהִנָּצֵל מִשּׂוֹנְאֵי הַנֶּפֶשׁ שֶׁהֵם הַיֵּצֶר הָרָע וְחֵילוֹתָיו כִּי כָּל הָאוֹיְבִים וְהַשּׂוֹנְאִים נִמְשָׁךְ גַּם כֵּן מֵהֶם הַכְּלָל שֶׁכָּל כַּוָּנַת דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, בְּסֵפֶר תְּהִלִּים הוּא לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁנִּזְכֶּה לְקַיֵּם אֶת הַתּוֹרָה וּלְהִנָּצֵל מִכָּל הַשּׂוֹנְאִים וְהַמּוֹנְעִים וְהַמְעַכְּבִים מִלַּעֲבד אֶת הַשֵּׁם יִתְבָּרַךְ בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת כִּי כָּל סֵפֶר תְּהִלִּים הוּא מֵהִתְבּוֹדְדוּת שֶׁל דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם וְעַל כֵּן הֵם חֲמִשָּׁה סִפְרֵי תְּהִלִּים כְּנֶגֶד חֲמִשָּׁה חֻמְּשֵׁי תּוֹרָה, הַיְנוּ שֶׁעָשָׂה מִתּוֹרוֹת תְּפִלּוֹת שֶׁזֶּה עִקַּר שְׁלֵמוּת הַתְּפִלָּה שֶׁהִיא בְּעַצְמָהּ בְּחִינַת דָּוִד כְּמוֹ שֶׁכָּתוּב: "וַאֲנִי תְּפִלָּה" וְעַל כֵּן עִקַּר הִתְעוֹרְרוּת הַתְּשׁוּבָה הִיא עַל-יְדֵי אֲמִירַת תְּהִלִּים כִּי עִקַּר הַתְּשׁוּבָה זוֹכִין עַל-יְדֵי שֶׁעוֹשִׂין מִתּוֹרוֹת תְּפִלּוֹת שֶׁזֶּהוּ בְּחִינַת תְּהִלִּים כַּנַּ"ל.
Giving charity helps to open these gates of renewal and Divine Desire (The converse also holds true; leaders and rabbis who do not actively renew their devotions to G-d with new excitement, knowledge, intensity, and desire, cause the Holy Faith to be shrouded in the darkness, gloom, and depression of philosophy and science). [Likutay Moharan 60; Likutay Halachos, Laws of Tefilin 5:5; Likutay Aitzoas, Fear and Devotion 25] ## Segment 3
אֲבָל דֶּרֶךְ זֶה לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת צְרִיכִין לְהַמְשִׁיךְ מִמָּקוֹם גָּבוֹהַּ מְאד מִבְּחִינַת חִדּוּשֵׁי תּוֹרָה הַנִּמְשָׁכִין מֵאוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה כִּי כְּמוֹ שֶׁהָרוֹפֵא הַמֻּמְחֶה כְּשֶׁרוֹצֶה לְרַפְּאוֹת אֵיזֶה חוֹלַאַת שֶׁבָּאָדָם, אִי אֶפְשָׁר לֵידַע בִּשְׁלֵמוּת מַהוּת הַחוֹלַאַת כִּי אִם כְּשֶׁבָּקִי הֵיטֵב בְּחָכְמַת הַנִּתּוּחַ וְיוֹדֵעַ כָּל פְּרָטֵי קוֹמַת הָאָדָם וּתְכוּנַת כָּל אֵיבָרָיו וְגִידָיו וְעוֹרְקָיו בִּשְׁלֵמוּת וְאֵיךְ כָּל הָאֵיבָרִים הַפְּנִימִיִּים וְהַחִצוֹנִיִּים עֲרוּכִים וּמְסֻדָּרִין זֶה אֵצֶל זֶה וּתְכוּנַת פִּרְקֵיהֶם וְקִשְׁרֵיהֶם וְחִבּוּרֵיהֶם אֵיךְ כָּל אֵיבָר וְעֶצֶם וְכוּ' מְקֻשָּׁר וּמְחֻבָּר זֶה בָּזֶה וְזֶה בָּזֶה עַל- יְדֵי קִשְׁרֵי הַגִּידִים וְהָעוֹרְקִים וְכוּ', וְאֵיךְ הַדָּמִים רָצִים בָּהֶם וּשְׁאָר כָּל תְּכוּנַת הַגּוּף הַכְּלוּלִים בְּחָכְמַת הַנִּתּוּחַ וְאָז דַּוְקָא כְּשֶׁהָרוֹפֵא בָּקִי בְּכָל זֶה הֵיטֵב אָז יָכוֹל לִכָּנֵס לְהָבִין מַהוּת הַחוֹלַאַת וְלַעֲסֹק בִּרְפוּאָתוֹ.
Section 140 ## Segment 4
כְּמוֹ כֵן צַדִּיקֵי הַדּוֹר הָאֲמִתִּיִּים הָעוֹסְקִים בִּרְפוּאַת חֳלִי נַפְשׁוֹת יִשְׂרָאֵל אִי אֶפְשָׁר לָהֶם לַעֲסֹק בִּרְפוּאָתָם, כִּי אִם כְּשֶׁיּוֹדְעִים בִּשְׁלֵמוּת מַהוּת חֳלִי הַנֶּפֶשׁ וְזֶה עַל-יְדֵי שֶׁיּוֹדְעִים בְּחִינַת תְּכוּנַת קוֹמַת הָאָדָם הָעֶלְיוֹן שֶׁהוּא בְּחִינַת תְּכוּנַת קוֹמַת הַתּוֹרָה שֶׁנִּקְרֵאת אָדָם כִּי הַתּוֹרָה הִיא בְּחִינַת קוֹמַת הָאָדָם שֶׁהֵם רַמַ"ח [=מָאתַיִם אַרְבָּעִים וּשְׁמנֶה] מִצְווֹת עֲשֵׂה וּשְׁסָ"ה [=שְׁלשׁ מֵאוֹת שִׁשִּׁים וְחָמֵשׁ] מִצְווֹת לא תַּעֲשֶׂה שֶׁהֵם כְּנֶגֶד רְמַ"ח אֵיבָרִים וּשְׁסָ"ה גִּידִים שֶׁבְּקוֹמַת אָדָם וּכְמוֹ שֶׁהָאֵיבָרִים וְהַגִּידִים שֶׁבָּאָדָם עֲרוּכִים וּמְסֻדָּרִים וּמְקֻשָּׁרִים זֶה בָּזֶה כַּנַּ"ל, כְּמוֹ כֵן צְרִיכִין לֵידַע בִּבְחִינַת קוֹמַת הַתּוֹרָה סֵדֶר הַקֶּשֶׁר וְהַחִבּוּר שֶׁל כָּל רַמַ"ח מִצְווֹת עֲשֵׂה וּשְׁסָ"ה מִצְווֹת לא תַּעֲשֶׂה, וְכָל הַמִּצְווֹת דְּרַבָּנָן הַכְּלוּלִים בָּהֶם לֵידַע הֵיטֵב אֵיךְ הֵם עֲרוּכִים וּמְסֻדָּרִים וּמְקֻשָּׁרִים זֶה בָּזֶה וְזֶה בָּזֶה, וְאָז יְכוֹלִים לֵידַע סְגֻלַּת כָּל מִצְוָה וּמִצְוָה וּמִדָּה וּמִדָּה לְאֵיזֶה רְפוּאָה הִיא מְסֻגֶּלֶת בְּיוֹתֵר וְאֵיךְ לְרַפְּאוֹת חֳלִי הַנֶּפֶשׁ וְאָז דַּוְקָא כְּשֶׁמַּמְשִׁיכִין חִדּוּשֵׁי תּוֹרָה כָּאֵלּוּ שֶׁיּוֹדְעִים עַל יָדָם בְּחִינַת תְּכוּנַת קוֹמַת הַתּוֹרָה כַּנַּ"ל אָז יְכוֹלִין לְהַמְשִׁיךְ הַדֶּרֶךְ הַקְּדוֹשָׁה לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת, הַיְנוּ שֶׁנּוּכַל לִשְׁפּךְ לִבֵּנוּ כַּמַּיִם נכַח פְּנֵי הַשֵּׁם לְקַיֵּם מִצְוָה זאת בִּכְדֵי שֶׁנִּזְכֶּה עַל-יְדֵי-זֶה לְמִדָּה טוֹבָה זאת וְעַל-יְדֵי-זֶה נִזְכֶּה לָבוֹא לְתִקּוּן דָּבָר זֶה וּלְמַדְרֵגָה זאת.
Section 141 ## Segment 5
כְּמוֹ לְמָשָׁל כְּשֶׁאֶחָד רוֹצֶה לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיִּזְכֶּה לְקַיֵּם מִצְוַת צִיצִית בִּשְׁלֵמוּת, אִם אֵינוֹ יוֹדֵעַ סְגֻלַּת הַצִּיצִית אֵיזֶה מִדָּה יִזְכֶּה לְשַׁבֵּר עַל-יְדֵי צִיצִית וּלְאֵיזֶה מַעֲלָה יִזְכֶּה עַל יָדָהּ וְכוּ', אָז בְּוַדַּאי אֵינוֹ יָכוֹל לְבַקֵּשׁ לְהַאֲרִיךְ בִּתְפִלָּה עַד שֶׁיֶּשַׁבֵּר לִבּוֹ, עַד שֶׁיְּעוֹרֵר רַחֲמֵי הַשֵּׁם יִתְבָּרַךְ, כִּי אֵינוֹ יָכוֹל לְבַקֵּשׁ רַק רִבּוֹנוֹ שֶׁל עוֹלָם זַכֵּנִי לְקַיֵּם מִצְוַת צִיצִית בִּשְׁלֵמוּת אַף-עַל-פִּי שֶׁבְּוַדַּאי גַּם זֶה טוֹב מְאד, אַשְׁרֵי שֶׁיּאחֵז בָּהּ לְבַקֵּשׁ עַל כָּל מִצְוָה מֵהַשֵּׁם יִתְבָּרַךְ אַף-עַל-פִּי-כֵן עֲדַיִן אֵינוֹ זוֹכֶה לַעֲשׂוֹת תְּפִלָּתוֹ רַחֲמִים וְתַחֲנוּנִים שֶׁהוּא זֶה שֶׁזּוֹכֶה לְחַדֵּשׁ בָּהּ דָּבָר אֲבָל עִקַּר הַתְּפִלָּה הַשְּׁלֵמָה שֶׁעוֹשִׂין מִתּוֹרָה הוּא מֵחִדּוּשֵׁי אוֹרַיְתָא שֶׁזּוֹכִין לֵידַע עַל יָדָם סְגֻלַּת הַמִּצְווֹת כְּמוֹ בִּמְשַׁל הַצִּיצִית שֶׁזָּכַרְנוּ כְּשֶׁיּוֹדֵעַ הָאָדָם שֶׁצִּיצִית מְסֻגָּל לְשַׁבֵּר תַּאֲוַת נִאוּף וְלִזְכּוֹת עַל-יְדֵי-זֶה לַעֲצַת הַצַּדִּיקִים וְלֶאֱמוּנָה שְׁלֵמָה וְלִתְפִלָּה וּלְאֶרֶץ יִשְׂרָאֵל וְלַעֲשׂוֹת נִסִּים וְכוּ' כְּמוֹ שֶׁמְּבאָר בְּסֵפֶר "לִקּוּטֵי מוֹהֲרַ"ן סִימָן ז' הִנֵּה עַל-פִּי דֶּרֶךְ זֶה בְּוַדַּאי יָכוֹל לְסַדֵּר תְּפִלּוֹת רַבּוֹת בַּאֲרִיכוּת נִפְלָא עַל מִצְוַת צִיצִית כִּי כָּל אֶחָד כְּפִי מַה שֶּׁיּוֹדֵעַ בְּנַפְשׁוֹ כַּמָּה הוּא רָחוֹק מִתִּקּוּן הַבְּרִית וְכָל מַה שֶּׁעוֹבֵר עָלָיו בְּעִנְיָן זֶה בְּכָל פַּעַם כַּמָּה וְכַמָּה הוּא צָרִיךְ לְהַפְצִיר לְהַשֵּׁם יִתְבָּרַךְ שֶׁיּוֹשִׁיעוֹ לְקַיֵּם מִצְוַת צִיצִית כְּתִקּוּנָהּ כְּדֵי לְהִנָּצֵל מִתַּאֲוַת נִאוּף, שֶׁהִיא הָעוֹמֶדֶת עָלָיו בְּכָל יוֹם לְכַלּוֹתוֹ חַס וְשָׁלוֹם, לְהַרְחִיקוֹ מֵחַי הַחַיִּים.
Section 142 ## Segment 6
וְכֵן כְּשֶׁיִּזְכּר כַּמָּה הוּא רָחוֹק מֵאֱמוּנָה שְׁלֵמָה שֶׁהוּא יְסוֹד כָּל הַתּוֹרָה כֻּלָּהּ וְכוּ' וְכֵן כַּמָּה הוּא רָחוֹק מִתְּפִלָּה וְכוּ' וְכֵן כַּמָּה וְכַמָּה עֵצוֹת רָעוֹת שֶׁל הַמְהַפְּכִים הָאֱמֶת וְכוּ' מִתְגַּבְּרִים עָלָיו וְכַמָּה יְשׁוּעָה וְרַחֲמִים הוּא צָרִיךְ לִזְכּוֹת לְעֵצוֹת אֲמִתִּיּוֹת שֶׁהֵם עֲצוֹת צַדִּיקִים הֵן עַל כָּל אֵלֶּה בְּוַדַּאי יוּכַל לִשְׁפּךְ שִׂיחוֹ בִּתְפִלָּתוֹ שֶׁיַּעֲשֶׂה מִתּוֹרָה זאת הַמְדַבֶּרֶת מִסְּגֻלַּת מִצְוַת צִיצִית לְפָרֵשׁ אֶת כָּל אֲשֶׁר עִם לְבָבוֹ עַל-יְדֵי- זֶה וְכַיּוֹצֵא בָּזֶה בִּשְׁאָר מִצְווֹת הַתּוֹרָה וְחִדּוּשֵׁי תוֹרָה כָּאֵלּוּ נִמְשָׁכִין מִבְּחִינַת אוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה שֶׁהִיא בְּחִינַת שׁרֶשׁ הַתּוֹרָה הַקְּדוֹשָׁה וְשָׁם שׁרֶשׁ שֶׁל הַשְּׁלשׁ עֶשְׂרֵה מִדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶם שֶׁהֵם כְּלַל כָּל הַחִדּוּשֵׁי תּוֹרָה שֶׁמַּמְשִׁיכִים הַצַּדִּיקִים וְשָׁם גַּם שׁרֶשׁ שֶׁל הַשְּׁלשׁ עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים שֶׁהֵם כְּלַל שׁרֶשׁ כָּל סֵדֶר הַתְּפִלָּה שֶׁהִיא רַחֲמִים וְתַחֲנוּנִים, וְעַל כֵּן עַל-יְדֵי הַצַּדִּיקֵי אֱמֶת שֶׁמַּמְשִׁיכִים חִדּוּשֵׁי תּוֹרָתָם מִשָּׁם עַל-יְדֵי-זֶה מַמְשִׁיכִין זֶה הַדֶּרֶךְ לַעֲשׂוֹת מֵחִדּוּשֵׁי תּוֹרָתָם תְּפִלּוֹת שֶׁזֶּה עִקַּר שְׁלֵמוּת הַתְּפִלָּה וְעַל-יְדֵי-זֶה זוֹכֶה לִתְשׁוּבָה כַּנַּ"ל.
Section 143 ## Segment 7
וּבִשְׁבִיל זֶה תּוֹקְעִין שׁוֹפָר בְּראשׁ-הַשָּׁנָה כִּי עַל-יְדֵי הַשּׁוֹפָר מַמְשִׁיכִין חִדּוּשֵׁי תּוֹרָה כָּאֵלּוּ, שֶׁנִּזְכֶּה עַל יָדָם לְהָקִים אֶת הַתְּפִלָּה לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת שֶׁעַל-יְדֵי-זֶה עִקַּר הַתְּשׁוּבָה, כִּי הַתּוֹרָה נִתְּנָה בְּקוֹל שׁוֹפָר וְגַם שׁוֹפָר הוּא בְּחִינַת יִרְאָה בְּחִינַת תְּפִלָּה כְּמוֹ שֶׁכָּתוּב: "יִרְאַת הַשֵּׁם הִיא תִּתְהַלָּל", וּבִשְׁבִיל זֶה נִתְּנָה הַתּוֹרָה בְּקוֹל שׁוֹפָר לְהוֹרוֹת שֶׁעִקַּר שְׁלֵמוּת הַתּוֹרָה הִיא כְּשֶׁזּוֹכֶה לַעֲשׂוֹת מֵהַתּוֹרָה תְּפִלָּה שֶׁהִיא בְּחִינַת יִרְאָה שֶׁנִּתְגַּלָּה עַל-יְדֵי הַשּׁוֹפָר כַּנַּ"ל וְהִנֵּה יָדוּעַ כְּשֶׁרוֹצִים לַעֲלוֹת מִדַּרְגָּא לְדַרְגָּא צְרִיכִין לְסַלֵּק הַמּחִין שֶׁמִּקּדֶם, כְּמוֹ שֶׁמָּצִינוּ בַּגְּמָרָא רַבִּי זֵירָא כַּד הֲוֵי סָלֵק לְאֶרֶץ-יִשְׂרָאֵל הֲוָה מִתְעַנֶּה כְּדֵי לִשְׁכּחַ הַתּוֹרָה שֶׁל חוּץ-לָאָרֶץ וְלִזְכּוֹת לְקַבֵּל הַמּחִין שֶׁל אֶרֶץ- יִשְׂרָאֵל.
Section 144 ## Segment 8
וְזֶה בְּחִינַת הַמְבאָר בְּכִתְבֵי הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה, מֵהַשֵּׁנָה וְהַדּוּרְמִיטָא דְּאַפִּיל עַל זְעֵיר אַנְפִּין שֶׁהוּא הַתּוֹרָה כַּנַּ"ל, וְאַחַר-כָּךְ נִתְעוֹרֵר עַל-יְדֵי הַשּׁוֹפָר שֶׁעַל-יְדֵי-זֶה נִנְסֶרֶת וּנִבְנֵית הַמַּלְכוּת כִּי בְּראשׁ-הַשָּׁנָה שֶׁצְּרִיכִין לִזְכּוֹת לִתְשׁוּבָה עַל-יְדֵי שֶׁנִּזְכֶּה לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת וְדֶרֶךְ זֶה צְרִיכִין לְהַמְשִׁיךְ מִמָּקוֹם גָּבוֹהַּ מְאד מִבְּחִינַת חִדּוּשֵׁי אוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה כַּנַּ"ל, עַל כֵּן מַפִּיל עַל-יְדֵי זְעֵיר אַנְפִּין דּוּרְמִיטָא וְשֵׁנָה שֶׁהוּא בְּחִינַת הִסְתַּלְּקוּת הַמּחִין שֶׁמִּקּדֶם כְּדֵי לִזְכּוֹת לְמחִין גְּבוֹהִים בְּיוֹתֵר עַל-יְדֵי הַשּׁוֹפָר, דְּהַיְנוּ לְהַמְשִׁיךְ חִדּוּשֵׁי תּוֹרָה הַנַּ"ל מִבְּחִינַת עַתִּיק כְּדֵי שֶׁנִּזְכֶּה עַל יָדָם לִבְנוֹת קוֹמַת הַמַּלְכוּת שֶׁהוּא בְּחִינַת הַתְּפִלָּה לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת, שֶׁעַל-יְדֵי-זֶה עִקַּר דֶּרֶךְ הַתְּשׁוּבָה בָּעוֹלָם שֶׁצְּרִיכִין לְהַמְשִׁיךְ עַתָּה בְּראשׁ-הַשָּׁנָה כַּנַּ"ל וְגַם כִּי לוּחוֹת הָרִאשׁוֹנוֹת נִשְׁתַּבְּרוּ עַל-יְדֵי חֵטְא הָעֵגֶל וְאָז עָלָה משֶׁה לְרַצּוֹת אֶת הַשֵּׁם יִתְבָּרַךְ, וְאָז גִּילָה לוֹ הַשֵּׁם יִתְבָּרַךְ שְׁלשׁ-עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים שֶׁהֵם בְּחִינַת שְׁלשׁ-עֶשְׂרֵה מִדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶם הַיְנוּ שֶׁגִּלָּה לוֹ הַשֵּׁם יִתְבָּרַךְ שֶׁעַל יְדֵי שְׁלשׁ-עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים שֶׁמַּמְשִׁיכִין מִשְּׁלשׁ-עֶשְׂרֵה מִדּוֹת הַתּוֹרָה, דְּהַיְנוּ שֶׁעוֹשִׂין מִתּוֹרָה תְּפִלָּה, עַל-יְדֵי- זֶה זוֹכִין לְהַכְנִיס קִיּוּם הַתּוֹרָה בְּיִשְׂרָאֵל לַהֲשִׁיבָם כֻּלָּם לְהַשֵּׁם יִתְבָּרַךְ בִּתְשׁוּבָה שְׁלֵמָה כַּנַּ"ל וְעַל כֵּן בְּראשׁ-הַשָּׁנָה, שֶׁהוּא יוֹם רִאשׁוֹן לַעֲשֶׂרֶת-יְמֵי-תְּשׁוּבָה, שֶׁנִּגְמָרִים בְּיוֹם כִּפּוּרִים שֶׁהֵם עֲשָׂרָה יָמִים הָאַחֲרוֹנִים מֵאַרְבָּעִים יוֹם הָאַחֲרוֹנִים שֶׁבָּהֶם נִתְרַצָּה הַשֵּׁם יִתְבָּרַךְ לְמשֶׁה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, תּוֹקְעִין אָז בַּשּׁוֹפָר שֶׁהוּא גַּם כֵּן לְהַמְשִׁיךְ תִּקּוּן הַנַּ"ל לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל .
Section 145 # אות-ג URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/119/ # אות-ג
אות-ג
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/119 ## Segment 1
וְזֶה בְּחִינַת מַלְכֻיּוֹת זִכְרוֹנוֹת שׁוֹפָרוֹת שֶׁאוֹמְרִים בִּתְפִלַּת מוּסָף שֶׁל ראשׁ-הַשָּׁנָה שֶׁיֵּשׁ בָּהֶם הַרְבֵּה פְּסוּקִים מִתּוֹרָה נְבִיאִים וּכְתוּבִים הַיְנוּ שֶׁעוֹשִים אָז מִפְּסוּקֵי תַּנַ"ךְ תְּפִלָּה שֶׁזֶּה בְּחִינַת שֶׁעוֹשִׂין מִתּוֹרָה תְּפִלָּה וְעַל כֵּן אוֹמְרִים אוֹתָם בִּתְפִלַּת מוּסָף וְגַם עִקַּר תְּקִיעַת שׁוֹפָר הוּא בְּמוּסָף כִּי כָּל עִנְיָן תְּפִלַּת מוּסָף נִתְיַסֵּד עַל דָּבָר זֶה שֶׁעוֹשִׂין מִתּוֹרוֹת תְּפִלּוֹת הַיְנוּ כִּי מֵחֲמַת שֶׁאֵין אָנוּ יְכוֹלִים לְהַקְרִיב הַקָּרְבָּנוֹת בְּפעַל שֶׁאָנוּ צְרִיכִים לְהַקְרִיב עַל כֵּן אָנוּ מִתְפַּלְּלִים לְהַשֵּׁם יִתְבָּרַךְ שֶׁיִּבָּנֶה בֵּית-הַמִּקְדָּשׁ בִּמְהֵרָה בְּיָמֵינוּ וְנַקְרִיב לְפָנֶיךָ אֶת קָרְבָּנוֹת חוֹבוֹתֵינוּ כַּמְצֻוֶּה עָלֵינוּ בְּהַתּוֹרָה הַקְּדוֹשָׁה, שֶׁזֶּה בְּחִינַת שֶׁעוֹשִׂין מִתּוֹרָה תְּפִלָּה, הַיְנוּ מֵהַמִּצְוָה שֶׁל הַקְרָבַת קָרְבַּן מוּסָף שֶׁאֵין אָנוּ זוֹכִין עַתָּה לְקַיְּמָהּ עוֹשִׂין מִזֶּה תְּפִלָּה וּבָזֶה אָנוּ מַמְשִׁיכִין הַדֶּרֶךְ לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת, דְּהַיְנוּ שֶׁכָּל אֶחָד וְאֶחָד כְּפִי מַה שֶּׁהוּא רָחוֹק מִקִּיּוּם אֵיזֶה מִצְוָה הֵן מִצְווֹת עֲשֵׂה הֵן מִצְווֹת לא תַּעֲשֶׂה צָרִיךְ לְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ שֶׁיִּזְכֶּה לְקַיְּמָהּ וּכְמוֹ שֶׁעַל-יְדֵי שֶׁאָנוּ מִתְפַּלְּלִים שֶׁנִּזְכֶּה לְהַקְרִיב הַקָּרְבַּן מוּסָף עַל-יְדֵי-זֶה נִזְכֶּה סוֹף כָּל סוֹף לָשׁוּב לְאַרְצֵנוּ וּלְהַקְרִיב שָׁם קָרְבְּנוֹת חוֹבוֹתֵינוּ בְּפעַל מַמָּשׁ וּלְעֵת עַתָּה זאת הַתְּפִלָּה בְּעַצְמָהּ נֶחֱשֶׁבֶת בִּמְקוֹם קָרְבָּן כְּמוֹ כֵן הוּא לְעִנְיַן הַדֶּרֶךְ הַנַּ"ל לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת, עַל-יְדֵי-זֶה נִזְכֶּה סוֹף כָּל סוֹף בְּוַדַּאי לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ בִּשְׁלֵמוּת, וְגַם כָּל זְמַן שֶׁאֵין אָנוּ זוֹכִים עֲדַיִן לִגְאֻלַּת הַנֶּפֶשׁ בִּשְׁלֵמוּת אַף-עַל-פִּי-כֵן הַתְּפִלָּה בְּעַצְמָהּ שֶׁאָנוּ מִתְפַּלְּלִים עַל קִיּוּם הַתּוֹרָה גַּם זֶה חָשׁוּב וּמְקֻבָּל אֵצֶל הַשֵּׁם יִתְבָּרַךְ מְאד וְנֶחֱשָׁב כְּאִלּוּ עָשִׂינוּ מַה שֶּׁמֻּטָּל עָלֵינוּ וְעַל כֵּן עִקַּר מִצְוַת תְּקִיעַת שׁוֹפָר שֶׁהוּא לְהַמְשִׁיךְ הַדֶּרֶךְ הַזֶּה לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל הוּא בִּשְׁעַת תְּפִלַּת מוּסָף:.
When a person knows that everything that happens to him is for the best, this is a taste of the world to come. [Likutay Moharan 4] ## Segment 2
וְעַל כֵּן בְּכָל יוֹם שֶׁיֵּשׁ בּוֹ תּוֹסֶפֶת קְדֻשָּׁה בְּשַׁבָּת וְראשׁ-חֹדֶשׁ וְיוֹם-טוֹב וְראשׁ-הַשָּׁנָה וְיוֹם כִּפּוּרִים מִתְפַּלְּלִים מוּסָף, כִּי כָּל הַיָּמִים הָאֵלּוּ הֵם יְמֵי תְּשׁוּבָה, וְשַׁבָּת הוּא בְּחִינַת מֵעֵין עוֹלָם הַבָּא שֶׁאָז יִהְיֶה יוֹם שֶׁכֻּלּוּ שַׁבָּת יוֹם שֶׁכֻּלּוֹ תְּשׁוּבָה כַּמּוּבָא בִּדְבָרָיו זִכְרוֹנוֹ לִבְרָכָה, לִקּוּטֵי א' סִימָן ו' וְשַׁבָּת הוּא בְּחִינַת וְשַׁבְתָּ עַד הַשֵּׁם אֱלהֶיךָ וְכֵן כָּל הַיָּמִים טוֹבִים הֵם יְמֵי דִּין, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל בְּפֶסַח נִדּוֹנִין עַל הַתְּבוּאָה בַּעֲצֶרֶת נִדּוֹנִין וְכוּ' בֶּחָג נִדּוֹנִין וְכוּ' וִימֵי דִּין הֵם יְמֵי תְּשׁוּבָה כַּמְבאָר בִּדְבָרָיו זִכְרוֹנוֹ לִבְרָכָה, לִקּוּטֵי א' סִימָן ל' וְראשׁ-חֹדֶשׁ הוּא שׁרֶשׁ הַתְּשׁוּבָה כַּמְבאָר בִּדְבָרָיו זִכְרוֹנוֹ לִבְרָכָה, לִקּוּטֵי א' סִימָן י', שֶׁמִּזֶּה שֶׁאָמַר הַקָּדוֹשׁ-בָּרוּךְ-הוּא הָבִיאוּ עָלַי כַּפָּרָה עַל שֶׁמִּעַטְתִּי אֶת הַיָּרֵחַ, מִזֶּה נִשְׁתַּלְשֵׁל תְּשׁוּבָה בְּכָל הַנִּבְרָאִים בְּראשׁ חֹדֶשׁ וְראשׁ-הַשָּׁנָה וְיוֹם כִּפּוּרִים הֵם בְּוַדַּאי יְמֵי תְּשׁוּבָה וְעִקַּר הַמְשָׁכַת דֶּרֶךְ הַתְּשׁוּבָה הוּא עַל-יְדֵי שֶׁעוֹשִׂין מִתּוֹרוֹת תְּפִלּוֹת שֶׁזֶּה בְּחִינַת תְּפִלַּת מוּסָף כַּנַּ"ל, וְעַל כֵּן בְּכָל הַיָּמִים הָאֵלֶּה מִתְפַּלְּלִין תְּפִלַּת מוּסָף .
Section 147 # אות-י URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/12/ # אות-י
אות-י
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/12 ## Segment 1
שׁוֹמֵעַ תְּפִלָּה אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ-בָּרוּךְ- הוּא:רִבּוֹנוֹ שֶׁל עוֹלָם! כְּשֶׁהָיוּ בָּנֶיךָ בְּצַעַר וְאֵין מִי שֶׁיְּבַקֵּשׁ רַחֲמִים עֲלֵיהֶם מִיָּד עֲנֵה אוֹתָם, אָמַר לוֹ הַקָּדוֹשׁ-בָּרוּךְ-הוּא משֶׁה חַיֶּיךָ בְּכָל שָׁעָה שֶׁיִּקְרְאוּ אוֹתִי אֲנִי אֶעֱנֶה אוֹתָם, כְּדִכְתִיב מִי כַה' אֱלהֵינוּ בְּכָל קָרְאֵינוּ אֵלָיו (שָׁם) .
When praying one should be aware of G-d and nothing else # אות-ד URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/120/ # אות-ד
אות-ד
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/120 ## Segment 1
וְזֶה בְּחִינַת ראשׁ חֹדֶשׁ וְעִקַּר תִּקּוּן שֶׁל ראשׁ- חֹדֶשׁ הוּא לְמַלְּאוֹת פְּגִימַת הַלְּבָנָה, שֶׁיִּהְיוּ שְׁנֵיהֶם שָׁוִים בְּקוֹמָתָם בְּחִינַת וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְזֶה זוֹכִין עַל-יְדֵי שֶׁעוֹשִׂין מִתּוֹרוֹת תְּפִלּוֹת, הַיְנוּ שֶׁמִּתְפַּלְּלִין רַק עַל קִיּוּם הַתּוֹרָה וְעַל-יְדֵי-זֶה נִכְלָלִין תּוֹרָה וּתְפִלָּה בְּיַחַד שֶׁהֵם בְּחִינַת משֶׁה וְדָוִד בְּחִינַת חַמָּה וּלְבָנָה כַּיָּדוּעַ, וּשְׁנֵיהֶם שָׁוִים בְּקוֹמָתָם וּשְׁנֵיהֶם מִשְׁתַּמְּשִׁים בְּכֶתֶר אֶחָד, כִּי תַּכְלִית שְׁנֵיהֶם אֶחָד הוּא, כִּי תַּכְלִית תּוֹרָה תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים וְזֶה תַּכְלִית הַתְּפִלָּה מֵאַחַר שֶׁכָּל תְּפִלָּתוֹ הִיא לִזְכּוֹת לְקַיֵּם אֶת הַתּוֹרָה לָבוֹא לִידֵי מַעֲשֶׂה שֶׁזֶּהוּ הָעִקָּר וְהַתַּכְלִית וְעַל כֵּן נִקְבַּע ראשׁ-הַשָּׁנָה בְּראשׁ חֹדֶשׁ כִּי זֶה בְּחִינַת כְּלָלִיּוּת חַמָּה וּלְבָנָה יַחַד כִּי הַשָּׁנִים נִמְנִים לַחַמָּה וְהֶחֳדָשִׁים נִמְנִים לַלְּבָנָה כַּמּוּבָא, כִּי אָז בְּראשׁ-הַשָּׁנָה שֶׁהוּא רִאשׁוֹן לַעֲשֶׂרֶת-יְמֵי- תְּשׁוּבָה שֶׁאָנוּ מַתְחִילִין בְּהִתְעוֹרְרוּת לִתְשׁוּבָה עַל-יְדֵי שֶׁעוֹסְקִים לְהָקִים קוֹמַת הַתְּפִלָּה לַעֲשׂוֹת מֵהַתּוֹרָה תְּפִלָּה,עַל כֵּן אָז נִכְלָל חַמָּה וּלְבָנָה יַחַד כִּי שְׁנֵיהֶם שָׁוִים,כִּי כָּל זֶה זוֹכִין עַל-יְדֵי שֶׁעוֹשִים מֵהַתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל.
The main job of a Jew is to wake up for midnight (which is 6 hours after nightfall). [Words of Rabbi Nachman 301] ## Segment 2
וְהִנֵּה כְּבָר מְבאָר שֶׁזֶּה בְּחִינַת חֲמִשָּׁה סִפְרֵי תְּהִלִּים כְּנֶגֶד חֲמִשָּׁה חֻמְּשֵׁי תּוֹרָה שֶׁעִקַּר הִתְעוֹרְרוּת לִתְשׁוּבָה הוּא עַל-יְדֵי-זֶה וּמְבאָר בְּהַתּוֹרָה הַנַּ"ל בְּסִימָן א' כִּי הָאַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי תְּשׁוּבָה הֵם בְּחִינַת אַרְבָּעִים וְתֵשַׁע אוֹתִיּוֹת שֶׁיֵּשׁ בִּשְׁמוֹת שְׁנֵים-עָשָׂר שִׁבְטֵי יָהּ, עַיֵּן שָׁם וְזֶה בְּחִינַת שְׁנֵים-עָשָׂר רָאשֵׁי חֳדָשִׁים כְּנֶגֶד שְׁנֵים-עָשָׂר שִׁבְטֵי יָהּ כִּי הַכּל אֶחָד כִּי שׁרֶשׁ הַתְּשׁוּבָה הוּא ראשׁ חֹדֶשׁ כַּנַּ"ל כִּי ראשׁ חֹדֶשׁ הוּא בְּחִינַת מַלְכוּת דָּוִד, הַיְנוּ בְּחִינַת תְּהִלִּים שֶׁיָּסַד דָּוִד, שֶׁזּוֹכִין עַל יָדוֹ לִתְשׁוּבָה וְעַל כֵּן הֵם שְׁנֵים- עָשָׂר רָאשֵׁי חֳדָשִׁים כְּנֶגֶד שְׁנֵים-עָשָׂר שְׁבָטִים שֶׁיֵּשׁ בָּהֶם אַרְבָּעִים וְתֵשַׁע אוֹתִיּוֹת שֶׁהֵם בְּחִינַת אַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי תְּשׁוּבָה, שֶׁזּוֹכִין לָבוֹא אֲלֵיהֶם עַל-יְדֵי תְּהִלִּים שֶׁהוּא בְּחִינַת דָּוִד, שֶׁכָּל זֶה הוּא בְּחִינַת ראשׁ-.
Section 149 ## Segment 3
חֹדֶשׁ כַּנַּ"ל וְזֶה: שִׁבְטֵי יָהּ עֵדוּת לְיִשְׂרָאֵל לְהוֹדוֹת לְשֵׁם הַשֵּׁם-לְהוֹדוֹת דַּיְקָא, בְּחִינַת תְּהִלִּים שֶׁהוּא בְּחִינַת הוֹדוֹת וְהַלֵּל לְהַשֵּׁם יִתְבָּרַךְ שֶׁכָּל זֶה הוּא בְּחִינַת ראשׁ-חֹדֶשׁ כַּנַּ"ל.
Section 150 ## Segment 4
וְעִקַּר זֶה הַתִּקּוּן שֶׁל ראשׁ-חֹדֶשׁ בְּחִינַת תְּהִלִּים וְאוֹתִיּוֹת שִׁבְטֵי יָהּ נַעֲשָׂה בְּראשׁ-הַשָּׁנָה שֶׁנִּקְבַּע בְּראשׁ חֹדֶשׁ כַּנַּ"ל וְזֶה שֶׁמַּסְמִיךְ "כִּי שָׁמָּה יָשְׁבוּ כִסְאוֹת לַמִּשְׁפָּט", הַיְנוּ בְּחִינַת ראשׁ- הַשָּׁנָה שֶׁאָז יוֹשְׁבִים כִּסְאוֹת לַמִּשְׁפָּט וְאָז צְרִיכִין לַעֲסֹק בְּתִקּוּן זֶה וְזֶה: "כִּסְאוֹת לְבֵית דָּוִד", שֶׁהַתִּקּוּן שֶׁל ראשׁ-הַשָּׁנָה נִתְתַּקֵּן עַל-יְדֵי בְּחִינַת מַלְכוּת דָּוִד, הַיְנוּ עַל-יְדֵי תְּהִלִּים וְעַל כֵּן עוֹסְקִים אָז כָּל יִשְׂרָאֵל בַּאֲמִירַת תְּהִלִּים כַּמְבאָר בְּהַתּוֹרָה הַנַּ"ל, כִּי עִקַּר הַתִּקּוּן שֶׁל ראשׁ-הַשָּׁנָה וַעֲשֶׂרֶת יְמֵי תְּשׁוּבָה לְהָקִים אֶת הַתְּפִלָּה וְלִזְכּוֹת לִתְשׁוּבָה וְזֶה זוֹכִין עַל-יְדֵי תְּהִלִּים שֶׁהוּא בְּחִינַת הִתְבּוֹדְדוּת וְלַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל .
Section 151 # אות-ה URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/121/ # אות-ה
אות-ה
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/121 ## Segment 1
וְזֶה בְּחִינַת יוֹם כִּפּוּר שֶׁאָז נִכְנַס הַכּהֵן גָּדוֹל לִפְנַי וְלִפְנִים שֶׁשָּׁם עוֹמֵד הָאָרוֹן וְהַלּוּחוֹת שֶׁהֵם הַתּוֹרָה בְּשָׁרְשָׁהּ וְשָׁם גַּם עִקַּר מְקוֹם עֲלִיַּת הַתְּפִלָּה בְּשָׁרְשָׁהּ כִּי הַתְּפִלּוֹת עוֹלִין דֶּרֶךְ שָׁם כַּיָּדוּעַ וְשָׁם בְּקָדְשֵׁי קָדָשִׁים עִקַּר תַּכְלִית שְׁלֵמוּת הַקְּדֻשָּׁה, כִּי זֶה עִקַּר שְׁלֵמוּת הַקְּדֻשָּׁה כְּשֶׁנִּכְלָלִין תּוֹרָה וּתְפִלָּה בְּיַחַד שֶׁזֶּה זוֹכִין עַל- יְדֵי שֶׁעוֹשִׂין מִתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל, וְעַל כֵּן שָׁם בִּמְקוֹם הָאָרוֹן שָׁם הוּא תַּכְלִית הַיִּחוּד כַּיָּדוּעַ כִּי שָׁם מִתְיַחֲדִין תּוֹרָה וּתְפִלָּה בְּיִחוּדָא שְׁלִים וְעַל כֵּן מַמְשִׁיךְ הַכּהֵן גָּדוֹל מִשָּׁם זֶה הַשֵּׂכֶל הָעֶלְיוֹן לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת, שֶׁעַל-יְדֵי-זֶה עִקַּר הַתְּשׁוּבָה וְעִקַּר הַסְּלִיחָה וְהַמְּחִילָה וְעַל כֵּן בְּיוֹם-הַכִּפּוּרִים נִתְּנוּ הַלּוּחוֹת הָאַחֲרוֹנוֹת, וְאָז נִתְרַצָּה הַשֵּׁם יִתְבָּרַךְ לְמשֶׁה וְנִתְקַבְּלָה תְּפִלָּתוֹ, וְאָמַר לוֹ: "סָלַחְתִּי כִּדְבָרֶיךָ", כִּי אָז נִתְחַבֵּר וְנִתְיַחֵד הַתּוֹרָה וְהַתְּפִלָּה יַחַד, כִּי זוֹכִין לְהַמְשִׁיךְ אָז הַתִּקּוּן לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת שֶׁעַל-יְדֵי-זֶה נִתְתַּקֵּן הַכּל כַּנַּ"ל.
Know that the primary essence of exile is only our lack of belief. [Likutay Moharan 7] ## Segment 2
וְזֶה בְּחִינַת הַוִּדּוּיִים שֶׁל יוֹם כִּפּוּרִים שֶׁפּוֹרְטִין בְּהַוִּדּוּי כָּל הַחֲטָאִים וּמִתְחָרְטִין עֲלֵיהֶם וּמְבַקְשִׁים מֵהַשֵּׁם יִתְבָּרַךְ: "יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁלּא אֶחֱטָא עוֹד", נִמְצָא שֶׁעוֹשִׂין מֵהַתּוֹרָה תְּפִלָּה, דְּהַיְנוּ מִכָּל מִצְווֹת הַתּוֹרָה שֶׁעָבַר עֲלֵיהֶם הוּא מִתְפַּלֵּל עֲלֵיהֶם לְהַשֵּׁם יִתְבָּרַךְ שֶׁיַּצִּילוֹ לְהַבָּא וְיִמְחַל לוֹ עַל הֶעָבָר שֶׁכָּל זֶה הוּא בְּחִינַת תְּפִלָּה שֶׁעוֹשִׂין מֵהַתּוֹרָה נִמְצָא שֶׁבְּכָל יוֹם שֶׁל יוֹם-הַכִּפּוּרִים עוֹסְקִים לַעֲשׂוֹת מִתּוֹרָה תְּפִלָּה עַל-יְדֵי רִבּוּי הַוִּדּוּיִים שֶׁאוֹמְרִים אָז כִּי אָז צְרִיכִין לְכָךְ כִּי אָז יוֹם הָאַחֲרוֹן שֶׁל אַרְבָּעִים יוֹם אַחֲרוֹנִים שֶׁאָז עִקַּר גְּמַר הַתִּקּוּן שֶׁל חֵטְא הָעֵגֶל שֶׁעָבְרוּ עַל הַתּוֹרָה, שֶׁעִקַּר הַתִּקּוּן עַל-יְדֵי שֶׁעוֹשִים מֵהַתּוֹרוֹת תְּפִלּוֹת שֶׁזֶּה בְּחִינַת שְׁלשׁ-עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים שֶׁנִּתְגַּלּוּ לְמשֶׁה אָז הַנִּמְשָׁכִין מִשְּׁלשׁ-עֶשְׂרֵה מִדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶם בִּשְׁבִיל הַתִּקּוּן כַּנַּ"ל (וְעַל כֵּן מִתְפַּלְּלִים בְּיוֹם-הַכִּפּוּרִים חָמֵשׁ תְּפִלּוֹת כְּנֶגֶד חֲמִשָּׁה חֻמְּשֵׁי תּוֹרָה, שֶׁזֶּה בְּחִינַת חֲמִשָּׁה סִפְרֵי תְּהִלִּים כְּנֶגֶד חֲמִשָּׁה חֻמְּשֵׁי תּוֹרָה כַּנַּ"ל).
Section 153 ## Segment 3
וְעַל כֵּן אוֹמְרִים בְּסוֹף תְּפִלַּת נְעִילָה שֶׁבַע פְּעָמִים "ה' הוּא הָאֱלהִים", הַיְנוּ שֶׁה' וֶאֱלקִים שֶׁהֵם בְּחִינַת זְעֵיר אַנְפִּין וּמַלְכוּת בְּחִינַת תּוֹרָה וּתְפִלָּה כַּיָּדוּעַ כֻּלָּהּ חָד, הַיְנוּ כַּנַּ"ל וְעַל כֵּן אוֹמְרִין זאת שֶׁבַע פְּעָמִים זֶה בְּחִינַת הַתְּפִלָּה בְּחִינַת: "שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ" וְכֵן הַתּוֹרָה הוּא בְּחִינַת שִׁבְעָה, כְּמוֹ שֶׁכָּתוּב: "חָצְבָה עַמּוּדֶיהָ שִׁבְעָה" וְזֶה: "שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ" עַל מִשְׁפְּטֵי צִדְקֶךָ שֶׁהוּא הַתּוֹרָה, כִּי הַתְּפִלָּה שֶׁהוּא בְּחִינַת שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ נַעֲשָׂה מֵהַתּוֹרָה שֶׁהוּא בְּחִינַת מִשְׁפְּטֵי צִדְקֶךָ וְזֶה בְּחִינַת מְזֻקָּק שִׁבְעָתָיִם שֶׁבַע פְּעָמִים שֶׁבַע בְּחִינַת אַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי תְּשׁוּבָה אַרְבָּעִים וְתֵשַׁע אוֹתִיּוֹת הַשְּׁבָטִים שֶׁהֵם בְּחִינַת תְּהִלִּים בְּחִינַת תְּפִלּוֹת הַנַּעֲשִׂים מֵהַתּוֹרָה וְאָז נִתְקַיֵּם וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כַּנַּ"ל (וְעַל כֵּן מְקַדְּשִׁין בְּמוֹצָאֵי יוֹם כִּפּוּרִים הַלְּבָנָה וּמִתְפַּלְּלִים וְהָיָה אוֹר הַלְּבָנָה וְכוּ' כַּנַּ"ל) וְכָל זֶה זוֹכִין בְּיוֹם כִּפּוּרִים, סוֹד יוֹבֵל הַגָּדוֹל שַׁעַר הַחֲמִשִּׁים שֶׁשָּׁם הוּא בְּחִינַת שׁוֹפָר גָּדוֹל שֶׁהוּא בְּחִינַת שַׁעַר הָעֶלְיוֹן מֵחֲמִשִּׁים שַׁעֲרֵי בִּינָה, שֶׁיַּשִּׂיג אוֹתוֹ מָשִׁיחַ שֶׁיַּשִּׂיג אוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה, שֶׁמִּשָּׁם נִמְשָׁךְ זֶה הַשֵּׂכֶל הָאֱמֶת לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל, שֶׁעַל-יְדֵי-זֶה יָשׁוּבוּ כָּל יִשְׂרָאֵל לְהַשֵּׁם יִתְבָּרַךְ לְעוֹלָם וָעֶד .
Section 154 # אות-ו URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/122/ # אות-ו
אות-ו
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/122 ## Segment 1
וְזֶה בְּחִינַת סֻכָּה כִּי סֻכָּה הוּא בְּחִינַת לְהָקִים סֻכַּת דָּוִד הַנּוֹפָלֶת וְלִזְכּוֹת לְסֻכַּת שָׁלֵם וְעִקַּר סֻכַּת דָּוִד הַנּוֹפָלֶת הוּא בְּחִינַת הַתְּפִלָּה שֶׁנָּפְלָה בַּעֲווֹנוֹתֵינוּ הָרַבִּים, כִּי כָּל עֵסֶק דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, הָיָה תְּפִלָּה כְּמוֹ שֶׁכָּתוּב: "וַאֲנִי תְפִלָּה", הַיְנוּ לְהָקִים אֶת הַתְּפִלָּה מִנְּפִילָתָהּ כִּי עַכְשָׁו הַתְּפִלָּה הִיא בְּחִינַת: "כְּרֻם זֻלֻּת לִבְנֵי אָדָם" 'אֵלּוּ דְּבָרִים הָעוֹמְדִים בְּרֻמּוֹ שֶׁל עוֹלָם וּמַאי נִיהוּ? תְּפִלָּה' (הַיְנוּ בְּחִינַת אֵלּוּ הַתְּפִלּוֹת הָעוֹשִׂים מֵהַתּוֹרוֹת שֶׁנַּעֲשֶׂה מֵהֶם שַׁעֲשׁוּעִים גְּדוֹלִים לְמַעְלָה, כַּמְבאָר שָׁם בְּלִקּוּטֵי תִּנְיָנָא סִימָן כ"ה) וּבְנֵי אָדָם מְזַלְזְלִים בָּהֶם, וְעַל כֵּן הַתְּפִלָּה הוּא עַכְשָׁו בְּחִינַת סֻכַּת דָּוִד הַנּוֹפָלֶת וּבְסֻּכּוֹת עוֹסְקִים לַהֲקִימָהּ וְזֶה בְּחִינַת שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, עַל מִצְוַת סֻכָּה, צֵא מִדִּירַת קֶבַע וְשֵׁב בְּדִירַת אַרְעַי, זֶה בְּחִינַת אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע אֶלָּא רַחֲמִים וְתַחֲנוּנִים, וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, זֶה שֶׁיּוֹדֵעַ לְחַדֵּשׁ בָּהּ דָּבָר, וְזֶה זוֹכִין דַּיְקָא כְּשֶׁעוֹשִׂין מִתּוֹרוֹת תְּפִלּוֹת שֶׁאָז זוֹכִין בְּוַדַּאי לְחַדֵּשׁ דָּבָר בִּתְפִלָּתוֹ בְּכָל פַּעַם (וְעַיֵּן בְּמִכְתְּבֵי מוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, שְׁנַת תקצ"ה ראשׁ-חֹדֶשׁ חֶשְׁוָן שֶׁזֶּה בְּחִינַת סֻכָּה חֲדָשָׁה, שֶׁצְּרִיכָה הַסֻּכָּה לִהְיוֹת חֲדָשָׁה דַּוְקָא, כִּי סֻכָּה יְשָׁנָה יֵשׁ פּוֹסְלִים וְזֶה בְּחִינַת תְּפִלָּה חֲדָשָׁה עַיֵּן שָׁם).
Gan Ayden (Eden - heaven) and Gi'henom (hell) are literally in this world. [Likutay Moharan 22] ## Segment 2
וְזֶה בְּחִינַת סֻכַּת שָׁלֵם, הַיְנוּ לַעֲשׂוֹת שָׁלוֹם וְיִחוּד גָּמוּר בֵּין תּוֹרָה לִתְפִלָּה שֶׁהֵם בְּחִינַת זְעֵיר אַנְפִּין וּמַלְכוּת שֶׁשָּׁם עִקַּר הַיִּחוּד וְהַשָּׁלוֹם וְשָׁם בַּסֻּכָּה נִכְנָסִים כָּל הַשִּׁבְעָה רוֹעִים מֵאַבְרָהָם עַד דָּוִד הַכּל בִּשְׁבִיל בְּחִינָה זאת, כִּי הַהַתְחָלָה מִתְּפִלָּה וְהַסּוֹף הוּא תְּפִלָּה, כִּי עֲבוֹדַת הָאָבוֹת הִתְחִילָה מִתְּפִלָּה כִּי עֲדַיִן לא הָיוּ שׁוּם תּוֹרָה וְעַל כֵּן אַבְרָהָם תִּקֵּן שַׁחֲרִית וְכוּ', אֲבָל עֲדַיִן לא הָיָה בְּתַכְלִית הַשְּׁלֵמוּת מֵחֲמַת שֶׁעֲדַיִן לא נִתְּנָה תּוֹרָה לַעֲשׂוֹת מִמֶּנָּה תְּפִלָּה וּמשֶׁה וְאַהֲרן הֵם הַתּוֹרָה וְיוֹסֵף הוּא הַמֵּבִיא אֶת הַתּוֹרָה לִבְחִינַת דָּוִד לַעֲשׂוֹת מִמֶּנָּה תְּפִלָּה לְהוֹלִיד מַעֲשִׂים טוֹבִים, כִּי יוֹסֵף הוּא בְּחִינַת הַצַּדִּיק יְסוֹד עוֹלָם בְּחִינַת צַדִּיק חַ"י עָלְמִין חַ"י בִּרְכָאִין דִּצְלוֹתָא שֶׁהוּא הַבְּחִינָה הַמְחַבֵּר שְׁנֵיהֶם משֶׁה וְדָוִד תּוֹרָה וּתְפִלָּה לַעֲשׂוֹת מֵהַתּוֹרָה תְּפִלָּה וְעַל כֵּן משֶׁה יוֹסֵף דָּוִד בְּגִימַטְרִיָּא תְּפִלָּה כִּי דַּיְקָא שְׁלָשְׁתָּם הֵם בְּחִינַת שְׁלֵמוּת הַתְּפִלָּה.
Section 156 ## Segment 3
כִּי עִקַּר שְׁלֵמוּת הַתְּפִלָּה בְּתַכְלִית הוּא כְּשֶׁעוֹשִׂין מִתּוֹרָה תְּפִלָּה שֶׁזֶּה נַעֲשֶׂה עַל- יְדֵי שְׁלשֶׁת הַצַּדִּיקִים הָאֵלֶּה כַּנַּ"ל, וְעַל כֵּן נִסְתַּלְּקוּ שְׁלָשְׁתָּם בִּשְׁעַת תַּכְלִית שְׁלֵמוּת עֲלִיַּת הַתְּפִלָּה שֶׁהִיא בְּשַׁבָּת בְּמִנְחָה בְּעֵת רַעֲוָא דְּרַעֲוִין בִּבְחִינַת: "וַאֲנִי תְפִלָּתִי לְךָ ה' עֵת רָצוֹן" שֶׁאוֹמְרִים אָז וְזֶהוּ: "עֲנֵנִי בֶּאֱמֶת יִשְׁעֶךָ" אֱמֶת, זֶה בְּחִינַת הַתּוֹרָה בְּחִינַת תּוֹרַת אֱמֶת, הַיְנוּ עַל-יְדֵי הָאֱמֶת שֶׁאֶזְכֶּה לַעֲשׂוֹת מִתּוֹרָה תְּפִלָּה, עַל-יְדֵי-זֶה בְּוַדַּאי תַּעֲנֵנִי וַיְהִי לִי לִישׁוּעָה וְזֶהוּ עָזִּי וְזִמְרָת יָהּ עָזִּי זֶה בְּחִינַת הַתּוֹרָה בְּחִינַת ה' עז לְעַמּוֹ יִתֵּן וְזִמְרָת יָהּ זֶה בְּחִינַת תְּפִלָּה, הַיְנוּ כְּשֶׁאֶזְכֶּה לְדַבֵּר תּוֹרָה וּתְפִלָּה, דְּהַיְנוּ לַעֲשׂוֹת מֵהַתּוֹרָה תְּפִלָּה אָז בְּוַדַּאי וַיְהִי לִי לִישׁוּעָה וְעַל כֵּן כָּל אֵלֶּה הַשִּׁבְעָה רוֹעִים שֶׁהֵם בְּחִינַת שְׁלֵמוּת הַתְּפִלָּה נִכְנָסִים בַּסֻּכָּה כִּי בְּסֻכּוֹת עוֹסְקִים בָּזֶה כַּנַּ"ל.
Section 157 ## Segment 4
וְגַם אֵלּוּ הַשִּׁבְעָה רוֹעִים הַנַּ"ל הֵם שׁרֶשׁ הַשְּׁנֵים-עָשָׂר שִׁבְטֵי יָהּ, כִּי הַשְּׁנֵים-עָשָׂר שְׁבָטִים הֵם בְּחִינַת שְׁנֵים-עָשָׂר גְּבוּלֵי אֲלַכְסוֹן בְּחִינַת שְׁתֵּים-עֶשְׂרֵה פְּשׁוּטוֹת הַנִּמְשָׁכִין מִשֶּׁבַע כְּפוּלוֹת מִבְּחִינַת שִׁבְעָה יְמֵי הַבִּנְיָן כַּיָּדוּעַ, וְעַל כֵּן יֵשׁ בִּשְׁמוֹת הַשְּׁנֵים-עָשָׂר שְׁבָטִים אַרְבָּעִים וְתֵשַׁע אוֹתִיּוֹת שֶׁבַע פְּעָמִים שֶׁבַע, כִּי שָׁרְשָׁם בְּחִינַת שִׁבְעָה רוֹעִים וְאַרְבָּעִים וְתֵשַׁע אוֹתִיּוֹת הַשְּׁבָטִים הֵם בְּחִינַת אַרְבָּעִים וְתִשְׁעָה יְמֵי הַסְּפִירָה בְּחִינַת אַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי תְּשׁוּבָה שֶׁהֵם בְּחִינַת תְּהִלִּים שֶׁהוּא בְּחִינַת שֶׁעוֹשִׂין מִתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל.
Section 158 ## Segment 5
וּבְסֻּכּוֹת עוֹסְקִין בָּזֶה וְעַל כֵּן נִכְנָסִים לַסֻּכָּה כַּנַּ"ל, כִּי הַתִּקּוּן שֶׁל אַרְבָּעִים וְתִשְׁעָהיְמֵי הַסְּפִירָה שֶׁעַל-יְדֵי-זֶה קִבְּלוּ הַתּוֹרָה בְּיוֹם הַחֲמִשִּׁים בְּשָׁבוּעוֹת נִפְגָּם אַחַר-כָּךְ עַל- יְדֵי חֵטְא הָעֵגֶל וְאָז חָזַר וְנִמְשָׁךְ זֻהֲמַת הַנָּחָשׁ שֶׁנִּפְסְקָה בְּמַתַּן תּוֹרָה וְעַתָּה בְּכָל שָׁנָה וְשָׁנָה עוֹסְקִין לְתַקֵּן הַתִּקּוּן שֶׁל חֵטְא אָדָם הָרִאשׁוֹן וְהַתִּקּוּן נִשְׁלָם בְּיוֹם כִּפּוּרִים שֶׁאָז הוּא גְּמָר מִן אַרְבָּעִים יָמִים הָאַחֲרוֹנִים שֶׁנִּתְגַּלָּה אָז הַתִּקּוּן שֶׁל שְׁלשׁ-עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים שֶׁנִּמְשְׁכוּ מִשְּׁלשׁ-עֶשְׂרֵה מִדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶם שֶׁהוּא בְּחִינַת לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל, וְעַל כֵּן אַחַר יוֹם כִּפּוּרִים עוֹשִׂים שִׁבְעַת יְמֵי הַסֻּכּוֹת וְנִכְנָסִים בְּהַסֻּכָּה הַשִּׁבְעָה רוֹעִים וּבָזֶה מַמְשִׁיכִין מֵחָדָשׁ הַתִּקּוּן שֶׁל שֶׁבַע שַׁבָּתוֹת שֶׁל סְפִירַת הָעמֶר, וְאַחַר-כָּךְ הוּא שְׁמִינִי עֲצֶרֶת שֶׁהוּא כְּנֶגֶד שָׁבוּעוֹת שֶׁנִּקְרָא גַּם כֵּן עֲצֶרֶת וְאָז מְסַיְּמִים גַּם כֵּן הַתּוֹרָה וְנִגְמָר אָז הַתִּקּוּן שֶׁהִתְחַלְנוּ בּוֹ מֵראשׁ-הַשָּׁנָה, שֶׁהוּא לְתַקֵּן וּלְהַשְׁלִים כְּלַל בְּחִינַת הַתּוֹרָה וְהַתְּפִלָּה עַל-יְדֵי שֶׁכּוֹלְלִים אוֹתָם יַחַד וְעוֹשִׂים מִתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל וְטוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ, כִּי הַתִּקּוּן שֶׁל אַרְבָּעִים וְתִשְׁעָה יְמֵי הַסְּפִירָה שֶׁנִּגְמָר בְּשָׁבוּעוֹת נִפְגַּם כַּנַּ"ל מֵחֲמַת שֶׁלּא קִבַּלְנוּ אָז רַק הַתּוֹרָה וְלא נִתְגַּלָּה עֲדַיִן הַתִּקּוּן שֶׁל שְׁלשׁ- עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים שֶׁהוּא בְּחִינַת לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל, אֲבָל מֵראשׁ-הַשָּׁנָה וְיוֹם- כִּפּוּר עַד עַתָּה עוֹסְקִים לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת וְזֶה עִקַּר הַתִּקּוּן כַּנַּ"ל וְזֶה גַּם כֵּן הַבְּחִינָה שֶׁהַסֻּכָּה צְרִיכָה שֶׁתִּהְיֶה 'צִלָּתָהּ מְרֻבָּה.
Section 159 ## Segment 6
מֵחַמָּתָהּ' כִּי חַמָּה הוּא בְּחִינַת הַתּוֹרָה וְצֵל הוּא בְּחִינַת הַתְּפִלָּה וְהַסֻּכָּה מְערֶבֶת מֵחַמָּה וָצֵל, הַיְנוּ מִתּוֹרָה וּתְפִלָּה אֲבָל הַצֵּל צָרִיךְ שֶׁיִּהְיֶה מְרֻבֶּה כִּי הָעִקָּר הִיא הַתְּפִלָּה שֶׁמִּתְפַּלְּלִים עַל קִיּוּם הַתּוֹרָה וּתְפִלָּה כָּזאת הוּא בְּחִינַת מַעֲשֶׂה בְּחִינַת קִיּוּם הַתּוֹרָה מַמָּשׁ, עַל כֵּן הָעִקָּר כִּי צָרִיךְ שֶׁיִּהְיֶה מַעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ שֶׁזֶּה בְּחִינַת צִלָּתָהּ מְרֻבָּה מֵחֲמָּתָהּ כַּנַּ"ל .
Section 160 # אות-ז URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/123/ # אות-ז
אות-ז
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/123 ## Segment 1
וְעַל כֵּן בְּהוֹשַׁעְנָא רַבָּא שֶׁאָז נִגְמָר הַתִּקּוּן אוֹמְרִים אָז כָּל סֵפֶר תְּהִלִּים כִּי זֶה עִקַּר הַתִּקּוּן שֶׁאָנוּ עוֹסְקִים מֵראשׁ-הַשָּׁנָה עַד עַתָּה לְהַמְשִׁיךְ אֲמִירַת תְּהִלִּים בָּעוֹלָם וְלַעֲסֹק בְּהִתְבּוֹדְדוּת וְלַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת שֶׁכָּל זֶה הוּא בְּחִינַת תְּהִלִּים כַּנַּ"ל .
A Jewish person needs to always look at the wisdom within everything in order that it will enlighten him so that he can come close to G-d through each thing. Because this wisdom is a great light and it will enlighten all his ways. [Likutay Moharan 1] # אות-ח URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/124/ # אות-ח
אות-ח
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/124 ## Segment 1
וְזֶה בְּחִינַת הַכַּוָּנוֹת שֶׁל הַחַ"י נַעְנוּעִים עִם הַלּוּלָב וּמִינָיו כִּי הֵם חַ"י נַעְנוּעִים כְּנֶגֶד חַ"י בִּרְכָאָן דִּצְלוֹתָא וּמְבאָר בְּכִתְבֵי הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה, שֶׁכַּוָּנַת הַנַּעְנוּעִים הוּא כְּדֵי לְהַמְשִׁיךְ הֶאָרָה מֵהַמּחִין שֶׁבָּראשׁ לְתוֹךְ הַשִּׁשָּׁה קְצָווֹת, כְּדֵי שֶׁיִּהְיֶה כּחַ לְהַמּחִין שֶׁבַּשִּׁשָּׁה קְצָווֹת לְהָאִיר לְתוֹךְ הַמַּלְכוּת הַיְנוּ כִּי כְּשֶׁעוֹשִׂין מִתּוֹרָה תְּפִלָּה זֶה בְּחִינַת שֶׁמְּאִירִין הַמּחִין שֶׁבַּשִּׁשָּׁה קְצָווֹת שֶׁהוּא הַתּוֹרָה לְהַמַּלְכוּת שֶׁהוּא בְּחִינַת הַתְּפִלָּה וְזֶה אֲפִלּוּ כְּשֶׁמִּתְפַּלֵּל סְתָם לְקַיֵּם כָּל מִצְוָה וּמִצְוָה, אַךְ תְּפִלָּה כָּזוֹ אֵינָהּ יְכוֹלָה לִהְיוֹת בִּבְחִינַת רַחֲמִים וְתַחֲנוּנִים כִּי אֵינוֹ יָכוֹל לְהַאֲרִיךְ בָּהּ עֲדַיִן וְלִשְׁפּךְ לִבּוֹ כַּמַּיִם נכַח פְּנֵי הַשֵּׁם, עַד שֶׁיְּעוֹרֵר רַחֲמָיו יִתְבָּרַךְ בִּשְׁלֵמוּת עַל-יְדֵי-זֶה, עַל כֵּן צָרִיךְ לְהַמְשִׁיךְ הֶאָרָה מִמּחִין שֶׁבָּראשׁ, הַיְנוּ מִבְּחִינַת חִדּוּשֵׁי תּוֹרָה שֶׁנִּמְשָׁכִין מִבְּחִינַת אוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה שֶׁהֵם בְּחִינַת שָׁרְשֵׁי הַתּוֹרָה, וְעַל-יְדֵי-זֶה יוֹדְעִים סְגֻלַּת כָּל מִצְוָה וּמִצְוָה מַה יְּכוֹלִין לִזְכּוֹת עַל יָדָהּ וְאָז עַל-יְדֵי חִדּוּשֵׁי תּוֹרָה כָּאֵלּוּ נִמְשָׁךְ בִּשְׁלֵמוּת זֶה הַדֶּרֶךְ לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת וְלִשְׁפּךְ לִבּוֹ כַּמַּיִם לִפְנֵי הַשֵּׁם, שֶׁיִּזְכֶּה לְקַיֵּם כָּל מִצְוָה כָּרָאוּי כַּנַּ"ל בַּמֶּה שֶּׁבֵּאַרְנוּ בְּעִנְיַן הַשּׁוֹפָר עַיֵּן שָׁם .
All the deficiencies are in reality only deficiencies of 'daas' (realization of knowledge), as the Talmud revealed, if one has daas he has everything, and if one does not have daas, he has nothing. [Likutay Moharan 21] # אות-ט URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/125/ # אות-ט
אות-ט
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/125 ## Segment 1
וְזוֹ בְּחִינַת הַהַקָּפוֹת שֶׁל שִׂמְחַת תּוֹרָה שֶׁמַּקִּיפִין עִם הַתּוֹרָה וְאוֹמְרִים אָז תְּחִנּוֹת וּבַקָּשׁוֹת, אָנָּא הַשֵּׁם הוֹשִׁיעָה נָּא לְהוֹרוֹת שֶׁהַתּוֹרָה עֲדַיִן בִּבְחִינַת מַקִּיפִין אֶצְלֵנוּ וְכָל עִסְקֵנוּ לְבַקֵּשׁ וּלְהִתְחַנֵּן מֵהַשֵּׁם יִתְבָּרַךְ לְהַכְנִיס הַמַּקִּיף לִפְנִים, דְּהַיְנוּ שֶׁעוֹשִים מֵהַתּוֹרוֹת תְּפִלּוֹת שֶׁקִּיּוּם הַתּוֹרָה וְהַמִּצְווֹת שֶׁלּא זָכִינוּ עֲדַיִן בִּשְׁלֵמוּת וְהוּא בִּבְחִינַת מַקִּיף אֶצְלֵנוּ נִזְכֶּה לְקַיְּמָם בִּשְׁלֵמוּת, וְזֶה כָּל בַּקָּשָׁתֵינוּ אָנָּא הַשֵּׁם הוֹשִׁיעָה נָּא, וְעַל כֵּן שְׂמֵחִים אָז מְאד כִּי כְּשֶׁזּוֹכִין לִתְפִלּוֹת שְׁלֵמוֹת כָּאֵלּוּ שֶׁנַּעֲשִׂים מֵהַתּוֹרוֹת מִשָּׁם עִקַּר הַשִּׂמְחָה כַּמּוּבָן בְּ"לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק א' סִימָן כ"ב, שֶׁנַּעֲשֶׂה וְנִשְׁמַע שֶׁהֵם בְּחִינַת תּוֹרָה וּתְפִלָּה הֵם עִקַּר הַשִּׂמְחָה בְּחִינַת מַה שֶּׁדָּרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, עַל הַכְּתָרִים שֶׁל נַעֲשֶׂה וְנִשְׁמַע שֶׁעָתִיד הַקָּדוֹשׁ- בָּרוּךְ-הוּא לְהַחֲזִירָם לָנוּ, עֲלֵיהֶם נֶאֱמַר: "וְשִׂמְחַת עוֹלָם עַל ראשָׁם" (שַׁבָּת פ"ח) וְעִקַּר שְׁלֵמוּת הַשִּׂמְחָה הוּא עַל-יְדֵי הַיִּרְאָה שֶׁהוּא בְּחִינַת תְּפִלָּה בְּחִינַת וְגִילוּ בִּרְעָדָה עַיֵּן שָׁם .
Everybody says there is this world and the coming world. Behold, the coming world -- we believe that the coming world exists; perhaps this world also exists in some world, because here it looks like hell, for everybody is full of great afflictions all the time, and he (Rabbi Nachman) said that this world does not exist at all. [Likutay Moharan vol. 2, 119] # אות-י URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/126/ # אות-י
אות-י
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/126 ## Segment 1
וְזֶה עִנְיַן נִסּוּךְ הַמַּיִם בֶּחָג כִּי זֶה בְּחִינַת: "וַיִּשְׁאֲבוּ מַיִם וַיִּשְׁפְּכוּ לִפְנֵי ה'" הַנֶּאֱמַר בִּשְׁמוּאֵל וּפֵרֵשׁ רַשִׁ"י שֶׁשָּׁפְכוּ לִבָּם כַּמַּיִם, הַיְנוּ בְּחִינַת שְׁלֵמוּת הַתְּפִלָּה שֶׁנִּשְׁלַם בְּסֻכּוֹת כַּנַּ"ל וְזֶה בְּחִינַת שִׂמְחַת בֵּית הַשּׁוֹאֵבָה שֶׁהוּא עַל שֵׁם שֶׁכָּתוּב: "וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעְיְנֵי הַיְשׁוּעָה" וְתַרְגּוּמוֹ: 'וּתְקַבְּלוּן אוּלְפָן חֲדָת', הַיְנוּ בְּחִינַת הַחִדּוּשֵׁי תּוֹרָה הַנַּ"ל הַנִּמְשָׁכִין מִבְּחִינַת עַתִּיקָא סְתִימָאָה וְהֵם בְּחִינַת מַעְיְנֵי הַיְשׁוּעָה מַמָּשׁ בְּחִינַת נַחַל נוֹבֵעַ מְקוֹר חָכְמָה , כִּי נוֹבְעִים מֵהֶם עֵצוֹת וִישׁוּעוֹת נִפְלָאוֹת בְּלִי גְּבוּל וָקֵץ, שֶׁיְּכוֹלִים לְהוֹשִׁיעַ לַכּל אֲפִלּוּ יִהְיֶה מִי שֶׁיִּהְיֶה וּמֵחִדּוּשֵׁי תּוֹרָה כָּאֵלּוּ כְּשֶׁזּוֹכִים לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת עַל-יְדֵי-זֶה זוֹכִין לִשְׁפּךְ לִבּוֹ כַּמַּיִם לִפְנֵי הַשֵּׁם, כָּל אֶחָד וְאֶחָד כְּפִי אֲשֶׁר יוֹדֵעַ נִגְעֵי לְבָבוֹ וּמַכְאוֹבָיו אֵיךְ הוּא רָחוֹק מֵהַשֵּׁם יִתְבָּרַךְ וּלְאֵיזֶה מִדּוֹת רָעוֹת וְתַאֲווֹת רָעוֹת וּבִלְבּוּלִים רָעִים נָפַל בַּעֲווֹנוֹתָיו וְכָל מַה שֶּׁעוֹבֵר עָלָיו בְּכָל יוֹם וּבְכָל עֵת, שֶׁהַכּל יוּכַל לִמְצא בְּתוֹךְ תְּפִלּוֹת אֵלּוּ שֶׁעוֹשֶׂה מֵהַתּוֹרוֹת הָאֵלֶּה הַנַּ"ל וּלְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ בְּרַחֲמִים וְתַחֲנוּנִים עַל כֻּלָּם, כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו, שֶׁכָּל זֶה הוּא בְּחִינַת שְׁאִיבַת מַיִם הַנַּ"ל וְזֶה וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן כִּי כְּשֶׁזּוֹכִין לְהַמְשִׁיךְ דֶּרֶךְ זֶה בִּשְׁלֵמוּת הוּא בְּוַדַּאי שִׂמְחָה שֶׁאֵין לָהּ קֵץ בְּחִינַת וְגִילוּ בִּרְעָדָה הַנַּ"ל בְּחִינַת וְשִׂמְחַת עוֹלָם כַּנַּ"ל לְעִנְיַן הַשִּׂמְחָה שֶׁל שִׂמְחַת תּוֹרָה וְהַהַקָּפוֹת .
Know! You need to judge every person favorably, even someone who is completely wicked, you need to search and find any little bit of good. By finding in him a little good and judging him favorably you actually bring him over to the side of merit and you can return him in teshuva (repentance). [Likutay Moharan 282] # אות-יא URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/127/ # אות-יא
אות-יא
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/127 ## Segment 1
וְזֶה (יִרְמְיָה ל"א) "עַד מָתַי תִּתְחַמָּקִין הַבַּת הַשּׁוֹבֵבָה כִּי בָרָא הַשֵּׁם חֲדָשָׁה בָּאָרֶץ נְקֵבָה תְּסוֹבֵב גָּבֶר", וּפֵרֵשׁ רַשִׁ"י הַפָּסוּק לְעִנְיַן תְּשׁוּבָה וְזֶה לְשׁוֹנוֹ: תִּתְחַמָּקִין תִּסָּתְרִי מִמֶּנִּי שֶׁאַתְּ בּוֹשָׁה לָשׁוּב אֵלַי מִפְּנֵי דַרְכֵּךְ, הִנֵּה חֲדָשָׁה נִבְרֵאת בָּאָרֶץ שֶׁהַנְּקֵבָה תַּחֲזר אַחַר הַזָּכָר לְבַקְּשׁוֹ שֶׁיִּשָּׂאֶנָהּ לְשׁוֹן אֲסוֹבְבָה בָּעִיר אֲבַקְּשָׁה וְכוּ', עַד כָּאן לְשׁוֹן רַשִׁ"י וְלִכְאוֹרָה מָה עִנְיָן נְקֵבָה תְּסוֹבֵב גָּבֶר שֶׁהַנְּקֵבָה תַּחֲזר אַחַר הַזָּכָר וְכוּ' לְעִנְיַן תְּשׁוּבָה? אַךְ עַל-פִּי הַנַּ"ל מְבאָר הֵיטֵב, כִּי אִישׁ וְאִשָּׁה זָכָר וּנְקֵבָה שָׁרְשָׁם לְמַעְלָה בְּמָקוֹם גָּבוֹהַּ מְאד שֶׁכָּל הַיִּחוּדִים הָעֶלְיוֹנִים תְּלוּיִים בָּהֶם כַּמּוּבָן בְּכָל סִפְרֵי הַזּהַר הַקָּדוֹשׁ וְכִתְבֵי הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה וְהֵם בְּחִינַת הַקָּדוֹשׁ-בָּרוּךְ-הוּא וּכְנֶסֶת- יִשְׂרָאֵל וְהֵם בְּחִינַת תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל-פֶּה שֶׁהֵם בְּחִינַת תּוֹרָה וּתְפִלָּה כִּי תְּפִלָּה הוּא בְּחִינַת תּוֹרָה שֶׁבְּעַל-פֶּה כִּי עִקַּר שְׁלֵמוּת הַתְּפִלָּה הוּא כְּשֶׁעוֹשֶׂה מֵהַתּוֹרָה תְּפִלָּה וְזֶה אִי אֶפְשָׁר כִּי אִם עַל-יְדֵי בְּחִינַת תּוֹרָה שֶׁבְּעַל-פֶּה שֶׁהִיא בְּחִינַת כְּלָלִיּוּת כָּל הַחִדּוּשִׁין דְּאוֹרַיְתָא שֶׁכֻּלָּם נִמְשָׁכִים מִבְּחִינַת רוּחוֹ שֶׁל מָשִׁיחַ שֶׁיִּזְכֶּה לְהִתְחַדְּשׁוּת הַתּוֹרָה בְּתַכְלִית הַשְּׁלֵמוּת שֶׁהוּא בְּחִינַת אוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה, וְעַל- יְדֵי חִדּוּשִׁים אֵלּוּ יִהְיֶה נִמְשָׁךְ זֶה הַדֶּרֶךְ בִּשְׁלֵמוּת בָּעוֹלָם לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל.
A person also needs to find in himself a little bit of good. Because no matter how low a person is, how can it be that he didn’t do one good thing in his entire life? [Likutay Moharan 282] ## Segment 2
וְאָז לא נִתְבַּיֵּשׁ לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ אֲפִלּוּ אִם עָשִׂינוּ מַה שֶּׁעָשִׂינוּ וַאֲפִלּוּ אִם אֲנַחְנוּ עַכְשָׁו כְּמוֹ שֶׁאָנוּ יוֹדְעִים בְּעַצְמֵנוּ כָּל אֶחָד וְאֶחָד, אַף-עַל-פִּי-כֵן עַל-פִּי הַדֶּרֶךְ הַזֶּה לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת הַנִּמְשָׁךְ עַתָּה מִבְּחִינַת הִתְנוֹצְצוּת מָשִׁיחַ שֶׁמִּתְנוֹצֵץ לָבוֹא בִּמְהֵרָה בְּיָמֵינוּ, כִּי בְּוַדַּאי לא יִתְמַהְמַהּ עוֹד חַס וְשָׁלוֹם, כְּמוֹ שֶׁהִתְמַהְמַהּ עַד הֵנָּה עַל-פִּי דֶּרֶךְ זֶה אָנוּ יְכוֹלִין כֻּלָּנוּ אֵיךְ שֶׁהוּא לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ מֵאַחַר שֶׁכָּל תְּשׁוּבָתֵנוּ וְתִקְוָתֵנוּ וְתוֹחַלְתֵּנוּ לְהַשֵּׁם יִתְבָּרַךְ הוּא רַק עַל-יְדֵי תְּפִלָּה שֶׁאָנוּ מְצַפִּים וּמְבַקְּשִׁים וּמִתְחַנְּנִים מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיָּשִׁיב אוֹתָנוּ אֵלָיו וְיַעְזְרֵנוּ וְיוֹשִׁיעֵנוּ בִּגְבוּרָתוֹ הַגְּדוֹלָה וּבַחֲסָדָיו הַנִּפְלָאִים לְקַיֵּם אֶת כָּל הַתּוֹרָה מֵעַתָּה עַל כֵּן בְּוַדַּאי עַתָּה אֵין לָנוּ לִפּל בְּדַעְתֵּנוּ מִלְּהִתְפַּלֵּל לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ מֵחֲמַת שֶׁמַּעֲשֵׂינוּ אֵינָם כְּהגֶן, כִּי הֲלא אַדְּרַבָּא זֶהוּ בְּעַצְמוֹ בַּקָּשָׁתֵינוּ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁהוּא יַעְזְרֵנוּ לְתַקֵּן מַעֲשֵׂינוּ וּבָזֶה אָנוּ יְכוֹלִים לַעֲסֹק תָּמִיד, עַד שֶׁיְּרַחֵם עָלֵינוּ מִן הַשָּׁמַיִם לְמַלְּאוֹת בַּקָּשָׁתֵינוּ וּבֶאֱמֶת מִי שֶׁהוּא חָזָק בַּדֶּרֶךְ הַזֶּה לְהַרְבּוֹת בְּהִתְבּוֹדְדוּת וְלַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת וּלְהַרְבּוֹת בִּתְפִלּוֹת כָּאֵלּוּ תָּמִיד סוֹף כָּל סוֹף בְּוַדַּאי יָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ כַּאֲשֶׁר הֵבַנְתִּי מִפִּי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ.
Section 166 ## Segment 3
וְזֶה שֶׁצּוֹעֵק הַנָּבִיא: "עַד מָתַי תִּתְחַמָּקִין הַבַּת הַשּׁוֹבֵבָה", הַיְנוּ שֶׁהַנָּבִיא קוֹרֵא תִּגָּר וְצוֹעֵק וְקוֹרֵא בְּקוֹל גָּדוֹל אָים וְנוֹרָא עַל מַה שֶּׁאָנוּ נוֹפְלִין בְּדַעְתֵּנוּ בְּכָל פַּעַם מִלָּשׁוּב מֵחֲמַת רִבּוּי מַעֲשֵׂנוּ הָרָעִים, שֶׁהָיִינוּ שׁוֹנִים בְּאִוַּלְתֵּנוּ פְּעָמִים אֵין מִסְפָּר כַּיָּדוּעַ, שֶׁרב הַמִּתְרַחֲקִים מֵהַשֵּׁם יִתְבָּרַךְ שֶׁהוּא מֵחֲמַת נְפִילוֹת הָאֵלֶּה מֵאַחַר שֶׁרוֹאִים שֶׁזֶּה כַּמָּה שֶׁחֲפֵצִים לָשׁוּב וּבְכָל פַּעַם נוֹפְלִים יוֹתֵר, וְהַבַּעַל דָּבָר מִתְגָּרֶה וּמִתְגַּבֵּר עֲלֵיהֶם יוֹתֵר וְיוֹתֵר, וּמֵחֲמַת זֶה נִתְרַשְּׁלוּ יְדֵיהֶם מִלָּשׁוּב עוֹד כְּאִלּוּ אָפַס תִּקְוָה חַס וְשָׁלוֹם, וְעַל זֶה צוֹעֵק הַנָּבִיא: "עַד מָתַי תִּתְחַמָּקִין עַד מָתַי תִּסָּתְרִי מִמֶּנּוּ שֶׁאַתְּ בּוֹשָׁה לָשׁוּב אֵלַי מִפְּנֵי דַּרְכֵּךְ, הִנֵּה חֲדָשָׁה נִבְרֵאת בָּאָרֶץ, שֶׁהַנְּקֵבָה תַּחֲזר אַחַר הַזְּכָרִים", הַיְנוּ שֶׁהַנְּקֵבָה הָאִשָּׁה יִרְאַת הַשֵּׁם שֶׁהוּא בְּחִינַת הַתְּפִלָּה רוֹדֶפֶת אַחַר הַתּוֹרָה שֶׁזֶּה הִיא רַק כְּשֶׁעוֹשִׂין מֵהַתּוֹרוֹת תְּפִלּוֹת כִּי מַה שֶּׁעַכְשָׁו דַּרְכּוֹ שֶׁל אִישׁ לַחֲזר אַחַר אִשָּׁה זֶהוּ מֵחֲמַת קַטְנוּתָהּ בְּמַעֲלָה, כִּי עַכְשָׁו הַתְּפִלָּה בְּקַטְנוּת וְרב הַתְּפִלּוֹת הֵם צָרְכֵי הַגּוּף וְאָז אֵין לְהַתְּפִלָּה פִּתְחוֹן פֶּה לִרְדּף אַחַר הַתּוֹרָה וְלִתְבּעַ אוֹתָהּ, כִּי הַתְּפִלָּה שֶׁהוּא לְצָרְכֵי הַגּוּף אֵין לָהּ שְׁלֵמוּת כִּי אִם עַל-יְדֵי הַתּוֹרָה וְכוּ' כַּנַּ"ל בִּתְחִלַּת הַדְּרוּשׁ, וְעַל כֵּן בְּוַדַּאי אֵין זֶה דֶּרֶךְ הַטּוֹב וְהָאֱמֶת לוֹמַר אֶלְמַד תּוֹרָה כְּדֵי שֶׁאוּכַל לְהִתְפַּלֵּל עַל צָרְכֵי הַגּוּף, כִּי זֶה הוּא בְּחִינַת 'אַל תַּעֲשֵׂם קַרְדּם לַחֲתֹךְ בָּהֶם', כִּי עִקַּר כַּוָּנָתוֹ עַל צָרְכֵי הַגּוּף רַק מֵחֲמַת שֶׁמִּתְבַּיֵּשׁ לִשְׁאל עַל צְרָכָיו, עַל כֵּן הוּא לוֹמֵד כְּדֵי שֶׁיִּשְׁאַל צְרָכָיו וְזֶה בְּוַדַּאי מְגֻנֶּה מְאד עַל כֵּן אֵין נָאֶה בִּתְפִלָּה כָּזוֹ שֶׁהַתְּפִלָּה תְּבַקֵּשׁ אֶת הַתּוֹרָה כַּנַּ"ל.
Section 167 ## Segment 4
אֲבָל הַתְּפִלָּה שֶׁעוֹשִׂין מִתּוֹרוֹת שֶׁהוּא לְקַיֵּם אֶת הַתּוֹרָה, אָז הַתְּפִלָּה נִבְנֵית בִּשְׁלֵמוּת גָּדוֹל וְאָז בְּוַדַּאי אֵינָהּ מִתְבַּיֶּשֶׁת הַתְּפִלָּה בְּחִינַת אִשָּׁה לִרְדּף אַחַר בַּעְלָהּ, שֶׁהוּא הַתּוֹרָה בִּבְחִינַת: "נְקֵבָה תְּסוֹבֵב גָּבֶר" בְּחִינַת: "הֶחֱזִיקוּ שֶׁבַע נָשִׁים בְּאִישׁ אֶחָד" וְכוּ' כִּי תְּפִלָּה שְׁלֵמָה כָּזאת בְּוַדַּאי תּוּכַל לִרְדּף אַחַר הַתּוֹרָה וּלְבַקֵּשׁ אוֹתָהּ לְמַד וַעֲסֹק בַּתּוֹרָה בִּשְׁבִילוֹ כְּדֵי שֶׁאוּכַל לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת אֵלּוּ, כִּי כָּל כַּוָּנָתִי לַעֲשׂוֹת רְצוֹן בּוֹרְאִי, וְעַל-יְדֵי דֶּרֶךְ זֶה אֵין לְךָ לְהִתְבַּיֵּשׁ לָשׁוּב אֵלַי תָּמִיד יִהְיֶה אֵיךְ שֶׁיִּהְיֶה כִּי רַחֲמַי לא כָּלִים וּבְכָל פַּעַם תּוּכַל לָבוֹא בִּתְפִלָּה וְתַחֲנוּנִים לְבַקְּשֵׁנִי שֶׁאֲקָרֶבְךָ מֵעַתָּה וּבְוַדַּאי יוֹעִילוּ דְּבָרֶיךָ סוֹף כָּל סוֹף, כִּי דֶּרֶךְ זֶה נִמְשָׁךְ מִבְּחִינַת גְּאֻלָּה הָאַחֲרוֹנָה שֶׁאֵין לָהּ הֶפְסֵק שֶׁהוּא בְּחִינַת מַעְיְנֵי הַיְשׁוּעָה שֶׁאֵינוֹ נִפְסָק לְעוֹלָם כַּנַּ"ל, כִּי הוּא דֶּרֶךְ שֶׁדָּרְכוּ בּוֹ אֲבוֹתֵינוּ מֵעוֹלָם אַבְרָהָם יִצְחָק וְיַעֲקב משֶׁה אַהֲרן יוֹסֵף דָּוִד וְכָל הַצַּדִּיקִים הַקַּדְמוֹנִים שֶׁעָסְקוּ בִּתְפִלָּה וְהִתְבּוֹדְדוּת הַרְבֵּה לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, אַךְ בַּתְּחִלָּה לא הָיוּ יְכוֹלִים עֲדַיִן לִזְכּוֹת לָזֶה בִּשְׁלֵמוּת לַעֲשׂוֹת מִתּוֹרָה תְּפִלָּה, מֵחֲמַת שֶׁעֲדַיִן לא הָיָה תּוֹרָה בָּעוֹלָם וְהֻכְרְחוּ לַעֲסֹק בִּתְפִלָּה הַרְבֵּה כָּל הָאָבוֹת עַד משֶׁה, שֶׁזָּכָה בְּרִבּוּי תְּפִלּוֹתָיו בְּחִינַת "תְּפִלָּה לְמשֶׁה" לְהַמְשִׁיךְ תּוֹרָה.
Section 168 ## Segment 5
אֲבָל עֲדַיִן לא הִגִּיעָה הָעֵת לַחֲזר וּלְהַכְנִיס הַתּוֹרָה לְתוֹךְ הַתְּפִלָּה וְלִכְבּשׁ דֶּרֶךְ זֶה בָּעוֹלָם לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת, וְעַל כֵּן הֲוָה מָה דַּהֲוָה שֶׁקִּלְקְלוּ הָעֵרֶב-רַב וְהֶחֱטִיאוּ גַּם אֶת יִשְׂרָאֵל וְכוּ', עַד שֶׁבָּא דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, שֶׁהוּא מַשְׁלִים אֶת הַשִּׁבְעָה רוֹעִים וְהוּא הָיָה שׁרֶשׁ נִשְׁמַת מָשִׁיחַ וְהוּא הִתְחִיל לְעוֹרֵר זֶה הַדֶּרֶךְ לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת שֶׁזֶּהוּ בְּחִינַת תְּהִלִּים וְכוּ' כַּנַּ"ל, אֲבָל הָעִקַּר הַגְּמָר יִהְיֶה בִּימֵי מָשִׁיחַ שֶׁאָז יִתְחַדֵּשׁ הַדֶּרֶךְ הַזֶּה לְגַמְרֵי וְעַל-יְדֵי הַדֶּרֶךְ הַזֶּה לא נֵבוֹשׁ וְלא נִכָּלֵם לְעוֹלָם, כִּי אֵיךְ שֶׁהוּא נָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל וְזֶה בְּחִינַת: "תַּחַת אַהֲבָתִי יִשְׂטְנוּנִי וַאֲנִי תְפִלָּה", הַיְנוּ אַהֲבָה זֶה בְּחִינַת הַתּוֹרָה בְּחִינַת תּוֹרַת חֶסֶד וּכְמוֹ שֶׁכָּתַב אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, בְּ"לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק א' סִימָן ל"ג עַל פָּסוּק: "יוֹמָם יְצַוֶּה ה' חַסְדּוֹ", שֶׁכָּל מִצְווֹת הַתּוֹרָה הֵם בְּחִינַת אַהֲבָה וָחֶסֶד וְכוּ' עַיֵּן שָׁם, וְזֶהוּ תַּחַת אַהֲבָתִי שֶׁכָּל מַה שֶּׁאֲנִי זוֹכֶה לִבְחִינַת אַהֲבָה בְּחִינַת מִצְווֹת הַתּוֹרָה, כָּל מַה שֶּׁאֲנִי רוֹצֶה לְהַתְחִיל לַעֲסֹק בְּאֵיזֶה תּוֹרָה וּמִצְוָה שֶׁהֵם בְּחִינַת אַהֲבָה-יִשְׂטְנוּנִי, שֶׁהֵם מִתְגָּרִים וּמַשְׂטִינִים בִּי וְרוֹצִים לְהַפִּיל אוֹתִי חַס וְשָׁלוֹם, וַאֲנִי אֵינִי יוֹדֵעַ מַה לַּעֲשׂוֹת כְּנֶגֶד הִתְגָּרוּת כָּזאת עַל כֵּן "וַאֲנִי תְּפִלָּה", הַיְנוּ כָּל עִסְקִי שֶׁאֲנִי עוֹשֶׂה מֵהַתּוֹרָה שֶׁהוּא בְּחִינַת אַהֲבָה אֲנִי עוֹשֶׂה מִמֶּנָּה תְּפִלָּה וְעַל-יְדֵי-זֶה אֲנִי מְצַפֶּה לִישׁוּעָה עֲדַיִן שֶׁאֶזְכֶּה לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת.
Section 169 ## Segment 6
וְעַתָּה תִּרְאֶה נִפְלָאוֹת מַה שֶּׁמּוּבָא בַּזּהַר הַקָּדוֹשׁ שֶׁבְּסֻכּוֹת הוּא בְּחִינַת נְקֵבָה תְּסוֹבֵב גָּבֶר בְּחִינַת: "וְהֶחֱזִיקוּ שֶׁבַע נָשִׁים בְּאִישׁ אֶחָד" עַיֵּן שָׁם, וְזֶה הוּא עִנְיַן הַהַקָּפוֹת עִם הַלּוּלָב סְבִיב הַסֵּפֶר תּוֹרָה, וְאוֹמְרִים תְּפִלּוֹת וְהוֹשַׁעְנוֹת סְבִיב הַתּוֹרָה בִּבְחִינַת: "נְקֵבָה תְּסוֹבֵב גָּבֶר" הַנַּ"ל, הַיְנוּ שֶׁאָנוּ מַמְשִׁיכִין הַתּוֹרָה לְתוֹךְ הַתְּפִלָּה לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת, כִּי אָז בְּסֻכּוֹת, עוֹלָה הַתְּפִלָּה עַל-יְדֵי שֶׁעוֹסְקִין אָז לְהַמְשִׁיךְ הַדֶּרֶךְ לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת, שֶׁזֶּה הוּא בְּחִינַת: "נְקֵבָה תְּסוֹבֵב גָּבֶר", בְּחִינַת: "וְהֶחֱזִיקוּ שֶׁבַע נָשִׁים בְּאִישׁ אֶחָד" כַּנַּ"ל וְזֶהוּ: "וְהֶחֱזִיקוּ שֶׁבַע נָשִׁים" בְּחִינַת תְּפִלָּה שֶׁהוּא בְּחִינַת 'אִשָּׁה יִרְאַת ה'' בְּחִינַת: "שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ" וְכוּ', וְזֶהוּ שֶׁמְּסַיֵּם הַכָּתוּב: "לַחְמֵנוּ נאכַל וְשִׂמְלוֹתֵינוּ נִלְבַּשׁ", כִּי הַלֶּחֶם וְהַשִּׂמְלָה שֶׁהוּא הַפַּרְנָסָה הַנִּמְשָׁךְ עַל-יְדֵי תְּפִלּוֹת פְּשׁוּטוֹת שֶׁל צָרְכֵי הַגּוּף עִקַּר הַפַּרְנָסָה נִמְשָׁךְ מֵהַתּוֹרָה, כִּי תְּפִלָּה כָּזאת אֵין לָהּ שׁוּם כּחַ לְהַשְׁפִּיעַ כִּי אִם מַה שֶּׁמְּקַבֶּלֶת מֵהַתּוֹרָה שֶׁמִּשָּׁם כָּל הַהַשְׁפָּעוֹת וְכוּ', אֲבָל תְּפִלָּה שֶׁעוֹשִׂין מֵהַתּוֹרָה זאת הַתְּפִלָּה הִיא בְּעַצְמָהּ תּוֹרָה וְאֶצְלָהּ כָּל הַהַשְׁפָּעוֹת, מֵאַחַר שֶׁכָּל עִסְקָהּ לְקַיֵּם אֶת הַתּוֹרָה שֶׁמִּשָּׁם כָּל הַהַשְׁפָּעוֹת וְזֶה לַחְמֵנוּ דַּיְקָא נאכַל וְשִׂמְלוֹתֵינוּ נִלְבַּשׁ וְזֶה "רַק יִקָּרֵא שִׁמְךָ עָלֵינוּ אֱסֹף אֶת חֶרְפָּתֵנוּ", דְּהַיְנוּ לְהַעֲלוֹת הַתְּפִלָּה מֵחֲרָפוֹת וּבִזְיוֹנוֹת מִזִּילוּתָא דְּגָלוּתָא מִבְּחִינַת "כְּרֻם זֻלֻּת" וְכוּ' 'אֵלּוּ דְּבָרִים' וְכוּ' וּתְפִלָּה כָּזאת הִיא בְּחִינַת: "אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ" בְּחִינַת: "רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִיתָ עַל כֻּלָּנָה" בְּחִינַת: "בָּטַח בָּהּ לֵב בַּעְלָהּ" כִּי יֵשׁ אִשָּׁה שֶׁבַּעְלָהּ צָרִיךְ לְפַרְנְסָהּ לְהָבִיא לָהּ כָּל צָרְכֵי הַפַּרְנָסָה וְהִיא רַק מְתַקֶּנֶת הַמַּאֲכָל בְּבִשּׁוּל וַאֲפִיָּה וְכוּ', וְזֶה הַתְּפִלָּה הַפְּשׁוּטָה שֶׁל צָרְכֵי הַגּוּף שֶׁכָּל הַשֶּׁפַע שֶׁל הַתְּפִלָּהּ מֵבִיא לָהּ בַּעְלָהּ שֶׁהוּא הַתּוֹרָה רַק שֶׁעִקַּר גְּמַר בִּשּׁוּל הַשֶּׁפַע צָרִיךְ שֶׁיִּהְיֶה עַל-יְדֵי הַתְּפִלָּה כְּדֵי שֶׁתּוּכַל לֵירֵד לְהָעוֹלָם לְפַרְנֵס אֶת הָעוֹלָם אֲבָל יֵשׁ אֵשֶׁת חַיִל שֶׁכָּל עֲשִׁירוּת שֶׁל בַּעְלָהּ וְחִיּוּתוֹ מִמֶּנָּה בְּחִינַת: "בָּטַח בָּהּ לֵב בַּעְלָהּ" וְזֶה בְּחִינַת הַתְּפִלּוֹת שֶׁעוֹשִים מֵהַתּוֹרוֹת לְקַיֵּם אֶת הַתּוֹרָה, שֶׁכָּל חִיּוּת הַתּוֹרָה שֶׁהוּא קִיּוּם הַתּוֹרָה הוּא עַל יָדָהּ, דְּהַיְנוּ עַל-יְדֵי הַתְּפִלָּה וְכַנַּ"ל.
Section 170 ## Segment 7
וְזֶהוּ שֶׁנִּסְמַךְ שָׁם בְּיִרְמְיָה אַחַר פָּסוּק "עַד מָתַי תִּתְחַמָּקִין" וְכוּ' "הִנֵּה יָמִים בָּאִים נְאֻם ה' וְזָרַעְתִּי אֶת בֵּית יִשְׂרָאֵל וְכוּ' זֶרַע אָדָם וְזֶרַע בְּהֵמָה" וּפֵרֵשׁ רַשִׁ"י: 'הַטּוֹבִים וְהַסְּכָלִים שֶׁבָּהֶם אֲנִי אֶזְרָעֵם כֻּלָּם לִהְיוֹת זֶרַע שֶׁלִּי' "זֶרַע אָדָם וְזֶרַע בְּהֵמָה" תִּרְגֵּם יוֹנָתָן: אֲקִמִינוּן כִּבְנֵי אֱנָשָׁא וְאַצְלְחִינוּן כִּבְעִירָא, שֶׁאֵין עֲוֹנוֹתֶיהָ נִפְקָדִין עָלֶיהָ, הַיְנוּ אָדָם זֶה בְּחִינַת תּוֹרָה בְּחִינַת: "זאת הַתּוֹרָה אָדָם" בְּחִינַת שֵׁם מ"ה הַקָּדוֹשׁ, בְּהֵמָה זֶה בְּחִינַת תְּפִלָּה כִּי בְּהֵמָה בְּגִימַטְרִיָּא שֵׁם ב"ן הַקָּדוֹשׁ שֶׁהוּא בְּחִינַת מַלְכוּת כַּמּוּבָא, כִּי עִקַּר הַתְּפִלָּה שֶׁיָּשִׂים עַצְמוֹ כִּבְהֵמָה כְּמוֹ שֶׁאֵין בּוֹ שׁוּם דַּעַת לָשִׁית עֵצוֹת לְנַפְשׁוֹ, רַק יְבַקֵּשׁ רַחֲמִים וְתַחֲנוּנִים בִּבְחִינַת: "כְּאַיָּל תַּעֲרג עַל אֲפִיקֵי מָיִם" וּכְמוֹ שֶׁכָּתוּב: "גַּם בַּהֲמוֹת שָׂדֶה תַּעֲרוֹג אֵלֶיךָ", בְּחִינַת: "כְּסוּס עָגוּר כֵּן אֲצַפְצֵף אֶהְגֶּה כַּיּוֹנָה", וְעַל-יְדֵי בְּחִינָה זאת שֶׁיִּזְרַע אֶת יִשְׂרָאֵל זֶרַע אָדָם וְזֶרַע בְּהֵמָה יַחַד, הַיְנוּ שֶׁיַּעֲשׂוּ מִתּוֹרוֹת תְּפִלּוֹת, עַל- יְדֵי-זֶה זוֹכִין לְהַמְשִׁיךְ יְשׁוּעָה לְכֻלָּם אֲפִלּוּ לְאוֹתָם שֶׁהֵם בְּחִינַת בְּהֵמוֹת מַמָּשׁ עַל-יְדֵי מַעֲשֵׂיהֶם, כִּי עַל-יְדֵי דֶּרֶךְ זֶה יִזְכּוּ גַּם הֵם לִתְשׁוּבָה וְלִסְלִיחַת עֲווֹנוֹת בְּחִינַת: "אֲקִמִינוּן כִּבְנֵי אֱנָשָׁא וְאַצְלְחִינוּן כִּבְעִירָא שֶׁאֵין עֲווֹנוֹתֶיהָ נִפְקָדִין עָלֶיהָ", כִּי עַל-יְדֵי-זֶה עִקַּר הַתְּשׁוּבָה וּסְלִיחַת עֲווֹנוֹת כִּי הוּא בְּחִינַת שְׁלשׁ- עֶשְׂרֵה מִדּוֹת שֶׁל רַחֲמִים, שֶׁעַל-יְדֵי-זֶה עִקַּר הַסְּלִיחָה וְהַתִּקּוּן וְכַנַּ"ל וְזֶה שֶׁנִּסְמַךְ שָׁם: "הִנֵּה יָמִים בָּאִים וְכָרַתִּי אֶת בֵּית יִשְׂרָאֵל" וְכוּ' הַיְנוּ כַּנַּ"ל, כִּי עַל-יְדֵי דֶּרֶךְ זֶה נִזְכֶּה לְקַיֵּם אֶת הַתּוֹרָה בְּחִינַת: "וְנָתַתִּי אֶת תּוֹרָתִי בְּקִרְבָּם וְעַל לִבָּם אֶכְתְּבֶנָּה" לֵב זֶה בְּחִינַת תְּפִלָּה כִּי עֲבוֹדָה שֶׁבַּלֵּב זוֹ תְּפִלָּה, הַיְנוּ שֶׁתִּהְיֶה נִכְתֶּבֶת הַתּוֹרָה בְּתוֹךְ הַלֵּב עַל-יְדֵי שֶׁיִּכְתְּבוּ מֵהַתּוֹרוֹת תְּפִלּוֹת שֶׁהֵם בְּחִינַת לֵב, וְעַל-יְדֵי-זֶה נָשׁוּב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת וִיקָרֵב אוֹתָנוּ בְּרַחֲמָיו בְּחִינַת: "וְהָיִיתִי לָהֶם לֵאלהִים וְהֵמָּה יִהְיוּ לִי לְעָם" .
Section 171 # אות-יב URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/128/ # אות-יב
אות-יב
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/128 ## Segment 1
וְזֶה בְּחִינַת יַעֲקב וְלֵאָה וְרָחֵל רָחֵל זֶה בְּחִינַת תּוֹרָה שֶׁבְּעַל-פֶּה שֶׁהִיא כְּרָחֵל לִפְנֵי גּוֹזְזֶיהָ, שֶׁהַכּל גּוֹזְזִים וּפוֹסְקִים מִמֶּנָּה הֲלָכוֹת (כְּמוֹ שֶׁמְּבאָר בְּ"לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק א' סִימָן י"ב) לֵאָה זֶה בְּחִינַת תְּפִלָּה בְּחִינַת: "וְעֵינֵי לֵאָה רַכּוֹת", שֶׁהָיְתָה בּוֹכָה שֶׁלּא תִּפּל בְּחֶלְקוֹ שֶׁל עֵשָׂו בִּבְחִינַת: "בִּבְכִי יָבאוּ וּבְתַחֲנוּנִים אוֹבִילֵם" יַעֲקב זֶה בְּחִינַת כְּלָלִיּוּת הַתּוֹרָה בְּחִינַת: "תּוֹרָה צִוָּה לָנוּ משֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקב", הַיְנוּ בְּחִינַת תּוֹרָה שֶׁבִּכְתָב כִּי תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל-פֶּה הֵם בְּחִינַת אִישׁ וְאִשָּׁה בְּחִינַת יַעֲקב וְרָחֵל כַּיָּדוּעַ.
Every single Jew has a point in them that is uniquely precious. And it is with this point that he bestows upon, enlightens, and arouses the heart of others. We all need to accept this arousal and this unique point from each other. As it says, “And they receive one from another” (Isaiah 3). [Likutay Moharan 34] ## Segment 2
וּכְבָר בֵּאַרְנוּ שֶׁעִקַּר הַתְּפִלָּה שֶׁעוֹשִים מִתּוֹרָה הוּא עַל-יְדֵי תּוֹרָה שֶׁבְּעַל-פֶּה שֶׁהִיא בְּחִינַת חִדּוּשִׁין דְּאוֹרַיְתָא הַנִּמְשָׁכִים מִשְּׁלשׁ- עֶשְׂרֵה מִדּוֹת וְכוּ', שֶׁעַל-יְדֵי-זֶה דַּיְקָא יוֹדְעִים לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת וְעַל כֵּן לֵאָה וְרָחֵל כַּחֲדָא חֲשִׁיבֵי כַּמּוּבָא בַּזּהַר הַקָּדוֹשׁ וּבְכִתְבֵי הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה וְיַעֲקב שֶׁהוּא יְסוֹד הַתּוֹרָה הָיָה כָּל עֲבוֹדָתוֹ בְּרָחֵל שֶׁהִיא בְּחִינַת תּוֹרָה שֶׁבְּעַל-פֶּה, כִּי אֵין שְׁלֵמוּת לַתּוֹרָה שֶׁבִּכְתָב בְּלא תּוֹרָה שֶׁבְּעַל-פֶּה וְאִי אֶפְשָׁר לְהוֹלִיד שָׁם עֲבוֹדָה וּמִצְווֹת וּמַעֲשִׂים טוֹבִים מִתּוֹרָה שֶׁבִּכְתָב כִּי אִם עַל- יְדֵי תּוֹרָה שֶׁבְּעַל- פֶּה, כִּי מִתּוֹרָה שֶׁבִּכְתָב בְּעַצְמָהּ אֵין יוֹדְעִים שׁוּם מִצְוָה בִּשְׁלֵמוּת כַּמְבאָר כָּל זֶה בְּמָקוֹם אַחֵר וְעַל כֵּן הָיָה כָּל עֲבוֹדָתוֹ שֶׁל יַעֲקב בְּרָחֵל.
Section 173 ## Segment 3
אֲבָל בֶּאֱמֶת אִי אֶפְשָׁר לִזְכּוֹת לְקַיֵּם הַתּוֹרָה וְהַמִּצְווֹת בִּשְׁלֵמוּת שֶׁהֵם בְּחִינַת 'יַעֲקב וְרָחֵל', כִּי אִם עַל-יְדֵי תְּפִלָּה וְתַחֲנוּנִים וְכַנַּ"ל שֶׁהֵם בְּחִינַת 'לֵאָה' כַּנַּ"ל וּמֵחֲמַת שֶׁתּוֹרָה וּתְפִלָּה הֵם תְּלוּיִים זֶה בָּזֶה שֶׁאִי אֶפְשָׁר לִזְכּוֹת לְתוֹרָה כִּי אִם עַל-יְדֵי תְּפִלָּה וְאִי אֶפְשָׁר לִזְכּוֹת לִתְפִלָּה כִּי אִם עַל-יְדֵי תּוֹרָה, כִּי צְרִיכִין לִלְמד תּוֹרָה כְּדֵי לֵידַע עַל מַה לְּהִתְפַּלֵּל, אֲבָל גַּם לִזְכּוֹת לִלְמד תּוֹרָה צְרִיכִין תְּפִלָּה וּכְמוֹ שֶׁאָנוּ מִתְפַּלְּלִין בְּכָל יוֹם "וְהָאֵר עֵינֵינוּ בְּתוֹרָתֶךָ וְתֵן בְּלִבֵּנוּ בִּינָה וְכוּ' לִלְמד וּלְלַמֵּד" וְכוּ' וּמֵחֲמַת זֶה אֵין יוֹדְעִים מֵהֵיכָן הַהַתְחָלָה.
Section 174 ## Segment 4
וְעַל כֵּן אֲפִלּוּ יַעֲקב אָבִינוּ, עָלָיו הַשָּׁלוֹם, לא הָיָה יָכוֹל לַעֲמד עַל הַדָּבָר וְסָבַר שֶׁהֶכְרֵחַ לְהִדָּבֵק תְּחִלָּה בְּרָחֵל שֶׁהִיא בְּחִינַת תּוֹרָה שֶׁבְּעַל-פֶּה, כִּי לִכְאוֹרָה נִרְאֶה כָּךְ שֶׁצְּרִיכִין לְהַתְחִיל מֵעֵסֶק הַתּוֹרָה וְכַנַּ"ל וְגַם כִּי רָחֵל הִיא בְּחִינַת עָלְמָא דְּאִתְגַּלְיָא כַּמּוּבָא הַיְנוּ כִּי הַכּל רוֹאִין מַעֲלַת חִדּוּשִׁין דְּאוֹרַיְתָא הַנִּמְשָׁכִין מִתּוֹרָה שֶׁבְּעַל-פֶּה וַחֲבִיבִין בְּעֵינֵי כּל מֵחֲמַת שֶׁיֵּשׁ בָּהֶם חָכְמָה וְשֵׂכֶל גָּדוֹל הַנִּגְלֶה לְעֵין כּל וְהַחָכְמָה חֲשׁוּבָה בְּעֵינֵי הַכּל, אֲבָל לֵאָה הִיא בְּחִינַת עָלְמָא דְּאִתְכַּסְיָא כַּמּוּבָא, כִּי חֲשִׁיבוּת וּמַעֲלַת הַתְּפִלָּה סָתוּם וְנֶעְלָם מֵעֵינֵי הַכּל, כִּי תְּפִלָּה הוּא רַק בְּחִינַת אֱמוּנָה וְאִי אֶפְשָׁר לְהָבִין עִנְיַן הַתְּפִלָּה בְּשׁוּם שֵׂכֶל כְּלָל, וְעַל כֵּן נֶאֱמַר עַל הַתְּפִלָּה 'כְּרֻם זֻלֻּת' וְדָרְשׁוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה, 'אֵלּוּ דְּבָרִים וְכוּ' וּבְנֵי אָדָם מְזַלְזְלִין בָּהֶם'.
Section 175 ## Segment 5
וְזֶה בְּחִינַת: "וְרָחֵל הָיְתָה יְפַת תּאַר וִיפַת מַרְאֶה וְעֵינֵי לֵאָה רַכּוֹת", כִּי יוֹפִי הִדּוּר הַתּוֹרָה שֶׁבְּעַל-פֶּה הַכּל רוֹאִין וְחָשׁוּב בְּעֵינֵי הַכּל, וְהַכּל רָצִין אֶל הַמִּשְׁנָה, אֲבָל "וְעֵינֵי לֵאָה רַכּוֹת" שֶׁהָיְתָה בּוֹכָה תָּמִיד, שֶׁלּא תִּפּל בְּחֶלְקוֹ שֶׁל עֵשָׂו וְזֶה רֶמֶז עַל כְּנֶסֶת יִשְׂרָאֵל עַל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל, שֶׁצָּרִיךְ לִבְכּוֹת כָּל כָּךְ כְּמוֹ לֵאָה עַד שֶׁהָיוּ עֵינֶיהָ רַכּוֹת שֶׁלּא תִּפּל בְּחֶלְקוֹ שֶׁל הַסּ"ם [הַסָּמֶ"ךְ מֶ"ם] חַס וְשָׁלוֹם, שֶׁהוּא שָׂרוֹ שֶׁל עֵשָׂו אֲבָל מַעֲלַת וַחֲשִׁיבוּת עִנְיַן זֶה שֶׁל תְּפִלָּה אֵין הַכּל רוֹאִין כִּי הִיא בְּחִינַת עָלְמָא דְּאִתְכַּסְיָא כַּנַּ"ל וְעַל כֵּן אֲפִלּוּ בְּנֵי אָדָם הַכְּשֵׁרִים אֵין רָצִין אַחֲרֶיהָ כָּל כָּךְ וְאַדְּרַבָּא, מְזַלְזְלִין בָּהּ כַּנַּ"ל וַאֲפִלּוּ יַעֲקב לא הָיָה יָכוֹל לַעֲמד עַל הַדָּבָר וְעָבַד בְּרָחֵל דַּיְקָא כַּנַּ"ל וְלָבָן הָאֲרַמִּי בְּרַמָּאוּתוֹ הַגְּדוֹלָה רָצָה לְהַטְעוֹת אֶת יַעֲקב וּלְהַחֲלִיף לוֹ לֵאָה בְּרָחֵל, כִּי לָבָן לא יָדַע כְּלָל מַעֲלַת הַתְּפִלָּה, כִּי הוּא בְּוַדַּאי זִלְזֵל בַּתְּפִלָּה לְגַמְרֵי, וְעַל כֵּן סָבַר שֶׁאֵין בְּלֵאָה שׁוּם חֲשִׁיבוּת כְּלָל וְסָבַר שֶׁרִמָּה אֶת יַעֲקב מְאד בַּמֶּה שֶּׁהֱחֶלִיף לוֹ לֵאָה בְּרָחֵל.
Section 176 ## Segment 6
אֲבָל בֶּאֱמֶת הַכּל מֵאֵת הַשֵּׁם הָיְתָה, כִּי מְאד עָמְקוּ מַחְשְׁבוֹתָיו יִתְבָּרַךְ וּבֶאֱמֶת הַכּל הָיָה לְטוֹבָה גְּדוֹלָה כִּי רָחֵל הַצַּדֶּקֶת מָסְרָה סִימָנֶיהָ לַאֲחוֹתָהּ לֵאָה שֶׁלּא תִּתְבַּיֵּשׁ, כִּי יַעֲקב מָסַר הַסִּימָנִים לְרָחֵל בְּחִינַת: "הַצִּיבִי לָךְ צִיּוּנִים" וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, 'עָשׂוּ סִימָנִים לַתּוֹרָה שֶׁלּא תִּשְׁתַּכַּח וְלא תִּתְחַלֵּף שֶׁלּא לְגַלּוֹת פָּנִים לַתּוֹרָה שֶׁלּא כַּהֲלָכָה', וְכָל הַסִּימָנִים הֵם בִּבְחִינַת תּוֹרָה שֶׁבְּעַל-פֶּה שֶׁהִיא בְּחִינַת רָחֵל שֶׁשָּׁם כָּל הַמָּסֹרֶת וְהַסִּימָנִים אֲבָל רָחֵל שֶׁהִיא בְּחִינַת תּוֹרָה שֶׁבְּעַל-פֶּה מוֹסֶרֶת כָּל הַסִּימָנִים לַאֲחוֹתָהּ לֵאָה שֶׁהִיא בְּחִינַת הַתְּפִלָּה וּמְלַמֶּדֶת אוֹתָהּ אֵיךְ לְדַבֵּר עִם יַעֲקב שֶׁהוּא כְּלַל הַתּוֹרָה וְאֵיךְ לַעֲשׂוֹת מֵהַתּוֹרָה תְּפִלָּה, וְאָז בֶּאֱמֶת נִכְלָלִין רָחֵל וְלֵאָה יַחַד כִּי תּוֹרָה שֶׁבְּעַל-פֶּה וּתְפִלָּה שְׁנֵיהֶם בְּחִינַת אַחַת כַּנַּ"ל, וּשְׁנֵיהֶם מִתְחַבְּרִין עִם יַעֲקב שֶׁהוּא יְסוֹד כְּלַל הַתּוֹרָה וְהַכּל כְּדֵי לְהוֹלִיד שְׁנֵים-עָשָׂר שִׁבְטֵי יָהּ, שֶׁיֵּשׁ בָּהֶם אַרְבָּעִים וְתֵשַׁע אוֹתִיּוֹת, שֶׁהֵם כְּנֶגֶד אַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי-תְּשׁוּבָה, שֶׁזֶּהוּ בְּחִינַת תְּהִלִּים, שֶׁכָּל זֶה הוּא בְּחִינַת שֶׁעוֹשִים מֵהַתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל כִּי בֶּאֱמֶת בְּכָל הַדְּבָרִים שֶׁאֵין יוֹדְעִים מֵהֵיכָן הַהַתְחָלָה, כְּמוֹ בְּעִנְיַן תּוֹרָה וּתְפִלָּה הַנַּ"ל, צְרִיכִין לְהַתְחִיל מִשְּׁנֵיהֶם, דְּהַיְנוּ לִלְמד קְצָת הַיּוֹם וְלַעֲסֹק בִּתְפִלָּה קְצָת הַיּוֹם וְאָז אַף-עַל-פִּי שֶׁבַּתְּחִלָּה עֲדַיִן אֵינוֹ יוֹדֵעַ הֵיטֵב סֵדֶר תְּפִלָּה וְאֵיךְ לַעֲשׂוֹת מִתּוֹרָה תְּפִלָּה, אַף-עַל-פִּי-כֵן הַשֵּׁם יִתְבָּרַךְ מְרַחֵם עָלָיו וּמֵאִיר עֵינָיו וּמוֹסֵר לוֹ סִימָנֵי וְדַרְכֵי הַתּוֹרָה וּמְלַמֵּד אוֹתוֹ לְפִי בְּחִינָתוֹ אֵיךְ לַעֲשׂוֹת מִתּוֹרָה תְּפִלָּה, וְאַחַר-כָּךְ עַל-יְדֵי הַתְּפִלָּה יוֹדֵעַ לְהַשִּׂיג אֶת הַתּוֹרָה יוֹתֵר וְכֵן בְּכָל פַּעַם שֶׁכָּל אֶחָד מַחֲזִיק אֶת חֲבֵרוֹ הַתְּפִלָּה אֶת הַתּוֹרָה וְהַתּוֹרָה אֶת הַתְּפִלָּה, וְזֶהוּ סוֹד מַה שֶּׁבַּתְּחִלָּה רָחֵל שֶׁהִיא הַתּוֹרָה שֶׁבְּעַל-פֶּה מוֹסֶרֶת סִימָנֶיהָ לְלֵאָה שֶׁהִיא הַתְּפִלָּה כַּנַּ"ל.
Section 177 ## Segment 7
וְזֶה בְּחִינַת מַה שֶּׁאִיתָא בְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁרָחֵל בְּעַצְמָהּ שָׁכְבָה תַּחַת הַמִּטָּה וְדִבְּרָה הַסִּימָנִים עִם יַעֲקב בְּעֵת שֶׁנִּזְדַּוֵּג עִם לֵאָה כְּדֵי שֶׁלּא תִּתְבַּיֵּשׁ לֵאָה וְאִיתָא בְּכִתְבֵי הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה, סוֹד גָּדוֹל וְנוֹרָא עַל זֶה, שֶׁכָּךְ הַדָּבָר בְּסוֹד הַיִּחוּדִים הָעֶלְיוֹנִים, שֶׁבְּעֵת שֶׁמִּזְדַּוֵּג הָאוֹר הַנִּקְרָא יַעֲקב עִם הָאוֹר הַנִּקְרָא בְּחִינַת לֵאָה אָז בְּחִינַת רָחֵל תַּחַת הַמִּטָּה וְכוּ', עַיֵּן שָׁם בְּעֵץ חַיִּים וְעַל-פִּי דַּרְכֵּנוּ הַנַּ"ל מְכֻוָּן הֵיטֵב הַסּוֹד הַזֶּה לְעִנְיַן תְּפִלָּה הַנַּ"ל (כַּיָּדוּעַ בַּכַּוָּנוֹת, שֶׁכָּל הַיִּחוּדִים הָעֶלְיוֹנִים נַעֲשִׂין כְּפִי עֲבוֹדַת הַתַּחְתּוֹנִים וּבִפְרָט עַל-יְדֵי תְּפִלָּה שֶׁהוּא עִקַּר שְׁלֵמוּת הַיִּחוּד), הַיְנוּ כִּי בְּעֵת שֶׁאִישׁ יִשְׂרְאֵלִי נִכְנָס לְהִתְפַּלֵּל תְּפִלָּתוֹ וְשִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ שֶׁיִּזְכֶּה לְהִתְקָרֵב אֵלָיו וּלְקַיֵּם תּוֹרָתוֹ וּמִצְווֹתָיו וְרוֹצֶה לַעֲשׂוֹת מִתּוֹרָה תְּפִלָּה, אֲבָל עֲדַיִן אֵין מִלָּה בִּלְשׁוֹנוֹ לְדַבֵּר כִּי עֲדַיִן אֵינוֹ יוֹדֵעַ דַּרְכֵי וְסִימָנֵי הַתּוֹרָה וְאֵינוֹ יוֹדֵעַ אֵיךְ לְהִתְפַּלֵּל וּלְדַבֵּר וְלָשִׂיחַ, אָז בְּחִינַת 'רָחֵל' שֶׁהִיא בְּחִינַת 'תּוֹרָה שֶׁבְּעַל-פֶּה' בְּחִינַת חִדּוּשִׁין דְּאוֹרַיְתָא מֵעַתִּיקָא סְתִימָאָה שֶׁמֵּהֶם נִמְשָׁכִין הַדְּרָכִים לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל, אָז הִיא בְּעַצְמָהּ מְרַחֶמֶת עַל אִישׁ יִשְׂרְאֵלִי הַזֶּה הַמִּתְפַּלֵּל שֶׁהוּא בְּחִינַת 'לֵאָה' כַּנַּ"ל וּמוֹסֶרֶת לוֹ הַסִּימָנִים וְהַדְּרָכִים שֶׁל הַתּוֹרָה וּמְדַבֶּרֶת בְּעַצְמָהּ עִם דּוֹדָהּ בְּחִינַת 'יַעֲקב' בְּחִינַת כְּלַל שׁרֶשׁ הַתּוֹרָה כְּדֵי שֶׁיּוּכַל לַעֲשׂוֹת מִתּוֹרָה תְּפִלָּה כְּדֵי שֶׁיִּזְדַּוְּגוּ תּוֹרָה וּתְפִלָּה יַחַד כְּדֵי שֶׁיּוֹלִידוּ מַעֲשִׂים טוֹבִים.
Section 178 ## Segment 8
וְזֶה בְּחִינַת הַדִּבּוּרִים הַנִּשְׁפָּעִים לָאָדָם בְּעֵת שֶׁנִּכְנָס לְהִתְבּוֹדֵד וּלְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁבַּתְּחִלָּה אֵינוֹ יוֹדֵעַ שׁוּם דִּבּוּר לְדַבֵּר, וּכְשֶׁהוּא חָזָק בְּדַעְתּוֹ וּמַכְרִיחַ עַצְמוֹ אַף- עַל-פִּי-כֵן לְדַבֵּר, אֲזַי עַל-פִּי רב בָּאִים לוֹ דִּבּוּרִים שֶׁלּא עָלוּ עַל דַּעְתּוֹ שֶׁיְּדַבֵּר אוֹתָם וְאֵלּוּ הַדִּבּוּרִים נִשְׁלָחִים לוֹ מִן הַשָּׁמַיִם וְנִמְשָׁכִין מִבְּחִינָה הַנַּ"ל וְעַל כֵּן עִקַּר הַהוֹלָדָה עַל-יְדֵי לֵאָה שֶׁיָּלְדָה שִׁשָּׁה שְׁבָטִים כִּי עִקַּר תּוֹלְדוֹתֵיהֶם שֶׁל צַדִּיקִים שֶׁהֵם מַעֲשִׂים טוֹבִים הֵם עַל-יְדֵי הַתְּפִלָּה שֶׁהִיא בְּחִינַת לֵאָה עָלְמָא דְּאִתְכַּסְיָא כַּנַּ"ל, וְגַם כָּל הַהוֹלָדָה שֶׁל רָחֵל הָיְתָה רַק בִּזְכוּת שֶׁמָּסְרָה סִימָנֶיהָ לַאֲחוֹתָהּ, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זַ"ל עַל פָּסוּק וְיִזְכּר אֱלהִים אֶת רָחֵל, הַיְנוּ שֶׁכָּל הוֹלָדוֹת הַצַּדִּיקִים שֶׁמּוֹלִידִין מַעֲשִׂים טוֹבִים עַל-יְדֵי הַתּוֹרָה שֶׁזֶּהוּ הָעִקָּר כִּי 'לא הַמִּדְרָשׁ הוּא הָעִקָּר אֶלָּא הַמַּעֲשֶׂה', עִקַּר הַהוֹלָדָה הוּא רַק עַל-יְדֵי שֶׁמּוֹסְרִים הַסִּימָנִים לְלֵאָה שֶׁהוּא הַתְּפִלָּה, הַיְנוּ עַל-יְדֵי שֶׁגַּם כָּל לִמּוּד תּוֹרָתָם הוּא בִּשְׁבִיל לִזְכּוֹת לַעֲשׂוֹת מִתּוֹרָתָם תְּפִלּוֹת כַּנַּ"ל כִּי כָּל הַצַּדִּיקִים לא זָכוּ לְמַדְרֵגָתָם בַּעֲבוֹדַת הַשֵּׁם כִּי אִם עַל-יְדֵי הִתְבּוֹדְדוּת וּתְפִלּוֹת וְכוּ' כַּמְבאָר בְּשִׂיחוֹתָיו הַקְּדוֹשׁוֹת.
Section 179 ## Segment 9
וְעַל כֵּן זָכָה יַעֲקב שֶׁגַּם הַשְּׁפָחוֹת נִכְלְלוּ בַּקְּדֻשָּׁה, כִּי שִׁפְחָה גִּימַטְרִיָּא מִשְׁנָה עִם הַכּוֹלְלִים כַּמּוּבָא בְּכִתְבֵי הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה, וּכְשֶׁאֵין לוֹמְדִין כָּרָאוּי לִשְׁמר וְלַעֲשׂוֹת וּלְקַיֵּם רַק לְהִתְיַהֵר וּלְקַנְטֵר, אָז נֶאֱמַר וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ אֲבָל עַל-יְדֵי לִמּוּד שִׁשָּׁה סִדְרֵי מִשְׁנָה כָּרָאוּי מְבָרְרִין הַטּוֹב מִן הָרָע עַל- יְדֵי שֶׁמְּבָרְרִין הַמֻּתָּר מִן הָאָסוּר וְכוּ' וְאָז בְּחִינַת הַשִּׁפְחָה נִכְלֶלֶת בַּקְּדֻשָּׁה תַּחַת יַד גְּבִרְתָּהּ, כְּמוֹ שֶׁהָיָה בִּקְרִיעַת יַם סוּף רָאֲתָה שִׁפְחָה עַל הַיָּם וְכוּ' וְאִי אֶפְשָׁר לְהוֹלִיד מִן הַתּוֹרָה הוֹלָדָה דִּקְדֻשָּׁה כִּי אִם כְּשֶׁמַּכְנִיעִין הַסִּטְרָא-אַחֲרָא עַד שֶׁנִּכְלֶלֶת הַשִּׁפְחָה בִּקְדֻשָּׁה.
Section 180 ## Segment 10
וְזֶה סוֹד הָאָבוֹת שֶׁנָּשְׂאוּ שְׁפָחוֹת אֲבָל אַבְרָהָם אַף-עַל-פִּי שֶׁהִכְנִיעַ בְּחִינַת שִׁפְחָה בִּישָׁא עַל-יְדֵי שֶׁמָּסְרָה לוֹ שָׂרָה אֶת שִׁפְחָתָהּ וְזָכָה אַחַר-כָּךְ לְהוֹלִיד בִּקְדֻשָּׁה אֶת יִצְחָק אַף-עַל-פִּי- כֵן עֲדַיִן לא נִתְהַפְּכָה מֵרַע לְטוֹב לְגַמְרֵי, וְעַל כֵּן גּוּף הַהוֹלָדָה שֶׁל הַשִּׁפְחָה הָיָה הוֹלָדָה דְּסִטְרָא-אַחֲרָא שֶׁהוּא יִשְׁמָעֵאל אֲבָל יַעֲקב אָבִינוּ עַל-יְדֵי שֶׁזָּכָה לִשְׁנֵיהֶם לְרָחֵל וּלְלֵאָה וּשְׁנֵיהֶם נִכְלְלוּ יַחַד שֶׁזֶּהוּ בְּחִינַת שֶׁעוֹשִׂין מֵהַתּוֹרָה תְּפִלָּה, שֶׁעַל-יְדֵי-זֶה עִקַּר הַהַכְנָעָה שֶׁל הַשִּׁפְחָה בִּישָׁא לְגַמְרֵי עַד שֶׁנִּתְהַפְּכָה מֵרַע לְטוֹב גָּמוּר, כִּי עִקַּר הַכְנָעַת הַסִּטְרָא-אַחֲרָא בִּשְׁלֵמוּת הוּא עַל-יְדֵי תְּפִלָּה שֶׁעוֹשִׂין מֵהַתּוֹרוֹת, שֶׁעַל-יְדֵי-זֶה זָכוּ כָּל הַצַּדִּיקִים לְמַדְרֵגָתָם כַּנַּ"ל עַל כֵּן זָכָה יַעֲקב לִשָּׂא אֶת הַשְּׁפָחוֹת בִּקְדֻשָּׁה גְּמוּרָה עַד שֶׁזָּכָה לְהוֹלִיד גַּם מֵהֶם הוֹלָדוֹת קְדוֹשׁוֹת וְנוֹרָאוֹת שֶׁהֵם שִׁבְטֵי יָהּ כִּי מִתּוֹרָה בִּפְנֵי עַצְמָהּ יֵשׁ לִפְעָמִים יְנִיקָה לְהַסִּטְרָא-אַחֲרָא חַס וְשָׁלוֹם, שֶׁהוּא בְּחִינַת שִׁפְחָה בִּישָׁא שֶׁמַּכְנִיס בְּדַעְתּוֹ לִלְמד שֶׁלּא לִשְׁמָהּ כַּנַּ"ל וְאָז הוּא בְּחִינַת: "וְשִׁפְחָה כִּי תִירַשׁ גְּבִירְתָּהּ" שֶׁהוּא בְּחִינַת 'מִשְׁנָה' וְכַמְרֻמָּז בַּתִּקּוּנִים, וְכֵן מִתְּפִלָּה בִּפְנֵי עַצְמָהּ תּוּכַל הַסִּטְרָא-אַחֲרָא לְהִתְאַחֵז שֶׁמַּכְנִיס בְּדַעְתּוֹ לְהִתְפַּלֵּל לְצרֶךְ גּוּפוֹ לְבַד וְכַנַּ"ל, אֲבָל כְּשֶׁנִּכְלָל תּוֹרָה וּתְפִלָּה יַחַד וְכָל תְּפִלָּתוֹ שֶׁיְּקַיֵּם אֶת הַתּוֹרָה כְּדֵי שֶׁיֵּדַע לַעֲשׂוֹת תְּפִלּוֹת מֵהַתּוֹרָה שֶׁיִּזְכֶּה לִשְׁמר וְלַעֲשׂוֹת וּלְקַיֵּם, אָז נִכְלָל תּוֹרָה וּתְפִלָּה בְּתַכְלִית הַיִּחוּד וְאָז 'יִתְפָּרְדוּ כָּל פּוֹעֲלֵי אָוֶן' וְאֵין לְהַסִּטְרָא-אַחֲרָא שׁוּם יְנִיקָה אַדְּרַבָּא, הָרָע נִתְהַפֵּךְ לְטוֹב וְהַשְּׁפָחוֹת נִכְלָלִין בַּקְּדֻשָּׁה שֶׁזֶּה בְּחִינַת יַעֲקב, שֶׁעַל-יְדֵי-זֶה שֶׁזָּכָה לְלֵאָה וּלְרָחֵל שֶׁהֵם בְּחִינַת תּוֹרָה וּתְפִלָּה בְּיַחַד עַל-יְדֵי-זֶה זָכָה לְהוֹלִיד גַּם מֵהַשְּׁפָחוֹת שִׁבְטֵי יָהּ, כַּנַּ"ל וְעַל-יְדֵי-זֶה עִקַּר הַתְּשׁוּבָה וְעִקַּר הַסְּלִיחָה שֶׁל ראשׁ-הַשָּׁנָה וְיוֹם- הַכִּפּוּרִים שֶׁאָז עֲווֹנוֹת נִתְהַפְּכִין לִזְכֻיּוֹת וְכַנַּ"ל .
Section 181 # אות-יג URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/129/ # אות-יג
אות-יג
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/129 ## Segment 1
וְזֶה בְּחִינַת יוֹם-טוֹב שֶׁאֲסוּרִין בּוֹ כָּל הַמְּלָאכוֹת כְּמוֹ בְּשַׁבָּת לְבַד אכֶל נֶפֶשׁ שֶׁמֻּתָּר בְּיוֹם- טוֹב כִּי עִקַּר הַתַּכְלִית שֶׁבִּשְׁבִיל זֶה נִבְרָא כָּל אָדָם הוּא תּוֹרָה וּתְפִלָּה כִּי זֶה עִקַּר הַקִּיּוּם וְהַחִיּוּת וְהַתַּכְלִית שֶׁל כָּל אָדָם אֲשֶׁר בִּשְׁבִילוֹ נִבְרְאוּ כָּל הָעוֹלָמוֹת וְהַכּל בִּשְׁבִיל הַתַּכְלִית הַזֶּה, שֶׁיִּזְכֶּה לַעֲסֹק כָּל יָמָיו בְּתוֹרָה וּתְפִלָּה וְיֵלֵךְ מִדַּרְגָּא לְדַרְגָּא עַד מַדְרֵגָה עֶלְיוֹנָה שֶׁיֵּשׁ בְּתוֹרָה וּתְפִלָּה וְאִם הָיָה אָדָם זוֹכֶה לָזֶה בִּשְׁלֵמוּת, אָז הָיוּ מִתְבַּטְּלִים כָּל הַיְגִיעוֹת וְהַטְּרָחוֹת שֶׁל כָּל הָעֲסָקִים וְהַמְּלָאכוֹת הַכְּלוּלִים בִּשְׁלשִׁים וְתֵשַׁע מְלָאכוֹת כִּי כָּל יְגִיעוֹת הַמְּלָאכוֹת שֶׁבִּשְׁבִיל הַפַּרְנָסָה הַכּל נִתְהַוָּה מֵחֵטְא אָדָם הָרִאשׁוֹן שֶׁפָּגַם בְּתוֹרָה וּתְפִלָּה כִּי הַמִּצְוָה שֶׁנִּצְטַוָּה שֶׁלּא לֶאֱכל מֵעֵץ הַדַּעַת הָיָה בְּחִינַת תּוֹרָה כִּי בָּזֶה הָיָה כָּלוּל הַתּוֹרָה כַּיָּדוּעַ וְגַם הָיָה צָרִיךְ לְהִתְפַּלֵּל אָז בִּכְדֵי לְהַשְׁלִים תִּקּוּן הַבְּרִיאָה בִּשְׁלֵמוּת וּכְמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י עַל פָּסוּק וְאָדָם אַיִן וְכוּ', כְּשֶׁבָּא אָדָם וְהִתְפַּלֵל עַל הַגְּשָׁמִים יָרְדוּ וְצָמְחוּ, עַיֵּן שָׁם וְהוּא אָכַל מֵעֵץ-הַדַּעַת וּבָזֶה פָּגַם בִּבְחִינַת תּוֹרָה וְגַם לא הָיָה יָכוֹל עוֹד לְהִתְפַּלֵּל תְּפִלָּתוֹ, שֶׁהָיָה צָרִיךְ לְהִתְפַּלֵּל בִּשְׁבִיל תִּקּוּן הָעוֹלָמוֹת וְעַל-יְדֵי-זֶה נִגְזַר יְגִיעַת הַפַּרְנָסָה וּשְׁלשִׁים וְתֵשַׁע מְלָאכוֹת בְּחִינַת בְּעִצָּבוֹן תּאכֲלֶנָּה וְכוּ'.
Every single Jew has in him a portion of G-d above. [Likutay Moharan 35] ## Segment 2
וְעַל כֵּן גַּם עַכְשָׁו כָּל אָדָם כְּפִי מַה שֶּׁזּוֹכֶה לַעֲסֹק בְּתוֹרָה וּתְפִלָּה בִּשְׁלֵמוּת יוֹתֵר כְּמוֹ כֵן זוֹכֶה לְבַטֵּל מֵעַצְמוֹ זֻהֲמַת הַנָּחָשׁ שֶׁמִּשָּׁם נִמְשָׁךְ טִרְדַּת הַמְּלָאכוֹת, וְזוֹכֶה שֶׁתִּהְיֶה מְלַאכְתּוֹ נַעֲשֵׂית עַל-יְדֵי אֲחֵרִים, כְּמוֹ שֶׁיִּהְיֶה לֶעָתִיד בִּזְמַן שֶׁכָּל יִשְׂרָאֵל יַעַסְקוּ רַק בְּתוֹרָה וּתְפִלָּה, כְּתִיב: "וְעָמְדוּ זָרִים וְרָעוּ צאנְכֶם" וְכוּ'.
Section 183 ## Segment 3
כִּי זֶה כְּלָל גָּדוֹל שֶׁכָּל קִיּוּם הָעוֹלָם וְכָל הַהַשְׁפָּעוֹת אֵינָם נִמְשָׁכִים כִּי אִם עַל-יְדֵי תּוֹרָה וּתְפִלָּה כִּי עִקַּר בְּרִיאַת הָעוֹלָם הָיָה עַל- יְדֵי הַתּוֹרָה כְּמוֹ שֶׁכָּתוּב: "וָאֶהְיֶה אֶצְלוֹ אָמוֹן" וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: 'אַל תִּקְרִי אָמוֹן אֶלָּא אוֹמֵן' וְגַם עַכְשָׁו כָּל קִיּוּם הָעוֹלָם וְכָל חִדּוּשׁ מַעֲשֵׂה בְּרֵאשִׁית שֶׁבְּכָל יוֹם הַכּל הוּא רַק עַל-יְדֵי הַתּוֹרָה אַךְ כָּל הַחִיּוּת וְהַהַשְׁפָּעוֹת הַנִּמְשָׁכִין עַל-יְדֵי הַתּוֹרָה אֵין נִגְמָר צִיּוּרָם בִּשְׁלֵמוּת וְאֵין יוֹרְדִים לְהָעוֹלָם, כִּי אִם עַל-יְדֵי הַתְּפִלָּה כִּי הַתְּפִלָּה הִיא עִקַּר הַכְּלִי שֶׁעַל יָדָהּ נִגְמָר צִיּוּר הַשֶּׁפַע לְטוֹב וְנִמְשָׁךְ לְתוֹךְ הָעוֹלָם וְעַל כֵּן כָּל אֶחָד כְּפִי מַה שֶּׁזּוֹכֶה לַעֲסֹק בְּתוֹרָה וּתְפִלָּה וְהָעִקָּר לַעֲשׂוֹת מֵהַתּוֹרָה תְּפִלָּה כַּנַּ"ל, כְּמוֹ כֵן זוֹכֶה עַל-יְדֵי-זֶה לְהַמְשִׁיךְ כָּל הַהַשְׁפָּעוֹת וְהַבְּרָכוֹת וּלְבַטֵּל מִמֶּנּוּ יְגִיעַת וְטִרְדַּת הַמְּלָאכוֹת כַּנַּ"ל.
## Segment 4
וְזֶהוּ הַחִלּוּק שֶׁבֵּין שַׁבָּת וְיוֹם-טוֹב, שֶׁבְּיוֹם-טוֹב מֻתָּר מְלֶאכֶת אכֶל נֶפֶשׁ וּבְשַׁבָּת גַּם זֶה אָסוּר כִּי שַׁבָּת הוּא בְּחִינַת עָלְמָא דְּאָתֵי שֶׁאָז יִתְבַּטֵּל הַכּל וְלא יִשָּׁאֵר רַק תּוֹרָה וּתְפִלָּה שֶׁיִּזְכּוּ הַצַּדִּיקִים לֶעָתִיד, עַל כֵּן אָז בְּשַׁבָּת מִתְבַּטְּלִין כָּל הַשְּׁלשִׁים וְתֵשַׁע מְלָאכוֹת לְגַמְרֵי, כִּי מִתְקַיֵּם הָעוֹלָם רַק עַל-יְדֵי תּוֹרָה וּתְפִלָּה, שֶׁנִּמְשָׁךְ קְדֻשָּׁתָם אָז מֵהַקְּדֻשָּׁה שֶׁל לֶעָתִיד וְנִשְׁלָמִין וְעוֹלִין אָז בְּתַכְלִית הָעֲלִיָּה וְהַשְּׁלֵמוּת, וְעַל כֵּן שַׁבָּת הֵגֵן גַּם עַל אָדָם הָרִאשׁוֹן כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל אֲבָל הַיָּמִים טוֹבִים הֵם זֵכֶר לִיצִיאַת מִצְרַיִם שֶׁהוּא הַגְּאֻלָּה הָרִאשׁוֹנָה שֶׁהָיָה עַל-יְדֵי משֶׁה, שֶׁזָּכִינוּ עַל יָדָהּ לְקַבָּלַת הַתּוֹרָה אֲבָל בְּחִינַת עֲלִיַּת הַתְּפִלָּה בִּשְׁלֵמוּת לא נִתְבָּרֵר אָז עֲדַיִן עַד שֶׁיָּבוֹא מָשִׁיחַ שֶׁעַל יָדוֹ תִּהְיֶה הַגְּאֻלָּה הָאַחֲרוֹנָה כִּי בִּכְלָלִיּוּת הָעוֹלָם גְּאֻלָּה רִאשׁוֹנָה וְאַחֲרוֹנָה הֵם בְּחִינַת משֶׁה וְדָוִד שֶׁזֶּה בְּחִינַת תּוֹרָה וּתְפִלָּה עַל כֵּן בְּיוֹם-טוֹב מֻתָּרִין עֲדַיִן מְלֶאכֶת אכֶל נֶפֶשׁ, הַיְנוּ בְּחִינַת הַמְּלָאכוֹת שֶׁהֵם סְמוּכִים לַאֲכִילַת הָאָדָם שֶׁזֶּה בְּחִינַת גְּמַר צִיּוּר הַשֶּׁפַע לְהַחֲיוֹת הָאָדָם שֶׁזֶּה נַעֲשֶׂה עַל-יְדֵי הַתְּפִלָּה כַּנַּ"ל כִּי הַמְּלָאכוֹת שֶׁהֵם רְחוֹקִים עֲדַיִן מֵאכֶל נֶפֶשׁ הֵם בְּחִינַת הִתְהַוּוּת וְהַמְשָׁכַת הַשֶּׁפַע הַנַּעֲשֶׂה עַל- יְדֵי הַתּוֹרָה כַּנַּ"ל.
## Segment 5
וְעַל כֵּן בִּימֵי הַחֹל שֶׁאָז יֵשׁ אֲחִיזָה לְהַחִיצוֹנִים וּצְרִיכִים יְגִיעָה גְּדוֹלָה לְבָרֵר וּלְהַעֲלוֹת אֶת הַתּוֹרָה וְהַתְּפִלָּה, עַל-כֵּן יֵשׁ אָז יְגִיעַת כָּל הַשְּׁלשִׁים וְתֵשַׁע מְלָאכוֹת שֶׁשּׁוֹלְטִין בִּימֵי הַחֹל, מֵחֲמַת שֶׁאָז אֵין שְׁלֵמוּת לְהַתּוֹרָה וְהַתְּפִלָּה וּצְרִיכִין יְגִיעָה לְבָרְרָם לְבַטֵּל מֵהֶם אֲחִיזַת הַחִיצוֹנִים וְכָל זְמַן שֶׁיֵּשׁ בֵּרוּר צְרִיכִין מְלָאכוֹת כַּיָּדוּעַ וּבְשַׁבָּת מֵחֲמַת קְדֻשַּׁת עִצּוּמוֹ שֶׁל יוֹם נִתְבַּטְּלִין אֲחִיזַת הַחִיצוֹנִים לְגַמְרֵי וְעוֹלִים הַתּוֹרָה וּתְפִלָּה בִּשְׁלֵמוּת גָּדוֹל, עַל כֵּן אָז בְּטֵלִין כָּל הַמְּלָאכוֹת אֲבָל בְּיוֹם-טוֹב אֵין נִמְשֶׁכֶת הַקְּדֻשָּׁה מֵעִצּוּמוֹ שֶׁל יוֹם כִּי אִם בִּבְחִינַת עֲלִיּוֹת הַתּוֹרָה שֶׁזָּכִינוּ אָז לְקַבֵּל אַחַר הַגְּאֻלָּה רִאשׁוֹנָה, אֲבָל הַתְּפִלָּה עֲדַיִן לא נִתְבָּרֵר בִּשְׁלֵמוּת וְעַל כֵּן דָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁבְּנֵי אָדָם מְזַלְזְלִין בָּהּ כִּי שְׁלֵמוּת עֲלִיּוֹת הַתְּפִלָּה יִהְיֶה רַק לֶעָתִיד עַל-יְדֵי מָשִׁיחַ כַּנַּ"ל נִמְצָא שֶׁגַּם בְּיוֹם-טוֹב אַף-עַל-פִּי שֶׁיֵּשׁ לָנוּ כּחַ אָז לְהַעֲלוֹת גַּם הַתְּפִלָּה בִּשְׁלֵמוּת יוֹתֵר וּבַעֲלִיָּה יְתֵרָה מֵחֲמַת תּוֹסְפוֹת קְדֻשַּׁת יוֹם-טוֹב, אֲבָל עֲדַיִן אֵינָהּ מִתְבָּרֶרֶת וְעוֹלָה בִּשְׁלֵמוּת כְּמוֹ בְּשַׁבָּת, עַל כֵּן יֵשׁ אָז עֲדַיִן מְלֶאכֶת אכֶל נֶפֶשׁ שֶׁהֵם הַמְּלָאכוֹת שֶׁל גְּמַר צִיּוּר הַשֶּׁפַע שֶׁנִּמְשָׁךְ עַל-יְדֵי תְּפִלָּה, שֶׁהַתְּפִלָּה צְרִיכָה בֵּרוּר עֲדַיִן כַּנַּ"ל.
## Segment 6
וּבֶאֱמֶת מֵחֲמַת שֶׁהַתְּפִלָּה אֵינָהּ בִּשְׁלֵמוּת עַל כֵּן גַּם הַתּוֹרָה אֵינָהּ בְּתַכְלִית הַשְּׁלֵמוּת, וְעַל כֵּן בִּימֵי הַחֹל יֵשׁ אֲחִיזָה לְהַחִיצוֹנִים גַּם בְּהַתּוֹרָה וּצְרִיכִין יְגִיעָה לְבָרְרָם כַּנַּ"ל וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: לא זָכָה-נַעֲשֶׂה לוֹ סַם מָוֶת, רַחֲמָנָא לִצְלָן, כִּי תּוֹרָה וּתְפִלָּה, שְׁנֵיהֶם תְּלוּיִים זֶה בָּזֶה רַק אַף-עַל-פִּי-כֵן אֵין נוֹגֵעַ הַפְּגָם כָּל כָּךְ בְּהַתּוֹרָה כְּמוֹ בְּהַתְּפִלָּה וְאֵין בְּנֵי אָדָם מְזַלְזְלִין בָּהּ כָּל כָּךְ, וְעַל כֵּן בְּיוֹם-טוֹב שֶׁיֵּשׁ בּוֹ תּוֹסְפוֹת קְדֻשָּׁה מְרֻבָּה עַל כֵּן בְּהַתּוֹרָה אֵין נוֹגֵעַ אָז שׁוּם חִסָּרוֹן וּפְגָם כִּי אִם בְּהַתְּפִלָּה וְעַל כֵּן אֲסוּרִים בּוֹ כָּל הַמְּלָאכוֹת חוּץ מֵאכֶל נֶפֶשׁ כַּנַּ"ל.
## Segment 7
וְזֶה שֶׁמְּבאָר בַּכְּתָבִים שֶׁבְּשַׁבָּת מְקַבְּלִין תּוֹסֶפֶת אוֹר גָּדוֹל בְּיוֹתֵר בְּתוֹךְ לְבוּשִׁין, אֲבָל בְּיוֹם- טוֹב תּוֹסֶפֶת הָאוֹר הוּא קָטָן מִשַּׁבָּת אֲבָל הוּא בְּלא לְבוּשִׁין וְכָל זֶה מֵחֲמַת הַנַּ"ל, כִּי בְּשַׁבָּת נִשְׁלָם גַּם עֲלִיַּת הַתְּפִלָּה וְעַל-יְדֵי הַתְּפִלָּה יְכוֹלִין לְקַבֵּל כָּל הָאוֹרוֹת הַגְּדוֹלִים וְהַנּוֹרָאִים בְּתוֹךְ לְבוּשִׁין, שֶׁנַּעֲשִׂין וְנִגְמָרִים עַל יְדֵי הַתְּפִלָּה שֶׁהוּא בְּחִינַת אֱמוּנָה כִּי שַׁבָּת נִקְרֵאת כַּלָּה עַל שֵׁם שֶׁכְּלוּלָה מֵהַכּל כַּמּוּבָא כִּי אֱמוּנָה וּתְפִלָּה שֶׁהוּא בְּחִינַת קְדֻשַּׁת שַׁבָּת כָּלוּל מִכָּל הָאוֹרוֹת שֶׁבָּעוֹלָם, כִּי כָּל הָאוֹרוֹת שֶׁאִי אֶפְשָׁר לְקַבֵּל עַל-יְדֵי שׁוּם דַּעַת יְכוֹלִין לְקַבֵּל עַל-יְדֵי אֱמוּנָה בְּחִינַת תְּפִלָּה שֶׁהוּא בְּחִינַת שַׁבָּת כַּנַּ"ל אֲבָל בְּיוֹם-טוֹב שֶׁתּוֹסֶפֶת קְדֻשַּׁת עִצּוּמוֹ שֶׁל יוֹם הוּא רַק בִּבְחִינַת תּוֹרָה, עַל כֵּן אֵין מְקַבְּלִין אָז אוֹר גָּבוֹהַּ כָּל כָּךְ וְהוּא בְּלא לְבוּשִׁין כִּי עִקַּר הַלְּבוּשִׁין וְהַכֵּלִים נִגְמָרִים עַל-יְדֵי הַתְּפִלָּה וְכַנַּ"ל וְהִנֵּה עִקַּר עֲלִיּוֹת הַתְּפִלָּה הוּא רַק כְּשֶׁעוֹשִׂין מִתּוֹרָה תְּפִלָּה וְזֶה שֶׁקּוֹרִין בַּתּוֹרָה בִּשְׁעַת הַתְּפִלָּה, וְעַל כֵּן בְּכָל יוֹם שֶׁיֵּשׁ בּוֹ תּוֹסֶפֶת קְדֻשָּׁה בְּיוֹתֵר שֶׁאָז עוֹלָה הַתְּפִלָּה בַּעֲלִיָּה גְּדוֹלָה בְּיוֹתֵר עַל כֵּן קוֹרִים בּוֹ קְרוּאִים בְּיוֹתֵר עַד שֶׁבְּשַׁבָּת שֶׁאָז עִקַּר שְׁלֵמוּת עֲלִיּוֹת הַתְּפִלָּה כַּנַּ"ל עַל כֵּן קוֹרִין בּוֹ שִׁבְעָה גַּבְרֵי שֶׁהֵם כְּנֶגֶד הַשִּׁבְעָה רוֹעִים, שֶׁעַל יָדָם עוֹלִים הַתּוֹרָה וְהַתְּפִלָּה בִּשְׁלֵמוּת כַּנַּ"ל וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, הַטַּעַם שֶׁל הַקּוֹרְאִים בַּתּוֹרָה מִשּׁוּם בִּטּוּל מְלָאכָה, שֶׁבְּיוֹם שֶׁיֵּשׁ בּוֹ אִסּוּר עֲשִׂיַּת מְלָאכָה בְּיוֹתֵר קוֹרְאִין בַּתּוֹרָה מִסְפַּר גַּבְרֵי בְּיוֹתֵר, הַיְנוּ כַּנַּ"ל, כִּי אִסּוּר מְלָאכָה בְּשַׁבָּת וְיוֹם-טוֹב הוּא כְּפִי עֲלִיּוֹת הַתְּפִלָּה בִּשְׁלֵמוּת וּכְמוֹ כֵן לְפִי עֲלִיּוֹת הַתְּפִלָּה הֵם מִסְפַּר הָעוֹלִים לַתּוֹרָה גַּם כֵּן, כִּי תּוֹרָה וּתְפִלָּה הֵם תְּלוּיִים זֶה בָּזֶה וּבְיוֹם שֶׁאֵין עֲלִיּוֹת הַתְּפִלָּה בִּשְׁלֵמוּת וְעַל כֵּן יֵשׁ בּוֹ עֲדַיִן אֲחִיזַת הַחִיצוֹנִים עַד שֶׁצְּרִיכִין עֲדַיִן לַעֲשׂוֹת מְלָאכוֹת כַּנַּ"ל גַּם הַתּוֹרָה אֵין לָהּ שְׁלֵמוּת כָּל כָּךְ, אַךְ בְּשַׁבַּת קדֶשׁ שֶׁאָז עוֹלָה הַתּוֹרָה וְהַתְּפִלָּה בְּתַכְלִית הַשְּׁלֵמוּת עַל כֵּן כָּל הַמְּלָאכוֹת בְּטֵלוֹת בּוֹ לְגַמְרֵי וְקוֹרְאִין בּוֹ שִׁבְעָה גַּבְרֵי כַּנַּ"ל .
# אות-יא URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/13/ # אות-יא
אות-יא
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/13 ## Segment 1
קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה' אָמַר לָהֶם: דְּבָרִים אֲנִי מְבַקֵּשׁ; בְּכוּ וְהִתְפַּלְּלוּ לְפָנַי וַאֲנִי מְקַבֵּל אֲבוֹתֵיכֶם לא בִּתְפִלָּה פָּדִיתִי אוֹתָם, שֶׁנֶּאֱמַר: וַיֵּאָנְחוּ בְּנֵי-יִשְׁרָאֵל מִן הָעֲבוֹדָה וַיִּזְעָקוּ בִּימֵי יְהוֹשֻׁעַ לא בִּתְפִלָּה עָשִׂיתִי לָהֶם נִסִּים הֱוֵי אֵין אֲנִי מְבַקֵּשׁ לא זֶבַח וְלא קָרְבָּנוֹת אֶלָּא דְּבָרִים, שֶׁנֶּאֱמַר: "קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה'" (מִדְרָשׁ רַבָּה תְּצַוֶּה פָּרָשָׁה ל"ח) .
Importance of common simple devotion # אות-יד URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/130/ # אות-יד
אות-יד
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/130 ## Segment 1
וְזֶה: "הַאֲזִינוּ הַשָּׁמַיִם וְכוּ' יַעֲרף כַּמָּטָר לִקְחִי" וְכוּ', שֶׁבְּוַדַּאי יִכָּנְסוּ דְּבָרַי בְּאָזְנֵיהֶם וּכְעֵין שֶׁפֵּרֵשׁ רַשִׁ"י שָׁם לְעִנְיָנוֹ וְהַטַּעַם, כִּי שֵׁם ה' אֶקְרָא כִּי אֶקְרָא וְאֶתְפַּלֵּל בְּשֵׁם ה' וְאֶעֱשֶׂה מֵהַתּוֹרוֹת תְּפִלּוֹת וְעַל-יְדֵי-זֶה בְּוַדַּאי "יַעֲרף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי" וְיִכָּנְסוּ דְּבָרַי בִּלְבַבְכֶם כַּטַּל וְכַמָּטָר וְתִזְכּוּ לְקַיֵּם אֶת הַתּוֹרָה, כִּי עִקַּר קִיּוּם הַתּוֹרָה הוּא עַל-יְדֵי-זֶה שֶׁעוֹשִׂין מֵהַתּוֹרוֹת תְּפִלּוֹת וְכַנַּ"ל.
Every single Jew is a portion of G-d above, and the essence of G-dliness is in the heart. This G-dliness, which resides in the heart of a Jewish person, is infinite, for the light of its flame reaches infinity, that is, his yearnings and desires are without end or limit. [Likutay Moharan 49] ## Segment 2
כִּי כָּל שִׁירַת הַאֲזִינוּ נֶאֶמְרָה כְּדֵי לִזְכּוֹת בְּאַחֲרִית הַיָּמִים לְקַיֵּם אֶת הַתּוֹרָה, כְּמוֹ שֶׁכָּתוּב שָׁם בָּעִנְיָן: אָנכִי הַסְתֵּר אַסְתִּיר פָּנַי וְכוּ' וְעָנְתָה הַשִּׁירָה הַזּאת לְפָנָיו לְעֵד כִּי לא תִּשְׁכַּח מִפִּי זַרְעוֹ כִּי שִׁירַת הַאֲזִינוּ זֶה בְּחִינַת תְּפִלָּה שֶׁהִיא בְּחִינַת שִׁירָה וְזִמְרָה בְּחִינַת עֲשָׂרָה מִינֵי נְגִינָה, שֶׁבָּהֶם יָסַד דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, סֵפֶר תְּהִלִּים הַיְנוּ שֶׁעַל-יְדֵי הַשִּׁירָה הַזּאת כָּלַל משֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם אֶת כְּלַל הַתּוֹרָה בְּתוֹךְ בְּחִינַת שִׁירָה שֶׁהִיא בְּחִינַת תְּפִלָּה וְעַל-יְדֵי-זֶה הֵאִיר לָנוּ הֶאָרָה זאת לִזְכּוֹת לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת שֶׁעַל-יְדֵי-זֶה עִקַּר קִּיּוּם הַתּוֹרָה בְּאַחֲרִית הַיָּמִים בְּחִינַת וְעָנְתָה הַשִּׁירָה הַזּאת וְכוּ' כִּי לא תִשָּׁכַח מִפִּי זַרְעוֹ וְכוּ' כַּנַּ"ל.
## Segment 3
וְזֶה: (יִרְמְיָה ג') "בַּיָּמִים הָהֵמָּה לא יאמְרוּ עוֹד אֲרוֹן בְּרִית ה' וְכוּ' בָּעֵת הַהִיא יִקְרְאוּ לִירוּשָׁלַיִם כִּסֵּא ה' וְכוּ' וְלא יֵלְכוּ עוֹד אַחֲרֵי שְׁרִרוּת לִבָּם הָרָע" יְרוּשָׁלַיִם הוּא יִרְאָה שָׁלֵם בְּחִינַת תְּפִלָּה כַּנַּ"ל, כִּי שָׁם הַבֵּית-הַמִּקְדָּשׁ בֵּיתוֹ בֵּית תְּפִלָּה, הַיְנוּ שֶׁעִקַּר שְׁלֵמוּת הַתּוֹרָה יִהְיֶה כְּשֶׁתָּבוֹא לְתוֹךְ בְּחִינַת יְרוּשָׁלַיִם דְּהַיְנוּ לְתוֹךְ הַתְּפִלָּה שֶׁעַל- יְדֵי-זֶה זוֹכִין לִשְׁמר וְלַעֲשׂוֹת וּלְקַיֵּם כִּי לא הַמִּדְרָשׁ הוּא הָעִקָּר אֶלָּא הַמַּעֲשֶׂה.
## Segment 4
וְזֶה: "קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה'"- דְּבָרִים דַּיְקָא, כִּי בְּוַדַּאי קָשֶׁה מְאד לִזְכּוֹת לִתְשׁוּבָה כִּי מֵאַחַר שֶׁגַּם קדֶם שֶׁחָטָא וְנִתְלַכְלֵךְ בַּעֲווֹנוֹת וְנִלְכַּד בִּמְצוּדוֹת הַיֵּצֶר הָרָע לא הָיָה לוֹ כּחַ לַעֲמד כְּנֶגְדּוֹ, מִכָּל שֶׁכֵּן אֵיךְ יָכוֹל לַעֲמד כְּנֶגְדּוֹ אַחַר-כָּךְ כְּשֶׁכְּבָר נִתְפַּס בַּמֶּה שֶּׁנִּתְפַּס, עַל כֵּן עִקַּר הַתְּשׁוּבָה עַל-יְדֵי אֲמִירַת תְּהִלִּים שֶׁהִיא בְּחִינַת הִתְבּוֹדְדוּת, וְהָעִקָּר כְּשֶׁעוֹשִׂין מִתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל שֶׁאָז יָכוֹל לְדַבֵּר בְּפִיו עַל כָּל פָּנִים וּלְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ עַל כָּל דִּבְרֵי הַתּוֹרָה עַל כָּל מִצְוָה וּמִצְוָה שֶׁיִּזְכֶּה לְקַיְּמָהּ וְלָשׁוּב אֵלָיו וּבִפְרָט עַל כָּל הַדְּבָרִים שֶׁכְּבָר עָבַר עֲלֵיהֶם, וְעַל-יְדֵי-זֶה זוֹכִין לִתְשׁוּבָה בְּוַדַּאי בִּבְחִינַת קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל הַשֵּׁם כַּנַּ"ל.
## Segment 5
וְזֶה בְּחִינַת "רֵאשִׁית חָכְמָה יִרְאַת ה'", הַיְנוּ שֶׁצְּרִיכִין לְהַקְדִּים יִרְאַת חֶטְאוֹ לְחָכְמָתוֹ כִּי תַּכְלִית תּוֹרָה תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים, אַךְ בַּמֶּה יִזְכֶּה לָזֶה, עַל זֶה סִיֵּם "תְּהִלָּתוֹ עוֹמֶדֶת לָעַד" הַיְנוּ עַל יְדֵי תְּהִלִּים שֶׁהוּא בְּחִינַת שֶׁעוֹשִים מִתּוֹרוֹת תְּפִלּוֹת יִזְכֶּה לָזֶה וְזֶהוּ: "שֵׂכֶל טוֹב לְכָל עשֵׂיהֶם", כִּי זֶה נִמְשָׁךְ מִבְּחִינַת שֵׂכֶל הָעֶלְיוֹן מִבְּחִינַת אוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה שֶׁהִיא בְּחִינַת שֵׂכֶל טוֹב, כִּי בְּוַדַּאי הִיא שֵׂכֶל טוֹב וְנִפְלָא לְהַמְשִׁיךְ קִיּוּם הַתּוֹרָה עַל-יְדֵי בְּחִינַת: "תְּהִלָּתוֹ עוֹמֶדֶת לָעַד", שֶׁהִיא בְּחִינַת תְּהִלִּים לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת וְזֶהוּ: "תְּהִלָּתוֹ עוֹמֶדֶת לָעַד" כִּי זאת הַבְּחִינָה עוֹמֶדֶת לָעַד, כִּי עַל-יְדֵי-זֶה תִּהְיֶה הַגְּאֻלָּה הָאַחֲרוֹנָה שֶׁתִּהְיֶה גְּאֻלָּה שְׁלֵמָה לָעַד וְלָנֶצַח כִּי אִי אֶפְשָׁר לְקַלְקֵל זאת הַבְּחִינָה לְעוֹלָם בְּחִינַת: "וְכָרַתִּי לָהֶם וְכוּ' לא כַּבְּרִית" וְכוּ' וְזֶה בְּחִינַת: "וְהָיָה יוֹם אֶחָד יִוָּדַע לַה' לא יוֹם וְלא לַיְלָה", כִּי תְּפִלָּה כָּזאת הוּא לְמַעְלָה מֵהַזְּמַן כִּי הִיא לא יוֹם שֶׁהוּא תּוֹרָה וְלא לַיְלָה שֶׁהוּא תְּפִלָּה כִּי הִיא כְּלוּלָה מִשְּׁנֵיהֶם, וְאָז יִתְקַיֵּם מַה שֶּׁכָּתוּב אַחֲרָיו וְהָיָה ה' לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה ה' אֶחָד וּשְׁמוֹ אֶחָד:.
# אות-יב URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/14/ # אות-יב
אות-יב
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/14 ## Segment 1
אֵין הַקָּדוֹשׁ-בָּרוּךְ-הוּא חָפֵץ לְחַיֵּב כָּל בְּרִיָּה אֶלָּא מְבַקֵּשׁ שֶׁיִּתְפַּלְּלוּ לְפָנָיו וִיקַבְּלֵם וַאֲפִלּוּ אֵין אָדָם כְּדַאי לֵעָנוֹת בִּתְפִלָּתוֹ וְלַעֲשׂוֹת עִמּוֹ חֶסֶד כֵּיוָן שֶׁמִּתְפַּלֵּל וּמַרְבֶּה בְּתַחֲנוּנִים אֲנִי עוֹשֶׂה חֶסֶד עִמּוֹ (מִדְרָשׁ תַּנְחוּמָא, וַיֵּרָא, פָּרָשָׁה ח) .
Through prayer one can achieve everything - and it is therefore the main accounting # אות-יג URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/15/ # אות-יג
אות-יג
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/15 ## Segment 1
אָמַר הַקָּדוֹשׁ-בָּרוּךְ-הוּא הֲרֵי אֲנִי מוֹדִיעֲךָ מִקְצָת דְּרָכַי כְּשֶׁאֲנִי רוֹאֶה בְּנֵי אָדָם שֶׁאֵין בָּהֶם שֶׁבַח תּוֹרָה וּמַעֲשִים טוֹבִים לא בְּמַעֲשֵׂה יְדֵיהֶם וְלא בְּמַעֲשֵׂה אֲבוֹתֵיהֶם רַק שֶׁהֵם עוֹמְדִים וּמַרְבִּים בְּתַחֲנוּנִים לְפָנַי אֲנִי נִזְקָק לָהֶם שֶׁנֶּאֱמַר: "פָּנָה אֶל תְּפִלַּת הָעַרְעָר וְלא בָזָה אֶת תְּפִלָּתָם" ("תַּנָּא דְּבֵי אֵלִיָּהוּ") .
Prayer is bonding and attachment to G-d # אות-יד URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/16/ # אות-יד
אות-יד
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/16 ## Segment 1
רַבִּי יוּדָן אָמַר: בָּשָׂר וָדָם יֵשׁ לוֹ פַּטְרוֹן אִם בָּאת לוֹ צָרָה אֵינוֹ נִכְנָס אֶצְלוֹ פִּתְאם, אֶלָּא הוֹלֵךְ וְעוֹמֵד אֵצֶל פֶּתַח חֲצֵרוֹ שֶׁל פַּטְרוֹנוֹ וְקוֹרֵא לְבֶן בֵּיתוֹ וְאוֹמֵר, אִישׁ פְּלוֹנִי בַּחוּץ, אֲבָל הַקָּדוֹשׁ-בָּרוּךְ-הוּא אֵינוֹ כֵּן אִם בָּאת לְךָ צָרָה וְכוּ' לוֹ צְוַח וְהוּא עוֹנֶה אוֹתְךָ הַדָּא הוּא דִּכְתִיב כָּל אֲשֶׁר יִקְרָא בְּשֵׁם ה' יִמָּלֵט (יְרוּשַׁלְמִי בְּרָכוֹת ט .
Encouragement for passionate prayer – to appreciate the importance of even a small segment He would strengthen his men who complained before him with great protest against that which they were so distant from prayer, and it was so difficult for them to pray. And he would encourage them and console them with many expressions, that they should not be disheartened because of this. He said: Behold, by a convert (that converted), what an achievement it is by him, to know how to just recite the words until "Baruch SheUmar" ("Blessed is He Who said" – the second part of the morning prayers), therefore it is befitting to console oneself, and cheer oneself, that in any case he merits to say the words of the prayer. # אות-טו URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/17/ # אות-טו
אות-טו
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/17 ## Segment 1
בְּאוֹתוֹ שָׁעָה נִפְתָּח לָהֶם פֶּה לְפוֹשְׁעֵי יִשְׂרָאֵל לְבַקֵּשׁ רַחֲמִים לְקַבְּלָם בִּתְשׁוּבָה וְלוֹמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! גָּלוּי וְיָדוּעַ לְפָנֶיךָ כִּי יֵצֶר הָרָע מְגָרֶה אוֹתָנוּ קַבֵּל אוֹתָנוּ בְּרַחֲמֶיךָ הָרַבִּים בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ, לְפִי שֶׁכָּל הַמַּרְבֶּה שִׂיחוֹת וּתְפִלּוֹת הֵם מְלַוִּים אוֹתוֹ עַד שֶׁהוּא נִכְנָס לְבֵית עוֹלָמוֹ ("תַּנָא דְּבֵי אֵלִיָּהוּ") .
Capitalize on the exact spot you received inspiration and act upon it before moving on # אות-טז URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/18/ # אות-טז
אות-טז
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/18 ## Segment 1
ה' קְרָאתִיךָ אָמַר דָּוִד, יֵשׁ מִי שֶׁהוּא בּוֹטֵחַ עַל מַעֲשִׂים נָאִים שֶׁיֵּשׁ לוֹ וְיֵשׁ שֶׁבּוֹטֵחַ עַל מַעֲשֵׂה אֲבוֹתָיו וַאֲנִי בּוֹטֵחַ בְּךָ, אַף-עַל-פִּי שֶׁאֵין בִּי מַעֲשִׂים טוֹבִים אֶלָּא שֶׁקְּרָאתִיךָ, עֲנֵנִי כְּשֶׁהָיָה דָּוִד בַּמְּעָרָה יָדַע וְרָאָה שֶׁאֵין אָדָם עוֹמֵד לא בְּמָמוֹנוֹ וְלא בִּגְבוּרָתוֹ וּמַהוּ עוֹמֵד עָלָיו רַק תְּפִלָּתוֹ, שֶׁנֶּאֱמַר: קוֹלִי אֶל ה' אֶזְעָק.
Seeing oneself in the Psalms, even the praises What we see — that there are people who are great evildoers for many years and transgress great and weighty transgressions, G-d have mercy, yet afterward become aroused to teshuvah and become complete penitents — as several such stories are brought in the Talmud and midrashim and other holy books, such as the story of Rabbi Elazar ben Durdaya and many similar stories in every generation. This seemingly is wondrous: for "one transgression draws another" and the more one transgresses the more he falls into the hands of the sitra achra — so how does he ultimately overpower the sitra achra and return in teshuvah? ## Segment 2
("אַגָּדַת תְּהִלִּים") .
# אות-יז URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/19/ # אות-יז
אות-יז
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/19 ## Segment 1
שַׁעֲרֵי תְּפִלָּה אֵינָם נִנְעָלִים לְעוֹלָם יֵשׁ תְּפִלָּה שֶׁנַּעֲנֵית לְאַרְבָּעִים יוֹם, מִמִּי אַתָּה לָמֵד, מִמּשֶׁה דִּכְתִיב (דְּבָרִים ט): "וָאֶתְנַפַּל לִפְנֵי ה'.
Speak to G-d like an enamored toddler cajoles his father ## Segment 2
אַרְבָּעִים יוֹם" וְיֵשׁ תְּפִלָּה שֶׁנַּעֲנֵית לְעֶשְׂרִים יוֹם, מִמִּי אַתָּה לָמֵד, מִדָּנִיֵּאל דִּכְתִיב (דָּנִיֵּאל י): "לֶחֶם חֲמֻדּוֹת לא אָכֲלְתִּי עַד מְלאת שְׁלשֶׁת שָׁבֻעִים יָמִים" וְאַחַר-כָּךְ אָמַר "ה' שְׁמָעָה ה' סְלָחָה וְכוּ'" וְיֵשׁ תְּפִלָּה שֶׁנַּעֲנֵית לִשְׁלשָׁה יָמִים, מִמִּי אַתָּה לָמֵד מִיּוֹנָה דִּכְתִיב (יוֹנָה ב): "וַיְהִי יוֹנָה בִּמְעֵי הַדָּגָה שְׁלשָׁה יָמִים וַיִּתְפַּלֵּל יוֹנָה אֶל ה' אֱלהָיו מִמְּעֵי הַדָּגָה" וְיֵשׁ תְּפִלָּה שֶׁנַּעֲנֵית לְיוֹם אֶחָד, מִמִּי אַתָּה לָמֵד מֵאֵלִיָּהוּ וְכוּ', וְיֵשׁ תְּפִלָּה שֶׁנַּעֲנֵית לְעוֹנָה אַחַת, מִמִּי אַתָּה לָמֵד, מִדָּוִד דִּכְתִיב (תְּהִלִּים ס"ט): "וַאֲנִי תְּפִלָּתִי לְךָ ה' עֵת רָצוֹן" וְיֵשׁ תְּפִלָּה שֶׁעַד שֶׁלּא יִתְפַּלֵּל אוֹתָהּ מִפִּיו הוּא נַעֲנֶה, שֶׁנֶּאֱמַר (יְשַׁעְיָה ס"ה): "וְהָיָה טֶרֶם יִקְרְאוּ וַאֲנִי אֶעֱנֶה" אָמַר רַבִּי חִיָּא רַבָּה כְּתִיב (תְּהִלִּים נ"ז): "קַוֵּה אֶל ה' חֲזַּק וְיַאֲמֵץ לִבֵּךְ וְקַוֵּה אַל ה'" הֱוֵי מִתְפַּלֵּל וְחוֹזֵר וּמִתְפַּלֵּל וְיֵשׁ שָׁעָה שֶׁיִּתְּנוּ לְךָ (מִדְרָשׁ רַבָּה, וָאֶתְחַנַּן, פָּרָשָׁה ב').
It is very good for someone who is able, to pour out his words before Hashem Yisburach piteously and pleadingly, like a son who yearns before his father, for behold Hashem Yisburach already called us sons, as it is written (Deuteronomy 14:1), “You are sons to Hashem your G-d.” Therefore it is very good to express one's words and troubles before Him Blessed He like a son who complains before his father with cute and endearing motions which are called “piyestin”- (playing, cooing), and even if it seems to someone that in accordance to his conduct he is not like a son before Him Blessed He, even still, behold Hashem Yisburach called us sons, as mentioned above, because (Kedushin 36a), either way (-whether or not Israel act befittingly) they are called (by You) sons etc., (so) it is on me to do my part, to make myself as a son, as mentioned above. And how good it is when one can arouse his heart with entreaties until he cries and sheds tears like a son before his father. (Words of Rabbi Nachman 7). ## Segment 3
יח.
## Segment 4
רַבִּי יוֹסֵי פָּתַח וְאָמַר: תְּפִלָּה לְעָנִי כִּי יַעֲטף וְלִפְנֵי ה' יִשְׁפּךְ שִׂיחוֹ, צְלוֹתָא דְּעָנִי אַקְדִּימַת קָמֵי קֻדְשָׁא בְּרִיךְ הוּא מִכָּל צְלוֹתְהוֹן דְּעַלְמָא בְּגִין דִּכְתִיב [תְּפִלַּת הֶעָנִי מַקְדִימָה לְהִתְקַבֵּל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מִכָּל תְּפִלּוֹת הָעוֹלָם, מִשּׁוּם שֶׁכָּתוּב] "כִּי לא בָזָה וְלא שִׁקַּץ עֱנוּת עָנִי" וְכוּ'.
And see the book “Ullim LiTrufa” (Leaves for Healing, letter 254), where it is written there: And I saw in Medrash Rabbu (Vayikra Rabbu 2-3), that it brings down (there) the verse (Jeremiah 31:19/20), “Is Ephraim a dear son to me? Is he a child of (my) delight? For whenever I speak of him (/for it is sufficient the words (of Torah) which I put in him, to effect), I surely remember him more.” And it says there: Which (age) is a delightful child? Around the age of two or three years old. And another said, around four or five years old. And the commentaries (see Eitz Yosef) there explain, that one said around the age of two or three year old, for even though such a young toddler cannot speak, only hintingly, or partial words, even still his father delights in him, with his speech, and fulfills his desire. And one said, around the age of four or five years old, for then his speech is complete, and he makes requests from his father with full verbalization: “Give me such a thing or such a thing.” And his father fulfills his request. And even though it is not explained so much over there, I explained the matter more, because I, in my poverty, took out from here a great deal of inspiration regarding what he o.b.m. admonished us, for one to express his words before Him Blessed He every day etc., because thank G-d, I understood from this Medrash powerful encouragement and arousal for this. Because it is understood and conveyed from this, that even when a person cannot speak at all before Him Blessed He, or to express his words well, even still it is precious in His eyes Blessed He, even if he speaks only hintingly and with partial words like a two or three year old baby, and sometimes Hashem Yisburach helps, and he speaks entire phrases like a toddler of four or five years old. And in this way Israel is precious in His eyes Blessed He, when they speak and converse their needs before Him Blessed He, and they are called a “child of delight”. And see there what is written (there) on the end of the verse, “for when I speak of him;” My Word (the Torah) that I put in him is sufficient etc.. It can be understood from there the utter preciousness of the spoken word, and it is impossible to explain so much in writing, and it is compulsory to be brief, however, you can understand for yourselves from this, hints to strengthen oneself, in the matter of speaking and conversing between oneself and his Creator, however possible. True, it is certainly better to speak explicitly with complete articulation, however, even when one cannot speak properly, it is precious in His Eyes Blessed He even the speech which is called “piyestin” (playing, cooing), like a delightful child of two or three years old. And understand this well to fulfill all this with simplicity, for it is your eternal life, for it is impossible to pass through this world peacefully, only through this which is written here, for our strength is only with our mouth etc. (Medrash Shocher Tov 22:20), see there. ## Segment 5
תָּא חֲזִי צְלוֹתָא דְּכָל בְּנֵי נָשָׁא צְלוֹתָא וּצְלוֹתָא דְּמַסְכְּנָא אִיהִי צְלוֹתָא דְּקַיְמָא קָמֵי קֻדְשָׁא בְּרִיךְ הוּא וְתָבֵר תַּרְעִין וּפִתְחִין וְעָאלַת לְאִתְקַבְּלָא קַמֵּהּ [בּא וּרְאֵה תְּפִלַּת כָּל אָדָם הִיא תְּפִלָּה, אֲבָל תְּפִלַּת הֶעָנִי הִיא תְּפִלָּה הָעוֹמֶדֶת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהִיא שׁוֹבֶרֶת שֶׁעָרִים וּפְתָחִים וְנִכְנֶסֶת לְהִתְקַבֵּל לְפָנָיו וְזֶהוּ שֶׁכָּתוּב] הַדָּא הוּא דִּכְתִיב "וְהָיָה כִּי יִצְעַק אֵלַי וְשָׁמַעְתִּי כִּי חַנּוּן אֲנִי" וּכְתִיב "שָׁמוֹעַ אֶשְׁמַע צַעֲקָתוֹ" (זהַר וַיִּשְׁלַח קס"ח:) .
And the essential thing is that he merit to know his power, as mentioned above. But since the sitra achra lies in ambush very much against a person, and the more a person transgresses the more the sitra achra suckles from him and swallows him — it therefore sometimes swallows him so completely that it reaches the very inner essence of his Jewish holiness, and it strengthens and prevails to swallow that point as well. But the moment it wants to swallow the inner essence of his holiness, that point stands in the sitra achra's throat — for this point of his inner holiness has very great power, and therefore the sitra achra cannot swallow it in any manner. And not only can it not swallow it — this very good point stands in the sitra achra's throat until it is forced to vomit and expel all the holinesses it swallowed from this soul. And from this comes the fact that sometimes a person is aroused to teshuvah after several transgressions — as mentioned above — for the inner point of holiness is truly a possessor of great power, and when it sees that the sitra achra wants to swallow it completely, it strengthens against it until it is forced to vomit. But certainly no person can rely on this — for one who says "I will sin and repent" will be given no opportunity to repent. For sometimes the sitra achra can prevail so much that it truly and completely swallows, as we see how many wicked people did not return in teshuvah even at the end, and were cut off and lost forever, G-d have mercy. Therefore one must certainly flee from transgression with utter flight. But after one has already transgressed whatever one has transgressed, G-d forbid, one must know and believe that there is no despair in the world at all. Even if he has already tried thousands of times to be upright and failed, and fell to whatever he fell — even to complete and serious transgressions, G-d forbid — even so there is still hope for him as long as his soul is within him. # פתיחה URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/2/ # פתיחה
פתיחה
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/2 ## Segment 1
כְּבָר הֵבֵאתִי לְעֵיל בַּהַקְדָּמָה, אֲשֶׁר כָּל אֲבוֹתֵינוּ וּנְבִיאֵינוּ וַחֲכָמֵינוּ הַקְּדוֹשִׁים, זִכְרוֹנָם לִבְרָכָה, כֻּלָּם הָלְכוּ בַּדֶּרֶךְ הַזֶּה לְהַרְבּוֹת בִּתְפִלָּה וְתַחֲנוּנִים וּלְפָרֵשׁ שִׂיחָתָם לִפְנֵי הַשֵּׁם יִתְבָּרַךְ מִכָּל מָה אֲשֶׁר עָבַר עֲלֵיהֶם, וְכָל אִישׁ וָאִישׁ צָרִיךְ גַּם כֵּן לֵילֵךְ בַּדֶּרֶךְ הַיָּשָׁן הַזֶּה וְרַק עַל-יְדֵי-זֶה יִזְכֶּה לְחַיֵּי עוֹלָם וְלִהְיוֹת שֶׁיָּדַעְתִּי שֶׁנִּמְצָאִים קְצָת אֲנָשִׁים הַמְהַפְּכִים אֶת הָאֱמֶת וְאוֹמְרִים אֲשֶׁר לָאִישׁ הָעוֹמֵד בְּמַדְרֵגָה פְּחוּתָה אֵין רָאוּי לַעֲסֹק בְּהִתְבּוֹדְדוּת לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ לְבַקְּשׁוֹ שֶׁיְּקָרְבוֹ לַעֲבוֹדָתוֹ יִתְבָּרַךְ, רַק הָעִנְיָן הַזֶּה שַׁיָּךְ לִגְדוֹלֵי הַצַּדִּיקִים לָכֵן אָמַרְתִּי לְהַצִּיג פּה בִּתְחִלַּת הַסֵּפֶר אֶת הַמַּאֲמָר הַנִּדְפָּס בִּתְחִלַּת סֵפֶר "לִקּוּטֵי הֲלָכוֹת" ארַח חַיִּים הַמַּתְחִיל מֵהִלְכוֹת שַׁבָּת אֲשֶׁר בּוֹ יוֹכִיחַ מִדִּבְרֵי חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה הַקְּדוֹשִׁים הִפּוּךְ דַּעְתָּם, רַק אַדְּרַבָּא, כָּל מַה שֶּׁהָאָדָם יוֹדֵעַ בְּעַצְמוֹ רִחוּקוֹ בְּיוֹתֵר מֵהַשֵּׁם יִתְבָּרַךְ צָרִיךְ לְחַזֵּק עַצְמוֹ בָּזֶה בְּיוֹתֵר.
Above, I have already brought down in the introduction, that all our forefathers, and our prophets, and our holy Sages o.b.m., all of them went in this way, to profuse in prayers and entreaties, and to express their words before Hashem Yisburach about everything they underwent, and each and every person needs to go in this old way as well, and only through this he will merit eternal life. And being that I know that there exist some people who invert the truth and say, that for a person who stands on a low level it is not appropriate to engage in hisbodidus to express his words before Hashem Yisburach to ask Him to draw him close to His service Blessed He; this is only pertinent to the great tzaddikim. Therefore I decided to present here, at the beginning of the book, the homily which is printed at the beginning of the book Likutay Halachos, Orach Chaim (Way of Life – the first section of the Code of Jew Law), which begins with the laws of Sabbath (vol. 3), which proves from the words of our holy Sages o.b.m. the opposite of their sentiments, just on the contrary, the more a person knows in himself how utterly far he is from Hashem Yisburach, the more he needs to strengthen himself in this. It is written in Tractate Avoda Zura, page 5b: Our Rabbis learned (Deuteronomy 5:26), "Who would give (-if only) that their hearts as such, will be with them to fear," Moses said to Israel, "Ingrates children of ingrates, when the Holy One Blessed He said to Israel, "Who would give that their hearts as such, will be with them," they should have said, "Give it to us Yourself." However Moses didn't hint this to them [Rashi: this rebuke, until after 40 years, in the repetition of the Torah (Mishneh Torah - Book of Deuteronomy), in the plains of Moav he said to them, "And He didn't give you a heart to know" – that you should know to ask what He was asking from you, even Moshe Rabbainu didn't remember to take this matter to heart until 40 years (later)] only after forty years, as it says (Deuteronomy 29:4), "And I led you in the desert forty years," and it is written (verse 3), "and Hashem did not give you a heart to know etc.," Rabba said, from this it is established: a person does not grasp the mind of his teacher [Rashi: to have the realization of knowledge (daas) of the end of his mind and understanding] until forty years (later) [Rashi: for here Moses didn't hint it to Israel until forty years later]. And Tosfos (a primary commentary printed alongside the Talmud, opposite the commentary of Rashi) wrote: Until forty years a person doesn't grasp etc.. Rashi interpreted that even Moshe didn't remember. And if you say: Why (then) did Moshe get angry at Israel, behold he also didn't remember? It must be said (-answered), that since he didn't need this prayer, he didn't give it consideration until after forty years when he grasped the mind of his Master, but Israel, who needed this prayer, they should have contemplated from that time, for they had already sinned with the calf and the spies, end quotation. And the Maharsha in Agguhdos (the section of his commentary pertaining to the agadah) wrote, in the heading, "You should have said give etc.": Even though our Sages o.b.m. said (Brachos 33b), 'everything is in the hands of Heaven, except for fear of Heaven," (-so why were they held responsible for not asking Hashem to give them fear of Heaven which is something not in the hands of Heaven but must be acquired and earned?), even still, it is elementary that it is in the hands of the Holy One Blessed He to incline the heart of people to good, for many verses purport to this, end of quotation. ## Segment 2
אִיתָא בְּמַסֶּכֶת עֲבוֹדָה זָרָה ה': תָּנוּ רַבָּנָן, מִי יִתֵּן וְהָיָה לְבָבָם זֶה לָהֶם לְיִרְאָה אָמַר לָהֶם משֶׁה לְיִשְׂרָאֵל כְּפוּיֵי טוֹבָה בְּנֵי כְּפוּיֵי טוֹבָה, בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ-בָּרוּךְ-הוּא לְיִשְׂרָאֵל מִי יִתֵּן וְהָיָה לְבָבָם זֶה לָהֶם הָיָה לָהֶם לוֹמַר תֵּן לָנוּ אַתָּה וְכוּ', אַף משֶׁה לא רְמָזָהּ לְיִשְׂרָאֵל אֶלָא לְאַחַר אַרְבָּעִים שָׁנָה, שֶׁנֶּאֱמַר: וָאוֹלֵךְ אֶתְכֶם אַרְבָּעִים שָׁנָה בַּמִּדְבָּר וְגוֹ' וְלא נָתַן ה' לָכֶם לֵב לָדַעַת, אָמַר רַבָּה שְׁמַע מִנֵּהּ לָא קָאֵי אֱנָשׁ אַדַּעְתֵּהּ דְּרַבֵּהּ עַד אַרְבְּעִין שְׁנִין .
And from all this it is clear to the eye of truth how much our Sages o.b.m. warned regarding hisbodidus, that is, to express one's words before Hashem Yisburach, and request from before Him that He give us fear of Heaven so that we do not sin, even though everything is in the hands of Heaven except for fear of Heaven, even still everything is in His hands. And one needs to request Him Blessed He specifically for this, as this is explained well in this (excerpt from the) Talmud, that Moses was very upset with them and called them ingrates for not having said to Hashem Yisburach, "Give (it to) us Yourself," that He Blessed He should give them fear of Heaven, as is clarified there in the Maharasha mentioned above. However, it is necessary to insert oneself very, very much into the discipline of hisbodidus, that is, to beseech Him Blessed He constantly: "Give it to us Yourself, the fear of Heaven," and not to fall discouraged in any way, to the extent that the Sages o.b.m. said there, that even Moses didn't hint it to them, only after forty years, because a person doesn't grasp the mind of his teacher until (the elapse of) forty years. See, and understand well, how much it is necessary to work at this, to understand the mind's end of our Rabbis o.b.m., who admonished us regarding this, for the Accuser very much disheartens the resolve of each and every one, as if our Rabbis o.b.m. were not referring to him, according to the murkiness of his conduct and stubbornness etc.. But in truth, this is not the case; Hashem Yisburach desires that we come to understand by ourselves His mind's end, that His will and His desire is that we should beseech him always, "Give us, Yourself, a good kosher heart to fear Your Name." And give careful consideration to what the Tosfos mentioned above wrote in their answer, that even Moses himself didn't put his heart to this so much, because he was a great tzaddik, and he didn't need this prayer, but Israel, who saw that they already stumbled with big transgressions, with the calf and the spies, they should have taken upon themselves to figure out the intention (daas) of Hashem Yisburach, that His desire is that they beseech Him that He should save them from sin, and that He should give them fear of Heaven, for this is the construct of, "Give it to us Yourself," mentioned above. So there it is, explained in Tosfos mentioned above, the opposite of the sentiments of the some who invert the truth and say that no one is worthy of engaging in hisbodidus, to express his words before Hashem Yisburach, except for the greatest tzaddikim, but not the youth, especially earthly people etc.. For behold it is explained in Tosfos mentioned above, the exact opposite, that on the contrary, Moshe Rabbainu r.i.p. did not need this so much, because he was a great tzaddik, but specifically upon Israel he was extremely demanding, since they knew their lowly status, specifically because of this they needed to very much strengthen themselves in hisbodidus, and to understand well the mind's end of Hashem Yisburach, that even though He Himself said, "Who will give etc.," which implies that the matter is not in His hand, as our Rabbis o.b.m. said, everything is in the hands of Heaven except for fear of Heaven, even still His desire is that we request of Him, "Give it to us Yourself," which is the construct of hisbodidus, to express one's words between him and his Creator, and to entreat and beseech before Him for his soul, that He, in His mercy, should give him fear of Heaven so that he sins no more etc.. For the real truth is that everything is in His hand Blessed He, as many verses and homilies from our Sages o.b.m. purport (to this), and like the Maharsha mentioned above, wrote, just that He desires, Blessed He, that specifically one should beseech Him for this. And this itself is the intention of, "Who will give that their hearts," namely that they should put their hearts to this very well, to supplicate and plead before Him Blessed He constantly for this, and to say, "Give it to us Yourself etc.," and then certainly Hashem Yisburach will merit them to fear of Heaven and to everything good. And give careful consideration to the Talmud mentioned above, and understand how very much Hashem Yisburach desires that every one of Israel should request from Him fear of Heaven, which is the construct of hisbodidus which our master, leader, and rabbi zatza"l exhorted us countless times. Fortunate is he who adheres to this. And look in the book "Ulim LiTrufa" ("Leaves for Healing," from our teacher the rav, Rabbi Nussun zatza"l, letter 28), where he writes also, that whoever is on a low level, needs to strengthen himself all the more in hisbodidus, to express his words before Him Blessed He, and on the contrary, the words of a very lowly person, on account of his improper conduct, are exceedingly more precious before Him Blessed He. And he writes there in these words: Be strong my son, and be strong to go in this way, to speak the holy longing every day with mouth (i.e. to actually say and enunciate the words), and force yourself very much to accustom yourself to this, and believe that however it may be, even your words are very precious in the eyes of Hashem Yisburach, for He, in His mercy, desires also for your prayer; because all the worlds with all their great service that they serve Him Blessed He, with unrelenting dread and fear, do not have any significance by Him Blessed He compared to one saying and one prayer of a person of this lowly world, as is explained in the Torah (Likutay Moharan vol. 2, Torah 7), "For he who is merciful, he can lead them (Isaiah 49)," And if the person is very low through his unpleasant conduct, on the contrary, when he expresses his words before Him Blessed He, and performs some devotion, it is all the more precious in His eyes, Blessed He. For this is His main honor Blessed He, when those who are very distant are drawn to His service Blessed He, as is explained in his holy books etc., see there (Likutay Moharan 10:2-3, and 14:2-3). And while I am already engaged in copying this book, I will also copy some homilies of our Rabbis o.b.m. in the Talmud, and Medrashim, and the Holy Zohar, which speak of the great eminence of prayer, to beseech mercy, and pleading before Hashem Yisburach for every matter, which only through this one can have deliverance in every matter. Talmud, Brachos 32b. ## Segment 3
רש"י
## Segment 4
לא רְמָזָהּ לְתוֹכָחָה זוֹ אֶלָּא לְאַחַר אַרְבָּעִים שָׁנָה בְּמִשְׁנֵה תּוֹרָה בְּעַרְבוֹת מוֹאָב אָמַר לָהֶם, וְלא נָתַן לָכֶם לֵב לָדַעַת שֶׁתִּהְיוּ יוֹדְעִים לִשְׁאל מַה הַקָּדוֹשׁ-בָּרוּךְ-הוּא מְבַקֵּשׁ מִכֶּם אַלְמֶא אַף משֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, לא נִזְכַּר לָתֵת עַל לִבּוֹ דָּבָר זֶה עַד אַרְבָּעִים שָׁנָה: שְׁמַע מִנֵּה לָא קָאֵי אֱנָשׁ אַדַּעְתֵּהּ דְּרַבֵּהּ לָדַעַת סוֹף דַּעְתּוֹ וּתְבוּנָתוֹ עַד אַרְבָּעִים שָׁנָה שֶׁהֲרֵי משֶׁה לא רְמָזָהּ לְיִשְׂרָאֵל עַד אַרְבָּעִים שָׁנָה.
Rabbi Eluzur said, prayer is greater than good deeds, for you don't have anyone great in good deeds more than Moshe Rabbainu, even still he was not answered, only through prayer as it says (Deuteronomy 3), "Do not continue speaking to Me," (-for had Moshe continued to pray, Hashem Yisburach would have relented, even still due to the prayers of Moshe to merit to enter the Holy Land, he at least merited to -) and adjacent to this, "Ascend the top of the summit." (-From where Hashem Yisburach showed Moshe all of the Holy Land, in merit of his prayers). And Rabbi Eluzur said, prayer is greater than the offerings, for it says (Isaiah 1:11), "For what do I need your abundant sacrifices," and it is written (ibid verse 15), "and when you spread your hands." (-even though the prophet already disqualified the offerings, there was still need to disqualify their prayers, because prayers are even stronger). [Rabbi Chanin said that] Rabbi Chanina said, "Whoever lengthens his prayer, his prayer will not return empty etc.. If a person saw that he prayed and was not answered, he should return and pray, for it says (end of Psalms 27), "Hope to Hashem, make your heart strong and courageous, and hope to Hashem.” Our Rabbis learned, four (things) needs strengthening, and they are these: Torah, and good deeds, prayer, and derech eretz (-vocation) etc.. Prayer, from where (is it learned that it needs strengthening)? For it says (end of Psalms 27), "Hope to Hashem, strengthen and embolden your heart, and hope to Hashem." ## Segment 5
וְכָתְבוּ הַתּוֹסָפוֹת עַד אַרְבָּעִים שָׁנָה לא קָאֵי אֱנָשׁ וְכוּ', פֵּרֵשׁ רַשִׁ"י שֶׁאַף משֶׁה לא נִזְכַּר וְאִם תּאמַר אַמַּאי כָּעַס משֶׁה עַל יִשְׂרָאֵל הֲלא גַּם הוּא לא נִזְכָּר וְיֵשׁ לוֹמַר שֶׁלְּפִי שֶׁהוּא לא הָיָה צָרִיךְ לִתְפִלָּה זוֹ לא נָתַן לֵב עַד אַרְבָּעִים שָׁנָה דְּקָם אַדַּעְתֵּהּ דְּרַבֵּהּ, אֲבָל יִשְׂרָאֵל שֶׁהָיוּ צְרִיכִים לִתְפִלָּה זוֹ הָיָה לָהֶם לְהִתְבּוֹנֵן מֵאוֹתָהּ שָׁעָה שֶׁהֲרֵי כְּבָר חָטְאוּ בָּעֵגֶל וּבַמְרַגְּלִים, עַד כָּאן לְשׁוֹנוֹ.
Talmud, Brachos 29 Rabbi Eliezer said, he who makes his prayer routine etc.. What is "routine"? Rabbi Joshua said in the name of Rabbi Oashaayu, whoever's prayer is considered to him as a burden. And our Rabbis said, whoever does not say it in a language of entreaty. Talmud, Yomu 86b Rabbi Yitzchuk said, they said in the west (-in the Land of Israel) in the name of Rabbu son of Murrey, come and see how the measure of the Holy One Blessed He is not like the measure of flesh and blood; the measure of flesh and blood, one who antagonizes his friend, there are prospects that he will be appeased by him, and it is plausible that he won't be appeased; and if you say he will be appeased by him, there are prospects that he will be appeased with words etc., but the Holy One Blessed He; a person does a sin in privacy, He is appeased by him with words, as it says (Hosea 14:3), "Take words with you, and return to Hashem." And not only that, but in addition He acknowledges this to him as (if he did Hashem) a favor, as it says (same verse), "and take good." And not only that, but in addition it is written of him above as if he offered up cows, as it says (same verse), "and our lips will be the payment (-replacement for the offering) of cows." Lest you say, obligatory (offerings of) cows (-which are not as significant as voluntary offerings), (therefore) it teaches, saying (verse 5), "I will heal their rebelliousness, I will love them graciously [-the word graciously, can also be translated as "a voluntary offering"]. ## Segment 6
וְכָתַב הַמַּהַרְשָׁ"א בָּאַגָּדוֹת בַּדִּבּוּר הַמַּתְחִיל הָיָה לָכֶם לוֹמַר תֵּן וְכוּ' הֲגַם שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, הַכּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם מִכָּל מָקוֹם פְּשִׁיטָא דִּבְיַד הַקָּדוֹשׁ-בָּרוּךְ- הוּא לְהַטּוֹת לֵב בְּנֵי אָדָם לְטוֹבָה דְּכַמָּה כְּתוּבִים מוֹרִים עַל זֶה.
Talmud, Rosh Hashana 16a Rabbi Yitzchok said, Screaming (-prayer) is becoming (-beneficial) for a person, whether before the verdict or (even) after the verdict. Talmud, Sanhedrin 44b "Did you render your prayer (while you were still) not in duress (Job 36:19)," Rabbi Eluzur said, A person should always preempt prayer to distress etc.. Resh Lukkish said, whoever exerts himself in prayer below (-in this world), he will not have antagonists from above. Rabbi Yoachanun says, a person should always beseech mercy, that everyone should contribute to his strength, and he shouldn't have antagonists from above. And Rashi explains, that ('everyone' refers to) the ministering angels should help him beseech mercy. Talmud, Brachos 31a ## Segment 7
וּמִכָּל זֶה מְבאָר לְעֵין הָאֱמֶת כַּמָּה מַזְהִירִים חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, עַל הִתְבּוֹדְדוּת, דְּהַיְנוּ לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּלְבַקֵּשׁ מִלְּפָנָיו שֶׁיִּתֵּן לָנוּ יִרְאַת שָׁמַיִם לְבִלְתִּי נֶחֱטָא, אַף-עַל-פִּי שֶׁהַכּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם, אַף-עַל-פִּי-כֵן הַכּל בְּיָדוֹ וּצְרִיכִין לְבַקֵּשׁ אוֹתוֹ יִתְבָּרַךְ דַּיְקָא עַל זֶה כְּמוֹ שֶׁמְּבאָר הֵיטֵב בַּגְּמָרָא הַזּאת שֶׁמּשֶׁה הִתְרַעֵם עֲלֵיהֶם מְאד וְקָרָא אוֹתָם כְּפוּיֵי טוֹבָה עַל שֶׁלּא אָמְרוּ לְהַשֵּׁם יִתְבָּרַךְ תֵּן לָנוּ אַתָּה, שֶׁהוּא יִתְבָּרַךְ יִתֵּן לָהֶם יִרְאַת שָׁמַיִם וְכַמְבאָר שָׁם בַּמַּהַרְשָׁ"א הַנַּ"ל.
It is taught in the Braissu (-oral tradition similar to the mishna), Rabbi Yehuda said, such was the practice of Rabbi Akiva, when he would pray with a group etc., and when he would pray alone (-between him and himself), a person would leave him in one corner, and would find him in a different corner, and why such a drastic (movement), due to bowings and prostrations. Rav Huna [-should be Hamnuna] said, how many significant laws [in the matter of prayer] can be learned from these verses of Chana (Samuel 1:1:13), "And Chana etc. her lips moved," from here (it is learned out) to one who prays, it is necessary that he enunciates with his lips etc., see there (Brachos 31) the prayers which Chana prayed. And in the Medrash Shochair Tov in (the book of) Samuel, our Sages o.b.m. said on the verse (ibid 12), "And it was when she had prayed copiously to Hashem," from here (it is learned) that all who profuse in prayer, he is (-are) answered. Talmud, Moed Kuttun 25 And Ruvu said, these three things I asked for from before Heaven; two they gave me, and one they did not give me: The wisdom of Rav Huna and the wealth of Rav Chisdu they gave me, and the humility of Rabbu son of Rav Huna they did not give me. ## Segment 8
אֲבָל צְרִיכִין לְהַכְנִיס עַצְמוֹ מְאד מְאד בְּהַלִּמּוּד שֶׁל הִתְבּוֹדְדוּת, דְּהַיְנוּ לְבַקֵּשׁ אוֹתוֹ יִתְבָּרַךְ תָּמִיד תֵּן לָנוּ אַתָּה יִרְאַת שָׁמַיִם, וְלִבְלִי לִפּל בְּדַעְתּוֹ בְּשׁוּם אפֶן עַד שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, שָׁם שֶׁאַף משֶׁה לא רְמָזָהּ לָהֶם כִּי אִם בְּסוֹף אַרְבָּעִים שָׁנָה, כִּי אֵין אָדָם עוֹמֵד עַל דַּעְתּוֹ שֶׁל רַבּוֹ עַד אַרְבָּעִים שָׁנָה.
Medrash Rabbu, Torah Portion of Bishalach "Heeder of prayer (Psalms 65:3)," flesh and blood, if a pauper comes to say something before him, he doesn’t listen to him; if a rich man comes to say something before him, immediately he listens and accepts him; but the Holy One Blessed He is not like that, rather, everyone is equal before him, the women, and the slaves, and the poor. Know this for yourself, for by Moses, the teacher of all the prophets, it is written of him, what is written of the pauper. By Moses it is written (Psalms 90:1), "A prayer of Moses," and by the pauper it is written (Psalms 102:1), "A prayer of the pauper." To have you know that everyone is equal in prayer before the Place (-Hashem is called the Place, for all of space exists in Him, and He doesn't exist in Space). Ibid "Heeder of prayer," you find; flesh and blood, he cannot hear the conversation of two (people) at once, but the Holy One Blessed He is not like that, rather, everyone prays before Him, and He hears and accepts their prayers. ## Segment 9
רְאֵה וְהָבֵן הֵיטֵב כַּמָּה צְרִיכִין לַעֲסֹק בָּזֶה לְהָבִין סוֹף דַּעְתָּם שֶׁל רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה, שֶׁהִזְהִירוּ אוֹתָנוּ עַל זֶה כִּי הַבַּעַל דָּבָר מַחֲלִישׁ מְאד דַּעְתּוֹ שֶׁל כָּל אֶחָד וְאֶחָד כְּאִלּוּ עָלָיו לא כִּוְּנוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, לְפִי עֲכִירַת מַעֲשָׂיו וְקַשְׁיוּת עָרְפּוֹ וְכוּ' אֲבָל בֶּאֱמֶת אֵינוֹ כֵן, רַק הַשֵּׁם יִתְבָּרַךְ רוֹצֶה שֶׁנָּבִין בְּעַצְמֵנוּ סוֹף דַּעְתּוֹ שֶׁרְצוֹנוֹ וְחֶפְצוֹ שֶׁנְּבַקֵּשׁ אוֹתוֹ תָּמִיד, תֵּן לָנוּ אַתָּה לֵב טוֹב וְכָשֵׁר לְיִרְאָה אֶת שְׁמֶךָ.
Ibid "Heeder of prayer," Moses said before the Holy One Blessed He, "Master of the World, when Your children will be in pain, and there will not be anyone to beseech mercy for them, immediately answer them." The Holy One Blessed He said to him, "Moses, on your life, any hour that they call Me, I will answer them," as it is written (Deuteronomy 4:7), "Who is … (a great nation which has G-d close to him) … like Hashem our G-d in all our calling to Him. Medrash Rabba, Torah Portion of Titzaveh "Take words with you, and return to Hashem (Hosea 14:3)," He said to them, "Words – I request, cry and pray before me, and I am accepting (-will accept). Your forefathers, was it not through prayer that I redeemed them? As it says (Exodus 2:23), 'And the Children of Israel sighed from the labor, and they screamed'. In the days of Joshua, was it not through prayer that I performed miracles for them? So I do not request, not sacrifice and not offerings, just words," as it says, "Take words with you, and return to Hashem." Tanchuma Torah Portion Vayishlach ## Segment 10
וְעַיֵּן הֵיטֵב בַּתּוֹסָפוֹת הַנַּ"ל מַה שֶּׁכָּתְבוּ בְּתֵרוּצָם שֶׁמּשֶׁה בְּעַצְמוֹ לא שָׂם לִבּוֹ כָּל כָּךְ לָזֶה כִּי הָיָה צַדִּיק גָּדוֹל וְלא הָיָה צָרִיךְ לִתְפִלָּה זוֹ, אֲבָל יִשְׂרָאֵל שֶׁרָאוּ שֶׁכְּבָר נִכְשְׁלוּ בַּעֲבֵרוֹת גְּדוֹלוֹת בָּעֵגֶל וּבַמְרַגְּלִים הָיָה לָהֶם לְהַכְנִיס עַצְמָם לְכַוֵּן דַּעַת הַשֵּׁם יִתְבָּרַךְ שֶׁרְצוֹנוֹ, שֶׁיְּבַקְשׁוּ אוֹתוֹ שֶׁיִּשְׁמְרֵם מֵעֲבֵרוֹת וְשֶׁהוּא יִתֵּן לָהֶם יִרְאַת שָׁמַיִם שֶׁזֶּה עִנְיַן תֵּן לָנוּ אַתָּה הַנַּ"ל.
The Holy One Blessed He does not desire to condemn any creature, rather He requests that they pray before him, and he will accept them. And even if a person isn't worthy for his prayer to be answered, and to do with him kindness, since he prays and profuses in pleading, I (will) do kindness with him. Tunnu Divay Eliyahu (zuta-minor, chapter 6) The Holy One Blessed He said, "Behold I will let you know a little of my ways; when I see people that don't have any recognition of Torah and good deeds; not of their own handiwork and not of their fathers' actions, but they stand and profuse in entreaties before Me, I attend to them," as it says (Psalms 102:18), "He has attended to the prayer of the desolate and has not despised their prayer." Jerusalem Talmud, Brachos Rav Yuden said, flesh and blood who has a patron, if he (the person) is confronted by a difficulty, he doesn't barge into him (the patron) suddenly, rather he goes and stands by the door to the courtyard of his patron, and calls to a member of the household and says, "so-and-so is outside." But the Holy One Blessed He is not like that. If you are confronted with hardship etc., scream to Him – and He will answer you, this is what it says (Joel 3:5), "whoever will call in the name of Hashem will escape." ## Segment 11
וַהֲרֵי מְבאָר בַּתּוֹסָפוֹת הַנַּ"ל הִפּוּךְ הַדַּעַת שֶׁל קְצָת הַמְהַפְּכִין אֶת הָאֱמֶת שֶׁאוֹמְרִים, שֶׁאֵין רָאוּי לַעֲסֹק בְּהִתְבּוֹדְדוּת לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כִּי אִם גְּדוֹלֵי הַצַּדִּיקִים, אֲבָל לא בְּנֵי הַנְּעוּרִים וּבִפְרָט אֲנָשִׁים מְגֻשָּׁמִים וְכוּ' וַהֲרֵי מְבאָר בַּתּוֹסָפוֹת הַנַּ"ל הַהִפּוּךְ מַמָּשׁ שֶׁאַדְּרַבָּא, משֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, לא הָיָה צָרִיךְ לָזֶה כָּל-כָּךְ כִּי הָיָה צַדִּיק גָּדוֹל, אֲבָל עַל יִשְׂרָאֵל דַּיְקָא הִקְפִּיד מְאד מֵאַחַר שֶׁיָּדְעוּ אֶת מַדְרֵגָתָם הַפְּחוּתָה, מֵחֲמַת זֶה דַּיְקָא הָיוּ צְרִיכִין לְהִתְחַזֵּק מְאד בְּהִתְבּוֹדְדוּת וּלְהָבִין הֵיטֵב סוֹף דַּעְתּוֹ שֶׁל הַשֵּׁם יִתְבָּרַךְ שֶׁאַף-עַל-פִּי שֶׁהוּא עַצְמוֹ אוֹמֵר מִי יִתֵּן וְכוּ' שֶׁנִּרְאֶה מִזֶּה שֶׁאֵין הַדָּבָר בְּיָדוֹ כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, הַכּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת- שָׁמַיִם אַף-עַל-פִּי-כֵן רְצוֹנוֹ שֶׁנְּבַקֵּשׁ אוֹתוֹ תֵּן לָנוּ אַתָּה שֶׁזֶּה הוּא עִנְיַן הַהִתְבּוֹדְדוּת לְפָרֵשׁ שִׂיחָתוֹ בֵּינוֹ לְבֵין קוֹנוֹ וּלְהִתְחַנֵּן וּלְבַקֵּשׁ מִלְּפָנָיו עַל נַפְשׁוֹ שֶׁיִּתֵּן לוֹ בְּרַחֲמָיו יִרְאַת שָׁמַיִם לְבַל יֶחֱטָא עוֹד וְכוּ' כִּי בֶּאֱמֶת לַאֲמִתּוֹ הַכּל בְּיָדוֹ יִתְבָּרַךְ כְּמוֹ שֶׁכַּמָּה פְּסוּקִים וּמַאַמְרֵי חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, מוֹרִים עַל זֶה וּכְמוֹ שֶׁכָּתוּב בַּמַּהַרְשָׁ"א הַנַּ"ל רַק שֶׁרְצוֹנוֹ יִתְבָּרַךְ דַּיְקָא לְבַקֵּשׁ אוֹתוֹ עַל זֶה וְזֶה בְּעַצְמוֹ כַּוָּנַת מִי יִתֵּן וְהָיָה לְבָבָם, הַיְנוּ שֶׁיָּשִׂימוּ לִבָּם הֵיטֵב לָזֶה לְבַקֵּשׁ וּלְהִתְחַנֵּן לְפָנָיו יִתְבָּרַךְ תָּמִיד עַל זֶה וְלוֹמַר תֶּן לָנוּ אַתָּה וְכוּ', וְאָז בְּוַדַּאי יְזַכֶּה אוֹתָם הַשֵּׁם יִתְבָּרַךְ לְיִרְאַת שָׁמַיִם וּלְכָל טוּב וְעַיֵּן הֵיטֵב בַּגְּמָרָא הַנַּ"ל וְתָבִין כַּמָּה וְכַמָּה רְצוֹן הַשֵּׁם יִתְבָּרַךְ שֶׁכָּל אֶחָד מִיִּשְׂרָאֵל יְבַקֵּשׁ אוֹתוֹ עַל יִרְאַת שָׁמַיִם, שֶׁזֶּה הוּא עִנְיַן הַהִתְבּוֹדְדוּת שֶׁהִזְהִירוּנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק לִבְרָכָה, פְּעָמִים אֵין מִסְפָּר אַשְׁרֵי שֶׁיּאחֵז בָּזֶה.
Tunnu Divay Eliyahu (Rabba – Major, Chapter 13) In that hour there will be an opening for the voice of the transgressors of Israel to ask for mercy to be accepted in repentance, and to say before Him, "Master of the World, it is revealed and known before You that the evil inclination incites us, accept us, in Your abundant mercy, in complete repentance before You." For all who profuse in conversations and prayers, they accompany him until he enters his everlasting home. Agudas Tehilim "Hashem I have called You (Psalms 141:1)," David said, "There is someone who is confident due to his pleasant deeds, and there is (someone) who is confident due to the deeds of his fathers; and I am confident in You, for I do not have (in me) good deeds, only that I called You – answer me. When David was in the cave, he knew and saw, that a person does not stand, not on his money and not on his strength, and what does he stand upon? Just his prayer, as it says (Psalms 142:2), "My calling to Hashem I scream." ## Segment 12
וְעַיֵּן בְּסֵפֶר "עָלִים לִתְרוּפָה", (מִמּוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, מִכְתָּב ר"ב) שֶׁכּוֹתֵב שָׁם גַּם כֵּן, אֲשֶׁר מִי שֶׁהוּא בְּמַדְרֵגָה פְּחוּתָה, צָרִיךְ לְחַזֵּק עַצְמוֹ בְּיוֹתֵר בְּהִתְבּוֹדְדוּת לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ וְאַדְּרַבָּא, דִּבּוּרָיו שֶׁל אִישׁ הַנָּמוּךְ מְאד עַל- יְדֵי מַעֲשָׂיו שֶׁאֵינָם הֲגוּנִים, יְקָרִים אֶצְלוֹ יִתְבָּרַךְ יוֹתֵר וְיוֹתֵר וְכוֹתֵב שָׁם בְּזֶה הַלָּשׁוֹן: חֲזַק, בְּנִי, וַחֲזַק לֵילֵךְ בַּדֶּרֶךְ הַזֶּה לְדַבֵּר הַכִּסּוּפִים דִּקְדֻשָּׁה בְּכָל יוֹם בַּפֶּה, וְתַכְרִיחַ עַצְמְךָ מְאד לְהַרְגִּיל עַצְמְךָ לָזֶה, וְתַאֲמִין שֶׁאֵיךְ שֶׁהוּא גַּם הַדִּבּוּרִים שֶׁלְּךָ יְקָרִים מְאד בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ, כִּי הוּא בְּרַחֲמָיו מִתְאַוֶּה גַּם לִתְפִלָּתְךָ, כִּי כָּל הָעוֹלָמוֹת עִם כָּל עֲבוֹדָתָם הַגְּדוֹלָה, שֶׁעוֹבְדִים אוֹתוֹ יִתְבָּרַךְ בְּאֵימָה וּבְיִרְאָה תָּמִיד, אֵינוֹ עוֹלֶה אֶצְלוֹ יִתְבָּרַךְ כְּלָל כְּנֶגֶד שִׂיחָה אַחַת וּתְפִלָּה אַחַת שֶׁל בֶּן-אָדָם שֶׁבְּזֶה הָעוֹלָם הַשָּׁפָל, כַּמְבאָר בְּהַתּוֹרָה "כִּי מֵרַחֲמָם יְנַהֲגֵם" (לִקּוּטֵי תִּנְיָנָא, סִימָן ז') וְאִם הָאָדָם נָמוּךְ מְאד עַל- יְדֵי מַעֲשָׂיו שֶׁאֵינָם עוֹלִים יָפֶה, אַדְּרַבָּא, כְּשֶׁהוּא מְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ וְעוֹבֵד אֵיזֶה עֲבוֹדָה, יָקָר בְּעֵינָיו יִתְבָּרַךְ יוֹתֵר וְיוֹתֵר, כִּי זֶה עִקַּר כְּבוֹדוֹ יִתְבָּרַךְ, כְּשֶׁהָרְחוֹקִים מְאד נִמְשָׁכִים לַעֲבוֹדָתוֹ יִתְבָּרַךְ, כַּמְבאָר בִּסְפָרָיו הַקְּדוֹשִׁים וְכוּ', עַיֵּן שָׁם וְאַגַּב שֶׁאֲנִי עוֹסֵק בְּהַעְתָּקַת זֶה הַסֵּפֶר אָמַרְתִּי, אַעְתִּיק גַּם כַּמָּה מַאַמְרֵי רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה, בִּגְמָרָא וּמִדְרָשִׁים וְזהַר הַקָּדוֹשׁ הַמְדַבְּרִים מִגּדֶל מַעֲלַת הַתְּפִלָּה לְבַקֵּשׁ רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַל כָּל דָּבָר, אֲשֶׁר רַק עַל יְדֵי זֶה יוּכַל לְהִוָּשַׁע בְּכָל דָּבָר .
Medrash Rabba Torah Portion of Vu-eschanan The gates of prayer are never locked. There is a prayer which is answered after it has been prayed forty days. From whom do you learn this? From Moses, for it is written (Deuteronomy 9), "And I fell before Hashem the forty days." And there is a prayer which is answered after it has been prayed twenty days. From whom do you learn this? From Daniel, as it is written (Daniel 10:3), "refined bread I did not eat … until the completion of three weeks (of days/years)," and afterwards he said (Daniel 9:19 – even though this is written in an earlier chapter, it is an event that took place later), "Hashem hear! Hashem forgive! etc.." And there is a prayer which is answered after it is prayed three days. From whom do you learn this? From Jonah, as it is written (Jonah 2), "And Jonah was in the belly of the fish three days, and Jonah prayed to Hashem his G-d from the belly of the fish." And there is a prayer that is answered after it is prayed one day. From whom do you learn this? From Elijah etc.. And there is a prayer which is answered after one instant (/time, calling). From whom do you learn this? From David, as it is written (Psalms 69), "And I, my prayer is to You Hashem at a time of favor." And there is a prayer, that while it still has not been prayed verbally, he is answered, as it says (Isaiah 65), "And it will be before they call, and I will answer." Rabbi Chiya Rabbu said, it is written (Psalms 27), "Hope to Hashem, strengthen and embolden your heart, and hope to Hashem," One should pray over and over again, and there is an hour that they will give it to you. Zohar, Torah Portion Vayishlach, page 168b Rabbi Yoassey opened and said (Psalms 102), "A prayer of the pauper when he is overwhelmed, and he pours out his words before Hashem." The prayer of a pauper precedes all the prayers of the world before the Holy One Blessed He, because it is written (Psalms 22), "For he does not despise and does not detest the callings of the pauper etc.." Come and see, the prayer of all people is prayer, and the prayer of the poor is a prayer that stands up before the Holy One Blessed He and breaks gates and doorways and goes up to be accepted before Him, this is what is written (Exodus 22), "And it will be when he screams to Me, and I will listen, for I am merciful." And it is written (Exodus 22:22), "I will surely listen to his scream." Zohar, Torah Portion Bulluk, page 195a Rabbi Abbu opened (Psalms 102), "A prayer of the pauper when he is overwhelmed etc.," These three are called prayer: "A prayer of Moses etc. (Psalms 90)," this is a prayer that has no counterpart by any other person; "A prayer of David (Psalms 17 and 86)," this is a prayer that has no counterpart by another king; "A prayer of a pauper etc.." Which is held in the most regard? Say that it is the prayer of the pauper, this prayer precedes the prayer of Moses, and precedes the prayer of David, and precedes all the other prayers of the world. What is the reason? Because the pauper is broken hearted. And it is written (Psalms 34), "Hashem is close to the broken hearted etc.," when (/since) he prays his prayers, he opens all the windows of the heavens, and all the other prayers which ascend on high, are pushed aside by that broken hearted pauper, as it is written, "A prayer of the pauper when he is overwhelmed etc.," he procrastinates (-yaatoaf can mean to slow down or be late, as in Gen. 30:42) all the prayers of the world, and they do not ascend until his prayer ascends etc.. And the Holy One Blessed He said, "let all the prayers of the world tarry, and this prayer ascend to Me, there is no need for a court to judge between us, let his complaints come before me, and I and he alone etc. as it is written, "and before Hashem he pours forth his words," "before Hashem," for certain! All the legions of the heavens inquire from one another, "The Holy One Blessed He, with what is He busy, what is He working at?" They say, "He is alone with what He desires, with His vessels." Everyone do not know what is done with that prayer of the pauper and with all his complaints, because the pauper has no desire (-satisfaction) but when he pours tears of complaint before the Holy King, and the Holy One Blessed He has no desire (-satisfaction), only when He accepts them and they are poured before Him, and this is the prayer which delays all the prayers of the world, see there, for it goes to much more length about this. And see in Likutay Halachos, at the end of the laws of tefillin, law 5, that he brings down there the words of the Zohar mentioned above, and he concludes there, that all of this is said even of a regular pauper who prays for his material needs and his destitution and poverty, all the more so, and all the more so, when a person begins to have mercy on himself, and feels his poverty and destitution of good deeds, and argues with Hashem Yisburach for not drawing him close to Him, and he pours out his words and his heart before Him, until he is aroused to cry etc., how utterly precious this prayer is in the eyes of Hashem Yisburach. And it is more precious than all the prayers of the world etc.. And in the very end, certainly he will merit to achieve his request to draw close to Hashem Yisburach, to be equal to all the kosher ones and the tzaddikim, see there all of this at length. Zohar, Torah Portion Vayishlach, page 169 "Save me now (/please) from the hand of my brother, from the hand of Esau, for I am afraid of him, lest he come and smite me, mother upon children (Genesis 32:11)," From here (it can be learned) that someone who prays a prayer, needs to explain his words properly. "Save me now," and if You say that You saved me from Lavan, "from the hand of my brother." And if You say, other relatives are generically called brothers, "from the hand of Esau." What is the reason? In order to explain the matter properly. And if You say, why do I need this? "For I fear him, lest he come and smite me," in order to make the matter known above, and to explain it properly, and not to leave any ambiguity in the matter. Behold I have shown you in the Introduction and in the Forward, to know a little of the words of our holy Torah, and from our holy prophets, and from our holy rabbis o.b.m., who all went in this holy way of prayer and hisbodidus, to beseech mercy and grace (/entreaty) from Hashem Yisburach for everything. And now if you desire as well to have mercy on your eternal life, and to come inside the ark (which are the) words of prayer, in order to be saved from the waters of the flood, turbulent waters which roar and rush in these end of days, that the waters have mamash come to the soul, I will lead you, I will bring you to inside the book, and put your eyes and your heart to the holy articles which are brought down in it, from the books "Likutay Moharan," "Words of Rabbi Nachman," and "The Life of Rabbi Nachman," from our master, leader, and holy rabbi, the light of lights etc., our leader the rav, Rabbi Nachman zatza"l, and from the holy books of "Likutay Halachos" from his holy student, the rav, the tzaddik, Rabbi Nussun o.b.m., who renewed this holy old way, and you will find straight ways how to practice and strengthen yourself at this, and your eyes will be opened in this holy way, as it is written in his "Legendary Tales", in the story of the Prayer Leader (Story 13), that the group that chose for themselves that the main purpose is just to engage in prayer and entreaties, they also had several collections of prayers even before they drew close to the Prayer Leader, and through this that they engaged just in prayer, they were tzaddikim. Just, afterwards, when they merited to draw close to the Prayer Leader, and he revealed to them the arrangements of his prayers, and his compositions, and his constructs, then their eyes were enlightened, and he made them into consummate tzaddikim etc., see there. And Hashem Yisburach will (/should) help us, that we merit to spend all our days just on Torah, and prayer as is His true desire Blessed He, amen. # אות-יט URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/20/ # אות-יט
אות-יט
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/20 ## Segment 1
רַבִּי אַבָּא פָּתַח: תְּפִלָּה לְעָנִי כִּי יַעֲטף וְכוּ' תְּלָת אִלֵּין דְּאִקְרוּן תְּפִלָּה, תְּפִלָּה לְמשֶׁה וְכוּ' תְּפִלָּה דָּא דְּלֵית כְּגִינֵהּ בְּבַר נַשׁ אֲחַרָא תְּפִלָּה לְדָוִד תְּפִלָּה דָּא דְּלֵית כְּגִינֵהּ בְּמַלְכָּא אֲחַרָא תְּפִלָּה לְעָנִי וְכוּ' מָאן חֲשִׁיבָא מִכֻּלְּהוּ הֱוֵי אֵימָא תְּפִלָּה דְּעָנִי תְּפִלָּה דָּא קָדִים לִתְפִלָּה דְּמשֶׁה וְקָדִים לִתְפִלָּה דְּדָוִד וְקָדִים לְכָל שְׁאָר צְלוֹתְהִין דְּעָלְמָא [שְׁלשָׁה הֵם הַנִּקְרָאִים תְּפִלָּה-תְּפִלָּה לְמשֶׁה וְכוּ' תְּפִלָּה זוֹ שֶׁאֵין כָּמוֹהָ בְּאָדָם אַחֵר תְּפִלָּה לְדָוִד תְּפִלָּה זוֹ הִיא תְּפִלָּה שֶׁאֵין כָּמוֹהָ בְּמֶלֶךְ אַחֵר תְּפִלָּה לְעָנִי תְּפִלָּה הִיא מֵאֵלּוּ הַשְּׁלשָׁה מִי חֲשׁוּבָה מִכּוּלָן הֶוֵי אוֹמֵר תְּפִלָּה לְעָנִי, תְּפִלָּה זוֹ קוֹדֶמֶת לִתְפִלָּה שֶׁל משֶׁה, וְקוֹדֶמֶת לִתְפִלָּה שֶׁל דָוִד, וְקוֹדֶמֶת מִכָּל שְׁאָר תְּפִלּוֹת הָעוֹלָם].
Have a broken heart but never be sad ## Segment 2
מַאי טַעְמָא בְּגִין דְּעָנִי אִיהוּ תְּבִיר לִבָּא וּכְתִיב קָרוֹב ה' לְנִשְׁבְּרֵי לֵב וְכוּ' כֵּיוָן דִּצְלוֹי צְלוֹתֵהּ פָּתַח כָּל כַּוֵּי רְקִיעִין וְכָל שְׁאָר צְלוֹתִין דְּסַלְקִין לְעֵלָּא דָחִי לוֹן הַהוּא מַסְכְּנָא תְּבִיר לִבָּא דִּכְתִיב תְּפִלָּה לְעָנִי כִּי יַעֲטף וְכוּ' אִיהוּ עָבֵד עֲטוֹפָא לְכָל צְלוֹתִין דְּעָלְמָא וְלָא עָאלִין עַד צְלוֹתָא דִּילֵהּ עָאלִית וְכוּ' [מַהוּ הַטַּעַם, מִשּׁוּם שֶׁעָנִי הוּא שְׁבוּר הַלֵּב, וְכָתוּב קָרוֹב ה' לְנִשְׁבְּרֵי לֵב כֵּיוָן שֶׁהֶעָנִי הִתְפַּלֵּל תְּפִלָּתוֹ פּוֹתֵחַ כָּל חַלּוֹנוֹת הָרָקִיעַ, וְכָל שֶׁאָר הַתְּפִלּוֹת הָעוֹלוֹת לְמַעְלָה דוֹחֶה אוֹתָם אוֹתוֹ הֶעָנִי שְׁבוּר הַלֵּב שֶׁכָּתוּב תְּפִלָּה לְעָנִי כִּי יַעֲטף וְכוּ' הוּא עוֹשֶׂה אִיחוּר, שֶׁמְּאַחֵר כָּל תְּפִלּוֹת שֶׁבָּעוֹלָם שֶׁאֵינָן נִכְנָסוֹת עַד שֶׁתְּפִלָּה שֶׁלּוֹ נִכְנֶסֶת].
When a person falls from his level, let him know that it is from Heaven — for the distancing is the purpose of the drawing close. Therefore he fell so that he would be more aroused to draw close to Hashem. And his advice: to begin anew to enter into the service of Hashem as if he had not yet begun at all in his whole life. And this is a great principle in the service of Hashem — that one must literally every single day begin afresh. ## Segment 3
וְקֻדְשָׁא בְּרִיךְ הוּא אָמַר יִתְעַטְּפוּן כָּל צְלוֹתִין דְּעָלְמָא וּצְלוֹתָא דָא תֵּעוֹל לְגַבַּאי לָא בְּעֵינָא הָכָא בֵּי דִּינָא דִּידוֹנִין בֵּינָנָא קָמַאי לֶהֱוֵי תַּרְעוּמִין דִּילֵהּ וַאֲנָא וְהוּא בִּלְחוֹדָנָא וְכוּ' דִּכְתִיב "וְלִפְנֵי ה' יִשְׁפּךְ שִׂיחוֹ לִפְנֵי ה'" וַדַּאי [וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר תִּתְאַחֲרְנָא כָּל הַתְּפִלּוֹת וּתְפִלָּה זוֹ תַעֲלֶה אֵלַי, אֵינִי צָרִיךְ כַּאן בֵּית דִּין שֶׁיָּדוּנוּ בֵּינֵינוּ, לְפָנַי תִהְיֶה תַרְעוּמוֹת שֶׁלּוֹ, וַאֲנִי וָהוּא נִהְיֶה בִלְּבַדֵּנוּ כְּמוֹ שֶׁכָּתוּב וְכוּ'].
Even when a person is in exile — in materiality and in spirituality — even if he has fallen, G-d forbid, without limit, even there Hashem, may He be blessed, contracts Himself and conceals Himself in the wondrous ways of His awesome providence, and reminds him each time through many and various hints, each day and in every place — so that he should return to Him. And then all is transformed to good: specifically through the overpowering of the evil eye and the Ba'al Davar and the sitra achra — through which the light was greatly diminished and contracted — through this specifically a great good reached that the great Tzadikim can raise and elevate even those who have fallen very, very deeply. For through the light being so hidden by many contractions until it was hard to grasp and understand the hints — and the Tzadikim through their great toil with self-sacrifice merited to attain the light from within the force of the concealments — through this they attained great attainments. Until with their very wisdom they clothe the light for us in wonderful contractions, in a way that each person in his place can receive hints and advice and awakening in every place he is, to hold on to Hashem, may He be blessed, always. For the concealment is for the sake of the revelation, as is brought in the writings of the holy Ari, of blessed memory. ## Segment 4
כָּל חֵילֵי שְׁמַיָּא שָׁאֲלִין אִלֵּין לְאִלֵּין קֻדְשָׁא בְּרִיךְ הוּא בְּמַאי אִתְעֲסַק בְּמַאי אִשְׁתַּדֵּל אָמְרִין אִתְיַחֲדָא בְּתֵאוּבְתָּא בְּמָאנִין דִּילֵהּ כֻּלְּהוּ לָא יָדְעִין מָה אִתְעֲבֵד מֵהַהוּא צְלוֹתָא דְּמִסְכְּנֵי וּמִכָּל אִנּוּן תַּרְעוּמִין דִּילֵהּ דְּלֵית תֵּאוּבְתָּא לְמַסְכְּנָא אֶלָּא כַּד שָׁפִיךְ דִּמְעוֹי בְּתוּרְעָמִי קָמֵי מַלְכָּא קַדִּישָׁא וְלֵית תֵּאוּבְתָּא לְקֻדְשָׁא בְּרִיךְ הוּא אֶלָּא כַּד מְקַבֵּל לוֹן וְאוֹשְׁדוֹ קָמֵהּ וְדָא אִיהוּ צְלוֹתָא דְּעָבֵד עֲטוֹפָא לְכָל צְלוֹתִין דְּעָלְמָא [כָּל צְבָאוֹת הַשָּׁמָיִם שׁוֹאֲלִים אֵלּוּ לְאֵלּוּ בַּמֶּה עוֹסֵק הַקָּדוֹשׁ בָּרוּךְ הוּא, בַּמֶּה מִשְׁתַּדֵּל, אוֹמְרִים לָהֶם הוּא מִתְיַּחֵד בִּתְשׁוּקָה בַּכֵּלִים שֶׁלּוֹ, כֻּלָּם אֵינָם יוֹדְעִים מַה נַּעֲשֶׂה מִתְּפִלַּת הֶעָנִי וּמִכָּל אֵלּוּ הַתַּרְעוֹמֶת שֶׁלּוֹ, כִּי אֵין תְשׁוּקָה לְעָנִי אֶלָּא כְּשֶׁשׁוֹפֵךְ דְּמָעוֹת בְּתַרְעוּמוֹת לִפְנֵי הַמֶּלֶךְ הַקָּדוֹשׁ וְאֵין תְּשׁוּקָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא כְּשֶׁהוּא מְקַבֵּל אוֹתָם וְנִשְׁפָּכִים לְפָנָיו, וְזוֹ הִיא תְּפִלָּה שֶׁעוֹשֶׂה אִיחוּר וְעִכּוּב לְכָל הַתְּפִלּוֹת שֶׁבָּעוֹלָם].
When a person begins to look at himself and sees he is far from good and full of transgressions — he can fall through this and be unable to pray at all. Therefore he is obligated to search and seek and find within himself some good. For how is it possible that he has not in his life done some mitzvah or good thing? And even when he begins to look at that good he did, he sees that the good itself is full of wounds and has no wholeness, for the good is mixed with ulterior motives and much dross. Even so it is impossible that there not be within this little good some good point. And so he must search and seek until he finds within himself yet another good thing — and even if this good is also mixed with much dross — even so, at any rate there is within it some good point. And so let him keep searching and seeking, until he finds within himself more good points. And through this — finding within himself some merit and good — through this he truly exits from the scale of liability to the scale of merit and can return in teshuvah. And through this he can revive himself and gladden himself somehow, and then he can pray and sing and give thanks to Hashem. ## Segment 6
א עַיֵּן שָׁם שֶׁמַּאֲרִיךְ עוֹד בָּזֶה (זהַר פָּרָשַׁת בָּלָק קצ"ה.) וְעַיֵּן בְּ"לִקּוּטֵי הֲלָכוֹת" בְּסוֹף הִלְכוֹת תְּפִלִּין הֲלָכָה ה' שֶׁמֵּבִיא שָׁם דִּבְרֵי הַזּהַר הַנַּ"ל וּמְסַיֵּם שָׁם שֶׁכָּל זֶה נֶאֱמַר אֲפִלּוּ בְּעָנִי סְתָם שֶׁמִּתְפַּלֵּל עַל צְרָכָיו עַל דָּחְקוֹ וַעֲנִיּוּתוֹ בְּגַשְׁמִיּוּת, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן כְּשֶׁמַּתְחִיל הָאָדָם לְרַחֵם עַל עַצְמוֹ וּמַרְגִּישׁ עֲנִיּוּתוֹ וְדָחְקוֹ בְּמַעֲשִׂים טוֹבִים וְטוֹעֵן עִם הַשֵּׁם יִתְבָּרַךְ עַל שֶׁאֵינוֹ מְקָרְבוֹ אֵלָיו, וְשׁוֹפֵךְ שִׂיחוֹ וְלִבּוֹ לְפָנָיו עַד שֶׁנִּתְעוֹרֵר בִּבְכִיָּה וְכוּ', כַּמָּה וְכַמָּה יְקָרָה תְּפִלָּה זוֹ בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ וְהִוא יְקָרָה מִכָּל הַתְּפִלּוֹת שֶׁבָּעוֹלָם וְכוּ', וְסוֹף כָּל סוֹף בְּוַדַּאי יִזְכֶּה לִפְעל בַּקָּשָׁתוֹ לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ לִהְיוֹת שָׁוֶה עִם כָּל הַכְּשֵׁרִים וְהַצַּדִּיקִים, עַיֵּן שָׁם כָּל זֶה בַּאֲרִיכוּת .
At the beginning, when a person starts to serve Hashem and things generally proceed in some order — he prays and studies and engages in the service of Hashem — this is the aspect of Shacharis [the morning prayer], which is the aspect of chesed. But most often afterward he falls from his service and Hashem begins to test him and the Ba'al Davar provokes him, as is known to all who wish to enter the service of Hashem. And then comes the essential trial of the person. And then one needs immeasurable and boundless strengthening — to strengthen oneself each time in His service and not to fall for any reason in the world. And the essential thing is to prevail against the mochin d'katnus [small-mindedness] that overpowers a person then and wants to bring him down as if there is no more hope, G-d forbid — or to prevent him from praying with intention and joy. All of this is the aspect of Minchah [the afternoon prayer], the time when the hold of mochin d'katnus is strongest. And one must fulfil the saying of our Sages: "A person should always be careful with the Minchah prayer" — meaning, at that time one must be especially careful to strengthen oneself in prayer and service of Hashem, and not fall for any reason in the world. Rather, one must know and believe in the words of the true Tzadikim who cried out loudly and powerfully that there is no despair in the world at all. And likewise in the general life of a person — the days of his life are called "day," and his death and passing are called "night and darkness." Therefore after half his days — which is the aspect of Minchah — it is then that the Ba'al Davar usually prevails more and more. For certainly one must begin the essential service specifically in the days of youth, as it is written: "It is good for a man to bear the yoke in his youth" [Lamentations 3:27], and "yanuktah k'lilah d'varda" [youth is the encompassing of the rose]. But even one who merited to begin the service of Hashem from youth — even so when he reaches the midpoint of his days and wants to reach what he must reach, then usually the Ba'al Davar strengthens and spreads greatly to prevent him from the path of life, G-d forbid. All the more so one who did not begin at all in the years of youth and when he sees that most of his years have passed and contemplates teshuvah and wants to begin then in the service of Hashem — the Ba'al Davar immediately overpowers him. Therefore one must greatly multiply prayer in the days of youth so as not to fall ever from His service. # אות-כ URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/21/ # אות-כ
אות-כ
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/21 ## Segment 1
הַצִּילֵנִי נָא מִיַּד אָחִי מִיַּד עֵשָׂו כִּי יָרֵא אָנכִי אוֹתוֹ פֶּן יָבוֹא וְהִכַּנִי אֵם עַל בָּנִים מִכָּאן מָאן דְּצָלֵי צְלוֹתָא בָּעֵי לְפָרְשָׁא מִלּוֹי כִּדְקָא יָאוּת הַצִּילֵנִי נָא וְאִי תֵּימָא דָּהָא שְׁזֵיבְתָּא לִי מִלָּבָן מִיַּד אָחִי וְאִי תֵּימָא קְרֵבִין אַחֲרָנִין סְתָם אַחִין אִקְּרוּן מִיַּד עֵשָׂו מַאי טַעְמָא בְּגִין לְפָרְשָׁא מִלָּה כִּדְקָא יָאוּת וְאִי תֵּימָא אֲנָא אַמַּאי אִיצְטְרִיךְ כִּי יָרֵא אָנכִי אוֹתוֹ פֶּן יָבוֹא וְהִכַּנִי בְּגִין לְאִשְׁתְּמוֹדְעָא מִלָּה לְעֵלָּא וּלְפָרְשָׁא לָהּ כִּדְקָא יָאוּת וְלָא יִסְתּם מִלָּה [מִכַּאן שֶׁמִּי שֶׁמִּתְפַּלֵּל תְּפִלָּתוֹ צָרִיךְ לְפָרֵשׁ דְּבָרָיו כָּרָאוּי-הַצִּילֵנִי נָא, וְאִם תּאמַר שֶׁכְּבַר הִצַּלְתָּ אוֹתִי מִלָּבָן-מִיַּד אָחִי וְאִם תּאמַר שֶׁגַּם קְרוֹבִים אֲחֵרִים סְתַּם נִקְּרָאִים אַחִים- מִיַּד עֵשָׂו מַה הַטַּעַם, מִשּׁוּם שֶׁצְּרִיכִים לְפַרֵשׁ.
Difference between a broken heart and sadness ## Segment 2
הַדָּבָר כָּרָאוּי אִם תּאמַר, לָמָה אֲנִי צָרִיךְ כִּי יָרֵא אָנכִי אוֹתוֹ פֶּן יָבוֹא וְהִכַּנִי, כְּדֵי לְהַסְבִּיר הַדָּבָר לְמַעְלָה וּלְפָרֵשׁ אוֹתוֹ כָּרָאוּי וְלא לִסְתּוֹם הַדָּבָר] (זהַר וַיִּשְׁלַח קס"ט).
At the beginning, when a person starts to serve Hashem and things generally proceed in some order — he prays and studies and engages in the service of Hashem — this is the aspect of Shacharis [the morning prayer], which is the aspect of chesed. But most often afterward he falls from his service and Hashem begins to test him and the Ba'al Davar provokes him, as is known to all who wish to enter the service of Hashem. And then comes the essential trial of the person. And then one needs immeasurable and boundless strengthening — to strengthen oneself each time in His service and not to fall for any reason in the world. And the essential thing is to prevail against the mochin d'katnus [small-mindedness] that overpowers a person then and wants to bring him down as if there is no more hope, G-d forbid — or to prevent him from praying with intention and joy. All of this is the aspect of Minchah [the afternoon prayer], the time when the hold of mochin d'katnus is strongest. And one must fulfil the saying of our Sages: "A person should always be careful with the Minchah prayer" — meaning, at that time one must be especially careful to strengthen oneself in prayer and service of Hashem, and not fall for any reason in the world. Rather, one must know and believe in the words of the true Tzadikim who cried out loudly and powerfully that there is no despair in the world at all. ## Segment 3
הִנֵּה הֶרְאֵיתִיךָ לָדַעַת בְּהַהַקְדָּמָה וּבְהַפְּתִיחָה קְצָת מִדִּבְרֵי תּוֹרָתֵנוּ הַקְּדוֹשָׁה וּמִנְּבִיאֵינוּ הַקְּדוֹשִׁים וּמֵרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הַקְּדוֹשִׁים, אֲשֶׁר כֻּלָּם הָלְכוּ בְּהַדֶּרֶךְ הַקָּדוֹשׁ הַזֶּה שֶׁל תְּפִלָּה וְהִתְבּוֹדְדוּת לְבַקֵּשׁ רַחֲמִים וְתַחֲנוּנִים מֵהַשֵּׁם יִתְבָּרַךְ עַל כָּל דָּבָר וְעַתָּה אִם חָפֵץ אַתָּה גַּם כֵּן לָחוּס עַל חַיֶּיךָ הַנִּצְחִיִּים וְלָבוֹא בְּתוֹךְ תֵּבַת דִּבּוּרֵי הַתְּפִלָּה כְּדֵי לְהִנָּצֵל מִמֵּי הַמַּבּוּל מֵי הַזֵּידוֹנִים הַהוֹמִים וְשׁוֹטְפִים בְּאַחֲרִית הַיָּמִים הָאֵלֶּה אֲשֶׁר מַמָּשׁ בָּאוּ מַיִם עַד נָפֶשׁ אֶנְהַגְךָ אֲבִיאֲךָ אֶל פְּנִים הַסֵּפֶר וְתָשִׂים עֵינֶיךָ וְלִבְּךָ לְהַמַּאֲמָרִים הַקְּדוֹשִׁים הַמּוּבָאִים בּוֹ מִסִּפְרֵי 'לִקּוּטֵי מוֹהֲרַ"ן' 'שִׂיחוֹת הָרַ"ן' וְ'חַיֵּי מוֹהֲרַ"ן' מֵאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ אוֹר הָאוֹרוֹת וְכוּ' מוֹרֵנוּ הָרַב רַבִּי נַחְמָן, זֵכֶר צַדִּיק לִבְרָכָה, וּמִסִּפְרֵי "לִקּוּטֵי הֲלָכוֹת" הַקְּדוֹשִׁים מִתַּלְמִידוֹ הַקָּדוֹשׁ הָרַב הַצַּדִּיק רַבִּי נָתָן זִכְרוֹנוֹ לִבְרָכָה, אֲשֶׁר חִדְּשׁוּ אֶת הַדֶּרֶךְ הַיָּשָׁן הַקָּדוֹשׁ הַזֶּה וְתִמְצָא דְּרָכִים יְשָׁרִים אֵיךְ לְהִתְנַהֵג וּלְחַזֵּק עַצְמְךָ בָּזֶה וְיֻפְתְּחוּ עֵינֶךָ בְּהַדֶּרֶךְ הַקָּדוֹשׁ הַזֶּה, כְּמוֹ שֶׁכָּתוּב בְּ"סִפּוּרֵי מַעֲשִׂיּוֹת" שֶׁלּוֹ בְּהַמַּעֲשֶׂה שֶׁל הַבַּעַל תְּפִלָּה אֲשֶׁר הַכַּת שֶׁבָּחֲרוּ לָהֶם שֶׁעִקַּר הַתַּכְלִית הוּא רַק לַעֲסֹק בִּתְפִלָּה וְתַחֲנוּנִים הָיָה לָהֶם גַּם כַּמָּה חִבּוּרִים מִתְּפִלּוֹת גַּם קדֶם שֶׁנִּתְקָרְבוּ לְהַבַּעַל תְּפִלָּה וְעַל-יְדֵי-זֶה שֶׁעָסְקוּ רַק בִּתְפִלָּה הָיוּ צַדִּיקִים, רַק אַחַר-כָּךְ כְּשֶׁזָּכוּ לְהִתְקָרֵב אֶל הַבַּעַל תְּפִלָּה וְגִלָּה לָהֶם סֵדֶר תְּפִלּוֹתָיו וְחִבּוּרָיו וְעִנְיָנָיו, אָז הֵאִיר עֵינֵיהֶם וְעָשָׂה אוֹתָם לְצַדִּיקִים גְּמוּרִים וְכוּ' עַיֵּן שָׁם וְהַשֵּׁם יִתְבָּרַךְ יִהְיֶה בְּעֶזְרֵנוּ שֶׁנִּזְכֶּה לְבַלּוֹת כָּל יָמֵינוּ רַק עַל תּוֹרָה וּתְפִלָּה כִּרְצוֹנוֹ יִתְבָּרַךְ בֶּאֱמֶת אָמֵן.
And likewise in the general life of a person — the days of his life are called "day," and his death and passing are called "night and darkness." Therefore after half his days — which is the aspect of Minchah — it is then that the Ba'al Davar usually prevails more and more. For certainly one must begin the essential service specifically in the days of youth, as it is written: "It is good for a man to bear the yoke in his youth" [Lamentations 3:27], and "yanuktah k'lilah d'varda" [youth is the encompassing of the rose]. But even one who merited to begin the service of Hashem from youth — even so when he reaches the midpoint of his days and wants to reach what he must reach, then usually the Ba'al Davar strengthens and spreads greatly to prevent him from the path of life, G-d forbid. All the more so one who did not begin at all in the years of youth and when he sees that most of his years have passed and contemplates teshuvah and wants to begin then in the service of Hashem — the Ba'al Davar immediately overpowers him. Therefore one must greatly multiply prayer in the days of youth so as not to fall ever from His service. There are souls that have fallen and must be revived and restored with all manner of delicacies that restore the soul. And through the sparkling of the intellect in the aspect of tefillin — which one merits through breaking the overpowering of thoughts of licentiousness — through this proper speech [diburim k'sharim] is made to revive and restore these fallen souls. ## Segment 4
הִשְׁתַּפְּכוּת הַנֶּפֶשׁ .
# אות-א URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/22/ # אות-א
אות-א
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/22 ## Segment 1
מִי שֶׁרוֹצֶה לִזְכּוֹת לִתְשׁוּבָה יִהְיֶה רָגִיל בַּאֲמִירַת תְּהִלִּים כִּי אֲמִירַת תְּהִלִּים מְסֻגָּל לִתְשׁוּבָה כִּי יֵשׁ נוּ"ן [חֲמִשִּׁים] שַׁעֲרֵי תְּשׁוּבָה; אַרְבָּעִים וְתִשְׁעָה שְׁעָרִים יָכוֹל כָּל אָדָם לִכְנס בָּהֶם וּלְהַשִּׂיגָם, אַךְ שַׁעַר הַחֲמִשִּׁים הוּא בְּחִינַת הַתְּשׁוּבָה שֶׁל הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ כִּבְיָכוֹל כִּי גַּם אֶצְלוֹ יִתְבָּרַךְ מָצִינוּ בְּחִינַת תְּשׁוּבָה, כְּמוֹ שֶׁכָּתוּב (מַלְאֲכִי ג'): "שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם".
And the main refinement of the twelve tribes of G-d, which are forty nine letters, which are the aspect of the forty nine gates of repentance, was in Egypt, which is the aspect of the narrowness of the throat, which is the aspect of superior repentance (as is brought in the writings of the Arizal (Shaar Hakavanos, Sfiras Hu-omer, Drush 11), see there and understand well). And therefore after they were refined there in Egypt and they merited to go out from there, they counted forty nine days of the sfira (-'counting'- the Torah commands to count from the second day of Passover), which correspond to the forty nine letters mentioned above, which are the forty nine gates of repentance. And on the fiftieth day, then (Exodus 19:20), "And Hashem descended on Mount Sinai," this is the aspect of "and I will return to you", the aspect of the repentance of Hashem Yisburach himself so to speak, the aspect of the fiftieth gate, as mentioned above. ## Segment 2
וְאֵלּוּ הָאַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי תְּשׁוּבָה הֵם בְּחִינַת אַרְבָּעִים וְתֵשַׁע אוֹתִיּוֹת שֶׁיֵּשׁ בִּשְׁמוֹת שְׁנֵים עָשָׂר שִׁבְטֵי יָהּ כִּי כָּל שַׁעַר וָשַׁעַר יֵשׁ לוֹ אוֹת מֵאַרְבָּעִים וְתֵשַׁע אוֹתִיּוֹת הַשְּׁבָטִים.
And this is (Exodus 1:1), "And these are {Vi-aileH} the names {shimoaT} of the children {binaI} of Israel {YisroeL} that are coming {habu-iM}," the last letters of these words are the letters "TeHiLIM" – Psalms. "To Egypt {mitzraimU}, with {eS} Jacob {YaakoV}, each person {eeSh} and his household {oobaysOa}," the last letters of these words spell out "TeShOoVUh" – repentance. Because through Psalms one merits to repentance, which is the aspect of the names of the Children of Israel that are coming to Egypt etc., because the forty nine gates of repentance are the aspect of the forty nine letters that comprise the names of the Children of Israel that are coming to Egypt to be refined there, as mentioned above. ## Segment 3
וְהִנֵּה הַכּל חֲפֵצִים לְיִרְאָה אֶת שְׁמֶךָ, וְאַף-עַל- פִּי-כֵן לָאו כָּל אָדָם זוֹכֶה לַעֲשׂוֹת תְּשׁוּבָה כִּי יֵשׁ אֶחָד שֶׁאֵין לוֹ הִתְעוֹרְרוּת כְּלָל לִתְשׁוּבָה, וַאֲפִלּוּ מִי שֶׁיֵּשׁ לוֹ הִתְעוֹרְרוּת לִתְשׁוּבָה, אֵינוֹ זוֹכֶה לְהַגִּיעַ אֶל הָאוֹת וְהַשַּׁעַר שֶׁל תְּשׁוּבָה הַשַּׁיָּךְ לוֹ וַאֲפִלּוּ אִם מַגִּיעַ לְשָׁם יוּכַל לִהְיוֹת שֶׁהַשַּׁעַר שֶׁל תְּשׁוּבָה סָגוּר וּמַחֲמַת כָּל זֶה אֵין הָאָדָם זוֹכֶה לִתְשׁוּבָה.
And this is what we see, that in the days of repentance, that is in (the month of) Elul and the Ten Days of Repentance (-from the New Years till Yom Kippur), all of Israel is occupied then in the recital of Psalms, for the recital of Psalms is mesugal (-propitious) for repentance, as mentioned above. Therefore it is a very great thing to always be engaged in the recital of Psalms, because Psalms is an enormously great arousal to Hashem Yisburach. Fortunate is one who adheres to it (Likutay Moharan vol. 2, Torah 73). ## Segment 4
וְעַל-יְדֵי אֲמִירַת תְּהִלִּים אֲפִלּוּ מִי שֶׁאֵין לוֹ שׁוּם הִתְעוֹרְרוּת לִתְשׁוּבָה הוּא מִתְעוֹרֵר לַעֲשׂוֹת תְּשׁוּבָה וְגַם זוֹכֶה עַל-יְדֵי תְּהִלִּים לְהַגִּיעַ אֶל הַשַּׁעַר וְהָאוֹת הַשַּׁיָּךְ לוֹ וְלִפְתּחַ הַשַּׁעַר הַנִּמְצָא שֶׁזּוֹכֶה עַל-יְדֵי תְּהִלִּים לַעֲשׂוֹת תְּשׁוּבָה וְזֶה בְּחִינַת (שְׁמוּאֵל-ב כ"ג) "נְאֻם הַגֶּבֶר הֻקַם עָל" וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מוֹעֵד קָטָן ט"ז) שֶׁהֵקִים עֻלָּהּ שֶׁל תְּשׁוּבָה וּנְעִים זְמִירוֹת יִשְׂרָאֵל כִּי עַל-יְדֵי בְּחִינַת נְעִים זְמִירוֹת יִשְׂרָאֵל, דְּהַיְנוּ סֵפֶר תְּהִלִּים שֶׁיָּסַד עַל-יְדֵי-זֶה הוּקַם עֻלָּהּ שֶׁל תְּשׁוּבָה, כִּי עַל-יְדֵי תְּהִלִּים זוֹכֶה לִתְשׁוּבָה כַּנִּזְכָּר לְעֵיל.
The copier [R' Alter of Teplik] said: See Likutay Aitzos (A Collection of Advice; Entry on Teshuva – Repentance, article 32), where this matter is written in short, with these words: And there is (one) that doesn't know (how) to reach the gate intended for him, that specifically in that way he needs to return to Hashem Yisburach etc., and through the recital of Psalms he will merit etc. and to come to the gate of repentance indigenous to his neshama (soul) etc., see there. And it becomes apparent from his holy words there, that the forty nine gates mentioned above, are an aspect of forty nine ways to repent, for each person, according to the root of his soul, has a unique way and a unique service, that he needs to traverse specifically in that way, and through this he will merit to return to Hashem Yisburach, as this is understood from the Torah "Unoachi" ("I", Likutay Moharan, Torah 4) on the homily of our Sages o.b.m. (Sota 21a), “and he doesn’t know which way he is going,” see there. ## Segment 5
וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (עֲבוֹדָה- זָרָה ד:) לא הָיָה דָּוִד רָאוּי לְאוֹתוֹ מַעֲשֶׂה אֶלָּא כְּדֵי לְהוֹרוֹת תְּשׁוּבָה לְיָחִיד וְכוּ' נִמְצָא שֶׁעִקַּר הוֹרָאַת הַתְּשׁוּבָה עַל-יְדֵי דָּוִד הַמֶּלֶךְ הוּא סֵפֶר תְּהִלִּים, שֶׁאֲמָרוֹ בְּהִתְעוֹרְרוּת גָּדוֹל מְאד וּבְרוּחַ הַקּדֶשׁ, עַד שֶׁכָּל אֶחָד וְאֶחָד כְּפִי מַה שֶּׁהוּא יָכוֹל לִמְצא אֶת עַצְמוֹ בְּתוֹךְ סֵפֶר תְּהִלִּים וְלִזְכּוֹת לִתְשׁוּבָה עַל-יְדֵי אֲמִירַת תְּהִלִּים כַּנִּזְכָּר לְעֵיל.
And not everyone merits to find his unique way, according to the root of his soul, to return with it to Hashem Yisburach. And on this King David r.i.p. screamed (Psalms 119:9), "With what will a youth merit (/make meritorious) his way to guard as You prescribed." And our master, leader, and holy rabbi za.tza.l. revealed to us that through the recitation of Psalms, Hashem Yisburach will bestow him with wisdom, and understanding, and realization of knowledge to perceive for himself his own unique way, specific to him according to the root of his neshama (soul), what to do in this world, until he merits through this to complete repentance, and see below article 75. ## Segment 6
וְעִקַּר הִזְדַּכְּכוּת שְׁנֵים עָשָׂר שִׁבְטֵי יָהּ, שֶׁהֵם אַרְבָּעִים וְתֵשַׁע אוֹתִיּוֹת שֶׁהֵם בְּחִינַת אַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי תְּשׁוּבָה הָיָה בְּמִצְרַיִם שֶׁהוּא בְּחִינַת מֵצַר הַגָּרוֹן שֶׁהוּא בְּחִינַת תְּשׁוּבָה עִלָּאָה (כַּמּוּבָא בְּכִתְבֵי הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה, וְעַיֵּן שָׁם וְהָבֵן הֵיטֵב ) וְעַל כֵּן אַחַר שֶׁנִּזְדַּכְּכוּ שָׁם בְּמִצְרַיִם וְזָכוּ לָצֵאת מִשָּׁם סָפְרוּ אַרְבָּעִים וְתִשְׁעָה יְמֵי הַסְּפִירָה, שֶׁהֵם כְּנֶגֶד אַרְבָּעִים וְתֵשַׁע אוֹתִיּוֹת הַנַּ"ל, שֶׁהֵם אַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי תְּשׁוּבָה וּבְיוֹם הַחֲמִשִּׁים אָז וַיֵּרֶד הַשֵּׁם עַל הַר סִינַי (שְׁמוֹת י"ט) זֶה בְּחִינַת וְאָשׁוּבָה אֲלֵיכֶם בְּחִינַת הַתְּשׁוּבָה שֶׁל הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ כִּבְיָכוֹל, בְּחִינַת שַׁעַר הַחֲמִישִּׁים כַּנִּזְכָּר לְעֵיל וְזֶהוּ "וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים"-סוֹפֵי תֵּבוֹת הֵם אוֹתִיּוֹת תְּהִלִּים, "מִצְרָיְמָה אֶת יַעֲקב אִישׁ וּבֵיתוֹ"-סוֹפֵי תֵּבוֹת הֵם אוֹתִיּוֹת תְּשׁוּבָה, כִּי עַל-יְדֵי תְּהִלִּים זוֹכֶה לִתְשׁוּבָה, שֶׁהוּא בְּחִינַת שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרַיְמָה וְכוּ' כִּי אַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי תְּשׁוּבָה הֵם בְּחִינַת אַרְבָּעִים וְתֵשַׁע אוֹתִיּוֹת שֶׁיֵּשׁ בִּשְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרַיְמָה לְהִזְדַּכֵּךְ שָׁם כַּנִּזְכָּר לְעֵיל.
For inevitably there must be some arousal at all, which is the aspect of isi'arusa d'l'tata. And therefore nothing stands in the way of teshuvah, and until the day of his death He awaits him. For even if he has sinned as he has sinned thousands of times, even so, each time he is aroused with any awakening to return to Hashem — no arousal is ever lost. As is written in the holy Zohar: leis re'uta tava d'is'abed — for through teshuvah sins are transformed into merits, for tikun is made through the very corruptions — for through the very fact that he drew the light to where he drew it, which is the essence of the corruption: afterward when he is aroused to teshuvah he fulfills everything, and through this specifically new vessels are made and new and wonderful light is drawn into them. For through his having drawn the light to coarse places — through this the vessels were thickened and can afterward be refined until all is transformed to good, and specifically through this wonderful vessels are formed to receive new light that could not have been received before. ## Segment 7
וְזֶה שֶׁאָנוּ רוֹאִין שֶׁבִּימֵי תְּשׁוּבָה, דְּהַיְנוּ בֶּאֱלוּל וַעֲשֶׂרֶת יְמֵי תְּשׁוּבָה כָּל יִשְׂרָאֵל עוֹסְקִין אָז בַּאֲמִירַת תְּהִלִּים כִּי אֲמִירַת תְּהִלִּים מְסֻגָּל לִתְשׁוּבָה כַּנַּ"ל וְעַל כֵּן הוּא דָּבָר גָּדוֹל מְאד לַעֲסֹק תָּמִיד בַּאֲמִירַת תְּהִלִּים כִּי תְּהִלִּים הִיא הִתְעוֹרְרוּת גָּדוֹל מְאד מְאד לְהַשֵּׁם יִתְבָּרַךְ אַשְׁרֵי שֶׁיּאחֵז בּוֹ (לִיקּוּטֵי מוֹהֲרַ"ן תִּנְיָנָא סִימָן ע"ג) :.
And all of this is possible only through the great Tzadikim who know this secret to its depth — they can arouse people to teshuvah and strengthen each person and elevate all manner of awakenings in the world — every good point and point — and through this form wonderful vessels, so that each person is rectified in an even greater measure. Therefore one must search greatly for such a Tzadik who can engage in one's tikun. And the very searching and seeking itself is a great eternal good — even if one has corrupted as he has. For the great Tzadikim merited what they merited through their own arousal from below in ultimate perfection. Therefore they made wonderful and awesome vessels that can repair all the corruptions of the world. ## Segment 8
אָמַר הַמַּעְתִּיק, עַיֵּן בְּ"לִקּוּטֵי עֵצוֹת" אוֹת תְּשׁוּבָה סִימָן ל"ב, שֶׁכָּתוּב שָׁם הָעִנְיָן הַזֶּה בִּקְצָרָה בְּזוֹ הַלָּשׁוֹן: וְיֵשׁ שֶׁאֵינוֹ יוֹדֵעַ לְהַגִּיעַ אֶל הַשַּׁעַר הַשַּׁיָּךְ לוֹ, שֶׁדֶּרֶךְ שָׁם דַּוְקָא צָרִיךְ לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ וְכוּ', וְעַל-יְדֵי אֲמִירַת תְּהִלִּים יִזְכֶּה וְכוּ' וְלָבוֹא לְהַשַּׁעַר שֶׁל תְּשׁוּבָה הַשַּׁיָּךְ לְנִשְׁמָתוֹ וְכוּ' עַיֵּן שָׁם וְהַנִּרְאֶה מִדְּבָרָיו הַקְּדוֹשִׁים שָׁם כִּי הָאַרְבָּעִים וְתִשְׁעָה שְׁעָרִים הַנַּ"ל הֵם בְּחִינַת אַרְבָּעִים וְתִשְׁעָה דְּרָכִים לִתְשׁוּבָה כִּי כָּל אָדָם לְפִי שׁרֶשׁ נִשְׁמָתוֹ יֵשׁ לוֹ דֶּרֶךְ מְיֻחָד וַעֲבוֹדָה מְיֻחֶדֶת שֶׁצָּרִיךְ לוֹ לֵילֵךְ דַּיְקָא בְּאוֹתוֹ הַדֶּרֶךְ, וְעַל-יְדֵי- זֶה יִזְכֶּה לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ וְכַמּוּבָן בְּהַתּוֹרָה אָנכִי "לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק א' סִימָן ד' עַל מַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, וְאֵינוֹ יוֹדֵעַ בְּאֵיזֶה דֶּרֶךְ הוּא מְהַלֵּךְ, עַיֵּן שָׁם.
Our Sages of blessed memory said in the Midrash on the verse: "And I, through Your abundant kindness, will come to Your house", etc. — which follows the verse about "those who speak falsehood," etc. — that David said this about Doeg and Achitofel and those who disputed him. And he concludes: "And I — as they did, so did I." Yet: "Through Your abundant kindness I will come to Your house." And likewise must every person say about himself — particularly when he truly knows in his soul the pain of his transgressions. Then he must revive himself and greatly strengthen his soul through the kindnesses that Hashem, may He be blessed, has done with him — that he merited to draw close to the true Tzadik, and at any rate he is not one of those who dispute him, and he merits to be included within the holy gathering and the holy house of study of the holy assembly of the true Tzadik. ## Segment 9
וְלָאו כָּל אָדָם זוֹכֶה לִמְצא דַּרְכּוֹ הַמְיֻחָד לוֹ לְפִי שׁרֶשׁ נִשְׁמָתוֹ לָשׁוּב בּוֹ לְהַשֵּׁם יִתְבָּרַךְ, וְעַל זֶה צָעַק דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, בַּמֶּה יְזַכֶּה נַעַר אֶת אָרְחוֹ (דַּיְקָא) לִשְׁמר כִּדְבָרֶיךָ, וְגִלָּה לָנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ, זֵכֶר צַדִּיק לִבְרָכָה, שֶׁעַל-יְדֵי אֲמִירַת תְּהִלִּים יַשְׁפִּיעַ לוֹ הַשֵּׁם יִתְבָּרַךְ חָכְמָה וּבִינָה וָדַעַת לְהַשִּׂיג מֵעַצְמוֹ דַּרְכּוֹ הַמְיֻחָד לוֹ דַּיְקָא לְפִי שׁרֶשׁ נִשְׁמָתוֹ מַה לּוֹ לַעֲשׂוֹת בְּזֶה הָעוֹלָם עַד שֶׁיִּזְכֶּה עַל-יְדֵי-זֶה לִתְשׁוּבָה שְׁלֵמָה וְעַיֵּן לְקַמָּן בְּסִימָן ע"ה .
And he should say to himself: "And I — as those who dispute did, so have I done — yet through Your abundant kindness I will come to Your house" — meaning to the abovementioned house of study. Through this all my hopes are forever. For truly in every generation there is found a yeshivah [academy] of students with a true Rebbe who engage in their house of study with genuine Torah novellae — capable of drawing close to Hashem all the very distant souls who are difficult to grasp and bring to holiness. And some have fallen into the valley of weeping, into the depths of Gehinnom and the lowest depths, through their evil deeds — and principally through the impurity of their evil thoughts, particularly through licentiousness, which is the essential evil inclination, as is explained in the holy Zohar. # אות-ב URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/23/ # אות-ב
אות-ב
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/23 ## Segment 1
הַהִתְבּוֹדְדוּת הִיא מַעֲלָה גְּדוֹלָה עֶלְיוֹנָה מִן הַכּל, דְּהַיְנוּ לִקְבּעַ לוֹ עַל כָּל פָּנִים שָׁעָה אוֹ יוֹתֵר לְהִתְבּוֹדֵד לְבַדּוֹ בְּאֵיזֶה חֶדֶר אוֹ בַּשָּׂדֶה וּלְפָרֵשׁ שִׂיחָתוֹ בֵּינוֹ לְבֵין קוֹנוֹ בִּטְעָנוֹת וַאֲמַתְלָאוֹת בְּדִבְרֵי חֵן וְרִצּוּי וּפִיּוּס לְבַקֵּשׁ וּלְהִתְחַנֵּן מִלְּפָנָיו יִתְבָּרַךְ, שֶׁיְּקָרְבֵהוּ אֵלָיו לַעֲבוֹדָתוֹ בֶּאֱמֶת.
It is also good to make from the Torah (-holy teachings), prayer, that is, when one learns or hears any homily of Torah from the true tzaddik, then he should make a prayer from this, that is, to request and plead before Him Blessed He regarding everything that was discussed there in that homily, when will he also merit to achieve all of this, and how far he is from this, and he should ask from Him Blessed He that He should merit him to come to everything that was discussed there in that homily. ## Segment 2
וּתְפִלָּה וְשִׂיחָה זוֹ יִהְיֶה בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ, דְּהַיְנוּ בִּמְדִינָתֵנוּ בִּלְשׁוֹן אַשְׁכְּנַז כִּי בִּלְשׁוֹן הַקּדֶשׁ קָשֶׁה לוֹ לְפָרֵשׁ כָּל שִׂיחָתוֹ וְגַם אֵין הַלֵּב נִמְשָׁךְ אַחֲרֵי הַדִּבּוּרִים מֵחֲמַת שֶׁאֵינוֹ מֻרְגָּל לְדַבֵּר בְּהַלָּשׁוֹן כָּל כָּךְ, כִּי אֵין דַּרְכֵּנוּ לְדַבֵּר בִּלְשׁוֹן-הַקּדֶשׁ אֲבָל בִּלְשׁוֹן אַשְׁכְּנַז שֶׁמְּסַפְּרִים וּמְדַבְּרִים בּוֹ קַל וְקָרוֹב יוֹתֵר לְשַׁבֵּר בּוֹ כִּי הַלֵּב נִמְשָׁךְ וְקָרוֹב יוֹתֵר אֶל לְשׁוֹן אַשְׁכְּנַז מֵחֲמַת שֶׁהוּא מֻרְגָּל בּוֹ וּבִלְשׁוֹן אַשְׁכְּנַז יָכוֹל לְפָרֵשׁ כָּל שִׂיחָתוֹ וְאֶת כָּל אֲשֶׁר עִם לְבָבוֹ יָשִׂיחַ וִיסַפֵּר לְפָנָיו יִתְבָּרַךְ, הֵן חֲרָטָה וּתְשׁוּבָה עַל הֶעָבָר וְהֵן בַּקָּשַׁת תַּחֲנוּנִים לִזְכּוֹת לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ מֵהַיּוֹם וָהָלְאָה בֶּאֱמֶת וְכַיּוֹצֵא בָּזֶה כָּל חָד לְפוּם דַּרְגֵּהּ.
And one who is intelligent and desires truth, Hashem will lead him in a true way, and he will understand for himself, one thing from another, how to practice this in such a way that his words will be words of grace and correct arguments to gain His will Blessed He, that He draw him close to His service in truth. And the matter of this conversing reaches a place extremely high up, and especially when he makes from Torah, prayer, from this is made enormous delights above (Likutay Moharan vol. 2, Torah 25). ## Segment 3
וְיִזָּהֵר מְאד לְהַרְגִּיל עַצְמוֹ לְהַתְמִיד בָּזֶה מִדֵּי יוֹם בְּיוֹם שָׁעָה מְיֻחֶדֶת כַּנַּ"ל וּשְׁאָר כָּל הַיּוֹם יִהְיֶה בְּשִׂמְחָה (כְּמוֹ שֶׁכָּתוּב בַּסִּימָן הַקּוֹדֵם הַמַּתְחִיל-מִצְוָה גְּדוֹלָה לִהְיוֹת בְּשִׂמְחָה תָּמִיד עַיֵּן שָׁם) וְהַנְהָגָה זוֹ הִיא גְּדוֹלָה בְּמַעֲלָה מְאד מְאד וְהִיא דֶּרֶךְ וְעֵצָה טוֹבָה מְאד לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ כִּי זאת הִיא עֵצָה כְּלָלִית שֶׁכּוֹלֵל הַכּל כִּי עַל כָּל מַה שֶּׁיֶּחְסַר לוֹ בַּעֲבוֹדַת הַשֵּׁם אוֹ אִם הוּא רָחוֹק לְגַמְרֵי מִכּל וָכל מֵעֲבוֹדָתוֹ יִתְבָּרַךְ, עַל הַכּל יְפָרֵשׁ שִׂיחָתוֹ וִיבַקֵּשׁ מֵאִתּוֹ יִתְבָּרַךְ כַּנַּ"ל וַאֲפִלּוּ אִם לִפְעָמִים נִסְתַּתְּמִין דְּבָרָיו וְאֵינוֹ יָכוֹל לִפְתּחַ פִּיו לְדַבֵּר לְפָנָיו יִתְבָּרַךְ כְּלָל, אַף-עַל-פִּי-כֵן זֶה בְּעַצְמוֹ טוֹב מְאד, דְּהַיְנוּ הַהֲכָנָה שֶׁהוּא מוּכָן וְעוֹמֵד לְפָנָיו יִתְבָּרַךְ וְחָפֵץ וּמִשְׁתּוֹקֵק לְדַבֵּר אַף שֶׁאֵינוֹ יָכוֹל, זֶה בְּעַצְמוֹ גַּם כֵּן טוֹב מְאד.
See in the book "Ulim Litrufa" ("Leaves for Healing", letters written by Rabbi Nussun, Letter 397) what is written there: And the main thing is to make from the Torahs, prayers. To beseech every day, and to express his words before Him Blessed He according to whichever Torah he is learning in his (Rabbi Nachman's) holy books, for in all of them he can find himself every day. Aah, Hashem! When will we merit to this? For all our days are flying and passing as a passing shadow, and like a dissipating cloud, and like a rushing wind, and like a fleeting dream (from the liturgy of the High Holidays, "Oonisaneh Toakef") etc.. And we don't have the wherewithal to grab them and hold on to them, so that they stay set up for us, that we live in them forever, just through prayer and entreaty. And the main thing is, through this holy way, which is old and very new, which is to make from the Torahs, prayers, as mentioned above. And it appears to everyone, in their own eyes, that they are far from this, but in truth this is not so, "for this matter is very close to you, with your mouth and your heart to do it (Deuteronomy 30:14)." And if even still, one is unable to begin speaking at all, behold we have spoken a great deal about this as well, with true aitzoas (advice/remedies) which are proven and tested, which have already helped us profusely etc.. Fortunate are we that we have merited to hear all this, and to engage a little in this. Who would give that we merit to truly fulfill His will and go in all His ways, to be joyous everyday, and to beseech and scream to Hashem, and to make from the Torahs, prayers etc., see there (see at the end of this book, the awesome discourse from the book Likutay Halachos, Orach Chaim, laws of Rosh Chodesh, law 5, which is based on these two homilies presented above in article 1 and article 2). ## Segment 4
וְגַם יוּכַל לַעֲשׂוֹת לוֹ שִׂיחָה וּתְפִלָּה מִזֶּה בְּעַצְמוֹ וְעַל זֶה בְּעַצְמוֹ יִצְעַק וְיִתְחַנֵּן לְפָנָיו יִתְבָּרַךְ, שֶׁנִּתְרַחֵק כָּל כָּךְ עַד שֶׁאֵינוֹ יָכוֹל אֲפִלּוּ לְדַבֵּר וִיבַקֵּשׁ מֵאִתּוֹ יִתְבָּרַךְ רַחֲמִים וְתַחֲנוּנִים שֶׁיַּחְמל עָלָיו וְיִפְתַּח פִּיו, שֶׁיּוּכַל לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ.
His holy words which are written at the end of the book Likutay Moharan ## Segment 5
וְדַע שֶׁכַּמָּה וְכַמָּה צַדִּיקִים גְּדוֹלִים וּמְפֻרְסָמִים סִפְּרוּ, שֶׁלּא בָּאוּ לְמַדְרֵגָתָם רַק עַל-יְדֵי הַנְהָגָה זוֹ וְהַמַּשְׂכִּיל יָבִין מֵעַצְמוֹ גּדֶל מַעֲלַת הַנְהָגָה זוֹ הָעוֹלָה לְמַעְלָה לְמַעְלָה וְהוּא דָּבָר הַשָּׁוֶה לְכָל נֶפֶשׁ מִקָּטן וְעַד גָּדוֹל כִּי כֻּלָּם יְכוֹלִים לִנְהג הַנְהָגָה זוֹ וְעַל-יְדֵי-זֶה יָבוֹאוּ לְמַעֲלָה גְּדוֹלָה.
Know that all these falls and descents and confusions, etc., must inevitably pass over one before entering the gates of holiness — and all the true and G-d-fearing Tzadikim passed through all of this. ## Segment 6
גַּם טוֹב לַעֲשׂוֹת מֵהַתּוֹרָה תְּפִלָּה דְּהַיְנוּ כְּשֶׁלּוֹמֵד אוֹ שׁוֹמֵעַ אֵיזֶה מַאֲמַר תּוֹרָה מִצַּדִּיק הָאֱמֶת אֲזַי יַעֲשֶׂה מִזֶּה תְּפִלָּה דְּהַיְנוּ לְבַקֵּשׁ וּלְהִתְחַנֵּן לְפָנָיו יִתְבָּרַךְ עַל כָּל מַה שֶּׁנֶּאֱמַר שָׁם בְּאוֹתוֹ הַמַּאֲמָר מָתַי יִזְכֶּה גַּם הוּא לָבוֹא לְכָל זֶה וְכַמָּה הוּא רָחוֹק מִזֶּה, וִיבַקֵּשׁ מֵאִתּוֹ יִתְבָּרַךְ שֶׁיְּזַכֵּהוּ לָבוֹא לְכָל הַנֶּאֱמַר שָׁם בְּאוֹתוֹ הַמַּאֲמָר:.
All beginnings are difficult, as our Sages of blessed memory said — particularly regarding teshuvah. For it is impossible to truly become aroused to teshuvah except through the light of Hashem sparkling within him so that he is aroused to return. Yet it is impossible for His light to shine upon him except when he returns in teshuvah, for: "no stranger shall eat of the holy" [Leviticus 22:10]. So where does the beginning come from? ## Segment 7
וְהַמַּשְׂכִּיל וְהֶחָפֵץ בֶּאֱמֶת יוֹלִיכוֹ הַשֵּׁם בְּדֶרֶךְ אֱמֶת וְיָבִין בְּעַצְמוֹ דָּבָר מִתּוֹךְ דָּבָר אֵיךְ לְהִתְנַהֵג בָּזֶה, בְּאפֶן שֶׁיִּהְיוּ דְּבָרָיו דִּבְרֵי חֵן, וּטְעָנוֹת נְכוֹנוֹת לְרַצּוֹתוֹ יִתְבָּרַךְ שֶׁיְּקָרְבֵהוּ לַעֲבוֹדָתוֹ בֶּאֱמֶת וְעִנְיַן שִׂיחָה זוֹ עוֹלֶה לְמָקוֹם גָּבוֹהַּ מְאד וּבִפְרָט כְּשֶׁעוֹשֶׂה מִתּוֹרָה תְּפִלָּה מִזֶּה נַעֲשֶׂה שַׁעֲשׁוּעִים גְּדוֹלִים מְאד לְמַעְלָה: (שָׁם סִימָן כה) :.
And sometimes when Hashem, may He be blessed, has mercy on him and shines His light into the very depths of his darkness and great fall in order to arouse him to teshuvah — yet he cannot receive this light, for according to the very extent of his shatteredness into fragments through his evil deeds, everything appears to him as excessive light. And from this comes the fact that sometimes a person is aroused to teshuvah for some time and afterward falls from it — and so it happens several times. And all of this is because he has not yet repaired his vessels to receive the awakening properly. ## Segment 8
עַיֵּן בְּסֵפֶר "עָלִים לִתְרוּפָה" (מִכְתָּב שעב), שֶׁכָּתַב שָׁם: וְהָעִקָּר לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת לְבַקֵּשׁ בְּכָל יוֹם וּלְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ עַל-פִּי אֵיזֶה תּוֹרָה, שֶׁיִּלְמוֹד בִּסְפָרָיו הַקְּדוֹשִׁים, שֶׁבְּכֻלָּם יְכוֹלִים לִמְצא אֶת עַצְמוֹ בְּכָל יוֹם אֲהָהּ, הַשֵּׁם! מָתַי נִזְכֶּה לָזֶה כִּי כָּל יָמֵינוּ פּוֹרְחִים וְהוֹלְכִים כְּצֵל עוֹבֵר וּכְעָנָן כָּלֶה וּכְרוּחַ נוֹשָׁבֶת וְכַחֲלוֹם יָעוּף וְכוּ', וְאֵין לָנוּ בַּמֶּה לְתָפְסָם וּלְהַחֲזִיקָם, שֶׁיִּהְיוּ נִשְׁאָרִים קַיָּמִים לָנוּ, שֶׁנִּחְיֶה בָּהֶם לָנֶצַח כָּל אֶחָד עַל-יְדֵי תְּפִלָּה וְתַחֲנוּנִים וְהָעִקָּר עַל-פִּי הַדֶּרֶךְ הַקָּדוֹשׁ הַזֶּה, שֶׁהוּא יָשָׁן וְחָדָשׁ מְאד, שֶׁהוּא לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל וְכָל אֶחָד רָחוֹק בְּעֵינֵי עַצְמוֹ מִזֶּה, וּבֶאֱמֶת אֵינוֹ כֵּן, כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאד, בְּפִיךָ וּבִלְבָבְךָ לַעֲשׂוֹתוֹ וְאִם אַף- עַל-פִּי-כֵן אֵין יְכוֹלִים לְהַתְחִיל לְדַבֵּר כְּלָל, הֲלא גַּם מִזֶּה דִּבַּרְנוּ הַרְבֵּה בְּעֵצוֹת אֲמִתִּיּוֹת, שֶׁהֵם בְּדוּקִים וּמְנֻסִּים, שֶׁכְּבָר הוֹעִילוּ לָנוּ הַרְבֵּה וְכוּ' אַשְׁרֵינוּ, שֶׁזָּכִינוּ לִשְׁמעַ כָּל זאת וְלַעֲסֹק בָּזֶה קְצָת מִי יִתֵּן, שֶׁנִּזְכֶּה לְקַיֵּם רְצוֹנוֹ בֶּאֱמֶת וְלָלֶכֶת בְּכָל דְּרָכָיו, לִשְׂמחַ בְּכָל יוֹם וּלְבַקֵּשׁ וְלִצְעק לַה' וְלַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת וְכוּ', עַיֵּן שָׁם (עַיֵּן בְּסוֹף הַסֵּפֶר הַדְּרוּשׁ הַנִּפְלָא מִסֵּפֶר "לִקּוּטֵי הֲלָכוֹת" ארַח-חַיִּים הִלְכוֹת ראשׁ חֹדֶשׁ הֲלָכָה ה' שֶׁנִּתְיַסֵּד עַל יְסוֹד שְׁנֵי הַמַּאֲמָרִים הַנַּ"ל בְּסִימָן א' וּבְסִימָן ב) שִׂיחוֹתָיו הַקְּדוֹשִׁים הַכְּתוּבִים בְּסוֹף הַסֵּפֶר "לִקּוּטֵּי-מוֹהֲרַ"ן" : .
This is particular but also general — for the community of Israel has this aspect as well, which is the aspect of all the exiles and redemptions and returning to exile, several times. But even so: "the right hand of Hashem is raised" — and His hand is always on top. For even from each aspect of redemption and each time Israel were in the Land of Israel, wonderful tikunim were made. And even though afterward the Ba'al Davar provoked and they returned and corrupted — even so many impressions remained from the above tikunim, and through this power we live in exile and have power to receive some sparkling of the knowledge of His divinity and His holy faith. And likewise exactly is it with every time and every person — even if one begins countless times in the service of Hashem and falls from it each time, even if the fall is very great, G-d have mercy — even if one falls to actual transgressions, G-d have mercy — even so, every good beginning that one made is never lost forever. # אות-ג URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/24/ # אות-ג
אות-ג
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/24 ## Segment 1
וּלְעִנְיַן הִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ וַאֲמִירַת תְּהִלִּים וּתְחִנּוֹת וּבַקָּשׁוֹת טוֹב מְאד כְּשֶׁזּוֹכִין לְאָמְרָן בְּלֵב שָׁלֵם בֶּאֱמֶת עַד שֶׁיִּזְכֶּה לִבְכּוֹת לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כְּבֵן הַבּוֹכֶה לִפְנֵי אָבִיו אֲבָל אָמַר שֶׁכְּשֶׁהָאָדָם אוֹמֵר תְּהִלִּים וּתְחִנּוֹת וּבַקָּשׁוֹת וְחוֹשֵׁב בְּלִבּוֹ וּמְצַפֶּה שֶׁיִּבְכֶּה זאת הַמַּחֲשָׁבָה אֵינָהּ טוֹבָה וְהִיא מְבַלְבֶּלֶת גַּם כֵּן אֶת דַּעְתּוֹ כִּי מֵחֲמַת זֶה אֵינוֹ יָכוֹל לוֹמַר הַבַּקָּשׁוֹת בְּלֵב שָׁלֵם בִּשְׁלֵמוּת כִּי צְרִיכִין בִּשְׁעַת אֲמִירַת תְּחִנּוֹת וּבַקָּשׁוֹת לְהַרְחִיק מֵעַצְמוֹ כָּל מִינֵי מַחְשְׁבוֹת חוּץ שֶׁבָּעוֹלָם, רַק לְכַוֵּן דַּעְתּוֹ אֶל הַדִּבּוּרִים שֶׁהוּא מְדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ וְאָז מִמֵּילָא בְּקַל יִתְעוֹרֵר לִבּוֹ עַד שֶׁיָּבא לִבְכִיָּה גְדוֹלָה בֶּאֱמֶת.
And regarding the matter of hisbodidus, and conversing between oneself and his Maker, and the recital of Psalms, and entreaties, and supplications, it is very good when one merits to say them with a truly whole heart, until he merits to cry before Hashem Yisburach like a son who cries before his father. However, he said, that when a person says Psalms, and entreaties, and supplications, and he thinks in his heart and anticipates crying, this thought isn't good, and it also confuses his mind, for because of this he isn't able to say the requests with a completely whole heart. For it is necessary when saying entreaties and supplications, to distant from oneself all types of exterior thoughts of the world, just to concentrate one's mind on the words that he is speaking before Hashem Yisburach, like a person speaks to his friend, and then naturally his heart will be aroused readily until he comes to a truly profound crying. ## Segment 2
אֲבָל כְּשֶׁחוֹשֵׁב וּמְצַפֶּה עַל זֶה שֶׁיִּבְכֶּה אֲזַי זֶה וָזֶה אֵינוֹ עוֹלֶה בְּיָדוֹ כִּי הָאֲמִירָה בְּעַצְמָהּ נִתְבַּלְבְּלָה עַל-יְדֵי-זֶה כַּנַּ"ל כִּי זֶה שֶׁחוֹשֵׁב וּמְצַפֶּה שֶׁיִּבְכֶּה הוּא גַּם כֵּן בְּחִינַת מַחֲשָׁבָה זָרָה.
But when he thinks about this and anticipates crying, then this (-the attempt to cry) and this (-the concentration on the prayer) will be unsuccessful. For the very reciting gets mixed up through this, as mentioned above. For this, that he is thinking and awaiting to cry, is also a form of foreign thoughts that confuse the kavana (concentration), because through this he cannot hear well what he is saying. For, the main thing is to speak the words in truth before Hashem Yisburach, without any extraneous thoughts whatsoever, as mentioned above, and if he merits to cry in truth, wonderful, and if not, not. And he should not confuse his speech for this, as mentioned above (Likutay Moharan vol. 2, Torah 95). ## Segment 3
שֶׁמְּבַלְבֶּלֶת הַכַּוָּנָה שֶׁאֵינוֹ יָכוֹל לִשְׁמעַ הֵיטֵב מַה שֶּׁהוּא מְדַבֵּר עַל-יְדֵי-זֶה כִּי הָעִקָּר לְדַבֵּר הַדִּבּוּר בֶּאֱמֶת לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּלִי שׁוּם מְדַבֵּר עַל-יְדֵי-זֶה כִּי הָעִקָּר לְדַבֵּר הַדִּבּוּר בֶּאֱמֶת לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּלִי שׁוּם מַחֲשָׁבוֹת אֲחֵרוֹת כְּלָל כַּנַּ"ל וְאִם יִזְכֶּה לִבְכִיָּה בֶּאֱמֶת מֵהַטּוֹב וְאִם לָאו לָאו וְלא יְבַלְבֵּל אֲמִירָתוֹ בִּשְׁבִיל זֶה כַּנַּ"ל (שָׁם, סִימָן צ"ה) : .
Therefore whatever a person does in the service of Hashem — even if afterward what happened happened, G-d forbid — even so that act is never lost forever and has already been joined to the wonderful structure and caused great tikun. And if he strengthens himself each time all the days of his life to begin anew in His service, however things may be — then ultimately all those tikunim he caused through each service and each beginning will all gather together to help him return to Hashem truly. "And though its beginning was small, its end shall greatly increase" [Job 8:7]. And then he will see what he accomplished through every holy act — for nothing is ever lost. # אות-ד URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/25/ # אות-ד
אות-ד
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/25 ## Segment 1
עוֹד אָמַר לְעִנְיַן הִתְבּוֹדְדוּת שֶׁהָיָה דַּרְכּוֹ זִכְרוֹנוֹ לִבְרָכָה, לְזָרֵז מְאד בָּזֶה: לִהְיוֹת רָגִיל מְאד בְּהִתְבּוֹדְדוּת לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם וָיוֹם וְאָמַר שֶׁאֲפִלּוּ אִם אֵין יְכוֹלִין לְדַבֵּר כְּלָל אֲפִלּוּ כְּשֶׁמְדַבְּרִין רַק דִּבּוּר אֶחָד גַּם כֵּן טוֹב מְאד וְאָמַר שֶׁאֲפִלּוּ אִם אֵינוֹ יָכוֹל לְדַבֵּר רַק דִּבּוּר אֶחָד יִהְיֶה חָזָק בְּדַעְתּוֹ וִידַבֵּר אוֹתוֹ הַדִּבּוּר כַּמָּה וְכַמָּה פְּעָמִים בְּלִי שִׁעוּר וָעֵרֶךְ וַאֲפִלּוּ אִם יְבַלֶּה כַּמָּה וְכַמָּה יָמִים בְּדִבּוּר זֶה לְבַד גַּם זֶה טוֹב וְיִהְיֶה חָזָק וְאַמִּיץ וְיַרְבֶּה לְדַבֵּר אוֹתוֹ הַדִּבּוּר פְּעָמִים אֵין מִסְפָּר עַד שֶׁיְּרַחֵם עָלָיו הַשֵּׁם יִתְבָּרַךְ וְיִפְתַּח פִּיו וְיוּכַל לְפָרֵשׁ שִׂיחָתוֹ.
In addition, he said about hisbodidus – for his way, of blessed memory, was to encourage this very much, to be very accustomed to doing hisbodidus, to express one's words before Hashem Yisburach every single day – and he said, that even if one is unable to speak at all, even the utterance of a single word is also extremely good. And he said, that even if one cannot speak, only one word, he should have strong resolve to say that word many many times, without limit or bounds. And even if he spends many many days with this word alone, this is also good. And he should be strong and emboldened, and profuse to speak that word countless times, until Hashem Yisburach has mercy on him and opens his mouth, and he is able to express his words. ## Segment 2
וְאָמַר שֶׁהַדִּבּוּר יֵשׁ לוֹ כּחַ גָּדוֹל מְאד כִּי הֲלא יְכוֹלִין לִלְחֹשׁ עַל קְנֵה שְׂרֵפָה שֶׁלּא תּוּכַל לִירוֹת וְהָבֵן וְאָז כְּשֶׁדִּבֵּר מִזֶּה דִּבֵּר הַרְבֵּה מֵהִתְבּוֹדְדוּת וְהֶאֱרִיךְ מְאד בְּשִׂיחָה נִפְלָאָה בְּכַמָּה מִינֵי לְשׁוֹנוֹת וְחִזֵּק וְזֵרֵז אוֹתָנוּ מְאד מְאד בָּזֶה לְהִתְחַזֵּק לְהַרְבּוֹת בְּהִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ וְאָמַר: שֶׁרְצוֹנוֹ שֶׁיִּהְיֶה לָנוּ כָּל הַיּוֹם כֻּלּוֹ הִתְבּוֹדְדוּת וּלְבַלּוֹת כָּל הַיּוֹם עַל זֶה אַךְ לָאו כָּל אָדָם יָכוֹל לְקַיֵּם זאת עַל כֵּן בְּהֶכְרֵחַ לְצַוּוֹת לָהֶם שֶׁיִּהְיֶה לָהֶם עַל כָּל פָּנִים אֵיזֶה שָׁעָה הִתְבּוֹדְדוּת, כִּי גַּם זֶה טוֹב מְאד אֲבָל מִי שֶׁלִּבּוֹ חָזָק בָּזֶה וְרוֹצֶה לְקַבֵּל עָלָיו על עֲבוֹדָתוֹ יִתְבָּרַךְ בֶּאֱמֶת רְצוֹנוֹ שֶׁיִּהְיֶה לוֹ כָּל הַיּוֹם הִתְבּוֹדְדוּת וְהִזְכִּיר אָז מַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, (בְּרָכוֹת כ"א) וּלְוַאי שֶׁיִּתְפַּלֵּל אָדָם כָּל הַיּוֹם כֻּלּוֹ (שָׁם, סִימָן צ"ו).
And he said, that speech has enormous power, for behold it is possible to whisper (an incantation) on a gun so that it can't fire, understand (this). And at that time, when he spoke about this, he spoke a lot about hisbodidus, and he spoke at great length in a wondrous talk, with all types of expressions, and he strengthened and exhorted us very very much in this, to strengthen ourselves to profuse in hisbodidus and conversing between one and his Maker. And he said that he desires that we have the whole entire day for hisbodidus, to spend the entire day on this, except not everyone is able to fulfill this. Therefore it is incumbent to instruct them that in any case they should have some hours for hisbodidus, because this is also good. ## Segment 3
עוֹד שָׁמַעְתִּי בִּשְׁמוֹ שֶׁאָמַר לְעִנְיַן מַעֲלַת הַשִּׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ כִּי עַל תְּפִלּוֹת וּתְחִנּוֹת וּבַקָּשׁוֹת הַסְּדוּרוֹת מִכְּבָר כְּבָר יוֹדְעִים מֵהֶם כָּל הַמְחַבְּלִים וְהַמְקַטְרְגִים וְהֵם אוֹרְבִים עַל הַדְּרָכִים שֶׁל אֵלּוּ הַתְּפִלּות מֵחֲמַת שֶׁיּוֹדְעִים מֵהֶם מִכְּבָר, כְּמוֹ לְמָשָׁל עַל הַדֶּרֶךְ הַכְּבוּשָׁה הַיָּדוּעַ וּמְפֻרְסָם לַכּל שָׁם אוֹרְבִים רוֹצְחִים וְגַזְלָנִים תָּמִיד מֵחֲמַת שֶׁיּוֹדְעִים מִדֶּרֶךְ.
However someone who's heart is strong in this, and desires to truly accept upon himself the yoke of His service blessed He, he (Rabbi Nachman) desires that he (this person) should have the entire day for hisbodidus. And he mentioned then the homily of our Sages o.b.m. (Brachos 21), if only a person would pray the whole entire day (Likutay Moharan vol. 2, Torah 96). ## Segment 4
זֶה כְּבָר אֲבָל כְּשֶׁהוֹלְכִים בְּנָתִיב וְדֶרֶךְ חָדָשׁ שֶׁלּא נוֹדַע עֲדַיִן שָׁם אֵין יוֹדְעִים לֶאֱרב שָׁם כְּלָל כְּמוֹ כֵן לָעִנְיָן הַנַּ"ל כִּי הַשִּׂיחָה שֶׁמְּדַבֵּר הָאָדָם מֵעַצְמוֹ בֵּינוֹ לְבֵין קוֹנוֹ הִיא דֶּרֶךְ חָדָשׁ וּתְפִלָּה חֲדָשָׁה שֶׁהָאָדָם אוֹמְרָהּ מִלִּבּוֹ מֵחָדָשׁ עַל כֵּן אֵין הַמְקַטְרְגִים מְצוּיִים כָּל-כָּךְ לֶאֱרב וְאַף-עַל-פִּי-כֵן הִזְהִיר מְאד גַּם עַל אֲמִירַת שְׁאָר תְּחִנּוֹת וּבַקָּשׁוֹת כַּמְבאָר בִּדְבָרֵינוּ כַּמָּה פְּעָמִים (שָׁם, סִימָן צ"ז) .
For truly since the name of Israel — which is the name of Hashem — is called upon us, we are obligated to rejoice all our days forever, for we still have hope for all the good and all the salvations and for forgiveness of sins — which is the essential cause of worry and sadness — for "I fear for my transgressions" [Psalms 38:19]. But the moment one remembers the Name of Hashem and greatly revives oneself through the fact that the name of Hashem and the name of Israel is called upon him — through this one merits forgiveness of sins. For from there flows forgiveness and pardon and atonement for all sins — as it is said: "And forgive our transgressions for the sake of Your Name." # אות-ו URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/26/ # אות-ו
אות-ו
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/26 ## Segment 1
עוֹד אָמַר לְעִנְיַן הִתְחַזְּקוּת בְּהִתְבּוֹדְדוּת וּתְחִנּוֹת וּבַקָּשׁוֹת, כִּי הַדִּבּוּר יֵשׁ לוֹ כּחַ גָּדוֹל לְעוֹרֵר אֶת הָאָדָם אַף-עַל-פִּי שֶׁנִּדְמֶה לְהָאָדָם שֶׁאֵין לוֹ לֵב, אַף-עַל-פִּי-כֵן כְּשֶׁיְּדַבֵּר הַרְבֵּה דִּבְרֵי הִתְעוֹרְרוּת וּתְחִנּוֹת וּבַקָּשׁוֹת וְכַיּוֹצֵא זֶהוּ בְּעַצְמוֹ שֶׁמְּדַבֵּר הוּא בְּחִינַת הִתְגַּלּוּת הִתְעוֹרְרוּת לִבּוֹ וְנַפְשׁוֹ לְהַשֵּׁם יִתְבָּרַךְ, בִּבְחִינַת נַפְשִׁי יָצְאָה בְּדַבְּרוֹ שֶׁהַדִּבּוּר בְּעַצְמוֹ הוּא הִתְגַּלּוּת הַנֶּפֶשׁ וְהַלֵּב וְלִפְעָמִים עַל-יְדֵי שֶׁיְּדַבֵּר הַרְבֵּה אַף-עַל-פִּי שֶׁיִּהְיֶה בְּלא לֵב כְּלָל אַף-עַל- פִּי-כֵן יָבוֹא אַחַר-כָּךְ עַל-יְדֵי-זֶה לְהִתְעוֹרְרוּת גָּדוֹל בְּלֵב וָנֶפֶשׁ וְהַכְּלָל כִּי הַדִּבּוּר בְּעַצְמוֹ יֵשׁ לוֹ כּחַ גָּדוֹל (שָׁם, סִימָן צ"ח) .
In addition he said regarding the matter of encouragement to do hisbodidus, and entreaties, and supplications, that the spoken word has great power to arouse a person, even though it appears to the person that he doesn't have any heart, even still when he speaks a great deal of words of arousal, and entreaties, and supplications, and so forth, this itself that he is speaking, is a revelation of his heart's and his soul's arousal for Hashem Yisburach, in the aspect of (Song of Songs 5:6), "My soul went out when he spoke," that the speaking itself is a manifestation of the soul and the heart. And sometimes through speaking a lot, even though it will be without any heart at all, even still, afterwards through this he will come to great arousal with heart and soul. And the general principle is, that the speaking itself has a great power (Likutay Moharan vol. 2, Torah 98). # אות-ז URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/27/ # אות-ז
אות-ז
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/27 ## Segment 1
אָמַר שֶׁעִקַּר הַהִתְבּוֹדְדוּת וְהַשִּׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ בִּשְׁלֵמוּת הוּא כְּשֶׁיְּפָרֵשׁ שִׂיחָתוֹ כָּל כָּךְ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַד שֶׁיִּהְיֶה סָמוּךְ מְאד שֶׁתֵּצֵא נִשְׁמָתוֹ חַס וְשָׁלוֹם, עַד שֶׁכִּמְעַט יִגְוַע חַס וְשָׁלוֹם, עַד שֶׁלּא תִּהְיֶה נִשְׁמָתוֹ קְשׁוּרָה בְּגוּפוֹ כִּי אִם כְּחוּט הַשַּׂעֲרָה מֵעצֶם צַעֲרוֹ וְגַעְגּוּעוֹ וְכִסּוּפָיו לְהַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת וְכֵן מְבאָר בְּדִבְרֵי רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה (תַּעֲנִית.
He said, that the main hisbodidus and conversing between one and his Maker in completion, is when one expresses his words so much before Hashem Yisburach until he is very close to expiring his soul Heaven forbid, until he is about to die Heaven forbid, until his nishuma (-soul) isn't bound to his body, only by a thread, from his utter loss, and yearning, and longing for Hashem Yisburach in truth. And so it is clarified in the words of our Rabbis o.b.m. (Taanis 8a) who said, a person's prayer isn't heeded unless he places his soul in his palm, that is as mentioned above. And he said, behold, when Hashem Yisburach helps in hisbodidus, one can express his words before Hashem Yisburach like a person speaks with his friend. And one needs to accustom himself to speak with Hashem Yisburach like he speaks with his Rabbi and with his friend, for (Isaiah 6:3), "the entire world is filled with His glory," and Hashem Yisburach exists everywhere. ## Segment 2
ח') , שֶׁאָמְרוּ אֵין תְּפִלָּתוֹ שֶׁל אָדָם נִשְׁמַעַת אֶלָּא אִם כֵּן מֵשִׂים נַפְשׁוֹ בְּכַפּוֹ הַיְנוּ כַּנַּ"ל וְאָמַר: הֲלא כְּשֶׁהַשֵּׁם יִתְבָּרַךְ עוֹזֵר בְּהִתְבּוֹדְדוּת, יוּכַל לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ וּצְרִיכִין לְהַרְגִּיל עַצְמוֹ, שֶׁיְּדַבֵּר עִם הַשֵּׁם יִתְבָּרַךְ כְּמוֹ שֶׁמְּדַבֵּר עִם רַבּוֹ וְעִם חֲבֵרוֹ כִּי מְלא כָל הָאָרֶץ כְּבוֹדוֹ וְהַשֵּׁם יִתְבָּרַךְ נִמְצָא בְּכָל מָקוֹם (שָׁם, סִימָן צ"ט) .
(Likutay Moharan vol. 2, Torah 99). # אות-ח URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/28/ # אות-ח
אות-ח
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/28 ## Segment 1
סִפְּרוּ לִי שֶׁאָמַר שֶׁמִּקָּטן וְעַד גָּדוֹל אִי אֶפְשָׁר לִהְיוֹת אִישׁ כָּשֵׁר בֶּאֱמֶת כִּי אִם עַל-יְדֵי הִתְבּוֹדְדוּת וְהָיָה מַזְכִּיר כַּמָּה וְכַמָּה צַדִּיקִים מְפֻרְסָמִים אֲמִתִּיִּים וְאָמַר, שֶׁכֻּלָּם לא בָּאוּ לְמַדְרֵגָתָם כִּי אִם עַל-יְדֵי הִתְבּוֹדְדוּת וְגַם תָּפַס אִישׁ אֶחָד פָּשׁוּט מִנֶּכְדֵי הַבַּעַל-שֵׁם-טוֹב, זֵכֶר צַדִּיק לִבְרָכָה, וְאָמַר: גַּם זֶה מְפָרֵשׁ שִׂיחָתוֹ בְּכָל פַּעַם לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּבְכִיָּה גְּדוֹלָה וְאָמַר: שֶׁזֶּרַע הַבַּעַל-שֵׁם-טוֹב רְגִילִים בָּזֶה בְּיוֹתֵר כִּי הֵם מִזֶּרַע דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, וְכָל עִסְקוֹ שֶׁל דָּוִד הָיָה עִנְיָן זֶה שֶׁהָיָה מְשַׁבֵּר לִבּוֹ מְאד לִפְנֵי הַשֵּׁם יִתְבָּרַךְ תָּמִיד שֶׁזֶּהוּ עִקַּר סֵפֶר תְּהִלִּים שֶׁיָּסַד (שָׁם, סִימָן ק') .
They told over to me that he said, that from little to big, it is impossible to be a truly kosher person except through doing hisbodidus. And he mentioned many many famous true tzaddikim, and said, that all of them did not come to their (high) level except through hisbodidus. And he also took (for example) a simple person who was from the progeny of the Baal Shem Tov za.tza.l., and he said, also this (person) expresses his words at all times before Hashem Yisburach with great crying. And he said, that the progeny of the Baal Shem Tov are exceedingly regular at this, for they are the progeny of King David r.i.p., and the whole occupation of David was this affair, that he would very much break his heart before Hashem Yisburach always, for this is the main (-way it came about) Book of Psalms that he founded, as is explained elsewhere (See Likutay Moharan vol. 2, Torah 101, Words of Rabbi Nachman article 68). (Likutay Moharan vol. 2, Torah 100) # אות-ט URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/29/ # אות-ט
אות-ט
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/29 ## Segment 1
אָמַר שֶׁעַל-יְדֵי אֲמִירַת תִּקּוּן חֲצוֹת יְכוֹלִין לְפָרֵשׁ שִׂיחָתוֹ אֶת כָּל אֲשֶׁר עִם לְבָבוֹ כְּמוֹ עַל יְדֵי הִתְבּוֹדְדוּת כִּי מִסְּתָמָא אֵין אוֹמְרִים עַל הֶעָבָר וְעִקַּר אֲמִירַת חֲצוֹת הוּא עַל מַה שֶּׁנַּעֲשֶׂה עַכְשָׁו עִם הָאָדָם וּכְשֶׁיּאמַר חֲצוֹת בִּבְחִינָה זוֹ יְכוֹלִין לִמְצא כָּל אֲשֶׁר עִם לְבָבוֹ בְּתוֹךְ אֲמִירַת חֲצוֹת:.
For even though there are many good aitzoas (advice/remedies) to be found in the books of Rabbainu o.b.m., which are full of aitzoas to draw close to Hashem Yisburach, even still, in most cases it is difficult for a person to carry out the remedy itself. Therefore the main thing is prayer, and entreaty, and supplication. Come what may, no matter what, one should speak verbally in whatever condition, and he should beseech from Hashem Yisburach constantly that He should take him out from the darkness to the light, and He should return him in truly complete repentance, and not give remittance until He answers him. And even though he calls and screams to Hashem Yisburach for the longest time, and he still is very, very distant, even still, if he will be strong and bold with prayers and supplications, certainly without doubt Hashem Yisburach will answer him, and He will draw him close to His service in truth, certainly without doubt. Just be strong and courageous, as our Rabbis o.b.m. said (Brachos 32a), that prayer needs encouragement, as it says (Psalms 27:14), "Hope to Hashem, be strong and embolden your heart, and hope to Hashem," and Rashi explains, if your prayer was not accepted, go back and hope (-pray). And so (one should do) forever, until Hashem looks and sees from the Heavens, as it is written (Psalms 130:7), "(Put) hope Israel to Hashem from now until forever." ## Segment 2
וְכֵן אֲמִירַת תְּהִלִּים וְכַיּוֹצֵא צָרִיךְ לִרְאוֹת שֶׁיִּמְצָא אֶת עַצְמוֹ בְּתוֹךְ כָּל מִזְמוֹרֵי תְּהִלִּים וּבְתוֹךְ כָּל הַתְּחִנּוֹת וּבַקָּשׁוֹת וּסְלִיחוֹת וְכַיּוֹצֵא וּבְקַל בִּפְשִׁיטוּת בְּלִי חָכְמוֹת יְכוֹלִין לִמְצא אֶת עַצְמוֹ בְּתוֹךְ כָּל הַתְּחִנּוֹת וּבַקָּשׁוֹת וּבִפְרָט בִּתְהִלִּים שֶׁנֶּאֱמַר בִּשְׁבִיל כְּלַל יִשְׂרָאֵל בִּשְׁבִיל כָּל אֶחָד וְאֶחָד בִּפְרָט וְכָל אָדָם כָּל מִלְחֲמוֹת הַיֵּצֶר שֶׁיֵּשׁ עָלָיו וְכָל מַכָּה שֶּׁנַּעֲשֶׂה עִמּוֹ הַכּל מְבאָר וּמְפרָשׁ בַּתְּהִלִּים כִּי עִקָּרוֹ נֶאֱמַר עַל מִלְחֲמוֹת הַיֵּצֶר הָרָע וְחֵילוֹתָיו שֶׁהֵם עִקַּר הָאוֹיְבִים וְהַשּׂוֹנְאִים שֶׁל הָאָדָם שֶׁרוֹצִים לְמָנְעוֹ מִדֶּרֶךְ הַחַיִּים וּלְהוֹרִידוֹ לִשְׁאוֹל תַּחְתִּיּוֹת חַס וְשָׁלוֹם, אִם לא יִשְׁמר עַצְמוֹ מֵהֶם וְרַק עַל עִנְיַן מִלְחָמָה זאת נִתְיַסֵּד כָּל סֵפֶר תְּהִלִּים כִּי עִקָּר כְּלָל וְשׁרֶשׁ וִיסוֹד שֶׁל כָּל הָעֵצוֹת, לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ הוּא רַק אֲמִירַת תְּהִלִּים וּשְׁאָרֵי תְּחִנּוֹת וּבַקָּשׁוֹת וְהִתְבּוֹדְדוּת לְפָרֵשׁ שִׂיחָתוֹ בֵּינוֹ לְבֵין קוֹנוֹ לְבַקֵּשׁ מִלְּפָנָיו שֶׁיְּקָרְבֵהוּ לַעֲבוֹדָתוֹ יִתְבָּרַךְ וְרַק עַל-יְדֵי-זֶה זוֹכִין לְנַצֵּחַ הַמִּלְחָמָה אִם יִהְיֶה חָזָק וְאַמִּיץ מְאד תָּמִיד לְהַעְתִּיר וּלְהִתְפַּלֵּל וּלְהִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ תָּמִיד יִהְיֶה אֵיךְ שֶׁיִּהְיֶה אֲזַי בְּוַדַּאי יְנַצַּח הַמִּלְחָמָה אַשְׁרֵי לוֹ, כָּךְ הֵבַנּוּ מִדִּבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה.
And all this is already laid out clearly in our words numerous times, however it is necessary to go over and repeat this, and to remember this every single day. For there are many, many types of demoralization and confusion on this, without limit, what the mouth cannot verbalize nor the heart fathom. Therefore it is necessary to go over this a thousand times in order that one should strengthen and embolden himself to stand his ground, to pray and to entreat before Hashem Yisburach constantly, that He should draw him close to His service, come what may. "Let us lift [even] our hearts with our outstretched hands to G-d in Heaven (Lamentations 3:41, according to one interpretation of Rashi),""For Hashem will not abandon His nation, and His inheritance He will not forsake (Psalms 94:14),""The benignities of Hashem, for they have not depleted, for His mercy has not come to an end (Lamentations 3:22)." ## Segment 3
כִּי אַף-עַל-פִּי שֶׁנִּמְצָאִים כַּמָּה עֵצוֹת טוֹבוֹת בְּסִפְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, שֶׁהֵם מְלֵאִים עֵצוֹת לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ אַף-עַל-פִּי-כֵן עַל-פִּי רב קָשֶׁה לְהָאָדָם לְקַיֵּם הָעֵצָה בְּעַצְמָהּ עַל כֵּן הָעִקָּר הוּא תְּפִלּוֹת וּתְחִנּוֹת וּבַקָּשׁוֹת יִהְיֶה אֵיךְ שֶׁיִּהְיֶה עַל כָּל פָּנִים יְדַבֵּר בְּפִיו בְּאֵיזֶה בְּחִינָה שֶׁהוּא וִיבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ תָּמִיד שֶׁיּוֹצִיא אוֹתוֹ מֵחֹשֶׁךְ לְאוֹר וְיַחֲזִירֵהוּ בִּתְשׁוּבָה שְׁלֵמָה בֶּאֱמֶת וְאַל יִתֵּן דֳּמִי לוֹ עַד שֶׁיַּעֲנֵהוּ וְאַף-עַל-פִּי שֶׁהוּא קוֹרֵא וְצוֹעֵק לְהַשֵּׁם יִתְבָּרַךְ זֶה זְמַן רַב וַעֲדַיִן הוּא רָחוֹק מְאד מְאד אַף-עַל-פִּי-כֵן אִם יִהְיֶה חָזָק וְאַמִּיץ בִּתְפִלּוֹת וּבַקָּשׁוֹת, בְּוַדַּאי סוֹף כָּל סוֹף יַעֲנֵהוּ הַשֵּׁם יִתְבָּרַךְ וִיקָרְבֵהוּ לַעֲבוֹדָתוֹ בֶּאֱמֶת בְּוַדַּאי בְּלִי סָפֵק רַק חֲזַק וֶאֱמַץ כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בְּרָכוֹת לב) שֶׁתְּפִלָּה צָרִיךְ חִזּוּק, כְּמוֹ שֶׁכָּתוּב "קַוֵּה אֶל ה' חֲזַּק וְיַאֲמֵץ לִבֶּךָ וְקַוֵּה אֶל ה' וּפֵרֵשׁ רַשִׁ"י אִם לא נִתְקַבֵּל תְּפִלָּתְךָ חֲזר וְקַוֵּה וְכֵן לְעוֹלָם עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם וּכְמוֹ שֶׁכָּתוּב: "יַחֵל יִשְׂרָאֵל אֶל ה' מֵעַתָּה וְעַד עוֹלָם".
(Likutay Moharan vol. 2., Torah 101). ## Segment 4
וּכְבָר מְבאָר זאת בִּדְבָרֵינוּ כַּמָּה פְּעָמִים, אַךְ צְרִיכִין לִכְפּל וְלִשְׁנוֹת זאת וְלִזְכּר זאת בְּכָל יוֹם וָיוֹם כִּי יֵשׁ כַּמָּה וְכַמָּה מִינֵי חֲלִישׁוּת וּבִלְבּוּלִים עַל זֶה בְּלִי שִׁעוּר מַה שֶּׁאֵין הַפֶּה יָכוֹל לְדַבֵּר וְהַלֵּב לַחֲשׁב עַל כֵּן צְרִיכִין לַחֲזר זאת אֶלֶף פְּעָמִים, כְּדֵי שֶׁיִּתְחַזֵּק וְיִתְאַמֵּץ לַעֲמד עַל עָמְדוֹ לְהִתְפַּלֵּל וּלְהִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ תָּמִיד, שֶׁיְּקָרְבֵהוּ לַעֲבוֹדָתוֹ יִהְיֶה אֵיךְ שֶׁיִּהְיֶה "נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם אֶל אֵל בַּשָּׁמַיִם" "כִּי לא יִטּשׁ ה' אֶת עַמּוֹ וְנַחֲלָתוֹ לא יַעֲזב" "חַסְדֵּי ה' כִּי לא תָמְנוּ כִּי לא כָלוּ רַחֲמָיו" (שָׁם, סִימָן ק"א) .
Most of a person's falls come because he has already been aroused several times toward Hashem and fallen from it. But in truth it is the opposite — for even one who has sinned all his days and was not aroused to teshuvah at all: if he returns at the end, all is forgiven him, as our Sages of blessed memory said. All the more so one who has been aroused several times and returned and distanced — and so it happened several times. Certainly he has hope, and certainly it is easier for him to return to Hashem in truth, for leis re'uta tava d'is'tabed. # אות-א URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/3/ # אות-א
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Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/3 ## Segment 1
אָמַר רַבִּי אֶלְעָזָר: גְּדוֹלָה תְּפִלָּה יוֹתֵר מִמַּעֲשִׂים טוֹבִים שֶׁאֵין לְךָ גָּדוֹל בְּמַעֲשִׂים טוֹבִים יוֹתֵר מִמּשֶׁה רַבֵּנוּ אַף-עַל-פִּי-כֵן לא נַעֲנָה אֶלָּא בִּתְפִלָּה, שֶׁנֶּאֱמַר (דְּבָרִים ג): אַל תּוֹסֵף דַּבֵּר אֵלַי וּסְמִיךְ לֵהּ עֲלֵה ראשׁ הַפִּסְגָּה וְכוּ' וְאָמַר רַבִּי אֶלְעָזָר: גְּדוֹלָה תְּפִלָּה יוֹתֵר מִן הַקָּרְבָּנוֹת, שֶׁנֶּאֱמַר (יְשַׁעְיָה א'): לָמָּה לִי רב זִבְחֵיכֶם וּכְתִיב (שָׁם): וּבְפָרִשְׂכֶם כַּפֵּיכֶם וְכוּ', אָמַר רַבִּי חֲנִינָא: כָּל הַמַּאֲרִיךְ בִּתְפִלָּתוֹ אֵין תְּפִלָּתוֹ חוֹזֶרֶת רֵיקָם וְכוּ', אִם רָאָה אָדָם שֶׁהִתְפַּלֵּל וְלא נַעֲנָה יַחֲזר וְיִתְפַּלֵּל, שֶׁנֶּאֱמַר (תְּהִלִּים כ"ז) : קַוֵּה אֶל ה' חֲזַק וְיַאֲמֵץ לִבֶּךָ וְקַוֵּה אֶל ה' תָּנוּ רַבָּנָן, אַרְבָּעָה צְרִיכִין חִזּוּק וְאֵלּוּ הֵן: תּוֹרָה וּמַעֲשִׂים טוֹבִים, תְּפִלָּה וְדֶרֶךְ אֶרֶץ וְכוּ' תְּפִלָּה מִנַּיִן, שֶׁנֶּאֱמַר: קַוֵּה אֶל ה' חֲזַק וְכוּ'.
Reciting Psalms Is Intrinsic To Repentance Whoever wants to merit to repentance, should recite Psalms frequently, because the recital of Psalms is mesugal (propitious) for repentance. For there are fifty gates of repentance; forty nine gates, everyone is capable of entering and attaining, however the fiftieth gate is the aspect of the repentance of Hashem Yisburach Himself – so to say, for also by Him Blessed He we find the aspect of repentance, as it is written (Malachi 3:7), "Return to Me and I will return to you (plural)." And these forty nine gates of repentance are an aspect of the forty nine letters which compose the twelve names of the tribes of G-d (-the sons of Jacob), for each and every gate has a letter of the forty nine letters of the tribes. Now behold, everyone desires to fear Your name, and even still not everyone merits to repent, for there is one who has absolutely no arousal for repentance, and even someone who has arousal for repentance, does not merit to reach the letter and the gate of repentance which is applicable to him. And even if he arrives there, it is possible that the gate of repentance will be closed, and because of all this, the person will not merit to repent. And through the recital of Psalms, even someone who does not have any arousal to repent, he will be aroused to repent, and will also merit through the Psalms to reach the gate and the letter pertaining to him, and to open the gate. It comes out that through Psalms one merits to repent. And this is the aspect of (Samuel 2:23:1), "the words of the man who was raised high," and our Rabbis o.b.m. expounded (Moed Kuttun 16b), that (the words "raised high"- hookam oal, infer that) he raised (-established) the yoke (oal) of repentance, "and the pleasant songs of Israel (end of the verse)," because through the aspect of the pleasant songs of Israel, namely the Book of Psalms which he enacted, through this he established the yoke of repentance. Because through Psalms one merits to repentance, as mentioned above. And this is what our Rabbis o.b.m. said (Avoda Zura 4b), David was not behooving of that incident (-with Bas Shevah), only in order to teach repentance to the individual etc.. It comes out, that the main instruction of repentance that is through King David is the Book of Psalms, which he said with tremendous arousal and Divine Inspiration, to the extent that each and everyone, according to his standing, can find himself inside the Book of Psalms, and merit to repentance through the recital of Psalms, as mentioned above. ## Segment 2
(בְּרָכוֹת ל"ב) : .
# אות-י URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/30/ # אות-י
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בִּשְׁעַת הַתְּפִלָּה כָּל זְמַן שֶׁהָאָדָם שׁוֹמֵעַ עוֹד אָז אֵיזֶה אָדָם דְּהַיְנוּ שֶׁשּׁוֹמֵעַ וּמַרְגִּישׁ שֶׁעוֹמֵד עוֹד אָדָם אֶחָד בִּשְׁעַת תְּפִלָּתוֹ הוּא לא טוֹב כִּי צָרִיךְ כָּל אָדָם בִּשְׁעַת תְּפִלָּתוֹ שֶׁיְּצַיֵּר בְּדַעְתּוֹ שֶׁאֵין שָׁם אֶלָּא אֲנִי וְהַשֵּׁם יִתְבָּרַךְ לְבַד וּבְ"לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק א' סִימָן נ"ה מְבאָר עוֹד יוֹתֵר שֶׁמְּחֻיָּב הָאָדָם לְבַטֵּל אֶת עַצְמוֹ כָּל כָּךְ בִּשְׁעַת הַתְּפִלָּה עַד שֶׁלּא יַרְגִּישׁ אֲפִלּוּ אֶת עַצְמוֹ כְּלָל רַק אֶת הַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ (שָׁם, סִימָן ק"ג) .
When praying, as long as a person still hears someone (then), that is, that while he is praying, he hears and senses that another person is also standing there, this is not good. Because every person when praying needs to picture in his mind that there is no one there except I and Hashem Yisburach alone. And in Likutay Moharan (vol. 1, Torah 55:6) it is clarified even further, that a person must abnegate himself while praying, so much so, that he doesn't even retain any awareness of himself whatsoever, just of Hashem Yisburach alone, see there. (Likutay Moharan vol. 2., Torah 103). # אות-יא URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/31/ # אות-יא
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הָיָה אוֹהֵב מְאד אֶת הָעֲבוֹדוֹת הַפְּשִׁוּטוֹת שֶׁל סְתָם בְּנֵי אָדָם הָאֲנָשִׁים הַפְּשׁוּטִים הַכְּשֵׁרִים, וְהָיָה אוֹהֵב מְאד מִי שֶׁיָּכוֹל לוֹמַר הַרְבֵּה תְּחִנּוֹת וּבַקָּשׁוֹת בְּתוֹךְ הַסִּדּוּרִים הַגְּדוֹלִים כְּדֶרֶךְ הַהֲמוֹן עַם הַכְּשֵׁרִים: וְהָיָה מַזְהִיר וּמוֹכִיחַ אוֹתָנוּ כַּמָּה פְּעָמִים לְזַמֵּר זְמִירוֹת בְּשַׁבָּת וְהָיָה מַקְפִּיד וְכוֹעֵס מְאד, עַל מִי שֶׁהוּא חָכָם בְּעֵינָיו וְאֵינוֹ מִתְאַמֵּץ לְזַמֵּר זְמִירוֹת בְּשַׁבָּת וּבְמוֹצָאֵי שַׁבָּת אוֹ שְׁאָר עֲבוֹדוֹת פְּשׁוּטוֹת כִּי עִקַּר הַיַּהֲדוּת הוּא בִּפְשִׁיטוּת וּבִתְמִימוּת גָּמוּר בְּלִי שׁוּם חָכְמוֹת כַּמְבאָר אֶצְלֵנוּ כְּבָר כַּמָּה פְּעָמִים: וְגַם הוּא בְּעַצְמוֹ כָּל יָמָיו קדֶם שֶׁהִגִּיעַ לוֹ הַחוֹלַאַת הַכָּבֵד שֶׁנִּסְתַּלֵּק עַל יָדוֹ הָיָה מְזַמֵּר זְמִירוֹת הַרְבֵּה בְּכָל שַׁבָּת וְשַׁבָּת וּבְמוֹצָאֵי שַׁבָּת (שָׁם, סִימָן ק"ד) .
He loved very much the simple devotions of ordinary people, the simple kosher people. And he loved very much someone who could say a lot of entreaties and supplications from inside the large prayer books, as is the practice of the kosher common people. And he would admonish and exhort us many times to sing songs (zmiros) on Sabbath. And he held culpable and was very upset with someone who was wise in his own eyes and didn't make the extra effort to sing the songs (zmiros) on Sabbath and Saturday night (motzai Shabbos), or any of the other simple devotions. For the essential of Judaism is with simplicity and complete temimus (wholeheartedness, unfeigned, sincerity) without any contrivances, as delineated by us many times already (Likutay Moharan vol. 2; 12, 19, 44, 78. Words of Rabbi Nachman, articles 5, 15, 19, 32, 51, 101, 124, 235 and more). And he himself also, his whole life, before he was met with the severe illness through which he passed away, would sing a great deal of songs (zmiros) every single Sabbath and on Saturday night (motzai Shabbos). (Likutay Moharan vol. 2, Torah 104). # אות-יב URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/32/ # אות-יב
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אֶחָד שָׁאַל אוֹתוֹ בְּעִנְיַן הַנְהָגַת הִתְקָרְבוּת לְהַשֵּׁם יִתְבָּרַךְ וְצִוָּה לוֹ לִלְמד וְכוּ' וְשָׁאַל אוֹתוֹ הֲלא אֵינִי יָכוֹל לִלְמד, הֵשִׁיב לוֹ עַל-יְדֵי תְּפִלָּה יְכוֹלִין לָבוֹא לַכּל לְכָל טוּב לְתוֹרָה וַעֲבוֹדָה וּלְכָל הַקְּדֻשּׁוֹת וּלְכָל הָעֲבוֹדוֹת וּלְכָל הַטּוֹבוֹת שֶׁבְּכָל הָעוֹלָמוֹת.
Someone asked him, in the matter of the conduct of drawing close to Hashem Yisburach, and he instructed him to learn etc.. And he asked him, "but I am not able to learn." He answered him, "through prayer one can come to everything, to everything good: to Torah, and to service (of Hashem), and to all the holiness, and to all the devotions, and to all the good of all the worlds. ## Segment 2
אָמַר הַמַּעְתִּיק: עַיֵּן בַּסֵּפֶר "יֶרַח הָאֵתָנִים" כְּתַב יָד מֵהָרַב הַקָּדוֹשׁ מִטְּשֶׁערִין, זֵכֶר צַדִּיק לִבְרָכָה, עַל הַתּוֹרָה תְּהוֹמוֹת יְכַסְיֻמוּ בְּ"לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק א' סִימָן ט' שֶׁכָּתַב שָׁם לְעִנְיַן יוֹם הַדִּין שֶׁל ראשׁ הַשָּׁנָה שֶׁעִקַּר דִּינוֹ שֶׁל אָדָם הוּא עַל שֶׁלּא הָיָה זָהִיר בְּעִנְיַן הַתְּפִלָּה כִּי עַל- יְדֵי תְּפִלָּה יְכוֹלִין לָבוֹא לְכָל טוּב לְתוֹרָה וּלְמַעֲשִׂים טוֹבִים וְלִתְשׁוּבָה וּלְהִנָּצֵל מִן הַחֵטְא וּכְמוֹ שֶׁתִּקְּנוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, תְּפִלּוֹת הַרְבֵּה עַל זֶה וְזֶה מוּבָן בְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (עֵרוּבִין ס"ה), שֶׁאָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: יָכוֹל אֲנִי לִפְטר אֶת כָּל הָעוֹלָם מִן הַדִּין וְכוּ' וּמַסְקוּ מַאי אֲנִי יָכוֹל לִפְטר דְּקָאֲמַר מִדִּין תְּפִלָּה כִּי דִּין תְּפִלָּה הוּא כְּלַל הַדִּין וְהַחֶשְׁבּוֹן שֶׁל אָדָם כִּי אִלְמָלֵי הָיָה זָהִיר וְרָגִיל בִּתְפִלָּה כָּרָאוּי הָיָה זוֹכֶה לְתַקֵּן הַכּל וְכַמְבאָר גַּם בַּמְפָרְשִׁים מֵעֵין זֶה וְכַמְבאָר אֶצְלֵנוּ בְּמָקוֹם אַחֵר שֶׁזֶּה נִלְמָד מֵעִנְיַן נַעֲרָה הַמְארָסָה שֶׁעִקַּר הַחִיּוּב שֶׁלָּהּ לְמִיתָה רַחֲמָנָא לִצְלָן, הוּא עַל דְּבַר אֲשֶׁר לא צָעֲקָה וְכוּ' (עַיֵּן שָׁם) פַּעַם אַחַת אָמַר אִם הָיָה מַנִּיחִין מֵת לָעוֹלָם הַזֶּה לְהִתְפַּלֵּל בְּוַדַּאי הָיָה מִתְפַּלֵּל יָפֶה יָפֶה בְּכָל כּחוֹ (שָׁם, סִימָן קי"א) .
[The copier (R' Alter of Teplik) says: see in the book "Yerach HuAisuneym" (Month of the Powerful/Forefathers – the month of Tishrey), handwritten manuscript of the holy Rav of Tcherin za.tza.l., on the torah "the depth cover them (Exodus 15:5)" in Likutay Moharan, vol. 1 (torah 9), where he writes regarding the day of judgment of the New Years (Rosh Hashana), that the main judgment on a person is for what he was not vigilant in the matter of prayer, for through prayer it is possible to come to everything desirable: to Torah, and to good deeds, and to repentance, and to be saved from sin, just as our Rabbis o.b.m. issued many prayers for (all) this. And this is understood from the words of our Rabbis o.b.m. (Eruvin 65a), that Rabbi Eluzur Ben Azaria said: "I can absolve the whole world from judgment" etc., and they concluded there, what is (the meaning of) "I can absolve" that he said, (he was referring to) from the judgment on prayer. For the judgment on prayer is the aggregate judgment and accounting of a person, for if he had only been vigilant and accustomed to pray properly, he would have merited to rectify everything, as this is similarly explained also in the commentaries there (see Ein Yaakov there). And like this is explained by us elsewhere (see Siach Sarfey Kodesh 4:116), that this is learned from the matter of the betrothed damsel, whose main liability for capital punishment, may the Holy Merciful One spare us, is "on account of her not screaming (Deuteronomy 22:24)," etc., see there.] One time he said: If they would let a dead person in this world pray, certainly he would pray very (/nicely,) nicely with all his strength. (Likutay Moharan vol. 2, Torah 111). # אות-יג URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/33/ # אות-יג
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Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/33 ## Segment 1
אָמַר כִּי עִקַּר הַתְּפִלָּה הוּא דְּבֵקוּת לְהַשֵּׁם יִתְבָּרַךְ וְהָיָה טוֹב יוֹתֵר לְהִתְפַּלֵּל בִּלְשׁוֹן אַשְׁכְּנַז שֶׁמְּדַבְּרִים בּוֹ כִּי כְּשֶׁמִּתְפַּלְּלִים בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ, אֲזַי הַלֵּב סָמוּךְ וְדָבוּק מְאד בְּדִבּוּרֵי הַתְּפִלָּה, וְיָכוֹל לְדַבֵּק עַצְמוֹ בְּיוֹתֵר לְהַשֵּׁם יִתְבָּרַךְ אַךְ כְּבָר תִּקְּנוּ לָנוּ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה סֵדֶר הַתְּפִלָּה (מֵחֲמַת שֶׁלָּאו כָּל אָדָם יָכוֹל לְסַדֵּר סֵדֶר הַתְּפִלָּה לְעַצְמוֹ כַּמּוּבָא) עַל כֵּן אָנוּ חַיָּבִים לְהִתְפַּלֵּל בִּלְשׁוֹן הַקּדֶשׁ כְּמוֹ שֶׁסִּדְּרוּ לָנוּ אֲבָל הָעִקָּר הוּא רַק לְכַוֵּן פֵּרוּשׁ הַמִּלּוֹת כִּפְשׁוּטוֹ שֶׁזֶּהוּ עִקַּר הַתְּפִלָּה שֶׁמִּתְפַּלְּלִים לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַל כָּל דָּבָר וְדָבָר וְעַל-יְדֵי-זֶה מִתְדַּבְּקִין בּוֹ יִתְבָּרַךְ (וּמִי שֶׁמִּתְפַּלֵּל עִם כַּוָּנוֹת הַנִּסְתָּר שֶׁבְּתֵבַת הַתְּפִלָּה וְאֵינוֹ רָאוּי לָזֶה הוּא פְּגָם גָּדוֹל וְכוּ' עַיֵּן שָׁם) וְהִנֵּה מִי שֶׁמְּדַבֵּר בִּלְשׁוֹן הַקּדֶשׁ תָּמִיד כְּגוֹן יְרוּשַׁלְמִי אֵין צָרִיךְ לַחֲשׁב בְּדַעְתּוֹ פֵּרוּשׁ הַמִּלּוֹת, רַק שֶׁיַּטֶּה אָזְנוֹ לְמַה שֶּׁהוּא אוֹמֵר וְזֶה עִקַּר כַּוָּנָתוֹ בִּתְפִלָּתוֹ וְאֵצֶל הַצַּדִּיקִים אֲמִתִּיִּים הַגְּדוֹלִים בְּמַעֲלָה אֶצְלָם כָּל הַכַּוָּנוֹת שֶׁל הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה, וְכוּ' הֵם פֵּרוּשׁ הַמִּלּוֹת שֶׁבְּפֵרוּשׁ הַמִּלּוֹת שֶׁלָּהֶם כְּלוּלִים כָּל הַכַּוָּנוֹת (שָׁם, סִימָן ק"כ) .
He said, that the essence of the prayer is the binding (divaikus) to Hashem Yisburach. And it would be better to pray in the Yiddish (-English) that is spoken, because when one prays in the spoken language, then the heart is very close and attached to the words of the prayer, and he can attach himself all that more to Hashem Yisburach. However the Men of the Great Assembly (Anshey Kinnesses HaGedolah) enacted the order of the prayer (because not everyone is able to arrange the order of the prayer for himself, as is brought down (Maimonides, laws of prayers 1:4)), therefore we are obligated to pray in the Holy Tongue as they arranged for us. But the main thing is just to concentrate on the simple meaning of the words, for this is the essence of prayer, to pray before Hashem Yisburach for every single thing, and through this one binds (himself) to Him Blessed He. (And someone who prays with the kavanos (intentions) of the Kabbala for the words of the prayer, and he is not worthy of this, it is a great defect etc. (Words of Rabbi Nachman articles 75 and 249; Life of Rabbi Nachman 526, avodas Hashem – the service of Hashem 83), see there). Now, someone who always speaks in the Holy Tongue, like a Jerusalemite, doesn't have to think in his mind the meaning of the words, just to incline his ear to what he is saying, and this is the main intention (kavana) of his prayer. And by the true tzaddikim of great stature, by them all the kavanos (intentions) of the Arizal etc. are the (simple) meaning of the words, for in their meaning of the words are encompassed all the kavanos. (Likutay Moharan vol. 2, Torah 120). # אות-יד URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/34/ # אות-יד
אות-יד
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/34 ## Segment 1
הָיָה מְחַזֵּק אֶת אֲנָשָׁיו שֶׁקָּבְלוּ לְפָנָיו בְּקֻבְלָנָא גְּדוֹלָה עַל שֶׁהֵם רְחוֹקִים מִתְּפִלָּה מְאד וְקָשֶׁה עֲלֵיהֶם מְאד לְהִתְפַּלֵּל וְהָיָה מְחַזֵּק וּמְנַחֵם אוֹתָם בְּכַמָּה לְשׁוֹנוֹת שֶׁלּא יִפְּלוּ בְּדֵעוֹתֵיהֶם בִּשְׁבִיל זֶה אָמַר: הֲלא אֵצֶל הַגֵּר שֶׁנִּתְגַּיֵּר, כַּמָּה זְכִיָּה הוּא אֶצְלוֹ לֵידַע אֲמִירַת הַתֵּבוֹת לְבַד עַד בָּרוּךְ שֶׁאָמַר עַל כֵּן רָאוּי לְאָדָם לְנַחֵם אֶת עַצְמוֹ וּלְשַׂמֵּחַ אֶת עַצְמוֹ אֲשֶׁר עַל כָּל פָּנִים הוּא זוֹכֶה לוֹמַר הַתֵּבוֹת שֶׁל הַתְּפִלָּה:.
And I heard, that he was speaking with a simple person about the matter of prayer, that it was very difficult for him to pray, and he gave him an aitza (advice/remedy), and said to him, that he should think in his heart, that he doesn't need to pray, just until "Baruch SheUmar" ("Blessed is He Who said" – the second part of the morning prayers), because perhaps in this gilgul (form of reincarnation) he needs only to rectify this section of the prayer, because perhaps in an earlier gilgul he had already prayed with kavana (intention) the other sections of the prayer, just this section – until "Baruch SheUmar" he needs now, in this gilgul, to pray with kavana, and therefore he should insert all his strength into this small amount, to pray with kavana until "Baruch SheUmar". Afterwards, when he reaches "Baruch SheUmar", he should think, perhaps he needs to rectify this section, such as from "Baruch SheUmar" till "VaYiVurech Duvid" ("And David blessed" – second half, of the second section of the morning prayers), and he should again pray with kavana that section, and so forth further on. And the general rule is, that one should not confuse himself at the beginning with (consideration of) the whole prayer, for it will be difficult and heavy upon him, he should just strive each time to say a little with kavana, for it is possible to pray a little with kavana, and afterwards a little more etc., as mentioned above. (Likutay Moharan vol. 2, Torah 101). ## Segment 2
וְשָׁמַעְתִּי שֶׁהָיָה מְדַבֵּר עִם אִישׁ פָּשׁוּט אֶחָד מֵעִנְיַן תְּפִלָּה שֶׁקָּשֶׁה לוֹ מְאד לְהִתְפַּלֵּל וְנָתַן לוֹ עֵצָה וְאָמַר לוֹ שֶׁיַּחֲשׁב בְּלִבּוֹ שֶׁאֵינוֹ צָרִיךְ לְהִתְפַּלֵּל כִּי אִם עַד בָּרוּךְ שֶׁאָמַר כִּי אוּלַי הוּא צָרִיךְ בְּגִלְגּוּל זֶה לְתַקֵּן רַק חֵלֶק זֶה מֵהַתְּפִלָּה כִּי אוּלַי בַּגִּלְגּוּל הָרִאשׁוֹן כְּבָר הִתְפַּלֵּל בְּכַוָּנָה שְׁאָר חֶלְקֵי הַתְּפִלָּה רַק חֵלֶק זֶה עַד בָּרוּךְ שֶׁאָמַר הוּא צָרִיךְ עַכְשָׁו בְּגִלְגּוּל זֶה לְהִתְפַּלֵּל בְּכַוָּנָה וְעַל כֵּן יַכְנִיס כָּל כּחוֹ בְּזֶה הַמְּעַט לְהִתְפַּלֵּל בְּכַוָּנָה עַד בָּרוּךְ שֶׁאָמַר וְאַחַר-כָּךְ כְּשֶׁיַּגִּיעַ לְבָרוּךְ שֶׁאָמַר יַחֲשׁב אוּלַי צָרִיךְ לְתַקֵּן חֵלֶק זֶה, כְּגוֹן מִבָּרוּךְ שֶׁאָמַר עַד וַיְבָרֶךְ דָּוִד וְיִתְפַּלֵּל עַד אוֹתוֹ הַחֵלֶק בְּכַוָּנָה וְכֵן לְהַלָּן וְהַכְּלָל שֶׁלּא יְבַלְבֵּל דַּעְתּוֹ בַּתְּחִלָּה בְּכָל הַתְּפִלָּה כִּי יִהְיֶה קָשֶׁה וְכָבֵד עָלָיו רַק יִתְאַמֵּץ בְּכָל פַּעַם לוֹמַר מְעַט מְעַט בְּכַוָּנָה כִּי מְעַט יְכוֹלִים לְהִתְפַּלֵּל בְּכַוָּנָה (שָׁם, סִימָן קי"א).
[And also it is already explained in The Words of Rabbi Nachman (article 75), that the reality is that usually it is not possible to pray the entire prayer, just a little, for each one prays some section of the prayer according to his aspect, for there is a master of the hands and there is a master of the feet etc. (Tikunay Zohar 18, page 32a). And this is the aspect mentioned above, that everyone is aroused and merits to pray with kavana a section of the prayer according to his aspect. Therefore a person should not be disheartened when he sees that he merited to pray a little with kavana, some part of the prayer, and suddenly it comes to cessation, and he cannot pray properly anymore by any means, for usually it was compelled to be like that, as mentioned above. And he should endeavor to pray the rest of the prayer with complete simplicity etc., and through this he will merit with His Mercy Blessed He to arouse from this, until he returns, and his heart will fire up, and he will begin to pray properly again with inspiration etc.. And if sometimes he doesn't merit to have passion throughout the entire prayer, what can be done? If he merits, he can say afterwards some chapter of Psalms, or another supplication or entreaty with kavana. For certainly every single person, according to what he knows in his soul of his lowliness, it is becoming of him to realize that he is very, very distant from prayer, which is very, very lofty. And from where does he merit to such a lofty devotion which is higher than learning Torah; and therefore he must do his part; if he cannot pray properly with kavana, he should begin to pray the words of the prayer with utter simplicity, and he should incline his ear to what he is saying, and usually through this he will come to the appropriate arousal etc., see there. ## Segment 3
וְגַם כְּבָר מְבאָר בְּ"שִׂיחוֹת הָרַ"ן" סִימָן ע"ה שֶׁבֶּאֱמֶת עַל פִּי רב אֵין יְכוֹלִים לְהִתְפַּלֵּל כָּל הַתְּפִלָּה בְּכַוָּנָה רַק מְעַט כִּי כָּל אֶחָד מִתְפַּלֵּל אֵיזֶה חֵלֶק מֵהַתְּפִלָּה לְפִי בְּחִינָתוֹ כִּי אִית מָארֵי דְּיָדִין וְאִית מָארֵי דְּרַגְלִין וְכוּ' וְזֶה הוּא בְּחִינָה הַנַּ"ל שֶׁכָּל אֶחָד מִתְעוֹרֵר וְזוֹכֶה לְהִתְפַּלֵּל בְּכַוָּנָה חֵלֶק מֵהַתְּפִלָּה לְפִי בְּחִינָתוֹ עַל כֵּן אַל יִפּל לֵב הָאָדָם בִּרְאוֹתוֹ שֶׁזָּכָה לְהִתְפַּלֵּל קְצָת בְּכַוָּנָה אֵיזֶה חֵלֶק מֵהַתְּפִלָּה וּפִתְאם נִפְסַק וְאֵינוֹ יָכוֹל עוֹד לְהִתְפַּלֵּל כָּרָאוּי בְּשׁוּם אפֶן כִּי עַל פִּי רב מֻכְרָח לִהְיוֹת כֵּן כַּנַּ"ל וְיִשְׁתַּדֵּל לְהִתְפַּלֵּל שְׁאָר הַתְּפִלָּה בִּפְשִׁיטוּת גָּמוּר וְכוּ' וְעַל-יְדֵי-זֶה יִזְכֶּה בְּרַחֲמָיו יִתְבָּרַךְ לְהִתְעוֹרֵר מִזֶּה עַד שֶׁיַּחֲזר וְיִתְלַהֵב לִבּוֹ מְאד וְיַתְחִיל לְהִתְפַּלֵּל עוֹד הַפַּעַם בְּהִתְעוֹרְרוּת כָּרָאוּי וְכוּ' וְאִם לִפְעָמִים אֵינוֹ זוֹכֶה בְּכָל הַתְּפִלָּה לְהִתְעוֹרְרוּת מַה לַּעֲשׂוֹת אִם יִזְכֶּה יוּכַל לְדַבֵּר אַחַר-כָּךְ אֵיזֶה קַפִּיטְל תְּהִלִּים אוֹ בַּקָּשָׁה וּתְחִנָּה אַחֶרֶת בְּכַוָּנָה כִּי בְּוַדַּאי כָּל אֶחָד וְאֶחָד כְּפִי מַה שֶּׁיּוֹדֵעַ בְּנַפְשׁוֹ פְּחִיתוּתוֹ רָאוּי לוֹ לָדַעַת שֶׁהוּא רָחוֹק מְאד מְאד מֵהַתְּפִלָּה שֶׁהִיא גָּבוֹהַּ מְאד מְאד וּמֵהֵיכָן יִזְכֶּה לַעֲבוֹדָה גָּבוֹהַּ כָּזוֹ שֶׁהִיא גָּבוֹהַ יוֹתֵר מִלִּמּוּד הַתּוֹרָה עַל כֵּן עָלָיו לַעֲשׂוֹת אֶת שֶׁלּוֹ אִם אֵינוֹ יָכוֹל לְהִתְפַּלֵּל בְּכַוָּנָה כָּרָאוּי יַתְחִיל לְהִתְפַּלֵּל דִּבּוּרֵי הַתְּפִלָּה בִּפְשִׁיטוּת גָּמוּר וְיַטֶּה אָזְנוֹ לְמַה שֶּׁהוּא אוֹמֵר וְעַל-פִּי רב יָבוֹא עַל- יְדֵי-זֶה לְהִתְעוֹרְרוּת כָּרָאוּי וְכוּ' עַיֵּן שָׁם.
And also see in Likutay Moharan (vol. 1, Torah 99) what is written there, that a person has to be strong with prayer even when he doesn't merit to pray with attachment (divaikus), and his prayer is not fluent in his mouth Heaven forbid, even still he should be strong even then to pray with all his might and concentration (kavana), for when he merits to pray with attachment (divaikus), and his prayer will be fluent in his mouth properly, then all his prayers will ascend with that prayer which he prayed properly. And this is, "And I pleaded to Hashem (Deuteronomy 4:23)" – always, both with divaikus (attachment) and without divaikus. "At that time saying (same verse)" – that is, because when I merit to pray with attachment (divaikus), and the words will be said fluently in my mouth in the aspect of "my prayer is fluent (Brachos 4:3 – this is a sign that it will be answered)," then all the prayers that he prayed until now not properly, will also ascend with that worthy prayer. ## Segment 4
וְעַיֵּן גַּם בְּ"לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק רִאשׁוֹן סִימָן צ"ט שֶׁכָּתַב שָׁם, שֶׁצָּרִיךְ הָאָדָם לְהִתְחַזֵּק בִּתְפִלָּה אֲפִלּוּ בְּשָׁעָה שֶׁאֵינוֹ זוֹכֶה לְהִתְפַּלֵּל בִּדְבֵקוּת וְאֵין תְּפִלָּתוֹ שְׁגוּרָה בְּפִיו חַס וְשָׁלוֹם, אַף-עַל-פִּי-כֵן יִתְחַזֵּק גַּם אָז לְהִתְפַּלֵּל בְּכָל כּחוֹ וְכַוָּנָתוֹ כִּי בְּעֵת שֶׁיִּזְכֶּה לְהִתְפַּלֵּל בִּדְבֵקוּת וְתִהְיֶה תְּפִלָּתוֹ שְׁגוּרָה בְּפִיו כָּרָאוּי אָז יַעֲלֶה כָּל הַתְּפִלּוֹת עִם הַתְּפִלָּה הַהוּא שֶׁהִתְפַּלֵּל כָּרָאוּי וְזֶה "וָאֶתְחַנַּן אֶל ה'"-תָּמִיד בֵּין בִּדְבֵקוּת וּבֵין שֶׁלּא בִּדְבֵקוּת "בָּעֵת הַהִיא לֵאמר"-הַיְנוּ כִּי בְּעֵת שֶׁאֶזְכֶּה לְהִתְפַּלֵּל בִּדְבֵקוּת וְהַדְּבָרִים יִהְיוּ נֶאֱמָרִים וּמְרֻצִּים בְּפִי בְּחִינַת שְׁגוּרָה תְּפִלָּתִי בְּפִי אָז יַעֲלוּ גַּם כָּל הַתְּפִלּוֹת שֶׁהִתְפַּלֵּל עַד עַתָּה שֶׁלּא כָּרָאוּי עִם הַתְּפִלָּה הַהֲגוּנָה הַהוּא:.
And see in The Words of Rabbi Nachman (article 74) what is written there regarding prayer, that sometimes a person does not have any passion in his prayer, and it is necessary to fire himself up with emotion and a fiery heart for prayer. Like, for example, it is found that a person sometimes makes himself upset, until he comes to anger and is angry, like people say in Yiddish, "ehr shnitzt zich a roagez" (he made himself angry), the same exact thing with holiness, regarding prayer, it is sometimes necessary to make oneself worked up, and make for himself emotion and a fiery heart with the words of the prayer, "azoy vey ainer (just like someone) shnitzt zich a roagez (works himself up)," and through this he will actually come afterwards to true vigorous fervor in prayer. ## Segment 5
וְעַיֵּן בְּ"שִׂיחוֹת הָרַ"ן" סִימָן ע"ד מַה שֶּׁכָּתַב בְּעִנְיַן הַתְּפִלָּה שֶׁלִּפְעָמִים אֵין לְהָאָדָם שׁוּם הִתְלַהֲבוּת בִּתְפִלָּה וּצְרִיכִין לַעֲשׂוֹת לְעַצְמוֹ הִתְלַהֲבוּת וַחֲמִימוּת וְלֵב בּוֹעֵר לִתְפִלָּה כְּמוֹ לְמָשָׁל שֶׁנִּמְצָא לִפְעָמִים שֶׁהָאָדָם עוֹשֶׂה לְעַצְמוֹ רגֶז עַד שֶׁבָּא בְּכַעַס וְנִתְרַגֵּז כְּמוֹ שֶׁאוֹמְרִים הָעוֹלָם בִּלְשׁוֹן אַשְׁכְּנַז עֶר שְׁנִיצְט זִיךְ אַ רגֶז כְּמוֹ כֵן מַמָּשׁ בִּקְדֻשָּׁה בְּעִנְיַן הַתְּפִלָּה צְרִיכִין לִפְעָמִים לַעֲשׂוֹת לְעַצְמוֹ רגֶז וְיַעֲשֶׂה לוֹ חֲמִימוּת וְתַבְעֵרַת הַלֵּב בְּדִבּוּרֵי הַתְּפִלָּה אַזוֹי וִויא אֵיינֶער שְׁנִיצְט זִיךְ אַ רגֶז וְעַל-יְדֵי-זֶה יָבוֹא אַחַר-כָּךְ בֶּאֱמֶת לְהִתְלַהֲבוּת גָּדוֹל בִּתְפִלָּה בֶּאֱמֶת .
The essential thing is faith [emunah], which is the aspect of Shabbos. For as long as one has faith, he will certainly return to Hashem in truth. Therefore a person must strengthen himself through this very fact — that the Ba'al Davar and the sitra achra want to bring him down, G-d forbid. Through this very fact he should strengthen himself. For the Ba'al Davar schemes against his soul to bring him down at all times, by implanting in his heart that he has sinned and blemished so greatly that it is no longer possible for him to return and repair such transgressions and blemishes — particularly given that there are people who have truly corrupted very greatly, as they know about themselves that they have transgressed many great and weighty transgressions for many days and years. # אות-טו URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/35/ # אות-טו
אות-טו
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/35 ## Segment 1
שָׁמַעְתִּי בִּשְׁמוֹ שֶׁאָמַר, שֶׁלִּפְעָמִים מַגִּיעַ לָאָדָם הִרְהוּר תְּשׁוּבָה וְהִשְׁתּוֹקְקוּת לְהַשֵּׁם יִתְבָּרַךְ בְּאֵיזֶה מָקוֹם שֶׁצָּרִיךְ שָׁם בְּאוֹתוֹ הַמָּקוֹם דַּיְקָא לְהִתְחַזֵּק בְּזֶה הַהִרְהוּר תְּשׁוּבָה וְהִשְׁתּוֹקְקוּת כְּגוֹן לְדַבֵּר שָׁם אֵיזֶה דִּבּוּרִים שֶׁל תְּחִנּוֹת וּבַקָּשׁוֹת אוֹ דִּבְרֵי הִשְׁתּוֹקְקוּת בַּפֶּה וּבַלֵּב כְּפִי הָעִנְיָן וְלא יַמְתִּין וְלא יָזוּז מִמְּקוֹמוֹ אַף-עַל-פִּי שֶׁאֵין זֶה הַמָּקוֹם מוּכָן לְכָךְ כְּגוֹן שֶׁלּא בִּמְקוֹם קְבִיעוּת לְתוֹרָה וּתְפִלָּה רַק בְּדֶרֶךְ הִלּוּךְ וְכַיּוֹצֵא כִּי כְּשֶׁיָּזוּז מִמְּקוֹמוֹ יָכוֹל לִהְיוֹת שֶׁיִּפְסֹק וְכֵן רָאִינוּ מִמֶּנּוּ זַ"ל בְּעַצְמוֹ עִנְיָן כָּזֶה כַּמָּה פְּעָמִים (שָׁם, סִימָן קכ"ד) .
I heard in his name that he said, that sometimes a person is visited with a thought of repentance and longing for Hashem Yisburach, in some place, it is necessary there, specifically in that place, to strengthen (with) this thought of repentance and longing, for instance, to say there some words of entreaty and supplication, or words of longing, with mouth and with heart, according to the matter, and not to wait and not to move from his place, even though this place is not disposed for such, such as a place that isn't designated for Torah (study) and prayer, just on the way and so forth, because when he moves from his place it is possible that it will cease. And so we saw this matter by him o.b.m. himself, many times. (Likutay Moharan vol. 2, Torah 124). # אות-טז URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/36/ # אות-טז
אות-טז
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/36 ## Segment 1
מְעִנְיַן אֲמִירַת תְּהִלִּים דִּבֵּר עִם אֶחָד וְאָמַר לוֹ, שֶׁעִקַּר אֲמִירַת תְּהִלִּים לוֹמַר כָּל מִזְמוֹרֵי תְּהִלִּים עַל עַצְמוֹ וּפֵרֵשׁ לוֹ רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, קְצָת כִּי כָּל הַמִּלְחָמוֹת שֶׁבִּקֵּשׁ דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, שֶׁיַּצִּילֵהוּ הַשֵּׁם יִתְבָּרַךְ מֵהֶם הַכּל צְרִיכִין לְפָרֵשׁ עַל עַצְמוֹ עַל מִלְחֲמוֹת הַיֵּצֶר הָרָע וְחֵילוֹתָיו עִמּוֹ (וְכַמְבאָר מִזֶּה לְעֵיל בְּסִימָן ט') וְשָׁאַל הָאִישׁ אוֹתוֹ זִכְרוֹנוֹ לִבְרָכָה, אֵיךְ יְפָרֵשׁ לְעַצְמוֹ בְּהַפְּסוּקִים שֶׁדָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, מְשַׁבֵּחַ אֶת עַצְמוֹ כְּגוֹן שָׁמְרָה נַפְשִׁי כִּי חָסִיד אָנִי וְכַיּוֹצֵא בָּזֶה הֵשִׁיב לוֹ גַּם זֶה צְרִיכִין לְפָרֵשׁ עַל עַצְמוֹ כִּי צְרִיכִין לָדוּן אֶת עַצְמוֹ לְכַף זְכוּת וְלִמְצא בְּעַצְמוֹ אֵיזֶה זְכוּת וּנְקֻדָּה טוֹבָה שֶׁבָּזֶה הוּא בְּחִינַת חָסִיד וְכַיּוֹצֵא וְאָמַר לוֹ רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, הֲלא אֵצֶל יְהוֹשָׁפָט כְּתִיב (דִּבְרֵי-הַיָּמִים ב' י"ז): וַיִּגְבַּהּ לִבּוֹ בְּדַרְכֵי ה' שֶׁבְּדַרְכֵי הַשֵּׁם וַעֲבוֹדָתוֹ יִתְבָּרַךְ הִגְבִּיהַּ לִבּוֹ קְצָת; עוֹד אָמַר לוֹ רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, הֲלא בַּבּקֶר אָנוּ אוֹמְרִים בַּתְּחִלָּה מָה אָנוּ מַה חַיֵּינוּ וְכוּ' וְאָנוּ מַקְטִינִים עַצְמֵנוּ מְאד וְאַחַר-כָּךְ אָנוּ אוֹמְרִים, אֲבָל אֲנַחְנוּ עַמְּךָ בְּנֵי בְרִיתֶךָ וְכוּ' שֶׁאַחַר-כָּךְ אָנוּ מְחַזְּקִים עַצְמֵנוּ וּמְסַפְּרִים אֶת גְּדֻלָּתֵנוּ שֶׁאֲנַחְנוּ עַמּוֹ בְּנֵי בְּרִיתוֹ זֶרַע אַבְרָהָם יִצְחָק וְיַעֲקב וְכוּ' כִּי כָּךְ צְרִיכִין לְהִתְנַהֵג בַּעֲבוֹדַת הַשֵּׁם כַּנַּ"ל; וְעַיֵּן בְּ"לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק רִאשׁוֹן סִימָן רפ"ב מַה שֶׁכָּתַב עַל פָּסוּק: "אֲזַמְּרָה לֵאלקַי בְּעוֹדִי" וּמוּבָא לְקַמָּן בְּאוֹת ס"ז (שָׁם, סִימָן קכ"ה.
Regarding the recital of Psalms, he spoke with someone and said to him, that the essence of saying Psalms – is to say all the chapters of the Psalms referring to oneself. And Rabbainu o.b.m. explained this to him a little, that all the wars (that) King David r.i.p. beseeched that Hashem Yisburach should save him from them, one needs to depict everything on himself, referring to the battle he has with the evil inclination (yetzehr hurra) and his legions (as this is explained above, article 9). And the person asked him o.b.m., how to depict on himself the verses that King David r.i.p. praised himself, such as (Psalms 86:2), “Guard my soul for I am pious (“chusid”),” and so forth. He replied to him, this as well one needs to read on himself, because it is necessary to judge oneself favorably, and to find in oneself, some merit and good point in which this, he is in the aspect of pious, and so forth. And Rabbainu o.b.m. said to him, behold by Yehoshufat it is written (Chronicles 2:17:6), “And he lifted his heart (-ego) in the ways of Hashem,” that in the ways of Hashem and His service Blessed He, he lifted his heart a little. In addition Rabbainu o.b.m. said to him, behold in the morning we begin by saying, “What are we? What are our lives? Etc.,” and we extremely efface ourselves, and afterwards we say, “But we are Your nation, the Children of Your Covenant etc.,” for afterwards we strengthen ourselves and relate our greatness, that we are His nation the Children of His Covenant, the progeny of Abraham, Isaac, and Jacob etc., because this is the necessary conduct in the service of Hashem, as mentioned above. And see Likutay Moharan (Torah 282), what is written on the verse (Psalms 104:33, 146:2), “I will sing to my G-d with all I have (/with the little bit (of good) remaining in me),” and it is brought down further on, article 67. ## Segment 2
יז.
## Segment 3
טוֹב מְאד מִי שֶׁיָּכוֹל לִשְׁפּךְ שִׂיחוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמִים וְתַחֲנוּנִים כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו כִּי הֲלא הַשֵּׁם יִתְבָּרַךְ כְּבָר קְרָאָנוּ בָּנִים, כְּמוֹ שֶׁכָּתוּב (דְּבָרִים י"ד) : "בָּנִים אַתֶּם.
(Likutay Moharan vol. 2, Torah 125). ## Segment 4
לַה' אֱלהֵיכֶם" עַל כֵּן טוֹב מְאד לְפָרֵשׁ שִׂיחָתוֹ וְצַעֲרוֹ לְפָנָיו יִתְבָּרַךְ כְּבֵן שֶׁקּוֹבֵל לִפְנֵי אָבִיו בִּתְנוּעוֹת שֶׁל חֵן וְרַחֲמִים (שֶׁקּוֹרִין פְּיֶעסְטִין) וְאַף אִם נִדְמֶה לְהָאָדָם שֶׁלְּפִי מַעֲשָׂיו אֵינוֹ כְּבֵן לְפָנָיו יִתְבָּרַךְ עִם כָּל זֶה הֲלא הַשֵּׁם יִתְבָּרַךְ קְרָאָנוּ בָּנִים כַּנַּ"ל, כִּי בֵּין כָּךְ וּבֵין כָּךְ קְרוּיִים לְךָ בָּנִים וְכוּ' עָלַי לַעֲשׂוֹת שֶׁלִּי לַעֲשׂוֹת עַצְמִי כְּבֵן כַּנַּ"ל וּמָה טּוֹב כְּשֶׁיָּכוֹל לְעוֹרֵר לִבּוֹ בְּתַחֲנוּנִים עַד שֶׁיִּבְכֶּה וְיוֹרִיד דְּמָעוֹת כְּבֵן לִפְנֵי אָבִיו (שִׁיחוֹת הָרַ"ן ז').
One who has fallen, G-d forbid, to places very distant from holiness — to the point that seemingly it is impossible to find His divinity there, for about such places it is said: "and My glory I will not give to another" [Isaiah 42:8] — yet in truth even they receive vitality from Him, may He be blessed. Only the divine vitality in those places is utterly sealed and hidden in the secret of the Vacant Hollow [chalal hapanui]. And specifically those places receive vitality from a very lofty aspect — the aspect of the sealed utterance. Therefore the essential advice is that he seek and ask for Hashem, may He be blessed, even from there, being one who asks and seeks: "Where is the place of His glory?" And the more he sees himself far from His glory, he should grieve and ask and seek more: "Where is the place of His glory?" And through this very seeking and yearning and longing after His glory and grieving and crying and asking "Where is the place of His glory?" — through this he himself ascends to the highest ascent, meriting to ascend to the aspect of Ayeh [Where?], which is the very highest holiness. ## Segment 5
וְעַיֵּן בְּסֵפֶר "עָלִים לִתְרוּפָה" (מִכְתָּב רנ"ד) , שֶׁכָּתַב שָׁם: וְרָאִיתִי בְּמִדְרָשׁ רַבָּה, שֶׁמֵּבִיא שָׁם אֶת הַכָּתוּב: הֲבֵן יַקִּיר לִי אֶפְרַיִם, אִם יֶלֶד שַׁעֲשׁוּעִים, כִּי מִדֵּי דַבְּרִי בוֹ זָכוֹר אֶזְכְּרֶנּוּ עוֹד וְאִיתָא שָׁם: אֵיזֶה יֶלֶד שַׁעֲשׁוּעִים, כְּבֶן שְׁתַּיִם, כְּבֶן שָׁלשׁ שָׁנִים, וְחָד אָמַר כְּבֶן אַרְבַּע וְחָמֵשׁ שָׁנִים; וּפִּרְשׁוּ שָׁם הַמְּפָרְשִׁים שֶׁאֶחָד אָמַר כְּבֶּן שְׁתַּיִם אוֹ שְׁלשָׁה שָׁנִים שֶׁאַף-עַל-פִּי שֶׁתִּנּוֹק קָטָן כָּזֶה אֵינוֹ יָכוֹל לְדַבֵּר כִּי אִם בְּרֶמֶז וּמְדַבֵּר רַק חַצִי דִבּוּר אַף- עַל-פִּי-כֵן אָבִיו מְשַׁעֲשֵׁעַ בּוֹ בְּדִבּוּרָיו וּמְמַלֵּא חֶפְצוֹ וְחָד אָמַר: כְּבֶן אַרְבַּע וְחָמֵשׁ שָׁנִים; שֶׁאָז דִּבּוּרוֹ שָׁלֵם וּמְבַקֵּשׁ מֵאָבִיו בְּפֶה מָלֵא: תֵּן לִי חֵפֶץ פְּלוֹנִי אוֹ חֵפֶץ פְּלוֹנִי, וְאָבִיו מְמַלֵּא בַּקָּשָׁתוֹ וְאַף-עַל-פִּי שֶׁאֵין שָׁם מְבאָר כָּל-כָּךְ, בֵּאַרְתִּי הָעִנְיָן יוֹתֵר, כִּי אֲנִי בְּעָנְיִי הוֹצֵאתִי מִזֶּה הִתְעוֹרְרוּת הַרְבֵּה לְעִנְיַן מַה שֶּׁהִזְהִירָנוּ הוּא, זִכְרוֹנוֹ לִבְרָכָה, לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ בְּכָל יוֹם וְכוּ', כִּי תְּהִלָּה לָאֵל הֵבַנְתִּי מִמֶּדְרָשׁ זֶה הִתְחַזְּקוּת וְהִתְעוֹרְרוּת עָצוּם לָזֶה כִּי מוּבָן וּמְבאָר מִזֶּה, שֶׁאֲפִלּוּ כֶּשֶׁאָדָם אֵינוֹ יָכוֹל לְדַבֵּר כְּלָל לְפָנָיו יִתְבָּרַךְ וּלְפָרֵשׁ שִׂיחָתוֹ הֵיטֵב, אַף- עַל-פִּי-כֵן יָקָר בְּעֵינָיו יִתְבָּרַךְ אֲפִלּוּ אִם מְדַבֵּר רַק בְּרֶמֶז וּבַחֲצִי דִּבּוּר כְּמוֹ תִּינוֹק בֶּן שְׁתַּיִם אוֹ שָׁלשׁ שָׁנִים, וְלִפְעָמִים עוֹזֵר הַשֵּׁם יִתְבָּרַךְ וּמְדַבֵּר דִּבּוּרִים שְׁלֵמִים כְּתִינוֹק בֶּן אַרְבַּע אוֹ חָמֵשׁ שָׁנִים וְכָךְ יִשְׂרָאֵל יְקָרִים בְּעֵינָיו יִתְבָּרַךְ, כְּשֶׁמְּדַבְּרִים וּמְשִׂיחִים צָרְכֵיהֶם לְפָנָיו יִתְבָּרַךְ, וְנִקְרָאִים יֶלֶד שַׁעֲשׁוּעִים וְעַיֵּן שָׁם מַה שֶּׁכָּתוּב שָׁם עַל סִיּוּם הַמִּקְרָא: כִּי מִדֵּי דַבְּרִי בוֹ; דַּי דִּבּוּרִי בּוֹ וְכוּ' מוּבָן שָׁם עצֶם יִקְרַת הַדִּבּוּר, וְאִי אֶפְשָׁר לְבָאֵר בִּכְתָב כָּל כָּךְ, וְהַהֶכְרֵחַ לְקַצֵּר, אַךְ מֵאֲלֵיכֶם תָּבִינוּ רְמָזִים מִזֶּה לְהִתְחַזֵּק בְּהַדִּבּוּר וְהַשִּׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ אֵיךְ שֶׁתּוּכְלוּ אָמְנָם בְּוַדַּאי טוֹב יוֹתֵר לְדַבֵּר בְּפֵרוּשׁ דִּבּוּרִים שְׁלֵמִים, אַךְ גַּם כְּשֶׁאֵינָם יְכוֹלִים לְדַבֵּר הֵיטֵב, יָקָר בְּעֵינָיו יִתְבָּרַךְ גַּם הַדִּבּוּר, (שֶׁקּוֹרִין "פְּיֶעסְטִין"), כְּמוֹ יֶלֶד שַׁעֲשׁוּעִים, שֶׁהוּא בֶּן שְׁתַּיִם אוֹ שָׁלשׁ שָׁנִים וְהָבֵן הֵיטֵב לְקַיֵּם כָּל זאת בִּפְשִׁיטוּת, כִּי הוּא חַיֵּיכֶם לָנֶצַח, כִּי אִי אֶפְשָׁר לַעֲבר זֶה הָעוֹלָם בְּשָׁלוֹם כִּי אִם עַל-יְדֵי זֶה שֶׁכָּתַבְנוּ כָּאן, כִּי אֵין כּחֵנוּ אֶלָּא בַּפֶּה וְכוּ', עַיֵּן שָׁם .
Even one who has fallen very, very deeply, G-d forbid, and is in the lowest depths — even so he has great hope through the great true Tzadik, for through him all can receive vitality from holiness in every place they are. Therefore truly there is no despair in the world at all — [in Yiddish: kayn ye'ush iz gor nit farhanden]. And however he is — even if he has fallen to wherever he has fallen, G-d have mercy — even so, since he strengthens himself as he is, there is still hope for him to return to Him, may He be blessed. And the essential thing is "from the belly of the depths I cried" — for even a cry from the lowest depths is never lost forever. Let him cry and cry and never despair of crying — only let him cry and entreat Hashem, may He be blessed, always, however things are, "until Hashem looks down and sees from heaven" [Lamentations 3:50]. The Tzadik is called a tamar [palm tree] — as in: "A righteous man will flourish like the palm tree" [Psalms 92:13] — for tamar is from the word t'murah [substitution], since the Tzadik exchanges and transforms everything to good and transforms all accusations into merit, in the aspect of: "If there be for him a pleading angel, one advocate out of a thousand" [Job 33:23] — out of a thousand specifically — for specifically from among a thousand accusers the pleading angel is formed. For the more accusers there are, the more he pleads for good on that account — since all the accusers against a person are themselves those who enticed him to sin. And therefore when, G-d forbid, the accusers multiply greatly — the pleading angel stands and transforms all to merit. For if so, it is no great wonder that he sinned so much — since he had many enticers! On the contrary, it is a wonderful marvel that he prevailed to do any good at all given that such great forces stood against him. And this is the Tzadik who walks this path — he is called tamar, who exchanges and transforms the accusations to merit. # אות-יח URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/37/ # אות-יח
אות-יח
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/37 ## Segment 1
כְּשֶׁאָדָם כָּל הַיּוֹם בְּשִׂמְחָה אָז בְּנָקֵל לוֹ לְיַחֵד שָׁעָה בַּיּוֹם לְשַׁבֵּר אֶת לִבּוֹ וּלְהַשִׂיח אֶת אֲשֶׁר עִם לְבָבוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, כַּמְבאָר אֶצְלֵנוּ כַּמָּה פְּעָמִים, אֲבָל כְּשֶׁיֵּשׁ לוֹ עַצְבוּת חַס וְשָׁלוֹם, קָשֶׁה לוֹ מְאד לְהִתְבּוֹדֵד וּלְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ (שָׁם, סִימָן כ') .
Joy is a pathway to do hisbodidus When a person is happy the entire day, then he can readily designate an hour of the day to break his heart and converse everything that is on his heart, before Hashem Yisburach, as explained by us many times; but when he has sadness Heaven forbid, it is very difficult for him to do hisbodidus and to express his words before Him Blessed He. (Words of Rabbi Nachman, article 20). # אות-יט URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/38/ # אות-יט
אות-יט
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/38 ## Segment 1
לֵב נִשְׁבָּר וְעַצְבוּת אֵינוֹ עִנְיָן אֶחָד כְּלָל, כִּי לֵב נִשְׁבָּר הוּא בַּלֵּב, אֲבָל עַצְבוּת הוא בָּא מִן הַטְּחוֹל וְהוּא סִטְרָא-אַחֲרָא וְהַקָּדוֹשׁ-בָּרוּךְ-הוּא שׂוֹנֵא אוֹתָהּ, אֲבָל לֵב נִשְׁבָּר הוּא חָבִיב לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וְיָקָר מְאד בְּעֵינָיו יִתְבָּרַךְ וְהָיָה טוֹב שֶׁיִּהְיֶה לְהָאָדָם לֵב נִשְׁבָּר כָּל הַיּוֹם, אַךְ אֲנָשִׁים כְּעֶרְכְּכֶם אֵין יְכוֹלִים לְקַיֵּם זאת כִּי יְכוֹלִים לָבוֹא מִלֵּב נִשְׁבָּר לְעַצְבוּת חַס וְשָׁלוֹם, שֶׁזֶּה אָסוּר לְהָאָדָם לְגַמְרֵי עַל כֵּן צְרִיכִין לְיַחֵד אֵיזֶה שָׁעָה בַּיּוֹם שֶׁיִּהְיֶה לוֹ לֵב נִשְׁבָּר, דְּהַיְנוּ לְהִתְבּוֹדֵד וּלְשַׁבֵּר לִבּוֹ לְפָנָיו יִתְבָּרַךְ אֲבָל שְׁאָר כָּל הַיּוֹם כֻּלּוֹ יִהְיֶה רַק בְּשִׂמְחָה (שָׁם, סִימָן מ"א) .
A broken heart and sadness are not at all the same thing. For a broken heart is of the heart, whereas sadness comes from the spleen (Tikunay Zohar 3 of the final additional 11, and see Likutay Moharan 23:5), and it is the other (-evil) side, and the Holy One Blessed He hates it; however, a broken heart is cherished before Hashem Yisburach, and is very dear in His eyes Blessed He. And it would be good for a person to have a broken heart the entire day, however, people of your standing are not able to hold this up, because it is possible from having a broken heart to come to sadness Heaven forbid, which is completely forbidden for a person. Therefore it is necessary to designate some hour in the day in which one should have a broken heart, that is, to do hisbodidus and break his heart before Him Blessed He, but the rest of the whole day entirely he should be just happy. (Words of Rabbi Nachman, article 41). # אות-כ URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/39/ # אות-כ
אות-כ
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/39 ## Segment 1
עַצְבוּת הוּא כְּמוֹ מִי שֶׁהוּא בְּכַעַס וּבְרגֶז כְּמִי שֶׁמִּתְרַעֵם וּמִתְלוֹנֵן עָלָיו יִתְבָּרַךְ, חַס וְשָׁלוֹם, עַל שֶׁאֵינוֹ עוֹשֶׂה לוֹ רְצוֹנוֹ אֲבָל לֵב נִשְׁבָּר הוּא כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו כְּתִינוֹק שֶׁקּוֹבֵל וּבוֹכֶה לִפְנֵי אָבִיו עַל שֶׁנִּתְרַחֵק מִמֶּנּוּ, וְעַיֵּן עוֹד לְקַמָּן סִימָן ל"ד (שָׁם, סִימָן מ"ב) :.
Sadness is like someone is angry and upset, like someone who resentfully finds fault and complains against Him Blessed He, Heaven forbid, for not doing for him as he wishes; however, a broken heart is like a son who expresses his yearning before his father, like a baby who complains and cries before his father for being distant from him etc.. (Words of Rabbi Nachman, article 42, and furthermore see below article 34). ## Segment 2
כא.
## Segment 3
אַחַר לֵב נִשְׁבָּר בָּא שִׂמְחָה וְזֶה סִימָן אִם הָיָה לוֹ לֵב נִשְׁבָּר כְּשֶׁבָּא אַחַר-כָּךְ לְשִׂמְחָה (שָׁם, סִימָן מ"ה) .
If you believe that one can corrupt — believe that one can repair. Regarding the matter of how specifically in the time of the overpowering of the darkness and the descent and the concealment-within-concealment — that is specifically the essential time of drawing close and awakening to true teshuvah: see "Rosh Chodesh," Ois 13. When one arrives at the ultimate descent and concealment, G-d forbid, then specifically one draws close to Hashem, may He be blessed, in the utmost proximity, so to speak — for there at the ultimate concealment and descent Hashem, may He be blessed, Himself is clothed, so to speak, without garment, in the aspect of: "And I will pass through the land of Egypt… I, and not an angel" — as is known. Therefore specifically then, when one merits to reveal the concealment, one can draw close to Him truly — for then specifically one is very close to Him. Therefore specifically then one can draw close to Him and return in teshuvah. But for this one needs great knowledge [da'as gadol]: to know this and to calculate the moment when one arrives at the ultimate concealment, and to know that specifically then one draws close to Him very greatly — through which one transforms the concealment to knowledge [da'as]. # אות-ב URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/4/ # אות-ב
אות-ב
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/4 ## Segment 1
רַבִּי אֱלִיעֶזֶר אוֹמֵר: הָעוֹשֶׂה תְּפִלָּתוֹ קֶבַע וְכוּ' מַאי קֶבַע אָמַר רַבִּי יְהוֹשֻׁעַ אָמַר רַבִּי אוֹשַׁעְיָא: כָּל שֶׁתְּפִלָּתוֹ דּוֹמָה עָלָיו כְּמַשּׂאוֹי וְרַבָּנָן אָמְרֵי כָּל שֶׁאֵינוֹ אוֹמְרָהּ בִּלְשׁוֹן תַּחֲנוּנִים (שָׁם דַּף כ"ט) : .
Hisbodidus Hisbodidus is a great virtue, higher than everything. Namely, to set for himself, in any case, an hour or more to do hisbodidus alone by himself in any room or in the field, and to express his words between himself and his Creator, with arguments and reasoning, with words of charm, and endearment, and appeasement, to beseech and entreat before Him Blessed He, that He should draw him close to Him, to His service, in truth. And this prayer and conversing should be in the spoken language, that is, in our country, in Yiddish ("lushon Ashkenaz", today this can very readily refer to English vernacular), for in the Holy Tongue it is difficult for him to express all he has to say, and also the heart is not drawn after the words because he isn't accustomed so much to speaking in that language, for it isn't our practice to speak in the Holy Tongue. Whereas in Yiddish, which is spoken and used in conversation, it is easily and much more readily spoken, for the heart is drawn and closer to Yiddish because he is fluent in it. And in Yiddish he can express all his words, and everything that is on his heart he should converse and tell over before Him Blessed He, be it regret and repentance on the past, and be it a pleading request to merit to truly draw close to Him Blessed He from today onwards, and so forth, every person according to his level. And he should be very vigilant to accustom himself to be diligent with this every day, for one designated hour as mentioned above, and the entire rest of the day to be joyous (as it is written in the previous article (i.e. Likutay Moharan vol. 2, Torah 24) which begins: It is a great mitzvah to always be joyous). And this practice is very extremely great in stature, and it is a way and an extremely beneficial aitza (advice/remedy) to draw close to Him Blessed He, for this is a general aitza, which includes everything, for whatever he is missing in the service of Hashem, or if he is altogether completely distant from His service Blessed He, for everything he should express his words, and request from Him Blessed He, as mentioned above. And even if sometimes his words are suppressed and he absolutely cannot open his mouth to speak before Him Blessed He, even still, this itself is extremely good, namely the preparation that he is ready and standing before Him Blessed He, and desires and yearns to speak, even though he is unable, this itself is also extremely good. And he can also make from this itself, a conversation and prayer, and over this itself he can scream and plead before Him Blessed He, that he has become so distance to the extent that he can't even speak. And he should beseech from Him Blessed He mercy and compassion, that He should have mercy on him and open his mouth so that he can express his words before Him Blessed He. And know that many, many great and famous tzaddikim told over, that they didn't come to their level, only through this practice. And one who is intelligent will understand for himself the great eminence of this practice, which reaches very far above, and it is something equal for everyone, from little to big, because everyone is able to practice this practice, and through this they will come to a great height (/quality), fortunate is the one who adheres to this. # אות-כב URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/40/ # אות-כב
אות-כב
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/40 ## Segment 1
צָרִיךְ לָזֶה זְכִיָּה גְּדוֹלָה שֶׁיִּזְכֶּה לְיַשֵּׁב עַצְמוֹ שָׁעָה אַחַת בַּיּוֹם וְשֶׁיִּהְיֶה לוֹ חֲרָטָה עַל מַה שֶּׁצְּרִיכִין לְהִתְחָרֵט כִּי לָאו כָּל אָדָם זוֹכֶה לָזֶה, כִּי הַיּוֹם חוֹלֵף וְעוֹבֵר אֶצְלוֹ וְאֵין לוֹ פְּנַאי לְיַשֵּׁב עַצְמוֹ אֲפִלּוּ פַּעַם אַחַת כָּל יְמֵי חַיָּיו, עַל כֵּן צְרִיכִין לְהִתְגַּבֵּר לִרְאוֹת לְיַחֵד לוֹ פְּנַאי וּלְיַשֵּׁב עַצְמוֹ הֵיטֵב עַל כָּל מַעֲשָׂיו אֲשֶׁר הוּא עוֹשֶׂה בָּעוֹלָם אִם כָּךְ רָאוּי לוֹ לְבַלּוֹת יָמָיו בְּמַעֲשִׂים כָּאֵלּוּ (שָׁם, סִימָן מ"ז).
Take the time to settle yourself and take stock everyday One must have great merit, for him to merit, to settle himself one hour a day, and for him to have regret for that which necessitates regret, because not everyone merits to this, for the day passes and whisks by him and he doesn't have the opportunity to settle himself even one time in all the days of his life. Therefore it is necessary to rise and take charge, to see to commit time for himself to settle himself well, concerning all his action which he does in this world, if it is appropriate for him to spend his days in such a fashion, with this conduct. ## Segment 2
וְעַיֵּן בְּסֵפֶר "נַחַת הַשֻּׁלְחָן" כְּתַב-יָד מֵהָרַב הַקָּדוֹשׁ מִטְּשֶׁערִין זִכְרוֹנוֹ לִבְרָכָה, בְּהִלְכוֹת פֶּסַח שֶׁמְּבאָר שָׁם, שֶׁעִקַּר הִתְגַּבְּרוּת הַסִּטְרָא-אַחֲרָא הוּא לְסַמּוֹת עֵינֵי הָאָדָם שֶׁלּא לְהִתְבּוֹנֵן כְּלָל עַל דְּרָכָיו, בִּבְחִינַת לא יַחְפּץ כְּסִיל בִּתְבוּנָה וְכוּ' אֲבָל תֵּכֶף שֶׁמְּעוֹרֵר כּחַ וְהֶאָרַת הַנְּשָׁמָה שֶׁהוּא בְּחִינַת אוֹר הַנֵּר בְּחִינַת נֵר ה' נִשְׁמַת אָדָם וּמַתְחִיל לְפַשְׁפֵּשׁ בְּמַעֲשָׂיו וּלְהִתְבּוֹנֵן עַל דְּרָכָיו, אֲזַי הַבָּא לִטָּהֵר מְסַיְּעִין לוֹ וּמְעַט מִן הָאוֹר דּוֹחֶה הַרְבֵּה מִן הַחֹשֶׁךְ, וְזֶה שֶׁמְּבָרְכִין עַל בִּעוּר חָמֵץ בְּעֵת הַבְּדִיקָה כִּי הַבְּדִיקָה בְּעַצְמָהּ שֶׁל הֶחָמֵץ (שֶׁהוּא מִצַּד הַיֵּצֶר הָרָע) הַיְנוּ כְּשֶׁמַּתְחִיל לְחַפֵּשׂ וּלְפַשְׁפֵּשׁ בְּמַעֲשָׂיו זֶה כְּבָר הוּא הַתְחָלַת הַבִּעוּר .
(Words of Rabbi Nachman, article 47). [And see in the book “Nachas HaShulchan” (Savoring the Table- Code of Jewish Law), handwritten manuscript of the holy Rav of Tcherin o.b.m., in the laws of passover, where he explains that the main insurrection of the other (-evil) side is to blind a persons eyes so that he does not give any contemplation whatsoever to his ways, in the aspect of (Proverbs 18:3), “A fool does not desire understanding etc..” However, immediately when there is an awakening of the power and the radiance of the neshama (-soul), which is the aspect of the light of the candle, the aspect of (Proverbs 20:27), “The candle of Hashem is the neshama of a person (searching all the chambers of the innards),” and he begins to examine his actions and to contemplate his ways, then (Avoda Zura 55a), one who comes to purify himself (from above) they help him, and a little light repels a lot of darkness (Tzaidah LaDerech 12). And this is what we make the blessing on the obliteration of chumetz (-leaven and foods which were fermented, which must be eradicated before Passover) at the time of the bedika (-the search for chumetz the night before Passover, all the chumetz found is destroyed the next morning, yet the blessing on the destruction is made before the search), because the very bedika (-search, examination) for the chumetz (which is a construct of the evil inclination), that is, when one begins to search and examine his actions, this itself is already the beginning of the obliteration]. # אות-כג URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/41/ # אות-כג
אות-כג
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/41 ## Segment 1
אָמַר דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, יָסַד כָּל סֵפֶר תְּהִלִּים מִזֶּה שֶׁהָיָה חָזָק מְאד בְּעִנְיַן הִתְבּוֹדְדוּת וְאָמַר, שֶׁעִקַּר הִתְבּוֹדְדוּת שֶׁל דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, הָיָה בְּעֵת שֶׁשָּׁכַב עַל מִטָּתוֹ וְכִסָּה עַצְמוֹ בְּסָדִין אָז הָיָה מְדַבֵּר וּמֵשִׂיחַ כָּל לִבּוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כְּמוֹ שֶׁכָּתוּב: "אַשְׂחֶה בְּכָל לַיְלָה מִטָּתִי בְּדִמְעָתִי עַרְשִׂי אַמְסֶה" אַשְׁרֵי מִי שֶׁיַּרְגִּיל עַצְמוֹ לְקַיֵּם הַנְהָגָה זוֹ הָעוֹלָה עַל הַכּל (שָׁם, סִימָן ס"ח).
Hisbodidus in bed and sighing ## Segment 2
עוֹד כָּתַב בַּשִּׂיחוֹת הַקְּדוֹשׁוֹת, שֶׁטּוֹב לְהָאָדָם, בְּשָׁעָה שֶׁשּׁוֹכֵב עַל מִטָּתוֹ לִישׁן, לְהַרְגִּיל עַצְמוֹ לִשְׁפּךְ שִׂיחוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּלְבַקְּשׁוֹ, שֶׁיִּזְכֶּה לְהִתְקָרֵב לַעֲבוֹדָתוֹ יִתְבָּרַךְ וְאִם אֵינוֹ זוֹכֶה אָז לְדַבֵּר דִּבּוּרִים לְפָנָיו יִתְבָּרַךְ מֵחֲמַת הִתְגַּבְּרוּת לִבּוֹ הָאֶבֶן, עַל כָּל פָּנִים יַרְגִּיל עַצְמוֹ לְהִתְאַנֵּחַ וְלִגְנחַ גְּנִיחוֹת הַרְבֵּה תְּכוּפוֹת זֶה אַחַר זֶה עַל שֶׁרָחוֹק מְאד מֵהַשֵּׁם יִתְבָּרַךְ וְשֶׁיִּזְכֶּה לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ (וְעַיֵּן לְקַמָּן אוֹת מ"ו) וּכְבָר מְבאָר בְּסִפְרוֹ הַקָּדוֹשׁ "לִקּוּטֵי מוֹהֲרַ"ן" כַּמָּה תּוֹרוֹת מַה שֶּׁיְּכוֹלִין לִזְכּוֹת עַל- יְדֵי אֲנָחָה דִּקְדֻשָּׁה, עַיֵּן שָׁם .
He said: King David r.i.p. founded the Book of Psalms from this, that he was very strong in the matter of hisbodidus. And he said, that the main hisbodidus of King David r.i.p. was when he lay on his bed and covered himself with a sheet, then he would speak and converse everything on his heart before Hashem Yisburach, as it is written (Psalms 6:7), “I converse (/spoil, ruin/swim) every night (in) my bed with my tears I drench my bed.” Fortunate is whoever accustoms himself to fulfill this practice which surmounts everything. (Words of Rabbi Nachman, article 68). In addition, it is written in his holy words (article 275, see also Life of Rabbi Nachman 587), that it is good for a person, when he lies down in his bed to sleep, to accustom himself to pour out his words before Hashem Yisburach and to request from Him that He draw him close to His service Blessed He. And if he doesn't merit then to speak outright before Him Blessed He due to the preponderance of his stone heart, in any event he should accustom himself to sigh and groan, many groans continuously one after the other, over his great distance from Hashem Yisburach and that he should merit to draw close to Him Blessed He (Life of Rabbi Nachman 510, and see below article 47). And it is already laid out in his holy book Likutay Moharan many torahs (teachings; 8, 22:4, 56:9) what one can merit through a holy sigh, see there. # אות-כד URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/42/ # אות-כד
אות-כד
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/42 ## Segment 1
אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (פְּסָחִים קי"ט), זַמְּרוּ לְמִי שֶׁמְּנַצְּחִין אוֹתוֹ וְשָׂמֵחַ כִּי צְרִיכִין לְנַצֵּחַ אוֹתוֹ יִתְבָּרַךְ כִּבְיָכוֹל כִּי אַף-עַל- פִּי שֶׁנִּדְמֶה לְהָאָדָם שֶׁהַשֵּׁם יִתְבָּרַךְ אֵינוֹ רוֹצֶה לְקָרְבוֹ מֵחֲמַת שֶׁקִּלְקֵל הַרְבֵּה וְגַם עַכְשָׁו אֵינוֹ מִתְנַהֵג כָּרָאוּי כִּרְצוֹנוֹ יִתְבָּרַךְ אַף-עַל-פִּי-כֵן צָרִיךְ הָאָדָם לְחַזֵּק עַצְמוֹ בְּיוֹתֵר וּלְהִשְׁתַּטֵּחַ עַצְמוֹ לְפָנָיו וְלִפְרשׁ כַּפָּיו אֵלָיו יִתְבָּרַךְ שֶׁיְּרַחֵם עָלָיו וִיקָרְבֵהוּ לַעֲבוֹדָתוֹ כִּי אַף-עַל-פִּי-כֵן אֲנִי רוֹצֶה לִהְיוֹת אִישׁ יִשְׂרְאֵלִי נִמְצָא שֶׁרוֹצֶה לְנַצֵּחַ אֶת הַשֵּׁם יִתְבָּרַךְ כִּבְיָכוֹל וְהַשֵּׁם יִתְבָּרַךְ יֵשׁ לוֹ שִׂמְחָה מִזֶּה שֶׁמְּנַצְּחִין אוֹתוֹ כִּבְיָכוֹל (וְעַיֵּן בְּ"לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק א' סִימָן קכ"ד שֶׁכָּתַב שָׁם, שֶׁמֵּחֲמַת הַשִּׂמְחָה שֶׁיֵּשׁ לוֹ לְהַשֵּׁם יִתְבָּרַךְ מִזֶּה עַל כֵּן הוּא בְּעַצְמוֹ שׁוֹלֵחַ לוֹ דִּבּוּרִים בְּפִיו שֶׁיּוּכַל לְנַצֵּחַ אוֹתוֹ כִּי בְּלִי זֶה בְּוַדַּאי לא הָיָה אֶפְשָׁר לְבָשָׂר וָדָם לְנַצֵּחַ אֶת הַקָּדוֹשׁ-בָּרוּךְ-הוּא אַךְ הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ מְסַיֵּעַ לוֹ בָּזֶה כַּנַּ"ל) .
G-d helps and provides words for one to prevail and be victorious despite all Our Rabbis o.b.m. said (Pesachim 119), sing to Whom one is victorious over Him, and He rejoices, for it is necessary to best Him Blessed He, so to speak. For even though it seems to a person that Hashem Yisburach does not want to draw him close because he was very delinquent (/did a lot of damage) and even now he does not behave properly as He desires Blessed He, even still a person must bolster himself exceedingly, and prostrate himself before Him blessed He, and spread out his hands to Him, that He should have mercy on him and draw him close to His service, “for despite this, I desire to be a Jewish man.” It comes out, that he wants to defeat Hashem Yisburach so to speak, and Hashem Yisburach has joy from this, that they defeat Him so to speak. (Words of Rabbi Nachman, article 69). [And see Likutay Moharan (vol. 1, torah 124), that it is written there, that because of the joy that Hashem Yisburach has from this, therefore He Himself sends him words in his mouth so that he can defeat Him, for short of this it would certainly be impossible for flesh and blood to defeat the Holy One Blessed He, just, Hashem Yisburach Himself helps him with this, as mentioned above]. # אות-כה URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/43/ # אות-כה
אות-כה
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/43 ## Segment 1
כְּשֶׁאֶחָד מִיִּשְׂרָאֵל רוֹצֶה לְדַבֵּר עִם הַשֵּׁם יִתְבָּרַךְ לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ וּלְבַקֵּשׁ מִמֶּנּוּ שֶׁיְּקָרְבוֹ לַעֲבוֹדָתוֹ יִתְבָּרַךְ, אָז הַשֵּׁם יִתְבָּרַךְ כִּבְיָכוֹל מַשְׁלִיךְ כָּל עִנְיָנָיו וְכָל הַגְּזֵרוֹת שֶׁרוֹצֶה לִגְזר חַס וְשָׁלוֹם, וְכָל הָעֲסָקִים שֶׁלּוֹ שֶׁהוּא יִתְבָּרַךְ עוֹסֵק בָּהֶם כִּבְיָכוֹל וְהוּא מַשְׁלִיךְ הַכּל וּפוֹנֶה עַצְמוֹ רַק לְזֶה הָאִישׁ שֶׁרוֹצֶה לְדַבֵּר עִמּוֹ וּלְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו, לְבַקֵּשׁ מֵאִתּוֹ שֶׁיַּעְזְרֵהוּ לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ נִמְצָא שֶׁעַל-יְדֵי-זֶה מִמֵּילָא נִצּוֹלִין יִשְׂרָאֵל מִכָּל הַגְּזֵרוֹת קָשׁוֹת רַחֲמָנָא לִצְלָן (שָׁם, סִימָן ע') .
A Jew who turns to G-d, G-d puts all edicts aside giving him undivided attention When a Jew desires to speak with Hashem Yisburach, to express his words before Him blessed He, and to ask from Him that He should draw him close to His service blessed He, then Hashem Yisburach so to speak throws aside all His affairs, and all the edicts that He wishes to decree Heaven forbid, and all His engagements that He blessed He is involved in, so to speak, and He casts everything aside and turns Himself to attend just to this person who desires to speak with Him, and express his words before Him to request from Him that He help him to draw close to Him blessed He. The upshot is, that through this the natural result is that the Jews are saved from all harsh decrees, may the Merciful One save us. (Words of Rabbi Nachman, article 70). # אות-כו URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/44/ # אות-כו
אות-כו
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/44 ## Segment 1
עַל-יְדֵי בְּשׂוֹרוֹת טוֹבוֹת יְכוֹלִים לוֹמַר תְּהִלִּים (שָׁם, סִימָן צ"ז) .
Through good tidings it is possible to recite Psalms. (Words of Rabbi Nachman, article 97). # אות-כז URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/45/ # אות-כז
אות-כז
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/45 ## Segment 1
אֲמִירַת תְּהִלִּים מַעֲלָה גְּדוֹלָה כְּאִלּוּ אֲמָרָם דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, בְּעַצְמוֹ כִּי הוּא אֲמָרָם בְּרוּחַ הַקּדֶשׁ וְהָרוּחַ הַקּדֶשׁ מֻנָּח בְּתוֹךְ הַתֵּבוֹת וּכְשֶׁאוֹמֵר הַמִּזְמוֹרֵי תְּהִלִּים הוּא מְעוֹרֵר בְּרוּחַ פִּיו אֶת הָרוּחַ הַקּדֶשׁ, עַד שֶׁנֶּחֱשָׁב כְּאִלּוּ אֲמָרָם דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, בְּעַצְמוֹ וְהוּא מְסֻגָּל מְאד לְרַפְּאוֹת אֶת הַחוֹלֶה לִהְיוֹת לוֹ בִּטָּחוֹן רַק עַל הַשֵּׁם יִתְבָּרַךְ שֶׁעַל- יְדֵי אֲמִירַת תְּהִלִּים יוֹשִׁיעוֹ הַשֵּׁם וְהַבִּטָּחוֹן הוּא בְּחִינַת מִשְׁעֶנֶת, כְּמוֹ שֶׁהָאָדָם נִשְׁעָן עַל הַמַּטֶּה כֵּן הוּא נִשְׁעָן עַל הַבִּטָּחוֹן שֶׁבּוֹטֵחַ שֶׁיּוֹשִׁיעוֹ הַשֵּׁם כְּמוֹ שֶׁאָמַר דָּוִד וַיְהִי ה' לְמִשְׁעָן לִי וְעַל-כֵּן עַל-יְדֵי-זֶה נִתְרַפֵּא הַחוֹלֶה כְּמוֹ שֶׁכָּתוּב: אִם יָקוּם וְהִתְהַלֵּךְ בַּחוּץ עַל מִשְׁעַנְתּוֹ וְנִקָּה וְזֶה בְּחִינַת וְיָצָא חֹטֶר מִגֶּזַע יִשַּׁי הַנֶּאֱמַר עַל מָשִׁיחַ שֶׁהוּא מִזֶּרַע דָּוִד וְזֶה בְּחִינַת עֲתִידִין צַדִּיקִים שֶׁיְּחַיּוּ מֵתִים עַל-יְדֵי הַמִּשְׁעֶנֶת בְּחִינַת וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ בְּחִינַת וְנָתַתָּ הַמִּשְׁעֶנֶת עַל פְּנֵי הַנַּעַר.
Psalms and trust in G-d are a life support which heal. The surrounding vegetation yearn and are included in one's prayer. ## Segment 2
גַּם דִּבֵּר אָז, חֹרֶף הוּא בְּחִינַת עִבּוּר וְאָז כָּל הָעֲשָׂבִים וְהַצְּמָחִים כֻּלָּם מֵתִים, כִּי בָּטֵל כּחָם בַּחֹרֶף וְהֵם אָז בִּבְחִינַת מִיתָה וּכְשֶׁבָּא הַקַּיִץ שֶׁהוּא בְּחִינַת לֵדָה אָז כָּל הָעֲשָׂבִים נִתְעוֹרְרִים וְחַיִּים וְאָז טוֹב וְיָפֶה מְאד כְּשֶׁיּוֹצְאִים לָשׂוּחַ בַּשָּׂדֶה שִׂיחָה זוֹ תְּפִלָּה וְתַחֲנוּנִים וּתְשׁוּקָה וְגַעְגּוּעִים לְהַשֵּׁם יִתְבָּרַךְ וְאָז כָּל שִׂיחַ הַשָּׂדֶה הַמַּתְחִילִים לִחְיוֹת וְלִצְמחַ אָז כֻּלָּם נִכְסָפִים וְנִכְלָלִים בְּתוֹךְ שִׂיחָתוֹ וּתְפִלָּתוֹ (שָׁם, סִימָן צ"ח) (וְעַיֵּן בְּלִקּוּטֵי מוֹהֲרַ"ן חֵלֶק ב' סִימָן א' שֶׁזֶּה בְּחִינַת וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה שֶׁתְּפִלָּתוֹ הָיְתָה עִם כָּל שִׂיחַ הַשָּׂדֶה שֶׁכָּל שִׂיחַ הַשָּׂדֶה חִזְּרוּ כּחָם לְתוֹךְ תְּפִלָּתוֹ עַיֵּן שָׁם) .
Reciting Psalms is a great quality (/height), as if they were (being) said by King David r.i.p. himself, because he said them with Divine inspiration (ruach hakodesh -holy spirit), and the Divine inspiration is resting (innate) inside the words. And when one says the chapters of Psalms, he arouses with the breath (ruach) of his mouth the ruach hakodesh, to the extent that it is considered as if King David r.i.p. himself had said them. And it is extremely propitious (mesugal) to heal the sick, for him to have trust solely in Hashem Yisburach, that through the reciting of Psalms, Hashem will save him. And the trust is an aspect of a cane (/support), just like a person is supported on the cane, so he is supported on the trust, that he trusts that Hashem will save him, as David said (Psalms 18:19), “And Hashem is a support for me.” And therefore through this the sick person is healed, as it is written (Exodus 21:19), “If he rises (from his sickbed) and walks outside on his cane, then exonerate (the attacker).” And this is the aspect of (Isaiah 11:1), “And a staff (/shoot) will come out from the lineage (/stump) of Jesse (-Yeesheye),” which is said of Messiah, who is from the progeny of David. And this is the aspect of (Pesachim 68.): In the future the tzaddikim will resurrect the dead, by means of the cane, in the aspect of (Zechariah 8:4), “And a man with his cane in his hand,” in the aspect of (- based on the verse - Kings 2:4:29), “And you should place (the) my cane on the face of the youth.” He also said then: Winter is the aspect of pregnancy, at which time all the grasses and the vegetation perish, for their vitality is dormant in the winter, and they are then in the aspect of death. And when summer comes, which is the aspect of birth, then all the grasses awaken and come to life, and at this time it is good and very fine when one goes out to converse in the field, “conversing” being prayer, and entreaties, and yearning, and longing for Hashem Yisburach, and then all the vegetation of the field which are beginning then to live and burgeon, all of them are yearning and including themselves inside his words and his prayers. (Words of Rabbi Nachman, article 98). [And see in Likutay Moharan (vol. 2, torah 1), that this is the aspect of (Genesis 24:63), “And Isaac went out to converse in the field,” that is, his prayer was together with all the vegetation of the field, for all the vegetation of the field restored (returned) their vitality in (to) his prayer, see there]. # אות-כח URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/46/ # אות-כח
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Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/46 ## Segment 1
אָמַר אִם הָיָה הָאָדָם זוֹכֶה לִשְׁמעַ הַשִּׁירוֹת וְהַתִּשְׁבָּחוֹת שֶׁל הָעֲשָׂבִים, אֵיךְ כָּל עֵשֶׂב וָעֵשֶׂב אוֹמֵר שִׁירָה לְהַשֵּׁם יִתְבָּרַךְ בְּלִי שׁוּם פְּנִיָּה וּבְלִי שׁוּם מַחֲשֶׁבֶת חוּץ כְּלָל, כַּמָּה יָפֶה וְנָאֶה כְּשֶׁשּׁוֹמְעִין אֶת הַשִּׁירָה שֶׁלָּהֶם וְעַל כֵּן טוֹב מְאד בֵּינֵיהֶם לַעֲבד אֶת הַשֵּׁם בְּיִרְאָה (וְאָמַר בְּזוֹ הַלָּשׁוֹן סֶע אִיז זֶעהֶר גִּיט פְרוּם צוּ זַיין צְוִישִׁין זֵייא) וּלְהִתְבּוֹדֵד עַל פְּנֵי הַשָּׂדֶה בֵּין גִּדּוּלֵי הָאָרֶץ וְלִשְׁפּךְ שָׁם שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת, וְעַיֵּן עוֹד בְּהַשִּׂיחוֹת סִימָן רכ"ו שֶׁאָמַר גַּם כֵּן, שֶׁטּוֹב יוֹתֵר שֶׁהַהִתְבּוֹדְדוּת יִהְיֶה מִחוּץ לָעִיר בִּמְקוֹם עֲשָׂבִים כַּנַּ"ל כִּי הָעֲשָׂבִים גּוֹרְמִים שֶׁיִּתְעוֹרֵר הַלֵּב (שָׁם, סִימָן קס"ג) .
Do hisbodidus in the fields He said: If a person would merit to hear the songs and the praises of the grasses, how each and every grass says song to Hashem Yisburach without any ulterior motive or any foreign thoughts whatsoever, how beautiful and pleasant it is when one hears their song. So therefore amongst them it is very good to serve Hashem with fear [and he said in these words: “es iz zehr git frum tzoo zayn tzivishin zay”], and to do hisbodidus on the face of the field between the growth of the earth, and to truly pour out one's words there before Hashem Yisburach. And further see in the Words (of Rabbi Nachman, article 227), that he also said, that it is better for the hisbodidus to be outside the city in a place of grasses, as mentioned above, for the grasses are an impetus to arouse the heart. (Words of Rabbi Nachman, article 163). # אות-כט URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/47/ # אות-כט
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אָמַר צָרִיךְ כָּל אָדָם לִצְעק לְהַשֵּׁם יִתְבָּרַךְ וְלִשָּׂא לִבּוֹ אֵלָיו יִתְבָּרַךְ, כְּאִלּוּ הוּא בְּאֶמְצַע הַיָּם תָּלוּי עַל חוּט הַשַּׂעֲרָה וְרוּחַ סְעָרָה סוֹעֵר עַד לֵב הַשָּׁמַיִם עַד שֶׁאֵין יוֹדְעִין מַה לַּעֲשׂוֹת וְכִמְעַט שֶׁאֵין פְּנַאי אֲפִלּוּ לִצְעק אֲבָל בֶּאֱמֶת בְּוַדַּאי אֵין לוֹ עֵצָה לִמְנוֹס כִּי אִם לִשָּׂא עֵינָיו וְלִבּוֹ לְהַשֵּׁם יִתְבָּרַךְ וְלִצְעק אֵלָיו יִתְבָּרַךְ וְכָךְ צְרִיכִין בְּכָל עֵת לְהִתְבּוֹדֵד וְלִצְעק לְהַשֵּׁם יִתְבָּרַךְ כִּי הָאָדָם בְּסַכָּנָה גְּדוֹלָה מְאד בְּזֶה הָעוֹלָם כַּאֲשֶׁר יוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ (שָׁם, סִימָן קי"ז) .
Scream to G-d as if your life is in peril He said: It is necessary for every person to scream to Hashem Yisburach, and to lift his heart to Him blessed He, as if he were hanging on a thread in middle of the ocean, and powerful storm winds (are) blowing to the heart of the sky, to the extent that he doesn't know what to do, and there is barely even an opportunity to scream. But in truth, certainly he has no aitza (advice, solution, course of action) or recourse except to lift his eyes and heart to Hashem Yisburach. For a person is in grave and dire danger in this world, as every person knows for himself (-in his soul). (Words of Rabbi Nachman, article 29). # אות-ל URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/48/ # אות-ל
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פַּעַם אַחַת עָמַדְתִּי לְפָנָיו וְהוּא זִכְרוֹנוֹ לִבְרָכָה, הָיָה מֻנָּח עַל מִטָּתוֹ וְנִזְרְקוּ דִּבּוּרִים אֵלּוּ מִתּוֹךְ פִּיו הַקָּדוֹשׁ וְאָמַר בְּזוֹ הַלָּשׁוֹן: דֶּער עִיקֶר אִיז [הָעִקָּר זֶה] מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי וְעַיֵּן בְּסֵפֶר "עָלִים לִתְרוּפָה", שֶׁמֵּבִיא שָׁם הַדִּבּוּר הַזֶּה, וְכָתַב שָׁם בְּזוֹ הַלָּשׁוֹן: וְכָל אֶחָד נוֹפֵל בְּדַעְתּוֹ כָּל כָּךְ, עַד שֶׁנִּדְמֶה לוֹ כְּאִלּוּ עָלָיו לא נֶאֱמַר זאת, כְּאִלּוּ יָרַד יוֹתֵר מִבֶּטֶן שְׁאוֹל חַס וְשָׁלוֹם, וּכְאִלּוּ אֵין בְּכחוֹ לִצְעק עוֹד, וּכְאִלּוּ כְּבָר צָעַק הַרְבֵּה מְאד וְאֵינוֹ מוֹעִיל לוֹ, וְעוֹד דְּחִיּוֹת הַרְבֵּה כָּאֵלֶּה וְכָאֵלֶּה וּבֶאֱמֶת לא כֵן הוּא, כִּי אֲנִי יוֹדֵעַ הָאֱמֶת, שֶׁהוּא זִכְרוֹנוֹ לִבְרָכָה, כִּוֵּן בְּכָל דְּבָרָיו גַּם וְכוּ' (שָׁם, סִימָן ש"ב) .
Scream to G-d from the depth of Hell One time I (Rabbi Nussun) stood before him, and he o.b.m. was resting on his bed, and the following words were discharged from his holy mouth, and he said these words: “Der (the) ikar (main thing) iz (is), 'meebeten (from the belly of) scheol (-hell) sheevaatee (I screamed) (Jonah 2:3)'.” And see in the book Ullim LiTrufa (Leaves for Healing, letter 60), which brings down there this statement, and writes there the following: And every person is so despondent to the extent that it appears to him as if this was not said regarding him, as if he descended lower than the belly of scheol (-hell) Heaven forbid, and as if he is no longer able to scream, and as if he has already screamed a very great deal and it was to no avail, and many more such excuses and denial. And the truth is not so, for I know the truth, that he o.b.m. intended in all his words also etc. and pertaining every single person etc., see there. (Words of Rabbi Nachman, article 302). # אות-לא URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/49/ # אות-לא
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לְכָל אֶחָד וְאֶחָד יֵשׁ הַנְהָגוֹת מְיֻחָדוֹת שֶׁצָּרִיךְ לִנְהג כְּפִי שֶׁצָּרִיךְ לְתַקֵּן מַה שֶּׁפָּגַם וּכְפִי שׁרֶשׁ נִשְׁמָתוֹ אֲבָל הַהִתְבּוֹדְדוּת וְלִשְׁפּךְ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם וּבְלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ, זֶה הוּא הַנְהָגָה כְּלָלִית שֶׁמְּחֻיָּב בָּזֶה כָּל אֶחָד מִיִּשְׂרָאֵל בְּכָל יוֹם כָּל יְמֵי חַיָּיו וְכֵן לִמּוּד שֻׁלְחָן עָרוּךְ בְּכָל יוֹם זֶה הוּא גַּם כֵּן הַנְהָגָה כְּלָלִית כַּנַּ"ל (וְעַיֵּן לְקַמָּן סוֹף אוֹת נ"ט שֶׁמְּבאָר שָׁם שֶׁתְּלוּיִים זֶה בָּזֶה) (שָׁם, סִימָן קפ"ה) .
Hisbodidus is for everyone, every single unique soul Every single person has unique practices, that he needs to practices according to his needs, to rectify what he defected, and according to the root of his neshama (soul). However, hisbodidus and to pour out one's words before Hashem Yisburach every day (and) in the spoken language, this is a general practice of which every single Jew is obligated every day, all the days of his life. And so, learning the Shulchan Aruch (Code of Jewish Law) every day, this is also a general practice, as mentioned above. (Words of Rabbi Nachman, article 185). [And see below, the end of item 61, where it explains there that these two are contingent one upon the other]. # אות-ג URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/5/ # אות-ג
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אָמַר רַבִּי יִצְחָק: אָמְרֵי בְּמַעֲרָבָא מִשְּׁמֵהּ דְּרַבָּה בַּר מָרִי: בּוֹא וּרְאֵה שֶׁלּא כְּמִדַּת הַקָּדוֹשׁ- בָּרוּךְ-הוּא מִדַּת בָּשָׂר וָדָם מִדַּת בָּשָׂר-וָדָם מַקְנִיט אֶת חֲבֵרוֹ סָפֵק מִתְפַּיֵּס הֵימֶנּוּ סָפֵק אֵין מִתְפַּיֵּס, וְאִם תּאמַר מִתְפַּיֵּס הֵימֶנּוּ סָפֵק מִתְפַּיֵּס בִּדְבָרִים וְכוּ', אֲבָל הַקָּדוֹשׁ-בָּרוּךְ-הוּא אָדָם עוֹבֵר עֲבֵרָה בַּסֵּתֶר מִתְפַּיֵּס מִמֶּנּוּ בִּדְבָרִים שֶׁנֶּאֱמַר (הוֹשֵׁעַ י"ד): "קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה'", וְלא עוֹד אֶלָּא שֶׁמַּחֲזִיק לוֹ טוֹבָה, שֶׁנֶּאֱמַר: "וְקַח טוֹב", וְלא עוֹד אֶלָּא שֶׁמַּעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ הִקְרִיב פָּרִים, שֶׁנֶּאֱמַר: "וּנְשַׁלְּמָה פָרִים שְׂפָתֵינוּ" שֶׁמָּא תּאמַר פָּרֵי חוֹבָה תַּלְמוּד לוֹמַר אֶרְפָּא מְשׁוּבָתָם אוֹהֲבֵם נְדָבָה .
And this is (Hosea 14:2), “Return Israel (up) to Hashem your G-d for you have stumbled in your sins,” namely, that through repentance the sins will be reversed to (be considered) unintentional, in the aspect of stumbling. But through what means will they merit to this? Addressing this the verse concludes (verse 3), “Take with you (plural) words and return to Hashem,” and through this the sins will be turned around to be unintentional, and afterwards they can be raised with ease to be completely good, with the power of the great tzaddikim, as mentioned above. And this is (continuation of the verse), “Say to Him, bear all the iniquity, and take good,” that He should completely forgive the sins, to the extent that they be inverted to be completely good. (Likutay Halachos, Laws of New-produce, law 4). # אות-לב URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/50/ # אות-לב
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Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/50 ## Segment 1
אָמַר בְּוַדַּאי נִמְצָאִים כְּשֵׁרִים אַף-עַל-פִּי שֶׁאֵין לָהֶם הִתְבּוֹדְדוּת, אֲבָל אֲנִי קוֹרֵא אוֹתָם מְבהָלִים וּמְבֻלְבָּלִים (פְּלוּטִים) וּפִתְאם כְּשֶׁיָּבוֹא מָשִׁיחַ וְיִקְרְאוּ אוֹתָם יִהְיוּ מְערָבִים וּמְבֻלְבָּלִים אֲבָל מִי שֶׁמִּתְנַהֵג בְּהַהַנְהָגָה הַקְּדוֹשָׁה שֶׁל הִתְבּוֹדְדוּת, יִהְיֶה דּוֹמֶה כְּמוֹ הָאָדָם אַחַר הַשֵּׁנָה שֶׁדַּעְתּוֹ נוֹחָה וּמְיֻשֶּׁבֶת הֵיטֵב כֵּן יִהְיֶה דַּעְתּוֹ נוֹחָה וּמְיֻשֶּׁבֶת עָלָיו בְּלִי מְהוּמָה וּבִלְבּוּל (שָׁם, סִימָן רכ"ח) .
Hisbodidus prepares a person for Messiah He said: Certainly there are kosher people to be found even though they do not do hisbodidus, however I call them perturbed and disconcerted (shocked), and suddenly when Messiah comes and calls them – they will be confused and disconcerted. But he who conducts the holy practice of hisbodidus, will resemble a man well rested whose mind is collected and very settled, so he will have calm presence of mind, without agitation or confusion. (Words of Rabbi Nachman, article 228). # אות-לג URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/51/ # אות-לג
אות-לג
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/51 ## Segment 1
רָאוּי לְאִישׁ יִשְׂרְאֵלִי שֶׁיִּהְיֶה לִבּוֹ נִמְשָׁךְ כָּל כָּךְ לְהַשֵּׁם יִתְבָּרַךְ עַד שֶׁאֲפִלּוּ כְּשֶׁהוּא בֵּין אֲנָשִׁים יִתְעוֹרֵר בְּכָל פַּעַם לְהַשֵּׁם יִתְבָּרַךְ בִּתְשׁוּקָה גְּדוֹלָה וּבְהִתְעוֹרְרוּת נִמְרָץ וְיִשָּׂא יָדָיו וְלִבּוֹ לְהַשֵּׁם וְיִצְעַק אֵלָיו לְהַשֵּׁם יִתְבָּרַךְ בִּכְלוֹת הַנֶּפֶשׁ וּבְהִתְעוֹרְרוּת נִפְלָא, אַל תַּעַזְבֵנִי ה' אֱלהָי, וְהֵרִים אָז יָדָיו וְאָמַר הַפָּסוּק הַזֶּה בְּקוֹל נָעִים שֶׁל תְּחִנָּה וְגַעְגּוּעִים לִפְנֵי הַשֵּׁם יִתְבָּרַךְ (שָׁם, סִימָן ר"ל).
It is appropriate to be enraptured with yearning for G-d even when amongst people ## Segment 2
לד.
## Segment 3
אָמַר הַחִלּוּק שֶׁבֵּין לֵב נִשְׁבָּר לְמָרָה שְׁחֹרָה כִּי לֵב נִשְׁבָּר הוּא כָּךְ שֶׁאֲפִלּוּ כְּשֶׁעוֹמֵד בֵּין הָעוֹלָם יַחֲזִיר פָנָיו וְיאמַר, רִבּוֹנוֹ שֶׁל עוֹלָם וְכוּ', וּבְאוֹתָהּ שָׁעָה בְּעַצְמָהּ בְּתוֹךְ כָּךְ אָמַר רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, בְּעַצְמוֹ רִבּוֹנוֹ שֶׁל עוֹלָם בְּהִתְעוֹרְרוּת נִפְלָא וּבִנְשִׂיאַת יָדַיִם בְּהִשְׁתּוֹקְקוּת נִמְרָץ כְּדַרְכּוֹ (שָׁם, סִימָן רל"א) .
It is appropriate for a Jewish man, that his heart should be so drawn to Hashem Yisburach, to the extent that even when he is amongst people, he will be aroused time and again to Hashem Yisburach with great longing and intensive awakening, and lift his hands and his heart to Hashem, and scream to Hashem Yisburach with all (lit. with the expiration of) his soul, and with wondrous arousal: “Do not leave me Hashem, my G-d (Psalms 38:22).” And he lifted his hands then and said this verse with a pleasant voice of entreaty and longing before Hashem Yisburach. (Words of Rabbi Nachman, article 229). # אות-לה URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/52/ # אות-לה
אות-לה
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/52 ## Segment 1
אָמַר לְמָשָׁל, גִּבּוֹר אֶחָד חָגַר מָתְנָיו לִכְבּשׁ חוֹמָה חֲזָקָה וְאַחַר-כָּךְ כְּשֶׁבָּא אֶל הַשַּׁעַר הָיָה אָרוּג עַל הַשַּׁעַר מַטְוֶה מִקּוּרֵי עַכָּבִישׁ שֶׁסָּתַם אֶת הַשַּׁעַר וְכִי יֵשׁ שְׁטוּת יוֹתֵר מִזֶּה שֶׁיַּחֲזר מִמִּלְחַמְתּוֹ מֵחֲמַת הַסְּתִימָה שֶׁל הַקּוּרֵי עַכָּבִישׁ וְאַחַר-כָּךְ אָמַר הָעִקָּר הוּא הַדִּבּוּר שֶׁעַל-יְדֵי הַדִּבּוּר יְכוֹלִים לִכְבּשׁ הַכּל וּלְנַצֵּחַ כָּל הַמִּלְחָמוֹת וְאָמַר אַף-עַל-פִּי שֶׁיְּכוֹלִין לְהִתְבּוֹדֵד בַּמַּחֲשָׁבָה אֲבָל הָעִקָּר הוּא הַדִּבּוּר וּמְבאָר הַנִּמְשָׁל מִמֵּילָא לְעִנְיַן מַה שֶּׁקָּשֶׁה עַל הָאָדָם לְדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ מַה שֶּׁבְּלִבּוֹ, וְכָל זֶה מֵחֲמַת בּוּשָׁה וּכְבֵדוּת שֶׁלּוֹ, שֶׁאֵין לוֹ עַזּוּת דִּקְדֻשָּׁה וּבְוַדַּאי הוּא שְׁטוּת גָּדוֹל, כִּי הֲלא הוּא רוֹצֶה לִכְבּשׁ בְּדִבּוּרוֹ מִלְחָמָה חֲזָקָה שֶׁהוּא מִלְחֶמֶת הַיֵּצֶר, וְעַכְשָׁו כְּשֶׁהוּא סָמוּךְ לְהַתְחִיל לְדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וְלִכְבּשׁ וּלְשַׁבֵּר חוֹמוֹת וְלִפְתּחַ שְׁעָרִים עַל-יְדֵי הַדִּבּוּר וּבִשְׁבִיל מְנִיעָה קַלָּה מֵחֲלִישׁוּת דַּעְתּוֹ וְכַיּוֹצֵא יִמְנַע חַס וְשָׁלוֹם, אֶת עַצְמוֹ מִלְּדַבֵּר הֲלא הַמְּנִיעָה הַזּאת נֶחֱשֶׁבֶת לִסְתִימָה שֶׁל קוּרֵי עַכָּבִישׁ כְּנֶגֶד הַחוֹמוֹת שֶׁרוֹצֶה לְשַׁבֵּר בְּדִבּוּרוֹ וְאָמַר שֶׁטּוֹב שֶׁיִּהְיֶה לְהָאָדָם הִתְבּוֹדְדוּת שְׁתֵּי שָׁעוֹת בַּיּוֹם שָׁעָה אַחַת שֶׁיֵּלֵךְ וְיִשְׁתּוֹקֵק וְיָכִין עַצְמוֹ לְדַבֵּר וְיַעֲרךְ לִבּוֹ לְכָךְ וְאַחַר-כָּךְ יְדַבֵּר שָׁעָה אֶחָת (שָׁם, סִימָן רל"ב) .
Speaking to G-d is a mighty endeavor and it is ludicrous to back down due to some minor dejection or deterrent He said: A parable, a warrior girded his loins to conquer a bastion, and afterwards when he came to the gate there was a tapestry woven there from spider webs which blocked the gate. Is there anything more ridiculous than this, that he should retreat from his battle due to the blockage of spider webs? And afterwards he said: The main thing is the speech, for through speech one can conquer everything, and be victorious over all the battles. And he said: Even though it is possible to do hisbodidus by thought, [but] the main thing is the speech. The meaning of the parable is readily explanatory, addressing the difficulty a person has to speak before Hashem Yisburach what is in his heart, and all of this is due to his shame and heaviness, for he does not have holy brazenness. And certainly this is a great folly, for behold he desires to conquer with his speech an arduous battle, which is the battle of (-against) the (evil) inclination, and now, when he is close to begin to speak before Hashem Yisburach and conquer, and break walls, and open gates by means of the speaking, and because of a minor deterrence, from his dejection and so forth, he will hold himself back Heaven forbid, from speaking. Behold this restraint is tantamount to the blockage of a spiderweb in contrast to a rampart, for what he desires to break with his speech! And he said, that it is good for a person to do hisbodidus two hours a day; one hour – for him to go and yearn and prepare himself to speak, and to arrange and forge his heart for this, and afterwards he should speak for one hour. (Words of Rabbi Nachman, article 232). # אות-לו URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/53/ # אות-לו
אות-לו
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/53 ## Segment 1
אָמַר: עַל כָּל דָּבָר צְרִיכִין לְהִתְפַּלֵּל, הַיְנוּ אִם בִּגְדוֹ קָרוּעַ וְצָרִיךְ לְבֶגֶד, יִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ שֶׁיִּתֵּן לוֹ בֶּגֶד לִלְבּשׁ וְכֵן כָּל כַּיּוֹצֵא בָּזֶה דָּבָר גָּדוֹל וְדָבָר קָטָן עַל הַכּל יַרְגִּיל עַצְמוֹ לְהִתְפַּלֵּל תָּמִיד לְהַשֵּׁם יִתְבָּרַךְ עַל כָּל מַה שֶּׁיֶּחְסַר לוֹ אַף-עַל-פִּי שֶׁהָעִקָּר לְהִתְפַּלֵּל עַל הָעִקָּר, דְּהַיְנוּ עַל עֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ אַף-עַל-פִּי-כֵן גַּם עַל זֶה צְרִיכִין לְהִתְפַּלֵּל וְאָמַר, מִי שֶׁאֵינוֹ מִתְנַהֵג כָּךְ, אַף-עַל-פִּי שֶׁהַשֵּׁם יִתְבָּרַךְ נוֹתֵן לוֹ בְּגָדִים וּפַרְנָסָה וְהִצְטָרְכוּת חִיּוּתוֹ אֲבָל כָּל חִיּוּתוֹ הוּא כְּמוֹ בְּהֵמָה שֶׁגַּם כֵּן הַשֵּׁם יִתְבָּרַךְ נוֹתֵן לָהּ לַחְמָהּ וְכוּ' כִּי מֵאַחַר שֶׁאֵינוֹ מַמְשִׁיךְ כָּל חִיּוּתוֹ עַל-יְדֵי תְּפִלָּה מֵהַשֵּׁם יִתְבָּרַךְ, עַל כֵּן כָּל חִיּוּתוֹ הוּא כְּמוֹ חִיּוּת בְּהֵמָה מַמָּשׁ כִּי הָאָדָם צָרִיךְ לְהַמְשִׁיךְ כָּל חִיּוּתוֹ וְהִצְטָרְכוּתוֹ מֵהַשֵּׁם יִתְבָּרַךְ עַל-יְדֵי תְּפִלָּה וְתַחֲנוּנִים דַּוְקָא וּפַעַם אַחַת אָמַר לְתַלְמִידוֹ מוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, עַל דָּבָר קָטָן וּפָחוּת מְאד שֶׁהָיָה קְצָת מֻכְרָח לוֹ הִתְפַּלַּלְתָּ עַל זֶה לְהַשֵּׁם יִתְבָּרַךְ וְעָמַד מִשְׁתּוֹמֵם, כִּי הָיָה הַדָּבָר לְפֶלֶא בְּעֵינָיו לְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ עַל דָּבָר פָּחוּת כָּזֶה וְגַם כִּי לא הָיָה מֻכְרָח בְּיוֹתֵר עָנָה וְאָמַר לוֹ (בִּלְשׁוֹן תֵּמַהּ) אֵין זֶה כְּבוֹדְךָ שֶׁתִּתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ עַל דָּבָר קָטָן כָּזֶה וְהַכְּלָל שֶׁעַל כָּל הַדְּבָרִים שֶׁבָּעוֹלָם צְרִיכִין לְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ (שָׁם, סִימָן רל"ג) .
Pray for everything, even the smallest concern He said, for every matter it is necessary to pray, that is, if one's garment is torn and he needs clothing, he should pray to Hashem Yisburach that He should give him clothing to wear. And so forth with everything similar. Something big or small, for everything, one should accustom himself to pray always to Hashem Yisburach for everything he is lacking. Even though the main thing is to pray for the fundamental, namely, for the service of Hashem Yisburach, to draw close to Him blessed He, even still, also for this one needs to pray. And he said: He who does not practice this, even though Hashem Yisburach gives him clothing, and a livelihood, and all his needs in life, nevertheless his whole life is like an animal, which Hashem Yisburach also gives it food etc.. Because since he does not draw all his sustenance through prayer from Hashem Yisburach, consequently all his vitality is mamash (-really) like the life of an animal, because a person needs to draw all his sustenance and his needs from Hashem Yisburach specifically through prayer and entreaty. And one time he (Rabbi Nachman) said to his student, our teacher the rav, Rabbi Nussun zatza”l, regarding a small and very trivial matter that he somewhat required, “Did you prayer for this to Hashem Yisburach?” And he stood flabbergasted, for this matter was wondrous in his eyes, to pray to Hashem Yisburach for something infinitesimal such as this, and also because it was not overly necessary. He (Rabbi Nachman) spoke up and said to him (with an inquisitive inflection), “This is beneath your dignity, that you should pray to Hashem Yisburach for such a trite matter?” And the general principle is, that for everything in the world one needs to pray to Hashem Yisburach. (Words of Rabbi Nachman, article 233). # אות-לז URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/54/ # אות-לז
אות-לז
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/54 ## Segment 1
אָמַר לְעִנְיַן הִתְחַזְּקוּת בְּהִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ אֲפִלּוּ אִם עוֹבְרִים יָמִים וְשָׁנִים הַרְבֵּה וְנִדְמֶה לוֹ שֶׁלּא פָּעַל עֲדַיִן בְּשִׂיחָתוֹ וְדִבּוּרָיו כְּלוּם אַף-עַל-פִּי-כֵן אַל יִפּל מִזֶּה כְּלָל כִּי בֶּאֱמֶת בְּוַדַּאי הַדִּבּוּרִים עוֹשִׂים רשֶׁם, עַל דֶּרֶךְ מָשָׁל כְּמוֹ מַיִם הַיּוֹרְדִים עַל הָאֶבֶן, אַף- עַל-פִּי שֶׁנִּדְמֶה שֶׁאֵין לְהַמַּיִם כּחַ כְּנֶגֶד הָאֶבֶן הַקָּשָׁה וְאֵין נִכָּר רשֶׁם הַמַּיִם בְּהָאֶבֶן אַף-עַל-פִּי- כֵן כְּשֶׁהַמַּיִם יוֹרְדִים עַל הָאֶבֶן כַּמָּה וְכַמָּה זְמַנִּים רְצוּפִים הֵם עוֹשִׂים נֶקֶב בְּהָאֶבֶן כַּנִּרְאֶה בְּחוּשׁ כְּמוֹ כֵן אֲפִלּוּ אִם לִבּוֹ לֵב הָאֶבֶן וְאֵין נִכָּר בּוֹ רשֶׁם דִּבּוּרָיו וּתְפִלָּתוֹ אַף-עַל-פִּי-כֵן בִּרְבוֹת הַיָּמִים וְהַשָּׁנִים יִנָּקֵב לִבּוֹ הָאֶבֶן עַל-יְדֵי שִׂיחָתוֹ וְדִבּוּרָיו כְּמוֹ אֲבָנִים שָׁחֲקוּ מָיִם כַּנַּ"ל (שָׁם, סִימָן רל"ד) .
Hisbodidus can take time to show its effect like dripping on a stone until it carves a niche He said regarding encouragement in hisbodidus and conversing between oneself and his Creator: Even if many days and years pass by, and it seems to him that he still has not accomplished anything with his conversing and his words, even still he should not fall from this whatsoever, for the truth is that certainly the words are making an impression. An allegory for this: Like water coming down on a stone, even though it would seem that the water doesn't have power against the hard stone, and the water has no apparent impression in the stone, even still, when the water comes down on the stone many, many times consecutively, they bore a whole in the stone, as can be seen outright. Similarly, even if one's heart is a heart of stone, and shows no sign of his words and his prayers, even still with the accumulation of days and years his heart of stone will be pierced through his conversing and his words, like (Job 14:19), “stones withered by water,” as mentioned above. (Words of Rabbi Nachman, article 234). # אות-לח URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/55/ # אות-לח
אות-לח
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/55 ## Segment 1
אָמַר: בְּ"הוֹדוּ" שֶׁאוֹמְרִים בְּעֶרֶב שַׁבָּת קדֶם מִנְחָה יְכוֹלִין לְשַׁבֵּר לִבּוֹ מְאד וּלְפָרֵשׁ כָּל שִׂיחָתוֹ שָׁם כִּי שָׁם מְדַבֵּר מֵעִנְיַן צָרוֹת הַנֶּפֶשׁ וּמֵעִנְיַן צְעָקָה עַל כָּל דָּבָר (שָׁם, סִימָן ע"ר) .
The Psalm recited before Sabbath is an opportunity to really articulate oneself He said: In “Hoadoo” (“Praise” - Psalms 107) which is said before Sabbath, before mincha (-the afternoon prayer), it is possible to break one's heart very much, and to express all one's words there, because it speaks there regarding the hardships of the soul and regarding screaming (to Hashem) over every matter. (Words of Rabbi Nachman, article 270). # אות-לט URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/56/ # אות-לט
אות-לט
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/56 ## Segment 1
טוֹב מְאד לְהָאָדָם שֶׁיִּהְיֶה לוֹ חֶדֶר מְיֻחָד לוֹ לְבַדּוֹ לַעֲסֹק שָׁם בַּעֲבוֹדַת הַשֵּׁם וּבִפְרָט בְּהִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ וְאָמַר שֶׁאֲפִלּוּ הַיְשִׁיבָה בְּעַצְמָהּ שֶׁיּוֹשְׁבִין בְּחֶדֶר מְיֻחָד לְבַדּוֹ גַּם זֶה טוֹב מְאד אַךְ אֲפִלּוּ מִי שֶׁאֵינוֹ זוֹכֶה שֶׁיִּהְיֶה לוֹ חֶדֶר מְיֻחָד אַף-עַל-פִּי-כֵן גַּם הוּא יָכוֹל לִמְצא כַּמָּה תַּחְבּוּלוֹת לְהַנְהָגָה זוֹ שֶׁל הִתְבּוֹדְדוּת וּלְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ וְאָמַר כִּי תַּחַת הַטַּלִּית הוּא גַּם כֵּן חֶדֶר מְיֻחָד כִּי כְּשֶׁמְּשַׁלְשְׁלִין הַטַּלִּית עַל עֵינָיו יְכוֹלִים לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ מַה שֶּׁרוֹצֶה גַּם יְכוֹלִין לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ כְּשֶׁשּׁוֹכֵב עַצְמוֹ עַל מִטָּתוֹ וּמְכַסֶּה עַצְמוֹ בְּהַסָּדִין כַּמְבאָר לְעֵיל אוֹת כ"ג שֶׁכָּךְ נָהַג עַצְמוֹ דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם גַּם יְכוֹלִין לֵישֵׁב עַל הַסֵּפֶר וְיִסְבְּרוּ אֲחֵרִים שֶׁהוּא לוֹמֵד וְהוּא יָכוֹל אָז לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ וְעוֹד יְכוֹלִים לִמְצא כַּמָּה תַּחְבּוּלוֹת מִי שֶׁחָפֵץ בֶּאֱמֶת לִנְהג עַצְמוֹ בְּהַהַנְהָגָה זוֹ שֶׁל הִתְבּוֹדְדוּת הָעוֹלָה עַל הַכּל שֶׁהִיא יְסוֹד שׁרֶשׁ הַקְּדֻשָּׁה וְהַטָּהֳרָה כַּמְבאָר כְּבָר כַּמָּה פְּעָמִים, אֲבָל טוֹב יוֹתֵר לְהִשְׁתַּדֵּל שֶׁיִּהְיֶה לוֹ חֶדֶר מְיֻחָד כַּנַּ"ל (שָׁם, סִימָן רע"ד רע"ה) .
Designate a special private place to do hisbodidus It is very good for a person to have a room designated for him alone, to engage there in the service of Hashem, and particularly in hisbodidus and conversation between himself and his Creator. And he said, that even the sitting itself, that one sits in a room allocated for him alone, this also is very good. However, even someone who doesn't merit to have his own room, even still, he too can come up with many schemes to carry out this practice of hisbodidus and to speak between himself and his Creator. And he said, that under the tallis it is also like a private room, for when one lowers the tallis over his eyes, it is possible to speak between himself and his Creator whatever he desires. Also it is possible to express one's words before Him blessed He when he lies down in his bed and covers himself with a sheet, as pointed out above (article 23), that this was the practice King David r.i.p. chose for himself. It is also possible to sit with a book, and others will think that he is learning, and he can speak then between himself and his Creator. Additionally, many ruses can be found (by) he who truly desires to conduct himself in this practice of hisbodidus which is higher than everything, for it is an essential root of holiness and purity, as has been explained already many times. However, it is better for one to endeavor to have his own room, as mentioned above. (Words of Rabbi Nachman, article 272-4). # אות-מ URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/57/ # אות-מ
אות-מ
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/57 ## Segment 1
יְכוֹלִים לִצְעק לְהַשֵּׁם יִתְבָּרַךְ בְּקוֹל דְּמָמָה דַּקָּה בִּצְעָקָה גְּדוֹלָה מְאד וְשׁוּם אָדָם לא יִשְׁמַע כְּלָל כִּי אֵינוֹ מוֹצִיא שׁוּם קוֹל לַחוּץ רַק הוּא מְצַיֵּר הֵיטֵב הַצְּעָקָה בַּמַּחֲשָׁבָה, וְעַיֵּן בִּפְנִים כָּל הָעִנְיָן (שָׁם, סִימָן ט"ז) .
It is possible to scream silently It is possible to scream to Hashem Yisburach in a silent whisper, screaming tremendously, and no one will hear anything, because one does not release any sound outside, he just visualizes distinctively the scream in thought. See the whole matter inside. (Words of Rabbi Nachman, article 16). # אות-מא URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/58/ # אות-מא
אות-מא
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/58 ## Segment 1
אָמַר הֲלא הַחֶנְוָנִי דַּרְכּוֹ לְהַקִּיף בְּהַקָּפָה שֶׁיִּתְּנוּ לוֹ לְאַחַר זְמַן, וּמַדּוּעַ לא יאמַר הָאָדָם אֵיזֶה קַפִּיטְלִיךְ תְּהִלִּים אוֹ לִלְמד אוֹ לַעֲשׂוֹת שְׁאָר מִצְווֹת וְיִהְיֶה מֻנָּח וּמוּכָן אֶצְלוֹ לְעֵת הַצּרֶךְ כִּי יִהְיֶה זְמַן שֶׁיִּצְטָרֵךְ לָזֶה שֶׁיִּגְבֶּה שְׂכָרוֹ וּפְעֻלָּתוֹ, וּמַדּוּעַ לא יִהְיֶה כְּמוֹ שֶׁנּוֹתֵן הַחֶנְוָנִי סְחוֹרָה בְּהַקָּפָה (שָׁם, סִימָן רס"ט) .
Put down prayers and Torah study for a future time of need He said: Behold the storekeeper is in the practice of selling on credit, to be paid some time after, so why does a person not say some chapters of Psalms, or learn (Torah), or do other mitzvos, and they will remain ready by him for a time of need; for there will be a time when he will need it, when he will collect his wages and his accomplishments, so why should he not do as the storekeeper who gives merchandise on credit. (Words of Rabbi Nachman, article 271). # אות-מב URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/59/ # אות-מב
אות-מב
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/59 ## Segment 1
אָמַר: אֲפִלּוּ אִם הָאָדָם כְּמוֹ שֶׁהוּא אַף-עַל-פִּי- כֵן יְחַזֵּק וִיאַמֵּץ אֶת לְבָבוֹ לְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ וְאָמַר שֶׁיַּחֲשׁב בְּלִבּוֹ, הֲלא אִם אֲנִי רָחוֹק בְּעֵינַי מֵהַשֵּׁם יִתְבָּרַךְ כָּל כָּךְ מֵחֲמַת רִבּוּי עֲווֹנוֹתַי, אִם כֵּן אַדְּרַבָּא, עִקַּר שְׁלֵמוּת הַתְּפִלָּה עַל יְדֵי דַּיְקָא כִּי הֲלא אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, כָּל תְּפִלָּה שֶׁאֵין בָּהּ מִתְּפִלַּת פּוֹשְׁעֵי יִשְׂרָאֵל אֵינָהּ תְּפִלָּה וְיַלְפִינַן מִקְּטרֶת שֶׁהָיָה בָּהּ חֶלְבְּנָה וְאִם כֵּן אִם אֲנִי כְּפוֹשְׁעֵי יִשְׂרָאֵל חַס וְשָׁלוֹם, אִם כֵּן אַדְּרַבָּא, כָּל שְׁלֵמוּת הַתְּפִלָּה עַל יָדִי דַּיְקָא וְכַנַּ"ל וּבְוַדַּאי אֲנִי צָרִיךְ לְהִתְחַזֵּק בְּיוֹתֵר לְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ וְלִבְטחַ בְּחַסְדֵּי הַשֵּׁם שֶׁיִּשְׁמַע וִיקַבֵּל גַּם אֶת תְּפִלָּתִי כִּי אַדְּרַבָּא, דַּיְקָא עַל יָדִי עִקַּר שְׁלֵמוּת הַתְּפִלָּה כִּי אִי אֶפְשָׁר לְהַקְטִיר קְטרֶת בְּלא חֶלְבְּנָה נִמְצָא שֶׁגַּם חֶלְבְּנָה הוּא שְׁלֵמוּת הַקְּטרֶת וּכְמוֹ כֵן הוּא לְעִנְיַן תְּפִלָּה וְכַנַּ"ל שֶׁבְּלא תְּפִלָּתִי הַגְּרוּעָה הַמִּצְטָרֶפֶת לִתְפִלַּת יִשְׂרָאֵל לא הָיָה שְׁלֵמוּת לְהַתְּפִלָּה (שָׁם, סִימָן רצ"ה).
Encouragement to pray strongly even when one seemingly has reason to be disheartened ## Segment 2
וְעַיֵּן עוֹד הִתְחַזְּקוּת גָּדוֹל לְעִנְיַן תְּפִלָּה בְּ"שִׂיחוֹת- הָרַ"ן" (אוֹת רפ"ג) מַה שֶּׁאָמַר לְעִנְיַן בְּנֵי- הַנְּעוּרִים, שֶׁעַל-פִּי-רב מְבַלְבֵּל אוֹתָם בִּתְפִלָּתָם מֵחֲמַת שֶׁלּא זָכוּ לְהִתְקַדֵּשׁ כָּרָאוּי בִּקְדֻשַּׁת הַזִּוּוּג, וְעַל כֵּן כְּשֶׁעוֹמְדִים אַחַר-כָּךְ לְהִתְפַּלֵּל, קָשֶׁה עֲלֵיהֶם מְאד לְהִתְפַּלֵּל וְהוּא זִכְרוֹנוֹ לִבְרָכָה, הִזְהִיר עַל זֶה כַּמָּה פְּעָמִים לִבְלִי לִפּל בְּדַעְתּוֹ מִזֶּה כְּלָל, וּמָה דַהֲוָה הֲוָה, וּבִשְׁעַת הַתְּפִלָּה צְרִיכִין לִשְׁכּחַ הַכּל לְגַמְרֵי וּלְהִתְגַּבֵּר לְהִתְפַּלֵּל בְּשִׂמְחָה כָּרָאוּי תָּמִיד אֵיךְ שֶׁהוּא וְלִבְטחַ בַּה' יִתְבָּרַךְ, שֶׁסּוֹף כָּל סוֹף יִזְכֶּה עַל- יְדֵי הַתְּפִלָּה לְנַצֵּחַ הַמִּלְחָמָה וּלְהִתְקַדֵּשׁ כָּרָאוּי וְאָמַר, שֶׁעַל זֶה הִצְטַעֵר אַבָּא בִּנְיָמִין עַל תְּפִלָּתִי שֶׁתְּהֵא סָמוּךְ לְמִטָּתִי; מִטָּה הִוא לְשׁוֹן זִוּוּג, וְזֶהוּ עַל תְּפִלָּתִי שֶׁתְּהֵא סְמוּכָה לְמִטָּתִי, הַיְנוּ שֶׁאוּכַל לְהִתְפַּלֵּל אַחַר-כָּךְ בְּסָמוּךְ מִיָּד, וְלא יְבַלְבֵּל הָעִנְיָן הַזֶּה אֶת תְּפִלָּתִי כְּלָל .
He said: Even if a person is the way he is, even still he should strengthen and embolden his heart to pray to Hashem Yisburach. And he said, that one should think in his heart, “Behold, if in my eyes I am so distant from Hashem Yisburach due to my plethora of sins, in that case, on the contrary, the main completion of the prayer – is specifically through me, for behold our rabbis o.b.m. said (Kreesus 6:), every prayer that doesn't include in it, (something) from the prayers of the iniquitous of Israel, is not (considered) prayer, and we learn this from the Incense (Kitoaress), which contained chelbinnu (galbanum). So if this is the case, if I am like the iniquitous of Israel Heaven forbid, if so, on the contrary, the entire completion of the prayer is specifically through me, as mentioned above, so certainly I need to strengthen (myself) all the more so, to pray to Hashem Yisburach, and be confident in Hashem's kindness, that He will listen and receive my prayer as well, for on the contrary, specifically through me there is the main completion of the prayer, for it is impossible to burn the Kitoaress without chelbinnu, hence chelbinnu is also the completion of the Kitoaress. And so too regarding prayer, as mentioned above, without my measly prayer which joins the prayer of Israel, the prayer would not have completion.” (Words of Rabbi Nachman, article 295). And see additional strong encouragement regarding prayer in Words of Rabbi Nachman (article 283) what he said regarding the youth, who are usually perturbed in their prayers due to their not having merited to sanctify themselves properly in the holiness of conjugation, and therefore when they stand afterwards to pray, it is very difficult for them to pray. And he o.b.m. warned of this many times, not to fall in resolve from this whatsoever, and what was, was, and during the prayer it is necessary to forget everything completely, and rally to always pray with joy as is befitting, whatever state he is in, and to trust in Hashem Yisburach that in the very end he will merit through the prayer to win the battle, and to sanctify himself as is befitting. And he said, that regarding this Abba Binyumin took pains (Brachos 5b) that his prayer should be close to his bed; “bed“ is a term for conjugation, and this is the meaning of “on my prayer, that it should be close to my bed,” namely, that I should be able to pray afterwards, immediately following, and this matter should not disconcert my prayer whatsoever. # אות-ד URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/6/ # אות-ד
אות-ד
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/6 ## Segment 1
אָמַר רַבִּי יִצְחָק: יָפָה צְעָקָה לָאָדָם בֵּין קדֶם גְּזַר דִּין בֵּין לְאַחַר גְּזַר דִּין (ראשׁ הַשָּׁנָה דַּף ט"ז) .
Adherence to Hisbodidus # אות-מג URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/60/ # אות-מג
אות-מג
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/60 ## Segment 1
הָאָדָם הַזּוֹכֶה לִהְיוֹת רָגִיל לְהִתְבּוֹדֵד בֶּאֱמֶת וּלְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כָּרָאוּי בִּפְרָט אִם זוֹכֶה לְהִתְבּוֹדֵד בַּשָּׂדוֹת וּבַיְּעָרִים, אֲזַי הוּא מַרְגִּישׁ בְּכָל פְּסִיעָה וּפְסִיעָה שֶׁפּוֹסֵעַ שָׁם טַעַם גַּן עֵדֶן גַּם אַחַר-כָּךְ כְּשֶׁחוֹזֵר מִשָּׁם אָז כָּל הָעוֹלָם חָדָשׁ בְּעֵינָיו וְנִדְמֶה לוֹ כְּאִלּוּ הוּא עוֹלָם אַחֵר חָדָשׁ לְגַמְרֵי וְאֵין הָעוֹלָם נִרְאֶה בְּעֵינָיו כְּלָל כַּאֲשֶׁר מִקּדֶם (חַיֵּי מוֹהֲרַ"ן י"ז) .
Hisbodidus is a taste of paradise and you will see the world in a completely new way The person who merits to accustom himself to truly do hisbodidus and express his words before Hashem Yisburach properly, especially if he merits to do hisbodidus in the fields and forests, (then he) will feel with every single step he takes there, the taste of paradise (Gan Eden). Also subsequently when he returns from there, (then) the whole world will be brand new in his eyes, and it will appear to him as if it is a different world, completely new, and the world will not appear at all in his eyes as it had before. (Life of Rabbi Nachman, article 107). # אות-מד URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/61/ # אות-מד
אות-מד
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/61 ## Segment 1
כְּשֶׁהוֹדִיעַ עִנְיַן הִתְבּוֹדְדוּת וְהַשִּׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, דִבֵּר עִמּוֹ מוֹרֵנוּ הָרַב הַצַּדִּיק מוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, וְשָׁאַל אוֹתוֹ הֲלא הָאָדָם הוּא בַּעַל בְּחִירָה וְלא הֵשִׁיב לוֹ בְּפֵרוּשׁ רַק כִּלְאַחַר יָד, כְּאוֹמֵר אַף- עַל-פִּי-כֵן, כְּלוֹמַר אַף-עַל-פִּי שֶׁאִי אֶפְשָׁר לְבָאֵר לְךָ הָעִנְיָן בִּשְׁלֵמוּת אַף-עַל-פִּי-כֵן צְרִיכִין לִנְהג כָּךְ וּמוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, לא הָיָה יָכוֹל לִשְׁאל יוֹתֵר, כִּי יָדַע כִּי קֻשְׁיָא זוֹ יְכוֹלִין לְהַקְשׁוֹת גַּם עַל הַתְּפִלּוֹת שֶׁסִּדְּרוּ לָנוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, מִכְּבָר עַל עִנְיַן תְּשׁוּבָה וְהִתְקָרְבוּת לְהַשֵּׁם יִתְבָּרַךְ, כְּגוֹן בִּרְכַּת הֲשִׁיבֵנוּ וְכַיּוֹצֵא (וְעַיֵּן לְקַמָּן בְּאוֹת צ"ג מַה שֶּׁהֵבֵאתִי מִסֵּפֶר "לִקּוּטֵי הֲלָכוֹת" חֹשֶׁן מִשְׁפָּט הִלְכוֹת פִּקָּדוֹן הֲלָכָה ג') (שָׁם).
Hisbodidus is a super way of receiving Divine help despite the restriction of “free choice.” ## Segment 2
מה.
## Segment 3
אָמַר טוֹב שֶׁיּאמַר הָאָדָם בִּשְׁעַת הִתְבּוֹדְדוּת, כְּשֶׁמִּתְבּוֹדֵד בֵּינוֹ לְבֵין קוֹנוֹ יאמַר, הַיּוֹם אֲנִי מַתְחִיל לְהִתְדַבֵּק בְּךָ וְיַעֲשֶׂה בְּכָל פַּעַם הַתְחָלָה כִּי כָּל הַהַמְשָׁכוֹת הוֹלְכִין אַחַר הַהַתְחָלוֹת וַאֲפִלּוּ הַמְחַקְּרִים אוֹמְרִים, שֶׁהַהַתְחָלָה הִיא כְּמוֹ חֲצִי דָּבָר שֶׁל כָּל הַמַּעֲשֶׂה נִמְצָא מִמָּה נַפְשָׁךְ יַעֲשֶׂה בְּכָל פַּעַם הַתְחָלָה וְיאמַר כַּנַּ"ל כִּי מִמָּה נַפְשָׁךְ אִם הָיָה מִקּדֶם טוֹב עַכְשָׁו יִהְיֶה טוֹב יוֹתֵר וְאִם חַס וְשָׁלוֹם, מִקּדֶם לא הָיָה טוֹב בְּוַדַּאי צָרִיךְ וּמֻכְרָח לַעֲשׂוֹת הַתְחָלָה חֲדָשָׁה (שָׁם) .
When he (Rabbi Nachman) made known the matter of hisbodidus and conversing between oneself and his Creator, our teacher, the rav, the tzadik Rabbi Nussun zatza”l spoke with him, and asked him: Behold a person has free choice (- t.n. so how can simply relating matters to Hashem effectuate the changes which should be incumbent on the person himself to achieve)? And he did not answer him explicitly, just offhandedly, as if to say, even still. That is to say, that is impossible to explain this matter to you completely, (and) even still it is necessary to practice this. And our teacher, Rabbi Nussun zatza”l, was not able to question any further, because he knew that this question could be asked also pertaining the prayers that were already set for us by our Rabbis o.b.m. addressing repentance and drawing close to Hashem Yisburach, like the blessing “Hasheevainu” (-of the 18 benedictions, return us in repentance) and so forth. (Life of Our Master Rabbi Nachman, article 436; And see below, article 93, what I brought down from the book Likutay Halachos, Choshen Mishpat, laws of deposit, law 3). Yaakov Avinu, peace be upon him, when he encountered the place — which is the site of the Beis HaMikdash — merited there to fully comprehend the essence of the wondrous and lofty matter of isarusa d'lisata [the arousal from below], however small, and how through this specifically there is drawn from above a great illumination from the aspect of isarusa d'le'ila [the arousal from above], and how the arousal from below and the arousal from above are included together — which is the generality of all the unifications made through the service of Israel. And these essential rectifications and unifications are completed fully in the Beis HaMikdash... And then: "He awakened from his sleep and said: surely Hashem is in this place, and I did not know" [Genesis 28:16]. And through this he planted in the hearts of all souls for all generations until this day... # אות-מו URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/62/ # אות-מו
אות-מו
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/62 ## Segment 1
בְּראשׁ הַשָּׁנָה הָאַחֲרוֹן בְּאוּמַן הָיָה אֶצְלוֹ נֶכְדּוֹ הֶחָכָם כְּמַר יִשְׂרָאֵל בֶּן בִּתּוֹ הַצַּדֶּקֶת מָרַת שָׂרָה זִכְרוֹנָהּ לִבְרָכָה, וְנֶכְדּוֹ הָיָה עֲדַיִן נַעַר קָטָן בֶּן שָׁלשׁ אוֹ אַרְבַּע שָׁנִים וְאָז הָיָה חָזָק מְאד הַחוֹלַאַת שֶׁל רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, כִּי הָיָה סָמוּךְ לְהִסְתַּלְּקוּתוֹ שֶׁנִּסְתַּלֵּק תֵּכֶף אַחַר כָּךְ בְּחֹל-הַמּוֹעֵד סֻכּוֹת וְאָמַר רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, לְנֶכְדּוֹ הַנַּ"ל: יִשְׂרָאֵל, הִתְפַּלֵּל עָלַי לְהַשֵּׁם יִתְבָּרַךְ שֶׁאָשׁוּב לִבְרִיאוּתִי הֵשִׁיב: תֵּן לִי הַזֵּייגֶערִיל שֶׁלְּךָ וְאֶתְפַּלֵּל עָלֶיךָ עָנָה רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה הֲרְאִיתֶם שֶׁכְּבָר הוּא גּוּטֶער יוּד [יְהוּדִי טוֹב-אֲדְמוֹ"ר] כִּי מְצַוֶּה שֶׁאֶתֵּן לוֹ חֵפֶץ בִּשְׁבִיל שֶׁיִּתְפַּלֵּל וְנָתַן לוֹ וְלָקַח הַנַּעַר הַזֵּייגֶערִיל וְהָלַךְ לוֹ וְאָמַר בְּזוֹ הַלָּשׁוֹן: "גָּאט גָּאט לָאז דֶּער זֵיידֶע זַיין גִּיזוּנְד" [ה' ה' תַּעֲשֶׂה שֶׁהַסַבָּא יִהְיֶה בָּרִי] וְהִתְחִילוּ לִשְׂחוֹק הָעוֹמְדִים שָׁם עָנָה רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, וְאָמַר, כָּךְ צְרִיכִין לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ וְכִי אֵיךְ מִתְפַּלְּלִין לְהַשֵּׁם יִתְבָּרַךְ בְּעִנְיַן אַחֵר כְּלוֹמַר שֶׁכָּךְ עִקַּר הַתְּפִלָּה לְהַשֵּׁם יִתְבָּרַךְ בְּפַשְׁטוּת גָּמוּר כְּתִינוֹק לִפְנֵי אָבִיו כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ (שָׁם) .
Rabbi Nachman's grandson took his watch and asks G-d to heal grandfather. On the last Rosh Hashana (Jewish New Years) in Uman, his wise grandson, the son of his righteous daughter Mistress Sara o.b.m., Master Israel, was by him. And his grandson was still a young boy, three or four years old, and at that time Rabbainu's o.b.m. sickness was very critical, for it was close to his passing away, for he passed away right afterwards on Chol HaMoed (intermediate days of) Succos. And Rabbainu o.b.m. said to his aforementioned grandson, “Yisroel, pray for me to Hashem Yisburach that I should return to my health.” He replied (to him), “Give me your watch and I will pray for you.” Rabbainu o.b.m. responded, “Did you (plural – addressing everyone present) see that he is already a 'Good Jew' (an appellation reference for a Chasidic Master), for he is ordering that I give him an item in order that he pray.” And he gave (it) to him. And the boy took the watch, and he progressed and said these words, “G-d, G-d, luz der zaide zayn gizund .” And the people standing there began to laugh. Rabbainu o.b.m. responded, “This is the way necessary to beseech from Hashem Yisburach, and how is there any other way to pray to Hashem Yisburach?!” That is to say, that this is the main (method of) prayer to Hashem Yisburach, with utter simplicity, like an infant before his father, like a person speaks to his friend. (Life of Rabbi Nachman, article 439). # אות-מז URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/63/ # אות-מז
אות-מז
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/63 ## Segment 1
אָמַר אֲפִילוּ כְּשֶׁאֵין יְכוֹלִין לְדַבֵּר בְּהִתְבּוֹדְדוּת רַק תֵּבַת רִבּוֹנוֹ שֶׁל עוֹלָם בִּלְבַד גַּם כֵּן טוֹב מְאד (וְעַיֵּן לְעֵיל אוֹת ב' מְבאָר שֶׁאֲפִלּוּ הַהֲכָנָה לְבַד שֶׁמֵּכִין עַצְמוֹ לְדַבֵּר וְאֵינוֹ יָכוֹל לְדַבֵּר כְּלָל הוּא גַּם כֵּן טוֹב מְאד), וְאָמַר שֶׁיְּכוֹלִין לְהַכִּיר בְּאֶחָד אִם יֵשׁ לוֹ הִתְבּוֹדְדוּת (וְעַיֵּן מִזֶּה בַּהַקְדָּמָה וּלְקַמָּן אוֹת נ"ו) (שָׁם) .
Even to just say Master of the World is very good. It can be discerned on a person if he does hisbodidus. He said, even when one is unable to speak during hisbodidus, just the word “Master of the World” alone, this is also very good. (And see above, article 2, elucidated that even the preparation alone, that one prepares himself to speak but cannot speak at all, is also very good.) And he said, that it is possible to recognize on a person if he does hisbodidus. (Life of Rabbi Nachman, article 440) [And regarding this see the Introduction and below article 58]. # אות-מח URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/64/ # אות-מח
אות-מח
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/64 ## Segment 1
לְאֶחָד צִוָּה לוֹ רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, שֶׁיִּהְיֶה לוֹ הִתְבּוֹדְדוּת פַּעַם אַחַת בַּיּוֹם וּפַעַם אַחַת בַּלַּיְלָה פַּעַם אַחַת שָׁאַל רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, לְאִישׁ אֶחָד מֵאֲנָשָׁיו אִם הוּא רָגִיל לִהְיוֹת גּוֹנֵחַ וּמִתְאַנֵּחַ (שֶׁקּוֹרִין קְרֶעכְצִין) בִּשְׁעַת הִתְבּוֹדְדוּת, וְהֵשִׁיב לוֹ הֵן שָׁאַל אוֹתוֹ עוֹד אִם הוּא גּוֹנֵחַ וּמִתְאַנֵּחַ מֵעמֶק הַלֵּב עָנָה וְאָמַר לוֹ רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, כְּשֶׁאֲנִי עוֹשֶׂה גְּנִיחָה וַאֲנָחָה: אִם אֲנִי אוֹחֵז יָדַי עַל הַשֻּׁלְחָן אָז בִּשְׁעַת הָאֲנָחָה אָז אִי אֶפְשָׁר לִי אַחַר-כָּךְ לְהָרִים וְלִטּל אֶת יָדַי מֵעַל הַשֻּׁלְחָן וְצָרִיךְ אֲנִי לְהַמְתִּין אֵיזֶה שָׁעָה עַד שֶׁחוֹזֵר בִּי כּחִי.
Multiple daily sessions of hisbodidus. Sighing. Lifting the heart. Speaking to the limbs. Speaking exhaustively. ## Segment 2
פַּעַם אַחַת אָחַז רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, אֶת הָרַב הַצַּדִּיק רַבִּי שְׁמוּאֵל אַיְזִיק זִכְרוֹנוֹ לִבְרָכָה, כְּנֶגֶד לִבּוֹ, וְאָמַר לוֹ, בִּשְׁבִיל מְעַט דָּם כָּזֶה (הַיְנוּ שֶׁבַּחֲלַל הַלֵּב) תְּאַבֵּד אֶת הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא וּבִלְשׁוֹן אַשְׁכְּנַז אִיבֶּער אַ בִּיסֶעלֶע בְּלִיט זָאלְסְט אָהן וֶוערִין דִיא וֶועלט אָוֶן יֶענֶע וֶועלְט תַּרְגִּיל עַצְמְךָ לְהִתְאַנֵּחַ הַרְבֵּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַד שֶׁתִּפְטר אֶת הַדָּם הַזֶּה וְתַכְנִיעַ אֶת הָרָע שֶׁבּוֹ וְתִזְכֶּה לִבְחִינַת וְלִבִּי חָלַל בְּקִרְבִּי (שָׁם).
To one person, Rabbainu o.b.m. ordered that he should do hisbodidus, one period in the day, and one period in the night. Once Rabbainu o.b.m. asked one of his followers if he was accustomed to groaning and sighing, which is called 'krechtzin', when he does hisbodidus. And he replied (to him), “yes.” And Rabbainu o.b.m. said to him, “When I make a groan or a sigh, if I am holding my hand on the table at the time of the sigh, then is it impossible afterwards for me to lift my hand from the table, and I need to wait some time (hour) until my strength is restored (see Brachos 58b, and Likutay Moharan 22 and 109, and in the additional handwritten torahs published at the end, Rabbainu uses the word NeNaCh - sighing). Once Rabbainu o.b.m. grasped the rav, the tzaddik, Rabbi Shmuel Isaac o.b.m. against his heart, and said to him, “Because of a little blood such as this (i.e. the vascular of the heart) you will abolish this world and the next world.” And in Yiddish, “Ibber a bisselleh blit zulst uhn verin dey velt uhn yenne velt; krechtz dus ois,” accustom yourself to sigh a lot before Hashem Yisburach, until you are relieved of this blood, and put down the evil in it, and you merit to the aspect of (Psalms 109:22), “And my heart is hollow inside of me.” ## Segment 3
פַּעַם אַחַת דִּבֵּר רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, עִם הָרַב יַעֲקב יוֹסֵף מֵעִנְיַן עֲבוֹדַת הַשֵּׁם כְּדַרְכּוֹ תָּמִיד וְסִפֵּר לוֹ, מָשָׁל לְמֶלֶךְ שֶׁשָּׁלַח אֶת בְּנוֹ לְמֶרְחַקִּים לִלְמד חָכְמוֹת, אַחַר-כָּךְ בָּא הַבֵּן לְבֵית הַמֶּלֶךְ מְלֻמָּד בְּכָל הַחָכְמוֹת פַּעַם אַחַת צִוָּה הַמֶּלֶךְ עַל הַבֵּן לִקַּח אֵיזֶה אֶבֶן גָּדוֹל מְאד (כְּמוֹ אֶבֶן הָרֵחַיִם) וְלִשָּׂא אוֹתוֹ עַל עֲלִיּוֹת בֵּיתוֹ וּמִסְּתָמָא לא הָיָה יָכוֹל הַבֵּן לִשָּׂא וּלְהָרִים אֶת הָאֶבֶן כִּי הָיָה אֶבֶן גָּדוֹל וְכָבֵד מְאד וְנִצְטַעֵר הַבֵּן מְאד עַל שֶׁאִי אֶפְשָׁר לוֹ לְמַלְּאוֹת רְצוֹן אָבִיו הַמֶּלֶךְ עַד שֶׁגִּלָּה לוֹ הַמֶּלֶךְ דַּעְתּוֹ אַחַר-כָּךְ וְאָמַר לוֹ, הֲיַעֲלֶה עַל דַּעְתְּךָ שֶׁאֲנִי אֲצַוֶּה עָלֶיךָ דָּבָר כָּבֵד כָּזֶה לָקַחַת הָאֶבֶן כְּמוֹ שֶׁהוּא וְלִשָּׂא וּלְהָרִים אוֹתוֹ, הֲתוּכַל לַעֲשׂוֹת דָּבָר כָּזֶה עַל-פִּי חָכְמָתְךָ הַגְּדוֹלָה, רַק כָּל כַּוָּנָתִי הָיָה שֶׁתִּקַּח פַּטִּישׁ חָזָק וְתַכֶּה וּתְפוֹצֵץ אֶת הָאֶבֶן לַחֲתִיכוֹת קְטַנּוֹת, וּבָזֶה תּוּכַל לְהַעֲלוֹת אוֹתוֹ עַל הָעֲלִיָּה כְּמוֹ כֵן הַשֵּׁם יִתְבָּרַךְ צִוָּה עָלֵינוּ שֶׁנִּשָּׂא לְבָבֵנוּ אֶל כַּפַּים אֶל אֵל בַּשָּׁמָיִם וּלְבָבֵנוּ הוּא לֵב אֶבֶן גָּדוֹל וְכָבֵד מְאד וְאִי אֶפְשָׁר לְהָרִים אוֹתוֹ בְּשׁוּם אפֶן רַק עַל-יְדֵי שֶׁיִּקַּח פַּטִּישׁ שֶׁהוּא הַדִּבּוּר וְעַל יָדוֹ יְכוֹלִין לְשַׁבֵּר וּלְפוֹצֵץ אֶת לֵב הָאֶבֶן וְאָז נוּכַל לְהָרִים אוֹתוֹ לְהַשֵּׁם יִתְבָּרַךְ וְהָבֵן.
Once, Rabbainu o.b.m. spoke with Rav Yaakov Yosef regarding the service of Hashem, as was his practice always, and he told him a parable of a king who sent his son far away to learn wisdoms. Afterwards the son came to the king's house erudite in all the wisdoms. Once, the king commanded the son to take a certain extremely large stone (like a millstone) and carry it up to the higher floors of the house, and probably the son was unable to carry and lift the stone, because it was a very large and heavy stone. And the son was anguished for not being able to fulfill the desire of his father the king, until the king revealed to him afterwards his purport, and said to him, “Is it conceivable to you that I would command you something so arduous like this to take the stone as it is and carry it and lift it; are you able to do such a thing with your great wisdom?! Rather my entire intention was that you should take a sledgehammer and bash and break apart the stone into small pieces, and in this way you would be able to bring it up to the higher floor.” Similarly, Hashem Yisburach commanded us (Lamentations 3:41) that we lift our hearts up to hands (stretched out) to G-d in heaven, and our hearts are very large and heavy stone (heart), and it is impossible to lift by any means, just, by taking a hammer, which is speech, and through this it is possible to bust and break apart the heart of stone, and then we are able to lift it to Hashem Yisburach, and understand (this). Another time Rabbainu o.b.m. spoke about the necessity to engage abundantly in the recital of Psalms, and entreaties, and beseeching, and hisbodidus etc.. And the rav, the tzaddik, Rabbi Yuddel zatza”l asked him, “How does one garner heart (meaning to say, how does one merit that the words will be with arousal of the heart)?” Rabbainu o.b.m. answered him, “Tell me, by which tzaddik did you receive arousal of the heart? The main thing is the speaking with the mouth, words of entreaty and beseeching, and the arousal of the heart will come of itself. ## Segment 4
עוֹד פַּעַם אַחַת דִּבֵּר רַבֵּנוּ, זִכְרוֹנוֹ לִבְרָכָה, מֵעִנְיָן שֶׁצְּרִיכִין לַעֲסֹק הַרְבֵּה בַּאֲמִירַת תְּהִלִּים וּתְחִנּוֹת וּבַקָּשׁוֹת וְהִתְבּוֹדְדוּת וְכוּ' וְשָׁאַל אוֹתוֹ הָרַב הַצַּדִּיק רַבִּי יוּדִיל, זֵכֶר צַדִּיק לִבְרָכָה, אֵיךְ לוֹקְחִין לֵב (רְצוֹנוֹ לוֹמַר אֵיךְ זוֹכִין שֶׁיִּהְיוּ הַדִּבּוּרִים בְּהִתְעוֹרְרוּת הַלֵּב), הֵשִׁיב לוֹ רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, תּאמְרוּ לִי אֵצֶל אֵיזֶה צַדִּיק קִבַּלְתֶּם הִתְעוֹרְרוּת הַלֵּב, הָעִקָּר הוּא הָאֲמִירָה בַּפֶּה לְהַרְבּוֹת בַּפֶּה דִּבּוּרִים שֶׁל תְּחִנּוֹת וּבַקָּשׁוֹת וְהִתְעוֹרְרוּת הַלֵּב בָּא מִמֵּילָא.
(Life of Rabbi Nachman, article 441). ## Segment 5
לְאֶחָד מִגְּדוֹלֵי מְקרָבָיו צִוָּה לוֹ בִּימֵי נְעוּרָיו שֶׁל הַמְקרָב הַנַּ"ל, שֶׁבִּשְׁעַת הִתְבּוֹדְדוּת יְדַבֵּר הַרְבֵּה בִּפְרָטִיּוּת עִם כָּל אֵיבְרֵי גּוּפוֹ וְיַסְבִּיר לָהֶם שֶׁכָּל תַּאֲווֹת הַגּוּף הֶבֶל, כִּי הֲלא סוֹף כָּל אָדָם לָמוּת וְהַגּוּף לִקְבָרוֹת יוּבָל וְכָל הָאֵיבָרִים יִבְּלוּ וְיִתְרַקְּבוּ וְכוּ' וְעוֹד דִּבּוּרִים כַּיּוֹצֵא בָּאֵלֶּה וְהִתְנַהֵג כָּךְ אֵיזֶה זְמַן וְאַחַר-כָּךְ סִפֵּר עִם רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, וְהִתְנַצֵּל לְפָנָיו בַּאֲשֶׁר שֶׁהַגּוּף אֵינוֹ שׁוֹמֵעַ וּמַרְגִּישׁ כְּלָל כָּל טַעֲנוֹתָיו וּדְבָרָיו עִמּוֹ אָמַר לוֹ רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, חֲזַק בְּעִנְיָן זֶה וְאַל תַּרְפֶּה יָד מִזֶּה וְתִרְאֶה אַחַר-כָּךְ מַה שֶּׁיִּהְיֶה מֵהַדִּבּוּרִים הָאֵלֶּה, וְשָׁמַע לַעֲצָתוֹ וְקִיֵּם דְּבָרָיו, עַד שֶׁזָּכָה אַחַר-כָּךְ שֶׁכָּל אֵיבָר וְאֵיבָר שֶׁדִּבֵּר עִמּוֹ בִּפְרָטִיּוּת נִמְשַׁךְ אַחַר דְּבָרָיו כָּל כָּךְ עַד שֶׁיָּצָא מֵהָאֵיבָר הַזֶּה שֶׁדִּבֵּר עִמּוֹ כָּל הַחִיּוּת מַמָּשׁ וְנִשְׁאַר בְּלא כּחַ וְהַרְגָּשָׁה כְּלָל וְזֶה רָאָה בְּחוּשׁ בָּאֵיבָרִים הַחִיצוֹנִים, כְּגוֹן אֶצְבְּעוֹת יָדָיו וְרַגְלָיו וְכַיּוֹצֵא בָּזֶה עַד שֶׁכְּשֶׁהִתְחִיל לְדַבֵּר עִם הָאֵיבָרִים הַפְּנִימִיִּים שֶׁהַחִיּוּת תָּלוּי בָּהֶם, כְּגוֹן הַלֵּב וְכַיּוֹצֵא הָיָה צָרִיךְ לְצַמְצֵם דְּבָרָיו מְאד בִּכְדֵי שֶׁלּא תֵּצֵא מִמֶּנּוּ הַחִיּוּת מַמָּשׁ כַּנַּ"ל.
To one of his greatest followers, in the youth of this follower he instructed him, that during his hisbodidus he should speak a great deal individually with all the limbs of his body, and he should explain to them that all the desires of the body – (are) emptiness, for behold the end of every man is death, and the body is brought to burial, and all the limbs will decay and rot etc., and additional words similar to these. And he practiced this for some time, and afterwards he spoke with Rabbainu o.b.m. and he apologized before him that his body doesn't listen or feel whatsoever all his argumentation and words with it. Rabbainu o.b.m. said to him, “be strong in this matter and do not let up from this, and you will see afterwards what will be from these words.” And he heeded his advice and fulfilled his words, until he merited afterwards, that every single limb which he spoke to individually was so drawn to his words, to the extent that mamash (-actually) all the life would leave the limb he was speaking with, and remained with out any vitality or sensation. And this he saw empirically in his external limbs such as his fingers and toes and so forth, until he began to speak with his inner organs which are vital, such as the heart and so forth, he needed to be very succinct in order that his life wouldn't expire mamash, as mentioned. And I heard that once, this person spoke with those close to him about how this world isn't anything, and what is the tachlis (-purpose, end) of all the matters of the body etc. as mentioned above, and in the middle of speaking he fainted and began to die (and in Yiddish: he remained weak), and with ardent effort he revived and returned to life. And he said then that he merited through the holiness of Rabbainu o.b.m. to this (spiritual) level that whenever he reminds himself well of the fear of (Heavenly) retribution and the end and the tachlis of all the matters of this world, then all his limbs, even the smallest of his toes, feel mamash like they are already lying (in the grave) and rotting etc., to the extent that he needs to greatly bolster himself to retain his life inside of him, (so) that his soul does not depart mamash, as mentioned above. And I heard in the name of Rabbainu o.b.m. that he said to several other people as well, “Because your body is very coarse and strong with desires, therefore darft eer un dulen with holy words regarding the tachlis.” And accordingly it is understood that it is also necessary to speak with oneself at great length in the matter of encouragement, so that he shouldn't abate completely, Heaven forbid (And see above, article 16). (Life of Rabbi Nachman, article 442). ## Segment 6
וְשָׁמַעְתִּי שֶׁפַּעַם אַחַת דִּבֵּר הָאִישׁ הַנַּ"ל עִם הַמְקרָבִים אֵלָיו מֵעִנְיָן אֵיךְ שֶׁהָעוֹלָם הַזֶּה אֵינוֹ כְלוּם וּמָה הוּא הַתַּכְלִית מִכָּל עִנְיְנֵי הַגּוּף וְכוּ' כַּנַּ"ל וּבְתוֹךְ דְּבָרָיו נִתְעַלֵּף וְהִתְחִיל לִגְוֹעַ (וּבִלְשׁוֹן אַשְׁכְּנַז שֶׁנִּשְׁאָר חַלָּשׁוּת) וּבִיגִיעוֹת גְּדוֹלוֹת שָׁב וְנִתְעוֹרֵר בּוֹ חִיּוּתוֹ, וְאָמַר אָז שֶׁזָּכָה עַל-יְדֵי קְדֻשַּׁת רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, לְמַדְרֵגָה זוֹ אֲשֶׁר בְּכָל עֵת שֶׁמַּזְכִּיר עַצְמוֹ הֵיטֵב מִיִּרְאַת הָענֶשׁ וְהַסּוֹף וְהַתַּכְלִית שֶׁל כָּל עִנְיְנֵי הָעוֹלָם הַזֶּה אֲזַי מַרְגִּישִׁין כָּל אֵיבָרָיו אֲפִלּוּ אֶצְבַּע הַקָּטָן שֶׁבְּרַגְלָיו מַמָּשׁ כְּמוֹ שֶׁשּׁוֹכְבִין כְּבָר וּמַרְקִיבִין וְכוּ' עַד שֶׁצָּרִיךְ הִתְחַזְּקוּת גָּדוֹל לְהַחֲזִיק חִיּוּתוֹ בְּקִרְבּוֹ שֶׁלּא תֵּצֵא נַפְשׁוֹ מַמָּשׁ רַחֲמָנָא לִצְלָן, וְשָׁמַעְתִּי בְּשֵׁם רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, שֶׁאָמַר גַּם לְכַמָּה אֲנָשִׁים אֲחֵרִים, מֵחֲמַת שֶׁהַגּוּף שֶׁלָּכֶם עָב מְאד וְחָזָק בְּהַתַּאֲווֹת, עַל כֵּן דַּארְפְט אִיר אִיהם אַסַאךְ אָהן דּוּלֶען עִם דִּבּוּרִים קְדוֹשִׁים מֵעִנְיַן הַתַּכְלִית וּמִמֵּילָא מוּבָן שֶׁצְּרִיכִין לְדַבֵּר גַּם כֵּן עִם עַצְמוֹ דִּבּוּרִים הַרְבֵּה מֵעִנְיַן הִתְחַזְּקוּת כְּדֵי שֶׁלּא יִרְפּוּ יָדָיו לְגַמְרֵי חַס וְשָׁלוֹם, (וְעַיֵּן לְעֵיל אוֹת ט"ז).
Additionaly it is brought down there (Life of Rabbi Nachman, article 545), that once, our teacher the rav, Rabbi Nussun zatza”l said to our Master and Leader, Rabbainu Hakadosh (-the holy) zatza”l, complaining (Psalms 69:4), “I have become exhausted with my calling out (to You), my throat has become parched (hoarse), my eyes longing disappointed, hoping to my G-d.” And our Master and Leader, Rabbainu zatza”l lifted his hands slightly and said in a soft tone, “If so, what can be done?” That is to say, for certainly it is forbidden to have suspicion of Him Blessed He, and certainly Hashem is righteous. Afterwards he (Rabbi Nachman) said to him, “Behold, if King David r.i.p. said, 'I have exhausted myself with my calling out (to You), my throat has become parched (hoarse)', it literally was so, that he had called out so much until he was mamash (-actually) fatigued and exhausted with his calling, and his throat was mamash parched (hoarse), literally, but you, thank G-d, are still strong etc.. ## Segment 7
עוֹד מוּבָא שָׁם דַּף כ' אֲשֶׁר פַּעַם אַחַת אָמַר מוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, לַאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ, זֵכֶר צַדִּיק לִבְרָכָה, בְּדֶרֶךְ קֻבְלָנָא: יָגַעְתִּי בְקָרְאִי נִחַר גְּרוֹנִי כָּלוּ עֵינַי מְיַחֵל לֵאלקָי וְהֵרִים אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק לִבְרָכָה, אֶת יָדָיו מְעַט וְאָמַר בְּלָשׁוֹן רַכָּה, אִם כֵּן מַה לַּעֲשׂוֹת (כְּלוֹמַר כִּי בְּוַדַּאי אָסוּר לְהַרְהֵר אַחֲרָיו יִתְבָּרַךְ וּבְוַדַּאי צַדִּיק הַשֵּׁם) אַחַר-כָּךְ אָמַר לוֹ הֲלא אִם דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם, אָמַר יָגַעְתִּי בְקָרְאִי נִחַר גְּרוֹנִי הָיָה כִּפְשׁוּטוֹ שֶׁכְּבָר קָרָא כָּל כָּךְ עַד שֶׁהָיָה עָיֵף וְיָגֵעַ מַמָּשׁ בְּקָרְאוֹ גְּרוֹנוֹ מַמָּשׁ בְּפַשְׁטוּת, אֲבָל אַתָּה תְּהִלָּה לָקֵל עֲדַיִן בְּכחֲךָ וְכוּ' (מַאֲמָרִים הַמְדַבְּרִים מֵעִנְיַן תְּפִלָּה וְהִתְבּוֹדְדוּת כְּמוֹ שֶׁכָּתְבוּ בְּסֵפֶר "לִקּוּטֵי עֵצוֹת" הַנּוֹבְעִים וְהַיּוֹצְאִים מֵהַתּוֹרוֹת הַנִּפְלָאוֹת שֶׁבְּסֵפֶר "לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק רִאשׁוֹן וְרָשַׁמְתִּי אֵצֶל כָּל אוֹת מְקוֹר מוֹצָאוֹ מֵאֵיזֶה תּוֹרָה הוּא לְמַעַן אִם יִרְצֶה הַקּוֹרֵא לֵידַע הַדְּבָרִים בְּשָׁרְשָׁם וּרְאָיוֹתֵיהֶם יְעַיֵּן בִּפְנִים הַסֵּפֶר "לִקּוּטֵי מוֹהֲרַ"ן" בְּעַצְמוֹ) .
Likutay Aitzoas Homilies which talk about prayer and hisbodidus as they are written in the book Likutay Aitzoas (A Collection of Advice/remedies) which flow out from the wondrous teachings that are in the book Likutay Moharan (Collection of Our Master and Leader, the Rav, Rabbi Nachman) volume one. And I recorded by each article its source, from which torah (-teaching) it originates, so that if the reader desires to know the material in their root and their substantiation, he can read inside the book Likutay Moharan itself. # אות-מט URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/65/ # אות-מט
אות-מט
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/65 ## Segment 1
עִקַּר הַכְּלֵי זַיִן שֶׁל אִישׁ יִשְׂרְאֵלִי הוּא הַתְּפִלָּה וְכָל הַמִּלְחָמוֹת שֶׁצָּרִיךְ הָאָדָם לִכְבּשׁ הֵן מִלְחֶמֶת הַיֵּצֶר הָרָע הֵן שְׁאָר מִלְחָמוֹת עִם הַמּוֹנְעִים וְהַחוֹלְקִים הַכּל עַל-יְדֵי תְּפִלָּה וּמִשָּׁם כָּל חִיּוּתוֹ עַל כֵּן מִי שֶׁרוֹצֶה לִזְכּוֹת לִקְדֻשַּׁת יִשְׂרָאֵל בֶּאֱמֶת צָרִיךְ לְהַרְבּוֹת בִּתְפִלּוֹת וּבַקָּשׁוֹת וְשִׂיחוֹת בֵּינוֹ לְבֵין קוֹנוֹ כִּי זֶה עִקַּר הַכְּלֵי זַיִן לְנַצֵּחַ הַמִּלְחָמָה (לִקּוּטֵי מוֹהֲרַ"ן חֵלֶק רִאשׁוֹן סִימָן ב).
One's main weapon is prayer. The teachings of Rabbi Nachman themselves empower a person to fulfill them. ## Segment 2
וְעַיֵּן בְּסֵפֶר "עָלִים לִתְרוּפָה" מִמּוֹרֵנוּ הַקָּדוֹשׁ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, מִכְתָּב קי"ז שֶׁכָּתַב שָׁם, אֲשֶׁר כָּל לָשׁוֹן וְלָשׁוֹן הַקָּדוֹשׁ שֶׁל רַבֵּינוּ, זֵכֶר צַדִּיק לִבְרָכָה, שֶׁמַּזְכִּיר אֵצֶל כָּל דָּבָר יֵשׁ לוֹ כּחַ מְיֻחָד לְעוֹרֵר וּלְחַזֵּק אֶת לֵב הַיִּשְׂרְאֵלִי לַעֲסֹק בָּזֶה וּמִי שֶׁמֵּשִׂים אֶל לִבּוֹ שֶׁכָּל כְּלֵי זַיִן שֶׁלּוֹ הוּא הַתְּפִלָּה וְכוּ' מִתְעוֹרֵר מֵחָדָשׁ לַעֲסֹק בָּזֶה כִּי יַחֲשׁב בְּלִבּוֹ אִם אֵין לִי כּחַ לִלְחֹם כָּל כָּךְ כְּמוֹ הַשָּׂרִים הַגְּדוֹלִים, אֲבָל הֲלא אֲנִי כְּמוֹ אִישׁ חַיִל פָּשׁוּט שֶׁגַּם הוּא לוֹקֵחַ כְּלֵי זַיִן מִבֵּית הַמֶּלֶךְ וּמֻכְרָח לִלְמד תַּכְסִיסֵי מִלְחָמָה וְכוּ' בְּכָל יוֹם וְהַכּל בְּכחַ הַמֶּלֶךְ וְהַשָּׂרִים הַמְלַמְּדִים אוֹתוֹ וְכוּ' וְאֵיךְ שֶׁהוּא אֲנִי יוֹדֵעַ שֶׁהַמִּלְחָמָה אֲרֻכָּה וַחֲזָקָה מְאד וְאֵין לִי שׁוּם כְּלֵי זַיִן וְכוּ' כִּי אִם מְעַט דִּבּוּר פִּי וְגַם זֶה בִּישׁוּעַת הַשֵּׁם וְנִפְלְאוֹתָיו הָעֲצוּמִים וְכוּ' עַיֵּן שָׁם).
Every single word of prayer counts. Prayers accrue until there is made a complete structure and then there is salvation. ## Segment 3
וְאִם הָאָדָם מַרְבֶּה בִּתְפִלָּה וְהִתְבּוֹדְדוּת יָמִים וְשָׁנִים הַרְבֵּה וְאַף-עַל-פִּי-כֵן הוּא רוֹאֶה בְּעַצְמוֹ שֶׁעֲדַיִן הוּא רָחוֹק מְאד מֵהַשֵּׁם יִתְבָּרַךְ וְנִדְמֶה לוֹ שֶׁהַשֵּׁם יִתְבָּרַךְ כְּמַסְתִּיר פָּנִים מִמֶּנּוּ חַס וְשָׁלוֹם, אַל יִטְעֶה חַס וְשָׁלוֹם, שֶׁהַשֵּׁם יִתְבָּרַךְ אֵינוֹ שׁוֹמֵעַ תְּפִלּוֹתָיו וְשִׂיחוֹתָיו כְּלָל, רַק יַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה, שֶׁהַשֵּׁם יִתְבָּרַךְ שׁוֹמֵעַ וּמַאֲזִין וּמַקְשִׁיב כָּל דִּבּוּר וְדִבּוּר שֶׁל כָּל תְּפִלָּה וּתְחִנָּה וְשִׂיחָה וְאֵין שׁוּם דִּבּוּר נֶאֱבָד חַס וְשָׁלוֹם, רַק כָּל דִּבּוּר וְדִבּוּר עוֹשֶׂה רשֶׁם לְמַעְלָה מְעַט וּמְעוֹרֵר רַחֲמָיו יִתְבָּרַךְ בְּכָל פַּעַם אַךְ עֲדַיִן לא נִגְמָר בִּנְיַן הַקְּדֻשָּׁה שֶׁהוּא צָרִיךְ לִכְנס בּוֹ וּבִרְבוֹת הַיָּמִים וְהַשָּׁנִים אִם לא יִהְיֶה טִפֵּשׁ וְלא יִפּל בְּדַעְתּוֹ בְּשׁוּם אפֶן בָּעוֹלָם, וְיִתְגַּבֵּר וְיִתְחַזֵּק וְיִתְאַמֵּץ בִּתְפִלָּה יוֹתֵר וְיוֹתֵר, אָז עַל-יְדֵי רִבּוּי הַתְּפִלּוֹת יִכָּמְרוּ רַחֲמָיו יִתְבָּרַךְ, עַד שֶׁהַשֵּׁם יִתְבָּרַךְ יִפְנֶה אֵלָיו וְיָאִיר לוֹ פָּנָיו וּיְמַלֵא חֶפְצוֹ וּרְצוֹנוֹ בְּכחַ הַצַּדִּיקִים הָאֲמִתִּיִּים וִיקָרְבֵהוּ בְּרַחֲמִים וּבְחֶמְלָה גְּדוֹלָה:.
Do not attribute the salvation solely to your own merit and prayers. The main weapon of a Jewish person is prayer, and all the battles that a person needs to conquer, be it the war of the evil inclination or other battles with the obstructionists and the adversaries, everything is through prayer, and from there, is all his vitality. Therefore whoever desires to merit to the true holiness of an Israelite, needs to abound in prayer, and beseeching, and conversation between himself and his Creator, for this is the main weapon to win the battle. (Likutay Moharan, Torah 2; Likutay Eitzos, Prayer 2). ## Segment 4
וַאֲפִלּוּ אִם הָאָדָם זוֹכֶה לִפְעָמִים לְאֵיזֶה יְשׁוּעָה וְהִתְקָרְבוּת קְצָת, אַל יַחֲשׁב שֶׁזָּכָה לָזֶה עַל יְדֵי תְּפִלָּתוֹ וּמַעֲשָׂיו הַטּוֹבִים, כִּי כָּל הַמַעֲשִׂים טוֹבִים מֵאִתּוֹ יִתְבָּרַךְ כְּמוֹ שֶׁאָמְרוּ רַבּוֹתִינוּ זִכְרוֹנָם לִבְרָכָה עַל הַפָּסוּק "מִי הִקְדִּימַנִי וַאֲשַׁלֵּם" מִי עָשָׂה לִי מְזוּזָה טֶרֶם שֶׁנָּתַתִּי לוֹ בַּיִת וְכוּ' וְלוּלֵא חַסְדּוֹ הַגָּדוֹל כְּבָר הָיָה נִטְבָּע חַס וְשָׁלוֹם, בַּמֶּה שֶּׁהָיָה נִטְבָּע רַחֲמָנָא לִצְלָן (וְעַיֵּן לְקַמָּן אוֹת צ"א) .
[And see in the book Ullim LiTrufa (Leaves for Healing, letter 117) from our holy teacher, the rav, Rabbi Nussun zatza”l, where he writes that every single holy expression of Rabbainu o.b.m. that he mentions by every matter, has special power to arouse and strengthen the heart of the Israelite to engage in it. And whoever takes to heart that all his armament is prayer etc., is aroused anew to engage in this, because he will consider in his heart: “If I do not have the strength to fight so much like great officers, nevertheless behold I am like a simple soldier who also takes arms from the royal ministry, and must learn warfare etc. every day, and everything is with (-through) the power of the king and the officers that train him etc., and whatever the case may be, I know that the battle is lengthy and ferocious, and I don't have any weapon etc. just the few words of my mouth, and even this is with the salvation of Hashem and His tremendous wonders etc.,” see there]. And if a person abounds in prayer and hisbodidus for many days and years, and even still he sees in himself that he is still very far from Hashem Yisburach, and it seems to him that Hashem Yisburach is hiding His face from him Heaven forbid, he should not be mistaken Heaven forbid that Hashem Yisburach doesn't listen, hear, and heed every single word of every prayer, and entreaty, and conversation, and not a single word is lost Heaven forbid, rather, every single word makes a small impression above, and arouses His mercy Blessed He every time, but the holy structure that he needs to enter still has not been completed; and with the accrual of days and years, if he isn't foolish, and does not fall from his resolve in any way in the world, then through the abundance of prayers His mercy will be welled up, until Hashem Yisburach will turn to him, and shine His countenance upon him, and fulfill his desires and wishes, by the power of the true tzaddikim, and He will draw him close with great mercy and compassion (Likutay Eitzos, Prayer 3). And even if a person merits sometimes to some relative salvation and reception of closer connectedness, he should not think to attribute that he merited this through his prayer and good deeds, for all the good deeds are from Him blessed He, as our Rabbis o.b.m. said (Vayikra Rabba 27:2) on the verse (Job 41:3), “Who proceeded me that I should pay (/complete) him?” Who set for me a mezuza before I gave him a house etc.. And if not for His great kindness, he would already have drowned Heaven forbid in what he was drowning, may the Merciful One save us (Likutay Eitzos, Prayer 6). # אות-נ URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/66/ # אות-נ
אות-נ
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/66 ## Segment 1
עִקַּר הַחִיּוּת מְקַבְּלִין מֵהַתְּפִלָּה, כְּמוֹ שֶׁכָּתוּב: "תְּפִלָּה לְאֵל חַיָּי" גַּם עַל-יְדֵי תְּפִלָּה מַשְׁפִּיעַ חִיּוּת לְכָל שְׁלשָׁה חֶלְקֵי עוֹלָם, שֶׁהֵם: עוֹלָם הַשָּׁפָל, עוֹלַם-הַכּוֹכָבִים וְעוֹלַם- הַמַּלְאָכִים וְעַל כֵּן עַל-יְדֵי תְּפִלָּה מְעוֹרֵר כּחַ הַמַּלְאָכִים, הַמְנַהֲגִים אֶת הַכּוֹכָבִים הַמְמֻנִּים עַל הָעֲשָׂבִים וְהַצְּמָחִים שֶׁבָּעוֹלָם הַשָּׁפָל הַזֶּה וּמַכִּים אוֹתָם וְאוֹמְרִים לָהֶם שֶׁיִּגְדְּלוּ, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זַ"ל אֵין לְךָ עֵשֶׂב מִלְּמַטָּה, שֶׁאֵין לוֹ כּוֹכָב וּמַלְאָךְ, שֶׁמַּכֶּה אוֹתוֹ וְאוֹמֵר לוֹ: גְּדַל גַּם יִשְׂרָאֵל מְפַרְנְסִין לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם בִּתְפִלָּתָם, וּכְפִי שֶׁמְּפַרְנֵס לְאָבִיו שֶׁבַּשָּׁמַיִם בִּתְפִלָּתוֹ, כֵּן זוֹכֶה הָאָדָם לִמְצא אֶת פַּרְנָסָתוֹ וְזֶה שֶׁאָמַר הַכָּתוּב: "שָׁמְרוּ עֵדוֹתָיו", הַיְנוּ שָׁמְרוּ אֶת הַתְּפִלָּה, שֶׁעַל-יָדָהּ אָנוּ מְעִידִין עַל אַחְדוּתוֹ, וְעַל-יְדֵי זֶה: "וְחֹק נָתַן לָמוֹ", וְחֹק לִשָּׁנָא דִּמְזוֹנָא הוּא (בֵּיצָה ט"ז) גַּם עַל-יְדֵי תְּפִלָּה זוֹכֶה הָאָדָם לִמְצא אֶת זִוּוּגוֹ, אַךְ כְּשֶׁאָדָם עוֹמֵד לְהִתְפַּלֵּל אָז בָּאִים מַחֲשָׁבוֹת זָרוֹת וּקְלִפּוֹת וּמְסַבְּבִים אוֹתוֹ וְנִשְׁאָר בַּחֹשֶׁךְ וְאֵינוֹ יָכוֹל לְהִתְפַּלֵּל וְתַכְלִית הַתַּקָּנָה לָזֶה שֶׁתִּרְאֶה שֶׁיֵּצְאוּ הַדִּבּוּרִים מִפִּיךָ בֶּאֱמֶת וְעַל- יְדֵי-זֶה הַתֵּבָה הַיּוֹצֵאת מִפִּיךָ בֶּאֱמֶת, הִיא תָּשִׂים לְךָ פֶּתַח בַּחֹשֶׁךְ שֶׁאַתָּה נִצּוֹד בּוֹ וְתִזְכֶּה לְהִתְפַּלֵּל הֵיטֵב וְהָעִקָּר שֶׁבִּתְפִלָּתוֹ וּתְחִנָּתוֹ וְשִׂיחָתוֹ בֵּינוֹ לְבֵין קוֹנוֹ, אַף-עַל-פִּי שֶׁאִי אֶפְשָׁר לוֹ לְדַבֵּר שׁוּם דִּבּוּר מִגּדֶל הַחֹשֶׁךְ וְהַבִּלְבּוּל הַמְסַבֵּב אוֹתוֹ מְאד מְאד מִכָּל צַד, אַף-עַל-פִּי- כֵן עַל כָּל פָּנִים יִרְאֶה לְדַבֵּר הַדִּבּוּר בֶּאֱמֶת בְּאֵיזֶה מַדְרֵגָה נְמוּכָה, כְּגוֹן לְמָשָׁל שֶׁיּאמַר ה' הוֹשִׁיעָה וְכוּ' בֶּאֱמֶת אַף-עַל-פִּי שֶׁאֵינוֹ יָכוֹל לְדַבֵּר בְּחִיּוּת כָּרָאוּי אַף-עַל-פִּי-כֵן יַכְרִיחַ עַצְמוֹ עַל כָּל פָּנִים לְדַבֵּר הַדִּבּוּר בֶּאֱמֶת בִּפְשִׁיטוּת כְּפִי מַה שֶּׁהוּא וְעַל-יְדֵי-זֶה יָאִיר לוֹ הָאֱמֶת שֶׁיּוּכַל לְהִתְפַּלֵּל וּלְפָרֵשׁ שִׂיחָתוֹ הֵיטֵב בְּחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ וְעַל-יְדֵי-זֶה הוּא מְתַקֵּן וּמְקַיֵּם כָּל הָעוֹלָמוֹת גַּם עַל-יְדֵי-זֶה יִזְכֶּה לִבְקעַ פְּתָחִים לְהַחֲזִיר גַּם אֲחֵרִים בִּתְשׁוּבָה לְהוֹצִיאָם מִמְּצוּדוֹת שֶׁהֵם נִצּוֹדִים בָּהֶם (שָׁם, סִימָן ט).
The main source of life is prayer. Prayer sustains the three world formations. Prayers empowers G-d to provide bounty. Through prayer a person can find his soulmate. ## Segment 2
וְעַיֵּן בְּסֵפֶר "עָלִים לִתְרוּפָה" (מִכְתָּב ש"א), שֶׁכָּתַב שָׁם: נָא מְאד בְּנִי, הִזָּהֵר וְהִזָּהֵר לְקַיֵּם הָעֵצָה הַנִּזְכֶּרֶת לְעֵיל בְּאפֶן שֶׁתּוּכַל לַחֲטף מִתּוֹךְ הַחֹשֶׁךְ לְהִתְפַּלֵּל בְּכַוָּנָה, כִּי הָעֵצָה הַזּאת בְּדוּקָה וּמְנֻסָּה אֲלָפִים פְּעָמִים אַךְ אַף-עַל-פִּי-כֵן הַבַּעַל-דָּבָר מִתְגַּבֵּר מְאד מְאד בְּכָל פַּעַם בְּחֹשֶׁךְ עָצוּם בְּכָל תְּפִלָּה וּמְסַדֵּר בְּמַחֲשַׁבְתּוֹ מַחֲשָׁבוֹת מְבֻלְבָּלוֹת הַרְבֵּה בְּלִי שִׁעוּר, וּצְרִיכִין בְּכָל תְּפִלָּה לִזְכּר כַּמָּה פְּעָמִים עֵצָה הַזּאת לִפְנוֹת ערֶף מֵהַחֹשֶׁךְ וְהַבִּלְבּוּלִים וּלְהִשְׁתַּדֵּל לְדַבֵּר הַדִּבּוּר בֶּאֱמֶת כְּפִי מַה שֶּׁהוּא, וְאָז יָאִיר לוֹ הַשֵּׁם יִתְבָּרַךְ הַפְּתָחִים וְכוּ', עַד שֶׁיְּקַיֵּם כָּל הָעוֹלָמוֹת בִּתְפִלּוֹתָיו רְאֵה בְּנִי, וַחֲכַם, הַחִלּוּק בְּרֶגַע אַחַת אֵצֶל הָאָדָם, כִּי קדֶם סִבֵּב אוֹתוֹ הַחֹשֶׁךְ כָּל כָּךְ, וּבְרֶגַע קַלָּה שֶׁהִמְשִׁיךְ עַצְמוֹ לְדַבֵּר דִּבּוּר אֱמֶת, זָכָה לְקַיֵּם כָּל הָעוֹלָמוֹת, כִּי זֶה כָּל הָאָדָם, שֶׁתְּלוּיִים בּוֹ כָּל הָעוֹלָמוֹת בְּכָל רֶגַע, אַךְ גּדֶל הַהִתְגָּרוּת שֶׁמִּתְגָּרִין בּוֹ הוּא בְּלִי שִׁעוּר אַךְ כְּבָר הִקְדִּים לָנוּ הַשֵּׁם יִתְבָּרַךְ רְפוּאָה עַל-יְדֵי צַדִּיקֵי אֱמֶת וְכוּ' וְאַחֲרֵי הוֹדִיעַ אֱלקִים לָנוּ אֶת כָּל זאת, רָאוּי לָנוּ וְכוּ' לַחֲתֹר בְּכָל עֵת לְקַיֵּם דִּבְרֵיהֶם בֶּאֱמֶת, עַיֵּן שָׁם .
When one stands to pray the evil forces surround him, the aitza is to speak whatever it is he can, with truth, and the truth will illuminate the way out, even for others. The main vitality is received from prayer, as it is written (Psalms 42:9), “a prayer to the G-d [of] {-is-} my life.” (*). Also through prayer one endows vitality to all three world formations, which are, the lowly world, the world of the stars, and the world of the angels, and therefore through prayer one arouses the power of the angels who conduct the stars which are appointed over the grasses and the vegetation of this lowly world, and hit them, and say to them that they should grow, as our Sages o.b.m. said (Beraishis Raba 10:6), “You do not have a (single) grass below, that doesn't have a star and an angel which hits it and says to it, 'grow!'.” Also, Israel endows their Father Who is in Heaven, with their prayers, and in accordance to his endowment to his Father Who is in Heaven, with his prayer, so the person will merit to find his sustenance. This is what the verse says (Psalms 99:7), “they guard his testament,” that is, they guard the prayer, through which we testify on His Unity, and through this (continuation of the verse), “and law {chok} given to them,” and law (chok – numerical value of NaNaCh) is a term for sustenance (Tractate Baitza 16). Also through prayer a person merits to find his soulmate. However, when a person stands to pray, (then) foreign thoughts and klipos (husks – impure forces) come and surround him, and he is left in darkness, and he cannot pray. And the ultimate remediation for this is to see that words leave your mouth with truth, and through this, the word that leaves your mouth with truth, it will set for you an opening in the darkness that entraps you, and you will merit to pray well. And the main thing is, that in his prayer, and entreating, and conversation between himself and his Creator, even though it is impossible for him to say anything due to the utter darkness and confusion which surrounds him very, very much, from all sides, even still, at any rate, he should see to it to speak words with truth in whatever low level, like for example, he should say, “Hashem save etc.,” truthfully, even though he cannot speak with proper vitality, even still he should force himself in any case to speak the words with truth, with simplicity, as he is (-in the paradigm that he is found in), and through this the truth will illuminate for him (so) that he can pray and express his words well, with His great kindness blessed He, and through this he fixes and upholds all the worlds. Also, through this he merits to breach openings to return others as well in repentance, to extricate them from the traps that ensnare them. (Likutay Moharan, Torah 9; Likutay Eitzos, Prayer 15-19). (*) Tangentially, I will record here what the rav, Rabbi Naftoli zatza”l told over regarding this word. At the beginning of his drawing close to our Master and Leader, Rabbainu zatza”l, he saw in a dream that someone from the supernal world came to him and asked him which tzaddik he was drawn to. He answered, to the Admu”r (-Chassidic master) of Breslov zatza”l. And he (-from above) asked him to relate some word of Torah that he had heard from his (-Rabbi Nachman's) mouth. Being that this was right after he had heard from our Admu”r zatza”l the torah, “The depth will cover them” which is in Likutay Moharan (vol. 1, Torah 9), which begins: For the main vitality is received from prayer, as it is written, “a prayer to G-d of {-is} my life” etc., Rabbi Naftoli told him this word from the beginning of this torah. And when he heard this he became extremely inflamed with fiery intense passion and tremendous intense longing, and from the greatness of his fervor and yearning he lifted himself – the man from the supernal world – higher and higher, until he disappeared from him (- R' Naftoli). Afterwards Rabbi Naftoli zatza”l came to our Admu”r zatzvk”l and told him over the vision of this dream. Our Admu”r zatzvk”l answered him and said, “Do you think that also in the supernal world they hear the words of torah I say in the same way you hear it here?; It is not so. Over there, when they hear any word in my name, it is an altogether different matter!” And see in the book “Ullim LiTrufa” (Leaves for Healing, letter 119), where it is written: Please (I) implore, my son, beware and heedful to fulfill the aitza (advice, remedy) mentioned above, in such a way that you will be able to grab from the midst of the darkness, to pray with kavana (concentration, intention), for this aitza is tried and tested, a thousand times. However, even still, the litigator (ba'al duvur – Satan) rallies very, very much each time with intense darkness at every prayer, and sets in one's mind numerous confusing thoughts without limit, and it is necessary by every prayer to remember this aitza many times, to turn one's back to the darkness and the confusion, and to strive to speak the words in truth, as one is (-in the paradigm the person is found in), and then Hashem Yisburach will illuminate for him openings etc., to the extent that he will uphold all the worlds with his prayers. See my son, and comprehend the difference that takes place by a person in a single instant, for at first the darkness surrounded him exceedingly, and in a mere instant that he drew himself to speak a true word, he merited to uphold all the worlds, “for this is man in his entirety (end of Ecclesiastes),” that all the world are contingent on him every second, just, the magnitude of the onslaught that besiege him is without limit. However, Hashem Yisburach has already preempted a cure through the true tzaddikim etc.. And after G-d has made all of this known to us (Genesis 41:39), it is proper for us etc. at every time, to tunnel to fulfill their words truthfully, see there. # אות-נא URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/67/ # אות-נא
אות-נא
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/67 ## Segment 1
צָרִיךְ לְהַרְגִּיל עַצְמוֹ לְהִתְפַּלֵּל עַל כָּל מַה שֶּׁיֶּחְסַר לוֹ בְּכָל עֵת, הֵן פַּרְנָסָה אוֹ בָּנִים אוֹ כְּשֶׁיֵּשׁ לוֹ חוֹלֶה חַס וְשָׁלוֹם, בְּבֵיתוֹ וְצָרִיךְ רְפוּאָה וְכוּ', עַל כֻּלָּם יִהְיֶה עִקַּר עֲצָתוֹ רַק לְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ וְיַאֲמִין בְּהַשֵּׁם יִתְבָּרַךְ שֶׁהוּא טוֹב לַכּל כְּמוֹ שֶׁכָּתוּב טוֹב ה' לַכּל, הַיְנוּ לְכָל הַדְּבָרִים הֵן לִרְפוּאָה הֵן לְפַרְנָסָה הֵן לְכָל הַדְּבָרִים, כְּשֶׁמַּאֲמִין כָּךְ, בְּוַדַּאי יִהְיֶה עִקַּר הִשְׁתַּדְּלוּתוֹ בָּתַר קֻדְשָׁא בְּרִיךְ הוּא וְלא יִרְדּף אַחַר תַּחְבּוּלוֹת רַבּוֹת, כִּי רֻבָּם אֵינָם מוֹעִילִים כְּלוּם וּמְעַט דִּמְעַט הַמּוֹעִילִים אֵינוֹ יוֹדֵעַ מֵהֶם וְאֵינוֹ יָכוֹל לְמָצְאָם אֲבָל לִקְרא לְהַקָּדוֹשׁ-בָּרוּךְ-הוּא זֶה טוֹב וּמוֹעִיל לְכָל דָּבָר שֶׁבָּעוֹלָם וְזֶה יָכוֹל לִמְצא תָּמִיד כִּי הוּא יִתְבָּרַךְ בַּנִּמְצָא תָּמִיד (שָׁם, סִימָן י"ד).
Pray for every single thing, G-d is “good for it.” Prayer is the hishtadlus! ## Segment 2
נב.
## Segment 3
מִי שֶׁרוֹצֶה לִטְעם טַעַם אוֹר הַגָּנוּז, הַיְנוּ סוֹדוֹת הַתּוֹרָה שֶׁיִּתְגַּלֶּה לֶעָתִיד, יַרְבֶּה בְּהִתְבּוֹדְדוּת בֵּינוֹ לְבֵין קוֹנוֹ וְיָדִין וְיִשְׁפּט אֶת עַצְמוֹ עַל כָּל עֲסָקָיו וּמַעֲשָׂיו, אִם כָּךְ רָאוּי וְהָגוּן לוֹ לַעֲשׂוֹת וּלְהִתְנַהֵג כָּךְ כְּנֶגֶד הַשֵּׁם יִתְבָּרַךְ הַגּוֹמֵל עִמּוֹ טוֹבוֹת בְּכָל עֵת וָרֶגַע וִיכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט וְעַל הַכּל יָבוֹא בְּמִשְׁפָּט עִם עַצְמוֹ וְהוּא בְּעַצְמוֹ יָדִין וְיִשְׁפּט אֶת עַצְמוֹ עַל כָּל עֲסָקָיו וּמַעֲשָׂיו וּבָזֶה יָסִיר מֵעָלָיו כָּל הַפְּחָדִים וְיִנָּצֵל מִיִּרְאוֹת הַנְּפוּלוֹת, הַיְנוּ שֶׁלּא יִירָא וְלא יִפְחַד מִשּׁוּם שַׂר וְאָדוֹן וְחַיָּה רָעָה וְלִסְטִים וְלא מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם רַק מֵהַשֵּׁם יִתְבָּרַךְ לְבַד יִירָא וְיִפְחַד וּבָזֶה יַעֲלֶה אֶת הַיִּרְאָה לְשָׁרְשָׁהּ, דְּהַיְנוּ לַדַּעַת, שֶׁיִּזְכֶּה לְדַעַת שָׁלֵם שֶׁיֵּדַע מִמִּי יִתְיָרֵא, הַיְנוּ לְיִרְאָה אֶת הַשֵּׁם הַנִּכְבָּד יִרְאַת.
It is necessary to accustom oneself to pray at all times for everything he is lacking; whether it be livelihood, or children, or when he has someone sick Heaven forbid, at home who needs healing etc., for everything his main aitza (advice, remedy) is just to pray to Hashem Yisburach, and to have faith in Hashem Yisburach that He is good to {-for} all, as it is written (Psalms 145:9), “Hashem is good to {-for} all,” that is for all things; whether for healing, or for livelihood, or for anything. When one believes this, certainly his main endeavor (hishtadlus) will be after the Holy One Blessed He, and he will not chase after many schemes, for most of them do not help whatsoever, and the minute minority of them which are helpful, are not known to him and he will not be able to discover them; however, to call out to the Holy One Blessed He, this is good and beneficial for everything in the world, and this can be found always, for He blessed He is always to be found. (Likutay Moharan, Torah 14, Likutay Aitzos, Prayer 25). ## Segment 4
הָרוֹמְמוּת וְעַל-יְדֵי-זֶה יִזְכֶּה לְהַשָּׂגַת הַתּוֹרָה שֶׁבַּנִּגְלֶה וְיִזְכֶּה עַל-יְדֵי-זֶה לְשִׁפְלוּת בֶּאֱמֶת וְעַל-יְדֵי-זֶה יִזְכֶּה לִתְפִלָּה בִּמְסִירוּת נֶפֶשׁ שֶׁיְּבַטֵּל כָּל גַּשְׁמִיּוּתוֹ וְיֵשׁוּתוֹ בִּשְׁעַת הַתְּפִלָּה וְיִתְפַּלֵּל בְּלִי שׁוּם כַּוָּנַת תּוֹעֶלֶת עַצְמוֹ וְלא יַחֲשׁב לִכְלוּם אֶת עַצְמוֹ, רַק יְבַטֵּל כָּל גַּשְׁמִיּוּתוֹ וְעַצְמִיּוּתוֹ כְּאִלּוּ אֵינוֹ בָּעוֹלָם וְעַל-יְדֵי- זֶה יִזְכֶּה לְהַשָּׂגַת סִתְרֵי תּוֹרָה שֶׁהוּא אוֹר הַגָּנוּז שֶׁיִּתְגַּלֶּה לֶעָתִיד וְכָל זֶה זוֹכִין עַל-יְדֵי הִתְבּוֹדְדוּת הַנַּ"ל (שָׁם, סִימָן ט"ו) .
The essential matter is faith, which is the aspect of Shabbos — for as long as one has faith, one will surely return to Hashem in truth. Therefore a person must strengthen himself through this very thing — through what the adversarial force and the sitra achra want to do to bring him down, G-d forbid — he should use this very thing to strengthen himself. For the adversarial force schemes against his soul to bring him down at every time — by introducing into his heart that he has damaged and corrupted so greatly that it is now impossible for him to return and rectify such sins and transgressions. Especially as there are people who have truly corrupted very greatly, as they themselves know... Even simple people — called prostakis — and even the wicked, and even the nations of the world, all receive vitality from the Torah. Therefore even one who is a simple person — such as one who cannot learn or who is in a place where he cannot learn — even so he too receives vitality from the Torah. Therefore one must still hold fast to fear of Heaven in every way possible, even at times when one is free from Torah study, and even one who cannot learn — for all receive vitality from the concealed Torah through the great Tzadik who sometimes conducts himself in simplicity. # אות-נג URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/68/ # אות-נג
אות-נג
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/68 ## Segment 1
הַקָּדוֹשׁ-בָּרוּךְ-הוּא מִתְאַוֶּה לִתְפִלָּתָם שֶׁל יִשְׂרָאֵל וּכְשֶׁיִּשְׂרָאֵל מִתְפַּלְּלִים לְפָנָיו הֵם מְמַלְּאִים תַּאֲוָתוֹ וְהוּא מְקַבֵּל תַּעֲנוּג מֵאִתָּם (שָׁם) .
G-d desires the prayers of the Jews The Holy One Blessed He desires the prayers of Israel. And when Israel prays before Him, they fulfill His desire, and He receives exquisite enjoyment from them. (Likutay Moharan, Torah 15; Likutay Aitzos, Prayer 28). # אות-נד URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/69/ # אות-נד
אות-נד
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/69 ## Segment 1
כָּל אָדָם יֵשׁ לוֹ בְּחִינַת נִגְלֶה וְנִסְתָּר וְכוּ' וְצָרִיךְ כָּל אָדָם לַעֲלוֹת בְּכָל פַּעַם מִדַּרְגָּא לְדַרְגָּא לַעֲשׂוֹת מֵהַנִּסְתָּר נִגְלֶה וְזֶה זוֹכִין עַל-יְדֵי לִמּוּד תּוֹרָה וְרִבּוּי תְּפִלּוֹת שֶׁצָּרִיךְ לִלְמד תּוֹרָה וּלְהַרְבּוֹת בִּתְפִלָּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַד שֶׁיְּגַלֶּה לוֹ הַנִּסְתָּר מִמֶּנּוּ וְיִהְיֶה נַעֲשֶׂה מֵהַנִּסְתָּר נִגְלֶה, וְיִהְיֶה לוֹ נִסְתָּר גָּבוֹהַּ יוֹתֵר וְאַחַר-כָּךְ יִתְפַּלֵּל עוֹד עַד שֶׁיִּתְגַּלֶּה לוֹ גַּם הַנִּסְתָּר הַזֶּה וְכֵן בְּכָל פַּעַם לֵילֵךְ מִדַּרְגָּא לְדַרְגָּא גָּבוֹהַּ יוֹתֵר לְבַקֵּשׁ בְּכָל פַּעַם מֵהַשֵּׁם יִתְבָּרַךְ לְהַשִּׂיג הַנִּסְתָּר הַגָּבוֹהַּ יוֹתֵר וְכוּ' וְעַל-יְדֵי-זֶה זוֹכִין לְשִׂמְחָה וּלְעַזּוּת דִּקְדֻשָּׁה שֶׁעַל-יְדֵי-זֶה נִכְנָסִין אֶל הַקְּדֻשָּׁה לְהִתְקָרֵב לְצַדִּיקֵי אֱמֶת לְקַבֵּל מֵהֶם הָאֱמוּנָה הַקְּדוֹשָׁה בִּשְׁלֵמוּת גָּדוֹל וְכָל זֶה זוֹכִין עַל-יְדֵי תְּפִלָּה בְּכַוָּנָה שְׁלֵמָה כִּי תְּפִלָּה בְּכַוָּנָה כּוֹלֵל הַכּל וְכוּ' עַיֵּן שָׁם (שָׁם סִימָן כ"ב) .
Meaningful prayer facilitates: one's ascent to continually unclothe loftier heights, attain holy brazeness, and to draw close to the true tzaddikim to receive the holy faith completely. Every person has an aspect (-their own parameters) of the revealed and the hidden etc., and every person needs to rise every time from level to level, to make from what is hidden, revealed. And this, one merits to through the study of Torah and copious prayers, for it is necessary to learn Torah and abound in prayer before Hashem Yisburach until He reveals to him what is hidden from him, and from what was hidden will be made revealed, and he will have a loftier (aspect of) hidden. And afterwards he needs to pray more until this hidden is revealed to him, and so every time, to go from one level to a higher level, to request each time from Hashem Yisburach to attain perception of the loftier hidden etc.. And through this one merits to joy and holy brazenness (azoos di'kiddoosha), through which one enters into holiness to draw close to true tzaddikim to receive from them the holy faith in great completion. And all of this, one merits through prayer with complete kavana (-concentration, intention), for prayer with kavana encompasses everything etc., see there. (Likutay Moharan, Torah 22; Likutay Aitzos, Prayer 33). # אות-ה URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/7/ # אות-ה
אות-ה
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/7 ## Segment 1
הֲיַעֲרךְ שׁוּעֲךָ לא בְצָר, אָמַר רַבִּי אֶלְעָזָר לְעוֹלָם יַקְדִּים אָדָם תְּפִלָּה לְצָרָה רֵישׁ לָקִישׁ אָמַר: כָּל הַמְאַמֵּץ עַצְמוֹ בִּתְפִלָּה מִלְּמַטָּה אֵין לוֹ צָרִים מִלְּמַעְלָה רַבִּי יוֹחָנָן אוֹמֵר: לְעוֹלָם יְבַקֵּשׁ אָדָם רַחֲמִים שֶׁיִּהְיוּ הַכּל מְאַמְּצִין אֶת כּחוֹ וְאַל יִהְיוּ לוֹ צָרִים מִלְּמַעְלָה, וּפֵרֵשׁ רַשִׁ"י שֶׁיְּסַיְּעוּהוּ מַלְאֲכֵי הַשָּׁרֵת לְבַקֵּשׁ רַחֲמִים (סַנְהֶדְּרִין מ"ד) .
Original prayer is a new undetected secure route to Hashem Yisburach In addition I heard in his name, that he said regarding the eminence of conversing between oneself and his Maker; for (of) the prayers, and entreaties, and supplications that were already standardized, they are already known to all the destructive forces and prosecutors, and they wait in ambush on the ways of these prayers, because they are already familiar with them. Just like for example, a well trodden road which is known and familiar to everyone, the murderers and thieves always wait in ambush there, because they already know of this road. But when going on a new path and road, which are still unknown, there they do not know to ambush (there) at all. Similarly with the matter at hand, because the conversing that a person speaks from himself, between him and his Maker, is a new way and a new prayer that the person is saying new from his heart, therefore the prosecutors aren't very prevalent to ambush. And even still, he also very much admonished regarding the reciting of other entreaties and supplications, as is explicated in our words many times (Likutay Moharan vol. 2, Torah 97). # אות-נה URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/70/ # אות-נה
אות-נה
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/70 ## Segment 1
עִקַּר הַתְּפִלָּה הוּא עַל-יְדֵי עַזּוּת דִּקְדֻשָּׁה שֶׁצָּרִיךְ לְהָעֵז פָּנָיו נֶגֶד הַשֵּׁם יִתְבָּרַךְ לְבַקֵּשׁ מִלְּפָנָיו עַל כָּל מַה שֶּׁצָּרִיךְ וַאֲפִלּוּ לַעֲשׂוֹת נִסִּים וְנִפְלָאוֹת כִּי אִי אֶפְשָׁר לַעֲמד לְהִתְפַּלֵּל לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כִּי אִם עַל-יְדֵי עַזּוּת דִּקְדֻשָּׁה כִּי כָּל חָד כְּפוּם מַה דִּמְשָׁעֵר בְּלִבֵּהּ אֶת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וְרוֹאֶה פְּחִיתוּתוֹ וּגְרִיעוּתוֹ אֵיךְ הָיָה יָכוֹל לַעֲמד וּלְהִתְפַּלֵּל לְפָנָיו עַל כֵּן בִּשְׁעַת הַתְּפִלָּה צָרִיךְ הָאָדָם לְסַלֵּק אֶת הַבּוּשָׁה וְיָעֵז פָּנָיו לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ כָּל מַה שֶּׁצָּרִיךְ כַּנַּ"ל וְזֶה בְּחִינַת "אֵלֶיךָ זָעֲקוּ וְנִמְלָטוּ בְּךָ בָּטְחוּ וְלא בוֹשׁוּ" .
Prayer demands holy brazeness The quintessence of prayer is through holy brazenness (azoos di'kiddoosha), for it is necessary to be brazen faced against Hashem Yisburach to ask from Him concerning everything one needs, even for the making of miracles and wonders, for it is impossible to stand in prayer before Hashem Yisburach except by means of holy brazenness, because every person, to the extent that he fathoms in his heart the greatness of the Creator blessed He, and sees his own lowliness and inferiority, how can he stand and pray before Him? Therefore at the time of prayer, a person needs to dispel the shame, and be brazen faced to ask from Hashem Yisburach everything that he needs, as mentioned above. And this is the aspect of (Psalms 22:6), “to You they screamed out and they escaped, in You they trusted and were not embarrassed.” (Likutay Moharan, Torah 30; Likutay Aitzos, Prayer 36). # אות-נו URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/71/ # אות-נו
אות-נו
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/71 ## Segment 1
עַל-יְדֵי הַשִּׂיחָה שֶׁמְּשִׂיחִים וּמְדַבְּרִים בֵּינוֹ לְבֵין קוֹנוֹ וּמוֹצִיאִין בַּפֶּה הַכִּסּוּפִים וְהָרְצוֹנוֹת טוֹבִים שֶׁלּוֹ, מַה שֶּׁהוּא נִכְסָף וּמִשְׁתּוֹקֵק וּמִתְגַּעְגֵּעַ לָצֵאת מֵהָרָע שֶׁלּוֹ וְלִזְכּוֹת לְטוֹב אֲמִתִּי וּמִתְפַּלֵּל וּמִתְחַנֵּן לִפְנֵי ה' יִתְבָּרַךְ עַל זֶה עַל-יְדֵי-זֶה הוּא מוֹצִיא הַנְּפָשׁוֹת טוֹבוֹת מִכּחַ אֶל הַפּעַל כִּי עַל-יְדֵי הַכִּסּוּפִין לְבַד נַעֲשִׂין נְפָשׁוֹת בְּכחַ כִּי הַכִּסּוּפִין הֵם הַנֶּפֶשׁ בְּחִינַת נִכְסְפָה וְגַם כָּלְתָה נַפְשִׁי וְעַל-יְדֵי הַדִּבּוּר הַנַּ"ל נִגְמָרִין וְיוֹצְאִין מִכּחַ אֶל הַפּעַל בְּחִינַת וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה וְתַרְגּוּמוֹ לְרוּחַ מְמַלְּלָא וּכְמוֹ שֶׁכָּתוּב: נַפְשִׁי יָצְאָה בְדַבְּרוֹ וְעַל- יְדֵי-זֶה זוֹכֶה לִפְעל בַּקָּשָׁתוֹ וְזוֹכֶה לְצַיֵּר אוֹתִיּוֹת הַתּוֹרָה לְטוֹב וּמְחַיֶּה וּמְקַיֵּם הַכּל וּמַמְשִׁיךְ טוֹבָה וּבְרָכָה בְּכָל הָעוֹלָמוֹת וְנַעֲשִׂים פְּעֻלּוֹת טוֹבוֹת בָּעוֹלָם וּמְעוֹרֵר לִתְשׁוּבָה כַּמָּה נְפָשׁוֹת עַל-יְדֵי הַדִּבּוּר הַזֶּה שֶׁמְּדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ.
Yearning creates potential souls, ## Segment 2
כִּי עִנְיָן זֶה שֶׁל כִּסּוּפִין וּרְצוֹנוֹת טוֹבִים וּלְהוֹצִיאָם בְּפֶה מָלֵא הוּא יָקָר מְאד וְצָרִיךְ כָּל אָדָם לְהַרְגִּיל עַצְמוֹ לַעֲסֹק בָּזֶה הַרְבֵּה בְּכָל יוֹם וְעַל-יְדֵי-זֶה יְכוֹלִים לְהַחֲזִיר כָּל הָעוֹלָם לְמוּטָב וְזֶה יֵשׁ הֶבֶל אֲשֶׁר נַעֲשֶׂה עַל הָאָרֶץ, הַיְנוּ הֶבֶל הַיּוֹצֵא מֵהַפֶּה מֵהַדִּבּוּרִים קְדוֹשִׁים הַנַּ"ל שֶׁיֵּשׁ רְשָׁעִים שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הַצַּדִּיקִים, הַיְנוּ כַּנַּ"ל כִּי עַל- יְדֵי-זֶה מְעוֹרֵר כַּמָּה רְשָׁעִים לִתְשׁוּבָה וְיֵשׁ לְהִפּוּךְ שֶׁמּוֹצִיאִין בַּהֶבֶל הַיּוֹצֵא מֵהַפֶּה דִּבּוּרִים שֶׁל כִּסּוּפִים רָעִים חַס וְשָׁלוֹם, וְעַל-יְדֵי-זֶה יֵשׁ צַדִּיקִים שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים כִּי הַדִּבּוּר שֶׁהוּא הַנֶּפֶשׁ שֶׁהוּא הָרוּחַ מְמַלְּלָא מִתְגַּלְגֶּלֶת בַּאֲנָשִׁים אֲחֵרִים כְּפִי הַהֶבֶל כְּמוֹ כֵן שֶׁנַּעֲשֶׂה עַל הָאָרֶץ.
verbalizing the yearning actualizes them ## Segment 3
(וְעַיֵּן בְּ"לִקּוּטֵי הֲלָכוֹת" הִלְכוֹת אָמָּנִים הֲלָכָה ד' שֶׁמְּבאָר שָׁם, אֲשֶׁר עַל כֵּן צְרִיכִין לִשְׁמר עַצְמוֹ מְאד מִכִּסּוּפִים רָעִים וּבִפְרָט מִלְּהוֹצִיאָם בַּפֶּה כִּי הוֹלְכִים וּמְעוֹרְרִים אֶת אַנְשֵׁי הָעוֹלָם לְתַאֲווֹת רָעוֹת וְזֶה שֶׁאָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם בָּחַנְתָּ לִבִּי פָּקַדְתָּ לַיְלָה צְרַפְתָּנִי בַל תִּמְצָא, הַיְנוּ שֶׁאָמַר בִּשְׁבִיל כְּלַל יִשְׂרָאֵל, יָדַעְתִּי שֶׁלּא עָמַדְתִּי בַּנִּסָּיוֹן כָּרָאוּי, כִּי לא זָכִיתִי עֲדַיִן לְהִנָּצֵל מִכִּסּוּפִים דְּהַאי עָלְמָא, אַךְ זַמּוֹתִי בַּל יַעֲבָר פִּי כִּי עַל כָּל פָּנִים אֲנִי שׁוֹמֵר עַצְמִי שֶׁלּא לְהוֹצִיא הַכִּסּוּפִים אֵלּוּ עַל הַדִּבּוּר פִּי חַס וְשָׁלוֹם, בִּכְדֵי שֶׁלּא יִהְיוּ נַעֲשִׂים עַל-יְדֵי-זֶה פְּעֻלּוֹת רָעוֹת בָּעוֹלָם חַס וְשָׁלוֹם, רַק אֲנִי מַרְגִּיל עַצְמִי לְדַבֵּר תָּמִיד דִּבּוּרִים קְדוֹשִׁים שֶׁל כִּסּוּפִים טוֹבִים לִקְרוֹת אֵלֶיךָ תָּמִיד שֶׁתְּשִׁיבֵנִי אֵלֶיךָ בֶּאֱמֶת וְעַל-יְדֵי-זֶה נִמְשָׁךְ פְּעֻלּוֹת טוֹבוֹת וּבְרָכָה לְכָל הָעוֹלָמוֹת וְזֶה לִפְעֻלּוֹת אָדָם בִּדְבַר שְׂפָתֶיךָ שֶׁאֲנִי נִשְׁמָר לְדַבֵּר רַק דִּבּוּרִים קְדוֹשִׁים שֶׁהֵם דִּבְרֵי שְׂפָתֶיךָ כְּדֵי שֶׁעַל-יְדֵי-זֶה יִהְיוּ נִגְרָמִים כָּל פְּעֻלּוֹת אָדָם לְטוֹבָה וְזֶה אֲנִי שָׁמַרְתִּי אָרְחוֹת פָּרִיץ כִּי עַל- יְדֵי-זֶה שֶׁאֲנִי מַרְגִּיל לְשׁוֹנִי לְדַבֵּר תָּמִיד דִּבּוּרִים שֶׁל כִּסּוּפִים טוֹבִים כַּנַּ"ל, עַל-יְדֵי-זֶה אֲנִי זוֹכֶה לְהִנָּצֵל וּלְהִשָּׁמֵר מִכָּל אָרְחוֹת פָּרִיץ שֶׁהֵם כָּל הַדְּרָכִים רָעִים רַחֲמָנָא לִצְלָן, רַק תְּמךְ אֲשׁוּרַי בְּמַעְגְּלוֹתֶיךָ וְכוּ' כִּי הַדִּבּוּרִים טוֹבִים תּוֹמְכִים וְסוֹעֲדִים אוֹתִי לִתְמךְ אֲשׁוּרַי בְּמַעְגְּלוֹתֶיךָ וְזֶה שֶׁמְּבָאֵר בְּיוֹתֵר עַל-יְדֵי מָה זָכִיתִי לָזֶה אֲנִי קְרָאתִיךָ כִּי תַּעֲנֵנִי אֵל שֶׁזֶּהוּ כָּל עִנְיַן הַהִתְבּוֹדְדוּת וְהַשִּׂיחָה בֵּינוֹ וּבֵין קוֹנוֹ שֶׁצְּרִיכִין לְהַרְגִּיל אֶת עַצְמוֹ בָּזֶה הַרְבֵּה לִכְסֹף תָּמִיד כִּסּוּפִים טוֹבִים וּלְהוֹצִיאָם מִפִּיו בְּכָל יוֹם כַּנַּ"ל).
Through the conversation that one converses and speaks between himself and his Maker, and he verbalizes his yearnings and good desires, that which he yearns, and quests, and longs to get out of his baseness and merit to the true good, and he prays and pleads before Hashem Yisburach for this, through this he produces the good souls from their state of potentiality (bikoaach) to actuality (bifoaal). For through the longing alone, potential souls are made, because the yearning is the soul, in the aspect of (Psalms 84:3), “my soul yearns and pines (-even to the extent of expiration),” and through the speaking mentioned above, they are completed and produced from potential (bikoach) to actuality (bifoal), in the aspect of (Genesis 2:7), “and the man became a living soul,” and the Targum (aramaic translation of Unkellus) is, “a speaking spirit,” and as it is written (Song of Songs 5:6), “my soul departed with his speaking.” And through this one merits to effectuate his request, and he merits to configure the letters of the Torah for the good, and sustain and give to everything, and to draw goodness and blessing in all the worlds, and good implementations are carried out in the world, and many souls are aroused to repentance through this speech, that one speaks between himself and his Maker. For this matter of yearning and good desires, and to fully verbalize them, is extremely precious, and every person needs to accustom himself to engage in this plentifully every day, and through this it is possible to return the whole world to the better (-Likutay Aitzos ends here). And this is (Ecclesiastes 8:14), “There is hevel (vanity/vapor/breath) which takes place in the world,” that is hevel (breath) that leaves the mouth, from the holy speech mentioned above, “that there are evil people that are visited with (/attain) the likes of the conduct of the tzaddikim,” meaning, as mentioned above, because through this many evil people are aroused to repent. And there is the opposite, the discharge in the hevel that leaves the mouth, utterances of bad yearnings Heaven forbid, and through this, “there are tzaddikim that are visited with (/come to) the likes of the conduct of the evil people.” For speech, which is the soul, which is the speaking spirit (ruach mimallila – cited above from the Targum), transposes to other people, according to the hevel which is carried out in the world. (Likutay Moharan, Torah 31; Likutay Aitzos, Hisbodidus 3). ## Segment 4
וְעַיֵּן עוֹד בְּסֵפֶר "עָלִים לִתְרוּפָה" מִמּוֹרֵנוּ הָרַב רַבִּי נָתָן זַ"ל (מִכְתָּב שכ"ג) שֶׁכָּתַב שָׁם, כִּי הַכּל יְכוֹלִים לִפְעל עַל-יְדֵי רְצוֹנוֹת וְכִסּוּפִים וּלְהַרְגִּיל אֶת עַצְמוֹ לְדַבֵּר הַכִּסּוּפִין וְהָרְצוֹנוֹת בְּפִיו קוּמוּ נָא עִמְדוּ נָא עוֹרְרוּ נָא לְבַבְכֶם הַטּוֹב הֵיטֵב הֵיטֵב לְהַרְגִּיל עַצְמְכֶם לֵילֵךְ בַּדֶרֶךְ הַזֶּה לִכְסֹף וּלְהִשְׁתּוֹקֵק הַרְבֵּה לַה' יִתְבָּרַךְ בְּכָל עֵת וּלְדַבֵּר הַכִּסּוּפִּים בַּפֶּה, שֶׁעַל-יְדֵי-זֶה נֶאֱרָגִים עוֹלָמוֹת וְחִדּוּשִׁים נִפְלָאִים עַל-יְדֵי צֵרוּפֵי אוֹתִיּוֹת בְּמָאתַיִם שְׁלשִׁים וְאֶחָד הַשְּׁעָרִים הַמִּצְטָרְפִין וְנִזְדַּוְּגִין בְּצֵרוּפִים חֲדָשִׁים נִפְלָאִים עַל-יְדֵי דִּבּוּרֵי הַכִּסּוּפִים לַה' וּלְתוֹרָתוֹ וְלִדְרָכָיו הַקְּדוֹשִׁים, כַּמּוּבָן וּמְבאָר בְּלִקּוּטֵי א' סִימָן ל"א כִּי לא דָּבָר רֵק הוּא מִכֶּם כִּי הוּא חַיֵּיכֶם וְכוּ', וּמֵחֲמַת שֶׁהַיּוֹם לָמַדְתִּי בְּסִפְרֵי קַבָּלָה מֵעִנְיַן הִתְהַוּוּת וַאֲרִיגַת כָּל הָעוֹלָמוֹת עַל-יְדֵי צֵרוּפֵי הָאוֹתִיּוֹת בְּמָאתַיִם שְׁלשִׁים וְאֶחָד שְׁעָרִים פָּנִים וְאָחוֹר וְכוּ' וְעַל-יְדֵי-זֶה נִתְעוֹרַרְתִּי עַתָּה הַרְבֵּה הַרְבֵּה מִדֵּי דַבְּרִי עִם אֶחָד מִבְּנֵי הַנְּעוּרִים שֶׁלָּנוּ כַּמָּה וְכַמָּה מַעֲלוֹת טוֹבוֹת לְהַזּוֹכֶה לֵילֵךְ בְּדַרְכֵי רַבֵּנוּ זַ"ל, בִּפְרָט בְּעִנְיַן הָרְצוֹנוֹת וְהַכִּסּוּפִים לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ בִּכְלָלִיּוּת וּבִפְרָטִיּוּת וּלְדַבְּרָם בַּפֶּה הֵן בְּדֶרֶךְ כְּלָל שֶׁרְצוֹנוֹ לִהְיוֹת יְהוּדִי בֶּאֱמֶת הֵן בִּפְרָטִיּוּת מַה שֶּׁחָסֵר לוֹ בִּפְרָט בְּאוֹתוֹ הָעֵת וְכוּ' וְכוּ' אַשְׁרֵי שֶׁיּאחֵז בָּזֶה לֵית כָּל מחָא סָבֵל דָּא מַה שֶּׁנַּעֲשֶׂה וְנֶאֱרָג מִזֶּה בָּעוֹלָמוֹת הָעֶלְיוֹנִים וְנִפְלְאוֹת הַשַּׁעֲשׁוּעִים הָעוֹלִים לְפָנָיו עַל-יְדֵי-זֶה חִזְקוּ וְאִמְצוּ לְקַיֵּם הַנְהָגָה זאת בְּכָל עֵת לְמַעַן יִיטַב לָכֶם לָעַד .
[And see in Likutay Halachos, laws of craftsmen, law 4:12, where it is explained that therefore it is necessary to guard oneself very much from bad yearning, and especially from verbalizing them, because they go and arouse people in the world to bad desires. And this is what King David r.i.p. said (Psalms 17:3), “You examined (/tested) my heart, You attended (to me at) night (see Malbi”m there – night is a time of thought and extra precaution is necessary q.v.), You have purged (/tested) me, and did not find (what You desired – Rashi; alternately explained: so that there is not to be found in me any improper thoughts),” that is that he said on behalf of Klal Yisroel (All of Israel): “I know that I did not withstand the test properly, because I still have not merited to be saved from yearnings of this world, however (continuation of the verse), 'my thoughts (/intrigues) will not pass my mouth,' for no matter what, I guard myself not to release these yearnings verbally Heaven forbid, so that there shall not be carried out through this bad implementations in the world Heaven forbid, rather, I accustom myself to always speak holy words of good yearning, to call out to You always, that You should return me to You in truth, and through this good implementations and blessing are drawn to all the worlds.” And this is (verse 4), “for the implementations of man are (/will be) to the words of Your lips;” - “For I am guarded to speak only holy words, which are 'the words of Your lips', in order that through this all the implementations of man will be completed for the good.” And this is (continuation of the verse), “I guarded (against) breached ways,” - “For by virtue of this, that I regulate my language to speak always words of good yearning as mentioned, through this I merit to be saved and to be guarded from all breached ways, which are all the bad ways, may the Merciful One save us, just (verse 5), 'support my steps in Your path etc.', for the good spoken words support and assist me, to secure my steps in Your path.” And this is what is explained even more; “Through what have I merited to this?”: “I called out to You, for You answered me, G-d (verse 6),” for this is the whole matter of hisbodidus and conversation between one and his Maker, that it is necessary to accustom oneself to this copiously, to yearn constantly good yearnings and to verbalize them every day, as mentioned above]. And see further in the book Ullim LiTrufah (Leaves of Healing, letter 323), from our teacher, Rabbi Nussun o.b.m., where it is written: For it is possible to accomplish everything through desires and yearning, and to accustom oneself to speak out the yearnings and desires with his mouth. Get up now (/please), stand now (/please), arouse now (/please) your good hearts, very very well, to accustom yourselves to go in this way, to yearn and long profusely to Hashem Yisburach at all times, and to speak the yearnings verbally, for through this, worlds and wondrous novelty are woven through the permutation of the letters in the 231 gates which join and conjugate in wondrous new permutations through the spoken words of yearning to Hashem, and to His Torah, and to His holy ways, as understood and explained in Likutay (Moharan) I, Torah 31:6. 'For it is not an empty matter for you, for it is your life etc. (Deuteronomy 32:47).' And because today I learned in the books of Kabbala regarding the coming into existence and weaving of all the worlds through permutation of the letters in the 231 gates, front and back etc., (and) through this I was very profusely aroused now, while talking with one of our youths of the many, many good qualities (/heights) of one who merits to go in the ways of Rabbainu o.b.m., in the matter of desires and yearning to Hashem Yisburach, and to His Torah, in general and in detail, and to speak them out verbally; be it in a general fashion – that his desire is to be a Jew in truth, or be it in particulars – what he is specifically lacking at that time etc. etc.. Fortunate is one who holds to this. Not any mind can harbor what is done and woven from this in the supernal worlds, and the wonders of the delights which go up before Him through this. Strengthen and embolden yourselves to fulfill this practice at all times, so that it will be good for you eternally. # אות-נז URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/72/ # אות-נז
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Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/72 ## Segment 1
בְּכָל אֶחָד מִיִּשְׂרָאֵל יֵשׁ נְקֻדָּה טוֹבָה יְקָרָה מְאד שֶׁרְצוֹנָהּ חָזָק תָּמִיד רַק לַעֲשׂוֹת רְצוֹן קוֹנָהּ, אַךְ הַתַּאֲווֹת שׁוֹבְרִין לִבּוֹ, וְעַל-יְדֵי- זֶה לִבּוֹ רָחוֹק מֵהַנְּקֻדָּה עַל כֵּן צָרִיךְ כָּל אֶחָד לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ כְּדֵי שֶׁיָּאִיר בְּחִינַת הַנְּקֻדָּה שֶׁיֵּשׁ בּוֹ לְלִבּוֹ וְעַל יְדֵי זֶה יִתְבַּטֵּל עָרְלַת לִבּוֹ, דְּהַיְנוּ הָאַהֲבוֹת רָעוֹת שֶׁהֵם חֶרְפַּת לֵב שֶׁהֵם שׁוֹבְרִים לִבּוֹ שֶׁל אָדָם בִּבְחִינַת חֶרְפָּה שָׁבְרָה לִבִּי (שָׁם, סִימָן ל"ד).
Connect the heart to its point to save it from the shame of fallen desires ## Segment 2
נח.
## Segment 3
צָרִיךְ הָאָדָם לְהַרְגִּיל אֶת עַצְמוֹ לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בֶּאֱמֶת גָּדוֹל לַאֲמִתּוֹ עַד שֶׁיְּעוֹרֵר אֶת לְבָבוֹ בֶּאֱמֶת עַד שֶׁיַּתְחִיל לְדַבֵּר בַּחֲמִימוּת שֶׁבַּלֵּב דִּבְרֵי אֱמֶת שֶׁבִּלְבָבוֹ בְּהִתְעוֹרְרוּת בִּתְשׁוּבָה עַד שֶׁיִּרְאֶה פְּחִיתוּתָיו וּגְדֻלַּת הַבּוֹרֵא עַד שֶׁיִּתְבַּיֵּשׁ מְאד מִלְּפָנָיו יִתְבָּרַךְ, כִּי עַד עַכְשָׁו הִשְׁלִיךְ חַטּאתָיו אַחֲרֵי כְּתֵפָיו וְלא עִיֵּן בָּהֶם וְעַכְשָׁו כְּשֶׁיּוֹדֵעַ אוֹתָם, אֲזַי נִכְנָס בּוֹ בּוּשָׁה גְּדוֹלָה עַל גּדֶל פְּשָׁעָיו כְּנֶגֶד רָב וְשַׁלִּיט עִקָּרָא וְשָׁרְשָׁא דְּכָל עָלְמִין וְהַבּוּשָׁה הַזּאת נִתְגַּלֶּה עַל פָּנָיו וְהַבּוּשָׁה הַזּאת הִיא בְּחִינַת אוֹר הַתְּפִלִּין שֶׁהֵם סִימָן עַל דְּבֵקוּת יִשְׂרָאֵל בְּהַבּוֹרֵא יִתְבָּרַךְ וְהִיא בְּחִינַת קֵרוּן אוֹר הַפָּנִים וְעַל-יְדֵי הַבּוּשָׁה הַזּאת מוֹחֲלִין לוֹ עַל כָּל עֲוֹנוֹתָיו (שָׁם, סִימָן ל"ח).
In every Israelite there is an extremely precious good point, whose desire is always strong, to do the desire of its Maker, but the (worldly) desires break his heart, and through this his heart is distant from the point. Therefore it is necessary for every person to speak between himself and his Maker, in order to light up the aspect of the point which is in his heart, and through this his uncircumcised heart will be nullified, that is, the bad loves (-affections) which are the heart's disgrace, which break a person's heart, in the aspect of (Psalms 69:21), “disgrace broke my heart.” ## Segment 4
[אָמַר הַמַּעְתִּיק: מִכָּאן סַעַד לְמַה שֶׁמּוּבָא לְעֵיל בְּאוֹת מ"ה, מַה שֶּׁאָמַר שֶׁיְּכוֹלִים לְהַכִּיר בְּאֶחָד אִם יֵשׁ לוֹ הִתְבּוֹדְדוּת כִּי עַל- יְדֵי-זֶה נִתְגַּלָּה עַל פָּנָיו בּוּשָׁה גְּדוֹלָה מֵהַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל] : .
(Likutay Moharan 34; Likutay Aitzos, Hisbodidus 4). But when this very distant one is aroused in the depth of his distance and does not despair of himself in any manner, and weeps and cries to Hashem always — this is the aspect of: "A voice is heard in Ramah, wailing, bitter weeping". And even so, since he still holds on to cry and weep to Hashem always, then Hashem's mercies are aroused and an illumination shines from above: "Refrain your voice from weeping... for there is reward for your labor and there is hope for your future" [Jeremiah 31:16]. # אות-נט URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/73/ # אות-נט
אות-נט
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/73 ## Segment 1
עִקַּר הַהִתְבּוֹדְדוּת הוּא בַּלַּיְלָה שֶׁאָז הַכּל יְשֵׁנִים וְגַם שֶׁיִּהְיֶה הַמָּקוֹם מֵחוּץ לְהָעִיר שֶׁיֵּלֵךְ בַּדֶּרֶךְ יְחִידִי, דְּהַיְנוּ בְּמָקוֹם שֶׁאֵין בְּנֵי אָדָם הוֹלְכִים שָׁם אֲפִלּוּ בַּיּוֹם וְעַל-יְדֵי-זֶה שֶׁמִּתְבּוֹדֵד בַּלַּיְלָה בַּדֶּרֶךְ יְחִידִי כַּנַּ"ל וּמַפְנֶה לִבּוֹ וְדַעְתּוֹ מִכָּל עִסְקֵי הָעוֹלָם הַזֶּה וּמְבַטֵּל הַכּל עַד שֶׁמְּבַטֵּל אֶת עַצְמוֹ לְגַמְרֵי, דְּהַיְנוּ שֶׁבַּתְּחִלָּה מִתְפַּלֵּל הַרְבֵּה עַד שֶׁמְּבַטֵּל מִדָּה זאת וְאַחַר- כָּךְ מִתְפַּלֵּל הַרְבֵּה עוֹד עַד שֶׁמְּבַטֵּל מִדָּה אַחֶרֶת וְאַחַר-כָּךְ מִתְפַּלֵּל הַרְבֵּה עוֹד עַד שֶׁמְּבַטֵּל אֶת עַצְמוֹ לְגַמְרֵי שֶׁלּא יִהְיֶה בּוֹ שׁוּם גֵּאוּת וְשׁוּם מַמָּשׁוּת עַד שֶׁיִּהְיֶה בְּעֵינָיו כְּאַיִן וּכְאֶפֶס מַמָּשׁ וְזוֹכֶה עַל-יְדֵי-זֶה לָבוֹא לִבְחִינַת בִּטּוּל בֶּאֱמֶת עַל-יְדֵי-זֶה נִכְלָל נַפְשׁוֹ בְּשָׁרְשׁוֹ בְּאַחְדוּתוֹ יִתְבָּרַךְ הָאֵין סוֹף שֶׁנִּקְרָא מְחֻיַּב הַמְּצִיאוּת כַּיָּדוּעַ וְעַל-יְדֵי-זֶה נִכְלָלִין כָּל הָעוֹלָמוֹת הַתְּלוּיִים בְּנַפְשׁוֹ גַּם כֵּן בְּאַחְדוּתוֹ יִתְבָּרַךְ הָאֵין סוֹף שֶׁנִּקְרָא מְחֻיַּב הַמְּצִיאוּת וְזֶה פֵּרוּשׁ הַמִּשְׁנָה, הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי, הַיְנוּ כַּנַּ"ל וּמַפְנֶה לִבּוֹ מִכָּל עִסְקֵי הָעוֹלָם הַזֶּה כְּדֵי שֶׁיָּבוֹא לִבְחִינַת בִּטּוּל בֶּאֱמֶת וְזֶה לְבַטָּלָה, הַיְנוּ כַּנַּ"ל, הֲרֵי זֶה הָאָדָם מִתְחַיֵּב הַיְנוּ שֶׁנִּכְלָל בְּאַחְדוּתוֹ יִתְבָּרַךְ שֶׁנִּקְרָא מְחֻיַּב הַמְּצִיאוּת וְזֶה בְּנַפְשׁוֹ הַיְנוּ שֶׁנַּפְשׁוֹ עִם כָּל הָעוֹלָמוֹת הַתְּלוּיִים בְּנַפְשׁוֹ נִכְלָלִים בִּמְחֻיַּב הַמְּצִיאוּת כַּנַּ"ל:.
Go out at night, alone, somewhere people never go, and completely nullify yourself to G-d. There is no danger to be feared. ## Segment 2
וְעַיֵּן בְּסֵפֶר "עָלִים לִתְרוּפָה" (מִכְתָּב רצ"ג) אַחַר שֶׁמֵּבִיא שָׁם בִּקְצָרָה דְּבָרִים מוּעָטִים מֵהַתּוֹרָה "הַנֵּעוֹר בַּלַּיְלָה" הַנַּ"ל, כָּתַב שָׁם בְּזֶה הַלָּשׁוֹן: הֵיכָן אֲנַחְנוּ בָּעוֹלָם, שֶׁזָּכִינוּ לִשְׁמעַ כָּזאת, וַעֲדַיִן מִתּוֹרָתוֹ אָנוּ רְחוֹקִים וַאֲנִי צוֹעֵק בְּלִבִּי עַתָּה עַל הַיָּמִים שֶׁעָבְרוּ, כַּמָּה שָׁנִים שֶׁלּא זָכִיתִי לְקַיֵּם זאת מֵרִבּוּי הַמְּנִיעוֹת, אֲבָל אֲנִי מְשַׂמֵּחַ עַצְמִי עַל הַמְּעַט דִּמְעַט, שֶׁזָּכִיתִי לִפְעָמִים לְקַיֵּם מְעַט מִזֶּה וְגַם מַה שֶּׁזָּכִינוּ לְפָרֵשׁ שִׂיחָתֵנוּ בַּיּוֹם לְפָנָיו יִתְבָּרַךְ, הוּא גַּם כֵּן יָקָר מְאד מְאד, כִּי לָאו כָּל אָדָם זוֹכֶה לְקַיֵּם כָּל הַנַּ"ל בִּשְׁלֵמוּת וְאַשְׁרֵי הַזּוֹכֶה לְהִתְבּוֹדְדוּת אֲפִלּוּ בַּיּוֹם, אֲבָל אַשְׁרֵי וְאַשְׁרֵי הַזּוֹכֶה לְקַיֵּם בִּפְשִׁיטוּת הַנֵּעוֹר בַּלַּיְלָה וְכוּ', עַד שֶׁיִּזְכֶּה לְהִכָּלֵל עַל-יְדֵי-זֶה בְּחִיּוּב הַמְּצִיאוּת וּלְהַעֲלוֹת כָּל הָעוֹלָם הַתָּלוּי בּוֹ, לְהִכָּלֵל בּוֹ יִתְבָּרַךְ, שֶׁהוּא מְחֻיַּב הַמְּצִיאוּת יְהִי חֶלְקִי עִמָּהֶם לְעוֹלָם וְכוּ', עַיֵּן שָׁם כָּל הַמִּכְתָּב וּפַעַם אַחַת דִּבֵּר מוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, מֵהַדֶּרֶךְ הַקָּדוֹשׁ הַזֶּה שֶׁל הַנִּעוּר בַּלַּיְלָה כְּפִי שֶׁגִּלָּה זאת אַדְמוֹ"ר הַקָּדוֹשׁ זְצַ"ל וְאָמַר אָז בְּזֶה הַלָּשׁוֹן: עוֹד יִהְיֶה זְמַן, שֶׁיִּהְיֶה הַדֶּרֶךְ הַזֶּה דֶּרֶךְ כְּבוּשָׁה לָרַבִּים (כְּמוֹ עַכְשָׁו הוּא דֶּרֶךְ כְּבוּשָׁה בְּכָל בּקֶר לְהַנִּיחַ טַלִּית וּתְפִלִּין) וְאוֹדוֹת הַפְּחָדִים שֶׁיֵּשׁ בָּזֶה, אָמַר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זִכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, שֶׁאִם הָיָה לוֹ בֵּן יָחִיד, הָיָה מְשַׁלְּחוֹ יְחִידִי בַּלַּיְלָה לַשָּׂדֶה, וְלא הָיָה חוֹשֵׁשׁ לְשׁוּם דָּבָר וְאָמַר זאת עַל כָּל אָדָם, שֶׁאֵין לוֹ לִפְחֹד כְּלָל (כִּי שְׁלוּחֵי מִצְוָה אֵינָם נִזּוֹקִים) וּמוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, הוֹסִיף לְדַבֵּר בָּזֶה וְאָמַר עַל זֶה כְּמוֹ שֶׁכָּתוּב בַּזּהַר הַקָּדוֹשׁ לְעִנְיַן הֲלִיכַת כָּלֵב לְחֶבְרוֹן לְהִשְׁתַּטֵּחַ עַל קִבְרֵי הָאָבוֹת, וְאֵיךְ לא יָרֵא מֵהָעֲנָקִים שֶׁהָיוּ שָׁם וְכָתַב שָׁם הַזּהַר הַקָּדוֹשׁ: מָאן דְּאִיהוּ בְּדָחְקָא לָא מִסְתַּכֵּל מִידֵי; כָּךְ כָּלֵב, בְּגִין דַּהֲוָה בְּדָחְקָא לָא אִסְתַּכֵּל מִידֵי וְאָתֵי לְצַלָּאָה עַל קִבְרֵי אֲבָהַן וְכוּ', עַיֵּן שָׁם וְכֵן בָּעִנְיָן הַזֶּה, כָּל מִי שֶׁיּוֹדֵעַ וּמְחַשֵּׁב אֶת עַצְמוֹ הֵיטֵב, שֶׁכְּהֶרֶף עַיִן יִפְרְחוּ יָמָיו וְיִצְטָרֵךְ לָתֵת דִּין וְחֶשְׁבּוֹן מִכָּל מַעֲשָׂיו, וְלא יְוַתְּרוּ לוֹ עַל שׁוּם דָּבָר וְכוּ', מִי שֶׁמְּחֲשֵׁב אֶת עַצְמוֹ בְּכָל זֶה בְּוַדַּאי לא יַבִּיט עַל שׁוּם פַּחַד מֵהַפְּחָדִים וְכַיּוֹצֵא וּמִכָּל שֶׁכֵּן שֶׁבֶּאֱמֶת אֵין בָּזֶה פַּחַד כְּלָל, כַּנִּזְכָּר לְעֵיל.
The primary hisbodidus is at night, for then everyone is sleeping, and also that the place should be outside the city, that he should go on a solitary way, that is, in a place where people do not go there even in the day. And through this that one does hisbodidus at night on a solitary way as mentioned above, and clears his heart and mind from all engagements of this world, and abnegates everything, until he nullifies himself completely; meaning, that first he prays copiously until he abnegates this vice, and afterwards he continues to pray copiously until he abnegates a different vice, and afterwards he continues to pray copiously until he utterly nullifies himself, that he should not retain any haughtiness or any entity, until he is in his (own) eyes as literally nothing and void, and through this he merits to come to the aspect of true nullification – through this his soul is included in its root in His infinite (Ain Soaf) unity blessed He, which is called the michoo'yuv hamitzee'oos (imperative existence), as is known. And through this all the worlds that are contingent on his soul are also included in His Infinite (Ain Soaf) Unity blessed He, which is called michoo'yuv hamitzee'oos (imperative existence). And this is the interpretation of the Mishna (Ethics of Our Fathers 3:5): One who is awake at night and (one) who goes alone on a path (/goes on a lone path), as explained above, and clears {turns} his heart – from all concerns of this world, in order to achieve the state of true nullification. And this is: to nullification {emptiness}, as mentioned above, behold this person is the imperative {culpable}, that is he is included in His Unity blessed He, which is called michoo'yuv hamitzee'oos (imperative existence). And this is: with his soul, meaning that his soul, with all the worlds contingent on his soul, are included in the michoo'yuv hamitzee'oos (imperative existence), as mentioned above. (Likutay Moharan 52; Likutay Aitzos, Hisbodidus 7). And see in the book “Ullim LiTrufah” (Leaves for Healing, letter 113), after it brings there a brief synopsis of the torah “One who is awake at night,” mentioned above, these words are written there: “Where are we in the world that (even though) we merited to hear such a thing, (and) we are still distant from his torah?! I scream in my heart now over the days that transpired, many years that I didn't merit to fulfill this due to the inundation of obstacles, but I cheer myself up with the very little that I merited at times to fulfill a bit of this. And also what we merited to express our words during the day, before Him blessed He, is also very extremely precious, for not every person merits to fulfill wholly everything mentioned above. And fortunate is one who merits to do hisbodidus even (if it is only) in the day. However, fortunate and fortunate is one who merits to fulfill straightforwardly 'One who is awake at night etc.', until he merits through this to be included in the chi'yoov hamitzee'oos, and to raise the entire universe which is contingent on him, to be included in Him blessed He, for he is michoo'yuv hamitzeeyues. May my lot be with them forever etc.,” see there the whole letter. ## Segment 3
גַּם סִפֵּר מוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, מַעֲשֶׂה מֵהַבַּעַל-שֵׁם-טוֹב הַקָּדוֹשׁ, זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה: פַּעַם אַחַת הִתְפַּלֵּל עִם הַחֶבְרַיָּא שֶׁלּוֹ וְהִתְפַּלְּלוּ בְּהִתְלַהֲבוּת גָּדוֹל מְאד, כְּדַרְכָּם אַחַר-כָּךְ, כְּשֶׁגָּמְרוּ תְּפִלָּתָם, רָאוּ שֶׁהַבַּעַל-שֵׁם-טוֹב הַקָּדוֹשׁ, זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, הוּא בְּפָנִים זוֹעֲפוֹת מְאד וְאַחַר-כָּךְ עָנָה וְאָמַר לָהֶם: בְּעֵת שֶׁהִתְפַּלַּלְתֶּם, הִכְנִיס הַבַּעַל-דָּבָר בְּכָל אֶחָד מִכֶּם מַחֲשָׁבוֹת שֶׁל גֵּאוּת וּרְמוּת רוּחָא בָּזֶה שֶׁאַתֶּם מִתְפַּלְּלִים בְּהִתְלַהֲבוּת וּבִדְבֵקוּת כָּזֶה, וְעַל-יְדֵי-זֶה נִתְעוֹרֵר לְמַעְלָה קִטְרוּג עֲלֵיכֶם וְהָיָה לִי יְגִיעָה גְּדוֹלָה, עַד שֶׁהִמְתַּקְתִּי זאת וְסִפֵּר זאת לְמַעַן דַּעַת כַּמָּה וְכַמָּה צְרִיכִין לְהַרְבּוֹת בִּתְפִלָּה לְהִנָּצֵל מִגֵּאוּת שֶׁהִיא תּוֹעֲבַת הַשֵּׁם, כִּי יָכוֹל לִהְיוֹת, שֶׁאֲפִלּוּ שֶׁכְּבַר נְקִיִּם מִכָּל הַתַּאֲווֹת וְהַמִּדּוֹת רָעוֹת אַף-עַל-פִּי-כֵן יָכוֹל לְהִשָּׁאֵר בַּלֵּב גַּאֲוָה טְמוּנָה חַס וְשָׁלוֹם, וְכַמְבאָר בְּהַתּוֹרָה "הַנֵּעוֹר בַּלַּיְלָה" הַנַּ"ל וְעַל כֵּן צְרִיכִין בִּשְׁבִיל זֶה לְהַרְבּוֹת מְאד בְּהִתְבּוֹדְדוּת בִּתְפִלּוֹת וּצְעָקוֹת לַה' יִתְבָּרַךְ בַּלַּיְלָה וּבַדֶּרֶךְ יְחִידִי, עַד שֶׁיִּזְכֶּה לִבְחִינַת בִּטּוּל בֶּאֱמֶת, שֶׁלּא יִהְיֶה בּוֹ שׁוּם גֵּאוּת וְשׁוּם מַמָּשׁוּת עַד שֶׁיִּזְכֶּה עַל-יְדֵי-זֶה לִהְיוֹת נִכְלָל עִם כָּל הָעוֹלָמוֹת הַתְּלוּיִים בְּנַפְשׁוֹ בְּאַחְדוּתוֹ יִתְבָּרַךְ הָאֵין-סוֹף, שֶׁהוּא מְחֻיַּב הַמְּצִיאוּת כַּנַּ"ל .
And one time our teacher, the rav, Rabbi Nussun zatza”l spoke about this holy way of “One who is awake at night,” as our master and leader, Rabbainu HaKadosh zatza”l revealed it, and he said these words: “There will yet be a time when this way will be viable for (/traversed by) the masses (just like now there is an established way to don a tallis and tefillin every morning).” And regarding the fears which this entails, our master, leader, and rabbi zatza”l said, that if he had an only son, he would send him out alone at night to the field, and he would have no worries. And he said this regarding every person, that one should not have any fear (for one on an assignment of a mitzvah will come to no harm (Pesachim 8b)). And our teacher, the rav, Rabbi Nussun zatza”l elaborated on this, and said regarding this, that it is like what is written in the holy Zohar (Parshas Shelach, Bamidbar 158b) regarding Caleb's (Kullaiv's) expedition to Chevron to prostrate on the tomb of the forefathers, and how he was not afraid of the giants that were there. And the holy Zohar writes there: “A person who is under duress doesn't pay any attention; so it was with Caleb, since he was in duress, he paid no attention, and he went to pray on the tombs of the forefathers etc.,” see there. And so too in this matter, whomsoever knows and evaluates himself well – that in a blink of an eye his days will fly by, and he will need to stand judgment and give an accounting for all his actions, and they will not let him by for anything etc., whoever reckons himself on all this, certainly will not look upon any fear of the fears and the likes, and all the more so since in truth there is no (concern for) fear entailed whatsoever, as mentioned above. Our teacher, the rav, Rabbi Nussun zatza”l also told over a story of the holy Baal Shem Tov zatzvk”l: Once, he prayed with his chevra (ensemble), and they prayed with very great fervor, as was their way. Afterwards, when they finished their prayers they saw that the holy Baal Shem Tov zatzvk”l had a very grim countenance. And afterwards he (the Baal Shem Tov) spoke up and said to them, “When you prayed, the Litigator (baal duvur – Satan) inoculated in each of you thoughts of arrogance and haughtiness with regard to your praying with such fervor and clinging (dvaikus), and through this prosecution was invoked above against you, and I had to exert myself arduously until I sweetened (-mitigated) this. He told this over so that it should be known how very much it is necessary to abound in prayer to be saved from pride which is despised by Hashem (Proverbs 16:5), for it is possible that even when one is free of all the desires and the bad traits, even still it is possible for there to remain in the heart hidden pride Heaven forbid, as is delineated in the torah “One who is awake at night” (Likutay Moharan, torah 52) mentioned above. Therefore, it is necessary for this, to abound profusely in prayers and screaming to Hashem Yisburach at night and in a solitaire venue, until one merits to the aspect of true nullification, that he should not harbor any pride or any ego (lit. substance/entity), until he merits through this to be included, with all the worlds which are contingent on his soul, in His Infinite (Ain Soaf) Unity blessed He, which is the michoo'yuv hamitzee'oos (imperative existence), as mentioned above. # אות-ס URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/74/ # אות-ס
אות-ס
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/74 ## Segment 1
בַּלַּיְלָה אָז עִקַּר הַזְּמַן שֶׁל הִתְבּוֹדְדוּת לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וְלִשְׁפּךְ לִבּוֹ כַּמַּיִם נכַח פְּנֵי ה' וּלְחַפֵּשׂ הָרוּחַ טוֹב הַיְנוּ הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בּוֹ עֲדַיִן וּלְבָרְרָם מִתּוֹךְ הָרוּחַ רָעָה, וְעַל-יְדֵי-זֶה יִזְכֶּה לְשִׂמְחָה וּלְהַכְנִיעַ הַמְדַמֶּה שֶׁמִּשָּׁם כָּל הַתַּאֲווֹת וְעַל-יְדֵי- זֶה יִזְכֶּה לְזִכָּרוֹן לִזְכּר תָּמִיד בְּעָלְמָא דְּאָתֵי וְלַחֲשׁב בְּכָל עֵת עַל תַּכְלִיתוֹ וְסוֹפוֹ אַחֲרוֹן לָעוֹלָם הַבָּא עַד שֶׁיִּזְכֶּה לָשׁוּב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת (שָׁם, סִימָן נ"ד) .
Hisbodidus at night, crying to G-d and building ones good points from out of the bad, bring joy, and holds lust at bay, and cultivates a consciousness of the future world At night, then is the main time for hisbodidus to express one's words before Hashem Yisburach, and to pour out his heart like water directly before the countenance of Hashem (Lamentations 2:19), and to seek out the good spirit, that is, the good points that he still retains, and to extract them from within the bad spirit, and through this he will merit to joy and to quell the imagination, from which all the desires ensue. And through this he will merit memory, to always remember the coming (-future) world, and to think at all times of his purpose and ultimate end, of the coming (-future) world, until he merits to truthfully return to Him blessed He. (Likutay Moharan, Torah 54; Likutay Aitzoas, hisbodidus 8). # אות-סא URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/75/ # אות-סא
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Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/75 ## Segment 1
עַל-יְדֵי לִמּוּד הַפּוֹסְקִים זוֹכִין לְהִתְפַּלֵּל כָּרָאוּי בְּכָל לְבָבוֹ כִּי בֶּאֱמֶת אִם הָיָה הָאָדָם יוֹדֵעַ וּמַאֲמִין בְּלֵב שָׁלֵם שֶׁמְּלא כָל הָאָרֶץ כְּבוֹדוֹ וְהוּא יִתְבָּרַךְ עוֹמֵד עָלָיו בִּשְׁעַת הַתְּפִלָּה וְשׁוֹמֵעַ וּמַאֲזִין וּמַקְשִׁיב כָּל דִּבּוּר וְדִבּוּר שֶׁל הַתְּפִלָּה, בְּוַדַּאי הָיָה מְדַקְדֵּק מְאד לְכַוֵּן אֶת דְּבָרָיו וְהָיָה מִתְפַּלֵּל בְּהִתְלַהֲבוּת גָּדוֹל רַק מֵחֲמַת שֶׁלִּבּוֹ חָלוּק בְּחִינַת חָלַק לִבָּם וְאֵינוֹ חָזָק בִּידִיעָה זאת בְּלֵב שָׁלֵם בִּשְׁבִיל זֶה אֵינוֹ מְדַקְדֵּק כָּל כָּךְ וְאֵינוֹ מְכַוֵּן לִבּוֹ בִּתְפִלָּתוֹ וְכָל זֶה נִמְשָׁךְ מֵהַקֻּשְׁיוֹת וְהַכְּפִירוֹת שֶׁבַּלֵּב שֶׁהֵם בְּחִינַת מַחֲלקֶת הַיֵּצֶר הָרָע שֶׁבַּלֵּב וְעַל כֵּן הַתִּקּוּן לָזֶה לִמּוּד הַפּוֹסְקִים שֶׁעַל-יְדֵי-זֶה מְבַטְּלִים מַחֲלקֶת הַיֵּצֶר הָרָע שֶׁבַּלֵּב בְּשָׁרְשׁוֹ כִּי שׁרֶשׁ מַחֲלקֶת הַיֵּצֶר הָרָע שֶׁבַּלֵּב בְּהִשְׁתַּלְשְׁלוּת מִדַּרְגָּא לְדַרְגָּא נִמְשָׁךְ מִמַּחֲלקֶת שֶׁבִּקְּדֻשָּׁה שֶׁהוּא מַחֲלקֶת הַתַּנָאִים וְהָאֲמוֹרָאִים שֶׁזֶּה אוֹסֵר וְזֶה מַתִּיר וְעַל-יְדֵי לִמּוּד הַפּוֹסְקִים מְתַקֵּן הַמַּחֲלקֶת שֶׁבִּקְדֻשָּׁה הַנַּ"ל, כִּי הַפְּסַק הֲלָכָה הוּא הַשָּׁלוֹם וְהַהַכְרָעָה שֶׁל מַחֲלקֶת תַּנָּאִים וַאֲמוֹרָאִים וְעַל כֵּן עַל-יְדֵי-זֶה נִתְבַּטֵּל גַּם מַחֲלקֶת הַיֵּצֶר הָרָע שֶׁבַּלֵּב וְזוֹכֶה לְישֶׁר לֵבָב שֶׁלּא יִהְיֶה לִבּוֹ חָלוּק עָלָיו, רַק לְהַאֲמִין שֶׁהַשֵּׁם יִתְבָּרַךְ שׁוֹמֵעַ כָּל דִּבּוּרֵי הַתְּפִלָּה וְאָז זוֹכֶה לְהִתְפַּלֵּל כָּרָאוּי וְזֶה: אוֹדְךָ בְּישֶׁר לֵבָב לֵבָב דַּיְקָא בִּשְׁנֵי יְצָרִין (כְּמוֹ שֶׁדָּרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, עַל פָּסוּק בְּכָל לְבָבְךָ בִּשְׁנֵי יְצָרֶיךָ אֵימָתַי בְּלָמְדִי מִשְׁפְּטֵי צִדְקֶךָ עַיֵּן שָׁם (אָמַר הַמַּעְתִּיק מִכָּאן סַעַד לְמַה שֶּׁמּוּבָא לְעֵיל אוֹת ל' מִשִּׂיחוֹתָיו הַקְּדוֹשׁוֹת אֲשֶׁר שְׁנֵי הָעִנְיָנִים הָאֵלֶּה, הַיְנוּ לְהִתְפַּלֵּל וּלְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ וְגַם לִמּוּד שֻׁלְחָן עָרוּךְ הֵם הַנְהָגָה כְּלָלִית עַל כָּל אִישׁ וָאִישׁ בְּכָל יוֹם וָיוֹם מִימֵי חַיָּיו, כִּי כְּפִי הַנַּ"ל הֵם תְּלוּיִים זֶה בָּזֶה) (שָׁם, סִימָן ס"ב) .
Doubts in the heart are removed through learning halacha Through learning the decisions of the halachic (-relating Jewish law) authorities (poaskim) one merits to pray properly, with all his heart. For in truth, if a person would know and believe with a complete heart that the whole world is full of His glory, and He blessed He stands above him during the prayer and listens, hears, and heeds every single word of the prayer, certainly he would be very particular to say his words with kavana (-intention, meaning, and concentration), and he would pray with great passion, but because his heart is divided, in the aspect of (Hosea 10:2) “their hearts are divided (from Me),” and he is not strong in this knowledge with a complete heart, because of this he is not so particular, and does not put his heart to pray with kavana. And all of this stems from the problems and heresy which are in the heart, which are the aspect of the quarrel ('division' – same root as “divided” above) of the evil inclination (yetzehr hurra) which is in the heart. Therefore the tikun (rectification) for this is learning the decisions of the halachic authorities, for through this the quarrel of the evil inclination which is in the heart, is neutralized in its root (Likutay Aitzos ends here stating: and through this one merits to pray properly, truthfully with all his heart), because the root of the quarrel of that evil inclination which is in the heart is in the evolution, step by step, degeneration from holy discord ('division'), which is the disputes ('division') between the Tana'im (Sages of the Mishna) and the Amoaru'im (Sages of the Talmud), which this one forbids and this one permits, and through learning the decisions of the halachic authorities one rectifies the discord which is in holiness, as mentioned, for the final halachic decision is the harmony and reconcilement of the dispute between the Tana'im and Amoaru'im, and therefore through this the dissent of the evil inclination which is in the heart, is also neutralized, and one merits a straight heart, that his heart will not be divided (upon him), just, believing that Hashem Yisburach hears all the words of the prayer, and then he merits to pray properly. And this is (Psalms 119:7), “I will praise You with a straight heart {laivuv},” 'laivuv' (heart in Hebrew is laiv, and can also be with an additional 'uv', our Sages denote meaning from this seeming redundancy) precisely, with both inclinations (as our Sages o.b.m. (Brachos 54a) inferred on the verse (Deuteronomy 6:5), “with all your heart {livuvichu}” - with both of your inclinations). When? (continuation of the verse), “when I learn the laws of Your righteous justice,” see there. (Likutay Moharan, torah 62). [The transcriber says: From here there is support to what is brought down previously, article 30, from his holy words, that these two matters, namely to pray and express one's words before Him blessed He, and also the learning of the Shulchan Aruch (Code of Jewish Law), are general practices for each and every man, every single day of his life, because according to what was mentioned above, they are contingent upon each other]. # אות-סב URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/76/ # אות-סב
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הַדִּבּוּר הוּא בְּחִינַת אֵם הַבָּנִים, הַיְנוּ כְּמוֹ שֶׁהָאֵם הוֹלֶכֶת תָּמִיד עִם בְּנָהּ אֲפִלּוּ לַמְּקוֹמוֹת הַמְטֻנָּפִים וְאֵינָהּ שׁוֹכַחַת אוֹתָם, כְּמוֹ כֵן הַדִּבּוּר הוֹלֵךְ עִם הָאָדָם תָּמִיד אֲפִלּוּ בִּמְקוֹמוֹת הַמְטֻנָּפִים וּמַזְכִּיר אוֹתוֹ תָּמִיד אֶת הַשֵּׁם יִתְבָּרַךְ בְּחִינַת כִּי מִדֵּי דַבְּרִי בוֹ זָכוֹר אֶזְכְּרֶנּוּ עוֹד, הַיְנוּ שֶׁאֲפִלּוּ אִם הָאָדָם מֻנָּח חַס וְשָׁלוֹם, בְּשֵׁפֶל הַמַּדְרֵגָה מְאד בְּמָקוֹם שֶׁהוּא חַס וְשָׁלוֹם, אַף-עַל-פִּי-כֵן עַל-יְדֵי הַדִּבּוּר יָכוֹל לְהַזְכִּיר אֶת עַצְמוֹ בְּהַשֵּׁם יִתְבָּרַךְ לְעוֹלָם, דְּהַיְנוּ שֶׁאֲפִלּוּ אִם הוּא בְּמָקוֹם שֶׁהוּא אִם יִתְחַזֵּק גַּם שָׁם לְדַבֵּר עַל כָּל פָּנִים דִּבּוּרִים קְדוֹשִׁים שֶׁל תּוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ אוֹ לָשִׂיחַ עִם רַבּוֹ אוֹ עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם יָכוֹל לְהַזְכִּיר אֶת עַצְמוֹ בְּהַשֵּׁם יִתְבָּרַךְ לְעוֹלָם אֲפִלּוּ שָׁם בַּמְּקוֹמוֹת הַמְטֻנָּפִים, אֲפִלּוּ אִם נָפַל לְמָקוֹם שֶּׁנָּפַל רַחֲמָנָא לִצְלָן כִּי הַדִּבּוּר אֵינוֹ מַנִּיחַ אוֹתוֹ לִשְׁכּחַ אֶת הַשֵּׁם יִתְבָּרַךְ וְהָבֵן הַדָּבָר הֵיטֵב מִגּדֶל כּחַ הַדִּבּוּר וְהִיא עֵצָה נִפְלָאָה וְנוֹרָאָה לְמִי שֶׁחָפֵץ בֶּאֱמֶת לְבַל יְאַבֵּד עוֹלָמוֹ לְגַמְרֵי חַס וְשָׁלוֹם, (שָׁם, סִימָן ע"ח) .
Speech is like a mother who is always available for her child even in dirty places – always use it Speech is like the mother of children, meaning, just like a mother always accompanies her son even to filthy places, and she doesn't forget them, so too the spoken word accompanies a person always even in the filthy places and reminds him constantly of Hashem Yisburach, in the aspect of (Jeremiah 31:20, and see below end of article 96) “for whenever I talk of him I remember him so much more,” that is, that even if a person is stuck, Heaven forbid, in very low standing, in the place that he is, Heaven forbid, even still, by means of speech he can always remind himself of [-by/with] Hashem Yisburach, meaning, that even if he is where he is, if nevertheless he strengthens himself even there to speak holy words of Torah, and prayer, and conversation between himself and his Maker, or to speak with his rabbi or with his friend in fear of Heaven, he can always remind himself of (/by) Hashem Yisburach even there, in the filthy places, even if he fell to the place where he fell – may the Merciful One save us, for the spoken word doesn't let him be, to forget Hashem Yisburach. Understand this matter well, of the great power of speech, it is a wondrous and awesome aitza (remedy/advice) for someone who truly desires not to forfeit his world entirely, Heaven forbid. (Likutay Moharan, torah 78; Likutay Aitzoas, speech 19). # אות-סג URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/77/ # אות-סג
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כְּשֶׁאָדָם מִתְפַּלֵּל אוֹ מִתְבּוֹדֵד כָּרָאוּי וּבְאֶמְצַע הוּא נוֹפֵל מִמַּדְרֵגָתוֹ זֶה נִמְשָׁךְ מִפְּגַם הָאֱמוּנָה וְאָז צָרִיךְ שֶׁיְּשַׁבֵּר לִבּוֹ בְּקִרְבּוֹ וְיִתְבַּיֵּשׁ בְּעַצְמוֹ עַל שֶׁנָּפַל מִשָּׁמַיִם לָאָרֶץ וִירַחֵם עַל עַצְמוֹ עַד שֶׁיִּתְאַנֵּחַ וְעַל-יְדֵי הָאֲנָחָה יַחֲזר לְמַדְרֵגָתוֹ (שָׁם, סִימָן ק"ח) .
Sighing – to regain one's standing When a person prays or does hisbodidus properly, and in the middle he falls from his level, this stems from defection of (the) faith, and so it is necessary then to break his heart inside, and to be ashamed of himself for falling from heaven to earth, and he should pity himself until he sighs, and through the sigh he will return to his level. (Likutay Moharan, torah 108; Likutay Aitzos, sigh 2). # אות-סד URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/78/ # אות-סד
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Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/78 ## Segment 1
הַדִּבּוּרִים שֶׁאָדָם מֵשִׂיחַ וּמְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ הֵם בְּחִינַת רוּחַ הַקּדֶשׁ כִּי עַל-יְדֵי שֶׁנִּכְנָס לָזֶה וּמַכְרִיחַ עַצְמוֹ וּמֵכִין עַצְמוֹ לְדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ לוֹ הַשֵּׁם יִתְבָּרַךְ דִּבּוּרִים בְּפִיו שֶׁהֵם בְּחִינַת רוּחַ הַקּדֶשׁ וְצָרִיךְ לִרְאוֹת וּלְהִשְׁתַּדֵּל תָּמִיד לְבַקֵּשׁ בְּכָל עֵת בְּדִבְרֵי רִצּוּיִים וְתַחֲנוּנִים חֲדָשִׁים וְזֶה זוֹכִין עַל יְדֵי טָהֳרַת הַלֵּב שֶׁזּוֹכִין עַל-יְדֵי תְּנוּעוֹת הַשֵּׂכֶל בִּקְדֻשָּׁה וְזֶה-"לֵב טָהוֹר בְּרָא לִי אֱלהִים אָז וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי", שֶׁיִּזְכֶּה לְחַדֵּשׁ בְּכָל פַּעַם דִּבּוּרִים חֲדָשִׁים שֶׁהֵם בְּחִינַת רוּחַ הַקּדֶשׁ כַּנַּ"ל (שָׁם, סִימָן קנ"ו) .
Personal words to G-d are Divinely inspired The words that a person converses and speaks between himself and his Maker are the aspect of ruach hakodesh (Divine inspiration), for through undertaking this, and forcing himself, and preparing himself to speak before Hashem Yisburach, Hashem Yisburach sends him words in his mouth which are the aspect of ruach hakodesh (Divine inspiration). And it is necessary to see to it, and to constantly endeavor at all times to request with new words of appeasement and entreaties, and one merits this through purity of the heart, which one merits through the holy motion of the intellect (Likutay Aitzos, hisbodidus 2). And this is (Psalms 51:12), “A pure heart create for me, G-d,” then (continuation of the verse), “and a resolute (/correct/established) spirit create (/renew) inside of me,” that he should merit every time to come up with new original words which are the aspect of ruach hakodesh as mentioned above. (Likutay Moharan, torah 156). # אות-סה URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/79/ # אות-סה
אות-סה
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/79 ## Segment 1
אָסוּר לְאָדָם לַעֲמד עַצְמוֹ עַל שׁוּם דָּבָר, הַיְנוּ שֶׁאָסוּר לְהִתְעַקֵּשׁ בִּתְפִלָּתוֹ שֶׁהַשֵּׁם יִתְבָּרַךְ יַעֲשֶׂה לוֹ דַּוְקָא אֶת בַּקָּשָׁתוֹ הֵן פַּרְנָסָה אוֹ בָּנִים אוֹ שְׁאָר צְרָכָיו, רַק צָרִיךְ לְהִתְפַּלֵּל לְפָנָיו יִתְבָּרַךְ בְּרַחֲמִים וְתַחֲנוּנִים אִם יִתֵּן הַשֵּׁם יִתְבָּרַךְ יִתֵּן וְאִם לָאו לָאו וְזֶה אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע לְשׁוֹן גְּזֵלָה כְּמוֹ שֶׁכָּתוּב: "וְקָבַע אֶת קבְעֵיהֶם נָפֶשׁ" הַיְנוּ לִקַּח הַדָּבָר בְּחָזְקָה בִּגְזֵלָה אֶלָּא רַחֲמִים וְתַחֲנוּנִים כַּנַּ"ל (שָׁם, סִימָן קצ"ו) .
Not to be overly insistent even in prayer A person is forbidden to be obstinate about anything, that is, it is forbidden to be adamant in his prayers that Hashem Yisburach should do for him specifically as his request, whether it be livelihood, or children, or other necessities, it is necessary to just pray before Him blessed He with (-in such a fashion that invokes) mercy and entreatingly; if Hashem Yisburach gives – He gives, and if not – not (Likutay Aitzos, prayer 31). And this is (Ethics of Our Fathers 2:18), “Do not make your prayer routine (rather invoke mercy),” is a term for theft, as it is written (Proverbs 22:23), “and He will steal the soul of those who steal from them,” meaning, to take the item with coercion, with theft, “rather, compassionately and entreatingly,” as mentioned above. (Likutay Moharan, torah 196). # אות-ו URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/8/ # אות-ו
אות-ו
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/8 ## Segment 1
תַּנְיָא אָמַר רַבִּי יְהוּדָה כָּךְ הָיָה מִנְהֲגוֹ שֶׁל רַבִּי עֲקִיבָא כְּשֶׁהָיָה מִתְפַּלֵּל עִם הַצִּבּוּר וְכוּ', וּכְשֶׁהָיָה מִתְפַּלֵּל בֵּינוֹ לְבֵין עַצְמוֹ אָדָם מַנִּיחוֹ בְּזָוִית זוֹ וּמוֹצְאוֹ בְּזָוִית אַחֶרֶת וְכָל כָּךְ לָמָּה, מִפְּנֵי כְּרִיעוֹת וְהִשְׁתַּחֲוָיוֹת אָמַר רַב הוּנָא: כַּמָּה הִלְכְתָא גַּבְרְוָתָא (מֵעִנְיַן תְּפִלָּה) אִיכָּא לְמִשְׁמַע מֵהַנֵּי קְרָאֵי דְּחַנָּה (שְׁמוּאֵל א' א') וְחַנָּה הִיא מְדַבֶּרֶת עַל לִבָּהּ, מִכָּאן לַמִּתְפַּלֵּל צָרִיךְ שֶׁיַּחְתּךְ בִּשְׂפָתָיו וְכוּ', וְעַיֵּן שָׁם (בְּרָכוֹת ל"א) הַתְּפִלּוֹת שֶׁהִתְפַּלְּלָה חַנָּה וּבְ"מִדְרַשׁ שׁוֹחֵר טוֹב" בִּשְׁמוּאֵל אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, עַל הַפָּסוּק: "וְהָיָה כִּי הִרְבְּתָה לְהִתְפַּלֵּל אֶל ה'", מִכָּאן שֶׁכָּל הַמַּרְבֶּה בִּתְפִלָּה הוּא נַעֲנֶה .
Speech has great power of arousal # אות-סו URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/80/ # אות-סו
אות-סו
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/80 ## Segment 1
כְּשֶׁאָדָם מִתְבּוֹדֵד וּמְפָרֵשׁ שִׂיחָתוֹ וְצַעֲרוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּמִתְוַדֶּה וּמִתְחָרֵט עַל גּדֶל הַפְּגָמִים שֶׁפָּגַם, אָז גַּם הַשְּׁכִינָה כְּנֶגְדּוֹ מְפָרֶשֶׁת לְפָנָיו שִׂיחָתוֹ וְצַעֲרוֹ כִּי כָּל פְּגָם וּפְגָם בְּנִשְׁמָתוֹ פָּגַם אֶצְלָהּ, כִּבְיָכוֹל, וְהִיא מְנַחֶמֶת אוֹתוֹ שֶׁיְּבַקֵּשׁ תַּחְבּוּלוֹת לְתַקֵּן כָּל הַפְּגָמִים (שָׁם, סִימָן רנ"ט) .
Candidly unburdening oneself to G-d evokes Divine consolation When a person does hisbodidus and expresses his words and his pain before Hashem Yisburach, and confesses and regrets the severity of the defects he impaired, then the Shechina (Divine Presence) directly across him expresses before him Its words and pain, for every single infraction and infringement that he violated in his neshama (soul), he inflicted by Her, so to speak, and She consoles him, that he should seek contrivances to rectify all the damages. (Likutay Moharan, torah 259; Likutay Aitzoas, hisbodidus 11). # אות-סז URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/81/ # אות-סז
אות-סז
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/81 ## Segment 1
כְּמוֹ שֶׁיֵּשׁ הִתְעוֹרְרוּת מֵאָדָם לַחֲבֵרוֹ כְּגוֹן כְּשֶׁרוֹאִים שֶׁאֶחָד אוֹמֵר בַּקָּשׁוֹת וּסְלִיחוֹת בְּהִתְעוֹרְרוּת בְּלֵב נִשְׁבָּר אָז חֲבֵרוֹ מִתְעוֹרֵר מִמֶּנּוּ גַּם כֵּן, כִּי מַתְחִיל לְהִסְתַּכֵּל עַל עַצְמוֹ וְנִתְעוֹרֵר גַּם כֵּן וּמַתְחִיל לוֹמַר גַּם כֵּן בַּקָּשׁוֹת בְּהִתְעוֹרְרוּת הַלֵּב, כְּמוֹ כֵן יֵשׁ אֵצֶל הָאָדָם עַצְמוֹ הִתְעוֹרְרוּת מִנֵּהּ וּבֵהּ שֶׁמִּתְעוֹרֵר מִתּוֹךְ דִּבְרֵי עַצְמוֹ, דְּהַיְנוּ שֶׁאוֹמֵר בַּקָּשׁוֹת וּתְחִנּוֹת בְּהִתְעוֹרְרוּת וְצוֹעֵק וַי לִי, וּבְתוֹךְ כָּךְ נִתְעוֹרֵר מִזֶּה וּמַתְחִיל לְהִסְתַּכֵּל עַצְמוֹ הֵיכָן אֲנִי וּמִי צוֹעֵק כָּךְ הֲלא וַי לִי מַמָּשׁ וּמַתְחִיל שֵׁנִית לִצְעק וַי לִי, לִי דַּיְקָא וְאַף שֶׁבַּתְּחִלָּה נִדְמֶה לוֹ כְּאִלּוּ גַּם כֵּן אוֹמֵר בֶּאֱמֶת כָּרָאוּי עִם כָּל זֶה אַחַר-כָּךְ רוֹאִים הַהֶפְרֵשׁ בֵּין קדֶם לְאַחַר-כָּךְ וְהָבֵן (שָׁם, סִימָן ע"ר) .
Gaining passion from one's own momentum Just like a person can be inspired by his friend, such as when one sees someone saying supplications and slichos (veniality – liturgy of petitions for forgiveness) with an enlivened heart, similarly there is inspiration by the person himself, in and of himself, that he is aroused from the phenomenon of his own words (Likutay Aitzos, prayer 74); that is, that he says supplications and entreaties with vivacity, and screams 'woe on me', and in the midst of this he is aroused from this and begins to look himself over, “Where am I? Who is screaming like that? Behold, it is mamash (-actually) woe on me!” And he begins a second time to scream “woe on me,” “on me – distinctly.” And even though at the beginning it also seemed to him as though he was also speaking really properly, nevertheless, afterwards the difference between before and after will be apparent, understand (this). (Likutay Moharan, torah 270). # אות-סח URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/82/ # אות-סח
אות-סח
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/82 ## Segment 1
אַף-עַל-פִּי שֶׁאֵין הָאָדָם יָכוֹל לְדַבֵּר כְּלָל וְנִדְמֶה לוֹ שֶׁאֵינוֹ יָכוֹל לִפְתּחַ פִּיו בִּתְפִלָּתוֹ וְהִתְבּוֹדְדוּתוֹ מִגּדֶל הַגַּשְׁמִיּוּת שֶׁלּוֹ וּמִכּבֶד צָרוֹת הַנֶּפֶשׁ וְהַגּוּף שֶׁעוֹבְרִים עָלָיו, אַף-עַל- פִּי- כֵן צָרִיךְ לְהִתְחַזֵּק אָז דַּיְקָא לְהַכְרִיחַ אֶת עַצְמוֹ לִקְרא לַה' מִתּוֹךְ הַמֵּצַר וְהַדּחַק בְּחִינַת מִן הַמֵּצַר קָרָאתִי יָּהּ עִקַּר הִתְעוֹרְרוּת הוּא שֶׁיִּתְעוֹרֵר הָאָדָם מִן הַמֵּצַר וְהַדּחַק תְּחִלָּה וְעַל- יְדֵי-זֶה יִזְכֶּה אַחַר-כָּךְ עַל פִּי רב לָבוֹא לְהַרְחָבָה גְּדוֹלָה עַד שֶׁיָּכוֹל לְהִתְפַּלֵּל וּלְפָרֵשׁ שִׂיחָתוֹ כָּרָאוּי עַד שֶׁיּוּכַל לָבוֹא לִבְחִינַת רוּחַ הַקּדֶשׁ עַל-יְדֵי-זֶה דַּיְקָא שֶׁנִּתְעוֹרֵר לְהַשֵּׁם יִתְבָּרַךְ מִתּוֹךְ הַמֵּצַר וְהַמְּרִירוּת כָּזֶה וּכְמוֹ שֶׁמָּצִינוּ אֵצֶל דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, בְּכָל תְּפִלּוֹתָיו, שֶׁהַהַתְחָלָה הָיָה מִן הַמֵּצַר וְהַדּחַק שֶׁהָיָה צַר לוֹ מְאד, כְּגוֹן מֵחֲמַת שֶׁנָּפַל עָלָיו צָרוֹת אַבְשָׁלוֹם אוֹ צָרוֹת נָבָל וְכַדּוֹמֶה, וְאַחַר- כָּךְ בָּא בְּאוֹתוֹ תְּפִלָּה לְרוּחַ הַקּדֶשׁ וְזֶה בְּחִינַת שׁוֹפָר שֶׁהָרָחָב הוּא לְמַעְלָה וְהַקָּצָר הוּא לְמַטָּה אֵצֶל הַפֶּה וְזֶה בְּחִינַת (תְּהִלִּים ס"ו) "וְדִבֶּר פִּי בַּצַּר לִי", הַיְנוּ כַּנַּ"ל (שָׁם, סִימָן רע"ט) .
Importance of speaking to G-d especially when it is difficult, which usually brings expansion Even though a person cannot speak at all, and it seems to him that he is unable to open his mouth in his prayers and his hisbodidus due to his utter physicality and from the weight of the hardships of his body and soul he is undergoing, even still it is necessary specifically then, to strengthen and force himself to call out to Hashem from the midst of his pain and duress, in the aspect of (Psalms 118:5), “From distress I called out to Hashem,” for the main awakening is for the person to first be aroused from the distress and duress, and through this he will usually merit subsequently to come to great expansion, until he is able to pray and express his words properly, until he is able to come to the aspect of ruach hakodesh (Divine inspiration) specifically through this, that he was aroused to Hashem Yisburach from the grips of such distress and moroseness (Likutay Aitzoas, prayer 75). Like we find by King David r.i.p. in all his prayers, that the beginning was from distress and duress, that it was very difficult for him, such as due to the troubles of Absalom or the troubles of Nuval and the likes, and afterwards, in the same prayer he achieved ruach hakodesh (Divine inspiration). And this is the aspect of the shofar (-ritual horn), that the wideness is above, and the narrowness is below by the mouth. And this is the aspect of (Psalms 66:14), “and my mouth spoke when it was difficult for me,” as mentioned above. (Likutay Moharan, torah 279). # אות-סט URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/83/ # אות-סט
אות-סט
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/83 ## Segment 1
כְּשֶׁמַּתְחִיל הָאָדָם לְהִסְתַּכֵּל עַל עַצְמוֹ וְרוֹאֶה שֶׁרָחוֹק מִטּוֹב וְהוּא מָלֵא עֲווֹנוֹת אָז יוּכַל לִפּל עַל-יְדֵי-זֶה וְלא יוּכַל לְהִתְפַּלֵּל וּלְהִתְבּוֹדֵד כְּלָל עַל כֵּן הוּא מְחֻיָּב לְחַפֵּשׂ וּלְבַקֵּשׁ וְלִמְצא בְּעַצְמוֹ אֵיזֶה טוֹב כִּי אֵיךְ אֶפְשָׁר שֶׁלּא עָשָׂה מִיָּמָיו אֵיזֶה מִצְוָה אוֹ דָּבָר טוֹב, וְאַף כְּשֶׁמַּתְחִיל לְהִסְתַּכֵּל בְּאוֹתוֹ טוֹב שֶׁעָשָׂה, הוּא רוֹאֶה שֶׁהַטּוֹב בְּעַצְמוֹ הוּא מָלֵא פְּצָעִים כִּי הַטּוֹב מְערָב בִּפְנִיּוֹת וּבִפְסֹלֶת הַרְבֵּה, אַף-עַל-פִּי-כֵן אֵיךְ אֶפְשָׁר שֶׁלּא יִהְיֶה בְּהַמְּעַט טוֹב אֵיזֶה נְקֻדָּה טוֹבָה וְכֵן יְחַפֵּשׂ וִיבַקֵּשׁ עוֹד עַד שֶׁיִּמְצָא בְּעַצְמוֹ עוֹד אֵיזֶה נְקֻדּוֹת טוֹבוֹת וְעַל-יְדֵי-זֶה שֶׁמּוֹצֵא בְּעַצְמוֹ אֵיזֶה זְכוּת וְטוֹב, עַל-יְדֵי-זֶה יוֹצֵא בֶּאֱמֶת מִכַּף חוֹבָה לְכַף זְכוּת וְיָכוֹל לָשׁוּב בִּתְשׁוּבָה עַל-יְדֵי- זֶה, בִּבְחִינַת וְעוֹד מְעַט וְאֵין רָשָׁע, הַיְנוּ עַל יְדֵי שֶׁמּוֹצֵא בְּעַצְמוֹ עוֹד מְעַט שֶׁשָּׁם אֵינוֹ רָשָׁע עַל-יְדֵי-זֶה וְהִתְבּוֹנַנְתָּ עַל מְקוֹמוֹ וְאֵינֶנּוּ עַל מַדְרֵגָתוֹ הָרִאשׁוֹנָה וְעַל-יְדֵי-זֶה יוּכַל לְהַחֲיוֹת אֶת עַצְמוֹ וּלְשַׂמֵּחַ אֶת עַצְמוֹ אֵיךְ שֶׁהוּא וְאָז יוּכַל לְהִתְפַּלֵּל וּלְזַמֵּר וּלְהוֹדוֹת לַה' וְזֶה: "אֲזַמְּרָה לֵאלקַי בְּעוֹדִי", הַיְנוּ בְהָעוֹד מְעַט הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בִּי עֲדַיִן, עַל-יְדֵי-זֶה אוּכַל לְזַמֵּר וּלְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ (שָׁם, סִימָן רפ"ב).
No matter how fallen, find some good point ## Segment 2
[וְעַיֵּן בְּסֵפֶר "עָלִים לִתְרוּפָה" מִמּוֹרֵנוּ הָרַב הַקָּדוֹשׁ רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, שֶׁכָּתַב שָׁם בְּמִכְתָּב תל"ג בִּלְשׁוֹן טַייטְשׁ אֵיךְ שֶׁאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק לִבְרָכָה, אָמַר הָעִנְיָן הַזֶּה כְּדֵי שֶׁיִּכָּנְסוּ הַדְּבָרִים בְּלֵב כָּל אִישׁ לֵילֵךְ בָּזֶה בִּתְמִימוּת וּבִפְשִׁיטוּת וְכָתַב שָׁם וְכָךְ הָיָה אוֹמֵר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ, זֵכֶר צַדִּיק לִבְרָכָה: אַז אַמֶענְטְשׁ זֶעהט עֶר אִיז זֶעהֶר שָׁפְל טָאר עֶר נִיט אַרָאפּ פַאלִין, נָאר עֶר מוּז זִיךְ מְחַיֶּה זַיִן, אִין זָאל זִיךְ מְיַשֵּׁב זַיין וִויא הָאבּ אִיךְ נִיט עֶפֶּעס אַמִצְוָה גִּיטָאן וִויא הָאבּ אִיךְ פָארְט נִיט אַמָאהל עֶפֶּעס גִּיטְץ גִּיטָאן אִיךְ פַאסְט אִם יוֹם כִּפּוּר אִין תִּשְׁעָה בְּאָב אוֹיךְ אוּן כָּל הַדָּלֶ"ת תַּעֲנֵיתִים אוֹיךְ חָטְשֶׁע דָּאס הַארְץ טִיט מִיר זֶעהֶר וֵוייא אוּן גֶּעה אַמָאל אִין מִקְוֶה אַרַיין אוּן אֲפִלּוּ אֵין כָּל הַקִּלְקוּלִים רַחֲמָנָא לִצְלָן, מוּטְשֶׁע אִיךְ מִיךְ זֶעהֶר אוּן וִויל מִיךְ זֶעהֶר מַצִּיל זַיין וְכוּ' אִין וִויא סֶע אִיז עַל כָּל פָּנִים עֶפֶּעס נְקֻדּוֹת טוֹבוֹת הָאבּ אִיךְ אִין מִיר וָואס אִיךְ הָאבּ כַּמָּה פְּעָמִים גִּיטָאן רְצוֹן הַבּוֹרֵא יִתְבָּרַךְ אִין דֶּער מִיט מִיז מֶען זִיךְ מְחַיֶּה זַיין אִין זִיךְ נִישְׁט מְיָאֵשׁ זַיין בְּשׁוּם אפֶן וְכוּ' [כְּשֶׁהָאָדָם רוֹאֶה שֶׁהוּא מְאד שָׁפָל, אָסוּר לוֹ לִפּוֹל רַק הוּא מְחֻיָּיב לְהַחֲיּוֹת אֶת עַצְמוֹ וּלְיַשֵׁב עַצְמוֹ, הַאִם לא עָשִׂיתִי אֵיזֶה מִצְוָה, הַאִם לא עָשִׂיתִי בְּכָל זאת אֵיזֶה טוֹב, אֲנִי מִתְעַנֶּה בְּיוֹם כִּפּוּר, וְגַם בְּתִשְׁעָה בְּאָב, וְכֵן גַּם כָּל הָאַרְבָּעָה צוֹמוֹת, אַף שֶׁלִבִּי כּוֹאֵב לִי מְאד וְהוֹלֵךְ גַּם פַּעַם לַמִּקְוֶה, וַאֲפִלּוּ בְּכָל הַקִּלְקוּלִים רַחֲמָנָא לִצְלַן מִתְיַגֵּעַ אֲנִי מְאד וְרוֹצֶה אֲנִי לְהַצִּיל אֶת עַצְמִי וְכוּ' וְאֵיךְ שֶׁהוּא עַל כָּל פָּנִים מַשֶׁהוּ נְקוּדוֹת טוֹבוֹת נִמְצָא אֶצְלִי, מַה שֶׁעָשִׂיתִי כַּמָּה פְּעָמִים רְצוֹן הַבּוֹרֵא יִתְבָּרַךְ, עִם זֶה מוּכְרָחִים לְהַחֲיּוֹת אֶת עַצְמוֹ וְלא לְהִתְיָאֵשׁ בְּשׁוּם אפֶן וְכוּ'] עַיֵּן שָׁם בְּ"לִקּוּטֵי מוֹהֲרַ"ן" סִימָן רפ"ב, כָּל הַדְּבָרִים הָאֵלֶּה וְתַכְנִיס הַדְּבָרִים הָאֵלֶּה בְּלִבְּךָ מֵחָדָשׁ.
When a person begins to look upon himself, and he sees that he is distant from being good, and that he is full of transgressions, then it is possible that through this he will fall, and will not be able to pray and do hisbodidus whatsoever. Therefore he must search, and seek, and find in himself some good, for how is it possible that never in his life he did some mitzva or something good. And even though when he begins to look at that good which he did, he sees that the good itself is full of wounds, for the good is mixed with ulterior intentions and a lot of rot, even still, how is it possible that there will not be in the little good some good point. And so he should search and seek further, until he finds in himself some other good points. And through this that he finds in himself some (sort of) merit and good, through this he will actually decamp from the measure of guilt to the measure of merit, and he will be able to return in repentance through this, in the aspect of (Psalms 37:10), “and a little bit [more] and there is no longer an evil person,” that is, through finding in oneself a(nother) little bit in which he is not evil, through this (continuation of the verse), “and you will contemplate his place and he is not there,” on his original level. And through this he can vitalize himself and bring himself, (even) the way he is, to joy, and then he will be able to pray, and sing, and express gratitude to Hashem. And this is (Psalms 104:33, 146:2), “I will sing to my G-d with my little bit {/while I am still living/ with my very being},” namely, with the little bit (more) – the good points which I still have, through this I can sing and pray to Hashem Yisburach. (Likutay Moharan, Torah 282; Likutay Aitzoas, encouragement 26). ## Segment 3
וְאִם, חַס וְשָׁלוֹם, אַף-עַל-פִּי-כֵן הַבַּעַל דָּבָר מִתְגַּבֵּר צְרִיכִין אַחַר-כָּךְ לַחֲזר וְלֵילֵךְ בָּזֶה וְכֵן בְּכָל יוֹם וָיוֹם וּבְכָל פַּעַם וּבְתוֹךְ כָּךְ עוֹזֵר הַשֵּׁם יִתְבָּרַךְ הַרְבֵּה, וּבִפְרָט לְהִתְגַּבֵּר וְלָשׂוּחַ וְלוֹמַר כָּל זֶה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וְלוֹמַר רִבּוֹנוֹ שֶׁל עוֹלָם! וִויא אַזוֹי אִיךְ בִּין וִויא אַזוֹי אִיךְ בִּין אַזוֹי וִויא דִּיא וֵוייסְט אִין אִיךְ וֵוייס מַיין וֵוייטָאג דִּיא הָאסְט זִיךְ פָארְט מִיט מִיר חֶסֶד עוֹלָם גִּיטָאן אִין הָאסְט מִיךְ בַּאשַׁאפְן מִזֶּרַע יִשְׂרָאֵל וְלא עָשַׂנִי וְכוּ' אוּן מֶע הָאט מִיךְ פָארְט גִּישְׁנִיטִין אוּן בְּלִיט פַארְגָאסִין צִיא אַכְט טָאג אִין אוּן חֶדֶר הָאבּ אִיךְ גִּילֶערִינְט אַלֶף-בֵּית אִין סִדּוּר אִין חֻמָּשׁ אִין גְּמָרָא וְכוּ' וִויפִיל יִסּוּרִים אִין שְׁמִיץ הָאבּ אִיךְ גִּילִיטֶען פוּן דִּיא מְלַמְּדִים אוּן אַלֵיין הָאבּ אִיךְ מִיךְ אוֹיךְ גִּימִיטְשֶׁעט כַּמָּה פְּעָמִים וָואס טִיט מֶען [רִבּוֹנוֹ שֶׁל עוֹלָם! אֵיךְ שֶׁאֲנִי אֵיךְ שֶׁאֲנִי כְּמוֹ שֶׁאַתָּה יוֹדֵעַ וַאֲנִי יוֹדֵעַ אֶת כְּאֵבִי, בְּכָל אוֹפֶן עָשִׂיתָ עִמָּדִי חֶסֶד עוֹלָם וּבָּרָאתָ אוֹתִי מִזֶּרַע יִשְׂרָאֵל וְכוּ' וְכֵן מָלוּ אוֹתִי וְשָׁפְכוּ דָמִי לִשְּׁמוֹנָה יָמִים וְלָמַדְתִּי בְּחֵדֶר אַלֶף-בֵּית וְסִדּוּר וְחֻמָּשׁ וְגְמָרָא וְכוּ' כַּמָּה יִסּוּרִים וְמַכּוֹת סָבַלְתִּי מֵהַמְּלַמְּדִים, וְכֵן סָבַלְתִּי בְּעַצְמִי כַּמָּה פְּעָמִים מַה עוֹשִׂים] רְצוֹנִי לַעֲשׂוֹת רְצוֹנְךָ אַךְ שְׂאוֹר שֶׁבָּעִיסָה מְעַכֵּב אוֹתִי וְאִם הַתַּנָּא הַקָּדוֹשׁ שֶׁבְּהַגְּמָרָא לא הִתְבַּיֵּשׁ לוֹמַר זֶה בַּאדַארְפִין מִיר זִיךְ בְּוַדַּאי נִישְׁט שֶׁעמִין שְׁרַיֶיען דָּאס פַאר הַשֵּׁם יִתְבָּרַךְ בְּכָל מִינֵי לְשׁוֹנוֹת שֶׁל צְעָקָה בִּיטֶער בִּיטֶער וְכוּ' גִּיוַואלְד גִּיוַואלְד וְכוּ' [בְּוַודַּאי אֵין אָנוּ צְרִיכִין לְהִתְבַּיֵּישׁ לִצְעוֹק זאת לְהַשֵּׁם יִתְבָּרַךְ בְּכָל מִינֵי לְשׁוֹנוֹת שֶׁל צְעָקָה מַר מַר וְכוּ' אֲהָה אֲהָה וְכוּ'] וְאִם חַס וְשָׁלוֹם חַס וְשָׁלוֹם, אַף-עַל-פִּי-כֵן הַבַּעַל דָּבָר מִתְגַּבֵּר, צְרִיכִין לִצְעק עוֹד יוֹתֵר וְיוֹתֵר וְכֵן בְּכָל פַּעַם עַד שֶׁיַּשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם כִּי לא יִזְנַח לְעוֹלָם ה' וּמַה שֶּׁמִּתְעַכֵּב הַיְּשׁוּעָה יֵשׁ בָּזֶה דְּבָרִים נֶעְלָמִים מְאד מְאד כִּי מְאד עָמְקוּ מַחְשְׁבוֹתָיו יִתְבָּרַךְ (עַיֵּן לְקַמָּן אוֹת ק'), וּבְוַדַּאי הַמְּנִיעָה מִצִּדֵּנוּ מַה שֶּׁאֵין אָנוּ מִתְעוֹרְרִים לְהִתְגַּבֵּר עַל מַה שֶּׁצְּרִיכִין לְהִתְגַּבֵּר כָּרָאוּי, וְגַם הַשֵּׁם יִתְבָּרַךְ חָפֵץ וּמִתְאַוֶּה לִתְפִלָּתָם שֶׁל יִשְׂרָאֵל אֲפִלּוּ שֶׁל הַגָּרוּעַ שֶׁבַּגְּרוּעִים וְרוֹצֶה שֶׁיַּרְבֶּה לְהִתְפַּלֵּל וְלִצְעק אֵלָיו יִתְבָּרַךְ יוֹתֵר וְכוּ' עַיֵּן שָׁם) .
[And see in the book “Ullim LiTrufah” (Leaves for Healing) from our teacher the holy rav, Rabbi Nussun zatza”l who wrote there in Yiddish, in letter 235, how our master, leader, and rabbi zatza”l said this matter, in order that the words would enter the heart of every person, to adopt this with temeemus (unfeigned simplicity/wholesomeness) and simplicity, and he wrote there, “And this is what our master, leader, and holy rabbi zatza”l would say: az a mentch zeht ehr iz zehr shuffil , tor ehr nit arup fallin , nor ehr mooz zich micha'yeh zain in zul zich mi'yashev zain : vey hub ich nit eppes amitzva gittun , vey hub ich furt nit amuhl eppes gitz gittun ; ich fast in Yoam Kippur , in Tishu Bi'Uv oych , un kul hadalled taanaisim oych chutsh dus hartz tit mir zehr vay . Un gai amuhl in mikva arain , un afeeloo in kul hakilkoolim Rachmuna litzlun , mootshe ich mich zehr un vil mich zehr matzil zain vichooloo . In vey seh iz , al kul punim eppes nikoodoas toavoas hub ich in mir , vus ich hub kamuh pumim gitten rutzoan Haboaray yisburach . In dehr mit miz men zich micha'ye zain nisht mi'ya'ish zain bishoom oafen vichooloo . See there in Likutay Moharan all these things, and internalize these words in your heart anew. And if Heaven forbid, the litigator (baal duvur – Satan) surmounts, it is necessary afterwards to go back and take this up, and so (too) every single day and every time, and in the process Hashem Yisburach helps substantially. “And specifically to be resolute and converse and say all of this before Hashem Yisburach, and to say, 'Master of the World, vey azoy ich bin , vey azoy ich bin , azoy vey dee vaist in ich vaist mine vaytug , dee hust zich furt mit mir chessed oalum gittun in hust mich bashaffen mee'zerra Yisroel viloa usannee vichooloo oon meh hut mich furt gishnitzin oon bleet far gussin tzey acht tug , in oon chaider hub ich gillerint aleph bais in siddur in chumash in gimura vichooloo . Veefil yisoorim in shmitz hub ich gilliten foon dee milamdim , oon alain hub ich mich oich gimitchin kamu pi'umim . Vus tit men ritzoanee laasoas ritzoanchu , ach si'or shebu'eesa mi'akkev oasee (Brachos 17a), and if the holy Tana (-sage) of the Talmud was not embarrassed to say this, badarfin mir zich bivaday nisht shemmin shrayin dus far Hashem Yisburach, in all types of expressions of vociferation: bitter, bitter, bitter etc., givald (-woe/alas/catastrophic), givald etc.. And if Heaven forbid, Heaven be merciful, the baal duvur (litigator – Satan) overbears, it is necessary to scream still more and more, and so every time, until Hashem overlooks and sees from the Heavens, “for Hashem will not forsake forever (Lamentations 3:31).” And that which the salvation is delayed, entails extremely esoteric matters, for His thoughts blessed He are very deep (Psalms 32:6; see below article 100), and certainly the impediment is on our part, what we don't arouse to properly surmount over everything which needs to be overcome, and also (because) Hashem Yisburach wants and desires the prayers of Israel (Yevumoas 64, Shemos Raba 21:4), even the worst of the worst, and wants that he should pray copiously and scream to Him blessed He more etc.,” see there. # אות-ע URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/84/ # אות-ע
אות-ע
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/84 ## Segment 1
עַל-יְדֵי שְׁלֵמוּת לְשׁוֹן הַקּדֶשׁ (הַיְנוּ שֶׁיִּשְׁמר אֶת הַלָּשׁוֹן לְקַדֵּשׁ אוֹתוֹ בְּדִבּוּרִים קְדוֹשִׁים שֶׁל תּוֹרָה וּתְפִלָּה וּתְחִנּוֹת וּבַקָּשׁוֹת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ וַאֲפִלּוּ בְּלָשׁוֹן שֶׁמְּדַבֵּר בּוֹ, כִּי אַדְּרַבָּא, כְּשֶׁמְּדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ צָרִיךְ דַּוְקָא לְדַבֵּר בְּלָשׁוֹן שֶׁהוּא מְדַבֵּר בּוֹ, כִּי עַל-יְדֵי-זֶה מְעוֹרֵר לִבּוֹ בְּיוֹתֵר וְכַנַּ"ל), עַל-יְדֵי-זֶה זוֹכִין לְתִקּוּן הַבְּרִית וּלְהַכְנִיעַ אֶת הָרָע הַכּוֹלֵל כָּל הַתַּאֲווֹת רָעוֹת שֶׁהוּא תַּאֲוַת נִאוּף כִּי מְקָרֵר אֶת חֲמִימוּתוֹ בְּדִבּוּר שֶׁל לְשׁוֹן הַקּדֶשׁ הַנַּ"ל בִּבְחִינַת חַם לִבִּי בְּקִרְבִּי וְכוּ' דִּבַּרְתִּי בִּלְשׁוֹנִי, אֲבָל מִי שֶׁאֵינוֹ מְקָרֵר אֶת חֲמִימוּתוֹ בְּדִבּוּר שֶׁל לְשׁוֹן הַקּדֶשׁ הַנַּ"ל אָז הָרוּחַ סְעָרָה מְקָרֵר אוֹתוֹ בִּמִקְרֵה לַיְלָה רַחֲמָנָא לִצְלָן וְכֵן לְהִפּוּךְ עַל-יְדֵי תִּקּוּן הַבְּרִית זוֹכִין לִשְׁלֵמוּת לְשׁוֹן הַקּדֶשׁ הַנַּ"ל, כִּי הֵם תְּלוּיִים זֶה בָּזֶה וְעַל-יְדֵי- זֶה זוֹכֶה הָאָדָם לְזַכֵּךְ אֶת פָּנָיו שֶׁיִּהְיוּ פָּנָיו מְאִירוֹת כָּל כָּךְ, עַד שֶׁיּוּכַל כָּל אֶחָד לִרְאוֹת אֶת עַצְמוֹ בְּפָנָיו שֶׁל זֶה הָאִישׁ שֶׁזּוֹכֶה לְתִקּוּן הַבְּרִית וְלִשְׁלֵמוּת לְשׁוֹן הַקּדֶשׁ הַנַּ"ל כְּמוֹ בְּמַרְאָה אֵיךְ פָּנָיו מְשֻׁקָּע בַּחֹשֶךְ וְיָשׁוּב בִּתְשׁוּבָה שְׁלֵמָה לְהַשֵּׁם יִתְבָּרַךְ אֲפִלּוּ בְּלא תּוֹכָחָה וּבְלא מוּסָר וְרַק עַל-יְדֵי הַהַבָּטָה בְּפָנָיו לְבַד (שָׁם, סִימָן י"ט) .
Holy speech tempers the tempest of libido ultimately resulting in a radiant countenance Through the wholeness of the Holy Tongue (i.e. that one guards the language to sanctify it with holy words of Torah, and prayer, and entreaties, and beseeching, and conversation between him and his Maker, even in the language that he speaks (-not Hebrew), for on the contrary, when he speaks between himself and his Maker he needs to speak specifically in the language of his vernacular, for through this he arouses his heart surpassingly, as mentioned above), through this one merits to rectification of the bris (-circumcision-covenant) and to quell the evil which encompasses all the bad desires, which is the desire for promiscuity, for he cools his heat (-libido) with speech of the Holy Tongue mentioned above, in the aspect of (Psalms 39:4), “My heart is feverish inside of me etc. I spoke with my tongue,” but whoever does not cool his heat (-libido) with speech of the Holy Language mentioned above, then the storm wind cools (mikarrehr) him with a nocturnal emission (mikreh), may the Merciful One save us. And so too the converse, through the rectification of the bris (-circumcision-covenant) one merits to the wholeness of the Holy Language mentioned above, for they are contingent upon each other (Likutay Aitzoas, bris (-covenant/circumcision) 10-14). And through this a person merits to sublimate his countenance, so that his face radiates so much, to the extent that it is possible for one to see himself (reflected) in the face of this person who merited to rectification of the bris and wholeness of Holy Language mentioned above, like a mirror, how his (own) face is sunken in darkness, and he will return in complete repentance to Hashem Yisburach even without rebuke and without mussar (moral, morale, and ethical criticism), just through looking at his face alone. (Likutay Moharan, torah 19). # אות-עא URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/85/ # אות-עא
אות-עא
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/85 ## Segment 1
כָּל אֶחָד כְּפִי תִּקּוּן הַבְּרִית וּכְפִי הִתְקַשְּׁרוּתוֹ לַצַּדִּיקֵי אֱמֶת שֶׁהֵם שׁוֹמְרֵי הַבְּרִית כְּמוֹ כֵן הוּא יָכוֹל לִטְעם מְתִיקוּת בְּדִבּוּרֵי הַתְּפִלָּה וְאָז אַרְיֵה נָחִית לֶאֱכל קָרְבָּנוֹ הַיְנוּ תְּפִלָּתוֹ אֲבָל עַל-יְדֵי פְּגַם הַבְּרִית הוּא בִּבְחִינַת מַיִן מְרִירִין וְכוּ' וְאָז אֵינוֹ יָכוֹל לִטְעם מְתִיקוּת בְּדִבּוּרֵי הַתְּפִלָּה וְאָז כַּלְבָּא נָחִית לֶאֱכל קָרְבָּנוֹ הַיְנוּ תְּפִלָּתוֹ וְדַע, שֶׁעַזֵּי פָּנִים שֶׁיֵּשׁ בַּדּוֹר הֵם הֵם הַכְּלָבִים הָעוֹמְדִים וְחוֹלְקִים עַל תְּפִלָּתוֹ שֶׁל אִישׁ הַיִּשְׂרְאֵלִי שֶׁעֲדַיִן לא תִּקֵּן בְּרִיתוֹ בִּשְׁלֵמוּת (שָׁם, סִימָן נ').
Sweetness of prayer and interference from people and from foreign thoughts ## Segment 2
(וְכָתַב עַל זֶה בְּסֵפֶר "לִקּוּטֵי עֵצוֹת" אוֹת תְּפִלָּה סִימָן מ"ט וּמִזֶּה תָּבִין כַּמָּה גָּדוֹל עֲווֹנָם שֶׁל הַחוֹלְקִים עַל תְּפִלַּת אִישׁ הַיִּשְׂרְאֵלִי וְרוֹצִים לְבַלְבֵּל אֶת תְּפִלָּתוֹ כִּי אַף-עַל-פִּי שֶׁזֶּה הָאִישׁ שֶׁהִתְפַּלֵּל לא זָכָה עֲדַיִן לְתִקּוּן הַבְּרִית וּמֵחֲמַת זֶה בָּא עָלָיו הַמַּחֲלקֶת הַזּאת שֶׁהִוא בְּחִינַת כַּלְבָּא נָחִית וְכוּ' כַּנַּ"ל, אֲבָל הַחוֹלְקִים אֵינָם פְּטוּרִים מֵחֲמַת זֶה מֵעָנְשָׁם כִּי הֵם עוֹקְרִים אֶת נַפְשָׁם מִן הַקְּדֻשָּׁה וּמַכְנִיסִים עַצְמָם לִהְיוֹת נִקְרָאִים בְּשֵׁם כְּלָבִים מַמָּשׁ, רַחֲמָנָא לִצְלָן, בְּחִינַת וְהַכְּלָבִים עַזֵּי נֶפֶשׁ עַל-יְדֵי שֶׁחוֹלְקִים עַל תְּפִלָּתוֹ אַף-עַל-פִּי שֶׁלּא תִּקֵּן בְּרִיתוֹ בִּשְׁלֵמוּת וְכַנַּ"ל כִּי בְּוַדַּאי הָאָדָם צָרִיךְ לְיַגֵּעַ עַצְמוֹ לְהִתְפַּלֵּל בְּכָל כּחוֹ אַף-עַל-פִּי שֶׁהוּא כְּמוֹ שֶׁהוּא וְאֵינוֹ יָכוֹל לְהַרְגִּישׁ מְתִיקוּת בְּדִבּוּרֵי הַתְּפִלָּה, וְגַם הַיְגִיעָה בְּעַצְמָהּ יְקָרָה מְאד, כִּי עַל זֶה נֶאֱמַר: "כִּי עָלֶיךָ הרַגְנוּ כָּל הַיּוֹם" וְכוּ', כַּמְבאָר בְּמָקוֹם אַחֵר בִּדְבָרָיו זִכְרוֹנוֹ לִבְרָכָה).
Everyone, according to their rectification of the bris (-circumcision-covenant) and according to his connection to the true tzaddikim who guard the bris, so too he can taste the sweetness in the words of the prayer. And then “a lion alights to eat his offering (Tikunay Zohar, tikun 3 of the 11 posterior tikunim),” that is, his prayer; but on account of the defection of the bris, he is is in the aspect of bitter water etc., and then he cannot taste the sweetness of the words of the prayer, and then “a dog alights to eat his offering,” that is, his prayer. And know, that the brazen faced of the generation, they (distinctly) are the dogs which stand (against) and oppose the prayers of the Israelite who still has not amended his bris completely (Likutay Aitzos, prayer 48-9; Likutay Moharan, torah 50). ## Segment 3
וְהִנֵּה עוֹד מוּבָן מִדְּבָרָיו, זִכְרוֹנוֹ לִבְרָכָה, בְּ"לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק רִאשׁוֹן סִימָן ב' אֲשֶׁר כָּל הַפּוֹגֵם בַּבְּרִית נוֹטְלִין מִמֶּנּוּ הַתְּפִלָּה עַל-יְדֵי הִתְגַּבְּרוּת מַחֲשָׁבוֹת זָרוֹת שֶׁבָּאִים לְבַלְבֵּל תְּפִלָּתוֹ, וְכֵן כָּתַב שָׁם בְּסִימָן ל', אֲשֶׁר כָּל הַבִּלְבּוּלִים שֶׁמֵּעוֹלָם וְכָל הַשְּׁטוּתִים וְכָל עִרְבּוּב דַּעַת שֶׁיֵּשׁ לְהָאָדָם בְּכָל הַיּוֹם בְּאֵיזֶה עֵת שֶׁיִּהְיֶה הַכּל כַּאֲשֶׁר לַכּל בָּא דַּיְקָא בְּעֵת הַתְּפִלָּה וּמַשְׁמִיעַ אֶת עַצְמוֹ אָז דַּיְקָא, לְבַלְבֵּל אֶת הָאָדָם בִּשְׁעַת תְּפִלָּתוֹ בִּבְחִינַת מִי יְמַלֵּל גְּבוּרוֹת ה', הַיְנוּ מִי שֶׁמְּמַלֵּל גְּבוּרוֹת ה' בְּעֵת הַתְּפִלָּה אָז יַשְׁמִיעַ כָּל תְּהִלָּתוֹ, הַיְנוּ שֶׁמַּשְׁמִיעַ לְעַצְמוֹ כָּל עִרְבּוּבֵי הַדַּעַת שֶׁלּוֹ וְכָל הַבִּלְבּוּלִים שֶׁלּוֹ כִּי תְּהִלָּה הוּא לְשׁוֹן עִרְבּוּב וּבִלְבּוּל כְּמוֹ שֶׁכָּתוּב: "וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה", עַל כֵּן צְרִיכִין הִתְגַּבְּרוּת גָּדוֹל מְאד מְאד בִּשְׁעַת הַתְּפִלָּה עַל אֵלּוּ הַבִּלְבּוּלִים וְהַמַּחֲשָׁבוֹת זָרוֹת שֶׁבָּאִים וְעוֹלִים עַל לִבּוֹ אָז דַּיְקָא.
[Upon this, the book Likutay Aitzoas (Collection of Advice), in the entry of prayer, article 49, writes: And from here you can understand how great is the sin of those who oppose the prayer of an Israelite and desire to confuse his prayer, for even though this person who is praying has not yet merited to rectification of the bris, and consequently was beset with this dispute, which is the aspect of “a dog alights etc.” as mentioned above, but the opposers are not vindicated because of this from their punishment, for they uproot their souls from holiness and set themselves to be called by the designation of actual dogs, may the Merciful One save us, in the aspect of (Isaiah 56:11), “and the dogs brazen with desire,” through this that they oppose his prayer, even though he did not reform his bris completely as mentioned above, for certainly a person has to exert himself to pray with all his might even though he is the way he is, and (he) cannot feel the sweetness of the words of the prayer, and also, the exertion itself is very precious, for regarding this it says (Psalms 44:23), “Because for Your sake we are killed all day etc.,” as is explained elsewhere (Likutay Moharan vol. 2, torah 46, and see Words of Rabbi Nachman article 12) in his words o.b.m.]. And behold it is further understood from his words o.b.m. in Likutay Moharan, volume one, torah two, that whoever defects the bris, prayer is taken from him by means of an insurgency of foreign thoughts which come to confuse his prayer, and so it is written there in torah thirty, that all the befuddlement in the world, and all the trivialities, and all the confusion that a person has throughout the day, whatever time it may be, absolutely everything comes specifically during the prayer, and makes itself heard specifically then, to confuse the person during his prayer, in the aspect of (Psalms 106:2), “Who (can) tell[s] over the mighty acts of Hashem?” That is, whoever says over the mighty acts of Hashem during the prayer, then (continuation of the verse), “make{s} heard all his teheelah {praise?; tuhulah – confusion!},” meaning, that he makes heard to himself all his mixed up sentiments and all his confusion. Because “teheela” (-praise) is a term for disarray and confusion, like it is written (Job 4:18), “and in his angels he puts obfuscation ,” therefore extremely great surmounting is necessary during the prayer, over these confusions and foreign thoughts that come and rise in one's heart, particularly then. ## Segment 4
וְאִיתָא בִּדְבָרָיו זִכְרוֹנוֹ לִבְרָכָה, בְּ"לִקּוּטֵי מוֹהֲרַ"ן"-תִּנְיָנָא סִימָן קכ"ב לְעִנְיַן הַמַּחֲשָׁבוֹת הַזָּרוֹת שֶׁבַּתְּפִלָּה, כִּי כָּל מַחֲשָׁבָה זָרָה הִיא קְלִפָּה וְקוֹמָה שְׁלֵמָה כַּמּוּבָא, וּכְשֶׁאָדָם עוֹמֵד וּמִתְפַּלֵּל כְּסֵדֶר וְאֵינוֹ מַשְׁגִּיחַ עַל הַמַּחֲשָׁבוֹת זָרוֹת אָז בְּדֶרֶךְ הִלּוּכוּ בִּתְפִלָּתוֹ הוּא מַפִּיל אוֹתָם; לָזֶה חוֹתֵךְ יָד וְלָזֶה חוֹתֵךְ רֶגֶל וְכַיּוֹצֵא בָּזֶה בִּשְׁאָר הָאֵיבָרִים, כְּמוֹ לְמָשָׁל בְּעִנְיַן מִלְחָמָה כְּשֶׁצָּרִיךְ לֵילֵךְ וְלַעֲבר בֵּין הַרְבֵּה רוֹצְחִים וְאוֹרְבִים וּכְשֶׁהוּא גִּבּוֹר וְעוֹבֵר בֵּינֵיהֶם, אָז בְּדֶרֶךְ הִלּוּכוּ הוּא מַפִּיל אוֹתָם; לָזֶה חוֹתֵךְ יָד בְּדֶרֶךְ הִלּוּכוּ וּמַפִּילוֹ וְלָזֶה רֶגֶל וְכוּ' וְכֵן הוּא מַמָּשׁ בְּעִנְיַן הַתְּפִלָּה, כְּשֶׁמִּתְגַּבֵּר לְהִתְפַּלֵּל כְּסֵדֶר וְלִבְלִי לְהִסְתַּכֵּל עַל הַמַּחֲשָׁבוֹת זָרוֹת כְּלָל אָז הוֹרֵג אוֹתָם אוֹ חוֹתֵךְ מֵהֶם אֵיבָרִים אֵיבָרִים כַּנַּ"ל.
And there is (written) in his words o.b.m., in Likutay Moharan volume two, torah 122, regarding foreign thoughts during prayer, that every foreign thought is a husk (klipa) with full stature, as is brought down (see Poras Yosef page 50), and when a person stands to pray in order, and doesn't pay attention to the foreign thoughts, then in the progression of his prayer he knocks them down; to this one he severs a hand, and to this one he severs a leg, and so forth with the other limbs. This is allegorical to the enterprise of war, when it is necessary to go and pass through many killers and ambushers, and (when) he is valiant and passes through them, then on his way he fells them; to this one he severs a hand, as he proceeds on course, and knocks him down, and to this one, a leg etc.. And so it is mamash (-really) with the enterprise of prayer, when one prevails to pray in order and not give any regard to the foreign thoughts, then he kills them or cuts them up limb by limb as mentioned above. ## Segment 5
וְכֵן מְבאָר עוֹד בִּדְבָרָיו זִכְרוֹנוֹ לִבְרָכָה, בְּלִקּוּטֵי א' סִימָן ע"ב, שֶׁאֵין צְרִיכִין לְהִסְתַּכֵּל עֲלֵיהֶם כְּלָל וְלִבְלִי לְהַבִּיט לְאַחֲרָיו כְּלָל, רַק לֵילֵךְ כְּסֵדֶר בִּתְפִלָּתוֹ וְעַל-יְדֵי-זֶה מִמֵּילָא יִסְתַּלְּקוּ וְאִם לא יַסִּיחַ דַּעְתּוֹ מֵהֶם אָז אַדְּרַבָּא, יִתְגַּבְּרוּ עָלָיו בְּיוֹתֵר כְּמוֹ הָאָדָם הַבּוֹרֵחַ מֵאֵיזֶה דָּבָר וּמִסְתַּכֵּל מִן הַצַּד כִּלְאַחַר יָד עַל זֶה הַדָּבָר שֶׁבָּרַח מִמֶּנּוּ אָז הַדָּבָר הַזֶּה מִתְגַּבֵּר עָלָיו בְּיוֹתֵר כֵּן הוּא מַמָּשׁ בְּעִנְיַן הַמַּחֲשָׁבוֹת.
And so it is additionally exposited in his words o.b.m. (Likutay Moharan, vol. 1, torah 72), that one need not look upon them at all, and not look behind him at all, (he should) just go in order in his prayer, and through this they will depart automatically. And if he doesn't ignore them, then on the contrary, they will engulf him even more, like a person running away from something, and he side-glances off handedly on the thing he ran from, then this thing bears down upon him even more, so it is mamash (-exactly) in the matter of the thoughts. ## Segment 6
וְכֵן מְבאָר עוֹד בִּדְבָרָיו זִכְרוֹנוֹ לִבְרָכָה, שֶׁהַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ וַאֲפִלּוּ אִם כְּבָר הֻרְגְּלָה מַחֲשַׁבְתּוֹ לָצֵאת לַחוּץ הַרְבֵּה, אַף-עַל-פִּי-כֵן בְּיַד הָאָדָם לְהַטּוֹתָהּ בְּכָל פַּעַם לְהַדֶּרֶךְ הַיָּשָׁר כִּי אִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת בְּיַחַד בְּשׁוּם אפֶן עַיֵּן שָׁם וְעַל כֵּן בְּוַדַּאי כְּשֶׁיִּתְגַּבֵּר לַחֲשׁב רַק בְּדִבּוּרֵי הַתְּפִלָּה בְּוַדַּאי תִּדָּחֶה הַמַּחֲשָׁבָה זָרָה.
And so it is exposited further in his words o.b.m. (Likutay Moharan vol. 2, torah 50) that thought is in the hands of the person to incline it as he wills. And even if his thought is already accustomed to go out of bounds plentifully, even still it is in the hand of the person to direct it each time to the straight (-proper-just) way, for it impossible by any means for there to be two thoughts simultaneously, see there. Therefore, certainly when one strengthens to think only of the words of the prayer, certainly the foreign thought will be cast away. And see in Likutay Halachos (Laws of Tefillin, law 6:32) that this is the aspect of the (offering of the) Oamehr (Biblical measurement) of Barley (brought on the second day of Passover), which one needs, after leaving Egypt (-every year on the first day of Passover), to count the days to (-from) the Oamehr, that is because the barley, which is fodder for animals, which is the aspect of the power of imagination, from which all the confusion, and (improper) rumination, and all the foreign thoughts which are the aspect of hairs ('si-u-roas', same base as barley – 'si-oa-rim') which are from the excess of the brain(s), as is known (see the Lurianic Kabalistic works: Mivoa Shi'urim 5:1:13, and Aitz Chaim 13:5 principle 2. And see Likutay Moharan 67:6). All of these are in the aspect of the Oamehr and measurement, just like a vessel that can hold a certain measurement, and it is impossible to put more than this into it, likewise the brain is a vessel which cannot be loaded except with one thought, and more than this is impossible to charge it concurrently. And this is barley ('si-oa-rim') which has the same etymology as hairs ('si-u-roas'), which are the thoughts, as mentioned above. And this is (a construct of) what we count the days to the Oamehr (-from the day of it's offering till the holiday of Shivuos 50 days later), that is because days are the life of a person, for all the days of a persons life are included in days and in time, and the essence of life is the intellect of the brain, as it is written (Ecclesiastes 7:12), “the intellect gives life,” and all the thoughts are from there, and they are all in the aspect of the Oamehr and measurement. ## Segment 7
וְעַיֵּן בְּ"לִקּוּטֵי הֲלָכוֹת" הִלְכוֹת תְּפִלִּין הֲלָכָה ו' שֶׁזֶּה בְּחִינַת עמֶר שְׂעוֹרִים שֶׁצְּרִיכִין אַחַר יְצִיאַת מִצְרַיִם לִסְפּר הַיָּמִים לָעמֶר הַיְנוּ כִּי הַשְּׂעוֹרִים שֶׁהוּא מַאֲכַל בְּהֵמָה שֶׁהִיא בְּחִינַת כּחַ הַמְדַמֶּה שֶׁמִּשָּׁם כָּל הַבִּלְבּוּלִים וְכָל הַהִרְהוּרִים וְכָל הַמַּחֲשָׁבוֹת זָרוֹת שֶׁהֵם בְּחִינַת שְׂעָרוֹת מוֹתְרֵי מחִין כַּיָּדוּעַ כֻּלָּם הֵם בִּבְחִינַת עמֶר וּמִדָּה כְּמוֹ כְּלִי שֶׁמַּחֲזֶקֶת מִדָּה אַחַת וְיוֹתֵר מִזֶּה אִי אֶפְשָׁר לִכְנס בָּהּ, כְּמוֹ כֵן הַמּחַ הוּא כְּלִי שֶׁאֵינוֹ יָכוֹל לִכְנס בּוֹ כִּי-אִם מַחֲשָׁבָה אַחַת וְיוֹתֵר מִזֶּה אִי אֶפְשָׁר לִכְנס בּוֹ בְּבַת אַחַת וְזֶה שְׂעוֹרִים לְשׁוֹן שְׂעָרוֹת שֶׁהֵם הַמַּחֲשָׁבוֹת כַּנַּ"ל וְזֶה שֶׁסּוֹפְרִין הַיָּמִים לָעמֶר, הַיְנוּ כִּי הַיָּמִים שֶׁהֵם הַחִיּוּת שֶׁל הָאָדָם כִּי כָּל יְמֵי חַיָּיו שֶׁל הָאָדָם נִכְלָלִים בַּיָּמִים וּבַזְּמַן וְעִקַּר הַחִיּוּת הוּא הַחָכְמָה שֶׁבַּמּחַ, כְּמוֹ שֶׁכָּתוּב הַחָכְמָה תְּחַיֶּה וּמִשָּׁם כָּל הַמַּחֲשָׁבוֹת וְכֻלָּם הֵם בִּבְחִינַת עמֶר וּמִדָּה כַּנַּ"ל.
And therefore after leaving Egypt it is necessary to bring an Oamehr of Barley, and wave it, and count the days of sfeerah (-counting) from that day, because the main purification from the putrid contamination of Egypt, which is the nakedness of the land (Genesis 42:9,12), defection of the bris (-circumcision, covenant), is through purification of the thought, as is known (see Likutay Moharan, torah 36:5, and the introduction to the Tikun Haklali (-General Rectification). And in Keheelas Yaakov – for beena (-understanding) is called thought (machshuva), and the Exodus from Egypt is from the realm of the jubilee which is beena), and through the mitzva of the Oamehr of Barley and the days of the sfeerah (-counting) it is possible to merit to clarify the imagination, from which come all the thoughts and confusion, and to draw upon oneself holiness, that he should guard himself, at least from now, to grasp his thought so that it doesn't go outside, and that he should know well, that it is impossible by any means for there to be two thoughts together, and the brain is just an oamehr, and measurement, and vessel which cannot have placed into it, just, one thought. And therefore it is possible to flee from the bad thoughts just by shev vi'al taaseh (“sit and don't do” – inaction), that is, not to think that (foreign) thought, rather set one's thought well, in the words of his prayer, and through this certainly the bad thought will be pushed away, as mentioned above. ## Segment 8
וְעַל כֵּן אַחַר יְצִיאַת מִצְרַיִם צְרִיכִין לְהָבִיא עמֶר שְׂעוֹרִים וְלַהֲנִיפוֹ וְלִמְנוֹת יְמֵי הַסְּפִירָה מֵאוֹתוֹ הַיּוֹם, כִּי עִקַּר הַטָּהֳרָה מִזֻּהֲמַת מִצְרַיִם שֶׁהִיא עֶרְוַת הָאָרֶץ פְּגַם הַבְּרִית הוּא עַל-יְדֵי טָהֳרַת הַמַּחֲשָׁבָה כַּיָּדוּעַ, וְעַל-יְדֵי מִצְוַת הָעמֶר שְׂעוֹרִים וִימֵי הַסְּפִירָה יְכוֹלִים לִזְכּוֹת לְבָרֵר הַמְדַמֶּה שֶׁמִּמֶּנּוּ כָּל הַמַּחֲשָׁבוֹת וְהַבִּלְבּוּלִים וּלְהַמְשִׁיךְ עַל עַצְמוֹ קְדֻשָּׁה שֶׁיִּשְׁמר אֶת עַצְמוֹ מֵעַתָּה עַל כָּל פָּנִים לִתְפּס מַחֲשַׁבְתּוֹ לְבַל תֵּצֵא לַחוּץ וְשֶׁיֵּדַע הֵיטֵב, כִּי אִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת בְּיַחַד בְּשׁוּם אפֶן וְהַמּחַ הוּא רַק עמֶר וּמִדָּה וּכְלִי שֶׁאֵינוֹ יָכוֹל לִכְנס בָּהּ רַק מַחֲשָׁבָה אַחַת וְעַל כֵּן יָכוֹל לִבְרחַ מֵהַמַּחֲשָׁבוֹת רָעוֹת רַק בְּשֵׁב וְאַל תַּעֲשֶׂה, הַיְנוּ שֶׁלּא לַחֲשׁב אוֹתָהּ מַחֲשָׁבָה רַק יַעֲמִיק מַחֲשַׁבְתּוֹ הֵיטֵב בְּדִבְרֵי תְּפִלָּתוֹ וְעַל-יְדֵי- זֶה בְּוַדַּאי תִּדָּחֶה הַמַּחֲשָׁבָה הָרָעָה כַּנַּ"ל.
And see in the book “Ullim LiTroofah” (Leaves for Healing, letters 312-3), where it is written: And the indication of the Oamer of Barley should not pass from your mind. And with this a person is strengthened also regarding hisbodidus and conversation between himself and his Maker. And it writes there: And the main thing is not to overly think of the past or the future, just to look at the tachlis (-ultimate purpose) at that hour, and do what you can, that which will bring you success for eternity, for every single word of Torah, and prayer, and conversation between oneself and his Maker, everything is the soul's success, wondrous success which is infinite, “no eye has seen etc. (Isaiah 64:3).” And especially since we see that the baal duvur (litigator – Satan) does his thing, may the Merciful One save us, we are obligated to do our part, to speak between oneself and his Maker, to express his words before Him blessed He, and through this one draws upon himself radiance and holiness of the good point he has inside, to bind it to his heart with a tight and strong knot etc., see there, and through this he will merit to remove from his heart all the degradations, which are the bad desires and bad loves which break a person's heart, in the aspect of (Psalms 69:21), “degradation broke my heart,” as mentioned above in article 57, see there. ## Segment 9
וְעַיֵּן בְּסֵפֶר "עָלִים לִתְרוּפָה" מִכְתָּב שי"ב וּבְמִכְתָּב שי"ג שֶׁכָּתַב שָׁם, וְהַסִּימָן שֶׁל עמֶר שְׂעוֹרִים אַל יַעֲבר מִדַּעְתְּךָ, וּמְחַזֵּק שָׁם בָּזֶה אֶת הָאָדָם גַּם לְעִנְיַן הִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ וְכָתַב שָׁם וְהָעִקָּר שֶׁלּא לַחֲשׁב הַרְבֵּה עַל הֶעָבָר וְעַל לְהַבָּא רַק לְהִסְתַּכֵּל עַל הַתַּכְלִית בְּאוֹתָהּ שָׁעָה וְלַעֲשׂוֹת מַה שֶּׁתּוּכַל שֶׁיַּצְלִיחַ לְךָ לָנֶצַח, כִּי כָּל דִּבּוּר וְדִבּוּר שֶׁל תּוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ הַכּל הוּא הַצְלָחַת הַנֶּפֶשׁ הַצְלָחָה נִפְלָאָה שֶׁאֵין לָהּ שִׁעוּר עַיִן לא רָאֲתָה וְכוּ' וּבִפְרָט שֶׁאָנוּ רוֹאִים שֶׁהַבַּעַל דָּבָר עוֹשֶׂה אֶת שֶׁלּוֹ הָרַחֲמָן יַצִּילֵנוּ אָנוּ מְחֻיָּבִים לַעֲשׂוֹת אֶת שֶׁלָּנוּ לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ, וְעַל- יְדֵי-זֶה יַמְשִׁיךְ עַל עַצְמוֹ הֶאָרַת וּקְדֻשַּׁת הַנְּקֻדָּה טוֹבָה שֶׁיֵּשׁ בּוֹ לְקַשְּׁרָהּ אֶל לִבּוֹ בְּקֶשֶׁר אַמִּיץ וְחָזָק וְכוּ' עַיֵּן שָׁם וְעַל-יְדֵי-זֶה יִזְכֶּה לְהָסִיר מִלִּבּוֹ כָּל הַחֲרָפוֹת שֶׁהֵם הַתַּאֲווֹת רָעוֹת וְהָאַהֲבוֹת רָעוֹת הַשּׁוֹבְרִים לִבּוֹ שֶׁל הָאָדָם בְּחִינַת חֶרְפָּה שָׁבְרָה לִבִּי וְכַנַּ"ל בְּסִימָן נ"ז, עַיֵּן שָׁם מַאֲמָרִים מֵהִתְבּוֹדְדוּת מִסִּפְרֵי לִקּוּטֵי הֲלָכוֹת .
Articles Regarding Hisbodidus From The Books of Likutay Halachos # אות-עב URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/86/ # אות-עב
אות-עב
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/86 ## Segment 1
עִקַּר הַמּחִין שֶׁל הַתְּפִלִּין שֶׁהֵם בְּחִינַת דְּבֵקוּת (כַּנַּ"ל בְּסִימָן נ"ח) הוּא בְּחִינַת תְּפִלָּה וְהִתְבּוֹדְדוּת כִּי עִקַּר הַדְּבֵקוּת הוּא תְּפִלָּה, כְּמוֹ שֶׁמְּבאָר בְּמָקוֹם אַחֵר וְעַל שֵׁם זֶה נִקְרָאִין תְּפִלִּין לְשׁוֹן תְּפִלָּה בְּחִינַת נַפְתּוּלֵי אֱלהִים נִפְתַּלְתִּי, וּפֵרֵשׁ רַשִׁ"י מִלְּשׁוֹן עִקֵּשׁ וּפְתַלְתּל נִתְעַקַּשְׁתִּי וְהִפְצַרְתִּי פְּצִירוֹת וּפְתִילִים הַרְבֵּה לַמָּקוֹם לִהְיוֹת שָׁוָה עִם אֲחוֹתִי וְגַם יָכלְתִּי שֶׁהִסְכִּים עַל יָדִי.
Persistence in prayer ## Segment 2
וּבִבְחִינָה זוֹ צְרִיכִין לְהַרְבּוֹת בִּתְפִלָּה וְהִתְבּוֹדְדוּת מְאד מְאד כָּל יָמָיו שֶׁזֶּה הָעִקָּר, וְצָרִיךְ לִהְיוֹת עַקְשָׁן גָּדוֹל בָּזֶה מְאד מְאד שֶׁאַף-עַל-פִּי שֶׁנִּדְמֶה לוֹ שֶׁדְּבָרָיו אֵינָם מוֹעִילִים כְּלָל וְהוּא רָחוֹק מִדְּבָרָיו מְאד וְזֶה יָמִים וְשָׁנִים שֶׁעוֹסֵק בָּזֶה וַעֲדַיִן לא פָּעַל כְּלָל אַף-עַל-פִּי-כֵן צָרִיךְ לִהְיוֹת עַקְשָׁן בָּזֶה כְּמוֹ הָעַקְשָׁן מַמָּשׁ שֶׁעוֹשֶׂה הַדָּבָר בְּלִי שׁוּם טַעַם, כֵּן צְרִיכִין עַקְשָׁנוּת גָּדוֹל מְאד בְּכָל עֲבוֹדַת הַשֵּׁם בְּכָל עֻבְדָּא וְעֵצָה, אֲבָל עִקַּר עַקְשָׁנוּת בְּיוֹתֵר צְרִיכִין בִּתְפִלָּה וְתַחֲנוּנִים וְהָעִקָּר בְּשִׂיחוֹת שֶׁל הִתְבּוֹדְדוּת כִּי צְרִיכִין לְהִתְחַזֵּק מְאד לְהַרְבּוֹת בְּהִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ אַף-עַל-פִּי שֶׁתִּהְיֶה בְּדֶרֶךְ עִקֵּשׁ וּפְתַלְתּל כַּמָּה פְּעָמִים בְּלִי טַעַם וָרֵיחַ כִּי לא בָזָה וְלא שִׁקַּץ עֱנוּת עָנִי אַף-עַל-פִּי שֶׁרָאוּי לְבַזּוֹתוֹ וּלְשַׁקְּצוֹ אַף-עַל-פִּי-כֵן הַשֵּׁם יִתְבָּרַךְ מָלֵא רַחֲמִים בְּכָל עֵת.
The essence of the consciousness of tefillin, which is the aspect of divaikus (binding) (as mentioned above, article 58), is the aspect of prayer and hisbodidus, for the main divaikus is prayer, as explained elsewhere (Likutay Moharan volume 2, torah 84), and on account of this they are called tefillin, a term denoting tefilla (-prayer), an aspect of (Genesis 30:8), “naftoollee (-same etymology as tefillin and tefilla) Eloakim (G-d) niftaltee (-same; I have surely grappled with G-d),” and Rash”i explains: “from the language of (Deuteronomy 32:5 “eekaish oopisaltul”), “crooked and spiral”; I have been persistent and have made many importunities and grapplings with G-d (-'The Place' – for all space is in G-d), to be equal with my sister. 'And also I prevailed' (continuation of the verse, with Rashi's commentary), that He agreed to my motion.” And in this aspect it is necessary to profuse in prayer and hisbodidus very, very much all of one's life, for this is paramount. And it is necessary to be very extremely stubborn at this, that even though it appears to him that his words are absolutely to no avail, and he is very far from (the fulfillment of) his words, and it is days and years that he is busy with this and has still not accomplished anything, even still it is necessary to be stubborn with this; exactly like someone who is stubborn, who does something without reason (/gain), so too very great stubbornness is necessary in all service of Hashem, in every act and remedy, but the primary extra stubbornness is needed with prayers and entreaties, and the main thing is with conversations of hisbodidus, for it is necessary to strengthen (oneself) very much to abound in hisbodidus and conversation between oneself and his Maker, even though it will be in a crooked and spiral way, many times without taste or smell (-appeal). For (Psalms 22:25), “He did not despise and did not abhor the pauper's callings,” even though it is befitting to despise him and to abhor him, even still, Hashem Yisburach is full of mercy at all times. ## Segment 3
וְעַיֵּן בַּזּהַר הַקָּדוֹשׁ פָּרָשַׁת בָּלָק דַּף קצ"ה מַאֲרִיךְ מְאד בְּגדֶל יִקְרַת תְּפִלַּת הֶעָנִי עַיֵּן שָׁם וְכָל זֶה נֶאֱמַר אֲפִלּוּ בְּעָנִי סְתַּם שֶׁמִּתְפַּלֵּל עַל צְרָכָיו עַל דָּחְקוֹ וַעֲנִיּוּתוֹ בְּגַשְׁמִיּוּת, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן כְּשֶׁמַּתְחִיל הָאָדָם לְרַחֵם עַל עַצְמוֹ וּמַרְגִּישׁ עֲנִיּוּתוֹ וְדָחְקוֹ בְּמַעֲשִׂים טוֹבִים וְטוֹעֵן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּמִתְחַנֵּן אֵלָיו לְקָרְבוֹ לַעֲבוֹדָתוֹ וְשׁוֹפֵךְ לִבּוֹ לְפָנָיו בִּבְכִיָּה וְתַחֲנוּנִים כַּמָּה וְכַמָּה יְקָרָה תְּפִלָּה זוֹ בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ יוֹתֵר מִכָּל.
And see in the holy Zohar (Torah portion of Bulluk, page 195) where it writes at great length of the greatness of the preciousness of the pauper's prayer, see there, and all of this is said even of a regular pauper who prayers for his needs; over his materialistic inadequacy and poverty, all the more so, and all the more so when a person begins to have mercy on himself, and feels his poverty and inadequacy in good deeds, and argues before Hashem Yisburach, and pleads to Him to draw him close to His service, and pours out his heart before Him cryingly and entreatingly, how very precious this prayer is in the eyes of Hashem Yisburach more than all the prayers of the world, even though for some time already he has been praying and doing hisbodidus and it seems to him that he hasn't accomplished anything, even still every single word is not lost, and they are all enumerated and tallied, and cached in His treasuries. And also (take into consideration) that it is entirely impossible for a person to know, in this body, if he accomplished in the service of Hashem or not, and even if he did not accomplish in his entire life, just one hairbreadth, this also is more precious than all the life of this world, therefore it is necessary to strengthen in this very much, immeasurably. And when he is strong as delineated above in the aspect of “grapplings with G-d I have grappled,” then at the very end he will certainly merit to achieve his request and to truly draw close to Hashem Yisburach, and to be consistent with his brothers, the kosher and the tzaddikim. ## Segment 4
הַתְּפִלּוֹת שֶׁבָּעוֹלָם וְאַף-עַל-פִּי שֶׁזֶּה כַּמָּה שֶׁמִּתְפַּלֵּל וּמִתְבּוֹדֵד וְנִדְמֶה לוֹ שֶׁלּא פָּעַל כְּלָל, אַף-עַל-פִּי-כֵן כָּל דִּבּוּר וְדִבּוּר אֵינוֹ נֶאֱבָד וְכֻלָּם מְנוּיִים וּסְפוּרִים וּגְנוּזִים בְּאוֹצְרוֹתָיו יִתְבָּרַךְ וְגַם כִּי אִי אֶפְשָׁר לְהָאָדָם כְּלָל לֵידַע בְּזֶה הַגּוּף אִם פָּעַל בַּעֲבוֹדַת הַשֵּׁם אִם לָאו וַאֲפִלּוּ אִם לא פָּעַל כָּל יָמָיו כִּי אִם כְּחוּט הַשַּׂעֲרָה אַחַת גַּם זֶה יָקָר מִכָּל חַיֵּי הָעוֹלָם הַזֶּה וְעַל כֵּן צְרִיכִין לְהִתְחַזֵּק בָּזֶה מְאד בְּלִי שִׁעוּר, וּכְשֶׁיִּהְיֶה חָזָק כַּנַּ"ל בִּבְחִינַת: "נַפְתּוּלֵי אֱלהִים נִפְתַּלְתִּי", אָז סוֹף כָּל סוֹף בְּוַדַּאי יִזְכֶּה לִפְעל בַּקָּשָׁתוֹ וּלְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת וְלִהְיוֹת שָׁוֶה עִם אֶחָיו הַכְּשֵׁרִים וְהַצַּדִּיקִים (לִקּוּטֵי הַלָכוֹת, הִלְכוֹת תְּפִלִּין, הֲלָכָה ה') .
(Likutay Halachos, Laws of Tefillin, law 5). # אות-עג URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/87/ # אות-עג
אות-עג
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/87 ## Segment 1
הַהִתְבּוֹדְדוּת צָרִיךְ לִהְיוֹת עַד שֶׁיְּבַטֵּל אֶת עַצְמוֹ אֶל הַשֵּׁם יִתְבָּרַךְ לְגַמְרֵי שֶׁיְּבַטֵּל כָּל רְצוֹנוֹתָיו לִרְצוֹן הַשֵּׁם יִתְבָּרַךְ וְזֶה בְּחִינַת מִשְׁפָּט שֶׁצָּרִיךְ הָאָדָם לִשְׁפּט אֶת עַצְמוֹ וּלְיַשֵּׁב אֶת עַצְמוֹ עַל כָּל דָּבָר, אִם כָּךְ רָאוּי לוֹ לְבַלּוֹת יָמָיו וְכוּ', וְעִקַּר הִתְבּוֹדְדוּת וְהַשִּׂיחָה צָרִיךְ לִהְיוֹת בְּהִתְחַזְּקוּת רְצוֹנוֹת טוֹבִים לְהַשֵּׁם יִתְבָּרַךְ וִיסַלֵּק מַחֲשַׁבְתּוֹ מִכָּל הַבְלֵי הָעוֹלָם וִיבַטֵּל רְצוֹנוֹ אֵלָיו יִתְבָּרַךְ, עַד שֶׁמִּכָּל אַרְבַּע רוּחוֹת הָעוֹלָם שֶׁנִּתְפַּזֵּר דַּעְתּוֹ לְשָׁם יָשׁוּב מִכֻּלָּם לְדָלֶ"ת דְּאֶחָד לְהִכָּלֵל בְּאַחְדוּתוֹ וּרְצוֹנוֹ יִתְבָּרַךְ, וְעַל-פִּי רב בִּשְׁעַת הִתְבּוֹדְדוּת וְיִשּׁוּב הַדַּעַת רוֹאֶה בְּעַצְמוֹ שֶׁאֵין לוֹ שׁוּם מָקוֹם בְּכָל אַרְבַּע רוּחוֹת הָעוֹלָם לִבְרחַ לְשָׁם וּלְהִתְחַבֵּא שָׁם מִפִּגְעֵי הָעוֹלָם בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת בְּגוּף וָנֶפֶשׁ וּמָמוֹן בְּחִינַת אָנָה אֵלֵךְ מֵרוּחֶךָ וְכוּ' עַד שֶׁרוֹאֶה שֶׁאֵין לוֹ מָנוֹס כִּי אִם אֵלָיו יִתְבָּרַךְ לְבַד בִּבְחִינַת כִּי מִמְּךָ נַסְתִּי וְשַׁבְתִּי עָדֶיךָ כִּי הַשֵּׁם יִתְבָּרַךְ נִמְצָא בְּכָל עֵת לְכָל קוֹרְאָיו, אֲפִלּוּ אִם נִתְעוּ כְּמוֹ שֶׁנִּתְעוּ כִּי רַחֲמָיו אֵינָם כָּלִים לְעוֹלָם וְכָל מִי שֶׁזּוֹכֶה לְהִתְחַזֵּק בָּזֶה לִהְיוֹת רְצוֹנוֹ חָזָק תָּמִיד אֶל הָאֱמֶת וְלא יַרְפֶּה אֶת הָרָצוֹן הַטּוֹב אֲפִלּוּ אִם יַעֲבר עָלָיו מָה בְּוַדַּאי סוֹף כָּל סוֹף יִהְיֶה אַחֲרִיתוֹ טוֹב וְאֵלּוּ שֶׁרְגִילִין בְּהִתְבּוֹדְדוּת הֵם בְּטוּחִים מִכָּל צַר וְאוֹיֵב וּמַשְׂטִין כִּי הֵם מַסְתִּירִים עַצְמָם בְּצֵל כְּנָפָיו יִתְבָּרַךְ תָּמִיד וּמִי זֶה עָרֵב אֶת לִבּוֹ לָגֶשֶׁת אֶל הַשֵּׁם יִתְבָּרַךְ שֶׁהֵם מַסְתִּירִים עַצְמָם אֶצְלוֹ יִתְבָּרַךְ בְּחִינַת כִּי אַתָּה ה' מַחְסִי.
Hisbodidus until nullification to the Unity of Hashem The hisbodidus needs to be until one abnegates himself to Hashem Yisburach completely, that he nullifies all his desires to Hashem Yisburach's desire. And this is the aspect of justice, that a person needs to judge himself, and settle himself on every issue, if such is proper for him to wear away his life etc.. And the main hisbodidus and conversation needs to be in strengthening good desires for Hashem Yisburach, and he should utterly remove his thoughts from all the vanities (hevel) of the world, and abnegate his desire to Him blessed He, until from all four directions of the world, where his consciousness was scattered to, he will return from all of them to the dallet (the fourth letter of the Hebrew aleph bet, also corresponding to the four directions) of echad (-one. Spelled with the letter dallet at the end, which is the paradigm of G-d's unity, especially by the upper right protrusion which distinctly differentiates the dallet from the letter resh which would render the word, achehr – other, the antithesis of the One, Unity of G-d), to be included in His Unity and His Will blessed He. And usually during hisbodidus and the settling of one's mind, one sees himself as not having any place in any of the four directions of the world, to run away there, and to hide there from the physical and spiritual ravages of the world; of the body, soul, and money, in the aspect of (Psalms 139:7), “Where can I go from Your angry spirit etc.,” until he sees that he has no where to escape to, except to Him blessed He, in the aspect of (sleechoas), “because from You I ran, and I returned to You,” for Hashem Yisburach is present at all times for all who call Him, even if they strayed as they strayed, for His mercies are never ever exhausted. ## Segment 2
וְזֶה בְּחִינַת וַיִּשְׁכּן יִשְׂרָאֵל בֶּטַח בָּדָד וְכוּ' בְּחִינַת: "כִּי אַתָּה ה' לְבָדָד לָבֶטַח תּוֹשִׁיבֵנִי", שֶׁעַל-יְדֵי הִתְבּוֹדְדוּת שׁוֹכְנִים בֶּטַח עַיֵּן שָׁם שֶׁמְּפָרֵשׁ בָּזֶה אֶת הַכָּתוּב הֶן עָם לְבָדָד יִשְׁכּן, שֶׁהֵם מִתְבּוֹדְדִים בֵּינָם לְבֵין עַצְמָם הֵיטֵב הֵיטֵב מַה יִהְיֶה סוֹפָם וְתַכְלִיתָם שֶׁזֶּהוּ כָּל עִנְיַן הַשִּׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, וּבַגּוֹיִם לא יִתְחַשָּׁב שֶׁאֵינָם חוֹשְׁבִים בְּדַעְתָּם מַעֲשֵׂה הַגּוֹיִים שֶׁרוֹדְפִים אַחַר הַמָּמוֹן, מִי מָנָה עֲפַר יַעֲקב, מַה שֶּׁנַּעֲשֶׂה מִכָּל פְּסִיעָה וּפְסִיעָה מִזֶּה שֶׁהוֹלְכִים לִדְבַר מִצְוָה לְהִתְבּוֹדֵד וּלְיַשֵּׁב עַצְמוֹ הֵיטֵב וּמִסְפָּר אֶת רבַע יִשְׂרָאֵל בְּחִינַת אַרְבָּעָה דְּגָלִים בְּחִינַת דָּלֶ"ת דְּאֶחָד כַּנַּ"ל, עַיֵּן שָׁם כָּל זֶה בַּאֲרִיכוּת (שָׁם, הִלְכוֹת בִּרְכוֹת הַשַּׁחַר, הֲלָכָה ה) .
And whoever merits to strengthen in this, to always have strong will for the truth, and not to let up on the good will, no matter what he undergoes, certainly in the very end, his comeuppance will be good. And those who are accustomed to doing hisbodidus are safe from any antagonist, and enemy, and adversary, for they always hide themselves in the shadow (-refuge) of His wings blessed He. And (Jeremiah 30:21), “Whom will take it upon himself (lit: make his heart collateral) to confront Hashem Yisburach?” For they conceal themselves by Him blessed He, in the aspect of (Psalms 91:9), “For You Hashem are my refuge.” And this is the aspect of (Deuteronomy 33:28), “And Israel dwelled confidently secure, alone etc.,” in the aspect of (Psalms 4:9), “For You Hashem will set me alone, confidently secure.” For by means of hisbodidus one dwells confidently secure, see there (in the source enumerated below) where it explains with this, the verse (Numbers 23:9), “they are a nation that will dwell alone,” that they do hisbodidus very, very well between themselves privately, addressing what will amount of them and their aftermath, for this is the whole matter of the conversation between oneself and his Maker; “(continuation of the verse) and amongst the nations it does not consider {/is not considered}” – that they don't consider in their minds the enterprise of the nations who pursue money, “(verse 10) Who can count the earth of Jacob (Rashi interprets, the mitzvoas that are carried out with the earth)?” What is effected from every single step (that is traversed over the earth) of this that they go on an errand of a mitzva, to do hisbodidus and settle oneself well, “(continuation of the verse) and count one quarter of the encampment of Israel” - the aspect of the four flags (-the twelve tribes camped in four camps, each with a unique flag), the aspect of the dallet (-fourth letter, and final letter-) of the word echad (-one), as mentioned above. See there, all of this at length. (Likutay Halachos, Laws of the Morning Blessings, law 5:87). # אות-עד URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/88/ # אות-עד
אות-עד
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/88 ## Segment 1
כְּשֶׁבָּא לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וְאֵינוֹ יָכוֹל לִפְתּחַ פִּיו כְּלָל אַף-עַל-פִּי-כֵן הוּא צָרִיךְ לְהִתְחַזֵּק לְבַקֵּשׁ רַחֲמִים שֶׁיְּסַיְּעוּהוּ מִלְּמַעְלָה וִיאַמְּצוּ אֶת כּחוֹ שֶׁיִּהְיֶה יָכוֹל לְבַקֵּשׁ רַחֲמִים וּכְמוֹ שֶׁאָמְרוּ חֲזַ"ל בְּסַנְהֶדְרִין, לְעוֹלָם יְבַקֵּשׁ אָדָם רַחֲמִים שֶׁיִּהְיֶה הַכּל מְאַמְּצִין אֶת כּחוֹ, וּפֵרֵשׁ רַשִׁ"י שֶׁיְּסַיְּעוּהוּ מַלְאֲכֵי הַשָּׁרֵת לְבַקֵּשׁ רַחֲמִים וְכוּ', עַיֵּן שָׁם (שָׁם, אוֹת צ"ז) .
Request mercy to be strengthened from above to request mercy When one comes to express his words before Hashem Yisburach, and cannot open his mouth whatsoever, even still he needs to bolster (himself) to request mercy, that they should help him from above, and they should buttress his strength so that he will be able to ask for mercy. As Our Sages o.b.m. said (Sanhedrin 54), a person should always request mercy that all (the supernal beings) bolster his strength, and Rashi explains, that the ministering angels (malachay hashurais) help him to request mercy etc., see there. (Likutay Halachoas, Laws of the Morning Blessings, law 5:97). # אות-עה URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/89/ # אות-עה
אות-עה
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/89 ## Segment 1
עַל-יְדֵי אֲמִירַת תְּהִלִּים שֶׁכּוֹלֵל כָּל הַמ"ט שַׁעֲרֵי תְּשׁוּבָה שֶׁהֵם בְּחִינַת אַרְבָּעִים וְתִשְׁעָה אוֹתִיּוֹת הַשְּׁבָטִים כַּמּוּבָא לְעֵיל בְּסִימָן א', וְנִתְיַסֵּד עַל-יְדֵי דָּוִד מֶלֶךְ יִשְׂרָאֵל שֶׁהוּא בְּחִינַת מָשִׁיחַ, שֶׁיִּזְכֶּה לְהַשִּׂיג שַׁעַר הַחֲמִשִּׁים שֶׁל קְדֻשָּׁה כַּמּוּבָא וְעַל-יְדֵי הִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ שֶׁזֶּה גַּם כֵּן בְּחִינַת תְּהִלִּים כַּמְבאָר בְּמָקוֹם אַחֵר, נִמְשָׁךְ הֶאָרָה מֵהִתְנוֹצְצוּת מָשִׁיחַ, שֶׁעַל-יְדֵי-זֶה יִהְיוּ יְכוֹלִין לְפָרֵשׁ שִׂיחָתוֹ עַל הַכּל וּלְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ עַל זֶה בְּעַצְמוֹ שֶׁנּוּכַל לְבַקְשׁוֹ, הֲשִׁיבֵנוּ ה' אֵלֶיךָ בֶּאֱמֶת עַד שֶׁזֶּה בְּעַצְמוֹ יִהְיֶה נֶחֱשָׁב לְהִתְעוֹרְרוּת מִלְּמַטָּה שֶׁלָּנוּ וְעַל-יְדֵי-זֶה יִהְיֶה נִמְשָׁךְ עָלֵינוּ הֶאָרָה גְדוֹלָה לִתְשׁוּבָה גַּם מִלְּמַעְלָה, בְּחִינַת: "שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם".
Reciting Psalms and holy speech to engage and champion the 50th level ## Segment 2
כִּי בֶּאֱמֶת כָּל צַעֲקָתוֹ שֶׁל הַשֵּׁם יִתְבָּרַךְ שֶׁצּוֹעֵק אֵלֵינוּ שׁוּבוּ אֵלַי וְכוּ' כַּוָּנָתוֹ זֶה בְּעַצְמוֹ שֶׁאֲנַחְנוּ נִצְעַק אֵלָיו תָּמִיד הֲשִׁיבֵנוּ וְכוּ', וְזֶה יִהְיֶה נֶחֱשָׁב לְהִתְעוֹרְרוּת שֶׁלָּנוּ כְּאִלּוּ אָנוּ שָׁבִים אֵלָיו מֵעַצְמֵנוּ, רַק שֶׁאֵין אָנוּ מְבִינִים כַּוָּנָתוֹ הַקְּדוֹשָׁה וְעַל-יְדֵי אֲמִירַת תְּהִלִּים וְהִתְבּוֹדְדוּת נִמְשָׁךְ הֶאָרָה מִשַּׁעַר הַחֲמִשִּׁים שֶׁל הַקְּדֻשָּׁה שֶׁהוּא הַשֵּׂכֶל הַנִּפְלָא הַזֶּה הַנַּ"ל שֶׁכּוֹלֵל הַכּל מִתַּתָּא לְעֵלָּא וּמֵעֵלָּא לְתַתָּא.
Through the recital of Psalms, which encompasses all the 49 gates of repentance, which are the aspect of the forty nine letters of (the names of) the tribes, as was brought down above (article 1), and was founded by David King of Israel, who is the aspect of Messiah, so that he would merit to attain the 50th gate of holiness, as is brought down (see Sefer HaLikutim of the Ariza”l, Torah portion of Vu'Eschanan, on the verse Va'Yisabbehr), and through hisbodidus and conversation between oneself and his Maker, which is also an aspect of Psalms, as is explained elsewhere (Likutay Moharan vol. 1, torah 156), there is drawn a radiance of the sparkling (hisnoatzitzus - glimmer) of Messiah, which through this, one is enabled to express his words concerning everything, and request from Hashem Yisburach regarding this itself, that he should be able to request of Him: “Return us Hashem to You in truth,” until this itself will be considered as our arousal from below, and through this there will also be drawn upon us a great illumination of inspiration to repent, from above, in the aspect of (Malachi 3:7), “Return to Me and I will return to you (plural).” For in truth, the entire purpose of Hashem Yisburach's scream that He screams at us, “Return to Me etc.,” His intent is this itself, that we should scream to Him constantly: “Return us etc.,” and this will be considered as our (own) arousal, as if we are returning to Him on our own right, except we don't understand His holy intention. And through the recital of Psalms and hisbodidus, illumination is drawn from the fiftieth gate of holiness, which is this wondrous intellect mentioned above, which encompasses everything, from below to above, and from above to below, for our Rabbis o.b.m. said (Brachos 7b), 'A song of David' (28 Psalms begin with these words, which place the word 'mizmor' – a song, before 'liDuvid' – of David), 'Of David a song' (7 Psalms begin with these words, where 'liDuvid' precedes 'mizmor'); sometimes he said sheera (song of praise to Hashem) and afterwards was imbued with Divine Inspiration (ruach hakodesh), and sometimes the opposite (t.n. which one is which is seemingly conflicted between the Talmud and the Zohar, the Rama of Pano offers a resolution), that is as was mentioned above, that the songs (-chapters) of the Psalms encompass both aspects: of arousal initiating from below (-from the person on his own accord – issaroosa dillisata) first, and of arousal which was initiated from above (issaroosa dillaila) first. And therefore, through the recital of Psalms and hisbodidus everything is rectified, that we can request of Him: “Return us,” etc.. ## Segment 3
כִּי אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, "מִזְמוֹר לְדָוִד" "לְדָוִד מִזְמוֹר" לִפְעָמִים אוֹמֵר שִׁירָה וְאַחַר-כָּךְ שׁוֹרָה עָלָיו רוּחַ הַקּדֶשׁ וְלִפְעָמִים לְהִפּוּךְ, הַיְנוּ כַּנַּ"ל שֶׁמִּזְמוֹרֵי תְּהִלִּים כְּלוּלִים מִשְּׁנֵי הַבְּחִינוֹת מֵאִתְעָרוּתָא דִּלְתַתָּא קדֶם וּמֵאִתְעָרוּתָא דִּלְעֵלָּא קדֶם, וְעַל כֵּן עַל- יְדֵי אֲמִירַת תְּהִלִּים וְהִתְבּוֹדְדוּת נִתַּקֵּן הַכּל שֶׁנּוּכַל לְבַקְּשׁוֹ הֲשִׁיבֵנוּ וְכוּ' נִמְצָא שֶׁהַכּל מֵאִתּוֹ יִתְבָּרַךְ וְאַף-עַל-פִּי-כֵן יִהְיֶה נֶחֱשָׁב לְהִתְעוֹרְרוּת שֶׁלָּנוּ מֵאַחַר שֶׁאָנוּ מִתְעוֹרְרִים עַל כָּל פָּנִים לְבַקֵּשׁ אוֹתוֹ עַל זֶה, וְעַל-יְדֵי-זֶה נִזְכֶּה בְּוַדַּאי לִתְשׁוּבָה שְׁלֵמָה.
It comes out that everything is from Him blessed He, and even still it will be considered as our own arousal since we arouse nonetheless to request Him for this, and through this we will certainly merit to repent completely. ## Segment 4
וּבְוַדַּאי הוּא עֵצָה גְּדוֹלָה וְקַלָּה שֶׁהַכּל יְכוֹלִין לִזְכּוֹת לִתְשׁוּבָה וּלְחַיֵּי עוֹלָם הַבָּא עַל- יְדֵי הַדִּבּוּר לְבַד, אַךְ גַּם עַל זֶה יֵשׁ מְנִיעָה גְּדוֹלָה, כִּי הַבַּעַל דָּבָר הִנִּיחַ עַצְמוֹ עַל זֶה מְאד לְהַטְרִיד אֶת כָּל אָדָם בְּטִרְדַּת הַפַּרְנָסָה שֶׁעַל- יְדֵי-זֶה עִקַּר הַנְּפִילָה לִכְנֶסֶת יִשְׂרָאֵל לְשַׁעַר הַחֲמִשִּׁים שֶׁל הַטֻּמְאָה, עַד שֶׁאֵינוֹ מַנִּיחוֹ לַעֲסֹק אֲפִלּוּ בְּעֵצָה קַלָּה כָּזאת לִצְעק לְהַשֵּׁם יִתְבָּרַךְ כָּרָאוּי, אֲבָל בֶּאֱמֶת גַּם זֶה אֵינוֹ מְנִיעָה כְּלָל כִּי צְרִיכִין לְהַזְכִּיר אֶת עַצְמוֹ שֶׁאִי אֶפְשָׁר בְּשׁוּם אפֶן לְהַמְשִׁיךְ לְעַצְמוֹ פַּרְנָסָתוֹ עַל-יְדֵי יְגִיעָתוֹ וְטָרְחוֹ כִּי זֶהוּ כְּפִירָה לוֹמַר חַס וְשָׁלוֹם, כּחִי וְעצֶם יָדִי עָשָׂה וְכוּ', רַק צְרִיכִין לְהַאֲמִין שֶׁכָּל הַפַּרְנָסָה נִמְשֶׁכֶת רַק מֵאִתּוֹ יִתְבָּרַךְ בִּישׁוּעַת הַשֵּׁם וּבְחַסְדּוֹ, וְעַל-יְדֵי-זֶה אֲפִלּוּ הַבַּעַל מְלָאכָה וּמַשָּׂא וּמַתָּן יָכוֹל לִמְצא לְנַפְשׁוֹ כַּמָּה שָׁעוֹת בְּיוֹם שֶׁיַּעֲסֹק בָּהֶם בַּאֲמִירַת תְּהִלִּים וְהִתְבּוֹדְדוּת לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ כַּנַּ"ל, וְעַל-יְדֵי-זֶה יִזְכֶּה בְּוַדַּאי לִתְשׁוּבָה שְׁלֵמָה בִּבְחִינַת: "קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה'", וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: אֵינִי מְבַקֵּשׁ אֶלָּא דְּבָרִים כִּי עַל-יְדֵי שֶׁנִּתְעוֹרֵר עַל כָּל פָּנִים בְּדִבּוּרִים קְדוֹשִׁים לְבַקְּשׁוֹ הֲשִׁיבֵנוּ וְכוּ' וְכַנַּ"ל זֶה יִהְיֶה נֶחֱשָׁב לְהִתְעוֹרְרוּת שֶׁלָּנוּ וְנִזְכֶּה עַל-יְדֵי-זֶה לִתְשׁוּבָה שְׁלֵמָה וְהָבֵן הֵיטֵב, כִּי בְּלִי שׁוּם הִתְעוֹרְרוּת כְּלָל בְּוַדַּאי אִי אֶפְשָׁר לְהִתְקָרֵב.
And certainly it is a great and easy aitza (remedy), that everyone can merit to repentance and life of the world to come, through speech alone. However, also upon this there is huge deterrence, because the baal duvur (-litigator – Satan) set himself upon this very much, to preoccupy every person with the burden of making a livelihood, which incurs the main falling of Kinnessess Yisroel (-the Congregation of Israel) to the fiftieth gate of impurity, to the extent that it doesn't allow him to engage in even an easy aitza such as this, to scream to Hashem Yisburach appropriately. But in reality, this also is not an impediment whatsoever, for one needs to remind himself that it is impossible in any way to procure for himself his livelihood by means of his efforts and toil, because it is heretical to say, Heaven forbid (Deuteronomy 8:17), “My strength and the might of my hand made etc.,” only, it is necessary to believe that all sustenance is drawn only from Him blessed He, with the salvation of Hashem and with His kindness, and through this even the laborer and the businessman can find several hours a day for his soul, in which to engage in reciting Psalms, and hisbodidus, to express his words before Him blessed He as mentioned above, and through this he will certainly merit to complete repentance in the aspect of (Hosea 14:3), “Take with you (plural) words and return to Hashem;” and our Rabbis o.b.m. said (Shemoas Rabba 38:4): “I do not ask of you (plural), just words.” For through this, that at any rate he arouses with holy words to request Him: “Return us etc.” as mentioned above, this will be recognized as our (-human) arousal, and through this we will merit to complete repentance, and understand this well, for without any arousal whatsoever it is certainly impossible to draw close. ## Segment 5
גַּם עַל-יְדֵי אֲמִירַת תְּהִלִּים זוֹכִין לְקַבֵּל הֶאָרָה מֵהָעֵצוֹת הַקְּדוֹשׁוֹת, הַנִּמְשָׁכִים מֵהִתְנוֹצְצוּת מָשִׁיחַ מִשַּׁעַר הַחֲמִשִּׁים שֶׁל הַקְּדֻשָּׁה, וּכְלַל הָעֵצוֹת כְּלוּלִים בְּסֵפֶר תְּהִלִּים (שֶׁהֵם חַסְדֵּי דָּוִד הַנֶּאֱמָנִים שֶׁהֵם בְּחִינַת נֶצַח וָהוֹד בְּחִינַת עֵצוֹת קְדוֹשׁוֹת וְנִפְלָאוֹת מְאד כַּיָּדוּעַ, שֶׁחַסְדֵּי דָּוִד הֵם בְּחִינַת נֶצַח וָהוֹד בְּחִינַת עֵצוֹת) הַיְנוּ לִצְעק תָּמִיד לְהַשֵּׁם יִתְבָּרַךְ יִהְיֶה אֵיךְ שֶׁיִּהְיֶה כַּנַּ"ל וְעַל-יְדֵי-זֶה יְכוֹלִין לָצֵאת וְלַעֲלוֹת מִכָּל הַנְּפִילוֹת וְהַיְרִידוֹת שֶׁבָּעוֹלָם אֲפִלּוּ מִבְּחִינַת שַׁעַר הַחֲמִשִּׁים שֶׁל הַטֻּמְאָה שֶׁהַבַּעַל דָּבָר מַטְרִיד אֶת כָּל אָדָם בְּתַאֲווֹת מָמוֹן וְטִרְדַּת הַפַּרְנָסָה כָּל יְמֵי חַיָּיו, עַד שֶׁאֵין לוֹ פְּנַאי כְּלָל אֲפִלּוּ לִצְעק לְהַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל.
Also, through reciting Psalms one merits to receive illumination from the holy aitzoas (-advice, remedies) which emanate from the sparkling (hisnoatzitzus - glimmer) of Messiah, from the fiftieth gate of holiness; and the mass of the aitzoas are incorporated in the Book of Pslams (which are the “faithful kindnesses of David (Isaiah 55:3),” which are the aspect of (the sfeeroas – Divine Emanations/Attributes of) Netzach (victory/eternity) and Hoad (splendor), an aspect of very holy and wondrous aitzoas, as is known (see Likutay Moharan vol. 1, torah 41; Keheeloas Yaakov, entry of aitza) that the 'kindnesses of David' are the aspect of Netzach and Hoad, the aspect of aitzoas), namely to scream to Hashem Yisburach always, no matter what may be, as mentioned above. And through this it is possible to leave and rise from all the falls and descents of the world, even from the paradigm of the fiftieth gate of impurity, that the baal duvur (-litigator – Satan) burdens every person all the days of their life, with desire for money and the burdens of making a livelihood, to the extent that he has no time whatsoever even to scream to Hashem Yisburach, as mentioned above. ## Segment 6
וְזֶה בְּחִינַת מַעֲלַת הַמִּזְמוֹר תְּהִלָּה לְדָוִד שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, כָּל הָאוֹמְרוֹ שָׁלשׁ פְּעָמִים בְּכָל יוֹם מֻבְטָח לוֹ שֶׁהוּא בֶּן עוֹלָם הַבָּא, וּמַסְקֵי שָׁם מִשּׁוּם דְּאִית בֵּהּ אָלֶף-בֵּית וְאִית בֵּהּ פַּרְנָסָה עֵינֵי כל אֵלֶיךָ יְשַׂבֵּרוּ וְכַוָּנָתָם הִיא מִשּׁוּם שֶׁכְּלוּלִים שְׁנֵי הַבְּחִינוֹת הַנַּ"ל בְּיַחַד בַּמִּזְמוֹר הַזֶּה הַיְנוּ כִּי עַל- יְדֵי שְׁנֵי הַבְּחִינוֹת הָאֵלֶּה שֶׁיֵּשׁ בְּזֶה הַמִּזְמוֹר בְּיַחַד נִזְכֶּה בְּוַדַּאי לִתְשׁוּבָה שְׁלֵמָה וּלְחַיֵּי עוֹלָם הַבָּא כִּי עַל-יְדֵי כְּלַל הָעֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת שֶׁבָּהֶם כְּלוּלִים כָּל הַדִּבּוּרִים שֶׁבָּעוֹלָם יַמְשִׁיךְ עַל עַצְמוֹ קְדֻשָּׁה שֶׁיְּקַדֵּשׁ הַדִּבּוּר מְאד לְהַרְבּוֹת בִּתְהִלִּים וְהִתְבּוֹדְדוּת לְהַשֵּׁם יִתְבָּרַךְ וְעַל-יְדֵי-זֶה יִזְכֶּה בְּוַדַּאי לְתַקֵּן כָּל הַפְּגָמִים שֶׁל כָּל הַחֲטָאִים שֶׁהֵם גַּם כֵּן מִבְּחִינַת הָעֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת שֶׁהִמְשִׁיךְ חַס וְשָׁלוֹם, הָאוֹתִיּוֹת שֶׁיֵּשׁ בְּאוֹתוֹ הַדָּבָר שֶׁעָבַר עָלָיו לְהַסִּטְרָא-אַחֲרָא כַּיָּדוּעַ וְכַמּוּבָן בִּדְבָרָיו זִכְרוֹנוֹ לִבְרָכָה, בְּהַתּוֹרָה אָנכִי סִימָן ד' בְּ"לִקּוּטֵי מוֹהֲרַ"ן" חֵלֶק א' אַךְ טִרְדַּת הַפַּרְנָסָה מוֹנֵעַ אֶת הָאָדָם מִזֶּה כַּנַּ"ל, אֲבָל הֲלא הַמִּזְמוֹר הַזֶּה מַזְכִּיר אֶת הָאָדָם שֶׁכָּל הַפַּרְנָסָה רַק מֵאִתּוֹ יִתְבָּרַךְ כְּמוֹ שֶׁכָּתוּב: "עֵינֵי כל אֵלֶיךָ יְשַׂבֵּרוּ וְאַתָּה" וְכוּ' "פּוֹתֵחַ" וְכוּ' "וּמַשְׂבִּיעַ" וְכוּ', וּבְוַדַּאי עַל-יְדֵי-זֶה יִזְכֶּה בְּוַדַּאי לְהִתְחַזֵּק בְּהַדִּבּוּר דִּקְדֻשָּׁה וְיִזְכֶּה עַל-יְדֵי-זֶה לִתְשׁוּבָה שְׁלֵמָה וּלְחַיֵּי עוֹלָם הַבָּא.
And this is the aspect of the prominence of the Psalm (145) “Teheela LiDavid ” which our Rabbis o.b.m. said (Brachos 4b), anyone who says it three time every day is guaranteed that he is a beneficiary (/member) of the future world, and it concludes there, because it incorporates the Aleph Bet (each letter of the Aleph Bet, alphabetically, begins a verse, except for the letter Nun, see below) and addresses livelihood (verse 15): “All eyes are directed at you with hopeful expectation” (the Talmud actually cites the next verse, “You open Your hand and satiate etc.”, which is the culmination of this verse, see below). And their intention is, because both aspects mentioned above are amalgamated together in this Psalm, that is, because through these two aspects which are together in this Psalm, we will certainly merit to complete repentance and to life of the future world, for through the aggregate of the twenty two letters, which encompass all the words in existence, one will draw upon himself holiness, so that he sanctifies the (-his) speech very much, to abound in (the recital of) Psalms and hisbodidus to Hashem Yisburach, and through this he will certainly merit to rectify all the mutilation of all the sins, which (they) are also from the aspect of the twenty two letters, that he drew, Heaven forbid, the letters which are in that matter that he transgressed, to the other side (realm of evil), as is known and understood from his words o.b.m. in the torah “Unoachee” (“I”), chapter four in Likutay Moharan volume one; except the burden of making a livelihood restrains a person from this, as mentioned above, but behold this Psalm reminds the person, that all sustenance – (is) just from Him blessed He, as it is written (Psalms 145:15-6), “The eyes of everyone hope (-look with hopeful expectation) to You, and You etc. You open etc. and satiate etc.. And certainly through this one with certainly merit to strengthen in holy speech, and he will merit through this to complete repentance and life of the future world. ## Segment 7
וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, מִפְּנֵי מָה לא נֶאֱמַר נוּ"ן בְּאַשְׁרֵי, מִפְּנֵי שֶׁיֵּשׁ בָּהּ מַפָּלָה לִכְנֶסֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר: נָפְלָה וְכוּ' וַאֲפִלּוּ הָכֵי חָזַר דָּוִד וּסְמָכָהּ בְּרוּחַ הַקּדֶשׁ, שֶׁנֶּאֱמַר: "סוֹמֵךְ ה' לְכָל הַנּוֹפְלִים" הַיְנוּ כִּי לָא רָצָה לְהַזְכִּיר הַנּוּ"ן בְּפֵרוּשׁ שֶׁמְּרַמֵּז עַל שַׁעַר הַחֲמִשִּׁים שֶׁל הַקְּדֻשָּׁה שֶׁעַל-יְדֵי-זֶה עִקַּר הַתִּקְוָה מִפְּנֵי שֶׁיֵּשׁ בָּהּ מַפָּלָה לִכְנֶסֶת-יִשְׂרָאֵל, כִּי גַּם עִקַּר הַנְּפִילָה שֶׁל כְּנֶסֶת-יִשְׂרָאֵל הוּא עַל- יְדֵי שַׁעַר הַחֲמִשִּׁים שֶׁל הַטֻּמְאָה שֶׁהוּא תַּאֲוַת מָמוֹן וְטִרְדַּת הַפַּרְנָסָה כַּנַּ"ל, וְעַל כֵּן אִי אֶפְשָׁר לְהַזְכִּיר הַנּוּ"ן בְּפֵרוּשׁ כִּי יִתְגַּבֵּר הַמִּתְנַגֵּד מְאד רַק בְּרֶמֶז רְמָזָהּ בַּפָּסוּק שֶׁאַחֲרָיו "סוֹמֵךְ ה' לְכָל הַנּוֹפְלִים" וְכוּ', וְזֶה עַל-יְדֵי שֶׁיַּשְׁלִיךְ יְהָבוֹ עַל הַשֵּׁם וְיִבְטַח שֶׁהַשֵּׁם יִתְבָּרַךְ יְפַרְנְסוֹ בְּוַדַּאי אֲפִלּוּ אִם יַעֲסֹק כַּמָּה שָׁעוֹת בַּיּוֹם בְּהַדִּבּוּר הַקָּדוֹשׁ שֶׁל תְּפִלָּה וְתוֹרָה, כִּי כָּל הַפַּרְנָסָה אֲפִלּוּ שֶׁל הַבַּעֲלֵי מְלָאכָה וּמַשָּׂא וּמַתָּן הוּא רַק מֵאִתּוֹ יִתְבָּרַךְ וְזֶה שֶׁנִּסְמָךְ לָזֶה עֵינֵי כל אֵלֶיךָ יְשַׂבֵּרוּ כַּנַּ"ל.
And this is what our Rabbis o.b.m. said (Brachoas 4b): Why is the (letter) Nuen not mentioned (-as the the first letter of a verse) in “Ashrei” (“fortunate” - referring to Psalm 145 which we preface with the last verse of Psalm 144 – Fortunate…)? Because inherent in it, is the fall of the enemies of Israel (-this is a euphemism for Israel itself), as it says (Amos 5:2), “She fell etc.,” and even still, David, with Divine inspiration (ruach hakodesh) returned and supported it ('sumcha' – the letter after Nuen is the Samech), as it says (Psalms 145:14), “Soamaich Hashem all those who fall . That is, because he did not want to mention the Nuen explicitly, for it alludes to the fiftieth gate of holiness (the numerical value of the letter Nuen is fifty), through which is afforded the main hope, because included in it is the fall of Kinnesses Yisroel (the Congregation of Israel), because the main fall of Kinnesses Yisroel is also through the fiftieth gate of impurity, which is the desire of money and the burden of making a livelihood as mentioned above, and therefore it is not viable to mention the Nuen explicitly, because the opposition will intensify overwhelmingly, just by allusion, it is intimated in the succeeding verse: “Soamaich Hashem all those who fall etc..” And this entails that one casts his burden on Hashem (Psalms 55:23, in contradistinction to the person discussed in Psalm 52:9), and trust that Hashem Yisburach will certainly provide for him, even if he engages several hours of the day in holy speech of prayer and Torah. For all the sustenance, even of the laborers and businessmen, is only from Him blessed He. And this is what is adjoined to this (Psalm 145:15 – verse beginning with the next letter from the Aleph Bet: Eye'in, here presented in plural, meaning: eyes), “The eyes of everyone hope expectantly to You,” exactly as explained above. ## Segment 8
וְזֶה שֶׁאָנוּ רוֹאִין שֶׁיֵּשׁ לָזֶה הַרְבֵּה עֲשִׁירוּת מְאד וְלָזֶה עֲנִיּוּת וְדַחֲקוּת גָּדוֹל הַכּל מֵאִתּוֹ יִתְבָּרַךְ לְפִי הַבְּחִירָה שֶׁל כָּל אֶחָד וְאֶחָד כַּיָּדוּעַ, וְ"צַדִּיק ה' בְּכָל דְּרָכָיו וְחָסִיד בְּכָל מַעֲשָׂיו", שֶׁכָּל מַה שֶּׁעוֹשֶׂה עִם הָאָדָם הַכּל חֶסֶד גָּדוֹל מֵאִתּוֹ יִתְבָּרַךְ וְעִקַּר הַתִּקְוָה שֶׁל כָּל אָדָם הוּא לִזְכּוֹת לְחַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא וְעַל-יְדֵי מָה זוֹכִין לָזֶה, עַל-יְדֵי "קָרוֹב ה' לְכָל קוֹרְאָיו לְכָל אֲשֶׁר יִקְרָאֻהוּ" דַּיְקָא יִהְיֶה מִי שֶׁיִּהְיֶה וְזֶה: "תְּהִלַּת ה' יְדַבֵּר פִּי וִיבָרֵךְ כָּל בָּשָׂר שֵׁם קָדְשׁוֹ לְעוֹלָם וָעֶד", לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּכָל עֵת וְעַל-יְדֵי-זֶה בְּוַדַּאי יִתְתַּקֵּן הַכּל וְיִזְכֶּה עַל-יְדֵי-זֶה לְחַיֵּי עוֹלָם הַבָּא וְעַל כֵּן הָאוֹמֵר מִזְמוֹר הַזֶּה שָׁלשׁ פְּעָמִים בְּכָל יוֹם מֻבְטָח לוֹ שֶׁהוּא בֶּן עוֹלָם הַבָּא, כִּי עַל- יְדֵי שְׁנֵי הַבְּחִינוֹת הַכְּלוּלִים בְּמִזְמוֹר זֶה בְּוַדַּאי יִזְכֶּה לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ וּלְחַיֵּי עוֹלָם הַבָּא כַּנַּ"ל (שָׁם, הִלְכוֹת קְרִיאַת-שְׁמַע, הֲלָכָה ה) .
And this is what we see that this (person) has vast wealth, and this (other person) is poor and very poverty stricken – all is from Him blessed He according to the becheera (free choice) of each and every one, as is known (Words of Rabbi Nachman, article 300; Life of Rabbi Nachman, article 519; see also Rabbi Nachman's Legendary Stories, the beginning of the story of the Prayer Leader), and (Psalm 145:17 – verse starting with the letter Tzadi – righteous (verse 16, which begins with the letter Peh, is a culmination of verse 15, expressing how Hashem actually satiates willfully)), “Righteous is Hashem in all His ways, and benevolent (/pious) in all His conduct,” for everything that He does with a person, is all great kindness from Him blessed He. And the ultimate hope of every person is to merit to the eternal life of the future world. And by what means does one merit this, through (verse 18, beginning with the letter Koof), “Close is Hashem to all His callers,” distinctly 'to all who call to Him', no matter what may be. And this is (final verse – 21, beginning with the letter Tuv), “The praise of Hashem, my mouth will speak, and all flesh will bless His holy Name forever and ever,” to express one's words before Hashem Yisburach at all times, and through this, certainly he will rectify everything, and he will merit through this to life of the future world. Therefore one who says this Psalm three times a day (-this has already been instituted and incorporated in the body of the daily prayers, twice in the morning prayer of Shacharis, and once in the afternoon prayer of Mincha) is guaranteed to be a beneficiary (/member) of the future world, for through the two aspects coalesced in this Psalm, certainly he will merit to return to Hashem Yisburach, and to life of the future world, as mentioned above. (Likutay Halachos, Laws of Reciting (Kreyas) Shema. Law 5). # אות-ז URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/9/ # אות-ז
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Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/9 ## Segment 1
וְאָמַר רָבָא: הַנֵּי תְּלָת מִלֵּי בָּעֲיָא מִן קָמֵי שְׁמַיָּא תַּרְתֵּי יַהֲבוּ לִי וַחֲדָא לָא יַהֲבוּ לִי חֻכְמָתֵהּ דְּרַב הוּנָא וְעֻתְרֵהּ דְּרַב חִסְדָּא יַהֲבוּ לִי וְעִנְוְתָנוּתֵהּ דְּרַבֵּהּ בַּר רַב הוּנָא לָא יַהֲבוּ לִי (מוֹעֵד קָטָן כ"ה) .
Speak out your very soul, and Gd is right there listening # אות-עו URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/90/ # אות-עו
אות-עו
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/90 ## Segment 1
יַעֲקב אָבִינוּ כְּשֶׁפָּגַע בַּמָּקוֹם הַהוּא עַל-יְדֵי שֶׁנָּתַן אֶל לִבּוֹ לַחֲזר לִמְקוֹם הַמִּקְדָּשׁ וּמִיָּד קָפְצָה לוֹ הָאָרֶץ כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, עַל-יְדֵי-זֶה זָכָה לְהַשִּׂיג אָז עצֶם מַעֲלַת הָאִתְעָרוּתָא דִּלְתַתָּא שֶׁעַל-יְדֵי-זֶה תֵּכֶף בָּא לוֹ סִיּוּעַ מִלְּעֵילָא בִּבְחִינַת הַבָּא לִטָּהֵר מְסַיְּעִין לוֹ, וְעַל כֵּן תִּקֵּן אָז תְּפִלַּת עַרְבִית שֶׁהוּא בְּעֵת הַחֹשֶׁךְ הַגָּמוּר, כִּי זָכָה בְּגדֶל קְדֻשָּׁתוֹ לְהוֹרִיד אֶת עַצְמוֹ לְעמֶק הַנְּפִילוֹת שֶׁל כָּל יִשְׂרָאֵל בִּכְלָל וּפְרָט וְשֶׁבְּכָל דּוֹר וָדוֹר עַד עִקְבוֹת מְשִׁיחָא וּמֵאִיר בְּלֵב יִשְׂרָאֵל, שֶׁאֲפִלּוּ בְּחֶשְׁכַת לַיְלָה וַאֲפִלּוּ מַמָּשׁ בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת צְרִיכִין לְהִתְחַזֵּק לְהִתְעוֹרֵר בְּאִתְעָרוּתָא דִּלְתַתָּא בִּצְעָקָה וּתְפִלָּה אֵלָיו יִתְבָּרַךְ בִּבְחִינַת מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי וְלֵית רְעוּתָא טָבָא דְּיִתְאֲבֵד [אֵין שׁוּם רָצוֹן טוֹב שֶׁנֶּאֱבַד], וּכְמוֹ שֶׁאָמַר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, בְּהַשִּׂיחָה הַנּוֹרָאָה שֶׁהִפְלִיג אָז מְאד בִּגְדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ שֶׁאֵין יוֹדְעִין כְּלָל, וְסִיֵּם אָז בְּזוֹ הַלָּשׁוֹן: אֲפִלּוּ אַיֶיער זַאךְ וִויא אַהִין אִיטְלִיכֶער אִיז גִּיפַאלִין אַבִּי מֶע אִיז זִיךְ נִיט מְיָאֵשׁ פִין שְׁרַיֶיען מֶע שְׁרַייט מֶע בֶּעט וְכוּ' [אֵיפָה שֶׁכָּל אֶחָד נָפַל הָעִקָּר שֶׁלּא מִתְיָאַשִׁים מִתְּפִלָּה וְצוֹעֲקִים וּמְבַקְּשִׁים], יֵשׁ עִנְיָן שֶׁנִּתְהַפֵּךְ הַכּל לְטוֹבָה כִּי גָּדוֹל הַשֵּׁם יִתְבָּרַךְ וְאֵין יוֹדְעִין כְּלָל וְכוּ', וְיָקָר וְחָשׁוּב מְאד אֵצֶל הַשֵּׁם יִתְבָּרַךְ כָּל הִתְעוֹרְרוּת וְהִתְעוֹרְרוּת שֶׁל כָּל אָדָם בְּכָל מָקוֹם שֶׁהוּא, וְתֵכֶף כְּשֶׁאָדָם מִתְעוֹרֵר בְּאִתְעָרוּתָא דִּלְתַתָּא בִּתְפִלָּה וַעֲבוֹדָה כָּל שֶׁהוּא מִתְעוֹרֵר תֵּכֶף אִתְעָרוּתָא דִּלְעֵלָּא הַרְבֵּה וְעַל-יְדֵי-זֶה יֵשׁ לוֹ כּחַ לְהִתְעוֹרֵר עוֹד וּכְמוֹ כֵן נִמְשָׁךְ אִתְעָרוּתָא דִּלְעֵלָּא יוֹתֵר וְכוּ'.
Prayer of the night and exile - when one is beyond compulsion – just from strong good desires and yearning ## Segment 2
וְזֶה בְּחִינַת תְּפִלַּת עַרְבִית רְשׁוּת כִּי לִפְעָמִים גּוֹבֵר הַחֲשֵׁכָה וְהֶעְדֵּר הַדַּעַת כָּל כָּךְ עַל הָאָדָם עַד שֶׁהוּא בִּבְחִינַת הֶעְדֵּר הַדִּבּוּר בְּחִינַת יוֹנַת אֵלֶם, שֶׁאֵינוֹ יָכוֹל לִפְתּחַ פִּיו כְּלָל לְהִתְפַּלֵּל וּלְהִתְבּוֹדֵד וּלְפָרֵשׁ שִׂיחָתוֹ כָּרָאוּי לוֹ בִּבְחִינַת נֶאֱלַמְתִּי לא אֶפְתַּח פִּי וְנֶאֱמַר נֶאֱלַמְתִּי דּוּמִיָּה וְכוּ', וּבֶאֱמֶת לוּלֵא כּחַ הַצַּדִּיקִים הַגְּדוֹלִים הָיוּ מִתְיָאֲשִׁים אָז לְגַמְרֵי מִלְּהִתְפַּלֵּל וְלָשׁוּב אֶל הַשֵּׁם, וְזֶה עִקַּר תִּקּוּן הַצַּדִּיקֵי אֱמֶת שֶׁהֵם בִּבְחִינַת יַעֲקב אָבִינוּ, שֶׁהֵם מְעוֹרְרִים וּמְחַזְּקִים אוֹתָנוּ וּמַכְנִיסִים בְּלֵב יִשְׂרָאֵל, שֶׁגַּם בְּתֹקֶף מְרִירוּת הַגָּלוּת בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת שֶׁהוּא בְּחִינַת תּקֶף חֶשְׁכַת לַיְלָה יִתְפַּלֵּל וְיָשׁוּב אֶל הַשֵּׁם וְלִבְלִי לְהִתְיָאֵשׁ מִן הַצְּעָקָה וְהַתְּפִלָּה לְעוֹלָם כַּנַּ"ל, וְאַף-עַל-פִּי שֶׁהוּא אָז בִּבְחִינַת הֶעְדֵּר הַדִּבּוּר כַּנַּ"ל אַף-עַל-פִּי-כֵן יִסְתַּכֵּל כָּל אֶחָד עַל נְקֻדַּת הָאֱמֶת לַאֲמִתּוֹ עַד שֶׁכָּל אֶחָד יִתְחַזֵּק מִכָּל מָקוֹם שֶׁהוּא עַל כָּל פָּנִים בִּרְצוֹנוֹת חֲזָקִים וְכִסּוּפִים טוֹבִים לְהַשֵּׁם יִתְבָּרַךְ בִּבְחִינַת: "זָכַרְתִּי בַּלַּיְלָה שִׁמְךָ ה'" וּבִבְחִינַת: "עַל מִשְׁכָּבִי בַּלֵילוֹת בִּקַּשְׁתִּי אֶת שֶׁאַהֲבָה נַפְשִׁי" וְכוּ' שֶׁגַּם בְּתֹקֶף חֶשְׁכַת הַלַּיְלָה נְבַקֵּשׁ וּנְחַפֵּשׂ אֶת הַשֵּׁם יִתְבָּרַךְ בִּרְצוֹנוֹת חֲזָקִים מְאד, כִּי סוֹף כָּל סוֹף מַה תִּהְיֶה הַתַּכְלִית מֵאִתָּנוּ עַד עַל-יְדֵי-זֶה מִמֵּילָא יִתְחַזֵּק לִפְתּחַ פִּיו בְּדִבּוּרֵי תְּפִלָּה גַּם אָז בִּבְחִינַת נֶאֱלַמְתִּי דּוּמִיָּה הֶחֱשֵׁיתִי מִטּוֹב וּכְאֵבִי נֶעְכָּר, וְאַחַר-כָּךְ עַל-יְדֵי-זֶה בְּעַצְמוֹ שֶׁהוּא כּוֹסֵף וּמִשְׁתּוֹקֵק אַף-עַל-פִּי-כֵן מְאד לְהַשֵּׁם יִתְבָּרַךְ וּמִצְטַעֵר עַל-זֶה שֶׁהוּא בִּבְחִינַת הֶעְדֵּר הַדִּבּוּר עַל-יְדֵי- זֶה חַם לִבִּי בְקִרְבִּי וְכוּ' דִּבַּרְתִּי בִּלְשׁוֹנִי שֶׁזּוֹכֶה אַחַר-כָּךְ עַל- יְדֵי-זֶה לְדַבֵּר דִּבּוּרִים קְדוֹשִׁים בַּחֲמִימוּת גָּדוֹל בִּקְדֻשָּׁה, מֵאַחַר שֶׁיָּצְאוּ הַדִּבּוּרִים עַל-יְדֵי רְצוֹנוֹת טוֹבִים וְכִסּוּפִים גְּדוֹלִים לְהַשֵּׁם יִתְבָּרַךְ.
Our father Jacob, when he met up with that place (Genesis 28:11, beginning of Torah portion Va'Yaitzay where Jacob leaves his parents to journey to Laban), which was brought about through his taking heart to return to the site of the Temple, and immediately the land sprang to him (the phenomenon of 'kefeetzas haderech'), as our Rabbis o.b.m. said (Sanhedrin 95b), through this he merited to attain the utter virtue of arousal initiated from below (-of one's own accord – issaroosa dillisata), through which immediately help came to him from above, in the aspect of (Sabbath 104a), one who comes to purify himself – he is helped, and therefore he established then the evening prayer (Arvis), which is (prayed) when it is completely dark, because he merited with the great magnitude of his holiness to lower himself to the depth of the falls of all of Israel, in general and in particular, of every single generation until the approaching (-'heels' – ikvussa dimmesheecha) of Messiah, and shines in the heart of Israel that even in the darkness of night, and even utterly (devoid) materialistically and spiritually, it is necessary to strengthen and to arouse in arousal from below (-of one's own accord – issaroosa dillissata) with screaming and prayer to Him blessed, in the aspect of (Jonah 2:3), “from the belly of Scheol I screamed,” and there is no good will that goes lost (Zohar, Shemos 150b), and like our master, leader, and rabbi o.b.m. said in the awesome discourse (see Words of Rabbi Nachman articles 2-3), when he extolled fantastically the greatness of the Creator blessed He, that people no nothing whatsoever (-in reality of G-d's true greatness, even those with great conceptions of G-d, cannot be considered to have any knowledge of G-d whatsoever, see there), and he concluded then with these words: Afeeloo a'yir zach vee ahin itlichehr iz gifallin abbee meh iz zich nit mi'ya'ish fin shra'yen meh shreyet meh bet etc.. There is a concept (/scheme) that everything is turned around for the good, for Hashem Yisburach is great, and people know nothing (of this) whatsoever etc., and it is precious and very significant by Hashem Yisburach every single arousing of every person, wherever he is. And immediately when a person arouses in issaroossa dillisata (-arousal from below – on his own accord) in any prayer or devotion whatsoever, immediately there is aroused plentiful issaroossa dillaila (-arousal from above), and through this he has strength to arouse further, and accordingly there will be drawn more issaroossa dillaila (-arousal from above) etc.. ## Segment 3
וּבֶאֱמֶת זֶה עִקַּר שְׁלֵמוּת הַתְּפִלָּה תָּמִיד וְזֶה עִקַּר הָעֵצָה לִתְפִלָּה וְשִׂיחָה וְהִתְבּוֹדְדוּת, שֶׁלּא יִהְיֶה הַדָּבָר עָלָיו כְּחוֹבָה כְּמוֹ שֶׁצָּרִיךְ לָצֵאת יְדֵי חוֹבָתוֹ שֶׁזֶּה בְּחִינַת אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע אֶלָּא רַחֲמִים וְתַחֲנוּנִים, שֶׁבַּתְּחִלָּה יְעוֹרֵר לִבּוֹ בִּרְצוֹנוֹת וְכִּסּוּפִים טוֹבִים מְאד לְהַשֵּׁם יִתְבָּרַךְ שֶׁאָז מִתְפַּלֵּל וּמְבַקֵּשׁ אַחַר- כָּךְ בֶּאֱמֶת מִקִּירוֹת לִבּוֹ בִּרְשׁוּתוֹ וּרְצוֹנוֹ הַטּוֹב לא בְּדֶרֶךְ על וְחִיּוּב לְבַד.
And this is the aspect of the prayer of arvis (night) not being obligatory (Brachos 27b), because at times the darkness and absence of mind so much overwhelms a person, to the extent that he is in the aspect of deprived of speech, the aspect of (Psalm 56:1) a mute dove (see Me'oaray Ohr: the Malchus is called a complete (-healthy) dove, and in exile it is called a mute dove, with the letters Yud-Hey of (G-d's Name of five letters – not to be pronounced) Eloa'H'I'm distanced and removed, remaining (just with the three letters that spell) eellaim (mute)), for he is entirely unable to open his mouth to pray, and do hisbodidus, and to express his words as would be proper for him, in the aspect of (Psalms 39:10), “I was rendered inarticulate, I will not open my mouth,” and it says (verse 3), “I was rendered inarticulate, silent etc..” And in reality, if not for the power of the great tzaddikim, they would then completely despair of praying and returning to Hashem. And this is the main rectification of the true tzaddikim, for they are in the aspect of our father Jacob, for they arouse and strengthen us, and instill in the heart of Israel that also in the utter bitterness of the exile, physically and spiritually, which is the aspect of the utter darkness of night, one should pray and return to Hashem, and never despair of screaming and prayer, as mentioned above. And even though he is then in the aspect of deprived of speech, as mentioned above, even still, each one should look upon the point of the stark truth, until each one strengthens, from wherever he is, at any rate, with strong desires and good yearning for Hashem Yisburach, in the aspect of (Psalms 119:55), “I remembered at night Your name Hashem,” and in the aspect of (Song of Songs 3:1), “On my bed in the nights I sought he whom my soul loves etc.;” That also in the utter darkness of the night we will seek and search for Hashem Yisburach with very strong desires, because ultimately what will be the tachlis (end, purpose, destiny) of us? Until through this, on his own accord, he will strengthen to open his mouth with words of prayer, also then, in the aspect of (Psalms 39:3), “I was rendered inarticulate, silent, I was mum (even) from (saying) good, and (-even though) my pain is debilitating.” And afterwards, through this itself, that even still he yearns and longs very much for Hashem Yisburach, and is pained by this, that he is in the aspect of deprived of speech, through this (verse 4), “My heart is feverish inside of me etc. I spoke with my tongue,” that he merits afterwards through this, to speak holy words with great emotion, with holiness, since the words came about through good desires and great yearning for Hashem Yisburach. ## Segment 4
וְזֶה בְּחִינַת תְּפִלַּת עַרְבִית רְשׁוּת, הַיְנוּ כַּנַּ"ל רַק שֶׁאַף-עַל-פִּי-כֵן תִּקְּנוּ לָנוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, תְּפִלַּת חוֹבָה בִּשְׁבִיל הֲמוֹן עַם כִּי בְּלא זֶה לא יִתְפַּלֵּל כְּלָל אֲבָל עִקַּר שְׁלֵמוּת הַתְּפִלּוֹת אֵלּוּ בְּעַצְמָם-לְהִתְפַּלֵּל אוֹתָם בְּרַחֲמִים וְתַחֲנוּנִים שֶׁלּא בְּדֶרֶךְ קֶבַע וְעַל כֵּן תְּפִלּוֹת שֶׁל יוֹם שַׁחֲרִית וּמִנְחָה שֶׁהֵם בַּיּוֹם, הַיְנוּ בִּשְׁעַת הֶאָרַת הַמּחִין עֲדַיִן עַל כֵּן הֵם בִּבְחִינַת חוֹבָה וְיַעֲקב תִּקֵּן תְּפִלַּת עַרְבִית, הַיְנוּ לְהִתְפַּלֵּל גַּם בְּתֹקֶף חֶשְׁכַת לַיְלָה, בִּשְׁעַת הִסְתַּלְּקוּת הַמּחִין לְגַמְרֵי וְאָז אִי אֶפְשָׁר לְתַקֵּן תְּפִלַּת חוֹבָה, דְּהַיְנוּ לְהַטִּיל עָלָיו חִיּוּב לְהִתְפַּלֵּל אָז מֵחֲמַת שֶׁהוּא אָז בִּבְחִינַת הֶעְדֵּר הַדַּעַת וְהֶעְדֵּר הַדִּבּוּר וְאִי אֶפְשָׁר לוֹ לִפְתּחַ פִּיו כְּלָל וְעַל כֵּן אָז עִקַּר תִּקּוּן הַתְּפִלָּה עַל-יְדֵי בְּחִינַת תְּפִלַּת עַרְבִית רְשׁוּת שֶׁתִּקֵּן יַעֲקב אָבִינוּ, עָלָיו הַשָּׁלוֹם, לְהַמְשִׁיךְ עַל עַצְמוֹ גַּם אָז הֶאָרַת הָאֱמֶת מֵאוֹר הַפָּנִים שֶׁל הַצַּדִּיקֵי אֱמֶת שֶׁהֵם בִּבְחִינַת יַעֲקב שֶׁהוּא בִּבְחִינַת: "תִּתֵּן אֱמֶת לְיַעֲקב" וְזָכָה לְאוֹר הַפָּנִים בְּחִינַת שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: 'שׁוּפְרֵהּ דְּיַעֲקב' וְכוּ', וְאוֹר הַפָּנִים הַנַּ"ל הוּא בְּחִינַת רָצוֹן כַּמּוּבָא בִּדְבָרָיו זִכְרוֹנוֹ לִבְרָכָה, כְּמוֹ שֶׁכָּתוּב: "וְאוֹר פָּנֶיךָ כִּי רְצִיתָם" וְעַל-יְדֵי-זֶה יִזְכֶּה לְחַזֵּק אֶת עַצְמוֹ עַל כָּל פָּנִים בִּרְצוֹנוֹת וְכִסּוּפִין טוֹבִים וְאָז מִמֵּילָא יִהְיֶה נִפְתָּח פִּיו בְּדִבּוּרִים קְדוֹשִׁים וְיִשְׁפּךְ לִבּוֹ כַּמַּיִם לִפְנֵי הַשֵּׁם מֵחֲמַת תּקֶף הָרָצוֹן וְכִסּוּפִין הַטּוֹבִים, שֶׁזֶּה עִקַּר שְׁלֵמוּת הַתְּפִלָּה תָּמִיד, וְזֶה בְּחִינַת וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ, שֶׁמְּרַמֵּז עַל חֶשְׁכַת הַגָּלוּת בְּגוּף וָנֶפֶשׁ כַּמּוּבָא בְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, וְאָז וַיִּפְגַּע בַּמָּקוֹם וְזָכָה לְהַשִּׂיג אָז עצֶם מַעֲלַת הָאִתְעָרוּתָא דִּלְתַתָּא וְתִקֵּן תְּפִלַּת עַרְבִית, הַיְנוּ כַּנַּ"ל (שָׁם, הִלְכוֹת תְּפִלַּת הַמִּנְחָה, הֲלָכָה ז) : .
And in truth this is always the main perfection of the prayer, and this is the essential aitza (advice, remedy) for prayer, and conversing, and hisbodidus, that the matter should not be upon him as an obligation, like he needs to fulfill his obligation, which is the aspect of (Ethics of Our Fathers 2:18), “Do not make your prayer routine, rather (pray) compassionately and entreatingly,” that first he should arouse his heart with very good desires and yearning for Hashem Yisburach, for then he will pray and beseech afterwards truthfully, from the walls of his heart, of his own volition and good will, not as a perfunctory ordeal and out of obligation alone. And this is the aspect of 'the prayer of arvis (night) is not obligatory', that is, as mentioned above. Just that even still our Rabbis o.b.m. established for us an obligatory prayer (at night) for the masses, because otherwise they wouldn't pray at all. But the main perfection of these prayers themselves – (is) to pray them compassionately and entreatingly not in a routine fashion. And therefore the prayers of the day; Shacharis (-morning) and Mincha (-afternoon) which are in the daytime, that is, when the intellect (/higher consciousness) still shines, therefore they are in the aspect of mandatory. And Jacob established the prayer of arvis (night), namely to pray also in the utter darkness of night, when the intellect (/higher consciousness) has completely departed, at which time it is impossible to establish a mandatory prayer, that is to place upon him an obligation to pray then, since he is then in the aspect of absence of mind and deprived of speech, and is utterly unable to open his mouth. And therefore, then the essential establishment of prayer is by means of the aspect of 'the prayer of arvis (night) is not obligatory', that our father Jacob r.i.p. established, to draw upon himself, also then, the illumination of the truth from the light of the countenance of the true tzaddikim whom are in the aspect of Jacob, which is the aspect of (Micah 7:20), “Give truth to Jacob,” and he merited to the light of the countenance, the aspect of which our Rabbis o.b.m. said (Bava Metziah 84a), the exquisiteness of Jacob etc.. And the light of the countenance mentioned above is the aspect of desire, as brought down in his words o.b.m. (Likutay Moharan vol. 2, 4:8), as it is written (Psalms 44:4), “and the light of Your countenance for You have desired them.” And through this he will merit to strengthen himself at any rate with good desires and yearning, and then of its own accord his mouth will open with holy words, and he will pour out his heart like water before Hashem as a result of the strong force of the good desire and yearning, which is always the essential perfection of the prayer. And this is the aspect of (Genesis 28:11), “And he stayed the night there because the sun had set,” which alludes to the darkness of the exile, of body and soul, as is brought in the words of our Rabbis o.b.m. (Biraishis Rabba 68:19), and then (first words of the verse), “And he met up with (-arrived at) the place,” and he merited then to attain the utter height of issaroossa dillissata (-arousal from below – of one's own accord), and established the prayer of arvis (night), exactly as explained above. (Likutay Halachos, Laws of the Prayer of Mincha, law 7). # אות-עז URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/91/ # אות-עז
אות-עז
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/91 ## Segment 1
מִי שֶׁרוֹצֶה לָחוּס עַל נַפְשׁוֹ שֶׁלּא יְאַבֵּד אֶת עוֹלָמוֹ חַס וְשָׁלוֹם, צָרִיךְ לְחַפֵּשׂ וְלַחֲקר מְאד אַחַר הָאֱמֶת כְּדֵי לָשׁוּב אֶל הַשֵּׁם בֶּאֱמֶת כִּי אוּלַי מַטְעָה אוֹתוֹ דַּעְתּוֹ בְּאֵיזֶה דֶּרֶךְ לא טוֹב חַס וְשָׁלוֹם, מֵחֲמַת שֶׁלּא זָכָה לְצַיֵּר אוֹר הַתּוֹרָה כָּרָאוּי, מֵחֲמַת שֶׁכְּלֵי הַמּחִין שֶׁלּוֹ אֵינָם בִּשְׁלֵמוּת מֵחֲמַת פְּגַם הַבְּרִית וְעִקַּר הַתִּקּוּן לְכָל זֶה הוּא צְעָקָה וּתְפִלָּה וְשִׂיחָה וְהִתְבּוֹדְדוּת בֵּינוֹ לְבֵין קוֹנוֹ, שֶׁצְּרִיכִין לִצְעק הַרְבֵּה לַשֵּׁם יִתְבָּרַךְ שֶׁיּוֹלִיכֵהוּ בְּדֶרֶךְ הַיָּשָׁר וְהָאֱמֶת תָּמִיד, כְּמוֹ שֶׁצָּעַק דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, הַרְבֵּה עַל-זֶה, הוֹרֵנִי ה' דַּרְכֶּךָ אֲהַלֵּךְ בַּאֲמִתֶּךָ הוֹרֵנִי ה' דַּרְכֶּךָ וּנְחֵנִי בְּארַח מִישׁוֹר וְכוּ' הוֹרֵנִי ה' דֶּרֶךְ חֻקֶּיךָ וְכוּ' שְׁלַח אוֹרְךָ וַאֲמִתְּךָ הֵמָּה יַנְחוּנוּ וְכֵן הַרְבֵּה מְאד.
Never ever stop screaming to Hashem ## Segment 2
כִּי צְרִיכִין לִזְכוּת גָּדוֹל וִישׁוּעָה וְרַחֲמִים גְּדוֹלִים וְהִשְׁתַּדְּלוּת וִיגִיעָה גְּדוֹלָה כָּל יְמֵי חַיָּיו, שֶׁיִּזְכֶּה לֵילֵךְ בְּכָל עֵת בְּדֶרֶךְ הַקּדֶשׁ בֶּאֱמֶת לַאֲמִתּוֹ וּצְרִיכִין לִצְעק הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ עַל- זֶה בִּמְסִירַת נֶפֶשׁ, עַד שֶׁכִּמְעַט תֵּצֵא נַפְשׁוֹ מַמָּשׁ חַס וְשָׁלוֹם, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, אֵין תְּפִלָּתוֹ שֶׁל אָדָם נִשְׁמַעַת אֶלָּא אִם כֵּן מֵשִׂים נַפְשׁוֹ בְּכַפּוֹ כִּי עִקַּר תִּקּוּן הַבְּרִית לִזְכּוֹת לָצֵאת מִגָּלוּת הַתַּאֲוָה הַזּאת בִּשְׁלֵמוּת הוּא עַל יְדֵי צְעָקָה הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ, שֶׁצְּרִיכִין לִצְעק שִׁבְעִין קָלִין לְפָחוֹת וּבְאֵלּוּ שִׁבְעִין קָלִין כְּלוּלִין קוֹלוֹת וּצְעָקוֹת וּתְפִלּוֹת וְתַחֲנוּנִים לְאֵין מִסְפָּר כָּל יְמֵי חַיָּיו שֶׁל הָאָדָם כִּי שִׁבְעִים שָׁנִים שֶׁל הָאָדָם הֵם כְּנֶגֶד שִׁבְעִים פָּנִים לַתּוֹרָה שֶׁצָּרִיךְ לִזְכּוֹת לָהֶם וְכָל אֶחָד יָכוֹל לְהָבִין בְּנַפְשׁוֹ כַּמָּה הוּא רָחוֹק עֲדַיִן אֲפִלּוּ מִבְּחִינַת פָּנִים אֶחָד לַתּוֹרָה, מִכָּל שֶׁכֵּן מִכֻּלָּם.
Whoever desires to have mercy on his soul, so that he doesn't destroy his world Heaven forbid, needs to search and investigate very much after the truth in order to truly return to Hashem Yisburach, because perhaps his mind is misguiding him in some no good way Heaven forbid, since he did not merit to configure the light of the Torah properly, because the mechanisms of his intellect are not honed because of defection of the bris (circumcision – covenant). And the main rectification for all this is screaming, and prayer, and words, and hisbodidus between one and his Maker, for it is necessary to scream a lot to Hashem Yisburach that He should always lead him in the straight (/just) and true way, like King David r.i.p. screamed copiously for this (Psalms 27:12), “Teach me Hashem Your way, (so that) I will go in Your truth,” “Teach me Hashem Your way and lead me in the just past (Psalms 27:11),” “Teach me Hashem the way of Your statutes etc. (Psalm 119:33),” “Send Your light and Your truth they will lead me (Psalm 43:3),” and so forth many numerous more (verses). For one needs great merit, and salvation, and great mercy, and effort (hishtadlus), and great exertion all the days of his life, that he should merit to go at all times absolute truly in the holy way, and it is necessary to scream profusely to Hashem Yisburach for this with meseeras nefesh (-self sacrifice), until one's soul actually just about departs Heaven forbid, as our Rabbis o.b.m. said (Taanis 8a): The prayer of a person isn't heard unless he puts his soul in his palm. For the main rectification of the bris (circumcision – covenant), to merit to leave the exile of this desire completely, is through screaming abundantly to Hashem Yisburach, for it necessary to scream at least seventy calls, and in these seventy calls are included infinitely numerous calls, and screams, and prayers, and entreaties, all the days of a person's life. For the seventy years of a person correlate the seventy facets of the Torah that one needs to merit (to them). And everyone can understand in his soul (-for himself) how distant he is still, even from the aspect of one facet of the Torah, all the more so from all of them. ## Segment 3
וְעַל כֵּן אֲפִלּוּ אִם לא פָּגַם הַרְבֵּה וַאֲפִלּוּ אִם כְּבָר צָעַק הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ וְעָסַק הַרְבֵּה בְּתוֹרָה וּמִצְווֹת, אַף-עַל-פִּי-כֵן מֵאַחַר שֶׁעֲדַיִן לא הִשִּׂיג אֲפִלּוּ פָּנִים אֶחָד לַתּוֹרָה וְלא אֲפִלּוּ חֵלֶק אֶלֶף וּרְבָבָה מִזֶּה בְּוַדַּאי כַּמָּה וְכַמָּה הוּא צָרִיךְ עֲדַיִן לִצְעק לְהַשֵּׁם יִתְבָּרַךְ כָּל יְמֵי חַיָּיו וּכְבָר יָדוּעַ שֶׁאָסוּר לְיָאֵשׁ אֶת עַצְמוֹ מִן.
Therefore even if he didn't vitiate very much, and even if he already screamed a lot to Hashem Yisburach and engaged copiously in Torah and mitzvos, even still, since he still did not attain conception of even one facet of the Torah, and not even a thousandth or ten-thousandth of this, how plentifully he certainly still needs to scream to Hashem Yisburach all the days of his life. And it is already known that it is forbidden to ever despair oneself of screaming, for even if one vitiated very, very much, and even if he is still the way he is, if he does not despair himself of screaming, and prayer, and entreaty, he can merit to a true revelation of a facet of the Torah, and even to all the seventy facets, for Hashem Yisburach is good to all, just that some issaroosa dillissata (-arousal from below – from the person's own accord) is necessary. And the main thing is – to scream abundantly to Hashem Yisburach, until one merits to break all the desires, and primarily the desire mentioned above, and then he will merit to a revelation of the Torah in the aspect of the seventy facets of the Torah. ## Segment 4
הַצְּעָקָה לְעוֹלָם כִּי אֲפִלּוּ אִם פָּגַם הַרְבֵּה מְאד וַאֲפִלּוּ אִם עֲדַיִן הוּא כְּמוֹ שֶׁהוּא אִם לא יִתְיָאֵשׁ אֶת עַצְמוֹ מִן הַצְּעָקָה וּתְפִלָּה וְתַחֲנוּנִים, יָכוֹל לִזְכּוֹת לְהִתְגַּלּוּת אֵיזֶה פָּנִים לַתּוֹרָה בֶּאֱמֶת וַאֲפִלּוּ לְכָל הַשִּׁבְעִים פָּנִים, כִּי הַשֵּׁם יִתְבָּרַךְ טוֹב לַכּל רַק שֶׁצְּרִיכִין אֵיזֶה אִתְעָרוּתָא דִּלְתַתָּא, וְהָעִקָּר לִצְעק הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ עַד שֶׁיִּזְכֶּה לְשַׁבֵּר כָּל הַתַּאֲווֹת וְהָעִקָּר הוּא תַּאֲוָה הַנַּ"ל וְאָז יִזְכֶּה לְהִתְגַּלּוּת הַתּוֹרָה בְּחִינַת שִׁבְעִים פָּנִים לַתּוֹרָה (שָׁם הִלְכוֹת יֵין נֶסֶךְ הֲלָכָה ד) .
(Likutay Halachos, Laws of Wine Libation, law 4). # אות-עח URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/92/ # אות-עח
אות-עח
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/92 ## Segment 1
צְרִיכִין תָּמִיד לְהִתְחַזֵּק לְהַרְבּוֹת בִּתְפִלָּה וְתַחֲנוּנִים וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ כְּדֵי לְעוֹרֵר בְּכָל עֵת נְקֻדָּתוֹ הַטּוֹבָה שֶׁתָּאִיר לְלִבּוֹ, עַד שֶׁיִּתְבַּטְּלוּ מִמֶּנּוּ עַל-יְדֵי-זֶה כָּל הַחֲרָפוֹת וְאַהֲבוֹת רָעוֹת הַשּׁוֹרִין עַל לִבּוֹ שֶׁהֵם בְּחִינַת עָרְלַת לֵב כַּנַּ"ל בְּסִימָן נ', אַךְ מֵחֲמַת שֶׁבְּכָל עֵת מִתְגַּבְּרִים הַחֶרְפּוֹת לֵב לְהַעֲלִים וּלְהַסְתִּיר אוֹר נְקֻדָּתוֹ הַקְּדוֹשָׁה הַשַּׁיָּךְ לְלִבּוֹ בָּעֵת הַהִיא, עַל כֵּן עַל-פִּי רב דֶּרֶךְ הָאָדָם הָרוֹצֶה לַעֲסֹק בָּזֶה לְפָרֵשׁ שִׂיחָתוֹ בֵּינוֹ לְבֵין קוֹנוֹ נִדְמֶה לוֹ בְּכָל פַּעַם שֶׁעַתָּה אֵינוֹ יָכוֹל לְדַבֵּר וְאֵינוֹ יוֹדֵעַ מַה לְּדַבֵּר כְּלָל וְלִבּוֹ אָטוּם מְאד וְכוּ' כַּיָּדוּעַ וְכָל זֶה נִמְשָׁךְ מֵהַחֶרְפּוֹת לֵב עָרְלַת לֵב הַנַּ"ל אֲבָל בֶּאֱמֶת הוּא שֶׁקֶר גָּמוּר וּמַעֲשֵׂה בַּעַל- דָּבָר כִּי אִם יאמַר כֵּן אֲזַי יִהְיֶה נִדְמֶה לוֹ לְעוֹלָם כֵּן, שֶׁעַתָּה אֵין לוֹ לֵב וְאֵינוֹ יָכוֹל לְדַבֵּר וְלא יְדַבֵּר לְעוֹלָם חַס וְשָׁלוֹם, וְעַל-יְדֵי-זֶה בְּעַצְמוֹ מִתְגַּבְּרִין עָלָיו הַחֶרְפּוֹת לֵב עָרְלַת לֵב בְּכָל פַּעַם בְּיוֹתֵר.
Binding one's point to his heart according to the moment ## Segment 2
כִּי עִקַּר בִּטּוּל עָרְלַת לֵב הַנַּ"ל הוּא עַל-יְדֵי שֶׁמְּקַשֵּׁר אֶת לִבּוֹ לִנְקֻדָּתוֹ הַקְּדוֹשָׁה עַל-יְדֵי דִּבּוּר פִּיו שֶׁשּׁוֹפֵךְ שִׂיחוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּמְעוֹרֵר נְקֻדָּתוֹ הַטּוֹבָה עַל כֵּן צְרִיכִין לְהִתְחַזֵּק בָּזֶה לֵידַע וּלְהַאֲמִין, שֶׁבְּוַדַּאי אֵין עֵת בָּעוֹלָם שֶׁלּא יוּכַל אָז לְקַשֵּׁר עַצְמוֹ לְהַנְּקֻדָּה הַשַּׁיָּךְ לְלִבּוֹ בָּעֵת הַהִוא וּלְהִתְגַּבֵּר מְאד לְדַבֵּר בָּזֶה כְּפִי מַה שֶּׁיּוּכַל, וּלְבַקֵּשׁ וּלְחַפֵּשׂ בְּדִבּוּרָיו אֶת אוֹר נְקֻדָּתוֹ הַקְּדוֹשָׁה וְאַף-עַל-פִּי שֶׁבְּוַדַּאי אִי אֶפְשָׁר לְהָאָדָם לֵידַע כָּל זֶה בִּפְרָטִיּוּת מַה הוּא הַנְּקֻדָּה הַשַּׁיָּךְ לְלִבּוֹ בָּעֵת וּבָרֶגַע הַזּאת דַּיְקָא, אַף-עַל- פִּי-כֵן צָרִיךְ הוּא לְהַאֲמִין תָּמִיד שֶׁבְּוַדַּאי יֵשׁ עַתָּה בְּחִינַת נְקֻדָּה טוֹבָה הַשַּׁיָּכָה לְלִבּוֹ בָּעֵת הַהִיא דַּיְקָא וּלְקַשֵּׁר עַצְמוֹ אֵלֶיהָ, שֶׁעַל-יְדֵי-זֶה יִתַּקֵּן מִכָּל מָקוֹם שֶׁהוּא.
It is necessary to always strengthen to abound in prayer, and entreaty, and conversation between oneself and his Maker, in order to arouse every time his good point, so that it shines to his heart, until all the ignominy and bad loves which impose on his heart, which are the aspect of the foreskin of the heart, are nullified from him through this, as mentioned previously in article 50. However, since the ignominies of the heart are rallying all the time to hide and conceal the light of his holy point which is pertinent to his heart at that time, therefore the usual tendency of a person who desires to engage in this, to express his words between himself and his Maker, is to be beset each time with the impression that now he cannot speak, and he does not know what to say whatsoever, and his heart is very sealed etc., as is known. And all of this is drawn from the ignominies of the heart, the uncircumcision of the heart mentioned above. But in truth, it is utter falsehood and the work of the baal duvur (-litigator – Satan). For if one were to say so, then it would always seem to him so, that now he does not have heart and he cannot speak, and he will never speak Heaven forbid. And through this itself the ignominies of the heart, the foreskin of the heart, will surge over him each time exceedingly more, for the essential abnegation of the foreskin of the heart mentioned above, is through binding one's heart to his holy point through the speech of his mouth, that he pours out his words before Hashem Yisburach and arouses his good point. ## Segment 3
וּבֶאֱמֶת צְרִיכִין עַל-זֶה תְּפִלּוֹת וְתַחֲנוּנִים הַרְבֵּה לִזְכּוֹת לִמְצא הַנְּקֻדָּה הַשַּׁיָּכָה לְלִבּוֹ בָּעֵת הַהִיא דַּיְקָא, וְזֶה בְּחִינַת עַל זאת יִתְפַּלֵּל כָּל חָסִיד אֵלֶיךָ לְעֵת מְצא, לְעֵת מְצא דַּיְקָא, שֶׁיִּזְכֶּה תָּמִיד לִמְצא הַנְּקֻדָּה כְּפִי הָעֵת וְהַזְּמַן שֶׁזֶּה בְּחִינַת הַהִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, שֶׁעַל-יְדֵי-זֶה זוֹכִין לְקַשֵּׁר אֶת עַצְמוֹ בְּכָל עֵת לְהַנְּקֻדָּה הַשַּׁיָּכָה לְלִבּוֹ בָּעֵת הַזּאת וְכָל זֶה הוּא בְּחִינַת מִשְׁפָּט, שֶׁשּׁוֹפֵט וְדָן אֶת עַצְמוֹ וּמוֹכִיחַ אֶת עַצְמוֹ לְקַיֵּם אֶת כָּל דִּבְרֵי הַתּוֹרָה וּצְרִיכִין לְכַוֵּן הַמִּשִׁפָּט לִשְׁפּוֹט אֶת עַצְמוֹ בְּכָל עֵת וּבְכָל יוֹם כְּפִי הָעֵת וְהַזְּמַן וְזֶה בְּחִינַת: וְיִהְיוּ דְבָרַי אֵלֶּה אֲשֶׁר הִתְחַנַּנְתִּי לִפְנֵי ה' וְכוּ' ,בְּחִינַת הַתַּחֲנוּנִים וְהִתְבּוֹדְדוּת הַנַּ"ל לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ וְכוּ', שֶׁעַל-יְדֵי-זֶה מַמְשִׁיכִין בְּחִינַת הַמִּשְׁפָּט הַנַּ"ל דְּבַר יוֹם בְּיוֹמוֹ כָּרָאוּי לְפִי זֶה הַזְּמַן וְהַיּוֹם וְהַשָּׁעָה (שָׁם, הִלְכוֹת מְלַמְּדִים הַלָכָה ג) .
Therefore it is necessary to strengthen in this, to know and to believe that certainly there is no time in the world that one cannot bind himself then to the point pertinent to his heart at that time, and to hype oneself up to the utmost to speak in this as best as he can, to seek and search with his words, the light of his holy point. And even though it is certainly impossible for a person to know all this precisely, what the point pertinent to his heart is at this exact time and instant, even still he needs to always believe that certainly there is now the aspect of the good point which is pertinent to his heart at this exact time, and to bind himself to it, for through this he will be rectified from wherever he is. And in truth this necessitates abundant prayers and entreaties to merit to find the point pertinent to his heart at that specific time. And this is the aspect of (Psalms 32:6), “For this every hassid (devote, pious Jew) should pray to You li-ais mitzoh {-when G-d is to be found accessible/for a time when G-d will be accessible/to find what is pertinent to that time},” distinctly “li-ais mitzoh ,” that he should always merit to find the point relevant to the time and moment, this being the aspect of the construct of hisbodidus and conversation between oneself and his Maker, through which one merits for himself at all times to the point pertinent to his heart at this moment. And all this is the aspect of mishpat (judicial justice), that he judges and adjudicates himself, and admonishes himself to fulfill all the words of the Torah. And it is necessary to synchronize the mishpat (judgment), to judge himself every time and every day according to the time and the moment. And this is the aspect of (Kings I:8:59), “And these words of mine which I entreated before Hashem etc.,” the aspect of the entreaties and hisbodidus discussed above (further in the verse), “to do mishpat (justice/what is necessary) for His servant etc.,” for through this one draws the aspect of the mishpat discussed above, “(further in the verse) the matter of the day on its day,” appropriately suited in accordance to this time, and day, and hour. (Likutay Halachos, Laws of Teachers, law 3). # אות-עט URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/93/ # אות-עט
אות-עט
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/93 ## Segment 1
הָאָדָם צָרִיךְ לֵידַע עצֶם הִתְרַחֲקוּתוֹ מֵהַשֵּׁם יִתְבָּרַךְ וְאַף-עַל-פִּי-כֵן יֵדַע וְיַאֲמִין, שֶׁמִּצַּד רַחֲמָיו יִתְבָּרַךְ הוּא קָרוֹב מְאד לְכָל אֶחָד וְאֶחָד אֲפִלּוּ לְהָרְחוֹקִים מְאד וְהָעִקָּר עַל- יְדֵי הַדִּבּוּר כִּי עַל-יְדֵי הַדִּבּוּר אָנוּ יְכוֹלִין לִקְרוֹת אוֹתוֹ מֵרָחוֹק מְאד וְהוּא מִתְקָרֵב אֵלֵינוּ עַל-יְדֵי-זֶה, כְּמוֹ שֶׁכָּתוּב: "קָרוֹב ה' לְכָל קוֹרְאָיו לְכל אֲשֶׁר יִקְרָאֻהוּ בֶאֱמֶת", וּכְתִיב: "וּמִי גוֹי גָּדוֹל אֲשֶׁר לוֹ אֱלהִים קְרוֹבִים אֵלָיו כַּה' אֱלהֵינוּ בְּכָל קָרְאֵנוּ אֵלָיו" וְזֶה בְּחִינַת: "בּוֹרֵא נִיב שְׂפָתָיִם" בְּחִינַת הַדִּבּוּר, עַל-יְדֵי-זֶה דַּיְקָא זוֹכִים לִבְחִינַת: "שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב" בְּחִינַת הַהִתְרַחֲקוּת וְהַהִתְקָרְבוּת הַנַּ"ל שֶׁיֵּדַע בֶּאֱמֶת הַהִתְרַחֲקוּת מִצַּד עַצְמוֹ וְהַהִתְקָרְבוּת מִצַּד רַחֲמָיו יִתְבָּרַךְ וּמִי שֶׁנּוֹתֵן לִבּוֹ לְדַקְדֵּק וּלְהָבִין פֵּרוּשׁ הַמִּלּוֹת שֶׁל הַמִּקְרָא הַזֶּה בּוֹרֵא נִיב שְׂפָתָיִם יוּכַל לְהָבִין מִזֶּה עֵצוֹת אֵיךְ לְהִתְחַזֵּק בְּעִנְיַן הַשִּׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ שֶׁזֶּה עִקַּר הַתִּקּוּן לְעִנְיַן רָחוֹק וְקָרוֹב הַנַּ"ל.
No matter the distance be tenacious to prepare to speak to Hashem and He will create the words ## Segment 2
כִּי עַל-יְדֵי הַשִּׂיחָה הַנַּ"ל יוּכַל לְפָרֵשׁ וְלָשִׂיחַ הַכּל לִפְנֵי הַשֵּׁם יִתְבָּרַךְ לְפָרֵשׁ בְּשִׂיחָתוֹ עצֶם הִתְרַחֲקוּתוֹ מֵהַשֵּׁם יִתְבָּרַךְ וְאַף-עַל-פִּי-כֵן יִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ עַל-יְדֵי-זֶה דַּיְקָא עַל-יְדֵי שֶׁיִּזְכּר עצֶם רִבּוּי רַחֲמָיו יִתְבָּרַךְ בְּלִי שִׁעוּר כַּאֲשֶׁר גִּלּוּ לָנוּ אֲבוֹתֵינוּ וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אֲבָל עַל פִּי רב הַשִּׂיחָה הַנַּ"ל בְּעַצְמָהּ קָשָׁה מְאד כִּי מֵעצֶם הִתְרַחֲקוּתוֹ אֵין לוֹ דִּבּוּרִים לְדַבֵּר כְּלָל כַּיָּדוּעַ לְמִי שֶׁרוֹצֶה לְהַרְגִּיל עַצְמוֹ בָּזֶה אֲבָל כְּבָר הִזְהִירוּ לָנוּ רַבּוֹתֵינוּ זִכְרוֹנוֹ לִבְרָכָה, לְהִתְחַזֵּק בְּכָל מִינֵי הִתְחַזְּקוּת לִנְהג הַנְהָגָה זאת בְּכָל יוֹם כִּי הַהֲכָנָה וְהָרָצוֹן לְבַד שֶׁמֵּכִין אֶת עַצְמוֹ וְרוֹצֶה לְדַבֵּר רַק שֶׁאֵינוֹ יָכוֹל לְדַבֵּר גַּם זֶה יָקָר מְאד אֶצְלוֹ יִתְבָּרַךְ (וּכְמוֹ שֶׁכָּתוּב לְעֵיל אוֹת ב') וְאִם יִהְיֶה חָזָק בָּזֶה הַרְבֵּה בְּוַדַּאי יַעֲזר לוֹ הַשֵּׁם יִתְבָּרַךְ וְיִבְרָא לוֹ דִּבּוּרִים בִּבְחִינַת: "בּוֹרֵא נִיב שְׂפָתָיִם", בּוֹרֵא מַמָּשׁ כִּי הַדִּבּוּרִים הַבָּאִים לְהָאָדָם הֵם בְּחִינַת בְּרִיאָה חֲדָשָׁה מַמָּשׁ כִּי בְּוַדַּאי הוּא רָחוֹק מִדִּבּוּרִים מְאד מֵחֲמַת הִתְרַחֲקוּתוֹ מֵהַשֵּׁם יִתְבָּרַךְ, אֲבָל כְּשֶׁהוּא חָזָק בַּעֲבוֹדָה זאת וּמֵכִין עַצְמוֹ לְדַבֵּר וְלָשִׂיחַ בֵּינוֹ לְבֵין קוֹנוֹ וְחָזָק בָּזֶה אֵיזֶה שָׁעָה בִּרְצוֹנוֹת וְכִסּוּפִים חֲזָקִים, אָז הַשֵּׁם יִתְבָּרַךְ עוֹזְרוֹ וְשׁוֹלֵחַ לוֹ דִּבּוּרִים לְתוֹךְ פִּיו שֶׁהֵם בְּחִינַת בְּרִיאָה חֲדָשָׁה מַמָּשׁ שֶׁהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו בָּרָא לוֹ דִּבּוּרִים וְהִזְמִינָם לְתוֹךְ פִּיו בִּבְחִינַת: "בּוֹרֵא נִיב שְׂפָתָיִם", בּוֹרֵא דַּיְקָא וְעַל-יְדֵי-זֶה דַּיְקָא זוֹכֶה לִבְחִינַת שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב כַּנַּ"ל וּכְמוֹ שֶׁכָּתוּב: לָאָדָם מַעַרְכֵי לֵב וּמֵה' מַעֲנֶה לָשׁוֹן, שֶׁהָאָדָם צָרִיךְ לְהַעֲרִיךְ לִבּוֹ, הַיְנוּ בְּחִינַת הַהֲכָנָה הַנַּ"ל וְאָז הַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ לוֹ דִּבּוּרִים לְתוֹךְ פִּיו בִּבְחִינַת וּמֵה' מַעֲנֶה לָשׁוֹן וּכְמוֹ שֶׁכָּתוּב אֲדנָי שְׂפָתַי תִּפְתָּח וְכוּ', שֶׁהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ, כִּבְיָכוֹל, פּוֹתֵחַ לוֹ אֶת שְׂפָתָיו לְדַבֵּר וְלָשִׂיחַ אֶת אֲשֶׁר בִּלְבָבוֹ כִּי הַכּל מֵאִתּוֹ יִתְבָּרַךְ רַק הָאָדָם צָרִיךְ לְהָכִין אֶת עַצְמוֹ בִּרְצוֹנוֹת וְכִסּוּפִים קְדוֹשִׁים וְה' יַעְזְרוֹ לְדַבֵּר וּלְפָרֵשׁ שִׂיחָתוֹ כָּרָאוּי בִּשְׁלֵמוּת (שָׁם, הִלְכוֹת שִׁלּוּחַ הַקֵּן הֲלָכָה ה').
A person needs to know of his utter distance from Hashem Yisburach, and even still know and believe that in the vantage of His Mercies blessed He, He is extremely close to each and everyone, even to the very distant, and primarily – through speech, because through speech we can call to Him from very far, and He draws close to us through this, as it is written (Psalms 145:18), “Close Hashem is to all who call Him, to all who call Him in truth,” and it is written (Deuteronomy 4:8), “And who is a great nation that it has G-d close to it like Hashem our G-d in all our calling to Him.” And this is the aspect of (Isaiah 57:19), “[I will] create [for him – he who was abnegated to G-d] expression of the lips (-speech),” the aspect of speech, which specifically through this one merits to the aspect of (continuation of the verse), “peace to the distant and to the close,” the aspect of the distance and the proximity discussed above, that he should know truthfully the distance on his part, and the propinquity from the vantage of His Mercies blessed He. And whoever puts his heart to examine closely and to understand the meaning of the words of this verse, “[I will] create [for him] expression of the lips,” can understand from this aitzoas (advice, remedies) how to strengthen in the undertaking of conversation between himself and his Maker, for this is the essential rectification in the matter of 'distant and close' discussed above. ## Segment 3
וְעַיֵּן עוֹד בְּסֵפֶר "עָלִים לִתְרוּפָה" (מִכְתָּב כ"ה) מֵעִנְיַן הִתְחַזְּקוּת בְּהִתְבּוֹדְדוּת, לְהִשְׁתּוֹקֵק וְלִכְסֹף בְּכִסּוּפִין וּרְצוֹנוֹת טוֹבִים דִּקְדֻשָּׁה וּלְהוֹצִיאָם בַּפֶּה לִצְעק בְּכָל עֵת לְרַחֲמָיו הַמְרֻבִּים, כַּאֲשֶׁר הִזְהִירָנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק לִבְרָכָה וְכָתַב שָׁם בְּזוֹ הַלָּשׁוֹן: בְּנִי, יְדִידִי וַחֲבִיבִי שִׂישׂוּ מֵעַי בִּרְאוֹתִי, שֶׁתְּהִלָּה לָאֵל, דִּבְרֵי רַבֵּנוּ הַנִּשְׂגָּב, זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, עוֹשִׂים רשֶׁם בְּלִבְּכֶם וְכוּ' כִּי אִם אָמְנָם הֵם דִּבְרֵי פְּשִׁיטוּת וּתְמִימוּת, אֲבָל קָשֶׁה וְכָבֵד מְאד לְקַבְּלָם מֵרִבּוּי הַמָּסַכִּים הַמַּבְדִּילִים וּבִלְבּוּלֵי הַדַּעַת שֶׁל כָּל אֶחָד וְאֶחָד וְהַשְּׁטוּתִים שֶׁל כָּל אֶחָד, הַנִּקְרָאִים אֵצֶל הָעוֹלָם חָכְמוֹת, שֶׁהֵם מְסַבְּבִים וּמְעַקְּמִים הַלֵּב מְאד בְּכַמָּה דְּרָכִים נְבוֹכִים וְהָעִקָּר בַּמֶּה שֶּׁמַּחֲלִישׁ דַּעַת הָאָדָם וְעוֹשֶׂה עַצְמוֹ כְּאִישׁ אֱמֶת, עַד שֶׁרַבִּים מֵחֲכָמִים כָּאֵלֶּה אוֹמְרִים בְּלִבָּם: מַה יּוֹעִילוּ לִי דְּבָרִים כָּאֵלֶּה: הֲלא אַף- עַל-פִּי-כֵן אֲנִי יוֹדֵעַ בְּעַצְמִי הָאֱמֶת מַה שֶּׁאֲנִי עוֹשֶׂה וּמַה שֶּׁנַּעֲשֶׂה עִמִּי וְכוּ' וְכוּ', עַד שֶׁמַּתְחִיל לְרַחֵק אֶת עַצְמוֹ מִצְּעָקָה וְתַחֲנוּנִים וּכְתִיב: יוֹם תַּעַזְבֵנִי יוֹמַיִם אֶעֱזְבֶךָּ, עַד שֶׁחוֹלְפִים חַס וְשָׁלוֹם, יָמִים אוֹ שָׁנִים שֶׁנִּתְרַחֵק מְאד אַשְׁרֵי אָדָם שׁוֹמֵעַ לוֹ לִשְׁקד עַל דַּלְתֵי תּוֹרָתוֹ וְשִׂיחוֹתָיו הַקְּדוֹשׁוֹת יוֹם יוֹם, לְהַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ, לְהִשְׁתּוֹקֵק וְלִכְסֹף בְּכִסּוּפִין וּרְצוֹנוֹת חֲדָשִׁים דִּקְדֻשָּׁה וּלְהוֹצִיא הַכִּסּוּפִין בְּפִיו בְּדִבְרֵי שִׂיחוֹת וְתַחֲנוּנִים וּצְעָקוֹת וּשְׁוָעוֹת וּגְנִיחוֹת וּלְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ בְּכָל יוֹם כְּבֵן לִפְנֵי אָבִיו יִהְיֶה אֵיךְ שֶׁיִּהְיֶה, וִיכַוֵּן אֶת עַצְמוֹ בְּכָל פַּעַם לִצְעק וּלְהִתְחַנֵּן אֵיךְ שֶׁיּוּכַל, כִּי אֵין שׁוּם צְעָקָה נֶאֱבָד חַס וְשָׁלוֹם, אֲפִלּוּ רָצוֹן בְּעָלְמָא אֵינוֹ נֶאֱבָד, כִּי לֵית רְעוּתָא טָבָא.
For through the conversation discussed above, he can express and converse everything before Hashem Yisburach, to explain in his talk, his utter estrangement from Hashem Yisburach, and even still, precisely through this he will draw close to Hashem Yisburach, through the recollection of His utterly profuse Mercies blessed He, beyond measure, like our fathers and rabbis o.b.m. revealed to us. However, predominantly, the conversation mentioned above, itself, is extremely difficult, because due to his utter alienation he doesn't have any words to say, as is known to whoever desires to accustom himself in this. However, our Rabbis o.b.m. have already warned us to strengthen in all types of strengthening to practice this practice every day, because the preparation and the desire alone, that one prepares himself and desires to speak, just that he is not able to speak, this also is extremely precious by Him blessed He (like it is written above, article 2). And if he is very tenacious at this, certainly Hashem Yisburach will help him, and will create words for him in the aspect of (Isaiah 57:19), “[I will] create [for him] expression of the lips,” actual creation! For the words that come to a person are the aspect of an actual new creation, for certainly he is very distant from words due to his estrangement from Hashem Yisburach, but when he is strong in this devotion and prepares himself to speak and converse between himself and his Maker, and he is tenacious at this for some hours with strong desires and yearning, then Hashem Yisburach helps him, and sends him words into his mouth, which are the aspect of an actually new creation, that Hashem Yisburach in His Mercies created for him words, and ushered them into his mouth, in the aspect of “[I will] create [for him] expression of the lips,” distinctly “create,” and specifically through this he merits to the aspect of “peace to the distant and to the close,” as mentioned above. ## Segment 4
דְּאִתְאֲבֵד אַשְׁרֶיךָ בְּנִי, אִם תְחַזֵּק עַצְמְךָ לֵילֵךְ בַּדֶּרֶךְ הַזֶּה שֶׁכָּתַבְתָּ לִי וְכוּ', עַיֵּן שָׁם .
This is like it is written (Proverbs 16:1), “It is up to a person to arrange his heart (-thoughts and words) and from Hashem the (actual) rhetoric is (provided/on the tongue),” for the person must arrange his heart (-thoughts and words), that is the aspect of preparation discussed above, and then Hashem Yisburach sends him words into his mouth in the aspect of “and from Hashem the (actual) rhetoric (is provided).” And this is like it is written (Psalms 51:17, said before the 18 benedictions), “G-d open my lips etc.,” that Hashem Yisburach Himself, so to speak, opens his lips for him to speak and converse what is in his heart, for everything is from Him blessed He, just, the person needs to prepare himself with holy desires and yearning, and Hashem helps him to speak and express his words properly, with perfection. (Likutay Halachos, Laws of Sending From The Nest, law 5). In addition, see the book “Ullim LiTrufah” (Leaves for Healing, letter 286) concerning encouragement for hisbodidus, to long and yearn with good yearning and desires of holiness, and to verbalize them (lit: release them from the mouth), to scream every time for His abundant Mercy, like our master, leader and rabbi zatza”l warned us. And it is written there in these words: My children, my friends, and my comrades. My innards rejoice (-Bava Metzia 83b) as I see that thank G-d the words of our supreme rabbi zatzvka”l are making an impression in your hearts etc.. For although in fact they are words of simplicity and temeemus (wholesomeness, unfeigned, straightforward), but it is very difficult and arduous (lit: heavy) to accept them due to the many barriers which separate, and the confusions of the mind of each and everyone, and the follies of each one which the world refers to as “chuchmos” ('wisdoms', paralogism, contrivances, over-thinking and sophistication), which encircle (/turn) and twist the heart very much in many perplexing ways, and primarily with what it weakens a person's resolve, and he makes himself out as if he is a man of truth, to the extent that many such wise people say in their hearts: “What will these words help me; behold even still I know myself the truth, what I do and what is going on with me etc. etc.,” until he begins to distance himself from screaming and entreating. And it is written (Jerusalem Talmud, end of Brachos): 'a day you leave Him, two days I will leave you', until Heaven forbid days or years pass by that he is very alienated. Fortunate is the man who listens to him, to apply himself diligently upon the doors of his torah, and his holy words, day after day (Proverbs 8:34), to begin every time anew, to quest, and to yearn with new yearning and desires of holiness, and to verbalize (lit: release from his mouth) the yearning with words of conversation, and entreaty, and screaming, and yelling, and sighing, and to express his words before Him blessed He every day, like a son before his father, be what might be. And he should focus himself each time on screaming and entreating however he can, for there is no scream that is lost Heaven forbid, even an arbitrary desire isn't lost, for (Zohar, Torah portion of Trumah, 150b) there is no good desire that is lost. Fortunate are you my son if you strengthen yourself to go in this way that you wrote to me etc., see there. # אות-פ URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/94/ # אות-פ
אות-פ
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/94 ## Segment 1
לִפְעָמִים מִתְגַּבְּרִים הַיִּסּוּרִים וְהַמְּנִיעוֹת כָּל כָּךְ עַד שֶׁאֵין יְכוֹלִים אֲפִלּוּ לִפְתּחַ פֶּה לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ עַל כֵּן צְרִיכִין לִזָּהֵר שֶׁבְּכָל פַּעַם בְּבוֹאוֹ לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ יַזְכִּיר אֶת עַצְמוֹ רִבּוּי הַטּוֹבוֹת וְהַחֲסָדִים שֶׁעָשָׂה עִמּוֹ הַשֵּׁם יִתְבָּרַךְ מֵעוֹדוֹ עַד הַיּוֹם הַזֶּה וְיִתֵּן תּוֹדָה וְהוֹדָאָה לִשְׁמוֹ יִתְבָּרַךְ עַל כָּל חַסְדֵּי הַשֵּׁם וְטוֹבוֹתָיו שֶׁעָשָׂה עִמּוֹ עַד הֵנָּה, כִּי כָּל אָדָם כְּמוֹ שֶׁהוּא מֵאַחַר שֶׁהוּא בִּכְלַל יִשְׂרָאֵל וּמַנִּיחַ טַלִּית וּתְפִלִּין בְּכָל יוֹם וּמְיַחֵד שְׁמוֹ יִתְבָּרַךְ פַּעֲמַיִם בְּכָל יוֹם וָיוֹם, בְּוַדַּאי רָאוּי לוֹ לִתֵּן הוֹדָאָה וְתוֹדָה לְהַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם וָיוֹם עַל עצֶם חַסְדּוֹ וְטוּבוֹ יִתְבָּרַךְ עָלָיו שֶׁזָּכָה לִהְיוֹת בִּכְלַל יִשְׂרָאֵל מְקַבְּלֵי הַתּוֹרָה, מִכָּל שֶׁכֵּן שֶׁכָּל אֶחָד יוֹדֵעַ בְּנַפְשׁוֹ כַּמָּה טוֹבוֹת נִפְלָאוֹת בִּפְרָטִיּוּת שֶׁגָּמַל עִמּוֹ הַשֵּׁם יִתְבָּרַךְ מֵעוֹדוֹ עַד אוֹתוֹ הַיּוֹם וְכֵן לִפְעָמִים נֶאֱטָם הַלֵּב וְאֵין יָכוֹל לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ מֵחֲמַת רִבּוּי הַצָּרוֹת בְּגַשְׁמִיּוּת, בִּפְרָט עַתָּה בְּארֶךְ הַגָּלוּת שֶׁכִּמְעַט אֵין יוֹם שֶׁאֵין צָרָתוֹ מְרֻבָּה מֵחֲבֵרוֹ וְהַפַּרְנָסָה דְּחוּקָה מְאד וְצָרִיךְ הָאָדָם הַמַּשְׂכִּיל עַל דְּרָכָיו לְחַפֵּשׂ וְלִמְצא הַהַרְחָבוֹת שֶׁהִרְחִיב לוֹ הַשֵּׁם יִתְבָּרַךְ בְּתוֹךְ הַצָּרוֹת וּלְהוֹדוֹת לְהַשֵּׁם יִתְבָּרַךְ עֲלֵיהֶם, וְעַל-יְדֵי-זֶה יִתְחַזֵּק לְבָבוֹ לִבְטחַ בַּה' שֶׁיִּשְׁמַע תְּפִלָּתוֹ גַּם עַתָּה וְעַל-יְדֵי-זֶה בְּוַדַּאי יֻפְתַּח פִּיו וְיוּכַל לְפָרֵשׁ לְפָנָיו יִתְבָּרַךְ שִׂיחָתוֹ כָּרָאוּי וְיוּכַל לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ כָּרָאוּי, וְזֶה בְּחִינַת: 'לְעוֹלָם יִהְיֶה אָדָם מוֹדֶה עַל הֶעָבָר וְצוֹעֵק לֶעָתִיד לָבוֹא', הַיְנוּ כִּי כְּשֶׁאֵין מוֹדִים עַל הֶעָבָר קָשֶׁה מְאד לִצְעק אֵלָיו יִתְבָּרַךְ מִגּדֶל אטֶם הַלֵּב שֶׁנִּתְאַטֵּם מֵרִבּוּי הַצָּרוֹת וּמֵהַחֲלִישׁוּת הַדַּעַת מִכָּל מַה שֶּׁעוֹבֵר עָלָיו בְּרוּחָנִיּוּת, עַל כֵּן צְרִיכִין לִזָּהֵר מְאד בְּכָל פַּעַם בְּבוֹאוֹ לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ לֵילֵךְ בַּדֶּרֶךְ הַזֶּה לְהוֹדוֹת עַל הֶעָבָר וְעַל-יְדֵי-זֶה יוּכַל לִצְעק לֶעָתִיד לָבוֹא.
Open discussions with Hashem with thanksgiving for the past and then scream for the future ## Segment 2
וְזֶה עִנְיַן מִזְמוֹר לְדָוִד בְּבָרְחוֹ מִפְּנֵי אַבְשָׁלוֹם בְּנוֹ, וְהִקְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, 'קִינָה לְדָוִד מִיבָּעֵי לֵהּ'? וְתֵרְצוּ, 'כֵּיוָן שֶׁרָאָה שֶׁבְּנוֹ הוּא שָׂמַח אָמַר, סְתָם בְּרָא מְרַחֵם עַל אַבָּא' וְגַם מָצָא הַרְחָבָה בְּתוֹךְ צָרָתוֹ מַה שֶּׁרָאָה תַּכְסִיסוֹ קַיֶּמֶת שֶׁהַסַּנְהֶדְרִין וְכוּ' אוֹחֲזִין עִמּוֹ וְלִכְאוֹרָה קָשֶׁה, הֲלא הַתְחָלַת הַמִּזְמוֹר אֵינוֹ מְדַבֵּר מִלְּשׁוֹן זֶמֶר רַק מִלְּשׁוֹן צְעָקָה גְּדוֹלָה, כְּמוֹ שֶׁכָּתוּב שָׁם: "ה' מָה רַבּוּ צָרָי רַבִּים" וְכוּ', אַךְ כָּל זֶה הוּא עִנְיָן הַנַּ"ל שֶׁהָפַךְ הַדָּבָר וּמָצָא הַרְחָבוֹת בְּתוֹךְ עצֶם הַצָּרָה הַזּאת וְעַל כָּל אֵלֶּה הִתְחִיל לוֹמַר "מִזְמוֹר לְדָוִד", וְתֵכֶף שֶׁהִתְחִיל לְזַמֵּר וּלְהוֹדוֹת לְהַשֵּׁם יִתְבָּרַךְ עַל הַטּוֹבוֹת תֵּכֶף נִתְרַחֵב לִבּוֹ וְדַעְתּוֹ וְאָז דַּיְקָא נִפְתָּח פִּיו וְהִתְחִיל לְהִתְפַּלֵּל וְלִצְעק כָּרָאוּי "ה' מָה רַבּוּ צָרָי רַבִּים קָמִים עָלַי" וְכוּ', וְעַל כֵּן סִפְרוֹ שֶׁרֻבּוֹ כְּכֻלּוֹ הוּא מָלֵא צְעָקוֹת גְּדוֹלוֹת וּתְחִנּוֹת וּבַקָּשׁוֹת נִקְרָא בְּשֵׁם תְּהִלִּים שֶׁהוּא לְשׁוֹן תְּהִלָּה וְהוֹדָאָה, כִּי כָּל צַעֲקוֹתָיו וְתַחֲנוּנוֹתָיו הָיוּ דַּיְקָא דֶּרֶךְ הוֹדָאָה וּתְהִלָּה, פּוּק עַיֵּן וְתִשְׁכַּח בְּכַמָּה מִזְמוֹרִים שֶׁהוֹלְכִים עַל דֶּרֶךְ זֶה שֶׁמּוֹדֶה לְהַשֵּׁם יִתְבָּרַךְ עַל הֶעָבָר וְצוֹעֵק עַל לְהַבָּא וּבְתוֹךְ דִּבְרֵי צַעֲקָתוֹ וּתְחִנָּתוֹ חוֹזֵר וּמוֹדֶה וְצוֹעֵק, כִּי רַק תּוֹדָה וְהוֹדָאָה הוּא הַדֶּרֶךְ שֶׁנּוּכַל עַל-יְדֵי-זֶה לִצְעק לְהַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל (שָׁם, הִלְכוֹת כִּלְאֵי בְהֵמָה, הֲלָכָה ד') :.
Sometimes the suffering and impediments are so overwhelming, to the extent that one cannot even open his mouth to express his words before Him blessed He. Therefore it is necessary to be careful, that every time he comes to express his words before Hashem Yisburach, he should remind himself of the abundant favors and kindness that Hashem Yisburach did with him from his inception till this day, and he should give acknowledgment and thanks to His Name blessed He for all the kindness of Hashem and the goodness He did with him until now. For every person, the way he is, since he is in the class of the Israelite, and dons a tallis and tefillin every single day, and unifies His Name blessed He twice every single day, certainly it is fitting for him to give thanks and express his gratitude to Hashem Yisburach every single day for His utter Kindness and Goodness blessed He to him, that he merited to be part of Israel, the receivers of the Torah, and all the more so being that everyone knows for himself (-in their soul) numerous specific wondrous favors that Hashem Yisburach did for him from his inception till that very day. And so too, sometimes the heart is sealed, and he cannot express his words before Him blessed He due to the abundant physical hardships, especially now in the lengthy exile, that there is hardly a day whose hardships don't surpass it's predecessor, and livelihood is very stinting, and a person needs to take stock of his ways, to search and to find the expansions (-relief, respite, ease, prosperity – opposite of hardship), which Hashem Yisburach expands for him in the midst of the hardships, and to thank Hashem Yisburach for them, and through this his heart will be reinforced to trust in Hashem, that He will hear his prayer now as well, and certainly through this, his mouth will open and he will be able to express his words before Him blessed He, properly. And this is the aspect of (See Brachos 54a), a person should always give thanks for the past and scream for the future, that is, because when one doesn't express gratitude for the past, it is very difficult to scream to Him blessed He due to extreme sealing of the heart, which is impervious due to abundant hardships and from being discouraged due to everything that he is undergoing spiritually. Therefore it is necessary to be very vigilant every time he comes to express his words before Him blessed He, to go in this way: to give thanks for the past, and through this he can scream for the future. ## Segment 3
(וְעַיֵּן בְּסֵפֶר "נַחַת הַשֻּׁלְחָן" כְּתִיבַת יָד מֵהָרַב הַקָּדוֹשׁ מִטְּשֶׁערִין, זֵכֶר צַדִּיק לִבְרָכָה, בְּהִלְכוֹת לוּלָב סִימָן תרמ"ח שֶׁכָּתַב שָׁם, וְזֶה שֶׁמְּנַעְנְעִים בְּהוֹדוּ לַה' תְּחִלָּה וָסוֹף וּבְאָנָּא ה' הוֹשִׁיעָה נָּא, כִּי כְּשֶׁזּוֹכִין לְנַצֵּחַ הַמִּלְחָמָה עִם הַכְּלֵי מִלְחָמָה שֶׁהֵם בְּחִינַת אַרְבַּעַת הַמִּינִים שֶׁבַּלּוּלָב כַּמּוּבָא בַּזּהַר הַקָּדוֹשׁ: "מָאן נָצַח? מָאן דְּאָחֵד מָנָא קְרָבָא בְּיָדֵהּ", בְּוַדַּאי צְרִיכִין לְהוֹדוֹת לַה', כִּי אִלְמָלֵא הַקָּדוֹשׁ-בָּרוּךְ-הוּא עוֹזְרוֹ לא הָיָה יָכוֹל לוֹ אֲבָל אַף-עַל-פִּי-כֵן בְּתוֹךְ זֶה בְּעַצְמוֹ בְּתוֹךְ הַבְּרָכוֹת וְהַהוֹדָאוֹת שֶׁעַל הֶעָבָר צְרִיכִין בְּתוֹךְ זֶה לִצְעק הַרְבֵּה גַּם עַל הֶעָתִיד אָנָּא ה' הוֹשִׁיעָה נָּא, כִּי הַמִּלְחָמָה תְּמִידִית וּבְכָל יוֹם וָיוֹם יִצְרוֹ שֶׁל אָדָם מִתְגַּבֵּר וּמִתְחַדֵּשׁ עָלָיו וּמִתְנַכֵּל עָלָיו בְּנִכְלֵי עַרְמוּמִיּוּת שֶׁלּוֹ לְצוּדוֹ בְּרִשְׁתּוֹ וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, 'לא מְצָאוֹ לְעֶשְׂרִים שָׁנָה מַפִּילוֹ לִשְׁלשִׁים וְכוּ' לא מְצָאוֹ לְשִׁבְעִים מַפִּילוֹ לִשְׁמוֹנִים' וְכוּ', עַל כֵּן צְרִיכִין לִצְעק תָּמִיד אֵלָיו יִתְבָּרַךְ וְגַם כִּי הַיְשׁוּעָה בְּעַצְמָהּ מַה שֶּׁזָּכוּ לְנַצֵּחַ הַמִּלְחָמָה גַּם כֵּן עֲדַיִן אֵינָהּ בִּשְׁלֵמוּת כְּפִי גּדֶל מַעֲלַת קְדֻשַּׁת כָּל אֶחָד מִיִּשְׂרָאֵל וּכְפִי הַתַּכְלִית הַשְּׁלֵמוּת שֶׁצָּרִיךְ כָּל אֶחָד מִיִּשְׂרָאֵל לְהַשִּׂיג, עַל כֵּן צְרִיכִין לִצְעק הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ בְּכָל עֵת אֲבָל אַף-עַל-פִּי- כֵן צְרִיכִין לְסַיֵּם בְּהוֹדָאָה (שֶׁזֶּה בְּחִינַת מַה שֶּׁמְּנַעְנְעִים עוֹד הַפַּעַם בְּסוֹף הַהַלֵּל בְּהוֹדוּ לַה').
And this is the matter of: “A song of David when he ran from before Absalom his son (Psalm 3),” and our Rabbis o.b.m. asked (Brachos 7b): It should be “A lamentation of David,” and they answered: Since he saw that it was his son, he rejoiced. He said, “A typical son has mercy on his father.” And he found expansion (-respite) also in the midst of his hardship, with what he saw that his counsel held up, that the Sanhedrin (-leading Sages the makeup of the Supreme Court) etc. stand with him. And at first glance this is difficult, for behold the beginning of the Psalm doesn't speak in the language of song, rather in the language of a great outcry, like it is written there, “Hashem, how numerous are my oppressors, many etc..” However, this is all the aforementioned construct, that he turned over the incident and found expansions (-respite) in the midst of this utter calamity, and over all this he began to say “A song of David.” And immediately upon his beginning to sing and thank Hashem Yisburach for the good things, immediately his heart and mind expanded, and specifically then his mouth opened and he began to pray and scream appropriately: “Hashem, how numerous are my oppressors, many rise against me etc..” Therefore his book, which is predominantly filled with great screams, and entreaties, and supplications, is called by name Tihillim (-Psalms), which is an expression of tiheela and thankful acknowledgment, because all of his screaming and entreaties were specifically by way of expressing gratitude and tiheela . Go ahead and check, and you will find in many Psalms that follow this pattern of praising Hashem Yisburach for the past and screaming for the future, and in the midst of the plea he is screaming and entreating, he returns and gives thanks and screams. For only thankful acknowledgment and praise are the conduit through which one is capable of screaming to Hashem Yisburach, as mentioned above. (Likutay Halachos, Laws of Cross-breeding Animals, law 4). ## Segment 4
כִּי כְּפִי גּדֶל הַסַּכָּנָה שֶׁיֵּשׁ בְּזֶה הָעוֹלָם מַה גָּדְלוּ חַסְדֵּי ה' עַל כָּל פְּרָט וּפְרָט מֵאֵיזֶה יְשׁוּעָה וְנִצָּחוֹן כָּל שֶׁהוּא שֶׁזּוֹכֶה כָּל אֶחָד מִיִּשְׂרָאֵל בְּכָל עֵת, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, 'הֵן הֵן גְּבוּרוֹתָיו' וְכוּ', וְעַל כֵּן תֵּכֶף אַחַר סִיּוּם הַהַלֵּל צוֹעֲקִים שׁוּב הוֹשַׁעְנוֹת בְּקוֹלוֹת וּצְעָקוֹת מָרוֹת וּבִבְכִיָּה רַבָּה כִּי אַדְּרַבָּה, כְּפִי מַה שֶּׁזָּכִינוּ לְקַבֵּל יְשׁוּעוֹת רַבּוֹת כָּאֵלֶּה עַל כֵּן גַּם עַתָּה הוֹשִׁיעָה יְמִינְךָ וַעֲנֵנוּ כִּי רָחוֹק מִמֶּנּוּ יְשׁוּעָה שְׁלֵמָה וַאֲמִתִּית עֲדַיִן, (וְזֶה שֶׁמְּסַיֵּם וְיִהְיוּ דְבָרַי אֵלֶּה אֲשֶׁר הִתְחַנַּנְתִּי וְכוּ', הַיְנוּ שֶׁתִּתְקַבֵּל הַתְּפִלָּה בִּשְׁלֵמוּת כָּל כָּךְ עַד שֶׁיִּתְגַּלֶּה הַדַּעַת לְכָל עַמֵּי הָאָרֶץ שֶׁיֵּדְעוּ כִּי ה' הוּא הָאֱלהִים אֵין עוֹד) .
[And see in the book “Nachas Hashulchan” (- Felicity of the Table) from the holy Rav of Tchehrin zatza”l (In the Laws of Lulav, Chapter 648), where it is written: And this is what we are shaking (the four species, during the recital of Hallel - Psalms 113-8) by (the verses of) “Give praise to Hashem” beginning and end (-this verse appears twice in Hallel, (Psalms 118:1, 29) and at both instances the four species are waved and shaken), and by (the verse – 118:25) “Please Hashem bring salvation now (/please),” for when one merits to win the battle with the weapons, which are the aspect of the four species of the Lulav, as brought down in the holy Zohar (Tikunay Zohar 13, page 29a): “Who was victorious? He who holds the weapons in his hands,” certainly he needs to give thanks to Hashem, for (Kidushin 30b) “if the Holy One Blessed He does not help him, he would not be able to prevail (over the evil inclination).” But even still, in the very midst of this itself, in the midst of the blessings and thanksgiving for the past, it is necessary in the middle of this to scream profusely for the future: “Please Hashem bring salvation now (/please).” For the battle is continuous, and (Kidushin 30b), every single day a person's evil inclination surges, and renews against him, and contrives against him with his cunning contrivances, to ensnare him in his trap, and like our Rabbis o.b.m. said (Shoachehr Tov, Psalms 34) if he doesn't get (lit: find) him at twenty years of age, he knocks him down at thirty etc.; if he doesn't get him at seventy, he knocks him down at eighty etc.. Therefore it is necessary to scream constantly to Him blessed He. And also, because the salvation itself, what they merited to win the battle, is also still not with completion according to the greatness of the eminent holiness of each one of Israel, and according to the tachlis (-ultimate) perfection that every one of Israel needs to attain. Therefore it is necessary to scream abundantly to Hashem Yisburach at all times, but nevertheless it is necessary to conclude with thanksgiving (which is the aspect of the shaking-waving (of the four species) an additional time, at the end of Hallel, at (the verse of Hoadoo-) “Give thanks to Hashem”). For according to the utter danger that is prevalent in this world, how great are the kindnesses of Hashem for every single detail of every minute salvation and victory that each one of Israel merits every time, and like their saying o.b.m. (Yuma 69b; Yalkut Shimoni, Nechemia 1071), these themselves are His might etc. (-to allow and withstand the prevalence of evil). And therefore, immediately after the conclusion of Hallel, we scream again the “Hoashanoas” (-liturgy interjected between repeated supplications of “Bring salvation now/please”) with bitter calls and screams, and great crying, for on the contrary, according to what we merited to receive such numerous salvations, hence, also now “May Your right (hand) bring salvation, and answer us,” for complete and true salvation is still distant from us. And this is what the prayer concludes (Kings I:8:59), “And may these words of mine which I entreated etc.,” that is, that the prayer should be accepted with such completion, to the extent that there will be a revelation of “daas” (- realization of the knowledge) to all the nations of world, so that they know that Hashem is G-d, there is no other (verse 60). # אות-פא URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/95/ # אות-פא
אות-פא
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/95 ## Segment 1
אַף-עַל-פִּי שֶׁהָאָדָם הוּא כְּמוֹ שֶׁהוּא אַף-עַל-פִּי- כֵן יִהְיֶה חָזָק בְּדַעְתּוֹ בְּמָקוֹם אֲשֶׁר הוּא שָׁם לְדַבֵּר דִּבּוּרֵי תְּפִלָּה וְהִתְבּוֹדְדוּת שֶׁהֵם בְּחִינַת שְׁלֵמוּת לְשׁוֹן הַקּדֶשׁ, שֶׁעַל- יְדֵי-זֶה מַכְנִיעִין הָרָע הַכּוֹלֵל שֶׁל תַּאֲוַת נִאוּף כַּנַּ"ל אוֹת ס"ח וְכַוָּנָתוֹ בָּזֶה, כְּדֵי שֶׁיִּזְכֶּה עַל-יְדֵי-זֶה לְהַכְנִיעַ וְלִשְׁבּר הָרָע שֶׁלּוֹ כְּדֵי שֶׁיָּשׁוּב לְהַשֵּׁם יִתְבָּרַךְ בְּוַדַּאי טוֹב לוֹ, כִּי בְּוַדַּאי לא יִהְיֶה נֶאֱבָד שׁוּם דִּבּוּר בְּעָלְמָא וּבִרְבוֹת הַיָּמִים יְרַחֵם עָלָיו הַשֵּׁם יִתְבָּרַךְ וְיִתְקַבְּצוּ כָּל הַדִּבּוּרִים דִּקְדֻשָּׁה שֶׁהוֹצִיא מִפִּיו, וְעַל-יְדֵי-זֶה יַכְנִיעַ וִיבַטֵּל הָרָע הַכּוֹלֵל שֶׁל תַּאֲוַת נִאוּף וְאָז מִמֵּילָא בְּקַל יָכוֹל לְבַטֵּל אַחַר-כָּךְ גַּם שְׁאָר כָּל הַתַּאֲווֹת וְהָעִקָּר שֶׁיִּהְיֶה חָזָק בָּזֶה מְאד יָמִים וְשָׁנִים אַף אִם יַעֲבר עָלָיו מָה וְעַל-יְדֵי-זֶה יִזְכֶּה לִתְשׁוּבָה וְהָעֲווֹנוֹת יִתְהַפְּכוּ תְּחִלָּה לִשְׁגָגוֹת (עַיֵּן פְּנִים), וְאָז אַחַר-כָּךְ הַצַּדִּיקִים שֶׁכְּבָר זָכוּ לְתַכְלִית שְׁלֵמוּת לְשׁוֹן הַקּדֶשׁ יַעֲלוּ וִיבָרְרוּ דִּבּוּרָיו הַקְּדוֹשִׁים וְעַל-יְדֵי-זֶה יוּכַל בְכחָם לְהִתְהַפֵּךְ לְטוֹב גָּמוּר.
Holy words eventually reverse sins to be considered unintentional and even good. ## Segment 2
וְזֶה: "שׁוּבָה יִשְׂרָאֵל עַד ה' אֱלהֶיךָ כִּי כָשַׁלְתָּ בַּעֲוֹנֶךָ" הַיְנוּ שֶׁעַל-יְדֵי הַתְּשׁוּבָה יִתְהַפְּכוּ הָעֲווֹנוֹת לִשְׁגָגוֹת בְּחִינַת מַכְשֵׁלָה אַךְ עַל-יְדֵי מַה תִּזְכּוּ לָזֶה, עַל זֶה מְסַיֵּם הַכָּתוּב: "קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה'" עִמָּכֶם דַּיְקָא כִּי אֲפִלּוּ בִּמְקוֹמוֹת נְמוּכִים וּמְגֻשָּׁמִים שֶׁאַתָּה שָׁם צְרִיכִים שֶׁתֵּדְעוּ שֶׁגַּם שָׁם יֵשׁ לָכֶם כּחַ לִקַּח דְּבָרִים מֵאֲשֶׁר עִמָּכֶם וְלָשׁוּב אֶל ה', וְעַל-יְדֵי- זֶה יִתְהַפְּכוּ הָעֲווֹנוֹת לִשְׁגָגוֹת וְאַחַר-כָּךְ בְּקַל מַעֲלִים אוֹתָם לְטוֹב גָּמוּר בְּכחַ הַצַּדִּיקִים הַגְּדוֹלִים כַּנַּ"ל, וְזֶה אִמְרוּ אֵלָיו כָּל תִּשָּׂא עָוֹן וְקַח טוֹב, שֶׁיִּמְחַל הָעֲווֹנוֹת לְגַמְרֵי עַד שֶׁיִּתְהַפְּכוּ לְטוֹב גָּמוּר (שָׁם, הִלְכוֹת חָדָשׁ הֲלָכָה ד') : .
Even though a person is the way he is, even still he should be resolute (in his mind) in the place where he is, to speak words of prayer and hisbodidus which (/for they) are the aspect of the perfection of the Holy Tongue, through which the all encompassing evil of the lust for promiscuity is subdued, as mentioned above, article 68. And his intention should be, in order that he merit through this to subdue and break his evil, in order that he return to Hashem Yisburach. Certainly this will be beneficial for him, for certainly not a single utterance will be lost, and over time Hashem Yisburach will have mercy on him, and all the holy words that he released from his mouth will be gathered, and through this he will subdue and nullify the all encompassing evil of the lust for promiscuity, and then inherently he will easily be able to nullify afterwards all the other desires as well. And the essential thing is that he should be very strong in this, days and years, no matter what transpires over him, and through this he will merit to repentance, and the sins will first be reversed into unintentional sins (see inside), and then afterwards the tzaddikim who already merited to the summit of the perfection of the Holy Tongue will raise and clarify his holy words, and through this he will be able, with their power, to be inverted to be completely good. And this is (Hosea 14:2), “Return Israel (up) to Hashem your G-d for you have stumbled in your sins,” namely, that through repentance the sins will be reversed to (be considered) unintentional, in the aspect of stumbling. But through what means will they merit to this? Addressing this the verse concludes (verse 3), “Take with you (plural) words and return to Hashem,” and through this the sins will be turned around to be unintentional, and afterwards they can be raised with ease to be completely good, with the power of the great tzaddikim, as mentioned above. And this is (continuation of the verse), “Say to Him, bear all the iniquity, and take good,” that He should completely forgive the sins, to the extent that they be inverted to be completely good. (Likutay Halachos, Laws of New-produce, law 4). # אות-פב URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/96/ # אות-פב
אות-פב
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/96 ## Segment 1
כְּנֶגֶד אֲרִיכוּת הַגָּלוּת שֶׁל עַכְשָׁו שֶׁנִּקְרָא גָּלוּת אֱדוֹם בְּחִינַת הִתְגַּבְּרוּת קְלִפַּת עֲמָלֵק שֶׁמַּרְחִיק אֶת הָאָדָם מֵהַשֵּׁם יִתְבָּרַךְ כְּמוֹ שֶׁמַּרְחִיק, אֵין עֵצָה וְאֵין חָכְמָה וְאֵין תְּבוּנָה כִּי אִם לְהַרְבּוֹת בִּתְפִלָּה וְתַחֲנוּנִים וּצְעָקוֹת וּזְעָקוֹת וְשַׁוְעוֹת לְהַשֵּׁם יִתְבָּרַךְ בְּלִי שִׁעוּר וָעֵרֶךְ, "עַד יַשְׁקִיף וְיֵרֶא ה' מִן הַשָּׁמַיִם" כִּי תְּפִלָּה לְמַעְלָה מֵהַכּל וְכוֹלֵל כָּל הַחֲמִשִּׁים שְׁעָרִים דִּקְדֻשָּׁה.
Prayer is the fiftieth gate transcending even the angels and is thus the vehicle of final redemption from utter defilement ## Segment 2
כִּי תְּפִלָּה הִיא בְּחִינַת: "עֵדֶן עַיִן לא רָאֲתָה" שֶׁהוּא שׁרֶשׁ הַתּוֹרָה שֶׁמִּשָּׁם שׁרֶשׁ כָּל מַעַיְנוֹת הַחָכְמָה שֶׁל הַתּוֹרָה הַקְּדוֹשָׁה כִּי הַתְּפִלָּה הִיא בְּחִינַת: "נָתִיב לא יְדָעוֹ עַיִט" בְּחִינַת שַׁעַר הַחֲמִשִּׁים שֶׁאֵין מִי שֶׁהִשִּׂיג אוֹתוֹ הַיְנוּ מִי שֶׁעוֹסֵק בִּתְפִלָּה וּמִתְחַזֵּק בְּכָל עז לְהַרְבּוֹת בִּתְפִלּוֹת וְשִׂיחוֹת בֵּינוֹ לְבֵין קוֹנוֹ הוּא מְעוֹרֵר עַיִן הָעֶלְיוֹן שֶׁהוּא בְּחִינַת שַׁעַר הַחֲמִשִּׁים בְּחִינַת: "נָתִיב לא יְדָעוֹ עַיִט" כִּי אֵין שׁוּם שֵׂכֶל שֶׁיּוּכַל לְהַשִּׂיג וּלְהָבִין עַד הֵיכָן מַגִּיעַ הַכּחַ שֶׁל תְּפִלַּת יִשְׂרָאֵל אֲפִלּוּ שֶׁל הַפָּחוּת שֶׁבַּפְּחוּתִים, בִּפְרָט מַה שֶּׁמִּתְפַּלֵּל כָּל אֶחָד עַל צָרוֹת נַפְשׁוֹ שֶׁהוּא רָחוֹק מֵהַשֵּׁם יִתְבָּרַךְ כִּי אֲפִלּוּ הַמַּלְאָךְ הַקָּדוֹשׁ שֶׁמְּקַבֵּל תְּפִלַּת יִשְׂרָאֵל וְקוֹשֵׁר מֵהֶם כְּתָרִים לְקוֹנוֹ אֵינוֹ יוֹדֵעַ לְהֵיכָן לְהַעֲלוֹת הַכֶּתֶר הַנּוֹרָא הַזֶּה, רַק הוּא מַשְׁבִּיעַ אוֹתוֹ שֶׁיַּעֲלֶה מֵעַצְמוֹ וְיֵשֵׁב בְּראשׁ קוֹנוֹ כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה וְעַל כֵּן בַּגְּאֻלָּה הָאַחֲרוֹנָה כְּתִיב: "בִּבְכִי יָבוֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם" כִּי הַגָּלוּת הַזֶּה הוּא בִּבְחִינַת: "וַתֵּרֵד פְּלָאִים" בְּחִינַת הִתְגַּבְּרוּת שַׁעַר הַחֲמִשִּׁים שֶׁל הַטֻּמְאָה, עַל כֵּן עִקַּר הַגְּאֻלָּה שְׁלֵמָה שֶׁלֶּעָתִיד הוּא רַק עַל-יְדֵי תְּפִלָּה שֶׁהוּא גַּם כֵּן מִבְּחִינַת שַׁעַר הַחֲמִשִּׁים כַּנַּ"ל (שָׁם, הִלְכוֹת הָעוֹשֶׂה שָׁלִיחַ לִגְבּוֹת חוֹב, הֲלָכָה ג') : .
Against the present lengthy exile, which is called the exile of Edoam, the aspect of the strengthening of the klipa (-husk, evil force) of Amulaik, which distances a person from Hashem Yisburach as it does, there is no aitza (-remedy, advice), and no wisdom, and no approach (Proverbs 21:30), just, to abound in prayer, and entreaty, and screaming, and yelling, and crying out for salvation to Hashem Yisburach, without measure and limit, until Hashem looks and sees from the heavens. For prayer is – above everything, and encompasses all the fifty gates of holiness. For prayer is the aspect of (Brachos 34b), Eden, no I has beheld it (Isaiah 64:3), for it is the root of the Torah, for from there stem all the springs of the wisdom of the holy Torah. For prayer is the aspect of (Job 28:7), “a path unknown to the vulture,” the aspect of the fiftieth gate, of which no one attained perception. That is, someone who engages in prayer, and strengthens with all (his) might to profuse in prayers and conversations between himself and his Maker, (he) arouses the supernal eye, which is the aspect of the fiftieth gate, the aspect of “a path unknown to the vulture.” For there is no intellect that can attain conception and understand how far reaching the power of the prayers of Israel is, even of the lowest of the low, especially what each one prays concerning the suffering of his soul, of his distance from Hashem Yisburach. For even the holy angel which receives the Israelite's prayer and fastens from them crowns for his Maker, doesn't know where to raise this awesome crown, he just swears it that it should ascend on its own accord, and sit on the head of its Maker, as our Rabbis o.b.m. said (Zohar, Exodus 58a; Chagiga 13b, and see there Tosfos entitled “And fastens”). And therefore in the final redemption it says (Jeremiah 31:9), “with crying they will come, and with entreaty I will bring them.” For this exile is in the aspect of (Lamentations 1:9), “And she descended astonishingly,” the aspect of the domineering of the fiftieth gate of impurity. Therefore the main complete redemption of the future is just through prayer, which is also of the aspect of the fiftieth gate, as mentioned above. (Likutay Halachos, Laws of One Who Makes a Messenger to Collect a Debt, law 3). # אות-פג URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/97/ # אות-פג
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Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/97 ## Segment 1
מֵעִנְיַן מֶחָאָה הַמְבאָר בְּדִין חֶזְקַת קַרְקָעוֹת שֶׁכָּל זְמַן שֶׁהוּא מוֹחֶה אָז אֵין חֶזְקַת הַמַּחֲזִיק מוֹעִילָה כְּלוּם, מוּבָן הֵיטֵב אֵיךְ שֶׁצָּרִיךְ כָּל אָדָם לְהִתְחַזֵּק בְּכָל פַּעַם בִּתְפִלָּה וְתַחֲנוּנִים וְהִתְבּוֹדְדוּת וּצְעָקָה לְהַשֵּׁם יִתְבָּרַךְ יִהְיֶה אֵיךְ שֶׁיִּהְיֶה אֲפִלּוּ אִם יַעֲבר עָלָיו מָה כִּי אֲפִלּוּ אִם רוֹאֶה שֶׁאֵינוֹ פּוֹעֵל חַס וְשָׁלוֹם, בִּתְפִלָּתוֹ וְאַדְרַבָּה, הָרָע מִתְגַּבֵּר עָלָיו בְּיוֹתֵר אַף-עַל-פִּי-כֵן יֵדַע וְיַאֲמִין שֶׁפּוֹעֵל הַרְבֵּה בִּתְפִלָּתוֹ וְצַעֲקָתוֹ כִּי עַל כָּל פָּנִים צַעֲקָתוֹ וּתְפִלָּתוֹ הוּא בְּחִינַת מֶחָאָה הַנַּ"ל, כִּי קְדֻשַּׁת כָּל אֶחָד מִיִּשְׂרָאֵל הוּא בְּחִינַת קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל, וּכְשֶׁהָרָע מִתְגַּבֵּר עַל הָאָדָם בְּתַאֲווֹת וּמִדּוֹת רָעוֹת, וְזֶה בְּחִינַת שֶׁרוֹצִים לְגָרְשׁוֹ חַס וְשָׁלוֹם, מֵהִסְתַּפֵּחַ בְּנַחֲלַת הַשֵּׁם שֶׁהוּא אֶרֶץ- יִשְׂרָאֵל וְכָל מַה שֶּׁחוֹתֵר לָשׁוּב לִקְדֻשָּׁתוֹ אֵין מַנִּיחִין אוֹתוֹ מֵעצֶם הַהִתְגַּבְּרוּת שֶׁמִּתְגָּרִין בּוֹ וְהוּא אֵינוֹ מִתְגַּבֵּר נֶגְדָּם כָּרָאוּי וְעַל כֵּן כְּשֶׁמִּתְגַּבֵּר אַף-עַל-פִּי-כֵן בִּתְפִלָּה וּצְעָקָה לְהַשֵּׁם יִתְבָּרַךְ אֲזַי לא יוּכְלוּ לְגָרֵשׁ וְלִכְבּשׁ חֶלְקוֹ בְּאֶרֶץ-יִשְׂרָאֵל חַס וְשָׁלוֹם, בְּשׁוּם אפֶן כִּי תְּפִלָּתוֹ וְצַעֲקָתוֹ הוּא בְּחִינַת מֶחָאָה שֶׁעַל-יְדֵי-זֶה אֵין יְכוֹלָה הַסִּטְרָא-אַחֲרָא לְהַחֲזִיק בְּנַחֲלָתוֹ, חַס וְשָׁלוֹם, בְּשׁוּם אפֶן כִּי אֵין חֲזָקָה מוֹעֶלֶת כְּשֶׁיֵּשׁ מֶחָאָה נֶגְדָּהּ (שָׁם, הִלְכוֹת חֶזְקַת מִטַּלְטְלִין הֲלָכָה ה') : .
Prayer at the very least acts as a protest which dispels the evil's assertion of ownership Regarding protest ('machu-u'), what is explained in the law of asserting possession of ('chezkas') land (Choshen Mishpat 140:7), that as long as he (-the original owner) protests, then the holding ('chazaka') of the occupier ('machzik') has no import at all (t.n. if three years of occupation transpire without protest, a claim from the occupier that he bought the property will be accepted) – it is very well understood how a person needs to strengthen every time in prayer, and entreaty, and hisbodidus, and screaming to Hashem Yisburach, be what may (be), no matter what transpires over him. For even if he sees that he is not accomplishing Heaven forbid with his prayers, and on the contrary, the evil is overbearing upon him even more, even still he should know and believe that he is achieving plenty with his prayer and his screaming, for at any rate his screaming and his prayer is the aspect of protest mentioned above, because the holiness of each one of Israel is the aspect of the holiness of the Land of Israel, and when the evil overbears upon a person with desires and bad meedoas (-character traits), and this is the aspect that they want to banish him, Heaven forbid, from living indigenous in the heritage of Hashem (Samuel I:26:19), which is the Land of Israel, and all that he tunnels to return to his holiness, they do not let up on him from the utter pressure assaulting him, (and) he doesn't strengthen himself against them accordingly. Therefore when he exploits even still, with prayer and screaming to Hashem Yisburach, then they cannot banish and conquer his portion in the Land of Israel, Heaven forbid, in any way, for his prayer and screaming is the device of protest ('mechu-u'), through which the Other Side (-realm of evil, Satan) cannot have a holding ('lihachzik') on his estate Heaven forbid, in any way, for a chazaka (-a holding and claim by means of occupation) does not avail when it was contested with a protest (mechu-u). (Likutay Halachos, Laws of Holdings On Moveable Property, law 5). # אות-פד URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/98/ # אות-פד
אות-פד
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/98 ## Segment 1
גּדֶל הַמַּעֲלָה לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל בְּסִימָן ב', כִּי עִקַּר הַפְּגָם שֶׁל כָּל הָעֲבֵרוֹת הוּא בְּהַצֵּרוּפֵי אוֹתִיּוֹת שֶׁל הַתּוֹרָה הַקְּדוֹשָׁה שֶׁיֵּשׁ בַּדָּבָר הַזֶּה שֶׁעָבַר עָלָיו וּפָגַם בּוֹ וְעַל- יְדֵי הַתְּפִלָּה שֶׁעוֹשֶׂה מֵהַתּוֹרָה יְתַקֵּן הַכּל, כִּי יַחֲזר וִיתַקֵּן וְיַעֲשֶׂה הַצֵּרוּפִים וְיַחֲזִירֵם עַל מְכוֹנָם בְּיֶתֶר שְׂאֵת כִּי עִקַּר שׁרֶשׁ כָּל הַצֵּרוּפִים הַקְּדוֹשִׁים נִתְהַוִּים עַל-יְדֵי הַתְּפִלָּה כִּי הַתְּפִלָּה הִיא שׁרֶשׁ הַתּוֹרָה, כִּי כָּל הַתְּפִלָּה הִיא כְּלוּלָה בַּעֲשָׂרָה מִינֵי נְגִינָה שֶׁבָּהֶם יָסַד דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, סֵפֶר תְּהִלִּים שֶׁכָּלוּל מִכָּל הַתְּפִלּוֹת, וַעֲשָׂרָה מִינֵי נְגִינָה הֵם בְּחִינַת טְעָמִים בְּחִינַת נְגִינוֹת הַטְּעָמִים וְהַטְּעָמִים הֵם תַּכְלִית שׁרֶשׁ הָעֶלְיוֹן שֶׁל כָּל בְּחִינַת "טְעָמִים נְקֻדּוֹת תָּגִין אוֹתִיּוֹת" שֶׁיֵּשׁ בְּהַתּוֹרָה הַקְּדוֹשָׁה כַּמּוּבָן בְּתִקּוּנֵי זהַר, הַיְנוּ שֶׁכָּל הַצֵּרוּפִים שֶׁל אוֹתִיּוֹת הַתּוֹרָה שֶׁנִּתְהַוִּים עַל יְדֵי הַנְּקֻדּוֹת הַכּל נַעֲשֶׂה עַל-יְדֵי הַטְּעָמִים שֶׁהֵם שׁרֶשׁ הַכּל וְהַטְּעָמִים בְּחִינַת נְגִינָה בְּחִינַת עֲשָׂרָה מִינֵי נְגִינָה בְּחִינַת תְּפִלָּה כַּנַּ"ל נִמְצָא שֶׁעִקַּר הִתְהַוּוּת כָּל הַצֵּרוּפִים הַקְּדוֹשִׁים שֶׁמֵּהֶם נֶאֶרְגָה כָּל הַתּוֹרָה הוּא עַל יְדֵי תְּפִלָּה כַּנַּ"ל וְעַל כֵּן אִי אֶפְשָׁר לָבוֹא לְשׁוּם הַשָּׂגָה בַּתּוֹרָה כִּי אִם עַל-יְדֵי תְּפִלָּה וְעַל כֵּן צְרִיכִין לַעֲשׂוֹת מִתּוֹרוֹת תְּפִלּוֹת דְּהַיְנוּ לְהִתְפַּלֵּל שֶׁיִּזְכֶּה לְקַיֵּם כָּל דִּבְרֵי הַתּוֹרָה שֶׁלּוֹמֵד מִכָּל שֶׁכֵּן כְּשֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁעָבַר עַל דִּבְרֵי תּוֹרָה הוּא צָרִיךְ בְּוַדַּאי לְהִתְפַּלֵּל הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ שֶׁיִּמְחַל לוֹ עַל הֶעָבָר וְשֶׁיִּזְכֶּה מֵעַתָּה עַל כָּל פָּנִים לְקַיֵּם כְּכָל הַכָּתוּב בְּהַתּוֹרָה הַזּאת כִּי עַל-יְדֵי הַתְּפִלָּה יִתְתַּקֵּן הַכּל כַּנַּ"ל (שָׁם, הִלְכוֹת נִזְקֵי שְׁכֵנִים, הֲלָכָה ד') : .
Making prayers out of holy teachings The prominence of the virtue of making from the holy teaching (toaroas) – prayers, as mentioned earlier in article 2: For the main defect of all the transgressions is in the permutations of the letters of holy Torah which are the composite of this matter which one transgressed and defected. And through the prayer which he makes from the Torah, he will rectify everything, for he will revert, and rectify, and make the permutations, and restore them to their positions with enhanced empowerment. For the essential root of all the holy permutations come about through the prayer, because prayer is the root of the Torah. For all of prayer is included in the ten types of melody with which King David r.i.p. founded the Book of Psalms which is a composite of all the prayers. And the ten types of melody are the aspect of taamim , the aspect of the melody of the taamim. And the taamim are the pinnacle of the supernal root of all the aspects of taamim, nikoodoas , tagim , letters, which are in the holy Torah, as is understood from the Tikunay Zohar (Tikun 69, page 105, where it explains that the taamim are from the construct of the Kesser – crown), that is that all the permutations of the letters of the Torah which are brought about through the nikoodoas , everything is done by the taamim, for they are the root of everything, and the taamim are the aspect of melody, the aspect of the ten types of melody, the aspect of prayer, as mentioned above. It comes out, that the essential genesis of all the holy permutations from which the whole Torah was woven, is through prayer, as mentioned above, and therefore it is impossible to attain any perception of the Torah except by means of prayer. And therefore it is necessary to make from the teachings (torahs) – prayers, that is, to pray to merit to fulfill all the words of the Torah (-holy teaching) that one is learning. All the more so, when a person knows of himself that he transgressed the words of the Torah, he certainly needs to pray profusely to Hashem Yisburach, that He should forgive him for the past, and that he should merit at any rate, from now on to fulfill everything as it is written in the (“this”) Torah, for through prayer he will rectify everything, as mentioned above. (Likutay Halachos, Laws of Damage to Neighbors, law 4). # אות-פה URL: https://ajew.org/reader-plain/hashtatfchus-hanefesh/1/99/ # אות-פה
אות-פה
Source: https://ajew.org/reader/hashtatfchus-hanefesh/1/99 ## Segment 1
עִקַּר הַתְּשׁוּבָה הוּא תְּפִלָּה כִּי תְּשׁוּבָה הוּא בִּבְחִינָה לְמַעְלָה מֵהַתּוֹרָה שֶׁשָּׁם נִתְהַפֵּךְ הַכּל לְטוֹבָה וּזְדוֹנוֹת נִתְהַפְּכִין לִזְכֻיּוֹת וְלָזֶה זוֹכִין עַל יְדֵי תְּפִלָּה, כִּי תְּפִלָּה הוּא גַּם כֵּן בְּחִינַת לְמַעְלָה מֵהַתּוֹרָה כַּמְבאָר בִּפְנִים וְכַנַּ"ל וְעַל כֵּן מִי שֶׁרוֹצֶה לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת עִקַּר הַתְּשׁוּבָה שְׁלֵמָה הוּא עַל-יְדֵי תְּפִלָּה, דְּהַיְנוּ שֶׁיִּתְפַּלֵּל תָּמִיד לְהַשֵּׁם יִתְבָּרַךְ שֶׁיִּמְחַל וְיִסְלַח לוֹ עַל מַה שֶּׁפָּגַם וִירַחֵם עָלָיו מֵעַתָּה וְיַצִּילֵהוּ מֵעֲווֹנוֹת כִּי בֶּאֱמֶת כָּל אָדָם הוּא בְּסַכָּנָה גְּדוֹלָה וַעֲצוּמָה בְּזֶה הָעוֹלָם וּבִפְרָט הַבַּעַל תְּשׁוּבָה שֶׁכְּבָר נִכְשַׁל בַּמֶּה שֶׁנִּכְשַׁל וּבְכָל יוֹם יִצְרוֹ שֶׁל אָדָם מִתְגַּבֵּר עָלָיו וְכוּ' וְאֵיךְ יִזְכֶּה לָשׁוּב כִּי תֵּכֶף כְּשֶׁרוֹצֶה לְהִתְגַּבֵּר עַל מַה שֶּׁצָּרִיךְ לְהִתְגַּבֵּר מִתְגַּבְּרִין עָלָיו בְּיוֹתֵר, עַל כֵּן הָעִקָּר הוּא תְּפִלָּה וְהִתְבּוֹדְדוּת שֶׁצָּרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ לְהִתְבּוֹדֵד בְּכָל יוֹם בֵּינוֹ לְבֵין קוֹנוֹ וּלְהַפִּיל תְּחִנָּתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ הַמָּלֵא רַחֲמִים בְּכָל עֵת שֶׁיְּזַכֵּהוּ לָשׁוּב בִּתְשׁוּבָה שְׁלֵמָה בֶּאֱמֶת וַאֲפִלּוּ אִם רוֹאֶה שֶׁאֵינוֹ פּוֹעֵל עֲדַיִן בִּתְפִלָּתוֹ כִּי עֲדַיִן מִתְגַּבְּרִין עָלָיו בְּיוֹתֵר, אַף-עַל-פִּי-כֵן יַעֲשֶׂה אֶת שֶׁלּוֹ וְיִתְפַּלֵּל תָּמִיד לְהַשֵּׁם יִתְבָּרַךְ אוּלַי יָחוּס אוּלַי יְרַחֵם כְּמוֹ שֶׁכָּתוּב: "קַוֵּה אֶל ה'" וְכוּ' וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, וְאִם לא נִתְקַבְּלָה תְּפִלָּתְךָ חֲזר וְקַוֵּה וְכָל זְמַן שֶׁאֵין הָאָדָם חָזָק בְּדַעְתּוֹ שֶׁתָּמִיד יְקַוֶּה לַה' וְיַעְתִּיר אֵלָיו אַף אִם יַעֲבר עָלָיו מָה עֲדַיִן אֵין תְּשׁוּבָתוֹ שְׁלֵמָה כִּי מִי יוֹדֵעַ מַה יֵּלֵד יוֹם, אוּלַי יָבוֹא עָלָיו נִסָּיוֹן אוֹ מִכְשׁוֹל וְכוּ' וּמִי יוֹדֵעַ אִם יַעֲמד בְּקִשְׁרֵי הַמִּלְחָמָה אֲבָל אִם הָאָדָם חָזָק בְּדַעְתּוֹ שֶׁאֲפִלּוּ אִם חַס וְשָׁלוֹם, לא יַעֲמד בַּנִּסָּיוֹן וַאֲפִלּוּ אִם יִהְיֶה חַס וְשָׁלוֹם, אֵיךְ שֶׁיִּהְיֶה אַף- עַל-פִּי-כֵן יְקַוֶּה תָּמִיד לְהַשֵּׁם יִתְבָּרַךְ בִּבְחִינַת: "וְאַצִּיעָה שְּׁאוֹל הִנֶּךָּ" אָז הוּא בָּטוּחַ בְּוַדַּאי שֶׁבְּוַדַּאי יִזְכֶּה לִתְשׁוּבָה שְׁלֵמָה כִּי סוֹף כָּל סוֹף יָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ מֵאַחַר שֶׁחָזָק בְּדַעְתּוֹ שֶׁלּא יִפּל מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם (שָׁם, הִלְכוֹת אוֹנָאָה, הֲלָכָה ג) : .
One who is resolute in prayer and repentance will ultimately succeed because they are highest The main repentance is prayer, for repentance is an aspect higher than the Torah (see Words of Rabbi Nachman article 3, reference 6), for there, everything is turned around to the good, and intentional transgressions are inverted to merits, and one merits to this through prayer, for it is also an aspect higher than the Torah, as is explained inside and mentioned above (see Words of Rabbi Nachman, article 75, and reference 3 there). And therefore whoever wants to truly return to Hashem Yisburach, the essential consummate repentance is by means of prayer, that is, that he should constantly pray to Hashem Yisburach that He should pardon and forgive him for what he defected, and He should have compassion on him from now on and He should save him from sin. For in actuality every person is in great dire danger in this world, and especially the baal-teshuva (-one who returned in repentance), who already blundered in what he blundered, and every day a person's (evil) inclination overbears upon him etc. (Kedushin 30b), and how will he merit to return (-repent), for immediately when he wants to overcome what he needs to overcome, they overbear upon exceedingly? Therefore the main thing is prayer and hisbodidus, that one needs to accustom himself to do hisbodidus everyday between himself and his Maker, and to cast his plea before Hashem Yisburach, Who is full of mercy at all times, that He should merit him to return in true complete repentance. And even if he sees that he still does not accomplish with his prayer, for they still overbear upon him exceedingly, even still he should do his part and he should pray constantly to Hashem Yisburach, perhaps He will have mercy, perhaps He will have compassion, as it is written (Psalms 27:14): “Hope to Hashem etc.,” and our Rabbis o.b.m. exposited (Brachos 32b): and if your prayer wasn't received, return and hope. And as long as a person isn't firm in his mind that he will always hope to Hashem, and implore Him, no matter what transpires over him, his repentance is still incomplete, for who knows what the day will bring, perhaps he will be confronted with a test or a pitfall etc., and who knows if he will hold up in the intensity of the battle. However, if the person is resolute that even if Heaven forbid he does not withstand the test, and even if it will be Heaven forbid what will be, even still he will always hope to Hashem Yisburach in the aspect of (Psalms 139:8), “and (if) I lie in scheol (-hell) behold You are here,” then he is certainly assured, that he will certainly merit to repent completely, for at the very end he will return to Hashem Yisburach, since he is strong in his mind that he will not fall from anything in the world. (Likutay Halachos, Laws of Overpricing, law 1).