# likutay-eitzos — complete plain text
Source index: https://ajew.org/reader/likutay-eitzos/
## Sections
- [הַקְדָּמָה](/reader-plain/likutay-eitzos/1/1/) — [TXT](/reader-plain/likutay-eitzos/1/1/index.txt)
- [בּוּשָׁה](/reader-plain/likutay-eitzos/1/10/) — [TXT](/reader-plain/likutay-eitzos/1/10/index.txt)
- [בְּגָדִים](/reader-plain/likutay-eitzos/1/11/) — [TXT](/reader-plain/likutay-eitzos/1/11/index.txt)
- [גַּאֲוָה וַעֲנָוָה](/reader-plain/likutay-eitzos/1/12/) — [TXT](/reader-plain/likutay-eitzos/1/12/index.txt)
- [דַּעַת](/reader-plain/likutay-eitzos/1/13/) — [TXT](/reader-plain/likutay-eitzos/1/13/index.txt)
- [דִּבּוּר](/reader-plain/likutay-eitzos/1/14/) — [TXT](/reader-plain/likutay-eitzos/1/14/index.txt)
- [הִתְבּוֹדְדוּת](/reader-plain/likutay-eitzos/1/15/) — [TXT](/reader-plain/likutay-eitzos/1/15/index.txt)
- [הִתְחַזְּקוּת](/reader-plain/likutay-eitzos/1/16/) — [TXT](/reader-plain/likutay-eitzos/1/16/index.txt)
- [הַשָּׂגוֹת וְהִתְנוֹצְצוּת אֱלֹקוּת](/reader-plain/likutay-eitzos/1/17/) — [TXT](/reader-plain/likutay-eitzos/1/17/index.txt)
- [וִדּוּי דְּבָרִים](/reader-plain/likutay-eitzos/1/18/) — [TXT](/reader-plain/likutay-eitzos/1/18/index.txt)
- [זִכָּרוֹן](/reader-plain/likutay-eitzos/1/19/) — [TXT](/reader-plain/likutay-eitzos/1/19/index.txt)
- [אֱמֶת וֶאֱמוּנָה](/reader-plain/likutay-eitzos/1/2/) — [TXT](/reader-plain/likutay-eitzos/1/2/index.txt)
- [חֲקִירוֹת וְחָכְמוֹת חִיצוֹנִיּוֹת](/reader-plain/likutay-eitzos/1/20/) — [TXT](/reader-plain/likutay-eitzos/1/20/index.txt)
- [חִתּוּן](/reader-plain/likutay-eitzos/1/21/) — [TXT](/reader-plain/likutay-eitzos/1/21/index.txt)
- [חֲצוֹת - לְסַדֵּר תִּקּוּן־חֲצוֹת](/reader-plain/likutay-eitzos/1/22/) — [TXT](/reader-plain/likutay-eitzos/1/22/index.txt)
- [טִלְטוּל וּנְסִיעוֹת לַדְּרָכִים](/reader-plain/likutay-eitzos/1/23/) — [TXT](/reader-plain/likutay-eitzos/1/23/index.txt)
- [יִרְאָה וַעֲבוֹדָה](/reader-plain/likutay-eitzos/1/24/) — [TXT](/reader-plain/likutay-eitzos/1/24/index.txt)
- [כַּעַס](/reader-plain/likutay-eitzos/1/25/) — [TXT](/reader-plain/likutay-eitzos/1/25/index.txt)
- [כָּבוֹד](/reader-plain/likutay-eitzos/1/26/) — [TXT](/reader-plain/likutay-eitzos/1/26/index.txt)
- [לֵיצָנוּת](/reader-plain/likutay-eitzos/1/27/) — [TXT](/reader-plain/likutay-eitzos/1/27/index.txt)
- [מָמוֹן וּפַרְנָסָה](/reader-plain/likutay-eitzos/1/28/) — [TXT](/reader-plain/likutay-eitzos/1/28/index.txt)
- [מַחֲשָׁבוֹת וְהִרְהוּרִים](/reader-plain/likutay-eitzos/1/29/) — [TXT](/reader-plain/likutay-eitzos/1/29/index.txt)
- [אֲנָחָה](/reader-plain/likutay-eitzos/1/3/) — [TXT](/reader-plain/likutay-eitzos/1/3/index.txt)
- [מַחֲלוֹקוֹת וּמְרִיבָה](/reader-plain/likutay-eitzos/1/30/) — [TXT](/reader-plain/likutay-eitzos/1/30/index.txt)
- [מְנִיעוֹת](/reader-plain/likutay-eitzos/1/31/) — [TXT](/reader-plain/likutay-eitzos/1/31/index.txt)
- [מִקְוֶה](/reader-plain/likutay-eitzos/1/32/) — [TXT](/reader-plain/likutay-eitzos/1/32/index.txt)
- [מוֹעֲדֵי ה' - שַׁבָּת](/reader-plain/likutay-eitzos/1/33/) — [TXT](/reader-plain/likutay-eitzos/1/33/index.txt)
- [מוֹעֲדֵי ה' - רֹאשׁ חֹדֶשׁ](/reader-plain/likutay-eitzos/1/34/) — [TXT](/reader-plain/likutay-eitzos/1/34/index.txt)
- [מוֹעֲדֵי ה' - שָׁלֹשׁ רְגָלִים](/reader-plain/likutay-eitzos/1/35/) — [TXT](/reader-plain/likutay-eitzos/1/35/index.txt)
- [מוֹעֲדֵי ה' - פֶּסַח](/reader-plain/likutay-eitzos/1/36/) — [TXT](/reader-plain/likutay-eitzos/1/36/index.txt)
- [מוֹעֲדֵי ה' - סְפִירָה וְשָׁבוּעוֹת](/reader-plain/likutay-eitzos/1/37/) — [TXT](/reader-plain/likutay-eitzos/1/37/index.txt)
- [בֵּין הַמְּצָרִים](/reader-plain/likutay-eitzos/1/38/) — [TXT](/reader-plain/likutay-eitzos/1/38/index.txt)
- [מוֹעֲדֵי ה' - אֱלוּל](/reader-plain/likutay-eitzos/1/39/) — [TXT](/reader-plain/likutay-eitzos/1/39/index.txt)
- [אֲכִילָה](/reader-plain/likutay-eitzos/1/4/) — [TXT](/reader-plain/likutay-eitzos/1/4/index.txt)
- [מוֹעֲדֵי ה' - רֹאשׁ הַשָּׁנָה](/reader-plain/likutay-eitzos/1/40/) — [TXT](/reader-plain/likutay-eitzos/1/40/index.txt)
- [מוֹעֲדֵי ה' - יוֹם כִּפּוּר](/reader-plain/likutay-eitzos/1/41/) — [TXT](/reader-plain/likutay-eitzos/1/41/index.txt)
- [מוֹעֲדֵי ה' - סֻכּוֹת](/reader-plain/likutay-eitzos/1/42/) — [TXT](/reader-plain/likutay-eitzos/1/42/index.txt)
- [מוֹעֲדֵי ה' - חֲנֻכָּה](/reader-plain/likutay-eitzos/1/43/) — [TXT](/reader-plain/likutay-eitzos/1/43/index.txt)
- [מוֹעֲדֵי ה' - פּוּרִים](/reader-plain/likutay-eitzos/1/44/) — [TXT](/reader-plain/likutay-eitzos/1/44/index.txt)
- [נְגִינָה](/reader-plain/likutay-eitzos/1/45/) — [TXT](/reader-plain/likutay-eitzos/1/45/index.txt)
- [סַבְלָנוּת](/reader-plain/likutay-eitzos/1/46/) — [TXT](/reader-plain/likutay-eitzos/1/46/index.txt)
- [עַזוּת](/reader-plain/likutay-eitzos/1/47/) — [TXT](/reader-plain/likutay-eitzos/1/47/index.txt)
- [עֵצָה](/reader-plain/likutay-eitzos/1/48/) — [TXT](/reader-plain/likutay-eitzos/1/48/index.txt)
- [עֵינַיִם](/reader-plain/likutay-eitzos/1/49/) — [TXT](/reader-plain/likutay-eitzos/1/49/index.txt)
- [הַכְנָסַת אוֹרְחִים](/reader-plain/likutay-eitzos/1/5/) — [TXT](/reader-plain/likutay-eitzos/1/5/index.txt)
- [פִּדְיוֹן](/reader-plain/likutay-eitzos/1/50/) — [TXT](/reader-plain/likutay-eitzos/1/50/index.txt)
- [צַדִּיק](/reader-plain/likutay-eitzos/1/51/) — [TXT](/reader-plain/likutay-eitzos/1/51/index.txt)
- [צְדָקָה](/reader-plain/likutay-eitzos/1/52/) — [TXT](/reader-plain/likutay-eitzos/1/52/index.txt)
- [צִיצִית](/reader-plain/likutay-eitzos/1/53/) — [TXT](/reader-plain/likutay-eitzos/1/53/index.txt)
- [קְדֻשָּׁה - וּבוֹ נִכְלָל קִדּוּשׁ הַשֵּׁם](/reader-plain/likutay-eitzos/1/54/) — [TXT](/reader-plain/likutay-eitzos/1/54/index.txt)
- [רָצוֹן וְכִסּוּפִין](/reader-plain/likutay-eitzos/1/55/) — [TXT](/reader-plain/likutay-eitzos/1/55/index.txt)
- [רְפוּאָה](/reader-plain/likutay-eitzos/1/56/) — [TXT](/reader-plain/likutay-eitzos/1/56/index.txt)
- [שִׂמְחָה](/reader-plain/likutay-eitzos/1/57/) — [TXT](/reader-plain/likutay-eitzos/1/57/index.txt)
- [שָׁלוֹם](/reader-plain/likutay-eitzos/1/58/) — [TXT](/reader-plain/likutay-eitzos/1/58/index.txt)
- [תַּלְמוּד תּוֹרָה](/reader-plain/likutay-eitzos/1/59/) — [TXT](/reader-plain/likutay-eitzos/1/59/index.txt)
- [אֶרֶץ יִשְׂרָאֵל](/reader-plain/likutay-eitzos/1/6/) — [TXT](/reader-plain/likutay-eitzos/1/6/index.txt)
- [תְּפִלָּה](/reader-plain/likutay-eitzos/1/60/) — [TXT](/reader-plain/likutay-eitzos/1/60/index.txt)
- [תּוֹכָחָה](/reader-plain/likutay-eitzos/1/61/) — [TXT](/reader-plain/likutay-eitzos/1/61/index.txt)
- [תְּפִלִּין](/reader-plain/likutay-eitzos/1/62/) — [TXT](/reader-plain/likutay-eitzos/1/62/index.txt)
- [תַּעֲנִית](/reader-plain/likutay-eitzos/1/63/) — [TXT](/reader-plain/likutay-eitzos/1/63/index.txt)
- [תְּשׁוּבָה](/reader-plain/likutay-eitzos/1/64/) — [TXT](/reader-plain/likutay-eitzos/1/64/index.txt)
- [תְּמִימוּת](/reader-plain/likutay-eitzos/1/65/) — [TXT](/reader-plain/likutay-eitzos/1/65/index.txt)
- [בְּרִית: פְּגָמוֹ וְתִקּוּנוֹ](/reader-plain/likutay-eitzos/1/7/) — [TXT](/reader-plain/likutay-eitzos/1/7/index.txt)
- [בָּנִים](/reader-plain/likutay-eitzos/1/8/) — [TXT](/reader-plain/likutay-eitzos/1/8/index.txt)
- [בִּטָּחוֹן](/reader-plain/likutay-eitzos/1/9/) — [TXT](/reader-plain/likutay-eitzos/1/9/index.txt)
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# הַקְדָּמָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/1/
# הַקְדָּמָה
הַקְדָּמָה
Source: https://ajew.org/reader/likutay-eitzos/1/1
## Segment 1
מִי הָאִישׁ הֶחָפֵץ חַיִּים, מִי הַבּוֹחֵר בְּחַיִּים נִצְחִיִּים. מִי הֶחָס עַל נַפְשׁוֹ בֶּאֱמֶת, מִי לַה', יָשִׂים לִבּוֹ אֶל הַחִבּוּר הַקָּטָן הַזֶּה, מְעַט הַכַּמּוּת וְרַב הָאֵיכוּת. הַבִּיטוּ וּרְאוּ וְהִתְמַמְּהוּ תִּמְהוּ, כִּי פֹּעַל פָּעַל בִּימֵיהֶם: אֲשֶׁר נִתְגַּלּוּ דְּרָכִים וְעֵצוֹת נִפְלָאוֹת וְנוֹרָאוֹת חֲדָשִׁים גַּם יְשָׁנִים, מְיֻסָּדִים עַל אַדְנֵי פָּז, שְׁתוּלִים עַל פַּלְגֵי מַיִם, נוֹבְעִים מִמַּעְיָן הַיּוֹצֵא מִבֵּית ה': מַיִם עֲמֻקִּים עֵצָה בְּלֶב אִישׁ, אֲשֶׁר הִדְלֵם אִישׁ תְּבוּנוֹת. לְכוּ חֲזוּ מִפְעֲלוֹת ה', שִׂימוּ לְבַבְכֶם לַדְּבָרִים הָאֵלֶּה, כִּי הֵם דְּבָרִים הָעוֹמְדִים בְּרוּמוֹ שֶׁל עוֹלָם. דִּבְרֵי אֱלֹקִים חַיִּים וּמֶלֶךְ עוֹלָם: דְּבָרִים הַמְחַיִּין אֶת כָּל הַנְּפָשׁוֹת מִקָּטֹן וְעַד גָּדוֹל, מֵרוּם כָּל דַּרְגִּין עַד תַּכְלִית מַדְרֵגָה הַתַּחְתּוֹנָה: אֵין דְּבַר עֵצָה קְדוֹשָׁה נֶעֱלָם מִמְּךָ. אֲשֶׁר לֹא תִּמְצָאֵהוּ בַּסֵּפֶר הַזֶּה, וְכָל אֲשֶׁר תִּשְׁאָלְךָ נַפְשְׁךָ לֹא יֵאָצַל מִמְּךָ הַכֶּרֶךְ הַקָּטָן הַזֶּה. הַט אָזְנֶיךָ וּשְׁמַע, פְּקַח עֵינֶיךָ וּרְאֵה; וְהָבֵן וְהַבֵּט הָאֱמֶת לַאֲמִתּוֹ. הָסֵר מִמְּךָ עִקְּשׁוּת לֵב וְדַרְכֵי לֵיצָנוּת וּשְׁקָרִים. וְחָכְמוֹת שֶׁל הֶבֶל הַרְחֵק מִמְּךָ. חוּסָה עַל נַפְשְׁךָ וְהַטֵּה דַּעְתְּךָ וּמַחֲשַׁבְתְּךָ אֶל הָאֱמֶת לַאֲמִתּוֹ, כִּי אִם, חַס וְחָלִילָה, תִּטֶּה מִן הָאֱמֶת, אֶת מִי תַּטְעֶה. הֲלֹא לֹא תַּטְעֶה כִּי אִם אֶת עַצְמְךָ. אַיְיתִי סֵפֶר הַזֶּה וַחֲזֵה בּוֹ: הֲיֵשׁ בִּלְשׁוֹנוֹ עַוְלָה חַס וְשָׁלוֹם. אִם הִטָּה אֲשׁוּרוֹ מִנִּי דֶּרֶךְ הַיָּשָׁר וְהָאֱמֶת, אֲשֶׁר דָּרְכוּ בּוֹ אֲבוֹתֵינוּ מֵעוֹלָם: בַּה' בָּטַחְתִּי. אַל אֵבוֹשׁ בַּדְּבָרִים הָאֵלֶּה לֹא בְּעַלְמָא הָדֵּין וְלֹא בְּעַלְמָא דְּאָתֵי. אוֹדֶה ה' מְאֹד בְּפִי וּבְתוֹךְ רַבִּים אֲהַלְלֶנּוּ, אֲשֶׁר עָמַד לִימִין אֶבְיוֹן כָּמוֹנִי, וְחִזְּקַנִי וְאִמְּצַנִי לִלְקֹט שׁוֹשַׁנִּים נוֹרָאִים כָּאֵלֶּה, . סְגֻלּוֹת יְקָרוֹת וּרְפוּאוֹת נִצְחִיּוֹת הָאֵלֶּה. חַיֵּי נְפָשׁוֹת כָּאֵלֶּה מִבְּאֵרוֹת מַיִם חַיִּים, מִמַּעְיְנֵי הַיְשׁוּעָה, אֲשֶׁר כָּל הַנּוֹבֵעַ מֵהֶם, כֻּלָּם מְיֻסָּדִים עַל דִּבְרֵי אֲבוֹתֵינוּ וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, בַּתּוֹרָה שֶׁבִּכְתָב וּבְעַל פֶּה. בַּתּוֹרָה נְבִיאִים וּכְתוּבִים; וְתַלְמוּד בַּבְלִי וִירוּשַׁלְמִי; וּמִדְרָשִׁים וְסִפְרֵי הַזֹּהַר הַקָּדוֹשׁ; וְסִפְרֵי הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה. עֲלֵיהֶם בְּנוּיִים וּמְיֻסָּדִים הַדְּבָרִים הָאֵלֶּה, הַמּוּבָאִים בַּכֶּרֶךְ הַנּוֹרָא הַזֶּה. וּלְהַרְחִיב בְּשֶׁבַח מַעֲלָתָם יִקְצְרוּ הֲמוֹן יְרִיעוֹת, אַךְ הַמִּסְתַּכֵּל בָּהֶם בְּעֵין הָאֱמֶת, יִרְאֶה בְּעַצְמוֹ אֶת יְקַר תִּפְאֶרֶת גְּדֻלָּתָם, וְהָאֱמֶת יָעִיד עַל עַצְמוֹ. וַה' אֱלֹקִים אֱמֶת; יִתֵּן לְיַעֲקֹב אֱמֶת, וְיִשְׁלַח אוֹרוֹ וַאֲמִתּוֹ וְיַנְחֵנוּ תָּמִיד בְּדֶרֶךְ הָאֱמֶת. וְיַטֶּה שִׁכְמֵנוּ לְעָבְדוֹ כָּל יְמֵי חַיֵּינוּ בֶּאֱמֶת, לֶאֱהֹב הַשָּׁלוֹם וְהָאֱמֶת, עַד יִכּוֹן בְּחֶסֶד כִּסֵּא דָּוִד, וְיֵשֵׁב עָלָיו בֶּאֱמֶת בִּמְהֵרָה בְּיָמֵינוּ אָמֵן:
Who is the man who desires life, who chooses eternal life [Psalms 34:13]? Who truly pities his soul, who is for the Lord [II Chronicles 15:12]? Let him set his heart to this small volume, small in quantity but great in quality. Look and see, and be astonished, utterly amazed [Habakkuk 1:5], for a work has been wrought in their days: paths and counsels, wondrous and awesome, new yet also ancient, founded upon bases of fine gold [Song of Songs 5:11], planted by streams of water [Psalms 1:3], flowing from the fountain that issues from the House of the Lord [Joel 4:18]. Deep waters are the counsel in a man’s heart, which a man of understanding draws forth [Proverbs 20:5]. Come, behold the works of the Lord [Psalms 46:9]; set your hearts to these words, for they are matters that stand at the height of the world. Words of the living G-d and eternal King: words that revive all souls, from the small to the great, from the highest of levels to the very lowest degree. No word of holy counsel is hidden from you that you will not find in this book, and all that your soul asks will not be withheld from you by this small volume. Incline your ear and hear, open your eyes and see [Isaiah 42:20]; understand and perceive the truth in its truth. Remove from yourself stubbornness of heart and the ways of mockery and falsehood. Keep far from you the wisdoms of vanity. Have pity on your soul and incline your mind and thoughts to the truth in its truth, for if, G-d forbid, you turn aside from the truth, whom will you deceive? Surely you will deceive only yourself. Bring this book and look into it: Is there injustice in its tongue, G-d forbid? Has its step turned aside from the straight and true path, the path our fathers trod from of old? In the Lord I have trusted; I shall not be ashamed by these words, neither in this world nor in the world to come [Psalms 25:2]. I will thank the Lord greatly with my mouth, and in the midst of the multitude I will praise Him [Psalms 109:30], for He stood at the right hand of a poor one like me [Psalms 109:31], and strengthened me and fortified me to gather these awesome roses, these precious treasures and eternal remedies, these lives of souls, from wells of living waters, from the fountains of salvation [Isaiah 12:3]. All that flows from them is founded upon the words of our fathers and our teachers, of blessed memory, in the Written Torah and the Oral Torah; in the Torah, Prophets, and Writings; in the Babylonian and Jerusalem Talmud; in the Midrashim and the holy books of the Zohar; and the books of the Ari, of blessed memory. Upon them are these words built and established, those brought in this awesome volume. To expound at length on their praiseworthy virtues, a multitude of pages would fall short. But one who gazes upon them with the eye of truth will see for himself the precious splendor of their greatness, and the truth will testify for itself. The Lord, G-d of truth [Jeremiah 10:10], will grant truth to Jacob [Micah 7:20], and send His light and His truth to guide us always in the path of truth [Psalms 43:3]. May He incline our shoulders to serve Him all the days of our lives in truth, to love peace and truth [Zechariah 8:19], until the throne of David is established in kindness, and he sits upon it in truth, speedily in our days, Amen [Isaiah 16:5].
# בּוּשָׁה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/10/
# בּוּשָׁה
בּוּשָׁה
Source: https://ajew.org/reader/likutay-eitzos/1/10
## Segment 1
צָרִיךְ הָאָדָם לְהִתְבַּיֵּשׁ מְאֹד לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁלֹּא לַעֲשׂוֹת נֶגֶד רְצוֹנוֹ חַס וְשָׁלוֹם, מִכָּל שֶׁכֵּן שֶׁלֹּא לַעֲשׂוֹת אֵיזֶה חֵטְא וְעָווֹן חַס וְשָׁלוֹם, וְהַבּוּשָׁה הִיא מַעֲלָה גְּדוֹלָה מְאֹד כִּי עִקַּר הַיִּרְאָה הִיא הַבּוּשָׁה. וְאִם לֹא יַמְשִׁיךְ עָלָיו בּוּשָׁה דִּקְדֻשָּׁה בָּעוֹלָם הַזֶּה כַּנִּזְכָּר לְעֵיל יִתְבַּיֵּשׁ בָּעוֹלָם הַבָּא, שֶׁזֶּה קָשֶׁה מִכָּל הָעֳנָשִׁים, כִּי צַעַר הַבּוּשָׁה לֶעָתִיד לָבוֹא קָשֶׁה מְאֹד מְאֹד וְהוּא קָשֶׁה יוֹתֵר אֲפִלּוּ מִגֵּיהִנֹּם הַמָּר. וַאֲפִלּוּ כָּל צַדִּיק יִתְבַּיֵּשׁ בִּפְנֵי חֲבֵרוֹ הַגָּדוֹל מִמֶּנּוּ בְּמַעֲלָה. וְאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה, עַל זֶה: אוֹי לְאוֹתָהּ בּוּשָׁה אוֹי לְאוֹתָהּ כְּלִמָּה, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן אֵיךְ יִתְבַּיְּשׁוּ הַחוֹטְאִים חַס וְשָׁלוֹם, שֶׁאִי אֶפְשָׁר לְשַׁעֵר בָּעוֹלָם הַזֶּה גֹּדֶל הַצַּעַר וְהַמְּרִירוּת שֶׁל הַבּוּשָׁה הַזֹּאת בָּעוֹלָם הַבָּא רַחֲמָנָא לִצְלָן. וּכְשֶׁזּוֹכֶה לְבוּשָׁה דִּקְדֻשָּׁה לְבַל יֶחֱטָא כַּנַּ"ל, עַל־יְדֵי זֶה זוֹכֶה לִתְפִלָּה וּלְשִׂמְחָה וּלְעַזּוּת דִּקְדֻשָּׁה וּלְהִתְקָרֵב וּלְהִכָּלֵל בְּצַדִּיקֵי אֱמֶת וּלְקַבֵּל מֵהֶם אֱמוּנָה בְּתַכְלִית הַשְּׁלֵמוּת (כב).
A person must be very embarrassed before Hashem, may He be blessed, not to act against His will, G-d forbid, and all the more so not to commit any sin or iniquity, G-d forbid. [And] Shame is a very great virtue, for the main fear [of Heaven] is shame. [And] If one does not draw upon himself holy shame in this world, as mentioned above, he will be ashamed in the World to Come, which is harsher than all punishments, for the pain of shame in the future is very, very harsh, even harsher than the bitter Gehinnom (-hell). [And] Even every tzadik will be ashamed before his fellow who is greater than him in stature. [And] Our Rabbis, of blessed memory, said about this: “Woe to that shame, woe to that disgrace” [Mishnah Avos 3:11], and all the more so, and all the more so, how the sinners will be ashamed, G-d forbid, for it is impossible to fathom in this world the magnitude of the pain and bitterness of this shame in the World to Come, may the Merciful One save us. [And] When one merits holy shame not to sin, as mentioned above, through this, he merits prayer, and joy, and holy brazenness, and to draw close and be included with true tzadikim, and to receive from them faith in the ultimate perfection (22).
## Segment 2
צָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בֶּאֱמֶת גָּדוֹל, עַד שֶׁיְּעוֹרֵר אֶת לְבָבוֹ בֶּאֱמֶת, עַד שֶׁיַּתְחִיל לְדַבֵּר בַּחֲמִימוּת שֶׁבַּלֵּב דִּבְרֵי אֱמֶת שֶׁבְּלִבּוֹ בְּהִתְעוֹרְרוּת בִּתְשׁוּבָה, עַד שֶׁיִּרְאֶה פְּחִיתוּתוֹ וּגְדֻלַּת הַבּוֹרֵא, עַד שֶׁיִּתְבַּיֵּשׁ מְאֹד מִלְּפָנָיו יִתְבָּרַךְ. כִּי עַד עַכְשָׁו הִשְׁלִיךְ חַטְּאוֹתָיו אַחַר כְּתֵפָיו וְלֹא עִיֵּן בָּהֶם, וְעַכְשָׁו כְּשֶׁיּוֹדֵעַ אוֹתָם, אֲזַי נִכְנַס בּוֹ בּוּשָׁה גְּדוֹלָה עַל גֹּדֶל פְּשָׁעָיו כְּנֶגֶד רַב וְשַׁלִּיט עִקָּרָא וְשָׁרְשָׁא דְּכָל עַלְמִין. וּבַתְּחִלָּה הַבּוּשָׁה עֲדַיִן אֵינָהּ בְּפֹעַל עַל פָּנָיו, כִּי חַטְּאוֹתָיו מְטַמְטְמִין שִׂכְלוֹ וִידִיעָתוֹ עַל־יְדֵי רוּחַ שְׁטוּת שֶׁבְּקִרְבּוֹ. עַל־כֵּן קֹדֶם שֶׁזּוֹכֶה לִתְשׁוּבָה שְׁלֵמָה אֵין לוֹ דַּעַת כָּל כָּךְ שֶׁיִּתְבַּיֵּשׁ כָּרָאוּי לוֹ לְהִתְבַּיֵּשׁ לְפִי עֹצֶם פְּשָׁעָיו. וּלְפִי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ שֶׁפָּשַׁע כְּנֶגְדּוֹ. אֲבָל אַחַר כָּךְ כְּשֶׁעוֹשֶׂה תְּשׁוּבָה וּמֵסִיר מִמֶּנּוּ הַטִּפְּשׁוּת וְנִתּוֹסֵף בּוֹ שֵׂכֶל, אֲזַי הוּא מִתְבַּיֵּשׁ בְּיוֹתֵר וְנִתְגַּלֶּה הַבּוּשָׁה עַל פָּנָיו. וְזֹאת הַבּוּשָׁה הִיא בְּחִינַת אוֹר הַתְּפִלִּין שֶׁהֵם סִימָן עַל דְּבֵקוּת הַבּוֹרֵא יִתְבָּרַךְ, וְהִיא בְּחִינַת קֵרוּן אוֹר הַפָּנִים וְעַל־יְדֵי הַבּוּשָׁה הַזֹּאת מוֹחֲלִין לוֹ כָּל עֲווֹנוֹתָיו וּמְדַבֵּק אֶת עַצְמוֹ בְּעֵץ הַחַיִּים [עַיֵּן דִּבּוּר אוֹת ז'] (לח).
One must accustom himself to speak between himself and his Creator with great truth, until he arouses his heart in truth, until he begins to speak with the heat of the heart the true words in his heart with arousal in repentance, until he sees his lowliness and the greatness of the Creator, until he is very ashamed before Him, may He be blessed. For until now, he cast his sins behind his shoulders and did not examine them, but now that he knows them, (so/then) great shame enters him for the magnitude of his transgressions against the great and sovereign, the core and the root of all worlds. [And] Initially, the shame is not yet active on his face, for his sins dull his intellect and awareness through the spirit of folly within him. Therefore, before he merits complete repentance, he does not have enough daas (-awareness, intellect, realization of knowledge) to be ashamed as he ought, according to the magnitude of his transgressions and according to the greatness of the Creator, may He be blessed, against whom he transgressed. But afterward, when he does teshuva (-repentance) and removes the foolishness from himself and gains intellect, then he is more ashamed, and the shame is revealed on his face. [And] This shame is the aspect of the light of the tefillin, which are a sign of divaikus (-binding, clinging, attachment) to the Creator, may He be blessed, and it is the aspect of the beaming light of the face. [And] Through this shame, all his iniquities are forgiven, and he binds himself to the Tree of Life [see Dibur, item 7] (38).
## Segment 3
מִי שֶׁיֵּשׁ בּוֹ עַזּוּת דְּסִטְרָא אַחֲרָא וְאֵינוֹ מִתְבַּיֵּשׁ מִצַּדִּיקֵי אֱמֶת וִירֵאִים וּכְשֵׁרִים, בְּיָדוּעַ שֶׁלֹּא עָמְדוּ רַגְלֵי אֲבוֹתָיו עַל הַר סִינַי וּפוֹגֵם בִּקְדֻשַּׁת הַתְּפִלִּין שֶׁהֵם בְּחִינַת עֵץ הַחַיִּים וּמְדַבֵּק אֶת עַצְמוֹ בְּאִילָנָא דְּמוֹתָא, וּמְגָרְשִׁין אוֹתוֹ מֵהַגַּן עֵדֶן וְיוֹרֵד לַגֵּיהִנֹּם. וּכְשֶׁעוֹשֶׂה תְּשׁוּבָה וּמִתְבַּיֵּשׁ עַל עֲווֹנוֹתָיו, עַל־יְדֵי זֶה מוֹחֲלִין לוֹ מִיָּד, וּמַחֲזִיר לְעַצְמוֹ הַדַּעַת וְהַמֹּחִין וּמְגָרֵשׁ הָרוּחַ שְׁטוּת מִקִּרְבּוֹ וְזוֹכֶה לִבְחִינַת אוֹר הַתְּפִלִּין שֶׁהֵם בְּחִינַת קֵרוּן אוֹר הַפָּנִים בְּחִינַת עֵץ הַחַיִּים וְכוּ' כַּנַּ"ל (שָׁם ה,ו).
One who has the brazenness of the Other Side and is not ashamed from (-before) true tzadikim, and G-d-fearing, and kosher (-worthy) people, it is known that his ancestors’ feet did not stand at Mount Sinai. And he defects the holiness of the tefillin, which are the aspect of the Tree of Life, and attaches himself to the Tree of Death. [And] He is expelled from the Garden of Eden and descends to Gehinnom (-hell). [And] When he does teshuva (-repentance) and is ashamed of his iniquities, through this, his sins are forgiven immediately, and he restores to himself the daas (intellect, realization of knowledge) and moachin (-minds – intellect/consciousness), and expels the spirit of folly from within him, and merits the aspect of the light of the tefillin, which are the aspect of the beamming light of the face, the aspect of the Tree of Life, etc., as mentioned above (ibid., 5, 6).
## Segment 4
עִקַּר הַתְּשׁוּבָה עַל־יְדֵי הַבּוּשָׁה. כִּי צָרִיךְ הָאָדָם לְהִתְבַּיֵּשׁ בְּעַצְמוֹ מְאֹד מְאֹד כִּי עֲבֵרָה הִיא בְּוַדַּאי בּוּשָׁה רַחֲמָנָא לִיצְלָן, כִּי עֲבֵרָה אֵינָהּ שַׁיָּכָה וּרְאוּיָה לְיִשְׂרָאֵל כְּלָל. כִּי אִישׁ הַיִּשְׂרְאֵלִי רָחוֹק בְּשָׁרְשׁוֹ מֵעֲבֵרָה לְגַמְרֵי וּבְוַדַּאי אֵין נָאֶה לְאִישׁ יִשְׂרְאֵלִי שֶׁיִּהְיֶה לוֹ עֲבֵרָה חַס וְחָלִילָה. אֲבָל גַּם כְּשֶׁרוֹצֶה לַעֲשׂוֹת מִצְוָה, רָאוּי שֶׁיִּהְיֶה לוֹ גַּם כֵּן בּוּשָׁה גְּדוֹלָה, כִּי אֵיזֶה זְכוּת יֵשׁ לוֹ שֶׁיִּזְכֶּה לַעֲשׂוֹת הַמִּצְוָה וְאֵיךְ יָעֵז פָּנָיו לִכָּנֵס בְּהֵיכַל הַמֶּלֶךְ לַעֲשׂוֹת הַמִּצְוָה וִישַֹׁעֵר בְּדַעְתּוֹ לִפְנֵי מִי הוּא עוֹשֶׂה הַמִּצְוָה. וְגַם גֹּדֶל מַעֲלוֹת הַמִּצְוָה, כִּי עֹצֶם יְקַר מַעֲלַת הַמִּצְוָה בְּעַצְמָהּ אֵין לָהּ שִׁעוּר. וּבְוַדַּאי רָאוּי שֶׁיִּפֹּל עָלָיו בּוּשָׁה גְּדוֹלָה כְּשֶׁבָּא לַעֲשׂוֹת אֵיזֶה מִצְוָה, כְּשֶׁיִּסְתַּכֵּל עַל עַצְמוֹ וְיִרְאֶה שֶׁהוּא רָחוֹק מֵהַשֵּׁם יִתְבָּרַךְ, וְאֵין לוֹ שׁוּם זְכוּת לַעֲשׂוֹת מִצְוָה. וְאֵיךְ הוּא בָּא לַחֲטֹף הַתְּפִלִּין שֶׁהֵם כִּתְרֵי דְּמַלְכָּא וּלְהַנִּיחָם פִּתְאֹם עַל הָרֹאשׁ, בְּוַדַּאי רָאוּי שֶׁיִּפֹּל עָלָיו בּוּשָׁה גְּדוֹלָה. וְאִם הָיָה לְהָאָדָם בּוּשָׁה הָיָה מִתְבַּיֵּשׁ מִלְּפָנָיו יִתְבָּרַךְ אֲפִלּוּ לִקַּח הַמַּאֲכָל לְתוֹךְ פִּיו, כִּי אֵיזֶה זְכוּת יֵשׁ לוֹ שֶׁיִּהְיֶה לוֹ אֹכֵל. אַךְ עִקַּר הַבּוּשָׁה זוֹכִין עַל־יְדֵי שֶׁרוֹאִין אֶת עַצְמוֹ עִם הַצַּדִּיק הָאֱמֶת, וְעַל־יְדֵי זֶה זוֹכִין לִתְשׁוּבָה. כִּי עִקַּר הַתְּשׁוּבָה הוּא עַל־יְדֵי הַבּוּשָׁה כַּנַּ"ל וְעַל־יְדֵי זֶה זוֹכִין לַעֲנָוָה אֲמִתִּית שֶׁהִיא בְּחִינַת עֲנָוָה שֶׁל מֹשֶׁה רַבֵּנוּ שֶׁהוּא עִקַּר הַחַיִּים בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא (ח"ב עב).
The main repentance is through shame. For a person needs to be very, very ashamed of himself, for a transgression is certainly an embarrassment, may the Merciful One save us, because a transgression is not at all fitting or appropriate for Israel. For an Israelite (man) is entirely distant in his root from transgression, and certainly it is not pleasing for a Jewish person to have a transgression, G-d forbid. But even when he wants to perform a mitzvah, it is fitting that he have great shame as well, for what merit does he have to perform the mitzvah, and how dare he brazenly enter the palace of the King to perform the mitzvah, and let him fathom in his mind before whom he is performing the mitzvah. [And] Also, the greatness of the virtues/heights of the mitzvah, for the utter preciousness of the mitzvah’s virtue/height in itself is without measure. [And] Certainly it is fitting, that great shame fall upon him when he comes to perform any mitzvah, when he looks at himself and sees that he is distant from Hashem, may He be blessed, and has no merit to perform a mitzvah. [And] How does he come to snatch the tefillin, which are the crowns of the King, and suddenly place them on his head? Certainly it is fitting, that great shame fall upon him. [And] If a person had shame, he would be ashamed before Him, may He be blessed, even to take food into his mouth, for what merit does he have to have food? But the main shame is merited through seeing oneself with the true tzadik, and through this, one merits repentance. For the main repentance is through shame, as mentioned above, and through this, one merits true humility, which is the aspect of the humility of Moshe Rabbainu (-our Teacher), which is the main life, the aspect of eternal life of the World to Come (Part II, 72).
# בְּגָדִים
URL: https://ajew.org/reader-plain/likutay-eitzos/1/11/
# בְּגָדִים
בְּגָדִים
Source: https://ajew.org/reader/likutay-eitzos/1/11
## Segment 1
צָרִיךְ לִשְׁמֹר מְאֹד אֶת הַבְּגָדִים, שֶׁלֹּא יְבַזֶּה אוֹתָם רַק לְשָׁמְרָם הֵיטֵב מִכְּתָמִים וְלִכְלוּךְ. כִּי הַבְּגָדִים בְּעַצְמָן הֵם דָּנִים אֶת הָאָדָם אִם אֵינוֹ מְכַבְּדָם כָּרָאוּי. וְכָל מִי שֶׁהוּא גָּדוֹל בְּיוֹתֵר, צָרִיךְ לִשְׁמֹר אֶת הַבְּגָדִים בְּיוֹתֵר כִּי כָּל מִי שֶׁגָּדוֹל יוֹתֵר מְדַקְדְּקִין עִמּוֹ יוֹתֵר (כט, ג').
One must guard clothing greatly, not to disgrace them but to keep them well from stains and dirtiness. For the clothing themselves, they judge a person if he does not honor them properly. [And] The greater one is, the more he needs to guard his clothing, for the greater one is, the more he is meticulously scrutinized (29, 3).
## Segment 2
עַל־יְדֵי שֶׁאֵינוֹ שׁוֹמֵר אֶת הַבְּגָדִים מִכְּתָמִים, עַל־יְדֵי זֶה עוֹשֶׂה פֵּרוּד בֵּין קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, וְאָז שׁוֹלֶטֶת שִׁפְחָה בִּישָׁא שֶׁהִיא מַלְכוּת הָרְשָׁעָה וְהוּא כְּמוֹרֵד בַּמַּלְכוּת, וְעַל־יְדֵי זֶה פַּרְנָסָתוֹ בְּטֹרַח וּבִכְבֵדוּת (שָׁם).
Through not guarding clothing from stains, through this, one causes a separation between the Holy One, blessed be He, and His Shechinah (-Divine Presence, holy kingdom). Then the evil maidservant, which is the kingdom of wickedness, rules, and he is like one who rebels against the kingdom. [And] Through this, his livelihood comes with toil and heaviness (-difficulty) (ibid.).
## Segment 3
עַל־יְדֵי שֶׁעוֹשִׂין לְבוּשׁ נָאֶה לַצַּדִּיק, עַל־יְדֵי זֶה מַלְבִּישׁ אֶת הַשְּׁכִינָה בִּלְבוּשִׁין דִּנְהִירִין, וְנִמְתָּקִין כָּל הַדִּינִים (מב).
Through making a nice garment for the tzadik, through this, one clothes the Shechinah (-Divine Presence) in radiant garments, and all judgments are sweetened (42).
## Segment 4
הַבְּגָדִים יִהְיוּ שְׁלֵמִים תָּמִיד וְלֹא קְרוּעִים, כִּי כְּשֶׁהַבְּגָדִים קְרוּעִים חַס וְשָׁלוֹם, הוּא קִלְקוּל הַשְּׁמִירָה, כִּי הַבְּגָדִים הֵם בְּסוֹד הַחַשְׁמַ"ל שֶׁהִיא שְׁמִירָה (קכז).
Clothing should always be whole and not torn, for when clothing is torn, G-d forbid, it is a breakage of protection, because clothing is in the secret of the chashmal [Ezekiel 1:4, modern Hebrew borrowed this word to use it for electricity, but the verse is obviously referring to a spiritual force which is frequently discussed in Kabbala], which is protection (127).
## Segment 5
הַבַּעַל דָּבָר וְהַסִּטְרָא אַחֲרָא תּוֹפֶסֶת אֶת הָאָדָם בְּבִגְדוֹ, דְּהַיְנוּ שֶׁמַּטְרִיד אוֹתוֹ בְּטִרְדַּת בְּגָדָיו וּמַלְבּוּשָׁיו. כִּי טִרְדַּת הִצְטָרְכוּת הַמַּלְבּוּשִׁים וּבְגָדִים שֶׁל הָאָדָם הֵם מְבַלְבְּלִין מְאֹד אֶת הָאָדָם וּמוֹנְעִים אוֹתוֹ מֵעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ. אַךְ מִי שֶׁלִּבּוֹ חָזָק בַּשֵּׁם, אֵינוֹ מַשְׁגִּיחַ עַל זֶה, אַף עַל פִּי שֶׁאֵין לוֹ בֶּגֶד לִלְבֹּשׁ, הוּא עוֹשֶׂה אֶת שֶׁלּוֹ בַּעֲבוֹדַת ה' כְּפִי מַה שֶּׁיָּכוֹל עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם (שהר"ן ק).
The Adversary and the Other Side seize a person by his clothing, that is, they burden him with the preoccupying concerns of his garments and attire. For the preoccupying hassle over the necessity of the clothing and garments of a person, they greatly confuse a person and prevent him from the service of Hashem, may He be blessed. But one whose heart is strong in Hashem does not pay attention to this, even though he doesn’t have a garment to wear, he does his part in the service of the Hashem according to his ability, until Hashem looks down and sees from heaven [Psalms 33:14] (Sichot HaRan, 100).
# גַּאֲוָה וַעֲנָוָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/12/
# גַּאֲוָה וַעֲנָוָה
גַּאֲוָה וַעֲנָוָה
Source: https://ajew.org/reader/likutay-eitzos/1/12
## Segment 2
גְּנוּת הַגַּאֲוָה וּמַעֲלַת הָעֲנָוָה עַל־יְדֵי גֹּדֶל הָעֲנָוָה שֶׁל צַדִּיקֵי אֱמֶת עַד שֶׁהוּא בִּבְחִינַת אַיִן, עַל־יְדֵי זֶה הוּא יָכוֹל לְכַפֵּר עֲווֹנוֹת (ד ז').
Through the great humility of true tzadikim, to the point that he is in the aspect of nothingness, through this, he can atone for iniquities (4, 7).
Through humility, one merits the shedding of physicality and inclusion in the Infinite (‘Ain Soaf’), and knows that all his experiences, all of them are for his good, this aspect is a semblance of the World to Come (ibid., 9).
## Segment 3
עַל־יְדֵי עֲנָוָה זוֹכִין לְהִתְפַּשְּׁטוּת הַגַּשְׁמִיּוּת וְנִכְלָלִין בָּאֵין סוֹף, וְיוֹדֵעַ שֶׁכָּל מְאֹרְעוֹתָיו כֻּלָּם הֵם לְטוֹבָתוֹ שֶׁזֹּאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא (שָׁם ט').
Through pride comes poverty (ibid., 9). Through humility, one merits repentance. For the main repentance is through feeling his lowliness, and smallness, and numerous flaws, and understanding that he is certainly worthy to endure disgrace and bloodshed (-when the blood rushes from and to one’s face when being shamed) in order to draw close to the truth.
## Segment 5
עַל־יְדֵי גַּאֲוָה בָּא עֲנִיּוּת (שָׁם ט'). עַל־יְדֵי עֲנָוָה זוֹכִין לִתְשׁוּבָה. כִּי עִקַּר הַתְּשׁוּבָה הוּא עַל־יְדֵי שֶׁמַּרְגִּישׁ שִׁפְלוּתוֹ וְקַטְנוּתוֹ וּפְגָמָיו הַמְּרֻבִּים, וּמֵבִין שֶׁבְּוַדַּאי רָאוּי לוֹ לִסְבֹּל בִּזְיוֹנוֹת וּשְׁפִיכוּת דָּמִים בִּשְׁבִיל לְהִתְקָרֵב אֶל הָאֱמֶת, וְזֶה עִקַּר הַתְּשׁוּבָה (ו, ב').
[And] This is the main repentance (6, 2).
Even one who has fasted and afflicted himself should not become proud and think that he is already a righteous person capable of performing redemptions and praying prayers, for he must reflect on himself and see that after all the fasts and the afflictions, all his desires still remain bound to his body, and also the pollution of his father’s desire from the time of conception—this too is still bound to his body.
## Segment 6
אֲפִלּוּ מִי שֶׁהִתְעַנָּה וְסִגֵּף אֶת עַצְמוֹ, אַל יִתְגָּאֶה וְיַחֲשֹׁב, שֶׁכְּבָר הוּא צַדִּיק וְיָכוֹל לַעֲשׂוֹת פִּדְיוֹנוֹת וּלְהִתְפַּלֵּל תְּפִלּוֹת, כִּי צָרִיךְ לְהִתְבּוֹנֵן בְּעַצְמוֹ וְלִרְאוֹת שֶׁאַחַר כָּל הַתַּעֲנִיתִים וְהַסִּגּוּפִים עֲדַיִן נִּשְׁאֲרוּ כָּל תַּאֲווֹתָיו קְשׁוּרִים בְּגוּפוֹ, וְגַם זֻהֲמַת תַּאֲוַת אָבִיו מִשְּׁעַת הַהוֹלָדָה, גַּם זֶה קָשׁוּר בְּגוּפוֹ עֲדַיִן. וּכְשֶׁיִּסְתַּכֵּל עַל זֶה בְּוַדַּאי יִפֹּל עָלָיו חֲרָדָה גְּדוֹלָה וְלֹא יִטְעֶה שֶׁהוּא צַדִּיק. וְיִשְׁתַּדֵּל לְהָבִיא וּלְהָשִׁיב כָּל הַתְּפִלּוֹת לְצַדִּיקֵי אֱמֶת, כִּי רַק הֵם יוֹדְעִים לְהִתְפַּלֵּל וּלְהַעֲלוֹת הַתְּפִלָּה כָּרָאוּי, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִתְפִלָּתָם וּמְשַׁגֵּר תְּפִלָּה סְדוּרָה בְּפִיהֶם (י, ד').
[And] When he looks upon this, great trembling will surely fall upon him, and he will not err (to think) that he is a tzadik. And he will strive to bring and return all the prayers to the true tzadikim, for only they know how to pray and elevate the prayer properly, and the Holy One, blessed be He, desires their prayers and sends an ordered (-fluent) prayer in their mouths (10, 4). Those prideful ones who prevent themselves and others from going to tzadikim to (have them) pray for them, they obstruct the desire of Hashem, may He be blessed (ibid.). To nullify pride, which is idolatry, the main [means] is through drawing close to tzadikim (ibid., 5). Through nullifying pride, wisdom is at its ideal state, and one merits life and longevity, and judgments are sweetened, and one merits faith, and great joy, and attainment/conception of the revealed and esoteric Torah, and the aspect of ruach hakodesh (-Divine inspiration) (ibid., 8, 9).
## Segment 7
אֵלּוּ הַבַּעֲלֵי גַּאֲוָה הַמּוֹנְעִים עַצְמָם וַאֲחֵרִים, מִלֵּילֵךְ לְצַדִּיקִים לְהִתְפַּלֵּל עֲלֵיהֶם, הֵם מְעַכְּבִין תַּאֲוָתוֹ שֶׁל הַשֵּׁם יִתְבָּרַךְ (שָׁם).
Pride is the aspect of idolatry, and through pride, one cannot open one’s mouth, lacking the vessels of speech to speak illuminating words. When the Torah enters his mouth, not only do the words of Torah fail to illuminate and return him to the good, but the Torah itself becomes materialized and darkened through his mouth (11, 2).
## Segment 8
לְבַטֵּל הַגֵּאוּת שֶׁהִיא עֲבוֹדָה זָרָה, הָעִקָּר הוּא עַל־יְדֵי הִתְקָרְבוּת לְצַדִּיקִים (שָׁם ה').
Pride and adultery are dependent on each other, and when one guards the covenant and is saved from pride, he merits the light that illuminates for him to repentance, until he merits to come to the depths of the Torah’s insights (ibid., 3).
## Segment 9
עַל־יְדֵי בִּטּוּל הַגַּאֲוָה, הַחָכְמָה עַל תִּקּוּנָהּ, וְזוֹכִין לְחַיִּים וַאֲרִיכוּת יָמִים, וְנִמְתָּקִין הַדִּינִים, וְזוֹכִין לֶאֱמוּנָה וּלְשִׂמְחָה גְּדוֹלָה וּלְהַשָּׂגַת הַתּוֹרָה בְּנִגְלֶה וְנִסְתָּר וְלִבְחִינַת רוּחַ הַקֹּדֶשׁ (שָׁם ח' ט').
There is a humility that is the ultimate form of greatness, that is, he is humble because he knows that greatness is very contemptible, so he is humble to gain esteem and honor. Thus, he is humble for the sake of greatness and honor.
## Segment 10
גֵּאוּת הִיא בְּחִינַת עֲבוֹדָה זָרָה, וְעַל־יְדֵי גֵּאוּת אֵין יְכוֹלִין לִפְתֹּחַ פֶּה וְאֵין לוֹ כְּלֵי הַדִּבּוּר לְדַבֵּר דִּבּוּרִים הַמְּאִירִים. וּכְשֶׁהַתּוֹרָה בָּאָה לְתוֹךְ פִּיו, לֹא דַּי שֶׁאֵין דִּבְרֵי הַתּוֹרָה מְאִירִין לוֹ לְהַחֲזִירוֹ לַמּוּטָב, אֶלָּא שֶׁגַּם הַתּוֹרָה עַצְמָהּ נִתְגַּשֵּׁם וְנִתְחַשֵּׁךְ שָׁם מִפִּיו (יא, ב').
Therefore, one must be wise about his ways and distance himself from greatness to the ultimate degree, as our Sages, of blessed memory, said: “Be very, very lowly of spirit” [Mishnah Avot 4:4], for greatness is the aspect of the seven houses of idolatry, through which Israel was exiled from their land, and through this, we still have not returned to our land, because people pursue honor through greatness (ibid., 7).
## Segment 11
גֵּאוּת וְנִאוּף תְּלוּיִים זֶה בָּזֶה, וּכְשֶׁשּׁוֹמֵר הַבְּרִית וְנִצּוֹל מִגֵּאוּת, זוֹכֶה לְאוֹר הַמֵּאִיר לוֹ לִתְשׁוּבָה עַד שֶׁזּוֹכֶה לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעֻמְקָהּ (שם ג').
A person does not merit the Torah except through lowliness, by breaking his pride in four aspects of lowliness. For he must diminish himself before those greater than him, before people of his own level, before those lesser than him, and sometimes when he himself is the least of the least.
## Segment 13
יא. יֵשׁ עֲנָוָה שֶׁהִיא תַּכְלִית הַגַּדְלוּת, דְּהַיְנוּ שֶׁהוּא עָנָו מֵחֲמַת שֶׁהוּא יוֹדֵעַ שֶׁהַגַּדְלוּת מְבֻזָּה מְאֹד, עַל־כֵּן הוּא עָנָו כְּדֵי לְהִתְיַקֵּר וּלְהִתְכַּבֵּד. נִמְצָא שֶׁהוּא עָנָו בִּשְׁבִיל גַּדְלוּת וְכָבוֹד. עַל־כֵּן צְרִיכִין לְהַשְׂכִּיל עַל דְּרָכָיו וּלְהִתְרַחֵק מֵהַגַּדְלוּת בְּתַכְלִית עַד קָצֶה אַחֲרוֹן כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ, כִּי הַגַּדְלוּת הִוא בְּחִינַת שֶׁבַע בָּתֵּי עֲבוֹדָה זָרָה שֶׁעַל־יְדֵי זֶה גָּלוּ יִשְׂרָאֵל מֵאַרְצָם וְעַל־יְדֵי זֶה עֲדַיִן לֹא חָזַרְנוּ לְאַרְצֵנוּ, מֵחֲמַת שֶׁרוֹדְפִים אַחַר הַכָּבוֹד עַל־יְדֵי הַגַּדְלוּת (שָׁם ז').
יב.
אֵין אָדָם זוֹכֶה לְתוֹרָה אֶלָּא עַל־יְדֵי שִׁפְלוּת, שֶׁיְּשַׁבֵּר גַּאֲוָתוֹ מֵאַרְבַּע בְּחִינוֹת שִׁפְלוּת. כִּי צָרִיךְ לְהַקְטִין אֶת עַצְמוֹ לִפְנֵי גְּדוֹלִים מִמֶּנּוּ, וְלִפְנֵי בְּנֵי אָדָם כְּעֶרְכּוֹ, וְלִפְנֵי קְטַנִּים מִמֶּנּוּ, וְלִפְעָמִים שֶׁהוּא בְּעַצְמוֹ קָטָן שֶׁבַּקְּטַנִּים. וְצָרִיךְ לְהַקְטִין אֶת עַצְמוֹ כְּנֶגֶד מַדְרֵגוֹת עַצְמוֹ וְיִדְמֶה בְּעֵינָיו שֶׁהוּא לְמַטָּה מִמַּדְרֵגָתוֹ (יד, ה').
A person does not merit the Torah except through lowliness, by breaking his pride in four aspects of lowliness. For he must diminish himself before those greater than him, before people of his own level, before those lesser than him, and sometimes when he himself is the least of the least. He must diminish himself relative to his own levels and imagine in his eyes that he is below his level (14, 5).
יד. חֹדֶשׁ אֱלוּל הוּא הַזְּמַן הַמְּסֻגָּל יוֹתֵר לִזְכּוֹת לְדַעַת, דְּהַיְנוּ שֶׁיִּזְכֶּה לְהַשִּׂיג הַמַּקִּיפִין שֶׁל הַשֵּׂכֶל וְלַעֲשׂוֹת מֵהַמַּקִּיף פְּנִימִי עַד שֶׁיִּהְיֶה לוֹ מַקִּיפִין אֲחֵרִים, וְעַל־יְדֵי זֶה עוֹשֶׂה לְבוּשִׁין לְנִשְׁמָתוֹ וְנִצּוֹל מִכָּל אוֹרֵב וּמַסְטִין כַּנַּ"ל (שם). The month of Elul is the most opportune time to merit knowledge, that is, to merit attaining the encompassing aspects of the intellect and making the encompassing internal until he has other encompassing aspects. Through this, he makes garments for his soul and is saved from all ambushers and accusers, as mentioned above (ibid.).
## Segment 15
יב. אֵין אָדָם זוֹכֶה לְתוֹרָה אֶלָּא עַל־יְדֵי שִׁפְלוּת, שֶׁיְּשַׁבֵּר גַּאֲוָתוֹ מֵאַרְבַּע בְּחִינוֹת שִׁפְלוּת. כִּי צָרִיךְ לְהַקְטִין אֶת עַצְמוֹ לִפְנֵי גְּדוֹלִים מִמֶּנּוּ, וְלִפְנֵי בְּנֵי אָדָם כְּעֶרְכּוֹ, וְלִפְנֵי קְטַנִּים מִמֶּנּוּ, וְלִפְעָמִים שֶׁהוּא בְּעַצְמוֹ קָטָן שֶׁבַּקְּטַנִּים. וְצָרִיךְ לְהַקְטִין אֶת עַצְמוֹ כְּנֶגֶד מַדְרֵגוֹת עַצְמוֹ וְיִדְמֶה בְּעֵינָיו שֶׁהוּא לְמַטָּה מִמַּדְרֵגָתוֹ (יד, ה').
יד.
כְּפִי שֶׁמְּשַׁבֵּר גַּאֲוָתוֹ כֵּן הוּא זוֹכֶה לְתוֹרָה, וְעַל־יְדֵי זֶה זוֹכֶה לְקָרֵב רְחוֹקִים לַשֵּׁם יִתְבָּרַךְ, שֶׁעַל־יְדֵי זֶה נִתְגַּדֵּל וְנִתְעַלֶּה כְּבוֹדוֹ יִתְבָּרַךְ, וּמַעֲלֶה הַכָּבוֹד לְשָׁרְשׁוֹ וְזוֹכֶה לְיִרְאָה, וְעַל־יְדֵי זֶה זוֹכֶה לִשְׁלוֹם בַּיִת, שָׁלוֹם בַּעֲצָמָיו, וְעַל־יְדֵי זֶה זוֹכֶה לִתְפִלָּה וְעַל־יְדֵי זֶה זוֹכֶה לַשָּׁלוֹם הַכְּלָלִי, שָׁלוֹם בְּכָל הָעוֹלָמוֹת (שָׁם).
According to the degree to which one breaks his pride, so too does he merit Torah, and through this, he merits to bring near those who are far away to Hashem, may He be blessed, which through this, His honor, may He be blessed, is magnified and exalted, and one elevates the honor to its root, and merits fear [of Heaven], and through this, merits peace in the home, peace in his bones, and through this, merits prayer, and through this, merits universal peace, peace in all the worlds (ibid.).
He must diminish himself relative to his own levels and imagine in his eyes that he is below his level (14, 5). One must guard himself from all things that people typically use to aggrandize themselves, which are three things: wisdom, strength, and wealth. That is, he must break his pride in all these things and be humble and lowly in all of them (ibid.). According to how much one breaks his pride, so too does he merit the Torah, and through this, he merits to bring those far away close to Hashem, may He be blessed. Through this, His honor, may He be blessed, is magnified and exalted, and one elevates the honor to its root, merits fear [of Heaven], and through this, merits peace in the home, peace in his bones, and through this, merits prayer, and through this, merits universal peace, peace in all the worlds (ibid.).
## Segment 17
יג. צָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ מִכָּל הַדְּבָרִים, שֶׁדֶּרֶךְ בְּנֵי אָדָם לְהִתְגַּדֵּל בָּהֶם. וְהֵם שְׁלשָׁה דְּבָרִים: חָכְמָה, גְּבוּרָה וַעֲשִׁירוּת, הַיְנוּ שֶׁצָּרִיךְ לְשַׁבֵּר גַּאֲוָתוֹ שֶׁיֵּשׁ לוֹ מִכָּל אֵלּוּ הַדְּבָרִים וְלִהְיוֹת עָנָו וְשָׁפָל בְּכֻלָּם (שָׁם).
טז.
כְּשֶׁהַדּוֹר אֵינָם שׁוֹמְרִים אֶת פִּיהֶם, עַל־יְדֵי זֶה נִכְשָׁלִים חַס וְשָׁלוֹם, כְּשֵׁרֵי הַדּוֹר בְּגֵאוּת. עַל־כֵּן צְרִיכִין אֵלּוּ כְּשֵׁרֵי הַדּוֹר לְהִתְבּוֹנֵן מְאֹד בְּהַגְּדֻלָּה וְהַהִדּוּר וְהַחֲשִׁיבוּת, שֶׁמַּגִּיעַ לָהֶם לְכָל אֶחָד לְפִי עֶרְכּוֹ מְעַט אוֹ הַרְבֵּה, לְהִתְבּוֹנֵן וּלְהִסְתַּכֵּל עַל עַצְמוֹ. שֶׁלֹּא יִכָּשֵׁל בְּגֵאוּת שֶׁהִיא גָּלוּת הַשְּׁכִינָה חַס וְשָׁלוֹם (נח. י').
When the generation does not guard their mouths, through this, the worthy ones of the generation stumble, G-d forbid, into pride. Therefore, these worthy ones of the generation must greatly reflect on the greatness, splendor, and importance that comes to each one according to his level, whether little or much, to reflect and look at himself, so as not to stumble into pride, which is the exile of the Shechinah, G-d forbid (58, 10).
לד. צָרִיךְ הָאָדָם לְהִשְׁתַּדֵּל שֶׁיַּגִּיעַ לִשְׁלֵמוּת הַדַּעַת, דְּהַיְנוּ שֶׁיִּזְכֶּה לְדַעַת דִּקְדֻשָּׁה כָּל מַה שֶּׁאֶפְשָׁר לָאָדָם לֵידַע וּלְהַשִּׂיג מַה שֶּׁאִי אֶפְשָׁר לְאָדָם לֵידַע יוֹתֵר. וְאִי אֶפְשָׁר לָבוֹא לָזֶה כִּי אִם עַל־יְדֵי שֶׁעוֹסֵק עִם בְּנֵי אָדָם לְקָרְבָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, עַל־יְדֵי זֶה נִשְׁלָם דַּעְתּוֹ כַּנַּ"ל, וְעַל־יְדֵי זֶה זוֹכֶה לְבָנִים, וְיוּכַל לִפְקֹד עֲקָרוֹת (נג). A person must strive to attain the perfection of knowledge, that is, to merit holy knowledge, all that a person can know and attain, beyond which it is impossible to know more. This is impossible to achieve except through engaging with people to bring them close to the service of Hashem, may He be blessed. Through this, his knowledge is perfected, as mentioned above, and through this, he merits children and can cause barren women to be remembered [i.e., bear children] (53).
## Segment 19
יד. כְּפִי שֶׁמְּשַׁבֵּר גַּאֲוָתוֹ כֵּן הוּא זוֹכֶה לְתוֹרָה, וְעַל־יְדֵי זֶה זוֹכֶה לְקָרֵב רְחוֹקִים לַשֵּׁם יִתְבָּרַךְ, שֶׁעַל־יְדֵי זֶה נִתְגַּדֵּל וְנִתְעַלֶּה כְּבוֹדוֹ יִתְבָּרַךְ, וּמַעֲלֶה הַכָּבוֹד לְשָׁרְשׁוֹ וְזוֹכֶה לְיִרְאָה, וְעַל־יְדֵי זֶה זוֹכֶה לִשְׁלוֹם בַּיִת, שָׁלוֹם בַּעֲצָמָיו, וְעַל־יְדֵי זֶה זוֹכֶה לִתְפִלָּה וְעַל־יְדֵי זֶה זוֹכֶה לַשָּׁלוֹם הַכְּלָלִי, שָׁלוֹם בְּכָל הָעוֹלָמוֹת (שָׁם).
יח.
עַל־יְדֵי קְדֻשַּׁת שַׁבָּת זוֹכִין לַעֲנָוָה בֶּאֱמֶת, דְּהַיְנוּ לִרְאוֹת שִׁפְלוּתוֹ וּלְהַכִּיר חֲשִׁיבוּת יִשְׂרָאֵל וְלִמְסֹר נַפְשׁוֹ בַּעֲדָם כְּמוֹ מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם (עט).
Through the holiness of the Sabbath, one merits true humility, that is, to see his lowliness, recognize the importance of Israel, and give his soul for them, like Moses our Teacher, peace be upon him (79).
Through greatness, one falls into captivity (22, 11). When the generation does not guard their mouths, through this, the worthy ones of the generation stumble, G-d forbid, into pride. Therefore, these worthy ones of the generation must greatly reflect on the greatness, splendor, and importance that comes to each one according to his level, whether little or much, to reflect and look at himself, so as not to stumble into pride, which is the exile of the Shechinah, G-d forbid (58, 10).
## Segment 23
טו. כְּשֶׁהַדּוֹר אֵינָם שׁוֹמְרִים אֶת פִּיהֶם, עַל־יְדֵי זֶה נִכְשָׁלִים חַס וְשָׁלוֹם, כְּשֵׁרֵי הַדּוֹר בְּגֵאוּת. עַל־כֵּן צְרִיכִין אֵלּוּ כְּשֵׁרֵי הַדּוֹר לְהִתְבּוֹנֵן מְאֹד בְּהַגְּדֻלָּה וְהַהִדּוּר וְהַחֲשִׁיבוּת, שֶׁמַּגִּיעַ לָהֶם לְכָל אֶחָד לְפִי עֶרְכּוֹ מְעַט אוֹ הַרְבֵּה, לְהִתְבּוֹנֵן וּלְהִסְתַּכֵּל עַל עַצְמוֹ. שֶׁלֹּא יִכָּשֵׁל בְּגֵאוּת שֶׁהִיא גָּלוּת הַשְּׁכִינָה חַס וְשָׁלוֹם (נח. י').
כ.
עַל־יְדֵי עֲנָוָה וְשִׁפְלוּת עַל־יְדֵי זֶה אֵין שׁוּם אָדָם יָכוֹל לְהוֹצִיאוֹ וְלִדְחוֹתוֹ מִמְּקוֹמוֹ, דְּהַיְנוּ לְקַפֵּחַ פַּרְנָסָתוֹ חַס וְשָׁלוֹם (שָׁם).
Through humility and lowliness, through this, no person can remove or displace him from his place, that is, to deprive him of his livelihood, G-d forbid (ibid.).
The more a person diminishes himself, the greater his power of drawing, that is, to draw the Shechinah of His divinity to the lower realms to dwell among us, which is His will, may He be blessed, from the day He created His world. Also, to draw people to him to bring them close to His service, may He be blessed, and to draw good influences and blessings to Israel.
## Segment 25
עַל־יְדֵי גַּדְלוּת נוֹפְלִים בִּתְפִיסָה (כב, יא). כָּל מַה שֶּׁהָאָדָם מַקְטִין אֶת עַצְמוֹ בְּיוֹתֵר, יֵשׁ לוֹ כֹּחַ הַמּוֹשֵׁךְ יוֹתֵר, דְּהַיְנוּ לְהַמְשִׁיךְ שְׁכִינַת אֱלֹהוּתוֹ לַתַּחְתּוֹנִים שֶׁיִּשְׁכֹּן עִמָּנוּ, שֶׁזֶּהוּ רְצוֹנוֹ יִתְבָּרַךְ מִיּוֹם שֶׁבָּרָא אֶת עוֹלָמוֹ, וְכֵן לְהַמְשִׁיךְ אֲנָשִׁים אֵלָיו לְקָרְבָם לַעֲבוֹדָתוֹ יִתְבָּרַךְ, וְכֵן לְהַמְשִׁיךְ הַשְׁפָּעוֹת טוֹבוֹת וּבְרָכוֹת לְיִשְׂרָאֵל. וּכְמוֹ כֵן הוּא זוֹכֶה לְהִמָּשֵׁךְ וּלְהִתְקָרֵב לְהַצַּדִּיק הָאֱמֶת (ע).
מ. צָרִיךְ לָדַעַת שֶׁבְּכָל הַהַסְתָּרוֹת שֶׁבָּעוֹלָם נֶעְלָם בָּהֶם הַשֵּׁם יִתְבָּרַךְ, כִּי יֵשׁ שְׁתֵּי בְּחִינוֹת הַסְתָּרוֹת. כִּי יֵשׁ הַסְתָּרָה וְיֵשׁ הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה. וּכְשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר בְּהַסְתָּרָה אַחַת, גַּם כֵּן קָשֶׁה מְאֹד לְמָצְאוֹ, אַךְ אַף עַל פִּי כֵן אֶפְשָׁר לְיַגֵּעַ וְלַחֲתֹר עַד שֶׁיִּמְצָא אוֹתוֹ יִתְבָּרַךְ מֵאַחַר שֶׁיּוֹדֵעַ, שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ. אֲבָל כְּשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר בְּהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, דְּהַיְנוּ שֶׁהַהַסְתָּרָה בְּעַצְמָהּ נִסְתֶּרֶת מִמֶּנּוּ עַד שֶׁאֵינוֹ יוֹדֵעַ כְּלָל שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ, אֲזַי קָשֶׁה מְאֹד לִמְצֹא אוֹתוֹ יִתְבָּרַךְ. וְזֶה נִמְשָׁךְ עַל־יְדֵי רִבּוּי הָעֲווֹנוֹת רַחֲמָנָא לִצְלַן, כִּי עָבַר וְשָׁנָה נַעֲשָׂה לּוֹ כְּהֶתֵּר זֶה בְּחִינַת הַסְתָּרָה אַחַת. אֲבָל מִי שֶׁעוֹבֵר יוֹתֵר חַס וְחָלִילָה, נוֹפֵל לִבְחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה. אֲבָל בֶּאֱמֶת גַּם שָׁם בְּתוֹךְ הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, נֶעְלָם הוּא יִתְבָּרַךְ, כִּי בְּלֹא חִיּוּתוֹ יִתְבָּרַךְ אֵין שׁוּם קִיּוּם לְשׁוּם דָּבָר שֶׁבָּעוֹלָם. עַל־כֵּן בְּכֹחַ עֵסֶק הַתּוֹרָה יְכוִלִים לַהֲפֹךְ כָּל הַהַסְתָּרוֹת לְדַעַת. לֵידַע שֶׁגַּם שָׁם נֶעְלָם הַשֵּׁם יִתְבָּרַךְ אֲפִלּוּ בְּתֹקֶף הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, עַד שֶׁיִּשְׁמַע קוֹל הַכְּרוּז הַגָּדוֹל שֶׁל הַתּוֹרָה שֶׁמַּכְרֶזֶת וְצוֹעֶקֶת תָּמִיד: עַד מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְכוּ' עַד שֶׁיָּשׁוּב אֶל ה' מִכָּל מָקוֹם שֶׁהוּא (נו. ג'). One must know that in all the concealments in the world, Hashem, may He be blessed, is hidden within them, for there are two aspects of concealment: there is concealment, and there is concealment within concealment. When Hashem, may He be blessed, is hidden in a single concealment, it is very difficult to find Him, but nevertheless, it is possible to toil and dig until one finds Him, may He be blessed, since he knows that Hashem, may He be blessed, is hidden from him. But when Hashem, may He be blessed, is hidden in concealment within concealment, that is, the concealment itself is hidden from him so that he does not know at all that Hashem, may He be blessed, is hidden from him, then it is exceedingly difficult to find Him, may He be blessed. This is drawn through the abundance of iniquities, may the Merciful One save us, for one who sins and repeats, it becomes permissible to him—this is the aspect of a single concealment. But one who sins further, G-d forbid, falls into the aspect of concealment within concealment. But in truth, even there, within the concealment within concealment, He, may He be blessed, is hidden, for without His vitality, may He be blessed, there is no existence for anything in the world. Therefore, through the power of engaging in Torah, one can transform all concealments into knowledge, to know that even there, Hashem, may He be blessed, is hidden, even in the intensity of concealment within concealment, until he hears the great heralding voice of the Torah that constantly proclaims and cries: “How long, O simpletons, will you love simplicity?” [Proverbs 1:22], until he returns to the Lord from every place he is (56, 3).
דיבור / גֹדֶל כֹּחוֹ לַטּוֹב, וְכֵן לְהֵפֶךְ חַס וְשָׁלוֹם (Speech / The Great Power of Speech for Good, and Likewise the Opposite, G-d Forbid)
## Segment 27
טז. עַל־יְדֵי קְדֻשַּׁת שַׁבָּת זוֹכִין לַעֲנָוָה בֶּאֱמֶת, דְּהַיְנוּ לִרְאוֹת שִׁפְלוּתוֹ וּלְהַכִּיר חֲשִׁיבוּת יִשְׂרָאֵל וְלִמְסֹר נַפְשׁוֹ בַּעֲדָם כְּמוֹ מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם (עט).
כב.
סְגֻלָּה לְהִנָּצֵל מִגַּדְלוּת, לְכַבֵּד אֶת הַיָּמִים טוֹבִים וּלְקַבְּלָם בְּשִׂמְחָה וּבְהַרְחָבַת הַלֵּב כְּפִי יְכָלְתּוֹ (קלה).
A remedy to be saved from greatness is to honor the festivals and receive them with joy and expansiveness of heart according to one’s ability (135).
Likewise, he merits to be drawn and come close to the true righteous one (70). Through the holiness of the Sabbath, one merits true humility, that is, to see his lowliness, recognize the importance of Israel, and give his soul for them, like Moses our Teacher, peace be upon him (79). The essence of humility is that a person considers himself below his level, lower than what he is, and in any case, does not go beyond his place to consider himself above his level (ibid.).
## Segment 29
יז. עִקַּר הָעֲנָוָה, שֶׁיַּחֲזִיק הָאָדָם אֶת עַצְמוֹ לְמַטָּה מִמַּדְרֵגָתוֹ, שָׁפָל מִמַּה שֶׁהוּא, וְעַל כָּל פָּנִים לֹא יֵצֵא מִמְּקוֹמוֹ לְהַחֲזִיק אֶת עַצְמוֹ לְמַעְלָה מִמַּדְרֵגָתוֹ (שָׁם).
כד.
עַל־יְדֵי עֲנָוָה שֶׁהוּא אַיִן מַמָּשׁ, עַל־יְדֵי זֶה יִזְכֶּה לְתוֹרָה וּגְדֻלָּה בְּמָקוֹם אֶחָד. אֲבָל בְּלֹא זֶה קָשֶׁה שֶׁיִּהְיוּ שְׁנֵיהֶם יַחַד, תּוֹרָה וּגְדֻלָּה (קסב).
Through humility, where he is truly nothing, through this, he will merit Torah and greatness in one place. But without this, it is difficult for both to exist together, Torah and greatness (162).
ה. צָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בֶּאֱמֶת גָּדוֹל לַאֲמִתּוֹ, עַד שֶׁיִּתְבַּיֵּשׁ לְפָנָיו יִתְבָּרַךְ הַרְבֵּה עַל גֹּדֶל פְּשָׁעָיו כְּנֶגֶד רַב וְשַׁלִּיט עִקָּרָא וְשָׁרְשָׁא דְּכָל עָלְמִין וְכוּ' [עַיֵּן בּוּשָׁה ב'. וְעַיֵּן דִּבּוּר ז'] (לח, ה'). One must accustom himself to speak between himself and his Creator with great truth, in absolute truth, until he is greatly ashamed before Him, may He be blessed, for the magnitude of his transgressions against the great and sovereign Master, the root and source of all worlds, etc. [see Shame, item 2; and see Speech, item 7] (38, 5).
## Segment 30
יח. עַל־יְדֵי עֲנָוָה וְשִׁפְלוּת עַל־יְדֵי זֶה אֵין שׁוּם אָדָם יָכוֹל לְהוֹצִיאוֹ וְלִדְחוֹתוֹ מִמְּקוֹמוֹ, דְּהַיְנוּ לְקַפֵּחַ פַּרְנָסָתוֹ חַס וְשָׁלוֹם (שָׁם).
כו.
מֵעִנְיַן חֶרֶב הַגַּאֲוָה שֶׁבָּא עַל־יְדֵי הַגֵּרִים וְכוּ' [עַיֵּן כָּבוֹד אוֹת כ"ח] (ח"ב, ה', ה).
Regarding the sword of pride that comes through converts, etc. [see Kavod, item 28] (Part II, 5, 5).
Through humility and lowliness, through this, no person can remove or displace him from his place, that is, to deprive him of his livelihood, G-d forbid (ibid.).
## Segment 32
יט. עַל־יְדֵי עֲנָוָה נִצּוֹל מִנִּאוּף, אֲבָל עַל־יְדֵי גַּדְלוּת מִתְגַּבֵּר עָלָיו הַיֵּצֶר הָרָע בְּתַאֲוָה זֹאת, [וְעַיֵּן לְעֵיל] (קל).
כח.
בְּעִנְיַן הַהַכְנָעָה טוֹעִים הָעוֹלָם הַרְבֵּה [וְעַיֵּן בִּפְנִים]. וּצְרִיכִים לִשְׁמֹר אֶת עַצְמוֹ מְאֹד מֵעֲנָוָה פְּסוּלָה וּלְהִתְפַּלֵּל לַשֵּׁם יִתְבָּרַךְ עַל זֶה הַרְבֵּה שֶׁיִּזְכֶּה לַעֲנָוָה אֲמִתִּית כִּרְצוֹנוֹ יִתְבָּרַךְ (לח).
Regarding submission, the world greatly errs [see within]. One must guard himself greatly from false humility and pray much to Hashem, may He be blessed, to merit true humility according to His will, may He be blessed (38).
כא. טוֹב מְאֹד מִי שֶׁיָּכוֹל לִשְׁפֹּךְ שִׂיחוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמִים וְתַחֲנוּנִים, כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו [שֶׁקּוֹרִין פְּיֶעסְטִין]. וּמַה טּוֹב כְּשֶׁיָּכוֹל לְעוֹרֵר לִבּוֹ בְּשִׂיחָתוֹ עַד שֶׁיִּבְכֶּה וְיוֹרִיד דְּמָעוֹת, כְּבֵן הַבּוֹכֶה לִפְנֵי אָבִיו (שהר"ן ז). It is very good for one who can pour out his conversation before Hashem, may He be blessed, with mercy and supplications, like a son confessing before his father [called piyestin in Yiddish]. How good it is when he can arouse his heart in his conversation until he cries and sheds tears, like a son crying before his father (Sichot HaRan, 7).
## Segment 33
כב.
דעת (Knowledge)
## Segment 36
כא. הִתְקָרְבוּת לְהַצַּדִּיק הָאֲמִתִּי מְבַטֵּל הַגַּדְלוּת, עַל־כֵּן זֶה סִימָן אִם הוּא מְקֻשָּׁר לְהַצַּדִּיק בֶּאֱמֶת אָז יֵשׁ לוֹ שִׁפְלוּת (שָׁם).
לא.
צְרִיכִין לְהִתְפַּלֵּל וּלְבַקֵּשׁ מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ לִזְכּוֹת לְשִׁפְלוּת וַעֲנָוָה בֶּאֱמֶת, כִּי אֵין אָנוּ יוֹדְעִים כְּלָל מַה הִיא עֲנָוָה וְשִׁפְלוּת אֲמִתִּי, כִּי בְּוַדַּאי אֵין זֶה הַתַּכְלִית שֶׁיִּהְיֶה נִבְזֶה וְעָצֵל שֶׁקּוֹרִין [שְׁלֵים מַזְלְנִיק]. כִּי הָעֲנָוָה הִיא עִקַּר הַחַיִּים שֶׁל כָּל אֵיבָר וְאֵיבָר וְהוּא כָּל תַּעֲנוּג עוֹלָם הַבָּא, וּבְוַדַּאי אֵין זֶה הַתַּכְלִית שֶׁל עוֹלָם הַבָּא לִהְיוֹת נִבְזֶה וְעָצֵל וְכוּ' חַס וְשָׁלוֹם. עַל־כֵּן צְרִיכִין רַק לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיַּעֲזֹר לוֹ לִזְכּוֹת לַעֲנָוָה וְשִׁפְלוּת אֲמִתִּי שֶׁהוּא עִקַּר הַחַיִּים וְעִקַּר הַתַּעֲנוּג שֶׁל עוֹלָם הַבָּא, כַּנַּ"ל (שָׁם).
One must pray and request greatly from Hashem, may He be blessed, to merit true lowliness and humility, for we do not know at all what true humility and lowliness are. Certainly, it is not the purpose to be despised and lazy, as they call a “schlemiel.” For humility is the essence of the life of every limb and organ and is the entire delight of the World to Come, and certainly, the purpose of the World to Come is not to be despised and lazy, etc., G-d forbid. Therefore, one must only request from Hashem, may He be blessed, to help him merit true humility and lowliness, which is the essence of life and the essence of the delight of the World to Come, as mentioned above (ibid.).
א. מִי שֶׁרוֹצֶה לָשׁוּב לַשֵּׁם יִתְבָּרַךְ, צָרִיךְ לִהְיוֹת בָּקִי בַּהֲלָכָה מְאֹד, שֶׁלֹּא יַפִּיל וְלֹא יְרַחֵק אוֹתוֹ שׁוּם דָּבָר בָּעוֹלָם בֵּין בַּעֲלִיָּה וּבֵין בִּירִידָה, וּבְכָל מַה שֶּׁיַּעֲבֹר עָלָיו יְחַזֵּק אֶת עַצְמוֹ [שֶׁקּוֹרִין דֶער הַאלְטִין זִיךְ] וִיקַיֵּם אִם אֶסַּק שָׁמַיִם שָׁם אַתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ, שֶׁגַּם בִּשְׁאוֹל תַּחְתִּיּוֹת יְכוֹלִין לְקָרֵב אֶת עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ, כִּי גַּם שָׁם הוּא יִתְבָּרַךְ נִמְצָא בִּבְחִינַת וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ. [עַיֵּן תְּשׁוּבָה אוֹת י'] (ו, ד'). One who wishes to return to Hashem, may He be blessed, must be very expert in law (halakha), so that nothing in the world, whether in ascent or descent, will cause him to fall or distance him. In all that passes over him, he should strengthen himself [called der haltin zich in Yiddish] and fulfill, “If I ascend to heaven, You are there; if I make my bed in Sheol, behold, You are there” [Psalms 139:8], for even in the lowest depths of Sheol, one can draw close to Hashem, may He be blessed, for He, may He be blessed, is found even there in the aspect of “If I make my bed in Sheol, behold, You are there.” [See Repentance, item 10] (6, 4).
## Segment 38
סְגֻלָּה לְהִנָּצֵל מִגַּדְלוּת, לְכַבֵּד אֶת הַיָּמִים טוֹבִים וּלְקַבְּלָם בְּשִׂמְחָה וּבְהַרְחָבַת הַלֵּב כְּפִי יְכָלְתּוֹ (קלה). עַל־יְדֵי עֲנָוָה שֶׁהוּא אַיִן מַמָּשׁ, עַל־יְדֵי זֶה יִזְכֶּה לְתוֹרָה וּגְדֻלָּה בְּמָקוֹם אֶחָד. אֲבָל בְּלֹא זֶה קָשֶׁה שֶׁיִּהְיוּ שְׁנֵיהֶם יַחַד, תּוֹרָה וּגְדֻלָּה (קסב).
Through humility, one is saved from adultery, but through greatness, the evil inclination strengthens over him in this desire [see above] (130). A remedy to be saved from greatness is to honor the festivals and receive them with joy and expansiveness of heart according to one’s ability (135). Drawing close to the true righteous one nullifies greatness; therefore, this is a sign—if he is truly connected to the righteous one, then he has lowliness (ibid.).
Through humility, where he is truly nothing, through this, he will merit Torah and greatness in one place. But without this, it is difficult for both to exist together, Torah and greatness (162). When a person has greatness, it is a sign that trouble will come to him, may the Merciful One save us. Conversely, when he is humble and lowly, he will come to great honor (168). Regarding the sword of pride that comes through converts, etc. [see Kavod, item 28] (Part II, 5, 5).
## Segment 40
כג. כְּשֶׁיֵּשׁ לָאָדָם גַּדְלוּת, סִימָן שֶׁיָּבוֹא לוֹ צָרָה רַחֲמָנָא לִצְלָן. וְכֵן לְהֵפֶךְ, כְּשֶׁהוּא עָנָו וְשָׁפָל, יָבוֹא לְכָבוֹד גָּדוֹל (קסח).
ב.
כָּל הַצָּרוֹת וְהַיִּסּוּרִין וְהַגָּלוּת וְכָל הַחֶסְרוֹנוֹת שֶׁיֵּשׁ לְאָדָם הֵן פַּרְנָסָה אוֹ בָּנִים אוֹ בְּרִיאוּת הַגּוּף וְכוּ', הַכֹּל הוּא רַק לְפִי עֵרֶךְ חֶסְרוֹן הַדַּעַת, וּכְשֶׁנִּשְׁלָם הַדַּעַת אֲזַי נִשְׁלָם כָּל הַחֶסְרוֹנוֹת. וְעִקַּר הַחַיִּים הַנִּצְחִיִּים יִהְיֶה לֶעָתִיד מֵחֲמַת הַדַּעַת, שֶׁתִּתְרַבֶּה הַדַּעַת שֶׁיֵּדְעוּ הַכֹּל אֶת הַשֵּׁם יִתְבָּרַךְ, וְעַל־יְדֵי זֶה יֻכְלְלוּ בְּאַחְדוּתוֹ, וְאָז יִחְיוּ חַיִּים נִצְחִיִּים כָּמוֹהוּ. כִּי עַל־יְדֵי הַיְדִיעָה מִמֶּנּוּ יִתְבָּרַךְ נִכְלָלִים בּוֹ יִתְבָּרַךְ שֶׁזֶּה עִקַּר שַׁעֲשׁוּעַ הָעוֹלָם הַבָּא. עַל־כֵּן צְרִיכִין לִשְׁמֹר אֶת הַדַּעַת וְהַמַּחֲשָׁבָה מְאֹד שֶׁיִּהְיֶה בִּקְדֻשָּׁה לִשְׁמֹר מִמַּחֲשָׁבוֹת רָעוֹת. וְלַחֲשֹׁב תָּמִיד מַחֲשָׁבוֹת בְּתוֹרָה וַעֲבוֹדָה וּלְהִשְׁתַּדֵּל לְהַגִּיעַ לְדַעַת דִּקְדֻשָּׁה שֶׁבּוֹ תָּלוּי הַכֹּל כַּנַּ"ל (כא, י"א).
All troubles, afflictions, exile, and all deficiencies a person has—whether in livelihood, children, physical health, or the like—are only according to the degree of lack of knowledge. When knowledge is perfected, all deficiencies are perfected. The essence of eternal life in the future will be due to knowledge, when knowledge will increase, and all will know Hashem, may He be blessed. Through this, they will be included in His unity, and then they will live eternal life like Him. For through knowing Him, may He be blessed, they are included in Him, may He be blessed, which is the essence of the delight of the World to Come. Therefore, one must guard knowledge and thought greatly to keep them in holiness, guarding against evil thoughts, always thinking thoughts of Torah and service, and striving to attain holy knowledge, upon which everything depends, as mentioned above (21, 11).
יב. יֵשׁ שֶׁעָבְרוּ עֲבֵרוֹת כָּל כָּךְ עַד שֶׁנָּפְלוּ בִּבְחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה וּמֵחֲמַת זֶה נִדְמֶה לָהֶם, שֶׁאֵין לָהֶם עוֹד תִּקְוָה חַס וְשָׁלוֹם, כִּי עָבַר וְשָׁנָה נַעֲשָׂה לוֹ כְּהֶתֵּר, זֶה בְּחִינַת הַסְתָּרָה אַחַת, אֲבָל כְּשֶׁעוֹבֵר יוֹתֵר חַס וְשָׁלוֹם, אֲזַי הַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ בִּבְחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה וַאֲזַי קָשֶׁה מְאֹד לִמְצֹא אוֹתוֹ יִתְבָּרַךְ, אֲבָל בִּבְחִינַת עֵסֶק הַתּוֹרָה יְכוֹלִין לְעוֹרֵר גַּם אוֹתוֹ וּלְהוֹדִיעוֹ מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁיֵּשׁ לוֹ תִּקְוָה גַּם כֵּן עַד שֶׁיָּשׁוּב אֶל הָאֱמֶת וְיִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ. כִּי בֶּאֱמֶת בְּכֹחַ הַצַּדִּיקֵי אֱמֶת הַכֹּל יְכוֹלִים לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ תָּמִיד; בְּכָל עֵת; אֵיךְ שֶׁהֵם; מִכָּל מָקוֹם שֶׁהֵם (נו, ג'). There are those who have committed so many transgressions that they have fallen into the aspect of concealment within concealment, and because of this, it seems to them that they have no hope, G-d forbid. For one who sins and repeats, it becomes permissible to him—this is the aspect of single concealment. But when he sins further, G-d forbid, then Hashem, may He be blessed, is hidden from him in the aspect of concealment within concealment, and then it is very difficult to find Him, may He be blessed. But through engaging in Torah, one can arouse even him and make him aware of Hashem, may He be blessed, that he too has hope until he returns to the truth and draws close to Hashem, may He be blessed. For in truth, through the power of true righteous ones, everyone can draw close to Hashem, may He be blessed, always, at all times, however they are, from every place they are (56, 3).
## Segment 42
כד. מֵעִנְיַן חֶרֶב הַגַּאֲוָה שֶׁבָּא עַל־יְדֵי הַגֵּרִים וְכוּ' [עַיֵּן כָּבוֹד אוֹת כ"ח] (ח"ב, ה', ה).
ד.
גַּם עַל־יְדֵי שֶׁהָאָדָם הוּא עָנָו, שָׁפָל וְסַבְלָן וְלֹא יֶחֱרֶה אַפּוֹ עַל בִּזְיוֹנוֹ, עַל־יְדֵי זֶה מְקַדֵּשׁ הַחֹטֶם בִּשְׁלֵמוּת. וְעַל־יְדֵי שֶׁהוּא נֶאֱמַן רוּחַ מְכַסֶּה דָּבָר, שֶׁכְּשֶׁמְּגַלִּין לוֹ סוֹד הוּא נִזְהָר לְשָׁמְרוֹ לִבְלִי לְגַלּוֹתוֹ לְאַחֵר, עַל־יְדֵי זֶה מְקַדֵּשׁ הָאָזְנַיִם וְעַל־יְדֵי כָּל זֶה מַמְשִׁיךְ שֶׁפַע הַדַּעַת כַּנַּ"ל (שָׁם ו').
Also, through a person being humble, lowly, patient, and not becoming angry at his disgrace, through this, he fully sanctifies the nose. Through being trustworthy, concealing a matter, so that when a secret is revealed to him, he is careful to guard it and not disclose it to another, through this, he sanctifies the ears. Through all this, he draws the abundance of knowledge, as mentioned above (ibid., 6).
The essence of the honor and greatness of the kingdom, or a leader and ruler, is through humility. The more humility a king or ruler has, the more his kingdom and dominion expand (16). Regarding submission, the world greatly errs [see within].
## Segment 44
כה. עִקַּר כְּבוֹד וּגְדֻלַּת הַמַּלְכוּת, אוֹ מַנְהִיג וּמוֹשֵׁל הוּא עַל־יְדֵי עֲנָוָה, וְכָל מַה שֶּׁיֵּשׁ לְהַמֶּלֶךְ וְהַמּוֹשֵׁל עֲנָוָה בְּיוֹתֵר, מִתְפַּשֵּׁט מַלְכוּתוֹ וּמֶמְשַׁלְתּוֹ בְּיוֹתֵר (טז).
ו.
אֵלּוּ הַמְּבוּכוֹת שֶׁאָנוּ נְבוֹכִין בָּהֶם כְּמוֹ הַיְדִיעָה וְהַבְּחִירָה, דַּע, שֶׁאֵין מֹחַ שֶׁל אֱנוֹשִׁי יָכוֹל לְהָבִין אֶת הַיְדִיעָה הַזֹּאת, כִּי הַשֵּׂכֶל הַזֶּה הִיא בְּחִינַת מַקִּיף שֶׁהַשֵּׂכֶל הַזֶּה גָּדוֹל עַד לִמְאֹד עַד שֶׁאֵין הַמֹּחַ יָכוֹל לְסָבְלוֹ וְאֵין נִכְנָס בַּמֹּחַ, כִּי אִם מַקִּיף אוֹתוֹ מִבַּחוּץ, וְאִם הָיָה יוֹדֵעַ זֶה הַשֵּׂכֶל, הָיָה בְּגֶדֶר מַלְאָךְ וְלֹא בְּגֶדֶר אֱנוֹשִׁי. וְדַע, שֶׁזֶּה עִקַּר כֹּחַ הַבְּחִירָה מַה שֶּׁאֵין יוֹדֵעַ הַשֵּׂכֶל שֶׁל הַיְדִיעָה וְהַבְּחִירָה. וּלֶעָתִיד, שֶׁיִּתְגַּדֵּל הַשֵּׂכֶל הָאֱנוֹשִׁי וְיִתְגַּלֶּה לָאֱנוֹשִׁי הַיְדִיעָה וְהַבְּחִירָה, אָז בֶּאֱמֶת יִתְבַּטֵּל הַבְּחִירָה, כִּי אָז עַל־יְדֵי גִּדּוּלוֹ שֶׁל הַשֵּׂכֶל יֵצֵא מִגֶּדֶר הָאֱנוֹשִׁי וְיַעֲלֶה לְגֶדֶר מַלְאָךְ וְיִתְבַּטֵּל הַבְּחִירָה. וּמִזֶּה תָּבִין, שֶׁאַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ עִנְיְנֵי הַמְּבוּכָה שֶׁל הַיְדִיעָה וְהַבְּחִירָה וְכַיּוֹצֵא בָּזֶה, כִּי עַכְשָׁו אִי אֶפְשָׁר בְּשׁוּם אֹפֶן לְהָבִין הַשֵּׂכֶל הַזֶּה שֶׁל הַיְדִיעָה וְהַבְּחִירָה, כִּי הֵם בְּחִינַת מַקִּיף שֶׁאִי אֶפְשָׁר לִכְנֹס בַּמֹּחַ בָּעוֹלָם הַזֶּה שֶׁהוּא עוֹלַם הַבְּחִירָה. כִּי זֶה עִקַּר כֹּחַ הַבְּחִירָה מַה שֶּׁאֵין יוֹדְעִים הַשֵּׂכֶל שֶׁל הַיְדִיעָה וְהַבְּחִירָה (שָׁם ד').
These perplexities that confound us, such as divine foreknowledge and free will, know that no human mind can comprehend this knowledge, for this intellect is the aspect of a makif (encompassing), an intellect so exceedingly great that the mind cannot bear it or contain it, but only surrounds it from outside. If one knew this intellect, he would be in the category of an angel, not a human. Know that this is the essence of the power of free will—that one does not know the intellect of foreknowledge and free will. In the future, when human intellect will grow and foreknowledge and free will will be revealed to humanity, then free will will truly be nullified, for through the growth of intellect, one will leave the human category and ascend to the angelic category, and free will will be nullified. From this, understand that your thoughts about the perplexities of foreknowledge and free will and the like should not alarm you, for now it is impossible in any way to comprehend this intellect of foreknowledge and free will, as they are the aspect of a makif that cannot enter the mind in this world, which is the world of free will. For this is the essence of the power of free will—that we do not know the intellect of foreknowledge and free will (ibid., 4).
יח. מִי שֶׁיֵּשׁ עָלָיו דִּינִים חַס וְשָׁלוֹם, וְיֵשׁ לוֹ אֵיזֶה צָרָה רַחֲמָנָא לִצְלָן צָרִיךְ לִרְאוֹת לְהִתְגַבֵּר וּלְהִתְחַזֵּק אָז בְּיוֹתֵר לְהִנָּצֵל מֵהַיֵּצֶר הָרָע, כִּי אָז מִתְגַּבֵּר עָלָיו הַיֵּצֶר הָרָע, כִּי עִקַּר שֹׁרֶשׁ הַיֵּצֶר הָרָע הוּא גְּבוּרוֹת, וְדִינִים רַחֲמָנָא לִצְלָן (שָׁם). One who has judgments upon him, G-d forbid, and has some trouble, may the Merciful One save us, must see to overcome and strengthen himself even more then to be saved from the evil inclination, for then the evil inclination strengthens against him, because the primary root of the evil inclination is might (gevurot) and judgments, may the Merciful One save us (ibid.).
## Segment 46
כו. בְּעִנְיַן הַהַכְנָעָה טוֹעִים הָעוֹלָם הַרְבֵּה [וְעַיֵּן בִּפְנִים]. וּצְרִיכִים לִשְׁמֹר אֶת עַצְמוֹ מְאֹד מֵעֲנָוָה פְּסוּלָה וּלְהִתְפַּלֵּל לַשֵּׁם יִתְבָּרַךְ עַל זֶה הַרְבֵּה שֶׁיִּזְכֶּה לַעֲנָוָה אֲמִתִּית כִּרְצוֹנוֹ יִתְבָּרַךְ (לח).
ח.
לִפְעָמִים נִתְעַלְּמִין הַמֹּחִין וְהַדַּעַת, וְאָז יָפָה צְעָקָה לָאָדָם בֵּין בִּתְפִלָּה בֵּין בְּתוֹרָה, וְעַל־יְדֵי זֶה מוֹלִיד הַמֹּחַ וְהַדַּעַת (שָׁם ז').
Sometimes the intellect and knowledge are concealed, and then crying out is beneficial for a person, whether in prayer or Torah study, and through this, the intellect and knowledge are born (ibid., 7).
One must guard himself greatly from false humility and pray much to Hashem, may He be blessed, to merit true humility according to His will, may He be blessed (38).
## Segment 48
כז. עִקַּר הַתְּחִיָּה לֶעָתִיד שֶׁיִחְיוּ וְיָקוּמוּ בִּתְחִיָּה, יִהְיֶה רַק לְהַשִּׁפְלוּת שֶׁל כָּל אֶחָד, הַיְנוּ שֶׁרַק הַשִּׁפְלוּת שֶׁל כָּל אֶחָד וְאֶחָד יִהְיֶה נִחְיֶה וְיָקוּם בִּתְחִיָּה לֶעָתִיד. כִּי עִקַּר הַתַּעֲנוּג הַנִּפְלָא שֶׁהֵם חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא אִי אֶפְשָׁר לָאָדָם לְקַבֵּל, כִּי אִם הַשִּׁפְלוּת וְהָעֲנָוָה הָאֲמִתִּית שֶׁל כָּל אֶחָד, הוּא לְבַדּוֹ יִזְכֶּה לִחְיוֹת וּלְקַבֵּל הַתַּעֲנוּג וְהַחַיִּים שֶׁל הָעוֹלָם הַבָּא (עב).
י.
כָּל הַדִּינִים חַס וְחָלִילָה, נִמְשָׁכִין מֵחֶסְרוֹן הַדַּעַת, וְעַל־יְדֵי זֶה בָּא כַּעַס וְאַכְזָרִיּוּת. וְעַל־כֵּן הַחוֹלֶה - שֶׁדִּינִים שׁוֹרִין עָלָיו וּמֹחוֹ בְּקַטְנוּת, עַל־כֵּן הוּא כַּעֲסָן. אֲבָל עַל־יְדֵי הַגְדָּלַת הַדַּעַת נִמְתָּקִין וְנִתְבַּטְּלִין כָּל הַדִּינִים וְנִתְבַּטֵּל הַכַּעַס וְהָאַכְזָרִיּוּת וְזוֹכִין לְרַחֲמָנוּת גָּדוֹל וְלֵידַע, שֶׁכָּל מַה שֶּׁעוֹבֵר עָלָיו הַכֹּל לְטוֹבָה כִּי כֻּלּוֹ טוֹב (שָׁם).
All judgments, G-d forbid, are drawn from a lack of knowledge, and through this comes anger and cruelty. Therefore, the sick person—upon whom judgments rest and whose mind is diminished—is angry. But through increasing knowledge, all judgments are sweetened and nullified, anger and cruelty are nullified, and one merits great compassion and the knowledge that everything that happens to him is for good, for it is all good (ibid.).
The essence of the future resurrection, when they will live and arise in the resurrection, will be only for the lowliness of each individual, that is, only the lowliness of each and every person will live and arise in the future resurrection.
## Segment 49
כח. בְּכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל מֻשְׁרָשׁ הַשִּׁפְלוּת וְהָעֲנָוָה שֶׁל מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, בְּכָל אֵיבָר וְאֵיבָר, אֲבָל זֹאת הָעֲנָוָה וְשִׁפְלוּת נֶעְלָם אֵצֶל כָּל אֶחָד בִּבְחִינַת מִיתָה, וְעַל־כֵּן אֵינוֹ מַרְגִּישׁ בְּעַצְמוֹ זֹאת הַשִּׁפְלוּת, וְעַל־כֵּן הוּא רָחוֹק מֵעֲנָוָה וְשִׁפְלוּת הַזֶּה. אֲבָל עַל יְדֵי שֶׁמִּתְקָרֵב אֶת עַצְמוֹ לַצַּדִּיק הָאֲמִתִּי וְרוֹאֶה אוֹתוֹ, מִכָּל שֶׁכֵּן כְּשֶׁזּוֹכֶה לִשְׁמֹעַ מִפִּיו תּוֹרָה, עַל־יְדֵי זֶה זוֹכֶה לְבוּשָׁה וּתְשׁוּבָה, וְעַל־יְדֵי זֶה זוֹכֶה שֶׁיִּהְיֶה נִחְיֶה אֶצְלוֹ הַשִּׁפְלוּת וְהָעֲנָוָה הַזֹּאת וְאָז זוֹכֶה לַעֲנָוָה אֲמִתִּית שֶׁהוּא בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא כַּנַּ"ל (שָׁם).
יב.
עִקַּר הַנֶּחָמָה שֶׁל כָּל הַצָּרוֹת וְעִקַּר הַתִּקְוָה וְעִקַּר חַיֵּי הָעוֹלָם הַבָּא וְתַעֲנוּגָיו הוּא רַק הַשָּׂגַת הַדַּעַת דִּקְדֻשָּׁה. שֶׁהוּא לָדַעַת אוֹתוֹ יִתְבָּרַךְ בֶּאֱמֶת וְכַנִּזְכָּר לְעֵיל. וְהַכֹּל יִזְדַּכְּכוּ וְיִזְכּוּ לָזֶה לֶעָתִיד, אֲפִלּוּ אֻמּוֹת הָעוֹלָם. כְּמוֹ שֶׁכָּתוּב: כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת ה' וְגוֹ'. אֲבָל יִהְיֶה הֶפְרֵשׁ וְהֶבְדֵּל גָּדוֹל בֵּין יְדִיעָתָם לִידִיעָתֵנוּ, כִּי מַה שֶּׁיִּהְיֶה אָז נֶחֱשָׁב אֶצְלָם לְהַשָּׂגָה גְּדוֹלָה וְנִפְלָאָה, יִהְיֶה אֶצְלֵנוּ שְׂחוֹק וְדָבָר פָּשׁוּט. וְכֵן בֵּין יִשְׂרָאֵל בְּעַצְמָן יִהְיֶה הֶפְרֵשׁ גָּדוֹל בֵּין כָּל צַדִּיק וְצַדִּיק מִכָּל שֶׁכֵּן בֵּין צַדִּיק לְרָשָׁע, כִּי כָּל אֶחָד יַשִּׂיג לְפִי עֲבוֹדָתוֹ וִיגִיעָתוֹ וְטָרְחוֹ אֲשֶׁר טָרַח וְיָגַע וְסָבַל מְרִירוּת בְּזֶה הָעוֹלָם בִּשְׁבִיל הַשֵּׁם יִתְבָּרַךְ. וַאֲפִלּוּ צַדִּיקִים גְּדוֹלִים כְּשֶׁיָּבוֹאוּ בָּעוֹלָם הַבָּא עַל הַשָּׂגוֹת שֶׁהִשִּׂיג הַצַּדִּיק הַגָּדוֹל מֵהֶם בָּעוֹלָם הַזֶּה, יִהְיֶה אֶצְלָם דְּבָרִים נוֹרָאִים. וְיִכָּווּ וִיתְלַהֲבוּ מֵהֶם. וְאֵצֶל זֶה הַצַּדִּיק הַגָּדוֹל מֵהֶם יִהְיֶה זֶה דָּבָר פָּשׁוּט. כִּי גַּם בָּעוֹלָם הַזֶּה הִשִּׂיג הַשָּׂגוֹת אֵלּוּ. וּמַה שֶּׁיַּשִּׂיג הוּא בָּעוֹלָם הַבָּא יִגְדַּל מְאֹד מְאֹד. וְכֵן בֵּין אָדָם לַחֲבֵרוֹ. וְהָבֵן הֵיטֵב וְשִׂים לִבְּךָ הֵיטֵב לִדְבָרִים אֵלֶּה, שֶׁתִּרְאֶה לְהָכִין לְעַצְמְךָ חַיִּים לָנֶצַח וְאִם חָכַמְתָּ חָכַמְתָּ לָךְ וְכוּ' (שָׁם).
The essence of the consolation for all troubles, the essence of hope, and the essence of the life and delights of the World to Come is only the attainment of holy knowledge, which is to know Him, may He be blessed, in truth, as mentioned above. All will be purified and merit this in the future, even the nations of the world, as it is written: “For the earth will be filled with the knowledge of the Lord” [Isaiah 11:9]. But there will be a great difference and distinction between their knowledge and ours, for what will then be considered by them a great and wondrous attainment will be to us a laughing matter and simple. Likewise, among Israel themselves, there will be a great difference between each righteous person and another, all the more so between a righteous person and a wicked one, for each will attain according to his service, effort, and toil, which he toiled, labored, and endured bitterness in this world for the sake of Hashem, may He be blessed. Even great righteous ones, when they come to the World to Come, will find the attainments that a greater righteous one achieved in this world to be awesome things, and they will burn and be inflamed by them. For that greater righteous one, these will be simple matters, for he attained these in this world. What he will attain in the World to Come will be far greater. So too between one person and another. Understand this well and set your heart well to these matters, so you will see to prepare for yourself eternal life, and “if you have gained wisdom, you have gained wisdom for yourself” [Proverbs 9:12], etc. (ibid.).
השגות והתנוצצות אלקות (Attainments and Sparks of Divinity)
## Segment 51
כט. צְרִיכִין לְהִתְפַּלֵּל וּלְבַקֵּשׁ מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ לִזְכּוֹת לְשִׁפְלוּת וַעֲנָוָה בֶּאֱמֶת, כִּי אֵין אָנוּ יוֹדְעִים כְּלָל מַה הִיא עֲנָוָה וְשִׁפְלוּת אֲמִתִּי,כִּי בְּוַדַּאי אֵין זֶה הַתַּכְלִית שֶׁיִּהְיֶה נִבְזֶה וְעָצֵל שֶׁקּוֹרִין [שְׁלֵים מַזְלְנִיק]. כִּי הָעֲנָוָה הִיא עִקַּר הַחַיִּים שֶׁל כָּל אֵיבָר וְאֵיבָר וְהוּא כָּל תַּעֲנוּג עוֹלָם הַבָּא, וּבְוַדַּאי אֵין זֶה הַתַּכְלִית שֶׁל עוֹלָם הַבָּא לִהְיוֹת נִבְזֶה וְעָצֵל וְכוּ' חַס וְשָׁלוֹם. עַל־כֵּן צְרִיכִין רַק לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיַּעֲזֹר לוֹ לִזְכּוֹת לַעֲנָוָה וְשִׁפְלוּת אֲמִתִּי שֶׁהוּא עִקַּר הַחַיִּים וְעִקַּר הַתַּעֲנוּג שֶׁל עוֹלָם הַבָּא, כַּנַּ"ל (שָׁם).
יד.
חֹדֶשׁ אֱלוּל הוּא הַזְּמַן הַמְּסֻגָּל יוֹתֵר לִזְכּוֹת לְדַעַת, דְּהַיְנוּ שֶׁיִּזְכֶּה לְהַשִּׂיג הַמַּקִּיפִין שֶׁל הַשֵּׂכֶל וְלַעֲשׂוֹת מֵהַמַּקִּיף פְּנִימִי עַד שֶׁיִּהְיֶה לוֹ מַקִּיפִין אֲחֵרִים, וְעַל־יְדֵי זֶה עוֹשֶׂה לְבוּשִׁין לְנִשְׁמָתוֹ וְנִצּוֹל מִכָּל אוֹרֵב וּמַסְטִין כַּנַּ"ל (שם).
The month of Elul is the most opportune time to merit knowledge, that is, to merit attaining the encompassing aspects of the intellect and making the encompassing internal until he has other encompassing aspects. Through this, he makes garments for his soul and is saved from all ambushers and accusers, as mentioned above (ibid.).
For the essential wondrous delight, which is the eternal life of the World to Come, cannot be received by a person except through the true lowliness and humility of each individual.
## Segment 53
לב. לא. כְּשֶׁרוֹאֶה אָדָם בְּעַצְמוֹ שֶׁהוֹלֵךְ לוֹ שֶׁלֹּא כְּסֵדֶר, יֵדַע שֶׁיֵּשׁ לוֹ גַּדְלוּת וְיַעֲשֶׂה תְּשׁוּבָה וְיַשְׁפִּיל אֶת עַצְמוֹ וְיִהְיֶה בִּבְחִינַת מָה, וַאֲזַי יַחֲזֹר לֵילֵךְ לוֹ כְּסֵדֶר (פב).
יט.
תִּקּוּן הַדִּבּוּר הוּא עַל־יְדֵי שֶׁבַח הַצַּדִּיקִים, כִּי עַל־יְדֵי שֶׁבַח הַצַּדִּיקִים מְרִימִין אֶת הַדַּעַת וַאֲזַי מְקַבְּלִין הַדִּבּוּר מֵהַדָּעַת וְיֵשׁ בּוֹ טוֹב, וַאֲזַי הַדִּבּוּר נִשְׁמָע וְנִתְקַבֵּל וְהִיא תִּקּוּן הַכְּלָלִי לְהַדִּבּוּר (שָׁם ב').
The rectification of speech is through praising the righteous ones, for through praising the righteous ones, knowledge is elevated, and then speech is received from knowledge and has good in it. Then the speech is heard and accepted, and this is the general rectification for speech (ibid., 2).
יז.
וַאֲפִלּוּ אִם כְּבָר שָׁבַר הַמְדַמֶּה וּבָזֶה הֵקִים אֶת תְּכוּנַת שִׂכְלוֹ, עִם כָּל זֶה הַשֵּׂכֶל עֲדַיִן בְּכֹחַ. וְצָרִיךְ לְהִשְׁתַּמֵּשׁ בְּשִׂכְלוֹ, הַיְנוּ לַחֲקֹר וְלַחֲשֹׁב בּוֹ בַּעֲבוֹדַת ה' וְאָז כְּשֶׁחוֹקֵר בְּשִׂכְלוֹ וּמִשְׁתַּמֵּשׁ בּוֹ, אֲזַי הוּא מוֹצִיא הַשֵּׂכֶל מִן הַכֹּחַ אֶל הַפֹּעַל. וְאַחַר כָּךְ כְּשֶׁמַּשִּׂיג בְּשִׂכְלוֹ כָּל מַה שֶּׁיֵּשׁ בְּיַד אֱנוֹשִׁי לְהַשִּׂיג, זֶהוּ הַשְׁאָרוֹתָיו לְאַחַר מִיתָה. וְעִקַּר קִיּוּמוֹ שֶׁל אָדָם לְאַחַר מִיתָתוֹ אֵינוֹ אֶלָּא זֶה הַשֵּׂכֶל דִּקְדֻשָּׁה, שֶׁקָּנָה וְהִשִּׂיג בְּתוֹרָה וַעֲבוֹדָה (שָׁם).
Even if one has already broken the imagination and thereby established the structure of his intellect, the intellect is still in potential. He must use his intellect, that is, investigate and think with it in the service of the Lord. Then, when he investigates with his intellect and uses it, he brings the intellect from potential to actual. Afterward, when he attains with his intellect all that is within human capacity to attain, this is what remains of him after death. The essence of a person’s existence after his death is only this holy intellect that he acquired and attained through Torah and service (ibid.).
ב. עַל־יְדֵי הַדְּבֵקוּת שֶׁל אָדָם בָּאֵין סוֹף בְּרָצוֹא וָשׁוֹב כְּדֵי שֶׁלֹּא יִתְבַּטֵּל לְגַמְרֵי, כַּנַּ"ל, אֲזַי אַחַר כָּךְ כְּשֶׁהוּא בִּבְחִינַת וָשׁוֹב, שֶׁשָּׁב לְדַעְתּוֹ וְיֵשׁוּתוֹ, אֲזַי נִשְׁאָר בּוֹ רְשִׁימוּ מֵאוֹר הַנִּפְלָא שֶׁל הַדְּבֵקוּת הַזֹּאת, וַאֲזַי הָרְשִׁימוּ מַרְאֶה לָדַעַת אַחְדוּת הָאֵין סוֹף וְטוּבוֹ, שֶׁיֵּדַע שֶׁכֻּלּוֹ טוֹב וְכֻלּוֹ אֶחָד, שֶׁזֹּאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא. וְכָל זֶה זוֹכִין עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם הָאֲמִתִּי (שָׁם). Through a person’s attachment to the Infinite in running and returning so that he is not completely nullified, as mentioned above, then afterward, when he is in the aspect of returning, when he returns to his consciousness and existence, a trace (reshimu) remains in him from the wondrous light of this attachment. Then the trace shows him to know the unity of the Infinite and His goodness, that he knows it is all good and all one, which is an aspect of a semblance of the World to Come. All this is merited through confession of words before a true Torah scholar (ibid.).
It alone will merit to live and receive the delight and life of the World to Come (72). In every single Jew, the lowliness and humility of Moses our Teacher, peace be upon him, is rooted in every limb and organ.
ו. עַל־יְדֵי הַתּוֹרָה וְהַמִּצְווֹת מַמְשִׁיכִין הַשָּׂגַת אֱלֹקוּתוֹ יִתְבָּרַךְ, כִּי כָּל אוֹת שֶׁבַּתּוֹרָה וְכָל מִצְוָה וּמִצְוָה הִיא בְּחִינַת צִמְצוּם לְהַשִּׂיג עַל יָדוֹ הַשָּׂגַת אֱלֹקוּתוֹ יִתְבָּרַךְ (שָׁם ג'). Through Torah and mitzvot, one draws down the attainment of His divinity, may He be blessed, for every letter in the Torah and every mitzvah is an aspect of contraction to attain through it the attainment of His divinity, may He be blessed (ibid., 3).
But this humility and lowliness is hidden in each one in the aspect of death, and therefore, he does not feel this lowliness in himself and is distant from this humility and lowliness.
וִדּוּי דְּבָרִים (Confession of Words)
But through drawing himself close to the true righteous one and seeing him, especially when he merits to hear Torah from his mouth, through this, he merits shame and repentance, and through this, he merits that this lowliness and humility will come alive in him.
ד. בְּכָל פַּעַם שֶׁבָּא אֵצֶל הַתַּלְמִיד חָכָם, יְסַפֵּר לְפָנָיו כָּל לִבּוֹ וְעַל־יְדֵי זֶה אַתָּה נִכְלָל בָּאֵין סוֹף (שָׁם ט). Each time he comes to a Torah scholar, he should recount his entire heart before him, and through this, you are included in the Infinite (Ein Sof) (ibid., 9).
Then he merits true humility, which is the aspect of the eternal life of the World to Come, as mentioned above (ibid.). One must pray and request greatly from Hashem, may He be blessed, to merit true lowliness and humility, for we do not know at all what true humility and lowliness are.
ו. כְּדֵי לִשְׁמֹר הַזִּכָּרוֹן הַנַּ"ל. צָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ שֶׁלֹּא יִפֹּל לִבְחִינַת רַע עַיִן שֶׁהוּא מִיתַת הַלֵּב, שֶׁעַל־יְדֵי זֶה בָּא שִׁכְחָה (שָׁם ד'). To guard the aforementioned memory, one must guard himself not to fall into the aspect of an evil eye (ra ayin), which is the death of the heart, for through this comes forgetfulness (ibid., 4).
Certainly, it is not the purpose to be despised and lazy, as they call a “schlemiel.” For humility is the essence of the life of every limb and organ and is the entire delight of the World to Come, and certainly, the purpose of the World to Come is not to be despised and lazy, etc., G-d forbid.
The primary intellect is the true intellect of true righteous individuals. Through this intellect, one merits the apprehension of Divinity and to instill the apprehension of Divinity in all those who attach themselves to them. All external wisdoms are utter foolishness compared to this intellect. Sometimes, due to our many sins, when this aforementioned intellect falls to them—namely, to the idol-worshippers, astrologers, and the Other Side—then they grow strong in their wisdom and dominion, and thus, G-d forbid, the dominion of the idol-worshippers strengthens. Who can bear the sound of the great outcry and clamor when this intellect falls to them, when the fool desires to act wisely, and they grow strong to draw into their wisdoms, which are truly foolishness, the aspect of true wisdom, which is the aforementioned intellect of the apprehension of Divinity? They claim that only they are wise, and there is no wisdom greater than their mistaken wisdom, which entirely derives from the fall of the aforementioned intellect. The Holy One, Blessed be He, Himself, as it were, roars over this. Every individual must strive to cut off, separate, and elevate the aforementioned wisdom and intellect from them and restore it to its root. This is achieved through charity and kindness that one performs. This kindness is merited by accepting rebuke from true admonishers (30:6).
Therefore, one must only request from Hashem, may He be blessed, to help him merit true humility and lowliness, which is the essence of life and the essence of the delight of the World to Come, as mentioned above (ibid.).
At the time of birth, the intellect is constricted for each and every individual. When one begins to use it in contemplation of the service of the Blessed Name, then their intellect grows and expands. However, when a person introduces external thoughts, which are external wisdoms, into their intellect, then the holiness of their intellect diminishes according to the space occupied by the external wisdom. Upon this external intellect, all desires and all evil and contemptible traits gather and connect (ibid.).
When a person sees in himself that things are not going in order, he should know that he has greatness, and he should repent, humble himself, and be in the aspect of “what” [i.e., nothingness, as in Exodus 16:7], and then things will return to going in order
When Israel, G-d forbid, engages in the external wisdoms of the nations, then the righteous one falls from their apprehension, and their apprehension becomes concealed and covered (49).
for him (82).
What the Blessed Name has designated for the human intellect to understand is a great mitzvah to sharpen the intellect to comprehend the matter clearly. However, there are questions that the human intellect cannot possibly understand the resolution to, and their resolution will only be revealed in the future. It is forbidden for a person to investigate them, and anyone who relies on their intellect, investigates, and probes into them, about them it is said: "All who enter it will not return," for on such a question it is forbidden to rely on one's intellect but rather to stand on faith. Even those questions that have answers, sometimes the paths of the intellect are blocked, and one does not know how to respond to the heresy in their heart. The rectification for this is the study of halachic decisors [see Torah Study]. As long as one does not merit to rectify and open their intellect to understand the resolution, they must rely solely on faith even with these questions. For the essence is faith (62:2).
Through evil speech, the wisdoms of philosophy grow stronger and spread in the world, which is the aspect of the impurity of the serpent, and it greatly harms the world, G-d save us (63).
It is a great prohibition to investigate books of inquiry, for there are several questions that stem from the aspect of the vacant space, for which it is impossible to find any resolution whatsoever, and their resolution will only be revealed in the future. But in this world, it is impossible to resolve them with any intellect. Whoever investigates these wisdoms that stem from there will sink and be lost there forever, for about them it is said: "All who enter it will not return." For it is impossible to find the Blessed Name in them to resolve the questions and confusions within them with any intellect. Only Israel, through faith, transcends all wisdoms and all confusions in the world, for they believe in the Blessed Name and His holy Torah without any investigation or wisdom, but with complete faith. For this reason, Israel is called "Hebrews," because through their faith, they transcend and rise above all kinds of wisdoms and investigations, for they do not need to investigate after the truth at all, since they know the truth truly through their complete faith, believing in the truth as they received it from our ancestors and teachers, may their memory be a blessing. Through this, they transcend and rise above all wisdoms entirely (64:2).
Know that there are great righteous individuals who specifically need to investigate these wisdoms, for through their investigation of them, they elevate and extract several souls that fell and sank into them. Therefore, do not bring proof from the fact that we find several great sages of earlier generations who engaged in these wisdoms, for they were compelled to do so, as mentioned above. Due to their immense holiness, they elevated the souls that fell into them, as mentioned above. However, people who are not so great in their righteousness, and all the more so simple people, especially in these generations, G-d forbid that they should look into or engage in them, for they will sink and be lost there forever, G-d save us (ibid., 3).
Through the melody of the great, true righteous individual, they elevate the souls that fell into the aforementioned heresy, for which there is no repentance (ibid., 5).
# דַּעַת
URL: https://ajew.org/reader-plain/likutay-eitzos/1/13/
# דַּעַת
דַּעַת
Source: https://ajew.org/reader/likutay-eitzos/1/13
## Segment 1
עִקַּר הַדַּעַת הִיא בַּלֵּב, כִּי גַּם הַגּוֹיִים יֵשׁ לָהֶם דַּעַת, אֲבָל הוּא בְּלֹא לֵב אַךְ עִקַּר הַדַּעַת כְּשֶׁהוּא בַּלֵּב. וְשָׁם בַּלֵּב מְקוֹם הַיִּרְאָה. הַיְנוּ שֶׁעִקַּר הַדַּעַת שֶׁיֵּדַע אֶת הַשֵּׁם יִתְבָּרַךְ בְּלִבּוֹ וְלֹא בְּמֹחוֹ לְבַד, הַיְנוּ שֶׁיַּמְשִׁיךְ וִיקַשֵּׁר אֶת הַדַּעַת לְתוֹךְ הַלֵּב, עַד שֶׁתִּפֹּל עָלָיו אֵימָה וָפַחַד וְיִרְאָה מִגְּדֻלָּתוֹ יִתְבָּרַךְ, עַד שֶׁיִּתְעוֹרֵר לְעָבְדוֹ בֶּאֱמֶת, עַד שֶׁיִּזְכֶּה לְיִרְאַת הָרוֹמְמוּת שֶׁיֵּדַע מִמִּי יִתְיָרֵא. וְזֶה זוֹכִין עַל־יְדֵי הִתְבּוֹדְדוּת, עַל־יְדֵי שֶׁשּׁוֹפְטִין אֶת עַצְמוֹ בְּעַצְמוֹ וְעַל־יְדֵי זֶה זוֹכִין לָאוֹר הַגָּנוּז (טו).
The essence of knowledge is in the heart, for even the nations have knowledge, but it is without heart. The essence of knowledge is when it is in the heart, and there in the heart is the place of fear [of Heaven]. That is, the essence of knowledge is to know Hashem, may He be blessed, in his heart and not only in his mind, meaning that he draws and binds the knowledge into the heart until awe, fear, and reverence fall upon him from His greatness, may He be blessed, until he is aroused to serve Him in truth, until he merits exalted fear, knowing from whom to fear. This is merited through solitude, by judging oneself, and through this, one merits the hidden light (15).
## Segment 2
כָּל הַצָּרוֹת וְהַיִּסּוּרִין וְהַגָּלוּת וְכָל הַחֶסְרוֹנוֹת שֶׁיֵּשׁ לְאָדָם הֵן פַּרְנָסָה אוֹ בָּנִים אוֹ בְּרִיאוּת הַגּוּף וְכוּ', הַכֹּל הוּא רַק לְפִי עֵרֶךְ חֶסְרוֹן הַדַּעַת, וּכְשֶׁנִּשְׁלָם הַדַּעַת אֲזַי נִשְׁלָם כָּל הַחֶסְרוֹנוֹת. וְעִקַּר הַחַיִּים הַנִּצְחִיִּים יִהְיֶה לֶעָתִיד מֵחֲמַת הַדַּעַת, שֶׁתִּתְרַבֶּה הַדַּעַת שֶׁיֵּדְעוּ הַכֹּל אֶת הַשֵּׁם יִתְבָּרַךְ, וְעַל־יְדֵי זֶה יֻכְלְלוּ בְּאַחְדוּתוֹ, וְאָז יִחְיוּ חַיִּים נִצְחִיִּים כָּמוֹהוּ. כִּי עַל־יְדֵי הַיְדִיעָה מִמֶּנּוּ יִתְבָּרַךְ נִכְלָלִים בּוֹ יִתְבָּרַךְ שֶׁזֶּה עִקַּר שַׁעֲשׁוּעַ הָעוֹלָם הַבָּא. עַל־כֵּן צְרִיכִין לִשְׁמֹר אֶת הַדַּעַת וְהַמַּחֲשָׁבָה מְאֹד שֶׁיִּהְיֶה בִּקְדֻשָּׁה לִשְׁמֹר מִמַּחֲשָׁבוֹת רָעוֹת. וְלַחֲשֹׁב תָּמִיד מַחֲשָׁבוֹת בְּתוֹרָה וַעֲבוֹדָה וּלְהִשְׁתַּדֵּל לְהַגִּיעַ לְדַעַת דִּקְדֻשָּׁה שֶׁבּוֹ תָּלוּי הַכֹּל כַּנַּ"ל (כא, י"א).
All troubles, afflictions, exile, and all deficiencies a person has—whether in livelihood, children, physical health, or the like—are only according to the degree of lack of knowledge. When knowledge is perfected, all deficiencies are perfected. The essence of eternal life in the future will be due to knowledge, when knowledge will increase, and all will know Hashem, may He be blessed. Through this, they will be included in His unity, and then they will live eternal life like Him. For through knowing Him, may He be blessed, they are included in Him, may He be blessed, which is the essence of the delight of the World to Come. Therefore, one must guard knowledge and thought greatly to keep them in holiness, guarding against evil thoughts, always thinking thoughts of Torah and service, and striving to attain holy knowledge, upon which everything depends, as mentioned above (21, 11).
## Segment 3
לְהַגִּיעַ לִשְׁלֵמוּת הַדַּעַת אִי אֶפְשָׁר אֶלָּא שֶׁיְּקַדֵּשׁ אֶת פִּיו וְחָטְמוֹ וְעֵינָיו וְאָזְנָיו, הַיְנוּ שֶׁיִּשְׁמֹר עַצְמוֹ מִלְּהוֹצִיא שֶׁקֶר מִפִּיו וְיִהְיֶה לוֹ יִרְאַת שָׁמַיִם שֶׁהוּא קְדֻשַּׁת הַחֹטֶם. וְיִהְיֶה לוֹ אֱמוּנַת חֲכָמִים שֶׁהִיא קְדֻשַּׁת הָאָזְנַיִם לְהַאֲמִין בָּהֶם וְלִשְׁמֹעַ דִּבְרֵיהֶם. וְיַעֲצֹם עֵינָיו מֵרְאוֹת בְּרָע. וְעַל־יְדֵי זֶה יִזְכֶּה לְדַעַת שָׁלֵם שֶׁבּוֹ תָּלוּי הַכֹּל כַּנַּ"ל, וְעַל־יְדֵי זֶה יִזְכֶּה לְהִתְלַהֲבוּת הַלֵּב דִּקְדֻשָּׁה. כִּי הִתְלַהֲבוּת הַלֵּב נוֹלָד מֵחֲמַת תְּנוּעַת הַשֵּׂכֶל, עַל־כֵּן כְּשֶׁאָדָם חוֹשֵׁב בְּתוֹרָה וַעֲבוֹדָה, עַל־יְדֵי זֶה נִתְלַהֵב לִבּוֹ לְהַשֵּׁם יִתְבָּרַךְ, וְכָל מַה שֶּׁמַּגְדִּיל דַּעְתּוֹ וּמִתְנוֹעֵעַ שִׂכְלוֹ בְּיוֹתֵר בִּקְדֻשָּׁה, כֵּן נִתְחַמֵּם וְנִתְלַהֵב לִבּוֹ יוֹתֵר, וְעַל־יְדֵי הִתְלַהֲבוּת הַלֵּב דִּקְדֻשָּׁה מְטַהֵר לִבּוֹ. כִּי כְּנֶגֶד שֶׁנִּתְלַהֵב וְנִבְעַר לַעֲבֵרָה אוֹ לְתַאֲוָה רָעָה חַס וְשָׁלוֹם, שֶׁמִּזֶּה נִטְמָא לִבּוֹ, נֶגֶד זֶה צָרִיךְ שֶׁיִּתְלַהֵב וְיִבְעַר לִבּוֹ לַשֵּׁם יִתְבָּרַךְ בְּתוֹרָה וּתְפִלָּה, וְעַל־יְדֵי זֶה יְטַהֵר לִבּוֹ וְיִזְכֶּה לְלֵב טָהוֹר, וְעַל־יְדֵי זֶה יִזְכֶּה לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בְּדִבּוּרִים חֲדָשִׁים בְּכָל פַּעַם שֶׁהֵם בְּחִינַת רוּחַ הַקֹּדֶשׁ (שָׁם ב', קנו).
To attain the perfection of knowledge, it is impossible unless one sanctifies his mouth, nose, eyes, and ears, meaning he guards himself from uttering falsehood from his mouth, has fear of Heaven, which is the sanctity of the nose, has faith in the sages, which is the sanctity of the ears, to believe in them and hear their words, and closes his eyes from seeing evil. Through this, he merits complete knowledge upon which everything depends, as mentioned above, and through this, he merits the holy fervor of the heart. For the fervor of the heart is born from the movement of the intellect; therefore, when a person thinks of Torah and service, through this, his heart is inflamed for Hashem, may He be blessed. The more he increases his knowledge and moves his intellect more in holiness, the more his heart warms and becomes inflamed. Through the holy fervor of the heart, he purifies his heart. For just as his heart is inflamed and burns for transgression or an evil desire, G-d forbid, through which his heart is defiled, so too he must have his heart inflamed and burning for Hashem, may He be blessed, through Torah and prayer, and through this, he purifies his heart and merits a pure heart. Through this, he merits to speak between himself and his Creator with new words each time, which are the aspect of the Holy Spirit (ibid., 2, 156).
## Segment 4
גַּם עַל־יְדֵי שֶׁהָאָדָם הוּא עָנָו, שָׁפָל וְסַבְלָן וְלֹא יֶחֱרֶה אַפּוֹ עַל בִּזְיוֹנוֹ, עַל־יְדֵי זֶה מְקַדֵּשׁ הַחֹטֶם בִּשְׁלֵמוּת. וְעַל־יְדֵי שֶׁהוּא נֶאֱמַן רוּחַ מְכַסֶּה דָּבָר, שֶׁכְּשֶׁמְּגַלִּין לוֹ סוֹד הוּא נִזְהָר לְשָׁמְרוֹ לִבְלִי לְגַלּוֹתוֹ לְאַחֵר, עַל־יְדֵי זֶה מְקַדֵּשׁ הָאָזְנַיִם וְעַל־יְדֵי כָּל זֶה מַמְשִׁיךְ שֶׁפַע הַדַּעַת כַּנַּ"ל (שָׁם ו').
Also, through a person being humble, lowly, patient, and not becoming angry at his disgrace, through this, he fully sanctifies the nose. Through being trustworthy, concealing a matter, so that when a secret is revealed to him, he is careful to guard it and not disclose it to another, through this, he sanctifies the ears. Through all this, he draws the abundance of knowledge, as mentioned above (ibid., 6).
## Segment 5
עַל־יְדֵי קְדֻשַּׁת הַפֶּה וְהָאָזְנַיִם וְכוּ' הַנִּזְכָּרִים לְעֵיל שֶׁהֵם בְּחִינַת שִׁבְעַת הַנֵּרוֹת, עַל־יְדֵי זֶה זוֹכֶה לְהַמְשִׁיךְ שֵׂכֶל נִפְלָא שֶׁהִיא בְּחִינַת שֶׁפַע אֱלֹקִי שֶׁהִיא שְׁלֵמוּת הַדַּעַת, שֶׁמַּשִּׂיגִין אוֹתוֹ בְּלִי שׁוּם הַקְדָּמוֹת אֶלָּא עַל־יְדֵי שֶׁפַע אֱלֹקִי שֶׁהוּא בְּחִינַת רוּחַ הַקֹּדֶשׁ (שָׁם ב).
Through the sanctity of the mouth, ears, and others mentioned above, which are the aspect of the seven lamps [of the Menorah], through this, one merits to draw a wondrous intellect, which is the aspect of divine abundance, the perfection of knowledge. This is attained without any prerequisites, but through divine abundance, which is the aspect of the Holy Spirit (ibid., 2).
## Segment 6
אֵלּוּ הַמְּבוּכוֹת שֶׁאָנוּ נְבוֹכִין בָּהֶם כְּמוֹ הַיְדִיעָה וְהַבְּחִירָה, דַּע, שֶׁאֵין מֹחַ שֶׁל אֱנוֹשִׁי יָכוֹל לְהָבִין אֶת הַיְדִיעָה הַזֹּאת, כִּי הַשֵּׂכֶל הַזֶּה הִיא בְּחִינַת מַקִּיף שֶׁהַשֵּׂכֶל הַזֶּה גָּדוֹל עַד לִמְאֹד עַד שֶׁאֵין הַמֹּחַ יָכוֹל לְסָבְלוֹ וְאֵין נִכְנָס בַּמֹּחַ, כִּי אִם מַקִּיף אוֹתוֹ מִבַּחוּץ, וְאִם הָיָה יוֹדֵעַ זֶה הַשֵּׂכֶל, הָיָה בְּגֶדֶר מַלְאָךְ וְלֹא בְּגֶדֶר אֱנוֹשִׁי. וְדַע, שֶׁזֶּה עִקַּר כֹּחַ הַבְּחִירָה מַה שֶּׁאֵין יוֹדֵעַ הַשֵּׂכֶל שֶׁל הַיְדִיעָה וְהַבְּחִירָה. וּלֶעָתִיד, שֶׁיִּתְגַּדֵּל הַשֵּׂכֶל הָאֱנוֹשִׁי וְיִתְגַּלֶּה לָאֱנוֹשִׁי הַיְדִיעָה וְהַבְּחִירָה, אָז בֶּאֱמֶת יִתְבַּטֵּל הַבְּחִירָה, כִּי אָז עַל־יְדֵי גִּדּוּלוֹ שֶׁל הַשֵּׂכֶל יֵצֵא מִגֶּדֶר הָאֱנוֹשִׁי וְיַעֲלֶה לְגֶדֶר מַלְאָךְ וְיִתְבַּטֵּל הַבְּחִירָה. וּמִזֶּה תָּבִין, שֶׁאַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ עִנְיְנֵי הַמְּבוּכָה שֶׁל הַיְדִיעָה וְהַבְּחִירָה וְכַיּוֹצֵא בָּזֶה, כִּי עַכְשָׁו אִי אֶפְשָׁר בְּשׁוּם אֹפֶן לְהָבִין הַשֵּׂכֶל הַזֶּה שֶׁל הַיְדִיעָה וְהַבְּחִירָה, כִּי הֵם בְּחִינַת מַקִּיף שֶׁאִי אֶפְשָׁר לִכְנֹס בַּמֹּחַ בָּעוֹלָם הַזֶּה שֶׁהוּא עוֹלַם הַבְּחִירָה. כִּי זֶה עִקַּר כֹּחַ הַבְּחִירָה מַה שֶּׁאֵין יוֹדְעִים הַשֵּׂכֶל שֶׁל הַיְדִיעָה וְהַבְּחִירָה (שָׁם ד').
These perplexities that confound us, such as divine foreknowledge and free will, know that no human mind can comprehend this knowledge, for this intellect is the aspect of a makif (encompassing), an intellect so exceedingly great that the mind cannot bear it or contain it, but only surrounds it from outside. If one knew this intellect, he would be in the category of an angel, not a human. Know that this is the essence of the power of free will—that one does not know the intellect of foreknowledge and free will. In the future, when human intellect will grow and foreknowledge and free will will be revealed to humanity, then free will will truly be nullified, for through the growth of intellect, one will leave the human category and ascend to the angelic category, and free will will be nullified. From this, understand that your thoughts about the perplexities of foreknowledge and free will and the like should not alarm you, for now it is impossible in any way to comprehend this intellect of foreknowledge and free will, as they are the aspect of a makif that cannot enter the mind in this world, which is the world of free will. For this is the essence of the power of free will—that we do not know the intellect of foreknowledge and free will (ibid., 4).
## Segment 7
הַפּוֹגֵם בִּכְבוֹד הַצַּדִּיק הָאֱמֶת, עַל־יְדֵי זֶה נִסְגָּר אוֹר הַשֵּׂכֶל וְהַדַּעַת וְאֵינוֹ יָכוֹל לְהַשִּׂיג וּלְחַדֵּשׁ בַּתּוֹרָה. גַּם חָשׁוּב כְּמֵת (שָׁם ו')
One who damages the honor of the true righteous one, through this, the light of intellect and knowledge is sealed, and he cannot comprehend or innovate in the Torah. He is also considered as dead (ibid., 6).
## Segment 8
לִפְעָמִים נִתְעַלְּמִין הַמֹּחִין וְהַדַּעַת, וְאָז יָפָה צְעָקָה לָאָדָם בֵּין בִּתְפִלָּה בֵּין בְּתוֹרָה, וְעַל־יְדֵי זֶה מוֹלִיד הַמֹּחַ וְהַדַּעַת (שָׁם ז')
Sometimes the intellect and knowledge are concealed, and then crying out is beneficial for a person, whether in prayer or Torah study, and through this, the intellect and knowledge are born (ibid., 7).
## Segment 9
עִקַּר הָאָדָם הוּא הַשֵּׂכֶל וְהַדַּעַת, וְעַל־כֵּן בְּמָקוֹם שֶׁחוֹשֵׁב הַשֵּׂכֶל שָׁם כָּל הָאָדָם. עַל כֵּן צָרִיךְ לִבְרֹחַ מְאֹד מִמַּחֲשָׁבָה רָעָה כְּדֵי שֶׁלֹּא יִקְנֶה מְקוֹמוֹ שָׁם חַס וְשָׁלוֹם. וְצָרִיךְ לָכֹף וּלְהַכְרִיחַ אֶת עַצְמוֹ לְמַחֲשָׁבוֹת טוֹבוֹת כְּדֵי שֶׁיִּזְכֶּה לֵידַע וּלְהַשִּׂיג בִּידִיעַת הַשֵּׁם יִתְבָּרַךְ, וְנִמְצָא שֶׁהוּא שָׁם מַמָּשׁ וְנִכְלָל בּוֹ יִתְבָּרַךְ. וְכָל מַה שֶּׁיּוֹדֵעַ יוֹתֵר הוּא נִכְלָל בּוֹ יוֹתֵר וְזוֹכֶה לְחַיִּים נִצְחִיִּים, וְזוֹכֶה לִשְׁלֵמוּת הַדַּעַת וְנִצּוֹל מִכָּל הַחֶסְרוֹנוֹת כַּנִּזְכָּר לְעֵיל (שָׁם י"א)
The essence of a person is intellect and knowledge, and therefore, where the intellect thinks, there is the entire person. Thus, one must flee greatly from evil thoughts so as not to acquire his place there, G-d forbid. He must force and compel himself to good thoughts to merit knowing and attaining the knowledge of Hashem, may He be blessed, and thus, he is truly there and included in Him, may He be blessed. The more he knows, the more he is included in Him, and he merits eternal life, the perfection of knowledge, and is saved from all deficiencies, as mentioned above (ibid., 11). All judgments, G-d forbid, are drawn from a lack of knowledge, and through this comes anger and cruelty.
## Segment 10
כָּל הַדִּינִים חַס וְחָלִילָה, נִמְשָׁכִין מֵחֶסְרוֹן הַדַּעַת, וְעַל־יְדֵי זֶה בָּא כַּעַס וְאַכְזָרִיּוּת. וְעַל־כֵּן הַחוֹלֶה - שֶׁדִּינִים שׁוֹרִין עָלָיו וּמֹחוֹ בְּקַטְנוּת, עַל־כֵּן הוּא כַּעֲסָן. אֲבָל עַל־יְדֵי הַגְדָּלַת הַדַּעַת נִמְתָּקִין וְנִתְבַּטְּלִין כָּל הַדִּינִים וְנִתְבַּטֵּל הַכַּעַס וְהָאַכְזָרִיּוּת וְזוֹכִין לְרַחֲמָנוּת גָּדוֹל וְלֵידַע, שֶׁכָּל מַה שֶּׁעוֹבֵר עָלָיו הַכֹּל לְטוֹבָה כִּי כֻּלּוֹ טוֹב (שָׁם)
Therefore, the sick person—upon whom judgments rest and whose mind is diminished—is angry. But through increasing knowledge, all judgments are sweetened and nullified, anger and cruelty are nullified, and one merits great compassion and the knowledge that everything that happens to him is for good, for it is all good (ibid.). All the greatness and goodness that the nations of the world have now is all for our benefit and our greatness, even though now it is impossible to understand this, for one cannot deny the senses.
## Segment 12
יא. כָּל הַגְּדֻלָּה וְהַטּוֹבָה שֶׁיֵּשׁ לְאֻמּוֹת הָעוֹלָם עַכְשָׁו הַכֹּל הוּא לְטוֹבָתֵנוּ וְלִגְדֻלָּתֵנוּ, אַף עַל פִּי שֶׁעַכְשָׁו אִי אֶפְשָׁר לְהָבִין כָּל זֶה כִּי אֵין לְהַכְחִישׁ הַחוּשׁ, אַף עַל פִּי כֵן לֶעָתִיד יִתְרַבֶּה הַדַּעַת עַד שֶׁאֲפִלּוּ אֻמּוֹת הָעוֹלָם בְּעַצְמָן יֵדְעוּ וְיָבִינוּ שֶׁכָּל גְּדֻלָּתָם וְטוֹבָתָם, הַכֹּל הָיָה לְטוֹבָתֵנוּ (שָׁם)
יא.
כָּל הַגְּדֻלָּה וְהַטּוֹבָה שֶׁיֵּשׁ לְאֻמּוֹת הָעוֹלָם עַכְשָׁו הַכֹּל הוּא לְטוֹבָתֵנוּ וְלִגְדֻלָּתֵנוּ, אַף עַל פִּי שֶׁעַכְשָׁו אִי אֶפְשָׁר לְהָבִין כָּל זֶה כִּי אֵין לְהַכְחִישׁ הַחוּשׁ, אַף עַל פִּי כֵן לֶעָתִיד יִתְרַבֶּה הַדַּעַת עַד שֶׁאֲפִלּוּ אֻמּוֹת הָעוֹלָם בְּעַצְמָן יֵדְעוּ וְיָבִינוּ שֶׁכָּל גְּדֻלָּתָם וְטוֹבָתָם, הַכֹּל הָיָה לְטוֹבָתֵנוּ (שָׁם).
All the greatness and goodness that the nations of the world have now is all for our benefit and our greatness, even though now it is impossible to understand this, for one cannot deny the senses. Nevertheless, in the future, knowledge will increase until even the nations themselves will know and understand that all their greatness and goodness was for our benefit (ibid.).
יט. תִּקּוּן הַדִּבּוּר הוּא עַל־יְדֵי שֶׁבַח הַצַּדִּיקִים, כִּי עַל־יְדֵי שֶׁבַח הַצַּדִּיקִים מְרִימִין אֶת הַדַּעַת וַאֲזַי מְקַבְּלִין הַדִּבּוּר מֵהַדָּעַת וְיֵשׁ בּוֹ טוֹב, וַאֲזַי הַדִּבּוּר נִשְׁמָע וְנִתְקַבֵּל וְהִיא תִּקּוּן הַכְּלָלִי לְהַדִּבּוּר (שָׁם ב'). The rectification of speech is through praising the righteous ones, for through praising the righteous ones, knowledge is elevated, and then speech is received from knowledge and has good in it. Then the speech is heard and accepted, and this is the general rectification for speech (ibid., 2).
## Segment 14
יב. עִקַּר הַנֶּחָמָה שֶׁל כָּל הַצָּרוֹת וְעִקַּר הַתִּקְוָה וְעִקַּר חַיֵּי הָעוֹלָם הַבָּא וְתַעֲנוּגָיו הוּא רַק הַשָּׂגַת הַדַּעַת דִּקְדֻשָּׁה. שֶׁהוּא לָדַעַת אוֹתוֹ יִתְבָּרַךְ בֶּאֱמֶת וְכַנִּזְכָּר לְעֵיל. וְהַכֹּל יִזְדַּכְּכוּ וְיִזְכּוּ לָזֶה לֶעָתִיד, אֲפִלּוּ אֻמּוֹת הָעוֹלָם. כְּמוֹ שֶׁכָּתוּב: כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת ה' וְגוֹ'. אֲבָל יִהְיֶה הֶפְרֵשׁ וְהֶבְדֵּל גָּדוֹל בֵּין יְדִיעָתָם לִידִיעָתֵנוּ, כִּי מַה שֶּׁיִּהְיֶה אָז נֶחֱשָׁב אֶצְלָם לְהַשָּׂגָה גְּדוֹלָה וְנִפְלָאָה, יִהְיֶה אֶצְלֵנוּ שְׂחוֹק וְדָבָר פָּשׁוּט. וְכֵן בֵּין יִשְׂרָאֵל בְּעַצְמָן יִהְיֶה הֶפְרֵשׁ גָּדוֹל בֵּין כָּל צַדִּיק וְצַדִּיק מִכָּל שֶׁכֵּן בֵּין צַדִּיק לְרָשָׁע, כִּי כָּל אֶחָד יַשִּׂיג לְפִי עֲבוֹדָתוֹ וִיגִיעָתוֹ וְטָרְחוֹ אֲשֶׁר טָרַח וְיָגַע וְסָבַל מְרִירוּת בְּזֶה הָעוֹלָם בִּשְׁבִיל הַשֵּׁם יִתְבָּרַךְ. וַאֲפִלּוּ צַדִּיקִים גְּדוֹלִים כְּשֶׁיָּבוֹאוּ בָּעוֹלָם הַבָּא עַל הַשָּׂגוֹת שֶׁהִשִּׂיג הַצַּדִּיק הַגָּדוֹל מֵהֶם בָּעוֹלָם הַזֶּה, יִהְיֶה אֶצְלָם דְּבָרִים נוֹרָאִים. וְיִכָּווּ וִיתְלַהֲבוּ מֵהֶם. וְאֵצֶל זֶה הַצַּדִּיק הַגָּדוֹל מֵהֶם יִהְיֶה זֶה דָּבָר פָּשׁוּט. כִּי גַּם בָּעוֹלָם הַזֶּה הִשִּׂיג הַשָּׂגוֹת אֵלּוּ. וּמַה שֶּׁיַּשִּׂיג הוּא בָּעוֹלָם הַבָּא יִגְדַּל מְאֹד מְאֹד. וְכֵן בֵּין אָדָם לַחֲבֵרוֹ. וְהָבֵן הֵיטֵב וְשִׂים לִבְּךָ הֵיטֵב לִדְבָרִים אֵלֶּה, שֶׁתִּרְאֶה לְהָכִין לְעַצְמְךָ חַיִּים לָנֶצַח וְאִם חָכַמְתָּ חָכַמְתָּ לָךְ וְכוּ' (שָׁם)
יג.
כְּשֶׁאָדָם חוֹשֵׁב מַחֲשָׁבוֹת טוֹבוֹת בְּתוֹרָה וַעֲבוֹדָה, וְעַל־יְדֵי זֶה זוֹכֶה לְהָבִין בְּכָל פַּעַם יוֹתֵר, עַל־יְדֵי זֶה נִצּוֹל מִכָּל אוֹרֵב וּמַסְטִין, וּבוֹרְחִים מִמֶּנּוּ כָּל הַמַּשְׁחִיתִים וְאֵינוֹ יָרֵא מֵהֶם כְּלָל (שָׁם).
When a person thinks good thoughts of Torah and service, and through this merits to understand more each time, through this, he is saved from all ambushers and accusers, all destroyers flee from him, and he does not fear them at all (ibid.).
Nevertheless, in the future, knowledge will increase until even the nations themselves will know and understand that all their greatness and goodness was for our benefit (ibid.). The essence of the consolation for all troubles, the essence of hope, and the essence of the life and delights of the World to Come is only the attainment of holy knowledge, which is to know Him, may He be blessed, in truth, as mentioned above.
## Segment 16
יג. כְּשֶׁאָדָם חוֹשֵׁב מַחֲשָׁבוֹת טוֹבוֹת בְּתוֹרָה וַעֲבוֹדָה, וְעַל־יְדֵי זֶה זוֹכֶה לְהָבִין בְּכָל פַּעַם יוֹתֵר, עַל־יְדֵי זֶה נִצּוֹל מִכָּל אוֹרֵב וּמַסְטִין, וּבוֹרְחִים מִמֶּנּוּ כָּל הַמַּשְׁחִיתִים וְאֵינוֹ יָרֵא מֵהֶם כְּלָל (שָׁם)
טו.
כְּשֶׁאָדָם עוֹשֶׂה אֵיזֶה מִצְוָה, יֵשׁ כֹּחַ בְּהַמִּצְוָה לֵילֵךְ וּלְעוֹרֵר כָּל הָעוֹלָמוֹת לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, וְעַל־יְדֵי זֶה נִמְשָׁךְ בְּרָכָה לְכָל הָעוֹלָמוֹת. וְעִקַּר הַבְּרָכָה שֶׁנִּשְׁפָּע מִלְּמַעְלָה הוּא שֵׂכֶל, וּכְשֶׁבָּא לְמַטָּה נַעֲשֶׂה לְכָל אֶחָד וְאֶחָד כְּפִי רְצוֹנוֹ. בְּכֵן מִי שֶׁהוּא בַּעַל נֶפֶשׁ צָרִיךְ לְכַוֵּן רְצוֹנוֹ שֶׁיַּמְשִׁיךְ בִּרְכַּת הַשֵּׂכֶל, וְצָרִיךְ לְהַמְשִׁיךְ אֱמוּנָה לְתוֹךְ בִּרְכַּת הַשֵּׂכֶל כִּי אֵין לִסְמֹךְ עַל הַשֵּׂכֶל בְּעַצְמוֹ כַּיָּדוּעַ, גַּם עַל־יְדֵי פְּנִימִיּוּת הַבְּרָכוֹת שֶׁנִּמְשָׁכִין עַל יְדֵי הַמִּצְווֹת נִתְבָּרֵךְ הַמְיַשֵּׁב וְהַמְסַדֵּר אֶת הַמֹּחִין וְכוּ'. וְעַל־יְדֵי כֵּן זוֹכֶה לְהַשִּׂיג הָאוֹר שֶׁהוּא לְמַעְלָה מִנֶּפֶשׁ רוּחַ נְשָׁמָה וְכוּ' שֶׁהוּא אוֹר אֵין סוֹף שֶׁאִי אֶפְשָׁר לְהַשִּׂיגוֹ בְּשׁוּם שֵׂכֶל כִּי אִם עַל־יְדֵי עֲשִׂיַּת הַמִּצְווֹת בְּשִׂמְחָה. וּמַשִּׂיגִין אוֹתוֹ בִּבְחִינַת מָטֵי וְלָא מָטֵי וְכוּ'. [עַיֵּן בִּפְנִים סִימָן כ"ד] (כד).
When a person performs a mitzvah, there is power in the mitzvah to go and arouse all the worlds to the service of Hashem, may He be blessed, and through this, a blessing is drawn to all the worlds. The essence of the blessing poured from above is intellect, and when it comes below, it becomes for each one according to his will. Therefore, one who is a person of soul must direct his will to draw the blessing of intellect, and he must draw faith into the blessing of intellect, for one cannot rely on intellect alone, as is known. Also, through the inner essence of the blessings drawn through mitzvot, the one who settles and orders the intellect is blessed, etc. Through this, he merits to attain the light that is above the levels of nefesh, ruach, neshamah, etc., which is the light of the Infinite, impossible to attain with any intellect except through performing mitzvot with joy. It is attained in the aspect of “reaching and not reaching,” etc. [see within, section 24] (24).
לז. אַךְ צָרִיךְ לִזָּהֵר לְצַמְצֵם דַּעְתּוֹ, שֶׁלֹּא יַעֲמִיק מַחֲשַׁבְתּוֹ בָּזֶה יוֹתֵר מִדַּי, שֶׁלֹּא יֵצֵא מִגְּבוּל הַקְּדֻשָּׁה, דְּהַיְנוּ שֶׁלֹּא יְשׁוֹטֵט מַחֲשַׁבְתּוֹ עַל־יְדֵי זֶה לַחֲקִירוֹת וּבִלְבּוּלִים, חַס וְחָלִילָה, רַק לְפִי שֵׂכֶל אֱנוֹשִׁי שֶׁלּוֹ כֵּן יַגְדִּיל מַחֲשַׁבְתּוֹ בָּזֶה. וְכֵן לֹא יִסְתַּכֵּל בָּזֶה לְמַעְלָה מִמַּדְרֵגָתוֹ כִּי בַּמֻּפְלָא מִמְּךָ אַל תִּדְרֹשׁ (שָׁם). But one must be careful to contract his knowledge, not to deepen his thoughts in this excessively, so as not to go beyond the boundary of holiness, that is, so his thoughts do not wander through this into investigations and confusions, G-d forbid. Rather, according to his human intellect, so should he increase his thoughts in this. Nor should he look at this beyond his level, for “do not inquire into what is too wondrous for you” [cf. Chagigah 13a] (ibid.).
## Segment 18
יד. חֹדֶשׁ אֱלוּל הוּא הַזְּמַן הַמְּסֻגָּל יוֹתֵר לִזְכּוֹת לְדַעַת, דְּהַיְנוּ שֶׁיִּזְכֶּה לְהַשִּׂיג הַמַּקִּיפִין שֶׁל הַשֵּׂכֶל וְלַעֲשׂוֹת מֵהַמַּקִּיף פְּנִימִי עַד שֶׁיִּהְיֶה לוֹ מַקִּיפִין אֲחֵרִים, וְעַל־יְדֵי זֶה עוֹשֶׂה לְבוּשִׁין לְנִשְׁמָתוֹ וְנִצּוֹל מִכָּל אוֹרֵב וּמַסְטִין כַּנַּ"ל (שם)
יז.
וַאֲפִלּוּ אִם כְּבָר שָׁבַר הַמְדַמֶּה וּבָזֶה הֵקִים אֶת תְּכוּנַת שִׂכְלוֹ, עִם כָּל זֶה הַשֵּׂכֶל עֲדַיִן בְּכֹחַ. וְצָרִיךְ לְהִשְׁתַּמֵּשׁ בְּשִׂכְלוֹ, הַיְנוּ לַחֲקֹר וְלַחֲשֹׁב בּוֹ בַּעֲבוֹדַת ה' וְאָז כְּשֶׁחוֹקֵר בְּשִׂכְלוֹ וּמִשְׁתַּמֵּשׁ בּוֹ, אֲזַי הוּא מוֹצִיא הַשֵּׂכֶל מִן הַכֹּחַ אֶל הַפֹּעַל. וְאַחַר כָּךְ כְּשֶׁמַּשִּׂיג בְּשִׂכְלוֹ כָּל מַה שֶּׁיֵּשׁ בְּיַד אֱנוֹשִׁי לְהַשִּׂיג, זֶהוּ הַשְׁאָרוֹתָיו לְאַחַר מִיתָה. וְעִקַּר קִיּוּמוֹ שֶׁל אָדָם לְאַחַר מִיתָתוֹ אֵינוֹ אֶלָּא זֶה הַשֵּׂכֶל דִּקְדֻשָּׁה, שֶׁקָּנָה וְהִשִּׂיג בְּתוֹרָה וַעֲבוֹדָה (שָׁם).
Even if one has already broken the imagination and thereby established the structure of his intellect, the intellect is still in potential. He must use his intellect, that is, investigate and think with it in the service of the Lord. Then, when he investigates with his intellect and uses it, he brings the intellect from potential to actual. Afterward, when he attains with his intellect all that is within human capacity to attain, this is what remains of him after death. The essence of a person’s existence after his death is only this holy intellect that he acquired and attained through Torah and service (ibid.).
All will be purified and merit this in the future, even the nations of the world, as it is written: “For the earth will be filled with the knowledge of the Lord” [Isaiah 11:9]. But there will be a great difference and distinction between their knowledge and ours, for what will then be considered by them a great and wondrous attainment will be to us a laughing matter and simple. Likewise, among Israel themselves, there will be a great difference between each righteous person and another, all the more so between a righteous person and a wicked one, for each will attain according to his service, effort, and toil, which he toiled, labored, and endured bitterness in this world for the sake of Hashem, may He be blessed. Even great righteous ones, when they come to the World to Come, will find the attainments that a greater righteous one achieved in this world to be awesome things, and they will burn and be inflamed by them. For that greater righteous one, these will be simple matters, for he attained these in this world. What he will attain in the World to Come will be far greater. So too between one person and another. Understand this well and set your heart well to these matters, so you will see to prepare for yourself eternal life, and “if you have gained wisdom, you have gained wisdom for yourself” [Proverbs 9:12], etc. (ibid.). When a person thinks good thoughts of Torah and service, and through this merits to understand more each time, through this, he is saved from all ambushers and accusers, all destroyers flee from him, and he does not fear them at all (ibid.).
## Segment 20
טו. כְּשֶׁאָדָם עוֹשֶׂה אֵיזֶה מִצְוָה, יֵשׁ כֹּחַ בְּהַמִּצְוָה לֵילֵךְ וּלְעוֹרֵר כָּל הָעוֹלָמוֹת לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, וְעַל־יְדֵי זֶה נִמְשָׁךְ בְּרָכָה לְכָל הָעוֹלָמוֹת. וְעִקַּר הַבְּרָכָה שֶׁנִּשְׁפָּע מִלְּמַעְלָה הוּא שֵׂכֶל, וּכְשֶׁבָּא לְמַטָּה נַעֲשֶׂה לְכָל אֶחָד וְאֶחָד כְּפִי רְצוֹנוֹ. בְּכֵן מִי שֶׁהוּא בַּעַל נֶפֶשׁ צָרִיךְ לְכַוֵּן רְצוֹנוֹ שֶׁיַּמְשִׁיךְ בִּרְכַּת הַשֵּׂכֶל, וְצָרִיךְ לְהַמְשִׁיךְ אֱמוּנָה לְתוֹךְ בִּרְכַּת הַשֵּׂכֶל כִּי אֵין לִסְמֹךְ עַל הַשֵּׂכֶל בְּעַצְמוֹ כַּיָּדוּעַ, גַּם עַל־יְדֵי פְּנִימִיּוּת הַבְּרָכוֹת שֶׁנִּמְשָׁכִין עַל יְדֵי הַמִּצְווֹת נִתְבָּרֵךְ הַמְיַשֵּׁב וְהַמְסַדֵּר אֶת הַמֹּחִין וְכוּ'. וְעַל־יְדֵי כֵּן זוֹכֶה לְהַשִּׂיג הָאוֹר שֶׁהוּא לְמַעְלָה מִנֶּפֶשׁ רוּחַ נְשָׁמָה וְכוּ' שֶׁהוּא אוֹר אֵין סוֹף שֶׁאִי אֶפְשָׁר לְהַשִּׂיגוֹ בְּשׁוּם שֵׂכֶל כִּי אִם עַל־יְדֵי עֲשִׂיַּת הַמִּצְווֹת בְּשִׂמְחָה. וּמַשִּׂיגִין אוֹתוֹ בִּבְחִינַת מָטֵי וְלָא מָטֵי וְכוּ'. [עַיֵּן בִּפְנִים סִימָן כ"ד] (כד)
יט.
תִּקּוּן הַדִּבּוּר הוּא עַל־יְדֵי שֶׁבַח הַצַּדִּיקִים, כִּי עַל־יְדֵי שֶׁבַח הַצַּדִּיקִים מְרִימִין אֶת הַדַּעַת וַאֲזַי מְקַבְּלִין הַדִּבּוּר מֵהַדָּעַת וְיֵשׁ בּוֹ טוֹב, וַאֲזַי הַדִּבּוּר נִשְׁמָע וְנִתְקַבֵּל וְהִיא תִּקּוּן הַכְּלָלִי לְהַדִּבּוּר (שָׁם ב').
The rectification of speech is through praising the righteous ones, for through praising the righteous ones, knowledge is elevated, and then speech is received from knowledge and has good in it. Then the speech is heard and accepted, and this is the general rectification for speech (ibid., 2).
מא. לְפִי הַגְדָּלַת הַדַּעַת כֵּן הַפַּרְנָסָה בְּנָקֵל, וְכָל מִי שֶׁחָסֵר דַּעַת בְּיוֹתֵר הוּא יָגֵע וְטוֹרֵחַ אַחַר הַפַּרְנָסָה בְּיוֹתֵר (שָׁם ו'). According to the increase of knowledge, so too is livelihood attained with ease, and the more one lacks knowledge, the more he toils and struggles for livelihood (ibid., 6).
## Segment 22
טז. צָרִיךְ כָּל אָדָם לְהוֹצִיא אֶת עַצְמוֹ מֵהַמְדַמֶּה וְלַעֲלוֹת אֶל הַשֵּׂכֶל שֶׁלֹּא יֵלֵךְ אַחַר תַּאֲווֹת הַמְדֻמּוֹת תַּאֲווֹת הַבַּהֲמִיּוּת, רַק שֶׁיֵּלֵךְ אַחַר הַשֵּׂכֶל הַמְרַחֵק כָּל הַתַּאֲווֹת לְגַמְרֵי. וְכָל הַתַּאֲווֹת הֵם הֶפֶךְ הַשֵּׂכֶל וְהֵם רַק בְּכֹחַ הַמְדַמֶּה שֶׁהוּא כֹּחַ הַבַּהֲמִיּוּת, כִּי גַּם בְּהֵמָה יֵשׁ לָהּ זֶה הַכֹּחַ וְהִיא מִתְאַוֵּית גַּם כֵּן לְתַּאֲווֹת אֵלּוּ. וּכְשֶׁנִּמְשָׁךְ אַחַר הַמְדַמֶּה שֶׁבַּלֵּב זֶהוּ בְּחִינַת שְׁרִירוּת הַלֵּב, שֶׁהוּא הוֹלֵךְ אַחַר הַמְדַמֶּה שֶׁבַּלֵּב וְעוֹשֶׂה מַעֲשֵׂה בְּהֵמָה מַמָּשׁ. וְצָרִיךְ לָצֵאת מִשְּׁרִירוּת הַלֵּב וּלְשַׁבֵּר לִבּוֹ לֵב הָאֶבֶן וְלֵילֵךְ אַחַר הַשֵּׂכֶל (כה. א')
כא.
גְּלַל כֵּן צָרִיךְ שֶׁתֵּדַע, שֶׁאֲפִלּוּ אִם אַתָּה מְשֻׁקָּע בִּמְדוֹר הַקְּלִפּוֹת וְאַתָּה בַּמַּדְרֵגָה הַתַּחְתּוֹנָה מְאֹד עַד שֶׁנִּדְמֶה לְךָ שֶׁאִי אֶפְשָׁר לְךָ עוֹד לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ מֵחֲמַת שֶׁנִּתְרַחַקְתָּ מְאֹד מִמֶּנּוּ, אַף עַל פִּי כֵן תֵּדַע שֶׁאֲפִלּוּ בִּמְקוֹמְךָ גַּם כֵּן שָׁם תּוּכַל לִמְצֹא אֱלֹהוּתוֹ וּמִשָּׁם אַתָּה יָכוֹל לְדַבֵּק אֶת עַצְמְךָ בּוֹ יִתְבָּרַךְ וְלָשׁוּב אֵלָיו בִּתְשׁוּבָה שְׁלֵמָה, כִּי לֹא רְחוֹקָה הִיא מִמְּךָ אֶלָּא שֶׁבִּמְקוֹמְךָ שָׁם רַבּוּ הַלְּבוּשִׁים (שָׁם).
Therefore, you must know that even if you are sunk in the depths of the husks and are at an extremely low level, such that it seems to you that it is no longer possible to draw close to Him, may He be blessed, because you have distanced yourself greatly from Him, nevertheless, know that even in your place, you can find His divinity. From there, you can attach yourself to Him, may He be blessed, and return to Him in complete repentance, for “it is not far from you” [Deuteronomy 30:11], only in your place, the garments are many (ibid.).
The month of Elul is the most opportune time to merit knowledge, that is, to merit attaining the encompassing aspects of the intellect and making the encompassing internal until he has other encompassing aspects. Through this, he makes garments for his soul and is saved from all ambushers and accusers, as mentioned above (ibid.).
## Segment 24
יז. וַאֲפִלּוּ אִם כְּבָר שָׁבַר הַמְדַמֶּה וּבָזֶה הֵקִים אֶת תְּכוּנַת שִׂכְלוֹ, עִם כָּל זֶה הַשֵּׂכֶל עֲדַיִן בְּכֹחַ. וְצָרִיךְ לְהִשְׁתַּמֵּשׁ בְּשִׂכְלוֹ, הַיְנוּ לַחֲקֹר וְלַחֲשֹׁב בּוֹ בַּעֲבוֹדַת ה' וְאָז כְּשֶׁחוֹקֵר בְּשִׂכְלוֹ וּמִשְׁתַּמֵּשׁ בּוֹ, אֲזַי הוּא מוֹצִיא הַשֵּׂכֶל מִן הַכֹּחַ אֶל הַפֹּעַל. וְאַחַר כָּךְ כְּשֶׁמַּשִּׂיג בְּשִׂכְלוֹ כָּל מַה שֶּׁיֵּשׁ בְּיַד אֱנוֹשִׁי לְהַשִּׂיג, זֶהוּ הַשְׁאָרוֹתָיו לְאַחַר מִיתָה. וְעִקַּר קִיּוּמוֹ שֶׁל אָדָם לְאַחַר מִיתָתוֹ אֵינוֹ אֶלָּא זֶה הַשֵּׂכֶל דִּקְדֻשָּׁה, שֶׁקָּנָה וְהִשִּׂיג בְּתוֹרָה וַעֲבוֹדָה (שָׁם)
כג.
וְכָל מַה שֶּׁהוּא הוֹלֵךְ מִמַּדְרֵגָה לְמַדְרֵגָה הוּא מִתְקָרֵב יוֹתֵר לַשֵּׁם יִתְבָּרַךְ וְיָכוֹל לֵידַע אֶת הַשֵּׁם יִתְבָּרַךְ בַּהֲבָנָה יְתֵרָה, וְיָכוֹל לֶאֱהֹב אֶת עַצְמוֹ עִם הַשֵּׁם יִתְבָּרַךְ בְּאַהֲבָה יְתֵרָה (שָׁם ד').
The more he progresses from level to level, the closer he draws to Hashem, may He be blessed, and he can know Hashem, may He be blessed, with greater understanding, and can love himself with Hashem, may He be blessed, with greater love (ibid., 4).
ג. עַל־יְדֵי שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ, דְּהַיְנוּ קְדֻשַּׁת הַדִּבּוּר, שֶׁמַּרְבֶּה לְדַבֵּר דִּבּוּרֵי תּוֹרָה וּתְפִלָּה וּתְחִנּוֹת וּבַקָּשׁוֹת וְשִׂיחוֹת בֵּינוֹ לְבֵין קוֹנוֹ, וְנִזְהָר מִדִּבּוּרִים פְּגוּמִים שֶׁהֵם לְשׁוֹן הָרָע וּשְׁקָרִים וְכוּ'. עַל־יְדֵי זֶה זוֹכִין לְתִקּוּן הַבְּרִית. וְכֵן לְהֶפֶךְ, עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכִין לִשְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ (יט. ג'). Through the perfection of the holy tongue, that is, the sanctity of speech, by increasing speech in words of Torah, prayer, supplications, requests, and conversations between himself and his Creator, and guarding against flawed speech such as evil speech, lies, and the like, through this, one merits the rectification of the covenant. Conversely, through the rectification of the covenant, one merits the perfection of the holy tongue (19, 3).
## Segment 26
יח. כְּשֶׁהַדִּבּוּר בְּלֹא דַּעַת אֲזַי אֵין בּוֹ טוֹב וַאֲזַי אֵין הַדִּבּוּר נִשְׁמָע וְנִתְקַבֵּל וַאֲזַי אֵינוֹ נִקְרָא דִּבּוּר כְּלָל. כִּי דִּבּוּר שֶׁאֵינוֹ נִשְׁמָע וְנִתְקַבֵּל אֵינוֹ נִקְרָא דִּבּוּר (כט, א')
כה.
חָכְמָה הִיא שֹׁרֶשׁ כָּל הַדְּבָרִים, לָכֵן צָרִיךְ כָּל אֶחָד לִשְׁמֹר אֶת שִׂכְלוֹ מִשִּׂכְלִיוֹת חִיצוֹנִיּוֹת, כִּי עִקַּר הַחָכְמָה לִקְנוֹת שְׁלֵמוּת אֵינָם רַק חָכְמוֹת אֱלֹקוּת. וּשְׁאָר חָכְמוֹת הֵם רַק חָכְמוֹת בְּטֵלוֹת וְאֵינָם חָכְמוֹת כְּלָל (לה, א').
Wisdom is the root of all things; therefore, each one must guard his intellect from external wisdoms, for the essence of wisdom to acquire perfection is only divine wisdoms. All other wisdoms are only null wisdoms and are not wisdoms at all (35, 1).
When a person performs a mitzvah, there is power in the mitzvah to go and arouse all the worlds to the service of Hashem, may He be blessed, and through this, a blessing is drawn to all the worlds. The essence of the blessing poured from above is intellect, and when it comes below, it becomes for each one according to his will.
## Segment 28
יט. תִּקּוּן הַדִּבּוּר הוּא עַל־יְדֵי שֶׁבַח הַצַּדִּיקִים, כִּי עַל־יְדֵי שֶׁבַח הַצַּדִּיקִים מְרִימִין אֶת הַדַּעַת וַאֲזַי מְקַבְּלִין הַדִּבּוּר מֵהַדָּעַת וְיֵשׁ בּוֹ טוֹב, וַאֲזַי הַדִּבּוּר נִשְׁמָע וְנִתְקַבֵּל וְהִיא תִּקּוּן הַכְּלָלִי לְהַדִּבּוּר (שָׁם ב')
כז.
עַל־כֵּן צָרִיךְ כָּל אָדָם לִשְׁמֹר מְאֹד אֶת שִׂכְלוֹ וּמַחֲשַׁבְתּוֹ, שֶׁלֹּא יִכְנֹס בְּתוֹךְ מַחֲשַׁבְתּוֹ שׁוּם מַחֲשָׁבָה חִיצוֹנָה וְלֹא שׁוּם חָכְמָה חִיצוֹנָה. וְזֶה עִקַּר הַתְּשׁוּבָה וְהַתִּקּוּן עַל כָּל הָעֲווֹנוֹת כְּשֶׁמִּתְגַּבֵּר לְגָרֵשׁ כָּל מַחֲשָׁבוֹת חִיצוֹנִיּוֹת מִדַּעְתּוֹ וְשִׂכְלוֹ, כִּי הַשֵּׂכֶל הוּא הַנְּשָׁמָה. וּכְשֶׁמְּקַדֵּשׁ שִׂכְלוֹ, הַיְנוּ נִשְׁמָתוֹ, עַל־יְדֵי זֶה מַגְבִּיהַּ וּמֵשִׁיב הַכֹּל לְשָׁרְשׁוֹ וְזֶהוּ עִקַּר הַתְּשׁוּבָה (שָׁם).
Therefore, every person must guard his intellect and thoughts greatly, so that no external thought or external wisdom enters his thoughts. This is the essence of repentance and rectification for all iniquities—when one overcomes and expels all external thoughts from his knowledge and intellect, for the intellect is the soul. When he sanctifies his intellect, that is, his soul, through this, he elevates and returns everything to its root, and this is the essence of repentance (ibid.).
יד. גַּם טוֹב לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת וְעַיֵּן בִּפְנִים וְהָבֵן (שָׁם). It is also good to make prayers from the teachings, and see within and understand (ibid.).
## Segment 29
צָרִיךְ לָדַעַת, שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ וְלֵית אֲתַר פָּנוּי מִנֵּיהּ וְאִיהוּ מְמַלֵּא כָּל עָלְמִין וְסוֹבֵב כָּל עָלְמִין. וַאֲפִלּוּ מִי שֶׁעוֹסֵק בְּמַשָּׂא וּמַתָּן בַּגּוֹיִים, לֹא יָכוֹל לְהִתְנַצֵּל וְלוֹמַר, אִי אֶפְשָׁר לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ מֵחֲמַת עֲבִיּוּת וְגַשְׁמִיּוּת שֶׁנּוֹפֵל תָּמִיד עָלָיו מֵחֲמַת הָעֵסֶק שֶׁעוֹסֵק תָּמִיד בֵּינֵיהֶם, כִּי בְּכָל הַדְּבָרִים גַּשְׁמִיִּים וּבְכָל לְשׁוֹנוֹת הַגּוֹיִים יָכוֹל לִמְצֹא בָּהֶם אֱלֹהוּת, כִּי בְּלֹא אֱלֹהוּתוֹ אֵין לָהֶם שׁוּם חִיּוּת וְקִיּוּם כְּלָל, רַק כָּל מַה שֶּׁהַמַּדְרֵגָה יוֹתֵר תַּחְתּוֹנָה אֲזַי אֱלֹהוּתוֹ שָׁם בְּצִמְצוּם גָּדוֹל וּמְלֻבָּשׁ בְּמַלְבּוּשִׁים רַבִּים יוֹתֵר (לג. ב')
Therefore, one who is a person of soul must direct his will to draw the blessing of intellect, and he must draw faith into the blessing of intellect, for one cannot rely on intellect alone, as is known. Also, through the inner essence of the blessings drawn through mitzvot, the one who settles and orders the intellect is blessed, etc. Through this, he merits to attain the light that is above the levels of nefesh, ruach, neshamah, etc., which is the light of the Infinite, impossible to attain with any intellect except through performing mitzvot with joy. It is attained in the aspect of “reaching and not reaching,” etc. [see within, section 24] (24). Every person must remove himself from imagination and ascend to the intellect, not to follow the imagined desires, the animalistic desires, but to follow the intellect that completely distances all desires. All desires are the opposite of intellect and exist only in the power of imagination, which is the animalistic power, for even an animal has this power and desires these desires.
## Segment 31
כא. גְּלַל כֵּן צָרִיךְ שֶׁתֵּדַע, שֶׁאֲפִלּוּ אִם אַתָּה מְשֻׁקָּע בִּמְדוֹר הַקְּלִפּוֹת וְאַתָּה בַּמַּדְרֵגָה הַתַּחְתּוֹנָה מְאֹד עַד שֶׁנִּדְמֶה לְךָ שֶׁאִי אֶפְשָׁר לְךָ עוֹד לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ מֵחֲמַת שֶׁנִּתְרַחַקְתָּ מְאֹד מִמֶּנּוּ, אַף עַל פִּי כֵן תֵּדַע שֶׁאֲפִלּוּ בִּמְקוֹמְךָ גַּם כֵּן שָׁם תּוּכַל לִמְצֹא אֱלֹהוּתוֹ וּמִשָּׁם אַתָּה יָכוֹל לְדַבֵּק אֶת עַצְמְךָ בּוֹ יִתְבָּרַךְ וְלָשׁוּב אֵלָיו בִּתְשׁוּבָה שְׁלֵמָה, כִּי לֹא רְחוֹקָה הִיא מִמְּךָ אֶלָּא שֶׁבִּמְקוֹמְךָ שָׁם רַבּוּ הַלְּבוּשִׁים (שָׁם)
ל.
חִדּוּשׁ הַשֵּׂכֶל, דְּהַיְנוּ חִדּוּשׁ הַנְּשָׁמָה הוּא עַל־יְדֵי שֵׁנָה. כִּי כְּשֶׁהַמֹּחִין מִתְיַגְּעִים, אָז עַל־יְדֵי הַשֵּׁנָה הֵם מִתְחַדְּשִׁים, וּבִשְׁעַת הַשֵּׁנָה הַמֹּחִין, הַיְנוּ הַנְּשָׁמָה, בָּאָה בְּתוֹךְ אֱמוּנָה בִּבְחִינַת חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ (שָׁם ג').
The renewal of the intellect, that is, the renewal of the soul, is through sleep. For when the intellect is fatigued, through sleep it is renewed. During sleep, the intellect, that is, the soul, enters into faith, in the aspect of “new every morning, great is Your faithfulness” [Lamentations 3:23] (ibid., 3).
התחזקות (Strengthening)
## Segment 33
כב. זֶה שֶׁמִּתְגַּבֵּר עַל יִצְרוֹ וְכוֹפֶה אֶת יִצְרוֹ הָרָע, הוּא דּוֹמֶה לְמַלְאַךְ ה' צְבָאוֹת מַמָּשׁ, וַאֲפִלּוּ מִדְּבָרִים גַּשְׁמִיִּים הוּא יָכוֹל לְלַקֵּט אוֹתִיּוֹת הַתּוֹרָה, וַאֲפִלּוּ כְּשֶׁהוּא מְדַבֵּר עִם הַגּוֹיִים אוֹ שֶׁרוֹאֶה מִדּוֹתֵיהֶם, הוּא יוֹדֵעַ אֶת הַחִיּוּת אֱלֹהוּת, הַיְנוּ אוֹתִיּוֹת הַתּוֹרָה שֶׁמְּלֻבָּשׁ שָׁם וְזוֹכֶה שֶׁיִּתְגַּלּוּ לוֹ סִתְרֵי תּוֹרָה, הַיְנוּ אוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה, וְזוֹכֶה לִטְעֹם טַעַם אוֹר הָאַהֲבָה שֶׁבַּדַּעַת, שֶׁאַהֲבָה הַזֹּאת הִיא לְמַעְלָה מֵהַזְּמַן וּלְמַעְלָה מֵהַמִּדּוֹת. וְרוֹאֶה וּמַשִּׂיג אֶת הָאוֹר הַטּוֹב וְגָנוּז, הַיְנוּ הַתּוֹרָה הַגְּנוּזָה וְהַצַּדִּיקִים הַגְּנוּזִים (שם ג')
לב.
לִשְׁמֹר אֶת הָאֱמוּנָה הוּא עַל־יְדֵי שֶׁמְּקַיֵּם וְדוֹבֵר אֱמֶת בִּלְבָבוֹ בִּשְׁעַת הַמַּשָּׂא וּמַתָּן וְכוּ' (עַיֵּן מָמוֹן אוֹת כ"א (שָׁם ז').
To guard faith is through fulfilling and speaking truth in his heart during commerce, etc. [see Mamon, item 21] (ibid., 7).
When one is drawn after the imagination in the heart, this is the aspect of the stubbornness of the heart [Deuteronomy 29:18], where he follows the imagination in the heart and performs an actual animalistic act. One must exit the stubbornness of the heart, break his heart of stone, and follow the intellect (25, 1). Even if one has already broken the imagination and thereby established the structure of his intellect, the intellect is still in potential. He must use his intellect, that is, investigate and think with it in the service of the Lord. Then, when he investigates with his intellect and uses it, he brings the intellect from potential to actual. Afterward, when he attains with his intellect all that is within human capacity to attain, this is what remains of him after death.
## Segment 35
כג. וְכָל מַה שֶּׁהוּא הוֹלֵךְ מִמַּדְרֵגָה לְמַדְרֵגָה הוּא מִתְקָרֵב יוֹתֵר לַשֵּׁם יִתְבָּרַךְ וְיָכוֹל לֵידַע אֶת הַשֵּׁם יִתְבָּרַךְ בַּהֲבָנָה יְתֵרָה, וְיָכוֹל לֶאֱהֹב אֶת עַצְמוֹ עִם הַשֵּׁם יִתְבָּרַךְ בְּאַהֲבָה יְתֵרָה (שָׁם ד')
לד.
צָרִיךְ הָאָדָם לְהִשְׁתַּדֵּל שֶׁיַּגִּיעַ לִשְׁלֵמוּת הַדַּעַת, דְּהַיְנוּ שֶׁיִּזְכֶּה לְדַעַת דִּקְדֻשָּׁה כָּל מַה שֶּׁאֶפְשָׁר לָאָדָם לֵידַע וּלְהַשִּׂיג מַה שֶּׁאִי אֶפְשָׁר לְאָדָם לֵידַע יוֹתֵר. וְאִי אֶפְשָׁר לָבוֹא לָזֶה כִּי אִם עַל־יְדֵי שֶׁעוֹסֵק עִם בְּנֵי אָדָם לְקָרְבָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, עַל־יְדֵי זֶה נִשְׁלָם דַּעְתּוֹ כַּנַּ"ל, וְעַל־יְדֵי זֶה זוֹכֶה לְבָנִים, וְיוּכַל לִפְקֹד עֲקָרוֹת (נג).
A person must strive to attain the perfection of knowledge, that is, to merit holy knowledge, all that a person can know and attain, beyond which it is impossible to know more. This is impossible to achieve except through engaging with people to bring them close to the service of Hashem, may He be blessed. Through this, his knowledge is perfected, as mentioned above, and through this, he merits children and can cause barren women to be remembered [i.e., bear children] (53).
ב. עִקַּר גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁגַּם הָרְחוֹקִים מִמֶּנּוּ יִתְבָּרַךְ מְאֹד מְאֹד גַּם הֵמָּה יִתְקָרְבוּ לַעֲבוֹדָתוֹ, וּבָזֶה נִתְיַקֵּר וְנִתְעַלֶּה שְׁמוֹ יִתְבָּרַךְ לְמַעְלָה וּלְמַטָּה. עַל־כֵּן אֵין לָאָדָם לְיָאֵשׁ עַצְמוֹ מִלְּהִתְקָרֵב לַעֲבוֹדַת ה', מֵחֲמַת שֶׁנִּתְרַחֵק מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי חֲטָאָיו הַמְרֻבִּים, אַף שֶׁהִרְבָּה לַעֲשׂוֹת הָרָע חַס וְשָׁלוֹם. כִּי אַדְּרַבָּא, מִמֶּנּוּ דַּיְקָא יִתְעַלֶּה וְיִשְׁתַּבַּח וְיִתְגַּדַּל כְּבוֹדוֹ יִתְבָּרַךְ בְּיוֹתֵר כַּנַּ"ל, אֲבָל עִקַּר הִתְקָרְבוּת הָרְחוֹקִים לַשֵּׁם יִתְבָּרַךְ הוּא עַל־יְדֵי צַדִּיקֵי הַדּוֹר (שָׁם י, א'). The essence of the greatness of the Holy One, blessed be He, is that even those who are very far from Him, may He be blessed, can also draw close to His service, and through this, His Name, may He be blessed, is cherished and exalted above and below. Therefore, a person must not despair of drawing close to the service of the Lord because he has become very distant from Hashem, may He be blessed, through his many sins, even if he has greatly done evil, G-d forbid. On the contrary, from him specifically, His glory, may He be blessed, will be exalted, praised, and magnified even more, as mentioned above. But the primary means of the distant drawing close to Hashem, may He be blessed, is through the righteous ones of the generation (ibid., 10, 1).
## Segment 37
כד. צָרִיךְ כָּל אָדָם לְקַשֵּׁר אֶת לִבּוֹ לְדַעְתּוֹ, כִּי כָּל אֶחָד מִיִּשְׂרָאֵל יוֹדֵעַ שֶׁיֵּשׁ אֱלֹקִים בִּכְלָל, וּכְפִי הַדַּעַת הַזֶּה בְּוַדַּאי הָיָה רָאוּי שֶׁיִּתְבַּטְּלוּ כָּל תַּאֲווֹתָיו וּמִדּוֹתָיו הָרָעִים. אֲבָל הָרְשָׁעִים הֵם בִּרְשׁוּת לִבָּן וְכָל הַתַּאֲווֹת וּמִדּוֹת הֵם בַּלֵּב. עַל־כֵּן צָרִיךְ כָּל אֶחָד לִרְאוֹת לְקַשֵּׁר לִבּוֹ לְדַעְתּוֹ שֶׁיִּהְיֶה לִבּוֹ בִּרְשׁוּתוֹ שֶׁיִּהְיֶה כּוֹפֶה אֶת לִבּוֹ וְתַאֲווֹתָיו אֶל הַדַּעַת הַזֶּה שֶׁיּוֹדֵעַ מֵהַשֵּׁם יִתְבָּרַךְ בִּכְלָל שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ. עַד שֶׁיְּשַׁבֵּר וִיבַטֵּל כָּל הַתַּאֲווֹת עַל־יְדֵי הַיְדִיעָה הַזֹּאת, וְעַל־יְדֵי זֶה יִזְכֶּה לְאוֹר הָאַהֲבָה שֶׁבַּדַּעַת שֶׁהוּא אוֹר הַגָּנוּז. שֶׁהִיא תּוֹרָה הַגְּנוּזָה וְהַצַּדִּיקִים הַגְּנוּזִים (שָׁם ז')
לו.
צָרִיךְ הָאָדָם לְהִסְתַּכֵּל מְאֹד עַל דְּרָכָיו וּלְהִסְתַּכֵּל וּלְהִתְבּוֹנֵן הֵיטֵב עַל כָּל הַסִּבּוֹת וְהָעִנְיָנִים שֶׁהַשֵּׁם יִתְבָּרַךְ מַזְמִין לוֹ, וּמִתְגַּלְגֵּל עִמּוֹ בְּכָל יוֹם וָיוֹם, כִּי כָּל יוֹם וָיוֹם, יֵשׁ בּוֹ מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה מְשֻׁנֶּה מֵחֲבֵרוֹ. וְצָרִיךְ שֶׁתֵּדַע שֶׁהַשֵּׁם יִתְבָּרַךְ מְצַמְצֵם אֱלֹקוּתוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית עַד נְקֻדּוֹת הַמֶּרְכָּז שֶׁל עוֹלָם הַגַּשְׁמִי שֶׁהָאָדָם עוֹמֵד עָלָיו, וּמַזְמִין לוֹ לְכָל אָדָם מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה לְפִי הַיּוֹם וּלְפִי הָאָדָם וּלְפִי הַמָּקוֹם, וּמַלְבִּישׁ לוֹ בָּהֶם רְמָזִים כְּדֵי לְקָרְבוֹ לַעֲבוֹדָתוֹ. בְּכֵן צָרִיךְ הָאָדָם לְהִסְתַּכֵּל עַל כָּל זֶה לְהַגְדִּיל דַּעְתּוֹ וְשִׂכְלוֹ לְהִסְתַּכֵּל וּלְהִתְבּוֹנֵן עַל כָּל הַמַּחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁהַשֵּׁם יִתְבָּרַךְ מַזְמִין לוֹ בְּכָל יוֹם וָיוֹם, לְהָבִין מֵהֶם הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַמֵּז לוֹ בָּהֶם לְהִתְקָרֵב אֵלָיו בְּכָל פַּעַם מִכָּל מָקוֹם שֶׁהוּא. כִּי בְּכָל הָעִנְיָנִים וּבְכָל הַמַּשָּׂא וּמַתָּן וּבְכָל הַדְּבָרִים שֶׁבָּעוֹלָם שֶׁהַשֵּׁם יִתְבָּרַךְ מַזְמִין לָאָדָם בְּכָל יוֹם וָיוֹם, בְּכֻלָּם יֵשׁ בָּהֶם רְמָזִים פְּרָטִיִּים שֶׁהוּא יִתְבָּרַךְ מְרַמֵּז לוֹ לָאָדָם בְּכָל פַּעַם לְהִתְקָרֵב אֵלָיו. וְצָרִיךְ לְהַגְדִּיל דַּעְתּוֹ וּלְהִסְתַּכֵּל עַל זֶה הֵיטֵב (נד, ב').
A person must look greatly at his ways and observe and contemplate well all the causes and matters that Hashem, may He be blessed, arranges for him and brings about for him every day, for each day has thoughts, speech, and actions different from its fellow. You must know that Hashem, may He be blessed, contracts His divinity from the Infinite to the limitless until the central points of the physical world where the person stands, and He arranges for each person thoughts, speech, and actions according to the day, the person, and the place, clothing hints in them to bring him close to His service. Therefore, a person must look at all this to increase his knowledge and intellect, to observe and contemplate all the thoughts, speech, and actions that Hashem, may He be blessed, arranges for him every day, to understand from them the hints that Hashem, may He be blessed, hints to him through them to draw close to Him each time from every place he is. For in all matters, in all commerce, and in all things in the world that Hashem, may He be blessed, arranges for a person every day, all of them contain specific hints through which He, may He be blessed, hints to the person each time to draw close to Him. One must increase his knowledge and look at this well (54, 2).
The essence of a person’s existence after his death is only this holy intellect that he acquired and attained through Torah and service (ibid.). When speech is without knowledge, it has no good, and then the speech is neither heard nor accepted, and it is not called speech at all. For speech that is not heard or accepted is not called speech (29, 1). The rectification of speech is through praising the righteous ones, for through praising the righteous ones, knowledge is elevated, and then speech is received from knowledge and has good in it. Then the speech is heard and accepted, and this is the general rectification for speech (ibid., 2).
## Segment 39
כה. חָכְמָה הִיא שֹׁרֶשׁ כָּל הַדְּבָרִים, לָכֵן צָרִיךְ כָּל אֶחָד לִשְׁמֹר אֶת שִׂכְלוֹ מִשִּׂכְלִיוֹת חִיצוֹנִיּוֹת, כִּי עִקַּר הַחָכְמָה לִקְנוֹת שְׁלֵמוּת אֵינָם רַק חָכְמוֹת אֱלֹקוּת. וּשְׁאָר חָכְמוֹת הֵם רַק חָכְמוֹת בְּטֵלוֹת וְאֵינָם חָכְמוֹת כְּלָל (לה, א')
לח.
הַגְּבוֹהֵי־קוֹמָה עַל־פִּי רֹב הֵן כְּסִילִים (נה ו').
The tall in stature are, for the most part, fools (55, 6).
יז. גַּם בְּעִנְיַן הַהִתְקָרְבוּת עַצְמוֹ לַשֵּׁם יִתְבָּרַךְ יֵשׁ יֵצֶר הָרָע גָּדוֹל, הַיְנוּ שֶׁלִּפְעָמִים רִבּוּי הַהִתְלַהֲבוּת חוּץ מֵהַמִּדָּה הוּא מֵהַיֵּצֶר הָרָע וְזֶה בְּחִינַת פֶּן יֶהֶרְסוּ לַעֲלוֹת אֶל ה', וּצְרִיכִין לְבַקֵּשׁ רַחֲמִים לְהִנָּצֵל גַּם מִזֶּה (שָׁם). Also, in the matter of drawing close to Hashem, may He be blessed, itself, there is a great evil inclination, that is, sometimes excessive fervor beyond measure comes from the evil inclination, and this is the aspect of “lest they be destroyed in ascending to the Lord” [Exodus 19:21]. One must seek mercy to be saved from this as well (ibid.).
## Segment 41
כו. בִּשְׁעַת הוֹלָדָה הַשֵּׂכֶל מְצֻמְצָם אֵצֶל כָּל אֶחָד וְאֶחָד. וּכְשֶׁמַּתְחִילִין לְהִשְׁתַּמֵּשׁ בוֹ בְּהִתְבּוֹנְנוּת בַּעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ אֲזַי שִׂכְלוֹ הוֹלֵךְ וְגָדֵל, אֲבָל כְּשֶׁאָדָם מַכְנִיס בְּתוֹךְ שִׂכְלוֹ מַחֲשָׁבוֹת חִיצוֹנִיּוֹת, הֵם חָכְמוֹת חִיצוֹנִיּוֹת, אֲזַי נִתְמַעֵט קְדֻשַּׁת שִׂכְלוֹ כְּפִי הַמָּקוֹם שֶׁל חָכְמָה חִיצוֹנִית. וְעַל זֶה הַשֵּׂכֶל הַחִיצוֹן מִתְלַקְּטִים וּמִתְחַבְּרִים כָּל הַמִּדּוֹת רָעוֹת וּמְגֻנּוֹת (שָׁם)
מ.
צָרִיךְ לָדַעַת שֶׁבְּכָל הַהַסְתָּרוֹת שֶׁבָּעוֹלָם נֶעְלָם בָּהֶם הַשֵּׁם יִתְבָּרַךְ, כִּי יֵשׁ שְׁתֵּי בְּחִינוֹת הַסְתָּרוֹת. כִּי יֵשׁ הַסְתָּרָה וְיֵשׁ הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה. וּכְשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר בְּהַסְתָּרָה אַחַת, גַּם כֵּן קָשֶׁה מְאֹד לְמָצְאוֹ, אַךְ אַף עַל פִּי כֵן אֶפְשָׁר לְיַגֵּעַ וְלַחֲתֹר עַד שֶׁיִּמְצָא אוֹתוֹ יִתְבָּרַךְ מֵאַחַר שֶׁיּוֹדֵעַ, שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ. אֲבָל כְּשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר בְּהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, דְּהַיְנוּ שֶׁהַהַסְתָּרָה בְּעַצְמָהּ נִסְתֶּרֶת מִמֶּנּוּ עַד שֶׁאֵינוֹ יוֹדֵעַ כְּלָל שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ, אֲזַי קָשֶׁה מְאֹד לִמְצֹא אוֹתוֹ יִתְבָּרַךְ. וְזֶה נִמְשָׁךְ עַל־יְדֵי רִבּוּי הָעֲווֹנוֹת רַחֲמָנָא לִצְלַן, כִּי עָבַר וְשָׁנָה נַעֲשָׂה לּוֹ כְּהֶתֵּר זֶה בְּחִינַת הַסְתָּרָה אַחַת. אֲבָל מִי שֶׁעוֹבֵר יוֹתֵר חַס וְחָלִילָה, נוֹפֵל לִבְחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה. אֲבָל בֶּאֱמֶת גַּם שָׁם בְּתוֹךְ הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, נֶעְלָם הוּא יִתְבָּרַךְ, כִּי בְּלֹא חִיּוּתוֹ יִתְבָּרַךְ אֵין שׁוּם קִיּוּם לְשׁוּם דָּבָר שֶׁבָּעוֹלָם. עַל־כֵּן בְּכֹחַ עֵסֶק הַתּוֹרָה יְכוִלִים לַהֲפֹךְ כָּל הַהַסְתָּרוֹת לְדַעַת. לֵידַע שֶׁגַּם שָׁם נֶעְלָם הַשֵּׁם יִתְבָּרַךְ אֲפִלּוּ בְּתֹקֶף הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, עַד שֶׁיִּשְׁמַע קוֹל הַכְּרוּז הַגָּדוֹל שֶׁל הַתּוֹרָה שֶׁמַּכְרֶזֶת וְצוֹעֶקֶת תָּמִיד: עַד מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְכוּ' עַד שֶׁיָּשׁוּב אֶל ה' מִכָּל מָקוֹם שֶׁהוּא (נו. ג').
One must know that in all the concealments in the world, Hashem, may He be blessed, is hidden within them, for there are two aspects of concealment: there is concealment, and there is concealment within concealment. When Hashem, may He be blessed, is hidden in a single concealment, it is very difficult to find Him, but nevertheless, it is possible to toil and dig until one finds Him, may He be blessed, since he knows that Hashem, may He be blessed, is hidden from him. But when Hashem, may He be blessed, is hidden in concealment within concealment, that is, the concealment itself is hidden from him so that he does not know at all that Hashem, may He be blessed, is hidden from him, then it is exceedingly difficult to find Him, may He be blessed. This is drawn through the abundance of iniquities, may the Merciful One save us, for one who sins and repeats, it becomes permissible to him—this is the aspect of a single concealment. But one who sins further, G-d forbid, falls into the aspect of concealment within concealment. But in truth, even there, within the concealment within concealment, He, may He be blessed, is hidden, for without His vitality, may He be blessed, there is no existence for anything in the world. Therefore, through the power of engaging in Torah, one can transform all concealments into knowledge, to know that even there, Hashem, may He be blessed, is hidden, even in the intensity of concealment within concealment, until he hears the great heralding voice of the Torah that constantly proclaims and cries: “How long, O simpletons, will you love simplicity?” [Proverbs 1:22], until he returns to the Lord from every place he is (56, 3).
One must know that “the whole earth is full of His glory” [Isaiah 6:3], and there is no place devoid of Him, and He fills all worlds and surrounds all worlds. Even one who engages in commerce with the nations cannot excuse himself and say it is impossible to serve Hashem, may He be blessed, due to the coarseness and physicality that constantly fall upon him because of the business he always conducts among them.
## Segment 43
כז. עַל־כֵּן צָרִיךְ כָּל אָדָם לִשְׁמֹר מְאֹד אֶת שִׂכְלוֹ וּמַחֲשַׁבְתּוֹ, שֶׁלֹּא יִכְנֹס בְּתוֹךְ מַחֲשַׁבְתּוֹ שׁוּם מַחֲשָׁבָה חִיצוֹנָה וְלֹא שׁוּם חָכְמָה חִיצוֹנָה. וְזֶה עִקַּר הַתְּשׁוּבָה וְהַתִּקּוּן עַל כָּל הָעֲווֹנוֹת כְּשֶׁמִּתְגַּבֵּר לְגָרֵשׁ כָּל מַחֲשָׁבוֹת חִיצוֹנִיּוֹת מִדַּעְתּוֹ וְשִׂכְלוֹ, כִּי הַשֵּׂכֶל הוּא הַנְּשָׁמָה. וּכְשֶׁמְּקַדֵּשׁ שִׂכְלוֹ, הַיְנוּ נִשְׁמָתוֹ, עַל־יְדֵי זֶה מַגְבִּיהַּ וּמֵשִׁיב הַכֹּל לְשָׁרְשׁוֹ וְזֶהוּ עִקַּר הַתְּשׁוּבָה (שָׁם)
מב.
לְפִי הַגְדָּלַת הַדַּעַת כֵּן נִתְרַבֶּה הַשָּׁלוֹם כִּי מַחֲלוֹקוֹת וְכַעַס וְאַכְזָרִיּוּת הוּא מֵחֶסְרוֹן הַדַּעַת. וְכָל מַה שֶּׁמִּתְרַבֶּה הַדַּעַת, מִתְרַבָּה הָרַחֲמָנוּת וְהַחֶסֶד וְהַשָּׁלוֹם וְעַל־יְדֵי זֶה זוֹכִין לִרְפוּאָה (שם).
According to the increase of knowledge, so too is peace increased, for disputes, anger, and cruelty come from a lack of knowledge. The more knowledge increases, the more compassion, kindness, and peace increase, and through this, one merits healing (ibid.).
יט. גַּם עַצְבוּת מַזִּיק מְאֹד וְנוֹתֵן כֹּחַ לְהַיֵּצֶר הָרָע. עַל־כֵּן צָרִיךְ לְהִתְגַבֵּר מְאֹד לְשַׂמֵּחַ אֶת נַפְשׁוֹ בְּכָל דַּרְכֵי הָעֵצוֹת הַמְבֹאָרִים בִּמְקוֹמָם, כִּי עִקַּר הִתְחַזְּקוּת הוּא עַל־יְדֵי שִׂמְחָה וְחֶדְוָה כְּמוֹ שֶׁכָּתוּב: כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם (שָׁם). Also, sadness is very harmful and gives strength to the evil inclination. Therefore, one must greatly overcome to gladden his soul through all the ways of the counsels explained in their place, for the primary strengthening is through joy and gladness, as it is written: “For the joy of the Lord is your strength” [Nehemiah 8:10] (ibid.).
## Segment 45
כח. וּכְשֶׁאָדָם שׁוֹמֵר אֶת עַצְמוֹ מִשִּׂכְלִיּוֹת חִיצוֹנִיּוֹת, לֹא זוֹ אַף זוֹ שֶׁצָּרִיךְ לְחַדֵּשׁ הַשֵּׂכֶל בְּכָל עֵת וּבָזֶה מְחַדֵּשׁ נִשְׁמָתוֹ, כִּי הַשֵּׂכֶל הוּא הַנְּשָׁמָה (שם ב')
מד.
עִקַּר קִיּוּמוֹ שֶׁל הַדַּעַת הוּא עַל־יְדֵי שְׁלשָׁה בְּחִינוֹת, הַיְנוּ שֶׁצָּרִיךְ לְלַמֵּד חָכְמָתוֹ לַאֲחֵרִים וּלְקָרְבָם תַּחַת כַּנְפֵי הַשְּׁכִינָה, גַּם צָרִיךְ לְהַקְדִּים יִרְאַת חֶטְאוֹ לְחָכְמָתוֹ, גַּם צָרִיךְ לְדַקְדֵּק אֵיךְ לְהוֹצִיא חָכְמָתוֹ שֶׁיִּהְיוּ דְּבָרָיו דִּבְרֵי פִּי חָכָם חֵן וְלֹא יִהְיוּ נִבְזִים. וַאֲזַי זוֹכֶה עַל־יְדֵי הַדַּעַת לְהַמְשִׁיךְ שְׁלֹשָׁה הַשְׁפָּעוֹת שֶׁהֵם אֲכִילָה שְׁתִיָּה וּמַלְבּוּשִׁים (נח, ה').
The primary sustenance of knowledge is through three aspects: one must teach his wisdom to others and bring them under the wings of the Shechinah, he must prioritize the fear of sin before his wisdom, and he must be meticulous in how he expresses his wisdom so that his words are “words of the mouth of a wise man, gracious” [Ecclesiastes 10:12] and not despised. Then, through knowledge, he merits to draw three influences: food, drink, and clothing (58, 5).
For in all physical things and in all the languages of the nations, one can find divinity, for without His divinity, they have no vitality or existence at all. Only, the lower the level, the greater the contraction of His divinity there, clothed in many more garments (33, 2).
## Segment 47
כט. עִקַּר הִתְגַּבְּרוּת הַיֵּצֶר הָרָע שֶׁהוּא בְּחִינַת נָחָשׁ הַקַּדְמוֹנִי, הוּא עַל הַתַּלְמִידֵי חֲכָמִים וְהַלּוֹמְדִים שֶׁיֵּשׁ לָהֶם דַּעַת גָּדוֹל בְּיוֹתֵר, כִּי אַחֲרֵיהֶם הוּא כָּרוּךְ תָּמִיד לְהַחֲטִיאָם מֵחֲמַת שֶׁיֵּשׁ לָהֶם נְשָׁמָה גָּבוֹהַּ בְּיוֹתֵר שֶׁהוּא הַשֵּׂכֶל. וְהָעִקָּר לִשְׁמֹר אֶת הַמַּחֲשָׁבָה מְאֹד מִמַּחֲשָׁבוֹת רָעוֹת, כִּי עֲלֵיהֶם הוּא כָּל בִּנְיָנוֹ שֶׁל הַיֵּצֶר הָרָע רַחֲמָנָא לִצְלָן (שָׁם א)
מו.
עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא הוּא לְהוֹדוֹת וּלְהַלֵּל לִשְׁמוֹ הַגָּדוֹל יִתְבָּרַךְ וְלָדַעַת וּלְהַכִּיר אוֹתוֹ יִתְבָּרַךְ, שֶׁעַל־יְדֵי זֶה סְמוּכִין וּקְרוֹבִין אֵלָיו יִתְבָּרַךְ. כִּי כָּל מַה שֶּׁמַּכִּירִין וְיוֹדְעִין אוֹתוֹ יִתְבָּרַךְ בְּיוֹתֵר, סְמוּכִין אֵלָיו בְּיוֹתֵר. כִּי שְׁאָר כָּל הַדְּבָרִים כֻּלָּם יִתְבַּטְּלוּ לֶעָתִיד וְלֹא יִשָּׁאֵר לֶעָתִיד רַק זֹאת הַבְּחִינָה, לְהוֹדוֹת וּלְהַלֵּל וְלָדַעַת אוֹתוֹ יִתְבָּרַךְ, וְזֶה כָּל שַׁעֲשׁוּעַ עוֹלָם הַבָּא (ח"ב, ב').
The essence of the delight of the World to Come is to give thanks and praise to His great Name, may He be blessed, and to know and recognize Him, may He be blessed, for through this, one is supported and close to Him, may He be blessed. The more one recognizes and knows Him, may He be blessed, the more one is supported by Him. For all other things will be nullified in the future, and only this aspect will remain in the future: to give thanks, praise, and know Him, may He be blessed. This is the entire delight of the World to Come (Part II, 2).
Therefore, you must know that even if you are sunk in the depths of the husks and are at an extremely low level, such that it seems to you that it is no longer possible to draw close to Him, may He be blessed, because you have distanced yourself greatly from Him, nevertheless, know that even in your place, you can find His divinity. From there, you can attach yourself to Him, may He be blessed, and return to Him in complete repentance, for “it is not far from you” [Deuteronomy 30:11], only in your place, the garments are many (ibid.). One who overcomes his inclination and subdues his evil inclination is truly like an angel of the Lord of Hosts [Malachi 2:7].
## Segment 48
חִדּוּשׁ הַשֵּׂכֶל, דְּהַיְנוּ חִדּוּשׁ הַנְּשָׁמָה הוּא עַל־יְדֵי שֵׁנָה. כִּי כְּשֶׁהַמֹּחִין מִתְיַגְּעִים, אָז עַל־יְדֵי הַשֵּׁנָה הֵם מִתְחַדְּשִׁים, וּבִשְׁעַת הַשֵּׁנָה הַמֹּחִין, הַיְנוּ הַנְּשָׁמָה, בָּאָה בְּתוֹךְ אֱמוּנָה בִּבְחִינַת חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ (שָׁם ג')
א. זֶה שֶׁאָנוּ רוֹאִים, שֶׁלִּפְעָמִים נִתְלַהֵב הָאָדָם בְּתוֹךְ הַתְּפִלָּה וְאוֹמֵר כַּמָּה תֵּבוֹת בְּהִתְלַהֲבוּת גָּדוֹל, זֶה בְּחֶמְלַת ה' עָלָיו, שֶׁנִּפְתַּח לוֹ אוֹר אֵין סוֹף וְהֵאִיר לוֹ. וּכְשֶׁרוֹאֶה אָדָם הִתְנוֹצְצוּת הַזֹּאת אַף עַל גַּב דְּאִיהוּ לָא חָזֵי מַזְלֵיהּ חָזֵי, תֵּכֶף נִתְלַהֵב נִשְׁמָתוֹ לִדְבֵקוּת גָּדוֹל לְדַבֵּק אֶת עַצְמוֹ בְּאוֹר אֵין סוֹף וּכְשִׁעוּר הִתְגַּלּוּת אֵין סוֹף. לְפִי מִנְיַן הַתֵּבוֹת שֶׁנִּפְתְּחוּ וְהִתְנוֹצְצוּ, כָּל אֵלּוּ הַתֵּבוֹת אוֹמֵר בִּדְבֵקוּת גָּדוֹל וּבִמְסִירוּת נַפְשׁוֹ וּבְבִטּוּל כֹּחוֹתָיו. וּבְשָׁעָה שֶׁנִּתְבַּטֵּל לְגַבֵּי אֵין סוֹף, אֲזַי הוּא בִּבְחִינַת וְלֹא יָדַע אִישׁ, שֶׁאֲפִלּוּ הוּא בְּעַצְמוֹ אֵינוֹ יוֹדֵעַ מֵעַצְמוֹ, אֲבָל זֹאת הַבְּחִינָה צָרִיךְ לִהְיוֹת בְּרָצוֹא וָשׁוֹב כְּדֵי שֶׁיִּתְקַיֵּם יֵשׁוּתוֹ שֶׁלֹּא יִסְתַּלֵּק קֹדֶם זְמַנּוֹ חַס וְשָׁלוֹם. כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בַּעֲבוֹדָתֵנוּ. בִּשְׁבִיל זֶה צָרִיךְ שֶׁלֹּא יִשָּׁאֵר כֵּן אֶלָּא עֵת שֶׁיָּבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ וְיִטֹּל נִשְׁמָתוֹ אֲזַי יִתְבַּטֵּל בָּאֵין סוֹף בְּתַכְלִית כְּפִי מַה שֶּׁיִּזְכֶּה (ד, ט'). That we see sometimes a person becomes enflamed during prayer and says several words with great fervor, this is through the compassion of the Lord upon him, that the light of the Infinite (Ein Sof) opened to him and illuminated him. When a person sees this spark, even though “he does not see, his mazal sees” [Talmud, Megillah 3a], his soul immediately becomes enflamed with great attachment to cleave to the light of the Infinite, according to the measure of the revelation of the Infinite. According to the number of words that opened and sparked, all those words he says with great attachment, self-sacrifice, and nullification of his faculties. At the moment he is nullified to the Infinite, he is in the aspect of “and no man knew” [Deuteronomy 34:6], that even he himself does not know himself. But this aspect must be in running and returning (ratzo v’shov) [Ezekiel 1:14] so that his existence is sustained and he does not depart before his time, G-d forbid. For the Holy One, blessed be He, desires our service. Therefore, he must not remain so except until the time when the Holy One, blessed be He, Himself comes and takes his soul, then he will be nullified in the Infinite to the ultimate extent according to what he merits (4, 9).
## Segment 50
לא. וְיֵשׁ כַּמָּה בְּחִינוֹת בְּשֵׁנָה, כִּי יֵשׁ שֵׁנָה בְּגַשְׁמִיּוּת שֶׁהוּא נַיְחָא לַמֹּחִין. גַּם יֵשׁ בְּחִינַת לִמּוּד שֶׁהוּא בְּחִינַת שֵׁנָה לְגַבֵּי דְּבֵקוּת הַבּוֹרֵא וְהוּא לִמּוּד פְּשָׁטֵי אוֹרַיְתָא. וְאָדָם הַדָּבוּק תָּמִיד בַּעֲבוֹדַת הַבּוֹרֵא וְנִתְיַגְּעִים הַמֹּחִין שֶׁלּוֹ מֵחֲמַת גֹּדֶל הַדְּבֵקוּת, אֲזַי יִלְמַד פְּשָׁטֵי אוֹרַיְתָא. גַּם יֵשׁ שֵׁנָה שֶׁהִיא בְּחִינַת מַשָּׂא וּמַתָּן בֶּאֱמוּנָה. וּכְשֶׁעוֹסֵק בְּמַשָּׂא וּמַתָּן בֶּאֱמוּנָה אֲזַי הַמֹּחִין, הַיְנוּ נִשְׁמָתוֹ בָּאָה לְתוֹךְ אֱמוּנָה וְנִתְחַדְּשִׁין שָׁם וְנִתְחַזְּקִין מֵעֲיֵפוּתָם וּמַמְשִׁיךְ שֵׂכֶל חָדָשׁ מֵאוֹר הַפָּנִים. וְעִקַּר הַדָּבָר הוּא הָאֱמוּנָה שֶׁצְּרִיכִין לִשְׁמֹר אֶת הָאֱמוּנָה מְאֹד, וְאָז כְּשֶׁהַמֹּחִין שֶׁלּוֹ מִתְיַגְּעִים, מְחַדֵּשׁ אוֹתָם בְּתוֹךְ הָאֱמוּנָה עַל־יְדֵי אֵיזֶה בְּחִינוֹת שֵׁנָה, הֵן עַל־יְדֵי שֵׁנָה בְּגַשְׁמִיּוּת בִּפְשִׁיטוּת שֶׁאָז הַמֹּחִין מִתְחַדְּשִׁין כַּנִּרְאֶה בְּחוּשׁ, אֲבָל הָעִקָּר הִיא הָאֱמוּנָה, שֶׁצְּרִיכִין קֹדֶם הַשֵּׁנָה לְקַשֵּׁר עַצְמוֹ אֶל הָאֱמוּנָה שֶׁזֶּהוּ בְּחִינַת קְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּה שֶׁקּוֹרִין קֹדֶם הַשֵּׁנָה, וּצְרִיכִין לִקְרוֹתָהּ בְּכַוָּנָה כְּדֵי לְקַשֵּׁר נִשְׁמָתוֹ וּלְהַכְנִיסָהּ לְתוֹךְ הָאֱמוּנָה בִּשְׁעַת הַשֵּׁנָה וַאֲזַי תִּתְחַדֵּשׁ שָׁם נִשְׁמָתוֹ בִּבְחִינַת חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ כַּנַּ"ל, וְיִזְכֶּה עַל־יְדֵי הַשֵּׁנָה לְקַבֵּל שֵׂכֶל חָדָשׁ וּנְשָׁמָה חֲדָשָׁה מֵאוֹר הַפָּנִים. וְכֵן מִי שֶׁיֵּשׁ לוֹ בְּחִינַת דְּבֵקוּת וּמֹחוֹ מִתְיַגֵּעַ עַל־יְדֵי זֶה, אֲזַי צָרִיךְ לַעֲסֹק בִּפְשָׁטֵי אוֹרַיְתָא וְאָז צָרִיךְ גַּם כֵּן לִכְנֹס לְתוֹךְ הָאֱמוּנָה, דְּהַיְנוּ מֵאַחַר שֶׁמֹּחוֹ מַתְחִיל לְהִתְבַּלְבֵּל וְאֵינוֹ יָכוֹל לִהְיוֹת דָּבוּק עוֹד בַּשֵּׁם יִתְבָּרַךְ בִּבְחִינַת דַּעַת וּמֹחִין, אֲזַי צָרִיךְ לְסַלֵּק הַדַּעַת וְהַמֹּחִין לְגַמְרֵי וּלְקַשֵּׁר אֶת עַצְמוֹ אֶל הָאֱמוּנָה בִּפְשִׁיטוּת וְלַעֲסֹק בִּפְשָׁטֵי אוֹרַיְתָא בִּתְמִימוּת וּבֶאֱמוּנָה שְׁלֵמָה, כִּי בֶּאֱמֶת גַּם בְּעֵת קִיּוּם הַמֹּחִין בִּדְבֵקוּת אוֹ בְּאֵיזֶה דַּרְגָּה שֶׁהוּא, גַּם אָז עִקַּר קִיּוּם הַדַּעַת וְהַמֹּחִין הִיא עַל־יְדֵי אֱמוּנָה כִּי אֵין לִסְמֹךְ עַל הַשֵּׂכֶל לְבַד [וְכַמְבֹאָר לְעֵיל בְּאוֹת ט"ו]. אֲבָל כְּשֶׁמִּסְתַּלֵּק הַדַּעַת, צְרִיכִין לִכְנֹס אֶל הָאֱמוּנָה לְבַד עַל־יְדֵי אֵיזֶה בְּחִינַת שֵׁנָה כַּנַּ"ל. וְכֵן לִפְעָמִים הַמַּשָּׂא וּמַתָּן הִיא בְּחִינַת שֵׁנָה לְחַדֵּשׁ הַמֹּחַ כַּנַּ"ל וְשָׁם גַּם כֵּן הָעִקָּר הוּא הָאֱמוּנָה כְּשֶׁעוֹשֶׂה הַמַּשָּׂא וּמַתָּן בֶּאֱמוּנָה אֲזַי בָא נִשְׁמָתוֹ שֶׁהִיא שִׂכְלוֹ בְּתוֹךְ הָאֱמוּנָה וְנִתְחַדֵּשׁ שָׁם כַּנַּ"ל (שָׁם ד ו)
מט.
עִקַּר יִשּׁוּב הַדַּעַת הוּא עַל־יְדֵי שִׂמְחָה כִּי עַל־יְדֵי הַשִּׂמְחָה הַמֹּחַ מְיֻשָּׁב וְיָכוֹל לְהַנְהִיג הַמֹּחַ כִּרְצוֹנוֹ לַחֲשֹׁב עַל תַּכְלִיתוֹ הַנִּצְחִי. אֲבָל עַל־יְדֵי מָרָה שְׁחֹרָה וְעַצְבוּת הַמֹּחַ וְהַדַּעַת בַּגָּלוּת, וְקָשֶׁה לוֹ לְיַשֵּׁב דַּעְתּוֹ. נִמְצָא שֶׁעַצְבוּת הִיא מְנִיעָה גְּדוֹלָה מְאֹד לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ (שָׁם).
The essence of settling knowledge is through joy, for through joy, the mind is settled and able to direct the mind as desired to think about its eternal purpose. But through melancholy and sadness, the mind and knowledge are in exile, and it is difficult to settle one’s knowledge. Thus, sadness is a great obstacle to the service of Hashem, may He be blessed (ibid.).
Even from physical things, he can gather the letters of the Torah, and even when speaking with the nations or observing their traits, he knows the divine vitality, that is, the letters of the Torah clothed there, and merits that the secrets of the Torah are revealed to him, that is, the Torah of the Hidden Ancient One. He merits to taste the light of love in knowledge, a love that is above time and above traits. He sees and attains the good and hidden light, that is, the hidden Torah and the hidden righteous ones (ibid., 3).
## Segment 52
לב. לִשְׁמֹר אֶת הָאֱמוּנָה הוּא עַל־יְדֵי שֶׁמְּקַיֵּם וְדוֹבֵר אֱמֶת בִּלְבָבוֹ בִּשְׁעַת הַמַּשָּׂא וּמַתָּן וְכוּ' (עַיֵּן מָמוֹן אוֹת כ"א) (שָׁם ז')
נא.
יֵשׁ כַּמָּה שְׁטוּתִים הַמִּתְדַּבְּקִים וּמִתְחַבְּרִים בְּהַמֹּחַ וּבִפְרָט בִּלְבּוּלֵי הָאֱמוּנָה. וְעַל יְדֵי הַשֵּׁנָה נִפְרָדִים מֵהַמֹּחַ וּבְיוֹתֵר מוֹעִיל הַשֵּׁנָה לֶאֱמוּנָה (שהר"ן קי).
There are many follies that cling and connect to the mind, especially confusions of faith. Through sleep, they are separated from the mind, and sleep is especially beneficial for faith (Sichot HaRan, 110).
ג. הַצַּדִּיק הָאֱמֶת הוּא כָּל יָמָיו בִּתְשׁוּבָה, כִּי אֲפִלּוּ כְּשֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁעָשָׂה תְּשׁוּבָה שְׁלֵמָה, עֲדַיִן הוּא עוֹשֶׂה תְּשׁוּבָה עַל הַשָּׂגָתוֹ הָרִאשׁוֹנָה, שֶׁהִיא נֶחֱשֶׁבֶת אֶצְלוֹ עַתָּה גַּשְׁמִיּוּת כְּפִי הַהַשָּׂגָה שֶׁמַּשִּׂיג עַכְשָׁו רוֹמְמוּת אֱלֹקוּתוֹ יִתְבָּרַךְ. וְכֵן הוּא נוֹהֵג כָּל יָמָיו, שֶׁהוֹלֵךְ בְּכָל פַּעַם מֵהַשָּׂגָה לְהַשָּׂגָה וְעוֹשֶׂה תְּשׁוּבָה עַל הַשָּׂגָה הָרִאשׁוֹנָה. וְזֶה בְּחִינַת עוֹלָם הַבָּא שֶׁיִּהְיֶה כֻּלּוֹ שַׁבָּת כֻּלּוֹ תְּשׁוּבָה. כִּי עִקַּר עוֹלָם הַבָּא הוּא הַשָּׂגַת אֱלֹקוּתוֹ, וּבְכָל עֵת שֶׁיַּשִּׂיגוּ הַשָּׂגָה יְתֵרָה יַעֲשׂוּ תְּשׁוּבָה עַל הַשָּׂגָה הָרִאשׁוֹנָה. וּמִי שֶׁיֵּשׁ לוֹ מֹחַ בְּקָדְקֳדוֹ, יָכוֹל לְהָבִין עַל־יְדֵי זֶה גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וּגְדֻלַּת הַצַּדִּיקִים, אַשְׁרֵי לָהֶם וּלְהַנִּלְוִים אֲלֵיהֶם (ו, ג'). The true righteous one is all his days in repentance, for even when he knows in himself that he has done complete repentance, he still does repentance for his initial attainment, which is now considered physicality to him according to the attainment he now achieves of the exaltedness of His divinity, may He be blessed. So he conducts himself all his days, going each time from attainment to attainment and doing repentance for the initial attainment. This is the aspect of the World to Come, which will be entirely Shabbat, entirely repentance. For the essence of the World to Come is the attainment of His divinity, and each time they attain a greater attainment, they do repentance for the initial attainment. One who has a brain in his head can understand through this the greatness of the Creator, may He be blessed, and the greatness of the righteous ones. Happy are they and those who join them (6, 3).
## Segment 54
לג. כָּל נֶפֶשׁ מִיִּשְׂרָאֵל קֹדֶם שֶׁיֵּשׁ לָהּ הִתְגַּלּוּת בַּתּוֹרָה וּבָעֲבוֹדָה, אֲזַי מְנַסִּין וּמְצָרְפִין אֶת הַנֶּפֶשׁ בְּגָלוּת שֶׁל שִׁבְעִים אֻמּוֹת. כִּי כָּל אֻמָּה וְאֻמָּה שֶׁל שִׁבְעִים אֻמּוֹת יֵשׁ לָהּ מִדָּה רָעָה בִּפְנֵי עַצְמָהּ מַה שֶּׁאֵין בַּחֲבֶרְתָּהּ, וּמֵחֲמַת הַמִּדּוֹת הָאֵלּוּ הֵם מְרֻחָקִים מֵשִׁבְעִים פָּנִים שֶׁל תּוֹרָה. וְהַקְּלִפָּה קָדְמָה לַפְּרִי. וּמִי שֶׁרוֹצֶה לֶאֱכֹל הַפְּרִי, צָרִיךְ לְשַׁבֵּר קֹדֶם הַקְּלִפָּה. לָכֵן קֹדֶם הִתְגַּלּוּת הַדַּעַת שֶׁהוּא הִתְגַּלּוּת הַתּוֹרָה שֶׁהִיא עִקַּר הַדַּעַת וְהַחָכְמָה הָאֲמִתִּית, מֻכְרָח הַנֶּפֶשׁ לָבוֹא בַּגָּלוּת, דְּהַיְנוּ בְּמִדּוֹתֵיהֶם וְתַאֲווֹתֵיהֶם שֶׁל הָאֻמּוֹת כְּדֵי לְשַׁבְּרָם וְלָבוֹא אַחַר כָּךְ לְהִתְגַּלּוּת בַּתּוֹרָה וְהָעֲבוֹדָה. וְהָעִקָּר הִיא לְשַׁבֵּר תַּאֲוַת נִאוּף שֶׁהִיא כְּלָלִיּוּת שֶׁל כָּל הַתַּאֲווֹת וְהַמִּדּוֹת רָעוֹת וְהִיא עִקַּר הַנִּסָּיוֹן וְהַצֵּרוּף. וּכְשֶׁנֶּפֶשׁ הָאָדָם בָּא בַּנִּסָּיוֹן הַזֶּה וּבַגָּלוּת הַזֶּה וּבַצֵּרוּף הַזֶּה שֶׁל הִתְגַּבְּרוּת הַתַּאֲווֹת וְהַמִּדּוֹת וְהָעִקָּר הוּא תַּאֲוַת נִאוּף כַּנַּ"ל, אֲזַי הוּא צָרִיךְ לְהָרִים קוֹלוֹ וְלִצְעֹק כַּמָּה וְכַמָּה קָלִין שֶׁהֵם כְּלוּלִין בְּשִׁבְעִים קָלִין לְפָחוֹת. כְּמוֹ הַיּוֹלֶדֶת קֹדֶם הַלֵּדָה מַמָּשׁ שֶׁצּוֹעֶקֶת שִׁבְעִים קָלִין. וְעַל־יְדֵי זֶה יִזְכֶּה לְשַׁבֵּר הַתַּאֲוָה הַזֹּאת עִם כָּל הַתַּאֲווֹת וְיִזְכֶּה לְהִתְגַּלּוּת גָּדוֹל בְּתוֹרָה וַעֲבוֹדָה. וּלְפִי תִּקּוּנוֹ כֵּן יִתְגַּלּוּ לוֹ הַשִּׁבְעִים פָּנִים שֶׁל הַתּוֹרָה (לו, א')
נג.
עִקַּר עֲנָוָה - שֶׁיַּשְׂכִּיל שֶׁרָחוֹק מִמֶּנּוּ הַחָכְמָה. וְהוּא חָכְמָה וּמְלָאכָה גְּדוֹלָה לַעֲשׂוֹת עַצְמוֹ כִּבְהֵמָה וְעַיֵּן תְּמִימוּת (פג. ושהר"ן טו דִּבּוּר).
The essence of humility is to realize that wisdom is far from him. It is great wisdom and effort to make oneself like an animal [in humility]. See Simplicity (83, Sichot HaRan 15, Discourse).
The more he progresses from level to level, the closer he draws to Hashem, may He be blessed, and he can know Hashem, may He be blessed, with greater understanding, and can love himself with Hashem, may He be blessed, with greater love (ibid., 4). Every person must bind his heart to his knowledge, for every Jew knows in general that there is G-d. According to this knowledge, certainly all his desires and evil traits should be nullified. But the wicked are under the dominion of their heart, and all desires and traits are in the heart. Therefore, each one must see to bind his heart to his knowledge, so his heart is under his dominion, compelling his heart and desires to this knowledge that he knows in general from Hashem, may He be blessed, that “the whole earth is full of His glory” [Isaiah 6:3].
## Segment 56
לד. צָרִיךְ הָאָדָם לְהִשְׁתַּדֵּל שֶׁיַּגִּיעַ לִשְׁלֵמוּת הַדַּעַת, דְּהַיְנוּ שֶׁיִּזְכֶּה לְדַעַת דִּקְדֻשָּׁה כָּל מַה שֶּׁאֶפְשָׁר לָאָדָם לֵידַע וּלְהַשִּׂיג מַה שֶּׁאִי אֶפְשָׁר לְאָדָם לֵידַע יוֹתֵר. וְאִי אֶפְשָׁר לָבוֹא לָזֶה כִּי אִם עַל־יְדֵי שֶׁעוֹסֵק עִם בְּנֵי אָדָם לְקָרְבָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, עַל־יְדֵי זֶה נִשְׁלָם דַּעְתּוֹ כַּנַּ"ל, וְעַל־יְדֵי זֶה זוֹכֶה לְבָנִים, וְיוּכַל לִפְקֹד עֲקָרוֹת (נג)
דיבור / גֹדֶל כֹּחוֹ לַטּוֹב, וְכֵן לְהֵפֶךְ חַס וְשָׁלוֹם (Speech / The Great Power of Speech for Good, and Likewise the Opposite, G-d Forbid)
י. כָּל מַה שֶּׁמִּתְקָרֵב יוֹתֵר לַשֵּׁם יִתְבָּרַךְ צָרִיךְ לֵידַע, שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ. כִּי אִם יַחֲשֹׁב וִידַמֶּה בְּדַעְתּוֹ שֶׁכְּבָר נִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ וְיוֹדֵעַ בִּידִיעַת הַשֵּׁם יִתְבָּרַךְ, זֶה סִימָן שֶׁאֵינוֹ יוֹדֵעַ כְּלָל. כִּי אִם הָיָה יוֹדֵעַ קְצָת מֵהַשֵּׁם יִתְבָּרַךְ, הָיָה יוֹדֵעַ שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ וְאֵינוֹ יוֹדֵעַ כְּלָל. וְזֶה דָּבָר שֶׁאִי אֶפְשָׁר לַפֶּה לְדַבֵּר וּלְהַסְבִּיר זֹאת, כִּי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ אֵין שִׁעוּר (סג). The closer one draws to Hashem, may He be blessed, the more he must know that he is very far from Him, may He be blessed. For if he thinks and imagines in his mind that he has already drawn close to Hashem, may He be blessed, and knows the knowledge of Hashem, may He be blessed, this is a sign that he does not know at all. For if he knew even a little of Hashem, may He be blessed, he would know that he is very far from Him, may He be blessed, and does not know at all. This is a matter that the mouth cannot speak or explain, for the greatness of the Creator, may He be blessed, has no measure (63).
## Segment 58
לה. וְזֶהוּ הַטַּעַם שֶׁהַצַּדִּיקִים מְיַגְּעִים אֶת עַצְמָן וְרוֹדְפִין אַחַר בְּנֵי אָדָם לְקָרְבָם לַעֲבוֹדָתוֹ יִתְבָּרַךְ. אֵין זֶה כְּדֵי לְהַרְבּוֹת כְּבוֹדָם חַס וְחָלִילָה אֶלָּא כְּדֵי לְהַשְׁלִים דַּעְתָּם, כַּנַּ"ל (שם)
ב.
עַל־יְדֵי שֶׁמְּדַבְּרִים בְּהַתּוֹרָה בְּדִבּוּרִים, מֵאִיר לוֹ הַדִּבּוּר לְכָל הַמְּקוֹמוֹת שֶׁצָּרִיךְ לַעֲשׂוֹת תְּשׁוּבָה, עַד שֶׁזּוֹכֶה לִתְשׁוּבָה שְׁלֵמָה. וְעַל־יְדֵי זֶה זוֹכֶה לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעֻמְקָא [עַיֵּן תַּלְמוּד תּוֹרָה אוֹת י' וְי"א] (יא, א').
Through speaking words of Torah, the speech illuminates for him all the places where he needs to repent, until he merits complete repentance. Through this, he merits to come to the depths of the Torah’s insights [see Talmud Torah, items 10 and 11] (11, 1).
Until he breaks and nullifies all desires through this knowledge, and through this, he merits the light of love in knowledge, which is the hidden light, the hidden Torah, and the hidden righteous ones (ibid., 7). Wisdom is the root of all things; therefore, each one must guard his intellect from external wisdoms, for the essence of wisdom to acquire perfection is only divine wisdoms.
## Segment 60
לו. צָרִיךְ הָאָדָם לְהִסְתַּכֵּל מְאֹד עַל דְּרָכָיו וּלְהִסְתַּכֵּל וּלְהִתְבּוֹנֵן הֵיטֵב עַל כָּל הַסִּבּוֹת וְהָעִנְיָנִים שֶׁהַשֵּׁם יִתְבָּרַךְ מַזְמִין לוֹ, וּמִתְגַּלְגֵּל עִמּוֹ בְּכָל יוֹם וָיוֹם, כִּי כָּל יוֹם וָיוֹם, יֵשׁ בּוֹ מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה מְשֻׁנֶּה מֵחֲבֵרוֹ. וְצָרִיךְ שֶׁתֵּדַע שֶׁהַשֵּׁם יִתְבָּרַךְ מְצַמְצֵם אֱלֹקוּתוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית עַד נְקֻדּוֹת הַמֶּרְכָּז שֶׁל עוֹלָם הַגַּשְׁמִי שֶׁהָאָדָם עוֹמֵד עָלָיו, וּמַזְמִין לוֹ לְכָל אָדָם מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה לְפִי הַיּוֹם וּלְפִי הָאָדָם וּלְפִי הַמָּקוֹם, וּמַלְבִּישׁ לוֹ בָּהֶם רְמָזִים כְּדֵי לְקָרְבוֹ לַעֲבוֹדָתוֹ. בְּכֵן צָרִיךְ הָאָדָם לְהִסְתַּכֵּל עַל כָּל זֶה לְהַגְדִּיל דַּעְתּוֹ וְשִׂכְלוֹ לְהִסְתַּכֵּל וּלְהִתְבּוֹנֵן עַל כָּל הַמַּחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁהַשֵּׁם יִתְבָּרַךְ מַזְמִין לוֹ בְּכָל יוֹם וָיוֹם, לְהָבִין מֵהֶם הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַמֵּז לוֹ בָּהֶם לְהִתְקָרֵב אֵלָיו בְּכָל פַּעַם מִכָּל מָקוֹם שֶׁהוּא. כִּי בְּכָל הָעִנְיָנִים וּבְכָל הַמַּשָּׂא וּמַתָּן וּבְכָל הַדְּבָרִים שֶׁבָּעוֹלָם שֶׁהַשֵּׁם יִתְבָּרַךְ מַזְמִין לָאָדָם בְּכָל יוֹם וָיוֹם, בְּכֻלָּם יֵשׁ בָּהֶם רְמָזִים פְּרָטִיִּים שֶׁהוּא יִתְבָּרַךְ מְרַמֵּז לוֹ לָאָדָם בְּכָל פַּעַם לְהִתְקָרֵב אֵלָיו. וְצָרִיךְ לְהַגְדִּיל דַּעְתּוֹ וּלְהִסְתַּכֵּל עַל זֶה הֵיטֵב (נד, ב')
ד.
דִּבּוּר שֶׁאֵינוֹ נִשְׁמָע וְנִתְקַבֵּל אֵינוֹ נִקְרָא דִּבּוּר כְּלָל. וְתִקּוּן הַדִּבּוּר שֶׁיִּהְיֶה נִשְׁמָע וְנִתְקַבֵּל הוּא עַל־יְדֵי הַשֶּׁבַח שֶׁמְּשַׁבְּחִין אֶת הַצַּדִּיקִים אֲמִתִּיִּים. וְזֶה הוּא תִּקּוּן הַכְּלָלִי לְהַדִּבּוּר (כט, א' ב').
Speech that is neither heard nor accepted is not called speech at all. The rectification of speech, so that it is heard and accepted, is through the praise with which one praises true righteous ones. This is the general rectification for speech (29, 1, 2).
א. עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם הָאֱמֶת עַל־יְדֵי זֶה מַעֲלֶה בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה לְשָׁרְשָׁהּ וְעַל־יְדֵי זֶה מְבַטֵּל מֶמְשֶׁלֶת הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, וְעַל־יְדֵי זֶה זוֹכֶה לֵידַע, שֶׁכָּל מְאֹרְעוֹתָיו הֵם לְטוֹבָתוֹ וִיבָרֵךְ עַל הַכֹּל הַטּוֹב וְהַמֵּטִיב, שֶׁזֹּאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא (ד,ג). Through confession of words (vidui d’varim) before a true Torah scholar, one elevates the aspect of the Kingship of Holiness (Malkhut d’Kedushah) to its root. Through this, one nullifies the dominion of idol-worshippers and constellations, and through this, one merits to know that all his occurrences are for his benefit and will bless everything with “Who is good and does good” [Liturgy]. This aspect is a semblance of the World to Come (4, 3).
## Segment 62
לז. אַךְ צָרִיךְ לִזָּהֵר לְצַמְצֵם דַּעְתּוֹ, שֶׁלֹּא יַעֲמִיק מַחֲשַׁבְתּוֹ בָּזֶה יוֹתֵר מִדַּי, שֶׁלֹּא יֵצֵא מִגְּבוּל הַקְּדֻשָּׁה, דְּהַיְנוּ שֶׁלֹּא יְשׁוֹטֵט מַחֲשַׁבְתּוֹ עַל־יְדֵי זֶה לַחֲקִירוֹת וּבִלְבּוּלִים, חַס וְחָלִילָה, רַק לְפִי שֵׂכֶל אֱנוֹשִׁי שֶׁלּוֹ כֵּן יַגְדִּיל מַחֲשַׁבְתּוֹ בָּזֶה. וְכֵן לֹא יִסְתַּכֵּל בָּזֶה לְמַעְלָה מִמַּדְרֵגָתוֹ כִּי בַּמֻּפְלָא מִמְּךָ אַל תִּדְרֹשׁ (שָׁם)
ו.
כְּשֶׁפּוֹגְמִין הַדִּבּוּר שֶׁהוּא רוּחַ פִּיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֲזַי עַל־יְדֵי הַפְּגָם נַעֲשֶׂה מֵרוּחַ פִּיו רוּחַ סְעָרָה. וְרוּחַ סְעָרָה הַזֶּה הוּא מְקַטְרֵג הַגָּדוֹל שֶׁמִּמֶּנּוּ בָּאִים כָּל הַקִּטְרוּגִים וְכָל הַנִּסְיוֹנוֹת וְהוּא מַסְעַר גּוּפֵיהּ דְּבַר נָשׁ. וְכָל הַמַּלְשִׁינוּת וְהָרָעוֹת שֶׁדּוֹבְרִים עַל אָדָם בָּא מֵרוּחַ סְעָרָה הַזֶּה כִּי הוּא בְּחִינַת קֵץ כָּל בָּשָׂר, שֶׁעוֹשֶׂה קֵץ וָסוֹף לְכָל בָּשָׂר, וְכָל זֶה בָּא עַל־יְדֵי פְּגַם הַדִּבּוּר (לח, ב').
When one damages speech, which is the breath of the mouth of the Holy One, blessed be He, then through this damage, the breath of His mouth becomes a stormy wind. This stormy wind is the great accuser from which all accusations and trials come, and it storms the body of a person. All slander and evils spoken about a person come from this stormy wind, for it is the aspect of “the end of all flesh” [Genesis 6:13], which brings an end and termination to all flesh. All this comes through the damage of speech (38, 2).
All other wisdoms are only null wisdoms and are not wisdoms at all (35, 1). At the time of birth, the intellect is contracted for each individual. When one begins to use it in contemplation of the service of Hashem, may He be blessed, then his intellect grows. But when a person introduces external thoughts, which are external wisdoms, into his intellect, then the holiness of his intellect is diminished according to the space occupied by external wisdom. On this external intellect, all evil and despicable traits gather and connect (ibid.). Therefore, every person must guard his intellect and thoughts greatly, so that no external thought or external wisdom enters his thoughts. This is the essence of repentance and rectification for all iniquities—when one overcomes and expels all external thoughts from his knowledge and intellect, for the intellect is the soul.
## Segment 66
לח. צָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ מְאֹד מֵרִבּוּי חָכְמוֹת שֶׁלֹּא יִהְיֶה חָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׁיו כִּי עִקַּר חִזּוּק הַלֵּב, שֶׁיִּתְקָרֵב אֶל הָאֱמֶת, לַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ הַקְּדוֹשָׁה, הוּא רַק עַל יְדֵי מַעֲשִׂים טוֹבִים. אֲבָל מִי שֶׁשִּׂכְלוֹ יוֹתֵר מִמַּעֲשָׁיו הַטּוֹבִים, אֵין בּוֹ כֹּחַ בְּלִבּוֹ לְהָכִיל אֶת שִׂכְלוֹ בִּקְדֻשָּׁה כָּרָאוּי. וְאָז עַל־יְדֵי הַשֵּׂכֶל הוּא מַחֲטִיא בְּיוֹתֵר. עַל־כֵּן צָרִיךְ לְהִתְרַחֵק מֵרִבּוּי חָכְמוֹת שֶׁל הֶבֶל שֶׁהֵם חָכְמוֹת שֶׁל הָעוֹלָם. וּבְיוֹתֵר צָרִיךְ לְהִתְרַחֵק מֵחָכְמַת הַפִּלוֹסוֹפְיָא רַק לְבַטֵּל אֶת שִׂכְלוֹ נֶגֶד אַנְשֵׁי אֱמֶת שֶׁהוֹלְכִים בְּדֶרֶךְ הָאֱמֶת כְּפִי מַה שֶּׁקִּבַּלְנוּ מֵרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה. [עַיֵּן חֲקִירוֹת אוֹת ו'] (שָׁם)
ח.
צָרִיךְ לִזָּהֵר מִלִּשְׁמֹעַ דִּבּוּרִים שֶׁל רָשָׁע שֶׁהוּא בַּר דַּעַת, כִּי דִּבּוּרָיו הֵם אֲוִירִים אַרְסִיִּים שֶׁל נִאוּף וּמוֹלִידִים נִאוּף בְּהַשּׁוֹמֵעַ (מג).
One must be careful not to listen to the speech of a wicked person who is knowledgeable, for his words are poisonous airs of adultery and engender adultery in the listener (43).
When he sanctifies his intellect, that is, his soul, through this, he elevates and returns everything to its root, and this is the essence of repentance (ibid.). When a person guards himself from external wisdoms, not only this, but he must also renew his intellect at all times, and through this, he renews his soul, for the intellect is the soul (ibid., 2).
## Segment 67
הַגְּבוֹהֵי־קוֹמָה עַל־פִּי רֹב הֵן כְּסִילִים (נה ו') צָרִיךְ לָדַעַת שֶׁבְּכָל הַהַסְתָּרוֹת שֶׁבָּעוֹלָם נֶעְלָם בָּהֶם הַשֵּׁם יִתְבָּרַךְ, כִּי יֵשׁ שְׁתֵּי בְּחִינוֹת הַסְתָּרוֹת. כִּי יֵשׁ הַסְתָּרָה וְיֵשׁ הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה. וּכְשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר בְּהַסְתָּרָה אַחַת, גַּם כֵּן קָשֶׁה מְאֹד לְמָצְאוֹ, אַךְ אַף עַל פִּי כֵן אֶפְשָׁר לְיַגֵּעַ וְלַחֲתֹר עַד שֶׁיִּמְצָא אוֹתוֹ יִתְבָּרַךְ מֵאַחַר שֶׁיּוֹדֵעַ, שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ. אֲבָל כְּשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר בְּהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, דְּהַיְנוּ שֶׁהַהַסְתָּרָה בְּעַצְמָהּ נִסְתֶּרֶת מִמֶּנּוּ עַד שֶׁאֵינוֹ יוֹדֵעַ כְּלָל שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ, אֲזַי קָשֶׁה מְאֹד לִמְצֹא אוֹתוֹ יִתְבָּרַךְ. וְזֶה נִמְשָׁךְ עַל־יְדֵי רִבּוּי הָעֲווֹנוֹת רַחֲמָנָא לִצְלַן, כִּי עָבַר וְשָׁנָה נַעֲשָׂה לּוֹ כְּהֶתֵּר זֶה בְּחִינַת הַסְתָּרָה אַחַת. אֲבָל מִי שֶׁעוֹבֵר יוֹתֵר חַס וְחָלִילָה, נוֹפֵל לִבְחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה. אֲבָל בֶּאֱמֶת גַּם שָׁם בְּתוֹךְ הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, נֶעֱלָם הוּא יִתְבָּרַךְ, כִּי בְּלֹא חִיּוּתוֹ יִתְבָּרַךְ אֵין שׁוּם קִיּוּם לְשׁוּם דָּבָר שֶׁבָּעוֹלָם. עַל־כֵּן בְּכֹחַ עֵסֶק הַתּוֹרָה יְכוֹלִים לַהֲפֹךְ כָּל הַהַסְתָּרוֹת לְדַעַת. לֵידַע שֶׁגַּם שָׁם נֶעְלָם הַשֵּׁם יִתְבָּרַךְ אֲפִלּוּ בְּתֹקֶף הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, עַד שֶׁיִּשְׁמַע קוֹל הַכְּרוּז הַגָּדוֹל שֶׁל הַתּוֹרָה שֶׁמַּכְרֶזֶת וְצוֹעֶקֶת תָּמִיד: עַד מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְכוּ' עַד שֶׁיָּשׁוּב אֶל ה' מִכָּל מָקוֹם שֶׁהוּא (נו. ג')
ה. וַאֲפִלּוּ מִי שֶׁיּוֹדֵעַ וּמֵבִין רְמָזִים מִכָּל הַדְּבָרִים אֲפִלּוּ מִדִּבְרֵי חֹל, אַף־עַל־פִּי־כֵן אָסוּר לוֹ לַעֲסֹק רַק בָּזֶה מֵחֲמַת שְׁנֵי טְעָמִים [עַיֵּן בִּפְנִים] רַק צָרִיךְ שֶׁיִּהְיֶה לוֹ הִסְתַּפְּקוּת לְהִסְתַּפֵּק רַק בְּהֶכְרֵחִיּוּת. וַאֲפִלּוּ מִזֶּה הַהִסְתַּפְּקוּת גּוּפָהּ צָרִיךְ לִתֵּן צְדָקָה [וְעַיֵּן מָמוֹן אוֹת כ"ז]. וּמִי שֶׁמִּתְנַהֵג כָּךְ נַעֲשֶׂה עַל־יְדֵי כָּל זֶה תִּקּוּנִים וְיִחוּדִים גְּדוֹלִים לְמַעְלָה. וַהֲמוֹן־עַם שֶׁאֵין לָהֶם זֶה הַשֵּׂכֶל לְהָבִין הָרְמָזִים כַּנַּ"ל, נַעֲשֶׂה אֶצְלָם כָּל זֶה מִמֵּילָא עַל־יְדֵי שֵׁנָה וְצִיצִית וּתְפִלִּין וְתוֹרָה וּתְפִלָּה וּמַשָּׂא־וּמַתָּן (שָׁם). Even one who knows and understands hints from all things, even from mundane matters (divrei chol), nevertheless, it is forbidden for him to engage only in this for two reasons [see within]. Rather, he must have contentment (histapkuto) to be satisfied only with what is necessary. Even from this contentment itself, he must give charity [see Money, item 27]. One who conducts himself thus brings about great rectifications (tikkunim) and unifications (yichudim) above through all this. For the masses who do not have this intellect to understand the hints as mentioned above, all this is done for them automatically through sleep, tzitzit, tefillin, Torah, prayer, and business dealings (massa u’mattan) (ibid.).
Investigations and External Wisdoms
## Segment 69
לט. לְפִי הַגְדָּלַת הַדַּעַת כֵּן הַפַּרְנָסָה בְּנָקֵל, וְכָל מִי שֶׁחָסֵר דַּעַת בְּיוֹתֵר הוּא יָגֵע וְטוֹרֵחַ אַחַר הַפַּרְנָסָה בְּיוֹתֵר (שָׁם ו')
י.
עַל יְדֵי לְשׁוֹן הָרָע מִתְגַּבֵּר הַכֹּחַ הַמְדַמֶּה, כִּי עַל־יְדֵי לְשׁוֹן הָרָע מִסְתַּלֵּק מִמֶּנּוּ הַדַּעַת וְנוֹפֵל מֵאַהֲבַת הַשֵּׁם יִתְבָּרַךְ, וְנוֹפֵל לְאַהֲבַת הַבַּהֲמִיּוּת שֶׁהֵם כָּל הַתַּאֲווֹת, שֶׁכֻּלָּם בָּאִים מִכֹּחַ הַמְדַמֶּה שֶׁהִיא כֹּחַ הַבַּהֲמִיּוּת שֶׁמִּתְגַּבֵּר בְּיוֹתֵר עַל־יְדֵי לְשׁוֹן הָרָע. וְעַל־יְדֵי זֶה נִפְגָּם הַזִּכָּרוֹן וְנוֹפֵל לְשִׁכְחָה שֶׁהִיא מִיתַת הַלֵּב, שֶׁמֵּת לִבּוֹ בְּקִרְבּוֹ וְאֵינוֹ מֵשִׂים עַל לִבּוֹ לִזְכֹּר בְּכָל יוֹם בְּעָלְמָא דְּאָתֵי שֶׁשָּׁם עִקַּר הַחִיּוּת לָנֶצַח. וְהוּא בְּחַיָּיו חָשׁוּב כַּמֵּת מֵאַחַר שֶׁאֵינוֹ מֵשִׂים עַל לִבּוֹ לִזְכֹּר תַּכְלִיתוֹ הַנִּצְחִי בְּכָל יוֹם (נד, ה').
Through evil speech, the power of imagination is strengthened, for through evil speech, knowledge is withdrawn from him, he falls from love of Hashem, may He be blessed, and falls into love of animalistic desires, which are all desires that come from the power of imagination, the animalistic power that is greatly strengthened through evil speech. Through this, memory is damaged, and he falls into forgetfulness, which is the death of the heart, where his heart dies within him, and he does not set his heart to remember each day the World to Come, where the essence of eternal vitality lies. In his lifetime, he is considered as dead, since he does not set his heart to remember his eternal purpose each day (54, 5).
The primary strength of the evil inclination, which is the aspect of the primordial serpent, is over Torah scholars and learners who have greater knowledge, for it constantly pursues them to cause them to sin because they have a higher soul, which is the intellect. The main thing is to guard the thought greatly from evil thoughts, for upon them is the entire structure of the evil inclination, may the Merciful One save us (ibid., 1). The renewal of the intellect, that is, the renewal of the soul, is through sleep.
## Segment 71
מא. לְפִי הַגְדָּלַת הַדַּעַת כֵּן נִתְרַבֶּה הַשָּׁלוֹם כִּי מַחֲלוֹקוֹת וְכַעַס וְאַכְזָרִיּוּת הוּא מֵחֶסְרוֹן הַדַּעַת. וְכָל מַה שֶּׁמִּתְרַבֶּה הַדַּעַת, מִתְרַבָּה הָרַחֲמָנוּת וְהַחֶסֶד וְהַשָּׁלוֹם וְעַל־יְדֵי זֶה זוֹכִין לִרְפוּאָה (שם)
יג.
עַל־יְדֵי תַּאֲוַת אֲכִילָה וּשְׁתִיָּה נִמְשָׁךְ הַדִּבּוּר לַגָּלוּת לְמֵצַר הַגָּרוֹן לְהָעֹרֶף, וְעַל יְדֵי זֶה אֵינוֹ יָכוֹל לְדַבֵּר שׁוּם דִּבּוּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. וְהַתִּקּוּן לָזֶה תַּעֲנִית (סב, ה).
Through the desire for eating and drinking, speech is drawn into exile, to the straits of the throat, to the nape, and through this, one cannot speak any speech before Hashem, may He be blessed. The rectification for this is fasting (62, 5).
Wisdom is the root of all things; therefore, every individual must guard their intellect from external foolishness, for the primary wisdom to acquire perfection is only divine wisdom. All other wisdoms are nullified wisdoms and are not wisdoms at all (35:1).
## Segment 73
מב. עַל־יְדֵי הַכַּעַס חָכְמָתוֹ מִסְתַּלֶּקֶת וְצֶלֶם אֱלֹקִים סָר מֵעַל פָּנָיו וְאֵין לוֹ פְּנֵי אָדָם. עַיֵּן כַּעַס אוֹת ה' (נז. ו')
טו.
צָרִיךְ לְהִשְׁתַּדֵּל שֶׁיַּעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בְּכָל הַטִּפֵּי דָּמִים שֶׁנִּמְצָאִים בּוֹ, דְּהַיְנוּ שֶׁיְּדַבֵּר הַרְבֵּה בְּתוֹרָה וּתְפִלָּה, עַד שֶׁיִּהְיוּ נַעֲשִׂים מִכָּל הַדָּמִים דִּבּוּרִים קְדוֹשִׁים שֶׁל תּוֹרָה וּתְפִלָּה, וַאֲזַי יִזְכֶּה לְשָׁלוֹם וִיבַטֵּל כָּל מִדַּת הַנִּצָּחוֹן וּמַחֲלוֹקוֹת. כִּי מִדַּת הַנִּצָּחוֹן וּמַחֲלוֹקוֹת וּמִלְחָמָה נִמְשָׁךְ מִדָּמִים שֶׁעֲדַיִן לֹא עָבַד בָּהֶם אֶת הַשֵּׁם יִתְבָּרַךְ (עה).
One must strive to serve Hashem, may He be blessed, with all the drops of blood within him, that is, to speak much in Torah and prayer, until all the blood becomes holy speech of Torah and prayer. Then he will merit peace and nullify all traits of victory, disputes, and war, for the traits of victory, disputes, and war are drawn from blood that has not yet served Hashem, may He be blessed (75).
For when the intellect is fatigued, through sleep it is renewed. During sleep, the intellect, that is, the soul, enters into faith, in the aspect of “new every morning, great is Your faithfulness” [Lamentations 3:23] (ibid., 3). There are several aspects of sleep, for there is physical sleep, which is rest for the intellect. There is also the aspect of study, which is like sleep in relation to attachment to the Creator, and this is the study of the simple Torah. When a person is constantly attached to the service of the Creator, and his intellect becomes fatigued due to the intensity of attachment, then he should study the simple Torah.
## Segment 75
מג. עִקַּר קִיּוּמוֹ שֶׁל הַדַּעַת הוּא עַל־יְדֵי שְׁלשָׁה בְּחִינוֹת, הַיְנוּ שֶׁצָּרִיךְ לְלַמֵּד חָכְמָתוֹ לַאֲחֵרִים וּלְקָרְבָם תַּחַת כַּנְפֵי הַשְּׁכִינָה, גַּם צָרִיךְ לְהַקְדִּים יִרְאַת חֶטְאוֹ לְחָכְמָתוֹ, גַּם צָרִיךְ לְדַקְדֵּק אֵיךְ לְהוֹצִיא חָכְמָתוֹ שֶׁיִּהְיוּ דְּבָרָיו דִּבְרֵי פִּי חָכָם חֵן וְלֹא יִהְיוּ נִבְזִים. וַאֲזַי זוֹכֶה עַל־יְדֵי הַדַּעַת לְהַמְשִׁיךְ שְׁלֹשָׁה הַשְׁפָּעוֹת שֶׁהֵם אֲכִילָה שְׁתִיָּה וּמַלְבּוּשִׁים (נח, ה')
יז.
צְרִיכִין לְדַבֵּר הַרְבֵּה בְּתוֹרָה וּתְפִלָּה עַד שֶׁיִּהְיֶה הַגּוּף בָּטֵל לְגַמְרֵי כְּאַיִן וּכְאֶפֶס. וְזֶה זוֹכִין עַל־יְדֵי יִרְאָה וְעַל־יְדֵי זֶה יִזְכֶּה לְשָׁלוֹם וְעַל־יְדֵי זֶה נִמְשָׁכִין כָּל הַבְּרָכוֹת (שָׁם).
One must speak much in Torah and prayer until the body is completely nullified, like nothing and naught. This is merited through fear [of Heaven], and through this, one merits peace, and through this, all blessings are drawn (ibid.).
Therefore, every person must greatly guard their intellect and thought, so that no external thought or external wisdom enters their thought. For all evils, all blemishes, and all sins come from a blemish of thought, G-d forbid, by allowing, G-d forbid, external wisdoms and external thoughts to enter the thought. The primary repentance and rectification for all sins is when one strengthens themselves to expel all external thoughts from their mind and intellect. For wisdom and intellect are the soul, which is the root of everything. When one sanctifies their intellect, that is, their soul, through this, they elevate and restore everything to its root, and this is the essence of repentance (ibid.).
## Segment 77
מד. כְּשֶׁהַחָכְמָה בְּקִיּוּמָהּ וּבִשְׁלֵמוּתָהּ אֲזַי יָכוֹל לְהַכְנִיעַ כָּל הַצָּרִים הָרוֹדְפִים אַחַר חֲלוּשֵׁי כֹּחַ שֶׁבְּיִשְׁרָאֵל, וּלְהַכְנִיס אוֹתָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, וְעַל־יְדֵי זֶה זוֹכֶה לְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא בְּשַׁבָּת עַל חַד תְּרֵין (שָׁם).
יט.
גַּם הַדִּבּוּר הוּא בְּחִינַת אֵם הַבָּנִים, הַיְנוּ כְּמוֹ שֶׁהָאֵם הוֹלֶכֶת תָּמִיד עִם בְּנָהּ אֲפִלּוּ לַמְּקוֹמוֹת הַמְטֻנָּפִים וְאֵינָהּ שׁוֹכַחַת אוֹתוֹ, כְּמוֹ כֵן הַדִּבּוּר הוֹלֵךְ עִם הָאָדָם תָּמִיד אֲפִלּוּ בַּמְּקוֹמוֹת הַמְטֻנָּפִים וּמַזְכִּיר אוֹתוֹ תָּמִיד אֶת הַשֵּׁם יִתְבָּרַךְ. הַיְנוּ שֶׁאֲפִלּוּ אִם הָאָדָם מֻנָּח חַס וְשָׁלוֹם, בְּשֵׁפֶל הַמַּדְרֵגָה מְאֹד בַּמָּקוֹם שֶׁהוּא חַס וְשָׁלוֹם, אַף עַל פִּי כֵן עַל־יְדֵי הַדִּבּוּר יָכוֹל לְהַזְכִּיר אֶת עַצְמוֹ בַּשֵּׁם יִתְבָּרַךְ לְעוֹלָם, דְּהַיְנוּ שֶׁאֲפִלּוּ אִם הוּא בַּמָּקוֹם שֶׁהוּא, אִם יִתְחַזֵּק גַּם שָׁם לְדַבֵּר עַל כָּל פָּנִים דִּבּוּרִים קְדוֹשִׁים שֶׁל תּוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ אוֹ לָשִׂיחַ עִם רַבּוֹ אוֹ חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם, יָכוֹל לְהַזְכִּיר אֶת עַצְמוֹ בַּשֵּׁם יִתְבָּרַךְ לְעוֹלָם אֲפִלּוּ שָׁם בַּמְּקוֹמוֹת הָרְחוֹקִים מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ שֶׁהֵם בְּחִינַת מְקוֹמוֹת הַמְטֻנָּפִים, אֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל רַחֲמָנָא לִצְּלָן, כִּי הַדִּבּוּר אֵינוֹ מַנִּיחַ אוֹתוֹ לִשְׁכֹּחַ אֶת הַשֵּׁם יִתְבָּרַךְ. וְהָבֵן הַדָּבָר הֵיטֵב מִגֹּדֶל כֹּחַ הַדִּבּוּר וְהִיא עֵצָה נִפְלָאָה וְנוֹרָאָה, לְמִי שֶׁחָפֵץ בֶּאֱמֶת לְבַל יְאַבֵּד עוֹלָמוֹ לְגַמְרֵי חַס וְשָׁלוֹם (שָׁם).
Speech is also the aspect of “the mother of the children” [Psalms 113:9], that is, just as a mother always goes with her child, even to filthy places, and does not forget him, so too speech always goes with a person, even in filthy places, and constantly reminds him of Hashem, may He be blessed. That is, even if a person is placed, G-d forbid, at a very low level in the place he is, G-d forbid, nevertheless, through speech, he can always remind himself of Hashem, may He be blessed. That is, even if he is in the place he is, if he strengthens himself there to speak, at the very least, holy speech of Torah, prayer, and conversation between himself and his Creator, or to converse with his teacher or friend in fear of Heaven, he can remind himself of Hashem, may He be blessed, forever, even there in places very distant from Hashem, may He be blessed, which are the aspect of filthy places, even if he has fallen to the place he has fallen, may the Merciful One save us. For speech does not allow him to forget Hashem, may He be blessed. Understand this matter well, the great power of speech, and it is a wondrous and awesome counsel for one who truly desires not to completely lose his world, G-d forbid (ibid.).
There is also sleep that is the aspect of commerce in faith. When one engages in commerce in faith, then his intellect, that is, his soul, enters into faith, is renewed there, and strengthened from its weariness, drawing new intellect from the light of the face.
## Segment 79
מה. עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא הוּא לְהוֹדוֹת וּלְהַלֵּל לִשְׁמוֹ הַגָּדוֹל יִתְבָּרַךְ וְלָדַעַת וּלְהַכִּיר אוֹתוֹ יִתְבָּרַךְ, שֶׁעַל־יְדֵי זֶה סְמוּכִין וּקְרוֹבִין אֵלָיו יִתְבָּרַךְ. כִּי כָּל מַה שֶּׁמַּכִּירִין וְיוֹדְעִין אוֹתוֹ יִתְבָּרַךְ בְּיוֹתֵר, סְמוּכִין אֵלָיו בְּיוֹתֵר. כִּי שְׁאָר כָּל הַדְּבָרִים כֻּלָּם יִתְבַּטְּלוּ לֶעָתִיד וְלֹא יִשָּׁאֵר לֶעָתִיד רַק זֹאת הַבְּחִינָה, לְהוֹדוֹת וּלְהַלֵּל וְלָדַעַת אוֹתוֹ יִתְבָּרַךְ, וְזֶה כָּל שַׁעֲשׁוּעַ עוֹלָם הַבָּא (ח"ב, ב')
כא.
כְּשֶׁאָדָם יוֹשֵׁב לְדַבֵּר מֵחֲבֵרוֹ זֶה בְּחִינַת יוֹמָא דְּדִינָא, כִּי הוּא יוֹשֵׁב וְדָן אֶת חֲבֵרוֹ, וְצָרִיךְ לִזָּהֵר מִזֶּה מְאֹד וּלְהִסְתַּכֵּל עַל עַצְמוֹ הֵיטֵב אִם הוּא רָאוּי לָזֶה לִשְׁפֹּט אֶת חֲבֵרוֹ כִּי הַמִּשְׁפָּט לֵאלקִים הוּא, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, אַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ. וּמִי הוּא שֶׁיָּכוֹל לֵידַע וּלְהַגִּיעַ לִמְקוֹם חֲבֵרוֹ כִּי אִם הַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ (ח"ב, א, י"ד).
When a person sits to speak about his friend, this is the aspect of the Day of Judgment, for he sits and judges his friend. One must be very careful about this and look at himself well to see if he is worthy to judge his friend, for “judgment is G-d’s” [Deuteronomy 1:17], as our Rabbis, of blessed memory, said: “Do not judge your friend until you reach his place” [Mishnah Avot 2:4]. Who can know and reach the place of his friend except Hashem, may He be blessed, alone? (Part II, 1, 14).
The abundance of wisdoms, particularly the wisdom of philosophy, is extremely harmful, for the primary strengthening of the heart to acquire true wisdom and intellect is only through good deeds. But one whose intellect exceeds their good deeds lacks the strength in their heart to contain their intellect, and then the intellect causes them to sin further. These are the philosophers who lack a pure heart, and their heart cannot receive the intellect in holiness, truly and appropriately, because their heart is weak and deficient. Especially those who commit adultery and engage in the wisdom of philosophy—it is extremely harmful to them, for through adultery, their heart is greatly deficient, and their heart lacks the capacity to contain the intellect within it, to distance themselves from sins and cleave to the Blessed Name through it, which is the essence of true intellect. On the contrary, through their intellect, they cause further sin, harming themselves and the entire world more than snakes, scorpions, and all kinds of harmful and evil creatures in the world, G-d save us. For they blaspheme and curse upward with their wisdom, against the holy Torah, particularly against the sages of the Talmud and the righteous ones who follow them, may their memory be a blessing, as is known and widely recognized. May the Master of Mercy protect the remnant of Israel from them and their multitude (55:6).
## Segment 81
מו. עִקַּר הָאָדָם הוּא הַדַּעַת וּמִי שֶׁאֵין בּוֹ דַּעַת אֵינוֹ מִן הַיִּשּׁוּב וְאֵינוֹ מְכֻנֶּה בְּשֵׁם אָדָם כְּלָל רַק הוּא חַיָּה בִּדְמוּת אָדָם. וְעִקַּר הַדַּעַת הוּא דַּעַת דִּקְדֻשָּׁה דַּעַת תּוֹרָתֵנוּ הַקְּדוֹשָׁה לֵידַע כִּי יֵשׁ אֱלֹקִים שַׁלִּיט וּמַשְׁגִּיחַ בָּאָרֶץ, וְלַעֲשׂוֹת רְצוֹנוֹ וּמִצְווֹתָיו יִתְבָּרַךְ. וּכְשֶׁזּוֹכֶה לַדַּעַת הַזֶּה בִּשְׁלֵמוּת הוּא נִצּוֹל מִכָּל הַחֲטָאִים וְהָעֲווֹנוֹת. כִּי אֵין אָדָם עוֹבֵר עֲבֵרָה אֶלָּא אִם כֵּן נִכְנָס בּוֹ רוּחַ שְׁטוּת, אֲבָל כְּשֶׁמַּמְשִׁיךְ עָלָיו הַדַּעַת הַקָּדוֹשׁ הַזֶּה לִזְכֹּר בַּשֵּׁם יִתְבָּרַךְ בְּכָל עֵת, בְּוַדַּאי יִנָּצֵל מֵחֲטָאִים (ח"ב ז')
כג.
הַדִּבּוּר יֵשׁ לוֹ כֹּחַ גָּדוֹל מְאֹד עַל־כֵּן צָרִיךְ לְהַרְבּוֹת מְאֹד בְּדִבּוּרֵי תּוֹרָה וּתְפִלָּה וּתְחִנּוֹת וּבַקָּשׁוֹת. וּבְיוֹתֵר בְּדִבּוּרִים וְשִׂיחוֹת בֵּינוֹ לְבֵין קוֹנוֹ. וְאִם יִהְיֶה חָזָק בָּזֶה כָּל יְמֵי חַיָּיו, בְּוַדַּאי יִזְכֶּה לְאַחֲרִית טוֹב בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא לָנֶצַח. [עַיֵּן הִתְבּוֹדְדוּת וּלְעֵיל אוֹת י"ט מִגֹּדֶל כֹּחַ הַדִּבּוּר] (צו).
Speech has very great power; therefore, one must greatly increase speech in Torah, prayer, supplications, and requests, and especially in speech and conversations between himself and his Creator. If he is strong in this all the days of his life, he will certainly merit a good end in this world and the World to Come forever. [See Hitbodedut and above, item 19, regarding the great power of speech] (96).
The main thing is faith, which one must guard greatly. When his intellect becomes fatigued, he renews it within faith through some aspect of sleep, whether through physical sleep in simplicity, where the intellect is renewed as seen in the senses, but the main thing is faith. Before sleep, one must bind himself to faith, which is the aspect of reciting the Shema at bedtime, which is read before sleep. One must recite it with intention to bind his soul and bring it into faith during sleep, and then his soul will be renewed there in the aspect of “new every morning, great is Your faithfulness” [Lamentations 3:23], as mentioned above.
## Segment 83
מז. מַה שֶּׁהָעוֹלָם רְחוֹקִים מֵהַשֵּׁם יִתְבָּרַךְ וְאֵינָם מִתְקָרְבִים אֵלָיו יִתְבָּרַךְ, הוּא רַק מֵחֲמַת שֶׁאֵין לָהֶם יִשּׁוּב הַדַּעַת וְאֵינָם מְיַשְּׁבִין עַצְמָן. וְהָעִקָּר הוּא לְהִשְׁתַּדֵּל לְיַשֵּׁב דַּעְתּוֹ הֵיטֵב מָה הַתַּכְלִית מִכָּל הַתַּאֲווֹת וּמִכָּל עִנְיְנֵי עוֹלָם הַזֶּה, הֵן תַּאֲווֹת הַנִּכְנָסוֹת לַגּוּף הֵן תַּאֲווֹת שֶׁחוּץ לַגּוּף כְּגוֹן כָּבוֹד וְכַיּוֹצֵא וְאָז בְּוַדַּאי יָשׁוּב אֶל ה' (י)
א.
מִי שֶׁרוֹצֶה לִטְעֹם טַעַם אוֹר הַגָּנוּז, הַיְנוּ סוֹדוֹת הַתּוֹרָה שֶׁיִּתְגַּלּוּ לֶעָתִיד, יַרְבֶּה בְּהִתְבּוֹדְדוּת בֵּינוֹ לְבֵין קוֹנוֹ, וְיָדִין וְיִשְׁפֹּט אֶת עַצְמוֹ בְּכָל עֵת עַל כָּל עֲסָקָיו וּמַעֲשָׂיו, אִם כָּךְ רָאוּי וְהָגוּן לוֹ לַעֲשׂוֹת, וּלְהִתְנַהֵג כָּךְ נֶגֶד הַשֵּׁם יִתְבָּרַךְ, הַגּוֹמֵל עִמּוֹ טוֹבוֹת בְּכָל עֵת וָרֶגַע, וִיכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט וְעַל הַכֹּל יָבוֹא בְּמִשְׁפָּט עִם עַצְמוֹ, וְהוּא בְּעַצְמוֹ יָדִין וְיִשְׁפֹּט אֶת עַצְמוֹ עַל כָּל עֲסָקָיו וּמַעֲשָׂיו, וּבָזֶה יָסוּר מֵעָלָיו כָּל הַפְּחָדִים וְיִנָּצֵל מִיִּרְאוֹת הַנְּפוּלוֹת, הַיְנוּ שֶׁלֹּא יִירָא וְלֹא יִפְחַד מִשּׁוּם שַׂר וְאָדוֹן וְחַיָּה רָעָה וְלִסְטִים וְלֹא מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם, רַק מֵהַשֵּׁם יִתְבָּרַךְ לְבַד יִירָא וְיִפְחַד. וּבָזֶה יַעֲלֶה אֶת הַיִּרְאָה לְשָׁרְשָׁהּ, דְּהַיְנוּ לְדַעַת וְיִזְכֶּה לְדַעַת שָׁלֵם, שֶׁיֵּדַע מִמִּי יִתְיָרֵא, הַיְנוּ לְיִרְאָה אֶת הַשֵּׁם הַנִּכְבָּד לְבַד יִרְאַת הָרוֹמְמוּת, וְעַל־יְדֵי זֶה יִזְכֶּה לְהַשָּׂגַת הַתּוֹרָה שֶׁבַּנִּגְלֶה וְיִזְכֶּה לְשִׁפְלוּת בֶּאֱמֶת. וְעַל־יְדֵי זֶה יִזְכֶּה לִתְפִלָּה בִּמְסִירַת נֶפֶשׁ, שֶׁיְּבַטֵּל כָּל יֵשׁוּתוֹ וְגַשְׁמִיּוּתוֹ בִּשְׁעַת הַתְּפִלָּה, וְיִתְפַּלֵּל בְּלִי שׁוּם כַּוָּנוֹת תּוֹעֶלֶת עַצְמוֹ וְלֹא יַחֲשֹׁב לִכְלוּם אֶת עַצְמוֹ, רַק יְבַטֵּל אֶת עַצְמִיּוּתוֹ וְגַשְׁמִיּוּתוֹ וְיִתְבַּטֵּל כְּאִלּוּ אֵינוֹ בָּעוֹלָם. וְעַל־יְדֵי זֶה יִזְכֶּה לְהַשָּׂגַת סִתְרֵי תּוֹרָה, שֶׁהוּא אוֹר הַגָּנוּז שֶׁיִּתְגַּלֶּה לֶעָתִיד. וְכָל זֶה זוֹכִין עַל־יְדֵי הִתְבּוֹדְדוּת כַּנַּ"ל (טו).
One who wishes to taste the hidden light, that is, the secrets of the Torah that will be revealed in the future, should increase solitude (hitbodedut) between himself and his Creator, judging and evaluating himself at all times regarding all his dealings and actions—whether it is proper and fitting for him to act and conduct himself in this way before Hashem, may He be blessed, who bestows goodness upon him at every moment. He should weigh his words in judgment and bring himself to account for everything, judging and evaluating himself regarding all his dealings and actions. Through this, all fears will depart from him, and he will be saved from fallen fears, meaning he will not fear or be afraid of any prince, lord, wild beast, or bandits, or anything in the world, but will fear and be in awe only of Hashem, may He be blessed. Through this, he will elevate fear to its root, which is knowledge, and merit complete knowledge, knowing from whom to fear, that is, to fear only the honored Name with exalted fear. Through this, he will merit the attainment of the revealed Torah and true lowliness. Through this, he will merit prayer with self-sacrifice, nullifying all his existence and physicality during prayer, praying without any intentions for his own benefit, considering himself as nothing, nullifying his selfhood and physicality, becoming as if he does not exist in the world. Through this, he will merit the attainment of the secrets of the Torah, which is the hidden light that will be revealed in the future. All this is merited through solitude, as mentioned above (15).
Through sleep, he merits to receive new intellect and a new soul from the light of the face. Similarly, one who has the aspect of attachment and his intellect becomes fatigued thereby must engage in the simple Torah and must also enter into faith.
## Segment 85
מח. עִקַּר יִשּׁוּב הַדַּעַת הוּא עַל־יְדֵי שִׂמְחָה כִּי עַל־יְדֵי הַשִּׂמְחָה הַמֹּחַ מְיֻשָּׁב וְיָכוֹל לְהַנְהִיג הַמֹּחַ כִּרְצוֹנוֹ לַחֲשֹׁב עַל תַּכְלִיתוֹ הַנִּצְחִי. אֲבָל עַל־יְדֵי מָרָה שְׁחֹרָה וְעַצְבוּת הַמֹּחַ וְהַדַּעַת בַּגָּלוּת, וְקָשֶׁה לוֹ לְיַשֵּׁב דַּעְתּוֹ. נִמְצָא שֶׁעַצְבוּת הִיא מְנִיעָה גְּדוֹלָה מְאֹד לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ (שָׁם)
ג.
עַל־יְדֵי הַשִּׂיחָה שֶׁמְּשִׂיחִין וּמְדַבְּרִין בֵּינוֹ לְבֵין קוֹנוֹ, וּמוֹצִיאִין בַּפֶּה הַכִּסּוּפִין וְהָרְצוֹנוֹת טוֹבִים שֶׁלּוֹ, מַה שֶּׁהוּא נִכְסָף וּמִשְׁתּוֹקֵק וּמִתְגַּעְגֵּעַ לָצֵאת מֵהָרָע שֶׁלּוֹ וְלִזְכּוֹת לְטוֹב אֲמִתִּי וּמִתְפַּלֵּל וּמִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַל זֶה. עַל־יְדֵי זֶה הוּא מוֹצִיא הַנְּפָשׁוֹת טוֹבוֹת מִכֹּחַ אֶל הַפֹּעַל. כִּי עַל־יְדֵי הַכִּסּוּפִין לְבַד נַעֲשִׂין נְפָשׁוֹת בְּכֹחַ וְעַל יְדֵי הַדִּבּוּר הַנַּ"ל נִגְמָרִין וְיוֹצְאִין מִכֹּחַ אֶל הַפֹּעַל. וְעַל־יְדֵי זֶה יִזְכֶּה לִפְעֹל בַּקָּשָׁתוֹ וְזוֹכֶה לְצַיֵּר אוֹתִיּוֹת הַתּוֹרָה לְטוֹב וּמְחַיֶּה וּמְקַיֵּם הַכֹּל, וּמַמְשִׁיךְ טוֹבָה וּבְרָכָה בְּכָל הָעוֹלָמוֹת, וּמְעוֹרֵר לִתְשׁוּבָה כַּמָּה נְפָשׁוֹת עַל־יְדֵי הַדִּבּוּר הַזֶּה שֶׁמְּדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ. כִּי עִנְיָן זֶה שֶׁל כִּסּוּפִין וּרְצוֹנוֹת טוֹבוֹת וּלְהוֹצִיאָם בְּפֶה מָלֵא הוּא יָקָר מְאֹד, וְצָרִיךְ כָּל אֶחָד לְהַרְגִּיל עַצְמוֹ לַעֲסֹק בָּזֶה הַרְבֵּה בְּכָל יוֹם. וְעַל יְדֵי זֶה יְכוֹלִין לְהַחֲזִיר כָּל הָעוֹלָם לְמוּטָב (לא, ח' ט').
Through the conversation one converses and speaks between himself and his Creator, expressing orally his good longings and desires—what he yearns, craves, and longs for to escape his evil and merit true good, praying and supplicating before Hashem, may He be blessed, for this—through this, he brings forth good souls from potential to actuality. For through longings alone, souls are formed in potential, and through the aforementioned speech, they are completed and brought from potential to actuality. Through this, he merits to act on his request, merits to form the letters of the Torah for good, enlivening and sustaining everything, drawing goodness and blessing to all the worlds, and arousing many souls to repentance through this speech that he speaks between himself and his Creator. For this matter of longings, good desires, and expressing them with a full mouth is exceedingly precious, and each one must accustom himself to engage in this much every day. Through this, one can bring the entire world to good (31, 8, 9).
It is a great prohibition to investigate books of inquiry, for there are several questions that stem from the aspect of the vacant space, for which it is impossible to find any resolution whatsoever, and their resolution will only be revealed in the future. But in this world, it is impossible to resolve them with any intellect. Whoever investigates these wisdoms that stem from there will sink and be lost there forever, for about them it is said: "All who enter it will not return." For it is impossible to find the Blessed Name in them to resolve the questions and confusions within them with any intellect. Only Israel, through faith, transcends all wisdoms and all confusions in the world, for they believe in the Blessed Name and His holy Torah without any investigation or wisdom, but with complete faith. For this reason, Israel is called "Hebrews," because through their faith, they transcend and rise above all kinds of wisdoms and investigations, for they do not need to investigate after the truth at all, since they know the truth truly through their complete faith, believing in the truth as they received it from our ancestors and teachers, may their memory be a blessing. Through this, they transcend and rise above all wisdoms entirely (64:2).
## Segment 86
מט. מִי שֶׁיֵּשׁ לוֹ דַּעַת שָׁלֵם הוּא יוֹדֵעַ, שֶׁכָּל הַזְּמַן שֶׁל הָעוֹלָם אֵינוֹ כְּלוּם, כִּי עִקַּר הַזְּמַן הוּא מֵחֶסְרוֹן הַדַּעַת. אֲבָל כָּל מַה שֶּׁהַשֵּׂכֶל נִתְגַּדֵּל יוֹתֵר, הוּא רוֹאֶה וּמֵבִין בִּטּוּל הַזְּמַן בְּיוֹתֵר, וְעַיֵּן בִּפְנִים שֶׁמַּסְבִּיר זֹאת הֵיטֵב. וְגַם בְּחוּשׁ רוֹאִין פְּרִיחַת הַזְּמַן מְאֹד מְאֹד כְּצֵל עוֹבֵר מַמָּשׁ וּכְעָנָן כָּלָה וְכוּ'. וְאִם תָּשִׂים לֵב לָזֶה תִּנָּצֵל מִדַּאֲגוֹת עוֹלָם הַזֶּה הַרְבֵּה וְתִתְחַזֵּק הַרְבֵּה לַחֲטֹף בְּכָל פַּעַם כָּל מַה שֶּׁתּוּכַל, שֶׁיַּצְלִיחֲךָ לָנֶצַח שֶׁשָּׁם הוּא לְמַעְלָה מֵהַזְּמַן לְגַמְרֵי כִּי הוּא עוֹלָם הַנִּצְחִי (סא)
ה.
צָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בֶּאֱמֶת גָּדוֹל לַאֲמִתּוֹ, עַד שֶׁיִּתְבַּיֵּשׁ לְפָנָיו יִתְבָּרַךְ הַרְבֵּה עַל גֹּדֶל פְּשָׁעָיו כְּנֶגֶד רַב וְשַׁלִּיט עִקָּרָא וְשָׁרְשָׁא דְּכָל עָלְמִין וְכוּ' [עַיֵּן בּוּשָׁה ב'. וְעַיֵּן דִּבּוּר ז'] (לח, ה').
One must accustom himself to speak between himself and his Creator with great truth, in absolute truth, until he is greatly ashamed before Him, may He be blessed, for the magnitude of his transgressions against the great and sovereign Master, the root and source of all worlds, etc. [see Shame, item 2; and see Speech, item 7] (38, 5).
That is, when his intellect begins to be confused and he can no longer be attached to Hashem, may He be blessed, in the aspect of knowledge and intellect, then he must completely remove knowledge and intellect and bind himself to faith in simplicity, engaging in the simple Torah with sincerity and complete faith. For in truth, even when the intellect is sustained in attachment or in any level, the primary sustenance of knowledge and intellect is through faith, for one cannot rely on intellect alone [as explained above in item 15]. But when knowledge is withdrawn, one must enter into faith alone through some aspect of sleep, as mentioned above. Sometimes commerce is the aspect of sleep to renew the intellect, as mentioned above, and there too, the main thing is faith. When one conducts commerce in faith, his soul, which is his intellect, enters into faith and is renewed there, as mentioned above (ibid., 4, 6). To guard faith is through fulfilling and speaking truth in his heart during commerce, etc. [see Mamon, item 21] (ibid., 7). Every Jewish soul, before it has revelation in Torah and service, is tested and refined in the exile of the seventy nations. For each of the seventy nations has its own evil trait, distinct from its neighbor, and due to these traits, they are distanced from the seventy facets of the Torah. The husk precedes the fruit, and one who wishes to eat the fruit must first break the husk. Therefore, before the revelation of knowledge, which is the revelation of the Torah, the essence of true knowledge and wisdom, the soul must enter exile, that is, into the traits and desires of the nations, to break them and afterward come to revelation in Torah and service. The main thing is to break the desire for adultery, which encompasses all desires and evil traits and is the primary test and refinement. When a person’s soul comes to this test, this exile, and this refinement of the strengthening of desires and traits, the main one being the desire for adultery, as mentioned above, then he must raise his voice and cry out many cries, included in at least seventy cries, like a woman in labor before actual birth who cries seventy cries. Through this, he will merit to break this desire along with all desires and merit great revelation in Torah and service. According to his rectification, the seventy facets of the Torah will be revealed to him (36, 1). A person must strive to attain the perfection of knowledge, that is, to merit holy knowledge, all that a person can know and attain, beyond which it is impossible to know more. This is impossible to achieve except through engaging with people to bring them close to the service of Hashem, may He be blessed.
## Segment 88
נא. יֵשׁ כַּמָּה שְׁטוּתִים הַמִּתְדַּבְּקִים וּמִתְחַבְּרִים בְּהַמֹּחַ וּבִפְרָט בִּלְבּוּלֵי הָאֱמוּנָה. וְעַל יְדֵי הַשֵּׁנָה נִפְרָדִים מֵהַמֹּחַ וּבְיוֹתֵר מוֹעִיל הַשֵּׁנָה לֶאֱמוּנָה (שהר"ן קי)
ח.
בַּלַּיְלָה - אָז הוּא עִקַּר הַזְּמַן שֶׁל הַהִתְבּוֹדְדוּת, דְּהַיְנוּ לְהִתְבּוֹדֵד בֵּינוֹ לְבֵין קוֹנוֹ לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, לָשׂוּחַ עִם לְבָבוֹ לְחַפֵּשׂ הָרוּחַ טוֹבָה, דְּהַיְנוּ הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בּוֹ עֲדַיִן, לְבָרְרָם מִתּוֹךְ הָרוּחַ רָעָה עַד שֶׁיִּשְׁפֹּךְ לִבּוֹ כַּמַּיִם נֹכַח פְּנֵי ה'. וְעַל־יְדֵי זֶה יִזְכֶּה לְשִׂמְחָה וּלְהַכְנִיעַ הַמְדַמֶּה שֶׁמִּשָּׁם כָּל הַתַּאֲווֹת. וְעַל־יְדֵי זֶה יִזְכֶּה לְזִכָּרוֹן לִזְכֹּר תָּמִיד בְּעָלְמָא דְּאָתֵי, וְלַחֲשֹׁב בְּכָל עֵת עַל תַּכְלִיתוֹ וְסוֹפוֹ הָאַחֲרוֹן לָעוֹלָם הַבָּא, עַד שֶׁיִּזְכֶּה לָשׁוּב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת (נד).
At night—that is the primary time for solitude, that is, to seclude oneself between himself and his Creator, to articulate his conversation before Hashem, may He be blessed, to converse with his heart, to seek the good spirit, that is, the good points still within him, to separate them from the evil spirit, until he pours out his heart like water before the face of the Lord [Lamentations 2:19]. Through this, he will merit joy and subdue the imagination, from which all desires come. Through this, he will merit memory, to always remember the World to Come, to think at all times about his purpose and ultimate end in the World to Come, until he merits to return to Him, may He be blessed, in truth (54).
Through the melody of the great, true righteous individual, they elevate the souls that fell into the aforementioned heresy, for which there is no repentance (ibid., 5).
## Segment 90
נב. עַל־יְדֵי שֶׁרוֹאִין אֶת עַצְמוֹ עִם הַצַּדִּיק הָאֱמֶת, עַל־יְדֵי זֶה מִתְנוֹצֵץ מֹחוֹ וְדַעְתּוֹ וְעַל־יְדֵי זֶה מְקַבֵּל גְּדֻלָּה וּשְׂרָרָה לְפִי הִתְנוֹצְצוּת מֹחוֹ. וְעַל־יְדֵי זֶה זוֹכֶה לְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא כָּרָאוּי לוֹ וְעַל־יְדֵי זֶה זוֹכֶה לְבוּשָׁה וְלִתְשׁוּבָה וְלַעֲנָוָה אֲמִתִּית שֶׁהוּא בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא, עַיֵּן גַּאֲוָה וַעֲנָוָה בְּאוֹת ל' (ח"ב, עב)
י.
כְּשֶׁמְּדַבֵּר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּמְפָרֵשׁ שִׂיחָתוֹ בִּטְעָנוֹת וּבַקָּשׁוֹת וְרוֹצֶה לְנַצֵּחַ אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּבְיָכוֹל, שֶׁיַּעֲשֶׂה בַּקָּשָׁתוֹ, יֵשׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא תַּעֲנוּג וְשִׂמְחָה מִזֶּה שֶׁמְּנַצְּחִין אוֹתוֹ. עַל־כֵּן הוּא יִתְבָּרַךְ בְּעַצְמוֹ שׁוֹלֵחַ לוֹ דִּבּוּרִים בְּפִיו, שֶׁיּוּכַל לְנַצֵּחַ אוֹתוֹ, כִּי בְּלֹא זֶה בְּוַדַּאי לֹא הָיָה אֶפְשָׁר לְבָשָׂר וָדָם לְנַצֵּחַ אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא, אַךְ הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ מְסַיֵּעַ לוֹ בָּזֶה כַּנַּ"ל (קכד).
When one speaks before the Holy One, blessed be He, articulating his conversation with arguments and requests, wanting to prevail over the Holy One, blessed be He, as it were, to fulfill his request, the Holy One, blessed be He, takes pleasure and joy in being prevailed upon. Therefore, He, may He be blessed, Himself sends words into his mouth so that he can prevail over Him, for without this, it would certainly be impossible for flesh and blood to prevail over the Holy One, blessed be He, but Hashem, may He be blessed, Himself assists him in this, as mentioned above (124).
Through this, his knowledge is perfected, as mentioned above, and through this, he merits children and can cause barren women to be remembered [i.e., bear children] (53).
## Segment 92
נג. עִקַּר עֲנָוָה - שֶׁיַּשְׂכִּיל שֶׁרָחוֹק מִמֶּנּוּ הַחָכְמָה. וְהוּא חָכְמָה וּמְלָאכָה גְּדוֹלָה לַעֲשׂוֹת עַצְמוֹ כִּבְהֵמָה וְעַיֵּן תְּמִימוּת (פג. ושהר"ן טו) דִּבּוּר
יב.
טוֹב מְאֹד לְהִתְפַּלֵּל וּלְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בַּשָּׂדֶה בֵּין עֲשָׂבִים וְאִילָנוֹת, כִּי כְּשֶׁאָדָם מִתְפַּלֵּל וּמְפָרֵשׁ שִׂיחָתוֹ בַּשָּׂדֶה, אֲזַי כָּל הָעֲשָׂבִים וְכָל שִׂיחַ הַשָּׂדֶה כֻּלָּם בָּאִים בְּתוֹךְ תְּפִלָּתוֹ וּמְסַיְּעִין לוֹ וְנוֹתְנִין לוֹ כֹּחַ בִּתְפִלָּתוֹ וְשִׂיחָתוֹ (ח"ב. יא).
It is very good to pray and articulate one’s conversation before Hashem, may He be blessed, in a field among grasses and trees, for when a person prays and articulates his conversation in a field, all the grasses and every plant of the field join in his prayer, assist him, and give him strength in his prayer and conversation (Part II, 11).
Through charity, one nullifies the power of the serpent, which is the root of the wisdom of nature, and through this, one is automatically saved from the aforementioned evil beasts, who are the scholars of nature. Sometimes, even when they are subdued, they return and cast some doubt regarding the Divine Will, whether everything is conducted solely by the Will of the Blessed One. Then one must return and increase in charity. For charity always subdues and humbles the wisdom of nature and reveals that everything is conducted solely by the Will of the Blessed One (ibid., 9).
## Segment 95
דִּבּוּר נד. צָרִיךְ לָזֶה זְכִיָּה גְּדוֹלָה שֶׁיִּזְכֶּה לְיַשֵּׁב עַצְמוֹ שָׁעָה אַחַת בַּיּוֹם, וְשֶׁיִּהְיֶה לוֹ חֲרָטָה עַל מַה שֶּׁצְּרִיכִין לְהִתְחָרֵט, כִּי לָאו כָּל אָדָם זוֹכֶה לְיִשּׁוּב הַדַּעַת. עַל־כֵּן צְרִיכִין לְהִתְגַּבֵּר מְאֹד לִרְאוֹת לְיַשֵּׁב עַצְמוֹ הֵיטֵב עַל כָּל מַעֲשָׂיו וְהַנְהָגוֹתָיו. אִם כָּךְ רָאוּי לוֹ לְבַלּוֹת יָמָיו בְּמַעֲשִׂים כָּאֵלּוּ (שָׁם מז)
יד.
גַּם טוֹב לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת וְעַיֵּן בִּפְנִים וְהָבֵן (שָׁם).
It is also good to make prayers from the teachings, and see within and understand (ibid.).
טו.
אַף עַל פִּי שֶׁהַבְּכִיָּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּתְחִנּוֹת וּבַקָּשׁוֹת טוֹבָה מְאֹד, אַף עַל פִּי כֵן כְּשֶׁאָדָם אוֹמֵר תְּהִלִּים אוֹ שְׁאָר תְּחִנּוֹת וּבַקָּשׁוֹת אוֹ שֶׁמֵּשִׂיחַ בֵּינוֹ לְבֵין קוֹנוֹ וְחוֹשֵׁב וּמְצַפֶּה וּמִסְתַּכֵּל בְּדַעְתּוֹ, בְּכָל פַּעַם שֶׁיִּבְכֶּה וְיוֹרִיד דְמָעוֹת, גַּם זֶה הוּא מַחֲשָׁבָה זָרָה וּמְבַלְבֶּלֶת הַכַּוָּנָה. כִּי הָעִקָּר - שֶׁיְּכַוֵּן דַּעְתּוֹ לוֹמַר הַדִּבּוּרִים בְּכָל לִבּוֹ בֶּאֱמֶת. שֶׁיַּטֶּה אָזְנוֹ וְלִבּוֹ לִשְׁמֹעַ מַה שֶּׁמּוֹצִיא מִפִּיו, וְאִם יִתְעוֹרֵר לִבְכִיָּה מַה טּוֹב - וְאִם לָאו אַל יְבַלְבֵּל כַּוָּנָתוֹ בִּשְׁבִיל זֶה (צה).
Although crying before Hashem, may He be blessed, in supplications and requests is very good, nevertheless, when a person recites Psalms or other supplications and requests, or converses between himself and his Creator, and thinks, expects, and considers in his mind, each time he will cry and shed tears, this too is a foreign thought that confuses the intention. For the main thing is to direct his mind to say the words with his whole heart in truth, to incline his ear and heart to hear what he utters from his mouth. If he is aroused to cry, that is good, but if not, he should not confuse his intention for this reason (95).
This is the reason the righteous exhaust themselves and pursue people to bring them close to His service, may He be blessed. It is not to increase their honor, G-d forbid, but to perfect their knowledge, as mentioned above (ibid.). A person must look greatly at his ways and observe and contemplate well all the causes and matters that Hashem, may He be blessed, arranges for him and brings about for him every day, for each day has thoughts, speech, and actions different from its fellow. You must know that Hashem, may He be blessed, contracts His divinity from the Infinite to the limitless until the central points of the physical world where the person stands, and He arranges for each person thoughts, speech, and actions according to the day, the person, and the place, clothing hints in them to bring him close to His service. Therefore, a person must look at all this to increase his knowledge and intellect, to observe and contemplate all the thoughts, speech, and actions that Hashem, may He be blessed, arranges for him every day, to understand from them the hints that Hashem, may He be blessed, hints to him through them to draw close to Him each time from every place he is. For in all matters, in all commerce, and in all things in the world that Hashem, may He be blessed, arranges for a person every day, all of them contain specific hints through which He, may He be blessed, hints to the person each time to draw close to Him. One must increase his knowledge and look at this well (54, 2).
Regarding the questions that are difficult concerning the Blessed Name: Anyone who has even a small amount of true understanding should comprehend that, on the contrary, it is precisely fitting that there be questions about the Blessed Name, and this is appropriate and beautiful for Him, Blessed be He, according to His greatness and exaltedness. For it is certainly impossible for us to understand and apprehend His conduct, Blessed be He, with our intellect, and therefore, it is necessary that there be questions about Him, Blessed be He, according to our deficient human understanding. Look within and understand the truth (52).
But one must be careful to contract his knowledge, not to deepen his thoughts in this excessively, so as not to go beyond the boundary of holiness, that is, so his thoughts do not wander through this into investigations and confusions, G-d forbid. Rather, according to his human intellect, so should he increase his thoughts in this. Nor should he look at this beyond his level, for “do not inquire into what is too wondrous for you” [cf. Chagigah 13a] (ibid.).
Through the dances of a wedding, judgments are sweetened (32).
The tall in stature are, for the most part, fools (55, 6). One must guard himself greatly from an abundance of wisdoms, so that his wisdom does not exceed his good deeds, for the essence of strengthening the heart to draw close to the truth, to Hashem, may He be blessed, and to His holy Torah, is only through good deeds.
Through praise and thanksgiving to the Blessed Name and through studying halachot, one merits to find their true mate, for all those who need to find their mate (Part II, 2).
But one whose intellect exceeds his good deeds lacks the strength in his heart to contain his intellect in holiness as required. Then, through the intellect, he causes greater sin. Therefore, one must distance himself from an abundance of vain wisdoms, which are the wisdoms of the world. Even more, one must distance himself from the wisdom of philosophy, and instead nullify his intellect before people of truth who walk in the way of truth according to what we received from our Rabbis, of blessed memory [see Chakirot, item 6] (ibid.). One must know that in all the concealments in the world, Hashem, may He be blessed, is hidden within them, for there are two aspects of concealment: there is concealment, and there is concealment within concealment. When Hashem, may He be blessed, is hidden in a single concealment, it is very difficult to find Him, but nevertheless, it is possible to toil and dig until one finds Him, may He be blessed, since he knows that Hashem, may He be blessed, is hidden from him. But when Hashem, may He be blessed, is hidden in concealment within concealment, that is, the concealment itself is hidden from him so that he does not know at all that Hashem, may He be blessed, is hidden from him, then it is exceedingly difficult to find Him, may He be blessed. This is drawn through the abundance of iniquities, may the Merciful One save us, for one who sins and repeats, it becomes permissible to him—this is the aspect of a single concealment.
One who cannot find their mate, the rectification for this is to strive to hear Torah innovations from a person of understanding (89).
But one who sins further, G-d forbid, falls into the aspect of concealment within concealment. But in truth, even there, within the concealment within concealment, He, may He be blessed, is hidden, for without His vitality, may He be blessed, there is no existence for anything in the world.
Midnight - For Arranging Tikkun Chatzot
Through rising at midnight to engage in Torah, prayer, and personal meditation, one merits to separate the good from the evil and to draw upon themselves true remembrance, to constantly remember their ultimate purpose and eternal end, and to always attach their thoughts to the World to Come. And to look at everything that the Blessed Name causes and brings about for them each day, for everything, as it is for all, is to hint to them hints at every moment to draw close to Him, which is the essence of the true, good purpose. The primary existence of a person in this world, the number of days of their fleeting life, and everything that happens to them each day, all of it is solely for this purpose (54, at the end).
Rising at midnight is the sweetening of judgments, and it is as effective as a redemption (149).
Therefore, through the power of engaging in Torah, one can transform all concealments into knowledge, to know that even there, Hashem, may He be blessed, is hidden, even in the intensity of concealment within concealment, until he hears the great heralding voice of the Torah that constantly proclaims and cries: “How long, O simpletons, will you love simplicity?” [Proverbs 1:22], until he returns to the Lord from every place he is (56, 3). According to the increase of knowledge, so too is livelihood attained with ease, and the more one lacks knowledge, the more he toils and struggles for livelihood (ibid., 6). According to the increase of knowledge, so too is peace increased, for disputes, anger, and cruelty come from a lack of knowledge. The more knowledge increases, the more compassion, kindness, and peace increase, and through this, one merits healing (ibid.).
Through anger, his wisdom is withdrawn, the image of G-d departs from his face, and he lacks the face of a human. See Anger, item 5 (57, 6). The primary sustenance of knowledge is through three aspects: one must teach his wisdom to others and bring them under the wings of the Shechinah, he must prioritize the fear of sin before his wisdom, and he must be meticulous in how he expresses his wisdom so that his words are “words of the mouth of a wise man, gracious” [Ecclesiastes 10:12] and not despised. Then, through knowledge, he merits to draw three influences: food, drink, and clothing (58, 5). When wisdom is sustained and perfected, then one can subdue all the adversaries who pursue the weak in strength among Israel and bring them to the service of Hashem, may He be blessed. Through this, he merits to innovate Torah insights on the Sabbath, one for two (ibid.). The essence of the delight of the World to Come is to give thanks and praise to His great Name, may He be blessed, and to know and recognize Him, may He be blessed, for through this, one is supported and close to Him, may He be blessed. The more one recognizes and knows Him, may He be blessed, the more one is supported by Him. For all other things will be nullified in the future, and only this aspect will remain in the future: to give thanks, praise, and know Him, may He be blessed. This is the entire delight of the World to Come (Part II, 2). The essence of a person is knowledge, and one who lacks knowledge is not part of the civilized world and is not called a human at all, but a beast in human form.
Through rising at midnight and mourning the destruction of the Holy Temple, through this, one is saved from fires (ibid.).
The essence of knowledge is holy knowledge, the knowledge of our holy Torah, to know that there is a G-d who rules and oversees the earth, and to do His will and commandments, may He be blessed.
Wandering and Journeys on the Roads
When one merits this knowledge in perfection, he is saved from all sins and iniquities. For a person does not commit a sin unless a spirit of folly enters him, but when he draws upon himself this holy knowledge to remember Hashem, may He be blessed, at all times, he will certainly be saved from sins (Part II, 7).
Before you set out on a journey, give charity, and through this, there will be no delay or distress on the journey (31:4).
The reason the world is distant from Hashem, may He be blessed, and does not draw close to Him, may He be blessed, is only because they lack settled knowledge and do not settle themselves.
Through the neglect of Torah study comes exile (ibid.).
The main thing is to strive to settle one’s knowledge well, to consider the purpose of all desires and all matters of this world, both desires that enter the body and those outside the body, such as honor and the like, and then one will certainly return to the Lord (10). The essence of settling knowledge is through joy, for through joy, the mind is settled and able to direct the mind as desired to think about its eternal purpose. But through melancholy and sadness, the mind and knowledge are in exile, and it is difficult to settle one’s knowledge.
Even one who is a wanderer and sometimes comes to places far removed from the service of the Blessed Name, such as the houses of the wicked or even the houses of idol-worshippers and astrologers and the like, nevertheless, Israel has the power to elevate and uplift all these places to the Blessed Name. Therefore, one must do their part to draw themselves to the Blessed Name with all that they can in every place they are (Part II, 76).
Thus, sadness is a great obstacle to the service of Hashem, may He be blessed (ibid.). One who has complete knowledge knows that all the time of the world is nothing, for the essence of time is due to a lack of knowledge. The more the intellect grows, the more one sees and understands the nullity of time.
On a journey, one must be careful with immersions in a mikveh, for a mikveh is effective for being saved from murderers (Chayei Moharan, Avodah 30).
See within, which explains this well. Also, in the senses, one sees the fleeting nature of time, truly like a passing shadow and a cloud that vanishes, etc. [cf. Psalms 144:4]. If you set your heart to this, you will be saved from many worries of this world and greatly strengthened to seize every opportunity to achieve all you can, which will succeed you for eternity, where it is completely above time, for it is the eternal world (61). There are many follies that cling and connect to the mind, especially confusions of faith.
One must guard themselves from external fears, so that no fear of anything in the world falls upon them. Rather, when any fear or dread comes upon them, they should immediately recall the fear of the Blessed Name and His great dread, and draw upon themselves the fear of G-d all day, constantly. Through this, they will be able to pray with strength, to bring forth their prayer with great force, and their prayer will be in the aspect of thunder. They will merit to hear clearly what comes out of their mouth, and through this, they will merit joy, to perform all the commandments with great joy from the commandment itself. Through this, they will merit to know how to nullify all decrees, even after a decree has been issued, G-d forbid (5:4).
Through sleep, they are separated from the mind, and sleep is especially beneficial for faith (Sichot HaRan, 110). Through seeing oneself with the true righteous one, through this, his mind and knowledge sparkle, and through this, he receives greatness and authority according to the sparkling of his mind. Through this, he merits to innovate Torah insights appropriate to him, and through this, he merits shame, repentance, and true humility, which is the aspect of the eternal life of the World to Come. See Pride and Humility, item 30 (Part II, 72). The essence of humility is to realize that wisdom is far from him. It is great wisdom and effort to make oneself like an animal [in humility].
Through fear, one merits peace, prayer, and so forth [see Shalom, section 2] (ibid.).
See Simplicity (83, Sichot HaRan 15, Discourse). It requires great merit to settle oneself for one hour a day and to have regret for what one must regret, for not everyone merits settled knowledge. Therefore, one must greatly overcome to see to settling oneself well regarding all his actions and behaviors, whether it is fitting for him to spend his days in such actions (ibid., 47).
Fear and love cannot be received except through the righteous of the generation [see Tzaddik, sections 25, 26, 27] (17:1).
Through fear, one merits the perfection of the holy tongue, and through this, one merits the rectification of the covenant. For this reason, one must travel to the tzaddik to hear words of truth directly from their mouth, and it is not enough to study ethical books. For from the tzaddik, one receives speech in perfection, that is, with fear, which is the essence of the rectification of the covenant, upon which everything depends. Therefore, even if one hears these words from another who heard them from the tzaddik’s mouth, it will not be as effective, for it has already descended from its level and perfection. For the primary perfection of the holy tongue is received specifically from the mouth of the tzaddik, where the treasury of fear of Heaven lies, which is the essence of the perfection of speech in the holy tongue, through which the primary rectification of everything is achieved (19:3, 9).
The essence of fear is shame, that one fears and is ashamed before the Blessed Name so as not to sin, G-d forbid, for shame is a very great virtue. Through fear and shame, one merits prayer with intention, through which one merits to attain the hidden aspects of the Torah. Through this, one merits joy, and through joy, the primary boldness and strength, through which specifically one merits to draw close to true tzaddikim. Through this, one merits complete faith, which is the essence of everything, the totality of holiness (22).
A person must strive to lengthen their days, meaning that they should ensure that each day and each hour that follows is longer, greater, and broader with additional holiness. Likewise, at every moment and every day, they should strive to broaden and lengthen their days with additional holiness and purity, and this is the essence of longevity. For each day, from the point where it begins for each individual, is short, meaning that at the beginning of the day, the service they must perform that day is very difficult for them. Therefore, great strength is required each day to not fall from this, as they see the heaviness of the service each day. Rather, they should strengthen themselves each day to begin from the constraint, pressure, and great heaviness, according to their ability to overcome, and afterward, they will expand and progress in the service of the Blessed One. Each hour that follows, they should strive to enlarge and broaden it with additional holiness. Likewise, each day of their life that follows should expand and progress with greater additional holiness than the previous day, and so on forever—this is the essence of longevity. All this is achieved through fear (60:2).
Through fear, through which one merits the aforementioned longevity, one merits great wealth of holiness. Through this wealth, one merits to attain very great contemplation. For there are pathways in the Torah that contain very great contemplation, which cannot be attained except through very great wealth. This is the reason why several great and awesome tzaddikim, such as Rabbi [Shimon bar Yochai], Rav Ashi, and others, were exceedingly wealthy. But this wealth is only attained through the aspect of longevity mentioned above, where one lengthens all their days with additional holiness, which is achieved through fear, as mentioned above (ibid., 3).
The perfection of fear consists of three aspects: fear of Heaven, fear of one’s teacher, and fear of one’s father and mother (ibid., 4).
Through the perfection of fear, one is saved from the beauty of women, and through this, one is saved from false charm and poverty and merits wealth (ibid., 3).
The primary perfection of fear is achieved through the true tzaddik, who can awaken the people of the world from their slumber through telling stories that are in the aspect of ancient years. Through this, he visits the barren, and through this, great fear is drawn. Through this, one merits all the aforementioned (ibid., 5, 6).
The essence of all things is the beginning, for all beginnings are difficult because one transitions from one extreme to another. But after the beginning, one gradually becomes accustomed, and it is not so difficult for them. Therefore, a person’s service and fear each day depend on the beginning. For each day, one must return to their past to draw strength from the beginning, when it was most difficult for them, as mentioned above. Therefore, one must start anew each time. Likewise, when coming to the tzaddik, one must come each time anew, as if they had never been with the tzaddik at all, and now they are coming anew, not as if they had already been with the tzaddik. For one must start anew each time, lest perhaps their beginning was not proper, and if so, their entire service is not in proper perfection, for everything depends on the beginning, as mentioned above. Therefore, one must strengthen themselves to arouse their heart to start anew each time with great fervor and new strength for the service of the Blessed One, as if they had never started before, so that their service will be proper according to the strength of the beginning, as mentioned above. Likewise, each time, one must fear this possibility, that perhaps they have not yet begun properly, and strengthen themselves to start anew from now and come to the tzaddik, and so each time, as mentioned above (62, at the end).
Through fear and love, one gives birth to and nurtures the new soul that comes to a person [see Honor] (67:7).
When a person does not focus on the ultimate purpose, why should they have life? (268).
A great principle in the service of G-d is that one should focus only on the day in which they stand. Whether in matters of livelihood and necessities, one should not think from one day to the next, as is written in the books. Likewise, in the service of G-d, one should focus only on that day and that hour alone. For when one wishes to enter the service of G-d, it seems to them as if it is a heavy burden, and it is impossible to bear such a heavy burden. But when they consider that they have only that day, it will not be a burden at all. Also, one should not postpone from day to day, saying, “Tomorrow I will begin; tomorrow I will pray with intention and strength as is proper,” and the like. For a person has nothing in their world except that day and that hour in which they stand. For the next day is an entirely different world. “Today, if you heed His voice,” today specifically (272).
# דִּבּוּר
URL: https://ajew.org/reader-plain/likutay-eitzos/1/14/
# דִּבּוּר
דִּבּוּר
Source: https://ajew.org/reader/likutay-eitzos/1/14
## Segment 2
גֹדֶל כֹּחוֹ לַטּוֹב, וְכֵן לְהֵפֶךְ חַס וְשָׁלוֹם עַל־יְדֵי דְּבָרִים בְּטֵלִים וּלְשׁוֹן הָרָע בָּא עֲנִיּוּת, וְעַל־יְדֵי צְדָקָה לְתַלְמִידֵי חֲכָמִים מְתַקְּנִים זֹאת וְזוֹכִין לַעֲשִׁירוּת (ד, ח')
Through idle words and evil speech, poverty comes, and through charity to Torah scholars, this is rectified, and one merits wealth (4, 8).
Through speaking words of Torah, the speech illuminates for him all the places where he needs to repent, until he merits complete repentance. Through this, he merits to come to the depths of the Torah’s insights [see Talmud Torah, items 10 and 11] (11, 1).
## Segment 3
עַל־יְדֵי שֶׁמְּדַבְּרִים בְּהַתּוֹרָה בְּדִבּוּרִים, מֵאִיר לוֹ הַדִּבּוּר לְכָל הַמְּקוֹמוֹת שֶׁצָּרִיךְ לַעֲשׂוֹת תְּשׁוּבָה, עַד שֶׁזּוֹכֶה לִתְשׁוּבָה שְׁלֵמָה. וְעַל־יְדֵי זֶה זוֹכֶה לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעֻמְקָא [עַיֵּן תַּלְמוּד תּוֹרָה אוֹת י' וְי"א] (יא, א')
Through the perfection of the holy tongue, that is, the sanctity of speech, by increasing speech in words of Torah, prayer, supplications, requests, and conversations between himself and his Creator, and guarding against flawed speech such as evil speech, lies, and the like, through this, one merits the rectification of the covenant.
## Segment 4
עַל־יְדֵי שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ, דְּהַיְנוּ קְדֻשַּׁת הַדִּבּוּר, שֶׁמַּרְבֶּה לְדַבֵּר דִּבּוּרֵי תּוֹרָה וּתְפִלָּה וּתְחִנּוֹת וּבַקָּשׁוֹת וְשִׂיחוֹת בֵּינוֹ לְבֵין קוֹנוֹ, וְנִזְהָר מִדִּבּוּרִים פְּגוּמִים שֶׁהֵם לְשׁוֹן הָרָע וּשְׁקָרִים וְכוּ'. עַל־יְדֵי זֶה זוֹכִין לְתִקּוּן הַבְּרִית. וְכֵן לְהֶפֶךְ, עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכִין לִשְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ (יט. ג')
Conversely, through the rectification of the covenant, one merits the perfection of the holy tongue (19, 3). Speech that is neither heard nor accepted is not called speech at all. The rectification of speech, so that it is heard and accepted, is through the praise with which one praises true righteous ones. This is the general rectification for speech (29, 1, 2). Speech is the vessel of abundance through which abundance is received.
## Segment 5
דִּבּוּר שֶׁאֵינוֹ נִשְׁמָע וְנִתְקַבֵּל אֵינוֹ נִקְרָא דִּבּוּר כְּלָל. וְתִקּוּן הַדִּבּוּר שֶׁיִּהְיֶה נִשְׁמָע וְנִתְקַבֵּל הוּא עַל־יְדֵי הַשֶּׁבַח שֶׁמְּשַׁבְּחִין אֶת הַצַּדִּיקִים אֲמִתִּיִּים. וְזֶה הוּא תִּקּוּן הַכְּלָלִי לְהַדִּבּוּר (כט, א' ב')
According to the speech, so is the abundance; if the speech is perfect and complete, then one can receive great abundance through it, etc. For this reason, one must pray with speech specifically (34, 3). When one damages speech, which is the breath of the mouth of the Holy One, blessed be He, then through this damage, the breath of His mouth becomes a stormy wind.
## Segment 6
הַדִּבּוּר הוּא כְּלֵי הַשֶּׁפַע שֶׁבָּהֶם מְקַבְּלִין הַשֶּׁפַע. וּלְפִי הַדִּבּוּר כֵּן הַשֶּׁפַע; אִם הַדִּבּוּר הוּא בִּשְׁלֵמוּת וּבִמְלוֹאָהּ אֲזַי יְכוֹלִין לְקַבֵּל בָּהֶם רֹב שֶׁפַע וְכוּ'. בִּשְׁבִיל זֶה צְרִיכִין לְהִתְפַּלֵּל בְּדִבּוּרִים דַּיְקָא (לד, ג')
This stormy wind is the great accuser from which all accusations and trials come, and it storms the body of a person. All slander and evils spoken about a person come from this stormy wind, for it is the aspect of “the end of all flesh” [Genesis 6:13], which brings an end and termination to all flesh.
## Segment 7
כְּשֶׁפּוֹגְמִין הַדִּבּוּר שֶׁהוּא רוּחַ פִּיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֲזַי עַל־יְדֵי הַפְּגָם נַעֲשֶׂה מֵרוּחַ פִּיו רוּחַ סְעָרָה. וְרוּחַ סְעָרָה הַזֶּה הוּא מְקַטְרֵג הַגָּדוֹל שֶׁמִּמֶּנּוּ בָּאִים כָּל הַקִּטְרוּגִים וְכָל הַנִּסְיוֹנוֹת וְהוּא מַסְעַר גּוּפֵיהּ דְּבַר נָשׁ. וְכָל הַמַּלְשִׁינוּת וְהָרָעוֹת שֶׁדּוֹבְרִים עַל אָדָם בָּא מֵרוּחַ סְעָרָה הַזֶּה כִּי הוּא בְּחִינַת קֵץ כָּל בָּשָׂר, שֶׁעוֹשֶׂה קֵץ וָסוֹף לְכָל בָּשָׂר, וְכָל זֶה בָּא עַל־יְדֵי פְּגַם הַדִּבּוּר (לח, ב')
All this comes through the damage of speech (38, 2). The rectification of speech is through the Torah studied in poverty and distress when a person is in need. Through this, a thread of kindness is drawn upon him, expelling all litigants and all sides of impurity. Through this, he rectifies speech and elevates it to its root. Then the speech comes forth in song, praise, and glory to the Holy One, blessed be He, as he merits to pray, give thanks, and praise Hashem, may He be blessed.
## Segment 8
תִּקּוּן הַדִּבּוּר הוּא עַל־יְדֵי הַתּוֹרָה שֶׁלּוֹמְדִים בַּעֲנִיּוּת וּבְדַחֲקוּת בְּעֵת שֶׁצָּר לָאָדָם. וְעַל־יְדֵי זֶה נִמְשָׁךְ עָלָיו חוּט שֶׁל חֶסֶד וּמְגָרֵשׁ כָּל בַּעֲלֵי הַדִּין וְכָל סִטְרָא דִּמְסָאֲבָא וְעַל יְדֵי זֶה מְתַקֵּן הַדִּבּוּר וּמַעֲלֵהוּ לְשָׁרְשׁוֹ. וַאֲזַי הַדִּבּוּר יוֹצֵא בְּשִׁיר וָשֶׁבַח וְהַלֵּל לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁזּוֹכֶה לְהִתְפַּלֵּל לְהוֹדוֹת וּלְהַלֵּל לְהַשֵּׁם יִתְבָּרַךְ, וְעַל־יְדֵי זֶה יִזְכֶּה לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בְּשַׁלְהֶבֶת הַגְּבוּרוֹת וִיעוֹרֵר אֶת עַצְמוֹ לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, עַד שֶׁיִּזְכֶּה לְדִבּוּר אֱמֶת לְמִבְחַר הָאֱמֶת שֶׁיֵּשׁ בְּהַדִּבּוּר, הַיְנוּ שֶׁיְּדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת גָּדוֹל לַאֲמִתּוֹ, וִיפָרֵשׁ כָּל שִׂיחָתוֹ וִידַבֵּר בַּחֲמִימוּת שֶׁבַּלֵּב דִּבְרֵי אֱמֶת שֶׁבַּלֵּב בְּהִתְעוֹרְרוּת בִּתְשׁוּבָה, עַד שֶׁיִּרְאֶה פְּחִיתוּתָיו וּגְדֻלַּת הַבּוֹרֵא עַד שֶׁיָּבוֹא לְבוּשָׁה גְּדוֹלָה עַל־יְדֵי זֶה, לְהִתְבַּיֵּשׁ מִלְּפָנָיו יִתְבָּרַךְ עַל גֹּדֶל פְּשָׁעָיו וְכוּ'. וְעַל־יְדֵי זֶה יִזְכֶּה לְאוֹר הַתְּפִלִּין שֶׁהֵם בְּחִינַת דְּבֵקוּת לַשֵּׁם יִתְבָּרַךְ שֶׁהֵם בְּחִינַת קֵרוּן אוֹר הַפָּנִים, וְעַל יְדֵי זֶה מוֹחֲלִין לוֹ כָּל עֲווֹנוֹתָיו וִידַבֵּק אֶת עַצְמוֹ בְּעֵץ הַחַיִּים. עַיֵּן בּוּשָׁה ב' (שם ד' ה')
Through this, he merits to speak between himself and his Creator with the flame of might, arousing himself to the service of Hashem, may He be blessed, until he merits true speech, the choicest truth in speech, that is, to speak before Hashem, may He be blessed, with great truth, in absolute truth, articulating all his conversation and speaking with the warmth of the heart true words from the heart with arousal in repentance. Until he sees his lowliness and the greatness of the Creator, until he comes to great shame through this, to be ashamed before Him, may He be blessed, for the magnitude of his transgressions, etc. Through this, he merits the light of the tefillin, which are the aspect of attachment to Hashem, may He be blessed, the aspect of the radiance of the light of the face. Through this, all his iniquities are forgiven, and he attaches himself to the Tree of Life. See Shame, item 2 (ibid., 4, 5). One must be careful not to listen to the speech of a wicked person who is knowledgeable, for his words are poisonous airs of adultery and engender adultery in the listener (43). Speech that is not holy speech causes the booths of the Nazirites and the booths of idol-worshippers and constellations to be aroused, strengthens the false right hand, intensifies the exile, and distances from the holiness of the Land of Israel.
## Segment 9
צָרִיךְ לִזָּהֵר מִלִּשְׁמֹעַ דִּבּוּרִים שֶׁל רָשָׁע שֶׁהוּא בַּר דַּעַת, כִּי דִּבּוּרָיו הֵם אֲוִירִים אַרְסִיִּים שֶׁל נִאוּף וּמוֹלִידִים נִאוּף בְּהַשּׁוֹמֵעַ (מג)
Through this, truth is greatly concealed, strife and disputes increase, and then the Shechinah is in conflict over her children in exile, who were exiled from their Father’s table and went out from their land.
## Segment 10
הַדִּבּוּרִים שֶׁאֵינָם דִּבּוּרִים קְדוֹשִׁים גּוֹרְמִים, שֶׁנִּתְעוֹרֵר סֻכּוֹת נוֹצְרִים, סֻכּוֹת עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת וּמִתְגַּבֵּר יְמִין שֶׁקֶר וּמִתְגַּבֵּר הַגָּלוּת, וּמִתְרַחֲקִים מִקְּדֻשַּׁת אֶרֶץ יִשְׂרָאֵל, וְעַל־יְדֵי זֶה נִתְעַלֵּם הַרְבֵּה הָאֱמֶת וּמִתְגַּבֵּר רִיב וּמַחֲלוֹקוֹת, וַאֲזַי הַשְּׁכִינָה אִיהִי רִיב עַל בְּנָהָא בְּגָלוּתָא שֶׁגָּלוּ מִשֻּׁלְחָן אֲבִיהֶם וּמֵאַרְצָם יָצְאוּ. אֲבָל עַל־יְדֵי דִּבּוּרִים קְדוֹשִׁים שֶׁהִיא תְּפִלָּה בְּכֹחַ, מִתְגַּבֵּר הָאֱמֶת וְכוּ'. [עַיֵּן תְּפִלָּה מ"ה] (מה)
But through holy speech, which is prayer with strength, truth is strengthened, etc. [see Prayer, item 45] (45). Through evil speech, the power of imagination is strengthened, for through evil speech, knowledge is withdrawn from him, he falls from love of Hashem, may He be blessed, and falls into love of animalistic desires, which are all desires that come from the power of imagination, the animalistic power that is greatly strengthened through evil speech. Through this, memory is damaged, and he falls into forgetfulness, which is the death of the heart, where his heart dies within him, and he does not set his heart to remember each day the World to Come, where the essence of eternal vitality lies.
## Segment 11
עַל יְדֵי לְשׁוֹן הָרָע מִתְגַּבֵּר הַכֹּחַ הַמְדַמֶּה, כִּי עַל־יְדֵי לְשׁוֹן הָרָע מִסְתַּלֵּק מִמֶּנּוּ הַדַּעַת וְנוֹפֵל מֵאַהֲבַת הַשֵּׁם יִתְבָּרַךְ, וְנוֹפֵל לְאַהֲבַת הַבַּהֲמִיּוּת שֶׁהֵם כָּל הַתַּאֲווֹת, שֶׁכֻּלָּם בָּאִים מִכֹּחַ הַמְדַמֶּה שֶׁהִיא כֹּחַ הַבַּהֲמִיּוּת שֶׁמִּתְגַּבֵּר בְּיוֹתֵר עַל־יְדֵי לְשׁוֹן הָרָע. וְעַל־יְדֵי זֶה נִפְגָּם הַזִּכָּרוֹן וְנוֹפֵל לְשִׁכְחָה שֶׁהִיא מִיתַת הַלֵּב, שֶׁמֵּת לִבּוֹ בְּקִרְבּוֹ וְאֵינוֹ מֵשִׂים עַל לִבּוֹ לִזְכֹּר בְּכָל יוֹם בְּעָלְמָא דְּאָתֵי שֶׁשָּׁם עִקַּר הַחִיּוּת לָנֶצַח. וְהוּא בְּחַיָּיו חָשׁוּב כַּמֵּת מֵאַחַר שֶׁאֵינוֹ מֵשִׂים עַל לִבּוֹ לִזְכֹּר תַּכְלִיתוֹ הַנִּצְחִי בְּכָל יוֹם (נד, ה')
In his lifetime, he is considered as dead, since he does not set his heart to remember his eternal purpose each day (54, 5). Through evil speech, male children do not survive for him (ibid., 4). When the generation does not guard their mouths from evil speech and other flawed speech, through this, the worthy ones of the generation stumble, G-d forbid, into pride, and this is the aspect of the exile of the Shechinah (58, 10). Through the desire for eating and drinking, speech is drawn into exile, to the straits of the throat, to the nape, and through this, one cannot speak any speech before Hashem, may He be blessed. The rectification for this is fasting (62, 5).
## Segment 13
יא. עַל־יְדֵי לְשׁוֹן הָרָע אֵין מִתְקַיְּמִים לוֹ בָּנִים זְכָרִים (שָׁם, ד)
יב.
כְּשֶׁהַדּוֹר אֵינָם שׁוֹמְרִים אֶת פִּיהֶם מִלְּשׁוֹן הָרָע וּמִשְׁאָר דִבּוּרִים פְּגוּמִים, עַל־יְדֵי זֶה נִכְשָׁלִים חַס וְחָלִילָה, כְּשֵׁרֵי הַדּוֹר בְּגֵאוּת וְהוּא בְּחִינַת גָּלוּת הַשְּׁכִינָה (נח. י').
When the generation does not guard their mouths from evil speech and other flawed speech, through this, the worthy ones of the generation stumble, G-d forbid, into pride, and this is the aspect of the exile of the Shechinah (58, 10).
יח. מִי שֶׁיֵּשׁ עָלָיו דִּינִים חַס וְשָׁלוֹם, וְיֵשׁ לוֹ אֵיזֶה צָרָה רַחֲמָנָא לִצְלָן צָרִיךְ לִרְאוֹת לְהִתְגַבֵּר וּלְהִתְחַזֵּק אָז בְּיוֹתֵר לְהִנָּצֵל מֵהַיֵּצֶר הָרָע, כִּי אָז מִתְגַּבֵּר עָלָיו הַיֵּצֶר הָרָע, כִּי עִקַּר שֹׁרֶשׁ הַיֵּצֶר הָרָע הוּא גְּבוּרוֹת, וְדִינִים רַחֲמָנָא לִצְלָן (שָׁם). One who has judgments upon him, G-d forbid, and has some trouble, may the Merciful One save us, must see to overcome and strengthen himself even more then to be saved from the evil inclination, for then the evil inclination strengthens against him, because the primary root of the evil inclination is might (gevurot) and judgments, may the Merciful One save us (ibid.).
## Segment 15
יב. כְּשֶׁהַדּוֹר אֵינָם שׁוֹמְרִים אֶת פִּיהֶם מִלְּשׁוֹן הָרָע וּמִשְׁאָר דִבּוּרִים פְּגוּמִים, עַל־יְדֵי זֶה נִכְשָׁלִים חַס וְחָלִילָה, כְּשֵׁרֵי הַדּוֹר בְּגֵאוּת וְהוּא בְּחִינַת גָּלוּת הַשְּׁכִינָה (נח. י')
יד.
עַל־יְדֵי דִּבּוּרִים רָעִים כְּגוֹן לְשׁוֹן הָרָע, רְכִילוּת, שְׁקָרִים, לֵיצָנוּת, חֲנֻפָה אוֹ מְבַיֵּשׁ פְּנֵי חֲבֵרוֹ בִּדְבָרִים, וְנִבּוּל פֶּה, וּדְבָרִים בְּטֵלִים וּשְׁאָרֵי דִּבּוּרִים רָעִים וּבִפְרָט כְּשֶׁמְּדַבֵּר לָשׁוֹן הָרָע עַל צַדִּיקִים וּכְשֵׁרִים, עַל־יְדֵי כָּל אֵלּוּ הַדִּבּוּרִים רָעִים עוֹשִׂים כְּנָפַיִם לְהַנָּחָשׁ שֶׁיּוּכַל לְעוֹפֵף וּלְהַזִּיק לְהָעוֹלָם מְאֹד חַס וְשָׁלוֹם, הַיְנוּ שֶׁעַל יְדֵי זֶה מִתְגַּבֶּרֶת וּמִתְפַּשֶּׁטֶת חָכְמַת הַפִּילוֹסוֹפִים וְהָאֶפִּיקוֹרְסִים בָּעוֹלָם שֶׁהֵם בְּחִינַת נָחָשׁ הַקַּדְמוֹנִי, שֶׁמִּתְגַּבֶּרֶת וּמְעוֹפֶפֶת חָכְמָתָם הָרָעָה חַס וְשָׁלוֹם, עַל־יְדֵי דִּבּוּרִים רָעִים, הַנִּזְכָּרִים לְעֵיל וּמַזִּיקִים מְאֹד מְאֹד לְהָעוֹלָם. אֲבָל עַל־יְדֵי דִּבּוּרִים קְדוֹשִׁים עוֹשִׂים כְּנָפַיִם דִּקְדֻשָּׁה (סג).
Through evil speech, such as evil speech, gossip, lies, mockery, flattery, or shaming a friend with words, foul language, idle words, and other evil speech, and especially when speaking evil speech about righteous and worthy people, through all these evil speeches, wings are made for the serpent to fly and greatly harm the world, G-d forbid. That is, through this, the wisdom of philosophers and heretics, who are the aspect of the primordial serpent, is strengthened and spreads in the world, and their evil wisdom, G-d forbid, is strengthened and flies through the evil speech mentioned above, greatly harming the world. But through holy speech, wings of holiness are made (63).
יט. גַּם עַצְבוּת מַזִּיק מְאֹד וְנוֹתֵן כֹּחַ לְהַיֵּצֶר הָרָע. עַל־כֵּן צָרִיךְ לְהִתְגַבֵּר מְאֹד לְשַׂמֵּחַ אֶת נַפְשׁוֹ בְּכָל דַּרְכֵי הָעֵצוֹת הַמְבֹאָרִים בִּמְקוֹמָם, כִּי עִקַּר הִתְחַזְּקוּת הוּא עַל־יְדֵי שִׂמְחָה וְחֶדְוָה כְּמוֹ שֶׁכָּתוּב: כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם (שָׁם). Also, sadness is very harmful and gives strength to the evil inclination. Therefore, one must greatly overcome to gladden his soul through all the ways of the counsels explained in their place, for the primary strengthening is through joy and gladness, as it is written: “For the joy of the Lord is your strength” [Nehemiah 8:10] (ibid.).
## Segment 17
יג. עַל־יְדֵי תַּאֲוַת אֲכִילָה וּשְׁתִיָּה נִמְשָׁךְ הַדִּבּוּר לַגָּלוּת לְמֵצַר הַגָּרוֹן לְהָעֹרֶף, וְעַל יְדֵי זֶה אֵינוֹ יָכוֹל לְדַבֵּר שׁוּם דִּבּוּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. וְהַתִּקּוּן לָזֶה תַּעֲנִית (סב, ה)
טז.
עַל־יְדֵי דִבּוּרֵי תּוֹרָה וּתְפִלָּה מַעֲלִין כָּל הַנִּיצוֹצוֹת הַנְּפוּלִין וְנִתְתַּקְּנִין וְנִתְחַדְּשִׁין כָּל הָעוֹלָמוֹת הַנְּפוּלִין, וְנֶחֱשָׁב כְּאִלּוּ בָּרָא שָׁמַיִם וָאָרֶץ וְכָל הָעוֹלָמוֹת מֵחָדָשׁ. עַל־כֵּן צְרִיכִין לְדַבֵּר רַק דִּבּוּרִים קְדוֹשִׁים וְלֹא דִּבּוּרִים אֲחֵרִים, כְּדֵי לְהַעֲלוֹת הַנִּיצוֹצוֹת לְתַקֵּן כָּל הָעוֹלָמוֹת וְעַל־יְדֵי זֶה יִתְקָרֵב בִּיאַת הַמָּשִׁיחַ (שָׁם).
Through words of Torah and prayer, all the fallen sparks are elevated, rectified, and all the fallen worlds are renewed, and it is considered as if one created heaven and earth and all the worlds anew. Therefore, one must speak only holy speech and not other speech, to elevate the sparks, rectify all the worlds, and through this, bring closer the coming of the Messiah (ibid.).
לו. לְפִי גְּדֻלַּת הַשֵּׁם יִתְבָּרַךְ וְעֹצֶם רוֹמְמוּתוֹ יִתְבָּרַךְ, בִּתְנוּעָה קַלָּה בְּעַלְמָא וּבְהִסְתַּכְּלוּת בְּעַלְמָא שֶׁאֵינוֹ כָּרָאוּי לְפִי כְּבוֹדוֹ יִתְבָּרַךְ הָיָה רָאוּי לָבוֹא עַל הָאָדָם מַה שֶּׁרָאוּי חַס וְחָלִילָה, אַךְ הַשֵּׁם יִתְבָּרַךְ מָלֵא רַחֲמִים, וְכָל הָעוֹלָם מָלֵא רַחֲמָנוּת וְהוּא יִתְבָּרַךְ רוֹצֶה מְאֹד בְּהָעוֹלָם. עַל־כֵּן אֲהוּבִי, אָחִי, אַתָּה הַמְעַיֵּן, נַפְשִׁי וּלְבָבִי, חֲזַק וֶאֱמַץ מְאֹד וּבְטַח בַּה', כִּי לֹא יַעֲזֹב אוֹתְךָ. כִּי כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, הַכֹּל לְטוֹבָתְךָ, וְתִסְמֹךְ עַל רַחֲמָיו הַמְרֻבִּים בְּלִי שִׁעוּר, כִּי הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר. וְיֵשׁ עִנְיָן שֶׁמִּתְהַפֵּךְ הַכֹּל לְטוֹבָה וּזְדוֹנוֹת נִתְהַפְּכִין לִזְכֻיּוֹת רַק חֲזַק וֶאֱמַץ (מט). According to the greatness of Hashem, may He be blessed, and the magnitude of His exaltation, may He be blessed, for an arbitrary slight movement or an arbitrary glance that is not fitting for His glory, may He be blessed, it would be fitting to come upon the person what is fitting (-deserved), Heaven forbid. But Hashem, may He be blessed, is full of mercy, and the whole world is so pitiful, and He, may He be blessed, greatly desires the world. Therefore, my beloved, my brother, you the reader, my soul and heart, be very strong and courageous and trust in Hashem, for He will not abandon you. For everything that transpires over you (-that you are going through), it is all for your benefit, and rely on His mercies which are abundant without measure, for Hashem, may He be blessed, is very great, and His greatness has no limit. [And] There is a concept [-Divine plan] that everything turns around to be good, and willful sins turn into merits, just be strong and courageous (49).
## Segment 19
יד. עַל־יְדֵי דִּבּוּרִים רָעִים כְּגוֹן לְשׁוֹן הָרָע, רְכִילוּת, שְׁקָרִים, לֵיצָנוּת, חֲנֻפָה אוֹ מְבַיֵּשׁ פְּנֵי חֲבֵרוֹ בִּדְבָרִים, וְנִבּוּל פֶּה, וּדְבָרִים בְּטֵלִים וּשְׁאָרֵי דִּבּוּרִים רָעִים וּבִפְרָט כְּשֶׁמְּדַבֵּר לָשׁוֹן הָרָע עַל צַדִּיקִים וּכְשֵׁרִים, עַל־יְדֵי כָּל אֵלּוּ הַדִּבּוּרִים רָעִים עוֹשִׂים כְּנָפַיִם לְהַנָּחָשׁ שֶׁיּוּכַל לְעוֹפֵף וּלְהַזִּיק לְהָעוֹלָם מְאֹד חַס וְשָׁלוֹם, הַיְנוּ שֶׁעַל יְדֵי זֶה מִתְגַּבֶּרֶת וּמִתְפַּשֶּׁטֶת חָכְמַת הַפִּילוֹסוֹפִים וְהָאֶפִּיקוֹרְסִים בָּעוֹלָם שֶׁהֵם בְּחִינַת נָחָשׁ הַקַּדְמוֹנִי, שֶׁמִּתְגַּבֶּרֶת וּמְעוֹפֶפֶת חָכְמָתָם הָרָעָה חַס וְשָׁלוֹם, עַל־יְדֵי דִּבּוּרִים רָעִים, הַנִּזְכָּרִים לְעֵיל וּמַזִּיקִים מְאֹד מְאֹד לְהָעוֹלָם. אֲבָל עַל־יְדֵי דִּבּוּרִים קְדוֹשִׁים עוֹשִׂים כְּנָפַיִם דִּקְדֻשָּׁה (סג)
יח.
הַדִּבּוּר דִּקְדֻשָּׁה, דְּהַיְנוּ דִּבּוּרֵי תּוֹרָה וּתְפִלָּה וְיִרְאַת שָׁמַיִם הוּא גָּבוֹהַּ וְיָקָר מְאֹד. כִּי הַדִּבּוּר דִּקְדֻשָּׁה הוּא בְּחִינַת הַשְּׁכִינָה בְּחִינַת הִתְגַּלּוּת מַלְכוּתוֹ וֶאֱמוּנָתוֹ יִתְבָּרַךְ. וְהוּא בְּחִינַת רוּחוֹ שֶׁל מָשִׁיחַ וּבְחִינַת רוּחַ הַקֹּדֶשׁ וּבְחִינַת תְּחִיַּת הַמֵּתִים, בְּחִינַת יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ (עח).
Holy speech, that is, words of Torah, prayer, and fear of Heaven, is exceedingly lofty and precious. For holy speech is the aspect of the Shechinah, the aspect of the revelation of His kingship and faith, may He be blessed. It is the aspect of the spirit of the Messiah, the aspect of the Holy Spirit, the aspect of the resurrection of the dead, and the aspect of the unification of the Holy One, blessed be He, and His Shechinah (78).
Through evil speech, such as evil speech, gossip, lies, mockery, flattery, or shaming a friend with words, foul language, idle words, and other evil speech, and especially when speaking evil speech about righteous and worthy people, through all these evil speeches, wings are made for the serpent to fly and greatly harm the world, G-d forbid.
## Segment 21
טו. צָרִיךְ לְהִשְׁתַּדֵּל שֶׁיַּעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בְּכָל הַטִּפֵּי דָּמִים שֶׁנִּמְצָאִים בּוֹ, דְּהַיְנוּ שֶׁיְּדַבֵּר הַרְבֵּה בְּתוֹרָה וּתְפִלָּה, עַד שֶׁיִּהְיוּ נַעֲשִׂים מִכָּל הַדָּמִים דִּבּוּרִים קְדוֹשִׁים שֶׁל תּוֹרָה וּתְפִלָּה, וַאֲזַי יִזְכֶּה לְשָׁלוֹם וִיבַטֵּל כָּל מִדַּת הַנִּצָּחוֹן וּמַחֲלוֹקוֹת. כִּי מִדַּת הַנִּצָּחוֹן וּמַחֲלוֹקוֹת וּמִלְחָמָה נִמְשָׁךְ מִדָּמִים שֶׁעֲדַיִן לֹא עָבַד בָּהֶם אֶת הַשֵּׁם יִתְבָּרַךְ (עה)
כ.
כָּל הַדִּבּוּרִים הֵם בְּחִינַת גְּבוּרוֹת וְצָרִיךְ לְהַמְתִּיקָם. וְהַהַמְתָּקָה הִיא עַל־יְדֵי לִמּוּד הַתּוֹרָה וְדִבּוּרִים טוֹבִים שֶׁמְּדַבְּרִים. עַל־כֵּן צָרִיךְ לִשְׁמֹר אֶת הַדִּבּוּר מְאֹד וְלִבְלִי לְדַבֵּר דִּבּוּרִים רָעִים וּבִפְרָט לְשׁוֹן הָרָע חַס וְשָׁלוֹם. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁצָּרִיךְ לִשְׁמֹר מְאֹד מְאֹד מִלְדַבֵּר חַס וְשָׁלוֹם, עַל צַדִּיק כְּדֵי שֶׁלֹּא יִתְגַּבְּרוּ הַדִּינִים חַס וְשָׁלוֹם. וְעַל־יְדֵי אֵלּוּ הַדִּבּוּרִים רָעִים יְכוֹלִים לִגְרֹם, שֶׁיִּפֹּל הַצַּדִּיק הַדּוֹר מִמַּדְרֵגָתוֹ, חַס וְשָׁלוֹם, כְּשֶׁאֵינוֹ בַּעַל כֹּחַ גָּדוֹל לְהַמְתִּיק אֵלּוּ הַגְּבוּרוֹת הַקָּשׁוֹת אוֹ שֶׁיִּסְתַּלֵּק, חַס וְשָׁלוֹם, עַל־יְדֵי זֶה. וַאֲזַי עַל־יְדֵי הִסְתַּלְּקוּתוֹ נִשְׁמָתוֹ מַמְתֶּקֶת אֵלּוּ הַגְּבוּרוֹת הַנִּזְכָּרוֹת לְעֵיל (רז).
All speech is the aspect of might (gevurot) and needs to be sweetened. The sweetening is through Torah study and good speech that one speaks. Therefore, one must guard speech greatly and not speak evil speech, especially evil speech, G-d forbid. All the more so, one must guard exceedingly not to speak, G-d forbid, against a righteous person, so that judgments (dinim) do not strengthen, G-d forbid. Through these evil speeches, one can cause the righteous one of the generation to fall from his level, G-d forbid, if he lacks the great strength to sweeten these harsh mights, or he may pass away, G-d forbid, through this. Then, through his passing, his soul sweetens these mights mentioned above (107).
א. זֶה שֶׁאָנוּ רוֹאִים, שֶׁלִּפְעָמִים נִתְלַהֵב הָאָדָם בְּתוֹךְ הַתְּפִלָּה וְאוֹמֵר כַּמָּה תֵּבוֹת בְּהִתְלַהֲבוּת גָּדוֹל, זֶה בְּחֶמְלַת ה' עָלָיו, שֶׁנִּפְתַּח לוֹ אוֹר אֵין סוֹף וְהֵאִיר לוֹ. וּכְשֶׁרוֹאֶה אָדָם הִתְנוֹצְצוּת הַזֹּאת אַף עַל גַּב דְּאִיהוּ לָא חָזֵי מַזְלֵיהּ חָזֵי, תֵּכֶף נִתְלַהֵב נִשְׁמָתוֹ לִדְבֵקוּת גָּדוֹל לְדַבֵּק אֶת עַצְמוֹ בְּאוֹר אֵין סוֹף וּכְשִׁעוּר הִתְגַּלּוּת אֵין סוֹף. לְפִי מִנְיַן הַתֵּבוֹת שֶׁנִּפְתְּחוּ וְהִתְנוֹצְצוּ, כָּל אֵלּוּ הַתֵּבוֹת אוֹמֵר בִּדְבֵקוּת גָּדוֹל וּבִמְסִירוּת נַפְשׁוֹ וּבְבִטּוּל כֹּחוֹתָיו. וּבְשָׁעָה שֶׁנִּתְבַּטֵּל לְגַבֵּי אֵין סוֹף, אֲזַי הוּא בִּבְחִינַת וְלֹא יָדַע אִישׁ, שֶׁאֲפִלּוּ הוּא בְּעַצְמוֹ אֵינוֹ יוֹדֵעַ מֵעַצְמוֹ, אֲבָל זֹאת הַבְּחִינָה צָרִיךְ לִהְיוֹת בְּרָצוֹא וָשׁוֹב כְּדֵי שֶׁיִּתְקַיֵּם יֵשׁוּתוֹ שֶׁלֹּא יִסְתַּלֵּק קֹדֶם זְמַנּוֹ חַס וְשָׁלוֹם. כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בַּעֲבוֹדָתֵנוּ. בִּשְׁבִיל זֶה צָרִיךְ שֶׁלֹּא יִשָּׁאֵר כֵּן אֶלָּא עֵת שֶׁיָּבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ וְיִטֹּל נִשְׁמָתוֹ אֲזַי יִתְבַּטֵּל בָּאֵין סוֹף בְּתַכְלִית כְּפִי מַה שֶּׁיִּזְכֶּה (ד, ט'). That we see sometimes a person becomes enflamed during prayer and says several words with great fervor, this is through the compassion of the Lord upon him, that the light of the Infinite (Ein Sof) opened to him and illuminated him. When a person sees this spark, even though “he does not see, his mazal sees” [Talmud, Megillah 3a], his soul immediately becomes enflamed with great attachment to cleave to the light of the Infinite, according to the measure of the revelation of the Infinite. According to the number of words that opened and sparked, all those words he says with great attachment, self-sacrifice, and nullification of his faculties. At the moment he is nullified to the Infinite, he is in the aspect of “and no man knew” [Deuteronomy 34:6], that even he himself does not know himself. But this aspect must be in running and returning (ratzo v’shov) [Ezekiel 1:14] so that his existence is sustained and he does not depart before his time, G-d forbid. For the Holy One, blessed be He, desires our service. Therefore, he must not remain so except until the time when the Holy One, blessed be He, Himself comes and takes his soul, then he will be nullified in the Infinite to the ultimate extent according to what he merits (4, 9).
## Segment 23
טז. עַל־יְדֵי דִבּוּרֵי תּוֹרָה וּתְפִלָּה מַעֲלִין כָּל הַנִּיצוֹצוֹת הַנְּפוּלִין וְנִתְתַּקְּנִין וְנִתְחַדְּשִׁין כָּל הָעוֹלָמוֹת הַנְּפוּלִין, וְנֶחֱשָׁב כְּאִלּוּ בָּרָא שָׁמַיִם וָאָרֶץ וְכָל הָעוֹלָמוֹת מֵחָדָשׁ. עַל־כֵּן צְרִיכִין לְדַבֵּר רַק דִּבּוּרִים קְדוֹשִׁים וְלֹא דִּבּוּרִים אֲחֵרִים, כְּדֵי לְהַעֲלוֹת הַנִּיצוֹצוֹת לְתַקֵּן כָּל הָעוֹלָמוֹת וְעַל־יְדֵי זֶה יִתְקָרֵב בִּיאַת הַמָּשִׁיחַ (שָׁם)
כב.
עִקַּר קִיּוּם וּשְׁלֵמוּת הַדִּבּוּר הוּא עַל־יְדֵי אֱמֶת. וְלָזֶה זוֹכִין עַל־יְדֵי הַלֵּל וְהוֹדָאָה לַשֵּׁם יִתְבָּרַךְ וְעַל־יְדֵי לִמּוּד הֲלָכוֹת. שֶׁעַל־יְדֵי זֶה מְאִירִין כָּל קַוֵּי הָאֱמֶת בְּכָל חֶלְקֵי הַדִּבּוּר וּמַשְׁלִימִין הַדִּבּוּר. וְאָז זוֹכִין לִשְׁלֵמוּת הַדִּבּוּר שֶׁהִיא בְּחִינַת לְשׁוֹן הַקֹּדֶשׁ הַמְקֻשָּׁר לַשַּׁבָּת וְכוּ'. [עַיֵּן אֱמֶת וֶאֱמוּנָה מ'] (ב).
The primary sustenance and perfection of speech is through truth. This is merited through praise and thanksgiving to Hashem, may He be blessed, and through studying laws (halakhot). Through this, all the lines of truth in all parts of speech are illuminated, and speech is perfected. Then one merits the perfection of speech, which is the aspect of the holy tongue connected to the Sabbath, etc. [see Truth and Faith, item 40] (2).
That is, through this, the wisdom of philosophers and heretics, who are the aspect of the primordial serpent, is strengthened and spreads in the world, and their evil wisdom, G-d forbid, is strengthened and flies through the evil speech mentioned above, greatly harming the world.
## Segment 24
יז.
התבודדות (Solitude)
## Segment 25
צְרִיכִין לְדַבֵּר הַרְבֵּה בְּתוֹרָה וּתְפִלָּה עַד שֶׁיִּהְיֶה הַגּוּף בָּטֵל לְגַמְרֵי כְּאַיִן וּכְאֶפֶס. וְזֶה זוֹכִין עַל־יְדֵי יִרְאָה וְעַל־יְדֵי זֶה יִזְכֶּה לְשָׁלוֹם וְעַל־יְדֵי זֶה נִמְשָׁכִין כָּל הַבְּרָכוֹת (שָׁם)
ג. הַצַּדִּיק הָאֱמֶת הוּא כָּל יָמָיו בִּתְשׁוּבָה, כִּי אֲפִלּוּ כְּשֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁעָשָׂה תְּשׁוּבָה שְׁלֵמָה, עֲדַיִן הוּא עוֹשֶׂה תְּשׁוּבָה עַל הַשָּׂגָתוֹ הָרִאשׁוֹנָה, שֶׁהִיא נֶחֱשֶׁבֶת אֶצְלוֹ עַתָּה גַּשְׁמִיּוּת כְּפִי הַהַשָּׂגָה שֶׁמַּשִּׂיג עַכְשָׁו רוֹמְמוּת אֱלֹקוּתוֹ יִתְבָּרַךְ. וְכֵן הוּא נוֹהֵג כָּל יָמָיו, שֶׁהוֹלֵךְ בְּכָל פַּעַם מֵהַשָּׂגָה לְהַשָּׂגָה וְעוֹשֶׂה תְּשׁוּבָה עַל הַשָּׂגָה הָרִאשׁוֹנָה. וְזֶה בְּחִינַת עוֹלָם הַבָּא שֶׁיִּהְיֶה כֻּלּוֹ שַׁבָּת כֻּלּוֹ תְּשׁוּבָה. כִּי עִקַּר עוֹלָם הַבָּא הוּא הַשָּׂגַת אֱלֹקוּתוֹ, וּבְכָל עֵת שֶׁיַּשִּׂיגוּ הַשָּׂגָה יְתֵרָה יַעֲשׂוּ תְּשׁוּבָה עַל הַשָּׂגָה הָרִאשׁוֹנָה. וּמִי שֶׁיֵּשׁ לוֹ מֹחַ בְּקָדְקֳדוֹ, יָכוֹל לְהָבִין עַל־יְדֵי זֶה גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וּגְדֻלַּת הַצַּדִּיקִים, אַשְׁרֵי לָהֶם וּלְהַנִּלְוִים אֲלֵיהֶם (ו, ג'). The true righteous one is all his days in repentance, for even when he knows in himself that he has done complete repentance, he still does repentance for his initial attainment, which is now considered physicality to him according to the attainment he now achieves of the exaltedness of His divinity, may He be blessed. So he conducts himself all his days, going each time from attainment to attainment and doing repentance for the initial attainment. This is the aspect of the World to Come, which will be entirely Shabbat, entirely repentance. For the essence of the World to Come is the attainment of His divinity, and each time they attain a greater attainment, they do repentance for the initial attainment. One who has a brain in his head can understand through this the greatness of the Creator, may He be blessed, and the greatness of the righteous ones. Happy are they and those who join them (6, 3).
## Segment 27
יח. הַדִּבּוּר דִּקְדֻשָּׁה, דְּהַיְנוּ דִּבּוּרֵי תּוֹרָה וּתְפִלָּה וְיִרְאַת שָׁמַיִם הוּא גָּבוֹהַּ וְיָקָר מְאֹד. כִּי הַדִּבּוּר דִּקְדֻשָּׁה הוּא בְּחִינַת הַשְּׁכִינָה בְּחִינַת הִתְגַּלּוּת מַלְכוּתוֹ וֶאֱמוּנָתוֹ יִתְבָּרַךְ. וְהוּא בְּחִינַת רוּחוֹ שֶׁל מָשִׁיחַ וּבְחִינַת רוּחַ הַקֹּדֶשׁ וּבְחִינַת תְּחִיַּת הַמֵּתִים, בְּחִינַת יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ (עח)
ב.
הַדִּבּוּרִים שֶּׁאָדָם מֵשִׂיחַ וּמְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ הֵם בְּחִינַת רוּחַ הַקֹּדֶשׁ. כִּי עַל יְדֵי שֶׁנִּכְנָס לָזֶה וּמַכְרִיחַ עַצְמוֹ וּמֵכִין עַצְמוֹ לְדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שׁוֹלֵחַ לוֹ הַשֵּׁם יִתְבָּרַךְ דִּבּוּרִים בְּפִיו שֶׁהֵם בְּחִינַת רוּחַ הַקֹּדֶשׁ. וְצָרִיךְ לִרְאוֹת וּלְהִשְׁתַּדֵּל לְחַדֵּשׁ תָּמִיד, לְבַקֵּשׁ בְּכָל עֵת בְּדִבְרֵי רִצּוּיִים וְתַחֲנוּנִים חֲדָשִׁים, וְזֶה זוֹכִין עַל־יְדֵי טָהֳרַת הַלֵּב שֶׁזּוֹכִין עַל־יְדֵי תְּנוּעוֹת הַשֵּׂכֶל בִּקְדֻשָּׁה וְכוּ'. כְּמוֹ שֶׁמְּבֹאָר בְּדַעַת אוֹת ג' (כא, קנו).
The words a person converses and speaks between himself and his Creator are the aspect of the Holy Spirit. For through engaging in this, compelling himself, and preparing himself to speak before Hashem, may He be blessed, Hashem, may He be blessed, sends words into his mouth that are the aspect of the Holy Spirit. One must see to and strive to renew constantly, to request at all times with new words of appeasement and supplications. This is merited through the purity of the heart, which is merited through the movements of the intellect in holiness, etc., as explained in Knowledge, item 3 (21, 156).
But through holy speech, wings of holiness are made (63). One must strive to serve Hashem, may He be blessed, with all the drops of blood within him, that is, to speak much in Torah and prayer, until all the blood becomes holy speech of Torah and prayer. Then he will merit peace and nullify all traits of victory, disputes, and war, for the traits of victory, disputes, and war are drawn from blood that has not yet served Hashem, may He be blessed (75). Through words of Torah and prayer, all the fallen sparks are elevated, rectified, and all the fallen worlds are renewed, and it is considered as if one created heaven and earth and all the worlds anew. Therefore, one must speak only holy speech and not other speech, to elevate the sparks, rectify all the worlds, and through this, bring closer the coming of the Messiah (ibid.).
## Segment 29
יט. גַּם הַדִּבּוּר הוּא בְּחִינַת אֵם הַבָּנִים, הַיְנוּ כְּמוֹ שֶׁהָאֵם הוֹלֶכֶת תָּמִיד עִם בְּנָהּ אֲפִלּוּ לַמְּקוֹמוֹת הַמְטֻנָּפִים וְאֵינָהּ שׁוֹכַחַת אוֹתוֹ, כְּמוֹ כֵן הַדִּבּוּר הוֹלֵךְ עִם הָאָדָם תָּמִיד אֲפִלּוּ בַּמְּקוֹמוֹת הַמְטֻנָּפִים וּמַזְכִּיר אוֹתוֹ תָּמִיד אֶת הַשֵּׁם יִתְבָּרַךְ. הַיְנוּ שֶׁאֲפִלּוּ אִם הָאָדָם מֻנָּח חַס וְשָׁלוֹם, בְּשֵׁפֶל הַמַּדְרֵגָה מְאֹד בַּמָּקוֹם שֶׁהוּא חַס וְשָׁלוֹם, אַף עַל פִּי כֵן עַל־יְדֵי הַדִּבּוּר יָכוֹל לְהַזְכִּיר אֶת עַצְמוֹ בַּשֵּׁם יִתְבָּרַךְ לְעוֹלָם, דְּהַיְנוּ שֶׁאֲפִלּוּ אִם הוּא בַּמָּקוֹם שֶׁהוּא, אִם יִתְחַזֵּק גַּם שָׁם לְדַבֵּר עַל כָּל פָּנִים דִּבּוּרִים קְדוֹשִׁים שֶׁל תּוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ אוֹ לָשִׂיחַ עִם רַבּוֹ אוֹ חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם, יָכוֹל לְהַזְכִּיר אֶת עַצְמוֹ בַּשֵּׁם יִתְבָּרַךְ לְעוֹלָם אֲפִלּוּ שָׁם בַּמְּקוֹמוֹת הָרְחוֹקִים מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ שֶׁהֵם בְּחִינַת מְקוֹמוֹת הַמְטֻנָּפִים, אֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל רַחֲמָנָא לִצְּלָן, כִּי הַדִּבּוּר אֵינוֹ מַנִּיחַ אוֹתוֹ לִשְׁכֹּחַ אֶת הַשֵּׁם יִתְבָּרַךְ. וְהָבֵן הַדָּבָר הֵיטֵב מִגֹּדֶל כֹּחַ הַדִּבּוּר וְהִיא עֵצָה נִפְלָאָה וְנוֹרָאָה, לְמִי שֶׁחָפֵץ בֶּאֱמֶת לְבַל יְאַבֵּד עוֹלָמוֹ לְגַמְרֵי חַס וְשָׁלוֹם (שָׁם)
ד.
בְּכָל אֶחָד מִיִּשְׂרָאֵל יֵשׁ נְקֻדָּה טוֹבָה יְקָרָה מְאֹד, 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 שֶׁבּוֹ לְלִבּוֹ וְעַל יְדֵי זֶה יִתְבַּטֵּל עָרְלַת לִבּוֹ, דְּהַיְנוּ אַהֲבוֹת רָעוֹת שֶׁהֵם חֶרְפַּת לֵב שֶׁהֵם שׁוֹבְרִין לִבּוֹ שֶׁל אָדָם [עַיֵּן צַדִּיק אוֹת מ"ב] (לד, ז' ח').
In every Jew, there is a very precious good point, whose desire is always strong only to do the will of its Creator. But desires break his heart, and through this, his heart is distant from the point. Therefore, each one must speak between himself and his Creator, so that the aspect of the point within him will shine to his heart, and through this, the foreskin of his heart will be nullified, that is, evil loves, which are the disgrace of the heart that break a person’s heart [see Tzaddik, item 42] (34, 7, 8).
י. כָּל מַה שֶּׁמִּתְקָרֵב יוֹתֵר לַשֵּׁם יִתְבָּרַךְ צָרִיךְ לֵידַע, שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ. כִּי אִם יַחֲשֹׁב וִידַמֶּה בְּדַעְתּוֹ שֶׁכְּבָר נִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ וְיוֹדֵעַ בִּידִיעַת הַשֵּׁם יִתְבָּרַךְ, זֶה סִימָן שֶׁאֵינוֹ יוֹדֵעַ כְּלָל. כִּי אִם הָיָה יוֹדֵעַ קְצָת מֵהַשֵּׁם יִתְבָּרַךְ, הָיָה יוֹדֵעַ שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ וְאֵינוֹ יוֹדֵעַ כְּלָל. וְזֶה דָּבָר שֶׁאִי אֶפְשָׁר לַפֶּה לְדַבֵּר וּלְהַסְבִּיר זֹאת, כִּי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ אֵין שִׁעוּר (סג). The closer one draws to Hashem, may He be blessed, the more he must know that he is very far from Him, may He be blessed. For if he thinks and imagines in his mind that he has already drawn close to Hashem, may He be blessed, and knows the knowledge of Hashem, may He be blessed, this is a sign that he does not know at all. For if he knew even a little of Hashem, may He be blessed, he would know that he is very far from Him, may He be blessed, and does not know at all. This is a matter that the mouth cannot speak or explain, for the greatness of the Creator, may He be blessed, has no measure (63).
## Segment 30
כָּל הַדִּבּוּרִים הֵם בְּחִינַת גְּבוּרוֹת וְצָרִיךְ לְהַמְתִּיקָם. וְהַהַמְתָּקָה הִיא עַל־יְדֵי לִמּוּד הַתּוֹרָה וְדִבּוּרִים טוֹבִים שֶׁמְּדַבְּרִים. עַל־כֵּן צָרִיךְ לִשְׁמֹר אֶת הַדִּבּוּר מְאֹד וְלִבְלִי לְדַבֵּר דִּבּוּרִים רָעִים וּבִפְרָט לְשׁוֹן הָרָע חַס וְשָׁלוֹם. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁצָּרִיךְ לִשְׁמֹר מְאֹד מְאֹד מִלְדַבֵּר חַס וְשָׁלוֹם, עַל צַדִּיק כְּדֵי שֶׁלֹּא יִתְגַּבְּרוּ הַדִּינִים חַס וְשָׁלוֹם. וְעַל־יְדֵי אֵלּוּ הַדִּבּוּרִים רָעִים יְכוֹלִים לִגְרֹם, שֶׁיִּפֹּל הַצַּדִּיק הַדּוֹר מִמַּדְרֵגָתוֹ, חַס וְשָׁלוֹם, כְּשֶׁאֵינוֹ בַּעַל כֹּחַ גָּדוֹל לְהַמְתִּיק אֵלּוּ הַגְּבוּרוֹת הַקָּשׁוֹת אוֹ שֶׁיִּסְתַּלֵּק, חַס וְשָׁלוֹם, עַל־יְדֵי זֶה. וַאֲזַי עַל־יְדֵי הִסְתַּלְּקוּתוֹ נִשְׁמָתוֹ מַמְתֶּקֶת אֵלּוּ הַגְּבוּרוֹת הַנִּזְכָּרוֹת לְעֵיל (רז)
One must speak much in Torah and prayer until the body is completely nullified, like nothing and naught. This is merited through fear [of Heaven], and through this, one merits peace, and through this, all blessings are drawn (ibid.). Holy speech, that is, words of Torah, prayer, and fear of Heaven, is exceedingly lofty and precious. For holy speech is the aspect of the Shechinah, the aspect of the revelation of His kingship and faith, may He be blessed.
## Segment 32
כא. כְּשֶׁאָדָם יוֹשֵׁב לְדַבֵּר מֵחֲבֵרוֹ זֶה בְּחִינַת יוֹמָא דְּדִינָא, כִּי הוּא יוֹשֵׁב וְדָן אֶת חֲבֵרוֹ, וְצָרִיךְ לִזָּהֵר מִזֶּה מְאֹד וּלְהִסְתַּכֵּל עַל עַצְמוֹ הֵיטֵב אִם הוּא רָאוּי לָזֶה לִשְׁפֹּט אֶת חֲבֵרוֹ כִּי הַמִּשְׁפָּט לֵאלקִים הוּא, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, אַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ. וּמִי הוּא שֶׁיָּכוֹל לֵידַע וּלְהַגִּיעַ לִמְקוֹם חֲבֵרוֹ כִּי אִם הַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ (ח"ב, א, י"ד)
ז.
עִקַּר הַהִתְבּוֹדְדוּת הוּא בַּלַּיְלָה שֶׁאָז הַכֹּל יְשֵׁנִים וְגַם שֶׁיִּהְיֶה הַמָּקוֹם חוּץ מֵהָעִיר, שֶׁיֵּלֵךְ בַּדֶּרֶךְ יְחִידִי, דְּהַיְנוּ בְּמָקוֹם שֶׁאֵין בְּנֵי אָדָם הוֹלְכִים שָׁם אֲפִלּוּ בַּיּוֹם. וְעַל יְדֵי זֶה שֶׁמִּתְבּוֹדֵד בַּלַּיְלָה בַּדֶּרֶךְ יְחִידִי כַּנַּ"ל וּמְפַנֶּה לִבּוֹ וְדַעְתּוֹ מִכָּל עִסְקֵי הָעוֹלָם הַזֶּה וּמְבַטֵּל הַכֹּל, עַד שֶׁמְּבַטֵּל אֶת עַצְמוֹ לְגַמְרֵי. דְּהַיְנוּ שֶׁבַּתְּחִלָּה מִתְפַּלֵּל הַרְבֵּה עַד שֶׁמְּבַטֵּל מִדָּה זֹאת, וְאַחַר כָּךְ מְבַטֵּל מִדָּה זֹאת. וְאַחַר כָּךְ מְבַטֵּל אֶת עַצְמוֹ לְגַמְרֵי שֶׁלֹּא יִהְיֶה בּוֹ שׁוּם גֵּאוּת וְשׁוּם מַמָּשׁוּת, עַד שֶׁיִּהְיֶה בְּעֵינָיו כְּאַיִן וּכְאֶפֶס מַמָּשׁ, עַד שֶׁזּוֹכֶה לָבוֹא לִבְחִינַת בִּטּוּל בֶּאֱמֶת, וְעַל־יְדֵי זֶה נִכְלָל נַפְשׁוֹ בְּשָׁרְשׁוֹ. וְעַל־יְדֵי זֶה נִכְלָל כָּל הָעוֹלָם עִמּוֹ בְּשָׁרְשׁוֹ, דְּהַיְנוּ שֶׁנִּכְלָל עִמּוֹ הַכֹּל בְּאַחְדוּתוֹ יִתְבָּרַךְ (שָׁם).
The essence of solitude is at night, when everyone is asleep, and also in a place outside the city, where he walks a solitary path, that is, in a place where people do not go even during the day. Through secluding himself at night on a solitary path, as mentioned above, and clearing his heart and mind from all the affairs of this world, nullifying everything until he completely nullifies himself—that is, at first, he prays much until he nullifies this trait, then nullifies that trait, and afterward completely nullifies himself, so that there is no pride or substance in him, until he is in his own eyes as nothing and naught, truly, until he merits to come to the aspect of true nullification. Through this, his soul is included in its root, and through this, the entire world is included with him in its root, that is, everything is included with him in His unity, may He be blessed (ibid.).
א. עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם הָאֱמֶת עַל־יְדֵי זֶה מַעֲלֶה בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה לְשָׁרְשָׁהּ וְעַל־יְדֵי זֶה מְבַטֵּל מֶמְשֶׁלֶת הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, וְעַל־יְדֵי זֶה זוֹכֶה לֵידַע, שֶׁכָּל מְאֹרְעוֹתָיו הֵם לְטוֹבָתוֹ וִיבָרֵךְ עַל הַכֹּל הַטּוֹב וְהַמֵּטִיב, שֶׁזֹּאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא (ד,ג). Through confession of words (vidui d’varim) before a true Torah scholar, one elevates the aspect of the Kingship of Holiness (Malkhut d’Kedushah) to its root. Through this, one nullifies the dominion of idol-worshippers and constellations, and through this, one merits to know that all his occurrences are for his benefit and will bless everything with “Who is good and does good” [Liturgy]. This aspect is a semblance of the World to Come (4, 3).
## Segment 34
כב. עִקַּר קִיּוּם וּשְׁלֵמוּת הַדִּבּוּר הוּא עַל־יְדֵי אֱמֶת. וְלָזֶה זוֹכִין עַל־יְדֵי הַלֵּל וְהוֹדָאָה לַשֵּׁם יִתְבָּרַךְ וְעַל־יְדֵי לִמּוּד הֲלָכוֹת. שֶׁעַל־יְדֵי זֶה מְאִירִין כָּל קַוֵּי הָאֱמֶת בְּכָל חֶלְקֵי הַדִּבּוּר וּמַשְׁלִימִין הַדִּבּוּר. וְאָז זוֹכִין לִשְׁלֵמוּת הַדִּבּוּר שֶׁהִיא בְּחִינַת לְשׁוֹן הַקֹּדֶשׁ הַמְקֻשָּׁר לַשַּׁבָּת וְכוּ'. [עַיֵּן אֱמֶת וֶאֱמוּנָה מ'] (ב)
ט.
כְּשֶׁאָדָם מִתְפַּלֵּל בִּדְבֵקוּת 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 יַחֲזֹר לְמַדְרֵגָתוֹ (קח).
When a person prays with attachment or secludes himself properly and in the middle falls from his level, this is drawn from a flaw in faith. Then he must break his heart within him, be ashamed of himself for falling from heaven to earth, have mercy on himself until he sighs, and through the sigh, he will return to his level (108).
It is the aspect of the spirit of the Messiah, the aspect of the Holy Spirit, the aspect of the resurrection of the dead, and the aspect of the unification of the Holy One, blessed be He, and His Shechinah (78). Speech is also the aspect of “the mother of the children” [Psalms 113:9], that is, just as a mother always goes with her child, even to filthy places, and does not forget him, so too speech always goes with a person, even in filthy places, and constantly reminds him of Hashem, may He be blessed.
## Segment 36
כג. הַדִּבּוּר יֵשׁ לוֹ כֹּחַ גָּדוֹל מְאֹד עַל־כֵּן צָרִיךְ לְהַרְבּוֹת מְאֹד בְּדִבּוּרֵי תּוֹרָה וּתְפִלָּה וּתְחִנּוֹת וּבַקָּשׁוֹת. וּבְיוֹתֵר בְּדִבּוּרִים וְשִׂיחוֹת בֵּינוֹ לְבֵין קוֹנוֹ. וְאִם יִהְיֶה חָזָק בָּזֶה כָּל יְמֵי חַיָּיו, בְּוַדַּאי יִזְכֶּה לְאַחֲרִית טוֹב בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא לָנֶצַח. [עַיֵּן הִתְבּוֹדְדוּת וּלְעֵיל אוֹת י"ט מִגֹּדֶל כֹּחַ הַדִּבּוּר] (צו)
יא.
כְּשֶׁהָאָדָם מִתְבּוֹדֵד וּמְפָרֵשׁ שִׂיחָתוֹ וְצַעֲרוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּמִתְוַדֶּה וּמִתְחָרֵט עַל גֹּדֶל הַפְּגָמִים שֶׁפָּגַם, אֲזַי גַּם הַשְּׁכִינָה כְּנֶגְדּוֹ מְפָרֶשֶׁת לְפָנָיו שִׂיחָתָהּ וְצַעֲרָהּ. כִּי כָּל פְּגָם וּפְגָם שֶׁפָּגַם בְּנִשְׁמָתוֹ פָּגַם אֶצְלָהּ, כִּבְיָכוֹל, וְהִיא מְנַחֶמֶת אוֹתוֹ שֶׁתְּבַקֵּשׁ תַּחְבּוּלוֹת לְתַקֵּן כָּל הַפְּגָמִים (רנט).
When a person secludes himself, articulating his conversation and pain before Hashem, may He be blessed, confessing and regretting the magnitude of the flaws he has caused, then the Shechinah, corresponding to him, articulates before him her conversation and pain. For every flaw he caused in his soul, he caused a flaw in her, as it were, and she comforts him, seeking strategies to rectify all the flaws (259).
ה. וַאֲפִלּוּ מִי שֶׁיּוֹדֵעַ וּמֵבִין רְמָזִים מִכָּל הַדְּבָרִים אֲפִלּוּ מִדִּבְרֵי חֹל, אַף־עַל־פִּי־כֵן אָסוּר לוֹ לַעֲסֹק רַק בָּזֶה מֵחֲמַת שְׁנֵי טְעָמִים [עַיֵּן בִּפְנִים] רַק צָרִיךְ שֶׁיִּהְיֶה לוֹ הִסְתַּפְּקוּת לְהִסְתַּפֵּק רַק בְּהֶכְרֵחִיּוּת. וַאֲפִלּוּ מִזֶּה הַהִסְתַּפְּקוּת גּוּפָהּ צָרִיךְ לִתֵּן צְדָקָה [וְעַיֵּן מָמוֹן אוֹת כ"ז]. וּמִי שֶׁמִּתְנַהֵג כָּךְ נַעֲשֶׂה עַל־יְדֵי כָּל זֶה תִּקּוּנִים וְיִחוּדִים גְּדוֹלִים לְמַעְלָה. וַהֲמוֹן־עַם שֶׁאֵין לָהֶם זֶה הַשֵּׂכֶל לְהָבִין הָרְמָזִים כַּנַּ"ל, נַעֲשֶׂה אֶצְלָם כָּל זֶה מִמֵּילָא עַל־יְדֵי שֵׁנָה וְצִיצִית וּתְפִלִּין וְתוֹרָה וּתְפִלָּה וּמַשָּׂא־וּמַתָּן (שָׁם). Even one who knows and understands hints from all things, even from mundane matters (divrei chol), nevertheless, it is forbidden for him to engage only in this for two reasons [see within]. Rather, he must have contentment (histapkuto) to be satisfied only with what is necessary. Even from this contentment itself, he must give charity [see Money, item 27]. One who conducts himself thus brings about great rectifications (tikkunim) and unifications (yichudim) above through all this. For the masses who do not have this intellect to understand the hints as mentioned above, all this is done for them automatically through sleep, tzitzit, tefillin, Torah, prayer, and business dealings (massa u’mattan) (ibid.).
That is, even if a person is placed, G-d forbid, at a very low level in the place he is, G-d forbid, nevertheless, through speech, he can always remind himself of Hashem, may He be blessed.
Investigations and External Wisdoms
That is, even if he is in the place he is, if he strengthens himself there to speak, at the very least, holy speech of Torah, prayer, and conversation between himself and his Creator, or to converse with his teacher or friend in fear of Heaven, he can remind himself of Hashem, may He be blessed, forever, even there in places very distant from Hashem, may He be blessed, which are the aspect of filthy places, even if he has fallen to the place he has fallen, may the Merciful One save us.
Wisdom is the root of all things; therefore, every individual must guard their intellect from external foolishness, for the primary wisdom to acquire perfection is only divine wisdom. All other wisdoms are nullified wisdoms and are not wisdoms at all (35:1).
For speech does not allow him to forget Hashem, may He be blessed. Understand this matter well, the great power of speech, and it is a wondrous and awesome counsel for one who truly desires not to completely lose his world, G-d forbid (ibid.). All speech is the aspect of might (gevurot) and needs to be sweetened. The sweetening is through Torah study and good speech that one speaks. Therefore, one must guard speech greatly and not speak evil speech, especially evil speech, G-d forbid. All the more so, one must guard exceedingly not to speak, G-d forbid, against a righteous person, so that judgments (dinim) do not strengthen, G-d forbid. Through these evil speeches, one can cause the righteous one of the generation to fall from his level, G-d forbid, if he lacks the great strength to sweeten these harsh mights, or he may pass away, G-d forbid, through this. Then, through his passing, his soul sweetens these mights mentioned above (107). When a person sits to speak about his friend, this is the aspect of the Day of Judgment, for he sits and judges his friend. One must be very careful about this and look at himself well to see if he is worthy to judge his friend, for “judgment is G-d’s” [Deuteronomy 1:17], as our Rabbis, of blessed memory, said: “Do not judge your friend until you reach his place” [Mishnah Avot 2:4].
Who can know and reach the place of his friend except Hashem, may He be blessed, alone? (Part II, 1, 14). The primary sustenance and perfection of speech is through truth. This is merited through praise and thanksgiving to Hashem, may He be blessed, and through studying laws (halakhot). Through this, all the lines of truth in all parts of speech are illuminated, and speech is perfected. Then one merits the perfection of speech, which is the aspect of the holy tongue connected to the Sabbath, etc. [see Truth and Faith, item 40] (2). Speech has very great power; therefore, one must greatly increase speech in Torah, prayer, supplications, and requests, and especially in speech and conversations between himself and his Creator. If he is strong in this all the days of his life, he will certainly merit a good end in this world and the World to Come forever.
When Israel, G-d forbid, engages in the external wisdoms of the nations, then the righteous one falls from their apprehension, and their apprehension becomes concealed and covered (49).
[See Hitbodedut and above, item 19, regarding the great power of speech] (96).
What the Blessed Name has designated for the human intellect to understand is a great mitzvah to sharpen the intellect to comprehend the matter clearly. However, there are questions that the human intellect cannot possibly understand the resolution to, and their resolution will only be revealed in the future. It is forbidden for a person to investigate them, and anyone who relies on their intellect, investigates, and probes into them, about them it is said: "All who enter it will not return," for on such a question it is forbidden to rely on one's intellect but rather to stand on faith. Even those questions that have answers, sometimes the paths of the intellect are blocked, and one does not know how to respond to the heresy in their heart. The rectification for this is the study of halachic decisors [see Torah Study]. As long as one does not merit to rectify and open their intellect to understand the resolution, they must rely solely on faith even with these questions. For the essence is faith (62:2).
Through evil speech, the wisdoms of philosophy grow stronger and spread in the world, which is the aspect of the impurity of the serpent, and it greatly harms the world, G-d save us (63).
It is a great prohibition to investigate books of inquiry, for there are several questions that stem from the aspect of the vacant space, for which it is impossible to find any resolution whatsoever, and their resolution will only be revealed in the future. But in this world, it is impossible to resolve them with any intellect. Whoever investigates these wisdoms that stem from there will sink and be lost there forever, for about them it is said: "All who enter it will not return." For it is impossible to find the Blessed Name in them to resolve the questions and confusions within them with any intellect. Only Israel, through faith, transcends all wisdoms and all confusions in the world, for they believe in the Blessed Name and His holy Torah without any investigation or wisdom, but with complete faith. For this reason, Israel is called "Hebrews," because through their faith, they transcend and rise above all kinds of wisdoms and investigations, for they do not need to investigate after the truth at all, since they know the truth truly through their complete faith, believing in the truth as they received it from our ancestors and teachers, may their memory be a blessing. Through this, they transcend and rise above all wisdoms entirely (64:2).
Know that there are great righteous individuals who specifically need to investigate these wisdoms, for through their investigation of them, they elevate and extract several souls that fell and sank into them. Therefore, do not bring proof from the fact that we find several great sages of earlier generations who engaged in these wisdoms, for they were compelled to do so, as mentioned above. Due to their immense holiness, they elevated the souls that fell into them, as mentioned above. However, people who are not so great in their righteousness, and all the more so simple people, especially in these generations, G-d forbid that they should look into or engage in them, for they will sink and be lost there forever, G-d save us (ibid., 3).
# הִתְבּוֹדְדוּת
URL: https://ajew.org/reader-plain/likutay-eitzos/1/15/
# הִתְבּוֹדְדוּת
הִתְבּוֹדְדוּת
Source: https://ajew.org/reader/likutay-eitzos/1/15
## Segment 1
מִי שֶׁרוֹצֶה לִטְעֹם טַעַם אוֹר הַגָּנוּז, הַיְנוּ סוֹדוֹת הַתּוֹרָה שֶׁיִּתְגַּלּוּ לֶעָתִיד, יַרְבֶּה בְּהִתְבּוֹדְדוּת בֵּינוֹ לְבֵין קוֹנוֹ, וְיָדִין וְיִשְׁפֹּט אֶת עַצְמוֹ בְּכָל עֵת עַל כָּל עֲסָקָיו וּמַעֲשָׂיו, אִם כָּךְ רָאוּי וְהָגוּן לוֹ לַעֲשׂוֹת, וּלְהִתְנַהֵג כָּךְ נֶגֶד הַשֵּׁם יִתְבָּרַךְ, הַגּוֹמֵל עִמּוֹ טוֹבוֹת בְּכָל עֵת וָרֶגַע, וִיכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט וְעַל הַכֹּל יָבוֹא בְּמִשְׁפָּט עִם עַצְמוֹ, וְהוּא בְּעַצְמוֹ יָדִין וְיִשְׁפֹּט אֶת עַצְמוֹ עַל כָּל עֲסָקָיו וּמַעֲשָׂיו, וּבָזֶה יָסוּר מֵעָלָיו כָּל הַפְּחָדִים וְיִנָּצֵל מִיִּרְאוֹת הַנְּפוּלוֹת, הַיְנוּ שֶׁלֹּא יִירָא וְלֹא יִפְחַד מִשּׁוּם שַׂר וְאָדוֹן וְחַיָּה רָעָה וְלִסְטִים וְלֹא מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם, רַק מֵהַשֵּׁם יִתְבָּרַךְ לְבַד יִירָא וְיִפְחַד. וּבָזֶה יַעֲלֶה אֶת הַיִּרְאָה לְשָׁרְשָׁהּ, דְּהַיְנוּ לְדַעַת וְיִזְכֶּה לְדַעַת שָׁלֵם, שֶׁיֵּדַע מִמִּי יִתְיָרֵא, הַיְנוּ לְיִרְאָה אֶת הַשֵּׁם הַנִּכְבָּד לְבַד יִרְאַת הָרוֹמְמוּת, וְעַל־יְדֵי זֶה יִזְכֶּה לְהַשָּׂגַת הַתּוֹרָה שֶׁבַּנִּגְלֶה וְיִזְכֶּה לְשִׁפְלוּת בֶּאֱמֶת. וְעַל־יְדֵי זֶה יִזְכֶּה לִתְפִלָּה בִּמְסִירַת נֶפֶשׁ, שֶׁיְּבַטֵּל כָּל יֵשׁוּתוֹ וְגַשְׁמִיּוּתוֹ בִּשְׁעַת הַתְּפִלָּה, וְיִתְפַּלֵּל בְּלִי שׁוּם כַּוָּנוֹת תּוֹעֶלֶת עַצְמוֹ וְלֹא יַחֲשֹׁב לִכְלוּם אֶת עַצְמוֹ, רַק יְבַטֵּל אֶת עַצְמִיּוּתוֹ וְגַשְׁמִיּוּתוֹ וְיִתְבַּטֵּל כְּאִלּוּ אֵינוֹ בָּעוֹלָם. וְעַל־יְדֵי זֶה יִזְכֶּה לְהַשָּׂגַת סִתְרֵי תּוֹרָה, שֶׁהוּא אוֹר הַגָּנוּז שֶׁיִּתְגַּלֶּה לֶעָתִיד. וְכָל זֶה זוֹכִין עַל־יְדֵי הִתְבּוֹדְדוּת כַּנַּ"ל (טו)
One who wishes to taste the hidden light, that is, the secrets of the Torah that will be revealed in the future, should increase solitude (hitbodedut) between himself and his Creator, judging and evaluating himself at all times regarding all his dealings and actions—whether it is proper and fitting for him to act and conduct himself in this way before Hashem, may He be blessed, who bestows goodness upon him at every moment. He should weigh his words in judgment and bring himself to account for everything, judging and evaluating himself regarding all his dealings and actions. Through this, all fears will depart from him, and he will be saved from fallen fears, meaning he will not fear or be afraid of any prince, lord, wild beast, or bandits, or anything in the world, but will fear and be in awe only of Hashem, may He be blessed. Through this, he will elevate fear to its root, which is knowledge, and merit complete knowledge, knowing from whom to fear, that is, to fear only the honored Name with exalted fear. Through this, he will merit the attainment of the revealed Torah and true lowliness. Through this, he will merit prayer with self-sacrifice, nullifying all his existence and physicality during prayer, praying without any intentions for his own benefit, considering himself as nothing, nullifying his selfhood and physicality, becoming as if he does not exist in the world. Through this, he will merit the attainment of the secrets of the Torah, which is the hidden light that will be revealed in the future. All this is merited through solitude, as mentioned above (15). The words a person converses and speaks between himself and his Creator are the aspect of the Holy Spirit.
## Segment 2
הַדִּבּוּרִים שֶּׁאָדָם מֵשִׂיחַ וּמְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ הֵם בְּחִינַת רוּחַ הַקֹּדֶשׁ. כִּי עַל יְדֵי שֶׁנִּכְנָס לָזֶה וּמַכְרִיחַ עַצְמוֹ וּמֵכִין עַצְמוֹ לְדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שׁוֹלֵחַ לוֹ הַשֵּׁם יִתְבָּרַךְ דִּבּוּרִים בְּפִיו שֶׁהֵם בְּחִינַת רוּחַ הַקֹּדֶשׁ. וְצָרִיךְ לִרְאוֹת וּלְהִשְׁתַּדֵּל לְחַדֵּשׁ תָּמִיד, לְבַקֵּשׁ בְּכָל עֵת בְּדִבְרֵי רִצּוּיִים וְתַחֲנוּנִים חֲדָשִׁים, וְזֶה זוֹכִין עַל־יְדֵי טָהֳרַת הַלֵּב שֶׁזּוֹכִין עַל־יְדֵי תְּנוּעוֹת הַשֵּׂכֶל בִּקְדֻשָּׁה וְכוּ'. כְּמוֹ שֶׁמְּבֹאָר בְּדַעַת אוֹת ג' (כא, קנו)
For through engaging in this, compelling himself, and preparing himself to speak before Hashem, may He be blessed, Hashem, may He be blessed, sends words into his mouth that are the aspect of the Holy Spirit. One must see to and strive to renew constantly, to request at all times with new words of appeasement and supplications. This is merited through the purity of the heart, which is merited through the movements of the intellect in holiness, etc., as explained in Knowledge, item 3 (21, 156).
## Segment 3
עַל־יְדֵי הַשִּׂיחָה שֶׁמְּשִׂיחִין וּמְדַבְּרִין בֵּינוֹ לְבֵין קוֹנוֹ, וּמוֹצִיאִין בַּפֶּה הַכִּסּוּפִין וְהָרְצוֹנוֹת טוֹבִים שֶׁלּוֹ, מַה שֶּׁהוּא נִכְסָף וּמִשְׁתּוֹקֵק וּמִתְגַּעְגֵּעַ לָצֵאת מֵהָרָע שֶׁלּוֹ וְלִזְכּוֹת לְטוֹב אֲמִתִּי וּמִתְפַּלֵּל וּמִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַל זֶה. עַל־יְדֵי זֶה הוּא מוֹצִיא הַנְּפָשׁוֹת טוֹבוֹת מִכֹּחַ אֶל הַפֹּעַל. כִּי עַל־יְדֵי הַכִּסּוּפִין לְבַד נַעֲשִׂין נְפָשׁוֹת בְּכֹחַ וְעַל יְדֵי הַדִּבּוּר הַנַּ"ל נִגְמָרִין וְיוֹצְאִין מִכֹּחַ אֶל הַפֹּעַל. וְעַל־יְדֵי זֶה יִזְכֶּה לִפְעֹל בַּקָּשָׁתוֹ וְזוֹכֶה לְצַיֵּר אוֹתִיּוֹת הַתּוֹרָה לְטוֹב וּמְחַיֶּה וּמְקַיֵּם הַכֹּל, וּמַמְשִׁיךְ טוֹבָה וּבְרָכָה בְּכָל הָעוֹלָמוֹת, וּמְעוֹרֵר לִתְשׁוּבָה כַּמָּה נְפָשׁוֹת עַל־יְדֵי הַדִּבּוּר הַזֶּה שֶׁמְּדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ. כִּי עִנְיָן זֶה שֶׁל כִּסּוּפִים וּרְצוֹנוֹת טוֹבוֹת וּלְהוֹצִיאָם בְּפֶה מָלֵא הוּא יָקָר מְאֹד, וְצָרִיךְ כָּל אֶחָד לְהַרְגִּיל עַצְמוֹ לַעֲסֹק בָּזֶה הַרְבֵּה בְּכָל יוֹם. וְעַל יְדֵי זֶה יְכוֹלִין לְהַחֲזִיר כָּל הָעוֹלָם לְמוּטָב (לא, ח' ט')
Through the conversation one converses and speaks between himself and his Creator, expressing orally his good longings and desires—what he yearns, craves, and longs for to escape his evil and merit true good, praying and supplicating before Hashem, may He be blessed, for this—through this, he brings forth good souls from potential to actuality. For through longings alone, souls are formed in potential, and through the aforementioned speech, they are completed and brought from potential to actuality. Through this, he merits to act on his request, merits to form the letters of the Torah for good, enlivening and sustaining everything, drawing goodness and blessing to all the worlds, and arousing many souls to repentance through this speech that he speaks between himself and his Creator. For this matter of longings, good desires, and expressing them with a full mouth is exceedingly precious, and each one must accustom himself to engage in this much every day. Through this, one can bring the entire world to good (31, 8, 9). In every Jew, there is a very precious good point, whose desire is always strong only to do the will of its Creator.
## Segment 4
בְּכָל אֶחָד מִיִּשְׂרָאֵל יֵשׁ נְקֻדָּה טוֹבָה יְקָרָה מְאֹד, 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 שֶׁבּוֹ לְלִבּוֹ וְעַל יְדֵי זֶה יִתְבַּטֵּל עָרְלַת לִבּוֹ, דְּהַיְנוּ אַהֲבוֹת רָעוֹת שֶׁהֵם חֶרְפַּת לֵב שֶׁהֵם שׁוֹבְרִין לִבּוֹ שֶׁל אָדָם [עַיֵּן צַדִּיק אוֹת מ"ב] (לד, ז' ח')
But desires break his heart, and through this, his heart is distant from the point. Therefore, each one must speak between himself and his Creator, so that the aspect of the point within him will shine to his heart, and through this, the foreskin of his heart will be nullified, that is, evil loves, which are the disgrace of the heart that break a person’s heart [see Tzaddik, item 42] (34, 7, 8). One must accustom himself to speak between himself and his Creator with great truth, in absolute truth, until he is greatly ashamed before Him, may He be blessed, for the magnitude of his transgressions against the great and sovereign Master, the root and source of all worlds, etc.
## Segment 5
צָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בֶּאֱמֶת גָּדוֹל לַאֲמִתּוֹ, עַד שֶׁיִּתְבַּיֵּשׁ לְפָנָיו יִתְבָּרַךְ הַרְבֵּה עַל גֹּדֶל פְּשָׁעָיו כְּנֶגֶד רַב וְשַׁלִּיט עִקָּרָא וְשָׁרְשָׁא דְּכָל עָלְמִין וְכוּ' [עַיֵּן בּוּשָׁה ב'. וְעַיֵּן דִּבּוּר ז'] (לח, ה')
[see Shame, item 2; and see Speech, item 7] (38, 5). Each one must see to be included in his root. To be included in his root, he must have nullification (bittul). It is impossible to come to nullification except through solitude, for through secluding himself between himself and his Creator, through this, he can nullify everything, attach himself to Hashem, may He be blessed, and be included in his root (52).
## Segment 6
צָרִיךְ כָּל אֶחָד לִרְאוֹת שֶׁיִּהְיֶה נִכְלָל בְּשָׁרְשׁוֹ. וּלְהִכָּלֵל בְּשָׁרְשׁוֹ צָרִיךְ שֶׁיִּהְיֶה לוֹ בִּטּוּל. וְאִי אֶפְשָׁר לָבוֹא לִידֵי בִּטּוּל כִּי אִם עַל־יְדֵי הִתְבּוֹדְדוּת, כִּי עַל־יְדֵי שֶׁמִּתְבּוֹדֵד בֵּינוֹ לְבֵין קוֹנוֹ, עַל־יְדֵי זֶה הוּא יָכוֹל לְבַטֵּל הַכֹּל וּלְהִתְדַּבֵּק בַּשֵּׁם יִתְבָּרַךְ וּלְהִכָּלֵל בְּשָׁרְשׁוֹ (נב)
The essence of solitude is at night, when everyone is asleep, and also in a place outside the city, where he walks a solitary path, that is, in a place where people do not go even during the day.
## Segment 7
עִקַּר הַהִתְבּוֹדְדוּת הוּא בַּלַּיְלָה שֶׁאָז הַכֹּל יְשֵׁנִים וְגַם שֶׁיִּהְיֶה הַמָּקוֹם חוּץ מֵהָעִיר, שֶׁיֵּלֵךְ בַּדֶּרֶךְ יְחִידִי, דְּהַיְנוּ בְּמָקוֹם שֶׁאֵין בְּנֵי אָדָם הוֹלְכִים שָׁם אֲפִלּוּ בַּיּוֹם. וְעַל יְדֵי זֶה שֶׁמִּתְבּוֹדֵד בַּלַּיְלָה בַּדֶּרֶךְ יְחִידִי כַּנַּ"ל וּמְפַנֶּה לִבּוֹ וְדַעְתּוֹ מִכָּל עִסְקֵי הָעוֹלָם הַזֶּה וּמְבַטֵּל הַכֹּל, עַד שֶׁמְּבַטֵּל אֶת עַצְמוֹ לְגַמְרֵי. דְּהַיְנוּ שֶׁבַּתְּחִלָּה מִתְפַּלֵּל הַרְבֵּה עַד שֶׁמְּבַטֵּל מִדָּה זֹאת, וְאַחַר כָּךְ מְבַטֵּל מִדָּה זֹאת. וְאַחַר כָּךְ מְבַטֵּל אֶת עַצְמוֹ לְגַמְרֵי שֶׁלֹּא יִהְיֶה בּוֹ שׁוּם גֵּאוּת וְשׁוּם מַמָּשׁוּת, עַד שֶׁיִּהְיֶה בְּעֵינָיו כְּאַיִן וּכְאֶפֶס מַמָּשׁ, עַד שֶׁזּוֹכֶה לָבוֹא לִבְחִינַת בִּטּוּל בֶּאֱמֶת, וְעַל־יְדֵי זֶה נִכְלָל נַפְשׁוֹ בְּשָׁרְשׁוֹ. וְעַל־יְדֵי זֶה נִכְלָל כָּל הָעוֹלָם עִמּוֹ בְּשָׁרְשׁוֹ, דְּהַיְנוּ שֶׁנִּכְלָל עִמּוֹ הַכֹּל בְּאַחְדוּתוֹ יִתְבָּרַךְ (שָׁם)
Through secluding himself at night on a solitary path, as mentioned above, and clearing his heart and mind from all the affairs of this world, nullifying everything until he completely nullifies himself—that is, at first, he prays much until he nullifies this trait, then nullifies that trait, and afterward completely nullifies himself, so that there is no pride or substance in him, until he is in his own eyes as nothing and naught, truly, until he merits to come to the aspect of true nullification. Through this, his soul is included in its root, and through this, the entire world is included with him in its root, that is, everything is included with him in His unity, may He be blessed (ibid.). At night—that is the primary time for solitude, that is, to seclude oneself between himself and his Creator, to articulate his conversation before Hashem, may He be blessed, to converse with his heart, to seek the good spirit, that is, the good points still within him, to separate them from the evil spirit, until he pours out his heart like water before the face of the Lord [Lamentations 2:19].
## Segment 8
בַּלַּיְלָה - אָז הוּא עִקַּר הַזְּמַן שֶׁל הַהִתְבּוֹדְדוּת, דְּהַיְנוּ לְהִתְבּוֹדֵד בֵּינוֹ לְבֵין קוֹנוֹ לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, לָשׂוּחַ עִם לְבָבוֹ לְחַפֵּשׂ הָרוּחַ טוֹבָה, דְּהַיְנוּ הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בּוֹ עֲדַיִן, לְבָרְרָם מִתּוֹךְ הָרוּחַ רָעָה עַד שֶׁיִּשְׁפֹּךְ לִבּוֹ כַּמַּיִם נֹכַח פְּנֵי ה'. וְעַל־יְדֵי זֶה יִזְכֶּה לְשִׂמְחָה וּלְהַכְנִיעַ הַמְדַמֶּה שֶׁמִּשָּׁם כָּל הַתַּאֲווֹת. וְעַל־יְדֵי זֶה יִזְכֶּה לְזִכָּרוֹן לִזְכֹּר תָּמִיד בְּעָלְמָא דְּאָתֵי, וְלַחֲשֹׁב בְּכָל עֵת עַל תַּכְלִיתוֹ וְסוֹפוֹ הָאַחֲרוֹן לָעוֹלָם הַבָּא, עַד שֶׁיִּזְכֶּה לָשׁוּב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת (נד)
Through this, he will merit joy and subdue the imagination, from which all desires come. Through this, he will merit memory, to always remember the World to Come, to think at all times about his purpose and ultimate end in the World to Come, until he merits to return to Him, may He be blessed, in truth (54). When a person prays with attachment or secludes himself properly and in the middle falls from his level, this is drawn from a flaw in faith. Then he must break his heart within him, be ashamed of himself for falling from heaven to earth, have mercy on himself until he sighs, and through the sigh, he will return to his level (108).
## Segment 9
כְּשֶׁאָדָם מִתְפַּלֵּל בִּדְבֵקוּת 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 יַחֲזֹר לְמַדְרֵגָתוֹ (קח)
When one speaks before the Holy One, blessed be He, articulating his conversation with arguments and requests, wanting to prevail over the Holy One, blessed be He, as it were, to fulfill his request, the Holy One, blessed be He, takes pleasure and joy in being prevailed upon.
## Segment 10
כְּשֶׁמְּדַבֵּר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּמְפָרֵשׁ שִׂיחָתוֹ בִּטְעָנוֹת וּבַקָּשׁוֹת וְרוֹצֶה לְנַצֵּחַ אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּבְיָכוֹל, שֶׁיַּעֲשֶׂה בַּקָּשָׁתוֹ, יֵשׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא תַּעֲנוּג וְשִׂמְחָה מִזֶּה שֶׁמְּנַצְּחִין אוֹתוֹ. עַל־כֵּן הוּא יִתְבָּרַךְ בְּעַצְמוֹ שׁוֹלֵחַ לוֹ דִּבּוּרִים בְּפִיו, שֶׁיּוּכַל לְנַצֵּחַ אוֹתוֹ, כִּי בְּלֹא זֶה בְּוַדַּאי לֹא הָיָה אֶפְשָׁר לְבָשָׂר וָדָם לְנַצֵּחַ אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא, אַךְ הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ מְסַיֵּעַ לוֹ בָּזֶה כַּנַּ"ל (קכד)
Therefore, He, may He be blessed, Himself sends words into his mouth so that he can prevail over Him, for without this, it would certainly be impossible for flesh and blood to prevail over the Holy One, blessed be He, but Hashem, may He be blessed, Himself assists him in this, as mentioned above (124). When a person secludes himself, articulating his conversation and pain before Hashem, may He be blessed, confessing and regretting the magnitude of the flaws he has caused, then the Shechinah, corresponding to him, articulates before him her conversation and pain.
## Segment 12
יא. כְּשֶׁהָאָדָם מִתְבּוֹדֵד וּמְפָרֵשׁ שִׂיחָתוֹ וְצַעֲרוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּמִתְוַדֶּה וּמִתְחָרֵט עַל גֹּדֶל הַפְּגָמִים שֶׁפָּגַם, אֲזַי גַּם הַשְּׁכִינָה כְּנֶגְדּוֹ מְפָרֶשֶׁת לְפָנָיו שִׂיחָתָהּ וְצַעֲרָהּ. כִּי כָּל פְּגָם וּפְגָם שֶׁפָּגַם בְּנִשְׁמָתוֹ פָּגַם אֶצְלָהּ, כִּבְיָכוֹל, וְהִיא מְנַחֶמֶת אוֹתוֹ שֶׁתְּבַקֵּשׁ תַּחְבּוּלוֹת לְתַקֵּן כָּל הַפְּגָמִים (רנט)
יא.
כְּשֶׁהָאָדָם מִתְבּוֹדֵד וּמְפָרֵשׁ שִׂיחָתוֹ וְצַעֲרוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּמִתְוַדֶּה וּמִתְחָרֵט עַל גֹּדֶל הַפְּגָמִים שֶׁפָּגַם, אֲזַי גַּם הַשְּׁכִינָה כְּנֶגְדּוֹ מְפָרֶשֶׁת לְפָנָיו שִׂיחָתָהּ וְצַעֲרָהּ. כִּי כָּל פְּגָם וּפְגָם שֶׁפָּגַם בְּנִשְׁמָתוֹ פָּגַם אֶצְלָהּ, כִּבְיָכוֹל, וְהִיא מְנַחֶמֶת אוֹתוֹ שֶׁתְּבַקֵּשׁ תַּחְבּוּלוֹת לְתַקֵּן כָּל הַפְּגָמִים (רנט).
When a person secludes himself, articulating his conversation and pain before Hashem, may He be blessed, confessing and regretting the magnitude of the flaws he has caused, then the Shechinah, corresponding to him, articulates before him her conversation and pain. For every flaw he caused in his soul, he caused a flaw in her, as it were, and she comforts him, seeking strategies to rectify all the flaws (259).
One who cannot find their mate, the rectification for this is to strive to hear Torah innovations from a person of understanding (89).
## Segment 14
יב. טוֹב מְאֹד לְהִתְפַּלֵּל וּלְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בַּשָּׂדֶה בֵּין עֲשָׂבִים וְאִילָנוֹת, כִּי כְּשֶׁאָדָם מִתְפַּלֵּל וּמְפָרֵשׁ שִׂיחָתוֹ בַּשָּׂדֶה, אֲזַי כָּל הָעֲשָׂבִים וְכָל שִׂיחַ הַשָּׂדֶה כֻּלָּם בָּאִים בְּתוֹךְ תְּפִלָּתוֹ וּמְסַיְּעִין לוֹ וְנוֹתְנִין לוֹ כֹּחַ בִּתְפִלָּתוֹ וְשִׂיחָתוֹ (ח"ב. יא)
יג.
כְּבָר מְבֹאָר, שֶׁהִתְבּוֹדְדוּת הוּא מַעֲלָה גְּדוֹלָה וְדֶרֶךְ נָכוֹן וְיָשָׁר מְאֹד לְהִתְקָרֵב עַל יְדֵי זֶה לַשֵּׁם יִתְבָּרַךְ. וְצָרִיךְ כָּל אֶחָד לִקְבֹּעַ לוֹ עַל זֶה אֵיזֶה שָׁעוֹת בַּיּוֹם, שֶׁיְּפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ, כְּגוֹן בִּמְדִינוֹת אֵלּוּ בִּלְשׁוֹן אַשְׁכְּנַז, שֶׁאָנוּ מְדַבְּרִים בּוֹ, כִּי בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ, בְּנָקֵל יוֹתֵר לְפָרֵשׁ כָּל שִׂיחָתוֹ הֵיטֵב, וְאֶת כָּל אֲשֶׁר עִם לְבָבוֹ יָשִׂיחַ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּטְעָנוֹת וַאֲמַתְלָאוֹת וְדִבְרֵי רִצּוּי וְתַחֲנוּנִים, שֶׁיִּזְכֶּה לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ כָּל אֶחָד כְּפִי מַה שֶּׁיּוֹדֵעַ נִגְעֵי לְבָבוֹ וְאֵיךְ מְרֻחָק מֵהַשֵּׁם יִתְבָּרַךְ. וְעֹצֶם מַעֲלוֹת הַנְהָגָה זֹאת אֵין לְבָאֵר וּלְשַׁעֵר כִּי זֹאת הַהַנְהָגָה עוֹלָה עַל הַכֹּל וְהִיא כּוֹלֶלֶת כָּל עֲבוֹדַת ה'. כִּי עַל־יְדֵי זֶה יְכוֹלִין לָבוֹא לְכָל טוּב בָּזֶה וּבַבָּא. כִּי הַכֹּל יְכוֹלִין לִפְעֹל עַל־יְדֵי תְּפִלָּה וְתַחֲנוּנִים. וְכָל גְּדוֹלֵי הַצַּדִּיקִים לֹא בָּאוּ לְמַדְרֵגָתָם כִּי אִם עַל־יְדֵי הַנְהָגָה זֹאת, וּמַשְׂכִּיל עַל דָּבָר יָבִין מֵעַצְמוֹ גֹּדֶל מַעֲלוֹת זֹאת הַהַנְהָגָה. אַשְׁרֵי הַזּוֹכֶה לִקְבֹּעַ עַצְמוֹ עַל זֶה שָׁעָה מְיֻחֶדֶת בְּכָל יוֹם וָיוֹם וּשְׁאָר הַיּוֹם יִהְיֶה בְּשִׂמְחָה (כה).
It has already been explained that solitude is a great virtue and a very correct and upright way to draw close to Hashem, may He be blessed, through it. Each one must set aside specific hours in the day to articulate his conversation before Hashem, may He be blessed, in the language he speaks, such as in these lands in Yiddish (lashon Ashkenaz), which we speak, for in the language one speaks, it is easier to articulate his entire conversation well. He should converse before Hashem, may He be blessed, with everything in his heart, with arguments, parables, words of appeasement, and supplications, to merit drawing close to Him, may He be blessed, each according to what he knows of his heart’s afflictions and how distant he is from Hashem, may He be blessed. The magnitude of the virtues of this practice cannot be explained or measured, for this practice surpasses all and encompasses all service of the Lord. Through it, one can come to all good in this world and the next, for everything can be achieved through prayer and supplications. All the great righteous ones reached their levels only through this practice, and one who understands will comprehend on his own the greatness of the virtues of this practice. Happy is the one who merits to set himself to this for a specific hour each day, and the rest of the day he should be in joy (25).
For every flaw he caused in his soul, he caused a flaw in her, as it were, and she comforts him, seeking strategies to rectify all the flaws (259). It is very good to pray and articulate one’s conversation before Hashem, may He be blessed, in a field among grasses and trees, for when a person prays and articulates his conversation in a field, all the grasses and every plant of the field join in his prayer, assist him, and give him strength in his prayer and conversation (Part II, 11).
## Segment 16
יג. כְּבָר מְבֹאָר, שֶׁהִתְבּוֹדְדוּת הוּא מַעֲלָה גְּדוֹלָה וְדֶרֶךְ נָכוֹן וְיָשָׁר מְאֹד לְהִתְקָרֵב עַל יְדֵי זֶה לַשֵּׁם יִתְבָּרַךְ. וְצָרִיךְ כָּל אֶחָד לִקְבֹּעַ לוֹ עַל זֶה אֵיזֶה שָׁעוֹת בַּיּוֹם, שֶׁיְּפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ, כְּגוֹן בִּמְדִינוֹת אֵלּוּ בִּלְשׁוֹן אַשְׁכְּנַז, שֶׁאָנוּ מְדַבְּרִים בּוֹ, כִּי בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ, בְּנָקֵל יוֹתֵר לְפָרֵשׁ כָּל שִׂיחָתוֹ הֵיטֵב, וְאֶת כָּל אֲשֶׁר עִם לְבָבוֹ יָשִׂיחַ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּטְעָנוֹת וַאֲמַתְלָאוֹת וְדִבְרֵי רִצּוּי וְתַחֲנוּנִים, שֶׁיִּזְכֶּה לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ כָּל אֶחָד כְּפִי מַה שֶּׁיּוֹדֵעַ נִגְעֵי לְבָבוֹ וְאֵיךְ מְרֻחָק מֵהַשֵּׁם יִתְבָּרַךְ. וְעֹצֶם מַעֲלוֹת הַנְהָגָה זֹאת אֵין לְבָאֵר וּלְשַׁעֵר כִּי זֹאת הַהַנְהָגָה עוֹלָה עַל הַכֹּל וְהִיא כּוֹלֶלֶת כָּל עֲבוֹדַת ה'. כִּי עַל־יְדֵי זֶה יְכוֹלִין לָבוֹא לְכָל טוּב בָּזֶה וּבַבָּא. כִּי הַכֹּל יְכוֹלִין לִפְעֹל עַל־יְדֵי תְּפִלָּה וְתַחֲנוּנִים. וְכָל גְּדוֹלֵי הַצַּדִּיקִים לֹא בָּאוּ לְמַדְרֵגָתָם כִּי אִם עַל־יְדֵי הַנְהָגָה זֹאת, וּמַשְׂכִּיל עַל דָּבָר יָבִין מֵעַצְמוֹ גֹּדֶל מַעֲלוֹת זֹאת הַהַנְהָגָה. אַשְׁרֵי הַזּוֹכֶה לִקְבֹּעַ עַצְמוֹ עַל זֶה שָׁעָה מְיֻחֶדֶת בְּכָל יוֹם וָיוֹם וּשְׁאָר הַיּוֹם יִהְיֶה בְּשִׂמְחָה (כה)
טו.
אַף עַל פִּי שֶׁהַבְּכִיָּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּתְחִנּוֹת וּבַקָּשׁוֹת טוֹבָה מְאֹד, אַף עַל פִּי כֵן כְּשֶׁאָדָם אוֹמֵר תְּהִלִּים אוֹ שְׁאָר תְּחִנּוֹת וּבַקָּשׁוֹת אוֹ שֶׁמֵּשִׂיחַ בֵּינוֹ לְבֵין קוֹנוֹ וְחוֹשֵׁב וּמְצַפֶּה וּמִסְתַּכֵּל בְּדַעְתּוֹ, בְּכָל פַּעַם שֶׁיִּבְכֶּה וְיוֹרִיד דְמָעוֹת, גַּם זֶה הוּא מַחֲשָׁבָה זָרָה וּמְבַלְבֶּלֶת הַכַּוָּנָה. כִּי הָעִקָּר - שֶׁיְּכַוֵּן דַּעְתּוֹ לוֹמַר הַדִּבּוּרִים בְּכָל לִבּוֹ בֶּאֱמֶת. שֶׁיַּטֶּה אָזְנוֹ וְלִבּוֹ לִשְׁמֹעַ מַה שֶּׁמּוֹצִיא מִפִּיו, וְאִם יִתְעוֹרֵר לִבְכִיָּה מַה טּוֹב - וְאִם לָאו אַל יְבַלְבֵּל כַּוָּנָתוֹ בִּשְׁבִיל זֶה (צה).
Although crying before Hashem, may He be blessed, in supplications and requests is very good, nevertheless, when a person recites Psalms or other supplications and requests, or converses between himself and his Creator, and thinks, expects, and considers in his mind, each time he will cry and shed tears, this too is a foreign thought that confuses the intention. For the main thing is to direct his mind to say the words with his whole heart in truth, to incline his ear and heart to hear what he utters from his mouth. If he is aroused to cry, that is good, but if not, he should not confuse his intention for this reason (95).
Midnight - For Arranging Tikkun Chatzot
## Segment 20
יד. אַף עַל פִּי שֶׁהַבְּכִיָּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּתְחִנּוֹת וּבַקָּשׁוֹת טוֹבָה מְאֹד, אַף עַל פִּי כֵן כְּשֶׁאָדָם אוֹמֵר תְּהִלִּים אוֹ שְׁאָר תְּחִנּוֹת וּבַקָּשׁוֹת אוֹ שֶׁמֵּשִׂיחַ בֵּינוֹ לְבֵין קוֹנוֹ וְחוֹשֵׁב וּמְצַפֶּה וּמִסְתַּכֵּל בְּדַעְתּוֹ, בְּכָל פַּעַם שֶׁיִּבְכֶּה וְיוֹרִיד דְמָעוֹת, גַּם זֶה הוּא מַחֲשָׁבָה זָרָה וּמְבַלְבֶּלֶת הַכַּוָּנָה. כִּי הָעִקָּר - שֶׁיְּכַוֵּן דַּעְתּוֹ לוֹמַר הַדִּבּוּרִים בְּכָל לִבּוֹ בֶּאֱמֶת. שֶׁיַּטֶּה אָזְנוֹ וְלִבּוֹ לִשְׁמֹעַ מַה שֶּׁמּוֹצִיא מִפִּיו, וְאִם יִתְעוֹרֵר לִבְכִיָּה מַה טּוֹב - וְאִם לָאו אַל יְבַלְבֵּל כַּוָּנָתוֹ בִּשְׁבִיל זֶה (צה)
יז.
גַּם כְּשֶׁיֹּאמַר תְּהִלִּים אוֹ חֲצוֹת אוֹ שְׁאָרֵי תְּחִנּוֹת וּבַקָּשׁוֹת, צָרִיךְ שֶׁיִּמְצָא אֶת עַצְמוֹ בָּהֶם. וְעַיֵּן בִּפְנִים שִׂיחוֹת נִפְלָאוֹת בְּעִנְיָנִים אֵלּוּ (קא).
Also, when saying Psalms, Tikkun Chatzot, or other supplications and requests, one must find himself in them. See within for wondrous conversations on these matters (101).
Rising at midnight is the sweetening of judgments, and it is as effective as a redemption (149).
## Segment 22
גַּם טוֹב לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת וְעַיֵּן בִּפְנִים וְהָבֵן(שָׁם) כָּל הַצַּדִּיקִים וְהַיְרֵאִים הָאֲמִתִּיִּים לֹא בָּאוּ לְמַדְרֵגָתָם כִּי אִם עַל־יְדֵי הִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, כַּמְבֹאָר לְעֵיל. וּבִפְרָט בַּדּוֹרוֹת הָאֵלּוּ בְּסוֹף הַגָּלוּת שֶׁהַיֵּצֶר הָרָע וְהַסִּטְרָא אַחֲרָא מִתְגַּבְּרִין מְאֹד מְאֹד, וְהַדּוֹרוֹת חֲלוּשִׁים מְאֹד בְּגוּף וָנֶפֶשׁ, אִי אֶפְשָׁר לְהִנָּצֵל עַתָּה מֵהִתְגַּבְּרוּת הַיֵּצֶר הָרָע וּמֵרִבּוּי הַמְּנִיעוֹת וּלְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ, כִּי אִם עַל־יְדֵי שִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ שֶׁיַּרְגִּיל עַצְמוֹ לִקְבֹּעַ שָׁעָה מְיֻחֶדֶת בְּכָל יוֹם, לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ דַּיְקָא. וְאֶת כָּל אֲשֶׁר עִם לְבָבוֹ יָשׂוּחַ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ הֵן לְבַקֵּשׁ מְחִילָה וּסְלִיחָה עַל הֶעָבָר, הֵן לְהִתְחַנֵּן עַל הֶעָתִיד שֶׁיַּצִּילֵהוּ הַשֵּׁם יִתְבָּרַךְ מִמַּה שֶּׁצָּרִיךְ לְהִנָּצֵל וְיִזְכֶּה לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ. וַאֲפִלּוּ אִם אֵינוֹ יָכוֹל לְדַבֵּר וּלְפָרֵשׁ שִׂיחָתוֹ, אַף עַל פִּי כֵן אֲפִלּוּ אִם לֹא יְדַבֵּר רַק דִּבּוּר אֶחָד, גַּם זֶה טוֹב מְאֹד וַאֲפִלּוּ אִם לֹא יְדַבֵּר רַק "רִבּוֹנוֹ שֶׁל עוֹלָם", גַּם זֶה טוֹב מְאֹד. וַאֲפִלּוּ הַהֲכָנָה בְּעַצְמָהּ מַה שֶּׁמֵּכִין עַצְמוֹ וְרוֹצֶה לְדַבֵּר, אַף עַל פִּי שֶׁאֵינוֹ יָכוֹל לְדַבֵּר, אַף עַל פִּי כֵן הַהֲכָנָה וְהָרָצוֹן בְּעַצְמוֹ יָקָר מְאֹד בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ. וְאִם יִהְיֶה חָזָק בָּזֶה לְהַכְרִיחַ עַצְמוֹ בְּכָל פַּעַם לְדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ אֶת אֲשֶׁר עִם לְבָבוֹ, בְּוַדַּאי בְּמֶשֶׁךְ הַזְּמָן יַעַזְרֵהוּ הַשֵּׁם יִתְבָּרַךְ, שֶׁיּוּכַל לְפָרֵשׁ שִׂיחָתוֹ הֵיטֵב, וְיָכוֹל לִזְכּוֹת לְדַבֵּר דִּבּוּרִים חֲדָשִׁים וִיקָרִים שֶׁיַּשְׁפִּיעוּ לוֹ מִן הַשָּׁמַיִם, וְיִזְכֶּה לָבוֹא לְכָל טוּב אֲמִתִּי וְנִצְחִי עַל־יְדֵי הַנְהָגָה זֹאת, הַכּוֹלֶלֶת כָּל הָעֵצוֹת לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ. כִּי עַל כָּל הָעֵצוֹת צְרִיכִין תְּפִלָּה וְתַחֲנוּנִים הַרְבֵּה, אַשְׁרֵי אָדָם שֶׁיִּתְחַזֵּק בָּזֶה. כִּי מִקָּטֹן וְעַד גָּדוֹל אִי אֶפְשָׁר לִהְיוֹת אִישׁ כָּשֵׁר כִּי אִם עַל־יְדֵי הִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ (כה, ק)
It has already been explained that solitude is a great virtue and a very correct and upright way to draw close to Hashem, may He be blessed, through it. Each one must set aside specific hours in the day to articulate his conversation before Hashem, may He be blessed, in the language he speaks, such as in these lands in Yiddish (lashon Ashkenaz), which we speak, for in the language one speaks, it is easier to articulate his entire conversation well.
He should converse before Hashem, may He be blessed, with everything in his heart, with arguments, parables, words of appeasement, and supplications, to merit drawing close to Him, may He be blessed, each according to what he knows of his heart’s afflictions and how distant he is from Hashem, may He be blessed. The magnitude of the virtues of this practice cannot be explained or measured, for this practice surpasses all and encompasses all service of the Lord. Through it, one can come to all good in this world and the next, for everything can be achieved through prayer and supplications. All the great righteous ones reached their levels only through this practice, and one who understands will comprehend on his own the greatness of the virtues of this practice. Happy is the one who merits to set himself to this for a specific hour each day, and the rest of the day he should be in joy (25). It is also good to make prayers from the teachings, and see within and understand (ibid.). Although crying before Hashem, may He be blessed, in supplications and requests is very good, nevertheless, when a person recites Psalms or other supplications and requests, or converses between himself and his Creator, and thinks, expects, and considers in his mind, each time he will cry and shed tears, this too is a foreign thought that confuses the intention.
## Segment 24
טו. גַּם כְּשֶׁיֹּאמַר תְּהִלִּים אוֹ חֲצוֹת אוֹ שְׁאָרֵי תְּחִנּוֹת וּבַקָּשׁוֹת, צָרִיךְ שֶׁיִּמְצָא אֶת עַצְמוֹ בָּהֶם. וְעַיֵּן בִּפְנִים שִׂיחוֹת נִפְלָאוֹת בְּעִנְיָנִים אֵלּוּ (קא)
יט.
צְרִיכִין לָשׂוּחַ וּלְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ וּלְעוֹרֵר לִבּוֹ בֶּאֱמֶת כָּל כָּךְ, עַד שֶׁכִּמְעַט תֵּצֵא נַפְשׁוֹ חַס וְחָלִילָה, וְזֶה עִקַּר שְׁלֵמוּת הַהִתְבּוֹדְדוּת (ח"ב. צט).
One must converse and speak between himself and his Creator and arouse his heart in truth so much that his soul almost departs, G-d forbid, and this is the essence of the perfection of solitude (Part II, 99).
In these times, when the exile has already prolonged upon us, and the Blessed Name awaits at every moment to return to us and to rebuild our Holy Temple, it is fitting for us not to delay, G-d forbid, the building of the Holy Temple, but to strive for its construction. Therefore, one must be very careful to rise at midnight every night and to greatly mourn the destruction of the Holy Temple, for perhaps in a previous incarnation, they were the cause of the Temple’s destruction. And even if not, perhaps they are now delaying the building of the Holy Temple through their sins, and it is considered as if they caused its destruction. For this, they should weep and greatly mourn every night at midnight, and through this, it will be considered as if they are striving for the building of the Holy Temple. Through this, they will merit to draw close to the truth, that is, to draw close to true righteous, G-d-fearing, and upright individuals, who are the essence of the true glory, grace, and beauty of the world. Through this, their eyes will be opened, and they will look at themselves in all their traits, how they hold onto them, and return in repentance for all evil traits, and merit to know and recognize His great Name, Blessed be He (Part II, 67).
## Segment 26
טז. אַף עַל פִּי שֶׁנִּדְמֶה לְהָאָדָם שֶׁמְּדַבֵּר בְּלֹא לֵב, אַף עַל פִּי כֵן גַּם זֶה טוֹב מְאֹד. וּכְשֶׁיְּדַבֵּר כָּךְ הַרְבֵּה דִּבּוּרִים עַל־יְדֵי זֶה עַל פִּי רֹב יִזְכֶּה, שֶׁיִּתְעוֹרֵר לִבּוֹ לְדַבֵּר בְּהִתְעוֹרְרוּת הַלֵּב כָּרָאוּי, כִּי הַדִּבּוּר יֵשׁ לוֹ כֹּחַ גָּדוֹל לְעוֹרֵר אֶת הָאָדָם. וַאֲפִלּוּ אִם עוֹבְרִים יָמִים וְשָׁנִים הַרְבֵּה וְנִדְמֶה לוֹ, שֶׁלֹּא פָּעַל עֲדַיִן כְּלוּם בְּדִבּוּרָיו וְשִׂיחָתוֹ, אַף עַל פִּי כֵן אַל יִפֹּל מִזֶּה כְּלוּם, כִּי בְּוַדַּאי הַדִּבּוּרִים עוֹשִׂים רֹשֶׁם. עַל דֶּרֶךְ מָשָׁל כְּמוֹ מַיִם הַיּוֹרְדִים עַל אֶבֶן אַף עַל פִּי שֶׁנִּדְמֶה שֶׁאֵין לְהַמַּיִם כֹּחַ כְּנֶגֶד הָאֶבֶן הַקָּשָׁה וְאֵין נִכָּר רֹשֶׁם הַמַּיִם בָּאֶבֶן, אַף עַל פִּי כֵן כְּשֶׁהַמַּיִם יוֹרְדִים עַל הָאֶבֶן כַּמָּה וְכַמָּה זְמַנִּים רְצוּפִים, הֵם עוֹשִׂים נֶקֶב בָּאֶבֶן כַּנִּרְאֶה בְּחוּשׁ. כְּמוֹ כֵן אֲפִלּוּ אִם לִבּוֹ לֵב הָאֶבֶן, וְאֵין נִכָּר בּוֹ רֹשֶׁם דִּבּוּרָיו וּתְפִלּוֹתָיו, אַף עַל פִּי כֵן בִּרְבוֹת הַיָּמִים וְהַשָּׁנִים יִנְקֹב לִבּוֹ הָאֶבֶן עַל־יְדֵי שִׂיחָתוֹ, כְּמוֹ אֲבָנִים שָׁחֲקוּ מַיִם כַּנַּ"ל. וְטוֹב שֶׁיֹּאמַר הָאָדָם בִּשְׁעַת הִתְבּוֹדְדוּת הַיּוֹם אֲנִי מַתְחִיל לְהִתְדַבֵּק בְּךָ. וְיַעֲשֶׂה בְּכָל פַּעַם הַתְחָלָה, כִּי כָּל הַהַמְשָׁכוֹת הוֹלְכִין אַחַר הַהַתְחָלוֹת. וּכְמוֹ שֶׁאוֹמְרִים שֶׁהַהַתְחָלָה הִיא כְּמוֹ חֲצִי דָּבָר שֶׁל כָּל הַמַּעֲשֶׂה. נִמְצָא מִמַּה נַּפְשָׁךְ, יַעֲשֶׂה בְּכָל פַּעַם הַתְחָלָה וְיֹאמַר כַּנַּ"ל. כִּי מִמַּה נַּפְשָׁךְ אִם מִקֹּדֶם הָיָה טוֹב, עַכְשָׁו יִהְיֶה יוֹתֵר טוֹב, וְאִם חַס וְחָלִילָה, מִקֹּדֶם לֹא הָיָה טוֹב, בְּוַדַּאי צָרִיךְ וּמֻכְרָח לַעֲשׂוֹת הַתְחָלָה חֲדָשָׁה כַּנַּ"ל (שהר"ן רלד)
כא.
טוֹב מְאֹד מִי שֶׁיָּכוֹל לִשְׁפֹּךְ שִׂיחוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמִים וְתַחֲנוּנִים, כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו [שֶׁקּוֹרִין פְּיֶעסְטִין]. וּמַה טּוֹב כְּשֶׁיָּכוֹל לְעוֹרֵר לִבּוֹ בְּשִׂיחָתוֹ עַד שֶׁיִּבְכֶּה וְיוֹרִיד דְּמָעוֹת, כְּבֵן הַבּוֹכֶה לִפְנֵי אָבִיו (שהר"ן ז).
It is very good for one who can pour out his conversation before Hashem, may He be blessed, with mercy and supplications, like a son confessing before his father [called piyestin in Yiddish]. How good it is when he can arouse his heart in his conversation until he cries and sheds tears, like a son crying before his father (Sichot HaRan, 7).
For the main thing is to direct his mind to say the words with his whole heart in truth, to incline his ear and heart to hear what he utters from his mouth.
## Segment 28
יז. צְרִיכִין לָשׂוּחַ וּלְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ וּלְעוֹרֵר לִבּוֹ בֶּאֱמֶת כָּל כָּךְ, עַד שֶׁכִּמְעַט תֵּצֵא נַפְשׁוֹ חַס וְחָלִילָה, וְזֶה עִקַּר שְׁלֵמוּת הַהִתְבּוֹדְדוּת (ח"ב. צט)
כג.
לֵב נִשְׁבָּר יָקָר מְאֹד. וְדַע שֶׁלֵּב נִשְׁבָּר וְעַצְבוּת אֵינָם עִנְיָן אֶחָד כְּלָל. כִּי עַצְבוּת הִיא כְּמוֹ שֶׁהוּא בְּכַעַס וּבְרֹגֶז, אֲבָל לֵב נִשְׁבָּר הוּא כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו כְּתִינוֹק שֶׁבּוֹכֶה וְקוֹבֵל לִפְנֵי אָבִיו, עַל שֶׁנִּתְרַחֵק מִמֶּנּוּ, וְזֶה יָקָר וְחָבִיב לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. וְהָיָה טוֹב שֶׁיִּהְיֶה לוֹ לֵב נִשְׁבָּר כָּל הַיּוֹם. אַךְ מֵחֲמַת שֶׁרֹב בְּנֵי אָדָם יְכוֹלִין בְּקַל לָבוֹא מִלֵּב נִשְׁבָּר לְעַצְבוּת שֶׁהוּא מַזִּיק מְאֹד רַחֲמָנָא לִצְלָן, כַּמְבֹאָר כַּמָּה פְּעָמִים, [וְעַיֵּן בְּשִׂמְחָה אוֹת ג' כ"ב], עַל־כֵּן צְרִיכִים לְיַחֵד לוֹ אֵיזֶה שָׁעוֹת בַּיּוֹם לְפָרֵשׁ שִׂיחָתוֹ בְּלֵב נִשְׁבָּר, וְאָז לְבַד יִהְיֶה לוֹ לֵב נִשְׁבָּר, וּשְׁאָר כָּל הַיּוֹם יִהְיֶה בְּשִׂמְחָה. וְעַיֵּן בְּשִׂמְחָה רִבּוּי הָאַזְהָרוֹת וְהָעֵצוֹת לִהְיוֹת בְּשִׂמְחָה תָּמִיד (שָׁם מא).
A broken heart is exceedingly precious. Know that a broken heart and sadness are not the same matter at all. For sadness is like being in anger and resentment, but a broken heart is like a son confessing before his father, like a child crying and lamenting before his father for having become distant from him, and this is precious and beloved before Hashem, may He be blessed. It would be good to have a broken heart all day. But since most people can easily slip from a broken heart into sadness, which is very harmful, may the Merciful One save us, as explained several times [see Joy, items 3, 22], therefore, one must designate specific hours in the day to articulate his conversation with a broken heart, and only then should he have a broken heart, while the rest of the day he should be in joy. See in Joy the many warnings and counsels to be in joy always (ibid., 41).
The primary service of a Jewish person is in the winter, to be careful to rise at midnight. In the summer, when the night is very short, less than six hours, when one does not rise at midnight as mentioned above in section 3, then one should be careful to rise early in the morning at the break of dawn (Sefer HaRan 301).
## Segment 29
יח. כְּשֶׁהַשֵּׁם יִתְבָּרַךְ עוֹזֵר בְּהִתְבּוֹדְדוּת, יוּכַל לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ. וּצְרִיכִין לְהַרְגִּיל עַצְמוֹ בָּזֶה, שֶׁיְּדַבֵּר עִם הַשֵּׁם יִתְבָּרַךְ כְּמוֹ שֶׁמְּדַבֵּר עִם רַבּוֹ אוֹ חֲבֵרוֹ כִּי הַשֵּׁם יִתְבָּרַךְ נִמְצָא בְּכָל מָקוֹם כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ (שָׁם)
א.
מִי שֶׁרוֹצֶה לָשׁוּב לַשֵּׁם יִתְבָּרַךְ, צָרִיךְ לִהְיוֹת בָּקִי בַּהֲלָכָה מְאֹד, שֶׁלֹּא יַפִּיל וְלֹא יְרַחֵק אוֹתוֹ שׁוּם דָּבָר בָּעוֹלָם בֵּין בַּעֲלִיָּה וּבֵין בִּירִידָה, וּבְכָל מַה שֶּׁיַּעֲבֹר עָלָיו יְחַזֵּק אֶת עַצְמוֹ [שֶׁקּוֹרִין דֶער הַאלְטִין זִיךְ] וִיקַיֵּם אִם אֶסַּק שָׁמַיִם שָׁם אַתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ, שֶׁגַּם בִּשְׁאוֹל תַּחְתִּיּוֹת יְכוֹלִין לְקָרֵב אֶת עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ, כִּי גַּם שָׁם הוּא יִתְבָּרַךְ נִמְצָא בִּבְחִינַת וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ. [עַיֵּן תְּשׁוּבָה אוֹת י'] (ו, ד').
One who wishes to return to Hashem, may He be blessed, must be very expert in law (halakha), so that nothing in the world, whether in ascent or descent, will cause him to fall or distance him. In all that passes over him, he should strengthen himself [called der haltin zich in Yiddish] and fulfill, “If I ascend to heaven, You are there; if I make my bed in Sheol, behold, You are there” [Psalms 139:8], for even in the lowest depths of Sheol, one can draw close to Hashem, may He be blessed, for He, may He be blessed, is found even there in the aspect of “If I make my bed in Sheol, behold, You are there.” [See Repentance, item 10] (6, 4).
If he is aroused to cry, that is good, but if not, he should not confuse his intention for this reason (95). All the true righteous ones and G-d-fearing people reached their levels only through solitude and conversation between themselves and their Creator, as explained above. Especially in these generations, at the end of the exile, when the evil inclination and the Other Side are greatly strengthened, and the generations are very weak in body and soul, it is impossible now to be saved from the strengthening of the evil inclination and the multitude of obstacles, and to draw close to Hashem, may He be blessed, except through conversation between oneself and one’s Creator, by accustoming oneself to set a specific hour each day to articulate one’s conversation before Hashem, may He be blessed, specifically in the language one speaks.
## Segment 31
יט. טוֹב מְאֹד מִי שֶׁיָּכוֹל לִשְׁפֹּךְ שִׂיחוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמִים וְתַחֲנוּנִים, כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו [שֶׁקּוֹרִין פְּיֶעסְטִין]. וּמַה טּוֹב כְּשֶׁיָּכוֹל לְעוֹרֵר לִבּוֹ בְּשִׂיחָתוֹ עַד שֶׁיִּבְכֶּה וְיוֹרִיד דְּמָעוֹת, כְּבֵן הַבּוֹכֶה לִפְנֵי אָבִיו (שהר"ן ז)
ג.
הַחֲבֵרִים הַמְקֹרָבִים לְצַדִּיקֵי אֱמֶת וְאוֹחֲזִים אֶת עַצְמָם בָּהֶם, רָאוּי שֶׁיְּחַזְּקוּ זֶה אֶת זֶה וִיעוֹרְרוּ זֶה אֶת זֶה. וְעִקַּר הַהִתְחַזְּקוּת הוּא בְּגֹדֶל כֹּחַ הַצַּדִּיק הָאֱמֶת שֶׁהוּא גָּדוֹל כָּל כָּךְ עַד שֶׁיָּכוֹל לְהַעֲלוֹת גַּם נַפְשׁוֹ הַפְּגוּמָה בְּיוֹתֵר וְלֹא יָצְאָה עֲדַיִן מֵחֹל אֶל הַקֹּדֶשׁ אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה, גַּם אוֹתוֹ יָכוֹל הַצַּדִּיק לְהַעֲלוֹת וּלְחַדְּשׁוֹ לְטוֹבָה בְּגֹדֶל כֹּחוֹ. וְזֶה עִקַּר הַהִתְחַזְּקוּת שֶׁל כָּל אֶחָד כִּי אֲפִלּוּ הַגָּרוּעַ שֶׁבַּגְּרוּעִים, יִהְיֶה מִי שֶׁיִּהְיֶה אֲפִלּוּ אִם עַכְשָׁו עוֹבֵר עָלָיו מַה שֶּׁעוֹבֵר, כָּל זְמַן שֶׁאוֹחֵז אֶת עַצְמוֹ בְּהַצַּדִּיק הָאֱמֶת יֵשׁ לוֹ תִּקְוָה טוֹבָה וְנִפְלָאָה לָנֶצַח. גַּם צְרִיכִין שֶׁכָּל אֶחָד יְחַזֵּק אֶת חֲבֵרוֹ וִיעוֹרְרוּ זֶה אֶת זֶה וִיחַזְּקוּ זֶה אֶת זֶה בַּעֲבוֹדָתוֹ יִתְבָּרַךְ, וְיַזְכִּיר כָּל אֶחָד אֶת חֲבֵרוֹ כָּל הָעֵצוֹת טוֹבוֹת שֶׁיּוֹדְעִים וּמְבִינִים כָּל אֶחָד כְּפִי מַה שֶּׁקִּבְּלוּ מֵרַבָּם (יג [בסוף]).
Friends who are close to true righteous ones and hold fast to them should strengthen and arouse one another. The primary strengthening is in the great power of the true righteous one, who is so great that he can elevate even the most flawed soul that has not yet emerged from the profane to the holy even by a hair’s breadth. Even that soul, the righteous one can elevate and renew for good with his great power. This is the essence of each one’s strengthening, for even the worst of the worst, whoever he may be, even if now he is undergoing whatever he is undergoing, as long as he holds fast to the true righteous one, he has a good and wondrous hope forever. Also, each one must strengthen his friend, arouse one another, and strengthen one another in the service of Hashem, may He be blessed, and each one should remind his friend of all the good counsels they know and understand, each according to what they received from their teacher (13 [end]).
Through the corruption of rebuke and ethical instruction, through this come expulsion and wanderings (22:1).
## Segment 33
כא. יְכוֹלִין לִצְעֹק בְּקוֹל דְּמָמָה דַּקָּה בִּצְעָקָה גְּדוֹלָה מְאֹד וְשׁוּם אָדָם לֹא יִשְׁמַע כְּלָל כִּי אֵינוֹ מוֹצִיא שׁוּם קוֹל לַחוּץ רַק הוּא מְצַיֵּר הֵיטֵב הַצְּעָקָה בַּמַּחֲשָׁבָה וְכוּ'. [עַיֵּן בִּפְנִים הָעִנְיָן] (שָׁם טז)
ו.
כָּל אָדָם שֶׁבָּעוֹלָם אֲפִלּוּ מִי שֶׁהוּא בַּמַּדְרֵגָה הַתַּחְתּוֹנָה מְאֹד, אֲפִלּוּ אִם הוּא בְּתוֹךְ הָאָרֶץ מַמָּשׁ, עִם כָּל זֶה כְּשֶׁרוֹצֶה לִכְנֹס בַּעֲבוֹדַת ה' בְּוַדַּאי צָרִיךְ שֶׁיֵּלֵךְ וְיַעֲלֶה מִדַּרְגָּא לְדַרְגָּא, וּבְכָל פַּעַם וּפַעַם כְּשֶׁיּוֹצֵא מִדַּרְגָּא לְדַרְגָּא כְּפִי בְּחִינָתוֹ, אֲזַי מִתְגַּבְּרִים עָלָיו מֵחָדָשׁ הַקְּלִפּוֹת שֶׁהֵם הַתַּאֲווֹת וְהַדִּמְיוֹנוֹת וְהַמַּחֲשָׁבוֹת וְהַבִּלְבּוּלִים וְהַמְּנִיעוֹת, וּמִתְפַּשְּׁטִים כְּנֶגְדּוֹ בְּכָל פַּעַם מְאֹד וְאֵינָם מַנִּיחִין אוֹתוֹ לִכְנֹס לְשַׁעֲרֵי קְדֻשָּׁה וּבָזֶה טוֹעִים הַחֲסִידִים הַכְּשֵׁרִים הַרְבֵּה, כְּשֶׁרוֹאִים שֶׁפִּתְאֹם מִתְגַּבְּרִים עָלָיו תַּאֲווֹת וּבִלְבּוּלִים וּמְנִיעוֹת וְנִדְמֶה לוֹ, שֶׁנָּפַל מִמַּדְרֵגָתוֹ מֵחֲמַת שֶׁבַּזְּמַן הַקֹּדֶם לֹא הָיוּ אֵלּוּ הַתַּאֲווֹת וְהַבִּלְבּוּלִים מִתְגַּבְּרִים עָלָיו כָּל כָּךְ וְהָיוּ נָחִים קְצָת, עַל־כֵּן סוֹבֵר שֶׁנָּפַל חַס וְחָלִילָה. אֲבָל בֶּאֱמֶת אֵין זֶה נְפִילָה כְּלָל, רַק שֶׁזֶּה מֵחֲמַת שֶׁצָּרִיךְ לַעֲלוֹת מִדַּרְגָּא לְדַרְגָּא לְפִי בְּחִינָתוֹ, וּמַחֲמַת זֶה מִתְגַּבְּרִים עָלָיו מֵחָדָשׁ בְּהִתְגַּבְּרוּת גָּדוֹל יוֹתֵר כָּל הַתַּאֲווֹת וְהַבִּלְבּוּלִים וְהַמְּנִיעוֹת וְהָעַקְמִימֻיּוּת שֶׁבַּלֵּב וְכוּ'. וְצָרִיךְ בְּכָל פַּעַם וּפַעַם לְהִתְחַזֵּק אֶת עַצְמוֹ הַרְבֵּה וְלִבְלִי לִפֹּל מִזֶּה בְּדַעְתּוֹ כְּלָל עַד שֶׁיִּתְגַּבֵּר עֲלֵיהֶם וִישַׁבֵּר אוֹתָם מֵחָדָשׁ (כה [בסוף]).
Every person in the world, even one who is at a very low level, even if he is literally within the earth, when he wants to enter the service of the Lord, he must certainly go and ascend from level to level. Each time he moves from one level to another according to his aspect, new husks (kelipot), which are desires, imaginations, thoughts, confusions, and obstacles, strengthen against him anew, spreading greatly against him each time, not allowing him to enter the gates of holiness. In this, many worthy pious people err, when they see that suddenly desires, confusions, and obstacles strengthen against him, and it seems to him that he has fallen from his level because previously these desires and confusions did not strengthen against him so much and were somewhat at rest. Therefore, he thinks he has fallen, G-d forbid. But in truth, this is not a fall at all, but because he needs to ascend from level to level according to his aspect, and because of this, all the desires, confusions, obstacles, and crookedness of the heart, etc., strengthen against him anew with greater intensity. He must strengthen himself greatly each time and not fall in his mind at all from this until he overcomes them and breaks them anew (25 [end]).
He should converse before Hashem, may He be blessed, with everything in his heart, whether to seek forgiveness and pardon for the past, or to supplicate for the future, that Hashem, may He be blessed, save him from what he needs to be saved from and merit to draw close to Him, may He be blessed. Even if he cannot speak or articulate his conversation, even if he speaks only one word, this is also very good, and even if he says only “Master of the Universe,” this is also very good. Even the preparation itself—what he prepares himself and desires to speak, though he cannot speak—nevertheless, the preparation and desire themselves are exceedingly precious in the eyes of Hashem, may He be blessed. If he is strong in this, compelling himself each time to speak before Hashem, may He be blessed, what is in his heart, certainly over time, Hashem, may He be blessed, will help him to articulate his conversation well, and he can merit to speak new and precious words that will be bestowed upon him from heaven, and merit to come to all true and eternal good through this practice, which encompasses all the counsels for the service of Hashem, may He be blessed. For all counsels require much prayer and supplications. Happy is the person who strengthens himself in this, for from the smallest to the greatest, it is impossible to be a worthy person except through solitude and conversation between oneself and one’s Creator (25, 100). Also, when saying Psalms, Tikkun Chatzot, or other supplications and requests, one must find himself in them. See within for wondrous conversations on these matters (101). Even if it seems to a person that he speaks without heart, nevertheless, this is also very good. When he speaks many words in this way, through this, he will generally merit that his heart will be aroused to speak with heartfelt arousal as is proper, for speech has great power to arouse a person. Even if many days and years pass, and it seems to him that he has not yet accomplished anything with his words and conversation, nevertheless, he should not fall from this at all, for certainly the words make an impression.
## Segment 35
כג. כב. לֵב נִשְׁבָּר יָקָר מְאֹד. וְדַע שֶׁלֵּב נִשְׁבָּר וְעַצְבוּת אֵינָם עִנְיָן אֶחָד כְּלָל. כִּי עַצְבוּת הִיא כְּמוֹ שֶׁהוּא בְּכַעַס וּבְרֹגֶז, אֲבָל לֵב נִשְׁבָּר הוּא כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו כְּתִינוֹק שֶׁבּוֹכֶה וְקוֹבֵל לִפְנֵי אָבִיו, עַל שֶׁנִּתְרַחֵק מִמֶּנּוּ, וְזֶה יָקָר וְחָבִיב לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. וְהָיָה טוֹב שֶׁיִּהְיֶה לוֹ לֵב נִשְׁבָּר כָּל הַיּוֹם. אַךְ מֵחֲמַת שֶׁרֹב בְּנֵי אָדָם יְכוֹלִין בְּקַל לָבוֹא מִלֵּב נִשְׁבָּר לְעַצְבוּת שֶׁהוּא מַזִּיק מְאֹד רַחֲמָנָא לִצְלָן, כַּמְבֹאָר כַּמָּה פְּעָמִים, [וְעַיֵּן בְּשִׂמְחָה אוֹת ג' כ"ב], עַל־כֵּן צְרִיכִים לְיַחֵד לוֹ אֵיזֶה שָׁעוֹת בַּיּוֹם לְפָרֵשׁ שִׂיחָתוֹ בְּלֵב נִשְׁבָּר, וְאָז לְבַד יִהְיֶה לוֹ לֵב נִשְׁבָּר, וּשְׁאָר כָּל הַיּוֹם יִהְיֶה בְּשִׂמְחָה. וְעַיֵּן בְּשִׂמְחָה רִבּוּי הָאַזְהָרוֹת וְהָעֵצוֹת לִהְיוֹת בְּשִׂמְחָה תָּמִיד (שָׁם מא)
י.
צָרִיךְ לָדַעַת, שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וְלֵית אֲתָר פָּנוּי מִנֵּיהּ וְאִיהוּ מְמַלֵּא כָּל עָלְמִין וְסוֹבֵב כָּל עָלְמִין. וַאֲפִלּוּ מִי שֶׁעוֹסֵק בְּמַשָּׂא וּמַתָּן בַּגּוֹיִים, לֹא יוּכַל לְהִתְנַצֵּל וְלוֹמַר אִי אֶפְשָׁר לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ מֵחֲמַת עֲבִיּוּת וְגַשְׁמִיּוּת, שֶׁנּוֹפֵל תָּמִיד עָלָיו מֵחֲמַת הָעֵסֶק שֶׁעוֹסֵק תָּמִיד עִמָּהֶם. כִּי בְּכָל הַדְּבָרִים גַּשְׁמִיִּים וּבְכָל לְשׁוֹנוֹת הַגּוֹיִים יָכוֹל לִמְצֹא בָּהֶם אֱלֹקוּת, כִּי בְּלֹא אֱלֹקוּתוֹ אֵין לָהֶם שׁוּם חִיּוּת וְקִיּוּם כְּלָל, רַק כָּל מַה שֶּׁהַמַּדְרֵגָה יוֹתֵר תַּחְתּוֹנָה אֲזַי אֱלֹקוּתוֹ שָׁם בְּצִמְצוּם גָּדוֹל וּמְלֻבָּשׁ בְּמַלְבּוּשִׁים רַבִּים יוֹתֵר (לג, ב').
One must know that “the whole earth is full of His glory” [Isaiah 6:3], and there is no place devoid of Him, and He fills all worlds and surrounds all worlds. Even one who engages in commerce with non-Jews cannot excuse himself and say it is impossible to serve Hashem, may He be blessed, because of the coarseness and physicality that constantly falls upon him due to the business he is always engaged in with them. For in all physical things and in all the languages of the nations, one can find divinity in them, for without His divinity, they have no vitality or existence at all. However, the lower the level, the more His divinity is there in great contraction and clothed in many garments (33, 2).
ח.
עוֹד עֵצָה לָזֶה שֶׁיְּשַׂמַּח אֶת עַצְמוֹ וְיָגִיל וְיָשִׂישׂ בִּנְקֻדָּתוֹ הַטּוֹבָה בַּמֶּה שֶׁזָּכָה לִהְיוֹת מִזֶּרַע יִשְׂרָאֵל וּלְהִתְקָרֵב לְאַנְשֵׁי אֱמֶת הַמּוֹלִיכִין וּמַדְרִיכִין אוֹתוֹ בְּדֶרֶךְ הָאֱמֶת, אֲשֶׁר עַל יְדֵי זֶה אֵיךְ שֶׁיִּהְיֶה יֵשׁ לוֹ תִּקְוָה טוֹבָה לָנֶצַח, וְעַל־יְדֵי הַשִּׂמְחָה הַזֹּאת הוּא מְשַׁבֵּר הַקְּלִפּוֹת שֶׁהֵם הַמְּנִיעוֹת וְכוּ' שֶׁבְּכָל דַּרְגָּא (שָׁם ה').
Another counsel for this is to gladden himself, rejoice, and delight in his good point, in that he merited to be from the seed of Israel and to draw close to people of truth who lead and guide him in the way of truth, through which, no matter how he is, he has a good hope forever. Through this joy, he breaks the husks, which are the obstacles, etc., at each level (ibid., 5).
All the journeys and wanderings of a person are due to the corruption of faith, which is the aspect of idolatry. Sometimes, through wandering, one rectifies the blemish of faith, and then one rectifies the Divine anger in the world, and mercy is drawn into the world (40).
By way of analogy, like water falling on a stone, although it seems that the water has no power against the hard stone, and no impression of the water is noticeable in the stone, nevertheless, when the water falls on the stone many times consecutively, it makes a hole in the stone, as seen in the senses.
Through appointing an unworthy rabbi, through this, Israel is expelled from a place of settlement where they had already settled, to places where Israel had never been, which is the aspect of expulsion from the Land of Israel. For a place where Israel has already settled is the aspect of the Land of Israel (61:2).
So too, even if his heart is a heart of stone, and no impression of his words and prayers is noticeable in it, nevertheless, over many days and years, his stone heart will be pierced through his conversation, like stones worn down by water, as mentioned above [Job 14:19]. It is good for a person to say during solitude, “Today I begin to attach myself to You,” and to make a beginning each time, for all continuations follow beginnings. As it is said, the beginning is like half the matter of the entire deed. Thus, whatever the case, he should make a beginning each time and say as mentioned above. For whatever the case, if previously it was good, now it will be even better, and if, G-d forbid, previously it was not good, he certainly needs and is obligated to make a new beginning, as mentioned above (Sichot HaRan, 234). One must converse and speak between himself and his Creator and arouse his heart in truth so much that his soul almost departs, G-d forbid, and this is the essence of the perfection of solitude (Part II, 99). When Hashem, may He be blessed, helps in solitude, one can articulate his conversation before Hashem, may He be blessed, as a man speaks to his friend [Exodus 33:11]. One must accustom himself to this, to speak with Hashem, may He be blessed, as he speaks with his teacher or friend, for Hashem, may He be blessed, is found everywhere, for “the whole earth is full of His glory” [Isaiah 6:3] (ibid.). It is very good for one who can pour out his conversation before Hashem, may He be blessed, with mercy and supplications, like a son confessing before his father [called piyestin in Yiddish]. How good it is when he can arouse his heart in his conversation until he cries and sheds tears, like a son crying before his father (Sichot HaRan, 7).
When a person has a heart, no place prevents them from the service of the Blessed One, and they have no excuse to say that in a certain place it is impossible to engage in the service of G-d. For when they have a heart, all the places in the entire world are theirs (56).
One can cry out with a still, small voice [1 Kings 19:12] in a very great cry, and no person will hear at all, for he does not emit any sound outward, but he vividly forms the cry in his thought, etc.
[see within for the matter] (ibid., 16). A broken heart is exceedingly precious. Know that a broken heart and sadness are not the same matter at all. For sadness is like being in anger and resentment, but a broken heart is like a son confessing before his father, like a child crying and lamenting before his father for having become distant from him, and this is precious and beloved before Hashem, may He be blessed.
One must guard themselves from external fears, so that no fear of anything in the world falls upon them. Rather, when any fear or dread comes upon them, they should immediately recall the fear of the Blessed Name and His great dread, and draw upon themselves the fear of G-d all day, constantly. Through this, they will be able to pray with strength, to bring forth their prayer with great force, and their prayer will be in the aspect of thunder. They will merit to hear clearly what comes out of their mouth, and through this, they will merit joy, to perform all the commandments with great joy from the commandment itself. Through this, they will merit to know how to nullify all decrees, even after a decree has been issued, G-d forbid (5:4).
It would be good to have a broken heart all day. But since most people can easily slip from a broken heart into sadness, which is very harmful, may the Merciful One save us, as explained several times [see Joy, items 3, 22], therefore, one must designate specific hours in the day to articulate his conversation with a broken heart, and only then should he have a broken heart, while the rest of the day he should be in joy.
Through fear, one merits peace, prayer, and so forth [see Shalom, section 2] (ibid.).
See in Joy the many warnings and counsels to be in joy always (ibid., 41).
Fear and love cannot be received except through the righteous of the generation [see Tzaddik, sections 25, 26, 27] (17:1).
Through fear, one merits the perfection of the holy tongue, and through this, one merits the rectification of the covenant. For this reason, one must travel to the tzaddik to hear words of truth directly from their mouth, and it is not enough to study ethical books. For from the tzaddik, one receives speech in perfection, that is, with fear, which is the essence of the rectification of the covenant, upon which everything depends. Therefore, even if one hears these words from another who heard them from the tzaddik’s mouth, it will not be as effective, for it has already descended from its level and perfection. For the primary perfection of the holy tongue is received specifically from the mouth of the tzaddik, where the treasury of fear of Heaven lies, which is the essence of the perfection of speech in the holy tongue, through which the primary rectification of everything is achieved (19:3, 9).
# הִתְחַזְּקוּת
URL: https://ajew.org/reader-plain/likutay-eitzos/1/16/
# הִתְחַזְּקוּת
הִתְחַזְּקוּת
Source: https://ajew.org/reader/likutay-eitzos/1/16
## Segment 1
מִי שֶׁרוֹצֶה לָשׁוּב לַשֵּׁם יִתְבָּרַךְ, צָרִיךְ לִהְיוֹת בָּקִי בַּהֲלָכָה מְאֹד, שֶׁלֹּא יַפִּיל וְלֹא יְרַחֵק אוֹתוֹ שׁוּם דָּבָר בָּעוֹלָם בֵּין בַּעֲלִיָּה וּבֵין בִּירִידָה, וּבְכָל מַה שֶּׁיַּעֲבֹר עָלָיו יְחַזֵּק אֶת עַצְמוֹ [שֶׁקּוֹרִין דֶער הַאלְטִין זִיךְ] וִיקַיֵּם אִם אֶסַּק שָׁמַיִם שָׁם אַתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ, שֶׁגַּם בִּשְׁאוֹל תַּחְתִּיּוֹת יְכוֹלִין לְקָרֵב אֶת עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ, כִּי גַּם שָׁם הוּא יִתְבָּרַךְ נִמְצָא בִּבְחִינַת וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ. [עַיֵּן תְּשׁוּבָה אוֹת י'] (ו, ד')
One who wishes to return to Hashem, may He be blessed, must be very expert in law (halakha), so that nothing in the world, whether in ascent or descent, will cause him to fall or distance him. In all that passes over him, he should strengthen himself [called der haltin zich in Yiddish] and fulfill, “If I ascend to heaven, You are there; if I make my bed in Sheol, behold, You are there” [Psalms 139:8], for even in the lowest depths of Sheol, one can draw close to Hashem, may He be blessed, for He, may He be blessed, is found even there in the aspect of “If I make my bed in Sheol, behold, You are there.” [See Repentance, item 10] (6, 4).
## Segment 2
עִקַּר גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁגַּם הָרְחוֹקִים מִמֶּנּוּ יִתְבָּרַךְ מְאֹד מְאֹד גַּם הֵמָּה יִתְקָרְבוּ לַעֲבוֹדָתוֹ, וּבָזֶה נִתְיַקֵּר וְנִתְעַלֶּה שְׁמוֹ יִתְבָּרַךְ לְמַעְלָה וּלְמַטָּה. עַל־כֵּן אֵין לָאָדָם לְיָאֵשׁ עַצְמוֹ מִלְּהִתְקָרֵב לַעֲבוֹדַת ה', מֵחֲמַת שֶׁנִּתְרַחֵק מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי חֲטָאָיו הַמְרֻבִּים, אַף שֶׁהִרְבָּה לַעֲשׂוֹת הָרָע חַס וְשָׁלוֹם. כִּי אַדְּרַבָּא, מִמֶּנּוּ דַּיְקָא יִתְעַלֶּה וְיִשְׁתַּבַּח וְיִתְגַּדַּל כְּבוֹדוֹ יִתְבָּרַךְ בְּיוֹתֵר כַּנַּ"ל, אֲבָל עִקַּר הִתְקָרְבוּת הָרְחוֹקִים לַשֵּׁם יִתְבָּרַךְ הוּא עַל־יְדֵי צַדִּיקֵי הַדּוֹר (שָׁם י, א')
The essence of the greatness of the Holy One, blessed be He, is that even those who are very far from Him, may He be blessed, can also draw close to His service, and through this, His Name, may He be blessed, is cherished and exalted above and below. Therefore, a person must not despair of drawing close to the service of the Lord because he has become very distant from Hashem, may He be blessed, through his many sins, even if he has greatly done evil, G-d forbid. On the contrary, from him specifically, His glory, may He be blessed, will be exalted, praised, and magnified even more, as mentioned above. But the primary means of the distant drawing close to Hashem, may He be blessed, is through the righteous ones of the generation (ibid., 10, 1).
## Segment 3
הַחֲבֵרִים הַמְקֹרָבִים לְצַדִּיקֵי אֱמֶת וְאוֹחֲזִים אֶת עַצְמָם בָּהֶם, רָאוּי שֶׁיְּחַזְּקוּ זֶה אֶת זֶה וִיעוֹרְרוּ זֶה אֶת זֶה. וְעִקַּר הַהִתְחַזְּקוּת הוּא בְּגֹדֶל כֹּחַ הַצַּדִּיק הָאֱמֶת שֶׁהוּא גָּדוֹל כָּל כָּךְ עַד שֶׁיָּכוֹל לְהַעֲלוֹת גַּם נַפְשׁוֹ הַפְּגוּמָה בְּיוֹתֵר וְלֹא יָצְאָה עֲדַיִן מֵחֹל אֶל הַקֹּדֶשׁ אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה, גַּם אוֹתוֹ יָכוֹל הַצַּדִּיק לְהַעֲלוֹת וּלְחַדְּשׁוֹ לְטוֹבָה בְּגֹדֶל כֹּחוֹ. וְזֶה עִקַּר הַהִתְחַזְּקוּת שֶׁל כָּל אֶחָד כִּי אֲפִלּוּ הַגָּרוּעַ שֶׁבַּגְּרוּעִים, יִהְיֶה מִי שֶׁיִּהְיֶה אֲפִלּוּ אִם עַכְשָׁו עוֹבֵר עָלָיו מַה שֶּׁעוֹבֵר, כָּל זְמַן שֶׁאוֹחֵז אֶת עַצְמוֹ בְּהַצַּדִּיק הָאֱמֶת יֵשׁ לוֹ תִּקְוָה טוֹבָה וְנִפְלָאָה לָנֶצַח. גַּם צְרִיכִין שֶׁכָּל אֶחָד יְחַזֵּק אֶת חֲבֵרוֹ וִיעוֹרְרוּ זֶה אֶת זֶה וִיחַזְּקוּ זֶה אֶת זֶה בַּעֲבוֹדָתוֹ יִתְבָּרַךְ, וְיַזְכִּיר כָּל אֶחָד אֶת חֲבֵרוֹ כָּל הָעֵצוֹת טוֹבוֹת שֶׁיּוֹדְעִים וּמְבִינִים כָּל אֶחָד כְּפִי מַה שֶּׁקִּבְּלוּ מֵרַבָּם (יג [בסוף])
Friends who are close to true righteous ones and hold fast to them should strengthen and arouse one another. The primary strengthening is in the great power of the true righteous one, who is so great that he can elevate even the most flawed soul that has not yet emerged from the profane to the holy even by a hair’s breadth. Even that soul, the righteous one can elevate and renew for good with his great power. This is the essence of each one’s strengthening, for even the worst of the worst, whoever he may be, even if now he is undergoing whatever he is undergoing, as long as he holds fast to the true righteous one, he has a good and wondrous hope forever. Also, each one must strengthen his friend, arouse one another, and strengthen one another in the service of Hashem, may He be blessed, and each one should remind his friend of all the good counsels they know and understand, each according to what they received from their teacher (13 [end]).
## Segment 4
צָרִיךְ לָדַעַת, שֶׁהַשֵּׁם יִתְבָּרַךְ מִתְפָּאֵר אֲפִלּוּ עִם הַקַּל שֶׁבַּקַּלִּים שֶׁבְּיִשְׁרָאֵל, אֲפִלּוּ פּוֹשְׁעֵי יִשְׂרָאֵל - כָּל זְמַן שֶׁשֵּׁם יִשְׂרָאֵל נִקְרָא עָלָיו יֵשׁ בּוֹ הִתְפָּאֲרוּת פְּרָטִי, שֶׁהַשֵּׁם יִתְבָּרַךְ מִתְפָּאֵר עִמּוֹ. עַל־כֵּן אָסוּר לְאָדָם לְיָאֵשׁ עַצְמוֹ מֵהַשֵּׁם יִתְבָּרַךְ אֲפִלּוּ אִם קִלְקֵל וּפָגַם הַרְבֵּה מְאֹד, חַס וְשָׁלוֹם, כִּי עֲדַיִן לֹא פָּסַק חֲבִיבוּת הַשֵּׁם יִתְבָּרַךְ מִמֶּנּוּ כַּנַּ"ל, וְעַל־כֵּן עֲדַיִן יָכוֹל לָשׁוּב לַשֵּׁם יִתְבָּרַךְ, וְהָעִקָּר הוּא עַל־יְדֵי אַנְשֵׁי אֱמֶת שֶׁהֵם יְכוֹלִים לִמְצֹא גַּם הַטּוֹב וְהַהִתְפָּאֲרוּת, שֶׁיֵּשׁ אֲפִלּוּ בְּהַגָּרוּעַ שֶׁבַּגְּרוּעִים וּלְהָשִׁיב הַכֹּל לַשֵּׁם יִתְבָּרַךְ (יז)
One must know that Hashem, may He be blessed, takes pride even in the least of the least among Israel, even in the sinners of Israel—as long as Hashem of Israel is upon him, there is a particular pride in him, that Hashem, may He be blessed, takes pride in him. Therefore, a person must not despair of Hashem, may He be blessed, even if he has greatly spoiled and flawed, G-d forbid, for the affection of Hashem, may He be blessed, has not ceased from him, as mentioned above. Therefore, he can still return to Hashem, may He be blessed, and the primary means is through people of truth who can find even the good and the pride that exists even in the worst of the worst and return everything to Hashem, may He be blessed (17).
## Segment 5
כְּשֶׁצָּרִיךְ הָאָדָם לַעֲלוֹת מִדַּרְגָּא לְדַרְגָּא צָרִיךְ שֶׁיִּהְיֶה לוֹ יְרִידָה קֹדֶם הָעֲלִיָּה כִּי הַיְּרִידָה הִיא תַכְלִית הָעֲלִיָּה. וְזֶה יָכוֹל כָּל אָדָם לְהָבִין, כַּמָּה הוּא צָרִיךְ לְהִתְחַזֵּק בַּעֲבוֹדַת ה' וְלֹא יִפֹּל לְעוֹלָם בְּדַעְתּוֹ מִכָּל הַנְּפִילוֹת וְהַיְרִידוֹת שֶׁבָּעוֹלָם. כִּי אִם יִתְאַמֵּץ וְיִתְחַזֵּק לִבְלִי לְהִסְתַּכֵּל עַל זֶה בְּשׁוּם אֹפֶן שֶׁבָּעוֹלָם אֲפִלּוּ אִם יַעֲבֹר עָלָיו מָה, יִזְכֶּה לְבַסּוֹף שֶׁיִּתְהַפְּכוּ כָּל הַיְּרִידוֹת לַעֲלִיּוֹת גְּדוֹלוֹת, כִּי הַיְּרִידָה הִיא תַּכְלִית הָעֲלִיָּה. וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר, כִּי כָּל אֶחָד שֶׁנָּפַל לְמָקוֹם שֶׁנָּפַל נִדְמֶה לוֹ, שֶׁעָלָיו אֵינָם נֶאֱמָרִים דְּבָרִים הָאֵלֶּה, כִּי נִדְמֶה לוֹ שֶׁעָלָיו אֵינָם אֲמוּרִים, רַק לִגְדוֹלִים בְּמַעֲלָה הָעוֹלִים בְּכָל פַּעַם מִדַּרְגָא לְדַרְגָּא. אֲבָל בֶּאֱמֶת תֵּדַע וְתַאֲמִין, כִּי כָּל דְּבָרִים אֵלּוּ נֶאֱמָרִים גַּם עַל הַקָּטָן שֶׁבַּקְּטַנִּים וְהַגָּרוּעַ שֶׁבַּגְּרוּעִים, כִּי הַשֵּׁם יִתְבָּרַךְ טוֹב לַכֹּל תָּמִיד (כב, י"א)
When a person needs to ascend from level to level, he must first experience a descent before the ascent, for the descent is the purpose of the ascent. Every person can understand how much he needs to strengthen himself in the service of the Lord and never fall in his mind from all the falls and descents in the world. For if he strives and strengthens himself not to look at this in any way in the world, even if something passes over him, he will merit in the end that all descents will turn into great ascents, for the descent is the purpose of the ascent. There is much to say about this, for everyone who has fallen to the place he has fallen thinks that these words are not said about him, that they are not meant for him, but only for those of great stature who ascend from level to level each time. But in truth, know and believe that all these words are said even about the smallest of the small and the worst of the worst, for Hashem, may He be blessed, is good to all always (22, 11). Every person in the world, even one who is at a very low level, even if he is literally within the earth, when he wants to enter the service of the Lord, he must certainly go and ascend from level to level.
## Segment 6
כָּל אָדָם שֶׁבָּעוֹלָם אֲפִלּוּ מִי שֶׁהוּא בַּמַּדְרֵגָה הַתַּחְתּוֹנָה מְאֹד, אֲפִלּוּ אִם הוּא בְּתוֹךְ הָאָרֶץ מַמָּשׁ, עִם כָּל זֶה כְּשֶׁרוֹצֶה לִכְנֹס בַּעֲבוֹדַת ה' בְּוַדַּאי צָרִיךְ שֶׁיֵּלֵךְ וְיַעֲלֶה מִדַּרְגָּא לְדַרְגָּא, וּבְכָל פַּעַם וּפַעַם כְּשֶׁיּוֹצֵא מִדַּרְגָּא לְדַרְגָּא כְּפִי בְּחִינָתוֹ, אֲזַי מִתְגַּבְּרִים עָלָיו מֵחָדָשׁ הַקְּלִפּוֹת שֶׁהֵם הַתַּאֲווֹת וְהַדִּמְיוֹנוֹת וְהַמַּחֲשָׁבוֹת וְהַבִּלְבּוּלִים וְהַמְּנִיעוֹת, וּמִתְפַּשְּׁטִים כְּנֶגְדּוֹ בְּכָל פַּעַם מְאֹד וְאֵינָם מַנִּיחִין אוֹתוֹ לִכְנֹס לְשַׁעֲרֵי קְדֻשָּׁה וּבָזֶה טוֹעִים הַחֲסִידִים הַכְּשֵׁרִים הַרְבֵּה, כְּשֶׁרוֹאִים שֶׁפִּתְאֹם מִתְגַּבְּרִים עָלָיו תַּאֲווֹת וּבִלְבּוּלִים וּמְנִיעוֹת וְנִדְמֶה לוֹ, שֶׁנָּפַל מִמַּדְרֵגָתוֹ מֵחֲמַת שֶׁבַּזְּמַן הַקֹּדֶם לֹא הָיוּ אֵלּוּ הַתַּאֲווֹת וְהַבִּלְבּוּלִים מִתְגַּבְּרִים עָלָיו כָּל כָּךְ וְהָיוּ נָחִים קְצָת, עַל־כֵּן סוֹבֵר שֶׁנָּפַל חַס וְחָלִילָה. אֲבָל בֶּאֱמֶת אֵין זֶה נְפִילָה כְּלָל, רַק שֶׁזֶּה מֵחֲמַת שֶׁצָּרִיךְ לַעֲלוֹת מִדַּרְגָּא לְדַרְגָּא לְפִי בְּחִינָתוֹ, וּמַחֲמַת זֶה מִתְגַּבְּרִים עָלָיו מֵחָדָשׁ בְּהִתְגַּבְּרוּת גָּדוֹל יוֹתֵר כָּל הַתַּאֲווֹת וְהַבִּלְבּוּלִים וְהַמְּנִיעוֹת וְהָעַקְמִימֻיּוּת שֶׁבַּלֵּב וְכוּ'. וְצָרִיךְ בְּכָל פַּעַם וּפַעַם לְהִתְחַזֵּק אֶת עַצְמוֹ הַרְבֵּה וְלִבְלִי לִפֹּל מִזֶּה בְּדַעְתּוֹ כְּלָל עַד שֶׁיִּתְגַּבֵּר עֲלֵיהֶם וִישַׁבֵּר אוֹתָם מֵחָדָשׁ (כה [בסוף])
Each time he moves from one level to another according to his aspect, new husks (kelipot), which are desires, imaginations, thoughts, confusions, and obstacles, strengthen against him anew, spreading greatly against him each time, not allowing him to enter the gates of holiness. In this, many worthy pious people err, when they see that suddenly desires, confusions, and obstacles strengthen against him, and it seems to him that he has fallen from his level because previously these desires and confusions did not strengthen against him so much and were somewhat at rest. Therefore, he thinks he has fallen, G-d forbid. But in truth, this is not a fall at all, but because he needs to ascend from level to level according to his aspect, and because of this, all the desires, confusions, obstacles, and crookedness of the heart, etc., strengthen against him anew with greater intensity. He must strengthen himself greatly each time and not fall in his mind at all from this until he overcomes them and breaks them anew (25 [end]). The counsel for this is to give charity to worthy poor people, for the primary greatness of the Creator, may He be blessed, is revealed through charity given to a worthy poor person, through which the Holy One, blessed be He, is magnified and glorified. Through this, one will merit to subdue the husks, which are the obstacles, confusions, etc., that strengthen at each level, as mentioned above (ibid., 4).
## Segment 7
וְהָעֵצָה לָזֶה לִתֵּן צְדָקָה לַעֲנִיִּים הֲגוּנִים, כִּי עִקַּר גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ נִתְגַּלֶּה עַל־יְדֵי צְדָקָה שֶׁנּוֹתְנִים לְעָנִי הָגוּן, שֶׁעַל־יְדֵי זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְגַּדֵּל וּמִתְפָּאֵר, וְעַל־יְדֵי זֶה יִזְכֶּה לְהַכְנִיעַ הַקְּלִפּוֹת שֶׁהֵם הַמְּנִיעוֹת וְהַבִּלְבּוּלִים וְכוּ' שֶׁמִּתְגַּבְּרִים בְּכָל דַּרְגָּא וְדַרְגָּא כַּנַּ"ל (שם ד')
Another counsel for this is to gladden himself, rejoice, and delight in his good point, in that he merited to be from the seed of Israel and to draw close to people of truth who lead and guide him in the way of truth, through which, no matter how he is, he has a good hope forever. Through this joy, he breaks the husks, which are the obstacles, etc., at each level (ibid., 5).
## Segment 8
עוֹד עֵצָה לָזֶה שֶׁיְּשַׂמַּח אֶת עַצְמוֹ וְיָגִיל וְיָשִׂישׂ בִּנְקֻדָּתוֹ הַטּוֹבָה בַּמֶּה שֶׁזָּכָה לִהְיוֹת מִזֶּרַע יִשְׂרָאֵל וּלְהִתְקָרֵב לְאַנְשֵׁי אֱמֶת הַמּוֹלִיכִין וּמַדְרִיכִין אוֹתוֹ בְּדֶרֶךְ הָאֱמֶת, אֲשֶׁר עַל יְדֵי זֶה אֵיךְ שֶׁיִּהְיֶה יֵשׁ לוֹ תִּקְוָה טוֹבָה לָנֶצַח, וְעַל־יְדֵי הַשִּׂמְחָה הַזֹּאת הוּא מְשַׁבֵּר הַקְּלִפּוֹת שֶׁהֵם הַמְּנִיעוֹת וְכוּ' שֶׁבְּכָל דַּרְגָּא (שָׁם ה')
When one strengthens, overcomes, and breaks the obstacles, etc., and each time ascends to the next, higher level according to his aspect, he does good also to his friend who was standing at the level he now enters, for his friend moves out of it and ascends to a higher level, since it is impossible for two people to stand at the same level. This is the aspect of lifting up [called heybin in Yiddish], where one lifts and elevates his friend, as mentioned above (ibid.
## Segment 9
כְּשֶׁמִּתְחַזֵּק וּמִתְגַּבֵּר וּמְשַׁבֵּר הַמְּנִיעוֹת וְכוּ' וּבְכָל פַּעַם עוֹלֶה לַמַּדְרֵגָה הַשְּׁנִיָּה הַגָּבוֹהַּ יוֹתֵר לְפִי בְּחִינָתוֹ, בָּזֶה עוֹשֶׂה טוֹבָה גַּם לַחֲבֵרוֹ שֶׁהָיָה עוֹמֵד בְּאוֹתָהּ הַמַּדְרֵגָה שֶׁהוּא נִכְנָס בָּהּ עַתָּה, כִּי חֲבֵרוֹ יוֹצֵא מִמֶּנָּה וְעוֹלֶה לְמַדְרֵגָה יוֹתֵר עֶלְיוֹנָה, כִּי אִי אֶפְשָׁר לִשְׁנֵי בְּנֵי אָדָם שֶׁיַּעַמְדוּ בְּמַדְרֵגָה אַחַת. וְזֶה בְּחִינַת הֲרָמָה [שֶׁקּוֹרִין הֵייבִּין] מַה שֶּׁאֶחָד מֵרִים וּמַגְבִּיהַּ אֶת חֲבֵרוֹ הַיְנוּ כַּנַּ"ל (שָׁם [בסוף])
[end]). One must know that “the whole earth is full of His glory” [Isaiah 6:3], and there is no place devoid of Him, and He fills all worlds and surrounds all worlds. Even one who engages in commerce with non-Jews cannot excuse himself and say it is impossible to serve Hashem, may He be blessed, because of the coarseness and physicality that constantly falls upon him due to the business he is always engaged in with them. For in all physical things and in all the languages of the nations, one can find divinity in them, for without His divinity, they have no vitality or existence at all.
## Segment 10
צָרִיךְ לָדַעַת, שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וְלֵית אֲתָר פָּנוּי מִנֵּיהּ וְאִיהוּ מְמַלֵּא כָּל עָלְמִין וְסוֹבֵב כָּל עָלְמִין. וַאֲפִלּוּ מִי שֶׁעוֹסֵק בְּמַשָּׂא וּמַתָּן בַּגּוֹיִים, לֹא יוּכַל לְהִתְנַצֵּל וְלוֹמַר אִי אֶפְשָׁר לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ מֵחֲמַת עֲבִיּוּת וְגַשְׁמִיּוּת, שֶׁנּוֹפֵל תָּמִיד עָלָיו מֵחֲמַת הָעֵסֶק שֶׁעוֹסֵק תָּמִיד עִמָּהֶם. כִּי בְּכָל הַדְּבָרִים גַּשְׁמִיִּים וּבְכָל לְשׁוֹנוֹת הַגּוֹיִים יָכוֹל לִמְצֹא בָּהֶם אֱלֹקוּת, כִּי בְּלֹא אֱלֹקוּתוֹ אֵין לָהֶם שׁוּם חִיּוּת וְקִיּוּם כְּלָל, רַק כָּל מַה שֶּׁהַמַּדְרֵגָה יוֹתֵר תַּחְתּוֹנָה אֲזַי אֱלֹקוּתוֹ שָׁם בְּצִמְצוּם גָּדוֹל וּמְלֻבָּשׁ בְּמַלְבּוּשִׁים רַבִּים יוֹתֵר (לג, ב')
However, the lower the level, the more His divinity is there in great contraction and clothed in many garments (33, 2). Therefore, you must know that even if you are sunken in the realm of the husks and at a very low level, so that it seems to you that it is no longer possible to draw close to Him, may He be blessed, because you have become very distant from Him, nevertheless, know that even in your place, you can find His divinity there, and from there, you can attach yourself to Him, may He be blessed, and return to Him in complete repentance, for “it is not too far from you” [Deuteronomy 30:11], except that in your place, the garments are many (ibid.). There are those who have committed so many transgressions that they have fallen into the aspect of concealment within concealment, and because of this, it seems to them that they have no hope, G-d forbid.
## Segment 12
יא. בִּגְלַל כֵּן צָרִיךְ שֶׁתֵּדַע, אֲפִלּוּ אִם אַתָּה מְשֻׁקָּע בִּמְדוֹר הַקְּלִפּוֹת וְאַתָּה בְּמַדְרֵגָה תַּחְתּוֹנָה מְאֹד עַד שֶׁנִּדְמֶה לְךָ, שֶׁאִי אֶפְשָׁר עוֹד לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ, מֵחֲמַת שֶׁנִּתְרַחַקְתָּ מְאֹד מִמֶּנּוּ, אַף עַל פִּי כֵן תֵּדַע שֶׁאֲפִלּוּ בִּמְקוֹמְךָ גַּם כֵּן שָׁם תּוּכַל לִמְצֹא אֱלֹקוּתוֹ, וּמִשָּׁם אַתָּה יָכוֹל לְדַבֵּק אֶת עַצְמְךָ בּוֹ יִתְבָּרַךְ וְלָשׁוּב אֵלָיו בִּתְשׁוּבָה שְׁלֵמָה, כִּי לֹא רְחוֹקָה הִיא מִמְּךָ אֶלָּא שֶׁבִּמְקוֹמְךָ שָׁם רַבּוּ הַלְּבוּשִׁים (שָׁם)
יא.
בִּגְלַל כֵּן צָרִיךְ שֶׁתֵּדַע, אֲפִלּוּ אִם אַתָּה מְשֻׁקָּע בִּמְדוֹר הַקְּלִפּוֹת וְאַתָּה בְּמַדְרֵגָה תַּחְתּוֹנָה מְאֹד עַד שֶׁנִּדְמֶה לְךָ, שֶׁאִי אֶפְשָׁר עוֹד לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ, מֵחֲמַת שֶׁנִּתְרַחַקְתָּ מְאֹד מִמֶּנּוּ, אַף עַל פִּי כֵן תֵּדַע שֶׁאֲפִלּוּ בִּמְקוֹמְךָ גַּם כֵּן שָׁם תּוּכַל לִמְצֹא אֱלֹקוּתוֹ, וּמִשָּׁם אַתָּה יָכוֹל לְדַבֵּק אֶת עַצְמְךָ בּוֹ יִתְבָּרַךְ וְלָשׁוּב אֵלָיו בִּתְשׁוּבָה שְׁלֵמָה, כִּי לֹא רְחוֹקָה הִיא מִמְּךָ אֶלָּא שֶׁבִּמְקוֹמְךָ שָׁם רַבּוּ הַלְּבוּשִׁים (שָׁם).
Therefore, you must know that even if you are sunken in the realm of the husks and at a very low level, so that it seems to you that it is no longer possible to draw close to Him, may He be blessed, because you have become very distant from Him, nevertheless, know that even in your place, you can find His divinity there, and from there, you can attach yourself to Him, may He be blessed, and return to Him in complete repentance, for “it is not too far from you” [Deuteronomy 30:11], except that in your place, the garments are many (ibid.).
ג. הַצַּדִּיק הָאֱמֶת הוּא כָּל יָמָיו בִּתְשׁוּבָה, כִּי אֲפִלּוּ כְּשֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁעָשָׂה תְּשׁוּבָה שְׁלֵמָה, עֲדַיִן הוּא עוֹשֶׂה תְּשׁוּבָה עַל הַשָּׂגָתוֹ הָרִאשׁוֹנָה, שֶׁהִיא נֶחֱשֶׁבֶת אֶצְלוֹ עַתָּה גַּשְׁמִיּוּת כְּפִי הַהַשָּׂגָה שֶׁמַּשִּׂיג עַכְשָׁו רוֹמְמוּת אֱלֹקוּתוֹ יִתְבָּרַךְ. וְכֵן הוּא נוֹהֵג כָּל יָמָיו, שֶׁהוֹלֵךְ בְּכָל פַּעַם מֵהַשָּׂגָה לְהַשָּׂגָה וְעוֹשֶׂה תְּשׁוּבָה עַל הַשָּׂגָה הָרִאשׁוֹנָה. וְזֶה בְּחִינַת עוֹלָם הַבָּא שֶׁיִּהְיֶה כֻּלּוֹ שַׁבָּת כֻּלּוֹ תְּשׁוּבָה. כִּי עִקַּר עוֹלָם הַבָּא הוּא הַשָּׂגַת אֱלֹקוּתוֹ, וּבְכָל עֵת שֶׁיַּשִּׂיגוּ הַשָּׂגָה יְתֵרָה יַעֲשׂוּ תְּשׁוּבָה עַל הַשָּׂגָה הָרִאשׁוֹנָה. וּמִי שֶׁיֵּשׁ לוֹ מֹחַ בְּקָדְקֳדוֹ, יָכוֹל לְהָבִין עַל־יְדֵי זֶה גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וּגְדֻלַּת הַצַּדִּיקִים, אַשְׁרֵי לָהֶם וּלְהַנִּלְוִים אֲלֵיהֶם (ו, ג'). The true righteous one is all his days in repentance, for even when he knows in himself that he has done complete repentance, he still does repentance for his initial attainment, which is now considered physicality to him according to the attainment he now achieves of the exaltedness of His divinity, may He be blessed. So he conducts himself all his days, going each time from attainment to attainment and doing repentance for the initial attainment. This is the aspect of the World to Come, which will be entirely Shabbat, entirely repentance. For the essence of the World to Come is the attainment of His divinity, and each time they attain a greater attainment, they do repentance for the initial attainment. One who has a brain in his head can understand through this the greatness of the Creator, may He be blessed, and the greatness of the righteous ones. Happy are they and those who join them (6, 3).
## Segment 14
יב. יֵשׁ שֶׁעָבְרוּ עֲבֵרוֹת כָּל כָּךְ עַד שֶׁנָּפְלוּ בִּבְחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה וּמֵחֲמַת זֶה נִדְמֶה לָהֶם, שֶׁאֵין לָהֶם עוֹד תִּקְוָה חַס וְשָׁלוֹם, כִּי עָבַר וְשָׁנָה נַעֲשָׂה לוֹ כְּהֶתֵּר, זֶה בְּחִינַת הַסְתָּרָה אַחַת, אֲבָל כְּשֶׁעוֹבֵר יוֹתֵר חַס וְשָׁלוֹם, אֲזַי הַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ בִּבְחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה וַאֲזַי קָשֶׁה מְאֹד לִמְצֹא אוֹתוֹ יִתְבָּרַךְ, אֲבָל בִּבְחִינַת עֵסֶק הַתּוֹרָה יְכוֹלִין לְעוֹרֵר גַּם אוֹתוֹ וּלְהוֹדִיעוֹ מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁיֵּשׁ לוֹ תִּקְוָה גַּם כֵּן עַד שֶׁיָּשׁוּב אֶל הָאֱמֶת וְיִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ. כִּי בֶּאֱמֶת בְּכֹחַ הַצַּדִּיקֵי אֱמֶת הַכֹּל יְכוֹלִים לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ תָּמִיד; בְּכָל עֵת; אֵיךְ שֶׁהֵם; מִכָּל מָקוֹם שֶׁהֵם (נו, ג')
יג.
בַּמְּקוֹמוֹת הַנְּמוּכִים מְאֹד וּרְחוֹקִים מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, שָׁם דַּיְקָא מְלֻבָּשׁ חִיּוּת גָּבוֹהַּ מְאֹד בִּבְחִינַת סִתְרֵי תּוֹרָה. עַל־כֵּן מִי שֶׁנָּפַל מְאֹד חַס וְשָׁלוֹם, צָרִיךְ שֶׁיֵּדַע זֹאת, שֶׁשָּׁם בִּמְקוֹמוֹ דַּיְקָא יָכוֹל לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ בְּיוֹתֵר, כִּי שָׁם דַּיְקָא נֶעֱלָם חִיּוּת גָּבוֹהַּ מְאֹד, וּכְשֶׁיִּזְכֶּה לָשׁוּב אֶל ה', יִתְגַּלֶּה עַל יָדוֹ דַּיְקָא תּוֹרָה גָּבוֹהַּ, דְּהַיְנוּ סִתְרֵי תּוֹרָה (שָׁם).
In very low places, very far from Hashem, may He be blessed, there specifically is clothed very lofty vitality in the aspect of the secrets of the Torah. Therefore, one who has fallen greatly, G-d forbid, must know this, that in his place specifically, he can draw closer to Hashem, may He be blessed, even more, for there specifically is hidden very lofty vitality. When he merits to return to the Lord, a lofty Torah will be revealed through him specifically, that is, the secrets of the Torah (ibid.).
For one who sins and repeats, it becomes permissible to him—this is the aspect of single concealment. But when he sins further, G-d forbid, then Hashem, may He be blessed, is hidden from him in the aspect of concealment within concealment, and then it is very difficult to find Him, may He be blessed. But through engaging in Torah, one can arouse even him and make him aware of Hashem, may He be blessed, that he too has hope until he returns to the truth and draws close to Hashem, may He be blessed. For in truth, through the power of true righteous ones, everyone can draw close to Hashem, may He be blessed, always, at all times, however they are, from every place they are (56, 3).
## Segment 16
יג. בַּמְּקוֹמוֹת הַנְּמוּכִים מְאֹד וּרְחוֹקִים מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, שָׁם דַּיְקָא מְלֻבָּשׁ חִיּוּת גָּבוֹהַּ מְאֹד בִּבְחִינַת סִתְרֵי תּוֹרָה. עַל־כֵּן מִי שֶׁנָּפַל מְאֹד חַס וְשָׁלוֹם, צָרִיךְ שֶׁיֵּדַע זֹאת, שֶׁשָּׁם בִּמְקוֹמוֹ דַּיְקָא יָכוֹל לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ בְּיוֹתֵר, כִּי שָׁם דַּיְקָא נֶעֱלָם חִיּוּת גָּבוֹהַּ מְאֹד, וּכְשֶׁיִּזְכֶּה לָשׁוּב אֶל ה', יִתְגַּלֶּה עַל יָדוֹ דַּיְקָא תּוֹרָה גָּבוֹהַּ, דְּהַיְנוּ סִתְרֵי תּוֹרָה (שָׁם)
טו.
כִּי יֵשׁ כַּמָּה בְּחִינוֹת בְּהַיֵּצֶר הָרָע, וְהָרֹב הָעוֹלָם - הַיֵּצֶר הָרָע שֶׁלָּהֶם הוּא נָמוּךְ וּמְגֻשָּׁם מְאֹד, רוּחַ שְׁטוּת מַמָּשׁ, וּמִי שֶׁיֵּשׁ לוֹ דַּעַת צַח כָּל שֶׁהוּא וּמְשַׁעֵר בְּלִבּוֹ קְצָת אֶת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, בְּוַדַּאי הַיֵּצֶר הָרָע הַזֶּה הוּא אֶצְלוֹ שְׁטוּת גָּדוֹל וְשִׁגָּעוֹן, וַאֲפִלּוּ נִסָּיוֹן שֶׁל תַּאֲוַת נִאוּף הוּא אֶצְלוֹ שְׁטוּת וְאֵין צָרִיךְ שׁוּם הִתְגַבְּרוּת נֶגְדּוֹ, רַק שֶׁיֵּשׁ לוֹ יֵצֶר הָרָע אַחֵר גָּבוֹהַּ מִזֶּה הַרְבֵּה. אֲבָל זֶה הַיֵּצֶר הָרָע שֶׁל רֹב הָעוֹלָם הוּא שְׁטוּת גָּדוֹל בֶּאֱמֶת לְמִי שֶׁהוּא רַק בַּעַל שֵׂכֶל אֱמֶת לְבַד (שָׁם).
For there are several aspects of the evil inclination, and for most of the world, their evil inclination is very low and coarse, a true spirit of folly. For one who has even a bit of clear knowledge and considers in his heart somewhat the greatness of the Creator, may He be blessed, this evil inclination is certainly great folly and madness to him. Even the trial of the desire for adultery is folly to him and requires no overcoming, but he has another evil inclination much higher than this. But this evil inclination of most of the world is truly great folly for one who merely has true intellect (ibid.).
י. כָּל מַה שֶּׁמִּתְקָרֵב יוֹתֵר לַשֵּׁם יִתְבָּרַךְ צָרִיךְ לֵידַע, שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ. כִּי אִם יַחֲשֹׁב וִידַמֶּה בְּדַעְתּוֹ שֶׁכְּבָר נִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ וְיוֹדֵעַ בִּידִיעַת הַשֵּׁם יִתְבָּרַךְ, זֶה סִימָן שֶׁאֵינוֹ יוֹדֵעַ כְּלָל. כִּי אִם הָיָה יוֹדֵעַ קְצָת מֵהַשֵּׁם יִתְבָּרַךְ, הָיָה יוֹדֵעַ שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ וְאֵינוֹ יוֹדֵעַ כְּלָל. וְזֶה דָּבָר שֶׁאִי אֶפְשָׁר לַפֶּה לְדַבֵּר וּלְהַסְבִּיר זֹאת, כִּי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ אֵין שִׁעוּר (סג). The closer one draws to Hashem, may He be blessed, the more he must know that he is very far from Him, may He be blessed. For if he thinks and imagines in his mind that he has already drawn close to Hashem, may He be blessed, and knows the knowledge of Hashem, may He be blessed, this is a sign that he does not know at all. For if he knew even a little of Hashem, may He be blessed, he would know that he is very far from Him, may He be blessed, and does not know at all. This is a matter that the mouth cannot speak or explain, for the greatness of the Creator, may He be blessed, has no measure (63).
## Segment 18
יד. אִם מִתְעוֹרֵר הָאָדָם לִתְשׁוּבָה, אֲזַי כְּשֶׁרוֹצֶה לִכָּנֵס בְּדַרְכֵי ה' וְלִנְסֹעַ לְהַצַּדִּיק מִתְגַּבֵּר עָלָיו בְּכָל פַּעַם יֵצֶר הָרָע חָדָשׁ יוֹתֵר חָזָק מִבַּתְּחִלָּה, וְכָל מַה שֶּׁנִּכְנָס יוֹתֵר בַּעֲבוֹדַת ה', מִתְגַּבֵּר עָלָיו יֵצֶר הָרָע יוֹתֵר גָּדוֹל. עַל־כֵּן צָרִיךְ בְּכָל פַּעַם הִתְגַּבְּרוּת בְּיוֹתֵר, וְהִתְחַזְּקוּת חָדָשׁ נֶגֶד הַיֵּצֶר הָרָע הֶחָדָשׁ, שֶׁמִּתְגַּבֵּר עָלָיו בְּכָל פַּעַם. וּמִזֶּה בָּא מַה שֶּׁלִּפְעָמִים כְּשֶׁנִּתְעוֹרֵר הָאָדָם לִנְסֹעַ לְאַנְשֵׁי אֱמֶת יֵשׁ לוֹ תְּשׁוּקָה גְּדוֹלָה, וְאַחַר כָּךְ כְּשֶׁמַּתְחִיל לִנְסֹעַ נֶחֱלָשׁ חֶשְׁקוֹ. וְלִפְעָמִים כְּשֶׁבָּא לְהַצַּדִּיק בְּעַצְמוֹ, נוֹפֵל מִתְּשׁוּקָתוֹ לְגַמְרֵי. כָּל זֶה נִמְשָׁךְ מִבְּחִינָה הַנַּ"ל. כִּי תֵּכֶף כְּשֶׁנִּתְעוֹרֵר לִנְסֹעַ לְהַצַּדִּיק הָאֱמֶת אֲזַי הֵמִית יִצְרוֹ הָרָע שֶׁהָיָה לוֹ בַּתְּחִלָּה, וְאַחַר כָּךְ כְּשֶׁרָצָה לִנְסֹעַ, נִתְהַוָּה לוֹ יֵצֶר הָרָע חַדֵּשׁ חָזָק מִבַּתְּחִלָּה, כִּי כָּל הַגָּדוֹל מֵחֲבֵרוֹ יִצְרוֹ גָּדוֹל מִמֶּנּוּ. עַל־כֵּן מִי שֶׁרוֹצֶה לְקָרֵב אֶת עַצְמוֹ לַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת, צָרִיךְ הִתְחַזְּקוּת חָדָשׁ בְּכָל פַּעַם נֶגֶד הַיֵּצֶר הָרָע הֶחָדָשׁ, שֶׁמִּתְחַדֵּשׁ עָלָיו בְּכָל פַּעַם (עב)
יז.
גַּם בְּעִנְיַן הַהִתְקָרְבוּת עַצְמוֹ לַשֵּׁם יִתְבָּרַךְ יֵשׁ יֵצֶר הָרָע גָּדוֹל, הַיְנוּ שֶׁלִּפְעָמִים רִבּוּי הַהִתְלַהֲבוּת חוּץ מֵהַמִּדָּה הוּא מֵהַיֵּצֶר הָרָע וְזֶה בְּחִינַת פֶּן יֶהֶרְסוּ לַעֲלוֹת אֶל ה', וּצְרִיכִין לְבַקֵּשׁ רַחֲמִים לְהִנָּצֵל גַּם מִזֶּה (שָׁם).
Also, in the matter of drawing close to Hashem, may He be blessed, itself, there is a great evil inclination, that is, sometimes excessive fervor beyond measure comes from the evil inclination, and this is the aspect of “lest they be destroyed in ascending to the Lord” [Exodus 19:21]. One must seek mercy to be saved from this as well (ibid.).
In very low places, very far from Hashem, may He be blessed, there specifically is clothed very lofty vitality in the aspect of the secrets of the Torah. Therefore, one who has fallen greatly, G-d forbid, must know this, that in his place specifically, he can draw closer to Hashem, may He be blessed, even more, for there specifically is hidden very lofty vitality. When he merits to return to the Lord, a lofty Torah will be revealed through him specifically, that is, the secrets of the Torah (ibid.). If a person is aroused to repentance, then when he wants to enter the ways of the Lord and travel to the righteous one, a new evil inclination, stronger than before, strengthens against him each time. The more he enters the service of the Lord, the greater the evil inclination that strengthens against him.
## Segment 20
טו. כִּי יֵשׁ כַּמָּה בְּחִינוֹת בְּהַיֵּצֶר הָרָע, וְהָרֹב הָעוֹלָם - הַיֵּצֶר הָרָע שֶׁלָּהֶם הוּא נָמוּךְ וּמְגֻשָּׁם מְאֹד, רוּחַ שְׁטוּת מַמָּשׁ, וּמִי שֶׁיֵּשׁ לוֹ דַּעַת צַח כָּל שֶׁהוּא וּמְשַׁעֵר בְּלִבּוֹ קְצָת אֶת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, בְּוַדַּאי הַיֵּצֶר הָרָע הַזֶּה הוּא אֶצְלוֹ שְׁטוּת גָּדוֹל וְשִׁגָּעוֹן, וַאֲפִלּוּ נִסָּיוֹן שֶׁל תַּאֲוַת נִאוּף הוּא אֶצְלוֹ שְׁטוּת וְאֵין צָרִיךְ שׁוּם הִתְגַּבְּרוּת נֶגְדּוֹ, רַק שֶׁיֵּשׁ לוֹ יֵצֶר הָרָע אַחֵר גָּבוֹהַּ מִזֶּה הַרְבֵּה. אֲבָל זֶה הַיֵּצֶר הָרָע שֶׁל רֹב הָעוֹלָם הוּא שְׁטוּת גָּדוֹל בֶּאֱמֶת לְמִי שֶׁהוּא רַק בַּעַל שֵׂכֶל אֱמֶת לְבַד (שָׁם)
יט.
גַּם עַצְבוּת מַזִּיק מְאֹד וְנוֹתֵן כֹּחַ לְהַיֵּצֶר הָרָע. עַל־כֵּן צָרִיךְ לְהִתְגַבֵּר מְאֹד לְשַׂמֵּחַ אֶת נַפְשׁוֹ בְּכָל דַּרְכֵי הָעֵצוֹת הַמְבֹאָרִים בִּמְקוֹמָם, כִּי עִקַּר הִתְחַזְּקוּת הוּא עַל־יְדֵי שִׂמְחָה וְחֶדְוָה כְּמוֹ שֶׁכָּתוּב: כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם (שָׁם).
Also, sadness is very harmful and gives strength to the evil inclination. Therefore, one must greatly overcome to gladden his soul through all the ways of the counsels explained in their place, for the primary strengthening is through joy and gladness, as it is written: “For the joy of the Lord is your strength” [Nehemiah 8:10] (ibid.).
א. עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם הָאֱמֶת עַל־יְדֵי זֶה מַעֲלֶה בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה לְשָׁרְשָׁהּ וְעַל־יְדֵי זֶה מְבַטֵּל מֶמְשֶׁלֶת הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, וְעַל־יְדֵי זֶה זוֹכֶה לֵידַע, שֶׁכָּל מְאֹרְעוֹתָיו הֵם לְטוֹבָתוֹ וִיבָרֵךְ עַל הַכֹּל הַטּוֹב וְהַמֵּטִיב, שֶׁזֹּאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא (ד,ג). Through confession of words (vidui d’varim) before a true Torah scholar, one elevates the aspect of the Kingship of Holiness (Malkhut d’Kedushah) to its root. Through this, one nullifies the dominion of idol-worshippers and constellations, and through this, one merits to know that all his occurrences are for his benefit and will bless everything with “Who is good and does good” [Liturgy]. This aspect is a semblance of the World to Come (4, 3).
## Segment 22
טז. וְיֵשׁ שֶׁהַיֵּצֶר הָרָע שֶׁלָּהֶם הוּא בְּחִינַת קְלִפָּה דַּקָּה, וְזֶה הַיֵּצֶר הָרָע אֵין מְגָרִין אֶלָּא בְּאִישׁ חַיִל גָּדוֹל בְּמַעֲלָה קְצָת, אֲבָל עֲדַיִן אֵין זֶה הַיֵּצֶר הָרָע שֶׁל הַצַּדִּיקִים אֲמִתִּיִּים, כִּי הַיֵּצֶר הָרָע שֶׁלָּהֶם הוּא מַלְאָךְ הַקָּדוֹשׁ מַמָּשׁ (שָׁם)
כא.
עֵצָה לְהִתְחַזְּקוּת הוּא הַדִּבּוּר, דְּהַיְנוּ שֶׁאֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל, אַף עַל פִּי כֵן יִתְחַזֵּק גַּם שָׁם לְדַבֵּר דִּבּוּרֵי אֱמֶת דְּהַיְנוּ דִּבּוּרֵי תּוֹרָה וּתְפִלָּה וְיִרְאַת שָׁמַיִם, וְלָשׂוּחַ בֵּינוֹ לְבֵין קוֹנוֹ וְלָשׂוּחַ עִם חֲבֵרוֹ וּמִכָּל שֶׁכֵּן עִם רַבּוֹ, כִּי הַדִּבּוּר יֵשׁ לוֹ כֹּחַ גָּדוֹל לְהַזְכִּיר אֶת הָאָדָם בַּשֵּׁם יִתְבָּרַךְ וּלְחַזְּקוֹ תָּמִיד אֲפִלּוּ בַּמְּקוֹמוֹת הָרְחוֹקִים מֵהַקְּדֻשָּׁה מְאֹד [עַיֵּן דִּבּוּר אוֹת י"ט] (עח).
A counsel for strengthening is speech, that is, even if he has fallen to the place he has fallen, nevertheless, he should strengthen himself there to speak words of truth, that is, words of Torah, prayer, and fear of Heaven, and to converse between himself and his Creator, and with his friend, and all the more so with his teacher. For speech has great power to remind a person of Hashem, may He be blessed, and to strengthen him always, even in places very far from holiness [see Speech, item 19] (78).
Therefore, he needs greater overcoming each time and new strengthening against the new evil inclination that strengthens against him each time. From this comes the fact that sometimes when a person is aroused to travel to people of truth, he has a great desire, but afterward, when he begins to travel, his desire weakens. Sometimes, when he comes to the righteous one himself, he falls completely from his desire. All this is drawn from the aspect mentioned above.
## Segment 24
יז. גַּם בְּעִנְיַן הַהִתְקָרְבוּת עַצְמוֹ לַשֵּׁם יִתְבָּרַךְ יֵשׁ יֵצֶר הָרָע גָּדוֹל, הַיְנוּ שֶׁלִּפְעָמִים רִבּוּי הַהִתְלַהֲבוּת חוּץ מֵהַמִּדָּה הוּא מֵהַיֵּצֶר הָרָע וְזֶה בְּחִינַת פֶּן יֶהֶרְסוּ לַעֲלוֹת אֶל ה', וּצְרִיכִין לְבַקֵּשׁ רַחֲמִים לְהִנָּצֵל גַּם מִזֶּה (שָׁם)
כג.
מִי שֶׁהוּא מְעֹרָב בֵּין הַנָּכְרִים, דְּהַיְנוּ שֶׁיֵּשׁ לוֹ עֲסָקִים וּמַשָּׂא וּמַתָּן עִמָּהֶם, צָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ מְאֹד מְאֹד, שֶׁלֹּא יַזִּיק לוֹ חַס וְשָׁלוֹם, לִקְדֻשַּׁת יַהֲדוּתוֹ כִּי בְּקַל יוּכַל לְהִתָּפֵס בְּרִשְׁתָּם חַס וְחָלִילָה. וְצָרִיךְ לְהִתְחַזֵּק מְאֹד וּלְהַזְכִּיר אֶת עַצְמוֹ בְּכָל פַּעַם בִּקְדֻשַּׁת יַהֲדוּתוֹ וּלְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ הַרְבֵּה, שֶׁלֹּא יִלְמַד מִמַּעֲשֵׂיהֶם וְדַרְכֵיהֶם (רמד).
One who is mixed among foreigners, that is, who has business and commerce with them, must guard himself very, very much, so that it does not harm, G-d forbid, the holiness of his Judaism, for he can easily be caught in their net, G-d forbid. He must strengthen himself greatly and remind himself each time of the holiness of his Judaism and request much from Hashem, may He be blessed, not to learn from their deeds and ways (244).
ה. וַאֲפִלּוּ מִי שֶׁיּוֹדֵעַ וּמֵבִין רְמָזִים מִכָּל הַדְּבָרִים אֲפִלּוּ מִדִּבְרֵי חֹל, אַף־עַל־פִּי־כֵן אָסוּר לוֹ לַעֲסֹק רַק בָּזֶה מֵחֲמַת שְׁנֵי טְעָמִים [עַיֵּן בִּפְנִים] רַק צָרִיךְ שֶׁיִּהְיֶה לוֹ הִסְתַּפְּקוּת לְהִסְתַּפֵּק רַק בְּהֶכְרֵחִיּוּת. וַאֲפִלּוּ מִזֶּה הַהִסְתַּפְּקוּת גּוּפָהּ צָרִיךְ לִתֵּן צְדָקָה [וְעַיֵּן מָמוֹן אוֹת כ"ז]. וּמִי שֶׁמִּתְנַהֵג כָּךְ נַעֲשֶׂה עַל־יְדֵי כָּל זֶה תִּקּוּנִים וְיִחוּדִים גְּדוֹלִים לְמַעְלָה. וַהֲמוֹן־עַם שֶׁאֵין לָהֶם זֶה הַשֵּׂכֶל לְהָבִין הָרְמָזִים כַּנַּ"ל, נַעֲשֶׂה אֶצְלָם כָּל זֶה מִמֵּילָא עַל־יְדֵי שֵׁנָה וְצִיצִית וּתְפִלִּין וְתוֹרָה וּתְפִלָּה וּמַשָּׂא־וּמַתָּן (שָׁם). Even one who knows and understands hints from all things, even from mundane matters (divrei chol), nevertheless, it is forbidden for him to engage only in this for two reasons [see within]. Rather, he must have contentment (histapkuto) to be satisfied only with what is necessary. Even from this contentment itself, he must give charity [see Money, item 27]. One who conducts himself thus brings about great rectifications (tikkunim) and unifications (yichudim) above through all this. For the masses who do not have this intellect to understand the hints as mentioned above, all this is done for them automatically through sleep, tzitzit, tefillin, Torah, prayer, and business dealings (massa u’mattan) (ibid.).
## Segment 26
יח. מִי שֶׁיֵּשׁ עָלָיו דִּינִים חַס וְשָׁלוֹם, וְיֵשׁ לוֹ אֵיזֶה צָרָה רַחֲמָנָא לִצְלָן צָרִיךְ לִרְאוֹת לְהִתְגַּבֵּר וּלְהִתְחַזֵּק אָז בְּיוֹתֵר לְהִנָּצֵל מֵהַיֵּצֶר הָרָע, כִּי אָז מִתְגַּבֵּר עָלָיו הַיֵּצֶר הָרָע, כִּי עִקַּר שֹׁרֶשׁ הַיֵּצֶר הָרָע הוּא גְּבוּרוֹת, וְדִינִים רַחֲמָנָא לִצְלָן (שָׁם)
כה.
כְּשֶׁנּוֹפֵל אָדָם מִמַּדְרֵגָתוֹ, יֵדַע שֶׁמִּן הַשָּׁמַיִם הוּא, כִּי הִתְרַחֲקוּת הִיא תַּכְלִית הַהִתְקָרְבוּת, עַל־כֵּן נָפַל כְּדֵי שֶׁיִּתְעוֹרֵר יוֹתֵר לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ. וַעֲצָתוֹ שֶׁיַּתְחִיל מֵחָדָשׁ לִכְנֹס בַּעֲבוֹדַת ה' כְּאִלּוּ לֹא הִתְחִיל עֲדַיִן כְּלָל מֵעוֹלָם. וְזֶה כְּלָל גָּדוֹל בַּעֲבוֹדַת ה' שֶׁצְּרִיכִין מַמָּשׁ בְּכָל יוֹם לְהַתְחִיל מֵחָדָשׁ (רסא).
When a person falls from his level, he should know that it is from heaven, for distancing is the purpose of drawing close, and therefore he fell so that he will be aroused more to draw close to Hashem, may He be blessed. His counsel is to begin anew to enter the service of the Lord as if he had never begun at all. This is a great principle in the service of the Lord, that one must literally begin anew each day (261).
For as soon as he is aroused to travel to the true righteous one, he kills the evil inclination he had initially, but afterward, when he wanted to travel, a new, stronger evil inclination was formed against him, for the greater one is, the greater his evil inclination [Mishnah Sukkah 52a]. Therefore, one who wants to truly draw close to Hashem, may He be blessed, needs new strengthening each time against the new evil inclination that is renewed against him each time (72). For there are several aspects of the evil inclination, and for most of the world, their evil inclination is very low and coarse, a true spirit of folly. For one who has even a bit of clear knowledge and considers in his heart somewhat the greatness of the Creator, may He be blessed, this evil inclination is certainly great folly and madness to him. Even the trial of the desire for adultery is folly to him and requires no overcoming, but he has another evil inclination much higher than this. But this evil inclination of most of the world is truly great folly for one who merely has true intellect (ibid.). There are those whose evil inclination is the aspect of a thin husk (kelipah dakah), and this evil inclination is only driven out by a valiant person of some stature, but this is still not the evil inclination of true righteous ones, for their evil inclination is literally a holy angel (ibid.).
## Segment 28
יט. גַּם עַצְבוּת מַזִּיק מְאֹד וְנוֹתֵן כֹּחַ לְהַיֵּצֶר הָרָע. עַל־כֵּן צָרִיךְ לְהִתְגַּבֵּר מְאֹד לְשַׂמֵּחַ אֶת נַפְשׁוֹ בְּכָל דַּרְכֵי הָעֵצוֹת הַמְבֹאָרִים בִּמְקוֹמָם, כִּי עִקַּר הִתְחַזְּקוּת הוּא עַל־יְדֵי שִׂמְחָה וְחֶדְוָה כְּמוֹ שֶׁכָּתוּב: כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם (שָׁם)
כז.
צָרִיךְ הָאָדָם לִזָּהֵר מְאֹד לֵילֵךְ עַל דֶּרֶךְ זֶה, כִּי הוּא כְּלָל וִיסוֹד גָּדוֹל לְמִי שֶׁיִּרְצֶה לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ לְבַל יְאַבֵּד עוֹלָמוֹ לְגַמְרֵי חַס וְשָׁלוֹם. כִּי הָעִקָּר הוּא לְהַרְחִיק מֵעַצְמוֹ עַצְבוּת וּמָרָה שְׁחֹרָה בְּכָל מַה דְּאֶפְשָׁר, כִּי רֹב בְּנֵי אָדָם שֶׁרְחוֹקִים מֵהַשֵּׁם יִתְבָּרַךְ, עִקַּר רִחוּקָם הוּא מֵחֲמַת מָרָה שְׁחֹרָה וְעַצְבוּת וּמֵחֲמַת שֶׁנּוֹפְלִים בְּדַעְתָּם, עַל־יְדֵי שֶׁרוֹאִים בְּעַצְמָם עֹצֶם קִלְקוּלָם שֶׁרֹב מַעֲשֵׂיהֶם מְקֻלְקָלִים, כְּפִי מַה שֶּׁיּוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ אֶת נִגְעֵי לְבָבוֹ וּמַכְאוֹבָיו. וּמֵחֲמַת זֶה הֵם נוֹפְלִים בְּדַעְתָּם, וְרֻבָּם מְיָאֲשִׁים עַצְמָן לְגַמְרֵי רַחֲמָנָא לִצְלָן, וְאֵינָם מִתְפַּלְּלִים בְּכַוָּנָה כְּלָל, וְאֵינָם עוֹשִׂים בַּעֲבוֹדַת ה' אֲפִלּוּ מַה שֶּׁהָיוּ יְכוֹלִים לַעֲשׂוֹת עֲדַיִן. עַל־כֵּן צָרִיךְ הָאָדָם לְהַשְׂכִּיל מְאֹד עַל דָּבָר זֶה כִּי הַרְבֵּה נְפָשׁוֹת שָׁקְעוּ עַל־יְדֵי זֶה, כִּי הַיֵּאוּשׁ חַס וְשָׁלוֹם, קָשֶׁה מִן הַכֹּל. עַל־כֵּן צְרִיכִין לְהִתְחַזֵּק מְאֹד לֵילֵךְ עִם הַדֶּרֶךְ הַזֶּה הַנִּזְכֶּרֶת לְעֵיל לְחַפֵּשׂ בְּעַצְמוֹ נְקֻדּוֹת טוֹבוֹת בְּכָל פַּעַם, כְּדֵי לְהַחֲיוֹת אֶת עַצְמוֹ וּלְחַזֵּק אֶת עַצְמוֹ תָּמִיד, וְעַל־יְדֵי זֶה יוּכַל לְהִתְפַּלֵּל בְּחֵשֶׁק וּבְחִיּוּת וּבְשִׂמְחָה תָּמִיד וְלָשׁוּב אֶל ה' בֶּאֱמֶת כַּנַּ"ל (שָׁם).
A person must be very careful to follow this path, for it is a great principle and foundation for one who wishes to draw close to Hashem, may He be blessed, so as not to lose his world completely, G-d forbid. The main thing is to distance sadness and black melancholy from himself as much as possible, for the primary reason most people are distant from Hashem, may He be blessed, is because of black melancholy and sadness and because they fall in their minds, seeing the extent of their corruption, that most of their deeds are corrupt, as each one knows in his soul his heart’s afflictions and pains. Because of this, they fall in their minds, and most of them completely despair, may the Merciful One save us, and do not pray with intention at all, and do not do in the service of the Lord even what they could still do. Therefore, a person must be very wise about this matter, for many souls have sunk because of this, for despair, G-d forbid, is harder than anything. Therefore, one must greatly strengthen to follow this path mentioned above, to search in himself for good points each time, to revive himself and strengthen himself always. Through this, he can pray with desire, vitality, and joy always and return to the Lord in truth, as mentioned above (ibid.).
Investigations and External Wisdoms
## Segment 29
הַהִתְרַחֲקוּת הִיא תְּחִלַּת הַהִתְקָרְבוּת, הַיְנוּ כְּשֶׁאָדָם רוֹצֶה לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ אֲזַי עַל פִּי רֹב בָּאִים עָלָיו דִּינִים וְיִסּוּרִים וּמְנִיעוֹת רַבּוֹת וַעֲצוּמוֹת, וְנִדְמֶה לוֹ כְּאִלּוּ מְרַחֲקִים אוֹתוֹ. אֲבָל כָּל זֶה לְטוֹבָה בִּשְׁבִיל הִתְקָרְבוּת. וְצָרִיךְ לְהִתְחַזֵּק וּלְהִתְגַּבֵּר וּלְהִתְאַמֵּץ וְלַעֲמֹד בַּנִּסָּיוֹן הַזֶּה, שֶׁלֹּא יִתְרַחֵק חַס וְשָׁלוֹם עַל־יְדֵי הַיִּסּוּרִים וְהַמְּנִיעוֹת וְהַהִתְרַחֲקוּת, וְאַל יִטְעֶה בְּעַצְמוֹ לוֹמַר, שֶׁמַּרְחִיקִין אוֹתוֹ חַס וְשָׁלוֹם. רַק יֵדַע וְיַאֲמִין שֶׁכָּל מַה שֶּׁעוֹבֵר עָלָיו. הַכֹּל לְטוֹבָתוֹ, כְּדֵי שֶׁיִּתְגַּבֵּר לְהִתְקָרֵב יוֹתֵר, כִּי הַהִתְרַחֲקוּת הִיא רַק בִּשְׁבִיל הִתְקָרְבוּת (עד)
Also, in the matter of drawing close to Hashem, may He be blessed, itself, there is a great evil inclination, that is, sometimes excessive fervor beyond measure comes from the evil inclination, and this is the aspect of “lest they be destroyed in ascending to the Lord” [Exodus 19:21]. One must seek mercy to be saved from this as well (ibid.). One who has judgments upon him, G-d forbid, and has some trouble, may the Merciful One save us, must see to overcome and strengthen himself even more then to be saved from the evil inclination, for then the evil inclination strengthens against him, because the primary root of the evil inclination is might (gevurot) and judgments, may the Merciful One save us (ibid.).
## Segment 31
כא. עֵצָה לְהִתְחַזְּקוּת הוּא הַדִּבּוּר, דְּהַיְנוּ שֶׁאֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל, אַף עַל פִּי כֵן יִתְחַזֵּק גַּם שָׁם לְדַבֵּר דִּבּוּרֵי אֱמֶת דְּהַיְנוּ דִּבּוּרֵי תּוֹרָה וּתְפִלָּה וְיִרְאַת שָׁמַיִם, וְלָשׂוּחַ בֵּינוֹ לְבֵין קוֹנוֹ וְלָשׂוּחַ עִם חֲבֵרוֹ וּמִכָּל שֶׁכֵּן עִם רַבּוֹ, כִּי הַדִּבּוּר יֵשׁ לוֹ כֹּחַ גָּדוֹל לְהַזְכִּיר אֶת הָאָדָם בַּשֵּׁם יִתְבָּרַךְ וּלְחַזְּקוֹ תָּמִיד אֲפִלּוּ בַּמְּקוֹמוֹת הָרְחוֹקִים מֵהַקְּדֻשָּׁה מְאֹד [עַיֵּן דִּבּוּר אוֹת י"ט] (עח)
ל.
כְּשֶׁאָדָם נוֹפֵל מִמַּדְרֵגָתוֹ, וְלִפְעָמִים נְפִילָתוֹ וִירִידָתוֹ גְּדוֹלָה מְאֹד מְאֹד רַחֲמָנָא לִצְלָן, כִּי יֵשׁ שֶׁנּוֹפֵל לִמְקוֹמוֹת מְגֻנִּים מְאֹד שֶׁנִּקְרָאִים בְּחִינוֹת מְקוֹמוֹת הַמְטֻנָּפִים, וְנוֹפֵל לִסְפֵקוֹת וְהִרְהוּרִים רָעִים וּמְגֻנִּים מְאֹד מְאֹד וּלְבִלְבּוּלִים רַבִּים, וְלִבּוֹ סְחַרְחַר שֶׁהַקְּלִפָּה מְעַקֶּמֶת וּמְסַבֶּבֶת לִבּוֹ בְּעַקְמוּמִיּוּת וּבִלְבּוּלִים עֲצוּמִים [עֶס פַאר דְרֵייט דָאס הַארְץ]. אַף עַל פִּי שֶׁבִּמְקוֹמוֹת אֵלּוּ אִי אֶפְשָׁר לִמְצֹא הַשֵּׁם יִתְבָּרַךְ, אַף עַל פִּי כֵן גַּם שָׁם יֵשׁ תַּקָּנָה גְּדוֹלָה, עַל־יְדֵי שֶׁיְּחַפֵּשׂ וִיבַקֵּשׁ מִשָּׁם אֶת הַשֵּׁם יִתְבָּרַךְ וְיִהְיֶה שׁוֹאֵל וּמְבַקֵּשׁ, אַיֵּה מְקוֹם כְּבוֹדוֹ, וְכָל מַה שֶּׁהוּא רוֹאֶה אֶת עַצְמוֹ רָחוֹק בְּיוֹתֵר מִכְּבוֹדוֹ יִתְבָּרַךְ, יִצְטַעֵר וְיִשְׁאַל וִיבַקֵּשׁ יוֹתֵר אַיֵּה מְקוֹם כְּבוֹדוֹ. וְעַל־יְדֵי זֶה בְּעַצְמוֹ שֶׁהוּא מְבַקֵּשׁ וּמְחַפֵּשׂ וּמִתְגַּעְגֵּעַ אַחַר כְּבוֹדוֹ יִתְבָּרַךְ וּמִצְטַעֵר וְצוֹעֵק וְשׁוֹאֵל וּמְבַקֵּשׁ אַיֵּה מְקוֹם כְּבוֹדוֹ, עַל יְדֵי זֶה בְּעַצְמוֹ הוּא עוֹלֶה בְּתַכְלִית הָעֲלִיָּה, כִּי זוֹכֶה לַעֲלוֹת לִבְחִינַת אַיֵּ"ה שֶׁהִיא הַקְּדֻשָּׁה הָעֶלְיוֹנָה מְאֹד מְאֹד. וְזֶה עִקַּר הַתְּשׁוּבָה שֶׁיְּחַפֵּשׂ תָּמִיד וִיבַקֵּשׁ אַיֵּ"ה מְקוֹם כְּבוֹדוֹ כַּנַּ"ל שֶׁעַל־יְדֵי זֶה הַיְּרִידָה נִתְהַפֵּךְ לַעֲלִיָּה גְּדוֹלָה. וְזֶהוּ בְּחִינַת יְרִידָה - תַכְלִית הָעֲלִיָּה, הַמּוּבָא בְּכָל סִפְרֵי קֹדֶשׁ, וְעַיֵּן בִּפְנִים וְהָבֵן שָׁם הֵיטֵב, כִּי עָמֹק הוּא (יב).
When a person falls from his level, and sometimes his fall and descent are very, very great, may the Merciful One save us, for some fall to very vile places called the aspect of filthy places, and fall into doubts, evil and very vile thoughts, many confusions, and his heart spins, for the husk twists and turns his heart with great crookedness and confusions [in Yiddish: es far dreyt das harts]. Even though in these places it is impossible to find Hashem, may He be blessed, nevertheless, even there is a great rectification, through searching and seeking Hashem, may He be blessed, from there, and asking and requesting, “Where is the place of His glory?” [Liturgy]. The more he sees himself further from His glory, may He be blessed, the more he should grieve, ask, and seek, “Where is the place of His glory?” Through this very act of seeking, searching, yearning for His glory, may He be blessed, grieving, crying, asking, and requesting, “Where is the place of His glory?” through this very act, he ascends to the ultimate ascent, for he merits to ascend to the aspect of Ayeh (Where), which is extremely lofty holiness. This is the essence of repentance, to always search and seek, “Where is the place of His glory?” as mentioned above, through which the descent turns into a great ascent. This is the aspect of descent being the purpose of ascent, as brought in all holy books. See within and understand well there, for it is deep (12).
Wisdom is the root of all things; therefore, every individual must guard their intellect from external foolishness, for the primary wisdom to acquire perfection is only divine wisdom. All other wisdoms are nullified wisdoms and are not wisdoms at all (35:1).
## Segment 33
כב. צָרִיךְ לִהְיוֹת תָּמִיד בְּשִׂמְחָה וְלַעֲבֹד אֶת ה' בְּשִׂמְחָה. וְאִם לִפְעָמִים נוֹפֵל מִמַּדְרֵגָתוֹ צָרִיךְ לְחַזֵּק אֶת עַצְמוֹ עִם הַיָּמִים הַקּוֹדְמִים שֶׁהָיָה מַזְרִיחַ לוֹ אֵיזֶה הֶאָרָה קְצָת, וְיֹאחַז אֶת עַצְמוֹ עַתָּה בְּהִתְעוֹרְרוּת וְהַזְּרִיחָה שֶׁהָיָה לוֹ מֵאָז וּמִקֶּדֶם (רכב)
לב.
וְדַע, שֶׁכָּל אֵלּוּ הַנְּפִילוֹת וְהַיְרִידוֹת וְהַבִּלְבּוּלִים וְכוּ' צְרִיכִים בְּהֶכְרֵחַ לַעֲבֹר בָּהֶם קֹדֶם שֶׁנִּכְנָסִין בְּשַׁעֲרֵי הַקְּדֻשָּׁה. וְכָל הַצַּדִּיקִים וְהַיְרֵאִים הָאֲמִתִּיִּים עָבְרוּ בְּכָל זֶה (שם).
Know that all these falls, descents, confusions, etc., one must inevitably pass through before entering the gates of holiness. All the true righteous ones and G-d-fearing people passed through all this (ibid.).
Also, sadness is very harmful and gives strength to the evil inclination. Therefore, one must greatly overcome to gladden his soul through all the ways of the counsels explained in their place, for the primary strengthening is through joy and gladness, as it is written: “For the joy of the Lord is your strength” [Nehemiah 8:10] (ibid.).
## Segment 35
כג. מִי שֶׁהוּא מְעֹרָב בֵּין הַנָּכְרִים, דְּהַיְנוּ שֶׁיֵּשׁ לוֹ עֲסָקִים וּמַשָּׂא וּמַתָּן עִמָּהֶם, צָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ מְאֹד מְאֹד, שֶׁלֹּא יַזִּיק לוֹ חַס וְשָׁלוֹם, לִקְדֻשַּׁת יַהֲדוּתוֹ כִּי בְּקַל יוּכַל לְהִתָּפֵס בְּרִשְׁתָּם חַס וְחָלִילָה. וְצָרִיךְ לְהִתְחַזֵּק מְאֹד וּלְהַזְכִּיר אֶת עַצְמוֹ בְּכָל פַּעַם בִּקְדֻשַּׁת יַהֲדוּתוֹ וּלְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ הַרְבֵּה, שֶׁלֹּא יִלְמַד מִמַּעֲשֵׂיהֶם וְדַרְכֵיהֶם (רמד)
לד.
וְהָעִקָּר - לְחַזֵּק אֶת עַצְמוֹ בְּשִׂמְחָה בְּכָל מִינֵי עֵצוֹת, כִּי עַצְבוּת מַזִּיק מְאֹד, עַל־כֵּן צָרִיךְ לְהִשְׁתַּדֵּל בְּכָל כֹּחוֹ לְהַרְחִיק וּלְגָרֵשׁ אֶת הָעַצְבוּת וְהַמָּרָה שְׁחֹרָה, הֵן עַל־יְדֵי שֶׁיְּחַפֵּשׂ וְיִמְצָא בְּעַצְמוֹ עֲדַיִן נְקֻדּוֹת טוֹבוֹת וְכוּ', הֵן עַל־יְדֵי שֶׁלֹּא עָשַׂנִי גּוֹי, וְעַל פִּי רֹב אִי אֶפְשָׁר לְשַׂמֵּחַ אֶת עַצְמוֹ כִּי אִם עַל־יְדֵי עִנְיְנֵי שְׂחוֹק וּצְחוֹק וְכוּ' כְּמוֹ שֶׁנִּתְבָּאֵר כָּל זֶה בְּאוֹת שִׂמְחָה עַיֵּן שָׁם (שָׁם).
The main thing is to strengthen himself in joy through all kinds of counsels, for sadness is very harmful. Therefore, one must strive with all his strength to distance and expel sadness and black melancholy, whether by searching and finding good points in himself still, etc., or by [the prayer] “Who has not made me a non-Jew.” Generally, it is impossible to gladden oneself except through matters of jest and laughter, etc., as all this is explained in the section on Joy, see there (ibid.).
Therefore, every person must greatly guard their intellect and thought, so that no external thought or external wisdom enters their thought. For all evils, all blemishes, and all sins come from a blemish of thought, G-d forbid, by allowing, G-d forbid, external wisdoms and external thoughts to enter the thought. The primary repentance and rectification for all sins is when one strengthens themselves to expel all external thoughts from their mind and intellect. For wisdom and intellect are the soul, which is the root of everything. When one sanctifies their intellect, that is, their soul, through this, they elevate and restore everything to its root, and this is the essence of repentance (ibid.).
## Segment 37
כד. עִקַּר הַגְּבוּרָה הוּא בַּלֵּב כִּי מִי שֶׁלִּבּוֹ חָזָק אֵינוֹ מִתְיָרֵא מִשּׁוּם אָדָם וּמִשּׁוּם דָּבָר וְהוּא יָכוֹל לַעֲשׂוֹת גְּבוּרוֹת נוֹרָאוֹת וְלִכְבֹּשׁ מִלְחָמוֹת חֲזָקוֹת עַל־יְדֵי חֹזֶק וְאֹמֶץ לִבּוֹ, שֶׁאֵינוֹ מִתְפַּחֵד וְרָץ לְקִשְׁרֵי הַמִּלְחָמָה הַחֲזָקָה. וּכְמוֹ כֵּן הוּא מַמָּשׁ בַּעֲבוֹדַת ה' וְהָבֵן הֵיטֵב (רמט)
לו.
לְפִי גְּדֻלַּת הַשֵּׁם יִתְבָּרַךְ וְעֹצֶם רוֹמְמוּתוֹ יִתְבָּרַךְ, בִּתְנוּעָה קַלָּה בְּעַלְמָא וּבְהִסְתַּכְּלוּת בְּעַלְמָא שֶׁאֵינוֹ כָּרָאוּי לְפִי כְּבוֹדוֹ יִתְבָּרַךְ הָיָה רָאוּי לָבוֹא עַל הָאָדָם מַה שֶּׁרָאוּי חַס וְחָלִילָה, אַךְ הַשֵּׁם יִתְבָּרַךְ מָלֵא רַחֲמִים, וְכָל הָעוֹלָם מָלֵא רַחֲמָנוּת וְהוּא יִתְבָּרַךְ רוֹצֶה מְאֹד בְּהָעוֹלָם. עַל־כֵּן אֲהוּבִי, אָחִי, אַתָּה הַמְעַיֵּן, נַפְשִׁי וּלְבָבִי, חֲזַק וֶאֱמַץ מְאֹד וּבְטַח בַּה', כִּי לֹא יַעֲזֹב אוֹתְךָ. כִּי כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, הַכֹּל לְטוֹבָתְךָ, וְתִסְמֹךְ עַל רַחֲמָיו הַמְרֻבִּים בְּלִי שִׁעוּר, כִּי הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר. וְיֵשׁ עִנְיָן שֶׁמִּתְהַפֵּךְ הַכֹּל לְטוֹבָה וּזְדוֹנוֹת נִתְהַפְּכִין לִזְכֻיּוֹת רַק חֲזַק וֶאֱמַץ (מט).
According to the greatness of Hashem, may He be blessed, and the magnitude of His exaltation, may He be blessed, for an arbitrary slight movement or an arbitrary glance that is not fitting for His glory, may He be blessed, it would be fitting to come upon the person what is fitting (-deserved), Heaven forbid. But Hashem, may He be blessed, is full of mercy, and the whole world is so pitiful, and He, may He be blessed, greatly desires the world. Therefore, my beloved, my brother, you the reader, my soul and heart, be very strong and courageous and trust in Hashem, for He will not abandon you. For everything that transpires over you (-that you are going through), it is all for your benefit, and rely on His mercies which are abundant without measure, for Hashem, may He be blessed, is very great, and His greatness has no limit. [And] There is a concept [-Divine plan] that everything turns around to be good, and willful sins turn into merits, just be strong and courageous (49).
Distancing is the beginning of drawing close, that is, when a person wants to draw close to Hashem, may He be blessed, usually judgments, afflictions, and many powerful obstacles come upon him, and it seems to him as if they are distancing him. But all this is for good, for the sake of drawing close.
## Segment 39
כה. כְּשֶׁנּוֹפֵל אָדָם מִמַּדְרֵגָתוֹ, יֵדַע שֶׁמִּן הַשָּׁמַיִם הוּא, כִּי הִתְרַחֲקוּת הִיא תַּכְלִית הַהִתְקָרְבוּת, עַל־כֵּן נָפַל כְּדֵי שֶׁיִּתְעוֹרֵר יוֹתֵר לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ. וַעֲצָתוֹ שֶׁיַּתְחִיל מֵחָדָשׁ לִכְנֹס בַּעֲבוֹדַת ה' כְּאִלּוּ לֹא הִתְחִיל עֲדַיִן כְּלָל מֵעוֹלָם. וְזֶה כְּלָל גָּדוֹל בַּעֲבוֹדַת ה' שֶׁצְּרִיכִין מַמָּשׁ בְּכָל יוֹם לְהַתְחִיל מֵחָדָשׁ (רסא)
לח.
הַיֵּצֶר הָרָע נוֹקֵשׁ בָּאָדָם בְּכָל פַּעַם וּמְעוֹרְרוֹ לְמַה שֶּׁמְּעוֹרְרוֹ. וְאַף אִם אֵין הָאָדָם שׁוֹמֵעַ לוֹ וּפוֹנֶה עֹרֶף מִמֶּנּוּ, אַף עַל פִּי כֵן הוּא נוֹקֵשׁ בּוֹ עוֹד פַּעַם שֵׁנִי וּשְׁלִישִׁי וּרְבִיעִי וְיוֹתֵר. אֲבָל אִם הָאָדָם הוּא חָזָק בְּדַעְתּוֹ וְעַקְשָׁן נֶגֶד הַיֵּצֶר הָרָע וְאֵינוֹ פּוֹנֶה אֵלָיו כְּלָל, אֲזַי הַיֵּצֶר הָרָע נִסְתַּלֵּק וְהוֹלֵךְ לוֹ. וְכֵן בִּתְפִלָּה בְּעִנְיַן הַמַּחֲשָׁבוֹת הַבָּאִים לְבַלְבְּלוֹ הוּא מַמָּשׁ כַּנַּ"ל, שֶׁהַמַּחֲשָׁבָה בָּאָה כַּמָּה פְּעָמִים פַּעַם אַחַר פַּעַם לְבַלְבְּלוֹ. וְצָרִיךְ לִהְיוֹת חֲזַק לְבַל לְהִסְתַּכֵּל עָלֶיהָ כְּלָל בְּשׁוּם אֹפֶן וְעַיֵּן בִּמְקוֹמוֹת אֲחֵרִים מִזֶּה (נא).
The evil inclination knocks at a person each time and arouses him to what it arouses. Even if the person does not listen to it and turns his back on it, nevertheless, it knocks at him again a second, third, fourth time, and more. But if the person is strong in his mind and stubborn against the evil inclination and does not turn to it at all, then the evil inclination departs and goes away. So too in prayer, regarding the thoughts that come to confuse him, it is literally as mentioned above, that the thought comes several times, one after another, to confuse him. He must be strong not to look at it at all in any way, and see in other places regarding this (51).
The abundance of wisdoms, particularly the wisdom of philosophy, is extremely harmful, for the primary strengthening of the heart to acquire true wisdom and intellect is only through good deeds. But one whose intellect exceeds their good deeds lacks the strength in their heart to contain their intellect, and then the intellect causes them to sin further. These are the philosophers who lack a pure heart, and their heart cannot receive the intellect in holiness, truly and appropriately, because their heart is weak and deficient. Especially those who commit adultery and engage in the wisdom of philosophy—it is extremely harmful to them, for through adultery, their heart is greatly deficient, and their heart lacks the capacity to contain the intellect within it, to distance themselves from sins and cleave to the Blessed Name through it, which is the essence of true intellect. On the contrary, through their intellect, they cause further sin, harming themselves and the entire world more than snakes, scorpions, and all kinds of harmful and evil creatures in the world, G-d save us. For they blaspheme and curse upward with their wisdom, against the holy Torah, particularly against the sages of the Talmud and the righteous ones who follow them, may their memory be a blessing, as is known and widely recognized. May the Master of Mercy protect the remnant of Israel from them and their multitude (55:6).
## Segment 41
כו. כְּשֶׁמַּתְחִיל הָאָדָם לְהִסְתַּכֵּל עַל עַצְמוֹ וְרוֹאֶה, שֶׁרָחוֹק מִטּוֹב וְהוּא מָלֵא עֲווֹנוֹת, אֲזַי יָכוֹל לִפֹּל עַל־יְדֵי זֶה וְלֹא יוּכַל לְהִתְפַּלֵּל כְּלָל, עַל־כֵּן הוּא מְחֻיָּב לְחַפֵּשׂ וּלְבַקֵּשׁ וְלִמְצֹא בְּעַצְמוֹ אֵיזֶה טוֹב. כִּי אֵיךְ אֶפְשָׁר שֶׁלֹּא עָשָׂה מִיָּמָיו אֵיזֶה מִצְוָה אוֹ דָּבָר טוֹב. וְאַף כְּשֶׁמַּתְחִיל לְהִסְתַּכֵּל בְּאוֹתוֹ טוֹב שֶׁעָשָׂה, הוּא רוֹאֶה, שֶׁהַטּוֹב בְּעַצְמוֹ הוּא מָלֵא פְּצָעִים וְאֵין בּוֹ מְתֹם, כִּי הַטּוֹב מְעֹרָב בִּפְנִיּוֹת וּבִפְסֹלֶת הַרְבֵּה, אַף עַל פִּי כֵן אֵיךְ אֶפְשָׁר שֶׁלֹּא יִהְיֶה בְּהַמְּעַט טוֹב אֵיזֶה נְקֻדָּה טוֹבָה. וְכֵן צָרִיךְ לְחַפֵּשׂ וּלְבַקֵּשׁ עַד שֶׁיִּמְצָא בְּעַצְמוֹ עוֹד אֵיזֶה דָּבָר טוֹב, וְאַף שֶׁגַּם זֶה הַטּוֹב מְעֹרָב גַּם כֵּן בִּפְסֹלֶת הַרְבֵּה, עִם כָּל זֶה עַל כָּל פָּנִים יֵשׁ בּוֹ אֵיזֶה נְקֻדָּה טוֹבָה. וְכֵן יְחַפֵּשׂ וִיבַקֵּשׁ עוֹד עַד שֶׁיִּמְצָא בְּעַצְמוֹ עוֹד אֵיזֶה נֶקֻדּוֹת טוֹבוֹת וְעַל־יְדֵי זֶה שֶׁמּוֹצֵא בְּעַצְמוֹ אֵיזֶה זְכוּת וָטוֹב, עַל־יְדֵי זֶה יוֹצֵא בֶּאֱמֶת מִכַּף חוֹבָה לְכַף זְכוּת וְיוּכַל לָשׁוּב בִּתְשׁוּבָה. וְעַל־יְדֵי זֶה יוּכַל לְהַחֲיוֹת אֶת עַצְמוֹ וּלְחַזֵּק אֶת עַצְמוֹ וּלְשַׂמֵּחַ אֶת עַצְמוֹ אֵיךְ שֶׁהוּא, וְאָז יוּכַל לְהִתְפַּלֵּל וּלְזַמֵּר וּלְהוֹדוֹת לַשֵּׁם (רפב)
מ.
כְּבָר מְבֹאָר, שֶׁאֵין שׁוּם יֵאוּשׁ בָּעוֹלָם כְּלָל, וּבָזֶה בְּעַצְמוֹ שֶׁהוּא רוֹאֶה אֶת עַצְמוֹ רָחוֹק מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ בְּתַכְלִית הָרִחוּק, בָּזֶה בְּעַצְמוֹ רָאוּי לוֹ לְהַחֲיוֹת אֶת עַצְמוֹ, מֵאַחַר שֶׁעַל כָּל פָּנִים הוּא יוֹדֵעַ שֶׁהוּא רָחוֹק, כִּי הָיָה אֶפְשָׁר שֶׁיִּהְיֶה רָחוֹק כָּל כָּךְ עַד שֶׁלֹּא יֵדַע כְּלָל שֶׁהוּא רָחוֹק. וּמֵאַחַר שֶׁעַל כָּל פָּנִים הוּא יוֹדֵעַ גֹּדֶל רִחוּקוֹ אַף עַל פִּי שֶׁבֶּאֱמֶת הוּא כֵּן, אַף עַל פִּי כֵן זֶה בְּעַצְמוֹ הוּא חָשׁוּב אֵצֶל הַשֵּׁם יִתְבָּרַךְ מַה שֶּׁעַל כָּל פָּנִים הוּא יוֹדֵעַ רִחוּקוֹ וְעַל־יְדֵי זֶה בְּעַצְמוֹ רָאוּי לוֹ לְהַחֲיוֹת אֶת עַצְמוֹ וּלְחַזֵּק אֶת עַצְמוֹ בְּכָל מַה שֶּׁיּוּכַל (סח).
It has already been explained that there is no despair in the world at all, and in this very fact that he sees himself very far from Hashem, may He be blessed, at the ultimate distance, in this very fact, he should revive himself, since at the very least, he knows that he is far. For it could have been that he is so far that he does not know at all that he is far. Since he at least knows the extent of his distance, even though it is truly so, nevertheless, this very fact is significant to Hashem, may He be blessed, that he at least knows his distance. Through this very fact, he should revive himself and strengthen himself in whatever he can (68).
He must strengthen, overcome, strive, and stand in this trial, not to be distanced, G-d forbid, by the afflictions, obstacles, and distancing, and not err in himself to say that they are distancing him, G-d forbid. Rather, he should know and believe that everything that passes over him is for his benefit, so that he will overcome to draw closer more, for distancing is only for the sake of drawing close (74).
## Segment 43
כז. צָרִיךְ הָאָדָם לִזָּהֵר מְאֹד לֵילֵךְ עַל דֶּרֶךְ זֶה, כִּי הוּא כְּלָל וִיסוֹד גָּדוֹל לְמִי שֶׁיִּרְצֶה לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ לְבַל יְאַבֵּד עוֹלָמוֹ לְגַמְרֵי חַס וְשָׁלוֹם. כִּי הָעִקָּר הוּא לְהַרְחִיק מֵעַצְמוֹ עַצְבוּת וּמָרָה שְׁחֹרָה בְּכָל מַה דְּאֶפְשָׁר, כִּי רֹב בְּנֵי אָדָם שֶׁרְחוֹקִים מֵהַשֵּׁם יִתְבָּרַךְ, עִקַּר רִחוּקָם הוּא מֵחֲמַת מָרָה שְׁחֹרָה וְעַצְבוּת וּמֵחֲמַת שֶׁנּוֹפְלִים בְּדַעְתָּם, עַל־יְדֵי שֶׁרוֹאִים בְּעַצְמָם עֹצֶם קִלְקוּלָם שֶׁרֹב מַעֲשֵׂיהֶם מְקֻלְקָלִים, כְּפִי מַה שֶּׁיּוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ אֶת נִגְעֵי לְבָבוֹ וּמַכְאוֹבָיו. וּמֵחֲמַת זֶה הֵם נוֹפְלִים בְּדַעְתָּם, וְרֻבָּם מְיָאֲשִׁים עַצְמָן לְגַמְרֵי רַחֲמָנָא לִצְלָן, וְאֵינָם מִתְפַּלְּלִים בְּכַוָּנָה כְּלָל, וְאֵינָם עוֹשִׂים בַּעֲבוֹדַת ה' אֲפִלּוּ מַה שֶּׁהָיוּ יְכוֹלִים לַעֲשׂוֹת עֲדַיִן. עַל־כֵּן צָרִיךְ הָאָדָם לְהַשְׂכִּיל מְאֹד עַל דָּבָר זֶה כִּי הַרְבֵּה נְפָשׁוֹת שָׁקְעוּ עַל־יְדֵי זֶה, כִּי הַיֵּאוּשׁ חַס וְשָׁלוֹם, קָשֶׁה מִן הַכֹּל. עַל־כֵּן צְרִיכִין לְהִתְחַזֵּק מְאֹד לֵילֵךְ עִם הַדֶּרֶךְ הַזֶּה הַנִּזְכֶּרֶת לְעֵיל לְחַפֵּשׂ בְּעַצְמוֹ נְקֻדּוֹת טוֹבוֹת בְּכָל פַּעַם, כְּדֵי לְהַחֲיוֹת אֶת עַצְמוֹ וּלְחַזֵּק אֶת עַצְמוֹ תָּמִיד, וְעַל־יְדֵי זֶה יוּכַל לְהִתְפַּלֵּל בְּחֵשֶׁק וּבְחִיּוּת וּבְשִׂמְחָה תָּמִיד וְלָשׁוּב אֶל ה' בֶּאֱמֶת כַּנַּ"ל (שָׁם)
מב.
וַאֲפִלּוּ מִי שֶׁנָּפַל חַס וְשָׁלוֹם, מְאֹד מְאֹד וּמֻנָּח בִּשְׁאוֹל תַּחְתִּיּוֹת חַס וְשָׁלוֹם, אַף עַל פִּי כֵן יֵּשׁ לוֹ תַּקָּנָה גְּדוֹלָה עַל־יְדֵי הַצַּדִּיק הַגָּדוֹל הָאֲמִתִּי, כִּי עַל יָדוֹ יְכוֹלִין הַכֹּל לְקַבֵּל חִיּוּת מֵהַקְּדֻשָּׁה בְּכָל מָקוֹם שֶׁהֵם. עַל־כֵּן בֶּאֱמֶת אֵין שׁוּם יֵאוּשׁ בָּעוֹלָם כְּלָל [קַיין יֵאוּשׁ אִיז גָאר נִיט פַאר הַאנְדִין] וְאֵיךְ שֶׁהוּא אֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל רַחֲמָנָא לִצְלָן, אַף עַל פִּי כֵן מֵאַחַר שֶׁמְּחַזֵּק אֶת עַצְמוֹ בְּמַה שֶּׁהוּא עֲדַיִן, יֵשׁ לוֹ תִּקְוָה לָשׁוּב וְלַחֲזֹר אֵלָיו יִתְבָּרַךְ. וְהָעִקָּר הוּא מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי כִּי גַּם צְעָקָה מִשְּׁאוֹל תַּחְתִּיּוֹת אֵינָהּ נֶאֱבֶדֶת לְעוֹלָם, וְיִצְעַק וְיִצְעַק וְיִצְעַק וְלֹא יִתְיָאֵשׁ עַצְמוֹ מִן הַצְּעָקָה לְעוֹלָם, רַק יִצְעַק וְיִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ תָּמִיד יִהְיֶה אֵיךְ שֶׁיִּהְיֶה עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמָיִם (שָׁם).
Even one who has fallen very, very greatly, G-d forbid, and is literally in the lowest depths of Sheol, G-d forbid, nevertheless, he has a great rectification through the true great righteous one, for through him, everyone can receive vitality from holiness in every place they are. Therefore, in truth, there is no despair in the world at all [in Yiddish: kayn ye’ush iz gar nit farhandin], and however he is, even if he has fallen to the place he has fallen, may the Merciful One save us, nevertheless, since he strengthens himself in what he still is, he has hope to return and come back to Him, may He be blessed. The main thing is, “From the belly of Sheol I cried” [Jonah 2:3], for even a cry from the lowest depths of Sheol is never lost forever. He should cry and cry and cry and never despair of the cry forever, but cry and supplicate before Hashem, may He be blessed, always, however he is, until “the Lord looks down and sees from heaven” [Lamentations 3:50] (ibid.).
Through evil speech, the wisdoms of philosophy grow stronger and spread in the world, which is the aspect of the impurity of the serpent, and it greatly harms the world, G-d save us (63).
## Segment 45
כח. יֵשׁ נְשָׁמוֹת שֶׁנָּפְלוּ וּצְרִיכִים לְהַחֲיוֹתָם וְלַהֲשִׁיבָם בְּכָל מִינֵי מַטְעַמִּים, הַמְּשִׁיבִין אֶת הַנֶּפֶשׁ. וְעַל־יְדֵי הִתְנוֹצְצוּת הַמֹּחִין בְּחִינַת תְּפִלִּין שֶׁזּוֹכִין עַל־יְדֵי שֶׁמְּשַׁבְּרִין הִתְגַּבְּרוּת הִרְהוּרֵי נִאוּף [כְּמוֹ שֶׁמּוּבָא בִּבְרִית אוֹת כ"ז] עַל־יְדֵי זֶה נַעֲשִׂין דִּבּוּרִים כְּשֵׁרִים לְהַחֲיוֹת וּלְהָשִׁיב אֶת אֵלּוּ הַנְּשָׁמוֹת הַנְּפוּלוֹת (ח"ב. ה. ח' ט')
מד.
אִם אַתָּה מַאֲמִין שֶׁיְּכוֹלִים לְקַלְקֵל, תַּאֲמִין שֶׁיְּכוֹלִין לְתַקֵּן (קיב).
If you believe that one can damage, believe that one can repair (112).
A counsel for strengthening is speech, that is, even if he has fallen to the place he has fallen, nevertheless, he should strengthen himself there to speak words of truth, that is, words of Torah, prayer, and fear of Heaven, and to converse between himself and his Creator, and with his friend, and all the more so with his teacher.
## Segment 47
כט. אָסוּר לְאָדָם לְיָאֵשׁ אֶת עַצְמוֹ חַס וְשָׁלוֹם וַאֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל, חַס וְשָׁלוֹם, וּמֻנָּח בִּשְׁאוֹל תַּחְתִּיּוֹת מַמָּשׁ רַחֲמָנָא לִצְלָן, אַף אַל פִּי כֵן אַל יִתְיָאֵשׁ עַצְמוֹ מֵהַשֵּׁם יִתְבָּרַךְ בְּשׁוּם אֹפֶן בָּעוֹלָם, כִּי גַּם מִשָּׁם יְכוֹלִין לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. וְהַצַּדִּיק הָאֱמֶת אֵינוֹ נִקְרָא בְּשֵׁם צַדִּיק כִּי אִם כְּשֶׁיֵּשׁ לוֹ זֶה הַכֹּחַ, שֶׁיּוּכַל לְהַחֲיוֹת וּלְהָרִים אֶת אֵלּוּ שֶׁנָּפְלוּ מְאֹד מְאֹד, לְחַזְּקָם וּלְאַמְּצָם לְעוֹרְרָם וְלַהֲקִיצָם וּלְגַלּוֹת לָהֶם, כִּי עֲדַיִן ה' אִתָּם וְעִמָּם וְאֶצְלָם וְקָרוֹב לָהֶם כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. וְכֵן לְהֵפֶךְ, צָרִיךְ הַצַּדִּיק לְהַרְאוֹת לְאֵלּוּ שֶׁהֵם בְּמַדְרֵגָה גְּדוֹלָה, שֶׁעֲדַיִן אֵינָם יוֹדְעִים כְּלָל בִּידִיעָתוֹ יִתְבָּרַךְ בְּחִינַת מֶה חָמִיתָ מַה פִּשְׁפַּשְׁתָּ וְכוּ' (ז, ז')
א.
זֶה שֶׁאָנוּ רוֹאִים, שֶׁלִּפְעָמִים נִתְלַהֵב הָאָדָם בְּתוֹךְ הַתְּפִלָּה וְאוֹמֵר כַּמָּה תֵּבוֹת בְּהִתְלַהֲבוּת גָּדוֹל, זֶה בְּחֶמְלַת ה' עָלָיו, שֶׁנִּפְתַּח לוֹ אוֹר אֵין סוֹף וְהֵאִיר לוֹ. וּכְשֶׁרוֹאֶה אָדָם הִתְנוֹצְצוּת הַזֹּאת אַף עַל גַּב דְּאִיהוּ לָא חָזֵי מַזְלֵיהּ חָזֵי, תֵּכֶף נִתְלַהֵב נִשְׁמָתוֹ לִדְבֵקוּת גָּדוֹל לְדַבֵּק אֶת עַצְמוֹ בְּאוֹר אֵין סוֹף וּכְשִׁעוּר הִתְגַּלּוּת אֵין סוֹף. לְפִי מִנְיַן הַתֵּבוֹת שֶׁנִּפְתְּחוּ וְהִתְנוֹצְצוּ, כָּל אֵלּוּ הַתֵּבוֹת אוֹמֵר בִּדְבֵקוּת גָּדוֹל וּבִמְסִירוּת נַפְשׁוֹ וּבְבִטּוּל כֹּחוֹתָיו. וּבְשָׁעָה שֶׁנִּתְבַּטֵּל לְגַבֵּי אֵין סוֹף, אֲזַי הוּא בִּבְחִינַת וְלֹא יָדַע אִישׁ, שֶׁאֲפִלּוּ הוּא בְּעַצְמוֹ אֵינוֹ יוֹדֵעַ מֵעַצְמוֹ, אֲבָל זֹאת הַבְּחִינָה צָרִיךְ לִהְיוֹת בְּרָצוֹא וָשׁוֹב כְּדֵי שֶׁיִּתְקַיֵּם יֵשׁוּתוֹ שֶׁלֹּא יִסְתַּלֵּק קֹדֶם זְמַנּוֹ חַס וְשָׁלוֹם. כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בַּעֲבוֹדָתֵנוּ. בִּשְׁבִיל זֶה צָרִיךְ שֶׁלֹּא יִשָּׁאֵר כֵּן אֶלָּא עֵת שֶׁיָּבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ וְיִטֹּל נִשְׁמָתוֹ אֲזַי יִתְבַּטֵּל בָּאֵין סוֹף בְּתַכְלִית כְּפִי מַה שֶּׁיִּזְכֶּה (ד, ט').
That we see sometimes a person becomes enflamed during prayer and says several words with great fervor, this is through the compassion of the Lord upon him, that the light of the Infinite (Ein Sof) opened to him and illuminated him. When a person sees this spark, even though “he does not see, his mazal sees” [Talmud, Megillah 3a], his soul immediately becomes enflamed with great attachment to cleave to the light of the Infinite, according to the measure of the revelation of the Infinite. According to the number of words that opened and sparked, all those words he says with great attachment, self-sacrifice, and nullification of his faculties. At the moment he is nullified to the Infinite, he is in the aspect of “and no man knew” [Deuteronomy 34:6], that even he himself does not know himself. But this aspect must be in running and returning (ratzo v’shov) [Ezekiel 1:14] so that his existence is sustained and he does not depart before his time, G-d forbid. For the Holy One, blessed be He, desires our service. Therefore, he must not remain so except until the time when the Holy One, blessed be He, Himself comes and takes his soul, then he will be nullified in the Infinite to the ultimate extent according to what he merits (4, 9).
For speech has great power to remind a person of Hashem, may He be blessed, and to strengthen him always, even in places very far from holiness [see Speech, item 19] (78). One must always be in joy and serve the Lord in joy. If sometimes he falls from his level, he must strengthen himself with the earlier days when some illumination shone upon him, and hold fast now to the arousal and illumination he had then and before (262). One who is mixed among foreigners, that is, who has business and commerce with them, must guard himself very, very much, so that it does not harm, G-d forbid, the holiness of his Judaism, for he can easily be caught in their net, G-d forbid. He must strengthen himself greatly and remind himself each time of the holiness of his Judaism and request much from Hashem, may He be blessed, not to learn from their deeds and ways (244).
## Segment 48
כְּשֶׁאָדָם נוֹפֵל מִמַּדְרֵגָתוֹ, וְלִפְעָמִים נְפִילָתוֹ וִירִידָתוֹ גְּדוֹלָה מְאֹד מְאֹד רַחֲמָנָא לִצְלָן, כִּי יֵשׁ שֶׁנּוֹפֵל לִמְקוֹמוֹת מְגֻנִּים מְאֹד שֶׁנִּקְרָאִים בְּחִינוֹת מְקוֹמוֹת הַמְטֻנָּפִים, וְנוֹפֵל לִסְפֵקוֹת וְהִרְהוּרִים רָעִים וּמְגֻנִּים מְאֹד מְאֹד וּלְבִלְבּוּלִים רַבִּים, וְלִבּוֹ סְחַרְחַר שֶׁהַקְּלִפָּה מְעַקֶּמֶת וּמְסַבֶּבֶת לִבּוֹ בְּעַקְמוּמִיּוּת וּבִלְבּוּלִים עֲצוּמִים [עֶס פַאר דְרֵייט דָאס הַארְץ]. אַף עַל פִּי שֶׁבִּמְקוֹמוֹת אֵלּוּ אִי אֶפְשָׁר לִמְצֹא הַשֵּׁם יִתְבָּרַךְ, אַף עַל פִּי כֵן גַּם שָׁם יֵשׁ תַּקָּנָה גְּדוֹלָה, עַל־יְדֵי שֶׁיְּחַפֵּשׂ וִיבַקֵּשׁ מִשָּׁם אֶת הַשֵּׁם יִתְבָּרַךְ וְיִהְיֶה שׁוֹאֵל וּמְבַקֵּשׁ, אַיֵּה מְקוֹם כְּבוֹדוֹ, וְכָל מַה שֶּׁהוּא רוֹאֶה אֶת עַצְמוֹ רָחוֹק בְּיוֹתֵר מִכְּבוֹדוֹ יִתְבָּרַךְ, יִצְטַעֵר וְיִשְׁאַל וִיבַקֵּשׁ יוֹתֵר אַיֵּה מְקוֹם כְּבוֹדוֹ. וְעַל־יְדֵי זֶה בְּעַצְמוֹ שֶׁהוּא מְבַקֵּשׁ וּמְחַפֵּשׂ וּמִתְגַּעְגֵּעַ אַחַר כְּבוֹדוֹ יִתְבָּרַךְ וּמִצְטַעֵר וְצוֹעֵק וְשׁוֹאֵל וּמְבַקֵּשׁ אַיֵּה מְקוֹם כְּבוֹדוֹ, עַל יְדֵי זֶה בְּעַצְמוֹ הוּא עוֹלֶה בְּתַכְלִית הָעֲלִיָּה, כִּי זוֹכֶה לַעֲלוֹת לִבְחִינַת אַיֵּ"ה שֶׁהִיא הַקְּדֻשָּׁה הָעֶלְיוֹנָה מְאֹד מְאֹד. וְזֶה עִקַּר הַתְּשׁוּבָה שֶׁיְּחַפֵּשׂ תָּמִיד וִיבַקֵּשׁ אַיֵּ"ה מְקוֹם כְּבוֹדוֹ כַּנַּ"ל שֶׁעַל־יְדֵי זֶה הַיְרִידָה נִתְהַפֵּךְ לַעֲלִיָּה גְּדוֹלָה. וְזֶהוּ בְּחִינַת יְרִידָה - תַכְלִית הָעֲלִיָּה, הַמּוּבָא בְּכָל סִפְרֵי קֹדֶשׁ, וְעַיֵּן בִּפְנִים וְהָבֵן שָׁם הֵיטֵב, כִּי עָמֹק הוּא (יב)
Through the melody of the great, true righteous individual, they elevate the souls that fell into the aforementioned heresy, for which there is no repentance (ibid., 5).
## Segment 50
לא. צָרִיךְ לִהְיוֹת עַקְשָׁן גָּדוֹל בַּעֲבוֹדַת ה', וְהָבֵן הַדָּבָר הֵיטֵב, כִּי עַל כָּל אָדָם שֶׁרוֹצֶה לִכָּנֵס בַּעֲבוֹדַת ה' וַאֲפִלּוּ הַקָּטָן שֶׁבַּקְּטַנִּים בְּהֶכְרֵחַ, שֶׁיַּעֲבֹר עָלָיו עֲלִיּוֹת וִירִידוֹת בְּלִי מִסְפָּר וְכַמָּה מִינֵי נְפִילוֹת וְהַשְׁלָכוֹת, כִּי לִפְעָמִים יֵשׁ שֶׁמַּפִּילִין אֶחָד בְּכַוָּנָה מֵעֲבוֹדַת ה'. וְעַל כָּל זֶה צְרִיכִין לְהִתְחַזְּקוּת גָּדוֹל בְּלִי שִׁעוּר וְכַמְבֹאָר מִזֶּה קְצָת לְמַעְלָה. וְכַמָּה פְּעָמִים הוּא צָרִיךְ לְהִתְחַזֵּק וּלְהִתְאַחֵז עַצְמוֹ רַק בְּדֶרֶךְ עַקְשָׁנוּת וּצְרִיכִין עַקְשָׁנוּת גָּדוֹל מְאֹד מְאֹד בָּזֶה, וּזְכֹר דָּבָר זֶה הֵיטֵב, כִּי תִּצְטָרֵךְ לָזֶה מְאֹד (מח)
ד.
דַּע, שֶׁיֵּשׁ אוֹר שֶׁהוּא לְמַעְלָה מִנַּפְשִׁין רוּחִין וְנִשְׁמָתִין וְהוּא אוֹר אֵין סוֹף, וְאַף עַל פִּי שֶׁאֵין הַשֵּׂכֶל מַשִּׂיג אוֹתוֹ, אַף עַל פִּי כֵן רְדִיפָה דְּמַחֲשָׁבָה לְמִרְדַּף אַבַּתְרֵיהּ. וְעַל יְדֵי עֲשִׂיַּת הַמִּצְווֹת בְּשִׂמְחָה זוֹכִין לְהַשִּׂיג אוֹתוֹ עַל־יְדֵי הָרְדִיפָה וְהַמְעַכֵּב בִּבְחִינוֹת מָטֵי וְלָא מָטֵי. וְנַעֲשִׂין תִּשְׁעָה הֵיכָלִין דְּלָאו אִנּוּן נְהוֹרִין וְלָא רוּחִין וְלָא נִשְׁמָתִין וְלֵית מָאן דְּקַיְּמָא בְּהוּ וְלָא מִתְדַּבְּקִין וְלָא מִתְיַדְּעִין. אַשְׁרֵי מִי שֶׁזּוֹכֶה שֶׁיִּרְדֹּף מַחֲשַׁבְתּוֹ לְהַשִּׂיג הַשָּׂגוֹת אֵלּוּ אַף עַל פִּי שֶׁאֵין יְכֹלֶת בְּיַד הַשֵּׂכֶל לְהַשִּׂיג אוֹתָם כִּי לָא מִתְדַּבְּקִין וְלָא מִתְיַידְּעִין. [וְעַיֵּן בִּפְנִים בְּסִימָן כ"ד] (כד).
Know that there is a light that is above souls, spirits, and neshamot, and it is the light of the Infinite (Ein Sof). Although the intellect cannot attain it, nevertheless, there is a pursuit of thought to chase after it. Through performing mitzvot with joy, one merits to attain it through this pursuit, and the hindrance is in the aspects of “reaching and not reaching” [Zohar]. Nine halls are formed that are neither lights, nor spirits, nor neshamot, and there is no one who stands in them, nor are they attached, nor are they known. Happy is one who merits that his thought pursues to attain these attainments, even though the intellect has no ability to attain them, for they are neither attached nor known. [See within, item 24] (24).
The essence of might is in the heart, for one whose heart is strong fears no person or thing and can perform awesome acts of might and conquer strong battles through the strength and courage of his heart, which does not fear and runs to the bonds of strong battle. So too, it is literally in the service of the Lord, and understand this well (249). When a person falls from his level, he should know that it is from heaven, for distancing is the purpose of drawing close, and therefore he fell so that he will be aroused more to draw close to Hashem, may He be blessed.
## Segment 52
לב. וְדַע, שֶׁכָּל אֵלּוּ הַנְּפִילוֹת וְהַיְרִידוֹת וְהַבִּלְבּוּלִים וְכוּ' צְרִיכִים בְּהֶכְרֵחַ לַעֲבֹר בָּהֶם קֹדֶם שֶׁנִּכְנָסִין בְּשַׁעֲרֵי הַקְּדֻשָּׁה. וְכָל הַצַּדִּיקִים וְהַיְרֵאִים הָאֲמִתִּיִּים עָבְרוּ בְּכָל זֶה (שם)
ו.
עַל־יְדֵי הַתּוֹרָה וְהַמִּצְווֹת מַמְשִׁיכִין הַשָּׂגַת אֱלֹקוּתוֹ יִתְבָּרַךְ, כִּי כָּל אוֹת שֶׁבַּתּוֹרָה וְכָל מִצְוָה וּמִצְוָה הִיא בְּחִינַת צִמְצוּם לְהַשִּׂיג עַל יָדוֹ הַשָּׂגַת אֱלֹקוּתוֹ יִתְבָּרַךְ (שָׁם ג').
Through Torah and mitzvot, one draws down the attainment of His divinity, may He be blessed, for every letter in the Torah and every mitzvah is an aspect of contraction to attain through it the attainment of His divinity, may He be blessed (ibid., 3).
Through charity, one nullifies the power of the serpent, which is the root of the wisdom of nature, and through this, one is automatically saved from the aforementioned evil beasts, who are the scholars of nature. Sometimes, even when they are subdued, they return and cast some doubt regarding the Divine Will, whether everything is conducted solely by the Will of the Blessed One. Then one must return and increase in charity. For charity always subdues and humbles the wisdom of nature and reveals that everything is conducted solely by the Will of the Blessed One (ibid., 9).
## Segment 54
לג. וְאִם אַתָּה רָחוֹק מְאֹד מְאֹד מִמֶּנּוּ יִתְבָּרַךְ וְנִדְמֶה לְךָ שֶׁאַתָּה פּוֹגֵם מַמָּשׁ בְּכָל שָׁעָה נֶגְדּוֹ יִתְבָּרַךְ. נֶגֶד זֶה תֵּדַע שֶׁאִישׁ כָּזֶה שֶׁהוּא מְגֻשָּׁם כָּל כָּךְ, כָּל תְּנוּעָה וּתְנוּעָה שֶׁהוּא מְנַתֵּק אֶת עַצְמוֹ מְעַט מְעַט מִן גַּשְׁמִיּוּתוֹ, אֲפִלּוּ תְּנוּעָה בְּעַלְמָא שֶׁהוּא מַמְשִׁיךְ אֶת עַצְמוֹ מִגַּשְׁמִיּוּתוֹ אֵלָיו יִתְבָּרַךְ הִיא גְּדוֹלָה וִיקָרָה מְאֹד מְאֹד אֶצְלוֹ יִתְבָּרַךְ וְהוּא רָץ בָּזֶה אַלְפֵי אֲלָפִים פַּרְסָאוֹת בְּעוֹלָמוֹת עֶלְיוֹנִים (שָׁם)
ח.
עַל־יְדֵי הַשִּׂמְחָה בְּשָׁלֹשׁ רְגָלִים זוֹכִין לְהַשָּׂגַת אֱלֹקוּת (שָׁם ה').
Through the joy of the three festivals, one merits the attainment of divinity (ibid., 5).
His counsel is to begin anew to enter the service of the Lord as if he had never begun at all. This is a great principle in the service of the Lord, that one must literally begin anew each day (261). When a person begins to look at himself and sees that he is far from good and full of iniquities, he can fall because of this and be unable to pray at all.
## Segment 56
לד. וְהָעִקָּר - לְחַזֵּק אֶת עַצְמוֹ בְּשִׂמְחָה בְּכָל מִינֵי עֵצוֹת, כִּי עַצְבוּת מַזִּיק מְאֹד, עַל־כֵּן צָרִיךְ לְהִשְׁתַּדֵּל בְּכָל כֹּחוֹ לְהַרְחִיק וּלְגָרֵשׁ אֶת הָעַצְבוּת וְהַמָּרָה שְׁחֹרָה, הֵן עַל־יְדֵי שֶׁיְּחַפֵּשׂ וְיִמְצָא בְּעַצְמוֹ עֲדַיִן נְקֻדּוֹת טוֹבוֹת וְכוּ', הֵן עַל־יְדֵי שֶׁלֹּא עָשַׂנִי גּוֹי, וְעַל פִּי רֹב אִי אֶפְשָׁר לְשַׂמֵּחַ אֶת עַצְמוֹ כִּי אִם עַל־יְדֵי עִנְיְנֵי שְׂחוֹק וּצְחוֹק וְכוּ' כְּמוֹ שֶׁנִּתְבָּאֵר כָּל זֶה בְּאוֹת שִׂמְחָה עַיֵּן שָׁם (שָׁם)
י.
כָּל מַה שֶּׁמִּתְקָרֵב יוֹתֵר לַשֵּׁם יִתְבָּרַךְ צָרִיךְ לֵידַע, שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ. כִּי אִם יַחֲשֹׁב וִידַמֶּה בְּדַעְתּוֹ שֶׁכְּבָר נִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ וְיוֹדֵעַ בִּידִיעַת הַשֵּׁם יִתְבָּרַךְ, זֶה סִימָן שֶׁאֵינוֹ יוֹדֵעַ כְּלָל. כִּי אִם הָיָה יוֹדֵעַ קְצָת מֵהַשֵּׁם יִתְבָּרַךְ, הָיָה יוֹדֵעַ שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ וְאֵינוֹ יוֹדֵעַ כְּלָל. וְזֶה דָּבָר שֶׁאִי אֶפְשָׁר לַפֶּה לְדַבֵּר וּלְהַסְבִּיר זֹאת, כִּי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ אֵין שִׁעוּר (סג).
The closer one draws to Hashem, may He be blessed, the more he must know that he is very far from Him, may He be blessed. For if he thinks and imagines in his mind that he has already drawn close to Hashem, may He be blessed, and knows the knowledge of Hashem, may He be blessed, this is a sign that he does not know at all. For if he knew even a little of Hashem, may He be blessed, he would know that he is very far from Him, may He be blessed, and does not know at all. This is a matter that the mouth cannot speak or explain, for the greatness of the Creator, may He be blessed, has no measure (63).
Regarding the questions that are difficult concerning the Blessed Name: Anyone who has even a small amount of true understanding should comprehend that, on the contrary, it is precisely fitting that there be questions about the Blessed Name, and this is appropriate and beautiful for Him, Blessed be He, according to His greatness and exaltedness. For it is certainly impossible for us to understand and apprehend His conduct, Blessed be He, with our intellect, and therefore, it is necessary that there be questions about Him, Blessed be He, according to our deficient human understanding. Look within and understand the truth (52).
## Segment 60
לה. לְפִי גְּדֻלַּת הַשֵּׁם יִתְבָּרַךְ וְעֹצֶם רוֹמְמוּתוֹ יִתְבָּרַךְ, בִּתְנוּעָה קַלָּה בְּעַלְמָא וּבְהִסְתַּכְּלוּת בְּעַלְמָא שֶׁאֵינוֹ כָּרָאוּי לְפִי כְּבוֹדוֹ יִתְבָּרַךְ הָיָה רָאוּי לָבוֹא עַל הָאָדָם מַה שֶּׁרָאוּי חַס וְחָלִילָה, אַךְ הַשֵּׁם יִתְבָּרַךְ מָלֵא רַחֲמִים, וְכָל הָעוֹלָם מָלֵא רַחֲמָנוּת וְהוּא יִתְבָּרַךְ רוֹצֶה מְאֹד בְּהָעוֹלָם. עַל־כֵּן אֲהוּבִי, אָחִי, אַתָּה הַמְעַיֵּן, נַפְשִׁי וּלְבָבִי, חֲזַק וֶאֱמַץ מְאֹד וּבְטַח בַּה', כִּי לֹא יַעֲזֹב אוֹתְךָ. כִּי כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, הַכֹּל לְטוֹבָתְךָ, וְתִסְמֹךְ עַל רַחֲמָיו הַמְרֻבִּים בְּלִי שִׁעוּר, כִּי הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר. וְיֵשׁ עִנְיָן שֶׁמִּתְהַפֵּךְ הַכֹּל לְטוֹבָה וּזְדוֹנוֹת נִתְהַפְּכִין לִזְכֻיּוֹת רַק חֲזַק וֶאֱמַץ (מט)
יב.
כְּשֶׁזּוֹכֶה לְאֵיזֶה הִתְנוֹצְצוּת שֶׁיִּתְנוֹצֵץ לוֹ אֱלֹקוּתוֹ יִתְבָּרַךְ, צָרִיךְ לְהִזָּהֵר שֶׁיִּהְיֶה לוֹ צִמְצוּם, לְצַמְצֵם הַמֹּחַ וְהַדַּעַת שֶׁלֹּא יֵצֵא מִגְּבוּל שֶׁלּוֹ, כִּי אֲפִלּוּ בִּקְדֻשָּׁה אָסוּר שֶׁיִּהְיֶה הַמֹּחַ מְשׁוֹטֵט בְּמַה שֶּׁאֵין לוֹ רְשׁוּת לְפִי מַדְרֵגָתוֹ, כִּי כָּל בְּרִיָּה יֵשׁ לוֹ דַּי וּגְבוּל בֶּאֱלֹקוּתוֹ יִתְבָּרַךְ, דְּהַיְנוּ בְּהִתְנוֹצְצוּת אֱלֹקוּתוֹ, שֶׁאָסוּר לוֹ לָצֵאת חוּץ מֵהַגְּבוּל שֶׁלֹּא יָבוֹא לִידֵי הֲרִיסָה חַס וְשָׁלוֹם (ח"ב. ה. ז').
When one merits some spark, that His divinity, may He be blessed, sparks for him, he must be careful to have contraction (tzimtzum), to contract his mind and knowledge so as not to go beyond his boundary. For even in holiness, it is forbidden for the mind to wander in what he has no permission for according to his level, for every creature has a limit and boundary in His divinity, may He be blessed, that is, in the sparks of His divinity, and it is forbidden to go beyond the boundary lest he come to destruction, G-d forbid (Part II, 5, 7).
Through the dances of a wedding, judgments are sweetened (32).
## Segment 61
לז.
וִדּוּי דְּבָרִים (Confession of Words)
## Segment 62
וְדַע, שֶׁהָאָדָם צָרִיךְ לַעֲבֹר בְּזֶה הָעוֹלָם עַל גֶּשֶׁר צַר מְאֹד, וְהַכְּלָל וְהָעִקָּר - שֶׁלֹּא יִתְפַּחֵד כְּלָל (שָׁם) וְהוּא מַעֲלָה גְּדוֹלָה כְּשֶׁיֵּשׁ עֲדַיִן יֵצֶר הָרָע לָאָדָם, כִּי אָז יָכוֹל לַעֲבֹד אוֹתוֹ יִתְבָּרַךְ עִם הַיֵּצֶר הָרָע דַּיְקָא. דְּהַיְנוּ לְהִתְגַּבֵּר מִתּוֹךְ חֲמִימוּת הַיֵּצֶר הָרָע, לְהַמְשִׁיךְ מִמֶּנּוּ לְתוֹךְ אֵיזֶה עֲבוֹדָה מֵעֲבוֹדָתוֹ יִתְבָּרַךְ. וְאִם אֵין יֵצֶר הָרָע, לָאָדָם אֵין עֲבוֹדָתוֹ נֶחֱשֶׁבֶת כְּלָל. וּבִשְׁבִיל זֶה מַנִּיחַ הַשֵּׁם יִתְבָּרַךְ הַיֵּצֶר הָרָע שֶׁיִּתְפַּשֵּׁט כָּל כָּךְ עַל הָאָדָם, וּבְיוֹתֵר עַל מִי שֶׁחָפֵץ בֶּאֱמֶת לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ. אַף עַל פִּי שֶׁעַל־יְדֵי הִתְפַּשְּׁטוּתוֹ וְהִתְגַּבְּרוּתוֹ כָּל כָּךְ הוּא מֵבִיא אֶת הָאָדָם לְמַה שֶּׁמֵּבִיא לְכַמָּה עֲווֹנוֹת וּפְגָמִים גְּדוֹלִים, אַף עַל פִּי כֵן הַכֹּל כְּדַאי אֶצְלוֹ יִתְבָּרַךְ בִּשְׁבִיל הַתְּנוּעָה טוֹבָה, מַה שֶּׁבְּתֹקֶף הִתְגַּבְּרוּתוֹ שֶׁל הַיֵּצֶר הָרָע מִתְגַּבֵּר עָלָיו הָאָדָם בְּאֵיזֶה תְּנוּעָה וּבוֹרֵחַ מִמֶּנּוּ, שֶׁזֶּה יָקָר אֶצְלוֹ יִתְבָּרַךְ בְּיוֹתֵר מֵאִלּוּ - עָבַד אוֹתוֹ אֶלֶף שָׁנִים בְּלִי יֵצֶר הָרָע. כִּי כָּל הָעוֹלָמוֹת לֹא נִבְרְאוּ כִּי אִם בִּשְׁבִיל הָאָדָם, שֶׁכָּל מַעֲלָתוֹ וַחֲשִׁיבוּתוֹ הִיא מֵחֲמַת שֶׁיֵּשׁ לוֹ יֵצֶר הָרָע כָּזֶה וְהוּא מִתְחַזֵּק כְּנֶגְדּוֹ. עַל־כֵּן כָּל מַה שֶּׁהוּא מִתְפַּשֵּׁט בְּיוֹתֵר וְיוֹתֵר, כְּמוֹ כֵן הוּא יָקָר בְּעֵינָיו יִתְבָּרַךְ יוֹתֵר כָּל תְּנוּעָה בְּעַלְמָא שֶׁהוּא מִתְחַזֵּק נֶגְדּוֹ. וְהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ עוֹזְרוֹ לָזֶה, כְּמוֹ שֶׁכָּתוּב ה' לֹא יַעַזְבֶנּוּ בְּיָדוֹ (שָׁם)
Therefore, he is obligated to search, seek, and find some good in himself. For how is it possible that he has not done some mitzvah or good deed in his life? Even when he begins to look at the good he has done, he sees that the good itself is full of wounds and lacks wholeness, for the good is mixed with ulterior motives and much refuse. Nevertheless, how is it possible that there is not at least some good point in it? He must continue to search and seek until he finds another good thing in himself, and even though this good is also mixed with much refuse, nonetheless, there is surely some good point in it.
He must search and seek further until he finds more good points in himself. Through finding some merit and good in himself, he truly moves from the scale of guilt to the scale of merit and can return in repentance. Through this, he can revive himself, strengthen himself, and gladden himself however he is, and then he can pray, sing, and give thanks to Hashem (282).
## Segment 64
לו. הַיֵּצֶר הָרָע נוֹקֵשׁ בָּאָדָם בְּכָל פַּעַם וּמְעוֹרְרוֹ לְמַה שֶּׁמְּעוֹרְרוֹ. וְאַף אִם אֵין הָאָדָם שׁוֹמֵעַ לוֹ וּפוֹנֶה עֹרֶף מִמֶּנּוּ, אַף עַל פִּי כֵן הוּא נוֹקֵשׁ בּוֹ עוֹד פַּעַם שֵׁנִי וּשְׁלִישִׁי וּרְבִיעִי וְיוֹתֵר. אֲבָל אִם הָאָדָם הוּא חָזָק בְּדַעְתּוֹ וְעַקְשָׁן נֶגֶד הַיֵּצֶר הָרָע וְאֵינוֹ פּוֹנֶה אֵלָיו כְּלָל, אֲזַי הַיֵּצֶר הָרָע נִסְתַּלֵּק וְהוֹלֵךְ לוֹ. וְכֵן בִּתְפִלָּה בְּעִנְיַן הַמַּחֲשָׁבוֹת הַבָּאִים לְבַלְבְּלוֹ הוּא מַמָּשׁ כַּנַּ"ל, שֶׁהַמַּחֲשָׁבָה בָּאָה כַּמָּה פְּעָמִים פַּעַם אַחַר פַּעַם לְבַלְבְּלוֹ. וְצָרִיךְ לִהְיוֹת חֲזַק לְבַל לְהִסְתַּכֵּל עָלֶיהָ כְּלָל בְּשׁוּם אֹפֶן וְעַיֵּן בִּמְקוֹמוֹת אֲחֵרִים מִזֶּה (נא)
יד.
וַאֲפִלּוּ לְעַצְמוֹ אִי אֶפְשָׁר לְסַפֵּר מִיּוֹם לְיוֹם, לְפִי מַה שֶּׁמַּזְרִיחַ לוֹ וּמִתְנוֹצֵץ לוֹ בְּאוֹתוֹ יוֹם, אֵינוֹ יָכוֹל לְסַפֵּר לְעַצְמוֹ לְיוֹם שְׁנֵי, הַזְּרִיחָה וְהַהִתְנוֹצְצוּת שֶׁל גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, שֶׁהָיָה לוֹ אֶתְמוֹל (שָׁם וִדּוּי דְּבָרִים).
Even to himself, it is impossible to relate from day to day. According to what shines and sparks for him on that day, he cannot relate to himself on the second day the shining and spark of the greatness of the Creator, may He be blessed, that he had yesterday (ibid., Confession of Words).
Through praise and thanksgiving to the Blessed Name and through studying halachot, one merits to find their true mate, for all those who need to find their mate (Part II, 2).
## Segment 66
לח. כְּשֶׁאָדָם נִכְנָס לִקְדֻשָּׁה גָּבוֹהַּ, כְּגוֹן כְּשֶׁמִּתְקָרֵב לְצַדִּיק הָאֱמֶת וְכַיּוֹצֵא, לִפְעָמִים אָז דַּיְקָא יִקְרֶה לוֹ מִקְרֶה בִּלְתִּי טָהוֹר חַס וְשָׁלוֹם. אַל יִפֹּל בְּדַעְתּוֹ מִפְּנֵי זֶה כִּי אַדְּרַבָּא לִפְעָמִים זֶה סִימָן שֶׁנִּתְקָרֵב אֶל הַקְּדֻשָּׁה וְלִפְעָמִים הִיא טוֹבָה גְּדוֹלָה אֵלָיו (קיז)
ב.
עֲווֹנוֹתָיו שֶׁל אָדָם הֵם חֲקוּקִים עַל עַצְמוֹתָיו, וְעַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם יוֹצֵא מֵעַצְמוֹתָיו הַצֵּרוּפִים רָעִים שֶׁל הָעֲווֹנוֹת, שֶׁהָיוּ חֲקוּקִים עֲלֵיהֶם וּמוֹחֲלִין וּמְכַפְּרִים לוֹ כָּל עֲווֹנוֹתָיו [עַיֵּן תְּשׁוּבָה אוֹת א'] (שָׁם ה').
A person’s iniquities are engraved upon his bones, and through confession of words before a Torah scholar, the evil dross of the iniquities that were engraved upon them comes out of his bones, and all his iniquities are forgiven and atoned for [see Repentance, item 1] (ibid., 5).
A person must be very careful to follow this path, for it is a great principle and foundation for one who wishes to draw close to Hashem, may He be blessed, so as not to lose his world completely, G-d forbid.
## Segment 67
לט. כְּבָר מְבֹאָר, שֶׁאֵין שׁוּם יֵאוּשׁ בָּעוֹלָם כְּלָל, וּבָזֶה בְּעַצְמוֹ שֶׁהוּא רוֹאֶה אֶת עַצְמוֹ רָחוֹק מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ בְּתַכְלִית הָרִחוּק, בָּזֶה בְּעַצְמוֹ רָאוּי לוֹ לְהַחֲיוֹת אֶת עַצְמוֹ, מֵאַחַר שֶׁעַל כָּל פָּנִים הוּא יוֹדֵעַ שֶׁהוּא רָחוֹק, כִּי הָיָה אֶפְשָׁר שֶׁיִּהְיֶה רָחוֹק כָּל כָּךְ עַד שֶׁלֹּא יֵדַע כְּלָל שֶׁהוּא רָחוֹק. וּמֵאַחַר שֶׁעַל כָּל פָּנִים הוּא יוֹדֵעַ גֹּדֶל רִחוּקוֹ אַף עַל פִּי שֶׁבֶּאֱמֶת הוּא כֵּן, אַף עַל פִּי כֵן זֶה בְּעַצְמוֹ הוּא חָשׁוּב אֵצֶל הַשֵּׁם יִתְבָּרַךְ מַה שֶּׁעַל כָּל פָּנִים הוּא יוֹדֵעַ רִחוּקוֹ וְעַל־יְדֵי זֶה בְּעַצְמוֹ רָאוּי לוֹ לְהַחֲיוֹת אֶת עַצְמוֹ וּלְחַזֵּק אֶת עַצְמוֹ בְּכָל מַה שֶּׁיּוּכַל (סח)
ד.
בְּכָל פַּעַם שֶׁבָּא אֵצֶל הַתַּלְמִיד חָכָם, יְסַפֵּר לְפָנָיו כָּל לִבּוֹ וְעַל־יְדֵי זֶה אַתָּה נִכְלָל בָּאֵין סוֹף (שָׁם ט).
Each time he comes to a Torah scholar, he should recount his entire heart before him, and through this, you are included in the Infinite (Ein Sof) (ibid., 9).
One who cannot find their mate, the rectification for this is to strive to hear Torah innovations from a person of understanding (89).
## Segment 69
מא. אֲפִלּוּ הָאֲנָשִׁים הַפְּשׁוּטִים [שֶׁקּוֹרִין פְּרָאסְטַאקִיס] וַאֲפִלּוּ הָרְשָׁעִים וַאֲפִלּוּ אֻמּוֹת הָעוֹלָם לְהַבְדִּיל, כֻּלָּם מְקַבְּלִין חִיּוּת מֵהַתּוֹרָה. וְעַל־כֵּן אֲפִלּוּ מִי שֶׁהוּא אִישׁ פָּשׁוּט, כְּגוֹן שֶׁאֵינוֹ יָכוֹל לִלְמֹד אוֹ שֶׁהוּא בְּמָקוֹם שֶׁאֵינוֹ יָכוֹל לִלְמֹד, אַף עַל פִּי כֵן גַּם אָז מְקַבֵּל חִיּוּת מֵהַתּוֹרָה. עַל־כֵּן גַּם אָז צָרִיךְ לְהַחֲזִיק אֶת עַצְמוֹ בְּיִרְאַת שָׁמַיִם בְּכָל מַה שֶּׁיּוּכַל, אֲפִלּוּ בְּשָׁעָה שֶׁהוּא בּוֹדֵל מִן הַתּוֹרָה, וַאֲפִלּוּ מִי שֶׁאֵינוֹ יָכוֹל לִלְמֹד, כִּי כֻּלָּם מְקַבְּלִים חִיּוּת מִן הַתּוֹרָה הַנֶּעְלֶמֶת עַל־יְדֵי הַצַּדִּיק הַגָּדוֹל הַמִּתְנַהֵג בִּפְשִׁיטוּת לִפְעָמִים, וְעַיֵּן בִּפְנִים (עח)
א.
הַתְּפִלָּה מְסֻגָּל לְזִכָּרוֹן (ז, ה').
Prayer is effective for memory (7, 5).
The main thing is to distance sadness and black melancholy from himself as much as possible, for the primary reason most people are distant from Hashem, may He be blessed, is because of black melancholy and sadness and because they fall in their minds, seeing the extent of their corruption, that most of their deeds are corrupt, as each one knows in his soul his heart’s afflictions and pains. Because of this, they fall in their minds, and most of them completely despair, may the Merciful One save us, and do not pray with intention at all, and do not do in the service of the Lord even what they could still do. Therefore, a person must be very wise about this matter, for many souls have sunk because of this, for despair, G-d forbid, is harder than anything. Therefore, one must greatly strengthen to follow this path mentioned above, to search in himself for good points each time, to revive himself and strengthen himself always. Through this, he can pray with desire, vitality, and joy always and return to the Lord in truth, as mentioned above (ibid.). There are souls that have fallen and need to be revived and restored with all kinds of delights that restore the soul. Through the sparking of the intellect, the aspect of tefillin, which one merits by breaking the strengthening of thoughts of adultery [as brought in Covenant, item 27], through this, proper words are formed to revive and restore these fallen souls (Part II, 5, 8, 9).
## Segment 71
מב. וַאֲפִלּוּ מִי שֶׁנָּפַל חַס וְשָׁלוֹם, מְאֹד מְאֹד וּמֻנָּח בִּשְׁאוֹל תַּחְתִּיּוֹת חַס וְשָׁלוֹם, אַף עַל פִּי כֵן יֵּשׁ לוֹ תַּקָּנָה גְּדוֹלָה עַל־יְדֵי הַצַּדִּיק הַגָּדוֹל הָאֲמִתִּי, כִּי עַל יָדוֹ יְכוֹלִין הַכֹּל לְקַבֵּל חִיּוּת מֵהַקְּדֻשָּׁה בְּכָל מָקוֹם שֶׁהֵם. עַל־כֵּן בֶּאֱמֶת אֵין שׁוּם יֵאוּשׁ בָּעוֹלָם כְּלָל [קַיין יֵאוּשׁ אִיז גָאר נִיט פַאר הַאנְדִין] וְאֵיךְ שֶׁהוּא אֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל רַחֲמָנָא לִצְלָן, אַף עַל פִּי כֵן מֵאַחַר שֶׁמְּחַזֵּק אֶת עַצְמוֹ בְּמַה שֶּׁהוּא עֲדַיִן, יֵשׁ לוֹ תִּקְוָה לָשׁוּב וְלַחֲזֹר אֵלָיו יִתְבָּרַךְ. וְהָעִקָּר הוּא מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי כִּי גַּם צְעָקָה מִשְּׁאוֹל תַּחְתִּיּוֹת אֵינָהּ נֶאֱבֶדֶת לְעוֹלָם, וְיִצְעַק וְיִצְעַק וְיִצְעַק וְלֹא יִתְיָאֵשׁ עַצְמוֹ מִן הַצְּעָקָה לְעוֹלָם, רַק יִצְעַק וְיִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ תָּמִיד יִהְיֶה אֵיךְ שֶׁיִּהְיֶה עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמָיִם (שָׁם)
ג.
עַל־יְדֵי מְחִיאַת כַּפַּיִם בִּשְׁעַת הַתְּפִלָּה נִמְתָּקִין הַדִּינִים וְנִצּוֹלִין מִשִּׁכְחָה וְזוֹכֶה לְזִכָּרוֹן (מו).
Through clapping hands during prayer, judgments are sweetened, one is saved from forgetfulness, and one merits memory (46).
Midnight - For Arranging Tikkun Chatzot
## Segment 73
אֲפִלּוּ בִּשְׁאוֹל תַּחְתִּיּוֹת יְכוֹלִים לִהְיוֹת סְמוּכִים אֵלָיו יִתְבָּרַךְ (שָׁם)
It is forbidden for a person to despair, G-d forbid, even if he has fallen to the place he has fallen, G-d forbid, and is literally in the lowest depths of Sheol, may the Merciful One save us. Nevertheless, he must not despair of Hashem, may He be blessed, in any way in the world, for even from there, one can draw close to Him, may He be blessed, for “the whole earth is full of His glory” [Isaiah 6:3]. The true righteous one is not called a righteous one unless he has this power, to revive and uplift those who have fallen very, very greatly, to strengthen them, encourage them, arouse them, awaken them, and reveal to them that the Lord is still with them, among them, near them, and close to them, for “the whole earth is full of His glory.” Conversely, the righteous one must show those at a great level that they still do not know at all the knowledge of Him, may He be blessed, in the aspect of “What have you seen? What have you discerned?” [cf. Isaiah 40:21] etc. (7, 7). When a person falls from his level, and sometimes his fall and descent are very, very great, may the Merciful One save us, for some fall to very vile places called the aspect of filthy places, and fall into doubts, evil and very vile thoughts, many confusions, and his heart spins, for the husk twists and turns his heart with great crookedness and confusions [in Yiddish: es far dreyt das harts].
## Segment 75
מד. מג. אִם אַתָּה מַאֲמִין שֶׁיְּכוֹלִים לְקַלְקֵל, תַּאֲמִין שֶׁיְּכוֹלִין לְתַקֵּן (קיב)
ז.
וְיֵשׁ כַּמָּה בְּחִינוֹת בְּרַע עַיִן. יֵשׁ שֶׁעֵינוֹ צָרָה בְּהִתְנַשְּׂאוּת שֶׁל חֲבֵרוֹ, וְכֵן יֵשׁ כַּמָּה בְּחִינוֹת בָּזֶה. וְצָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ מִזֶּה מְאֹד, שֶׁלֹּא יִהְיֶה לוֹ שׁוּם עַיִן רָעָה עַל חֲבֵרוֹ כְּלָל. וְכֵן צְרִיכִין לְהִתְפַּלֵּל הַרְבֵּה לַשֵּׁם יִתְבָּרַךְ, שֶׁיִּנָּצֵל מֵרַע עַיִן שֶׁל חֲבֵרוֹ. וּמִי שֶׁאֵינוֹ מַרְגִּישׁ בְּעַצְמוֹ כֹּחַ לַעֲמֹד כְּנֶגֶד הָרַע עַיִן לְהַכְנִיעוֹ, הוּא צָרִיךְ לִבְרֹחַ מִמֶּנּוּ (שָׁם).
There are several aspects of an evil eye (ra ayin). Some have an eye that is narrow at their friend’s elevation, and there are several aspects in this. One must guard himself greatly from this, to have no evil eye toward his friend at all. One must also pray much to Hashem, may He be blessed, to be saved from his friend’s evil eye. One who does not feel in himself the strength to stand against the evil eye to subdue it must flee from it (ibid.).
ה.
וַאֲפִלּוּ מִי שֶׁיּוֹדֵעַ וּמֵבִין רְמָזִים מִכָּל הַדְּבָרִים אֲפִלּוּ מִדִּבְרֵי חֹל, אַף־עַל־פִּי־כֵן אָסוּר לוֹ לַעֲסֹק רַק בָּזֶה מֵחֲמַת שְׁנֵי טְעָמִים [עַיֵּן בִּפְנִים] רַק צָרִיךְ שֶׁיִּהְיֶה לוֹ הִסְתַּפְּקוּת לְהִסְתַּפֵּק רַק בְּהֶכְרֵחִיּוּת. וַאֲפִלּוּ מִזֶּה הַהִסְתַּפְּקוּת גּוּפָהּ צָרִיךְ לִתֵּן צְדָקָה [וְעַיֵּן מָמוֹן אוֹת כ"ז]. וּמִי שֶׁמִּתְנַהֵג כָּךְ נַעֲשֶׂה עַל־יְדֵי כָּל זֶה תִּקּוּנִים וְיִחוּדִים גְּדוֹלִים לְמַעְלָה. וַהֲמוֹן־עַם שֶׁאֵין לָהֶם זֶה הַשֵּׂכֶל לְהָבִין הָרְמָזִים כַּנַּ"ל, נַעֲשֶׂה אֶצְלָם כָּל זֶה מִמֵּילָא עַל־יְדֵי שֵׁנָה וְצִיצִית וּתְפִלִּין וְתוֹרָה וּתְפִלָּה וּמַשָּׂא־וּמַתָּן (שָׁם).
Even one who knows and understands hints from all things, even from mundane matters (divrei chol), nevertheless, it is forbidden for him to engage only in this for two reasons [see within]. Rather, he must have contentment (histapkuto) to be satisfied only with what is necessary. Even from this contentment itself, he must give charity [see Money, item 27]. One who conducts himself thus brings about great rectifications (tikkunim) and unifications (yichudim) above through all this. For the masses who do not have this intellect to understand the hints as mentioned above, all this is done for them automatically through sleep, tzitzit, tefillin, Torah, prayer, and business dealings (massa u’mattan) (ibid.).
Rising at midnight is the sweetening of judgments, and it is as effective as a redemption (149).
Even though in these places it is impossible to find Hashem, may He be blessed, nevertheless, even there is a great rectification, through searching and seeking Hashem, may He be blessed, from there, and asking and requesting, “Where is the place of His glory?” [Liturgy].
In these times, when the exile has already prolonged upon us, and the Blessed Name awaits at every moment to return to us and to rebuild our Holy Temple, it is fitting for us not to delay, G-d forbid, the building of the Holy Temple, but to strive for its construction. Therefore, one must be very careful to rise at midnight every night and to greatly mourn the destruction of the Holy Temple, for perhaps in a previous incarnation, they were the cause of the Temple’s destruction. And even if not, perhaps they are now delaying the building of the Holy Temple through their sins, and it is considered as if they caused its destruction. For this, they should weep and greatly mourn every night at midnight, and through this, it will be considered as if they are striving for the building of the Holy Temple. Through this, they will merit to draw close to the truth, that is, to draw close to true righteous, G-d-fearing, and upright individuals, who are the essence of the true glory, grace, and beauty of the world. Through this, their eyes will be opened, and they will look at themselves in all their traits, how they hold onto them, and return in repentance for all evil traits, and merit to know and recognize His great Name, Blessed be He (Part II, 67).
The more he sees himself further from His glory, may He be blessed, the more he should grieve, ask, and seek, “Where is the place of His glory?” Through this very act of seeking, searching, yearning for His glory, may He be blessed, grieving, crying, asking, and requesting, “Where is the place of His glory?” through this very act, he ascends to the ultimate ascent, for he merits to ascend to the aspect of Ayeh (Where), which is extremely lofty holiness. This is the essence of repentance, to always search and seek, “Where is the place of His glory?” as mentioned above, through which the descent turns into a great ascent. This is the aspect of descent being the purpose of ascent, as brought in all holy books. See within and understand well there, for it is deep (12).
One must be very stubborn in the service of the Lord, and understand this well, for every person who wants to enter the service of the Lord, even the smallest of the small, must inevitably experience countless ascents and descents, many kinds of falls and castings down, for sometimes one is intentionally caused to fall from the service of the Lord. For all this, one needs immense strengthening without measure, as explained somewhat above. Many times, he must strengthen and hold fast to himself only through stubbornness, and great, great stubbornness is needed in this. Remember this matter well, for you will need it greatly (48). Know that all these falls, descents, confusions, etc., one must inevitably pass through before entering the gates of holiness. All the true righteous ones and G-d-fearing people passed through all this (ibid.). If you are very, very far from Him, may He be blessed, and it seems to you that you are literally damaging every hour against Him, may He be blessed, against this, know that for such a person who is so coarse, every movement, however small, that he detaches himself little by little from his physicality, even a mere movement that he draws himself from his physicality to Him, may He be blessed, is very, very great and precious to Him, may He be blessed, and he runs thousands of thousands of parsaot in the upper worlds through this (ibid.). The main thing is to strengthen himself in joy through all kinds of counsels, for sadness is very harmful.
Wandering and Journeys on the Roads
Therefore, one must strive with all his strength to distance and expel sadness and black melancholy, whether by searching and finding good points in himself still, etc., or by [the prayer] “Who has not made me a non-Jew.” Generally, it is impossible to gladden oneself except through matters of jest and laughter, etc., as all this is explained in the section on Joy, see there (ibid.). Know that a person must pass in this world over a very narrow bridge, and the principle and main thing is not to be afraid at all (ibid.). According to the greatness of Hashem, may He be blessed, and the intensity of His exaltation, may He be blessed, for a slight movement or a glance in the world that is not fitting for His glory, may He be blessed, it would be fitting for what is fitting to come upon a person, G-d forbid.
Before you set out on a journey, give charity, and through this, there will be no delay or distress on the journey (31:4).
But Hashem, may He be blessed, is full of mercy, and the whole world is full of compassion, and He, may He be blessed, greatly desires the world. Therefore, my beloved, my brother, you who study, my soul and heart, be very strong and courageous and trust in the Lord, for He will not abandon you.
Through the neglect of Torah study comes exile (ibid.).
For everything that passes over you is for your benefit, and rely on His abundant mercies without measure, for Hashem, may He be blessed, is very great, and His greatness has no limit. There is a matter that everything turns to good, and willful sins turn into merits, only be strong and courageous (49). It is a great virtue when a person still has an evil inclination, for then he can serve Him, may He be blessed, specifically with the evil inclination. That is, to overcome within the heat of the evil inclination, to draw from it into some service of His service, may He be blessed.
Even one who is a wanderer and sometimes comes to places far removed from the service of the Blessed Name, such as the houses of the wicked or even the houses of idol-worshippers and astrologers and the like, nevertheless, Israel has the power to elevate and uplift all these places to the Blessed Name. Therefore, one must do their part to draw themselves to the Blessed Name with all that they can in every place they are (Part II, 76).
If a person has no evil inclination, his service is not considered at all. For this reason, Hashem, may He be blessed, allows the evil inclination to spread so much over a person, and even more over one who truly desires to draw close to Him, may He be blessed. Even though through its spreading and strengthening so much, it brings the person to what it brings—many great iniquities and flaws—nevertheless, it is all worthwhile to Him, may He be blessed, for the sake of the good movement, when in the intensity of the evil inclination’s strengthening, the person overcomes it with some movement and flees from it.
On a journey, one must be careful with immersions in a mikveh, for a mikveh is effective for being saved from murderers (Chayei Moharan, Avodah 30).
This is more precious to Him, may He be blessed, than if he served Him for a thousand years without an evil inclination. For all the worlds were created only for the sake of man, whose entire virtue and significance is because he has such an evil inclination and strengthens against it.
One must guard themselves from external fears, so that no fear of anything in the world falls upon them. Rather, when any fear or dread comes upon them, they should immediately recall the fear of the Blessed Name and His great dread, and draw upon themselves the fear of G-d all day, constantly. Through this, they will be able to pray with strength, to bring forth their prayer with great force, and their prayer will be in the aspect of thunder. They will merit to hear clearly what comes out of their mouth, and through this, they will merit joy, to perform all the commandments with great joy from the commandment itself. Through this, they will merit to know how to nullify all decrees, even after a decree has been issued, G-d forbid (5:4).
Therefore, the more it spreads, the more precious in His eyes, may He be blessed, is every slight movement that he strengthens against it. Hashem, may He be blessed, Himself helps him in this, as it is written, “The Lord will not abandon him to his hand” [Psalms 37:33] (ibid.). The evil inclination knocks at a person each time and arouses him to what it arouses. Even if the person does not listen to it and turns his back on it, nevertheless, it knocks at him again a second, third, fourth time, and more. But if the person is strong in his mind and stubborn against the evil inclination and does not turn to it at all, then the evil inclination departs and goes away. So too in prayer, regarding the thoughts that come to confuse him, it is literally as mentioned above, that the thought comes several times, one after another, to confuse him.
Through fear, one merits peace, prayer, and so forth [see Shalom, section 2] (ibid.).
He must be strong not to look at it at all in any way, and see in other places regarding this (51). When a person enters high holiness, such as when he draws close to a true righteous one or the like, sometimes precisely then, an impure incident may happen to him, G-d forbid. He should not fall in his mind because of this, for on the contrary, sometimes this is a sign that he has drawn close to holiness, and sometimes it is a great good for him (117). It has already been explained that there is no despair in the world at all, and in this very fact that he sees himself very far from Hashem, may He be blessed, at the ultimate distance, in this very fact, he should revive himself, since at the very least, he knows that he is far. For it could have been that he is so far that he does not know at all that he is far. Since he at least knows the extent of his distance, even though it is truly so, nevertheless, this very fact is significant to Hashem, may He be blessed, that he at least knows his distance. Through this very fact, he should revive himself and strengthen himself in whatever he can (68). Even simple people [called prostakis in Yiddish], even the wicked, and even the nations of the world, to distinguish, all receive vitality from the Torah. Therefore, even one who is a simple person, such as one who cannot study or is in a place where he cannot study, nevertheless, even then, he receives vitality from the Torah.
Fear and love cannot be received except through the righteous of the generation [see Tzaddik, sections 25, 26, 27] (17:1).
Therefore, even then, he must hold fast to fear of Heaven in whatever he can, even when he is distanced from the Torah, and even one who cannot study, for all receive vitality from the hidden Torah through the great righteous one who sometimes conducts himself in simplicity. See within (78). Even one who has fallen very, very greatly, G-d forbid, and is literally in the lowest depths of Sheol, G-d forbid, nevertheless, he has a great rectification through the true great righteous one, for through him, everyone can receive vitality from holiness in every place they are.
The essence of fear is shame, that one fears and is ashamed before the Blessed Name so as not to sin, G-d forbid, for shame is a very great virtue. Through fear and shame, one merits prayer with intention, through which one merits to attain the hidden aspects of the Torah. Through this, one merits joy, and through joy, the primary boldness and strength, through which specifically one merits to draw close to true tzaddikim. Through this, one merits complete faith, which is the essence of everything, the totality of holiness (22).
Therefore, in truth, there is no despair in the world at all [in Yiddish: kayn ye’ush iz gar nit farhandin], and however he is, even if he has fallen to the place he has fallen, may the Merciful One save us, nevertheless, since he strengthens himself in what he still is, he has hope to return and come back to Him, may He be blessed. The main thing is, “From the belly of Sheol I cried” [Jonah 2:3], for even a cry from the lowest depths of Sheol is never lost forever.
He should cry and cry and cry and never despair of the cry forever, but cry and supplicate before Hashem, may He be blessed, always, however he is, until “the Lord looks down and sees from heaven” [Lamentations 3:50] (ibid.). Even in the lowest depths of Sheol, one can rely on Him, may He be blessed (ibid.). If you believe that one can damage, believe that one can repair (112).
The perfection of fear consists of three aspects: fear of Heaven, fear of one’s teacher, and fear of one’s father and mother (ibid., 4).
Through the perfection of fear, one is saved from the beauty of women, and through this, one is saved from false charm and poverty and merits wealth (ibid., 3).
The primary perfection of fear is achieved through the true tzaddik, who can awaken the people of the world from their slumber through telling stories that are in the aspect of ancient years. Through this, he visits the barren, and through this, great fear is drawn. Through this, one merits all the aforementioned (ibid., 5, 6).
The essence of all things is the beginning, for all beginnings are difficult because one transitions from one extreme to another. But after the beginning, one gradually becomes accustomed, and it is not so difficult for them. Therefore, a person’s service and fear each day depend on the beginning. For each day, one must return to their past to draw strength from the beginning, when it was most difficult for them, as mentioned above. Therefore, one must start anew each time. Likewise, when coming to the tzaddik, one must come each time anew, as if they had never been with the tzaddik at all, and now they are coming anew, not as if they had already been with the tzaddik. For one must start anew each time, lest perhaps their beginning was not proper, and if so, their entire service is not in proper perfection, for everything depends on the beginning, as mentioned above. Therefore, one must strengthen themselves to arouse their heart to start anew each time with great fervor and new strength for the service of the Blessed One, as if they had never started before, so that their service will be proper according to the strength of the beginning, as mentioned above. Likewise, each time, one must fear this possibility, that perhaps they have not yet begun properly, and strengthen themselves to start anew from now and come to the tzaddik, and so each time, as mentioned above (62, at the end).
Through fear and love, one gives birth to and nurtures the new soul that comes to a person [see Honor] (67:7).
When a person does not focus on the ultimate purpose, why should they have life? (268).
A great principle in the service of G-d is that one should focus only on the day in which they stand. Whether in matters of livelihood and necessities, one should not think from one day to the next, as is written in the books. Likewise, in the service of G-d, one should focus only on that day and that hour alone. For when one wishes to enter the service of G-d, it seems to them as if it is a heavy burden, and it is impossible to bear such a heavy burden. But when they consider that they have only that day, it will not be a burden at all. Also, one should not postpone from day to day, saying, “Tomorrow I will begin; tomorrow I will pray with intention and strength as is proper,” and the like. For a person has nothing in their world except that day and that hour in which they stand. For the next day is an entirely different world. “Today, if you heed His voice,” today specifically (272).
Every commandment that a person performs in this world creates candles with which to search in the treasuries of the King after their passing. Fortunate is one who merits this, for this is the ultimate of all the delights of the World to Come (275).
# הַשָּׂגוֹת וְהִתְנוֹצְצוּת אֱלֹקוּת
URL: https://ajew.org/reader-plain/likutay-eitzos/1/17/
# הַשָּׂגוֹת וְהִתְנוֹצְצוּת אֱלֹקוּת
הַשָּׂגוֹת וְהִתְנוֹצְצוּת אֱלֹקוּת
Source: https://ajew.org/reader/likutay-eitzos/1/17
## Segment 1
זֶה שֶׁאָנוּ רוֹאִים, שֶׁלִּפְעָמִים נִתְלַהֵב הָאָדָם בְּתוֹךְ הַתְּפִלָּה וְאוֹמֵר כַּמָּה תֵּבוֹת בְּהִתְלַהֲבוּת גָּדוֹל, זֶה בְּחֶמְלַת ה' עָלָיו, שֶׁנִּפְתַּח לוֹ אוֹר אֵין סוֹף וְהֵאִיר לוֹ. וּכְשֶׁרוֹאֶה אָדָם הִתְנוֹצְצוּת הַזֹּאת אַף עַל גַּב דְּאִיהוּ לָא חָזֵי מַזְלֵיהּ חָזֵי, תֵּכֶף נִתְלַהֵב נִשְׁמָתוֹ לִדְבֵקוּת גָּדוֹל לְדַבֵּק אֶת עַצְמוֹ בְּאוֹר אֵין סוֹף וּכְשִׁעוּר הִתְגַּלּוּת אֵין סוֹף. לְפִי מִנְיַן הַתֵּבוֹת שֶׁנִּפְתְּחוּ וְהִתְנוֹצְצוּ, כָּל אֵלּוּ הַתֵּבוֹת אוֹמֵר בִּדְבֵקוּת גָּדוֹל וּבִמְסִירוּת נַפְשׁוֹ וּבְבִטּוּל כֹּחוֹתָיו. וּבְשָׁעָה שֶׁנִּתְבַּטֵּל לְגַבֵּי אֵין סוֹף, אֲזַי הוּא בִּבְחִינַת וְלֹא יָדַע אִישׁ, שֶׁאֲפִלּוּ הוּא בְּעַצְמוֹ אֵינוֹ יוֹדֵעַ מֵעַצְמוֹ, אֲבָל זֹאת הַבְּחִינָה צָרִיךְ לִהְיוֹת בְּרָצוֹא וָשׁוֹב כְּדֵי שֶׁיִּתְקַיֵּם יֵשׁוּתוֹ שֶׁלֹּא יִסְתַּלֵּק קֹדֶם זְמַנּוֹ חַס וְשָׁלוֹם. כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בַּעֲבוֹדָתֵנוּ. בִּשְׁבִיל זֶה צָרִיךְ שֶׁלֹּא יִשָּׁאֵר כֵּן אֶלָּא עַד עֵת שֶׁיָּבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ וְיִטֹּל נִשְׁמָתוֹ אֲזַי יִתְבַּטֵּל בָּאֵין סוֹף בְּתַכְלִית כְּפִי מַה שֶּׁיִּזְכֶּה (ד, ט')
That we see sometimes a person becomes enflamed during prayer and says several words with great fervor, this is through the compassion of the Lord upon him, that the light of the Infinite (Ein Sof) opened to him and illuminated him. When a person sees this spark, even though “he does not see, his mazal sees” [Talmud, Megillah 3a], his soul immediately becomes enflamed with great attachment to cleave to the light of the Infinite, according to the measure of the revelation of the Infinite. According to the number of words that opened and sparked, all those words he says with great attachment, self-sacrifice, and nullification of his faculties. At the moment he is nullified to the Infinite, he is in the aspect of “and no man knew” [Deuteronomy 34:6], that even he himself does not know himself. But this aspect must be in running and returning (ratzo v’shov) [Ezekiel 1:14] so that his existence is sustained and he does not depart before his time, G-d forbid. For the Holy One, blessed be He, desires our service. Therefore, he must not remain so except until the time when the Holy One, blessed be He, Himself comes and takes his soul, then he will be nullified in the Infinite to the ultimate extent according to what he merits (4, 9).
## Segment 2
עַל־יְדֵי הַדְּבֵקוּת שֶׁל אָדָם בָּאֵין סוֹף בְּרָצוֹא וָשׁוֹב כְּדֵי שֶׁלֹּא יִתְבַּטֵּל לְגַמְרֵי, כַּנַּ"ל, אֲזַי אַחַר כָּךְ כְּשֶׁהוּא בִּבְחִינַת וָשׁוֹב, שֶׁשָּׁב לְדַעְתּוֹ וְיֵשׁוּתוֹ, אֲזַי נִשְׁאָר בּוֹ רְשִׁימוּ מֵאוֹר הַנִּפְלָא שֶׁל הַדְּבֵקוּת הַזֹּאת, וַאֲזַי הָרְשִׁימוּ מַרְאֶה לָדַעַת אַחְדוּת הָאֵין סוֹף וְטוּבוֹ, שֶׁיֵּדַע שֶׁכֻּלּוֹ טוֹב וְכֻלּוֹ אֶחָד, שֶׁזֹּאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא. וְכָל זֶה זוֹכִין עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם הָאֲמִתִּי (שָׁם)
Through a person’s attachment to the Infinite in running and returning so that he is not completely nullified, as mentioned above, then afterward, when he is in the aspect of returning, when he returns to his consciousness and existence, a trace (reshimu) remains in him from the wondrous light of this attachment. Then the trace shows him to know the unity of the Infinite and His goodness, that he knows it is all good and all one, which is an aspect of a semblance of the World to Come. All this is merited through confession of words before a true Torah scholar (ibid.).
## Segment 3
הַצַּדִּיק הָאֱמֶת הוּא כָּל יָמָיו בִּתְשׁוּבָה, כִּי אֲפִלּוּ כְּשֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁעָשָׂה תְּשׁוּבָה שְׁלֵמָה, עֲדַיִן הוּא עוֹשֶׂה תְּשׁוּבָה עַל הַשָּׂגָתוֹ הָרִאשׁוֹנָה, שֶׁהִיא נֶחֱשֶׁבֶת אֶצְלוֹ עַתָּה גַּשְׁמִיּוּת כְּפִי הַהַשָּׂגָה שֶׁמַּשִּׂיג עַכְשָׁו רוֹמְמוּת אֱלֹקוּתוֹ יִתְבָּרַךְ. וְכֵן הוּא נוֹהֵג כָּל יָמָיו, שֶׁהוֹלֵךְ בְּכָל פַּעַם מֵהַשָּׂגָה לְהַשָּׂגָה וְעוֹשֶׂה תְּשׁוּבָה עַל הַשָּׂגָה הָרִאשׁוֹנָה. וְזֶה בְּחִינַת עוֹלָם הַבָּא שֶׁיִּהְיֶה כֻּלּוֹ שַׁבָּת כֻּלּוֹ תְּשׁוּבָה. כִּי עִקַּר עוֹלָם הַבָּא הוּא הַשָּׂגַת אֱלֹקוּתוֹ, וּבְכָל עֵת שֶׁיַּשִּׂיגוּ הַשָּׂגָה יְתֵרָה יַעֲשׂוּ תְּשׁוּבָה עַל הַשָּׂגָה הָרִאשׁוֹנָה. וּמִי שֶׁיֵּשׁ לוֹ מֹחַ בְּקָדְקֳדוֹ, יָכוֹל לְהָבִין עַל־יְדֵי זֶה גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וּגְדֻלַּת הַצַּדִּיקִים, אַשְׁרֵי לָהֶם וּלְהַנִּלְוִים אֲלֵיהֶם (ו, ג')
The true righteous one is all his days in repentance, for even when he knows in himself that he has done complete repentance, he still does repentance for his initial attainment, which is now considered physicality to him according to the attainment he now achieves of the exaltedness of His divinity, may He be blessed. So he conducts himself all his days, going each time from attainment to attainment and doing repentance for the initial attainment. This is the aspect of the World to Come, which will be entirely Shabbat, entirely repentance. For the essence of the World to Come is the attainment of His divinity, and each time they attain a greater attainment, they do repentance for the initial attainment. One who has a brain in his head can understand through this the greatness of the Creator, may He be blessed, and the greatness of the righteous ones. Happy are they and those who join them (6, 3).
## Segment 4
דַּע, שֶׁיֵּשׁ אוֹר שֶׁהוּא לְמַעְלָה מִנַּפְשִׁין רוּחִין וְנִשְׁמָתִין וְהוּא אוֹר אֵין סוֹף, וְאַף עַל פִּי שֶׁאֵין הַשֵּׂכֶל מַשִּׂיג אוֹתוֹ, אַף עַל פִּי כֵן רְדִיפָה דְּמַחֲשָׁבָה לְמִרְדַּף אַבַּתְרֵיהּ. וְעַל יְדֵי עֲשִׂיַּת הַמִּצְווֹת בְּשִׂמְחָה זוֹכִין לְהַשִּׂיג אוֹתוֹ עַל־יְדֵי הָרְדִיפָה וְהַמְעַכֵּב בִּבְחִינוֹת מָטֵי וְלָא מָטֵי. וְנַעֲשִׂין תִּשְׁעָה הֵיכָלִין דְּלָאו אִנּוּן נְהוֹרִין וְלָא רוּחִין וְלָא נִשְׁמָתִין וְלֵית מָאן דְּקַיְּמָא בְּהוּ וְלָא מִתְדַּבְּקִין וְלָא מִתְיַדְּעִין. אַשְׁרֵי מִי שֶׁזּוֹכֶה שֶׁיִּרְדֹּף מַחֲשַׁבְתּוֹ לְהַשִּׂיג הַשָּׂגוֹת אֵלּוּ אַף עַל פִּי שֶׁאֵין יְכֹלֶת בְּיַד הַשֵּׂכֶל לְהַשִּׂיג אוֹתָם כִּי לָא מִתְדַּבְּקִין וְלָא מִתְיַידְּעִין. [וְעַיֵּן בִּפְנִים בְּסִימָן כ"ד] (כד)
Know that there is a light that is above souls, spirits, and neshamot, and it is the light of the Infinite (Ein Sof). Although the intellect cannot attain it, nevertheless, there is a pursuit of thought to chase after it. Through performing mitzvot with joy, one merits to attain it through this pursuit, and the hindrance is in the aspects of “reaching and not reaching” [Zohar]. Nine halls are formed that are neither lights, nor spirits, nor neshamot, and there is no one who stands in them, nor are they attached, nor are they known. Happy is one who merits that his thought pursues to attain these attainments, even though the intellect has no ability to attain them, for they are neither attached nor known. [See within, item 24] (24). The attainment of divinity cannot be attained except through many contractions (tzimtzumim) from cause to effect, from higher intellect to lower intellect.
## Segment 5
הַשָּׂגַת אֱלֹקוּת אִי אֶפְשָׁר לְהַשִּׂיג כִּי אִם עַל־יְדֵי צִמְצוּמִים רַבִּים מֵעִילָה לְעָלוּל מִשֵּׂכֶל עֶלְיוֹן לְשֵׂכֶל תַּחְתּוֹן. וְצָרִיךְ כָּל אֶחָד לְבַקֵּשׁ מְאֹד מְלַמֵּד וְרַבִּי הָגוּן כָּזֶה שֶׁיִּהְיֶה גָּדוֹל בְּמַעֲלָה כָּל כָּךְ, עַד שֶׁיּוּכַל לְהַכְנִיס בְּדַעְתּוֹ הַשָּׂגַת אֱלֹקוּת שֶׁזֶּה עִקַּר הַתַּכְלִית וְהַתִּקְוָה הָאֲמִתִּית. וְכָל מַה שֶּׁהוּא קָטָן בְּיוֹתֵר, הוּא צָרִיךְ רַבִּי גָּדוֹל בְּיוֹתֵר שֶׁיֵּדַע אֵיךְ לְהִתְנַהֵג עַמּוֹ לְסַבֵּב לוֹ כַּמָּה הַקְדָּמוֹת נִפְלָאוֹת בְּשֵׂכֶל גָּדוֹל שֶׁהֵם בְּחִינַת צִמְצוּמִים הַנִּזְכָּרִים לְעֵיל, שֶׁעַל יָדָם יָבוֹא לְהַשָּׂגַת אֱלֹקוּת [עַיֵּן צַדִּיק אוֹת ל"ז ל"ח] (ל, א' ב')
Each one must greatly seek a proper teacher and rabbi who is so great in stature that he can introduce into his mind the attainment of divinity, which is the primary purpose and true hope. The smaller one is, the greater the rabbi he needs, who knows how to conduct himself with him to bring about many wondrous introductions with great intellect, which are the aspect of the contractions mentioned above, through which he will come to the attainment of divinity [see Tzaddik, items 37, 38] (30, 1, 2). Through Torah and mitzvot, one draws down the attainment of His divinity, may He be blessed, for every letter in the Torah and every mitzvah is an aspect of contraction to attain through it the attainment of His divinity, may He be blessed (ibid., 3).
## Segment 6
עַל־יְדֵי הַתּוֹרָה וְהַמִּצְווֹת מַמְשִׁיכִין הַשָּׂגַת אֱלֹקוּתוֹ יִתְבָּרַךְ, כִּי כָּל אוֹת שֶׁבַּתּוֹרָה וְכָל מִצְוָה וּמִצְוָה הִיא בְּחִינַת צִמְצוּם לְהַשִּׂיג עַל יָדוֹ הַשָּׂגַת אֱלֹקוּתוֹ יִתְבָּרַךְ (שָׁם ג')
To merit this intellect, which is an introduction to the attainment of divinity, is impossible except through being one who hates profit, who hates money with ultimate hatred. But through love of money, he falls from this intellect, and on the contrary, he falls into folly, stupidity, sadness, and black melancholy.
## Segment 7
לִזְכּוֹת לְזֶה הַשֵּׂכֶל, שֶׁהוּא הַקְדָּמָה לְהַשָּׂגַת אֱלֹקוּת אִי אֶפְשָׁר כִּי אִם עַל־יְדֵי שֶׁיִּהְיֶה שׂוֹנֵא בֶּצַע, שֶׁיִּשְׂנָא אֶת הַמָּמוֹן בְּתַכְלִית הַשִּׂנְאָה. אֲבָל עַל־יְדֵי אַהֲבַת מָמוֹן הוּא נוֹפֵל מִזֶּה הַשֵּׂכֶל, וְאַדְּרַבָּא, הוּא נוֹפֵל לִשְׁטוּת וּכְסִילוּת וּלְעַצְבוּת וּמָרָה שְׁחֹרָה, וְהַקְּלִפּוֹת וְהַסִּטְרָא אַחֲרָא מְסַבְּבִין אוֹתוֹ בְּסִּבוּבִים שֶׁלָּהֶם שֶׁהֵם הַהֶפֶךְ מִשֵּׂכֶל הַנַּ"ל (שָׁם ד')
The husks (kelipot) and the Other Side (Sitra Achra) ensnare him in their cycles, which are the opposite of the aforementioned intellect (ibid., 4). Through the joy of the three festivals, one merits the attainment of divinity (ibid., 5). Every Jew is a portion of G-d from above [Zohar]. The essence of divinity is in the heart, and the divinity in the heart of a Jew is the aspect of the Infinite (Ein Sof). For the light of its fervor extends to the Infinite, that is, there is no end or limit to its desire.
## Segment 9
עַל־יְדֵי הַשִּׂמְחָה בְּשָׁלֹשׁ רְגָלִים זוֹכִין לְהַשָּׂגַת אֱלֹקוּת (שָׁם ה') כָּל אֶחָד מִיִּשְׂרָאֵל הוּא חֵלֶק אֱלֹקִי מִמַּעַל. וְעִקַּר אֱלֹקוּת הוּא בַּלֵּב. וְהָאֱלֹקוּת שֶׁבְּלֵב אִישׁ הַיִּשְׂרְאֵלִי הִיא בְּחִינַת אֵין סוֹף. כִּי אוֹר לֶהָבִיּוּתוֹ הִיא עַד אֵין סוֹף, הַיְנוּ אֵין סוֹף וְאֵין תַּכְלִית לִתְשׁוּקָתוֹ. וּלְפִי גֹּדֶל הַהִתְלַהֲבוּת הַלֵּב שֶׁל אִישׁ הַיִּשְׂרְאֵלִי שֶׁהִיא עַד אֵין סוֹף לֹא הָיָה אֶפְשָׁר לַעֲשׂוֹת שׁוּם עֲבוֹדָה. וְלֹא הָיָה יָכוֹל לְגַלּוֹת שׁוּם מִדָּה טוֹבָה, כִּי מִגֹּדֶל הִתְלַהֲבוּתוֹ עַד אֵין סוֹף אֵינוֹ יָכוֹל לַעֲשׂוֹת שׁוּם דָּבָר. עַל־כֵּן בְּהֶכְרֵחַ צָרִיךְ לְצַמְצֵם הִתְלַהֲבוּת לִבּוֹ, כְּדֵי שֶׁיּוּכַל לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בְּהַדְרָגָה וּבְמִדָּה, כִּי הַשֵּׁם יִתְבָּרַךְ רוֹצֶה בַּעֲבוֹדָתֵנוּ, שֶׁנַּעֲבֹד אוֹתוֹ בְּעֻבְדוֹת וּבְמִדּוֹת טוֹבוֹת שֶׁעַל יְדֵי זֶה נִתְגַּלֶּה מַלְכוּתוֹ יִתְבָּרַךְ (מט, א)
Because of the great fervor of the heart of a Jew, which extends to the Infinite, it would be impossible to perform any service or reveal any good trait, for due to the greatness of its fervor to the Infinite, he cannot do anything.
Therefore, he must necessarily contract (tzimtzum) the fervor of his heart so that he can serve Hashem, may He be blessed, gradually and in measure, for Hashem, may He be blessed, desires our service, that we serve Him with deeds and good traits, through which His kingship, may He be blessed, is revealed (49, 1). The closer one draws to Hashem, may He be blessed, the more he must know that he is very far from Him, may He be blessed. For if he thinks and imagines in his mind that he has already drawn close to Hashem, may He be blessed, and knows the knowledge of Hashem, may He be blessed, this is a sign that he does not know at all. For if he knew even a little of Hashem, may He be blessed, he would know that he is very far from Him, may He be blessed, and does not know at all. This is a matter that the mouth cannot speak or explain, for the greatness of the Creator, may He be blessed, has no measure (63).
## Segment 10
כָּל מַה שֶּׁמִּתְקָרֵב יוֹתֵר לַשֵּׁם יִתְבָּרַךְ צָרִיךְ לֵידַע, שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ. כִּי אִם יַחֲשֹׁב וִידַמֶּה בְּדַעְתּוֹ שֶׁכְּבָר נִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ וְיוֹדֵעַ בִּידִיעַת הַשֵּׁם יִתְבָּרַךְ, זֶה סִימָן שֶׁאֵינוֹ יוֹדֵעַ כְּלָל. כִּי אִם הָיָה יוֹדֵעַ קְצָת מֵהַשֵּׁם יִתְבָּרַךְ, הָיָה יוֹדֵעַ שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ וְאֵינוֹ יוֹדֵעַ כְּלָל. וְזֶה דָּבָר שֶׁאִי אֶפְשָׁר לַפֶּה לְדַבֵּר וּלְהַסְבִּיר זֹאת, כִּי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ אֵין שִׁעוּר (סג)
One must accustom himself each time to the aspect of nullification (bittul), to look only at the true, eternal good purpose, and this is through closing his eyes from the sight of this world (cheizu d’hai alma). For it is impossible to look at and be included in the purpose except through closing the eyes (setimu d’aynayin), completely closing his eyes from the sight of this world, even pressing them with the finger. Then he will have no afflictions or pain from anything in the world. But it is impossible to be constantly fixed in the aspect of nullification, for then he would go beyond the human boundary.
## Segment 12
יא. צָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ בְּכָל פַּעַם בִּבְחִינַת בִּטּוּל לְהִסְתַּכֵּל רַק עַל הַתַּכְלִית הַטּוֹב הָאֲמִתִּי הַנִּצְחִי, וְזֶה עַל־יְדֵי שֶׁיִּסְתֹּם עֵינָיו מֵחֵיזוּ דְּהַאי עָלְמָא. כִּי אִי אֶפְשָׁר לְהִסְתַּכֵּל וּלְהִכָּלֵל בְּהַתַּכְלִית כִּי אִם עַל־יְדֵי סְתִימוּ דְּעַיְנִין, שֶׁיִּסְתֹּם עֵינָיו לְגַמְרֵי מֵחֵיזוּ דְּהַאי עָלְמָא אַף גַּם לְדָחְקָם בְּהָאֶצְבַּע, וְאָז לֹא יִהְיֶה לוֹ יִסּוּרִים וָצַעַר מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם. אַךְ אִי אֶפְשָׁר לִהְיוֹת קָבוּעַ תָּמִיד בִּבְחִינַת הַבִּטּוּל, כִּי אִם כֵּן יֵצֵא מִגֶּדֶר אֱנוֹשִׁי. וְעַל־כֵּן בְּהֶכְרֵחַ שֶׁיִּהְיֶה הַבִּטּוּל בִּבְחִינַת רָצוֹא וָשׁוֹב, וְאָז הָרְשִׁימוּ שֶׁל הַבִּטּוּל מֵאִיר אֶל הַדַּעַת אוֹר מְתִיקוּת נְעִימוּת הִתְנוֹצְצוּת אֱלֹקוּת, מַה שֶּׁאִי אֶפְשָׁר לְאֶחָד לְסַפֵּר לַחֲבֵרוֹ כְּלָל. וְעַל־יְדֵי זֶה נִמְשָׁךְ שִׂמְחָה גְּדוֹלָה וְעַל־יְדֵי זֶה נִמְשָׁכִין חִדּוּשִׁין דְּאוֹרַיְתָא. וְעַל־יְדֵי זֶה יוּכַל לְהַחֲיוֹת אֶת עַצְמוֹ וּלְחַזֵּק אֶת עַצְמוֹ בְּכָל הַיִּסּוּרִין וְהַהַרְפַּתְקָאוֹת, שֶׁעוֹבְרִים עָלָיו חַס וְשָׁלוֹם, וְיִזְכֶּה לִטְעֹם וּלְהַרְגִּישׁ בָּעוֹלָם הַזֶּה מֵעֵין עוֹלָם הַבָּא (סה, ג' ד')
יא.
צָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ בְּכָל פַּעַם בִּבְחִינַת בִּטּוּל לְהִסְתַּכֵּל רַק עַל הַתַּכְלִית הַטּוֹב הָאֲמִתִּי הַנִּצְחִי, וְזֶה עַל־יְדֵי שֶׁיִּסְתֹּם עֵינָיו מֵחֵיזוּ דְּהַאי עָלְמָא. כִּי אִי אֶפְשָׁר לְהִסְתַּכֵּל וּלְהִכָּלֵל בְּהַתַּכְלִית כִּי אִם עַל־יְדֵי סְתִימוּ דְּעַיְנִין, שֶׁיִּסְתֹּם עֵינָיו לְגַמְרֵי מֵחֵיזוּ דְּהַאי עָלְמָא אַף גַּם לְדָחְקָם בְּהָאֶצְבַּע, וְאָז לֹא יִהְיֶה לוֹ יִסּוּרִים וָצַעַר מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם. אַךְ אִי אֶפְשָׁר לִהְיוֹת קָבוּעַ תָּמִיד בִּבְחִינַת הַבִּטּוּל, כִּי אִם כֵּן יֵצֵא מִגֶּדֶר אֱנוֹשִׁי. וְעַל־כֵּן בְּהֶכְרֵחַ שֶׁיִּהְיֶה הַבִּטּוּל בִּבְחִינַת רָצוֹא וָשׁוֹב, וְאָז הָרְשִׁימוּ שֶׁל הַבִּטּוּל מֵאִיר אֶל הַדַּעַת אוֹר מְתִיקוּת נְעִימוּת הִתְנוֹצְצוּת אֱלֹקוּת, מַה שֶּׁאִי אֶפְשָׁר לְאֶחָד לְסַפֵּר לַחֲבֵרוֹ כְּלָל. וְעַל־יְדֵי זֶה נִמְשָׁךְ שִׂמְחָה גְּדוֹלָה וְעַל־יְדֵי זֶה נִמְשָׁכִין חִדּוּשִׁין דְּאוֹרַיְתָא. וְעַל־יְדֵי זֶה יוּכַל לְהַחֲיוֹת אֶת עַצְמוֹ וּלְחַזֵּק אֶת עַצְמוֹ בְּכָל הַיִּסּוּרִין וְהַהַרְפַּתְקָאוֹת, שֶׁעוֹבְרִים עָלָיו חַס וְשָׁלוֹם, וְיִזְכֶּה לִטְעֹם וּלְהַרְגִּישׁ בָּעוֹלָם הַזֶּה מֵעֵין עוֹלָם הַבָּא (סה, ג' ד').
One must accustom himself each time to the aspect of nullification (bittul), to look only at the true, eternal good purpose, and this is through closing his eyes from the sight of this world (cheizu d’hai alma). For it is impossible to look at and be included in the purpose except through closing the eyes (setimu d’aynayin), completely closing his eyes from the sight of this world, even pressing them with the finger. Then he will have no afflictions or pain from anything in the world. But it is impossible to be constantly fixed in the aspect of nullification, for then he would go beyond the human boundary. Therefore, it is necessary that the nullification be in the aspect of running and returning (ratzo v’shov) [Ezekiel 1:14]. Then the trace (reshimu) of the nullification shines to the mind a light of sweetness, pleasantness, and sparks of divinity, which one cannot relate to another at all. Through this, great joy is drawn, and through this, innovations of Torah (chiddushin d’orayta) are drawn. Through this, he can revive himself and strengthen himself in all the afflictions and troubles that pass over him, G-d forbid, and merit to taste and feel in this world a semblance of the World to Come (65, 3, 4).
Investigations and External Wisdoms
## Segment 14
יב. כְּשֶׁזּוֹכֶה לְאֵיזֶה הִתְנוֹצְצוּת שֶׁיִּתְנוֹצֵץ לוֹ אֱלֹקוּתוֹ יִתְבָּרַךְ, צָרִיךְ לְהִזָּהֵר שֶׁיִּהְיֶה לוֹ צִמְצוּם, לְצַמְצֵם הַמֹּחַ וְהַדַּעַת שֶׁלֹּא יֵצֵא מִגְּבוּל שֶׁלּוֹ, כִּי אֲפִלּוּ בִּקְדֻשָּׁה אָסוּר שֶׁיִּהְיֶה הַמֹּחַ מְשׁוֹטֵט בְּמַה שֶּׁאֵין לוֹ רְשׁוּת לְפִי מַדְרֵגָתוֹ, כִּי כָּל בְּרִיָּה יֵשׁ לוֹ דַּי וּגְבוּל בֶּאֱלֹקוּתוֹ יִתְבָּרַךְ, דְּהַיְנוּ בְּהִתְנוֹצְצוּת אֱלֹקוּתוֹ, שֶׁאָסוּר לוֹ לָצֵאת חוּץ מֵהַגְּבוּל שֶׁלֹּא יָבוֹא לִידֵי הֲרִיסָה חַס וְשָׁלוֹם (ח"ב. ה. ז')
יג.
דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, אָמַר: כִּי אֲנִי יָדַעְתִּי כִּי גָּדוֹל ה' וְגוֹ'. אֲנִי יָדַעְתִּי דַּיְקָא, כִּי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ כְּפִי מַה שֶּׁזּוֹכֶה, מִי שֶׁזּוֹכֶה שֶׁיִּתְנוֹצֵץ בְּלִבּוֹ, אִי אֶפְשָׁר לְסַפֵּר לַחֲבֵרוֹ כְּלָל וְעַל־כֵּן אָמַר: כִּי אֲנִי יָדַעְתִּי דַּיְקָא [אִיךְ וֵוייס] (שהר"ן א').
King David, peace be upon him, said, “For I know that the Lord is great” [Psalms 135:5]. “I know” specifically, for the greatness of the Creator, may He be blessed, according to what one merits, one who merits that it sparks in his heart, it is impossible to relate to another at all, and therefore he said, “For I know” specifically [in Yiddish: ich veys] (Sichot HaRan, 1).
Therefore, it is necessary that the nullification be in the aspect of running and returning (ratzo v’shov) [Ezekiel 1:14]. Then the trace (reshimu) of the nullification shines to the mind a light of sweetness, pleasantness, and sparks of divinity, which one cannot relate to another at all. Through this, great joy is drawn, and through this, innovations of Torah (chiddushin d’orayta) are drawn. Through this, he can revive himself and strengthen himself in all the afflictions and troubles that pass over him, G-d forbid, and merit to taste and feel in this world a semblance of the World to Come (65, 3, 4). When one merits some spark, that His divinity, may He be blessed, sparks for him, he must be careful to have contraction (tzimtzum), to contract his mind and knowledge so as not to go beyond his boundary. For even in holiness, it is forbidden for the mind to wander in what he has no permission for according to his level, for every creature has a limit and boundary in His divinity, may He be blessed, that is, in the sparks of His divinity, and it is forbidden to go beyond the boundary lest he come to destruction, G-d forbid (Part II, 5, 7). King David, peace be upon him, said, “For I know that the Lord is great” [Psalms 135:5].
## Segment 16
יג. דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, אָמַר: כִּי אֲנִי יָדַעְתִּי כִּי גָּדוֹל ה' וְגוֹ'. אֲנִי יָדַעְתִּי דַּיְקָא, כִּי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ כְּפִי מַה שֶּׁזּוֹכֶה, מִי שֶׁזּוֹכֶה שֶׁיִּתְנוֹצֵץ בְּלִבּוֹ, אִי אֶפְשָׁר לְסַפֵּר לַחֲבֵרוֹ כְּלָל וְעַל־כֵּן אָמַר: כִּי אֲנִי יָדַעְתִּי דַּיְקָא [אִיךְ וֵוייס] (שהר"ן א')
טו.
הַשֵּׁם יִתְבָּרַךְ בָּרוּךְ הוּא גָּדוֹל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר וְאֵין יוֹדְעִין כְּלָל, כִּי נַעֲשִׂים בָּעוֹלָם דְּבָרִים נוֹרָאִים, מַעֲשִׂים רַבִּים לְאֵין תַּכְלִית, וְשִׁנּוּיִים וְחִדּוּשִׁים רַבִּים וְנִפְלָאִים, וְאֵין יוֹדְעִין כְּלָל, וְאִי אֶפְשָׁר לְדַבֵּר בָּזֶה, רַק כָּל חַד כְּפִי מַה דִּמְשַׁעֵר בְּלִבֵּיהּ, יָכוֹל לְהָבִין מֵרָחוֹק שֶׁאֵין יוֹדְעִין כְּלָל, וְאַף עַל פִּי כֵן עֲדַיִן הוּא רָחוֹק מְאֹד מִתַּכְלִית הַיְדִיעָה שֶׁלֹּא נֵדַע. כִּי עֲדַיִן לֹא הִתְחִיל לֵידַע כְּלָל. וְעַיֵּן בִּפְנִים שִׂיחוֹת נִפְלָאוֹת בָּזֶה, וְאֵיךְ לְהִתְחַזֵּק עַל־יְדֵי זֶה לְבַל יִפֹּל בְּדַעְתּוֹ לְעוֹלָם, אֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל חַס וְשָׁלוֹם, אַל יִתְיָאֵשׁ עַצְמוֹ מִן הַצְּעָקָה לְעוֹלָם כִּי הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְיָכוֹל לְהִתְהַפֵּךְ הַכֹּל לְטוֹבָה וְכוּ'. [עַיֵּן שָׁם] (שָׁם ג').
Hashem, may He be blessed, blessed be He, is very great, and His greatness has no limit, and we do not know at all, for awesome things are done in the world, many deeds without end, and many wondrous changes and innovations, and we do not know at all, and it is impossible to speak of this. Each one, according to what he estimates in his heart, can understand from afar that we do not know at all, and yet he is still very far from the ultimate knowledge that we do not know. For he has not yet begun to know at all. See within for wondrous conversations on this, and how to strengthen through this never to fall in his mind, even if he has fallen to the place he has fallen, G-d forbid, he should never despair of crying out forever, for Hashem, may He be blessed, is very great and can turn everything to good, etc. [See there] (ibid., 3).
Wisdom is the root of all things; therefore, every individual must guard their intellect from external foolishness, for the primary wisdom to acquire perfection is only divine wisdom. All other wisdoms are nullified wisdoms and are not wisdoms at all (35:1).
## Segment 18
יד. וַאֲפִלּוּ לְעַצְמוֹ אִי אֶפְשָׁר לְסַפֵּר מִיּוֹם לְיוֹם, לְפִי מַה שֶּׁמַּזְרִיחַ לוֹ וּמִתְנוֹצֵץ לוֹ בְּאוֹתוֹ יוֹם, אֵינוֹ יָכוֹל לְסַפֵּר לְעַצְמוֹ לְיוֹם שְׁנֵי, הַזְּרִיחָה וְהַהִתְנוֹצְצוּת שֶׁל גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, שֶׁהָיָה לוֹ אֶתְמוֹל (שָׁם) וִדּוּי דְּבָרִים
א.
עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם הָאֱמֶת עַל־יְדֵי זֶה מַעֲלֶה בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה לְשָׁרְשָׁהּ וְעַל־יְדֵי זֶה מְבַטֵּל מֶמְשֶׁלֶת הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, וְעַל־יְדֵי זֶה זוֹכֶה לֵידַע, שֶׁכָּל מְאֹרְעוֹתָיו הֵם לְטוֹבָתוֹ וִיבָרֵךְ עַל הַכֹּל הַטּוֹב וְהַמֵּטִיב, שֶׁזֹּאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא (ד,ג).
Through confession of words (vidui d’varim) before a true Torah scholar, one elevates the aspect of the Kingship of Holiness (Malkhut d’Kedushah) to its root. Through this, one nullifies the dominion of idol-worshippers and constellations, and through this, one merits to know that all his occurrences are for his benefit and will bless everything with “Who is good and does good” [Liturgy]. This aspect is a semblance of the World to Come (4, 3).
“I know” specifically, for the greatness of the Creator, may He be blessed, according to what one merits, one who merits that it sparks in his heart, it is impossible to relate to another at all, and therefore he said, “For I know” specifically [in Yiddish: ich veys] (Sichot HaRan, 1). Even to himself, it is impossible to relate from day to day. According to what shines and sparks for him on that day, he cannot relate to himself on the second day the shining and spark of the greatness of the Creator, may He be blessed, that he had yesterday (ibid., Confession of Words).
## Segment 20
טו. הַשֵּׁם יִתְבָּרַךְ בָּרוּךְ הוּא גָּדוֹל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר וְאֵין יוֹדְעִין כְּלָל, כִּי נַעֲשִׂים בָּעוֹלָם דְּבָרִים נוֹרָאִים, מַעֲשִׂים רַבִּים לְאֵין תַּכְלִית, וְשִׁנּוּיִים וְחִדּוּשִׁים רַבִּים וְנִפְלָאִים, וְאֵין יוֹדְעִין כְּלָל, וְאִי אֶפְשָׁר לְדַבֵּר בָּזֶה, רַק כָּל חַד כְּפִי מַה דִּמְשַׁעֵר בְּלִבֵּיהּ, יָכוֹל לְהָבִין מֵרָחוֹק שֶׁאֵין יוֹדְעִין כְּלָל, וְאַף עַל פִּי כֵן עֲדַיִן הוּא רָחוֹק מְאֹד מִתַּכְלִית הַיְדִיעָה שֶׁלֹּא נֵדַע. כִּי עֲדַיִן לֹא הִתְחִיל לֵידַע כְּלָל. וְעַיֵּן בִּפְנִים שִׂיחוֹת נִפְלָאוֹת בָּזֶה, וְאֵיךְ לְהִתְחַזֵּק עַל־יְדֵי זֶה לְבַל יִפֹּל בְּדַעְתּוֹ לְעוֹלָם, אֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל חַס וְשָׁלוֹם, אַל יִתְיָאֵשׁ עַצְמוֹ מִן הַצְּעָקָה לְעוֹלָם כִּי הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְיָכוֹל לְהִתְהַפֵּךְ הַכֹּל לְטוֹבָה וְכוּ'. [עַיֵּן שָׁם] (שָׁם ג)
ג.
קֹדֶם שֶׁהִתְוַדָּה וְסִפֵּר כָּל לִבּוֹ לִפְנֵי הַתַּלְמִיד חָכָם, אַף עַל פִּי שֶׁהָיָה אֵצֶל הַתַּלְמִיד חָכָם וְנָתַן לוֹ מָמוֹן, עֲדַיִן אֵינוֹ יוֹדֵעַ בְּאֵיזֶה דֶּרֶךְ הוּא מְהַלֵּךְ, כִּי יֵשׁ דֶּרֶךְ יָשָׁר לִפְנֵי אִישׁ וְאַחֲרִיתָהּ דַּרְכֵי מָוֶת. אֲבָל עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם, עַל יְדֵי זֶה הַתַּלְמִיד חָכָם מַדְרִיךְ אוֹתוֹ בְּדֶרֶךְ הַיָּשָׁר לְפִי שֹׁרֶשׁ נִשְׁמָתוֹ וְנִתְתַּקֵּן הַכֹּל (שָׁם ח').
Before he confessed and recounted his entire heart before a Torah scholar, even though he was with the Torah scholar and gave him money, he still does not know which path he is walking, for “there is a way that seems straight to a man, but its end is the ways of death” [Proverbs 14:12]. But through confession of words before a Torah scholar, through this, the Torah scholar guides him on the straight path according to the root of his soul, and everything is rectified (ibid., 8).
Therefore, every person must greatly guard their intellect and thought, so that no external thought or external wisdom enters their thought. For all evils, all blemishes, and all sins come from a blemish of thought, G-d forbid, by allowing, G-d forbid, external wisdoms and external thoughts to enter the thought. The primary repentance and rectification for all sins is when one strengthens themselves to expel all external thoughts from their mind and intellect. For wisdom and intellect are the soul, which is the root of everything. When one sanctifies their intellect, that is, their soul, through this, they elevate and restore everything to its root, and this is the essence of repentance (ibid.).
Hashem, may He be blessed, blessed be He, is very great, and His greatness has no limit, and we do not know at all, for awesome things are done in the world, many deeds without end, and many wondrous changes and innovations, and we do not know at all, and it is impossible to speak of this. Each one, according to what he estimates in his heart, can understand from afar that we do not know at all, and yet he is still very far from the ultimate knowledge that we do not know.
The abundance of wisdoms, particularly the wisdom of philosophy, is extremely harmful, for the primary strengthening of the heart to acquire true wisdom and intellect is only through good deeds. But one whose intellect exceeds their good deeds lacks the strength in their heart to contain their intellect, and then the intellect causes them to sin further. These are the philosophers who lack a pure heart, and their heart cannot receive the intellect in holiness, truly and appropriately, because their heart is weak and deficient. Especially those who commit adultery and engage in the wisdom of philosophy—it is extremely harmful to them, for through adultery, their heart is greatly deficient, and their heart lacks the capacity to contain the intellect within it, to distance themselves from sins and cleave to the Blessed Name through it, which is the essence of true intellect. On the contrary, through their intellect, they cause further sin, harming themselves and the entire world more than snakes, scorpions, and all kinds of harmful and evil creatures in the world, G-d save us. For they blaspheme and curse upward with their wisdom, against the holy Torah, particularly against the sages of the Talmud and the righteous ones who follow them, may their memory be a blessing, as is known and widely recognized. May the Master of Mercy protect the remnant of Israel from them and their multitude (55:6).
For he has not yet begun to know at all. See within for wondrous conversations on this, and how to strengthen through this never to fall in his mind, even if he has fallen to the place he has fallen, G-d forbid, he should never despair of crying out forever, for Hashem, may He be blessed, is very great and can turn everything to good, etc.
Through evil speech, the wisdoms of philosophy grow stronger and spread in the world, which is the aspect of the impurity of the serpent, and it greatly harms the world, G-d save us (63).
[See there] (ibid., 3).
# וִדּוּי דְּבָרִים
URL: https://ajew.org/reader-plain/likutay-eitzos/1/18/
# וִדּוּי דְּבָרִים
וִדּוּי דְּבָרִים
Source: https://ajew.org/reader/likutay-eitzos/1/18
## Segment 1
וִדּוּי דְּבָרִים
וִדּוּי דְּבָרִים (Confession of Words)
## Segment 2
עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם הָאֱמֶת עַל־יְדֵי זֶה מַעֲלֶה בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה לְשָׁרְשָׁהּ וְעַל־יְדֵי זֶה מְבַטֵּל מֶמְשֶׁלֶת הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, וְעַל־יְדֵי זֶה זוֹכֶה לֵידַע, שֶׁכָּל מְאֹרְעוֹתָיו הֵם לְטוֹבָתוֹ וִיבָרֵךְ עַל הַכֹּל הַטּוֹב וְהַמֵּטִיב, שֶׁזֹּאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא (ד,ג)
Through confession of words (vidui d’varim) before a true Torah scholar, one elevates the aspect of the Kingship of Holiness (Malkhut d’Kedushah) to its root.
## Segment 3
עֲווֹנוֹתָיו שֶׁל אָדָם הֵם חֲקוּקִים עַל עַצְמוֹתָיו, וְעַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם יוֹצֵא מֵעַצְמוֹתָיו הַצֵּרוּפִים רָעִים שֶׁל הָעֲווֹנוֹת, שֶׁהָיוּ חֲקוּקִים עֲלֵיהֶם וּמוֹחֲלִין וּמְכַפְּרִים לוֹ כָּל עֲווֹנוֹתָיו [עַיֵּן תְּשׁוּבָה אוֹת א'] (שָׁם ה')
Through this, one nullifies the dominion of idol-worshippers and constellations, and through this, one merits to know that all his occurrences are for his benefit and will bless everything with “Who is good and does good” [Liturgy]. This aspect is a semblance of the World to Come (4, 3). A person’s iniquities are engraved upon his bones, and through confession of words before a Torah scholar, the evil dross of the iniquities that were engraved upon them comes out of his bones, and all his iniquities are forgiven and atoned for [see Repentance, item 1] (ibid., 5).
## Segment 4
קֹדֶם שֶׁהִתְוַדָּה וְסִפֵּר כָּל לִבּוֹ לִפְנֵי הַתַּלְמִיד חָכָם, אַף עַל פִּי שֶׁהָיָה אֵצֶל הַתַּלְמִיד חָכָם וְנָתַן לוֹ מָמוֹן, עֲדַיִן אֵינוֹ יוֹדֵעַ בְּאֵיזֶה דֶּרֶךְ הוּא מְהַלֵּךְ, כִּי יֵשׁ דֶּרֶךְ יָשָׁר לִפְנֵי אִישׁ וְאַחֲרִיתָהּ דַּרְכֵי מָוֶת. אֲבָל עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם, עַל יְדֵי זֶה הַתַּלְמִיד חָכָם מַדְרִיךְ אוֹתוֹ בְּדֶרֶךְ הַיָּשָׁר לְפִי שֹׁרֶשׁ נִשְׁמָתוֹ וְנִתְתַּקֵּן הַכֹּל (שָׁם ח')
Before he confessed and recounted his entire heart before a Torah scholar, even though he was with the Torah scholar and gave him money, he still does not know which path he is walking, for “there is a way that seems straight to a man, but its end is the ways of death” [Proverbs 14:12]. But through confession of words before a Torah scholar, through this, the Torah scholar guides him on the straight path according to the root of his soul, and everything is rectified (ibid., 8).
## Segment 5
בְּכָל פַּעַם שֶׁבָּא אֵצֶל הַתַּלְמִיד חָכָם, יְסַפֵּר לְפָנָיו כָּל לִבּוֹ וְעַל־יְדֵי זֶה אַתָּה נִכְלָל בָּאֵין סוֹף (שָׁם ט)
Each time he comes to a Torah scholar, he should recount his entire heart before him, and through this, you are included in the Infinite (Ein Sof) (ibid., 9). One must articulate the sin, for one must confess specifically with words each time for everything he has done. There are many obstacles to this: sometimes the sin is forgotten from him, sometimes it is very heavy upon him and difficult to bring out the words to confess, and there are many other obstacles.
## Segment 6
צָרִיךְ לְפָרֵשׁ אֶת הַחֵטְא כִּי צְרִיכִין לְהִתְוַדּוֹת בְּדִבּוּרִים דַּיְקָא בְּכָל פַּעַם עַל כָּל מַה שֶּׁעָשָׂה. וְיֵשׁ לָזֶה מְנִיעוֹת רַבּוֹת, לִפְעָמִים יִשָּׁכַח מֵאִתּוֹ הַחֵטְא, וְיֵשׁ שֶׁיִּכְבַּד עָלָיו מְאֹד וְקָשֶׁה לוֹ לְהוֹצִיא הַדִּבּוּר לְהִתְוַדּוֹת וְעוֹד מְנִיעוֹת רַבּוֹת. וְהַתִּקּוּן לָזֶה לִשְׂמֹחַ הַרְבֵּה בְּשִׂמְחָה שֶׁל מִצְוָה, כְּגוֹן חֲתֻנָּה שֶׁל מִצְוָה אוֹ שְׁאָר שִׂמְחָה שֶׁל מִצְוָה, שֶׁיִּתְגַּבֵּר לִשְׂמֹחַ בְּשִׂמְחָה גְּדוֹלָה, עַד שֶׁיְּרַקֵּד הַרְבֵּה מֵחֲמַת שִׂמְחָה, וְעַל־יְדֵי זֶה זוֹכֶה לְהִתְוַדּוֹת בְּדִבּוּרִים. וְעַל־יְדֵי־זֶה יְתַקֵּן פְּגַם חֲטָאָיו (קעח)
The rectification for this is to rejoice greatly in the joy of a mitzvah, such as a mitzvah wedding or other mitzvah-related joy, that he strengthens himself to rejoice with great joy until he dances much due to joy.
Through this, he merits to confess with words, and through this, he rectifies the damage of his sins (178).
# זִכָּרוֹן
URL: https://ajew.org/reader-plain/likutay-eitzos/1/19/
# זִכָּרוֹן
זִכָּרוֹן
Source: https://ajew.org/reader/likutay-eitzos/1/19
## Segment 2
הַתְּפִלָּה מְסֻגָּל לְזִכָּרוֹן (ז, ה') עַל־יְדֵי תַּעֲנִית וּצְדָקָה וּבִפְרָט צְדָקָה לְאֶרֶץ יִשְׂרָאֵל, עַל־יְדֵי זֶה נִתְבַּטֵּל הַשִּׁכְחָה וְזוֹכֶה לְזִכָּרוֹן (לז, ג' ד')
Prayer is effective for memory (7, 5).
Through fasting and charity, and especially charity for the Land of Israel, through this, forgetfulness is nullified, and one merits memory (37, 3, 4).
## Segment 3
עַל־יְדֵי מְחִיאַת כַּפַּיִם בִּשְׁעַת הַתְּפִלָּה נִמְתָּקִין הַדִּינִים וְנִצּוֹלִין מִשִּׁכְחָה וְזוֹכֶה לְזִכָּרוֹן (מו)
Through clapping hands during prayer, judgments are sweetened, one is saved from forgetfulness, and one merits memory (46).
## Segment 4
צָרִיךְ לִשְׁמֹר מְאֹד אֶת הַזִּכָּרוֹן שֶׁלֹּא יִפֹּל לְשִׁכְחָה, דְּהַיְנוּ שֶׁיִּזְכֹּר תָּמִיד בְּעָלְמָא דְּאָתֵי וְלֹא יִשְׁכַּח. וְכָךְ רָאוּי לִהְיוֹת מִנְהַג אִישׁ הַיִּשְׂרְאֵלִי, שֶׁתֵּכֶף בַּבֹּקֶר בַּהֲקִיצוֹ מִשְּׁנָתוֹ, מִיַּד כְּשֶׁיִּפְתַּח אֶת עֵינָיו קֹדֶם שֶׁיַּתְחִיל שׁוּם דָּבָר, יַזְכִּיר אֶת עַצְמוֹ תֵּכֶף בְּעָלְמָא דְּאָתֵי. וְזֶה בְּחִינַת זִכָּרוֹן בִּכְלָלִיּוּת. וְאַחַר כָּךְ צָרִיךְ לְהַמְשִׁיךְ הַזִּכָּרוֹן בִּפְרָטִיּוּת, דְּהַיְנוּ שֶׁיַּגְדִּיל דַּעְתּוֹ בְּכָל מַחֲשָׁבָה, דִּבּוּר וּמַעֲשֶׂה, שֶׁהַשֵּׁם יִתְבָּרַךְ מַזְמִין לוֹ בְּכָל יוֹם. לְהָבִין מֵהֶם הָרְמָזִים, שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַמֵּז לוֹ עַל יָדָם לְהִתְקָרֵב אֵלָיו. כִּי הַשֵּׁם יִתְבָּרַךְ מְצַמְצֵם אֶת עַצְמוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית וּמְרַמֵּז לוֹ רְמָזִים בְּכָל יוֹם עַל־יְדֵי כָּל הַדְּבָרִים, שֶׁמַּזְמִין לוֹ בְּאוֹתוֹ הַיּוֹם. וְצָרִיךְ הָאָדָם לְהַגְדִּיל דַּעְתּוֹ בָּזֶה לִזְכֹּר בַּשֵּׁם יִתְבָּרַךְ עַל־יְדֵי כָּל מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁהַשֵּׁם יִתְבָּרַךְ מַזְמִין לוֹ בְּכָל יוֹם, וּלְהָבִין מֵהֶם הָרְמָזִים לְהִתְקָרֵב אֵלָיו. אַךְ הַהַגְדָּלַת הַדַּעַת צָרִיךְ לִהְיוֹת בְּמִדָּה וְכוּ', עַיֵּן דַּעַת אוֹת ל"ו ל"ז (נד, ב')
One must guard memory greatly so as not to fall into forgetfulness, that is, to always remember the World to Come (olam d’atei) and not forget. This is the proper conduct for a Jew: immediately in the morning upon waking from sleep, as soon as he opens his eyes, before beginning anything, he should immediately remind himself of the World to Come. This is the aspect of memory in its generality. Afterward, he must extend memory to its particulars, that is, to expand his knowledge in every thought, word, and deed that Hashem, may He be blessed, brings to him each day, to understand from them the hints (remazim) that Hashem, may He be blessed, hints to him through them to draw close to Him. For Hashem, may He be blessed, contracts Himself from the Infinite (Ein Sof) to no end and hints to him hints each day through all the things He brings to him on that day. A person must expand his knowledge in this to remember Hashem, may He be blessed, through every thought, word, and deed that Hashem, may He be blessed, brings to him each day, and to understand from them the hints to draw close to Him. But the expansion of knowledge must be in measure, etc., see Knowledge, items 36, 37 (54, 2).
## Segment 5
וַאֲפִלּוּ מִי שֶׁיּוֹדֵעַ וּמֵבִין רְמָזִים מִכָּל הַדְּבָרִים אֲפִלּוּ מִדִּבְרֵי חֹל, אַף־עַל־פִּי־כֵן אָסוּר לוֹ לַעֲסֹק רַק בָּזֶה מֵחֲמַת שְׁנֵי טְעָמִים [עַיֵּן בִּפְנִים] רַק צָרִיךְ שֶׁיִּהְיֶה לוֹ הִסְתַּפְּקוּת לְהִסְתַּפֵּק רַק בְּהֶכְרֵחִיּוּת. וַאֲפִלּוּ מִזֶּה הַהִסְתַּפְּקוּת גּוּפָהּ צָרִיךְ לִתֵּן צְדָקָה [וְעַיֵּן מָמוֹן אוֹת כ"ז]. וּמִי שֶׁמִּתְנַהֵג כָּךְ נַעֲשֶׂה עַל־יְדֵי כָּל זֶה תִּקּוּנִים וְיִחוּדִים גְּדוֹלִים לְמַעְלָה. וַהֲמוֹן־עַם שֶׁאֵין לָהֶם זֶה הַשֵּׂכֶל לְהָבִין הָרְמָזִים כַּנַּ"ל, נַעֲשֶׂה אֶצְלָם כָּל זֶה מִמֵּילָא עַל־יְדֵי שֵׁנָה וְצִיצִית וּתְפִלִּין וְתוֹרָה וּתְפִלָּה וּמַשָּׂא־וּמַתָּן (שָׁם)
Even one who knows and understands hints from all things, even from mundane matters (divrei chol), nevertheless, it is forbidden for him to engage only in this for two reasons [see within]. Rather, he must have contentment (histapkuto) to be satisfied only with what is necessary. Even from this contentment itself, he must give charity [see Money, item 27]. One who conducts himself thus brings about great rectifications (tikkunim) and unifications (yichudim) above through all this. For the masses who do not have this intellect to understand the hints as mentioned above, all this is done for them automatically through sleep, tzitzit, tefillin, Torah, prayer, and business dealings (massa u’mattan) (ibid.).
## Segment 6
כְּדֵי לִשְׁמֹר הַזִּכָּרוֹן הַנַּ"ל. צָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ שֶׁלֹּא יִפֹּל לִבְחִינַת רַע עַיִן שֶׁהוּא מִיתַת הַלֵּב, שֶׁעַל־יְדֵי זֶה בָּא שִׁכְחָה (שָׁם ד')
To guard the aforementioned memory, one must guard himself not to fall into the aspect of an evil eye (ra ayin), which is the death of the heart, for through this comes forgetfulness (ibid., 4).
## Segment 7
וְיֵשׁ כַּמָּה בְּחִינוֹת בְּרַע עַיִן. יֵשׁ שֶׁעֵינוֹ צָרָה בְּהִתְנַשְּׂאוּת שֶׁל חֲבֵרוֹ, וְכֵן יֵשׁ כַּמָּה בְּחִינוֹת בָּזֶה. וְצָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ מִזֶּה מְאֹד, שֶׁלֹּא יִהְיֶה לוֹ שׁוּם עַיִן רָעָה עַל חֲבֵרוֹ כְּלָל. וְכֵן צְרִיכִין לְהִתְפַּלֵּל הַרְבֵּה לַשֵּׁם יִתְבָּרַךְ, שֶׁיִּנָּצֵל מֵרַע עַיִן שֶׁל חֲבֵרוֹ. וּמִי שֶׁאֵינוֹ מַרְגִּישׁ בְּעַצְמוֹ כֹּחַ לַעֲמֹד כְּנֶגֶד הָרַע עַיִן לְהַכְנִיעוֹ, הוּא צָרִיךְ לִבְרֹחַ מִמֶּנּוּ (שָׁם)
There are several aspects of an evil eye (ra ayin). Some have an eye that is narrow at their friend’s elevation, and there are several aspects in this. One must guard himself greatly from this, to have no evil eye toward his friend at all. One must also pray much to Hashem, may He be blessed, to be saved from his friend’s evil eye. One who does not feel in himself the strength to stand against the evil eye to subdue it must flee from it (ibid.).
## Segment 8
גַּם צְרִיכִין לִשְׁמֹר אֶת עַצְמוֹ מִלְשׁוֹן הָרָע, כִּי עַל־יְדֵי לָשׁוֹן הָרָע נִפְגָּם הַזִּכָּרוֹן [עַיֵּן דִּבּוּר י']. גַּם צְרִיכִין לְהַכְרִיחַ אֶת עַצְמוֹ לְשִׂמְחָה, וְעַל־יְדֵי כָּל זֶה נִשְׁמָר הַזִּכָּרוֹן הַנַּ"ל [עַיֵּן שִׂמְחָה אוֹת י"ג י"ד] (שָׁם ה')
One must also guard himself from evil speech (lashon hara), for through evil speech, memory is damaged [see Speech, item 10]. One must also compel himself to joy, and through all this, the aforementioned memory is guarded [see Joy, items 13, 14] (ibid., 5).
## Segment 9
אַף עַל פִּי שֶׁצְּרִיכִין לִשְׁמֹר הַזִּכָּרוֹן לְעִנְיַן תּוֹרָה וַעֲבוֹדַת ה'. אֲבָל יֵשׁ גַּם מַעֲלוֹת בְּהַשִּׁכְחָה, כִּי צְרִיכִין לְהַרְגִּיל עַצְמוֹ לְהַשְׁכִּיחַ מִדַּעְתּוֹ כָּל הַדְּבָרִים הַמְבַלְבְּלִים אֶת הָאָדָם מֵעֲבוֹדָתוֹ יִתְבָּרַךְ וּבִפְרָט בִּשְׁעַת הַתְּפִלָּה, שֶׁכָּל הַבִּלְבּוּלִים בָּאִים אָז. וְעַל פִּי רֹב מְבַלְבֵּל אוֹתוֹ מַה שֶּׁעָבַר, שֶׁלֹּא טוֹב עָשָׂה בְּעִנְיָן זֶה וּבְעִנְיָן זֶה וְכוּ'. עַל־כֵּן צְרִיכִין לְהַרְגִּיל עַצְמוֹ שֶׁתֵּכֶף וּמִיָּד שֶׁחוֹלֵף וְעוֹבֵר הַדָּבָר, יַעֲבֹר וִיסַלֵּק אוֹתוֹ מִדַּעְתּוֹ לְגַמְרֵי, וְיַסִּיחַ דַּעְתּוֹ מִזֶּה לְגַמְרֵי וְלֹא יַתְחִיל לַחֲשֹׁב עוֹד בְּמַחֲשַׁבְתּוֹ בְּעִנְיָן זֶה כְּלָל, וּבִפְרָט בִּשְׁעַת הַתְּפִלָּה. וְכֵן כָּל דַּאֲגַת הָעֲווֹנוֹת שֶׁעָבַר וְכָל הַפְּגָמִים שֶׁפָּגַם, הַכֹּל צָרִיךְ לְהַעֲבִירָם וּלְהַשְׁכִּיחָם מִדַּעְתּוֹ בִּשְׁעַת הַתְּפִלָּה וְהָעֲבוֹדָה. וַאֲפִלּוּ בְּכָל הַיּוֹם כֻּלּוֹ אֵין טוֹב שֶׁיַּחֲשֹׁב בָּהֶם, רַק בְּשָׁעָה מְיֻחֶדֶת שֶׁרוֹצֶה בְּכַוָּנָה לְשַׁבֵּר לִבּוֹ וּלְפָרֵשׁ שִׂיחָתוֹ וְכוּ', שֶׁאָז דַּיְקָא יַזְכִּיר עַצְמוֹ כָּל מַה שֶּׁעָבַר. אֲבָל בִּשְׁאָר הַיּוֹם צָרִיךְ לְהַשְׁכִּיחָם מִדַּעְתּוֹ, כְּדֵי שֶׁיּוּכַל לַעֲסֹק בַּעֲבוֹדַת ה' בְּשִׂמְחָה, וּבִפְרָט בִּשְׁעַת הַתְּפִלָּה כַּנַּ"ל (שהר"ן כו)
Although one must guard memory for matters of Torah and service of the Lord, there are also virtues in forgetfulness, for one must accustom himself to make himself forget from his mind all things that confuse a person from the service of Hashem, may He be blessed, especially during prayer, when all confusions come. Usually, what disturbs him is what has passed, that he did not do well in this matter or that matter, etc. Therefore, one must accustom himself that immediately as a matter passes and is gone, he should let it pass and remove it completely from his mind, distract his mind from it entirely, and not begin to think about it in his thoughts at all, especially during prayer. Similarly, all worries about past iniquities and all the damages he caused must be passed over and made forgotten from his mind during prayer and service. Even throughout the entire day, it is not good to think about them, except at a specific time when he intentionally wants to break his heart and articulate his conversation (sichah), etc., when he should specifically remind himself of all that has passed. But for the rest of the day, he must make them forgotten from his mind so that he can engage in the service of the Lord with joy, especially during prayer, as mentioned above (Sichot HaRan, 26).
# אֱמֶת וֶאֱמוּנָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/2/
# אֱמֶת וֶאֱמוּנָה
אֱמֶת וֶאֱמוּנָה
Source: https://ajew.org/reader/likutay-eitzos/1/2
## Segment 2
עִקַּר הַגְּאֻלָּה תְּלוּיָה בָּאֱמוּנָה, כִּי עִקַּר הַגָּלוּת אֵינוֹ אֶלָּא בִּשְׁבִיל חֶסְרוֹן אֱמוּנָה (ז' א'). אֱמוּנָה וּתְפִלָּה וְנִסִּים וְאֶרֶץ יִשְׂרָאֵל הֵם בְּחִינָה אַחַת וְכֻלָּם תְּלוּיִים זֶה בָּזֶה (שָׁם).
The main redemption depends on faith, for the main exile is only due to a lack of faith (7, 1). Faith, and prayer, and miracles, and the Land of Israel are one aspect, and all are dependent on one another (ibid.).
There are people who cover all miracles with the way of nature, and when these heretics, who have no faith in miracles, perish, and faith increases in the world, then the Messiah will come, for the redemption depends on faith, as mentioned above (ibid.).
## Segment 3
יֵשׁ בְּנֵי אָדָם הַמְכַסִּים כָּל הַנִּסִּים בְּדֶרֶךְ הַטֶּבַע, וּכְשֶׁיִּכְלוּ אֵלּוּ הָאֶפִּיקוֹרְסִים שֶׁאֵין לָהֶם אֱמוּנָה בְּנִסִּים, וְתִתְרַבֶּה אֱמוּנָה בָּעוֹלָם, אָז יָבוֹא מָשִׁיחַ, כִּי הַגְּאֻלָּה תְּלוּיָה בָּאֱמוּנָה כַּנַּ"ל (שָׁם).
It is impossible to come to faith, except through truth (that is, because the essence of faith is only in what the intellect cannot comprehend, for where the intellect comprehends, faith is not relevant.
## Segment 4
אִי אֶפְשָׁר לָבוֹא לֶאֱמוּנָה כִּי אִם עַל־יְדֵי אֱמֶת (הַיְנוּ כִּי עִקַּר הָאֱמוּנָה אֵינָהּ אֶלָּא בְּמַה שֶּׁאֵין הַשֵּׂכֶל מֵבִין, כִּי בְּמָקוֹם שֶׁהַשֵּׂכֶל מֵבִין אֵין שַׁיָּךְ אֱמוּנָה, וְאִם כֵּן כְּשֶׁאֵין הַשֵּׂכֶל מֵבִין, מֵהֵיכָן יָבוֹא לְהַאֲמִין בְּמַה שֶּׁצָּרִיךְ . לְהַאֲמִין, עַל־כֵּן עִקַּר הָאֱמוּנָה תְּלוּיָה בָּאֱמֶת, שֶׁאִם יִרְצֶה הָאָדָם לְהִסְתַּכֵּל עַל הָאֱמֶת לַאֲמִתּוֹ יָבִין מֵאֵלָיו, שֶׁצְּרִיכִין לְהַאֲמִין הָאֱמוּנָה הַקְּדוֹשָׁה בַּשֵּׁם יִתְבָּרַךְ וּבַצַּדִּיקִים הָאֲמִתִּיִּים וּבְתוֹרָתוֹ הַקְּדוֹשָׁה, אַף עַל פִּי שֶׁאִי אֶפְשָׁר לְהָבִין בְּשִׂכְלֵנוּ הַמְּגֻשָּׁם, כִּי עַל־יְדֵי הִסְתַּכְּלוּת עַל הָאֱמֶת בְּעֵין הָאֱמֶת, יָבִין מֵרָחוֹק שֶׁהַאֱמֶת הוּא כָּךְ רַק שֶׁאִי אֶפְשָׁר לְהָבִין בְּשֵׂכֶל וּצְרִיכִין רַק לְהִתְחַזֵּק בֶּאֱמוּנָה שְׁלֵמָה. וְהָבֵן הֵיטֵב) (שָׁם ב).
Thus, when the intellect does not comprehend, from where will one come to believe in what one must believe? Therefore, the essence of faith depends on truth, that if a person desires to look at the real truth, he will understand on his own that it is necessary to believe the holy faith in Hashem, may He be blessed, and in the true righteous ones and in His holy Torah, even though it is impossible to understand with our coarse intellect. For through looking at the truth with the eye of truth, he will understand from afar that the truth is so, only it is impossible to understand with the intellect, and one must only strengthen oneself in complete faith. Understand this well)(ibid., 2). It is impossible to come to truth except through drawing close to true righteous ones, and walk in the path of their counsel, and not to turn to the right or to the left from their words. [And] Through this, truth is engraved in him, and he merits faith, etc., as mentioned above. Likewise, one must distance oneself from the counsel of the wicked, and from opponents and those who dispute the truth. [And] All this is merited through the commandment of tzitzis, which is the aspect of guarding against promiscuity, which is the aspect of the counsel of the wicked, and one merits the rectification of the bris (-covenant), which is the aspect of the counsels of the righteous (ibid., 3).
## Segment 5
אִי אֶפְשָׁר לָבוֹא לָאֱמֶת אֶלָּא עַל־יְדֵי הִתְקָרְבוּת לְצַדִּיקִים אֲמִתִּיִּים וְיֵלֵךְ בְּדֶרֶךְ עֲצָתָם וְלֹא יִטֶּה לְיָמִין וְלִשְׂמֹאל מִדִּבְרֵיהֶם וְעַל־יְדֵי זֶה נֶחְקָק בּוֹ אֱמֶת וְזוֹכֶה לֶאֱמוּנָה וְכוּ' וְכַנִּזְכָּר לְעֵיל, וְכֵן צָרִיךְ לְהַרְחִיק אֶת עַצְמוֹ מֵעֲצַת רְשָׁעִים וּמִתְנַגְּדִים וְחוֹלְקִים עַל הָאֱמֶת. וְכָל זֶה זוֹכִין עַל־יְדֵי מִצְוַת צִיצִית שֶׁהוּא בְּחִינַת שְׁמִירָה מִנִּאוּף שֶׁהוּא בְּחִינַת עֲצוֹת רְשָׁעִים, וְזוֹכִין לְתִקּוּן הַבְּרִית שֶׁהִיא בְּחִינַת עֵצוֹת שֶׁל צַדִּיקִים (שָׁם ג).
Through praying with strength and investing all one’s strength in the letters of the prayer, through this, one merits faith (9, 1). Those people who deny all miracles and say that everything is through the way of nature, and if they see some miracle, they cover the miracle with the way of nature, saying that it is the way of nature, they greatly damage faith, and they damage prayer and the Land of Israel, and they prolong the exile (ibid., 2). According to the diminution of faith, so is the hiding of the face of the Lord and His burning anger, G-d forbid, and then the righteous flee from (taking) authority and honor, and the world has no true leader. [And] Through breaking anger with mercy, through this, the burning anger is sweetened, and then the true righteous ones accept the honor and leadership, and everyone merits a true leader who will bring each one to the true purpose (18, 2).
## Segment 6
עַל־יְדֵי שֶׁמִּתְפַּלֵּל בְּכֹחַ וּמַכְנִיס כָּל כֹּחוֹ בְּאוֹתִיּוֹת הַתְּפִלָּה, עַל־יְדֵי זֶה זוֹכִים לֶאֱמוּנָה (ט, א).
A person must not accept (-take) leadership or authority unless he has complete faith, which has no further perfection. Even one who believes in some matter of the ways of the Amorites (Darchay HaEmoarey), such as a deer crossing his path, even though he believes in Hashem, may He be blessed, he must not accept (-take) leadership.
## Segment 7
אֵלּוּ בְּנֵי אָדָם הַמַּכְחִישִׁים כָּל הַנִּסִּים וְאוֹמְרִים, שֶׁהַכֹּל דֶּרֶךְ הַטֶּבַע, וְאִם רוֹאִים אֵיזֶה נֵס הֵם מְכַסִּים הַנֵּס עִם דֶּרֶךְ הַטֶּבַע, שֶׁאוֹמְרִים שֶׁזֶּה דֶּרֶךְ הַטְּבָעִים, הֵם פּוֹגְמִין בָּאֱמוּנָה מְאֹד, וּפוֹגְמִין בַּתְּפִלָּה וּבְאֶרֶץ יִשְׂרָאֵל וְהֵם מַאֲרִיכִין אֶת הַגָּלוּת (שָׁם ב).
And even if a person thinks of himself that he has mercy on the world and therefore desires to lead them, in truth, he is pursuing honor and attributes his pursuit to mercy. [And] Through this, one can come to heresy and apostasy, G-d forbid, but from Heaven they have mercy, and do not leave leadership in their hands (ibid., 3).
## Segment 8
לְפִי הִתְמַעֲטוּת הָאֱמוּנָה כֵּן הַסְתָּרַת פְּנֵי ה' וַחֲרוֹן אַפּוֹ חַס וְחָלִילָה, וַאֲזַי הַצַּדִּיקִים בּוֹרְחִים מִשְּׂרָרָה וְכָבוֹד, וְאֵין לְהָעוֹלָם מַנְהִיג . אֲמִתִּי, וְעַל־יְדֵי שֶׁמְּשַׁבְּרִין הַכַּעַס בְּרַחֲמָנוּת, עַל־יְדֵי זֶה נִמְתָּק הַחֲרוֹן אַף, וַאֲזַי הַצַּדִּיקֵי אֱמֶת מְקַבְּלִין הַכָּבוֹד וְהַמַּנְהִיגוּת וְזוֹכִין לְמַנְהִיג אֲמִתִּי, שֶׁיָּבִיא כָּל אֶחָד אֶל הַתַּכְלִית הָאֲמִתִּי (יח, ב).
One must greatly guard the faith so that it is not spoiled, G-d forbid, for through the corruption of faith, one cannot accept reproof from true reprovers, and peace is spoiled, and there are inacted expulsion and disputes, G-d forbid, and one comes to heresy, and to idolatry, and to false beliefs, for faith is the main supreme seal of holiness that must be greatly guarded, because through this all holiness is guarded (22, 1-2). It is impossible to merit complete faith except through coming to the true righteous ones of the generation, because all the essential faith of Israel, they draw to the generation, as they are the totality (aggregation) of holiness (ibid., 3).
## Segment 9
אֵין לָאָדָם לְקַבֵּל מַנְהִיגוּת וּשְׂרָרָה כִּי אִם כְּשֶׁיֵּשׁ לוֹ אֱמוּנָה בִּשְׁלֵמוּת שֶׁאֵין שְׁלֵמוּת אַחֲרָיו. וַאֲפִלּוּ מִי שֶׁהוּא מַאֲמִין בְּאֵיזֶה דָּבָר שֶׁהוּא מִדַּרְכֵי הָאֱמוֹרִי, כְּגוֹן צְבִי הִפְסִיקוֹ בַּדֶּרֶךְ, אַף עַל פִּי שֶׁהוּא מַאֲמִין בַּשֵּׁם יִתְבָּרַךְ אֵין לוֹ לְקַבֵּל הַמַּנְהִיגוּת. וְאַף שֶׁהָאָדָם חוֹשֵׁב בְּעַצְמוֹ שֶׁיֵּשׁ לוֹ רַחֲמָנוּת עַל הָעוֹלָם וְעַל כֵּן רוֹצֶה בְּהַנְהָגָתָן, בֶּאֱמֶת הוּא רוֹדֵף אַחַר הַכָּבוֹד וְתוֹלֶה רְדִיפָתוֹ בְּרַחְמָנוּת, וְעַל־יְדֵי זֶה יְכוֹלִין לָבוֹא לְמִינוּת וְאֶפִּיקוֹרְסוּת חַס וְחָלִילָה, אֲבָל מִן הַשָּׁמַיִם מְרַחֲמִין וְאֵין מַנִּיחִין הַמַּנְהִיגוּת בְּיָדָם (שָׁם ג).
Truth and faith are the aspect of shining countenance, the aspect of joy, the aspect of life, and therefore, one merits length of days through this. And the opposite—falsehood shortens days, for falsehood is the aspect of death, darkened countenance, idolatry, may the Merciful One save us (23, 1). Faith is the end of days, for upon it stand all the attributes, as faith is the foundation and root of all holiness. And it has already been explained above that through truth, one comes to faith (ibid., 3). Even one who merits to draw some holy intellect must draw faith into the intellect, for one cannot rely on the intellect alone (24, 6). Through Torah scholars who are not worthy, who speak (-deliver) fallen Torah, through this, heresy, disgraces, and opposition arise against those who fear Hashem. The rectification for this is hosting true Torah scholars, and through this, one merits faith and to break the heresy and disgraces and to prevail over the opponents (28, 1, 3).
## Segment 10
צָרִיךְ לִשְׁמֹר מְאֹד אֶת הָאֱמוּנָה שֶׁלֹּא תִּתְקַלְקֵל חַס וְשָׁלוֹם כִּי עַל־יְדֵי קִלְקוּל הָאֱמוּנָה אֵין יְכוֹלִין לְקַבֵּל מוּסָר מִמּוֹכִיחֵי אֱמֶת וְנִתְקַלְקֵל הַשָּׁלוֹם וְנַעֲשֶׂה גֵּרוּשׁ וּמַחֲלוֹקוֹת חַס וְשָׁלוֹם, וּבָאִים לִכְפִירוּת וְלַעֲבוֹדָה זָרָה וְלֶאֱמוּנוֹת כּוֹזְבִיּוֹת כִּי הָאֱמוּנָה הִיא עִקַּר חוֹתָם הָעֶלְיוֹן שֶׁל הַקְּדֻשָּׁה שֶׁצְּרִיכִין לְשָׁמְרוֹ מְאֹד, שֶׁעַל־יְדֵי זֶה נִשְׁמָר כָּל הַקְּדֻשָּׁה (כב, א ב).
The main importance and perfection of charity is through faith. [And] All the blessings and the bounty that come through charity, do not have completion, except through faith, which is the source of the blessings. And the essential faith is merited through observing the holy Sabbath (31, 2). Likewise, the perfection of all things is faith, and without faith, all things are deficient. Similarly, the perfection of the Torah, which is knowledge (daas), is only through faith, for the entire Torah stands on faith, as the fundamental is faith (ibid.). The main sustenance of faith is only through guarding the covenant (ibid.). Through faith, one renews the mind, which is the soul, during sleep, and merits to receive through the sleep new intellect and a new soul from the light of the countenance (35, 3-5).
## Segment 12
יא. אִי אֶפְשָׁר לִזְכּוֹת לֶאֱמוּנָה שְׁלֵמָה כִּי אִם עַל־יְדֵי שֶׁבָּאִים לְצַדִּיקֵי הַדּוֹר הָאֲמִתִּיִּים כִּי כָּל עִקַּר אֱמוּנַת יִשְׂרָאֵל מַמְשִׁיכִין הֵם לְהַדּוֹר כִּי הֵם כְּלָלִיּוּת הַקְּדֻשָּׁה (שָׁם ג).
יא.
אִי אֶפְשָׁר לִזְכּוֹת לֶאֱמוּנָה שְׁלֵמָה כִּי אִם עַל־יְדֵי שֶׁבָּאִים לְצַדִּיקֵי הַדּוֹר הָאֲמִתִּיִּים כִּי כָּל עִקַּר אֱמוּנַת יִשְׂרָאֵל מַמְשִׁיכִין הֵם לְהַדּוֹר כִּי הֵם כְּלָלִיּוּת הַקְּדֻשָּׁה (שָׁם ג).
It is impossible to merit complete faith except through coming to the true righteous ones of the generation, because all the essential faith of Israel, they draw to the generation, as they are the totality (aggregation) of holiness (ibid., 3).
Root and remedy (§§ 3, 10): The root of this lust is sadness and melancholy. The remedy is therefore joy — relentless, committed joy. The rectification of the bris itself sweetens the mochin and even transforms sleep into a holy experience.
## Segment 14
יב. אֱמֶת וֶאֱמוּנָה הֵם בְּחִינַת אַנְפִּין נְהִירִין בְּחִינַת שִׂמְחָה בְּחִינַת חַיִּים וְעַל־כֵּן זוֹכִין לַאֲרִיכוּת יָמִים עַל־יְדֵי זֶה. וּלְהֵפֶךְ - שֶׁקֶר מְקַצֵּר יָמִים כִּי שֶׁקֶר הוּא בְּחִינַת מִיתָה אַנְפִּין חֲשׁוּכִין עֲבוֹדָה זָרָה רַחֲמָנָא לִצְלָן (כג, א).
יג.
אֱמוּנָה הִיא אַחֲרִית הַיָּמִים כִּי עָלֶיהָ עוֹמְדִים כָּל הַמִּדּוֹת, כִּי הָאֱמוּנָה הִיא יְסוֹד וְשֹׁרֶשׁ כָּל הַקְּדֻשָּׁה. וּכְבָר נִתְבָּאֵר לְמַעְלָה שֶׁעַל־יְדֵי אֱמֶת בָּאִים לֶאֱמוּנָה (שָׁם ג).
Faith is the end of days, for upon it stand all the attributes, as faith is the foundation and root of all holiness. And it has already been explained above that through truth, one comes to faith (ibid., 3).
The vitiation (-spoilage, corruption) of faith, G-d forbid, is the aspect of idolatry, and through this, rain is withheld, and there is no satiation, and no peace, and no one helps his fellow, and each one must travel and move from place to place for his livelihood (40). The essence of wealth comes from truth, and when one damages truth, poverty, disgraces, and shame come upon him.
## Segment 16
יג. אֱמוּנָה הִיא אַחֲרִית הַיָּמִים כִּי עָלֶיהָ עוֹמְדִים כָּל הַמִּדּוֹת, כִּי הָאֱמוּנָה הִיא יְסוֹד וְשֹׁרֶשׁ כָּל הַקְּדֻשָּׁה. וּכְבָר נִתְבָּאֵר לְמַעְלָה שֶׁעַל־יְדֵי אֱמֶת בָּאִים לֶאֱמוּנָה (שָׁם ג).
טו.
עַל־יְדֵי תַּלְמִידֵי חֲכָמִים שֶׁאֵינָם הֲגוּנִים שֶׁאוֹמְרִים תּוֹרָה נְפוּלָה, עַל־יְדֵי זֶה בָּאִים כְּפִירוֹת וּבִזְיוֹנוֹת וְהִתְנַגְּדוּת עַל יִרְאֵי הַשֵּׁם. וְהַתִּקּוּן לָזֶה הַכְנָסַת אוֹרְחִים תַּלְמִידֵי חֲכָמִים אֲמִתִּיִּים וְעַל־יְדֵי זֶה זוֹכִין לֶאֱמוּנָה וּלְשַׁבֵּר הַכְּפִירוֹת וְהַבִּזְיוֹנוֹת וּלְהִתְגַּבֵּר עַל הַמִּתְנַגְּדִים (כח, א ג).
Through Torah scholars who are not worthy, who speak (-deliver) fallen Torah, through this, heresy, disgraces, and opposition arise against those who fear Hashem. The rectification for this is hosting true Torah scholars, and through this, one merits faith and to break the heresy and disgraces and to prevail over the opponents (28, 1, 3).
The summit (§ 7): One who fully purifies himself from this lust becomes fearless — even before angelic forces. Purity of the bris is the gateway to fearlessness.
## Segment 18
יד. אֲפִלּוּ מִי שֶׁזּוֹכֶה לְהַמְשִׁיךְ אֵיזֶה שֵׂכֶל דִּקְדֻשָּׁה, צָרִיךְ לְהַמְשִׁיךְ אֱמוּנָה לְתוֹךְ הַשֵּׂכֶל, כִּי אֵין לִסְמֹךְ עַל הַשֵּׂכֶל בְּעַצְמוֹ (כד,ו).
יז.
וְכֵן שְׁלֵמוּת כָּל הַדְּבָרִים הִיא הָאֱמוּנָה, וּבִלְתִּי הָאֱמוּנָה כָּל הַדְּבָרִים הֵם חֲסֵרִים וְכֵן שְׁלֵמוּת הַתּוֹרָה שֶׁהִיא הַדַּעַת הִיא רַק עַל־יְדֵי אֱמוּנָה, כִּי כָּל הַתּוֹרָה עוֹמֶדֶת עַל הָאֱמוּנָה כִּי עִקָּר הִיא הָאֱמוּנָה (שָׁם).
Likewise, the perfection of all things is faith, and without faith, all things are deficient. Similarly, the perfection of the Torah, which is knowledge (daas), is only through faith, for the entire Torah stands on faith, as the fundamental is faith (ibid.).
But one who holds to the attribute of truth—his livelihood is with abundance (47). Falsehood harms the eyes, physically and spiritually (47). When one speaks falsehood, the turbidity of the blood is strengthened, from which comes black bile and tears that damage his eyes. For it is impossible to speak falsehood until one muddies his blood, and truth is impossible to speak unless one first purifies the blood (Likutay Moharan 51).
## Segment 20
טו. עַל־יְדֵי תַּלְמִידֵי חֲכָמִים שֶׁאֵינָם הֲגוּנִים שֶׁאוֹמְרִים תּוֹרָה נְפוּלָה, עַל־יְדֵי זֶה בָּאִים כְּפִירוֹת וּבִזְיוֹנוֹת וְהִתְנַגְּדוּת עַל יִרְאֵי הַשֵּׁם. וְהַתִּקּוּן לָזֶה הַכְנָסַת אוֹרְחִים תַּלְמִידֵי חֲכָמִים אֲמִתִּיִּים וְעַל־יְדֵי זֶה זוֹכִין לֶאֱמוּנָה וּלְשַׁבֵּר הַכְּפִירוֹת וְהַבִּזְיוֹנוֹת וּלְהִתְגַּבֵּר עַל הַמִּתְנַגְּדִים (כח, א ג).
יט.
עַל־יְדֵי אֱמוּנָה מְחַדְּשִׁין הַמֹּחַ שֶׁהִיא הַנְּשָׁמָה בִּשְׁעַת שֵׁנָה וְזוֹכִין לְקַבֵּל עַל־יְדֵי הַשֵּׁנָה שֵׂכֶל חָדָשׁ וּנְשָׁמָה חֲדָשָׁה מְאוֹר הַפָּנִים (לה, ג ד ה).
Through faith, one renews the mind, which is the soul, during sleep, and merits to receive through the sleep new intellect and a new soul from the light of the countenance (35, 3-5).
These three teachings reveal bushah as one of the most powerful and multidimensional forces in Divine service — not merely an emotion but a spiritual mechanism of transformation:
## Segment 22
טז. עִקַּר חֲשִׁיבוּת הַצְּדָקָה וּשְׁלֵמוּתָהּ הוּא עַל־יְדֵי הָאֱמוּנָה. וְכָל הַבְּרָכוֹת וְהַהַשְׁפָּעוֹת הַבָּאִים עַל־יְדֵי הַצְּדָקָה אֵין לָהֶם שְׁלֵמוּת כִּי אִם עַל־יְדֵי אֱמוּנָה, שֶׁהִיא מְקוֹר הַבְּרָכוֹת. וְעִקַּר אֱמוּנָה זוֹכִין עַל־יְדֵי שְׁמִירַת שַׁבַּת קֹדֶשׁ (לא, ב).
כא.
עִקַּר עֲשִׁירוּת בָּא מֵאֱמֶת, וּכְשֶׁפּוֹגְמִין בָּאֱמֶת בָּא עָלָיו עֲנִיּוּת גַּם בִּזְיוֹנוֹת וּבוּשׁוֹת. אֲבָל הָאוֹחֵז בְּמִדַּת הָאֱמֶת - פַּרְנָסָתוֹ בְּרֶוַח (מז).
The essence of wealth comes from truth, and when one damages truth, poverty, disgraces, and shame come upon him. But one who holds to the attribute of truth—his livelihood is with abundance (47).
Falsehood is the evil, it is the impurity, and through this he removes the providence of Hashem, may He be blessed, from upon him. But through truth, the providence of Hashem, may He be blessed, is upon him in perfection (ibid.). Truth is one, and falsehood is many, for it is impossible to say truth about a matter except one, that is, exactly as it is, such as regarding silver, only silver, and on gold, only gold, etc.
## Segment 24
יז. וְכֵן שְׁלֵמוּת כָּל הַדְּבָרִים הִיא הָאֱמוּנָה, וּבִלְתִּי הָאֱמוּנָה כָּל הַדְּבָרִים הֵם חֲסֵרִים וְכֵן שְׁלֵמוּת הַתּוֹרָה שֶׁהִיא הַדַּעַת הִיא רַק עַל־יְדֵי אֱמוּנָה, כִּי כָּל הַתּוֹרָה עוֹמֶדֶת עַל הָאֱמוּנָה כִּי עִקָּר הִיא הָאֱמוּנָה (שָׁם).
כג.
כְּשֶׁאוֹמֵר שֶׁקֶר, מִתְגַּבְּרִים עֲכִירוּת הַדָּמִים, שֶׁמִּשָּׁם בָּאָה הַמָּרָה שְׁחֹרָה וְהַדְּמָעוֹת שֶׁמְּקַלְקְלִין עֵינָיו. כִּי אִי אֶפְשָׁר לְדַבֵּר שֶׁקֶר עַד שֶׁיַּעֲכֹר אֶת דָּמָיו, וֶאֱמֶת אִי אֶפְשָׁר לְדַבֵּר כִּי אִם כְּשֶׁמְּזַכֵּךְ מִקֹּדֶם אֶת הַדָּמִים (ליקוטי מוהר"ן נא).
When one speaks falsehood, the turbidity of the blood is strengthened, from which comes black bile and tears that damage his eyes. For it is impossible to speak falsehood until one muddies his blood, and truth is impossible to speak unless one first purifies the blood (Likutay Moharan 51).
Bushah as shechitah (§ 2): This is one of the most startling Kabbalistic teachings in Likutay Moharan. G-d's mitzvos, prior to the Jew experiencing shame, are in the dimension of eiver min hachai — forbidden. The Jew's shame is the shechitah that permits them to be received on high. The Shechinah then performs kisuy dam — covering the blood with love — to protect the fallen souls who hover nearby. And through this act of shame, sins are not merely forgiven but transformed into merits.
## Segment 26
יח. עִקַּר קִיּוּם הָאֱמוּנָה הִיא רַק עַל־יְדֵי שְׁמִירַת הַבְּרִית (שם).
כה.
הָאֱמֶת הוּא אֶחָד וְהַשֶּׁקֶר הוּא הַרְבֵּה, כִּי אִי אֶפְשָׁר לוֹמַר אֱמֶת עַל הַדָּבָר כִּי־אִם אֶחָד, דְּהַיְנוּ כְּמוֹ שֶׁהוּא דַּיְקָא כְּגוֹן עַל כֶּסֶף כֶּסֶף לְבַד וְעַל זָהָב זָהָב לְבַד וְכוּ', אֲבָל שֶׁקֶר הוּא הַרְבֵּה כִּי יְכוֹלִין לוֹמַר שְׁקָּרִים בְּלִי שִׁעוּר, כְּגוֹן עַל כֶּסֶף שֶׁהוּא נְחֹשֶׁת אוֹ בְּדִיל אוֹ עוֹפֶרֶת וּשְׁאָרֵי שֵׁמוֹת בְּלִי שִׁעוּר, עַל־כֵּן סוֹף כָּל סוֹף יִתְגַּלֶּה הָאֱמֶת בְּוַדַּאי וְיִתְבַּטֵּל הַהִתְנַגְּדוּת, כִּי כָּל הַהִתְנַגְּדוּת הִיא רַק מֵחֲמַת רִבּוּי הַשֶּׁקֶר בְּלִי שִׁעוּר שֶׁמִּשָּׁם בָּא כָּל הַהִתְנַגְּדוּת, כִּי בְּאֶחָד אֵין שַׁיָּךְ הִתְנַגְּדוּת, וְעַל־כֵּן הָאֱמֶת שֶׁהוּא אֶחָד בְּוַדַּאי יִשָּׁאֵר קַיָּם לְעוֹלָם, כִּי הָאֱמֶת הִיא אַחְדוּתוֹ יִתְבָּרַךְ שֶׁכָּל הַשְּׁקָרִים שֶׁמֵּהֶם הַהִתְנַגְּדוּת הֵמָּה יֹאבֵדוּ, וְהוּא יַעֲמֹד לְעוֹלָם. כִּי אֱמֶת יְיָ לְעוֹלָם (שָׁם).
Truth is one, and falsehood is many, for it is impossible to say truth about a matter except one, that is, exactly as it is, such as regarding silver, only silver, and on gold, only gold, etc. But falsehood is many, for one can say falsehoods without limit, such as saying about silver that it is copper, or tin, or lead, or other names without limit. Therefore, in the very end, the truth will surely be revealed, and opposition will be nullified, for all opposition is only due to the multitude of falsehoods without limit, from which all opposition comes. For in one, opposition is not possible, and therefore, the truth, which is one, will surely remain existent forever, for the truth is His unity, may He be blessed, so that all the falsehoods from which the opposition comes, they will perish, and He will stand forever. For the truth of the Lord is forever [Psalms 117:2] (ibid.).
But falsehood is many, for one can say falsehoods without limit, such as saying about silver that it is copper, or tin, or lead, or other names without limit. Therefore, in the very end, the truth will surely be revealed, and opposition will be nullified, for all opposition is only due to the multitude of falsehoods without limit, from which all opposition comes.
## Segment 28
יט. עַל־יְדֵי אֱמוּנָה מְחַדְּשִׁין הַמֹּחַ שֶׁהִיא הַנְּשָׁמָה בִּשְׁעַת שֵׁנָה וְזוֹכִין לְקַבֵּל עַל־יְדֵי הַשֵּׁנָה שֵׂכֶל חָדָשׁ וּנְשָׁמָה חֲדָשָׁה מְאוֹר הַפָּנִים (לה, ג ד ה).
כז.
עַל־יְדֵי אֱמוּנָה נִפְתָּחִין שַׁעֲרֵי הַקְּדֻשָּׁה (נז, ח).
Through faith, the gates of holiness are opened (57, 8).
Seven teachings unfold Rebbe Nachman's multi-dimensional portrait of humility — at once the most demanding and the most liberating of all attributes:
## Segment 29
קִלְקוּל הָאֱמוּנָה חַס וְשָׁלוֹם, הִיא בְּחִינַת עֲבוֹדָה זָרָה, וְעַל־יְדֵי זֶה נִמְנָע הַמָּטָר וְאֵין שֹׂבַע וְאֵין שָׁלוֹם וְאֵין אִישׁ עוֹזֵר לַחֲבֵרוֹ, וְכָל אֶחָד צָרִיךְ לִנְסֹעַ וְלִטַּלְטֵל מִמָּקוֹם לְמָקוֹם בִּשְׁבִיל פַּרְנָסָתוֹ (מ).
For in one, opposition is not possible, and therefore, the truth, which is one, will surely remain existent forever, for the truth is His unity, may He be blessed, so that all the falsehoods from which the opposition comes, they will perish, and He will stand forever. For the truth of the Lord is forever [Psalms 117:2] (ibid.). When you desire to be included in One, such that after creation will be included in the aspect of before creation, so that all is one, all is good, all is holy, as it was before creation, guard yourself from falsehood and speak only truth, and be a real true person.
## Segment 31
כא. עִקַּר עֲשִׁירוּת בָּא מֵאֱמֶת, וּכְשֶׁפּוֹגְמִין בָּאֱמֶת בָּא עָלָיו עֲנִיּוּת גַּם בִּזְיוֹנוֹת וּבוּשׁוֹת. אֲבָל הָאוֹחֵז בְּמִדַּת הָאֱמֶת - פַּרְנָסָתוֹ בְּרֶוַח (מז).
ל.
מֵחֲמַת שֶׁאֵין הָאֱמוּנָה בִּשְׁלֵמוּת, עַל־יְדֵי זֶה רַבִּים נִכְשָׁלִים בְּטָעוּת וְעוֹשִׂים אֶת הַסִּבּוֹת אֶמְצָעִיִּים בֵּינָם לְבֵין הַשֵּׁם יִתְבָּרַךְ. הַיְנוּ שֶׁמַּאֲמִינִים בַּשֵּׁם יִתְבָּרַךְ אֲבָל מַאֲמִינִים גַּם כֵּן בְּאֶמְצָעִי וְאוֹמְרִים, שֶׁצָּרִיךְ לַסִּבּוֹת, הַיְנוּ שֶׁמַּאֲמִינִים לְמָשָׁל בְּהַסִּבָּה שֶׁל הַפַּרְנָסָה שֶׁהוּא הַמַּשָּׂא וּמַתָּן, וְאוֹמְרִים הַסִּבָּה שֶׁל הַמַּשָּׂא וּמַתָּן הוּא עִקָּר, כְּאִלּוּ חַס וְחָלִילָה, בְּלֹא הַסִּבָּה שֶׁל הַמַּשָּׂא וּמַתָּן אֵין יְכֹלֶת בְּיַד הַשֵּׁם יִתְבָּרַךְ לִתֵּן לָהֶם פַּרְנָסָה. וְהַסִּבָּה שֶׁל הָרְפוּאָה שֶׁהִיא סַמִּים עוֹשִׂים מֵהֶם עִקָּר כְּאִלּוּ, חַס וְחָלִילָה, בְּלִי הַסַּמִּים אֵין יְכֹלֶת בְּיַד הַשֵּׁם יִתְבָּרַךְ לְרַפֵּא. וְאֵין הַדָּבָר כֵּן כִּי הַשֵּׁם יִתְבָּרַךְ הוּא סִבַּת כָּל הַסִּבּוֹת וְעִלַּת כָּל הָעִלּוֹת וְאֵין צָרִיךְ לְשׁוּם סִבָּה. וְעִסְקֵנוּ בְּאֵלּוּ הַסִּבּוֹת, צָרִיךְ לְהַאֲמִין בַּשֵּׁם יִתְבָּרַךְ לְבַד וְלֹא לַעֲשׂוֹת מֵהַסִּבּוֹת עִקָּר (שָׁם, ו).
Because faith is not complete, through this many stumble in error and make causes intermediaries between themselves and Hashem, may He be blessed. That is, they believe in Hashem, may He be blessed, but also believe in intermediaries and say that causes are necessary. For example, they believe in the cause of livelihood, which is commerce, and say that the cause of commerce is the essence, as if, G-d forbid, without the cause of commerce, Hashem, may He be blessed, has no ability to give them livelihood. And the cause of healing, which is medicines, they make essential, as if, G-d forbid, without medicines, Hashem, may He be blessed, has no ability to heal. But this is not so, for Hashem, may He be blessed, is the cause of all causes and the effector of all effectors, and no cause is needed. And our engagement with these causes requires believing in Hashem, may He be blessed, alone, and not making the causes the essence (ibid., 6).
Humility is not weakness (§§ 2–3): Appearing twice in this book — once in Chapter 7 and once here — this teaching insists that humility devoid of holy boldness and wisdom is counterfeit. Only the truly great can authentically claim the name of "humble."
## Segment 35
כב. כְּשֶׁאוֹמֵר שֶׁקֶר, מִתְגַּבְּרִים עֲכִירוּת הַדָּמִים, שֶׁמִּשָּׁם בָּאָה הַמָּרָה שְׁחֹרָה וְהַדְּמָעוֹת שֶׁמְּקַלְקְלִין עֵינָיו. כִּי אִי אֶפְשָׁר לְדַבֵּר שֶׁקֶר עַד שֶׁיַּעֲכֹר אֶת דָּמָיו, וֶאֱמֶת אִי אֶפְשָׁר לְדַבֵּר כִּי אִם כְּשֶׁמְּזַכֵּךְ מִקֹּדֶם אֶת הַדָּמִים (שָׁם).
לב.
כְּשֶׁאָדָם חָזָק בֶּאֱמוּנָה מְאֹד, זוֹכֶה אַחַר כָּךְ לָבוֹא אֶל הַשֵּׂכֶל, וְכָל מַה שֶּׁמְּחַזֵּק אֶת עַצְמוֹ בֶּאֱמוּנָה יוֹתֵר בָּא אֶל שֵׂכֶל יוֹתֵר, כִּי הַדָּבָר שֶׁהָיָה צָרִיךְ מִתְּחִלָּה לְהַאֲמִין מֵחֲמַת שֶׁלֹּא הֵבִין הַדָּבָר זוֹכֶה אַחַר כָּךְ לַהֲבִינוֹ בַּשֵּׂכֶל עַל־יְדֵי אֱמוּנָתוֹ הַחֲזָקָה, אַךְ אַחַר כָּךְ יֵשׁ לוֹ דְּבָרִים גְּבוֹהִים יוֹתֵר שֶׁהֵם נִסְתָּרִים מִמֶּנּוּ וְאֵינוֹ יָכוֹל לַהֲבִינָם בְּשֵׂכֶל, וַאֲזַי צָרִיךְ לְהִתְחַזֵּק יוֹתֵר בֶּאֱמוּנָה לְהַאֲמִין בְּמַה שֶּׁנִּסְתָּר מִמֶּנּוּ עַתָּה, וְאֵינוֹ מֵבִין בְּשֵׂכֶל עַד שֶׁיִּזְכֶּה לְהָבִין גַּם אֵלּוּ הַדְּבָרִים בְּשֵׂכֶל וְכֵן לְעוֹלָם. אֲבָל צָרִיךְ לִהְיוֹת הָאֱמוּנָה חֲזָקָה מְאֹד מְאֹד עַד שֶׁתִּתְפַּשֵּׁט הָאֱמוּנָה בְּכָל הָאֵיבָרִים, וַאֲזַי יָכוֹל לִזְכּוֹת לָבוֹא אֶל הַשֵּׂכֶל עַל־יְדֵי הָאֱמוּנָה, כָּנִּזְכַּר לְעֵיל (צא).
When a person is very strong in faith, he merits afterward to come to the intellect, and the more he strengthens himself in faith, the more he comes to greater intellect. For a matter that he initially needed to believe because he did not understand it, he merits afterward to understand it with intellect through his strong faith. But afterward, there are higher matters hidden from him that he cannot understand with intellect, and then he must strengthen himself further in faith to believe in what is now hidden from him and he does not understand with intellect, until he merits to understand even those matters with intellect, and so forever. But the faith must be very, very strong, until the faith spreads in all the limbs, and then he can merit to come to intellect through faith, as mentioned above (91).
Total humility (§ 5): True humility must permeate every limb — not merely the heart, not merely the face. It is a whole-body, whole-soul state of bitul.
## Segment 37
הַשֶּׁקֶר מַזִּיק לָעֵינַיִם בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת (מז). הַשֶּׁקֶר הוּא הָרָע הוּא הַטֻּמְאָה וְעַל־יְדֵי־זֶה מֵסִיר הַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ מֵעָלָיו, אֲבָל עַל־יְדֵי אֱמֶת הַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ עָלָיו בִּשְׁלֵמוּת (שָׁם).
[And] Through this, you will be included in One, as mentioned above, for truth is one, as mentioned above (ibid.). Through faith, the gates of holiness are opened (57, 8). Faith does not pertain, except to a matter whose reason is unknown, and yet, for the believer, the matter is clear as if he sees the thing he believes in with his eyes, because of the greatness of his complete faith (62, 5). The main perfection of faith is through bringing those far off close to Hashem, may He be blessed, and this is merited through fasting.
Then one merits that through his eating, the Holy One, blessed be He, and His Shechinah (-Devine Presence) are united face to face (42, 3-5). Because faith is not complete, through this many stumble in error and make causes intermediaries between themselves and Hashem, may He be blessed. That is, they believe in Hashem, may He be blessed, but also believe in intermediaries and say that causes are necessary.
## Segment 39
כג. הָאֱמֶת הוּא אֶחָד וְהַשֶּׁקֶר הוּא הַרְבֵּה, כִּי אִי אֶפְשָׁר לוֹמַר אֱמֶת עַל הַדָּבָר כִּי־אִם אֶחָד, דְּהַיְנוּ כְּמוֹ שֶׁהוּא דַּיְקָא כְּגוֹן עַל כֶּסֶף כֶּסֶף לְבַד וְעַל זָהָב זָהָב לְבַד וְכוּ', אֲבָל שֶׁקֶר הוּא הַרְבֵּה כִּי יְכוֹלִין לוֹמַר שְׁקָּרִים בְּלִי שִׁעוּר, כְּגוֹן עַל כֶּסֶף שֶׁהוּא נְחֹשֶׁת אוֹ בְּדִיל אוֹ עוֹפֶרֶת וּשְׁאָרֵי שֵׁמוֹת בְּלִי שִׁעוּר, עַל־כֵּן סוֹף כָּל סוֹף יִתְגַּלֶּה הָאֱמֶת בְּוַדַּאי וְיִתְבַּטֵּל הַהִתְנַגְּדוּת, כִּי כָּל הַהִתְנַגְּדוּת הִיא רַק מֵחֲמַת רִבּוּי הַשֶּׁקֶר בְּלִי שִׁעוּר שֶׁמִּשָּׁם בָּא כָּל הַהִתְנַגְּדוּת, כִּי בְּאֶחָד אֵין שַׁיָּךְ הִתְנַגְּדוּת, וְעַל־כֵּן הָאֱמֶת שֶׁהוּא אֶחָד בְּוַדַּאי יִשָּׁאֵר קַיָּם לְעוֹלָם, כִּי הָאֱמֶת הִיא אַחְדוּתוֹ יִתְבָּרַךְ שֶׁכָּל הַשְּׁקָרִים שֶׁמֵּהֶם הַהִתְנַגְּדוּת הֵמָּה יֹאבֵדוּ, וְהוּא יַעֲמֹד לְעוֹלָם. כִּי אֱמֶת יְיָ לְעוֹלָם (שָׁם).
לד.
אֱמוּנָה הִיא בְּחִינַת כֹּחַ הַגָּדֵל וְכֹחַ הַצּוֹמֵחַ וְהִיא בְּחִינַת אֲרִיכוּת אַפַּיִם, הַיְנוּ כְּשֶׁיֵּשׁ לוֹ אֱמוּנָה בִּשְׁלֵמוּת הוּא גָּדֵל וְצוֹמֵחַ בַּעֲבוֹדָתוֹ יִתְבָּרַךְ אֲפִלּוּ אִם יַעֲבֹר עָלָיו מָה, כִּי אֵין יוּכַל לְבַלְבְּלוֹ שׁוּם בִּלְבּוּל וּמוֹנֵעַ רַק הוּא מַאֲרִיךְ אַפּוֹ לִסְבֹּל כָּל מַה שֶּׁיַּעֲבֹר עָלָיו. כִּי כָּל הַמְּנִיעוֹת וְהַבִּלְבּוּלִים מֵעֲבוֹדַת הַשֵּׁם מַה שֶּׁאֵינוֹ מִתְקָרֵב לְיִרְאֵי הַשֵּׁם, הַכֹּל הוּא מֵחֲמַת עַצְלוּת וְעַצְבוּת וּכְבֵדוּת שֶׁבָּא מֵחֲמַת חֶסְרוֹן אֱמוּנָה, כִּי אִם הָיָה לוֹ אֱמוּנָה שְׁלֵמָה בְּהָאֱמֶת כָּרָאוּי בְּוַדַּאי הָיָה רָץ וּמִזְדָּרֵז מְאֹד לְהִתְקָרֵב לָהֶם. וְכֵן מַה שֶּׁאֵינוֹ מִתְפַּלֵּל כָּרָאוּי הוּא גַּם כֵּן מֵחֲמַת עַצְלוּת וּכְבֵדוּת שֶׁבָּא מֵחֶסְרוֹן אֱמוּנָה, כִּי בְּוַדַּאי אִם הָיָה לוֹ אֱמוּנָה שְׁלֵמָה וְהָיָה מַאֲמִין, שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹמֵד עָלָיו וְשׁוֹמֵעַ כָּל דִּבּוּר וְדִבּוּר שֶׁיּוֹצֵא מִפִּיו וּמַאֲזִין לְקוֹל תְּפִלָּתוֹ, בְּוַדַּאי הָיָה מִתְפַּלֵּל כָּרָאוּי בְּהִתְלַהֲבוּת וְחֵשֶׁק גָּדוֹל אַךְ עִקַּר בִּלְבּוּל הַתְּפִלָּה הוּא מֵחֲמַת חֶסְרוֹן אֱמוּנָה. וְכֵן כָּל הַהִתְרַחֲקוּת מִצַּדִּיקִים וִירֵאִים וּמֵעֲבוֹדַת הַשֵּׁם בֶּאֱמֶת הַכֹּל מֵחֲמַת חֶסְרוֹן אֱמוּנָה, שֶׁעַל־יְדֵי זֶה בָּא עָלָיו עַצְלוּת וְעַצְבוּת וּכְבֵדוּת כַּנַּ"ל. אֲבָל כְּשֶׁיֵּשׁ לוֹ אֱמוּנָה שְׁלֵמָה אֵין יָכוֹל לְמָנְעוֹ שׁוּם דָּבָר, רַק מַאֲרִיךְ אַפּוֹ לִסְבֹּל הַכֹּל וְגָדֵל וְצוֹמֵחַ בַּעֲבוֹדַת הַשֵּׁם אֵיךְ שֶׁיִּהְיֶה (קנה).
Faith is the aspect of the power of growth and sprouting, and it is the aspect of patience (long suffering). That is, when one has complete faith, he grows and sprouts in his service of Him, may He be blessed, even if something passes over him (-undergoes hardship), because no confusion or obstacle can confound him; rather, he extends his patience to bear all that passes over him. For all the obstacles and confusions in the service of Hashem, that one does not draw close to those who fear Hashem, all come from laziness, sadness, and heaviness that arise due to a lack of faith. For if he had complete faith in truth as is proper, he would surely run and hasten greatly to draw close to them. Likewise, that he does not pray properly is also due to laziness and heaviness that come from a lack of faith. For surely, if he had complete faith and believed that Hashem, may He be blessed, stands over him and hears every word and word that comes from his mouth and listens to the voice of his prayer, he would surely pray properly with fervor and great desire. But the main confusion in prayer is due to a lack of faith. Likewise, all distancing from the righteous and the G-d-fearing and from the true service of Hashem is all due to a lack of faith, through which laziness, sadness, and heaviness come upon him, as mentioned above. But when he has complete faith, nothing can prevent him; rather, he extends his patience to bear all and grows and sprouts in the service of Hashem, however it may be (145).
Chapter Five: Bris — Its Blemish and Its Rectification
## Segment 41
כד. כְּשֶׁתִּרְצֶה לְהִכָּלֵל בְּאֶחָד, עַד שֶׁיִּהְיֶה נִכְלָל אַחַר הַבְּרִיאָה בִּבְחִינַת קֹדֶם הַבְּרִיאָה שֶׁיִּהְיֶה כֻּלּוֹ אֶחָד כֻּלּוֹ טוֹב כֻּלּוֹ קֹדֶשׁ, כְּמוֹ שֶׁהָיָה קֹדֶם הַבְּרִיאָה, תִּשְׁמֹר אֶת עַצְמְךָ מִשֶּׁקֶר וּתְדַבֵּר רַק אֱמֶת וְתִהְיֶה אִישׁ אֱמֶת לַאֲמִתּוֹ, וְעַל־יְדֵי זֶה תִּהְיֶה נִכְלָל בְּאֶחָד כַּנַּ"ל, כִּי אֱמֶת הוּא אֶחָד כַּנַּ"ל (שָׁם).
לו.
עִקַּר שְׁלֵמוּת הָאֱמוּנָה הוּא שֶׁיִּתְחַזֵּק בֶּאֱמוּנָה חֲזָקָה כָּל כָּךְ עַד שֶׁתִּהְיֶה זַכָּה וּבְרוּרָה מְאֹד, עַד שֶׁיִּהְיֶה דּוֹמֶה בְּעֵינָיו כְּאִלּוּ רוֹאֶה בְּעֵינָיו מַמָּשׁ הַדָּבָר שֶׁמַּאֲמִין בּוֹ, וְכַמְבֹאָר לְעֵיל (שָׁם).
The main perfection of faith is that one strengthens himself in faith so strongly that it becomes very pure and clear, until it seems in his eyes as if he actually sees with his eyes the matter in which he believes, as explained above (ibid.).
For example, they believe in the cause of livelihood, which is commerce, and say that the cause of commerce is the essence, as if, G-d forbid, without the cause of commerce, Hashem, may He be blessed, has no ability to give them livelihood.
## Segment 43
עַל־יְדֵי אֱמוּנָה נִפְתָּחִין שַׁעֲרֵי הַקְּדֻשָּׁה (נז, ח).
Chapter Six: Banim
## Segment 45
כה. אֱמוּנָה אֵין שַׁיָּךְ אֶלָּא בְּדָבָר שֶׁאֵינוֹ יוֹדֵעַ טַעַם, וְאַף עַל פִּי כֵן אֵצֶל הַמַּאֲמִין הַדָּבָר גָּלוּי כְּאִלּוּ רוֹאֶה בְּעֵינָיו אֶת הַדָּבָר, שֶׁמַּאֲמִין בּוֹ מֵחֲמַת גֹּדֶל אֱמוּנָתוֹ הַשְּׁלֵמָה (סב, ה).
לח.
אִישׁ אֱמֶת שֶׁעוֹשֶׂה כָּל הַמִּצְווֹת בְּכָל הַדִּקְדּוּקִים בֵּינוֹ לְבֵין קוֹנוֹ כְּמוֹ בִּפְנֵי בְּנֵי אָדָם וְאֵין חִלּוּק אֶצְלוֹ כְּלָל, כִּי אֵין בּוֹ שׁוּם צַד שֶׁקֶר לַעֲשׂוֹת חַס וְשָׁלוֹם, אֵיזֶה תְּנוּעָה בַּעֲבוֹדָתוֹ בִּשְׁבִיל בְּנֵי אָדָם, הוּא מַמְשִׁיךְ לְעַצְמוֹ כֹּחַ כָּל הַצְּדָקוֹת וְעַל־יְדֵי זֶה הוּא מְבַטֵּל מַחֲשָׁבוֹת שֶׁל כְּפִירוֹת הַנִּזְכָּרוֹת לְעֵיל (שָׁם).
A man of truth who performs all the commandments with all their details between himself and his Creator as he would before people, with no difference at all, for there is no aspect of falsehood in him to perform, G-d forbid, any movement in his service for the sake of people, draws to himself the power of all the charity, and through this nullifies the thoughts of heresy mentioned above (ibid.).
And the cause of healing, which is medicines, they make essential, as if, G-d forbid, without medicines, Hashem, may He be blessed, has no ability to heal. But this is not so, for Hashem, may He be blessed, is the cause of all causes and the effector of all effectors, and no cause is needed.
## Segment 47
כו. עִקַּר שְׁלֵמוּת הָאֱמוּנָה הִיא עַל־יְדֵי שֶׁמְּקָרְבִין רְחוֹקִים לַשֵּׁם יִתְבָּרַךְ, וְזֶה זוֹכִין עַל־יְדֵי תַּעֲנִית, וַאֲזַי זוֹכִין שֶׁעַל־יְדֵי אֲכִילָתוֹ נִתְיַחֵד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ אַפִּין בְּאַפִּין (מב, ג ד ה).
מ.
עַל־יְדֵי הוֹדָאָה לַשֵּׁם יִתְבָּרַךְ בְּכָל עֵת עַל כָּל מַה שֶּׁעוֹבֵר עָלָיו וּבִפְרָט כְּשֶׁיּוֹצֵא מֵאֵיזֶה צָרָה חַס וְחָלִילָה, וְעַל־יְדֵי לִמּוּד הֲלָכוֹת. עַל־יְדֵי זֶה מֵאִיר הָאֱמֶת בְּהַדִּבּוּר וּמַשְׁלִים כָּל חֶלְקֵי הַדִּבּוּר, כִּי עִקַּר קִיּוּם וּשְׁלֵמוּת הַדִּבּוּר הוּא רַק עַל־יְדֵי אֱמֶת, וְזוֹכֶה לְהִתְפַּלֵּל בֶּאֱמֶת שֶׁזֶּה עִקַּר שְׁלֵמוּת הַתְּפִלָּה. וְזוֹכֶה לְקַבֵּל תּוֹרַת אֱמֶת מֵרַבִּי אֲמִתִּי, שֶׁיּוֹרֶה אוֹתוֹ בְּדֶרֶךְ הָאֱמֶת בְּתוֹרָתוֹ הָאֲמִתִּית. וְזוֹכֶה לַעֲשׂוֹת שִׁדּוּכִים אֲמִתִּיִּים, שֶׁיַּזְמִין הַשֵּׁם יִתְבָּרַךְ לוֹ וּלְבָנָיו זִוּוּגָם הָאֲמִתִּי. וְכָל זֶה זוֹכֶה עַל־יְדֵי הַלֵּל וְהוֹדָאָה לַשֵּׁם יִתְבָּרַךְ וְעַל־יְדֵי לִמּוּד הֲלָכוֹת כַּנַּ"ל. וְעַל־יְדֵי זֶה זוֹכֶה לְהַמְשִׁיךְ הַבְּרָכָה וְהַקְּדֻשָּׁה וְהַשִּׂמְחָה שֶׁל שַׁבָּת לְשֵׁשֶׁת יְמֵי הַחֹל, וְעַל־יְדֵי זֶה נִתְגַּלֶּה אַחְדוּת הַפָּשׁוּט מִתּוֹךְ פְּעֻלּוֹת מִשְׁתַּנּוֹת, לְהַאֲמִין וְלֵידַע בֶּאֱמֶת, שֶׁכָּל הַפְּעֻלּוֹת מִשְׁתַּנּוֹת נִמְשָׁכִין מֵאֶחָד הַפָּשׁוּט יִתְבָּרַךְ שֶׁזֹּאת הַבְּחִינָה יְקָרָה מְאֹד לְמַעְלָה בְּכָל הָעוֹלָמוֹת וַאֲפִלּוּ אֶצְלוֹ יִתְבָּרַךְ הִיא דָּבָר נִפְלָא וְיָקָר וְחָשׁוּב מְאֹד (שָׁם).
Through giving thanks to Hashem, may He be blessed, at all times for all that transpires over him, and especially when he emerges from some trouble, G-d forbid, and through studying halachos, through this, the truth in what is said radiates, and perfects all parts of speech, for the essence of the sustenance and perfection of speech is only through truth, and one merits to pray in truth, which is the essence of the perfection of prayer, and merits to receive true Torah from a true rabbi who teaches him in the true path in/with his true Torah. And one merits to make true matches, that Hashem, may He be blessed, arranges for him and his children their true match. [And] All this is merited through praise and thanksgiving to Hashem, may He be blessed, and through studying halachos, as mentioned above. [And] Through this, one merits to draw the blessing, and the holiness, and the joy of Sabbath to the six weekdays, and through this, the achdus hapashoot [simple (-singular, absolute, indivisible) unity] is revealed out of varied actions, to believe and know in truth that all varied actions are drawn from the simple (-singular/absolute/indivisible) One, may He be blessed, this aspect being exceedingly precious above in all the worlds, and even by Him, may He be blessed, it is a wondrous, precious, and very important matter (ibid.).
And our engagement with these causes requires believing in Hashem, may He be blessed, alone, and not making the causes the essence (ibid., 6). The principle is that all that we do, whether prayer, Torah study, or performing commandments, is all in order that His kingship and His faith, may He be blessed, be revealed (77). When a person is very strong in faith, he merits afterward to come to the intellect, and the more he strengthens himself in faith, the more he comes to greater intellect.
## Segment 48
כז. מֵחֲמַת שֶׁאֵין הָאֱמוּנָה בִּשְׁלֵמוּת, עַל־יְדֵי זֶה רַבִּים נִכְשָׁלִים בְּטָעוּת וְעוֹשִׂים אֶת הַסִּבּוֹת אֶמְצָעִיִּים בֵּינָם לְבֵין הַשֵּׁם יִתְבָּרַךְ. הַיְנוּ שֶׁמַּאֲמִינִים בַּשֵּׁם יִתְבָּרַךְ אֲבָל מַאֲמִינִים גַּם כֵּן בְּאֶמְצָעִי וְאוֹמְרִים, שֶׁצָּרִיךְ לַסִּבּוֹת, הַיְנוּ שֶׁמַּאֲמִינִים לְמָשָׁל בְּהַסִּבָּה שֶׁל הַפַּרְנָסָה שֶׁהוּא הַמַּשָּׂא וּמַתָּן, וְאוֹמְרִים הַסִּבָּה שֶׁל הַמַּשָּׂא וּמַתָּן הוּא עִקָּר, כְּאִלּוּ חַס וְחָלִילָה, בְּלֹא הַסִּבָּה שֶׁל הַמַּשָּׂא וּמַתָּן אֵין יְכֹלֶת בְּיַד הַשֵּׁם יִתְבָּרַךְ לִתֵּן לָהֶם פַּרְנָסָה. וְהַסִּבָּה שֶׁל הָרְפוּאָה שֶׁהִיא סַמִּים עוֹשִׂים מֵהֶם עִקָּר כְּאִלּוּ, חַס וְחָלִילָה, בְּלִי הַסַּמִּים אֵין יְכֹלֶת בְּיַד הַשֵּׁם יִתְבָּרַךְ לְרַפֵּא. וְאֵין הַדָּבָר כֵּן כִּי הַשֵּׁם יִתְבָּרַךְ הוּא סִבַּת כָּל הַסִּבּוֹת וְעִלַּת כָּל הָעִלּוֹת וְאֵין צָרִיךְ לְשׁוּם סִבָּה. וְעִסְקֵנוּ בְּאֵלּוּ הַסִּבּוֹת, צָרִיךְ לְהַאֲמִין בַּשֵּׁם יִתְבָּרַךְ לְבַד וְלֹא לַעֲשׂוֹת מֵהַסִּבּוֹת עִקָּר (שָׁם, ו).
מב.
כְּשֶׁאָדָם נוֹפֵל מֵאֱמוּנָה חַס וְשָׁלוֹם, וַאֲזַי אֵין מוֹעִיל אֲפִלּוּ קוֹל צְעָקָה בְּלֹא דִּבּוּר, אֲזַי צָרִיךְ לִצְעֹק מֵעֹמֶק הַלֵּב בִּבְחִינַת מִמַּעֲמַקִּים קְרָאתִיךָ יְיָ, מֵעֻמְקָא דְּלִבָּא, וְעַל־יְדֵי זֶה נִתְגַּלוּ עֵצוֹת עֲמֻקּוֹת וְעַל־יְדֵי זֶה גְּדֵלָה הָאֱמוּנָה וְנִתְתַּקְּנָה, וְעַל־יְדֵי זֶה חוֹזְרִין וְנִתְתַּקְּנִים כָּל הַנִּזְכָּרִים לְעֵיל שֶׁהֵם רְפוּאָה וּתְפִלָּה וּזְכוּת אָבוֹת וְכוּ' (שם ב').
When a person falls from faith, G-d forbid, and then even the sound of a cry without speech does not help, then he must cry from the depth of the heart in the aspect of “From the depths I have called You, O Lord” [Psalms 130:1], from the depth of the heart. [And] Through this, deep counsels are revealed, and through this, faith grows and is rectified, and through this, all the aforementioned—medicine, prayer, and the merit of the forefathers, etc.—return and are rectified (ibid., 2).
Chapter Eight: Begadim
## Segment 50
כח. הַכְּלָל הוּא, שֶׁכָּל מַה שֶּׁאָנוּ עוֹשִׂים, הֵן תְּפִלָּה הֵן לִמּוּד תּוֹרָה וַעֲשִׂיַּת מִצְווֹת, הַכֹּל הוּא כְּדֵי שֶׁיִּתְגַּלֶּה מַלְכוּתוֹ וֶאֱמוּנָתוֹ יִתְבָּרַךְ (עז).
מד.
עִקַּר הָאֱמוּנָה שְׁלֵמָה זוֹכִין עַל־יְדֵי הִתְקָרְבוּת לַצַּדִּיק הָאֲמִתִּי שֶׁיֵּשׁ לוֹ בְּחִינַת רוּחַ הַקֹּדֶשׁ, שֶׁעַל־יְדֵי זֶה נִתְבָּרֵר הַמְדַמֶּה שֶׁעַל־יְדֵי זֶה עִקַּר שְׁלֵמוּת הָאֱמוּנָה, שֶׁזּוֹכִין לְהַאֲמִין בַּשֵּׁם יִתְבָּרַךְ וּבְחִדּוּשׁ הָעוֹלָם שֶׁהוּא יְסוֹד הַכֹּל וְכָל הָעוֹלָם תָּלוּי בָּזֶה (עַיֵּן צַדִּיק אוֹת צ"ח (ח, ז' ח').
The essence of complete faith is merited through drawing close to the true righteous one who has the aspect of the ruach hakodesh (Divine Inspiration), through which the imagination is clarified, through which is the essence of the perfection of faith, that one merits to believe in Hashem, may He be blessed, and in the creation (ex nihilo) of the world, which is the foundation of everything, and the entire world depends on this (see Tzaddik, item 98) (8, 7-8).
For a matter that he initially needed to believe because he did not understand it, he merits afterward to understand it with intellect through his strong faith.
## Segment 52
כט. כְּשֶׁאָדָם חָזָק בֶּאֱמוּנָה מְאֹד, זוֹכֶה אַחַר כָּךְ לָבוֹא אֶל הַשֵּׂכֶל, וְכָל מַה שֶּׁמְּחַזֵּק אֶת עַצְמוֹ בֶּאֱמוּנָה יוֹתֵר בָּא אֶל שֵׂכֶל יוֹתֵר, כִּי הַדָּבָר שֶׁהָיָה צָרִיךְ מִתְּחִלָּה לְהַאֲמִין מֵחֲמַת שֶׁלֹּא הֵבִין הַדָּבָר זוֹכֶה אַחַר כָּךְ לַהֲבִינוֹ בַּשֵּׂכֶל עַל־יְדֵי אֱמוּנָתוֹ הַחֲזָקָה, אַךְ אַחַר כָּךְ יֵשׁ לוֹ דְּבָרִים גְּבוֹהִים יוֹתֵר שֶׁהֵם נִסְתָּרִים מִמֶּנּוּ וְאֵינוֹ יָכוֹל לַהֲבִינָם בְּשֵׂכֶל, וַאֲזַי צָרִיךְ לְהִתְחַזֵּק יוֹתֵר בֶּאֱמוּנָה לְהַאֲמִין בְּמַה שֶּׁנִּסְתָּר מִמֶּנּוּ עַתָּה, וְאֵינוֹ מֵבִין בְּשֵׂכֶל עַד שֶׁיִּזְכֶּה לְהָבִין גַּם אֵלּוּ הַדְּבָרִים בְּשֵׂכֶל וְכֵן לְעוֹלָם. אֲבָל צָרִיךְ לִהְיוֹת הָאֱמוּנָה חֲזָקָה מְאֹד מְאֹד עַד שֶׁתִּתְפַּשֵּׁט הָאֱמוּנָה בְּכָל הָאֵיבָרִים, וַאֲזַי יָכוֹל לִזְכּוֹת לָבוֹא אֶל הַשֵּׂכֶל עַל־יְדֵי הָאֱמוּנָה, כָּנִּזְכַּר לְעֵיל (צא).
מו.
וְכֵן לְהֵפֶךְ חַס וְשָׁלוֹם, צָרִיךְ לִזָּהֵר מְאֹד שֶׁלֹּא לְהוֹצִיא מִפִּיו אֵיזֶה דִּבּוּר שֶׁל כְּפִירָה וְאֶפִּיקוֹרְסוּת חַס וְחָלִילָה, אֲפִלּוּ בְּדֶרֶךְ לֵיצָנוּת, דְּהַיְנוּ שֶׁבְּלִבּוֹ הוּא מַאֲמִין רַק שֶׁאוֹמֵר דִּבּוּר זֶה שֶׁל כְּפִירָה בְּשֵׁם אַחֵר וּמִתְלוֹצֵץ מִמֶּנּוּ, גַּם זֶה הוּא אִסּוּר גָּדוֹל כִּי מַזִּיק לָאֱמוּנָה, כִּי עַל הַשֵּׁם יִתְבָּרַךְ בָּרוּךְ הוּא אָסוּר לוֹמַר דִּבְרֵי הֲלָצוֹת אֲפִלּוּ בְּדֶרֶךְ שְׂחוֹק (שָׁם).
And likewise the opposite, G-d forbid, one must be very careful not to utter any word of heresy or apostasy, G-d forbid, even by way of scoffing, that is, even if in his heart he believes, but says this word of heresy in the name of another and mocks it, this too is a great prohibition, for it harms faith. For it is forbidden to speak words of jest about Hashem, may He be blessed, even in the way of play (ibid.).
❖ Translator's Summary — Gaavah v'Anavah
## Segment 54
לא. הַנִּצָּחוֹן אֵינוֹ סוֹבֵל הָאֱמֶת, וְאַף אִם יְבָרְרוּ לְעֵינָיו דְּבַר אֱמֶת יִדְחֶה אוֹתוֹ מֵחֲמַת נִצָּחוֹן. עַל־כֵּן מִי שֶׁרוֹצֶה הָאֱמֶת לַאֲמִתּוֹ, יְסַלֵּק מִקֹּדֶם מִדַּת הַנִּצָּחוֹן וַאֲזַי יָכוֹל לִרְאוֹת הָאֱמֶת אִם יִרְצֶה (קכ"ב).
מט.
שְׁלֵמוּת הָאֱמוּנָה הִיא רַק כְּשֶׁמַּאֲמִין בַּשֵּׁם יִתְבָּרַךְ בְּלִי שׁוּם חָכְמָה כְּלָל וּבְלִי שׁוּם אוֹת וּמוֹפֵת וּבְלִי שׁוּם חֲקִירָה כְּלָל רַק בִּפְשִׁיטוּת וּבִתְמִימוּת, כְּמוֹ שֶׁהַנָּשִׁים וַהֲמוֹן עַם יִשְׂרָאֵל מַאֲמִינִים (שָׁם לג).
The perfection of faith is only when one believes in Hashem, may He be blessed, without any wisdom at all, and without any sign or wonder, and without any investigation at all, only in simplicity and innocence, as the women and the masses of Israel believe (ibid., 33).
Nineteen teachings on da'as — at once the most technical and the most intimate of Kabbalistic concepts. Da'as is not knowledge in the cerebral sense but union — the same word used for marital intimacy in the Torah. Its presence or absence determines almost everything:
## Segment 56
לב. אֱמוּנָה הִיא בְּחִינַת כֹּחַ הַגָּדֵל וְכֹחַ הַצּוֹמֵחַ וְהִיא בְּחִינַת אֲרִיכוּת אַפַּיִם, הַיְנוּ כְּשֶׁיֵּשׁ לוֹ אֱמוּנָה בִּשְׁלֵמוּת הוּא גָּדֵל וְצוֹמֵחַ בַּעֲבוֹדָתוֹ יִתְבָּרַךְ אֲפִלּוּ אִם יַעֲבֹר עָלָיו מָה, כִּי אֵין יוּכַל לְבַלְבְּלוֹ שׁוּם בִּלְבּוּל וּמוֹנֵעַ רַק הוּא מַאֲרִיךְ אַפּוֹ לִסְבֹּל כָּל מַה שֶּׁיַּעֲבֹר עָלָיו. כִּי כָּל הַמְּנִיעוֹת וְהַבִּלְבּוּלִים מֵעֲבוֹדַת הַשֵּׁם מַה שֶּׁאֵינוֹ מִתְקָרֵב לְיִרְאֵי הַשֵּׁם, הַכֹּל הוּא מֵחֲמַת עַצְלוּת וְעַצְבוּת וּכְבֵדוּת שֶׁבָּא מֵחֲמַת חֶסְרוֹן אֱמוּנָה, כִּי אִם הָיָה לוֹ אֱמוּנָה שְׁלֵמָה בְּהָאֱמֶת כָּרָאוּי בְּוַדַּאי הָיָה רָץ וּמִזְדָּרֵז מְאֹד לְהִתְקָרֵב לָהֶם. וְכֵן מַה שֶּׁאֵינוֹ מִתְפַּלֵּל כָּרָאוּי הוּא גַּם כֵּן מֵחֲמַת עַצְלוּת וּכְבֵדוּת שֶׁבָּא מֵחֶסְרוֹן אֱמוּנָה, כִּי בְּוַדַּאי אִם הָיָה לוֹ אֱמוּנָה שְׁלֵמָה וְהָיָה מַאֲמִין, שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹמֵד עָלָיו וְשׁוֹמֵעַ כָּל דִּבּוּר וְדִבּוּר שֶׁיּוֹצֵא מִפִּיו וּמַאֲזִין לְקוֹל תְּפִלָּתוֹ, בְּוַדַּאי הָיָה מִתְפַּלֵּל כָּרָאוּי בְּהִתְלַהֲבוּת וְחֵשֶׁק גָּדוֹל אַךְ עִקַּר בִּלְבּוּל הַתְּפִלָּה הוּא מֵחֲמַת חֶסְרוֹן אֱמוּנָה. וְכֵן כָּל הַהִתְרַחֲקוּת מִצַּדִּיקִים וִירֵאִים וּמֵעֲבוֹדַת הַשֵּׁם בֶּאֱמֶת הַכֹּל מֵחֲמַת חֶסְרוֹן אֱמוּנָה, שֶׁעַל־יְדֵי זֶה בָּא עָלָיו עַצְלוּת וְעַצְבוּת וּכְבֵדוּת כַּנַּ"ל. אֲבָל כְּשֶׁיֵּשׁ לוֹ אֱמוּנָה שְׁלֵמָה אֵין יָכוֹל לְמָנְעוֹ שׁוּם דָּבָר, רַק מַאֲרִיךְ אַפּוֹ לִסְבֹּל הַכֹּל וְגָדֵל וְצוֹמֵחַ בַּעֲבוֹדַת הַשֵּׁם אֵיךְ שֶׁיִּהְיֶה (קנה).
נא.
עַל־יְדֵי שִׂמְחַת תּוֹרָה וּמִצְווֹת עַד שֶׁמְּרַקֵּד מֵחֲמַת שִׂמְחָה עַל־יְדֵי זֶה נִתְעַלֶּה הָאֱמוּנָה הַקְּדוֹשָׁה (ח"ב פא).
Through the joy of Torah and mitzvos (-commandments), until one dances from joy, through this, the holy faith is elevated (Part II, 81).
Life beyond death (§ 1): True da'as dissolves the distinction between living and dying — because the person is absorbed in the Eternal.
## Segment 58
לג. לִזְכּוֹת לֶאֱמוּנָה וַאֲרִיכוּת אַפַּיִם כַּנַּ"ל הוּא עַל־יְדֵי אֶרֶץ יִשְׂרָאֵל וְצָרִיךְ כָּל אֶחָד לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁיִּהְיֶה לוֹ כִּסּוּפִין וְגַעְגּוּעִים לְאֶרֶץ יִשְׂרָאֵל עַד שֶׁיִּזְכֶּה לָבוֹא לְשָׁם, וְגַם שֶׁיִּהְיוּ גַּעְגּוּעִים לְכָל הַצַּדִּיקִים לְאֶרֶץ יִשְׂרָאֵל, וְהִיא סְגֻלָּה לְבַטֵּל כַּעַס וְעַצְבוּת כִּי אֱמוּנָה וַאֲרִיכוּת אַפַּיִם שֶׁזּוֹכִין בְּאֶרֶץ יִשְׂרָאֵל הֵם הֶפֶךְ הַכַּעַס וְהָעַצְבוּת (שָׁם).
נג.
אֱמוּנָה חָשׁוּב כִּצְדָקָה (פו).
Faith is considered like charity (86).
But afterward, there are higher matters hidden from him that he cannot understand with intellect, and then he must strengthen himself further in faith to believe in what is now hidden from him and he does not understand with intellect, until he merits to understand even those matters with intellect, and so forever. But the faith must be very, very strong, until the faith spreads in all the limbs, and then he can merit to come to intellect through faith, as mentioned above (91).
## Segment 60
לד. עִקַּר שְׁלֵמוּת הָאֱמוּנָה הוּא שֶׁיִּתְחַזֵּק בֶּאֱמוּנָה חֲזָקָה כָּל כָּךְ עַד שֶׁתִּהְיֶה זַכָּה וּבְרוּרָה מְאֹד, עַד שֶׁיִּהְיֶה דּוֹמֶה בְּעֵינָיו כְּאִלּוּ רוֹאֶה בְּעֵינָיו מַמָּשׁ הַדָּבָר שֶׁמַּאֲמִין בּוֹ, וְכַמְבֹאָר לְעֵיל (שָׁם).
נה.
אֱמוּנָה הִיא דָּבָר חָזָק מְאֹד, וְעַל־יְדֵי אֱמוּנָה וּתְמִימוּת בְּלִי שׁוּם חָכְמוֹת זוֹכִין לָבוֹא לִבְחִינַת רָצוֹן שֶׁהוּא לְמַעְלָה אֲפִלּוּ מֵחָכְמָה דִּקְדֻשָּׁה, דְּהַיְנוּ שֶׁיִּזְכֶּה לְרָצוֹן מֻפְלָג חָזָק מְאֹד אֵלָיו יִתְבָּרַךְ בְּהִשְׁתּוֹקְקוּת נִמְרָץ מְאֹד עַד שֶׁלֹּא יֵדַע כְּלָל מַה לַּעֲשׂוֹת מִגֹּדֶל הַהִשְׁתּוֹקְקוּת, וְיִצְעַק בִּכְלוֹת הַנֶּפֶשׁ וְכוּ' (שָׁם לב).
Faith is a very strong matter, and through faith and temeemus (-simple sincerity) without any wisdoms, one merits to come to the aspect of ratzon (-will), which is above even holy wisdom. That is, he merits an exceedingly strong, intense will toward Him, may He be blessed, with very fervent longing, until he does not know at all what to do from the greatness of the longing, and he cries out with the exhaustion of the soul, etc. (ibid., 32).
The Tzaddik's hairs (§ 3): The great Tzaddik's overflow of wisdom — too bright for direct reception — becomes "hairs": the gates through which ordinary people can enter.
## Segment 62
לה. עַל־יְדֵי מַחֲלוֹקוֹת עַל־יְדֵי זֶה נוֹפְלִים מַחֲשָׁבוֹת שֶׁל רְשָׁעִים שֶׁהֵם מַחֲשָׁבוֹת שֶׁל כְּפִירוֹת עַל אֲנָשִׁים כְּשֵׁרִים, וְהַתִּקּוּן לָזֶה, שֶׁיִּשְׁתֹּק וְיִמְסֹר הַמִּלְחָמָה לַשֵּׁם (רנא).
נז.
מִי שֶׁיֵּשׁ לוֹ אֱמוּנָה - חַיָּיו חַיִּים. אֲבָל בְּלֹא אֱמוּנָה חַס וְשָׁלוֹם, אֵין לוֹ חַיִּים כְּלָל, כִּי אֵין אָדָם שֶׁלֹּא יַּעַבְרוּ עָלָיו תְּלָאוֹת רַבּוֹת וְהַרְפַּתְקָאוֹת וְצָרוֹת. כִּי אָדָם לֶעָמָל יֻלָּד, וּכְשֶׁיֵּשׁ לוֹ אֱמוּנָה אֲזַי אֲפִלּוּ כְּשֶׁבָּאִים עָלָיו יִסּוּרִים וְצָרוֹת חַס וְשָׁלוֹם, יוּכַל לְנַחֵם אֶת עַצְמוֹ, כִּי הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלָיו וְיֵיטִיב אַחֲרִיתוֹ, וְהַיִּסּוּרִין הֵם לוֹ לְטוֹבָה וּלְכַפָּרָה, כִּי כָּל מַה שֶּׁעוֹשֶׂה הַשֵּׁם יִתְבָּרַךְ הוּא בְּוַדַּאי לְטוֹבָה גְּדוֹלָה. אֲבָל מְחַקֵּר שֶׁאֵין לוֹ אֱמוּנָה כְּשֶׁבָּא עָלָיו אֵיזֶה צָרָה, אֵין לוֹ לְמִי לִפְנוֹת וְאֵין לוֹ בַּמֶּה לְהַחֲיוֹת אֶת עַצְמוֹ וּלְנַחֵם אֶת עַצְמוֹ, עַל־כֵּן אֵין לוֹ שׁוּם חַיִּים כְּלָל מֵאַחַר שֶׁהוֹלֵךְ בְּלִי הַשֵּׁם יִתְבָּרַךְ וּבְלִי הַשְׁגָּחָה רַחֲמָנָא לִצְלָן. אֲבָל עַל־יְדֵי אֱמוּנָה חַיָּיו טוֹבִים תָּמִיד כַּנַּ"ל (שָׁם קב).
One who has faith—his life is alive. But without faith, G-d forbid, he has no life at all, for there is no person who does not undergo many troubles, misfortunes, and distresses. For man is born to toil [Job 5:7], and when he has faith, even when sufferings and troubles come upon him, G-d forbid, he can comfort himself, for Hashem, may He be blessed, will have mercy on him and make his end good, and the sufferings are for his benefit and atonement, for all that Hashem, may He be blessed, does is surely for great good. But a (philosophical) inquirer who has no faith, when some trouble comes upon him, he has no one to turn to and nothing with which to vitalize himself and comfort himself. Therefore, he has no life at all, since he goes without Hashem, may He be blessed, and without providence, may the Merciful One save us. But through faith, his life is always good, as mentioned above (ibid., 102).
The desire for victory does not tolerate truth, and even if a matter of truth is clarified before his eyes, he will reject it because of victory. Therefore, one who desires the real truth must first remove the attribute of victory, and then he can see the truth if he desires (122).
## Segment 64
לו. אִישׁ אֱמֶת שֶׁעוֹשֶׂה כָּל הַמִּצְווֹת בְּכָל הַדִּקְדּוּקִים בֵּינוֹ לְבֵין קוֹנוֹ כְּמוֹ בִּפְנֵי בְּנֵי אָדָם וְאֵין חִלּוּק אֶצְלוֹ כְּלָל, כִּי אֵין בּוֹ שׁוּם צַד שֶׁקֶר לַעֲשׂוֹת חַס וְשָׁלוֹם, אֵיזֶה תְּנוּעָה בַּעֲבוֹדָתוֹ בִּשְׁבִיל בְּנֵי אָדָם, הוּא מַמְשִׁיךְ לְעַצְמוֹ כֹּחַ כָּל הַצְּדָקוֹת וְעַל־יְדֵי זֶה הוּא מְבַטֵּל מַחֲשָׁבוֹת שֶׁל כְּפִירוֹת הַנִּזְכָּרוֹת לְעֵיל (שָׁם).
א.
אֲנָחָה וּגְנוּחִי שֶׁל אִישׁ הַיִּשְׂרְאֵלִי הוּא יָקָר מְאֹד כִּי הוּא שְׁלֵמוּת הַחֶסְרוֹנוֹת. אֲבָל אִי אֶפְשָׁר לְהַשְׁלִים הַחִסָּרוֹן עַל־יְדֵי אֲנָחָה כִּי אִם עַל־יְדֵי הִתְקָרְבוּת לְהַצַּדִּיק שֶׁהוּא הָרַב הָאֱמֶת שֶׁבַּדּוֹר, כִּי מִמֶּנּוּ מְקַבְּלִין הָרוּחַ חַיִּים לְהַשְׁלִים הַחִסָּרוֹן עַל־יְדֵי אֲנָחָה (עַיֵּן צַדִּיק אוֹת י"א (ח, א' ב').
The sigh and groan of a Jewish (lit. Israeli) man are exceedingly precious, for it is the completion of deficiencies. However, it is impossible to perfect the deficiency through sighing except through drawing close to the righteous one who is the true rabbi of the generation, for from him one receives the spirit of life to complete the deficiency through sighing (see Tzaddik, item 11) (8, 1-2).
Quarter-hour vs. seventy years (§ 14): Complete da'as compresses time itself — what ordinarily requires a lifetime can be accomplished in minutes.
## Segment 66
לז. כְּשֶׁאָדָם בְּאֵיזֶה צָרָה חַס וְחָלִילָה, אָז הָאֱמֶת הוּא פָּגוּם. עַל־כֵּן צָרִיךְ אָז לִשְׁמֹר מְאֹד אֶת עַצְמוֹ בְּיוֹתֵר שֶׁלֹּא יִהְיֶה נִלְכָּד בְּאֵיזֶה טָעוּת וָשֶׁקֶר עַל־יְדֵי הַצָּרָה, חַס וְחָלִילָה (ח"ב. ב, ד').
ג.
אֲנָחָה דִּקְדֻשָּׁה יְקָרָה מְאֹד, כִּי עַל־יְדֵי שֶׁמִּתְאַנֵּחַ עַל שֶׁרָחוֹק מֵהַקְּדֻשָּׁה עַל־יְדֵי זֶה נִפְסָק מֵחֶבֶל הַטֻּמְאָה וְנִתְקַשֵּׁר לְחֶבֶל דִּקְדֻשָּׁה, וְכֵן לְהֵפֶךְ חַס וְשָׁלוֹם, כְּשֶׁמִּתְאַנֵּחַ עַל אֵיזֶה דְּבַר תַּאֲוָה שֶׁהוּא נִכְסָף אֵלֶיהָ הוּא לְהֶפֶךְ חַס וְשָׁלוֹם (קט).
A sigh of holiness is exceedingly precious, for through sighing over being far from holiness, through this, one is severed from the rope (-succession) of impurity and connected to the rope of holiness. And the opposite, G-d forbid, when one sighs over some matter of desire that he longs for, it is the opposite, G-d forbid (109).
Faith is the aspect of the power of growth and sprouting, and it is the aspect of patience (long suffering). That is, when one has complete faith, he grows and sprouts in his service of Him, may He be blessed, even if something passes over him (-undergoes hardship), because no confusion or obstacle can confound him; rather, he extends his patience to bear all that passes over him. For all the obstacles and confusions in the service of Hashem, that one does not draw close to those who fear Hashem, all come from laziness, sadness, and heaviness that arise due to a lack of faith. For if he had complete faith in truth as is proper, he would surely run and hasten greatly to draw close to them. Likewise, that he does not pray properly is also due to laziness and heaviness that come from a lack of faith. For surely, if he had complete faith and believed that Hashem, may He be blessed, stands over him and hears every word and word that comes from his mouth and listens to the voice of his prayer, he would surely pray properly with fervor and great desire. But the main confusion in prayer is due to a lack of faith. Likewise, all distancing from the righteous and the G-d-fearing and from the true service of Hashem is all due to a lack of faith, through which laziness, sadness, and heaviness come upon him, as mentioned above.
## Segment 67
לח. עַל־יְדֵי הוֹדָאָה לַשֵּׁם יִתְבָּרַךְ בְּכָל עֵת עַל כָּל מַה שֶּׁעוֹבֵר עָלָיו וּבִפְרָט כְּשֶׁיּוֹצֵא מֵאֵיזֶה צָרָה חַס וְחָלִילָה, וְעַל־יְדֵי לִמּוּד הֲלָכוֹת. עַל־יְדֵי זֶה מֵאִיר הָאֱמֶת בְּהַדִּבּוּר וּמַשְׁלִים כָּל חֶלְקֵי הַדִּבּוּר, כִּי עִקַּר קִיּוּם וּשְׁלֵמוּת הַדִּבּוּר הוּא רַק עַל־יְדֵי אֱמֶת, וְזוֹכֶה לְהִתְפַּלֵּל בֶּאֱמֶת שֶׁזֶּה עִקַּר שְׁלֵמוּת הַתְּפִלָּה. וְזוֹכֶה לְקַבֵּל תּוֹרַת אֱמֶת מֵרַבִּי אֲמִתִּי, שֶׁיּוֹרֶה אוֹתוֹ בְּדֶרֶךְ הָאֱמֶת בְּתוֹרָתוֹ הָאֲמִתִּית. וְזוֹכֶה לַעֲשׂוֹת שִׁדּוּכִים אֲמִתִּיִּים, שֶׁיַּזְמִין הַשֵּׁם יִתְבָּרַךְ לוֹ וּלְבָנָיו זִוּוּגָם הָאֲמִתִּי. וְכָל זֶה זוֹכֶה עַל־יְדֵי הַלֵּל וְהוֹדָאָה לַשֵּׁם יִתְבָּרַךְ וְעַל־יְדֵי לִמּוּד הֲלָכוֹת כַּנַּ"ל. וְעַל־יְדֵי זֶה זוֹכֶה לְהַמְשִׁיךְ הַבְּרָכָה וְהַקְּדֻשָּׁה וְהַשִּׂמְחָה שֶׁל שַׁבָּת לְשֵׁשֶׁת יְמֵי הַחֹל, וְעַל־יְדֵי זֶה נִתְגַּלֶּה אַחְדוּת הַפָּשׁוּט מִתּוֹךְ פְּעֻלּוֹת מִשְׁתַּנּוֹת, לְהַאֲמִין וְלֵידַע בֶּאֱמֶת, שֶׁכָּל הַפְּעֻלּוֹת מִשְׁתַּנּוֹת נִמְשָׁכִין מֵאֶחָד הַפָּשׁוּט יִתְבָּרַךְ שֶׁזֹּאת הַבְּחִינָה יְקָרָה מְאֹד לְמַעְלָה בְּכָל הָעוֹלָמוֹת וַאֲפִלּוּ אֶצְלוֹ יִתְבָּרַךְ הִיא דָּבָר נִפְלָא וְיָקָר וְחָשׁוּב מְאֹד (שָׁם).
א.
עַל־יְדֵי אֲכִילָה בְּכַשְׁרוּת כָּרָאוּי שֶׁאוֹכַל בִּמְתִינוּת וְאֵינוֹ אוֹכֵל בְּדֶרֶךְ הַלְעָטָה, עַל יְדֵי זֶה נִתְתַּקֵּן הַשֵּׂכֶל וְנִכְנָע הַכְּסִילוּת. אֲבָל כְּשֶׁאוֹכֵל כְּזוֹלֵל וְסוֹבֵא, עַל־יְדֵי זֶה מִתְגַּבֵּר הַכְּסִילוּת עַל הַשֵּׂכֶל וְעַל־יְדֵי זֶה נֶחֱשָׁךְ אֶצְלוֹ אוֹר הַצַּדִּיק וְאֵינוֹ יָכוֹל לְקַבֵּל מִמֶּנּוּ יִרְאָה וְאַהֲבָה (יז, ב' ג').
Through eating in a proper kosher manner, that one eats with moderation and not in a gluttonous way, through this, the intellect is rectified, and foolishness is subdued. But when one eats like a glutton and drunkard, through this, foolishness overcomes the intellect, and through this, the light of the righteous one is darkened for him, and he is unable to receive from him fear and love (17, 2-3).
Eighteen teachings reveal dibur — speech — as one of the most cosmically charged realities in Breslov teaching. Speech is not merely communication; it is the soul itself made audible (§ 9), the impression of the brain made visible (§ 13), the force that either liberates or imprisons the world:
## Segment 69
לט. הָעִקָּר הִיא הָאֱמוּנָה וְצָרִיךְ כָּל אֶחָד לְחַפֵּשׂ אֶת עַצְמוֹ, אִם אֱמוּנָתוֹ שְׁלֵמָה וּלְחַזֵּק אֶת עַצְמוֹ בֶּאֱמוּנָה תָּמִיד, כִּי עַל־יְדֵי פְּגַם אֱמוּנָה בָּאִים מַכּוֹת מֻפְלָאוֹת שֶׁאֵין מוֹעִיל לָהֶם לֹא רְפוּאוֹת וְלֹא תְּפִלָּה וְלֹא זְכוּת אָבוֹת. גַּם אֵין מוֹעִיל לְהַחוֹלֶה קוֹל צַעֲקַת שֶׁל אָח וּגְנִיחוֹת, כִּי לִפְעָמִים מוֹעִיל לְהַחוֹלֶה אֵלּוּ הַקּוֹלוֹת, שֶׁמְּרַחֲמִין עָלָיו עַל־יְדֵי זֶה, אֲבָל עַל־יְדֵי נְפִילַת הָאֱמוּנָה גַּם אֵלּוּ הַקּוֹלוֹת אֵין מוֹעִילִין (ה, א').
ג.
מִי שֶׁיֵּשׁ לוֹ שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ וְהוּא שׁוֹמֵר הַבְּרִית, הוּא יָכוֹל לְעוֹרֵר הִתְנוֹצְצוּת הָאוֹתִיּוֹת שֶׁיֵּשׁ בְּכָל דָּבָר וַאֲזַי אֲכִילָתוֹ וּשְׁתִיָּתוֹ וְכָל תַּעֲנוּגָיו אֵינוֹ אֶלָּא מֵהִתְנוֹצְצוּת הָאוֹתִיּוֹת וּמִזֶּה מֵאִיר לִבּוֹ, וְעַל־יְדֵי זֶה פָּנָיו מְאִירוֹת וְזוֹכֶה לְזַכֵּךְ אֶת הַפָּנִים כָּל כָּךְ, עַד שֶׁיּוּכַל לְעוֹרֵר אֲחֵרִים בִּתְשׁוּבָה עַל־יְדֵי שֶׁיִּסְתַּכְּלוּ בַּפָּנִים שֶׁלּוֹ לְבַד, כִּי יִרְאֶה כָּל אֶחָד אֶת עַצְמוֹ בַּפָּנִים שֶׁלּוֹ כְּמוֹ בַּמַּרְאָה וְיִרְאֶה אֵיךְ שֶׁהוּא מְשֻׁקָּע בַּחֹשֶׁךְ, עַד שֶׁבְּלֹא תּוֹכָחָה וּבְלֹא מוּסָר יְעוֹרֵר אֶת חֲבֵרוֹ בִּתְשׁוּבָה, רַק מִמַּה שֶׁיַּבִּיט בַּפָּנִים שֶׁלּוֹ לְבַד כַּנַּ"ל (לט).
One who has perfection of the holy tongue and guards the bris (covenant, meaning sexual purity), he can awaken the sparks of the letters that exist in every thing, and then his eating, and drinking, and all his pleasures are only from the sparks of the letters, and from this, his heart radiates, and through this, his face shines, and he merits to purify his face so much, until he can inspire others to repentance just by their looking at his face alone. For each one will see himself in his face as in a mirror, and see how he is sunk in darkness, to the extent that without reproof and without mussar (-ethical criticism), he will arouse his fellow to repentance, just from looking at his face alone, as mentioned above (39).
But when he has complete faith, nothing can prevent him; rather, he extends his patience to bear all and grows and sprouts in the service of Hashem, however it may be (145). To merit faith and patience (-long suffering), as mentioned above, is through the Land of Israel, and each one must request from Hashem, may He be blessed, that he have yearning and longing for the Land of Israel until he merits to come there, and also that there be longing for all the righteous to the Land of Israel. [And] This is a remedy (segula) to nullify anger and sadness, for faith and patience that one merits in the Land of Israel are the opposite of anger and sadness (ibid.).
## Segment 71
מא. כְּשֶׁאָדָם נוֹפֵל מֵאֱמוּנָה חַס וְשָׁלוֹם, וַאֲזַי אֵין מוֹעִיל אֲפִלּוּ קוֹל צְעָקָה בְּלֹא דִּבּוּר, אֲזַי צָרִיךְ לִצְעֹק מֵעֹמֶק הַלֵּב בִּבְחִינַת מִמַּעֲמַקִּים קְרָאתִיךָ יְיָ, מֵעֻמְקָא דְּלִבָּא, וְעַל־יְדֵי זֶה נִתְגַּלוּ עֵצוֹת עֲמֻקּוֹת וְעַל־יְדֵי זֶה גְּדֵלָה הָאֱמוּנָה וְנִתְתַּקְּנָה, וְעַל־יְדֵי זֶה חוֹזְרִין וְנִתְתַּקְּנִים כָּל הַנִּזְכָּרִים לְעֵיל שֶׁהֵם רְפוּאָה וּתְפִלָּה וּזְכוּת אָבוֹת וְכוּ' (שם ב').
ו.
מִי שֶׁהוּא מְשֻׁקָּע בְּתַאֲוַת אֲכִילָה, בְּיָדוּעַ שֶׁהוּא רָחוֹק מֵאֱמֶת וּבְיָדוּעַ שֶׁדִּינִים שׁוֹרִין עָלָיו. גַּם זֶה סִימָן עַל דַּלּוּת, גַּם יָבוֹא לִידֵי בִּזְיוֹנוֹת וּבוּשׁוֹת (מז).
One who is sunk in the desire for eating, it is known that he is far from truth, and it is known that judgments rest upon him. This is also a sign of poverty, and he will come to disgraces and shame (47).
Speech in exile (§ 7): Speech itself is in exile with Israel. Its redemption and Israel's redemption are one and the same event.
## Segment 73
מב. עַל־יְדֵי נְפִילַת הָאֱמוּנָה הַקְּדוֹשָׁה עַל־יְדֵי זֶה נַעֲשִׂין וְנִתְחַזְּקִין אֱמוּנוֹת כּוֹזְבִיּוֹת וְכֵן לְהֵפֶךְ כְּשֶׁמַּעֲלִין וּמְתַקְּנִין הָאֱמוּנָה הַקְּדוֹשָׁה, עַל־יְדֵי זֶה נֶחֱלָשִׁין וְנוֹפְלִין הָאֱמוּנוֹת כּוֹזְבִיּוֹת, וְחוֹזְרִין וְשָׁבִין הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת מֵאֱמוּנוֹת כּוֹזְבִיּוֹת שֶׁלָּהֶם לֶאֱמוּנָתֵנוּ הַקְּדוֹשָׁה וְנַעֲשִׂים גֵּרִים. וְלִפְעָמִים נַעֲשִׂים גֵּרִים בְּכֹחַ דְּהַיְנוּ אַף עַל פִּי שֶׁאֵינָם בָּאִים לְהִתְגַּיֵּר מַמָּשׁ בְּפֹעַל אַף עַל פִּי כֵן מַכִּירִין אֶת הַשֵּׁם יִתְבָּרַךְ בַּמָּקוֹם שֶׁהֵם, וְיוֹדְעִים וּמַאֲמִינִים שֶׁיֵּשׁ יָחִיד קַדְמוֹן יִתְבָּרַךְ. וְלִפְעָמִים נַעֲשִׂים גֵּרִים בְּפֹעַל מַמָּשׁ, שֶׁבָּאִים וּמִתְגַיְּרִין. וְאֵלּוּ הַגֵּרִים מַזִּיקִין לְיִשְׂרָאֵל וּמַכְנִיסִין גֵּאוּת וְנִאוּף בְּיִשְׂרָאֵל וּצְרִיכִין עֲדַיִן לָזֶה כַּמָּה תִּקּוּנִים (עַיֵּן תְּפִלִּין אוֹת ו', שִׂמְחָה אוֹת כ"ד) (שָׁם ד').
ח.
יֵשׁ בְּנֵי אָדָם שֶׁיְּשֵׁנִים אֶת יְמֵיהֶם וְיֵשׁ שֶׁנָּפְלוּ לִבְחִינַת שֵׁנָה עַל־יְדֵי תַּאֲווֹת וּמַעֲשִׂים רָעִים, וְיֵשׁ שֶׁהֵם אֲנָשִׁים כְּשֵׁרִים וְיָפִים, רַק שֶׁנְּפִילָתָם עַל־יְדֵי אֲכִילָה. כִּי לִפְעָמִים כְּשֶׁאוֹכֵל אָדָם מַאֲכָל שֶׁלֹּא נִתְבָּרֵר עֲדַיִן לְמַאֲכַל אָדָם, עַל־יְדֵי זֶה נוֹפֵל מֹחוֹ לִבְחִינַת שֵׁנָה. כִּי כְּשֶׁאוֹכֵל בִּקְדֻשָּׁה וּבְטָהֳרָה, אֲזַי מֵאִיר פָּנָיו, הַיְנוּ שִׂכְלוֹ עַל־יְדֵי אֲכִילָתוֹ, אֲבָל כְּשֶׁאֵין אֲכִילָתוֹ בִּקְדֻשָּׁה, אֲזַי הַמַּאֲכָל מֵבִיא רֹעַ אֶל הַלֵּב וְעַל־יְדֵי זֶה אוֹבֵד אֶת פָּנָיו וְשִׂכְלוֹ וְנוֹפֵל לִבְחִינַת שֵׁנָה. וַאֲפִלּוּ שֶׁנִּדְמֶה לְהָעוֹלָם שֶׁהוּא עוֹבֵד הַשֵּׁם וְעוֹסֵק בְּתוֹרָה וּבִתְפִלָּה אַף עַל פִּי כֵן הוּא בִּבְחִינַת שֵׁנָה, כִּי כָּל עֲבוֹדָתוֹ נִשְׁאָר לְמַטָּה וְאֵין לַשֵּׁם יִתְבָּרַךְ נַחַת מִמֶּנּוּ וְצָרִיךְ לְעוֹרְרוֹ מִשְּׁנָתוֹ וְאִי אֶפְשָׁר לְעוֹרְרוֹ, כִּי אִם כְּשֶׁמִּתְעוֹרֵר תְּחִלָּה קְצָת מֵעַצְמוֹ. וְהִתְעוֹרְרוּת הַשֵּׁנָה שֶׁלֹּא יְכַלֶּה יָמָיו חַס וְשָׁלוֹם, בְּשֵׁנָה זוֹכִין עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל הַצַּדִּיקֵי אֱמֶת. אַשְׁרֵי הַזּוֹכִים לָבוֹא לְצַדִּיק כָּזֶה שֶׁיּוּכַל לְעוֹרְרוֹ מִשְּׁנָתוֹ שֶׁלֹּא יִישַׁן אֶת יָמָיו חַס וְשָׁלוֹם (ס, ו').
There are people who sleep away their days, and there are those who have fallen into the aspect of sleep through (bodily) desires and evil deeds, and there are those who are worthy and fine people, just that their fall is through eating. For sometimes, when a person eats food that has not yet been clarified for human consumption, through this, his mind falls into the aspect of sleep. For when one eats in holiness and purity, then his face, that is, his intellect, radiates through his eating, but when his eating is not in holiness, then the food brings evil to the heart, and through this, he loses his face and his intellect and falls into the aspect of sleep. And even if it seems to the world that he serves Hashem and engages in Torah and prayer, nevertheless, he is in the aspect of sleep, for all his service remains below, and Hashem, may He be blessed, has no nachas (-satisfaction) from him, and he needs to be awakened from his sleep, and it is impossible to awaken him unless he first awakens a little by himself. [And] The awakening from sleep, so that he does not, G-d forbid, waste his days in sleep, is merited through stories of the true righteous ones. Fortunate are those who merit to come to such a righteous one who can awaken him from his sleep so that he does not sleep away his days, G-d forbid (60, 6).
The main perfection of faith is that one strengthens himself in faith so strongly that it becomes very pure and clear, until it seems in his eyes as if he actually sees with his eyes the matter in which he believes, as explained above (ibid.).
## Segment 75
מג. עִקַּר הָאֱמוּנָה שְׁלֵמָה זוֹכִין עַל־יְדֵי הִתְקָרְבוּת לַצַּדִּיק הָאֲמִתִּי שֶׁיֵּשׁ לוֹ בְּחִינַת רוּחַ הַקֹּדֶשׁ, שֶׁעַל־יְדֵי זֶה נִתְבָּרֵר הַמְדַמֶּה שֶׁעַל־יְדֵי זֶה עִקַּר שְׁלֵמוּת הָאֱמוּנָה, שֶׁזּוֹכִין לְהַאֲמִין בַּשֵּׁם יִתְבָּרַךְ וּבְחִדּוּשׁ הָעוֹלָם שֶׁהוּא יְסוֹד הַכֹּל וְכָל הָעוֹלָם תָּלוּי בָּזֶה (עַיֵּן צַדִּיק אוֹת צ"ח) (ח, ז' ח').
י.
כָּל הַתַּאֲווֹת הֵם בְּחִינַת קְלִפּוֹת וּמוֹתָרוֹת, כִּי בְּלֹא הַתַּאֲווֹת יָכוֹל הַגּוּף לְהִתְקַיֵּם, וּכְשֶׁמִּתְגַּבְּרִין הַתַּאֲווֹת עַל הָאָדָם הִיא הִתְגַּבְּרוּת הַקְּלִפּוֹת עַל הַקְּדֻשָּׁה. וְרָאשֵׁי הַתַּאֲווֹת הֵם תַּאֲוַת אֲכִילָה וּשְׁתִיָּה, שֶׁכָּל הַתַּאֲווֹת נִמְשָׁכִין אַחֲרֵיהֶם, וּכְשֶׁהֵם מִתְגַּבְּרִים מַמְשִׁיכִין אֶת הַדִּבּוּר לַגָּלוּת וַאֲזַי הוּא בִּבְחִינַת נִחַר גְּרוֹנִי וְאֵינוֹ יָכוֹל לְדַבֵּר שׁוּם דִּבּוּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. וְהַתִּקּוּן לָזֶה תַּעֲנִית וְאָז יוּכַל לְדַבֵּר וְעַל־יְדֵי זֶה יְכוֹלִין לְקָרֵב הָרְחוֹקִים לַשֵּׁם יִתְבָּרַךְ שֶׁזֶּה עִקַּר שְׁלֵמוּת הָאֱמוּנָה. וַאֲזַי אֲכִילָתוֹ יְקָרָה מְאֹד כַּנִּזְכָּר לְעֵיל, כִּי נַעֲשֶׂה יִחוּד גָּדוֹל עַל־יְדֵי אֲכִילָתוֹ כַּנַּ"ל (שם).
All desires are the aspect of husks and superfluities, for without the (bodily) desires the body can maintain. And when desires overcome a person, it is the husks overcoming holiness. [And] The primary desires are the desire for eating and drinking, which all the desires follow after them. When they prevail, they draw speech into exile, and then he is in the aspect of “my throat is parched” [Psalms 69:4], and he cannot speak any word before Hashem, may He be blessed. [And] The rectification for this is fasting, and then he can speak, and through this, one can bring those far off close to Hashem, may He be blessed, which is the essence of the perfection of the faith. Then his eating is exceedingly precious, as mentioned above, for a great unification is achieved through his eating, as mentioned above (ibid.).
The danger of a careless word (§ 18): The entire story of the Lost Princess hinges on a single angry word spoken by a king. One word — especially a curse — can set off a chain of cosmic suffering. Guard the mouth with the greatest care.
## Segment 77
מד. הָאֱמוּנָה תּוֹלָה בַּפֶּה שֶׁל הָאָדָם, שֶׁצְּרִיכִין לְדַבֵּר הָאֱמוּנָה בַּפֶּה כְּמוֹ שֶׁכָּתוּב: אוֹדִיעַ אֱמוּנָתְךָ בְּפִי. וְעַל־כֵּן כְּשֶׁאָדָם נוֹפֵל מֵאֱמוּנָה חַס וְשָׁלוֹם, עֵצָה לָזֶה - שֶׁיְּדַבֵּר הָאֱמוּנָה בְּפִיו, שֶׁיֹּאמַר בְּפֶה מָלֵא שֶׁהוּא מַאֲמִין וְכוּ' כִּי זֶה בְּעַצְמוֹ שֶׁמְּדַבֵּר בְּפִיו דִּבּוּרֵי אֱמוּנָה זֶה בְּעַצְמוֹ הִיא בְּחִינַת אֱמוּנָה. גַּם עַל־יְדֵי זֶה זוֹכֶה לָבוֹא לֶאֱמוּנָה שְׁלֵמָה, כִּי הָאֱמוּנָה תּוֹלָה בַּפֶּה שֶׁל אָדָם כַּנַּ"ל (מד).
יב.
צָרִיךְ לְדַקְדֵּק מְאֹד לִבְלִי לֶאֱכֹל יוֹתֵר מִצָּרְכּוֹ, כִּי כְּשֶׁאוֹכֵל יוֹתֵר מִצָּרְכּוֹ מַזִּיק לוֹ מְאֹד, כִּי אֲפִלּוּ שְׁאָר הַמַּאֲכָלִים מִצְטָרְפִין עִם זֹאת הָאֲכִילָה וּמַזִּיקִים לוֹ הַרְבֵּה (רנז).
One must be very meticulous not to eat more than his need, for when he eats more than his need, it greatly harms him, for even the rest of the foods combine with this eating and harm him greatly (257).
Through strife, through this thoughts of the wicked, which are thoughts of heresy, fall upon worthy (kosher) people. [And] The rectification for this is to remain silent and entrust the battle to Hashem (251).
## Segment 79
מה. וְכֵן לְהֵפֶךְ חַס וְשָׁלוֹם, צָרִיךְ לִזָּהֵר מְאֹד שֶׁלֹּא לְהוֹצִיא מִפִּיו אֵיזֶה דִּבּוּר שֶׁל כְּפִירָה וְאֶפִּיקוֹרְסוּת חַס וְחָלִילָה, אֲפִלּוּ בְּדֶרֶךְ לֵיצָנוּת, דְּהַיְנוּ שֶׁבְּלִבּוֹ הוּא מַאֲמִין רַק שֶׁאוֹמֵר דִּבּוּר זֶה שֶׁל כְּפִירָה בְּשֵׁם אַחֵר וּמִתְלוֹצֵץ מִמֶּנּוּ, גַּם זֶה הוּא אִסּוּר גָּדוֹל כִּי מַזִּיק לָאֱמוּנָה, כִּי עַל הַשֵּׁם יִתְבָּרַךְ בָּרוּךְ הוּא אָסוּר לוֹמַר דִּבְרֵי הֲלָצוֹת אֲפִלּוּ בְּדֶרֶךְ שְׂחוֹק (שָׁם).
יד.
תַּאֲוַת אֲכִילָה הִיא אַחַת מִשָּׁלֹשׁ תַּאֲווֹת שֶׁפּוֹגְמִין וּמַפְסִידִין הַיִּרְאָה שֶׁבַּלֵּב, וְעַל יְדֵי שֶׁמְּקַבְּלִין חַג הַסֻּכּוֹת כָּרָאוּי עַל־יְדֵי זֶה נִמְשָׁךְ דַּעַת לְתַקֵּן תַּאֲוַת אֲכִילָה וְאָז זוֹכֶה לְיִרְאָה וּלִתְפִלָּה וְכוּ'. עַיֵּן יִרְאָה אוֹת י"ט כ' כ"א (ח"ב, ד', ה').
The desire for eating is one of three desires that damage and ruin the fear in the heart, and through properly accepting the festival of Sukkot, through this, knowledge is drawn to rectify the desire for eating, and then one merits fear and prayer, etc. See Fear, items 19, 20, 21 (Part II, 4, 5).
Chapter Ten: Da'as
## Segment 81
מו. וְצָרִיךְ לִזָּהֵר מְאֹד שֶׁלֹּא לְהַבִּיט כְּלָל בַּסְּפָרִים הַמְדַבְּרִים מֵחֲקִירוֹת, כִּי הֵם מַזִּיקִים וּפוֹגְמִין מְאֹד אֶת הָאֱמוּנָה הַקְּדוֹשָׁה. וּכְבָר מְבֹאָר זֶה בְּכַמָּה מְקוֹמוֹת, אַךְ צָרִיךְ לִכְפֹּל כַּמָּה פְּעָמִים אַזְהָרָה זֹאת לְבַל יֹאבַד עוֹלָמוֹ כְּרֶגַע חַס וְשָׁלוֹם (שָׁם).
טז.
מִי שֶׁזּוֹכֶה לְרַבִּי אֲמִתִּי שֶׁיּוֹדֵעַ לְהָאִיר הֶאָרָה הַקְּדוֹשָׁה בְּיִשְׂרָאֵל כָּרָאוּי וְהוּא אִישׁ חַיִל וְלֹא לְהֵפֶךְ שֶׁקּוֹרִין (שְׁלֵימַזְלְנִיק), עַל־יְדֵי זֶה יָכוֹל לְקַבֵּל בְּעֵת הָאֲכִילָה הֶאָרַת הָרָצוֹן הַמֻּפְלָג, דְּהַיְנוּ שֶׁיָּאִיר לוֹ הָרָצוֹן בְּעֵת הָאֲכִילָה וְיִשְׁתּוֹקֵק וְיִכְסֹף מְאֹד אֵלָיו יִתְבָּרַךְ בְּרָצוֹן מֻפְלָג בְּלִי שִׁעוּר בְּלִי שׁוּם יְדִיעָה, שֶׁלֹּא יֵדַע כְּלָל מַה הוּא רוֹצֶה רַק רָצוֹן פָּשׁוּט בִּכְלוֹת הַנֶּפֶשׁ אֵלָיו יִתְבָּרַךְ (ז, י').
One who merits a true rabbi who knows how to properly illuminate the holy radiance in Israel, and who is a man of valor and not the opposite, called a shlimazelnik (-a good-for-nothing, unlucky person), through this, he can receive during eating the radiance of the extraordinary ratzon (-will). That is, the ratzon (will) radiates for him during eating, and he longs and yearns greatly toward Him, may He be blessed, with an extraordinary will without measure, without any knowledge, not knowing at all what he wants, only a simple (-absolute, indivisible) will, with the exhaustion of the soul, toward Him, may He be blessed (7, 10).
A man of truth who performs all the commandments with all their details between himself and his Creator as he would before people, with no difference at all, for there is no aspect of falsehood in him to perform, G-d forbid, any movement in his service for the sake of people, draws to himself the power of all the charity, and through this nullifies the thoughts of heresy mentioned above (ibid.).
## Segment 83
מז. טוֹב יוֹתֵר לְהַאֲמִין אֲפִלּוּ בִּשְׁטוּתִים וּשְׁקָרִים כְּדֵי לְהַאֲמִין גַּם בְּהָאֱמֶת, מִלִּכְפֹּר בַּכֹּל חַס וְשָׁלוֹם, דְּהַיְנוּ לִכְפֹּר בִּשְׁטוּתִים וּשְׁקָרִים וְעַל־יְדֵי זֶה נַעֲשֶׂה הַכֹּל לֵיצָנוּת אֶצְלוֹ וְכוֹפֵר גַּם בְּהָאֱמֶת (שהר"ן קג).
יח.
עַל־יְדֵי שֶׁמְּקַבְּלִין תּוֹכָחָה מֵהַצַּדִּיק הָאֱמֶת, שֶׁיָּכוֹל לְהוֹכִיחַ אֶת יִשְׂרָאֵל כָּרָאוּי (כְּמוֹ שֶׁכָּתוּב בִּפְנִים). עַל־יְדֵי זֶה מַגְבִּירִין מְזוֹנָא דְנִשְׁמָתָא עַל מְזוֹנָא דְגוּפָא (שָׁם).
Through receiving reproof from the true righteous one who can properly reprove Israel (as written within), through this, the food of the soul is strengthened over the food of the body (ibid.).
When a person is in some trouble, G-d forbid, then truth is damaged. Therefore, he must then guard himself exceedingly so as not to be caught in any error or falsehood due to the trouble, G-d forbid (Part II, 2, 4). Through giving thanks to Hashem, may He be blessed, at all times for all that transpires over him, and especially when he emerges from some trouble, G-d forbid, and through studying halachos, through this, the truth in what is said radiates, and perfects all parts of speech, for the essence of the sustenance and perfection of speech is only through truth, and one merits to pray in truth, which is the essence of the perfection of prayer, and merits to receive true Torah from a true rabbi who teaches him in the true path in/with his true Torah. And one merits to make true matches, that Hashem, may He be blessed, arranges for him and his children their true match. [And] All this is merited through praise and thanksgiving to Hashem, may He be blessed, and through studying halachos, as mentioned above. [And] Through this, one merits to draw the blessing, and the holiness, and the joy of Sabbath to the six weekdays, and through this, the achdus hapashoot [simple (-singular, absolute, indivisible) unity] is revealed out of varied actions, to believe and know in truth that all varied actions are drawn from the simple (-singular/absolute/indivisible) One, may He be blessed, this aspect being exceedingly precious above in all the worlds, and even by Him, may He be blessed, it is a wondrous, precious, and very important matter (ibid.).
## Segment 85
מח. שְׁלֵמוּת הָאֱמוּנָה הִיא רַק כְּשֶׁמַּאֲמִין בַּשֵּׁם יִתְבָּרַךְ בְּלִי שׁוּם חָכְמָה כְּלָל וּבְלִי שׁוּם אוֹת וּמוֹפֵת וּבְלִי שׁוּם חֲקִירָה כְּלָל רַק בִּפְשִׁיטוּת וּבִתְמִימוּת, כְּמוֹ שֶׁהַנָּשִׁים וַהֲמוֹן עַם יִשְׂרָאֵל מַאֲמִינִים (שָׁם לג).
כ.
כָּל אֶחָד מִיִּשְׂרָאֵל אֲפִלּוּ צַדִּיק גָּדוֹל צָרִיךְ שֶׁיִּהְיֶה לוֹ אֵיזֶה צַעַר בְּכָל יוֹם. וְכָל מִי שֶׁיֵּשׁ לּוֹ דַעַת יוֹתֵר גָּדוֹל, צַעֲרוֹ גָּדוֹל בְּיוֹתֵר, וְעַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה וּבְיִרְאַת שָׁמַיִם עַל־יְדֵי זֶה מַמְתִּיקִין זֶה הַצַּעַר שֶׁלֹּא יִתְגַּבֵּר חַס וְשָׁלוֹם (עז).
Every one of Israel, even a great righteous person, must have some distress every day. [And] The greater one’s knowledge, the greater his distress, and through eating in holiness and with fear of Heaven, through this, this distress is sweetened so that it does not intensify, G-d forbid (77).
❖ Translator's Summary — Dibur
## Segment 86
מט. יֵשׁ חֲכָמִים שֶׁהֵם חֲכָמִים אֲפִלּוּ בְּחָכְמוֹת הַתּוֹרָה וְאֵין לָהֶם אֱמוּנָה. אֵלּוּ הַחֲכָמִים נִקְרָאִים בַּעֲלֵי רָאֲתָן וְצָרִיךְ לְהִתְרַחֵק מֵהֶם וּמִשְּׁכֵנוּתָם בְּכָל מִינֵי הִתְרַחֲקוּת, שֶׁהִזְהִירוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, לְהִתְרַחֵק מִבַּעֲלֵי רָאֲתָן, כִּי הֶבֶל פִּיהֶם מַזִּיק מְאֹד לְאָדָם כָּשֵׁר. וְגַם יָכוֹל לִפֹּל לְתַאֲוַת נִאוּף חַס וְחָלִילָה, עַל־יְדֵי הֶבֶל פִּיהֶם, כִּי אֵלּוּ הַחֲכָמִים הַנִּזְכָּרִים לְעֵיל עַל פִּי רֹב הֵם נוֹאֲפִים גְּדוֹלִים מְאֹד (שָׁם קו).
כב.
עִקַּר הַיִּרְאָה הִיא בָּאָה וְנִגֶּשֶׁת אֶל הָאָדָם בִּשְׁעַת אֲכִילָה, עַל־כֵּן צָרִיךְ לִזָּהֵר מְאֹד לֶאֱכֹל בִּקְדֻשָּׁה וּלְהַמְשִׁיךְ עַל עַצְמוֹ הַיִּרְאָה הַבָּאָה אֵילָיו אָז, וְעַל־יְדֵי זֶה זוֹכֶה לְכָל הַנַּ"ל בְּאוֹת כ' וכ"א (שָׁם).
The essence of fear comes and approaches a person during eating, therefore, one must be very careful to eat in holiness and to draw upon himself the fear that comes to him then, and through this, he merits all the above in items 20 and 21 (ibid.).
The essence is faith, and each one must search himself to see if his faith is complete and strengthen himself in faith always, for through a defect in faith, wondrous plagues come which don’t help (to alleviate or end) them, not medicines, and not prayer, and not the merit of the forefathers.
## Segment 88
נא. עַל־יְדֵי שִׂמְחַת תּוֹרָה וּמִצְווֹת עַד שֶׁמְּרַקֵּד מֵחֲמַת שִׂמְחָה עַל־יְדֵי זֶה נִתְעַלֶּה הָאֱמוּנָה הַקְּדוֹשָׁה (ח"ב פא).
כה.
גַּם כְּשֶׁמְּבַשְּׁלִין הַפֵּרוֹת בְּבֵיתוֹ אֵינוֹ מוֹעִיל לָזֶה, לְהַתִּיר לֶאֱכֹל פְּרִי שֶׁלֹּא נִתְבַּשְּׁלָה עַל הָאִילָן, אֲבָל אִם הַפֵּרוֹת שֶׁלֹּא נִגְמְרוּ מֻנָּחִים אֵיזֶה זְמַן עַד שֶׁנַּעֲשִׂין מְבֻשָּׁלִין מֵאֲלֵיהֶן בְּתָלוּשׁ, זֶה מוֹעִיל וּמֻתָּר לְאָכְלָן (שָׁם).
Even when fruits are ripened in his house, this does not help to permit eating a fruit that was not ripened on the tree. But if the unripe fruits are left for some time until they become ripened detached, this helps, and it is permitted to eat them (ibid.).
Universal obligation (§§ 1, 8): Not a practice for advanced souls — every Jew is obligated in at least one hour of hisbodidus daily. And it must be in one's own language, the language in which one actually thinks and feels.
## Segment 90
נב. כְּשֶׁיֵּשׁ קַטְנוּת וּפְגָם בָּאֱמוּנָה צְרִיכִין לַעֲשׂוֹת עֲבוֹדוֹת קָשׁוֹת כְּגוֹן תַּעֲנִית וְכַיּוֹצֵא. אֲבָל כְּשֶׁהָאֱמוּנָה בִּשְׁלֵמוּת יְכוֹלִין לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בְּכָל דָּבָר כִּי אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו (פו).
א.
עַל־יְדֵי הַכְנָסוֹת אוֹרְחִים תַּלְמִידֵי חֲכָמִים אֲמִתִּיִּים לְתוֹךְ בֵּיתוֹ, עַל־יְדֵי זֶה זוֹכִין לֶאֱמוּנָה וְלִשְׁבֹּר הַכְּפִירוֹת, וְעַל־יְדֵי זֶה מַעֲלִין וּמְתַקְּנִין הַתּוֹרָה הַנְפוּלָה שֶׁל הַתַּלְמִידֵי חֲכָמִים שֶׁאֵינָם הֲגוּנִים שֶׁהֵם בְּחִינַת שֵׁדִין יְהוּדָאִין, שֶׁמֵּהֶם בָּא כָּל הִתְנַגְּדוּת עַל יִרְאֵי הַשֵּׁם, וְעַל־יְדֵי זֶה זוֹכִין לְהִתְגַּבֵּר עַל הַמִּתְנַגְּדִים (כח).
Through bringing in true Torah scholars as guests into one’s home, through this, one merits faith and to break the heresies, and through this, one elevates and rectifies the fallen Torah of unworthy Torah scholars, who are in the aspect of Jewish demons, from whom comes all opposition against those who fear Hashem. Through this, one merits to prevail over the opponents (-misnagdim) (28).
Also, the sound of the cry of ‘ach’ and groans do not help the sick person, because sometimes these callings help the sick, as they evoke mercy for him through this, but through the fall of faith, even these calls do not help (5, 1). When a person falls from faith, G-d forbid, and then even the sound of a cry without speech does not help, then he must cry from the depth of the heart in the aspect of “From the depths I have called You, O Lord” [Psalms 130:1], from the depth of the heart. [And] Through this, deep counsels are revealed, and through this, faith grows and is rectified, and through this, all the aforementioned—medicine, prayer, and the merit of the forefathers, etc.—return and are rectified (ibid., 2). Through the fall of holy faith, through this, false beliefs are formed and strengthened. And likewise the opposite: when holy faith is elevated and rectified, through this, false beliefs are weakened and fall, and the idol-worshippers and star-worshippers return and repent from their false beliefs to our holy faith and become converts. [And] Sometimes they become converts in potential, that is, even though they do not actually come to convert in deed, even still they recognize Hashem, may He be blessed, in their place, and know and believe that there is a singular, primordial One, may He be blessed.
## Segment 94
נג. עַל־יְדֵי אֱמוּנָה זוֹכֶה לְבָנִים, אֱמוּנָה בְּגִימַטְרִיָּא בָּנִים (פו).
א.
עִקַּר אֱמוּנָה בְּחִינַת תְּפִלָּה בְּחִינַת נִסִּים אֵינוֹ אֶלָּא בְּאֶרֶץ יִשְׂרָאֵל, וְשָׁם עִקַּר עֲלִיּוֹת הַתְּפִלּוֹת. וְיָכוֹל לִפְעֹל בִּתְפִלָּתוֹ מַה שֶּׁצָּרִיךְ וְלַעֲשׂוֹת נִסִּים וּמוֹפְתִים אֲמִתִּיִּים בָּעוֹלָם (ז. א').
The main faith, the aspect of prayer, the aspect of miracles, is only in the Land of Israel, and there, is the main ascent of prayers. [And] One can accomplish through his prayer what is needed and perform true miracles and wonders in the world (7, 1).
[And] Sometimes they become converts in actual deed, that they come and convert. [And] These converts harm Israel, and introduce haughtiness and promiscuity into Israel, and this still requires many rectifications (see Tefillin, item 6; Simcha, item 24) (ibid., 4).
## Segment 96
אֱמוּנָה חָשׁוּב כִּצְדָקָה (פו). אֱמוּנָה הִיא דָּבָר חָזָק מְאֹד, וְעַל־יְדֵי אֱמוּנָה וּתְמִימוּת בְּלִי שׁוּם חָכְמוֹת זוֹכִין לָבוֹא לִבְחִינַת רָצוֹן שֶׁהוּא לְמַעְלָה אֲפִלּוּ מֵחָכְמָה דִּקְדֻשָּׁה, דְּהַיְנוּ שֶׁיִּזְכֶּה לְרָצוֹן מֻפְלָג חָזָק מְאֹד אֵלָיו יִתְבָּרַךְ בְּהִשְׁתּוֹקְקוּת נִמְרָץ מְאֹד עַד שֶׁלֹּא יֵדַע כְּלָל מַה לַּעֲשׂוֹת מִגֹּדֶל הַהִשְׁתּוֹקְקוּת, וְיִצְעַק בִּכְלוֹת הַנֶּפֶשׁ וְכוּ' (שָׁם לב).
G-d drops everything (§ 4): When a Jew speaks to G-d from the heart — G-d, as it were, sets aside all other business, including decrees, and turns entirely to that person. This alone saves Israel from harsh judgments.
Two hours (§ 12): The ideal structure: one hour of silent preparation and yearning; one hour of actual speech. Both are essential.
## Segment 98
נד. יֵשׁ שֶׁבָּאִים עֲלֵיהֶם מַחֲשָׁבוֹת עַל הָאֱמוּנָה הַקְּדוֹשָׁה מֵחֲמַת שֶׁלֹּא נוֹלְדוּ בִּקְדֻשָּׁה כָּרָאוּי. וְיֵשׁ שֶׁהוֹסִיפוּ עֲלֵיהֶם מַעֲשֵׂיהֶם הָרָעִים שֶׁעָשׂוּ בְּעַצְמָם. כִּי יֵשׁ עֲבֵרוֹת שֶׁהֵם מַכְנִיסִים כְּפִירוֹת בָּאָדָם, וְעַל כָּל זֶה צְרִיכִין בּוּשָׁה וְלֵב נִשְׁבָּר. שֶׁמִּי שֶׁיֵּשׁ לוֹ חֲקִירוֹת וּמַחֲשָׁבוֹת כָּאֵלּוּ חַס וְחָלִילָה, שֶׁהֵם כְּנֶגֶד אֱמוּנָתֵנוּ הַקְּדוֹשָׁה, רָאוּי לוֹ לְהִתְבַּיֵּשׁ מְאֹד מְאֹד עַל שֶׁבָּא לָזֶה בַּעֲווֹנוֹתָיו, וְעַל־יְדֵי הַבּוּשָׁה וְלֵב נִשְׁבָּר יְגָרֵשׁ וִישַׁבֵּר הַכְּפִירוֹת. גַּם כְּבָר מְבֹאָר עֵצָה גְּדוֹלָה לֶאֱמוּנָה, לוֹמַר וּלְדַבֵּר הָאֱמוּנָה בְּפִיו כַּנַּ"ל בְּאוֹת מ"ה (שָׁם).
ג.
מִי שֶׁרוֹצֶה לִהְיוֹת אִישׁ יִשְׂרְאֵלִי בֶּאֱמֶת, דְּהַיְנוּ שֶׁיֵּלֵךְ מִדַּרְגָּא לְדַרְגָּא אִי אֶפְשָׁר כִּי אִם עַל־יְדֵי קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל, כִּי כָּל עֲלִיּוֹת שֶׁצָּרִיךְ לַעֲלוֹת אֶל הַקְּדֻשָּׁה הוּא רַק עַל יְדֵי אֶרֶץ יִשְׂרָאֵל, וְכֵן כָּל עֲלִיּוֹת הַתְּפִלָּה הוּא רַק בְּאֶרֶץ יִשְׂרָאֵל (כ).
One who wants to be a true Israelite man, that is, that he goes from level to level, it is impossible except through the holiness of the Land of Israel, for all ascents needed to rise to holiness are only through the Land of Israel, and likewise, all ascents of prayer are only in the Land of Israel (20).
The essence of complete faith is merited through drawing close to the true righteous one who has the aspect of the ruach hakodesh (Divine Inspiration), through which the imagination is clarified, through which is the essence of the perfection of faith, that one merits to believe in Hashem, may He be blessed, and in the creation (ex nihilo) of the world, which is the foundation of everything, and the entire world depends on this (see Tzaddik, item 98) (8, 7-8). Faith depends on the mouth of a person, who must speak faith with his mouth, as it is written: “I will make known Your faith with my mouth” [Psalms 89:2]. [And] Therefore, when a person falls from faith, G-d forbid, the advice for this is that he speak faith with his mouth, that he say with a full mouth (-clearly, definitively, unequivocally, with complete conviction, without hesitation or reservation) that he believes, etc., for this itself, that he speaks words of faith with his mouth, is itself the aspect of faith. Also, through this, he merits to come to complete faith, for the faith depends on the mouth of a person, as mentioned above (44). And likewise the opposite, G-d forbid, one must be very careful not to utter any word of heresy or apostasy, G-d forbid, even by way of scoffing, that is, even if in his heart he believes, but says this word of heresy in the name of another and mocks it, this too is a great prohibition, for it harms faith. For it is forbidden to speak words of jest about Hashem, may He be blessed, even in the way of play (ibid.). One must be very careful not to look at all at books that speak of philosophical inquiries, for they greatly harm and damage the holy faith. [And] This has already been explained in several places, but this warning must be repeated several times so that one does not lose his world in a moment, G-d forbid (ibid.). It is better to believe even in nonsense and falsehoods in order to also believe in the truth, than to deny everything, G-d forbid, that is, to deny nonsense and falsehoods, and through this, everything becomes mockery to him, and he also denies the truth (Sichot HaRan 103).
## Segment 100
נז. נה. מִי שֶׁיֵּשׁ לוֹ אֱמוּנָה - חַיָּיו חַיִּים. אֲבָל בְּלֹא אֱמוּנָה חַס וְשָׁלוֹם, אֵין לוֹ חַיִּים כְּלָל, כִּי אֵין אָדָם שֶׁלֹּא יַּעַבְרוּ עָלָיו תְּלָאוֹת רַבּוֹת וְהַרְפַּתְקָאוֹת וְצָרוֹת. כִּי אָדָם לֶעָמָל יֻלָּד, וּכְשֶׁיֵּשׁ לוֹ אֱמוּנָה אֲזַי אֲפִלּוּ כְּשֶׁבָּאִים עָלָיו יִסּוּרִים וְצָרוֹת חַס וְשָׁלוֹם, יוּכַל לְנַחֵם אֶת עַצְמוֹ, כִּי הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלָיו וְיֵיטִיב אַחֲרִיתוֹ, וְהַיִּסּוּרִין הֵם לוֹ לְטוֹבָה וּלְכַפָּרָה, כִּי כָּל מַה שֶּׁעוֹשֶׂה הַשֵּׁם יִתְבָּרַךְ הוּא בְּוַדַּאי לְטוֹבָה גְּדוֹלָה. אֲבָל מְחַקֵּר שֶׁאֵין לוֹ אֱמוּנָה כְּשֶׁבָּא עָלָיו אֵיזֶה צָרָה, אֵין לוֹ לְמִי לִפְנוֹת וְאֵין לוֹ בַּמֶּה לְהַחֲיוֹת אֶת עַצְמוֹ וּלְנַחֵם אֶת עַצְמוֹ, עַל־כֵּן אֵין לוֹ שׁוּם חַיִּים כְּלָל מֵאַחַר שֶׁהוֹלֵךְ בְּלִי הַשֵּׁם יִתְבָּרַךְ וּבְלִי הַשְׁגָּחָה רַחֲמָנָא לִצְלָן. אֲבָל עַל־יְדֵי אֱמוּנָה חַיָּיו טוֹבִים תָּמִיד כַּנַּ"ל (שָׁם קב).
ט.
עַל־יְדֵי תְּפִלָּה בְּכֹחַ זוֹכִין לָבוֹא לְאֶרֶץ יִשְׂרָאֵל, וְכֵן עַל־יְדֵי מִצְוַת סֻכָּה. כִּי סֻכָּה וּתְפִלָּה בְּכֹחַ וְאֶרֶץ יִשְׂרָאֵל הֵם בְּחִינָה אַחַת וּתְלוּיִים זֶה בָּזֶה (שָׁם).
Through prayer prayed with strength, one merits to come to the Land of Israel, and likewise through the mitzva of Sukkah. For Sukkah, prayer prayed with strength, and the Land of Israel are one aspect and are dependent on one another (ibid.).
ה.
אִי אֶפְשָׁר לָבוֹא לְאֶרֶץ יִשְׂרָאֵל כִּי אִם עַל־יְדֵי יִסּוּרִין. וְעִקַּר הַיִּסּוּרִין הֵם הַמּוֹנְעִים הָרְשָׁעִים מוֹצִיאֵי דִבַּת הָאָרֶץ, וְעַל־יְדֵי הַמְשָׁכַת הַתּוֹרָה כַּנַּ"ל, זוֹכֶה לְהַכְנִיעַ כָּל הַמְּנִיעוֹת וְהַיִּסּוּרִים. וּכְפִי שְׁלֵמוּת הַתּוֹרָה שֶׁזּוֹכֶה לְהַמְשִׁיךְ בְּתִקּוּן גָּדוֹל בְּיוֹתֵר, כְּמוֹ כֵן הוּא זוֹכֶה לְהַכְנִיעַ הַמּוֹנְעִים וְלָבוֹא לְאֶרֶץ יִשְׂרָאֵל (שם).
It is impossible to come to the Land of Israel except through sufferings. [And] The main sufferings are the obstacles of the wicked who spread evil reports about the Land [Numbers 13:32], and through drawing the Torah, as mentioned above, one merits to subdue all obstacles and sufferings. [And] According to the perfection of the Torah that one merits to draw with greater rectification, so too does one merits to subdue the preventers, and come to the Land of Israel (ibid.).
Eight teachings on the single most important practical principle in Breslov: never fall in your mind [al tipol b'da'atecha]. The chapter is a sustained, compassionate battle-cry for the soul that keeps stumbling:
## Segment 102
נח. נו. עִקַּר אֱמוּנַת הַיִּחוּד הוּא עַל־יְדֵי הַצַּדִּיקִים אַמִתִּיִּים שֶׁהֵם קוּצָא דְּאוֹת דָּלֶ"ת דְּאֶחָד כִּדְאִיתָא בַּזֹּהַר הַקָּדוֹשׁ שֶׁהַצַּדִּיק הוּא קוּצָא דְּאוֹת דָּלֵ"ת וְכוּ' (ח"א. י, ה').
יא.
עַל־יְדֵי תְּפִלָּה כְּתִקּוּנוֹ כַּמְבֹאָר בִּתְפִלָּה (מִן אוֹת נ"א עַד אוֹת נ"ו) מִתְנוֹצֵץ אוֹר זְכוּת אָבוֹת וְעַל־יְדֵי זֶה מַמְשִׁיכִין בְּחִינַת קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל גַּם עַכְשָׁו בַּגָּלוּת, שֶׁהִיא תַּחַת יָד הַסִּטְרָא אַחֲרָא וְאֵין יְכֹלֶת בִּקְדֻשָּׁתָהּ לְהִתְגַּלּוֹת, אַף עַל פִּי כֵן יְכוֹלִין לְגַלּוֹת וּלְהַמְשִׁיךְ קְדֻשָּׁתָהּ אֲפִלּוּ בַּגָּלוּת הַמָּר הַזֶּה עַל־יְדֵי הִתְנוֹצְצוּת אוֹר זְכוּת אָבוֹת. וְעַל־יְדֵי שֶׁנִּתְגַּלֶּה קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל, עַל־יְדֵי זֶה זוֹכִין לִרְאוֹת בְּמַפַּלְתָּן שֶׁל רְשָׁעִים, וְלֹא דַּי שֶׁהָאָדָם נִצּוֹל מֵהָרָשָׁע, אַף גַּם רוֹאֶה בְּהָרָשָׁע מַה שֶּׁהָרָשָׁע רוֹצֶה לִרְאוֹת בּוֹ. וְכָל זֶה נַעֲשֶׂה עַל־יְדֵי לִמּוּד זְכוּת שֶׁמְּלַמְּדִין עַל הָרָשָׁע, גַּם עַל־יְדֵי זֶה הַצַּדִּיקִים שֶׁהֵם עוֹשֵׂי טוֹב זוֹכִין לִפְנֵי ה' (שָׁם ב' ג').
Through proper prayer, as explained in the section on prayer (from item 51 to item 56), the light of the merit of the forefathers sparkles, and through this, one draws the aspect of the holiness of the Land of Israel even now in exile, when it is under the hand of the Other Side and its holiness cannot be revealed. Nevertheless, one can reveal and draw its holiness even in this bitter exile through the sparkling of the light of the merit of the forefathers. [And] Through the revelation of the holiness of the Land of Israel, through this one merits to see the downfall of the wicked, and not only is a person saved from the wicked, but he also sees by the wicked what the wicked wants to see by him. [And] All this is achieved through the learning merit (-judging favorably) of the wicked, and also through this, the righteous who do good merit before the Lord (ibid., 2-3).
ז.
עַל־יְדֵי שֶׁנּוֹתְנִין צְדָקָה לְאֶרֶץ יִשְׂרָאֵל נִכְלָלִין בַּאֲוִירָא דְּאֶרֶץ יִשְׂרָאֵל, שֶׁהִיא בְּחִינַת הֶבֶל הַקָּדוֹשׁ שֶׁאֵין בּוֹ חֵטְא. וְעַל־יְדֵי זֶה מְבַטְּלִין הַדִּין וְהַחֹשֶׁךְ וְכוּ' מִן הָעוֹלָם. גַּם עַל־יְדֵי זֶה נִצּוֹלִין מִמַּחֲשָׁבוֹת זָרוֹת שֶׁבַּתְּפִלָּה וְנִזְדַּכֵּךְ מֹחוֹ וּמַחֲשַׁבְתּוֹ וְהִיא בְּחִינַת תִּקּוּן הַבְּרִית (לז, ד').
Through giving charity to the Land of Israel, one is included in the atmosphere of the Land of Israel, which is the aspect of the holy breath that has no sin. [And] Through this, one nullifies judgment and darkness, etc., from the world. Also, through this, one is saved from foreign thoughts during prayer, and his mind and thought are purified, and this is the aspect of the rectification of the bris (-covenant) (37, 4).
The perfection of faith is only when one believes in Hashem, may He be blessed, without any wisdom at all, and without any sign or wonder, and without any investigation at all, only in simplicity and innocence, as the women and the masses of Israel believe (ibid., 33). There are wise men who are wise even in the wisdoms of Torah but have no faith. These wise men are called “baalay raasan (people who have some sort of insect in their brain, which debilitates them, and it is highly contagious),” and one must distance oneself from them and their neighborhoods with every kind of distancing, as our rabbis, of blessed memory, warned to distance oneself from baalay raasan, for the breath of their mouths greatly harms a kosher (-worthy) person.
The past is gone (§ 2): One of the most liberating teachings in all of Breslov. The past is ayin — nothingness. The only question is: from here forward. And even passive refraining — shaiv v'al ta'aseh — counts. Even thought-level restraint counts. And what happens to a person against his will — he is not to look at it at all.
[And] One can also fall into the desire for promiscuity, G-d forbid, through the breath of their mouths, for these scholars mentioned above are, for the most part, very great fornicators (ibid., 106). Through the joy of Torah and mitzvos (-commandments), until one dances from joy, through this, the holy faith is elevated (Part II, 81). When there is smallness and a defect in faith, it is necessary to perform difficult services, such as fasting and the like.
Strengthen your fellow (§ 7): The person who cannot strengthen himself can still strengthen his fellow — and paradoxically, this itself becomes the path back to his own service of G-d.
But when faith is complete, one can serve Hashem, may He be blessed, with everything, for the Holy One, blessed be He, does not come with complaints (-unreasonable demands) against His creatures (86). Faith is considered like charity (86). Through faith, one merits children; “faith” in gematria equals “children”.
Chapter Twelve: Hisbodidus
(86) Faith is a very strong matter, and through faith and temeemus (-simple sincerity) without any wisdoms, one merits to come to the aspect of ratzon (-will), which is above even holy wisdom. That is, he merits an exceedingly strong, intense will toward Him, may He be blessed, with very fervent longing, until he does not know at all what to do from the greatness of the longing, and he cries out with the exhaustion of the soul, etc. (ibid., 32). Some have thoughts against holy faith because they were not born in proper holiness. And some have added to this through their own evil deeds.
Chapter Thirteen: Hischazakus
For there are transgressions that infuse heresies into a person, and for all this, shame and a broken heart are needed. For one who has (philosophical) inquiries and thoughts like these, G-d forbid, which are against our holy faith, it is appropriate for him to be very, very ashamed that he came to this through his sins. [And] Through the shame and broken heart, he will expel and break the heresies.
Also, a great advice for faith has already been explained: to say and speak the faith with his mouth, as mentioned above in item 45 (ibid.). One who has faith—his life is alive. But without faith, G-d forbid, he has no life at all, for there is no person who does not undergo many troubles, misfortunes, and distresses. For man is born to toil [Job 5:7], and when he has faith, even when sufferings and troubles come upon him, G-d forbid, he can comfort himself, for Hashem, may He be blessed, will have mercy on him and make his end good, and the sufferings are for his benefit and atonement, for all that Hashem, may He be blessed, does is surely for great good. But a (philosophical) inquirer who has no faith, when some trouble comes upon him, he has no one to turn to and nothing with which to vitalize himself and comfort himself. Therefore, he has no life at all, since he goes without Hashem, may He be blessed, and without providence, may the Merciful One save us. But through faith, his life is always good, as mentioned above (ibid., 102). of “Echad” (One) [if the dalet were to be read as if it was a resh, it would spell – achair – another, which would denote plurality, thus it is the yud of the dalet – the righteous, which uphold the unity of HY], as it is stated in the holy Zohar that the righteous one is the serif of the letter dalet, etc. (Part I, 10, 5). It is a very great thing to be present at the passing of a tzaddik, even for one who is not his disciple. For a very great illumination is revealed at that time, and it is a great benefit for all who are present there, and through this, they merit long life.
Six teachings on the spiritual danger of secular philosophical inquiry — and the infinite superiority of Torah. The chapter's central argument is structural: philosophy's ceiling is Kabbalah's floor (§1, cf. Ch. 14 §2). The investigative books do not create righteous people — they give ammunition to the inborn inclination toward wickedness (§2). Every human innovation, however, originates in a flash from above: Torah scholars receive their illumination through holiness; philosophers through the Sitra Achra (§2). New philosophy produces new diseases (§3). And the decree to teach children external wisdoms is singled out as the most dangerous of all decrees — more threatening than physical persecution — because it uproots faith from within (§6).
However, the disciples who stand there at the moment of the tzaddik’s passing receive an even greater illumination, and they can merit at that time to receive a double portion of their master’s spirit, provided they are strongly connected to him, like branches to a tree, to the extent that they feel all the ascents and descents of their master, even when they are not with him. And then it may be that the disciple prays with greater intention and performs deeds and acts of charity more than his master, yet in truth, it is all through the spirit of his master (66, 1). Also, sometimes through rabbis and judges who are not kosher (-worthy) who pervert justice, through this comes the impurity of a nocturnal emission, G-d forbid.
Chapter Fourteen: Hasagos v'Hisnotzetzus Elokus
And the rectification for this is the configuration/binding of the Mehrkava (-chariot, the throne of the Divine Presence). And this is what the early Sages established to say before sleep, “In the name of G-d… on my right (the angel) Michael… (and on my left Gavriel…)” which is the configuration/binding of the Mehrkava, and it is a segula (-propitious) for the aforementioned impurity that comes through the perversion of justice by unworthy judges, as mentioned above (ibid., 11). The mind and the daas (intellect, reasoning, realization of knowledge) of a person, it is a shield in the face of the desire for licentiousness.
Chapter Fifteen: Viduy Devarim
For there are three moachin (-minds - intellects, consciousnesses) in a person, and each and every one is a partition spread before this desire, for the main strengthening of this desire is through a spirit of folly. Therefore, every person must know and remember this, that every time these thoughts seek to overcome him, G-d forbid, he should immediately flee from the spirit of folly to the daas (-intellect, realization of knowledge) and spread the partitions of the moachin (-minds) before this desire, for true daas (-intellect, realization of knowledge) shields before this desire like an actual partition. And understand this, for it is impossible to explain this, just, each one will understand for himself how to flee and divert his mind from the spirit of folly mentioned above and draw himself to the daas, which is the aspect of a partition spread before them, as mentioned above (8, 2). Through anger and cruelty, the daas (intellect, realization of knowledge) is defected, and through this comes the desire for licentiosness, G-d forbid. And then the prayer is in the aspect of judgment, and then the Other Side suckles from it. And then a person of great power is needed to pray a prayer in the aspect of judgment, and through this, everything is rectified (see within, Likutay Tinayana, Torah-teaching 8) (ibid., 3).
Chapter Seventeen: Chakirot v'Chachmos Chitzoniyos
Each and every one of Israel, according to his purity and holiness, so he has an aspect of Messiah. And he must guard greatly that his aspect of Messiah is not ruined. And the main thing is to guard himself from licentiousness. And he needs to guard himself greatly even from the scent of licentiousness, for it defects his aspect of Messiah (32). The spirit of Messiah becomes a spirit of (jealous) vengeance, and it goes and is vengeant in every place where there is a defect of licentiousness, and even in a place where there is not absolute licentiousness, only a slight/inadvertent defect, it is also vengeant on this.
Chapter Eighteen: Chitun
For due to the great holiness and purity of the aspect of Messiah, it cannot bear even a slight/inadvertent defect of licentiousness, and it is greatly vengeant over this, may the Merciful One save us (ibid.). When the couple, that is, the man and woman, are kosher without any blemish of disqualification, and their mating is in propriety and great holiness, then through their mating, an upper unification is made, and their mating is very, very precious (ibid.). Through the rectification of the bris, one can send out the words of prayer like arrows from a bow, and then begins the sprouting of the horn of Messiah, and then he comes to the holiness of Shabbos, and becomes a free man, and merits the ultimate knowledge (-the tachlis of knowledge it to not know).
❖ Translator's Summary — Tiltul u'Nesi'os
And then he sheds his leprous body, which is the serpent’s skin, and dons Shabbos garments, that is, a holy body from the Garden of Eden. And then his mazal (-fortune) is elevated, and he merits wealth, and his good inclination is strengthened, and the sadness and the mockery are nullified. And through this, he raises those who fall to evil loves and fears, he raises them to holy loves and fears, and removes the darkness from their eyes, and then their eyes see wonders, and it is considered as if he created the world. And through this, all the requests and supplications that are prayed are elevated, and the redemption that depends on the heart is aroused, to nullify the leaven and chametz of the evil inclination of man’s heart that remains from his youth [Genesis 8:21].
The intellect in all things (§§ 1–6): The opening series presents a complete Kabbalistic theory of spiritual perception: every created thing contains a holy intellect — a spark of wisdom — and the Jewish person's task is to perceive it and use it as a ladder toward G-d. This is precisely how Yosef withstood his trial. The gateway to this perception is accepting the Kingship of Heaven with complete self-nullification.
And then the heart can blaze in Torah study with flames of love, and many waters, which are external loves and fears, cannot extinguish this blaze [Song of Songs 8:7]. And the Shechinah (-Divine Provence) covers with its wings the blood of Israel with this love, so that the seed (-children) of evildoers, which are the waters of the flood, do not rule over them. And all this is merited through the rectification of the bris, as mentioned above (83).
The shadow (§§ 16, 30): Deficiencies in children, livelihood, and health are not G-d withholding light — the light flows always. The person's own physicality and deeds create a shadow blocking it. Rectification of deeds removes the shadow.
Due to the defect of the bris, it is difficult for a person to find his match, and even if he finds his match, she will oppose him and will not incline to his will. And through the kavonoas (-kabalistic intentions) of Elul, one rectifies the defect of the bris, and through this, he merits to find his match, and she will incline after his will. And see the secret of the intention of Elul within, Likutay Moharan, Torah-teaching 6.
Alacrity and patience (§ 41): The final teaching holds both poles simultaneously: act immediately, without delay — and yet sometimes, wait. Both are equally essential. This is the paradox of balanced holy service.
[Likutay Moharan vol. 2, 87] A great rectification for a nocturnal emission, G-d forbid, is to recite ten chapters of Psalms on that day, and they are: “A Michtam of David” - Psalm 16, “A Maskil of David” - Psalm 32, “Happy is he who understandingly considers the poor” - Psalm 41, “As the deer longs” - Psalm 42, “For the conductor, do not destroy” - Psalm 59,
“For the conductor, on the religious decrees and judgements” - Psalm 77, “A prayer of Moses” - Psalm 90, “Give thanks to the Lord, call out in His name” - Psalm 105, “On the rivers of Babylon” - Psalm 137, “Praise G-d in His sanctuary” - Psalm 150. And one who merits to say them on that day need not fear any longer from the terrible defect of the emission, G-d forbid, for it is certainly rectified through this (92). When thoughts of licentiousness come to one’s mind and he breaks his desire and diverts his mind from them, this is his main repentance and rectification for the defect of the bris that he previously defected, each one according to his situation. For this is the aspect of true balanced (-in the same measure of the sin so is the) repentance, and through this, he extracts the sparks of holiness that fell due to the defect of the bris.
Chapter Twenty-One: Ka'as
And through this, he merits to the rectification of the bris, and through this, he merits to purify the wisdom and voice, as written above in item 23, and he merits peace, through which one can draw the entire world to the service of Him, may He be blessed (see Machshavot ve-Hirhurim, item 2) (Part I, 27, 8).
Chapter Twenty-Three: Laitzanus
The graves of true Tzadikim are holy with the actual holiness of the Land of Israel, and the Land of Israel is a great rectification for the defection of the bris. Part II, 109). Now it is easier to withstand the test, for there have already been many righteous and worthy ones who withstood great and numerous tests in this desire, so that now one can easily withstand the test, even a simple person, if he wishes to have compassion on his life in this world and in the World to Come forever.
The idolatry of money (§§ 2, 11, 20): The lust for money is literally idolatry — and the most dangerous of all lusts, harder to escape than any other (§20). The very wealthy are generally literally mad (§11). Those sunken in it are immune to rebuke — they treat money as their faith and ultimate purpose.
True wealth from truth (§§ 2–4): The only path to genuine livelihood is emes — the breaking of the lust for money. Faithfulness in business fulfills the root of all mitzvos and elevates the mind to mochin d'gadlus.
The royalty of sustenance (§ 8): Livelihood does not come immediately because it must pass through the King — undergoing clarifications until beautiful utterances [imrei shafer] are formed and crown the King. The circuits and delays of sustenance are not obstacles but the royal process itself.
Contentment (§ 17): One of the most practical teachings: do not force the hour. Wait in trust. Better to be a debtor to oneself than a debtor to others.
The future redemption of money (§ 21): The wondrous foods that will cause all humanity to suddenly see the stench of money — and cast it away — point toward a messianic future in which the distortion of money-worship is entirely reversed.
Sichot HaRan 114
Dispute as Divine protection (§ 2): When a Tzaddik becomes too famous, G-d places it in another tzaddik's heart to oppose him — to shield his light from prosecution. Controversy can be the very mechanism through which shefa reaches the world.
Dispute as building material (§ 13): The scattered stones of dispute become the building blocks of the Tzaddik's worlds — all 310 of them. The more opposition, the more construction material.
The true Tzaddik's response (§§ 6, 12, 15): Judge with the scale of merit. Accept suffering with love. Understand that those who oppose do not even know who they are opposing — they oppose a fiction, not the real Tzaddik.
Dispute and growth (§ 17): The earth must split for the tree to grow. Dispute is the splitting.
Chapter Twenty-Four: Mamon u'Parnasah
❖ Translator's Summary — Mamon u'Parnasah
# חֲקִירוֹת וְחָכְמוֹת חִיצוֹנִיּוֹת
URL: https://ajew.org/reader-plain/likutay-eitzos/1/20/
# חֲקִירוֹת וְחָכְמוֹת חִיצוֹנִיּוֹת
חֲקִירוֹת וְחָכְמוֹת חִיצוֹנִיּוֹת
Source: https://ajew.org/reader/likutay-eitzos/1/20
## Segment 1
עִקַּר הַשֵּׂכֶל הוּא הַשֵּׂכֶל הָאֱמֶת שֶׁל צַדִּיקֵי אֱמֶת. שֶׁעַל־יְדֵי זֶה הַשֵּׂכֶל זוֹכִין לְהַשָּׂגַת אֱלֹקוּת וּלְהַכְנִיס הַשָּׂגַת אֱלֹקוּת לְכָל הַנִּלְוִים אֲלֵיהֶם. וְכָל הַחָכְמוֹת חִיצוֹנִיּוֹת הֵם כְּסִילוּת גָּמוּר נֶגֶד זֶה הַשֵּׂכֶל. וְלִפְעָמִים, בַּעֲווֹנוֹתֵינוּ הָרַבִּים, כְּשֶׁנּוֹפֵל זֶה הַשֵּׂכֶל, הַנַּ"ל אֲלֵיהֶם, הַיְנוּ לְהָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת וְהַסִּטְרָא אַחֲרָא וַאֲזַי הֵם מִתְגַּבְּרִים בְּחָכְמָתָם וּמֶמְשַׁלְתָּם, אֲזַי מִתְגַּבֵּר חַס וְשָׁלוֹם, מֶמְשֶׁלֶת הָעוֹבְדֵי כּוֹכָבִים. וּמִי יוּכַל לִסְבֹּל אֶת קוֹל הַצְּעָקָה וְהַזְּעָקָה גְּדוֹלָה, כְּשֶׁנּוֹפֵל זֶה הַשֵּׂכֶל אֲלֵיהֶם, שֶׁהַכְּסִיל רוֹצֶה לְהִתְחַכֵּם, שֶׁמִּתְגַּבְּרִים לְהַמְשִׁיךְ לְתוֹךְ הַחָכְמוֹת שֶׁלָּהֶם שֶׁהֵם כְּסִילוּת בֶּאֱמֶת, אֶת בְּחִינַת הַחָכְמָה הָאֲמִתִּית שֶׁהוּא הַשֵּׂכֶל הַנַּ"ל שֶׁל הַשָּׂגַת אֱלֹקוּת. וְאוֹמְרִים שֶׁרַק הֵם חֲכָמִים. וְאֵין חָכְמָה גְּדוֹלָה מֵחָכְמָתָם הַמֻּטְעֵית, אֲשֶׁר כָּל יְנִיקָתָהּ מִנְּפִילַת הַשֵּׂכֶל הַנַּ"ל. וְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ כִּבְיָכוֹל שׁוֹאֵג עַל זֶה. וְצָרִיךְ כָּל אֶחָד לִרְאוֹת לַחְתֹּךְ וּלְהַבְדִּיל וּלְהַעֲלוֹת הַחָכְמָה וְהַשֵּׂכֶל הַנַּ"ל מֵהֶם וּלְהַחֲזִירוֹ לְשָׁרְשׁוֹ. וְזֶה זוֹכִין עַל־יְדֵי צְדָקָה וָחֶסֶד שֶׁעוֹשִׂין. וּלְזֶה הַחֶסֶד זוֹכִין עַל־יְדֵי שֶׁמְּקַבְּלִין תּוֹכָחָה מִמּוֹכִיחֵי אֱמֶת (ל, ו')
The primary intellect is the true intellect of true righteous individuals. Through this intellect, one merits the apprehension of Divinity and to instill the apprehension of Divinity in all those who attach themselves to them. All external wisdoms are utter foolishness compared to this intellect. Sometimes, due to our many sins, when this aforementioned intellect falls to them—namely, to the idol-worshippers, astrologers, and the Other Side—then they grow strong in their wisdom and dominion, and thus, G-d forbid, the dominion of the idol-worshippers strengthens. Who can bear the sound of the great outcry and clamor when this intellect falls to them, when the fool desires to act wisely, and they grow strong to draw into their wisdoms, which are truly foolishness, the aspect of true wisdom, which is the aforementioned intellect of the apprehension of Divinity? They claim that only they are wise, and there is no wisdom greater than their mistaken wisdom, which entirely derives from the fall of the aforementioned intellect. The Holy One, Blessed be He, Himself, as it were, roars over this. Every individual must strive to cut off, separate, and elevate the aforementioned wisdom and intellect from them and restore it to its root. This is achieved through charity and kindness that one performs. This kindness is merited by accepting rebuke from true admonishers (30:6). Wisdom is the root of all things; therefore, every individual must guard their intellect from external foolishness, for the primary wisdom to acquire perfection is only divine wisdom.
## Segment 2
חָכְמָה הִיא שֹׁרֶשׁ כָּל הַדְּבָרִים, לָכֵן צָרִיךְ כָּל אֶחָד לִשְׁמֹר אֶת שִׂכְלוֹ מִשִּׂכְלִיּוֹת חִיצוֹנִיּוֹת, כִּי עִקַּר הַחָכְמָה לִקְנוֹת שְׁלֵמוּת אֵינָהּ רַק חָכְמוֹת אֱלֹקוּת. וּשְׁאָר הַחָכְמוֹת הֵם חָכְמוֹת בְּטֵלוֹת וְאֵינָם חָכְמוֹת כְּלָל (לה, א)
All other wisdoms are nullified wisdoms and are not wisdoms at all (35:1). At the time of birth, the intellect is constricted for each and every individual. When one begins to use it in contemplation of the service of the Blessed Name, then their intellect grows and expands.
## Segment 3
בִּשְׁעַת הוֹלָדָה הַשֵּׂכֶל מְצֻמְצָם אֵצֶל כָּל אֶחָד וְאֶחָד. וּכְשֶׁמַּתְחִילִין לְהִשְׁתַּמֵּשׁ בּוֹ בְּהִתְבּוֹנְנוּת עֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, אֲזַי שִׂכְלוֹ הוֹלֵךְ וְגָדֵל. אֲבָל כְּשֶׁאָדָם מַכְנִיס בְּתוֹךְ שִׂכְלוֹ מַחֲשָׁבוֹת חִיצוֹנִיּוֹת, הֵם חָכְמוֹת חִיצוֹנִיּוֹת, אֲזַי נִתְמַעֵט קְדֻשַּׁת שִׂכְלוֹ כְּפִי הַמָּקוֹם שֶׁל חָכְמָה חִיצוֹנִית. וְעַל זֶה הַשֵּׂכֶל הַחִיצוֹן מִתְלַקְּטִים וּמִתְחַבְּרִים כָּל הַתַּאֲווֹת וְכָל הַמִּדּוֹת רָעוֹת וּמְגֻנּוֹת (שָׁם)
However, when a person introduces external thoughts, which are external wisdoms, into their intellect, then the holiness of their intellect diminishes according to the space occupied by the external wisdom. Upon this external intellect, all desires and all evil and contemptible traits gather and connect (ibid.). Therefore, every person must greatly guard their intellect and thought, so that no external thought or external wisdom enters their thought. For all evils, all blemishes, and all sins come from a blemish of thought, G-d forbid, by allowing, G-d forbid, external wisdoms and external thoughts to enter the thought.
## Segment 4
עַל־כֵּן צָרִיךְ כָּל אָדָם לִשְׁמֹר מְאֹד אֶת שִׂכְלוֹ וּמַחֲשַׁבְתּוֹ, שֶׁלֹּא יִכְנֹס בְּתוֹךְ מַחֲשַׁבְתּוֹ שׁוּם מַחֲשָׁבָה חִיצוֹנָה וְלֹא שׁוּם חָכְמָה חִיצוֹנָה, כִּי כָּל הָרָעוֹת וְכָל הַפְּגָמִים וְהַחֲטָאִים בָּאִים מִפְּגַם הַמַּחֲשָׁבָה חַס וְשָׁלוֹם, עַל־יְדֵי שֶׁמַּנִּיחִין לִכְנֹס בְּהַמַּחֲשָׁבָה חַס וְשָׁלוֹם, חָכְמוֹת חִיצוֹנִיּוֹת וּמַחֲשָׁבוֹת חִיצוֹנִיּוֹת. וְעִקַּר הַתְּשׁוּבָה וְהַתִּקּוּן עַל כָּל הָעֲווֹנוֹת הוּא כְּשֶׁמִּתְגַּבֵּר לְגָרֵשׁ כָּל הַמַּחֲשָׁבוֹת חִיצוֹנִיּוֹת מִדַּעְתּוֹ וְשִׂכְלוֹ. כִּי הַחָכְמָה וְהַשֵּׂכֶל הוּא הַנְּשָׁמָה שֶׁהִיא שֹׁרֶשׁ הַכֹּל. וּכְשֶׁמְּקַדֵּשׁ שִׂכְלוֹ, הַיְנוּ נִשְׁמָתוֹ, עַל־יְדֵי זֶה מַגְבִּיהַּ וּמֵשִׁיב הַכֹּל לְשָׁרְשׁוֹ וְזֶה עִקַּר הַתְּשׁוּבָה (שָׁם)
The primary repentance and rectification for all sins is when one strengthens themselves to expel all external thoughts from their mind and intellect. For wisdom and intellect are the soul, which is the root of everything. When one sanctifies their intellect, that is, their soul, through this, they elevate and restore everything to its root, and this is the essence of repentance (ibid.). When Israel, G-d forbid, engages in the external wisdoms of the nations, then the righteous one falls from their apprehension, and their apprehension becomes concealed and covered (49). The abundance of wisdoms, particularly the wisdom of philosophy, is extremely harmful, for the primary strengthening of the heart to acquire true wisdom and intellect is only through good deeds. But one whose intellect exceeds their good deeds lacks the strength in their heart to contain their intellect, and then the intellect causes them to sin further.
## Segment 5
כְּשֶׁיִּשְׂרָאֵל נִכְנָסִין חַס וְשָׁלוֹם בְּחָכְמוֹת חִיצוֹנִיּוֹת שֶׁל הָאֻמּוֹת, אֲזַי נוֹפֵל הַצַּדִּיק מֵהַשָּׂגָתוֹ וְנִתְחַפֶּה וְנִתְכַּסֶּה הַשָּׂגָתוֹ (מט)
These are the philosophers who lack a pure heart, and their heart cannot receive the intellect in holiness, truly and appropriately, because their heart is weak and deficient.
## Segment 6
רִבּוּי הַחָכְמוֹת בִּפְרָט חָכְמַת הַפִּילוֹסוֹפְיָא מַזִּיקִים מְאֹד מְאֹד, כִּי עִקַּר חִזּוּק הַלֵּב שֶׁיּוּכַל לִקְנוֹת חָכְמָה וְשֵׂכֶל אֲמִתִּי הוּא רַק עַל־יְדֵי מַעֲשִׂים טוֹבִים. אֲבָל מִי שֶׁשִּׂכְלוֹ הוּא יוֹתֵר מִמַּעֲשָׁיו הַטּוֹבִים, אֵין כֹּחַ בְּלִבּוֹ לְהָכִיל אֶת שִׂכְלוֹ, וַאֲזַי הַשֵּׂכֶל מַחֲטִיאוֹ בְּיוֹתֵר. וְהֵן הֵן הַפִּילוֹסוֹפִים שֶׁאֵין לָהֶם לֵב טָהוֹר, וְאֵין לִבָּם יָכוֹל לְקַבֵּל הַשֵּׂכֶל בִּקְדֻשָּׁה בֶּאֱמֶת לַאֲמִתּוֹ כָּרָאוּי, כִּי לִבָּם חַלָּשׁ וְחָסֵר. וּבִפְרָט הַנּוֹאֲפִים הַעוֹסְקִים בְּחָכְמַת פִּילוֹסוֹפְיָא שֶׁמְּאֹד מְאֹד מַזִּיק לָהֶם, כִּי עַל־יְדֵי הַנִּאוּף לִבָּם חָסֵר מְאֹד וְאֵין בְּלִבָּם יְכֹלֶת לְהָכִיל אֶת הַשֵּׂכֶל בְּתוֹכוֹ, לְהִתְרַחֵק מֵחֲטָאִים וּלְהִתְדַּבֵּק בַּשֵּׁם יִתְבָּרַךְ עַל יָדוֹ שֶׁזֶּה עִקַּר הַשֵּׂכֶל הָאֱמֶת. רַק אַדְּרַבָּא, עַל־יְדֵי שִׂכְלָם הֵם מַחֲטִיאִים בְּיוֹתֵר, וּמַזִּיקִים לָהֶם וּלְכָל הָעוֹלָם יוֹתֵר מִנְּחָשִׁים וְעַקְרַבִּים וּמִכָּל מִינֵי חַיּוֹת רָעוֹת וּמַזִּיקִים שֶׁבָּעוֹלָם, רַחֲמָנָא לִצְלָן, כִּי מְחָרְפִין וּמְגַדְּפִין כְּלַפֵּי מַעְלָה בְּחָכְמָתָם וּכְנֶגֶד הַתּוֹרָה הַקְּדוֹשָׁה, בִּפְרָט כְּנֶגֶד חַכְמֵי הַגְּמָרָא וְהַצַּדִּיקִים שֶׁאַחֲרֵיהֶם, זִכְרוֹנָם לִבְרָכָה, כַּיָּדוּעַ וּמְפֻרְסָם. בַּעַל הָרַחֲמִים יִשְׁמֹר שְׁאֵרִית יִשְׂרָאֵל מֵהֶם וּמֵהֲמוֹנָם (נה, ו')
Especially those who commit adultery and engage in the wisdom of philosophy—it is extremely harmful to them, for through adultery, their heart is greatly deficient, and their heart lacks the capacity to contain the intellect within it, to distance themselves from sins and cleave to the Blessed Name through it, which is the essence of true intellect. On the contrary, through their intellect, they cause further sin, harming themselves and the entire world more than snakes, scorpions, and all kinds of harmful and evil creatures in the world, G-d save us. For they blaspheme and curse upward with their wisdom, against the holy Torah, particularly against the sages of the Talmud and the righteous ones who follow them, may their memory be a blessing, as is known and widely recognized. May the Master of Mercy protect the remnant of Israel from them and their multitude (55:6). What the Blessed Name has designated for the human intellect to understand is a great mitzvah to sharpen the intellect to comprehend the matter clearly. However, there are questions that the human intellect cannot possibly understand the resolution to, and their resolution will only be revealed in the future. It is forbidden for a person to investigate them, and anyone who relies on their intellect, investigates, and probes into them, about them it is said: "All who enter it will not return," for on such a question it is forbidden to rely on one's intellect but rather to stand on faith.
## Segment 7
מַה שֶּׁהִגְבִּיל הַשֵּׁם יִתְבָּרַךְ לַשֵּׂכֶל הָאֱנוֹשִׁי, שֶׁיּוּכַל לְהָבִין, הוּא מִצְוָה גְּדוֹלָה לְחַדֵּד הַשֵּׂכֶל לְהָבִין הַדָּבָר עַל בֻּרְיוֹ. אֲבָל יֵשׁ קֻשְׁיוֹת שֶׁאֵינוֹ בְּאֶפְשָׁרִי לַשֵּׂכֶל הָאֱנוֹשִׁי לְהָבִין תֵּרוּץ עַל קֻשְׁיָא כָּזוֹ, רַק לֶעָתִיד לָבוֹא יִתְגַּלֶּה הַתֵּרוּץ. וְאָסוּר לְאָדָם לְעַיֵּן בָּהֶם, וְכָל מִי שֶׁסּוֹמֵךְ עַל שִׂכְלוֹ וּמְעַיֵּן וְחוֹקֵר בָּהֶם, עַל זֶה נֶאֱמַר: כָּל בָּאֶיהָ לֹא יְשׁוּבוּן, כִּי עַל קוּשְׁיָא כָּזוֹ אָסוּר לִסְמֹךְ עַל שִׂכְלוֹ רַק לְהַעֲמִיד עַל אֱמוּנָה. וַאֲפִלּוּ אֵלּוּ הַקֻּשְׁיוֹת שֶׁיֵּשׁ עֲלֵיהֶם תְּשׁוּבָה, לִפְעָמִים נִסְתְּמוּ שְׁבִילֵי הַשֵּׂכֶל וְאֵינוֹ יוֹדֵעַ לְהָשִׁיב עַל אֶפִּיקוֹרְסוּת שֶׁבְּלִבּוֹ. וְהַתִּקּוּן לָזֶה - לִמּוּד הַפּוֹסְקִים [עַיֵּן תַּלְמוּד תּוֹרָה]. וְכָל זְמַן שֶׁאֵינוֹ זוֹכֶה לְתַקֵּן וְלִפְתֹּחַ שִׂכְלוֹ לְהָבִין הַתֵּרוּץ, צָרִיךְ לִסְמֹךְ רַק עַל אֱמוּנָה גַּם בְּקֻשְׁיוֹת אֵלּוּ. כִּי הָעִקָּר הוּא הָאֱמוּנָה (סב, ב')
Even those questions that have answers, sometimes the paths of the intellect are blocked, and one does not know how to respond to the heresy in their heart. The rectification for this is the study of halachic decisors [see Torah Study]. As long as one does not merit to rectify and open their intellect to understand the resolution, they must rely solely on faith even with these questions. For the essence is faith (62:2). Through evil speech, the wisdoms of philosophy grow stronger and spread in the world, which is the aspect of the impurity of the serpent, and it greatly harms the world, G-d save us (63). It is a great prohibition to investigate books of inquiry, for there are several questions that stem from the aspect of the vacant space, for which it is impossible to find any resolution whatsoever, and their resolution will only be revealed in the future. But in this world, it is impossible to resolve them with any intellect.
## Segment 8
עַל־יְדֵי דִּבּוּרִים רָעִים מִתְגַּבֶּרֶת וּמִתְפַּשֶּׁטֶת חָכְמוֹת הַפִּילוֹסוֹפְיָא בָּעוֹלָם, שֶׁהִיא בְּחִינַת זֻהֲמַת הַנָּחָשׁ, וּמַזֶּקֶת מְאֹד לְהָעוֹלָם רַחֲמָנָא לִצְלָן (סג)
Whoever investigates these wisdoms that stem from there will sink and be lost there forever, for about them it is said: "All who enter it will not return." For it is impossible to find the Blessed Name in them to resolve the questions and confusions within them with any intellect.
## Segment 9
אִסּוּר גָּדוֹל לְעַיֵּן בְּסִפְרֵי הַמֶּחְקָרִים, כִּי יֵשׁ כַּמָּה קֻשְׁיוֹת שֶׁנִּמְשָׁכִין מִבְּחִינַת חָלָל הַפָּנוּי שֶׁאִי אֶפְשָׁר לִמְצֹא עֲלֵיהֶם תֵּרוּץ בְּשׁוּם אֹפֶן, רַק לֶעָתִיד לָבוֹא יִתְגַּלֶּה הַתֵּרוּץ אֲבָל בְּזֶה הָעוֹלָם אִי אֶפְשָׁר לְיַשְּׁבָם בְּשׁוּם שֵׂכֶל. וּמִי שֶׁמְּעַיֵּן בְּאֵלּוּ הַחָכְמוֹת הַנִּמְשָׁכִין מִשָּׁם, יִהְיֶה נִשְׁקָע וְנֶאֱבָד שָׁם לְעוֹלָם כִּי עֲלֵיהֶם נֶאֱמַר: כָּל בָּאֶיהָ לֹא יְשׁוּבוּן. כִּי אִי אֶפְשָׁר לִמְצֹא בָּהֶם אֶת הַשֵּׁם יִתְבָּרַךְ לְהָשִׁיב עַל הַקֻּשְׁיוֹת וְהַמְּבוּכוֹת שֶׁבָּהֶם בְּשׁוּם שֵׂכֶל. רַק יִשְׂרָאֵל עַל־יְדֵי אֱמוּנָה עוֹבְרִים עַל כָּל הַחָכְמוֹת וְעַל כָּל הַמְּבוּכוֹת שֶׁבָּעוֹלָם, כִּי הֵם מַאֲמִינִים בַּשֵּׁם יִתְבָּרַךְ וּבְתוֹרָתוֹ הַקְּדוֹשָׁה בְּלִי שׁוּם חֲקִירָה וְחָכְמָה רַק בֶּאֱמוּנָה שְׁלֵמָה. וְעַל שָׁם זֶה נִקְרָאִים יִשְׂרָאֵל עִבְרִים, עַל שֶׁעַל־יְדֵי אֱמוּנָתָם הֵם עוֹבְרִים וְעוֹלִים עַל כָּל מִינֵי חָכְמוֹת וַחֲקִירוֹת, כִּי אֵינָם צְרִיכִים לַחֲקֹר אַחַר הָאֱמֶת כְּלָל, כִּי הֵם יוֹדְעִים הָאֱמֶת לַאֲמִתּוֹ עַל־יְדֵי אֱמוּנָתָם הַשְּׁלֵמָה, שֶׁמַּאֲמִינִים בְּהָאֱמֶת כְּפִי מַה שֶּׁקִּבְּלוּ מֵאֲבוֹתֵינוּ וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, וְעַל־יְדֵי זֶה הֵם עוֹבְרִים וְעוֹלִים עַל כָּל הַחָכְמוֹת כֻּלָּם (סד. ב')
Only Israel, through faith, transcends all wisdoms and all confusions in the world, for they believe in the Blessed Name and His holy Torah without any investigation or wisdom, but with complete faith. For this reason, Israel is called "Hebrews," because through their faith, they transcend and rise above all kinds of wisdoms and investigations, for they do not need to investigate after the truth at all, since they know the truth truly through their complete faith, believing in the truth as they received it from our ancestors and teachers, may their memory be a blessing. Through this, they transcend and rise above all wisdoms entirely (64:2). Know that there are great righteous individuals who specifically need to investigate these wisdoms, for through their investigation of them, they elevate and extract several souls that fell and sank into them. Therefore, do not bring proof from the fact that we find several great sages of earlier generations who engaged in these wisdoms, for they were compelled to do so, as mentioned above. Due to their immense holiness, they elevated the souls that fell into them, as mentioned above. However, people who are not so great in their righteousness, and all the more so simple people, especially in these generations, G-d forbid that they should look into or engage in them, for they will sink and be lost there forever, G-d save us (ibid., 3).
## Segment 10
וְדַע, שֶׁיֵּשׁ צַדִּיקִים גְּדוֹלִים שֶׁהֵם צְרִיכִין דַּיְקָא לְעַיֵּן בְּאֵלּוּ הַחָכְמוֹת, כִּי עַל יְדֵי עִיּוּנָם בָּהֶם הֵם מַעֲלִין וּמוֹצִיאִין מֵהֶם כַּמָּה נְשָׁמוֹת שֶׁנָּפְלוּ וְנִשְׁקְעוּ בָּהֶם, וְעַל־כֵּן אַל תָּבִיא לְךָ רְאָיָה מִמַּה שֶּׁמָּצִינוּ כַּמָּה מִגְּדוֹלֵי הַקַּדְמוֹנִים שֶׁעָסְקוּ בְּאֵלּוּ הַחָכְמוֹת, כִּי הָיוּ מֻכְרָחִים לָזֶה כַּנַּ"ל. וּלְגֹדֶל קְדֻשָּׁתָם הָעֲצוּמָה הֶעֱלוּ נְשָׁמוֹת שֶׁנָּפְלוּ בָּהֶם, כַּנַּ"ל. אֲבָל אֲנָשִׁים שֶׁאֵינָם גְּדוֹלִים בְּצִדְקָתָם כָּל כָּךְ. מִכָּל שֶׁכֵּן אֲנָשִׁים פְּשׁוּטִים בִּפְרָט בַּדּוֹרוֹת הַלָּלוּ, חָלִילָה לְהִסְתַּכֵּל וְלִכְנֹס בָּהֶם, כִּי יִהְיֶה נִשְׁקָע וְנֶאֱבָד שָׁם לְעוֹלָם, רַחֲמָנָא לִצְלָן (שָׁם ג')
Through the melody of the great, true righteous individual, they elevate the souls that fell into the aforementioned heresy, for which there is no repentance (ibid., 5). The scholars of nature who seek to demonstrate through their mistaken wisdom that everything is according to nature, G-d forbid, are evil beasts that trample and devour many of our people. For many souls from Israel have sunk into this, G-d save us. These souls are like birds caught in a trap. Therefore, anyone who cares for their soul must flee and save their soul from them, lest their soul be devoured and trampled, G-d forbid, by the aforementioned evil beasts. Therefore, G-d forbid that one should even glance at these books that speak of investigations, even those authored by great Jewish sages, for there is no greater evil than this (Part II, 4:6).
## Segment 12
יא. עַל־יְדֵי הַנִּגּוּן שֶׁל הַצַּדִּיק הַגָּדוֹל הָאֲמִתִּי הוּא מַעֲלֶה אֶת הַנְּשָׁמוֹת, שֶׁנָּפְלוּ לְאֶפִּיקוֹרְסוּת הַנִּזְכֶּרֶת לְעֵיל, שֶׁאֵין עָלֶיהָ תְּשׁוּבָה (שָׁם ה')
The abundance of wisdoms, particularly the wisdom of philosophy, is extremely harmful, for the primary strengthening of the heart to acquire true wisdom and intellect is only through good deeds. But one whose intellect exceeds their good deeds lacks the strength in their heart to contain their intellect, and then the intellect causes them to sin further. These are the philosophers who lack a pure heart, and their heart cannot receive the intellect in holiness, truly and appropriately, because their heart is weak and deficient. Especially those who commit adultery and engage in the wisdom of philosophy—it is extremely harmful to them, for through adultery, their heart is greatly deficient, and their heart lacks the capacity to contain the intellect within it, to distance themselves from sins and cleave to the Blessed Name through it, which is the essence of true intellect. On the contrary, through their intellect, they cause further sin, harming themselves and the entire world more than snakes, scorpions, and all kinds of harmful and evil creatures in the world, G-d save us. For they blaspheme and curse upward with their wisdom, against the holy Torah, particularly against the sages of the Talmud and the righteous ones who follow them, may their memory be a blessing, as is known and widely recognized. May the Master of Mercy protect the remnant of Israel from them and their multitude (55:6).
Through the melody of the great, true righteous individual, they elevate the souls that fell into the aforementioned heresy, for which there is no repentance (ibid., 5).
## Segment 14
יב. חַכְמֵי הַטֶּבַע שֶׁרוֹצִים לְהַרְאוֹת עַל פִּי חָכְמָתָם הַמֻּטְעֵית שֶׁהַכֹּל עַל פִּי הַטֶּבַע, חַס וְשָׁלוֹם, הֵם חַיּוֹת רָעוֹת שֶׁדּוֹרְסִים וְטוֹרְפִים רַבִּים מִבְּנֵי עַמֵּנּוּ. כִּי כַּמָּה נְפָשׁוֹת מִיִּשְׂרָאֵל שָׁקְעוּ בָּזֶה רַחֲמָנָא לִצְלָן. וְאֵלּוּ הַנְּפָשׁוֹת הֵם כְּצִפֳּרִים הָאֲחוּזוֹת בַּפָּח. עַל־כֵּן כָּל מִי שֶׁחָס עַל נַפְשׁוֹ, צָרִיךְ לִבְרֹחַ וּלְהִמָּלֵט נַפְשׁוֹ מֵהֶם, שֶׁלֹּא תִּהְיֶה נַפְשׁוֹ נִטְרֶפֶת וְנִדְרֶסֶת חַס וְשָׁלוֹם, עַל־יְדֵי חַיּוֹת רָעוֹת הַנִּזְכָּרוֹת לְעֵיל. עַל־כֵּן חָלִילָה לְהִסְתַּכֵּל כְּלָל בְּאֵלּוּ הַסְּפָרִים הַמְדַבְּרִים מֵחֲקִירוֹת, אֲפִלּוּ בַּסְּפָרִים שֶׁחִבְּרוּ גְּדוֹלֵי יִשְׂרָאֵל, כִּי אֵין רָעָה גְּדוֹלָה מִזּוֹ (ח"ב. ד, ו)
What the Blessed Name has designated for the human intellect to understand is a great mitzvah to sharpen the intellect to comprehend the matter clearly. However, there are questions that the human intellect cannot possibly understand the resolution to, and their resolution will only be revealed in the future. It is forbidden for a person to investigate them, and anyone who relies on their intellect, investigates, and probes into them, about them it is said: "All who enter it will not return," for on such a question it is forbidden to rely on one's intellect but rather to stand on faith. Even those questions that have answers, sometimes the paths of the intellect are blocked, and one does not know how to respond to the heresy in their heart. The rectification for this is the study of halachic decisors [see Torah Study]. As long as one does not merit to rectify and open their intellect to understand the resolution, they must rely solely on faith even with these questions. For the essence is faith (62:2).
Through charity, one nullifies the power of the serpent, which is the root of the wisdom of nature, and through this, one is automatically saved from the aforementioned evil beasts, who are the scholars of nature.
## Segment 16
יג. עַל־יְדֵי צְדָקָה מְבַטְּלִין כֹּחַ הַנָּחָשׁ שֶׁהוּא שֹׁרֶשׁ חָכְמַת הַטֶּבַע, וְעַל־יְדֵי זֶה מִמֵּילָא נִצּוֹלִין מֵחַיּוֹת רָעוֹת הַנִּזְכָּרוֹת לְעֵיל שֶׁהֵם חַכְמֵי הַטֶּבַע. וְלִפְעָמִים אֲפִלּוּ כְּשֶׁמַּכְנִיעִין אוֹתָם עֲדַיִן הֵם חוֹזְרִים וּמַטִּילִים אֵיזֶה סָפֵק בָּרָצוֹן, אִם מִתְנַהֵג עַל־יְדֵי רְצוֹנוֹ יִתְבָּרַךְ לְבַד. וְאָז צְרִיכִין לַחֲזֹר וּלְהַרְבּוֹת בִּצְדָקָה. כִּי צְדָקָה מַכְנַעַת וּמַשְׁפֶּלֶת חָכְמַת הַטֶּבַע תָּמִיד וּמְגַלֵּית שֶׁהַכֹּל מִתְנַהֵג בִּרְצוֹנוֹ יִתְבָּרַךְ לְבַד (שָׁם ט')
Through evil speech, the wisdoms of philosophy grow stronger and spread in the world, which is the aspect of the impurity of the serpent, and it greatly harms the world, G-d save us (63).
Through charity, one nullifies the power of the serpent, which is the root of the wisdom of nature, and through this, one is automatically saved from the aforementioned evil beasts, who are the scholars of nature. Sometimes, even when they are subdued, they return and cast some doubt regarding the Divine Will, whether everything is conducted solely by the Will of the Blessed One. Then one must return and increase in charity. For charity always subdues and humbles the wisdom of nature and reveals that everything is conducted solely by the Will of the Blessed One (ibid., 9).
## Segment 18
יד. עִקַּר הָעֲבוֹדָה הוּא רַק עַל־יְדֵי תְּמִימוּת וּפְשִׁיטוּת גָּמוּר בְּלִי שׁוּם חָכְמוֹת כְּלָל. וְזֶהוּ עִקַּר הַתַּכְלִית הָאֲמִתִּי, וְחָלִילָה לְמִי שֶׁמְּכֻנֶּה בְּשֵׁם יִשְׂרָאֵל שֶׁיִּכְנֹס בְּסִפְרֵי הַמֶּחְקָרִים חַס וְחָלִילָה, כִּי לֹא בְּאֵלֶּה חֵלֶק יַעֲקֹב. כִּי יֵשׁ בְּכָל הַחָכְמוֹת אֶבֶן נֶגֶף בְּחִינַת עֲמָלֵק, שֶׁעַל יָדוֹ נוֹפְלִין וְנִכְשָׁלִין וִיכוֹלִין לְאַבֵּד עוֹלָמָם בְּרֶגַע חַס וְשָׁלוֹם. וְזֶהוּ הָרָעָה הַגְּדוֹלָה שֶׁבְּכָל הָרָעוֹת, וַאֲפִלּוּ סִפְרֵי יִשְׂרָאֵל שֶׁמְּדַבְּרִים מֵחֲקִירוֹת, אֵין לְהַבִּיט בָּהֶם כְּלָל, כִּי מַזִּיקִים הַרְבֵּה לָאֱמוּנָה הַקְּדוֹשָׁה שֶׁהוּא יְסוֹד הַכֹּל. וּתְהִלָּה לָאֵל יֵשׁ עַכְשָׁו סְפָרִים קְדוֹשִׁים הַרְבֵּה מְאֹד, הַמְּלֵאִים מוּסָר וְיִרְאַת ה' בְּלִי שׁוּם חֲקִירוֹת, שֶׁאֵינָם מְיֻסָּדִים עַל דַּעַת חַכְמֵי יָוָן יִמַּח שְׁמָם, רַק יְסוּדָתָם בְּהַרְרֵי קֹדֶשׁ עַל דִּבְרֵי חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה בַּגְּמָרָא וּמִדְרָשִׁים, וּבִפְרָט הַמְיֻסָּדִים עַל דִּבְרֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וַחֲבֵרָיו, הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם. בָּהֶם דַּיְקָא וְלֹא בַּסְּפָרִים שֶׁמְּעֹרָב בָּהֶם דַּעַת הַגּוֹיִים, הַכּוֹפְרִים בָּעִקָּר. מֵהֶם הִמָּלֵט נַפְשְׁךָ, מֵהֶם וּמֵהֲמוֹנָם, וְתִהְיֶה לְךָ נַפְשְׁךָ לְשָׁלָל לְחַיֵּי עוֹלָם וּלְעוֹלְמֵי עַד וּלְנֵצַח נְצָחִים (יט)
It is a great prohibition to investigate books of inquiry, for there are several questions that stem from the aspect of the vacant space, for which it is impossible to find any resolution whatsoever, and their resolution will only be revealed in the future. But in this world, it is impossible to resolve them with any intellect. Whoever investigates these wisdoms that stem from there will sink and be lost there forever, for about them it is said: "All who enter it will not return." For it is impossible to find the Blessed Name in them to resolve the questions and confusions within them with any intellect. Only Israel, through faith, transcends all wisdoms and all confusions in the world, for they believe in the Blessed Name and His holy Torah without any investigation or wisdom, but with complete faith. For this reason, Israel is called "Hebrews," because through their faith, they transcend and rise above all kinds of wisdoms and investigations, for they do not need to investigate after the truth at all, since they know the truth truly through their complete faith, believing in the truth as they received it from our ancestors and teachers, may their memory be a blessing. Through this, they transcend and rise above all wisdoms entirely (64:2).
Sometimes, even when they are subdued, they return and cast some doubt regarding the Divine Will, whether everything is conducted solely by the Will of the Blessed One. Then one must return and increase in charity. For charity always subdues and humbles the wisdom of nature and reveals that everything is conducted solely by the Will of the Blessed One (ibid., 9). The primary service is only through complete sincerity and simplicity without any wisdoms whatsoever. This is the essence of the true purpose, and G-d forbid that anyone called by Hashem of Israel should engage in books of inquiry, G-d forbid, for these are not the portion of Jacob. For in all these wisdoms, there is a stumbling block, the aspect of Amalek, through which one falls and stumbles and can lose their world in a moment, G-d forbid.
## Segment 20
טו. בְּעִנְיַן הַקֻּשְׁיוֹת שֶׁקָּשֶׁה עַל הַשֵּׁם יִתְבָּרַךְ. מִי שֶׁיֵּשׁ לוֹ דַּעַת אֲמִתִּי כָּל שֶׁהוּא, רָאוּי לוֹ לְהָבִין שֶׁאַדְּרַבָּא, כָּךְ רָאוּי לִהְיוֹת דַּיְקָא שֶׁיִּהְיֶה קֻשְׁיוֹת עַל הַשֵּׁם יִתְבָּרַךְ, וְכָךְ נָאֶה וְיָפֶה לוֹ יִתְבָּרַךְ לְפִי גְּדֻלָּתוֹ וְרוֹמְמוּתוֹ. כִּי בְּוַדַּאי אִי אֶפְשָׁר שֶׁנָּבִין וְנַשִּׂיג בְּשִׂכְלֵנוּ הַנְהָגָתוֹ יִתְבָּרַךְ, וְעַל־כֵּן בְּהֶכְרֵחַ שֶׁיִּהְיֶה עָלָיו יִתְבָּרַךְ קֻשְׁיוֹת לְפִי דַּעְתֵּנוּ הָאֱנוֹשִׁי הַפְּחוּתָה, וְעַיֵּן בִּפְנִים וְהָבֵן הָאֱמֶת (נב)
Know that there are great righteous individuals who specifically need to investigate these wisdoms, for through their investigation of them, they elevate and extract several souls that fell and sank into them. Therefore, do not bring proof from the fact that we find several great sages of earlier generations who engaged in these wisdoms, for they were compelled to do so, as mentioned above. Due to their immense holiness, they elevated the souls that fell into them, as mentioned above. However, people who are not so great in their righteousness, and all the more so simple people, especially in these generations, G-d forbid that they should look into or engage in them, for they will sink and be lost there forever, G-d save us (ibid., 3).
Regarding the questions that are difficult concerning the Blessed Name: Anyone who has even a small amount of true understanding should comprehend that, on the contrary, it is precisely fitting that there be questions about the Blessed Name, and this is appropriate and beautiful for Him, Blessed be He, according to His greatness and exaltedness. For it is certainly impossible for us to understand and apprehend His conduct, Blessed be He, with our intellect, and therefore, it is necessary that there be questions about Him, Blessed be He, according to our deficient human understanding. Look within and understand the truth (52).
This is the greatest evil of all evils, and even Jewish books that speak of investigations should not be looked at at all, for they greatly harm the holy faith, which is the foundation of everything. Praise be to G-d, there are now many holy books, filled with ethics and fear of G-d without any investigations, which are not founded on the opinions of the Greek sages, may their name be erased, but their foundation is on the holy mountains, based on the words of our sages, may their memory be a blessing, in the Talmud and Midrashim, and especially those founded on the words of Rabbi Shimon ben Yochai and his colleagues—delve into them and delve into them.
Through the dances of a wedding, judgments are sweetened (32).
In these specifically, and not in books mixed with the opinions of the nations, who deny the essence. From them, save your soul, from them and their multitude, and your soul will be yours as a spoil for eternal life, for worlds everlasting, and for eternity of eternities (19). Regarding the questions that are difficult concerning the Blessed Name: Anyone who has even a small amount of true understanding should comprehend that, on the contrary, it is precisely fitting that there be questions about the Blessed Name, and this is appropriate and beautiful for Him, Blessed be He, according to His greatness and exaltedness. For it is certainly impossible for us to understand and apprehend His conduct, Blessed be He, with our intellect, and therefore, it is necessary that there be questions about Him, Blessed be He, according to our deficient human understanding. Look within and understand the truth (52).
Through praise and thanksgiving to the Blessed Name and through studying halachot, one merits to find their true mate, for all those who need to find their mate (Part II, 2).
Through a blemish of the covenant, it is difficult to find one’s mate, and the intentions of Elul are a rectification for this [see Elul] (87).
# חִתּוּן
URL: https://ajew.org/reader-plain/likutay-eitzos/1/21/
# חִתּוּן
חִתּוּן
Source: https://ajew.org/reader/likutay-eitzos/1/21
## Segment 3
עַל־יְדֵי תְּפִלָּה בְּכֹחַ זוֹכֶה לְזִוּוּגוֹ (ט) מַה שֶּׁהַכַּלָּה שׁוֹלַחַת לְהֶחָתָן טַלִּית, יֵשׁ עַל זֶה טַעַם גָּדוֹל עַל פִּי תּוֹרַת אֱמֶת. וְכֵן מַה שֶּׁצּוֹעֲקִין שַׁבָּת וְאוֹמְרִים מִלֵּי דִּבְדִיחוּתָא (שֶׁקּוֹרִין גְרַאמִין), הַכֹּל שַׁיָּךְ לְהַחֲתֻנָּה עַל פִּי הָאֱמֶת [עַיֵּן בְּסִימָן מ"ט "לִקּוּטֵּי מוֹהֲרַ"ן" חֱלֶק א' בְּסוֹפוֹ]. וְעַיֵּן עוֹד בְּמָקוֹם אַחֵר מֵעִנְיַן כָּל הַדְּבָרִים שֶׁעוֹשִׂין עַל הַחֲתֻנָּה, מַה שֶּׁמְּכַסִּין הַכַּלָּה, וּמַה שֶּׁזּוֹרְקִין עַל הֶחָתָן הָאפִין, וּמַה שֶּׁהֶחָתָן דּוֹרֵשׁ וּפוֹסְקִין לוֹ הַדְּרָשָׁה וְנוֹתְנִין לוֹ מַתָּנוֹת לַדְּרָשָׁה, וְכֵן מַה שֶּׁהַבַּדְחָנִים מְהַפְּכִין עַצְמָן וְכוּ', הַכֹּל מֵאֵת ה'. וּמְבֹאָרִים שָׁם עַל זֶה טְעָמִים נִפְלָאִים וְאֵין כָּאן מָקוֹם לְבָאֲרָם (שהר"ן פו)
Through forceful prayer, one merits their mate (9).
The fact that the bride sends a tallit to the groom has a great reason according to the Torah of truth. Similarly, the fact that they proclaim on Shabbat and say humorous words (called gramin), all of this pertains that they proclaim on Shabbat and say humorous words (called gramin), all of this pertains to the wedding according to the truth [see Likutay Moharan, Part I, section 49 at the end]. See also elsewhere regarding all the things done at the wedding: covering the bride, throwing baked goods at the groom, the groom giving a Torah discourse and being compensated for the discourse and given gifts for it, and also the jesters turning themselves about, etc.—all of this is from G-d. Wonderful reasons for these are explained there, and there is no place to elaborate here (Sefer HaRan 86).
## Segment 4
עַל־יְדֵי רִקּוּדִין שֶׁל חֲתֻנָּה מַמְתִּיקִין הַדִּינִים (לב) עַל־יְדֵי הַלֵּל וְהוֹדָאָה לַשֵּׁם יִתְבָּרַךְ וְעַל־יְדֵי לִמּוּד הֲלָכוֹת זוֹכִין לִמְצֹא זִוּוּגָם הָאֲמִתִּי, שֶׁל כָּל הַצְּרִיכִים לִמְצֹא זִוּוּגָם (ח"ב, ב)
Through the dances of a wedding, judgments are sweetened (32).
Through praise and thanksgiving to the Blessed Name and through studying halachot, one merits to find their true mate, for all those who need to find their mate (Part II, 2).
## Segment 5
עַל־יְדֵי פְּגַם הַבְּרִית קָשֶׁה לִמְצֹא זִוּוּגוֹ, וְכַוָּנוֹת אֱלוּל תִּקּוּן לָזֶה [וְעַיֵּן אֱלוּל] (פז)
Through a blemish of the covenant, it is difficult to find one’s mate, and the intentions of Elul are a rectification for this [see Elul] (87).
## Segment 6
מִי שֶׁאֵינוֹ יָכוֹל לִמְצֹא אֶת זִוּוּגוֹ, הַתִּקּוּן לָזֶה שֶׁיִּשְׁתַּדֵּל לִשְׁמֹעַ חִדּוּשֵׁי תּוֹרָה מִבַּעַל דַּעַת (פט)
One who cannot find their mate, the rectification for this is to strive to hear Torah innovations from a person of understanding (89).
## Segment 7
בָּזֶה שֶׁמְּשַׁבְּרִין כְּלִי חֶרֶס בִּשְׁעַת הַשִּׁדּוּךְ, בָּזֶה מְרַמְּזִין לְהָאָדָם וּמַזְכִּירִין אוֹתוֹ שֶׁיֵּשׁ גֵּיהִנֹּם, לְמַעַן יִזְכֹּר בָּזֶה וְלֹא יִהְיֶה כָּרוּךְ אַחַר תַּאֲוָתוֹ וִיקַדֵּשׁ עַצְמוֹ בְּזִוּוּגוֹ כָּרָאוּי. גַּם מְרַמְּזִין לוֹ, שֶׁבְּאִם הִיא אִשָּׁה רָעָה אַל יִבְגֹּד בָּהּ וְלֹא יְגָרְשֶׁנָּה, כִּי עַל יָדָהּ אֵינוֹ רוֹאֶה פְּנֵי גֵּיהִנֹּם. כִּי צָרִיךְ לִזָּהֵר מְאֹד שֶׁלֹּא לְגָרֵשׁ אֶת אִשְׁתּוֹ [וְעַיֵּן עוֹד מִשְּׁבִירַת כְּלִי חֶרֶס בְּסִימָן ס' אוֹת ח' וְסִימָן רס"ה בְּלִקּוּטֵי מוֹהֲרַ"ן חֵלֶק א'] (צ)
By breaking a clay vessel at the time of the engagement, they hint to the person and remind them that there is Gehinnom, so that they will remember this and not be swayed by their desires, and will sanctify themselves in their marriage as is proper. They also hint to them that if she is a bad wife, he should not betray her or divorce her, for through her, he does not see the face of Gehinnom. For one must be very careful not to divorce their wife [see further regarding the breaking of a clay vessel in Likutay Moharan, Part I, section 60:8 and section 265] (90).
# חֲצוֹת - לְסַדֵּר תִּקּוּן־חֲצוֹת
URL: https://ajew.org/reader-plain/likutay-eitzos/1/22/
# חֲצוֹת - לְסַדֵּר תִּקּוּן־חֲצוֹת
חֲצוֹת - לְסַדֵּר תִּקּוּן־חֲצוֹת
Source: https://ajew.org/reader/likutay-eitzos/1/22
## Segment 1
עַל־יְדֵי קִימַת חֲצוֹת לַיְלָה, לַעֲסֹק בְּתוֹרָה וּתְפִלָּה וְהִתְבּוֹדְדוּת, עַל־יְדֵי זֶה זוֹכִין לְבָרֵר הַטּוֹב מִן הָרָע וּלְהַמְשִׁיךְ עַל עַצְמוֹ הַזִּכָּרוֹן הָאֲמִתִּי, לִזְכֹּר תָּמִיד תַּכְלִיתוֹ וְסוֹפוֹ הַנִּצְחִי וּלְאַדְבְּקָא מַחֲשַׁבְתֵּיהּ תָּמִיד בְּעָלְמָא דְּאָתֵי. וּלְהִסְתַּכֵּל עַל כָּל מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ מְסַבֵּב וּמְגַלְגֵּל עִמּוֹ בְּכָל יוֹם, שֶׁהַכֹּל כַּאֲשֶׁר לַכֹּל הוּא כְּדֵי לְרַמֵּז לוֹ רְמָזִים בְּכָל עֵת לְהִתְקָרֵב אֵלָיו, שֶׁזֶּה עִקַּר הַתַּכְלִית הַטּוֹב הָאֲמִתִּי. וְעִקַּר קִיּוּם הָאָדָם בְּזֶה הָעוֹלָם, מִסְפַּר יְמֵי חַיֵּי הֶבְלוֹ, וְכָל מַה שֶּׁנַּעֲשֶׂה עִמּוֹ בְּכָל יוֹם, הַכֹּל הוּא בִּשְׁבִיל זֶה לְבַד (נד (בסוף)
Through rising at midnight to engage in Torah, prayer, and personal meditation, one merits to separate the good from the evil and to draw upon themselves true remembrance, to constantly remember their ultimate purpose and eternal end, and to always attach their thoughts to the World to Come. And to look at everything that the Blessed Name causes and brings about for them each day, for everything, as it is for all, is to hint to them hints at every moment to draw close to Him, which is the essence of the true, good purpose. The primary existence of a person in this world, the number of days of their fleeting life, and everything that happens to them each day, all of it is solely for this purpose (54, at the end).
## Segment 2
קִימַת חֲצוֹת הִיא הַמְתָּקַת הַדִּינִים וְהוּא מְסֻגָּל כְּמוֹ פִּדְיוֹן (קמט)
Rising at midnight is the sweetening of judgments, and it is as effective as a redemption (149).
## Segment 3
זְמַן חֲצוֹת הוּא תָּמִיד אַחַר שִׁשָּׁה שָׁעוֹת מִתְּחִלַּת הַלַּיְלָה בֵּין בַּקַּיִץ בֵּין בַּחֹרֶף. וְאָז מַתְחִיל זְמַן חֲצוֹת וְנִמְשָׁךְ עַד גְּמַר אַשְׁמוֹרָה שְׁנִיָּה, דְּהַיְנוּ שְׁתֵּי שָׁעוֹת. וּבַבֹּקֶר טוֹב לְהִסְתַּכֵּל עַל הַשָּׁמַיִם וְעַל־יְדֵי זֶה נִמְשָׁךְ הַדַּעַת (שָׁם)
The time of midnight is always after six hours from the beginning of the night, whether in summer or winter. Then the time of midnight begins and continues until the end of the second watch, that is, two hours. In the morning, it is good to look at the heavens, and through this, understanding is drawn down (ibid.).
## Segment 4
בָּעִתִּים הַלָּלוּ שֶׁכְּבָר אָרַךְ עָלֵינוּ הַגָּלוּת וְהַשֵּׁם יִתְבָּרַךְ מְצַפֶּה בְּכָל עֵת לָשׁוּב אֵלֵינוּ וְלַחֲזֹר לִבְנוֹת בֵּית מִקְדָּשֵׁנוּ, רָאוּי לָנוּ שֶׁלֹּא לְעַכֵּב חַס וְשָׁלוֹם בִּנְיַן בֵּית הַמִּקְדָּשׁ רַק לְהִשְׁתַּדֵּל בְּבִנְיָנוֹ. עַל־כֵּן מְאֹד צְרִיכִין לִזָּהֵר לָקוּם בַּחֲצוֹת בְּכָל לַיְלָה וְלִהְיוֹת מִתְאַבֵּל מְאֹד עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ, כִּי אוּלַי בַּגִּלְגּוּל הָרִאשׁוֹן הָיָה הוּא הַגּוֹרֵם שֶׁיֶּחֱרַב הַבֵּית הַמִּקְדָּשׁ. וַאֲפִלּוּ אִם לָאו, אוּלַי הוּא מְעַכֵּב עַתָּה בַּחֲטָאָיו בִּנְיַן בֵּית הַמִּקְדָּשׁ וְנֶחֱשָׁב גַּם כֵּן כְּאִלּוּ גָּרַם לְהַחֲרִיבוֹ. וְעַל זֶה יִבְכֶּה וְיִתְאַבֵּל מְאֹד בְּכָל לַיְלָה בַּחֲצוֹת, וְעַל־יְדֵי זֶה יִהְיֶה נֶחֱשָׁב כְּאִלּוּ הוּא מִשְׁתַּדֵּל בְּבִנְיַן בֵּית הַמִּקְדָּשׁ, וְעַל־יְדֵי זֶה יִזְכֶּה לְהִתְקָרֵב אֶל הָאֱמֶת, דְּהַיְנוּ לְהִתְקָרֵב לְצַדִּיקִים וִירֵאִים וּכְשֵׁרִים אֲמִתִּיִּים שֶׁהֵם עִקַּר הַפְּאֵר וְהַחֵן וְהַיֹּפִי הָאֱמֶת שֶׁל הָעוֹלָם, וְעַל־יְדֵי זֶה יִהְיוּ נִפְתָּחִין עֵינָיו וְיִסְתַּכֵּל עַל עַצְמוֹ בְּכָל הַמִּדּוֹת אֵיךְ הוּא אוֹחֵז בָּהֶם, וְלָשׁוּב בִּתְשׁוּבָה עַל כָּל הַמִּדּוֹת רָעוֹת וְיִזְכֶּה לָדַעַת וּלְהַכִּיר אֶת שְׁמוֹ הַגָּדוֹל יִתְבָּרַךְ (ח"ב. סז)
In these times, when the exile has already prolonged upon us, and the Blessed Name awaits at every moment to return to us and to rebuild our Holy Temple, it is fitting for us not to delay, G-d forbid, the building of the Holy Temple, but to strive for its construction. Therefore, one must be very careful to rise at midnight every night and to greatly mourn the destruction of the Holy Temple, for perhaps in a previous incarnation, they were the cause of the Temple’s destruction. And even if not, perhaps they are now delaying the building of the Holy Temple through their sins, and it is considered as if they caused its destruction. For this, they should weep and greatly mourn every night at midnight, and through this, it will be considered as if they are striving for the building of the Holy Temple. Through this, they will merit to draw close to the truth, that is, to draw close to true righteous, G-d-fearing, and upright individuals, who are the essence of the true glory, grace, and beauty of the world. Through this, their eyes will be opened, and they will look at themselves in all their traits, how they hold onto them, and return in repentance for all evil traits, and merit to know and recognize His great Name, Blessed be He (Part II, 67).
## Segment 5
עַל־יְדֵי שֶׁקָּמִים בַּחֲצוֹת לַיְלָה וּמִתְאַבְּלִין עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ, עַל־יְדֵי זֶה נִצּוֹלִין מִשְּׂרֵפוֹת (שָׁם)
Through rising at midnight and mourning the destruction of the Holy Temple, through this, one is saved from fires (ibid.).
## Segment 6
עִקַּר עֲבוֹדַת אִישׁ הַיִּשְׂרְאֵלִי הוּא בַּחֹרֶף, לִזָּהֵר לָקוּם בַּחֲצוֹת לַיְלָה. וּבַקַּיִץ בְּעֵת שֶׁהַלַּיְלָה קְצָרָה מְאֹד פָּחוֹת מִשֵּׁשׁ שָׁעוֹת, שֶׁאָז אֵין עוֹמְדִין בַּחֲצוֹת כַּנַּ"ל אוֹת ג', אָז יִזָּהֵר לַעֲמֹד בַּבֹּקֶר הַשְׁכֵּם כַּעֲלוֹת הַשַּׁחַר (שהר"ן שא)
The primary service of a Jewish person is in the winter, to be careful to rise at midnight. In the summer, when the night is very short, less than six hours, when one does not rise at midnight as mentioned above in section 3, then one should be careful to rise early in the morning at the break of dawn (Sefer HaRan 301).
# טִלְטוּל וּנְסִיעוֹת לַדְּרָכִים
URL: https://ajew.org/reader-plain/likutay-eitzos/1/23/
# טִלְטוּל וּנְסִיעוֹת לַדְּרָכִים
טִלְטוּל וּנְסִיעוֹת לַדְּרָכִים
Source: https://ajew.org/reader/likutay-eitzos/1/23
## Segment 1
עַל־יְדֵי קִלְקוּל הַתּוֹכָחָה וְהַמּוּסָר עַל־יְדֵי זֶה בָּא גֵּרוּשׁ וְטִלְטוּלִים (כב. א')
Through the corruption of rebuke and ethical instruction, through this come expulsion and wanderings (22:1).
## Segment 2
קֹדֶם שֶׁתֵּצֵא לַדֶּרֶךְ תִּתֵּן צְדָקָה, וְעַל־יְדֵי זֶה לֹא יִהְיֶה עִכּוּב וָצַעַר בַּדֶּרֶךְ (לא, ד')
Before you set out on a journey, give charity, and through this, there will be no delay or distress on the journey (31:4).
## Segment 3
כָּל הַנְּסִיעוֹת וְהַטִּלְטוּלִים שֶׁל אָדָם הֵם בִּשְׁבִיל קִלְקוּל הָאֱמוּנָה שֶׁהִיא בְּחִינַת עֲבוֹדָה זָרָה. וְלִפְעָמִים מְתַקֵּן עַל־יְדֵי הַטִּלְטוּל פְּגַם הָאֱמוּנָה, וַאֲזַי מְתַקֵּן הַחֲרוֹן אַף מִן הָעוֹלָם וְנִמְשָׁךְ רַחֲמָנוּת בָּעוֹלָם (מ)
All the journeys and wanderings of a person are due to the corruption of faith, which is the aspect of idolatry. Sometimes, through wandering, one rectifies the blemish of faith, and then one rectifies the Divine anger in the world, and mercy is drawn into the world (40).
## Segment 5
עַל־יְדֵי בִּטּוּל תּוֹרָה בָּא גָּלוּת (שָׁם) עַל־יְדֵי שֶׁמַּסְמִיכִין רַבִּי שֶׁאֵינוֹ הָגוּן, עַל־יְדֵי זֶה מְגָרְשִׁין אֶת יִשְׂרָאֵל מִמְּקוֹם הַיִּשּׁוּב, שֶׁנִּתְיַשְּׁבוּ שָׁם מִכְּבָר אֶל מְקוֹמוֹת שֶׁלֹּא הָיָה שָׁם יִשְׂרָאֵל מֵעוֹלָם שֶׁזֶּהוּ בְּחִינַת גֵּרוּשׁ מֵאֶרֶץ יִשְׂרָאֵל. כִּי בְּמָקוֹם שֶׁיָּשְׁבוּ שָׁם יִשְׂרָאֵל מִכְּבָר הִיא בְּחִינַת אֶרֶץ יִשְׂרָאֵל (סא, ב')
Through the neglect of Torah study comes exile (ibid.).
Through appointing an unworthy rabbi, through this, Israel is expelled from a place of settlement where they had already settled, to places where Israel had never been, which is the aspect of expulsion from the Land of Israel. For a place where Israel has already settled is the aspect of the Land of Israel (61:2).
## Segment 6
אֲפִלּוּ מִי שֶׁהוּא נָע וָנָד וּבָא לִפְעָמִים לִמְקוֹמוֹת שֶׁרְחוֹקִים מְאֹד מֵעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, כְּגוֹן בְּבָתֵּי רְשָׁעִים וַאֲפִלּוּ בְּבָתֵּי עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת וְכַיּוֹצֵא, אַף עַל פִּי כֵן יֵשׁ כֹּחַ לְיִשְׂרָאֵל לְהַעֲלוֹת וּלְהָרִים כָּל אֵלּוּ הַמְּקוֹמוֹת לַשֵּׁם יִתְבָּרַךְ. עַל־כֵּן עָלָיו לַעֲשׂוֹת אֶת שֶׁלּוֹ לְהַמְשִׁיךְ אֶת עַצְמוֹ לַשֵּׁם יִתְבָּרַךְ בְּכָל מַה שֶּׁיּוּכַל בְּכָל מָקוֹם שֶׁהוּא (ח"ב. עו)
Even one who is a wanderer and sometimes comes to places far removed from the service of the Blessed Name, such as the houses of the wicked or even the houses of idol-worshippers and astrologers and the like, nevertheless, Israel has the power to elevate and uplift all these places to the Blessed Name. Therefore, one must do their part to draw themselves to the Blessed Name with all that they can in every place they are (Part II, 76).
## Segment 7
כְּשֶׁיֵּשׁ לְהָאָדָם לֵב, אֵין שׁוּם מָקוֹם שֶׁיִּמְנָעֵהוּ מֵעֲבוֹדָתוֹ יִתְבָּרַךְ וְאֵין לוֹ שׁוּם הִתְנַצְּלוּת לוֹמַר, שֶׁבְּמָקוֹם פְּלוֹנִי אִי אֶפְשָׁר לוֹ לַעֲסֹק בַּעֲבוֹדַת ה'. כִּי כְּשֶׁיֵּשׁ לוֹ לֵב, כָּל הַמְּקוֹמוֹת שֶׁל כָּל הָעוֹלָם הֵם שֶׁלּוֹ (נו)
When a person has a heart, no place prevents them from the service of the Blessed One, and they have no excuse to say that in a certain place it is impossible to engage in the service of G-d. For when they have a heart, all the places in the entire world are theirs (56).
## Segment 8
בַּדֶּרֶךְ צְרִיכִין לִזָּהֵר בִּטְבִילוֹת מִקְוֶה, כִּי מִקְוֶה מְסֻגָּל לְהִנָּצֵל מֵרוֹצְחִים (חיי"מ עבודה"ש ל)
On a journey, one must be careful with immersions in a mikveh, for a mikveh is effective for being saved from murderers (Chayei Moharan, Avodah 30).
# יִרְאָה וַעֲבוֹדָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/24/
# יִרְאָה וַעֲבוֹדָה
יִרְאָה וַעֲבוֹדָה
Source: https://ajew.org/reader/likutay-eitzos/1/24
## Segment 1
צָרִיךְ לִשְׁמֹר עַצְמוֹ מִיִּרְאוֹת חִיצוֹנִיּוֹת, שֶׁלֹּא יִפֹּל עָלָיו יִרְאָה מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם, רַק כְּשֶׁבָּא עָלָיו אֵיזֶה יִרְאָה וָפַחַד, יִזְכֹּר מִיָּד יִרְאַת הַשֵּׁם יִתְבָּרַךְ וּפַחְדּוֹ הַגָּדוֹל, וְיַמְשִׁיךְ עַל עַצְמוֹ יִרְאַת ה' כָּל הַיּוֹם תָּמִיד, וְעַל־יְדֵי זֶה יוּכַל לְהִתְפַּלֵּל עִם כֹּחוֹת, לְהוֹצִיא בְּכֹחַ גָּדוֹל תְּפִלָּתוֹ וְיִהְיֶה תְּפִלָּתוֹ בִּבְחִינַת רְעָמִים, וְיִזְכֶּה לִשְׁמֹעַ הֵיטֵב מַה שֶּׁמּוֹצִיא בְּפִיו, וְעַל־יְדֵי זֶה יִזְכֶּה לְשִׂמְחָה, לַעֲשׂוֹת כָּל הַמִּצְווֹת בְּשִׂמְחָה גְּדוֹלָה מֵהַמִּצְוָה בְּעַצְמָהּ. וְעַל־יְדֵי זֶה יִזְכֶּה לֵידַע לְבַטֵּל כָּל הַגְּזֵרוֹת אֲפִלּוּ אַחַר גְּזַר דִּין חַס וְשָׁלוֹם (ה, ד')
One must guard themselves from external fears, so that no fear of anything in the world falls upon them. Rather, when any fear or dread comes upon them, they should immediately recall the fear of the Blessed Name and His great dread, and draw upon themselves the fear of G-d all day, constantly. Through this, they will be able to pray with strength, to bring forth their prayer with great force, and their prayer will be in the aspect of thunder. They will merit to hear clearly what comes out of their mouth, and through this, they will merit joy, to perform all the commandments with great joy from the commandment itself. Through this, they will merit to know how to nullify all decrees, even after a decree has been issued, G-d forbid (5:4).
## Segment 2
גַּם צָרִיךְ לְשַׁתֵּף הָאַהֲבָה עִם הַיִּרְאָה כְּדֵי לִזְכּוֹת לְכָל הַנַּ"ל. כִּי עִקַּר הַהִתְגַּבְּרוּת הוּא עַל־יְדֵי הָאַהֲבָה. אַךְ אַף עַל פִּי כֵן צְרִיכִין לְהַקְדִּים אֶת הַיִּרְאָה (שָׁם ה')
One must also combine love with fear in order to merit all the aforementioned. For the primary strength comes through love. Nevertheless, one must prioritize fear (ibid., 5). Through fear, one merits peace, prayer, and so forth [see Shalom, section 2] (ibid.).
## Segment 4
עַל־יְדֵי הַיִּרְאָה זוֹכֶה לְשָׁלוֹם וְלִתְפִלָּה וְכוּ' [עַיֵּן שָׁלוֹם אוֹת ב'] (שם) מִי שֶׁרוֹצֶה לִטְעֹם טַעַם אוֹר הַגָּנוּז, הַיְנוּ סוֹדוֹת הַתּוֹרָה שֶׁיִּתְגַּלּוּ לֶעָתִיד, צָרִיךְ לְהַעֲלוֹת מִדּוֹת הַיִּרְאָה לְשָׁרְשָׁהּ, וְזֶה זוֹכִין עַל־יְדֵי מִשְׁפָּט שֶׁהוּא בְּחִינַת הִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, שֶׁמְּפָרֵשׁ כָּל לִבּוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וְשׁוֹפֵט וְדָן אֶת עַצְמוֹ עַל כָּל עֲסָקָיו, וּבָזֶה יָסִיר מֵעָלָיו כָּל הַפְּחָדִים וְיַעֲלֶה הַיִּרְאָה מִנְּפִילָתָהּ. כִּי כְּשֶׁאֵין הָאָדָם דָּן וְשׁוֹפֵט אֶת עַצְמוֹ, אָז דָּנִין וְשׁוֹפְטִין אוֹתוֹ לְמַעְלָה. וַאֲזַי הַדִּין נִתְלַבֵּשׁ בְּכָל הַדְּבָרִים, וְכָל הַדְּבָרִים שֶׁבָּעוֹלָם נַעֲשִׂים שְׁלוּחִים לַמָּקוֹם, לַעֲשׂוֹת בָּזֶה הָאִישׁ מִשְׁפָּט כָּתוּב, הַיְינוּ שֶׁיָּכוֹל לְקַבֵּל עָנְשׁוֹ וְדִינוֹ עַל־יְדֵי כָּל הַדְּבָרִים שֶׁבָּעוֹלָם. כְּמוֹ שֶׁרוֹאִין בְּחוּשׁ כְּשֶׁמַּגִּיעַ לְהָאָדָם אֵיזֶה דִּין וְיִסּוּרִין חַס וְשָׁלוֹם, עַל פִּי רֹב הֵם בָּאִים עַל־יְדֵי סִבָּה קַלָּה עַל־יְדֵי דָּבָר קָטָן, שֶׁלֹּא הָיָה עוֹלֶה עַל הַדַּעַת שֶׁעַל־יְדֵי דָּבָר קָטָן כָּזֶה יִתְגַּלְגֵּל לוֹ חוֹלַאַת וְיִסּוּרִים כָּאֵלֶּה חַס וְשָׁלוֹם. אַךְ כָּל זֶה מֵחֲמַת שֶׁהַדִּין שֶׁעָלָיו מִלְּמַעְלָה נִתְלַבֵּשׁ בְּזֶה הַדָּבָר, כְּדֵי לַעֲשׂוֹת בּוֹ הַמִּשְׁפָּט הַמַּגִּיעַ לוֹ. וְכָל זֶה כְּשֶׁאֵין הָאָדָם דָּן וְשׁוֹפֵט אֶת עַצְמוֹ בְּעַצְמוֹ, אֲבָל כְּשֶׁשּׁוֹפֵט אֶת עַצְמוֹ בְּעַצְמוֹ כַּנַּ"ל, אֲזַי נִתְבַּטֵּל הַדִּין שֶׁלְּמַעְלָה. וְאֵינוֹ צָרִיךְ לְהִתְיָרֵא וְלִפְחֹד מִשּׁוּם דָּבָר, כִּי אֵין דִּינוֹ מְלֻבָּשׁ בָּהֶם. כִּי כְּבָר בִּטֵּל מֵעַצְמוֹ הַדִּינִים עַל־יְדֵי שֶׁדָּן אֶת עַצְמוֹ בְּעַצְמוֹ, וְאֵין הַיִּרְאָה מִתְלַבֶּשֶׁת בְּשׁוּם דָּבָר לְעוֹרֵר אֶת הָאָדָם כִּי הוּא בְּעַצְמוֹ נִתְעוֹרֵר. וּבָזֶה מַעֲלֶה אֶת הַיִּרְאָה לְשָׁרְשָׁהּ שֶׁיִּהְיֶה לוֹ רַק יִרְאַת ה' וְלֹא יִרְאָה אַחֶרֶת. וְעַל־יְדֵי זֶה יִזְכֶּה לָאוֹר הַגָּנוּז כַּנִּזְכָּר לְעֵיל (טו)
One who wishes to taste the flavor of the hidden light, that is, the secrets of the Torah that will be revealed in the future, must elevate the trait of fear to its root.
This is achieved through judgment, which is the aspect of personal meditation and dialogue between oneself and their Creator, where one pours out their entire heart before the Blessed Name, judging and evaluating themselves regarding all their affairs. Through this, they remove all fears from themselves and elevate fear from its fallen state. For when a person does not judge and evaluate themselves, then they are judged and evaluated above. Then the judgment is clothed in all things, and all things in the world become agents of the Omnipresent to execute written judgment on this person, meaning they can receive their punishment and judgment through all things in the world. As we see in reality, when some judgment or affliction, G-d forbid, comes to a person, it often comes through a minor cause, through a small thing, such that it would not have occurred to anyone that such a small thing could lead to such illness or afflictions, G-d forbid. But all this is because the judgment upon them from above is clothed in that thing to execute the judgment due to them. All this is when a person does not judge and evaluate themselves, but when they judge themselves as mentioned above, then the judgment from above is nullified. They need not fear or dread anything, for their judgment is not clothed in them. For they have already nullified the judgments themselves by judging themselves, and fear does not clothe itself in anything to arouse the person, for they have aroused themselves. Through this, they elevate fear to its root, so that they have only the fear of G-d and no other fear. Through this, they merit the hidden light as mentioned above (15). Fear and love cannot be received except through the righteous of the generation [see Tzaddik, sections 25, 26, 27] (17:1). Through fear, one merits the perfection of the holy tongue, and through this, one merits the rectification of the covenant.
## Segment 5
יִרְאָה וְאַהֲבָה אִי אֶפְשָׁר לְקַבֵּל כִּי אִם עַל־יְדֵי צַדִּיקֵי הַדּוֹר [עַיֵּן צַדִּיק כ"ה כ"ו כ"ז.] (יז, א')
For this reason, one must travel to the tzaddik to hear words of truth directly from their mouth, and it is not enough to study ethical books.
## Segment 6
עַל־יְדֵי יִרְאָה זוֹכִין לִשְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ, וְעַל־יְדֵי זֶה זוֹכִין לְתִקּוּן הַבְּרִית. וּבִשְׁבִיל זֶה צְרִיכִין לִנְסֹעַ לְהַצַּדִּיק לִשְׁמֹעַ מִפִּיו דַּיְקָא דִּבְרֵי אֱמֶת, וְאֵינוֹ יוֹצֵא בַּמֶּה שֶׁיִּלְמַד בְּסִפְרֵי מוּסָר. כִּי מֵהַצַּדִּיק מְקַבֵּל הַדִּבּוּר בִּשְׁלֵמוּת, דְּהַיְנוּ בְּיִרְאָה, שֶׁזֶּה עִקַּר תִּקּוּן הַבְּרִית שֶׁבּוֹ תָּלוּי הַכֹּל. וְעַל־כֵּן אֲפִלּוּ אִם יִשְׁמַע דִּבּוּרִים אֵלּוּ מִפִּי אַחֵר שֶׁשָּׁמַע אוֹתָם מִפִּי הַצַּדִּיק, לֹא יוֹעִיל כָּל כָּךְ כִּי כְּבָר יָרַד מִמַּדְרֵגָתוֹ וּשְׁלֵמוּתוֹ, כִּי עִקַּר שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ מְקַבְּלִין מִפִּי הַצַּדִּיק דַּיְקָא, שֶׁשָּׁם הָאוֹצָר שֶׁל יִרְאַת שָׁמַיִם שֶׁזֶּה עִקַּר הַשְּׁלֵמוּת שֶׁל דִּבּוּר לְשׁוֹן הַקֹּדֶשׁ, שֶׁעַל־יְדֵי זֶה עִקַּר תִּקּוּן הַכֹּל (יט, ג' ט')
For from the tzaddik, one receives speech in perfection, that is, with fear, which is the essence of the rectification of the covenant, upon which everything depends. Therefore, even if one hears these words from another who heard them from the tzaddik’s mouth, it will not be as effective, for it has already descended from its level and perfection. For the primary perfection of the holy tongue is received specifically from the mouth of the tzaddik, where the treasury of fear of Heaven lies, which is the essence of the perfection of speech in the holy tongue, through which the primary rectification of everything is achieved (19:3, 9). The essence of fear is shame, that one fears and is ashamed before the Blessed Name so as not to sin, G-d forbid, for shame is a very great virtue. Through fear and shame, one merits prayer with intention, through which one merits to attain the hidden aspects of the Torah.
## Segment 7
עִקַּר הַיִּרְאָה הוּא הַבּוּשָׁה שֶׁיִּירָא וְיִתְבַּיֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ לְבַל יֶחֱטָא חַס וְשָׁלוֹם, כִּי הַבּוּשָׁה הִיא מַעֲלָה גְּדוֹלָה מְאֹד, וְעַל־יְדֵי הַיִּרְאָה וְהַבּוּשָׁה זוֹכִין לִתְפִלָּה בְּכַוָּנָה, שֶׁעַל־יְדֵי זֶה זוֹכִין לְהַשִּׂיג הַנִּסְתָּרוֹת שֶׁבַּתּוֹרָה. וְעַל־יְדֵי זֶה זוֹכִין לְשִׂמְחָה וְעַל־יְדֵי שִׂמְחָה עִקַּר הָעַזּוּת וְהַהִתְחַזְּקוּת, שֶׁעַל־יְדֵי זֶה דַּיְקָא זוֹכִין לְהִתְקָרֵב לְצַדִּיקֵי אֱמֶת, שֶׁעַל־יְדֵי זֶה זוֹכִין לֶאֱמוּנָה שְׁלֵמָה שֶׁהוּא עִקַּר הַכֹּל כְּלָלִיּוּת הַקְּדֻשָּׁה (כב)
Through this, one merits joy, and through joy, the primary boldness and strength, through which specifically one merits to draw close to true tzaddikim. Through this, one merits complete faith, which is the essence of everything, the totality of holiness (22). A person must strive to lengthen their days, meaning that they should ensure that each day and each hour that follows is longer, greater, and broader with additional holiness. Likewise, at every moment and every day, they should strive to broaden and lengthen their days with additional holiness and purity, and this is the essence of longevity.
## Segment 8
צָרִיךְ הָאָדָם לִרְאוֹת לְהַאֲרִיךְ יָמָיו, הַיְנוּ שֶׁיִּרְאֶה שֶׁכָּל יוֹם וְכָל שָׁעָה שֶׁבָּא אַחַר כָּךְ, שֶׁתִּהְיֶה אֲרֻכָּה וּגְדוֹלָה וּרְחָבָה יוֹתֵר בְּתוֹסְפוֹת קְדֻשָּׁה. וְכֵן בְּכָל פַּעַם וּפַעַם וּבְכָל יוֹם וָיוֹם יִרְאֶה לְהַרְחִיב וּלְהַאֲרִיךְ יָמָיו בְּתוֹסְפוֹת קְדֻשָּׁה וְטָהֳרָה וְזֶה עִקַּר אֲרִיכוּת יָמִים. כִּי כָּל יוֹם וָיוֹם מִמָּקוֹם שֶׁמַּתְחִיל אֵצֶל כָּל אֶחָד וְאֶחָד בַּתְּחִלָּה הוּא קָצָר, הַיְנוּ שֶׁבִּתְחִלַּת הַיּוֹם קָשָׁה עָלָיו מְאֹד הָעֲבוֹדָה, שֶׁצָּרִיךְ לַעֲשׂוֹת בְּאוֹתוֹ הַיּוֹם. וְעַל־כֵּן צְרִיכִין לָזֶה הִתְגַּבְּרוּת גָּדוֹל מְאֹד בְּכָל יוֹם וָיוֹם לְבַל יִפֹּל מִזֶּה, שֶׁרוֹאֶה כְּבֵדוּת הָעֲבוֹדָה בְּכָל יוֹם. רַק יִתְחַזֵּק בְּכָל יוֹם לְהַתְחִיל מִן הַמֵּצַר וְהַדֹּחַק וְהַכְּבֵדוּת הַגָּדוֹל כְּפִי מַה שֶּׁיּוּכַל לְהִתְגַּבֵּר, וְאַחַר כָּךְ יִהְיֶה מִתְרַחֵב וְהוֹלֵךְ בַּעֲבוֹדָתוֹ יִתְבָּרַךְ. וְכָל שָׁעָה וְשָׁעָה שֶׁבָּאָה אַחַר כָּךְ, יִרְאֶה לְהַגְדִּילָהּ וּלְהַרְחִיבָהּ בְּתוֹסְפוֹת קְדֻשָּׁה. וְכֵן כָּל יוֹם וָיוֹם מִימֵי חַיָּיו שֶׁבָּא אַחַר כָּךְ יִהְיֶה מִתְרַחֵב וְהוֹלֵךְ בְּתוֹסְפוֹת קְדֻשָּׁה יְתֵרָה מִיּוֹם שֶׁלְּפָנָיו, וְכֵן לְעוֹלָם, וְזֶה עִקַּר אֲרִיכוּת יָמִים. וְכָל זֶה זוֹכִין עַל־יְדֵי הַיִּרְאָה (ס, ב)
For each day, from the point where it begins for each individual, is short, meaning that at the beginning of the day, the service they must perform that day is very difficult for them. Therefore, great strength is required each day to not fall from this, as they see the heaviness of the service each day. Rather, they should strengthen themselves each day to begin from the constraint, pressure, and great heaviness, according to their ability to overcome, and afterward, they will expand and progress in the service of the Blessed One. Each hour that follows, they should strive to enlarge and broaden it with additional holiness. Likewise, each day of their life that follows should expand and progress with greater additional holiness than the previous day, and so on forever—this is the essence of longevity. All this is achieved through fear (60:2). Through fear, through which one merits the aforementioned longevity, one merits great wealth of holiness. Through this wealth, one merits to attain very great contemplation. For there are pathways in the Torah that contain very great contemplation, which cannot be attained except through very great wealth. This is the reason why several great and awesome tzaddikim, such as Rabbi [Shimon bar Yochai], Rav Ashi, and others, were exceedingly wealthy.
## Segment 9
עַל־יְדֵי יִרְאָה שֶׁעַל־יְדֵי זֶה זוֹכִין לַאֲרִיכוּת יָמִים הַנַּ"ל, עַל־יְדֵי זֶה זוֹכִין לַעֲשִׁירוּת גָּדוֹל מְאֹד שֶׁל הַקְּדֻשָּׁה, שֶׁעַל־יְדֵי זֶה הָעֲשִׁירוּת זוֹכִין לָבוֹא לְהִתְבּוֹנְנוּת גָּדוֹל מְאֹד. כִּי יֵשׁ שְׁבִילֵי הַתּוֹרָה שֶׁיֵּשׁ בָּהֶם הִתְבּוֹנְנוּת גָּדוֹל מְאֹד שֶׁאִי אֶפְשָׁר לָבוֹא לְהִתְבּוֹנְנוּת הַזֹּאת כִּי אִם עַל־יְדֵי עֲשִׁירוּת גָּדוֹל מְאֹד. וְזֶה הַטַּעַם מַה שֶּׁכַּמָּה צַדִּיקִים גְּדוֹלִים וְנוֹרָאִים מְאֹד הָיוּ עֲשִׁירִים מֻפְלָגִים מְאֹד כְּגוֹן רַבֵּנוּ הַקָּדוֹשׁ וְרַב אָשֵׁי וְזוּלָתָם. אֲבָל לַעֲשִׁירוּת הַזֹּאת אֵין זוֹכִין כִּי אִם עַל־יְדֵי בְּחִינַת אֲרִיכוּת יָמִים הַנִּזְכַּר לְעֵיל, שֶׁמַּאֲרִיךְ כָּל יָמָיו בְּתוֹסְפוֹת קְדֻשָּׁה, שֶׁזּוֹכִין עַל־יְדֵי הַיִּרְאָה, כַּנַּ"ל (שָׁם ג')
But this wealth is only attained through the aspect of longevity mentioned above, where one lengthens all their days with additional holiness, which is achieved through fear, as mentioned above (ibid., 3). The perfection of fear consists of three aspects: fear of Heaven, fear of one’s teacher, and fear of one’s father and mother (ibid., 4). Through the perfection of fear, one is saved from the beauty of women, and through this, one is saved from false charm and poverty and merits wealth (ibid., 3). The primary perfection of fear is achieved through the true tzaddik, who can awaken the people of the world from their slumber through telling stories that are in the aspect of ancient years. Through this, he visits the barren, and through this, great fear is drawn.
## Segment 10
שְׁלֵמוּת הַיִּרְאָה הִיא בְּשָׁלֹשׁ בְּחִינוֹת, דְּהַיְנוּ מוֹרָא שָׁמַיִם וּמוֹרָא רַבָּךְ וּמוֹרָא אָב וָאֵם (שָׁם ד')
Through this, one merits all the aforementioned (ibid., 5, 6). The essence of all things is the beginning, for all beginnings are difficult because one transitions from one extreme to another.
## Segment 12
יא. עַל־יְדֵי שְׁלֵמוּת הַיִּרְאָה נִצּוֹלִין מִיפִי הַנָּשִׁים, וְעַל־יְדֵי זֶה נִצּוֹלִין מֵחֵן שֶׁל שֶׁקֶר וּמֵעֲנִיּוּת וְזוֹכִין לַעֲשִׁירוּת (שָׁם ג')
Through fear, one merits the perfection of the holy tongue, and through this, one merits the rectification of the covenant. For this reason, one must travel to the tzaddik to hear words of truth directly from their mouth, and it is not enough to study ethical books. For from the tzaddik, one receives speech in perfection, that is, with fear, which is the essence of the rectification of the covenant, upon which everything depends. Therefore, even if one hears these words from another who heard them from the tzaddik’s mouth, it will not be as effective, for it has already descended from its level and perfection. For the primary perfection of the holy tongue is received specifically from the mouth of the tzaddik, where the treasury of fear of Heaven lies, which is the essence of the perfection of speech in the holy tongue, through which the primary rectification of everything is achieved (19:3, 9).
Through the perfection of fear, one is saved from the beauty of women, and through this, one is saved from false charm and poverty and merits wealth (ibid., 3).
## Segment 14
יב. עִקַּר שְׁלֵמוּת הַיִּרְאָה זוֹכִין עַל־יְדֵי הַצַּדִּיק הָאֱמֶת, שֶׁיָּכוֹל לְעוֹרֵר בְּנֵי הָעוֹלָם מִשְּׁנָתָם עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל בְּחִינַת שָׁנִים קַדְמוֹנִיּוֹת, שֶׁעַל־יְדֵי זֶה הוּא פּוֹקֵד עֲקָרוֹת וְעַל־יְדֵי זֶה נִמְשָׁךְ יִרְאָה גְּדוֹלָה. וְעַל־יְדֵי זֶה זוֹכִין לְכָל הַנַּ"ל (שָׁם ה ו).
The essence of fear is shame, that one fears and is ashamed before the Blessed Name so as not to sin, G-d forbid, for shame is a very great virtue. Through fear and shame, one merits prayer with intention, through which one merits to attain the hidden aspects of the Torah. Through this, one merits joy, and through joy, the primary boldness and strength, through which specifically one merits to draw close to true tzaddikim. Through this, one merits complete faith, which is the essence of everything, the totality of holiness (22).
But after the beginning, one gradually becomes accustomed, and it is not so difficult for them. Therefore, a person’s service and fear each day depend on the beginning.
## Segment 16
יג. עִקַּר כָּל הַדְּבָרִים הֵן הַהַתְחָלָה, כִּי כָּל הַתְחָלוֹת קָשׁוֹת, מֵחֲמַת שֶׁיּוֹצֵא מֵהֶפֶךְ אֶל הֶפֶךְ, אֲבָל אַחַר הַהַתְחָלָה הוּא נִכְנָס מְעַט בְּהֶרְגֵּל וְאֵין קָשֶׁה עָלָיו כָּל כָּךְ. וְעַל־כֵּן הָעֲבוֹדָה וְהַיִּרְאָה שֶׁל הָאָדָם בְּכָל יוֹם הוּא כְּפִי הַהַתְחָלָה. כִּי בְּכָל יוֹם צָרִיךְ לַחֲזֹר לַאֲחוֹרָיו לְקַבֵּל כֹּחַ מֵהַהַתְחָלָה שֶׁאָז הָיָה קָשֶׁה עָלָיו בְּיוֹתֵר כַּנַּ"ל. עַל־כֵּן צְרִיכִין לְהַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ. וְכֵן כְּשֶׁבָּא אֵצֶל הַצַּדִּיק, צָרִיךְ שֶׁיָּבוֹא בְּכָל פַּעַם מֵחָדָשׁ כְּאִלּוּ לֹא הָיָה עֲדַיִן אֵצֶל הַצַּדִּיק כְּלָל, וְעַכְשָׁו הוּא בָּא מֵחָדָשׁ, לֹא כְּמוֹ שֶׁמִּכְּבָר הָיָה אֵצֶל הַצַּדִּיק. כִּי צָרִיךְ לְהַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ. כִּי פֶּן וְאוּלַי לֹא הָיָה הַתְחָלָתוֹ כָּרָאוּי וְאִם כֵּן גַּם כָּל עֲבוֹדָתוֹ אֵינָהּ בִּשְׁלֵמוּת כָּרָאוּי, כִּי הַכֹּל כְּפִי הַהַתְחָלָה כַּנִּזְכָּר לְעֵיל. עַל־כֵּן צָרִיךְ לְהִתְחַזֵּק לְעוֹרֵר לִבּוֹ לְהַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ בְּכֹחַ הִתְלַהֲבוּת גָּדוֹל וּבְהִתְגַּבְּרוּת חָדָּשׁ לַעֲבוֹדָתוֹ יִתְבָּרַךְ, כְּאִלּוּ לֹא הִתְחִיל עֲדַיִן מֵעוֹלָם, כְּדֵי שֶׁתִּהְיֶה עֲבוֹדָתוֹ כָּרָאוּי כְּפִי כֹּחַ הַהַתְחָלָה כַּנַּ"ל. וְכֵן בְּכָל פַּעַם צָרִיךְ לַחֲשֹׁשׁ חֲשָׁשָׁא זֹאת, פֶּן לֹא הִתְחִיל עֲדַיִן כָּרָאוּי. וְיִתְגַּבֵּר לְהַתְחִיל מֵעַתָּה מֵחָדָשׁ וְלָבוֹא אֶל הַצַּדִּיק. וְכֵן בְּכָל פַּעַם וְכַנִּזְכָּר לְעֵיל (סב, בסוף)
A person must strive to lengthen their days, meaning that they should ensure that each day and each hour that follows is longer, greater, and broader with additional holiness. Likewise, at every moment and every day, they should strive to broaden and lengthen their days with additional holiness and purity, and this is the essence of longevity. For each day, from the point where it begins for each individual, is short, meaning that at the beginning of the day, the service they must perform that day is very difficult for them. Therefore, great strength is required each day to not fall from this, as they see the heaviness of the service each day. Rather, they should strengthen themselves each day to begin from the constraint, pressure, and great heaviness, according to their ability to overcome, and afterward, they will expand and progress in the service of the Blessed One. Each hour that follows, they should strive to enlarge and broaden it with additional holiness. Likewise, each day of their life that follows should expand and progress with greater additional holiness than the previous day, and so on forever—this is the essence of longevity. All this is achieved through fear (60:2).
The essence of all things is the beginning, for all beginnings are difficult because one transitions from one extreme to another. But after the beginning, one gradually becomes accustomed, and it is not so difficult for them. Therefore, a person’s service and fear each day depend on the beginning. For each day, one must return to their past to draw strength from the beginning, when it was most difficult for them, as mentioned above. Therefore, one must start anew each time. Likewise, when coming to the tzaddik, one must come each time anew, as if they had never been with the tzaddik at all, and now they are coming anew, not as if they had already been with the tzaddik. For one must start anew each time, lest perhaps their beginning was not proper, and if so, their entire service is not in proper perfection, for everything depends on the beginning, as mentioned above. Therefore, one must strengthen themselves to arouse their heart to start anew each time with great fervor and new strength for the service of the Blessed One, as if they had never started before, so that their service will be proper according to the strength of the beginning, as mentioned above. Likewise, each time, one must fear this possibility, that perhaps they have not yet begun properly, and strengthen themselves to start anew from now and come to the tzaddik, and so each time, as mentioned above (62, at the end).
## Segment 18
יד. עַל־יְדֵי יִרְאָה וְאַהֲבָה מוֹלִידִין וּמְגַדְּלִין הַנֶּפֶשׁ הַחֲדָשָׁה הַבָּאָה לְהָאָדָם [עַיֵּן כָּבוֹד] (סז, ז)
Through fear, through which one merits the aforementioned longevity, one merits great wealth of holiness. Through this wealth, one merits to attain very great contemplation. For there are pathways in the Torah that contain very great contemplation, which cannot be attained except through very great wealth. This is the reason why several great and awesome tzaddikim, such as Rabbi [Shimon bar Yochai], Rav Ashi, and others, were exceedingly wealthy. But this wealth is only attained through the aspect of longevity mentioned above, where one lengthens all their days with additional holiness, which is achieved through fear, as mentioned above (ibid., 3).
For each day, one must return to their past to draw strength from the beginning, when it was most difficult for them, as mentioned above. Therefore, one must start anew each time. Likewise, when coming to the tzaddik, one must come each time anew, as if they had never been with the tzaddik at all, and now they are coming anew, not as if they had already been with the tzaddik.
## Segment 20
טו. כְּשֶׁאֵין הָאָדָם מִסְתַּכֵּל עַל הַתַּכְלִית, לָמָה לוֹ חַיִּים (רסח)
The perfection of fear consists of three aspects: fear of Heaven, fear of one’s teacher, and fear of one’s father and mother (ibid., 4).
When a person does not focus on the ultimate purpose, why should they have life? (268).
## Segment 22
טז. כְּלָל גָּדוֹל בַּעֲבוֹדַת ה', שֶׁלֹּא יָשִׂים לְנֶגֶד עֵינָיו כִּי אִם אוֹתוֹ הַיּוֹם שֶׁעוֹמֵד בּוֹ, הֵן בְּעֵסֶק הַפַּרְנָסָה וְהִצְטָרְכוּתוֹ צָרִיךְ שֶׁלֹּא יַחֲשֹׁב מִיּוֹם לַחֲבֵרוֹ כַּמּוּבָא בַּסְּפָרִים, וְכֵן בַּעֲבוֹדַת ה' לֹא יָשִׂים לְנֶגֶד עֵינָיו כִּי אִם אוֹתוֹ הַיּוֹם וְאוֹתָהּ הַשָּׁעָה לְבַד. כִּי כְּשֶׁרוֹצִין לִכְנֹס בַּעֲבוֹדַת ה', נִדְמֶה לְהָאָדָם כְּאִלּוּ הוּא מַשָּׂא כָּבֵד וְאִי אֶפְשָׁר לוֹ לִשָּׂא מַשָּׂא כָּבֵד כָּזֹאת. אֲבָל כְּשֶׁיַּחֲשׂב שֶׁאֵין לוֹ רַק אוֹתוֹ הַיּוֹם, לֹא יִהְיֶה לוֹ מַשָּׂא כְּלָל. גַּם שֶׁלֹּא יִדְחֶה מִיּוֹם לְיוֹם לֵאמֹר, מָחָר אַתְחִיל; מָחָר אֶתְפַּלֵּל בְּכַוָּנָה וּבְכֹחַ כָּרָאוּי וְכַיּוֹצֵא בָּזֶה. כִּי אֵין לוֹ לְהָאָדָם בְּעוֹלָמוֹ כִּי אִם אוֹתוֹ הַיּוֹם וְאוֹתָהּ הַשָּׁעָה שֶׁעוֹמֵד בּוֹ. כִּי יוֹם הַמָּחֳרָת הוּא עוֹלָם אַחֵר לְגַמְרֵי. הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ, הַיּוֹם דַּיְקָא (רעב)
Through the perfection of fear, one is saved from the beauty of women, and through this, one is saved from false charm and poverty and merits wealth (ibid., 3).
For one must start anew each time, lest perhaps their beginning was not proper, and if so, their entire service is not in proper perfection, for everything depends on the beginning, as mentioned above. Therefore, one must strengthen themselves to arouse their heart to start anew each time with great fervor and new strength for the service of the Blessed One, as if they had never started before, so that their service will be proper according to the strength of the beginning, as mentioned above. Likewise, each time, one must fear this possibility, that perhaps they have not yet begun properly, and strengthen themselves to start anew from now and come to the tzaddik, and so each time, as mentioned above (62, at the end). Through fear and love, one gives birth to and nurtures the new soul that comes to a person [see Honor] (67:7). When a person does not focus on the ultimate purpose, why should they have life? (268). A great principle in the service of G-d is that one should focus only on the day in which they stand. Whether in matters of livelihood and necessities, one should not think from one day to the next, as is written in the books. Likewise, in the service of G-d, one should focus only on that day and that hour alone. For when one wishes to enter the service of G-d, it seems to them as if it is a heavy burden, and it is impossible to bear such a heavy burden. But when they consider that they have only that day, it will not be a burden at all.
## Segment 24
יז. כָּל מִצְוָה וּמִצְוָה שֶׁהָאָדָם עוֹשֶׂה בְּזֶה הָעוֹלָם עַל־יְדֵי זֶה נַעֲשִׂין נֵרוֹת לְחַפֵּשׂ בָּהֶם בְּגִנְזַיָּא דְּמַלְכָּא אַחַר הִסְתַּלְּקוּתוֹ. אַשְׁרֵי הַזּוֹכֶה לָזֶה, כִּי זֶה תַּכְלִית כָּל תַּעֲנוּגֵי עוֹלָם הַבָּא (רעה)
The primary perfection of fear is achieved through the true tzaddik, who can awaken the people of the world from their slumber through telling stories that are in the aspect of ancient years. Through this, he visits the barren, and through this, great fear is drawn. Through this, one merits all the aforementioned (ibid., 5, 6).
Every commandment that a person performs in this world creates candles with which to search in the treasuries of the King after their passing. Fortunate is one who merits this, for this is the ultimate of all the delights of the World to Come (275).
## Segment 26
יח. עִקַּר הַשְּׁלֵמוּת הוּא הַיִּרְאָה. וְיֵשׁ שְׁנֵי מִינֵי יְרָאוֹת, יֵשׁ מִי שֶׁהוּא יָרֵא מֵה', מִגְּדֻלָּתוֹ וְרוֹמְמוּתוֹ בְּגִין דְּאִיהוּ רַב וְשַׁלִּיט, וְעַל־יְדֵי יִרְאָה זֹאת אִשְׁתַּלִּים שְׁמָא קַדִּישָׁא דְּקֻדְשָׁא בְּרִיךְ הוּא. וְיֵשׁ יִרְאָה לְמַטָּה מִמֶּנָּה הַיְנוּ שֶׁבָּא לְיִרְאָה עַל־יְדֵי יִרְאוֹת הַתַּחְתּוֹנוֹת, עַל־יְדֵי שֶׁיָּרֵא מֵחַיָּה אוֹ מִשַּׂר אוֹ מֵאֵיזֶה פַּחַד אַחֵר, עַל־יְדֵי זֶה הוּא נִזְכָּר וּבָא לְיִרְאַת ה', וְעַל־יְדֵי יִרְאָה זֹאת נִמְשָׁךְ הַשְׁפָּעוֹת בָּעוֹלָם. וְצָרִיךְ לַעֲשׂוֹת כְּלִי לְקַבֵּל הַשֶּׁפַע. וְזֶה נַעֲשֶׂה עַל־יְדֵי הַהִשְׁתּוֹקְקוּת וְהָרָצוֹן לִנְסֹעַ לְצַדִּיקֵי אֱמֶת שֶׁעַל־יְדֵי זֶה נַעֲשֶׂה רֹשֶׁם הַכְּלִי, וְאַחַר כָּךְ כְּשֶׁבָּא אֵלָיו, נַעֲשֶׂה הַכְּלִי. וְכָל מִי שֶׁיֵּשׁ לוֹ יְגִיעוֹת וּמְנִיעוֹת יוֹתֵר בִּתְחִלַּת הַהִתְקָרְבוּת וְהוּא מְשַׁבְּרָם, עַל־יְדֵי זֶה יֵשׁ לוֹ כְּלִי גָּדוֹל בְּיוֹתֵר. [וְעַיֵּן מְנִיעוֹת] (קפה)
The essence of all things is the beginning, for all beginnings are difficult because one transitions from one extreme to another. But after the beginning, one gradually becomes accustomed, and it is not so difficult for them. Therefore, a person’s service and fear each day depend on the beginning. For each day, one must return to their past to draw strength from the beginning, when it was most difficult for them, as mentioned above. Therefore, one must start anew each time. Likewise, when coming to the tzaddik, one must come each time anew, as if they had never been with the tzaddik at all, and now they are coming anew, not as if they had already been with the tzaddik. For one must start anew each time, lest perhaps their beginning was not proper, and if so, their entire service is not in proper perfection, for everything depends on the beginning, as mentioned above. Therefore, one must strengthen themselves to arouse their heart to start anew each time with great fervor and new strength for the service of the Blessed One, as if they had never started before, so that their service will be proper according to the strength of the beginning, as mentioned above. Likewise, each time, one must fear this possibility, that perhaps they have not yet begun properly, and strengthen themselves to start anew from now and come to the tzaddik, and so each time, as mentioned above (62, at the end).
Also, one should not postpone from day to day, saying, “Tomorrow I will begin; tomorrow I will pray with intention and strength as is proper,” and the like.
## Segment 28
יט. אִישׁ הַיִּשְׂרְאֵלִי נִבְרָא, שֶׁיִּהְיֶה לוֹ מֶמְשָׁלָה עַל הַמַּלְאָכִים, וְזֶה הַתַּכְלִית וְהַסּוֹף שֶׁל יִשְׂרָאֵל. וְצָרִיךְ כָּל אֶחָד לִרְאוֹת שֶׁיָּבוֹא לְזֶה הַתַּכְלִית. אֲבָל הַמַּלְאָכִים מִתְקַנְּאִים מְאֹד בְּאָדָם כָּזֶה שֶׁיֵּשׁ לוֹ מֶמְשָׁלָה עֲלֵיהֶם, עַל־כֵּן צָרִיךְ לִשְׁמֹר עַצְמוֹ מְאֹד, וְלִרְאוֹת שֶׁיִּהְיֶה לוֹ כֹּחַ לַעֲמֹד בְּמֶמְשָׁלָה זוֹ, שֶׁלֹּא יַפִּילוּ אוֹתוֹ חַס וְשָׁלוֹם, עַל־יְדֵי קִנְאָתָם בּוֹ (ח"ב א, א)
Through fear and love, one gives birth to and nurtures the new soul that comes to a person [see Honor] (67:7).
The Jewish person was created to have dominion over the angels, and this is the ultimate purpose and end of Israel. Each one must strive to reach this purpose. But the angels are very jealous of such a person who has dominion over them, so one must guard themselves greatly and ensure they have the strength to stand in this dominion, so that the angels do not cause them to fall, G-d forbid, through their jealousy of them (Part II, 1:1).
## Segment 29
עַל־יְדֵי תַּאֲוַת מָמוֹן וְתַאֲוַת מִשְׁגָּל וְתַאֲוַת אֲכִילָה נִפְסָד וְנִפְגָּם הַיִּרְאָה שֶׁבַּלֵּב. וְהַתִּקּוּן לָזֶה הוּא לְכַבֵּד אֶת הַשָּׁלֹשׁ רְגָלִים וּלְקַבְּלָם כָּרָאוּי [עַיֵּן בְּיוֹם־טוֹב]. וְעַל־יְדֵי זֶה מְתַקְּנִין הַיִּרְאָה. וְעַל־יְדֵי הַיִּרְאָה זוֹכִין לְהַמְשִׁיךְ הַשְׁפָּעוֹת הַנְּבוּאָה. וְעַל־יְדֵי זֶה זוֹכִין לִתְפִלָּה בִּשְׁלֵמוּת וְלִרְפוּאָה. וְעַל־יְדֵי זֶה יְכוֹלִין לְקַשֵּׁר עַצְמוֹ לְשָׁרְשֵׁי נִשְׁמוֹת יִשְׂרָאֵל, וְעַל־יְדֵי זֶה נִצּוֹלִין מִקִּנְאַת הַמַּלְאָכִים הַנַּ"ל, וְתִתְקַיֵּם מֶמְשַׁלְתּוֹ עֲלֵיהֶם (שָׁם ד ה)
For a person has nothing in their world except that day and that hour in which they stand.
## Segment 31
כא. כְּשֶׁאָדָם נוֹפֵל חַס וְשָׁלוֹם, בְּשָׁלֹשׁ תַּאֲווֹת הַנִּזְכָּרוֹת לְעֵיל שֶׁעַל־יְדֵי זֶה נִפְסֶדֶת הַיִּרְאָה כַּנַּ"ל, אֲזַי הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וְשׁוֹאֵג עַל זֶה כַּאֲרִי (שָׁם)
כְּלָל גָּדוֹל בַּעֲבוֹדַת ה', שֶׁלֹּא יָשִׂים לְנֶגֶד עֵינָיו כִּי אִם אוֹתוֹ הַיּוֹם שֶׁעוֹמֵד בּוֹ, הֵן בְּעֵסֶק הַפַּרְנָסָה וְהִצְטָרְכוּתוֹ צָרִיךְ שֶׁלֹּא יַחֲשֹׁב מִיּוֹם לַחֲבֵרוֹ כַּמּוּבָא בַּסְּפָרִים, וְכֵן בַּעֲבוֹדַת ה' לֹא יָשִׂים לְנֶגֶד עֵינָיו כִּי אִם אוֹתוֹ הַיּוֹם וְאוֹתָהּ הַשָּׁעָה לְבַד. כִּי כְּשֶׁרוֹצִין לִכְנֹס בַּעֲבוֹדַת ה', נִדְמֶה לְהָאָדָם כְּאִלּוּ הוּא מַשָּׂא כָּבֵד וְאִי אֶפְשָׁר לוֹ לִשָּׂא מַשָּׂא כָּבֵד כָּזֹאת. אֲבָל כְּשֶׁיַּחֲשׂב שֶׁאֵין לוֹ רַק אוֹתוֹ הַיּוֹם, לֹא יִהְיֶה לוֹ מַשָּׂא כְּלָל. גַּם שֶׁלֹּא יִדְחֶה מִיּוֹם לְיוֹם לֵאמֹר, מָחָר אַתְחִיל; מָחָר אֶתְפַּלֵּל בְּכַוָּנָה וּבְכֹחַ כָּרָאוּי וְכַיּוֹצֵא בָּזֶה. כִּי אֵין לוֹ לְהָאָדָם בְּעוֹלָמוֹ כִּי אִם אוֹתוֹ הַיּוֹם וְאוֹתָהּ הַשָּׁעָה שֶׁעוֹמֵד בּוֹ. כִּי יוֹם הַמָּחֳרָת הוּא עוֹלָם אַחֵר לְגַמְרֵי. הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ, הַיּוֹם דַּיְקָא (רעב
When a person falls, G-d forbid, into the three desires mentioned above, through which fear is corrupted, as mentioned above, then the Holy One, Blessed be He, sits and roars over this like a lion (ibid.).
## Segment 33
כב. כָּל הַמִּצְווֹת וּמַעֲשִׂים טוֹבִים וְכָל עֲבוֹדַת ה' הֵם בְּחִינַת הוֹלָדָה. כִּי עִקַּר תּוֹלְדוֹתֵיהֶן שֶׁל צַדִּיקִים הֵם מַעֲשִׂים טוֹבִים. וּכְמוֹ שֶׁהַיּוֹלֶדֶת קֹדֶם הוֹלָדָה צְרִיכָה לִסְבֹּל כַּמָּה חֲבָלִים וְצִירִים, וְלִצְעֹק כַּמָּה קָלִין שֶׁל אָח וַאֲבוֹי וְכוּ', כְּמוֹ כֵן מַמָּשׁ בַּעֲבוֹדַת ה' כְּשֶׁרוֹצֶה לַעֲבֹד אֵיזֶה עֲבוֹדָה אוֹ תְּשׁוּבָה, בְּהֶכְרֵחַ שֶׁיִּהְיֶה לוֹ כַּמָּה יְגִיעוֹת. וְצָרִיךְ לִצְעֹק כַּמָה קָלִין שֶׁל אָח וַאֲבוֹי וְכַמָּה גְּנִיחוֹת וְכַמָּה כְּפִילוֹת וְכַמָּה הַטָּיוֹת וְכוּ', וּבִפְרָט בַּהַתְחָלָה שֶׁאָז קָשֶׁה מְאֹד, כִּי כָּל הַתְחָלוֹת קָשׁוֹת. וְאָז צְרִיכִין בְּיוֹתֵר כַּמָּה קָלִין וְכַמָּה גְּנִיחוֹת וְכוּ' קֹדֶם שֶׁמַּתְחִילִין אֵיזֶה הַתְחָלָה. וְגַם לְאַחַר כָּךְ לְאַחַר הַהַתְחָלָה אֵינוֹ בָּא בְּנָקֵל עֲבוֹדַת ה'. וּצְרִיכִין כַּמָּה יְגִיעוֹת וְכַמָּה תְּנוּעוֹת כַּנִּזְכָּר לְעֵיל קֹדֶם שֶׁזּוֹכִין לַעֲשׂוֹת אֵיזֶה עֻבְדָּא שֶׁיִּהְיֶה לָהּ הִדּוּר, רַק הַהַתְחָלָה קָשָׁה מְאֹד, כַּנַּ"ל. עַל־כֵּן אַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ עַל כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, כִּי בְּהֶכְרֵחַ לִסְבֹּל הַכֹּל כַּנַּ"ל וּלְפוּם צַעֲרָא אַגְרָא (ד, ב)
כָּל מִצְוָה וּמִצְוָה שֶׁהָאָדָם עוֹשֶׂה בְּזֶה הָעוֹלָם עַל־יְדֵי זֶה נַעֲשִׂין נֵרוֹת לְחַפֵּשׂ בָּהֶם בְּגִנְזַיָּא דְּמַלְכָּא אַחַר הִסְתַּלְּקוּתוֹ. אַשְׁרֵי הַזּוֹכֶה לָזֶה, כִּי זֶה תַּכְלִית כָּל תַּעֲנוּגֵי עוֹלָם הַבָּא (רעה
For the next day is an entirely different world. “Today, if you heed His voice,” today specifically (272). Every commandment that a person performs in this world creates candles with which to search in the treasuries of the King after their passing. Fortunate is one who merits this, for this is the ultimate of all the delights of the World to Come (275). The essence of perfection is fear. There are two types of fear: there is one who fears G-d due to His greatness and exaltedness because He is great and sovereign, and through this fear, the holy Name of the Blessed Holy One is perfected. There is a lower fear, where one comes to fear through lower fears, by fearing a beast, a ruler, or some other dread, through which they remember and come to the fear of G-d. Through this fear, abundances are drawn into the world. One must make a vessel to receive the abundance, and this is done through the longing and desire to travel to true tzaddikim, through which the impression of the vessel is made.
## Segment 35
כג. הַצְּדָקָה מַרְחֶבֶת הַפְּתָחִים שֶׁל הַקְּדֻשָּׁה, עַל־כֵּן קֹדֶם כָּל מִצְוָה וַעֲבוֹדָה טוֹב לִתֵּן צְדָקָה, כְּדֵי לְהַרְחִיב פֶּתַח הַקְּדֻשָּׁה שֶׁצָּרִיךְ לַעֲשׂוֹת בַּעֲבוֹדָתוֹ, וְלֹא יִהְיֶה קָשֶׁה וְכָבֵד עָלָיו כָּל כָּךְ לִכְנֹס בָּהֶם [עַיֵּן צְדָקָה] (שָׁם)
עִקַּר הַשְּׁלֵמוּת הוּא הַיִּרְאָה. וְיֵשׁ שְׁנֵי מִינֵי יְרָאוֹת, יֵשׁ מִי שֶׁהוּא יָרֵא מֵה', מִגְּדֻלָּתוֹ וְרוֹמְמוּתוֹ בְּגִין דְּאִיהוּ רַב וְשַׁלִּיט, וְעַל־יְדֵי יִרְאָה זֹאת אִשְׁתַּלִּים שְׁמָא קַדִּישָׁא דְּקֻדְשָׁא בְּרִיךְ הוּא. וְיֵשׁ יִרְאָה לְמַטָּה מִמֶּנָּה הַיְנוּ שֶׁבָּא לְיִרְאָה עַל־יְדֵי יִרְאוֹת הַתַּחְתּוֹנוֹת, עַל־יְדֵי שֶׁיָּרֵא מֵחַיָּה אוֹ מִשַּׂר אוֹ מֵאֵיזֶה פַּחַד אַחֵר, עַל־יְדֵי זֶה הוּא נִזְכָּר וּבָא לְיִרְאַת ה', וְעַל־יְדֵי יִרְאָה זֹאת נִמְשָׁךְ הַשְׁפָּעוֹת בָּעוֹלָם. וְצָרִיךְ לַעֲשׂוֹת כְּלִי לְקַבֵּל הַשֶּׁפַע. וְזֶה נַעֲשֶׂה עַל־יְדֵי הַהִשְׁתּוֹקְקוּת וְהָרָצוֹן לִנְסֹעַ לְצַדִּיקֵי אֱמֶת שֶׁעַל־יְדֵי זֶה נַעֲשֶׂה רֹשֶׁם הַכְּלִי, וְאַחַר כָּךְ כְּשֶׁבָּא אֵלָיו, נַעֲשֶׂה הַכְּלִי. וְכָל מִי שֶׁיֵּשׁ לוֹ יְגִיעוֹת וּמְנִיעוֹת יוֹתֵר בִּתְחִלַּת הַהִתְקָרְבוּת וְהוּא מְשַׁבְּרָם, עַל־יְדֵי זֶה יֵשׁ לוֹ כְּלִי גָּדוֹל בְּיוֹתֵר. [וְעַיֵּן מְנִיעוֹת] (קפה
Charity widens the openings of holiness. Therefore, before any commandment or service, it is good to give charity to widen the opening of holiness that one must create in their service, so that it will not be so difficult and heavy for them to enter them [see Charity] (ibid.).
## Segment 37
כד. עַל־יְדֵי צְדָקָה זוֹכִין לְיִרְאָה וְעַל־יְדֵי יִרְאָה זוֹכִין לְחֶסֶד וְאָז יְכוֹלִין לַעֲסֹק בַּעֲבוֹדַת ה' בְּלִי מְנִיעָה מֵהַפַּרְנָסָה [עַיֵּן צְדָקָה אוֹת ל"ו] (שָׁם ט')
אִישׁ הַיִּשְׂרְאֵלִי נִבְרָא, שֶׁיִּהְיֶה לוֹ מֶמְשָׁלָה עַל הַמַּלְאָכִים, וְזֶה הַתַּכְלִית וְהַסּוֹף שֶׁל יִשְׂרָאֵל. וְצָרִיךְ כָּל אֶחָד לִרְאוֹת שֶׁיָּבוֹא לְזֶה הַתַּכְלִית. אֲבָל הַמַּלְאָכִים מִתְקַנְּאִים מְאֹד בְּאָדָם כָּזֶה שֶׁיֵּשׁ לוֹ מֶמְשָׁלָה עֲלֵיהֶם, עַל־כֵּן צָרִיךְ לִשְׁמֹר עַצְמוֹ מְאֹד, וְלִרְאוֹת שֶׁיִּהְיֶה לוֹ כֹּחַ לַעֲמֹד בְּמֶמְשָׁלָה זוֹ, שֶׁלֹּא יַפִּילוּ אוֹתוֹ חַס וְשָׁלוֹם, עַל־יְדֵי קִנְאָתָם בּוֹ (ח"ב א, א
Afterward, when one comes to them, the vessel is formed. Whoever has more toil and obstacles at the beginning of their approach and overcomes them, through this, they have a greater vessel [see Obstacles] (185). The Jewish person was created to have dominion over the angels, and this is the ultimate purpose and end of Israel.
## Segment 39
כה. עַל־יְדֵי הַזְּקֵנִים מַאֲרִיכֵי יָמִים שֶׁבַּדּוֹר שֶׁאֵין בָּהֶם שְׁלֵמוּת, עַל־יְדֵי זֶה מִתְגַּבֵּר חָכְמַת הַטֶּבַע חַס וְשָׁלוֹם. כִּי צָרִיךְ הָאָדָם כָּל מַה שֶּׁנִּתּוֹסֵף וּבָא לוֹ יוֹם מִימֵי חַיָּיו, לְהוֹסִיף בְּכָל יוֹם קְדֻשָּׁה וָדַעַת. כִּי כָּל יוֹם וָיוֹם שֶׁבָּא אַחַר כָּךְ, צָרִיךְ שֶׁיָּאִיר בְּיוֹתֵר בַּעֲבוֹדַת ה', וְרַק זֶה נִקְרָא זָקֵן דִּקְדֻשָּׁה בֶּאֱמֶת. אֲבָל כְּשֶׁפּוֹגֵם אֶת יָמָיו חַס וְשָׁלוֹם, וְאֵינוֹ מוֹסִיף קְדֻשָּׁה בְּכָל יוֹם אַף עַל פִּי שֶׁמַּזְקִין אֵינוֹ נִקְרָא זָקֵן כְּלָל, רַק אַדְּרַבָּא, הוּא נִקְרָא קְצַר יָמִים, וְעַל יָדוֹ יוֹנֵק וּמִתְגַּבֵּר חַס וְשָׁלוֹם, חָכְמַת הַטֶּבַע בָּעוֹלָם. וְהַתִּקּוּן לָזֶה צְדָקָה (שָׁם)
עַל־יְדֵי תַּאֲוַת מָמוֹן וְתַאֲוַת מִשְׁגָּל וְתַאֲוַת אֲכִילָה נִפְסָד וְנִפְגָּם הַיִּרְאָה שֶׁבַּלֵּב. וְהַתִּקּוּן לָזֶה הוּא לְכַבֵּד אֶת הַשָּׁלֹשׁ רְגָלִים וּלְקַבְּלָם כָּרָאוּי [עַיֵּן בְּיוֹם־טוֹב]. וְעַל־יְדֵי זֶה מְתַקְּנִין הַיִּרְאָה. וְעַל־יְדֵי הַיִּרְאָה זוֹכִין לְהַמְשִׁיךְ הַשְׁפָּעוֹת הַנְּבוּאָה. וְעַל־יְדֵי זֶה זוֹכִין לִתְפִלָּה בִּשְׁלֵמוּת וְלִרְפוּאָה. וְעַל־יְדֵי זֶה יְכוֹלִין לְקַשֵּׁר עַצְמוֹ לְשָׁרְשֵׁי נִשְׁמוֹת יִשְׂרָאֵל, וְעַל־יְדֵי זֶה נִצּוֹלִין מִקִּנְאַת הַמַּלְאָכִים הַנַּ"ל, וְתִתְקַיֵּם מֶמְשַׁלְתּוֹ עֲלֵיהֶם (שָׁם ד ה
Through the elders, those of long days in the generation, who lack perfection, through this, the wisdom of nature strengthens, G-d forbid. For a person must, with each additional day of their life, add holiness and understanding each day. For each day that follows must shine more in the service of G-d, and only this is called a true elder of holiness. But when one blemishes their days, G-d forbid, and does not add holiness each day, even though they age, they are not called an elder at all. On the contrary, they are called short of days, and through them, the wisdom of nature, G-d forbid, draws sustenance and strengthens in the world. The rectification for this is charity (ibid.).
## Segment 41
כו. עִקַּר הַתַּעֲנוּגִים וְהַשַּׁעֲשׁוּעִים שֶׁל הַשֵּׁם יִתְבָּרַךְ הוּא רַק כְּשֶׁאֲנַחְנוּ בָּעוֹלָם הַזֶּה הַשָּׁפָל מְגַדְּלִין וּמְקַדְּשִׁין שְׁמוֹ יִתְבָּרַךְ וְעוֹשִׂין רְצוֹנוֹ יִתְבָּרַךְ. כִּי הַשֵּׁם יִתְבָּרַךְ יֵשׁ לוֹ שְׂרָפִים וְחַיּוֹת וְאוֹפַנִּים וְעוֹלָמוֹת עֶלְיוֹנִים הַרְבֵּה שֶׁעוֹבְדִים אוֹתוֹ יִתְבָּרַךְ, וְאַף עַל פִּי כֵן עִקַּר הַתַּעֲנוּג וְהַשַּׁעֲשׁוּעַ שֶׁלּוֹ, כִּבְיָכוֹל, כְּשֶׁעוֹלָה לְמַעְלָה הָעֲבוֹדָה שֶׁל עוֹלָם הַשָּׁפָל הַזֶּה (ז, ד)
כְּשֶׁאָדָם נוֹפֵל חַס וְשָׁלוֹם, בְּשָׁלֹשׁ תַּאֲווֹת הַנִּזְכָּרוֹת לְעֵיל שֶׁעַל־יְדֵי זֶה נִפְסֶדֶת הַיִּרְאָה כַּנַּ"ל, אֲזַי הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וְשׁוֹאֵג עַל זֶה כַּאֲרִי (שָׁם
Each one must strive to reach this purpose. But the angels are very jealous of such a person who has dominion over them, so one must guard themselves greatly and ensure they have the strength to stand in this dominion, so that the angels do not cause them to fall, G-d forbid, through their jealousy of them (Part II, 1:1). Through the desire for money, illicit relations, and food, the fear in the heart is corrupted and blemished. The rectification for this is to honor the three pilgrimage festivals and receive them properly [see Yom Tov]. Through this, one rectifies fear. Through fear, one merits to draw down the abundances of prophecy. Through this, one merits perfect prayer and healing. Through this, one can connect themselves to the roots of the souls of Israel, and through this, one is saved from the jealousy of the angels mentioned above, and their dominion over them is sustained (ibid., 4, 5). When a person falls, G-d forbid, into the three desires mentioned above, through which fear is corrupted, as mentioned above, then the Holy One, Blessed be He, sits and roars over this like a lion (ibid.).
## Segment 43
כז. צָרִיךְ כָּל אָדָם לְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם. אֲבָל צָרִיךְ שֶׁיִּהְיֶה לוֹ בְּעַצְמוֹ יִרְאַת שָׁמַיִם, כְּדֵי שֶׁיִּהְיוּ דְּבָרָיו נִשְׁמָעִין, וְגַם כְּדֵי שֶׁיִּתְקַיְּמוּ דְּבָרָיו אֵצֶל חֲבֵרוֹ, שֶׁלֹּא יַעֲבֹר הַדִּבּוּר מִלֵּב חֲבֵרוֹ תֵּכֶף. כִּי עַל־יְדֵי יִרְאָה דְּבָרָיו נִשְׁמָעִין וְגַם יֵשׁ קִיּוּם לִדְבָרָיו אֵצֶל חֲבֵרוֹ (שָׁם ה')
כָּל הַמִּצְווֹת וּמַעֲשִׂים טוֹבִים וְכָל עֲבוֹדַת ה' הֵם בְּחִינַת הוֹלָדָה. כִּי עִקַּר תּוֹלְדוֹתֵיהֶן שֶׁל צַדִּיקִים הֵם מַעֲשִׂים טוֹבִים. וּכְמוֹ שֶׁהַיּוֹלֶדֶת קֹדֶם הוֹלָדָה צְרִיכָה לִסְבֹּל כַּמָּה חֲבָלִים וְצִירִים, וְלִצְעֹק כַּמָּה קָלִין שֶׁל אָח וַאֲבוֹי וְכוּ', כְּמוֹ כֵן מַמָּשׁ בַּעֲבוֹדַת ה' כְּשֶׁרוֹצֶה לַעֲבֹד אֵיזֶה עֲבוֹדָה אוֹ תְּשׁוּבָה, בְּהֶכְרֵחַ שֶׁיִּהְיֶה לוֹ כַּמָּה יְגִיעוֹת. וְצָרִיךְ לִצְעֹק כַּמָּה קָלִין שֶׁל אָח וַאֲבוֹי וְכַמָּה גְּנִיחוֹת וְכַמָּה כְּפִילוֹת וְכַמָּה הַטָּיוֹת וְכוּ', וּבִפְרָט בַּהַתְחָלָה שֶׁאָז קָשֶׁה מְאֹד, כִּי כָּל הַתְחָלוֹת קָשׁוֹת. וְאָז צְרִיכִין בְּיוֹתֵר כַּמָּה קָלִין וְכַמָּה גְּנִיחוֹת וְכוּ' קֹדֶם שֶׁמַּתְחִילִין אֵיזֶה הַתְחָלָה. וְגַם לְאַחַר כָּךְ לְאַחַר הַהַתְחָלָה אֵינוֹ בָּא בְּנָקֵל עֲבוֹדַת ה'. וּצְרִיכִין כַּמָּה יְגִיעוֹת וְכַמָּה תְּנוּעוֹת כַּנִּזְכָּר לְעֵיל קֹדֶם שֶׁזּוֹכִין לַעֲשׂוֹת אֵיזֶה עֻבְדָּא שֶׁיִּהְיֶה לָהּ הִדּוּר, רַק הַהַתְחָלָה קָשָׁה מְאֹד, כַּנַּ"ל. עַל־כֵּן אַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ עַל כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, כִּי בְּהֶכְרֵחַ לִסְבֹּל הַכֹּל כַּנַּ"ל וּלְפוּם צַעֲרָא אַגְרָא (ד, ב
Every person must speak with their fellow with fear of Heaven. But they must have fear of Heaven themselves so that their words are heeded and so that their words endure with their fellow, not passing quickly from their heart. For through fear, their words are heeded, and their words have permanence with their fellow (ibid., 5).
## Segment 45
כח. כָּל יְמֵי הָאָדָם וְכָל הַזְּמַן שֶׁל כָּל הָעוֹלָם אֵינוֹ כְּלוּם, כִּי הַכֹּל פּוֹרֵחַ כְּהֶרֶף עַיִן כַּנִּרְאֶה בְּחוּשׁ. וְאֵין נִשְׁאָר מִכָּל הַזְּמַן כְּלוּם כִּי אִם מַה שֶּׁחוֹטְפִין אֵיזֶה טוֹב בַּעֲבוֹדַת ה' בְּזֶה הָעוֹלָם, זֶה יִהְיֶה נִשְׁאָר קַיָּם לָנֶצַח בָּעוֹלָם הַבָּא. אֲבָל חוּץ מִזֶּה הַכֹּל הֶבֶל וָרִיק, כִּי כָּל הַזְּמַן שֶׁל כָּל הָעוֹלָם הַזֶּה מַה שֶּׁהָיָה וּמַה שֶּׁיִּהְיֶה הוּא כֻּלּוֹ אֶפֶס וָאַיִן מַמָּשׁ נֶגֶד יוֹם אֶחָד וַאֲפִלּוּ נֶגֶד רֶגַע אַחַת שֶׁל עוֹלָם הַבָּא (שָׁם ו')
הַצְּדָקָה מַרְחֶבֶת הַפְּתָחִים שֶׁל הַקְּדֻשָּׁה, עַל־כֵּן קֹדֶם כָּל מִצְוָה וַעֲבוֹדָה טוֹב לִתֵּן צְדָקָה, כְּדֵי לְהַרְחִיב פֶּתַח הַקְּדֻשָּׁה שֶׁצָּרִיךְ לַעֲשׂוֹת בַּעֲבוֹדָתוֹ, וְלֹא יִהְיֶה קָשֶׁה וְכָבֵד עָלָיו כָּל כָּךְ לִכְנֹס בָּהֶם [עַיֵּן צְדָקָה] (שָׁם
All commandments, good deeds, and all service of G-d are in the aspect of birth. For the primary offspring of the righteous are good deeds. Just as a woman giving birth must endure many pains and contractions before birth, crying out with many sounds of “Oh” and “Woe,” and so forth, so too, literally, in the service of G-d, when one wishes to perform some service or repentance, they must inevitably have many toils. They must cry out many sounds of “Oh” and “Woe,” with many groans, supplications, and movements, and so forth, especially at the beginning, which is very difficult, for all beginnings are difficult.
## Segment 47
כט. כְּשֶׁמְּעַיְּנִים וּמְדַבְּרִים מֵאֵיזֶה חִדּוּשׁ, שֶׁחִדְּשׁוּ צַדִּיקֵי אֱמֶת, עַל־יְדֵי זֶה נוֹפֵל יִרְאָה (שָׁם י"ג)
עַל־יְדֵי צְדָקָה זוֹכִין לְיִרְאָה וְעַל־יְדֵי יִרְאָה זוֹכִין לְחֶסֶד וְאָז יְכוֹלִין לַעֲסֹק בַּעֲבוֹדַת ה' בְּלִי מְנִיעָה מֵהַפַּרְנָסָה [עַיֵּן צְדָקָה אוֹת ל"ו] (שָׁם ט'
Then, they need even more cries and groans before starting any beginning. Even afterward, after the beginning, the service of G-d does not come easily. One needs many toils and movements, as mentioned above, before meriting to perform some act with embellishment. But the beginning is very difficult, as mentioned above. Therefore, let not your thoughts alarm you about all that befalls you, for it is necessary to endure all this, as mentioned above, and according to the pain is the reward (4:2). Charity widens the openings of holiness.
## Segment 48
עִקַּר הַתַּכְלִית הוּא רַק לַעֲבֹד הַשֵּׁם יִתְבָּרַךְ וְלֵילֵךְ בִּדְרָכָיו לִשְׁמוֹ יִתְבָּרַךְ, כְּדֵי לִזְכּוֹת לְהַכִּיר אוֹתוֹ יִתְבָּרַךְ שֶׁזֶּהוּ רְצוֹנוֹ יִתְבָּרַךְ. כִּי מִי שֶׁעוֹבֵד בִּשְׁבִיל עוֹלָם הַבָּא זֶה נִקְרָא מִלּוּי בֶּטֶן, שֶׁרוֹצֶה לְמַלְּאוֹת בִּטְנוֹ בָּעוֹלָם הַבָּא, אַף עַל פִּי שֶׁבֶּאֱמֶת בְּוַדַּאי טוֹב יוֹתֵר וְיוֹתֵר לַעֲבֹד אֶת ה' בִּשְׁבִיל עוֹלָם הַבָּא, מִלִּרְדֹּף אַחַר עוֹלָם הַזֶּה חַס וְשָׁלוֹם. וְגַם זֶה שֶׁעוֹבֵד ה' אֲפִלּוּ בִּשְׁבִיל עוֹלָם הַבָּא בְּוַדַּאי הוּא חָכָם יוֹתֵר, מִזֶּה שֶׁמִּתְיַגֵּעַ כָּל יָמָיו בִּשְׁבִיל עוֹלָם הַזֶּה, כִּי זֶה בּוֹחֵר לְעַצְמוֹ עוֹלָם הַחַיִּים לָעַד. אַף עַל פִּי כֵן עִקַּר הַתַּכְלִית בִּשְׁלֵמוּת הוּא רַק לַעֲבֹד אוֹתוֹ יִתְבָּרַךְ כְּדֵי לִזְכּוֹת לְהַכִּיר אוֹתוֹ יִתְבָּרַךְ שֶׁזֶּהוּ רְצוֹנוֹ יִתְבָּרַךְ (לז)
The primary purpose is only to serve the Blessed Name and to walk in His ways for His sake, Blessed be He, in order to merit knowing Him, Blessed be He, which is His will, Blessed be He. For one who serves for the sake of the World to Come is called “filling the belly,” wanting to fill their belly in the World to Come, even though, in truth, it is certainly far better to serve G-d for the sake of the World to Come than to chase after this world, G-d forbid. Even one who serves G-d for the sake of the World to Come is certainly wiser than one who toils all their days for this world, for this one chooses for themselves the eternal world of life. Nevertheless, the primary purpose in its perfection is only to serve Him, Blessed be He, to merit knowing Him, Blessed be He, which is His will, Blessed be He (37).
## Segment 50
לא. כְּשֶׁאֵין הָאָדָם מְקַדֵּשׁ עַצְמוֹ וְרוֹדֵף אֲחַר תַּאֲווֹת וּמוֹתָרוֹת, לֶאֱסֹף מָמוֹן וּמְבַלֶּה יָמָיו לְהַשְׁאִיר יְרֻשָּׁה לְבָנָיו, זֶה הַמָּמוֹן שֶׁמַּשְׁאִיר לְבָנָיו הוּא כְּמוֹ מִי שֶׁמְּלַכְלֵךְ עַצְמוֹ בְּטִנּוּף וְלוֹקֵחַ טִנּוּף וּמְכַסֶּה עַל הַטִּנּוּף, כַּמְבֹאָר בִּפְנִים עַיֵּן שָׁם. וַאֲפִלּוּ מִי שֶׁרוֹצֶה לְהַשְׁאִיר זְכוּתוֹ לְבָנָיו, גַּם זֶה אֵינוֹ תַּכְלִית הַשְּׁלֵמוּת, וְהַצַּדִּיקִים הַשְּׁלֵמִים אֵין בּוֹחֲרִים בָּזֶה כְּלָל רַק לְמַלְּאוֹת רְצוֹנוֹ יִתְבָּרַךְ (שָׁם)
Through the elders, those of long days in the generation, who lack perfection, through this, the wisdom of nature strengthens, G-d forbid. For a person must, with each additional day of their life, add holiness and understanding each day. For each day that follows must shine more in the service of G-d, and only this is called a true elder of holiness. But when one blemishes their days, G-d forbid, and does not add holiness each day, even though they age, they are not called an elder at all. On the contrary, they are called short of days, and through them, the wisdom of nature, G-d forbid, draws sustenance and strengthens in the world. The rectification for this is charity (ibid.).
Therefore, before any commandment or service, it is good to give charity to widen the opening of holiness that one must create in their service, so that it will not be so difficult and heavy for them to enter them [see Charity] (ibid.).
## Segment 52
לב. הַבְּחִירָה בְּיַד הָאָדָם לַעֲשׂוֹת כִּרְצוֹנוֹ. וַאֲפִלּוּ כָּל הַדְּבָרִים, הַכֹּל בְּיַד אִישׁ הַיִּשְׂרְאֵלִי לְהִתְנַהֵג הַכֹּל כִּרְצוֹנוֹ בִּבְחִירָתוֹ, כִּי בְּיַד יִשְׂרָאֵל יֵשׁ בְּחִירָה בְּיָדָם עַל כָּל דָּבָר שֶׁבָּעוֹלָם. כִּי אֵצֶל אֻמּוֹת הָעוֹלָם יֵשׁ דְּבָרִים שֶׁהֵם מֻכְרָחִים בָּהֶם, אֲבָל אֵצֶל אִישׁ הַיִּשְׂרְאֵלִי כָּל דָּבָר שֶׁהוּא עוֹשֶׂה, כְּגוֹן לִנְסֹעַ לְאֵיזֶה מָקוֹם וְכַיּוֹצֵא יֵשׁ בּוֹ עֲבוֹדָה, עַל כֵּן יֵשׁ לוֹ בְּחִירָה עַל הַכֹּל (נד)
The primary delights and pleasures of the Blessed Name are only when we, in this lowly world, magnify and sanctify His Name, Blessed be He, and do His will, Blessed be He. For the Blessed Name has seraphim, holy creatures, wheels, and many upper worlds that serve Him, Blessed be He, yet the primary delight and pleasure of His, as it were, is when the service of this lowly world rises upward (7:4).
Free choice is in the hands of a person to do as they wish. Even all things are in the hands of a Jewish person to conduct everything according to their will through their choice, for Israel has free choice over everything in the world. For among the nations of the world, there are things in which they are compelled, but for a Jewish person, everything they do, such as traveling to a certain place and the like, involves service, therefore they have free choice over everything (54).
## Segment 54
לג. רֶוַח הָעוֹלָם הַזֶּה אֵין לְשַׁעֵר, דְּהַיְנוּ מַה שֶּׁאָדָם יָכוֹל לְהַרְוִיחַ בְּזֶה הָעוֹלָם וְאֵין צָרִיךְ עַל זֶה הוֹצָאוֹת מִשֶּׁלּוֹ [שֶׁקּוֹרִין אוֹס לָאג] רַק מִמַּה שֶּׁהֵכִין לְפָנָיו יִתְבָּרַךְ יָכוֹל לְהַרְחִיב יָדוֹ וּלְהַרְוִיחַ הַרְבֵּה מְאֹד, עַיִן לֹא רָאֲתָה וְכוּ' (נה)
Every person must speak with their fellow with fear of Heaven. But they must have fear of Heaven themselves so that their words are heeded and so that their words endure with their fellow, not passing quickly from their heart. For through fear, their words are heeded, and their words have permanence with their fellow (ibid., 5).
Through charity, one merits fear, and through fear, one merits kindness, and then one can engage in the service of G-d without hindrance from livelihood [see Charity, section 36] (ibid., 9). Through the elders, those of long days in the generation, who lack perfection, through this, the wisdom of nature strengthens, G-d forbid. For a person must, with each additional day of their life, add holiness and understanding each day. For each day that follows must shine more in the service of G-d, and only this is called a true elder of holiness. But when one blemishes their days, G-d forbid, and does not add holiness each day, even though they age, they are not called an elder at all. On the contrary, they are called short of days, and through them, the wisdom of nature, G-d forbid, draws sustenance and strengthens in the world. The rectification for this is charity (ibid.). The primary delights and pleasures of the Blessed Name are only when we, in this lowly world, magnify and sanctify His Name, Blessed be He, and do His will, Blessed be He. For the Blessed Name has seraphim, holy creatures, wheels, and many upper worlds that serve Him, Blessed be He, yet the primary delight and pleasure of His, as it were, is when the service of this lowly world rises upward (7:4).
## Segment 56
לד. טוֹב מְאֹד לְהַשְׁלִיךְ עַצְמוֹ עַל הַשֵּׁם יִתְבָּרַךְ וְלִסְמֹךְ עָלָיו. וּכְשֶׁבָּא הַיּוֹם צְרִיכִין לִמְסֹר כָּל הַתְּנוּעוֹת שֶׁלּוֹ וְשֶׁל בָּנָיו וְשֶׁל הַתְּלוּיִים בּוֹ עַל הַשֵּׁם יִתְבָּרַךְ, שֶׁיִּהְיֶה הַכֹּל כִּרְצוֹנוֹ יִתְבָּרַךְ (שהר"ן ב')
All the days of a person and all the time of the entire world are nothing, for everything passes in the blink of an eye, as is evident to the senses. Nothing remains of all this time except what one seizes of some good in the service of G-d in this world; this will remain enduring forever in the World to Come. But apart from this, everything is vanity and emptiness, for all the time of this entire world, what was and what will be, is utterly null and void compared to a single day, or even a single moment, of the World to Come (ibid., 6).
It is very good to cast oneself upon the Blessed Name and rely on Him. When the day comes, one must surrender all their movements, those of their children, and those dependent on them to the Blessed Name, that everything should be according to His will, Blessed be He (Sefer HaRan 2).
## Segment 58
לה. עִקַּר הַשְּׁלֵמוּת הִיא הַיִּרְאָה וְעִקָּר הוּא יִרְאַת הָעֹנֶשׁ וַאֲפִלּוּ צַדִּיקִים צְרִיכִים יִרְאַת הָעֹנֶשׁ. כִּי עִקַּר הָעֲבוֹדָה בַּתְּחִלָּה הוּא מֵחֲמַת יִרְאַת הָעֹנֶשׁ (שָׁם ה)
When one studies and speaks of some innovation that true tzaddikim have innovated, through this, fear falls upon them (ibid., 13).
Every person must speak with their fellow with fear of Heaven. But they must have fear of Heaven themselves so that their words are heeded and so that their words endure with their fellow, not passing quickly from their heart. For through fear, their words are heeded, and their words have permanence with their fellow (ibid., 5).
## Segment 60
לו. אִי אֶפְשָׁר לִזְכּוֹת לַעֲבוֹדַת ה' כִּי אִם כְּשֶׁיַּתְחִיל בְּכָל פַּעַם מֵחָדָשׁ. וְלִפְעָמִים צְרִיכִין כַּמָּה הַתְחָלוֹת אֲפִלּוּ בְּיוֹם אֶחָד (שָׁם נא)
The primary purpose is only to serve the Blessed Name and to walk in His ways for His sake, Blessed be He, in order to merit knowing Him, Blessed be He, which is His will, Blessed be He. For one who serves for the sake of the World to Come is called “filling the belly,” wanting to fill their belly in the World to Come, even though, in truth, it is certainly far better to serve G-d for the sake of the World to Come than to chase after this world, G-d forbid. Even one who serves G-d for the sake of the World to Come is certainly wiser than one who toils all their days for this world, for this one chooses for themselves the eternal world of life. Nevertheless, the primary purpose in its perfection is only to serve Him, Blessed be He, to merit knowing Him, Blessed be He, which is His will, Blessed be He (37).
It is impossible to merit the service of G-d unless one starts anew each time. Sometimes, several beginnings are needed even in a single day (ibid., 51).
## Segment 62
לז. כָּל מַה שֶּׁאַתָּה רוֹאֶה בָּעוֹלָם, הַכֹּל הוּא בִּשְׁבִיל הַבְּחִירָה, כִּי כָּל הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא רַק בִּשְׁבִיל הַבְּחִירָה (שָׁם ש)
When a person does not sanctify themselves and chases after desires and luxuries, amassing wealth and spending their days to leave an inheritance for their children, this wealth they leave for their children is like one who soils themselves with filth, takes filth, and covers the filth, as explained within, see there. Even one who wants to leave their merit for their children, this too is not the ultimate perfection, and perfect tzaddikim do not choose this at all, but only to fulfill the will of the Blessed One (ibid.).
All the days of a person and all the time of the entire world are nothing, for everything passes in the blink of an eye, as is evident to the senses. Nothing remains of all this time except what one seizes of some good in the service of G-d in this world; this will remain enduring forever in the World to Come.
## Segment 64
לח. יֵשׁ בְּנֵי אָדָם עוֹבְדֵי ה', שֶׁאֵין הַשֵּׁם יִתְבָּרַךְ מַרְאֶה לָהֶם מַה שֶּׁפָּעֲלוּ כָּל יְמֵי חַיֵּיהֶם, רַק אַחַר מוֹתָם בָּעוֹלָם הַבָּא אָז יִרְאוּ מַה שֶּׁפָּעֲלוּ (שָׁם רמד)
Free choice is in the hands of a person to do as they wish. Even all things are in the hands of a Jewish person to conduct everything according to their will through their choice, for Israel has free choice over everything in the world. For among the nations of the world, there are things in which they are compelled, but for a Jewish person, everything they do, such as traveling to a certain place and the like, involves service, therefore they have free choice over everything (54).
There are people who serve G-d, whom the Blessed Name does not show what they have accomplished all the days of their lives, but only after their death, in the World to Come, then they see what they have accomplished (ibid., 244).
## Segment 66
לט. עִקַּר עֲבוֹדַת אִישׁ הַיִּשְׂרְאֵלִי הוּא בַּחֹרֶף, לִזָּהֵר לָקוּם בַּחֲצוֹת. וּבַקַּיִץ בְּעֵת שֶׁהַלַּיְלָה קְצָרָה מְאֹד אָז יִזָּהֵר לַעֲמֹד בַּבֹּקֶר הַשְׁכֵּם כַּעֲלוֹת הַשָּׁחַר. [עַיֵּן חֲצוֹת] (שָׁם שא)
The profit of this world is immeasurable, meaning what a person can gain in this world without needing to expend their own resources [called aus la’ag], but from what the Blessed One has prepared before them, they can extend their hand and gain very much, “an eye has not seen,” and so forth (55).
But apart from this, everything is vanity and emptiness, for all the time of this entire world, what was and what will be, is utterly null and void compared to a single day, or even a single moment, of the World to Come (ibid., 6). When one studies and speaks of some innovation that true tzaddikim have innovated, through this, fear falls upon them (ibid., 13). The primary purpose is only to serve the Blessed Name and to walk in His ways for His sake, Blessed be He, in order to merit knowing Him, Blessed be He, which is His will, Blessed be He. For one who serves for the sake of the World to Come is called “filling the belly,” wanting to fill their belly in the World to Come, even though, in truth, it is certainly far better to serve G-d for the sake of the World to Come than to chase after this world, G-d forbid.
One must break anger with compassion. That is, when one comes to a state of anger, they should not act with any cruelty in their anger. On the contrary, they should strengthen themselves then with great compassion toward the one they wish to be angry at, and sweeten the anger with compassion. Through this, one merits to receive from the tzaddik and to grasp in their mind the ultimate purpose, which is the delight of the World to Come. In everything in the world, they will be able to focus on the ultimate purpose and attain it according to its root, which exists within the soul of the tzaddik (18:2).
Even one who serves G-d for the sake of the World to Come is certainly wiser than one who toils all their days for this world, for this one chooses for themselves the eternal world of life. Nevertheless, the primary purpose in its perfection is only to serve Him, Blessed be He, to merit knowing Him, Blessed be He, which is His will, Blessed be He (37). When a person does not sanctify themselves and chases after desires and luxuries, amassing wealth and spending their days to leave an inheritance for their children, this wealth they leave for their children is like one who soils themselves with filth, takes filth, and covers the filth, as explained within, see there.
Anger and cruelty stem from a lack of understanding. The more understanding increases, the more anger is nullified, and compassion, kindness, and peace increase. Therefore, through engagement in Torah, through which understanding is drawn, anger is nullified, and compassion and peace are drawn (56:6).
Even one who wants to leave their merit for their children, this too is not the ultimate perfection, and perfect tzaddikim do not choose this at all, but only to fulfill the will of the Blessed One (ibid.). Free choice is in the hands of a person to do as they wish. Even all things are in the hands of a Jewish person to conduct everything according to their will through their choice, for Israel has free choice over everything in the world.
Through anger, the great accuser, who is Esau, who is Edom, is aroused. From the upper accuser, accusers and adversaries are aroused and extend toward the angry person, dominating them. For through anger, their wisdom departs, the image of G-d is removed from their face, and they lack a human countenance. Through this, enemies dominate them, for they appear to them like a beast, and they do not fear them (57:6).
For among the nations of the world, there are things in which they are compelled, but for a Jewish person, everything they do, such as traveling to a certain place and the like, involves service, therefore they have free choice over everything (54). The profit of this world is immeasurable, meaning what a person can gain in this world without needing to expend their own resources [called aus la’ag], but from what the Blessed One has prepared before them, they can extend their hand and gain very much, “an eye has not seen,” and so forth (55).
Through eating on Shabbat, anger is subdued and nullified (ibid.).
It is very good to cast oneself upon the Blessed Name and rely on Him. When the day comes, one must surrender all their movements, those of their children, and those dependent on them to the Blessed Name, that everything should be according to His will, Blessed be He (Sefer HaRan 2).
The primary perfection is fear, and the essence is fear of punishment, and even tzaddikim need fear of punishment. For the primary service at the beginning is due to fear of punishment (ibid., 5). It is impossible to merit the service of G-d unless one starts anew each time. Sometimes, several beginnings are needed even in a single day (ibid., 51). Everything you see in the world is for the sake of free choice, for the entire world and its fullness were created only for the sake of free choice (ibid., 300). There are people who serve G-d, whom the Blessed Name does not show what they have accomplished all the days of their lives, but only after their death, in the World to Come, then they see what they have accomplished (ibid., 244). The primary service of a Jewish person is in the winter, to be careful to rise at midnight.
Anger harms livelihood, as mentioned above, and through this, one is distanced from truth. Through this, they are unable to pray, and they are also unable to complete and bring into action what is necessary (66:2, Honor).
In the summer, when the night is very short, then one should be careful to rise early in the morning at the break of dawn [see Midnight] (ibid., 301).
Through the holiness of the Land of Israel, one merits to completely break anger, sadness, and laziness. Therefore, one must greatly beseech the Blessed Name to merit coming to the Land of Israel quickly, for through the holiness of the Land of Israel, one merits the aspect of patience, meaning that they lengthen their patience regarding everything that befalls them, do not become angry, and do not take offense at anyone, even if they acted against them in some way (125).
Every person must diminish their own honor and increase the honor of the Omnipresent, and not chase after honor but flee from it. Then, they merit divine honor, and people do not scrutinize whether their honor is deserved or not. But one who chases after honor does not merit divine honor, and thus, even when they have honor, everyone investigates and inquires after them, asking who this is and what they are that they are given this honor, and they dispute it, saying they are not worthy of this honor (6:1).
The essence of repentance is when one hears their disgrace, remains silent, endures the insults and bloodshed that come upon them, and through this, they diminish the blood in the left chamber and sacrifice their evil inclination. Through this, they merit the aforementioned divine honor (ibid., 2).
Through being careful and guarding the honor of the Blessed Name to be in perfection, considering themselves despised and repugnant in their own eyes, and their honor as nothing compared to the honor of the Blessed Name, through this, they merit illuminating words in the Torah that shine for them toward complete repentance. Through this, they merit to attain the depths of the Torah’s insights (11:2).
The primary honor of the Blessed Name is when those furthest away draw themselves close to the Blessed Name, for then Hashem of the Blessed Holy One is exalted and glorified above and below, and His honor, Blessed be He, is greatly magnified. Therefore, every person must strive greatly to bring those far away closer to the Blessed Name. Also, a person should not say, “How can I draw close to the Blessed Name when I am so far due to the multitude of my evil deeds?” On the contrary, the further one is, the more the honor of the Blessed Name is magnified through them when they strive to repent and draw close to Him, Blessed be He, for this is the primary honor of the Blessed Name, as mentioned above (14:2).
According to the honor one gives to those who fear G-d, so the honor ascends to its root. The main thing is to honor those who fear G-d with a whole heart, and through this, one perfects the blemishes of fear and merits peace (ibid., 6).
A person should not accept authority or leadership unless they have complete faith with no perfection beyond it. Even one who believes in something from the ways of the Amorites, and so forth, even though they believe in the Blessed Name, should not accept leadership. Even if a person thinks they have compassion for the world and therefore desires leadership, in truth, they are chasing after honor and attributing their pursuit to compassion. Through this, they can come to heresy and apostasy, G-d forbid. But from Heaven, they have mercy and do not allow leadership to remain in their hands (18:3).
Through love of the wise, kingship and leadership are established. When a king or leader develops hatred toward the wise, it is certain that from Heaven, they will be brought down from their greatness, for the world cannot endure without wisdom (ibid., 4).
One must be careful to honor an elder who forgot their Torah learning due to circumstances beyond their control. Through the honor given to them, the forgetfulness is nullified, the soul is revealed, meaning the memory of the Torah, and judgments and darkness are nullified, and so forth. Light, kindness, life, and the wisdom of the Torah are drawn into the world (37:5).
One must also be very careful to honor the common people, for some common people have very precious souls. This we see through their Torah; when we see they are people of Torah, it is known they have a precious soul. Therefore, one must be careful to honor them, for through the honor, the Torah within them is further revealed from its concealment. Bodily and material desires, darkness, and foolishness, and so forth, are repelled, and the soul, form, light, wisdom, life, kindness, and memory are elevated, and all judgments are nullified (ibid., 7).
There are leaders called “rabbi” whose learning is from excess and refuse, and certainly they cannot lead even themselves, let alone others. Yet they take greatness for themselves and chase after exaltation to lead the world. Everyone must ensure not to appoint them, not to give them any strength or power, for they themselves are not so culpable, as they have a great evil inclination to lead the world. But those who give them strength and power and rely on them to be called “rabbi” are destined to give an account and reckoning (61:2).
Through appointing an unworthy rabbi, through this, the script of Israel is weakened and lacks strength, and power is given to the script of the nations. Because of this, they decree that our writings have no strength, only theirs, and Israel is forced to learn their script. Through this, they decree to expel the children of Israel from a place of settlement where Israel had already settled, to places where Israel had never been, which is the aspect of expulsion from the Land of Israel. Through this, they cannot give birth to great souls, and through this, the secret of spiritual impregnation is taken from us and given to them, G-d forbid (ibid.).
But when a wise person worthy of ordination is appointed as “rabbi,” through this, they bring illumination and strength to our script, and then all their judicial conduct is through our script. Through this, the air is sanctified in the aspect of the air of the Land of Israel, and through this, all the aforementioned is rectified (ibid.).
When some new honor comes to a person, they must fear greatly, for sometimes the honor comes to them for the sake of their soul’s departure, G-d forbid. Therefore, one must be careful to receive the honor with great holiness solely for the sake of the Blessed Name, and not use the honor for their own needs or personal benefit at all, so that the honor does not harm them, G-d forbid, and take their soul. For the soul is very precious, and one must be careful to guard it greatly. One must pray much to the Blessed Name that the honor does not harm them and that their soul does not depart through this, G-d forbid. For honor is the root of all souls, and when the soul departs, it departs into the honor, which is its root (67:1).
But generally, honor comes for good, for when a new soul comes to a person, it is clothed in honor. Therefore, when one merits to receive the honor properly, they can receive a new soul through the honor that came to them (ibid.).
Through the desire for food, honor is blemished, and then it is in the aspect of hiddenness of the Divine face, and judgments strengthen, G-d forbid. Then, honor falls to the brazen-faced, and the brazen-faced of the generation take all the honor, and all leadership, kingship, dominion, and honor are with idol-worshippers, astrologers, the wicked, and the brazen-faced. Thus, when Israel needs to act with strength for the sake of upholding our holy religion, they must receive the power from them. But when one breaks the desire for food, they elevate the honor of holiness, and then there is no authority, appointment, or honor for the brazen-faced. Then, it is in the aspect of the lifting of the face, which is the nullification of judgments (ibid., 3).
# כַּעַס
URL: https://ajew.org/reader-plain/likutay-eitzos/1/25/
# כַּעַס
כַּעַס
Source: https://ajew.org/reader/likutay-eitzos/1/25
## Segment 1
צָרִיךְ לְשַׁבֵּר אֶת הַכַּעַס בְּרַחֲמָנוּת. הַיְנוּ כְּשֶׁבָּא לִכְלַל כַּעַס, לֹא יִפְעַל בְּכַעֲסוֹ שׁוּם אַכְזָרִיּוּת. רַק אַדְּרַבָּא, יִתְגַּבֵּר אָז בְּרַחֲמָנוּת גָּדוֹל עַל זֶה שֶׁרוֹצֶה לִכְעֹס, וְיַמְתִּיק הַכַּעַס בְּרַחֲמָנוּת. וְעַל־יְדֵי זֶה זוֹכִין לְקַבֵּל מֵהַצַּדִּיק וְלִתְפֹּס בְּמַחֲשַׁבְתּוֹ אֶת הַתַּכְלִית שֶׁהוּא שַׁעֲשׁוּעַ עוֹלָם הַבָּא. וּבְכָל דָּבָר שֶׁבָּעוֹלָם יוּכַל לְהִסְתַּכֵּל עַל הַתַּכְלִית הָאַחֲרוֹן וּלְהַשִּׂיגוֹ כְּפִי שָׁרְשׁוֹ, שֶׁיֵּשׁ לוֹ בְּתוֹךְ נִשְׁמַת הַצַּדִּיק (יח, ב)
One must break anger with compassion. That is, when one comes to a state of anger, they should not act with any cruelty in their anger. On the contrary, they should strengthen themselves then with great compassion toward the one they wish to be angry at, and sweeten the anger with compassion. Through this, one merits to receive from the tzaddik and to grasp in their mind the ultimate purpose, which is the delight of the World to Come. In everything in the world, they will be able to focus on the ultimate purpose and attain it according to its root, which exists within the soul of the tzaddik (18:2).
## Segment 2
עַל־יְדֵי בִּטּוּל הַכַּעַס בְּרַחֲמָנוּת כַּנַּ"ל, עַל־יְדֵי זֶה מְקַבְּלִים הַצַּדִּיקֵי אֱמֶת הַכָּבוֹד וְהַגְּדֻלָּה וַאֲזַי זוֹכִין לְמַנְהִיג אֲמִתִּי, שֶׁיְּרַחֵם עַל הָעוֹלָם לְנַהֲגָם כָּרָאוּי לְהָבִיא כָּל אֶחָד אֶל הַתַּכְלִית הָאַחֲרוֹן (שָׁם)
Through nullifying anger with compassion, as mentioned above, through this, true tzaddikim receive honor and greatness, and then one merits a true leader who will have compassion on the world, guiding them properly to bring each one to the ultimate purpose (ibid.). Anger and cruelty stem from a lack of understanding.
## Segment 3
כַּעַס וְאַכְזָרִיּוּת הוּא מֵחֶסְרוֹן הַדַּעַת. וְכָל מַה שֶּׁמִּתְרַבֶּה הַדַּעַת נִתְבַּטֵּל הַכַּעַס וּמִתְרַבֶּה הָרַחֲמָנוּת וְהַחֶסֶד וְהַשָּׁלוֹם. עַל־כֵּן עַל־יְדֵי עֵסֶק הַתּוֹרָה שֶׁעַל־יְדֵי זֶה נִמְשָׁךְ דַּעַת, עַל יְדֵי זֶה מִתְבַּטֵּל הַכַּעַס וְנִמְשָׁךְ רַחְמָנוּת וְשָׁלוֹם (נו, ו')
The more understanding increases, the more anger is nullified, and compassion, kindness, and peace increase. Therefore, through engagement in Torah, through which understanding is drawn, anger is nullified, and compassion and peace are drawn (56:6). Likewise, immersions in a mikveh nullify anger, for through mikveh immersions, understanding is drawn (ibid., 7).
## Segment 4
וְכֵן טְבִילוֹת מִקְוֶה מְבַטֵּל הַכַּעַס, כִּי עַל־יְדֵי טְבִילוֹת מִקְוֶה נִמְשָׁךְ דַּעַת (שָׁם ז)
Through anger, the great accuser, who is Esau, who is Edom, is aroused. From the upper accuser, accusers and adversaries are aroused and extend toward the angry person, dominating them.
## Segment 5
עַל־יְדֵי הַכַּעַס נִתְעוֹרֵר הַמְקַטְרֵג הַגָּדוֹל שֶׁהוּא עֵשָׂו הוּא אֱדוֹם. וּמִן הַמְקַטְרֵג הָעֶלְיוֹן נִתְעוֹרְרִים וְנִשְׁתַּלְשְׁלִים מְקַטְרְגִים וְצָרִים עַל אָדָם הַכּוֹעֵס וְשׁוֹלְטִים עָלָיו. כִּי עַל־יְדֵי הַכַּעַס חָכְמָתוֹ מִסְתַּלֶּקֶת וְצֶלֶם אֱלֹקִים סָר מֵעַל פָּנָיו וְאֵין לוֹ פְּנֵי אָדָם, וְעַל יְדֵי זֶה שׁוֹלְטִים בּוֹ הַשּׂנְאִים, כִּי נִדְמֶה לָהֶם כִּבְהֵמָה וְאֵינָם יְרֵאִים מִלְּפָנָיו (נז. ו)
For through anger, their wisdom departs, the image of G-d is removed from their face, and they lack a human countenance. Through this, enemies dominate them, for they appear to them like a beast, and they do not fear them (57:6). The rectification for anger is fasting, and this is the primary virtue of fasting. Therefore, on the day of fasting, the adversary provokes a person and brings them anger to ruin the fast. Thus, one needs extra vigilance to guard themselves greatly from the fire of anger on the day of fasting, for the primary virtue of fasting is that it subdues anger (ibid.).
## Segment 6
תִּקּוּן לְכַעַס הוּא תַּעֲנִית וְזֶה עִקַּר מַעֲלַת הַתַּעֲנִית, עַל־כֵּן בְּיוֹם הַתַּעֲנִית מִתְגָּרֶה הַבַּעַל דָּבָר בָּאָדָם וּמַזְמִין לוֹ כַּעַס כְּדֵי לְקַלְקֵל אֶת הַתַּעֲנִית. עַל־כֵּן צָרִיךְ שְׁמִירָה יְתֵרָה לָזֶה לִשְׁמֹר אֶת עַצְמוֹ מְאֹד מֵאֵשׁ שֶׁל הַכַּעַס בְּיּוֹם הַתַּעֲנִית, כִּי עִקַּר מַעֲלַת הַתַּעֲנִית הוּא מַה שֶּׁמַּכְנִיעַ אֶת הַכַּעַס (שָׁם)
Through eating on Shabbat, anger is subdued and nullified (ibid.). Anger harms wealth, and when the evil inclination incites a person to become angry, they should know that at that moment, some amount of wealth is being bestowed upon them from above, and the inclination seeks to ruin this bestowal of wealth (59:5). Through the spoiling of the abundance of wealth caused by anger, through this, one’s reputation and soul are blemished.
## Segment 8
עַל־יְדֵי אֲכִילַת שַׁבָּת נִכְנָע וְנִתְבַּטֵּל הַכַּעַס (שָׁם) כַּעַס מַזִּיק לַעֲשִׁירוּת, וּכְשֶׁהַיֵּצֶר מֵסִית לְאָדָם שֶׁיִּכְעַס, יֵדַע שֶׁבְּזֹאת הַשָּׁעָה יַשְׁפִּיעוּ לוֹ מִלְּמַעְלָה אֵיזֶה סַךְ מָמוֹן וְהַיֵּצֶר רוֹצֶה לְקַלְקֵל זֹאת הַהַשְׁפָּעָה שֶׁל הָעֲשִׁירוּת (נט, ה)
But when one guards themselves from anger, and when they come to some anger, they overcome their inclination, lengthen their patience, and subdue their anger, through this, they merit wealth.
Through this, they enhance their reputation and soul, merit a good name, and all souls desire to be included in their soul. They merit to bring many souls close to the Blessed Name, which is the primary honor of the Blessed Name (ibid.).
## Segment 9
עַל־יְדֵי קִלְקוּל הַשֶּׁפַע שֶׁל הָעֲשִׁירוּת שֶׁבָּא עַל־יְדֵי הַכַּעַס, עַל־יְדֵי זֶה נִפְגָּם שְׁמוֹ וְנַפְשׁוֹ. אֲבָל כְּשֶׁשּׁוֹמֵר אֶת עַצְמוֹ מִכַּעַס וּכְשֶׁבָּא לְאֵיזֶה כַּעַס הוּא מִתְגַּבֵּר עַל יִצְרוֹ וּמַאֲרִיךְ אַפּוֹ וְכוֹבֵשׁ כַּעֲסוֹ, עַל־יְדֵי זֶה זוֹכֶה לַעֲשִׁירוּת וְעַל־יְדֵי זֶה מַגְדִּיל שְׁמוֹ וְנַפְשׁוֹ וְזוֹכֶה לְשֵׁם טוֹב, וְכָל הַנְּפָשׁוֹת תְּאֵבִים לְהִכָּלֵל בְּנַפְשׁוֹ, וְזוֹכֶה לְקָרֵב נְפָשׁוֹת הַרְבֵּה לַשֵּׁם יִתְבָּרַךְ שֶׁזֶּה עִקַּר כְּבוֹד הַשֵּׁם יִתְבָּרַךְ (שָׁם)
Anger harms livelihood, as mentioned above, and through this, one is distanced from truth. Through this, they are unable to pray, and they are also unable to complete and bring into action what is necessary (66:2, Honor). When one strengthens themselves and breaks anger, through this, the aspect of the spirit of the Messiah is formed and drawn. It is considered as if through them, the entire world and its fullness were formed and created. They merit livelihood, to pray to G-d alone without ulterior motives for the sake of people, G-d forbid, and to bring into action all the commandments and all matters of holiness that need to be done (ibid., 3).
## Segment 10
כַּעַס מַזִּיק לַפַּרְנָסָה כַּנַּ"ל, וְעַל־יְדֵי זֶה הוּא רָחוֹק מֵאֱמֶת וְעַל־יְדֵי זֶה אֵינוֹ יָכוֹל לְהִתְפַּלֵּל, גַּם אֵינוֹ יָכוֹל לִגְמֹר וּלְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל מַה שֶּׁצָּרִיךְ (סו, ב') כָּבוֹד
Through the holiness of the Land of Israel, one merits to completely break anger, sadness, and laziness.
## Segment 13
כָּבוֹד כְּשֶׁמִּתְגַּבֵּר וּמְשַׁבֵּר הַכַּעַס, עַל־יְדֵי זֶה נַעֲשֶׂה וְנִמְשָׁךְ בְּחִינַת רוּחוֹ שֶׁל מֵשִׂיחַ, וְנֶחֱשָׁב כְּאִלּוּ עַל יָדוֹ נִתְהַוָּה וְנִבְרָא כָּל הָעוֹלָם וּמְלוֹאוֹ. וְזוֹכֶה לְפַרְנָסָה וּלְהִתְפַּלֵּל לַה' לְבַדּוֹ בְּלִי פְּנִיוֹת בִּשְׁבִיל בְּנֵי אָדָם חַס וְשָׁלוֹם, וְזוֹכֶה לְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל כָּל הַמִּצְווֹת וְכָל הַדְּבָרִים שֶׁבַּקְּדֻשָּׁה שֶׁצָּרִיךְ לַעֲשׂוֹת (שָׁם ג')
The rectification for anger is fasting, and this is the primary virtue of fasting. Therefore, on the day of fasting, the adversary provokes a person and brings them anger to ruin the fast. Thus, one needs extra vigilance to guard themselves greatly from the fire of anger on the day of fasting, for the primary virtue of fasting is that it subdues anger (ibid.).
When one strengthens themselves and breaks anger, through this, the aspect of the spirit of the Messiah is formed and drawn. It is considered as if through them, the entire world and its fullness were formed and created. They merit livelihood, to pray to G-d alone without ulterior motives for the sake of people, G-d forbid, and to bring into action all the commandments and all matters of holiness that need to be done (ibid., 3).
## Segment 15
יב. יא. עַל־יְדֵי קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל זוֹכִין לְשַׁבֵּר בִּשְׁלֵמוּת הַכַּעַס וְהָעַצְבוּת וְהָעַצְלוּת. עַל־כֵּן צְרִיכִין לְבַקֵּשׁ מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁיִּזְכֶּה לָבוֹא לְאֶרֶץ יִשְׂרָאֵל מְהֵרָה, כִּי עַל־יְדֵי קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל זוֹכִין לִבְחִינַת אֲרִיכַת אַפַּיִם, דְּהַיְנוּ שֶׁיַּאֲרִיךְ אַפּוֹ עַל כָּל מַה שֶּׁעוֹבֵר עָלָיו וְלֹא יִכְעַס וְלֹא יַקְפִּיד עַל שׁוּם אָדָם, אֲפִלּוּ אִם עָשָׂה כְּנֶגְדּוֹ מַה שֶּׁעָשָׂה (קנה)
כַּעַס מַזִּיק לַעֲשִׁירוּת, וּכְשֶׁהַיֵּצֶר מֵסִית לְאָדָם שֶׁיִּכְעַס, יֵדַע שֶׁבְּזֹאת הַשָּׁעָה יַשְׁפִּיעוּ לוֹ מִלְּמַעְלָה אֵיזֶה סַךְ מָמוֹן וְהַיֵּצֶר רוֹצֶה לְקַלְקֵל זֹאת הַהַשְׁפָּעָה שֶׁל הָעֲשִׁירוּת (נט, ה
עַל־יְדֵי אֲכִילַת שַׁבָּת נִכְנָע וְנִתְבַּטֵּל הַכַּעַס (שָׁם
Through the holiness of the Land of Israel, one merits to completely break anger, sadness, and laziness. Therefore, one must greatly beseech the Blessed Name to merit coming to the Land of Israel quickly, for through the holiness of the Land of Israel, one merits the aspect of patience, meaning that they lengthen their patience regarding everything that befalls them, do not become angry, and do not take offense at anyone, even if they acted against them in some way (125).
Therefore, one must greatly beseech the Blessed Name to merit coming to the Land of Israel quickly, for through the holiness of the Land of Israel, one merits the aspect of patience, meaning that they lengthen their patience regarding everything that befalls them, do not become angry, and do not take offense at anyone, even if they acted against them in some way (125).
The essence of repentance is when one hears their disgrace, remains silent, endures the insults and bloodshed that come upon them, and through this, they diminish the blood in the left chamber and sacrifice their evil inclination. Through this, they merit the aforementioned divine honor (ibid., 2).
Through being careful and guarding the honor of the Blessed Name to be in perfection, considering themselves despised and repugnant in their own eyes, and their honor as nothing compared to the honor of the Blessed Name, through this, they merit illuminating words in the Torah that shine for them toward complete repentance. Through this, they merit to attain the depths of the Torah’s insights (11:2).
# כָּבוֹד
URL: https://ajew.org/reader-plain/likutay-eitzos/1/26/
# כָּבוֹד
כָּבוֹד
Source: https://ajew.org/reader/likutay-eitzos/1/26
## Segment 1
צָרִיךְ כָּל אָדָם לְמַעֵט בִּכְבוֹד עַצְמוֹ וּלְהַרְבּוֹת בִּכְבוֹד הַמָּקוֹם, וְלֹא יִהְיֶה רוֹדֵף אַחַר הַכָּבוֹד רַק יִבְרַח מִן הַכָּבוֹד, וַאֲזַי הוּא זוֹכֶה לְכָבוֹד אֱלֹקִי, וְאָז אֵין בְּנֵי אָדָם חוֹקְרִים עַל כְּבוֹדוֹ אִם הוּא רָאוּי אִם לָאו. אֲבָל מִי שֶׁרוֹדֵף אַחַר הַכָּבוֹד אֵינוֹ זוֹכֶה לְכָבוֹד אֱלֹקִי, וְעַל־כֵּן אֲפִלּוּ כְּשֶׁיֵּשׁ לוֹ כָּבוֹד, הַכֹּל חוֹקְרִים וְדוֹרְשִׁים אַחֲרָיו וְשׁוֹאֲלִים מִי הוּא זֶה וְאֵיזֶה הוּא שֶׁחוֹלְקִים לוֹ כָּבוֹד הַזֶּה, וְחוֹלְקִים עָלָיו שֶׁאוֹמְרִים, שֶׁאֵינוֹ רָאוּי לַכָּבוֹד הַזֶּה (ו. א)
Every person must diminish their own honor and increase the honor of the Omnipresent, and not chase after honor but flee from it. Then, they merit divine honor, and people do not scrutinize whether their honor is deserved or not. But one who chases after honor does not merit divine honor, and thus, even when they have honor, everyone investigates and inquires after them, asking who this is and what they are that they are given this honor, and they dispute it, saying they are not worthy of this honor (6:1). The essence of repentance is when one hears their disgrace, remains silent, endures the insults and bloodshed that come upon them, and through this, they diminish the blood in the left chamber and sacrifice their evil inclination.
## Segment 2
עִקַּר הַתְּשׁוּבָה - כְּשֶׁיִּשְׁמַע בִּזְיוֹנוֹ יִדֹּם וְיִשְׁתֹּק וְיִסְבֹּל בִּזְיוֹנוֹת וּשְׁפִיכוּת־דָּמִים הַבָּאִים עָלָיו, וּבָזֶה הוּא מְמַעֵט הַדָּם שֶׁבֶּחָלָל הַשְּׂמָאלִי וְזוֹבֵחַ יִצְרוֹ הָרָע, וְעַל־יְדֵי זֶה זוֹכֶה לְכָבוֹד אֱלֹקִי הַנַּ"ל (שָׁם ב')
Through this, they merit the aforementioned divine honor (ibid., 2). Through being careful and guarding the honor of the Blessed Name to be in perfection, considering themselves despised and repugnant in their own eyes, and their honor as nothing compared to the honor of the Blessed Name, through this, they merit illuminating words in the Torah that shine for them toward complete repentance.
## Segment 3
עַל־יְדֵי שֶׁהוּא נִזְהָר וְשׁוֹמֵר כְּבוֹד הַשֵּׁם יִתְבָּרַךְ שֶׁיִּהְיֶה בִּשְׁלֵמוּת, שֶׁהוּא נִבְזֶה בְּעֵינָיו נִמְאָס, וּכְבוֹדוֹ לְאַיִן נֶגֶד כְּבוֹד הַשֵּׁם יִתְבָּרַךְ, עַל־יְדֵי זֶה זוֹכֶה לְדִבּוּרִים הַמְּאִירִים בַּתּוֹרָה שֶׁהֵם מְאִירִים לוֹ לִתְשׁוּבָה שְׁלֵמָה, וְעַל־יְדֵי זֶה זוֹכֶה לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעָמְקָהּ (יא, ב)
Through this, they merit to attain the depths of the Torah’s insights (11:2). The primary honor of the Blessed Name is when those furthest away draw themselves close to the Blessed Name, for then Hashem of the Blessed Holy One is exalted and glorified above and below, and His honor, Blessed be He, is greatly magnified. Therefore, every person must strive greatly to bring those far away closer to the Blessed Name.
## Segment 4
עִקַּר כְּבוֹד הַשֵּׁם יִתְבָּרַךְ הוּא כְּשֶׁהָרְחוֹקִים בְּיוֹתֵר מְקָרְבִין אֶת עַצְמָן לַשֵּׁם יִתְבָּרַךְ, כִּי אָז אִסְתַּלַּק וְאִתְיַקַּר שְׁמָא דְּקֻדְשָׁא בְּרִיךְ הוּא עֵלָּא וְתַתָּא וְנִתְגַּדֵּל כְּבוֹדוֹ יִתְבָּרַךְ מְאֹד. עַל־כֵּן צָרִיךְ כָּל אָדָם לְהִשְׁתַּדֵּל מְאֹד לְקָרֵב הָרְחוֹקִים לַשֵּׁם יִתְבָּרַךְ. גַּם אֵין לָאָדָם לוֹמַר, אֵיךְ אֲנִי יָכוֹל לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ וַאֲנִי רָחוֹק כָּל כָּךְ עַל־יְדֵי רִבּוּי מַעֲשַׂי הָרָעִים, כִּי אַדְּרַבָּא, כָּל מַה שֶּׁהוּא רָחוֹק בְּיוֹתֵר, יִתְגַּדֵּל עַל יָדוֹ כְּבוֹד הַשֵּׁם יִתְבָּרַךְ בְּיוֹתֵר כְּשֶׁיִּשְׁתַּדֵּל לָשׁוּב וּלְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ, כִּי זֶה עִקַּר כְּבוֹדוֹ יִתְבָּרַךְ כַּנִּזְכָּר לְעֵיל (יד, ב)
Also, a person should not say, “How can I draw close to the Blessed Name when I am so far due to the multitude of my evil deeds?” On the contrary, the further one is, the more the honor of the Blessed Name is magnified through them when they strive to repent and draw close to Him, Blessed be He, for this is the primary honor of the Blessed Name, as mentioned above (14:2). According to the honor one gives to those who fear G-d, so the honor ascends to its root. The main thing is to honor those who fear G-d with a whole heart, and through this, one perfects the blemishes of fear and merits peace (ibid., 6). A person should not accept authority or leadership unless they have complete faith with no perfection beyond it. Even one who believes in something from the ways of the Amorites, and so forth, even though they believe in the Blessed Name, should not accept leadership.
## Segment 5
לְפִי הַכָּבוֹד שֶׁמְּכַבֵּד אֶת יִרְאֵי ה', כֵּן עוֹלֶה הַכָּבוֹד לְשָׁרְשׁוֹ. וְעִקַּר הַדָּבָר שֶׁיְּכַבֵּד יִרְאֵי ה' בְּלֵב שָׁלֵם, וְעַל־יְדֵי זֶה מַשְׁלִים פְּגָמֵי הַיִּרְאָה וְזוֹכֶה לְשָׁלוֹם (שָׁם ו')
Even if a person thinks they have compassion for the world and therefore desires leadership, in truth, they are chasing after honor and attributing their pursuit to compassion. Through this, they can come to heresy and apostasy, G-d forbid.
## Segment 6
אֵין לְאָדָם לְקַבֵּל שְׂרָרָה וּמַנְהִיגוּת כִּי אִם כְּשֶׁיֵּשׁ לוֹ אֱמוּנָה שְׁלֵמָה שֶׁאֵין שְׁלֵמוּת אַחֲרָיו. וַאֲפִלּוּ מִי שֶׁהוּא מַאֲמִין בְּאֵיזֶהוּ דָּבָר שֶׁהוּא מִדַּרְכֵי הָאֱמוֹרִי וְכוּ' אַף עַל פִּי שֶׁהוּא מַאֲמִין בַּשֵּׁם יִתְבָּרַךְ, אֵין לוֹ לְקַבֵּל הַמַּנְהִיגוּת. וְאַף שֶׁהָאָדָם חוֹשֵׁב בְּעַצְמוֹ שֶׁיֵּשׁ לוֹ רַחֲמָנוּת עַל הָעוֹלָם וְעַל־כֵּן רוֹצֶה בְּהַנְהָגָתוֹ, בֶּאֱמֶת הוּא רוֹדֵף אַחַר הַכָּבוֹד וְתוֹלֶה רְדִיפָתוֹ בְּרַחֲמָנוּת, וְעַל־יְדֵי זֶה יְכוֹלִין לָבוֹא לְמִינוּת וְאֶפִּיקוֹרְסוּת חַס וְשָׁלוֹם. אֲבָל מִן הַשָּׁמַיִם מְרַחֲמִין וְאֵין מַנִּיחִין הַמַּנְהִיגוּת בְּיָדָם (יח, ג')
But from Heaven, they have mercy and do not allow leadership to remain in their hands (18:3). Through love of the wise, kingship and leadership are established. When a king or leader develops hatred toward the wise, it is certain that from Heaven, they will be brought down from their greatness, for the world cannot endure without wisdom (ibid., 4). One must be careful to honor an elder who forgot their Torah learning due to circumstances beyond their control. Through the honor given to them, the forgetfulness is nullified, the soul is revealed, meaning the memory of the Torah, and judgments and darkness are nullified, and so forth. Light, kindness, life, and the wisdom of the Torah are drawn into the world (37:5).
## Segment 7
עַל־יְדֵי אַהֲבַת הַחֲכָמִים תִּכּוֹן הַמַּלְכוּת וְהַמַּנְהִיגוּת. וּכְשֶׁבָּא לְמֶלֶךְ אוֹ מַנְהִיג אֵיזֶהוּ שִׂנְאָה עַל הַחֲכָמִים, יָדוּעַ לֶהֱוֵי לֵיהּ שֶׁמִּן הַשָּׁמַיִם יוֹרִידוּהוּ מִגְּדֻלָּתוֹ, כִּי אֵין קִיּוּם לָעוֹלָם בְּלֹא הַחָכְמָה (שם ד)
One must also be very careful to honor the common people, for some common people have very precious souls. This we see through their Torah; when we see they are people of Torah, it is known they have a precious soul. Therefore, one must be careful to honor them, for through the honor, the Torah within them is further revealed from its concealment.
## Segment 8
צְרִיכִין לִזָּהֵר בְּזָקֵן שֶׁשָּׁכַח תַּלְמוּדוֹ מֵחֲמַת אָנְסוֹ לְכַבְּדוֹ. וְעַל־יְדֵי הַכָּבוֹד שֶׁנּוֹתְנִין לוֹ מְבַטְּלִין מִמֶּנּוּ הַשִּׁכְחָה וְנִתְגַּלֶּה הַנֶּפֶשׁ, הַיְנוּ זִכְרוֹן הַתּוֹרָה וְנִתְבַּטְּלִין הַדִּינִים וְהַחַשְׁכוּת וְכוּ' וְנִמְשָׁךְ אוֹר וַחֲסָדִים וְחַיִּים וְחָכְמַת הַתּוֹרָה בָּעוֹלָם (לז, ה)
Bodily and material desires, darkness, and foolishness, and so forth, are repelled, and the soul, form, light, wisdom, life, kindness, and memory are elevated, and all judgments are nullified (ibid., 7). There are leaders called “rabbi” whose learning is from excess and refuse, and certainly they cannot lead even themselves, let alone others. Yet they take greatness for themselves and chase after exaltation to lead the world.
## Segment 9
גַּם צְרִיכִין לִזָּהֵר מְאֹד בִּבְנֵי עַם הָאָרֶץ לְכַבְּדָם, כִּי יֵשׁ בְּנֵי עַם הָאָרֶץ שֶׁיֵּשׁ לָהֶם נְפָשׁוֹת יְקָרוֹת מְאֹד מְאֹד, וְזֶה אָנוּ רוֹאִין עַל־יְדֵי תּוֹרָתָם; כְּשֶׁאָנוּ רוֹאִים שֶׁהֵם בְּנֵי תּוֹרָה בְּיָדוּעַ שֶׁיֵּשׁ לָהֶם נֶפֶשׁ יְקָרָה עַל־כֵּן צְרִיכִין לִזָּהֵר לְכַבְּדָם, כִּי עַל יְדֵי הַכָּבוֹד יִתְגַּלֶּה בְּיוֹתֵר הַתּוֹרָה שֶׁבָּהֶם מֵהִתְעַלְּמוּתָהּ, וְיִהְיֶה נִדְחֶה תַּאֲווֹת הַגּוּף וְהַחֹמֶר וְהַחֹשֶׁךְ וְהַסִּכְלוּת וְכוּ' וְתִתְעַלֶּה הַנֶּפֶשׁ וְהַצּוּרָה וְהָאוֹר וְהַחָכְמָה וְהַחַיִּים וְהַחֶסֶד וְהַזִּכָּרוֹן וְיִתְבַּטְּלוּ כָּל הַדִּינִים (שם, ז)
Everyone must ensure not to appoint them, not to give them any strength or power, for they themselves are not so culpable, as they have a great evil inclination to lead the world. But those who give them strength and power and rely on them to be called “rabbi” are destined to give an account and reckoning (61:2). Through appointing an unworthy rabbi, through this, the script of Israel is weakened and lacks strength, and power is given to the script of the nations. Because of this, they decree that our writings have no strength, only theirs, and Israel is forced to learn their script. Through this, they decree to expel the children of Israel from a place of settlement where Israel had already settled, to places where Israel had never been, which is the aspect of expulsion from the Land of Israel.
## Segment 10
יֵשׁ מַנְהִיגִים שֶׁנִּקְרָאִים בְּשֵׁם רַבִּי, שֶׁלִּמּוּדָם מִמּוֹתָרוֹת וּפְסֹלֶת, וּבְוַדַּאי אֵינָם יְכוֹלִין לְהַנְהִיג אֲפִלּוּ אֶת עַצְמָן מִכָּל שֶׁכֵּן אֲחֵרִים וְאַף עַל פִּי כֵן הֵם נוֹטְלִים גְּדֻלָּה לְעַצְמָן וְרוֹדְפִים אַחַר הִתְנַשְּׂאוּת לְהַנְהִיג הָעוֹלָם. צָרִיךְ כָּל אֶחָד לִרְאוֹת, שֶׁלֹּא לְהַסְמִיךְ אוֹתָם, שֶׁלֹּא לִתֵּן לָהֶם שׁוּם תֹּקֶף וָעֹז, כִּי הֵם עַצְמָן אֵינָם חַיָּבִים כָּל כָּךְ, כִּי יֵשׁ לָהֶם יֵצֶר הָרָע גָּדוֹל לְהַנְהִיג הָעוֹלָם. אַךְ אֵלּוּ הַנּוֹתְנִים לָהֶם תֹּקֶף וָעֹז וְנִסְמָכִים עַל יָדָם שֶׁיִּהְיוּ נִקְרָאִים בְּשֵׁם רַבִּי, הֵם עֲתִידִים לִתֵּן דִּין וְחֶשְׁבּוֹן (סא, ב)
Through this, they cannot give birth to great souls, and through this, the secret of spiritual impregnation is taken from us and given to them, G-d forbid (ibid.). But when a wise person worthy of ordination is appointed as “rabbi,” through this, they bring illumination and strength to our script, and then all their judicial conduct is through our script. Through this, the air is sanctified in the aspect of the air of the Land of Israel, and through this, all the aforementioned is rectified (ibid.). When some new honor comes to a person, they must fear greatly, for sometimes the honor comes to them for the sake of their soul’s departure, G-d forbid.
## Segment 12
יא. עַל־יְדֵי שֶׁמַּסְמִיכִין רַבִּי, שֶׁאֵינוֹ הָגוּן, עַל־יְדֵי זֶה נֶחֱלָשׁ כְּתַב יִשְׂרָאֵל וְאֵין לוֹ תֹּקֶף, וְנוֹתְנִים כֹּחַ בִּכְתַב יָדָם שֶׁל הָאֻמּוֹת, וּמֵחֲמַת זֶה הֵם גּוֹזְרִים שֶׁלֹּא יִהְיֶה תֹּקֶף לַכְּתָבִים שֶׁלָּנוּ כִּי אִם לַכְּתָבִים שֶׁלָּהֶם, וְיִשְׂרָאֵל יִהְיוּ מֻכְרָחִין לִלְמֹד הַכְּתָב שֶׁלָּהֶם, וְעַל־יְדֵי זֶה גּוֹזְרִין לְגָרֵשׁ בְּנֵי יִשְׂרָאֵל מִמְּקוֹם הַיִּשּׁוּב, שֶׁנִּתְיַשְּׁבוּ שָׁם יִשְׂרָאֵל מִכְּבָר, אֶל מְקוֹמוֹת שֶׁלֹּא הָיוּ שָׁם יִשְׂרָאֵל מֵעוֹלָם שֶׁזֶּהוּ בְּחִינַת גֵּרוּשׁ מֵאֶרֶץ יִשְׂרָאֵל. וְעַל־יְדֵי זֶה אֵין יְכוֹלִין לְהוֹלִיד נְשָׁמוֹת גְּדוֹלוֹת. וְעַל־יְדֵי זֶה נִלְקָח סוֹד הָעִבּוּר מֵאִתָּנוּ וְנִמְסָר לָהֶם חַס וְשָׁלוֹם (שָׁם)
A person should not accept authority or leadership unless they have complete faith with no perfection beyond it. Even one who believes in something from the ways of the Amorites, and so forth, even though they believe in the Blessed Name, should not accept leadership. Even if a person thinks they have compassion for the world and therefore desires leadership, in truth, they are chasing after honor and attributing their pursuit to compassion. Through this, they can come to heresy and apostasy, G-d forbid. But from Heaven, they have mercy and do not allow leadership to remain in their hands (18:3).
Through appointing an unworthy rabbi, through this, the script of Israel is weakened and lacks strength, and power is given to the script of the nations. Because of this, they decree that our writings have no strength, only theirs, and Israel is forced to learn their script. Through this, they decree to expel the children of Israel from a place of settlement where Israel had already settled, to places where Israel had never been, which is the aspect of expulsion from the Land of Israel. Through this, they cannot give birth to great souls, and through this, the secret of spiritual impregnation is taken from us and given to them, G-d forbid (ibid.).
## Segment 14
יב. אֲבָל כְּשֶׁהֶחָכָם הָרָאוּי לִסְמִיכָה נִסְמָךְ בְּשֵׁם רַבִּי, עַל־יְדֵי זֶה מֵבִיא הֶאָרָה וָכֹחַ בִּכְתַב יָדֵנוּ, וְאָז גַּם כָּל מִשְׁפְּטֵי הַנְהָגוֹת שֶׁלָּהֶם כֻּלָּם עַל־יְדֵי כְּתַב יָדֵנוּ, וְעַל־יְדֵי זֶה נִתְקַדֵּשׁ הָאֲוִיר בִּבְחִינַת אֲוִירָא דְּאֶרֶץ יִשְׂרָאֵל. וְעַל־יְדֵי זֶה נִתְתַּקֵּן כָּל הַנַּ"ל (שָׁם)
Through love of the wise, kingship and leadership are established. When a king or leader develops hatred toward the wise, it is certain that from Heaven, they will be brought down from their greatness, for the world cannot endure without wisdom (ibid., 4).
Therefore, one must be careful to receive the honor with great holiness solely for the sake of the Blessed Name, and not use the honor for their own needs or personal benefit at all, so that the honor does not harm them, G-d forbid, and take their soul. For the soul is very precious, and one must be careful to guard it greatly. One must pray much to the Blessed Name that the honor does not harm them and that their soul does not depart through this, G-d forbid. For honor is the root of all souls, and when the soul departs, it departs into the honor, which is its root (67:1). But generally, honor comes for good, for when a new soul comes to a person, it is clothed in honor. Therefore, when one merits to receive the honor properly, they can receive a new soul through the honor that came to them (ibid.).
## Segment 16
יג. כְּשֶׁבָּא אֵיזֶהוּ כָּבוֹד חָדָשׁ לְהָאָדָם צָרִיךְ לְהִתְיָרֵא מְאֹד, כִּי לִפְעָמִים בָּא לוֹ הַכָּבוֹד בִּשְׁבִיל הִסְתַּלְּקוּת נַפְשׁוֹ חַס וְשָׁלוֹם. עַל־כֵּן צָרִיךְ לִזָּהֵר לְקַבֵּל הַכָּבוֹד בִּקְדֻשָּׁה גְּדוֹלָה בִּשְׁבִיל הַשֵּׁם יִתְבָּרַךְ לְבַד, וְלִבְלִי לְהִשְׁתַּמֵּשׁ עִם הַכָּבוֹד לְצָרְכּוֹ וְלַהֲנָאַת עַצְמוֹ כְּלָל, כְּדֵי שֶׁלֹּא יַזִּיק לוֹ הַכָּבוֹד חַס וְשָׁלוֹם, שֶׁלֹּא יִקַּח אֶת נַפְשׁוֹ. כִּי הַנֶּפֶשׁ יְקָרָה מְאֹד וּצְרִיכִין לִזָּהֵר בָּהּ לְשָׁמְרָהּ מְאֹד. וּצְרִיכִין לְהִתְפַּלֵּל הַרְבֵּה לַשֵּׁם יִתְבָּרַךְ, שֶׁלֹּא יַזִּיק לוֹ הַכָּבוֹד שֶׁלֹּא תִּסְתַּלֵּק נַפְשׁוֹ עַל־יְדֵי זֶה חַס וְשָׁלוֹם. כִּי הַכָּבוֹד הוּא שֹׁרֶשׁ כָּל הַנְּפָשׁוֹת, וּכְשֶׁהַנֶּפֶשׁ מִסְתַּלֶּקֶת הִיא מִסְתַּלֶּקֶת לְתוֹךְ הַכָּבוֹד שֶׁהוּא שָׁרְשָׁהּ (סז, א)
One must be careful to honor an elder who forgot their Torah learning due to circumstances beyond their control. Through the honor given to them, the forgetfulness is nullified, the soul is revealed, meaning the memory of the Torah, and judgments and darkness are nullified, and so forth. Light, kindness, life, and the wisdom of the Torah are drawn into the world (37:5).
When some new honor comes to a person, they must fear greatly, for sometimes the honor comes to them for the sake of their soul’s departure, G-d forbid. Therefore, one must be careful to receive the honor with great holiness solely for the sake of the Blessed Name, and not use the honor for their own needs or personal benefit at all, so that the honor does not harm them, G-d forbid, and take their soul. For the soul is very precious, and one must be careful to guard it greatly. One must pray much to the Blessed Name that the honor does not harm them and that their soul does not depart through this, G-d forbid. For honor is the root of all souls, and when the soul departs, it departs into the honor, which is its root (67:1).
## Segment 18
יד. אַךְ עַל פִּי הָרֹב בָּא הַכָּבוֹד לְטוֹבָה, כִּי כְּשֶׁבָּא נֶפֶשׁ חֲדָשָׁה לְהָאָדָם הִיא מְלֻבֶּשֶׁת בְּהַכָּבוֹד. עַל־כֵּן כְּשֶׁזּוֹכֶה לְקַבֵּל הַכָּבוֹד כָּרָאוּי, יָכוֹל לְקַבֵּל נֶפֶשׁ חֲדָשָׁה עַל־יְדֵי הַכָּבוֹד שֶׁהִגִּיעַ לוֹ (שָׁם)
One must also be very careful to honor the common people, for some common people have very precious souls. This we see through their Torah; when we see they are people of Torah, it is known they have a precious soul. Therefore, one must be careful to honor them, for through the honor, the Torah within them is further revealed from its concealment. Bodily and material desires, darkness, and foolishness, and so forth, are repelled, and the soul, form, light, wisdom, life, kindness, and memory are elevated, and all judgments are nullified (ibid., 7).
Through the desire for food, honor is blemished, and then it is in the aspect of hiddenness of the Divine face, and judgments strengthen, G-d forbid. Then, honor falls to the brazen-faced, and the brazen-faced of the generation take all the honor, and all leadership, kingship, dominion, and honor are with idol-worshippers, astrologers, the wicked, and the brazen-faced.
## Segment 20
טו. עַל־יְדֵי תַּאֲוַת אֲכִילָה נִפְגָּם הַכָּבוֹד, וַאֲזַי הוּא בְּחִינַת הַסְתָּרַת פָּנִים וְהַדִּינִים מִתְגַּבְּרִים חַס וְשָׁלוֹם, וַאֲזַי נוֹפֵל הַכָּבוֹד לְהָעַזֵּי פָּנִים, שֶׁהָעַזֵּי פָּנִים שֶׁבַּדּוֹר נוֹטְלִין כָּל הַכָּבוֹד, וְכָל הַמַּנְהִיגוּת וְהַמְּלוּכָה וְהַמֶּמְשָׁלָה וְהַכָּבוֹד הוּא אֵצֶל הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת וְהָרְשָׁעִים וְהָעַזֵּי פָּנִים. וְעַל־כֵּן כְּשֶׁיִּשְׂרָאֵל צְרִיכִין לִפְעֹל אֵיזֶה תַּקִּיפוּת לְצֹרֶךְ קִיּוּם דָּתֵנוּ הַקְּדוֹשָׁה, צְרִיכִין לְקַבֵּל הַכֹּחַ מֵהֶם. אֲבָל כְּשֶׁמְּשַׁבְּרִין תַּאֲוַת אֲכִילָה, אֲזַי מַעֲלִין הַכָּבוֹד דִּקְדֻשָּׁה וְאָז אֵין שׁוּם שְׂרָרָה וְהִתְמַנּוּת וְכָבוֹד לְהָעַזֵּי פָּנִים. וַאֲזַי הוּא בְּחִינַת נְשִׂיאַת פָּנִים שֶׁהִיא בִּטּוּל הַדִּינִים (שָׁם ג)
There are leaders called “rabbi” whose learning is from excess and refuse, and certainly they cannot lead even themselves, let alone others. Yet they take greatness for themselves and chase after exaltation to lead the world. Everyone must ensure not to appoint them, not to give them any strength or power, for they themselves are not so culpable, as they have a great evil inclination to lead the world. But those who give them strength and power and rely on them to be called “rabbi” are destined to give an account and reckoning (61:2).
Through the desire for food, honor is blemished, and then it is in the aspect of hiddenness of the Divine face, and judgments strengthen, G-d forbid. Then, honor falls to the brazen-faced, and the brazen-faced of the generation take all the honor, and all leadership, kingship, dominion, and honor are with idol-worshippers, astrologers, the wicked, and the brazen-faced. Thus, when Israel needs to act with strength for the sake of upholding our holy religion, they must receive the power from them. But when one breaks the desire for food, they elevate the honor of holiness, and then there is no authority, appointment, or honor for the brazen-faced. Then, it is in the aspect of the lifting of the face, which is the nullification of judgments (ibid., 3).
## Segment 22
טז. עַל־יְדֵי צְדָקָה מְתַקְּנִין פְּגַם הַכָּבוֹד וּמַעֲלִין הַכָּבוֹד וְהַמַּלְכוּת מֵהַסִּטְרָא אַחֲרָא וְחוֹזֵר הַכָּבוֹד לְהַמְּבִינֵי מַדָּע, שֶׁהֵם מַנְהִיגֵי אֱמֶת (שָׁם ה)
Through appointing an unworthy rabbi, through this, the script of Israel is weakened and lacks strength, and power is given to the script of the nations. Because of this, they decree that our writings have no strength, only theirs, and Israel is forced to learn their script. Through this, they decree to expel the children of Israel from a place of settlement where Israel had already settled, to places where Israel had never been, which is the aspect of expulsion from the Land of Israel. Through this, they cannot give birth to great souls, and through this, the secret of spiritual impregnation is taken from us and given to them, G-d forbid (ibid.).
Thus, when Israel needs to act with strength for the sake of upholding our holy religion, they must receive the power from them. But when one breaks the desire for food, they elevate the honor of holiness, and then there is no authority, appointment, or honor for the brazen-faced. Then, it is in the aspect of the lifting of the face, which is the nullification of judgments (ibid., 3). Through charity, one rectifies the blemish of honor and elevates honor and kingship from the Other Side, and the honor returns to those who understand knowledge, who are true leaders (ibid., 5). Therefore, charity is given at “And You rule over all” to elevate honor and dominion from the Other Side to holiness, as mentioned above (ibid., 7). When honor returns to those who understand knowledge, that is, to true leaders, then at the beginning of their rule, a dispute arises (ibid., 6).
## Segment 24
יז. עַל־כֵּן נוֹתְנִין צְדָקָה אֵצֶל "וְאַתָּה מוֹשֵׁל בַּכֹּל", כְּדֵי לְהַעֲלוֹת הַכָּבוֹד וְהַמֶּמְשָׁלָה מֵהַסִּטְרָא אַחְרָא אֶל הַקְּדֻשָּׁה כַּנַּ"ל (שָׁם ז)
But when a wise person worthy of ordination is appointed as “rabbi,” through this, they bring illumination and strength to our script, and then all their judicial conduct is through our script. Through this, the air is sanctified in the aspect of the air of the Land of Israel, and through this, all the aforementioned is rectified (ibid.).
Therefore, charity is given at “And You rule over all” to elevate honor and dominion from the Other Side to holiness, as mentioned above (ibid., 7).
## Segment 28
יח. כְּשֶׁבָּא כָּבוֹד חָדָשׁ לְהָאָדָם, צָרִיךְ לְהִשְׁתַּדֵּל בְּיוֹתֵר שֶׁיִּהְיֶה לוֹ יִרְאָה וְאַהֲבָה וְעַל־יְדֵי זֶה יִזְכֶּה לְהוֹלִיד וּלְגַדֵּל הַנֶּפֶשׁ חֲדָשָׁה הַבָּאָה עַל־יְדֵי הַכָּבוֹד כַּנַּ"ל (שָׁם ז)
When some new honor comes to a person, they must fear greatly, for sometimes the honor comes to them for the sake of their soul’s departure, G-d forbid. Therefore, one must be careful to receive the honor with great holiness solely for the sake of the Blessed Name, and not use the honor for their own needs or personal benefit at all, so that the honor does not harm them, G-d forbid, and take their soul. For the soul is very precious, and one must be careful to guard it greatly. One must pray much to the Blessed Name that the honor does not harm them and that their soul does not depart through this, G-d forbid. For honor is the root of all souls, and when the soul departs, it departs into the honor, which is its root (67:1).
When new honor comes to a person, they must strive greatly to have fear and love, and through this, they merit to give birth to and nurture the new soul that comes through the honor, as mentioned above (ibid., 7).
## Segment 29
כְּשֶׁחוֹזֵר הַכָּבוֹד לְהַמְּבִינֵי מַדָּע, דְּהַיְנוּ לְמַנְהִיגִים אֲמִתִּיִּים, אֲזַי בִּתְחִלַּת מֶמְשַׁלְתָּם נַעֲשֶׂה מַחֲלֹקֶת (שָׁם ו) עַל־יְדֵי שֶׁנּוֹתְנִין כָּבוֹד לַזָּקֵן שֶׁשָּׁכַח תַּלְמוּדוֹ, עַל־יְדֵי זֶה מַמְשִׁיכִין מַיִם קָרִים לְהַחֲיוֹת נֶפֶשׁ הָעֲיֵפָה, דְּהַיְנוּ שֶׁמְּתַקְּנִים הַפְּגָם שֶׁל הַמִּתְפַּלְּלִין בְּלֹא לֵב שֶׁעַל־יְדֵי זֶה נַפְשׁוֹ עֲיֵפָה (שָׁם ח')
When new honor comes to a person, they must strive greatly to have fear and love, and through this, they merit to give birth to and nurture the new soul that comes through the honor, as mentioned above (ibid., 7). Through giving honor to an elder who forgot their Torah learning, through this, one draws cool waters to revive the weary soul, meaning they rectify the blemish of those who pray without heart, through which their soul is weary (ibid., 8).
It is very difficult to be famous, for one who is famous must endure afflictions for the sake of many. But some are compelled from Heaven to be famous (71). When the providers and leaders of the generation become arrogant, the Holy One, Blessed be He, raises people against them who dispute and speak about them, so that they do not become haughty in their minds (95). One must be cautious and fear honor, for honor is a great danger, a danger to souls. Therefore, when some honor comes to a person, they must be very careful to receive it properly solely for the sake of the Blessed Name. For if, G-d forbid, they blemish the honor even by a hair’s breadth and do not receive it properly, they may depart, G-d forbid, through this (131). One who desires honor is a fool [see within, section 194] (194).
## Segment 31
יט. קָשֶׁה מְאֹד לִהְיוֹת מְפֻרְסָם, כִּי מִי שֶׁהוּא מְפֻרְסָם צָרִיךְ לִסְבֹּל יִסּוּרִים בִּשְׁבִיל רַבִּים, רַק שֶׁיֵּשׁ שֶׁמֻּכְרָחִים מִן הַשָּׁמַיִם לִהְיוֹת מְפֻרְסָם (עא)
But generally, honor comes for good, for when a new soul comes to a person, it is clothed in honor. Therefore, when one merits to receive the honor properly, they can receive a new soul through the honor that came to them (ibid.).
It is very difficult to be famous, for one who is famous must endure afflictions for the sake of many. But some are compelled from Heaven to be famous (71).
## Segment 33
כא. כְּשֶׁפַּרְנְסֵי הַדּוֹר וּמַנְהִיגֵי הַדּוֹר נִתְגָּאִים, אֲזַי הַקָּדוֹשׁ בָּרוּךְ הוּא מֵקִים עֲלֵיהֶם בְּנֵי אָדָם שֶׁיַּחֲלֹקוּ וִידַבְּרוּ עֲלֵיהֶם, כְּדֵי שֶׁלֹּא יַזִּיחוּ דַּעְתָּם עֲלֵיהֶם (צה)
עַל־יְדֵי צְדָקָה מְתַקְּנִין פְּגַם הַכָּבוֹד וּמַעֲלִין הַכָּבוֹד וְהַמַּלְכוּת מֵהַסִּטְרָא אַחֲרָא וְחוֹזֵר הַכָּבוֹד לְהַמְּבִינֵי מַדָּע, שֶׁהֵם מַנְהִיגֵי אֱמֶת (שָׁם ה
One who lacks understanding the most is the most particular about honor, like women who are very particular about their honor because their understanding is light and small (200). One who conducts rabbinic leadership with worthiness and sincerity as is proper merits to rise to greatness at the end of their days.
## Segment 35
כב. צָרִיךְ לְהִתְיָרֵא וְלִפְחֹד מִן הַכָּבוֹד, כִּי כָּבוֹד הוּא סַכָּנָה גְּדוֹלָה סַכָּנוֹת נְפָשׁוֹת. עַל־כֵּן כְּשֶׁמַּגִּיעַ אֵיזֶה כָּבוֹד לְהָאָדָם, צָרִיךְ לִזָּהֵר מְאֹד לְקַבְּלוֹ כָּרָאוּי לִשְׁמוֹ יִתְבָּרַךְ לְבַד. כִּי אִם חַס וְשָׁלוֹם, יִפְגֹּם בְּהַכָּבוֹד כְּחוּט הַשְּׂעָרָה וְלֹא יְקַבְּלוֹ כָּרָאוּי יוּכַל לְהִסְתַּלֵּק חַס וְשָׁלוֹם, עַל־יְדֵי זֶה (קלא)
עַל־כֵּן נוֹתְנִין צְדָקָה אֵצֶל "וְאַתָּה מוֹשֵׁל בַּכֹּל", כְּדֵי לְהַעֲלוֹת הַכָּבוֹד וְהַמֶּמְשָׁלָה מֵהַסִּטְרָא אַחְרָא אֶל הַקְּדֻשָּׁה כַּנַּ"ל (שָׁם ז
One must be cautious and fear honor, for honor is a great danger, a danger to souls. Therefore, when some honor comes to a person, they must be very careful to receive it properly solely for the sake of the Blessed Name. For if, G-d forbid, they blemish the honor even by a hair’s breadth and do not receive it properly, they may depart, G-d forbid, through this (131).
## Segment 37
כג. מִי שֶׁרוֹצֶה כָּבוֹד הוּא שׁוֹטֶה, [וְעַיֵּן בִּפְנִים בְּסִימָן קצ"ד] (קצד)
כְּשֶׁחוֹזֵר הַכָּבוֹד לְהַמְּבִינֵי מַדָּע, דְּהַיְנוּ לְמַנְהִיגִים אֲמִתִּיִּים, אֲזַי בִּתְחִלַּת מֶמְשַׁלְתָּם נַעֲשֶׂה מַחֲלֹקֶת (שָׁם ו
Whatever is considered greatness in that generation, they rise to that greatness (236). One must be very careful of appointment, especially one who has fear of Heaven, for they specifically have a greater longing for appointment.
## Segment 39
כד. מִי שֶׁחֲסַר דַּעַת בְּיוֹתֵר, הוּא מַקְפִּיד עַל כָּבוֹד בְּיוֹתֵר, כְּמוֹ הַנָּשִׁים שֶׁמַּקְפִּידִין מְאֹד עַל כְּבוֹדָם מֵחֲמַת שֶׁדַּעְתָּן קַלָּה וּקְטַנָּה (רב)
כְּשֶׁבָּא כָּבוֹד חָדָשׁ לְהָאָדָם, צָרִיךְ לְהִשְׁתַּדֵּל בְּיוֹתֵר שֶׁיִּהְיֶה לוֹ יִרְאָה וְאַהֲבָה וְעַל־יְדֵי זֶה יִזְכֶּה לְהוֹלִיד וּלְגַדֵּל הַנֶּפֶשׁ חֲדָשָׁה הַבָּאָה עַל־יְדֵי הַכָּבוֹד כַּנַּ"ל (שָׁם ז
One who lacks understanding the most is the most particular about honor, like women who are very particular about their honor because their understanding is light and small (200).
## Segment 41
כה. מִי שֶׁנּוֹהֵג רַבָּנוּת בְּכַשְׁרוּת וּבִתְמִימוּת כָּרָאוּי, הוּא זוֹכֶה שֶׁיַּעֲלֶה לִגְדֻלָּה בְּסוֹף יָמָיו. וְכָל מַה שֶּׁנֶּחֱשָׁב לִגְדֻלָּה בְּאוֹתוֹ הַדּוֹר, הוּא עוֹלֶה לִגְדֻלָּה זֹאת (רלו)
עַל־יְדֵי שֶׁנּוֹתְנִין כָּבוֹד לַזָּקֵן שֶׁשָּׁכַח תַּלְמוּדוֹ, עַל־יְדֵי זֶה מַמְשִׁיכִין מַיִם קָרִים לְהַחֲיוֹת נֶפֶשׁ הָעֲיֵפָה, דְּהַיְנוּ שֶׁמְּתַקְּנִים הַפְּגָם שֶׁל הַמִּתְפַּלְּלִין בְּלֹא לֵב שֶׁעַל־יְדֵי זֶה נַפְשׁוֹ עֲיֵפָה (שָׁם ח'
But one must be very careful of this, for through appointment, they lose the abundance of prophecy that they could have merited through fear (Part II, 1:7).
## Segment 43
כו. צָרִיךְ לִזָּהֵר מְאֹד מֵהִתְמַנּוּת, וּבִפְרָט מִי שֶׁיֵּשׁ בּוֹ יִרְאַת שָׁמַיִם, שֶׁהוּא דַּיְקָא יֵשׁ לוֹ הִשְׁתּוֹקְקוּת יוֹתֵר לְהִתְמַנּוּת. אֲבָל צָרִיךְ לִזָּהֵר מִזֶּה מְאֹד, כִּי עַל־יְדֵי הִתְמַנּוּת הוּא מַפְסִיד הַשְׁפָּעַת הַנְּבוּאָה, שֶׁהָיָה יָכוֹל לִזְכּוֹת עַל־יְדֵי הַיִּרְאָה (ח"ב. א, ז)
קָשֶׁה מְאֹד לִהְיוֹת מְפֻרְסָם, כִּי מִי שֶׁהוּא מְפֻרְסָם צָרִיךְ לִסְבֹּל יִסּוּרִים בִּשְׁבִיל רַבִּים, רַק שֶׁיֵּשׁ שֶׁמֻּכְרָחִים מִן הַשָּׁמַיִם לִהְיוֹת מְפֻרְסָם (עא
One must be very careful of appointment, especially one who has fear of Heaven, for they specifically have a greater longing for appointment. But one must be very careful of this, for through appointment, they lose the abundance of prophecy that they could have merited through fear (Part II, 1:7).
## Segment 45
כז. יֵשׁ מַנְהִיגִים שֶׁמִּתְנַהֲגִים בְּרַבָּנוּת וּמֶמְשָׁלָה וּמוֹשְׁלִים עַל עַם דַּל בְּחִנָּם, כִּי לֹא נִתָּן לָהֶם גְּדֻלָּה מִן הַשָּׁמַיִם כְּלָל רַק הֵם מִתְגָּאִים מֵעַצְמָם עַל הַדּוֹר בְּחִנָּם. וְהֵם מְקַבְּלִים חֶרֶב הַגַּאֲוָה עַל־יְדֵי הַגֵּרִים שֶׁמִּתְגַיְּרִין, שֶׁהֵם מַכְנִיסִין גַּאֲוָה בְּיִשְׂרָאֵל כְּמוֹ שֶׁנִּתְבָּאֵר בִּפְנִים, עַד שֶׁיֵּשׁ לָהֶם כֹּחַ אֲפִלּוּ לְהַעֲנִישׁ אֶת מִי שֶׁאֵינוֹ רוֹצֶה לְהַכְנִיעַ אֶת עַצְמוֹ תַּחַת מֶמְשַׁלְתָּם. וּבֶאֱמֶת אֵין זֶה נִקְרָא מַעֲנִישׁ אֶלָּא מַזִּיק כִּי הֵם מַזִּיקֵי עָלְמָא. וְעַל־יְדֵי הַגַּאֲוָה הַזֹּאת שֶׁל אֵלּוּ הַמַּנְהִיגֵי הַדּוֹר, עַל־יְדֵי זֶה מִתְגַּבֵּר תַּאֲוַת נִאוּף בָּעוֹלָם. וּלְהִנָּצֵל מִזֶּה הִיא עַל־יְדֵי מָגִנֵּי אֶרֶץ וְכוּ' (עַיֵּן בְּרִית אוֹת י"ז) (ה, ה)
כְּשֶׁפַּרְנְסֵי הַדּוֹר וּמַנְהִיגֵי הַדּוֹר נִתְגָּאִים, אֲזַי הַקָּדוֹשׁ בָּרוּךְ הוּא מֵקִים עֲלֵיהֶם בְּנֵי אָדָם שֶׁיַּחֲלֹקוּ וִידַבְּרוּ עֲלֵיהֶם, כְּדֵי שֶׁלֹּא יַזִּיחוּ דַּעְתָּם עֲלֵיהֶם (צה
There are leaders who act with rabbinic authority and dominion, ruling over a poor people for no reason, for they were not given greatness from Heaven at all, but they arrogate themselves over the generation for no reason. They receive the sword of pride through converts who bring pride into Israel, as explained within, to the extent that they have power even to punish those who do not wish to submit to their rule.
## Segment 47
כח. עִקַּר הַמַּנְהִיגוּת הָאֲמִתִּי דִּקְדֻשָּׁה תָּלוּי בְּרַחֲמָנוּת. וְאִי אֶפְשָׁר לִהְיוֹת מַנְהִיג אֲמִתִּי כִּי אִם מִי שֶׁיֵּשׁ לוֹ רַחֲמָנוּת אֲמִתִּי עַל יִשְׂרָאֵל. אֲבָל צָרִיךְ הַמַּנְהִיג לֵידַע אֵיךְ לְהִתְנַהֵג עִם הָרַחֲמָנוּת כִּי עַל רְשָׁעִים אוֹ עַל רוֹצְחִים וְגַזְלָנִים אָסוּר לְרַחֵם. וְכֵן צְרִיכִין לֵידַע אֵיךְ לְרַחֵם עַל כָּל אֶחָד לְהַשְׁפִּיעַ לוֹ וּלְהַדְרִיכוֹ בַּמֶּה שֶׁהוּא לְטוֹבָתוֹ הַנִּצְחִית בֶּאֱמֶת. עַל־כֵּן עִקַּר הָרַחֲמָנוּת שֶׁל הַמַּנְהִיג הָאֲמִתִּי הוּא לְהוֹצִיא אֶת יִשְׂרָאֵל מֵעֲווֹנוֹת, כִּי זֶהוּ הָרַחֲמָנוּת הַגָּדוֹל מִכָּל מִינֵי רַחֲמָנוּת. [וְעַיֵּן תּוֹכָחָה] (ז, א ג)
צָרִיךְ לִזָּהֵר וְלִפְחֹד מִן הַכָּבוֹד, כִּי כָּבוֹד הוּא סַכָּנָה גְּדוֹלָה סַכָּנוֹת נְפָשׁוֹת. עַל־כֵּן כְּשֶׁמַּגִּיעַ אֵיזֶה כָּבוֹד לְהָאָדָם, צָרִיךְ לִזָּהֵר מְאֹד לְקַבְּלוֹ כָּרָאוּי לִשְׁמוֹ יִתְבָּרַךְ לְבַד. כִּי אִם חַס וְשָׁלוֹם, יִפְגֹּם בְּהַכָּבוֹד כְּחוּט הַשְּׂעָרָה וְלֹא יְקַבְּלוֹ כָּרָאוּי יוּכַל לְהִסְתַּלֵּק חַס וְשָׁלוֹם, עַל־יְדֵי זֶה (קלא
In truth, this is not called punishing but harming, for they are harmers of the world. Through this pride of these generation’s leaders, the desire for adultery strengthens in the world. To be saved from this is through the shields of the earth, and so forth [see Covenant, section 17] (5:5).
## Segment 48
כט. סַכָּנָה גְּדוֹלָה לִהְיוֹת מְפֻרְסָם וּלְהַנְהִיג הָעוֹלָם לֹא מִבָּעֲיָא כְּשֶׁאֵינוֹ רָאוּי כְּלָל וְלוֹבֵשׁ טַלִּית שֶׁאֵינוֹ שֶׁלּוֹ, אֶלָּא אֲפִלּוּ עוֹבְדֵי ה' גְּדוֹלֵי הַדּוֹר יֵשׁ עֲלֵיהֶם סַכָּנוֹת נוֹרָאוֹת בְּהַנְהָגַת הָעוֹלָם. כִּי בְּהַנְהָגַת הָעוֹלָם וְלוֹמַר תּוֹרָה בָּרַבִּים יְכוֹלִים לַעֲבֹר מַמָּשׁ גָנֹב וְנָאֹף וְרָצֹחַ בְּכָל עֵת וּבְכָל רֶגַע רַחֲמָנָא לִצְלָן (יח)
מִי שֶׁרוֹצֶה כָּבוֹד הוּא שׁוֹטֶה, [וְעַיֵּן בִּפְנִים בְּסִימָן קצ"ד] (קצד
It is a great danger to be famous and lead the world, not to mention when one is entirely unworthy and wears a cloak that is not theirs, but even for the great servants of G-d of the generation, there are terrible dangers in leading the world. For in leading the world and teaching Torah publicly, they can literally transgress theft, adultery, and murder at every moment, G-d save us (18).
## Segment 50
לא. כָּל הַבְּרִיאָה לֹא הָיְתָה כִּי אִם בִּשְׁבִיל כְּבוֹדוֹ יִתְבָּרַךְ, עַל־כֵּן הַכֹּל נִבְרָא בִּשְׁבִיל הָאָדָם. כִּי כָּל הַגְדָּלַת כְּבוֹדוֹ יִתְבָּרַךְ תָּלוּי בְּהָאָדָם דַּיְקָא. עַל־כֵּן כְּשֶׁבָּא אֵיזֶה כָּבוֹד לְהָאָדָם צָרִיךְ לִזָּהֵר מְאֹד שֶׁלֹּא יִקַּח לְעַצְמוֹ מִן הַכָּבוֹד כְּלוּם, רַק שֶׁיִּרְאֶה לְהַחֲזִיר וּלְהַעֲלוֹת כָּל הַכָּבוֹד לַשֵּׁם יִתְבָּרַךְ וּבָזֶה הוּא מְתַקֵּן וּמְקַיֵּם כָּל הָעוֹלָם, כִּי כָּל הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא כִּי אִם בִּשְׁבִיל כְּבוֹדוֹ יִתְבָּרַךְ כַּנַּ"ל (עא)
One who lacks understanding the most is the most particular about honor, like women who are very particular about their honor because their understanding is light and small (200).
The primary true leadership of holiness depends on compassion. It is impossible to be a true leader unless one has true compassion for Israel. But the leader must know how to conduct themselves with compassion, for it is forbidden to have compassion on the wicked, murderers, or robbers.
## Segment 52
לב. כְּשֶׁפּוֹגֵם בִּכְבוֹדוֹ יִתְבָּרַךְ, עַל־יְדֵי זֶה נוֹפֵל מִמֹּחִין שֶׁל אֶרֶץ יִשְׂרָאֵל כִּי שָׁם עִקַּר הַמֹּחַ וְהַחָכְמָה, וְנוֹפֵל לְמֹחִין פְּגוּמִים שֶׁל חוּץ לָאָרֶץ וְעַל־יְדֵי זֶה נַעֲשֶׂה מַחֲלֹקֶת (וְעַיֵּן אֶרֶץ יִשְׂרָאֵל)
One who conducts rabbinic leadership with worthiness and sincerity as is proper merits to rise to greatness at the end of their days. Whatever is considered greatness in that generation, they rise to that greatness (236).
When one blemishes the honor of the Blessed One, through this, they fall from the intellect of the Land of Israel, where the primary intellect and wisdom reside, and fall to the blemished intellect of outside the Land, and through this, a dispute arises [see Land of Israel] (ibid.).
## Segment 54
לג. מֵחֲמַת קִנְאָה בַּחֲבֵרוֹ וּבֶן גִּילוֹ שֶׁעוֹלֶה לִגְדֻלָּה, יוּכַל לִפֹּל מֵאֱמוּנָתוֹ וְיִפֹּל לִכְפִירוֹת חַס וְשָׁלוֹם. עַל־כֵּן צְרִיכִין לִזָּהֵר מִזֶּה מְאֹד מְאֹד (פ)
One must be very careful of appointment, especially one who has fear of Heaven, for they specifically have a greater longing for appointment. But one must be very careful of this, for through appointment, they lose the abundance of prophecy that they could have merited through fear (Part II, 1:7).
Likewise, one must know how to have compassion on each person to bestow upon them and guide them in what is truly for their eternal good. Therefore, the primary compassion of the true leader is to bring Israel out of their sins, for this is the greatest compassion of all kinds of compassion [see Rebuke] (7:1, 3).
## Segment 56
לד. בַּזְּמַן הַזֶּה אֵין בְּנִמְצָא שֶׁיִּרְצֶה אֶחָד הִתְנַשְּׂאוּת לְשֵׁם שָׁמַיִם כְּמוֹ בַּדּוֹרוֹת הָרִאשׁוֹנִים, עַל־כֵּן עַכְשָׁו אָסוּר לִרְדֹּף אַחַר הַהִתְנַשְּׂאוּת, אֶלָּא יִבְרַח מִן הַכָּבוֹד וְהַהִתְנַשְּׂאוּת בֶּאֱמֶת (שָׁם)
There are leaders who act with rabbinic authority and dominion, ruling over a poor people for no reason, for they were not given greatness from Heaven at all, but they arrogate themselves over the generation for no reason. They receive the sword of pride through converts who bring pride into Israel, as explained within, to the extent that they have power even to punish those who do not wish to submit to their rule. In truth, this is not called punishing but harming, for they are harmers of the world. Through this pride of these generation’s leaders, the desire for adultery strengthens in the world. To be saved from this is through the shields of the earth, and so forth [see Covenant, section 17] (5:5).
In this time, there is no one who desires exaltation for the sake of Heaven as in earlier generations. Therefore, now it is forbidden to chase after exaltation, but one should truly flee from honor and exaltation (ibid.).
## Segment 58
לה. אִם הָיָה לְאָדָם יִשּׁוּב הַדַּעַת הָיָה רוֹאֶה, שֶׁכָּל עִנְיְנֵי הָעוֹלָם הַזֶּה הַכֹּל שְׁטוּת וָהֶבֶל, וּבִפְרָט הַתַּאֲוָה שֶׁל כָּבוֹד וּמַנְהִיגוּת לִהְיוֹת מְפֻרְסָם וְלִנְסֹעַ עַל הַמְּדִינָה, הַכֹּל הֶבֶל וְרֵעוּת רוּחַ. וְהוּא שְׁטוּת גָּדוֹל בֶּאֱמֶת כִּי בֶּאֱמֶת אֵין זֶה שׁוּם תַּעֲנוּג וְנַחַת רוּחַ אֲפִלּוּ בָּעוֹלָם הַזֶּה כִּי הוּא מָלֵא יִסּוּרִים וּבִזְיוֹנוֹת. רַחֲמָנָא לִצְלָן (שהר"ן מז)
The primary true leadership of holiness depends on compassion. It is impossible to be a true leader unless one has true compassion for Israel. But the leader must know how to conduct themselves with compassion, for it is forbidden to have compassion on the wicked, murderers, or robbers. Likewise, one must know how to have compassion on each person to bestow upon them and guide them in what is truly for their eternal good. Therefore, the primary compassion of the true leader is to bring Israel out of their sins, for this is the greatest compassion of all kinds of compassion [see Rebuke] (7:1, 3).
It is a great danger to be famous and lead the world, not to mention when one is entirely unworthy and wears a cloak that is not theirs, but even for the great servants of G-d of the generation, there are terrible dangers in leading the world. For in leading the world and teaching Torah publicly, they can literally transgress theft, adultery, and murder at every moment, G-d save us (18). The entire creation was only for the sake of the honor of the Blessed One, therefore everything was created for the sake of humanity.
One who mocks the words of the sages is judged in boiling excrement, and through this, foul vapors rise to the mind, distorting, confusing, and bewildering their understanding. They cannot derive proper conduct from their learning, and their heart is defiled like a latrine. Through this, their counsel is always perverse, and they cannot give advice to their soul in any matter. Through this, they decree to expel Israel from their place, and the secret of spiritual impregnation is taken from us, and disputes are drawn (61:1, 2, 3).
For the magnification of the honor of the Blessed One depends specifically on humanity.
Mockery is the laughter of the fool and is nullified through the rectification of the covenant (Part II, 83).
Therefore, when some honor comes to a person, they must be very careful not to take any of the honor for themselves, but to strive to return and elevate all the honor to the Blessed Name.
Wealth and Livelihood
Through this, they rectify and sustain the entire world, for the entire world and its fullness were created only for the sake of His honor, Blessed be He, as mentioned above (71).
Through a blemish in the covenant, one has no livelihood (5:8).
When one blemishes the honor of the Blessed One, through this, they fall from the intellect of the Land of Israel, where the primary intellect and wisdom reside, and fall to the blemished intellect of outside the Land, and through this, a dispute arises [see Land of Israel] (ibid.). Due to jealousy of a friend or peer who rises to greatness, one may fall from their faith and fall into heresies, G-d forbid.
The bitterness and toil of livelihood are according to the blemish of the covenant [see Covenant, section 7] (11:4).
Therefore, one must be very careful of this (80). In this time, there is no one who desires exaltation for the sake of Heaven as in earlier generations. Therefore, now it is forbidden to chase after exaltation, but one should truly flee from honor and exaltation (ibid.). If a person had clarity of mind, they would see that all matters of this world are folly and vanity, especially the desire for honor and leadership, to be famous and travel through the land—it is all vanity and vexation of spirit. It is truly great folly, for in truth, it brings no pleasure or satisfaction even in this world, as it is full of afflictions and disgraces, G-d save us (Sefer HaRan 47). It is impossible to merit the service of G-d unless one starts anew each time. Sometimes, several beginnings are needed even in a single day (ibid., 51).
The desire for wealth is literally idolatry, and as long as this idolatry of wealth exists in the world, there is divine anger in the world. According to the nullification of this desire, so is the divine anger nullified, and kindness is drawn into the world, the aspect of the revelation of the Messiah is drawn, and understanding is drawn, which is the aspect of the building of the Holy Temple. One merits to draw wondrous Torah innovations that will be revealed in the future. Also, through this, the rectification of the upper and lower chariots is achieved (ibid., 2, 5).
Everything you see in the world is for the sake of free choice, for the entire world and its fullness were created only for the sake of free choice (ibid., 300). There are people who serve G-d, whom the Blessed Name does not show what they have accomplished all the days of their lives, but only after their death, in the World to Come, then they see what they have accomplished (ibid., 244). The primary service of a Jewish person is in the winter, to be careful to rise at midnight.
In the summer, when the night is very short, then one should be careful to rise early in the morning at the break of dawn [see Midnight] (ibid., 301).
Through the rectification of the holy covenant and through drawing close to true tzaddikim who guard the covenant with utmost perfection, through this, one is saved from the desire for wealth, which is idolatry, darkness, and so forth, as mentioned above. They connect to divinity and merit that the light of G-d’s countenance shines and radiates upon them, to behold the pleasantness of G-d, and so forth (ibid., 2, 3).
There is also another rectification for the desire for wealth, namely, that one gazes at the root from which all wealth and abundances come. Through gazing there, their desire is nullified, for at its root, all abundance is pure, refined light and spiritual delight, and desire exists only below. Who is the fool that would turn aside here to cast away spiritual delight and take coarse delight? But to attain this gazing, it is impossible until one rectifies their covenant, as it is written, “From my flesh I will see G-d,” meaning that first one must rectify the holy flesh, and then they can gaze at divinity. For this reason, the primary rectification of the desire for wealth is through the covenant, and when one rectifies their covenant, it is impossible to fall into the desire for wealth (ibid., 5).
All the falls that a person experiences from their spiritual level are due to the desire for wealth, for this is the primary fall, falling into destruction and idolatry. Therefore, when people dispute a true tzaddik and the Holy One, Blessed be He, wishes to expel the tzaddik’s enemies, He causes the enemy to fall into the desire for wealth, for there is no greater fall than this. The general rule is that when there are disputes, whoever guards the covenant more than their peer, and so forth, and all those close to this tzaddik who guards the covenant to a greater degree, can cause their peers to fall from their level, and the fall is that they fall into the desire for wealth. Therefore, a person must be especially careful when there is a dispute against them not to fall into the desire for wealth, G-d forbid (ibid., 3).
Through the commandment of mezuzah, the desire and craving for wealth are nullified, and through this, one’s livelihood flies to them and comes easily (ibid., 4).
All the commandments a person performs without wealth, meaning they are unwilling to lose wealth for the sake of the commandment, are still not in perfection, for they are not yet in the aspect of faith, which is the essence of perfection. But when the commandment is so precious to them that they do not feel the loss of wealth and spend and distribute wealth for the sake of the commandment, this aspect is called faith, for the primary faith is in wealth, when one breaks the desire for wealth, where the holy face resides, as mentioned above (ibid., 5).
Those immersed in the desire for wealth are always in debt, as we see in reality, that this burden hangs around people’s necks, as they are not satisfied with their wealth, borrow from others, and think they are earning great profits, but afterward die in debt. Even if they do not literally die in debt, owing money to others, they are still in debt to their desire, as we see in reality. Even one who has enough wealth to sustain themselves, and even the rich and exceedingly prominent officers, chase all their days to earn wealth with great toil, endangering themselves with the dangers of travel and much wandering, troubling themselves with great burdens for the sake of wealth, as if a great debt were hanging around their necks to pay. The debt is only that they owe themselves, that is, their desire, so engrossed in the desire for wealth as if they owed a great debt. Thus, they are in debt all their days and die in debt, that is, to their desire, for all their days they cannot pay off this debt they owe to their desire, as it is without measure or limit, for no one dies with half their desire fulfilled. Thus, all those immersed in the desire for wealth die in debt, for idolatry is called a debt that tips everything to the side of liability. All who cling to it, those immersed in the desire for wealth, which is literally idolatry, are always in debt until they die in debt, as mentioned above. All their days, they suffer bitterness, sadness, and worries from the craving for wealth. The more wealth they have, the more worries and sadness they have, for they are more bound to the idolatry that is sadness, black bile, darkness, and death. Their wealth consumes the days of their life, for it destroys their life through the burdens and worries of wealth (ibid., at the end).
Know that all the wealth and riches of the unworthy rich, who do not give charity as they should according to their wealth and are immersed in the craving for wealth and constant temporal burdens, all their wealth and riches are in the aspect of the laughter of the fool, where the wealth mocks them, like playing with a child with coins, and afterward, the wealth itself kills them. As brought in the Tikkunim: “The laughter of the fool, who is the fool? This is another G-d, and so forth, and it is a plague for the great ones who are guilty; it laughs with them with wealth in this world and afterward kills them. Why are they called great? Because they lack the understanding to be saved from it.” The primary rectification to be saved from this is according to the rectification of the covenant and according to how much one merits to draw close to the true tzaddik who is at the pinnacle of guarding the covenant. Of him it is said, “Good before G-d, he will escape from it,” for he merits wisdom and understanding and knows how to be saved from this. For even great people need great wisdom and understanding in this matter of the burdens of wealth and livelihood, so as not to waste and consume, G-d forbid, the days of their life through this, like the majority of the masses who suffer great bitterness all their days because of this and lose both worlds through this. For know that this world is full of immeasurable bitterness, in the aspect of the bitterness of the world, which is impossible to endure and survive due to the greatness of the bitterness, as written in the holy Zohar: “If not for salt, the world could not endure the bitterness.” The primary bitterness of the world is the desire, burdens, and worries of wealth and livelihood, which come through a blemish in the covenant. If not for the power of the great tzaddikim who truly guard the covenant, who are called the eternal covenant of salt, the world could not endure at all due to the intensity of the aforementioned bitterness, which is the desire for wealth. Therefore, each person, according to how much they merit to draw close to true tzaddikim, sweetens for themselves the aforementioned bitterness, which is the desire for wealth. But one who is far from tzaddikim and is themselves far from rectifying the covenant, as they know in their soul, all the more so, and even more so, if, G-d forbid, they dispute and oppose the aforementioned tzaddik and his people, the bitterness of the world, which is the burdens and worries of wealth, strengthens over them more and more, until it consumes the days of their life, G-d save us. Pay close attention to these words, for many, many souls have sunk into this. Perhaps you can flee to true tzaddikim to save yourself from these great floods of the desire for wealth, which come through the desire for adultery, so that they do not reach you, and your soul becomes your spoil, and you merit true life in this world and the World to Come (ibid.).
One who is immersed in the desire for wealth and does not conduct business with integrity, through this, causes the aspect of the blood of impurity to the Shechinah, has no livelihood, and is in the aspect of a blemish in the covenant (29:5).
Charity is the general rectification of business dealings. One must intend with every step and every word they take and speak during business dealings that their intention is to profit in order to give charity, and this is the primary rectification of business dealings (ibid., 9).
Through being one who hates ill-gotten gain, hating wealth with utmost hatred, through this, one merits to attain the wisdom and understanding through which one achieves perception of divinity. Conversely, through love of wealth, one falls from this understanding, falling into foolishness, stupidity, sadness, and black bile, and the husks and the Other Side ensnare them with their machinations, which are the opposite of the aforementioned understanding (30:4).
# לֵיצָנוּת
URL: https://ajew.org/reader-plain/likutay-eitzos/1/27/
# לֵיצָנוּת
לֵיצָנוּת
Source: https://ajew.org/reader/likutay-eitzos/1/27
## Segment 1
הַמַּלְעִיג עַל דִּבְרֵי חֲכָמִים, נִדּוֹן בְּצוֹאָה רוֹתַחַת וְעַל־יְדֵי זֶה עוֹלִים עֲשָׁנִים סְרוּחִים אֶל הַמֹּחַ, וּמְעַקְּמִין וּמְעַרְבְּבִין וּמְבַלְבְּלִין דַּעְתּוֹ, וְאֵינוֹ יָכוֹל לְהוֹצִיא מִלִּמּוּדוֹ הַנְהָגוֹת יְשָׁרוֹת, וְלִבּוֹ מְטֻנָּף כְּמוֹ בֵּית הַכִּסֵּא, וְעַל־יְדֵי זֶה עֲצָתוֹ חֲלוּקָה לְעוֹלָם וְאֵינוֹ יָכוֹל לָתֵת עֵצָה לְנַפְשׁוֹ בְּשׁוּם דָּבָר, וְעַל־יְדֵי זֶה גּוֹזְרִין לְגָרֵשׁ אֶת יִשְׂרָאֵל מִמְּקוֹמָם וְנִלְקָח סוֹד הָעִבּוּר מֵאִתָּנוּ. וְעַל־יְדֵי זֶה נִמְשָׁךְ מַחֲלוֹקוֹת (סא, א ב ג)
One who mocks the words of the sages is judged in boiling excrement, and through this, foul vapors rise to the mind, distorting, confusing, and bewildering their understanding. They cannot derive proper conduct from their learning, and their heart is defiled like a latrine. Through this, their counsel is always perverse, and they cannot give advice to their soul in any matter. Through this, they decree to expel Israel from their place, and the secret of spiritual impregnation is taken from us, and disputes are drawn (61:1, 2, 3).
## Segment 2
יֵשׁ עַכְשָׁו סְפָרִים הַרְבֵּה וְגַם עֲתִידִין לִהְיוֹת עוֹד סְפָרִים הַרְבֵּה וְאָסוּר לְהַלְעִיג עַל שׁוּם אֶחָד מֵהֶם, כִּי כֻּלָּם נִצְרָכִים לְהָעוֹלָם [עַיֵּן תַּלְמוּד תּוֹרָה] (שָׁם ה)
There are now many books, and there will be many more in the future, and it is forbidden to mock any one of them, for they are all needed for the world [see Torah Study] (ibid., 5).
## Segment 3
הַלֵּיצָנוּת הִיא שְׂחוֹק הַכְּסִיל וְנִתְבַּטֵּל עַל־יְדֵי תִּקּוּן הַבְּרִית (ח"ב פג)
Mockery is the laughter of the fool and is nullified through the rectification of the covenant (Part II, 83).
## Segment 4
בְּנֵי אָדָם הֵם מוֹנְעִים גְּדוֹלִים מְאֹד, וְהָעִקָּר הִיא הַלֵּיצָנוּת שֶׁלָּהֶם, שֶׁמּוֹנֵעַ מְאֹד מִן הָאֱמֶת, כַּיָּדוּעַ הֵיטֵב לְמִי שֶׁבָּקִי בְּחָכְמוֹת וְלֵיצָנוּת שֶׁלָּהֶם. לֹא מִבָּעֲיָא חָכְמוֹת וְלֵיצָנוּת שֶׁל קַלֵּי עוֹלָם הַהוֹלְכִים בְּדַרְכֵי הַמֶּחְקָרִים, שֶׁמִּתְלוֹצְצִים הַרְבֵּה מִדַּת יִשְׂרָאֵל כַּמְפֻרְסָם, שֶׁזֶּה מַזִּיק וְעוֹקֵר אֶת הָאָדָם לְגַמְרֵי רַחֲמָנָא לִצְלַן, אֶלָּא אֲפִלּוּ הַחָכְמוֹת וְהַלֵּיצָנוּת שֶׁל הַנִּרְאִין כִּכְשֵׁרִים וַחֲסִידִים, וְעוֹשִׂים לֵיצָנוּת מִכַּמָּה דְּבָרִים שֶׁבִּקְדֻשָּׁה, גַּם הֵם מַזִּיקִים הַרְבֵּה, וּמַרְחִיקִים הַרְבֵּה מְאֹד מֵעֲבוֹדַת ה' בֶּאֱמֶת. וּבְכַמָּה אוֹפַנִּים גָּרוּעַ יוֹתֵר הַלֵּיצָנוּת שֶׁלָּהֶם מֵהַלֵּיצָנוּת שֶׁל הַקַּלֵּי עוֹלָם. כִּי מֵהַקַּלִּים הַנַּ"ל בּוֹרְחִים רֹב הָעוֹלָם, כִּי הַכֹּל יוֹדְעִין, שֶׁחָכְמַת הַפִּילוֹסוֹפְיָא עוֹקֶרֶת אֶת הָאָדָם מִשְּׁנֵי עוֹלָמוֹת וּמוֹרִידִין אוֹתוֹ לִשְׁאוֹל תַּחְתִּיּוֹת רַחֲמָנָא לִצְלָן. אֲבָל זֹאת הַלֵּיצָנוּת וְהַחָכְמוֹת שֶׁל הַנִּרְאִין כִּכְשֵׁרִים הַנַּ"ל, אֵין הָאָדָם בּוֹרֵחַ מֵהֶם כָּל כָּךְ מֵאַחַר שֶׁיּוֹצְאִים מִפִּי הַכְּשֵׁרִים קְצָת וְהֵם מַלְבִּישִׁים הַכֹּל בְּדַרְכֵי אֱמֶת. וְהַכֹּל מַעֲשֵׂה בַּעַל דָּבָר. וְהוֹלֵךְ בְּתֹם יֵלֵךְ בֶּטַח. וְיִבְרַח מֵהֶם וּמֵהֲמוֹנָם, וְלֹא יִסְתַּכֵּל עַל כָּל מִינֵי חָכְמוֹת וְלֵיצָנוּת שֶׁלָּהֶם. וְיֵלֵךְ בִּתְמִימוּת וּפְשִׁיטוּת בְּדַרְכֵי אֲבוֹתֵינוּ אֲשֶׁר מֵעוֹלָם (שהר"ן פא)
People are great obstacles, and the main obstacle is their mockery, which greatly prevents one from truth, as is well known to those familiar with their wisdoms and mockery. This is especially true of the wisdoms and mockery of the frivolous of the world who follow the ways of inquiry, who greatly mock the ways of Israel, as is well known, which harms and completely uproots a person, G-d save us. But even the wisdoms and mockery of those who appear to be upright and pious, who mock several matters of holiness, also cause great harm and distance one greatly from true service of G-d. In many ways, their mockery is worse than that of the frivolous of the world. For most people flee from the aforementioned frivolous ones, as everyone knows that the wisdom of philosophy uproots a person from both worlds and casts them to the lowest depths, G-d save us. But this mockery and wisdom of those who appear upright, as mentioned above, people do not flee from them as much, since they come from the mouths of somewhat upright people who cloak everything in ways of truth. All this is the work of the adversary. One who walks in integrity walks securely, fleeing from them and their multitude, not looking at any of their wisdoms and mockery, and walking in sincerity and simplicity in the ways of our ancestors from time immemorial (Sefer HaRan 81).
# מָמוֹן וּפַרְנָסָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/28/
# מָמוֹן וּפַרְנָסָה
מָמוֹן וּפַרְנָסָה
Source: https://ajew.org/reader/likutay-eitzos/1/28
## Segment 1
עַל־יְדֵי דְּבָרִים בְּטֵלִים וּלְשׁוֹן הָרָע בָּא עֲנִיּוּת, גַם עַל־יְדֵי גַּאֲוָה בָּא עֲנִיּוּת. וְעַל־יְדֵי צְדָקָה מְתַקֵּן אוֹתָם וּמַמְשִׁיךְ שֶׁפַע וְנִתְעַשֵּׁר (ד, ח)
Through idle talk and slander, poverty comes, and also through pride, poverty comes. Through charity, one rectifies them, draws abundance, and becomes wealthy (4:8). Through a blemish in the covenant, one has no livelihood (5:8).
## Segment 5
עַל־יְדֵי פְּגַם הַבְּרִית אֵין לוֹ פַּרְנָסָה (ה, ח) עַל־יְדֵי שֶׁמְּשַׁבְּרִין תַּאֲוֹת מָמוֹן, מַמְשִׁיכִין הַשְׁגָּחָה שְׁלֵמָה, וּשְׁבִירָתָהּ הִיא עַל־יְדֵי צְדָקָה, כִּי עַל־יְדֵי צְדָקָה מְקָרְרִין חֲמִימוּת תַּאֲוַת מָמוֹן, וּמְשַׁבְּרִין תַּאֲוַת הַנְּגִידוּת וְהָעֲשִׁירוּת, וְזוֹכֶה לַעֲשׂוֹת מַשָּׂא וּמַתָּן בֶּאֱמוּנָה וְלִהְיוֹת שָׂמֵחַ בְּחֶלְקוֹ וְיֵשׁ לוֹ נַחַת רוּחַ בַּמֶּה שֶׁחֲנָנוֹ ה' וְאֵינוֹ אָץ לְהַעֲשִׁיר, שֶׁזֶּהוּ עִקַּר תַּאֲוַת מָמוֹן, שֶׁהוּא יָגֵע תָּמִיד בִּיגִיעוֹת וּטְרָחוֹת וּטְרָדוֹת גְּדוֹלוֹת וּמַמְשִׁיךְ עַל עַצְמוֹ הַקְּלָלָה שֶׁל בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם רַחֲמָנָא לִצְלַן. וְעַל־יְדֵי צְדָקָה נִצּוֹלִין מִזֶּה וְנֶחֱשָׁב כְּמַקְטִיר קְטֹרֶת (יג, א)
Through forceful prayer, one merits livelihood (4:8).
For through charity, one cools the heat of the desire for wealth, breaks the desire for prominence and riches, and merits to conduct business with integrity, to be content with their portion, and to have peace of mind with what G-d has granted them, not rushing to become rich. This is the essence of the desire for wealth, which causes one to toil constantly with great efforts, troubles, and burdens, bringing upon themselves the curse of “by the sweat of your brow you shall eat bread,” G-d save us. Through charity, one is saved from this and is considered as if offering incense (13:1). The desire for wealth is literally idolatry, and as long as this idolatry of wealth exists in the world, there is divine anger in the world.
## Segment 6
עַל־יְדֵי תְּפִלָּה בְּכֹחַ זוֹכֶה לְפַרְנָסָה (ד, ח) תַּאֲוַת מָמוֹן הִיא עֲבוֹדָה זָרָה מַמָּשׁ, וְכָל זְמַן שֶׁיֵּשׁ עֲבוֹדָה זָרָה זֹאת שֶׁל מָמוֹן בָּעוֹלָם, חֲרוֹן אַף בָּעוֹלָם, וּכְפִי הַבִּטּוּל שֶׁל תַּאֲוָה זֹאת כֵּן נִתְבַּטֵּל הַחֲרוֹן אַף וְנִמְשָׁךְ חֶסֶד בָּעוֹלָם, וְנִמְשָׁךְ בְּחִינַת הִתְגַּלּוּת מָשִׁיחַ, וְנִמְשָׁךְ הַדַּעַת שֶׁהִיא בְּחִינַת בִּנְיַן בֵּית הַמִּקְדָּשׁ, וְזוֹכִין לְהַמְשִׁיךְ חִדּוּשֵׁי תּוֹרָה נִפְלָאִים שֶׁיִּתְגַּלּוּ לֶעָתִיד. גַּם נַעֲשֶׂה עַל־יְדֵי זֶה תִּקּוּנָא דְּמֶרְכַּבְתָּא עִלָּאָה וּמֶרְכַּבְתָּא תַּתָּאָה (שָׁם ב, ה)
The bitterness and toil of livelihood are according to the blemish of the covenant [see Covenant, section 7] (11:4).
According to the nullification of this desire, so is the divine anger nullified, and kindness is drawn into the world, the aspect of the revelation of the Messiah is drawn, and understanding is drawn, which is the aspect of the building of the Holy Temple. One merits to draw wondrous Torah innovations that will be revealed in the future. Also, through this, the rectification of the upper and lower chariots is achieved (ibid., 2, 5).
## Segment 7
מְרִירוּת וִיגִיעַת הַפַּרְנָסָה הוּא כְּפִי פְּגַם הַבְּרִית [עַיֵּן בְּרִית ז'] (יא, ד) אֵלּוּ בְּנֵי אָדָם הַנּוֹפְלִים בְּתַאֲו?ֹות מָמוֹן וְאֵינָם מַאֲמִינִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יָכוֹל לְפַרְנֵס אֶת הָאָדָם בְּסִבָּה קַלָּה וְרוֹדְפִים אַחַר פַּרְנָסָתָם בִּיגִיעוֹת גְּדוֹלוֹת וְהֵם אוֹכְלֵי לֶחֶם בְּעִצָּבוֹן וְהֵם מְלֵאִים עַצְבוּת וּמָרָה שְׁחֹרָה, אֵלּוּ בְּנֵי אָדָם נִקְשָׁרִים בְּפָנִים דְּסִטְרָא אַחְרָא שֶׁהֵם אַנְפִּין חֲשׁוּכִין, מָרָה שְׁחֹרָה, עֲבוֹדָה זָרָה בְּחִינַת מִיתָה. אֲבָל אֵלּוּ בְּנֵי אָדָם שֶׁמַּשָּׂאָם וּמַתָּנָם בֶּאֱמוּנָה, וּמִתְגַּבְּרִים בְּדַעְתָּם לִהְיוֹת שְׂמֵחִים בְּחֶלְקָם, וְיוֹדְעִים וּמַאֲמִינִים בֶּאֱמֶת וּבֶאֱמוּנָה שְׁלֵמָה שֶׁעִקַּר הַפַּרְנָסָה וְהָעֲשִׁירוּת הוּא רַק מֵהַשֵּׁם יִתְבָּרַךְ לְבַד, רַק שֶׁרְצוֹנוֹ יִתְבָּרַךְ, שֶׁיַּעֲשֶׂה הָאָדָם אֵיזֶה סִבָּה קַלָּה בְּעָלְמָא, אֲבָל עִקַּר הַמָּמוֹן וְהַפַּרְנָסָה הוּא רַק מֵהַשֵּׁם יִתְבָּרַךְ לְבַד, הֵם דְּבֵקִים בְּאוֹר הַפָּנִים דִּקְדֻשָּׁה שֶׁהֵם אַנְפִּין נְהִירִין בְּחִינַת חַיִּים בְּחִינַת שִׂמְחָה (כג, א)
Through breaking the desire for wealth, one draws complete divine providence, and its breaking is through charity.
Those people who fall into the desire for wealth and do not believe that the Holy One, Blessed be He, can provide for a person with a simple cause, and chase after their livelihood with great toil, eating bread in sorrow, full of sadness and black bile—these people are bound to the face of the Other Side, which is a darkened face, black bile, idolatry in the aspect of death. But those people whose business and dealings are with faith, who strengthen their understanding to be content with their portion, and know and believe in truth and complete faith that the primary source of livelihood and wealth is only from the Blessed Name alone, and that His will, Blessed be He, is that a person perform some simple cause in the world, but the primary wealth and livelihood is only from the Blessed Name alone—they cleave to the light of the holy face, which is a radiant face, in the aspect of life, in the aspect of joy (23:1). One who is immersed in the idolatry that is the desire for wealth does not worship one idolatry but all the idolatries of all the seventy nations, for all idolatries are rooted in wealth.
## Segment 8
הַמְשֻׁקָּע בְּהָעֲבוֹדָה זָרָה שֶׁהִיא תַּאֲוַת מָמוֹן אֵינוֹ עוֹבֵד עֲבוֹדָה זָרָה אַחַת, רַק הוּא עוֹבֵד כָּל הָעֲבוֹדוֹת זָרוֹת שֶׁל כָּל הַשִּׁבְעִים אֻמּוֹת, כִּי כָּל הָעֲבוֹדוֹת זָרוֹת תְּחוּבִים בַּמָּמוֹן, וַעֲלֵיהֶם צוֹוַחַת הַשְּׁכִינָה מֵאָה וְאַרְבָּעִים קָלִין קָלַנִי מֵרֹאשִׁי קָלַנִי מִזְּרוֹעִי כְּמִסְפַּר מָמוֹן עִם הָאַרְבַּע אוֹתִיּוֹת (שָׁם)
Over them, the Shechinah cries out with one hundred forty cries: “Woe is me from my head, woe is me from my arm,” corresponding to the numerical value of “wealth” with its four letters (ibid.). Through the rectification of the holy covenant and through drawing close to true tzaddikim who guard the covenant with utmost perfection, through this, one is saved from the desire for wealth, which is idolatry, darkness, and so forth, as mentioned above.
## Segment 9
עַל־יְדֵי תִּקּוּן הַבְּרִית קֹדֶשׁ וְעַל־יְדֵי הִתְקָרְבוּתוֹ לְצַדִּיקֵי אֱמֶת שֶׁהֵם שׁוֹמְרֵי הַבְּרִית בְּתַכְלִית הַשְּׁלֵמוּת, עַל־יְדֵי זֶה נִצּוֹל מִתַּאֲוַת מָמוֹן שֶׁהוּא עֲבוֹדָה זָרָה חֹשֶׁךְ וְכוּ' כַּנַּ"ל, וְנִתְקַשֵּׁר בֶּאֱלֹקוּת וְזוֹכֶה שֶׁיָּאִיר וְיִזְרַח עָלָיו אוֹר פְּנֵי ה' לַחֲזוֹת בְּנֹעַם ה' וְכוּ' (שָׁם ב,ג)
They connect to divinity and merit that the light of G-d’s countenance shines and radiates upon them, to behold the pleasantness of G-d, and so forth (ibid., 2, 3). There is also another rectification for the desire for wealth, namely, that one gazes at the root from which all wealth and abundances come. Through gazing there, their desire is nullified, for at its root, all abundance is pure, refined light and spiritual delight, and desire exists only below.
## Segment 10
גַּם יֵשׁ עוֹד תִּקּוּן לְתַאֲוַת מָמוֹן, דְּהַיְנוּ שֶׁיִּסְתַּכֵּל לַשֹּׁרֶשׁ שֶׁמִּשָּׁם בָּא כָּל הַמָּמוֹן וְכָל הַהַשְׁפָּעוֹת וְעַל־יְדֵי הִסְתַּכְּלוּתוֹ שָׁם יִתְבַּטֵּל תַּאֲוָתוֹ, כִּי שָׁם בְּשָׁרְשׁוֹ הַשֶּׁפַע כֻּלּוֹ הוּא אוֹר צַח וּמְצֻחְצָח וְתַעֲנוּג רוּחָנִי וְאֵין מִתְאַוֶּה אֶלָּא לְמַטָּה. וּמִי הוּא הַפֶּתִי יָסוּר הֵנָּה לְהַשְׁלִיךְ תַּעֲנוּג רוּחָנִי וְלִקַּח תַּעֲנוּג עָב. אֲבָל לְזֹאת הַהִסְתַּכְּלוּת אִי אֶפְשָׁר לָבוֹא עַד שֶׁיְּתַקֵּן בְּרִיתוֹ, כְּמוֹ שֶׁכָּתוּב וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ, שֶׁבַּתְּחִלָּה צָרִיךְ לְתַקֵּן בְּשַׂר קֹדֶשׁ, וְאָז יוּכַל לְהִסְתַּכֵּל בֶּאֱלֹקוּת וּבִשְׁבִיל זֶה עִקַּר הַתִּקּוּן שֶׁל תַּאֲוַת מָמוֹן הוּא עַל־יְדֵי בְּרִית, וּכְשֶׁמְּתַקֵּן בְּרִיתוֹ אִי אֶפְשָׁר לִפֹּל לְתַאֲוַת מָמוֹן (שָׁם ה)
Who is the fool that would turn aside here to cast away spiritual delight and take coarse delight? But to attain this gazing, it is impossible until one rectifies their covenant, as it is written, “From my flesh I will see G-d,” meaning that first one must rectify the holy flesh, and then they can gaze at divinity. For this reason, the primary rectification of the desire for wealth is through the covenant, and when one rectifies their covenant, it is impossible to fall into the desire for wealth (ibid., 5). All the falls that a person experiences from their spiritual level are due to the desire for wealth, for this is the primary fall, falling into destruction and idolatry. Therefore, when people dispute a true tzaddik and the Holy One, Blessed be He, wishes to expel the tzaddik’s enemies, He causes the enemy to fall into the desire for wealth, for there is no greater fall than this.
## Segment 12
יא. כָּל הַנְּפִילוֹת שֶׁאָדָם נוֹפֵל מִמַּדְרֵגָתוֹ הֵם עַל־יְדֵי תַּאֲוַת מָמוֹן, כִּי זֶה עִקַּר הַנְּפִילָה שֶׁנּוֹפֵל לִשְׁמָד וַעֲבוֹדָה זָרָה. עַל־כֵּן כְּשֶׁחוֹלְקִין עַל צַדִּיק הָאֱמֶת וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה לְגָרֵשׁ אוֹיְבָיו שֶׁל הַצַּדִּיק, הוּא מַפִּיל אֶת הָאוֹיֵב לְתַאֲוַת מָמוֹן כִּי אֵין נְפִילָה גְּדוֹלָה מִזּוֹ. וְהַכְּלָל כְּשֶׁיֵּשׁ מַחֲלוֹקוֹת, כָּל מִי שֶׁהוּא שׁוֹמֵר אֶת הַבְּרִית יוֹתֵר מֵחֲבֵרוֹ וְכוּ' וְכָל הַמְקֹרָבִים לְצַדִּיק זֶה שֶׁהוּא שׁוֹמֵר אֶת הַבְּרִית בְּיוֹתֵר, יְכוֹלִים לְהַפִּיל אֶת חַבְרֵיהֶם מִמַּדְרֵגָתָם, וְהַנְּפִילָה הִיא שֶׁנּוֹפְלִים לְתַאֲוַת מָמוֹן. עַל־כֵּן צָרִיךְ הָאָדָם לִזָּהֵר בְּיוֹתֵר כְּשֶׁיֵּשׁ מַחֲלוֹקֶת עָלָיו שֶׁלֹּא יִפֹּל לְתַאֲוַת מָמוֹן חַס וְחָלִילָה (שָׁם ג')
The desire for wealth is literally idolatry, and as long as this idolatry of wealth exists in the world, there is divine anger in the world. According to the nullification of this desire, so is the divine anger nullified, and kindness is drawn into the world, the aspect of the revelation of the Messiah is drawn, and understanding is drawn, which is the aspect of the building of the Holy Temple. One merits to draw wondrous Torah innovations that will be revealed in the future. Also, through this, the rectification of the upper and lower chariots is achieved (ibid., 2, 5).
All the falls that a person experiences from their spiritual level are due to the desire for wealth, for this is the primary fall, falling into destruction and idolatry. Therefore, when people dispute a true tzaddik and the Holy One, Blessed be He, wishes to expel the tzaddik’s enemies, He causes the enemy to fall into the desire for wealth, for there is no greater fall than this. The general rule is that when there are disputes, whoever guards the covenant more than their peer, and so forth, and all those close to this tzaddik who guards the covenant to a greater degree, can cause their peers to fall from their level, and the fall is that they fall into the desire for wealth. Therefore, a person must be especially careful when there is a dispute against them not to fall into the desire for wealth, G-d forbid (ibid., 3).
## Segment 14
יב. עַל־יְדֵי מִצְוַת מְזוּזָה נִתְבַּטֵּל תַּאֲוַת וְחֶמְדַת הַמָּמוֹן, וְעַל־יְדֵי זֶה פַּרְנָסָתוֹ מְעוֹפֶפֶת לוֹ וּבָאָה לוֹ בְּנָקֵל (שָׁם ד)
Those people who fall into the desire for wealth and do not believe that the Holy One, Blessed be He, can provide for a person with a simple cause, and chase after their livelihood with great toil, eating bread in sorrow, full of sadness and black bile—these people are bound to the face of the Other Side, which is a darkened face, black bile, idolatry in the aspect of death. But those people whose business and dealings are with faith, who strengthen their understanding to be content with their portion, and know and believe in truth and complete faith that the primary source of livelihood and wealth is only from the Blessed Name alone, and that His will, Blessed be He, is that a person perform some simple cause in the world, but the primary wealth and livelihood is only from the Blessed Name alone—they cleave to the light of the holy face, which is a radiant face, in the aspect of life, in the aspect of joy (23:1).
The general rule is that when there are disputes, whoever guards the covenant more than their peer, and so forth, and all those close to this tzaddik who guards the covenant to a greater degree, can cause their peers to fall from their level, and the fall is that they fall into the desire for wealth. Therefore, a person must be especially careful when there is a dispute against them not to fall into the desire for wealth, G-d forbid (ibid., 3). Through the commandment of mezuzah, the desire and craving for wealth are nullified, and through this, one’s livelihood flies to them and comes easily (ibid., 4). All the commandments a person performs without wealth, meaning they are unwilling to lose wealth for the sake of the commandment, are still not in perfection, for they are not yet in the aspect of faith, which is the essence of perfection.
## Segment 16
יג. כָּל הַמִּצְווֹת שֶׁאָדָם עוֹשֶׂה אוֹתָם בְּלֹא מָמוֹן, הַיְנוּ שֶׁאֵינוֹ רוֹצֶה לְהַפְסִיד מָמוֹן בִּשְׁבִיל הַמִּצְוָה, עֲדַיִן אֵין הַמִּצְוָה בִּשְׁלֵמוּת כִּי עֲדַיִן אֵינָהּ בִּבְחִינַת אֱמוּנָה שֶׁהִיא עִקַּר הַשְּׁלֵמוּת. אֲבָל כְּשֶׁתֵּחָשֵׁב כָּל כָּךְ הַמִּצְוָה אֶצְלוֹ עַד שֶׁאֵין מַרְגִּישׁ בְּהֶפְסֵד מָמוֹן וּמוֹצִיא וּמְפַזֵּר מָמוֹן בִּשְׁבִיל הַמִּצְוָה, זֹאת הַבְּחִינָה נִקְרָא אֱמוּנָה כִּי עִקַּר אֱמוּנָה הִיא בְּמָמוֹן, כְּשֶׁמְּשַׁבֵּר תַּאֲוַת מָמוֹן שֶׁשָּׁם פָּנִים דִּקְדֻשָּׁה כַּנַּ"ל.(שָׁם ה)
One who is immersed in the idolatry that is the desire for wealth does not worship one idolatry but all the idolatries of all the seventy nations, for all idolatries are rooted in wealth. Over them, the Shechinah cries out with one hundred forty cries: “Woe is me from my head, woe is me from my arm,” corresponding to the numerical value of “wealth” with its four letters (ibid.).
All the commandments a person performs without wealth, meaning they are unwilling to lose wealth for the sake of the commandment, are still not in perfection, for they are not yet in the aspect of faith, which is the essence of perfection. But when the commandment is so precious to them that they do not feel the loss of wealth and spend and distribute wealth for the sake of the commandment, this aspect is called faith, for the primary faith is in wealth, when one breaks the desire for wealth, where the holy face resides, as mentioned above (ibid., 5).
## Segment 18
יד. הַמְשֻׁקָּעִים בְּתַאֲוַת מָמוֹן הֵם בַּעֲלֵי חוֹבוֹת תָּמִיד, כְּמוֹ שֶׁאָנוּ רוֹאִים בְּחוּשׁ שֶׁזֶּה הַמַּשְׂאוֹי תָּלוּי בְּצַוַּאר בְּנֵי אָדָם, שֶׁאֵין מִסְתַּפְּקִין בְּמָמוֹנָם וְלוֹוִין מֵאֲחֵרִים וְנִדְמֶה לָהֶם, שֶׁהֵם מִשְׂתַּכְּרִין שָׂכָר הַרְבֵּה וְאַחַר כָּךְ מֵתִים בַּעֲלֵי חוֹבוֹת. וְאִם אֵינָם מֵתִים בַּעֲלֵי חוֹבוֹת מַמָּשׁ שֶׁאֵינָם חַיָּבִים מָמוֹן לַאֲחֵרִים, עֲדַיִן הֵם בַּעֲלֵי חוֹבוֹת לְתַאֲוָתָם כַּאֲשֶׁר אָנוּ רוֹאִים בְּחוּשׁ שֶׁאֲפִלּוּ מִי שֶׁיֵּשׁ לוֹ מָמוֹן כְּדֵי לְהִתְפַרְנֵס וַאֲפִלּוּ הָעֲשִׁירִים וְהַקְּצִינִים הַמֻּפְלָגִים הֵם רוֹדְפִים כָּל יְמֵיהֶם לְהַרְוִיחַ מָמוֹן בִּיגִיעוֹת גְּדוֹלוֹת וּמְסַכְּנִים אֶת עַצְמָן בְּסַכָּנוֹת דְּרָכִים וְטִלְטוּלִים הַרְבֵּה וּמַטְרִיחִים אֶת עַצְמָן בִּטְרָחוֹת גְּדוֹלוֹת בִּשְׁבִיל הַמָּמוֹן, כְּאִלּוּ הָיָה מֻטָּל עַל צַוָּארָם אֵיזֶה חוֹב גָּדוֹל לְשַׁלֵּם. וְהַחוֹב הוּא רַק שֶׁחַיָּבִים לְעַצְמָם, דְּהַיְנוּ לְתַאֲוָתָם שֶׁכְּרוּכִים אַחַר הַתַּאֲוָה שֶׁל מָמוֹן כָּל כָּךְ כְּאִלּוּ הֵם חַיָּבִים חוֹב גָּדוֹל. נִמְצָא שֶׁהֵם בַּעֲלֵי חוֹבוֹת כָּל יְמֵיהֶם וְכֵן מֵתִים בַּעֲלֵי חוֹבוֹת, הַיְנוּ לְתַאֲוָתָם, כִּי כָּל יְמֵיהֶם אֵינָם מַסְפִּיקִים לְשַׁלֵּם חוֹב זֶה שֶׁחַיָּבִים לְתַאֲוָתָם, כִּי הוּא בְּלֹא שִׁעוּר וּגְבוּל, כִּי אֵין אָדָם מֵת וַחֲצִי תַּאֲוָתוֹ בְּיָדוֹ. נִמְצָא שֶׁכָּל הַמְשֻׁקָּעִים בְּתַאֲוַת מָמוֹן הֵם מֵתִים בַּעֲלֵי חוֹבוֹת, כִּי הָעֲבוֹדָה זָרָה נִקְרֵאת חוֹבָה שֶׁמַּכְרַעַת אֶת הַכֹּל לְכַף חוֹב, וְכָל הַמִּתְדַּבְּקִים בָּהּ, שֶׁהֵם הַמְשֻׁקָּעִים בְּתַאֲוַת מָמוֹן שֶׁהוּא עֲבוֹדָה זָרָה מַמָּשׁ, הֵם בַּעֲלֵי חוֹבוֹת תָּמִיד עַד שֶׁמֵּתִים בַּעֲלֵי חוֹבוֹת כַּנַּ"ל, וְכָל יְמֵיהֶם הֵם סוֹבְלִים מְרִירוּת וְעַצְבוּת וּדְאָגוֹת מֵחֶמְדַת הַמָּמוֹן. וְכָל מַה שֶּׁיֵּשׁ לוֹ מָמוֹן יוֹתֵר יֵשׁ לוֹ דְּאָגוֹת וְעַצְבוּת בְּיוֹתֵר, כִּי נִתְקַשֵּׁר יוֹתֵר לְהָעֲבוֹדָה זָרָה שֶׁהִיא עַצְבוּת וּמָרָה שְׁחֹרָה, חֹשֶׁךְ מִיתָה. וְהַמָּמוֹן שֶׁלּוֹ אוֹכֶלֶת יְמֵי חַיָּיו, כִּי הִיא מְכַלָּה חַיָּיו עַל־יְדֵי טִרְדוֹת וּדְאָגוֹת שֶׁל הַמָּמוֹן (שָׁם בסוף)
Through the rectification of the holy covenant and through drawing close to true tzaddikim who guard the covenant with utmost perfection, through this, one is saved from the desire for wealth, which is idolatry, darkness, and so forth, as mentioned above. They connect to divinity and merit that the light of G-d’s countenance shines and radiates upon them, to behold the pleasantness of G-d, and so forth (ibid., 2, 3).
But when the commandment is so precious to them that they do not feel the loss of wealth and spend and distribute wealth for the sake of the commandment, this aspect is called faith, for the primary faith is in wealth, when one breaks the desire for wealth, where the holy face resides, as mentioned above (ibid., 5).
## Segment 20
טו. וְדַע, שֶׁכָּל הַמָּמוֹן וְהָעֲשִׁירוּת שֶׁל הָעֲשִׁירִים שֶׁאֵינָם כָּרָאוּי, וְאֵינָם נוֹתְנִים צְדָקָה כָּרָאוּי לָהֶם לְפִי עָשְׁרָם, וּמְשֻׁקָּעִים בְּחֶמְדַת הַמָּמוֹן וְטִרְדַּת הַזְּמַן תָּמִיד, כָּל הַמָּמוֹן וְהָעֲשִׁירוּת שֶׁלָּהֶם הִיא בְּחִינַת שְׂחוֹק הַכְּסִיל, שֶׁהַמָּמוֹן מְשַׂחֵק עִמּוֹ, כְּמוֹ שֶׁמְּשַׂחֲקִין עִם הַתִּינוֹק בְּמַטְבְּעוֹת, וְאַחַר כָּךְ הוֹרֶגֶת אוֹתוֹ הַמָּמוֹן בְּעַצְמוֹ. וְכַמּוּבָא בְּתִּקּוּנִים: שְׂחוֹק הַכְּסִיל מָאן כְּסִיל דָּא אֵל אַחֵר וְכוּ' וְאִיהוּ אַסְכְּרָה לְרַבְיָא דְּאִנּוּן חַיָּבַיָּא, חַיְּכֶת בְּהוֹן בְּעוּתְרָא בְּהַאי עָלְמָא וּלְבָתַר קְטִילַת לְהוֹן, וְאַמָּאי אִתְקְרִיאוּ רַבְיָא בְּגִין דְּלָא אִית בְּהוֹן דַּעַת לְאִשְׁתְּזָבָא מִנֵּיהּ. וְעִקַּר הַתִּקּוּן לְהִנָּצֵל מִזֶּה הוּא כְּפִי תִּקּוּן הַבְּרִית וּכְפִי מַה שֶּׁזּוֹכֶה לְהִתְקָרֵב לְצַדִּיק הָאֱמֶת שֶׁהוּא בְּתַכְלִית שְׁמִירַת הַבְּרִית. וְעָלָיו נֶאֱמַר: טוֹב לִפְנֵי הָאֱלֹֹקִים יִמָּלֵט מִמֶּנָּה וְגוֹ', כִּי הוּא זוֹכֶה לְחָכְמָה וָדַעַת וְיוֹדֵעַ אֵיךְ לְהִנָּצֵל מִזֶּה. כִּי אֲפִלּוּ אֲנָשִׁים גְּדוֹלִים צְרִיכִים חָכְמָה וָדַעַת גָּדוֹל מְאֹד בְּעִנְיָן זֶה שֶׁל טִרְדוֹת הַמָּמוֹן וְהַפַּרְנָסָה, שֶׁלֹּא יְבַלֶּה וִיכַלֶּה חַס וְשָׁלוֹם, יְמֵי חַיָּיו עַל־יְדֵי זֶה. כְּמוֹ רֹב הֶהָמוֹן שֶׁסּוֹבְלִין מְרִירוּת גָּדוֹל מְאֹד כָּל יְמֵיהֶם עַל־יְדֵי זֶה וְאוֹבְדִים שְׁנֵי עוֹלָמוֹת עַל־יְדֵי זֶה. כִּי דַּע, שֶׁהָעוֹלָם הַזֶּה מָלֵא מְרִירוּת בְּלִי שִׁעוּר בְּחִינַת מְרִירוּתָא דְּעָלְמָא, שֶׁאִי אֶפְשָׁר לְסָבְלוֹ וּלְהִתְקַיֵּם מִגֹּדֶל הַמְּרִירוּת, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ: אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא. וְעִקַּר מְרִירוּתָא דְּעָלְמָא הִיא תַּאֲוַת וְטִרְדַּת וְדַאֲגוֹת הַמָּמוֹן וְהַפַּרְנָסָה, שֶׁבָּא עַל־יְדֵי פְּגַם הַבְּרִית. וְאִלְמָלֵא כֹּחַ הַצַּדִּיקִים הַגְּדוֹלִים שֶׁהֵם שׁוֹמְרֵי הַבְּרִית בֶּאֱמֶת, שֶׁהֵם נִקְרָאִים בְּרִית מֶלַח עוֹלָם לֹא הָיָה הָעוֹלָם יָכוֹל לְהִתְקַיֵּם כְּלָל מֵעֹצֶם הַמְּרִירוּת הַנִּזְכֶּרֶת לְעֵיל שֶׁהִיא תַּאֲוַת מָמוֹן, עַל־כֵּן כָּל אֶחָד לְפִי מַה שֶּׁזּוֹכֶה לְהִתְקָרֵב לְצַדִּיקֵי אֱמֶת, כֵּן מַמְתִּיק מֵעַצְמוֹ הַמְּרִירוּת הַנִּזְכֶּרֶת לְעֵיל שֶׁהוּא תַּאֲוַת מָמוֹן. אֲבָל מִי שֶׁרָחוֹק מִצַּדִּיקִים וּבְעַצְמוֹ הוּא רָחוֹק מִתִּקּוּן הַבְּרִית כַּאֲשֶׁר יוֹדֵעַ בְּנַפְשׁוֹ, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן כְּשֶׁחַס וְשָׁלוֹם הוּא חוֹלֵק וּמִתְנַגֵּד גַּם כֵּן עַל הַצַּדִּיק הַנַּ"ל וַאֲנָשָׁיו, מִתְגַּבֵּר עָלָיו בְּיוֹתֵר וְיוֹתֵר מְרִירוּתָא דְּעָלְמָא שֶׁהוּא טִרְדוֹת וְדַאֲגוֹת הַמָּמוֹן, עַד שֶׁמְּכַלֶּה יְמֵי חַיָּיו רַחֲמָנָא לִצְלָן. וְשִׂים לִבְּךָ הֵיטֵב לִדְבָרִים אֵלֶּה, כִּי כַּמָּה וְכַמָּה נְפָשׁוֹת שָׁקְעוּ בָּזֶה, אוּלַי תּוּכַל לִבְרֹחַ לְצַדִּיקֵי אֱמֶת לְהַצִּיל עַצְמְךָ מִשֶּׁטֶף מַיִם רַבִּים הָאֵלֶּה שֶׁל תַּאֲוַת מָמוֹן, שֶׁבָּא עַל־יְדֵי תַּאֲוַת נִאוּף, שֶׁלֹּא יִגְּעוּ אֵלֶיךָ, וְהָיְתָה לְךָ נַפְשְׁךָ לְשָׁלָל וְתִזְכֶּה לְחַיִּים אֲמִתִּיִּים בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא (שָׁם)
There is also another rectification for the desire for wealth, namely, that one gazes at the root from which all wealth and abundances come. Through gazing there, their desire is nullified, for at its root, all abundance is pure, refined light and spiritual delight, and desire exists only below. Who is the fool that would turn aside here to cast away spiritual delight and take coarse delight? But to attain this gazing, it is impossible until one rectifies their covenant, as it is written, “From my flesh I will see G-d,” meaning that first one must rectify the holy flesh, and then they can gaze at divinity. For this reason, the primary rectification of the desire for wealth is through the covenant, and when one rectifies their covenant, it is impossible to fall into the desire for wealth (ibid., 5).
Know that all the wealth and riches of the unworthy rich, who do not give charity as they should according to their wealth and are immersed in the craving for wealth and constant temporal burdens, all their wealth and riches are in the aspect of the laughter of the fool, where the wealth mocks them, like playing with a child with coins, and afterward, the wealth itself kills them. As brought in the Tikkunim: “The laughter of the fool, who is the fool? This is another G-d, and so forth, and it is a plague for the great ones who are guilty; it laughs with them with wealth in this world and afterward kills them. Why are they called great? Because they lack the understanding to be saved from it.” The primary rectification to be saved from this is according to the rectification of the covenant and according to how much one merits to draw close to the true tzaddik who is at the pinnacle of guarding the covenant. Of him it is said, “Good before G-d, he will escape from it,” for he merits wisdom and understanding and knows how to be saved from this. For even great people need great wisdom and understanding in this matter of the burdens of wealth and livelihood, so as not to waste and consume, G-d forbid, the days of their life through this, like the majority of the masses who suffer great bitterness all their days because of this and lose both worlds through this. For know that this world is full of immeasurable bitterness, in the aspect of the bitterness of the world, which is impossible to endure and survive due to the greatness of the bitterness, as written in the holy Zohar: “If not for salt, the world could not endure the bitterness.” The primary bitterness of the world is the desire, burdens, and worries of wealth and livelihood, which come through a blemish in the covenant. If not for the power of the great tzaddikim who truly guard the covenant, who are called the eternal covenant of salt, the world could not endure at all due to the intensity of the aforementioned bitterness, which is the desire for wealth. Therefore, each person, according to how much they merit to draw close to true tzaddikim, sweetens for themselves the aforementioned bitterness, which is the desire for wealth. But one who is far from tzaddikim and is themselves far from rectifying the covenant, as they know in their soul, all the more so, and even more so, if, G-d forbid, they dispute and oppose the aforementioned tzaddik and his people, the bitterness of the world, which is the burdens and worries of wealth, strengthens over them more and more, until it consumes the days of their life, G-d save us. Pay close attention to these words, for many, many souls have sunk into this. Perhaps you can flee to true tzaddikim to save yourself from these great floods of the desire for wealth, which come through the desire for adultery, so that they do not reach you, and your soul becomes your spoil, and you merit true life in this world and the World to Come (ibid.).
## Segment 22
טז. מִי שֶׁהוּא מְשֻׁקָּע בְּתַאֲוַת מָמוֹן וְאֵינוֹ עוֹשֶׂה מַשָּׂא וּמַתָּן בֶּאֱמוּנָה, עַל־יְדֵי זֶה גּוֹרֵם בְּחִינַת דַּם נִדָּה לְהַשְּׁכִינָה וְאֵין לוֹ פַּרְנָסָה וְהוּא בְּחִינַת פְּגַם הַבְּרִית (כט, ה)
All the falls that a person experiences from their spiritual level are due to the desire for wealth, for this is the primary fall, falling into destruction and idolatry. Therefore, when people dispute a true tzaddik and the Holy One, Blessed be He, wishes to expel the tzaddik’s enemies, He causes the enemy to fall into the desire for wealth, for there is no greater fall than this. The general rule is that when there are disputes, whoever guards the covenant more than their peer, and so forth, and all those close to this tzaddik who guards the covenant to a greater degree, can cause their peers to fall from their level, and the fall is that they fall into the desire for wealth. Therefore, a person must be especially careful when there is a dispute against them not to fall into the desire for wealth, G-d forbid (ibid., 3).
Those immersed in the desire for wealth are always in debt, as we see in reality, that this burden hangs around people’s necks, as they are not satisfied with their wealth, borrow from others, and think they are earning great profits, but afterward die in debt. Even if they do not literally die in debt, owing money to others, they are still in debt to their desire, as we see in reality.
## Segment 24
יז. צְדָקָה הוּא תִּקּוּן הַכְּלָלִי שֶׁל הַמַּשָּׂא וּמַתָּן. וְצָרִיךְ לְכַוֵּן בְּכָל הִלּוּךְ וְהִלּוּךְ וּבְכָל דִּבּוּר וְדִבּוּר שֶׁהוּא הוֹלֵךְ וּמְדַבֵּר בִּשְׁעַת הַמַּשָּׂא וּמַתָּן, שֶׁכַּוָּנָתוֹ כְּדֵי שֶׁיַּרְוִיחַ כְּדֵי שֶׁיִּתֵּן צְדָקָה וְזֶה עִקַּר תִּקּוּנוֹ שֶׁל הַמַּשָּׂא וּמַתָּן (שָׁם ט)
Through the commandment of mezuzah, the desire and craving for wealth are nullified, and through this, one’s livelihood flies to them and comes easily (ibid., 4).
Charity is the general rectification of business dealings. One must intend with every step and every word they take and speak during business dealings that their intention is to profit in order to give charity, and this is the primary rectification of business dealings (ibid., 9).
## Segment 26
יח. עַל־יְדֵי שֶׁיִּהְיֶה שׂוֹנֵא בֶּצַע שֶׁיִּשְׂנָא אֶת הַמָּמוֹן בְּתַכְלִית הַשִּׂנְאָה, עַל־יְדֵי זֶה יִזְכֶּה לָבוֹא לְהַחָכְמָה וְהַשֵּׂכֶל שֶׁעַל יָדוֹ זוֹכִין לְהַשָּׂגַת אֱלֹקוּת, וְכֵן לְהֵפֶךְ עַל־יְדֵי אַהֲבַת מָמוֹן הוּא נוֹפֵל מִזֶּה הַשֵּׂכֶל, וְנוֹפֵל לִשְׁטוּת וּכְסִילוּת וּלְעַצְבוּת וּמָרָה שְׁחֹרָה, וְהַקְּלִפּוֹת וְהַסִּטְרָא אַחֲרָא מְסַבְּבִין אוֹתוֹ בְּסִבּוּבִים שֶׁלָּהֶם שֶׁהֵם הַהִפּוּךְ מִשֵּׂכֶל הַנַּ"ל (ל. ד)
All the commandments a person performs without wealth, meaning they are unwilling to lose wealth for the sake of the commandment, are still not in perfection, for they are not yet in the aspect of faith, which is the essence of perfection. But when the commandment is so precious to them that they do not feel the loss of wealth and spend and distribute wealth for the sake of the commandment, this aspect is called faith, for the primary faith is in wealth, when one breaks the desire for wealth, where the holy face resides, as mentioned above (ibid., 5).
Even one who has enough wealth to sustain themselves, and even the rich and exceedingly prominent officers, chase all their days to earn wealth with great toil, endangering themselves with the dangers of travel and much wandering, troubling themselves with great burdens for the sake of wealth, as if a great debt were hanging around their necks to pay. The debt is only that they owe themselves, that is, their desire, so engrossed in the desire for wealth as if they owed a great debt. Thus, they are in debt all their days and die in debt, that is, to their desire, for all their days they cannot pay off this debt they owe to their desire, as it is without measure or limit, for no one dies with half their desire fulfilled. Thus, all those immersed in the desire for wealth die in debt, for idolatry is called a debt that tips everything to the side of liability. All who cling to it, those immersed in the desire for wealth, which is literally idolatry, are always in debt until they die in debt, as mentioned above. All their days, they suffer bitterness, sadness, and worries from the craving for wealth. The more wealth they have, the more worries and sadness they have, for they are more bound to the idolatry that is sadness, black bile, darkness, and death. Their wealth consumes the days of their life, for it destroys their life through the burdens and worries of wealth (ibid., at the end). Know that all the wealth and riches of the unworthy rich, who do not give charity as they should according to their wealth and are immersed in the craving for wealth and constant temporal burdens, all their wealth and riches are in the aspect of the laughter of the fool, where the wealth mocks them, like playing with a child with coins, and afterward, the wealth itself kills them. As brought in the Tikkunim: “The laughter of the fool, who is the fool? This is another G-d, and so forth, and it is a plague for the great ones who are guilty; it laughs with them with wealth in this world and afterward kills them.
## Segment 28
יט. עַל־יְדֵי מַשָּׂא וּמַתָּן בֶּאֱמוּנָה עַל־יְדֵי זֶה מְחַדְּשִׁין נִשְׁמָתוֹ, דְּהַיְנוּ מֹחוֹ וְשִׂכְלוֹ בְּתוֹךְ הָאֱמוּנָה, וְזוֹכֶה לְקַבֵּל בְּכָל פַּעַם שֵׂכֶל חָדָשׁ וּנְשָׁמָה חֲדָשָׁה מֵאוֹר הַפָּנִים. וַאֲפִלּוּ מִי שֶׁאֵינוֹ בַּר אוֹרְיָן וְאֵינוֹ מְקַבֵּל בְּעַצְמוֹ מֹחִין חֲדָשִׁים עַל־יְדֵי הַמַּשָּׂא וּמַתָּן בֶּאֱמוּנָה, מֵאַחַר שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה שֶׁהוּא עִקַּר הַמֹּחַ וְהַשֵּׂכֶל, אַף עַל פִּי כֵן גַּם הוּא עוֹשֶׂה תִּקּוּן גָּדוֹל עַל־יְדֵי שֶׁהוּא עוֹשֶׂה מַשָּׂא וּמַתָּן בֶּאֱמוּנָה, כִּי עַל־יְדֵי זֶה שֶׁהוּא נוֹשֵׂא וְנוֹתֵן בֶּאֱמוּנָה, עַל־יְדֵי זֶה עוֹשֶׂה טוֹבָה לַחֲבֵרוֹ שֶׁהוּא מִשָּׁרְשׁוֹ, שֶׁמֹּחִין שֶׁל חֲבֵרוֹ מִתְחַדְּשִׁין בְּתוֹךְ הַמַּשָּׂא וּמַתָּן שֶׁלּוֹ שֶׁהוּא בֶּאֱמוּנָה וְיִהְיֶה לוֹ מֹחִין חֲדָשִׁים לִלְמֹד, וְלִדְבֵקוּת הַבּוֹרֵא יִתְבָּרַךְ (לה, ו)
Those immersed in the desire for wealth are always in debt, as we see in reality, that this burden hangs around people’s necks, as they are not satisfied with their wealth, borrow from others, and think they are earning great profits, but afterward die in debt. Even if they do not literally die in debt, owing money to others, they are still in debt to their desire, as we see in reality. Even one who has enough wealth to sustain themselves, and even the rich and exceedingly prominent officers, chase all their days to earn wealth with great toil, endangering themselves with the dangers of travel and much wandering, troubling themselves with great burdens for the sake of wealth, as if a great debt were hanging around their necks to pay. The debt is only that they owe themselves, that is, their desire, so engrossed in the desire for wealth as if they owed a great debt. Thus, they are in debt all their days and die in debt, that is, to their desire, for all their days they cannot pay off this debt they owe to their desire, as it is without measure or limit, for no one dies with half their desire fulfilled. Thus, all those immersed in the desire for wealth die in debt, for idolatry is called a debt that tips everything to the side of liability. All who cling to it, those immersed in the desire for wealth, which is literally idolatry, are always in debt until they die in debt, as mentioned above. All their days, they suffer bitterness, sadness, and worries from the craving for wealth. The more wealth they have, the more worries and sadness they have, for they are more bound to the idolatry that is sadness, black bile, darkness, and death. Their wealth consumes the days of their life, for it destroys their life through the burdens and worries of wealth (ibid., at the end).
Through business dealings with integrity, one renews their soul, that is, their mind and intellect within faith, and merits to receive each time a new intellect and a new soul from the light of the face. Even one who is not a Torah scholar and does not receive new intellects themselves through business dealings with integrity, since they do not engage in Torah, which is the primary source of mind and intellect, nevertheless, they achieve a great rectification by conducting business with integrity. For through conducting business with integrity, they do good to their peer who is from their root, so that their peer’s intellect is renewed through their business dealings that are with integrity, and they will have new intellects to learn and to cleave to the Blessed Creator (35:6).
## Segment 29
כָּל דִּינֵי מָמוֹנוֹת שַׁיָּךְ לְמַשָּׂא וּמַתָּן. עַל־כֵּן הָרוֹצֶה לַעֲסֹק בְּמַשָּׂא וּמַתָּן בֶּאֱמוּנָה צָרִיךְ שֶׁיִּהְיֶה בָּקִי בְּדִינֵי מָמוֹנוֹת, שֶׁלֹּא יִכָּשֵׁל בָּהֶם (שָׁם)
Why are they called great? Because they lack the understanding to be saved from it.” The primary rectification to be saved from this is according to the rectification of the covenant and according to how much one merits to draw close to the true tzaddik who is at the pinnacle of guarding the covenant. Of him it is said, “Good before G-d, he will escape from it,” for he merits wisdom and understanding and knows how to be saved from this. For even great people need great wisdom and understanding in this matter of the burdens of wealth and livelihood, so as not to waste and consume, G-d forbid, the days of their life through this, like the majority of the masses who suffer great bitterness all their days because of this and lose both worlds through this. For know that this world is full of immeasurable bitterness, in the aspect of the bitterness of the world, which is impossible to endure and survive due to the greatness of the bitterness, as written in the holy Zohar: “If not for salt, the world could not endure the bitterness.” The primary bitterness of the world is the desire, burdens, and worries of wealth and livelihood, which come through a blemish in the covenant. If not for the power of the great tzaddikim who truly guard the covenant, who are called the eternal covenant of salt, the world could not endure at all due to the intensity of the aforementioned bitterness, which is the desire for wealth. Therefore, each person, according to how much they merit to draw close to true tzaddikim, sweetens for themselves the aforementioned bitterness, which is the desire for wealth. But one who is far from tzaddikim and is themselves far from rectifying the covenant, as they know in their soul, all the more so, and even more so, if, G-d forbid, they dispute and oppose the aforementioned tzaddik and his people, the bitterness of the world, which is the burdens and worries of wealth, strengthens over them more and more, until it consumes the days of their life, G-d save us. Pay close attention to these words, for many, many souls have sunk into this. Perhaps you can flee to true tzaddikim to save yourself from these great floods of the desire for wealth, which come through the desire for adultery, so that they do not reach you, and your soul becomes your spoil, and you merit true life in this world and the World to Come (ibid.). One who is immersed in the desire for wealth and does not conduct business with integrity, through this, causes the aspect of the blood of impurity to the Shechinah, has no livelihood, and is in the aspect of a blemish in the covenant (29:5). Charity is the general rectification of business dealings. One must intend with every step and every word they take and speak during business dealings that their intention is to profit in order to give charity, and this is the primary rectification of business dealings (ibid., 9). Through being one who hates ill-gotten gain, hating wealth with utmost hatred, through this, one merits to attain the wisdom and understanding through which one achieves perception of divinity.
## Segment 31
כא. כְּשֶׁרוֹצֶה לַעֲסֹק בְּמַשָּׂא וּמַתָּן בֶּאֱמוּנָה, צָרִיךְ לִשְׁמֹר אֶת הָאֱמוּנָה מְאֹד, שֶׁלֹּא יִתְגַּבְּרוּ הַחִיצוֹנִים עַד שֶׁיִּפְגֹּם בֶּאֱמוּנָתוֹ חַס וְשָׁלוֹם. עַל־כֵּן צָרִיךְ לְהִתְגַּבֵּר לַעֲסֹק בְּהַמַּשָּׂא וּמַתָּן כָּל כָּךְ בֶּאֱמוּנָה כְּמוֹ רַב סַפְרָא, וִיקַיֵּם וְדוֹבֵר אֱמֶת בִּלְבָבוֹ, שֶׁאֲפִלּוּ מַה שֶּׁנִּגְמַר בְּלִבּוֹ לֹא יְשַׁנֶּה וּבָזֶה יִשְׁמֹר אֶת הָאֱמוּנָה וְאָז יוּכַל לְחַדֵּשׁ נִשְׁמָתוֹ וְשִׂכְלוֹ בְּתוֹךְ הָאֱמוּנָה שֶׁבַּמַּשָּׂא וּמַתָּן כַּנַּ"ל (שָׁם ז)
מִי שֶׁהוּא מְשֻׁקָּע בְּתַאֲוַת מָמוֹן וְאֵינוֹ עוֹשֶׂה מַשָּׂא וּמַתָּן בֶּאֱמוּנָה, עַל־יְדֵי זֶה גּוֹרֵם בְּחִינַת דַּם נִדָּה לְהַשְּׁכִינָה וְאֵין לוֹ פַּרְנָסָה וְהוּא בְּחִינַת פְּגַם הַבְּרִית (כט, ה
When one wishes to engage in business with integrity, they must guard their faith greatly, so that the external forces do not overpower and blemish their faith, G-d forbid. Therefore, one must strengthen themselves to engage in business with such integrity, like Rav Safra, and fulfill “and speaks truth in his heart,” that even what is resolved in their heart they do not change. Through this, they guard their faith and can then renew their soul and intellect within the faith of business dealings, as mentioned above (ibid., 7).
## Segment 33
כב. כְּשֶׁאָדָם עוֹסֵק בְּמַשָּׂא וּמַתָּן בֶּאֱמוּנָה, זֶהוּ בְּחִינַת הַקְרָבַת קָרְבָּן הַתָּמִיד וְהַקְרָבַת הַקְּטֹרֶת וַאֲזַי כָּל הַקְּלִפּוֹת נוֹפְלִים, וְעוֹלִים מֵהֶם כָּל נִיצוֹצוֹת הַקְּדֻשָּׁה שֶׁבְּתוֹכָם, וּמֹחוֹ נִתְעַלֶּה וְנִתְחַדֵּשׁ כַּנַּ"ל וְנֶחֱשָׁב כְּאִלּוּ נִבְנֶה בֵּית הַמִּקְדָּשׁ בְּיָמָיו (שָׁם ח')
צְדָקָה הוּא תִּקּוּן הַכְּלָלִי שֶׁל הַמַּשָּׂא וּמַתָּן. וְצָרִיךְ לְכַוֵּן בְּכָל הִלּוּךְ וְהִלּוּךְ וּבְכָל דִּבּוּר וְדִבּוּר שֶׁהוּא הוֹלֵךְ וּמְדַבֵּר בִּשְׁעַת הַמַּשָּׂא וּמַתָּן, שֶׁכַּוָּנָתוֹ כְּדֵי שֶׁיַּרְוִיחַ כְּדֵי שֶׁיִּתֵּן צְדָקָה וְזֶה עִקַּר תִּקּוּנוֹ שֶׁל הַמַּשָּׂא וּמַתָּן (שָׁם ט
Conversely, through love of wealth, one falls from this understanding, falling into foolishness, stupidity, sadness, and black bile, and the husks and the Other Side ensnare them with their machinations, which are the opposite of the aforementioned understanding (30:4).
## Segment 35
כג. עִקַּר חֶסְרוֹן הַפַּרְנָסָה שֶׁנִּתְמַעֵט בַּדּוֹרוֹת הַלָּלוּ אֵין זֶה אֶלָּא עַל־יְדֵי הַשּׁוֹחֲטִים שֶׁאֵינָם מְהֻגָּנִים. כִּי יֵשׁ שׁוֹחֵט הָגוּן מַאֲכִיל וּמְפַרְנֵס לְיִשְׂרָאֵל וְהוּא מַעֲלֶה אֶת הַנֶּפֶשׁ הָחַי הַמְגֻלְגָּל עַל־יְדֵי הַבְּרָכָה, שֶׁהוּא מְבָרֵךְ עַל הַשְּׁחִיטָה. אֲבָל כְּשֶׁהַשּׁוֹחֵט אֵינוֹ הָגוּן, וַאֲפִלּוּ בִּשְׁעַת הַבְּרָכָה חוֹשֵׁב מַחֲשֶׁבֶת פִּגּוּל וְאֵינוֹ שָׁם בִּשְׁעַת הַבְּרָכָה, אֲזַי כְּשֶׁעוֹמֵד עִם הַחַלָף לִשְׁחֹט אֶת הַחַי, הוּא עוֹמֵד כְּרוֹצֵחַ נְפָשׁוֹת, וְיֵשׁ צַעַר לְהַנֶּפֶשׁ הַחַי וְצוֹעֶקֶת בְּקוֹל מָר, כִּי אֵינוֹ מַעֲלֶה אֶת הַנֶּפֶשׁ הַמְגֻלְגָּל. וְאַדְּרַבָּא, הוּא מוֹרִיד אֶת הַנֶּפֶשׁ מִמַּעֲלָתָהּ וְאֵין לָהּ מָנוֹחַ לְכַף רַגְלָהּ. אוֹי לוֹ לְהַשּׁוֹחֵט הַזֶּה אוֹי לְהַנֶּפֶשׁ שֶׁהָרַג אֶת הַנֶּפֶשׁ וּמָסַר אוֹתָהּ בְּכַף אוֹיְבֶיהָ. וְעַל־יְדֵי זֶה נִתְמַעֵט הַפַּרְנָסָה, וּמְעַט הַפַּרְנָסָה צְרִיכִין לְהַמְשִׁיךְ בְּטִרְחָא וִיגִיעָה גְּדוֹלָה. וְעַל־יְדֵי שׁוֹחֲטִים אֵלּוּ נִכְנָע הַנֶּפֶשׁ לְגַבֵּי הַגּוּף וְהַחֹמֶר, וּמִתְגַּבְּרִים תַּאֲוַת הַגּוּף וְכוּ'. אֲבָל עַל־יְדֵי שׁוֹחֲטִים הֲגוּנִים, מַעֲלִין אֶת הַנֶּפֶשׁ, וְנִכְנָע וְנִתְבַּטֵּל הַגּוּף וְהַחֹמֶר בְּחִינַת בְּהֵמָה וְסִכְלוּת וָחֹשֶׁךְ בְּחִינַת מִיתָה וְשִׁכְחָה וָדִין, בְּחִינַת חָכְמוֹת חִיצוֹנִיּוֹת. וְנִתְעַלֶּה הַנֶּפֶשׁ וְהַצּוּרָה בְּחִינַת אָדָם וְחָכְמָה וְאוֹר וְחַיִּים וְזִכָּרוֹן וָחֶסֶד, בְּחִינַת חָכְמַת הַתּוֹרָה וְעַל־יְדֵי זֶה נִמְשָׁךְ פַּרְנָסָה בְּשֶׁפַע גָּדוֹל כַּנַּ"ל (לז, ו)
עַל־יְדֵי שֶׁיִּהְיֶה שׂוֹנֵא בֶּצַע שֶׁיִּשְׂנָא אֶת הַמָּמוֹן בְּתַכְלִית הַשִּׂנְאָה, עַל־יְדֵי זֶה יִזְכֶּה לָבוֹא לְהַחָכְמָה וְהַשֵּׂכֶל שֶׁעַל יָדוֹ זוֹכִין לְהַשָּׂגַת אֱלֹקוּת, וְכֵן לְהֵפֶךְ עַל־יְדֵי אַהֲבַת מָמוֹן הוּא נוֹפֵל מִזֶּה הַשֵּׂכֶל, וְנוֹפֵל לִשְׁטוּת וּכְסִילוּת וּלְעַצְבוּת וּמָרָה שְׁחֹרָה, וְהַקְּלִפּוֹת וְהַסִּטְרָא אַחֲרָא מְסַבְּבִין אוֹתוֹ בְּסִבּוּבִים שֶׁלָּהֶם שֶׁהֵם הַהִפּוּךְ מִשֵּׂכֶל הַנַּ"ל (ל. ד
The primary lack of livelihood that has diminished in these generations is only due to unfit slaughterers. For a proper slaughterer feeds and sustains Israel and elevates the living soul reincarnated through the blessing they recite over the slaughter. But when the slaughterer is unfit, and even at the time of the blessing thinks impure thoughts and is not present during the blessing, then when they stand with the knife to slaughter the animal, they stand as a murderer of souls. The living soul suffers pain and cries out bitterly, for they do not elevate the reincarnated soul. On the contrary, they lower the soul from its level, and it has no rest for the sole of its foot. Woe to this slaughterer, woe to the soul that killed the soul and delivered it into the hands of its enemies. Through this, livelihood is diminished, and the little livelihood requires great toil and effort to draw. Through these slaughterers, the soul is subdued to the body and materiality, and bodily desires strengthen, and so forth. But through proper slaughterers, the soul is elevated, and the body and materiality, in the aspect of beast, foolishness, darkness, death, forgetfulness, judgment, and external wisdoms, are subdued and nullified. The soul and form are elevated in the aspect of humanity, wisdom, light, life, memory, and kindness, in the aspect of Torah wisdom, and through this, livelihood is drawn in great abundance, as mentioned above (37:6).
## Segment 37
כד. כְּשֶׁיִּשְׂרָאֵל שׁוֹמְרִין אֶת עַצְמָן מִטְּרֵפוֹת, עַל־יְדֵי זֶה יֵשׁ לָהֶם פַּרְנָסָה (שָׁם)
עַל־יְדֵי מַשָּׂא וּמַתָּן בֶּאֱמוּנָה עַל־יְדֵי זֶה מְחַדְּשִׁין נִשְׁמָתוֹ, דְּהַיְנוּ מֹחוֹ וְשִׂכְלוֹ בְּתוֹךְ הָאֱמוּנָה, וְזוֹכֶה לְקַבֵּל בְּכָל פַּעַם שֵׂכֶל חָדָשׁ וּנְשָׁמָה חֲדָשָׁה מֵאוֹר הַפָּנִים. וַאֲפִלּוּ מִי שֶׁאֵינוֹ בַּר אוֹרְיָן וְאֵינוֹ מְקַבֵּל בְּעַצְמוֹ מֹחִין חֲדָשִׁים עַל־יְדֵי הַמַּשָּׂא וּמַתָּן בֶּאֱמוּנָה, מֵאַחַר שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה שֶׁהוּא עִקַּר הַמֹּחַ וְהַשֵּׂכֶל, אַף עַל פִּי כֵן גַּם הוּא עוֹשֶׂה תִּקּוּן גָּדוֹל עַל־יְדֵי שֶׁהוּא עוֹשֶׂה מַשָּׂא וּמַתָּן בֶּאֱמוּנָה, כִּי עַל־יְדֵי זֶה שֶׁהוּא נוֹשֵׂא וְנוֹתֵן בֶּאֱמוּנָה, עַל־יְדֵי זֶה עוֹשֶׂה טוֹבָה לַחֲבֵרוֹ שֶׁהוּא מִשָּׁרְשׁוֹ, שֶׁמֹּחִין שֶׁל חֲבֵרוֹ מִתְחַדְּשִׁין בְּתוֹךְ הַמַּשָּׂא וּמַתָּן שֶׁלּוֹ שֶׁהוּא בֶּאֱמוּנָה וְיִהְיֶה לוֹ מֹחִין חֲדָשִׁים לִלְמֹד, וְלִדְבֵקוּת הַבּוֹרֵא יִתְבָּרַךְ (לה, ו
Through business dealings with integrity, one renews their soul, that is, their mind and intellect within faith, and merits to receive each time a new intellect and a new soul from the light of the face. Even one who is not a Torah scholar and does not receive new intellects themselves through business dealings with integrity, since they do not engage in Torah, which is the primary source of mind and intellect, nevertheless, they achieve a great rectification by conducting business with integrity.
## Segment 41
כה. עַל־יְדֵי שֶׁפּוֹגְמִין בִּתְפִלִּין, בָּא דַּלּוּת וּבוּשָׁה. וְכֵן עַל־יְדֵי שֶׁפּוֹגֵם בָּאֱמֶת, בָּא עֲנִיּוּת וּבוּשָׁה כִּי עִקַּר עֲשִׁירוּת הוּא מֵאֱמֶת (שָׁם)
כָּל דִּינֵי מָמוֹנוֹת שַׁיָּךְ לְמַשָּׂא וּמַתָּן. עַל־כֵּן הָרוֹצֶה לַעֲסֹק בְּמַשָּׂא וּמַתָּן בֶּאֱמוּנָה צָרִיךְ שֶׁיִּהְיֶה בָּקִי בְּדִינֵי מָמוֹנוֹת, שֶׁלֹּא יִכָּשֵׁל בָּהֶם (שָׁם
For through conducting business with integrity, they do good to their peer who is from their root, so that their peer’s intellect is renewed through their business dealings that are with integrity, and they will have new intellects to learn and to cleave to the Blessed Creator (35:6). All monetary laws pertain to business dealings. Therefore, one who wishes to engage in business with integrity must be proficient in monetary laws so as not to stumble in them (ibid.).
## Segment 43
עַל־יְדֵי תַּאֲוַת אֲכִילָה בָּא דַּלּוּת, וּבִזְיוֹנוֹת וּבוּשׁוֹת (מז) צָרִיךְ שֶׁיִּהְיֶה לְהָאָדָם הִסְתַּפְּקוּת לְהִסְתַּפֵּק רַק בַּמֶּה שֶׁצָּרִיךְ לוֹ בְּהֶכְרֵחַ מִזֶּה הָעוֹלָם, וְלֹא לִנְהֹג אֶת בֵּיתוֹ כִּגְדוֹלִים דַּוְקָא כַּנָּהוּג עַכְשָׁו בַּעֲווֹנוֹתֵינוּ הָרַבִּים בְּהַרְבֵּה אֲנָשִׁים. כִּי אֵלּוּ שֶׁאֵין לָהֶם מִדַּת הִסְתַּפְּקוּת, עֲלֵיהֶם נֶאֱמַר וּבֶטֶן רְשָׁעִים תֶּחְסָר, כִּי לְעוֹלָם חָסֵר לָהֶם הַרְבֵּה. עַל־כֵּן צָרִיךְ שֶׁיִּהְיֶה לוֹ הִסְתַּפְּקוּת לְהִסְתַּפֵּק בַּמֶּה שֶׁחֲנָנוֹ ה', וַאֲפִלּוּ מִזֶּה הַהִסְתַּפְּקוּת גּוּפֵיהּ צָרִיךְ לְהַפְרִישׁ מִמֶּנּוּ לִצְדָקָה, וְעַל־יְדֵי זֶה נַעֲשֶׂה יִחוּד גָּדוֹל לְמַעְלָה וְנִמְשָׁכִין כָּל הַהַשְׁפָּעוֹת טוֹבוֹת (נד, ב)
Through the desire for food, poverty, disgraces, and shame come (47).
A person must have the trait of frugality, to be satisfied with only what is absolutely necessary in this world, and not manage their household as the great ones do, as is unfortunately common now due to our many sins among many people. For those who lack the trait of minimalism, it is said of them, “The belly of the wicked shall lack,” for they always lack much. Therefore, one must have frugality, to suffice with what G-d has granted them, and even from this minimalism itself, one must set aside for charity. Through this, a great unification is achieved above, and all good abundances are drawn (54:2).
## Segment 45
כו. מִי שֶׁעוֹשֶׂה מַשָּׂא וּמַתָּן בֶּאֱמוּנָה, עַל־יְדֵי זֶה מַעֲלֶה וּמְתַקֵּן נִיצוֹצוֹת הַקְּדֻשָּׁה שֶׁנָּפְלוּ, וּמַשְׁלִים וּמֵאִיר הֶאָרָה בַּנֶּפֶשׁ רוּחַ נְשָׁמָה שֶׁלּוֹ וְעַל־יְדֵי זֶה מְיַחֵד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ (שָׁם ג)
כְּשֶׁרוֹצֶה לַעֲסֹק בְּמַשָּׂא וּמַתָּן בֶּאֱמוּנָה, צָרִיךְ לִשְׁמֹר אֶת הָאֱמוּנָה מְאֹד, שֶׁלֹּא יִתְגַּבְּרוּ הַחִיצוֹנִים עַד שֶׁיִּפְגֹּם בֶּאֱמוּנָתוֹ חַס וְשָׁלוֹם. עַל־כֵּן צָרִיךְ לְהִתְגַּבֵּר לַעֲסֹק בְּהַמַּשָּׂא וּמַתָּן כָּל כָּךְ בֶּאֱמוּנָה כְּמוֹ רַב סַפְרָא, וִיקַיֵּם וְדוֹבֵר אֱמֶת בִּלְבָבוֹ, שֶׁאֲפִלּוּ מַה שֶּׁנִּגְמַר בְּלִבּוֹ לֹא יְשַׁנֶּה וּבָזֶה יִשְׁמֹר אֶת הָאֱמוּנָה וְאָז יוּכַל לְחַדֵּשׁ נִשְׁמָתוֹ וְשִׂכְלוֹ בְּתוֹךְ הָאֱמוּנָה שֶׁבַּמַּשָּׂא וּמַתָּן כַּנַּ"ל (שָׁם ז
When one wishes to engage in business with integrity, they must guard their faith greatly, so that the external forces do not overpower and blemish their faith, G-d forbid. Therefore, one must strengthen themselves to engage in business with such integrity, like Rav Safra, and fulfill “and speaks truth in his heart,” that even what is resolved in their heart they do not change. Through this, they guard their faith and can then renew their soul and intellect within the faith of business dealings, as mentioned above (ibid., 7). When a person engages in business with integrity, this is in the aspect of offering the continual sacrifice and the incense offering. Then, all the husks fall, and all the holy sparks within them rise, their mind is elevated and renewed, as mentioned above, and it is considered as if the Holy Temple was built in their days (ibid., 8).
## Segment 47
כז. כָּל עִסְקֵי הַמַּשָּׂא וּמַתָּן, שֶׁמִּתְגַּלְגְּלִים וּבָאִים הַסְּחוֹרוֹת וְהַחֲפָצִים מֵאָדָם זֶה לְאָדָם אַחֵר, הַכֹּל כְּפִי הַנִּיצוֹצוֹת שֶׁבָּהֶם. וְלִפְעָמִים צָרִיךְ שֶׁיֵּצֵא הַחֵפֶץ מֵרְשׁוּתוֹ לִרְשׁוּת אַחֵר וְאַחַר כָּךְ יַחֲזֹר לִרְשׁוּתוֹ, הַכֹּל כְּפִי הַנִּיצוֹצוֹת שֶׁבְּאוֹתוֹ הַדָּבָר וּכְפִי הַחֶלְקֵי נֶפֶשׁ רוּחַ וּנְשָׁמָה שֶׁיֵּשׁ לְהָאָדָם בְּכָל עֵת וּזְמַן. עַל־כֵּן אֵין לִדְחֹק אֶת הַשָּׁעָה בְּשׁוּם דָּבָר, לִדְחֹק עַצְמוֹ בְּיוֹתֵר לִמְכֹּר דַּוְקָא אוֹ לִקְנוֹת דַּוְקָא בְּאוֹתָהּ הַשָּׁעָה שֶׁחָפֵץ. כִּי לַכֹּל עֵת, כְּפִי בֵּרוּר הַנִּיצוֹצוֹת וּכְפִי חֶלְקֵי נֶפֶשׁ רוּחַ נְשָׁמָה שֶׁבָּאָדָם כַּנַּ"ל (שָׁם)
כְּשֶׁאָדָם עוֹסֵק בְּמַשָּׂא וּמַתָּן בֶּאֱמוּנָה, זֶהוּ בְּחִינַת הַקְרָבַת קָרְבָּן הַתָּמִיד וְהַקְרָבַת הַקְּטֹרֶת וַאֲזַי כָּל הַקְּלִפּוֹת נוֹפְלִים, וְעוֹלִים מֵהֶם כָּל נִיצוֹצוֹת הַקְּדֻשָּׁה שֶׁבְּתוֹכָם, וּמֹחוֹ נִתְעַלֶּה וְנִתְחַדֵּשׁ כַּנַּ"ל וְנֶחֱשָׁב כְּאִלּוּ נִבְנֶה בֵּית הַמִּקְדָּשׁ בְּיָמָיו (שָׁם ח'
The primary lack of livelihood that has diminished in these generations is only due to unfit slaughterers. For a proper slaughterer feeds and sustains Israel and elevates the living soul reincarnated through the blessing they recite over the slaughter.
## Segment 48
כח. עַל־יְדֵי תַּאֲוַת מָמוֹן מִתְגַּבֵּר חַס וְשָׁלוֹם, מַלְכוּת הָרְשָׁעָה שֶׁהוּא מַלְכוּת הָמָן עֲמָלֵק, שֶׁהוּא רוֹדֵף תָּמִיד מַלְכוּת דִּקְדֻשָּׁה שֶׁחִיּוּתָהּ עַל־יְדֵי הַדַּעַת שֶׁהִיא הַתּוֹרָה. וּמַלְכוּת הָרְשָׁעָה הִיא הַהֶפֶךְ מִזֶּה, כִּי מִתְאַוֵּית תָּמִיד לֶאֱסֹף מָמוֹן וּבוֹלַעַת נִיצוֹצוֹת הַרְבֵּה שֶׁל הַקְּדֻשָּׁה הַנֶּעְלָמִים בְּהַמָּמוֹן שֶׁהוּא בְּשָׁרְשׁוֹ גַּוְנִין עִלָּאִין. וְכָל אֶחָד כְּפִי שְׁבִירָתוֹ תַּאֲוַת מָמוֹן וּמַמְשִׁיךְ עַצְמוֹ אֶל הַתּוֹרָה וְהַדַּעַת דִּקְדֻשָּׁה, כֵּן מוֹצִיא הַנִּיצוֹצוֹת הַקְּדוֹשִׁים מִמַּלְכוּת הָרְשָׁעָה. וְהַכֹּל בְּכֹחַ הַצַּדִּיקִים הָאֲמִתִּיִּים שֶׁעוֹסְקִים בַּתּוֹרָה בֶּאֱמֶת, שֶׁיֵּשׁ לָהּ כֹּחַ לְהַכְנִיעַ מַלְכוּת הָרְשָׁעָה הַנִּזְכֶּרֶת לְעֵיל, וּלְהוֹצִיא כָּל הַנִּיצוֹצוֹת מִשָּׁם וְלַעֲשׂוֹת מֵהֶם תּוֹרָה (נו, ה)
עִקַּר חֶסְרוֹן הַפַּרְנָסָה שֶׁנִּתְמַעֵט בַּדּוֹרוֹת הַלָּלוּ אֵין זֶה אֶלָּא עַל־יְדֵי הַשּׁוֹחֲטִים שֶׁאֵינָם מְהֻגָּנִים. כִּי יֵשׁ שׁוֹחֵט הָגוּן מַאֲכִיל וּמְפַרְנֵס לְיִשְׂרָאֵל וְהוּא מַעֲלֶה אֶת הַנֶּפֶשׁ הָחַי הַמְגֻלְגָּל עַל־יְדֵי הַבְּרָכָה, שֶׁהוּא מְבָרֵךְ עַל הַשְּׁחִיטָה. אֲבָל כְּשֶׁהַשּׁוֹחֵט אֵינוֹ הָגוּן, וַאֲפִלּוּ בִּשְׁעַת הַבְּרָכָה חוֹשֵׁב מַחֲשֶׁבֶת פִּגּוּל וְאֵינוֹ שָׁם בִּשְׁעַת הַבְּרָכָה, אֲזַי כְּשֶׁעוֹמֵד עִם הַחַלָף לִשְׁחֹט אֶת הַחַי, הוּא עוֹמֵד כְּרוֹצֵחַ נְפָשׁוֹת, וְיֵשׁ צַעַר לְהַנֶּפֶשׁ הַחַי וְצוֹעֶקֶת בְּקוֹל מָר, כִּי אֵינוֹ מַעֲלֶה אֶת הַנֶּפֶשׁ הַמְגֻלְגָּל. וְאַדְּרַבָּא, הוּא מוֹרִיד אֶת הַנֶּפֶשׁ מִמַּעֲלָתָהּ וְאֵין לָהּ מָנוֹחַ לְכַף רַגְלָהּ. אוֹי לוֹ לְהַשּׁוֹחֵט הַזֶּה אוֹי לְהַנֶּפֶשׁ שֶׁהָרַג אֶת הַנֶּפֶשׁ וּמָסַר אוֹתָהּ בְּכַף אוֹיְבֶיהָ. וְעַל־יְדֵי זֶה נִתְמַעֵט הַפַּרְנָסָה, וּמְעַט הַפַּרְנָסָה צְרִיכִין לְהַמְשִׁיךְ בְּטִרְחָא וִיגִיעָה גְּדוֹלָה. וְעַל־יְדֵי שׁוֹחֲטִים אֵלּוּ נִכְנָע הַנֶּפֶשׁ לְגַבֵּי הַגּוּף וְהַחֹמֶר, וּמִתְגַּבְּרִים תַּאֲוֹת הַגּוּף וְכוּ'. אֲבָל עַל־יְדֵי שׁוֹחֲטִים הֲגוּנִים, מַעֲלִין אֶת הַנֶּפֶשׁ, וְנִכְנָע וְנִתְבַּטֵּל הַגּוּף וְהַחֹמֶר בְּחִינַת בְּהֵמָה וְסִכְלוּת וָחֹשֶׁךְ בְּחִינַת מִיתָה וְשִׁכְחָה וָדִין, בְּחִינַת חָכְמוֹת חִיצוֹנִיּוֹת. וְנִתְעַלֶּה הַנֶּפֶשׁ וְהַצּוּרָה בְּחִינַת אָדָם וְחָכְמָה וְאוֹר וְחַיִּים וְזִכָּרוֹן וָחֶסֶד, בְּחִינַת חָכְמַת הַתּוֹרָה וְעַל־יְדֵי זֶה נִמְשָׁךְ פַּרְנָסָה בְּשֶׁפַע גָּדוֹל כַּנַּ"ל (לז, ו
Through the desire for wealth, the kingdom of wickedness, which is the kingdom of Haman and Amalek, strengthens, G-d forbid, constantly pursuing the kingdom of holiness, whose vitality comes through understanding, which is the Torah. The kingdom of wickedness is the opposite of this, always desiring to amass wealth and swallowing many holy sparks hidden in wealth, which at its root is supernal colors. Each person, according to how much they break their desire for wealth and draw themselves to the Torah and holy understanding, extracts the holy sparks from the kingdom of wickedness. All this is through the power of true tzaddikim who engage in Torah with truth, which has the power to subdue the aforementioned kingdom of wickedness, extract all the sparks from there, and make them into Torah (56:5).
## Segment 50
כט. כְּפִי תַּאֲוַת מָמוֹן כֵּן נִתְמַעֵט הַדַּעַת וְהַחַיִּים וְהָאֲרִיכוּת יָמִים, וְאֵינוֹ שׁוֹמֵעַ קוֹל הַכְּרוּז שֶׁל הַתּוֹרָה, שֶׁמַּכְרֶזֶת תָּמִיד לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ, וּמַחֲמַת תַּאֲוַת מָמוֹן אֵינוֹ שׁוֹמֵעַ קוֹל הַכְּרוּז הַגָּדוֹל הַזֶּה. וְעַל־יְדֵי זֶה הוּא מֻכְרָח לְהִתְיַגֵּעַ אַחַר פַּרְנָסָתוֹ בְּטֹרַח גָּדוֹל וּפַרְנָסָתוֹ בְּדֹחַק וּבִכְבֵדוּת מְאֹד. אֲבָל כְּשֶׁמִּתְגַּבֵּר לְהַגְדִּיל דַּעְתּוֹ, לַחֲשֹׁב רַק בַּתּוֹרָה וּמְמַעֵט וּמְשַׁבֵּר תַּאֲוַת מָמוֹן, עַל־יְדֵי זֶה פַּרְנָסָתוֹ בְּנָקֵל וְזוֹכֶה לִשְׁמֹעַ הָרְמָזִים וְהַכְּרוּזִים שֶׁל הַתּוֹרָה, שֶׁהֵם הַמַּחֲשָׁבוֹת טוֹבוֹת הָעוֹלִים בְּלִבּוֹ בְּכָל פַּעַם לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ, עַד שֶׁיִּזְכֶּה לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת (שָׁם)
כְּשֶׁיִּשְׂרָאֵל שׁוֹמְרִין אֶת עַצְמָן מִטְּרֵפוֹת, עַל־יְדֵי זֶה יֵשׁ לָהֶם פַּרְנָסָה (שָׁם
But when the slaughterer is unfit, and even at the time of the blessing thinks impure thoughts and is not present during the blessing, then when they stand with the knife to slaughter the animal, they stand as a murderer of souls. The living soul suffers pain and cries out bitterly, for they do not elevate the reincarnated soul. On the contrary, they lower the soul from its level, and it has no rest for the sole of its foot. Woe to this slaughterer, woe to the soul that killed the soul and delivered it into the hands of its enemies.
## Segment 52
לא. עַצְבוּת רוּחַ שֶׁבָּא עַל־יְדֵי יְגִיעוֹת וּרְדִיפוֹת הַמָּמוֹן בְּיוֹתֵר, הוּא זֻהֲמַת הַנָּחָשׁ, וְעַל־יְדֵי זֶה נַעֲשִׂים כָּל הָאֵבָרִים כְּבֵדִים וְעַל־יְדֵי זֶה נֶחֱלַשׁ רוּחַ הַדּוֹפֵק שֶׁבָּאָדָם, שֶׁבּוֹ תָּלוּי חִיּוּתוֹ, וְכָל מַה שֶּׁנֶּחֱלַשׁ בְּיוֹתֵר רוּחַ הַדּוֹפֵק, כְּמוֹ כֵן נַעֲשִׂים הָאֵיבָרִים כְּבֵדִים בְּיוֹתֵר וְכֵן נֶחֱלָשׁ הָרוּחַ הַדּוֹפֵק עוֹד יוֹתֵר וְיוֹתֵר, וְכֵן חוֹזְרוֹת חָלִילָה עַד שֶׁתּוּכַל נַפְשׁוֹ לָצֵאת, וְכָל זֶה עַל־יְדֵי טִרְדוֹת תַּאֲוַת מָמוֹן שֶׁמִּשָּׁם עִקַּר הַדְּאָגוֹת וְהָעַצְבוּת רוּחַ. וְעַל־יְדֵי אֲנָחָה דִּקְדֻשָּׁה שֶׁמִּתְאַנֵּחַ לָשׁוּב לַשֵּׁם יִתְבָּרַךְ הוּא חוֹזֵר וּמַבְרִיא אֶת רוּחַ הַדּוֹפֵק, וְחוֹזֵר וְנִתְחַזֵּק חִיּוּתוֹ וְזוֹכֶה לְדַעַת גָּדוֹל וּלְקַבֵּל דִּבּוּרִים מִן הַשָּׁמָיִם (שָׁם ט)
Through the desire for food, poverty, disgraces, and shame come (47).
Sadness of spirit that comes from excessive toils and pursuits of wealth is the impurity of the serpent. Through this, all the limbs become heavy, and the pulsing spirit in a person, upon which their vitality depends, is weakened. The more the pulsing spirit weakens, the heavier the limbs become, and the pulsing spirit weakens further and further, and so it continues until their soul may depart. All this is due to the burdens of the desire for wealth, from which the primary worries and sadness of spirit come. Through a holy sigh, where one sighs to return to the Blessed Name, they restore and heal the pulsing spirit, their vitality is renewed and strengthened, and they merit great understanding and to receive words from Heaven (ibid., 9).
## Segment 54
לב. כַּעַס מַזִּיק לַפַּרְנָסָה וְהָעֲשִׁירוּת מְאֹד מְאֹד. וְתֵדַע שֶׁכְּשֶׁהַיֵּצֶר מֵסִית אוֹתְךָ לִכְעֹס, תֵּדַע שֶׁבְּזֹאת הַשָּׁעָה מַשְׁפִּיעִין לְךָ מִלְמַעְלָה אֵיזֶה סַךְ מָמוֹן וְהַיֵּצֶר רוֹצֶה לְקַלְקֵל זֹאת הַהַשְׁפָּעָה עַל־יְדֵי כַּעַס שֶׁהִזְמִין לְךָ שֶׁהוּא מַזִּיק אֶת הַהַשְׁפָּעָה שֶׁל הָעֲשִׁירוּת. וַאֲפִלּוּ אִם כְּבָר יֵשׁ לוֹ מָמוֹן, יָכוֹל לְאַבֵּד אוֹתוֹ עַל־יְדֵי הַכַּעַס (סח)
Through blemishing tefillin, poverty and shame come. Likewise, through blemishing truth, poverty and shame come, for the primary source of wealth is truth (ibid.).
Through this, livelihood is diminished, and the little livelihood requires great toil and effort to draw. Through these slaughterers, the soul is subdued to the body and materiality, and bodily desires strengthen, and so forth. But through proper slaughterers, the soul is elevated, and the body and materiality, in the aspect of beast, foolishness, darkness, death, forgetfulness, judgment, and external wisdoms, are subdued and nullified.
## Segment 56
לג. אִסּוּר גְּזֵלָה חָמוּר מְאֹד, כִּי כְּשֶׁגּוֹזֵל אֶת חֲבֵרוֹ מָמוֹן, בָּזֶה הוּא גּוֹזֵל מִמֶּנּוּ בָּנִים, הַיְנוּ שֶׁהַגַּזְלָן נוֹטֵל מֵהַנִּגְזָל בָּנִים, וְאִם זֶה הַנִּגְזָל עֲדַיִן לֹא הָיָה לוֹ בָּנִים יוּכַל לִגְזֹל מִמֶּנּוּ שֶׁלֹּא יִהְיֶה לוֹ. וַאֲפִלּוּ אִם כְּבָר יֵשׁ לְהַנִּגְזָל בָּנִים יוּכַל לְהַזִּיק לוֹ הַגַּזְלָן שֶׁיָּמוּתוּ בָּנָיו חַס וְשָׁלוֹם, עַל־יְדֵי הַגְּזֵלָה שֶׁגָּזַל מִמֶּנּוּ מָמוֹן (סט)
A person must have the trait of frugality, to be satisfied with only what is absolutely necessary in this world, and not manage their household as the great ones do, as is unfortunately common now due to our many sins among many people. For those who lack the trait of minimalism, it is said of them, “The belly of the wicked shall lack,” for they always lack much. Therefore, one must have frugality, to suffice with what G-d has granted them, and even from this minimalism itself, one must set aside for charity. Through this, a great unification is achieved above, and all good abundances are drawn (54:2).
The prohibition of theft is very severe, for when one steals wealth from another, they also steal their children, meaning the thief takes children from the victim. If the victim has not yet had children, the thief can cause them to have none. Even if the victim already has children, the thief can harm them, causing their children to die, G-d forbid, through the theft of their wealth (69).
## Segment 60
לד. גַּם לִפְעָמִים יְאַבֵּד הַגַּזְלָן בַּת זוּג שֶׁלּוֹ עַל־יְדֵי הַגְּזֵלָה, וְלִפְעָמִים יוּכַל הַגַּזְלָן לִגְזֹל מֵהַנִּגְזָל אֶת הַבַּת זוּג שֶׁלּוֹ.(שם)
One who conducts business with integrity, through this, elevates and rectifies the fallen holy sparks, completes and illuminates a radiance in their soul, spirit, and higher soul, and through this, unifies the Blessed Holy One with His Shechinah (ibid., 3).
Also, sometimes the thief may lose their spouse through theft, and sometimes the thief can steal the spouse of the victim (ibid.).
## Segment 62
לה. גַּם אֶפְשָׁר שֶׁיִּהְיֶה לְהָאָדָם מָמוֹן גְּזֵלָה אַף עַל פִּי שֶׁלֹּא גָּזַל כְּלוּם בְּיָדַיִם, כִּי גַּם עַל־יְדֵי חֶמְדָּה וְתַאֲוָה וְהִשְׁתּוֹקְקוּת שֶׁיֵּשׁ לוֹ לְמָמוֹן חֲבֵרוֹ גַּם עַל־יְדֵי זֶה לְבַד יוּכַל לְגָזְלוֹ. וְזֶהוּ הָאִסּוּר הֶחָמוּר שֶׁל לֹא תַחְמֹד, כִּי הַחֶמְדָּה בְּעַצְמָהּ הוּא אִסּוּר חָמוּר מְאֹד כִּי יֵשׁ כֹּחַ בְּהַחֶמְדָּה לִגְזֹל מֵחֲבֵרוֹ מָמוֹנוֹ וְנֶפֶשׁ בָּנָיו וּבְנוֹתָיו כְּמוֹ הַגּוֹזֵל מַמָּשׁ (שָׁם)
All business dealings, where goods and items pass from one person to another, are according to the sparks within them. Sometimes, an item must leave one’s possession to another’s and then return to their possession, all according to the sparks in that item and according to the portions of soul, spirit, and higher soul a person has at each time and moment. Therefore, one should not press the moment in any matter, overly pressing themselves to sell or buy specifically at the moment they desire. For everything has its time, according to the clarification of the sparks and the portions of soul, spirit, and higher soul in a person, as mentioned above (ibid.).
Sometimes, an item must leave one’s possession to another’s and then return to their possession, all according to the sparks in that item and according to the portions of soul, spirit, and higher soul a person has at each time and moment.
## Segment 64
עַל־יְדֵי שֶׁגּוֹזֵל אֶת חֲבֵרוֹ בָּא לְהִרְהוּרִים (שָׁם) עַל־יְדֵי צְדָקָה מְתַקֵּן מָמוֹן חֲבֵרוֹ שֶׁיֵּשׁ לוֹ, שֶׁגְּזָלוֹ עַל־יְדֵי חֶמְדָּה. אֲבָל גְּזֵלָה מַמָּשׁ אֵין לָהּ תִּקּוּן, עַד שֶׁיָּשִׁיב אֶת הַגְּזֵלָה אוֹ יַעֲשֶׂה בָּהּ צָרְכֵי רַבִּים אִם אִי אֶפְשָׁר לְהַחֲזִיר, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שָׁם)
The soul and form are elevated in the aspect of humanity, wisdom, light, life, memory, and kindness, in the aspect of Torah wisdom, and through this, livelihood is drawn in great abundance, as mentioned above (37:6). When Israel guards themselves from non-kosher meat, through this, they have livelihood (ibid.). Through the desire for food, poverty, disgraces, and shame come (47). Through blemishing tefillin, poverty and shame come. Likewise, through blemishing truth, poverty and shame come, for the primary source of wealth is truth (ibid.). A person must have the trait of frugality, to be satisfied with only what is absolutely necessary in this world, and not manage their household as the great ones do, as is unfortunately common now due to our many sins among many people. For those who lack the trait of minimalism, it is said of them, “The belly of the wicked shall lack,” for they always lack much. Therefore, one must have frugality, to suffice with what G-d has granted them, and even from this minimalism itself, one must set aside for charity. Through this, a great unification is achieved above, and all good abundances are drawn (54:2). One who conducts business with integrity, through this, elevates and rectifies the fallen holy sparks, completes and illuminates a radiance in their soul, spirit, and higher soul, and through this, unifies the Blessed Holy One with His Shechinah (ibid., 3). All business dealings, where goods and items pass from one person to another, are according to the sparks within them.
Through charity, one rectifies the wealth of another they have, which they stole through desire. But actual theft has no rectification until they return the stolen item or use it for public needs if returning it is impossible, as our rabbis of blessed memory said (ibid.).
## Segment 66
לו. אִם רוֹאֶה אָדָם שֶׁמְּזוֹנוֹתָיו מְצֻמְצָמִין, יַעֲשֶׂה מֵהֶם צְדָקָה. כִּי עַל־יְדֵי צְדָקָה מְתַקֵּן מָמוֹנוֹ שֶׁיִּהְיֶה לוֹ מָמוֹן וּפַרְנָסָה בְּרֶוַח (שָׁם)
Through the desire for wealth, the kingdom of wickedness, which is the kingdom of Haman and Amalek, strengthens, G-d forbid, constantly pursuing the kingdom of holiness, whose vitality comes through understanding, which is the Torah. The kingdom of wickedness is the opposite of this, always desiring to amass wealth and swallowing many holy sparks hidden in wealth, which at its root is supernal colors. Each person, according to how much they break their desire for wealth and draw themselves to the Torah and holy understanding, extracts the holy sparks from the kingdom of wickedness. All this is through the power of true tzaddikim who engage in Torah with truth, which has the power to subdue the aforementioned kingdom of wickedness, extract all the sparks from there, and make them into Torah (56:5).
Therefore, one should not press the moment in any matter, overly pressing themselves to sell or buy specifically at the moment they desire.
## Segment 67
לז. הַנּוֹשֵׂא אִשָּׁה לְשֵׁם מָמוֹן הוּא שׁוֹטֶה וּכְסִיל וּפוֹגֵם וּמְאַבֵּד דַּעְתּוֹ, וְעַל־יְדֵי זֶה הַוְיָן לֵיהּ בָּנִים שֶׁאֵינָם מְהֻגָּנִים כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שָׁם)
According to the desire for wealth, so is understanding, life, and longevity diminished, and one does not hear the voice of the Torah’s proclamation, which constantly calls to return to the Blessed Name. Due to the desire for wealth, they do not hear this great proclamation. Through this, they are forced to toil greatly for their livelihood, and their livelihood comes with difficulty and great heaviness. But when one strengthens themselves to increase their understanding, thinking only of Torah and diminishing and breaking the desire for wealth, through this, their livelihood comes easily, and they merit to hear the hints and proclamations of the Torah, which are the good thoughts that arise in their heart each time to return to the Blessed Name, until they merit to truly draw close to Him, Blessed be He (ibid.).
One who marries a woman for the sake of wealth is a fool and simpleton, blemishing and losing their understanding, and through this, they have children who are not upright, as our rabbis of blessed memory said (ibid.).
## Segment 69
לח. עַל־יְדֵי תַּאֲוַת מָמוֹן נַעֲשִׂים שׂוֹנְאִים, וּכְפִי הִתְגַּבְּרוּת תַּאֲוַת מָמוֹן כֵּן הִתְגַּבְּרוּת הַשּׂנְאִים, וּכְשֶׁמִּתְגַּבֵּר תַּאֲוַת מָמוֹן בְּיוֹתֵר נַעֲשִׂים עַל־יְדֵי זֶה שׂוֹנְאֵי חִנָּם (שָׁם)
Sadness of spirit that comes from excessive toils and pursuits of wealth is the impurity of the serpent. Through this, all the limbs become heavy, and the pulsing spirit in a person, upon which their vitality depends, is weakened. The more the pulsing spirit weakens, the heavier the limbs become, and the pulsing spirit weakens further and further, and so it continues until their soul may depart. All this is due to the burdens of the desire for wealth, from which the primary worries and sadness of spirit come. Through a holy sigh, where one sighs to return to the Blessed Name, they restore and heal the pulsing spirit, their vitality is renewed and strengthened, and they merit great understanding and to receive words from Heaven (ibid., 9).
For everything has its time, according to the clarification of the sparks and the portions of soul, spirit, and higher soul in a person, as mentioned above (ibid.).
## Segment 71
לט. עַל־יְדֵי תַּאֲוַת מָמוֹן נִתְעַכֵּר וְנִתְבַּלְבֵּל מֹחוֹ וְנַעֲשֶׂה כְּסִיל, וְכָל מַה שֶּׁמִּתְאַוֶּה יוֹתֵר לְהַמָּמוֹן, נִתְעַכֵּר הַמֹּחַ בְּיוֹתֵר (שָׁם)
Anger greatly harms livelihood and wealth. Know that when the evil inclination incites you to anger, at that moment, some amount of wealth is being bestowed upon you from above, and the inclination seeks to ruin this bestowal through the anger it has provoked, which harms the bestowal of wealth. Even if one already has wealth, they can lose it through anger (68).
Through the desire for wealth, one’s mind becomes clouded and confused, and they become a fool. The more they desire wealth, the more their mind becomes clouded (ibid.).
## Segment 73
מא. עַל־יְדֵי עֲנָוָה וְשִׁפְלוּת עַל־יְדֵי זֶה אֵין שׁוּם אָדָם יָכוֹל לְהוֹצִיאוֹ וְלִדְחוֹתוֹ מִמְּקוֹמוֹ, דְּהַיְנוּ לְקַפֵּחַ פַּרְנָסָתוֹ חַס וְשָׁלוֹם (עט)
עַל־יְדֵי שֶׁגּוֹזֵל אֶת חֲבֵרוֹ בָּא לְהִרְהוּרִים (שָׁם
Through the desire for wealth, the kingdom of wickedness, which is the kingdom of Haman and Amalek, strengthens, G-d forbid, constantly pursuing the kingdom of holiness, whose vitality comes through understanding, which is the Torah. The kingdom of wickedness is the opposite of this, always desiring to amass wealth and swallowing many holy sparks hidden in wealth, which at its root is supernal colors. Each person, according to how much they break their desire for wealth and draw themselves to the Torah and holy understanding, extracts the holy sparks from the kingdom of wickedness. All this is through the power of true tzaddikim who engage in Torah with truth, which has the power to subdue the aforementioned kingdom of wickedness, extract all the sparks from there, and make them into Torah (56:5).
## Segment 75
מב. עַל־יְדֵי מַשָּׂא וּמַתָּן בֶּאֱמוּנָה הוּא מְקַיֵּם מִצְוַת וְאָהַבְתָּ וְכוּ', וְעַל־יְדֵי זֶה יִהְיֶה לוֹ פַּרְנָסָה בְּלֹא יְגִיעָה וָטֹרַח (צג. רי)
גַּם לִפְעָמִים יְאַבֵּד הַגַּזְלָן בַּת זוּג שֶׁלּוֹ עַל־יְדֵי הַגְּזֵלָה, וְלִפְעָמִים יוּכַל הַגַּזְלָן לִגְזֹל מֵהַנִּגְזָל אֶת הַבַּת זוּג שֶׁלּוֹ (שם
Through business dealings with integrity, one fulfills the commandment of “You shall love,” and so forth, and through this, they will have livelihood without toil or burden (93, 210).
## Segment 79
מג. וּמִי שֶׁנּוֹפֵל אֶל הַמַּשָּׂא וּמַתָּן בְּעַצְמוֹ וְאֵינוֹ מְקַשֵּׁר מַחֲשַׁבְתּוֹ אֶל הַתּוֹרָה בְּשָׁעָה שֶׁעוֹשֶׂה הַמַּשָּׂא וּמַתָּן, אֲזַי עָנְשׁוֹ שֶׁאַחַר כָּךְ הוּא צָרִיךְ לָבוֹא לִפְנֵי הַדַּיָּנִים לָדוּן לִפְנֵיהֶם בְּדִין תּוֹרָה. וְהַכֹּל לְפִי הַפְּגָם, יֵשׁ אֶחָד שֶׁאֵין עָנְשׁוֹ רַק שֶׁצָּרִיךְ לָדוּן, אֲבָל זוֹכֶה בַּדִּין, אֲבָל יֵשׁ אֶחָד שֶׁעָקַר יוֹתֵר הַמַּשָּׂא וּמַתָּן מִן הַתּוֹרָה, אֲזַי גַּם אֵינוֹ זוֹכֶה בַּדִּין (שָׁם)
גַּם אֶפְשָׁר שֶׁיִּהְיֶה לְהָאָדָם מָמוֹן גְּזֵלָה אַף עַל פִּי שֶׁלֹּא גָּזַל כְּלוּם בְּיָדַיִם, כִּי גַּם עַל־יְדֵי חֶמְדָּה וְתַאֲוָה וְהִשְׁתּוֹקְקוּת שֶׁיֵּשׁ לוֹ לְמָמוֹן חֲבֵרוֹ גַּם עַל־יְדֵי זֶה לְבַד יוּכַל לְגָזְלוֹ. וְזֶהוּ הָאִסּוּר הֶחָמוּר שֶׁל לֹא תַחְמֹד, כִּי הַחֶמְדָּה בְּעַצְמָהּ הוּא אִסּוּר חָמוּר מְאֹד כִּי יֵשׁ כֹּחַ בְּהַחֶמְדָּה לִגְזֹל מֵחֲבֵרוֹ מָמוֹנוֹ וְנֶפֶשׁ בָּנָיו וּבְנוֹתָיו כְּמוֹ הַגּוֹזֵל מַמָּשׁ (שָׁם
One who immerses themselves in business dealings and does not connect their thoughts to the Torah during the time of business, their punishment is that afterward, they must come before judges to be judged by Torah law. It all depends on the blemish: some are punished only by needing to be judged but prevail in the judgment, while others who uproot business dealings from the Torah even more do not prevail in the judgment (ibid.).
## Segment 81
מד. בְּשָׁעָה שֶׁעוֹשִׂין מַשָּׂא וּמַתָּן הוּא שְׁעַת מִלְחָמָה, כִּי צָרִיךְ אָז לִלְחֹם עִם הַסִּטְרָא אַחֲרָא, לְבָרֵר וּלְהַעֲלוֹת מִשָּׁם נִיצוֹצוֹת הַקְּדוֹשִׁים. כִּי עִקַּר הַמַּשָּׂא וּמַתָּן הוּא לְבָרֵר נִיצוֹצוֹת. וְעַל־יְדֵי שֶׁעוֹשִׂין מַשָּׂא וּמַתָּן בֶּאֱמוּנָה כִּפְשׁוּטוֹ שֶׁיִּהְיֶה הַדִּבּוּר דִּבּוּר אֱמֶת שֶׁיִּהְיֶה הַהֵן הֵן וְהַלָּאו לָאו, גַּם עַל־יְדֵי שֶׁמְּקַשֵּׁר מַחֲשַׁבְתּוֹ אֶל הַתּוֹרָה, כִּי כְּשֶׁעוֹשִׂין מַשָּׂא וּמַתָּן, צָרִיךְ שֶׁיִּהְיֶה רַק חִיצוֹנִיּוּת מַחֲשַׁבְתּוֹ בְּהַמַּשָּׂא וּמַתָּן, אֲבָל פְּנִימִיּוּת מַחֲשַׁבְתּוֹ צָרִיךְ לְקַשֵּׁר אֶל הַתּוֹרָה כַּנַּ"ל, עַל־יְדֵי זֶה זוֹכֶה לְבָרֵר וּלְהַעֲלוֹת כַּמָּה נִיצוֹצוֹת וְכַמָּה קְדֻשּׁוֹת נְפוּלוֹת עַל־יְדֵי הַמַּשָּׂא וּמַתָּן, וְנַעֲשֶׂה עֲלִיַּת הָעוֹלָמוֹת וְתִקּוּנִים גְּדוֹלִים עַל־יְדֵי הַמַּשָּׂא וּמַתָּן כְּמוֹ עַל־יְדֵי תְּפִלָּה (שָׁם)
עַל־יְדֵי צְדָקָה מְתַקֵּן מָמוֹן חֲבֵרוֹ שֶׁיֵּשׁ לוֹ, שֶׁגְּזָלוֹ עַל־יְדֵי חֶמְדָּה. אֲבָל גְּזֵלָה מַמָּשׁ אֵין לָהּ תִּקּוּן, עַד שֶׁיָּשִׁיב אֶת הַגְּזֵלָה אוֹ יַעֲשֶׂה בָּהּ צָרְכֵי רַבִּים אִם אִי אֶפְשָׁר לְהַחֲזִיר, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שָׁם
Through this, they are forced to toil greatly for their livelihood, and their livelihood comes with difficulty and great heaviness. But when one strengthens themselves to increase their understanding, thinking only of Torah and diminishing and breaking the desire for wealth, through this, their livelihood comes easily, and they merit to hear the hints and proclamations of the Torah, which are the good thoughts that arise in their heart each time to return to the Blessed Name, until they merit to truly draw close to Him, Blessed be He (ibid.). Sadness of spirit that comes from excessive toils and pursuits of wealth is the impurity of the serpent. Through this, all the limbs become heavy, and the pulsing spirit in a person, upon which their vitality depends, is weakened.
## Segment 83
מה. תַּאֲוַת מָמוֹן הִיא אַחַת מִשָּׁלֹשׁ תַּאֲווֹת רָעוֹת שֶׁהֵן מַפְסִידִין וּפוֹגְמִין הַיִּרְאָה שֶׁבַּלֵּב, וְעַל־יְדֵי שֶׁמְּקַבְּלִין חַג הַפֶּסַח כָּרָאוּי, עַל־יְדֵי זֶה מְתַקְּנִים תַּאֲוַת מָמוֹן וְעַל־יְדֵי זֶה זוֹכִין לְיִרְאָה וּלְהַשְׁפָּעוֹת הַנְּבוּאָה וְלִתְפִלָּה וְכוּ' [עַיֵּן יִרְאָה אוֹת כ] (ח"ב. א, ד ה)
אִם רוֹאֶה אָדָם שֶׁמְּזוֹנוֹתָיו מְצֻמְצָמִין, יַעֲשֶׂה מֵהֶם צְדָקָה. כִּי עַל־יְדֵי צְדָקָה מְתַקֵּן מָמוֹנוֹ שֶׁיִּהְיֶה לוֹ מָמוֹן וּפַרְנָסָה בְּרֶוַח (שָׁם
The more the pulsing spirit weakens, the heavier the limbs become, and the pulsing spirit weakens further and further, and so it continues until their soul may depart. All this is due to the burdens of the desire for wealth, from which the primary worries and sadness of spirit come. Through a holy sigh, where one sighs to return to the Blessed Name, they restore and heal the pulsing spirit, their vitality is renewed and strengthened, and they merit great understanding and to receive words from Heaven (ibid., 9). Anger greatly harms livelihood and wealth. Know that when the evil inclination incites you to anger, at that moment, some amount of wealth is being bestowed upon you from above, and the inclination seeks to ruin this bestowal through the anger it has provoked, which harms the bestowal of wealth.
## Segment 85
כָּל הַמַּשָּׂא וּמַתָּן הוּא כֻּלּוֹ תּוֹרָה וְעַל־כֵּן כְּשֶׁעוֹשִׂין מַשָּׂא וּמַתָּן צָרִיךְ שֶׁיְּקַשֵּׁר מַחֲשַׁבְתּוֹ רַק בְּהַתּוֹרָה וְהַדִּינִים הַמְלֻבָּשִׁין שָׁם (רפ) מִי שֶׁרוֹצֶה לִתֵּן פַּרְנָסָה לְהַתְּלוּיִים בּוֹ, הוּא צָרִיךְ שֶׁיִּהְיֶה אִישׁ חַיִל וְלֹא יִהְיֶה הַהֶפֶךְ שֶׁקּוֹרִין [שְׁלֵימַזְלְנִיק], כִּי צָרִיךְ שֶׁיִּהְיֶה לוֹ קְצָת מֶמְשָׁלָה וְעַל־יְדֵי זֶה יוּכַל לְהַמְשִׁיךְ פַּרְנָסָה (ז, י)
According to the desire for wealth, so is understanding, life, and longevity diminished, and one does not hear the voice of the Torah’s proclamation, which constantly calls to return to the Blessed Name. Due to the desire for wealth, they do not hear this great proclamation.
One who wishes to provide livelihood for those dependent on them must be a person of valor and not the opposite, what is called a [shlimazelnik]. For they need to have some authority, and through this, they can draw livelihood (7:10).
## Segment 86
מו. יֵשׁ עֲבֵרָה, שֶׁעַל־יְדֵי עֲבֵרָה זֹאת נַעֲשִׂין בַּעֲלֵי חוֹבוֹת בָּעוֹלָם. וּצְרִיכִין לָשׁוּב בִּתְשׁוּבָה בִּכְלָלִיּוּת וּלְהִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, לְהַצִּילוֹ מֵעֲבֵרָה זֹאת וְהַזְּמַן לָזֶה הוּא כְּשֶׁהוּא בְּמֹחִין דְּגַדְלוּת (שהר"ן קיב)
הַנּוֹשֵׂא אִשָּׁה לְשֵׁם מָמוֹן הוּא שׁוֹטֶה וּכְסִיל וּפוֹגֵם וּמְאַבֵּד דַּעְתּוֹ, וְעַל־יְדֵי זֶה הַוְיָן לֵיהּ בָּנִים שֶׁאֵינָם מְהֻגָּנִים כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שָׁם
Even if one already has wealth, they can lose it through anger (68). The prohibition of theft is very severe, for when one steals wealth from another, they also steal their children, meaning the thief takes children from the victim. If the victim has not yet had children, the thief can cause them to have none. Even if the victim already has children, the thief can harm them, causing their children to die, G-d forbid, through the theft of their wealth (69). Through stealing from another, one comes to improper thoughts (ibid.). Also, sometimes the thief may lose their spouse through theft, and sometimes the thief can steal the spouse of the victim (ibid.). It is also possible for a person to have stolen wealth even if they did not steal anything with their hands, for even through desire, craving, and longing for another’s wealth, through this alone, they can steal it.
## Segment 88
נא. מז. עַל־יְדֵי שִׂמְחַת תּוֹרָה וּמִצְוָה עַד שֶׁמְּרַקֵּד מֵחֲמַת שִׂמְחָה, עַל־יְדֵי זֶה הָאָדָם נִתְעַלֶּה בְּמָמוֹן (ח"ב. פא)
Through business dealings with integrity, one fulfills the commandment of “You shall love,” and so forth, and through this, they will have livelihood without toil or burden (93, 210).
עַל־יְדֵי תַּאֲוַת מָמוֹן נַעֲשִׂים שׂוֹנְאִים, וּכְפִי הִתְגַּבְּרוּת תַּאֲוַת מָמוֹן כֵּן הִתְגַּבְּרוּת הַשּׂנְאִים, וּכְשֶׁמִּתְגַּבֵּר תַּאֲוַת מָמוֹן בְּיוֹתֵר נַעֲשִׂים עַל־יְדֵי זֶה שׂוֹנְאֵי חִנָּם (שָׁם
Through the joy of Torah and mitzvah to the point of dancing from joy, through this, a person is elevated in wealth (Part II, 81).
## Segment 90
נב. מח. הָעוֹלָם הַזֶּה אֵינוֹ כְּלוּם רַק לִמְשֹׁךְ אֶל הַתַּכְלִית הַנִּצְחִי. וְאֵין לְהִסְתַּכֵּל אִם יִהְיֶה לוֹ מָעוֹת אִם לָאו, כִּי בֵּין שֶׁיִּהְיֶה לוֹ מָעוֹת וּבֵין שֶׁלֹּא יִהְיֶה לוֹ מָעוֹת יְבַלֶּה יָמָיו בְּשָׁוֶה, כִּי הָעוֹלָם הַזֶּה מַטְעֶה אוֹתָנוּ לְגַמְרֵי, שֶׁמַּרְאֶה לְהָאָדָם כְּאִלּוּ מַרְוִיחַ בְּכָל פַּעַם וּלְבַסּוֹף אֵינוֹ כְּלוּם, כַּאֲשֶׁר נִרְאֶה בְּחוּשׁ. וְאִם אֲפִלּוּ מַשִּׂיג מָעוֹת, לוֹקְחִין אוֹתוֹ מִן הַמָּעוֹת. וְהַכְּלָל שֶׁשְּׂנֵיהֶם בְּיַחַד אֵין לָהֶם קִיּוּם, דְּהַיְנוּ הָאָדָם עִם הַמָּעוֹת רַק אוֹ שֶׁלּוֹקְחִין הַמָּעוֹת מִן הָאָדָם אוֹ שֶׁלּוֹקְחִין הָאָדָם מִן הַמָּעוֹת, וּמֵעוֹלָם לֹא נִמְצָא אֶחָד שֶׁיִּשָּׁאֵר עִם הַמָּעוֹת. וְאִם גַּם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ קָשֶׁה לִזְכּוֹת, אַף עַל פִּי כֵן אֲפִלּוּ כְּשֶׁאֵין זוֹכֶה לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ כָּרָאוּי צְרִיכִין גַּם לֵידַע, שֶׁהָעוֹלָם הַזֶּה אֵינוֹ כְּלוּם כַּנַּ"ל, וְיָשִׂים כָּל רְצוֹנוֹ וְחֶפְצוֹ וּמְגַמָּתוֹ וּתְשׁוּקָתוֹ רַק אֶל הַתַּכְלִית הַנִּצְחִי וְיִכְסֹף תָּמִיד לִהְיוֹת כִּרְצוֹנוֹ יִתְבָּרַךְ. כִּי הָרָצוֹן בְּעַצְמוֹ יָקָר מְאֹד, כִּי עִקָּר הוּא הָרָצוֹן וּבְתוֹךְ כָּךְ מַה שֶּׁיּוּכַל לַחֲטֹף אֵיזֶה טוֹב, תּוֹרָה אוֹ תְּפִלָּה אוֹ מַעֲשִׂים טוֹבִים יַחֲטֹף מַה שֶּׁיּוּכַל, כִּי לֹא יִשָּׁאֵר לוֹ מִכָּל עֲמָלוֹ כְּלוּם כִּי אִם הָרָצוֹן הַטּוֹב וּמַה שֶּׁחָטַף אֵיזֶה טוֹב בְּכָל יוֹם מִימֵי חַיָּיו (שהר"ן נא)
All business dealings are entirely Torah, and therefore, when engaging in business, one must connect their thoughts only to the Torah and the laws clothed therein (280).
עַל־יְדֵי תַּאֲוַת מָמוֹן נִתְעַכֵּר וְנִתְבַּלְבֵּל מֹחוֹ וְנַעֲשֶׂה כְּסִיל, וְכָל מַה שֶּׁמִּתְאַוֶּה יוֹתֵר לְהַמָּמוֹן, נִתְעַכֵּר הַמֹּחַ בְּיוֹתֵר (שָׁם
This is the severe prohibition of “You shall not covet,” for desire itself is a very severe prohibition, as desire has the power to steal another’s wealth and the soul of their sons and daughters, just like actual theft (ibid.). Through charity, one rectifies the wealth of another they have, which they stole through desire. But actual theft has no rectification until they return the stolen item or use it for public needs if returning it is impossible, as our rabbis of blessed memory said (ibid.). If a person sees that their sustenance is limited, they should give charity from it. For through charity, one rectifies their wealth, so they will have wealth and livelihood in abundance (ibid.). One who marries a woman for the sake of wealth is a fool and simpleton, blemishing and losing their understanding, and through this, they have children who are not upright, as our rabbis of blessed memory said (ibid.).
## Segment 92
נג. מט. וְצָרִיךְ לִזְכֹּר הֵיטֵב, מַה שֶּׁהִזְהִירוּ אוֹתָנוּ הַצַּדִּיקֵי אֱמֶת וְקָרְאוּ בְּקוֹל גָּדוֹל, שֶׁלֹּא יַנִּיחַ הָאָדָם אֶת עַצְמוֹ לְהָעוֹלָם לִטְעוֹת, שֶׁלֹּא יַטְעֶה אוֹתוֹ הָעוֹלָם, כִּי לֹא נִמְצָא אֶחָד שֶׁיִּהְיֶה לוֹ קֵץ וְסוֹף טוֹב מֵהָעוֹלָם הַזֶּה רַק מַה שֶּׁחָטַף טוֹב אֲמִתִּי לְעַצְמוֹ לָעוֹלָם הַנִּצְחִי (שם)
One who immerses themselves in business dealings and does not connect their thoughts to the Torah during the time of business, their punishment is that afterward, they must come before judges to be judged by Torah law. It all depends on the blemish: some are punished only by needing to be judged but prevail in the judgment, while others who uproot business dealings from the Torah even more do not prevail in the judgment (ibid.).
עַל־יְדֵי עֲנָוָה וְשִׁפְלוּת עַל־יְדֵי זֶה אֵין שׁוּם אָדָם יָכוֹל לְהוֹצִיאוֹ וְלִדְחוֹתוֹ מִמְּקוֹמוֹ, דְּהַיְנוּ לְקַפֵּחַ פַּרְנָסָתוֹ חַס וְשָׁלוֹם (עט
One must remember well what the true tzaddikim warned us and proclaimed loudly, that a person should never allow themselves to be deceived or let the world deceive them. For no one achieves a good end or conclusion from this world except what they seized of true good for themselves for the eternal world (ibid.).
Through the desire for wealth, enemies are created, and according to the strengthening of the desire for wealth, so is the strengthening of enemies. When the desire for wealth strengthens greatly, it creates baseless enemies (ibid.). Through the desire for wealth, one’s mind becomes clouded and confused, and they become a fool. The more they desire wealth, the more their mind becomes clouded (ibid.). Through humility and lowliness, no person can displace or push them from their place, meaning to deprive them of their livelihood, G-d forbid (79).
The primary thing is to guard one’s mind so that it does not become leavened, that is, not to reflect on evil thoughts and desires, which are the side of death. One must rebuke these thoughts, which are from the other side, and expel them from their mind and thought, so they do not approach them, for they dull the mind, and through this, one cannot pray, and it is impossible to rejoice. Therefore, one must be cautious of them even slightly, for they are the primary leaven and yeast in the dough that must be eradicated with “it shall not be seen” and “it shall not be found,” and one must purify and clear the mind of them (5:4).
Through business dealings with integrity, one fulfills the commandment of “You shall love,” and so forth, and through this, they will have livelihood without toil or burden (93, 210). All business dealings are entirely Torah, and therefore, when engaging in business, one must connect their thoughts only to the Torah and the laws clothed therein (280). One who immerses themselves in business dealings and does not connect their thoughts to the Torah during the time of business, their punishment is that afterward, they must come before judges to be judged by Torah law.
When a person introduces external thoughts into their intellect, the holiness of their intellect is diminished according to the place of the blemished thought they introduced into their mind. Around this blemished thought, all negative traits and evil, vile desires gather and connect. Thus, all blemishes, sins, and transgressions, G-d forbid, come only through the blemish of thought. Therefore, every person must guard their intellect and thought greatly, so that no external thought or external wisdom enters their mind. This is the primary repentance and rectification for all sins, when one strengthens themselves to expel all external thoughts from their mind and intellect. For the intellect is the soul, and when one sanctifies their intellect, that is, their soul, through this, they elevate and return everything to its root, and this is the primary repentance (35:1).
It all depends on the blemish: some are punished only by needing to be judged but prevail in the judgment, while others who uproot business dealings from the Torah even more do not prevail in the judgment (ibid.).
All of a person’s rectification and, G-d forbid, their corruption depends on the thought in the heart, for the primary inclinations are the thoughts and wisdoms in the heart. Good thoughts are the good inclination, and evil thoughts are the evil inclination (ibid.).
The time of engaging in business is a time of war, for one must then fight with the Other Side to clarify and elevate the holy sparks from there. The primary purpose of business is to clarify sparks.
All the thoughts a person has come into speech. For at the moment they think the thought, their lips quiver and move. Even though a person does not sense this, it is with great subtlety, as stated in the Zohar. For all thoughts in the world that a person has must come into speech at the moment of the thought, only it is with great subtlety (66:4).
Through conducting business with integrity in the simple sense, where speech is truthful, with “yes” meaning yes and “no” meaning no, and also by connecting their thoughts to the Torah—for when engaging in business, only the external aspect of their thoughts should be on the business, but the internal aspect of their thoughts must be connected to the Torah, as mentioned above—through this, one merits to clarify and elevate many sparks and many fallen holinesses through business, achieving the elevation of worlds and great rectifications through business, just as through prayer (ibid.).
Also, sadness greatly harms this and gives strength to these confusions, causing them to intensify, G-d forbid. Therefore, one must not be saddened by having these confusions, nor fear or be afraid of them at all. Rather, they should divert their attention from them and not look at them at all, as mentioned above. They should gladden themselves with all the methods of advice explained in their place, and through this, the confusions will depart on their own. But they should not make it a test, constantly looking back to see if they have already departed. Rather, they should completely divert their attention from them, as mentioned above, and understand (ibid.).
The desire for wealth is one of three evil desires that ruin and blemish the fear in the heart. Through properly observing the festival of Passover, one rectifies the desire for wealth, and through this, merits fear, the abundances of prophecy, prayer, and so forth [see Fear, section 20] (Part II, 1:4, 5).
The general rule is that it is impossible in any way for two thoughts to exist together at the same time. Therefore, one can easily expel evil thoughts simply by sitting and not doing, that is, by not thinking that thought but thinking another thought about Torah, service, or even business and the like, drawing their thought to another thought. Through this, the evil reflections and thoughts that come to them will automatically depart. For it is impossible for two thoughts to exist together in any way. It has already been explained that one need not shake their head back and forth to expel evil thoughts, as this is entirely unhelpful. Rather, they should think another thought, as mentioned above, and not look back at all, as stated above (ibid.).
One who wishes to provide livelihood for those dependent on them must be a person of valor and not the opposite, what is called a [shlimazelnik]. For they need to have some authority, and through this, they can draw livelihood (7:10).
There is a transgression through which people become debtors in the world. One must repent generally and plead before the Blessed Name to save them from this transgression, and the time for this is when they are in a state of expanded consciousness (Sefer HaRan 112).
There are thoughts drawn from such a husk that it is very difficult to be saved from them, and even if one closes their eyes, they still encounter them in every direction they turn, and charity saves from them (ibid.).
Through the joy of Torah and mitzvah to the point of dancing from joy, through this, a person is elevated in wealth (Part II, 81). This world is nothing but a means to draw toward the eternal purpose.
Thought is in a person’s control to direct it as they wish to the place they desire, as explained above, that it is impossible for two thoughts to exist together at all. Even if sometimes their thought wanders, flutters, and roams to other and foreign matters, it is in a person’s control to return and direct it, even against its will, to the straight path to think what is proper. It is literally like a horse that turns from the path and veers to another path, where they seize it by its reins and return it, against its will, to the straight path. So too with thought, literally, that as soon as one sees it straying from the path, they must seize it, against its will, to return it to the proper path (50).
One should not focus on whether they have money or not, for whether they have money or not, they spend their days equally, as this world completely deceives us, showing a person as if they profit each time, but in the end, it is nothing, as seen in reality.
When you are in the aspect of “Mah” and draw divinity to yourself, constantly connecting your thought to His divinity, Blessed be He, through this, all wars and all desires opposing your will are nullified. This is the meaning of thought: think “Mah,” that you draw “Mah” [that is, Hashem Havayah (with the filling of Alephs, numerically 45) into your thought, constantly connecting His divinity to your thought] (82).
Even if one attains money, it takes them away. The general rule is that both together, the person and the money, have no permanence—either the money is taken from the person, or the person is taken from the money, and never has anyone been found who remains with the money.
One must guard their thought greatly, for from thought, something truly vital can be formed (46).
Even though meriting the service of the Blessed Name is difficult, nevertheless, even when one does not merit serving the Blessed Creator properly, they must know that this world is nothing, as mentioned above.
There is something that flutters in thought [that is, a matter of perception or a Torah innovation] like a sunrise, and then it flutters out of thought. One needs to be healthy and a person of valor to pursue and run after it and attain it (58).
They should place all their will, desire, inclination, and longing only toward the eternal purpose, always yearning to be according to the will of the Blessed One. For the will itself is very precious, as the primary thing is the will.
One must be very careful that the dispute among tzaddikim does not confuse them, but rather believe in all of them. For all the confusions that come to their mind about tzaddikim due to the disputes among them and other questions that are difficult for them, all come to them because they blemished the drops of their mind. Because of this, there is an attempt to expel them from the true and eternal life, which is the true tzaddikim and those who join them. One must have mercy on themselves and take reproof and instruction from this itself, that questions about true tzaddikim fall into their heart. Through this specifically, they will return to the truth [see Tzaddik, section 8] (5:4).
Meanwhile, whatever good they can seize—Torah, prayer, or good deeds—they should seize what they can, for nothing remains of all their toil except the good will and whatever good they seized each day of their life (Sefer HaRan 51). One must remember well what the true tzaddikim warned us and proclaimed loudly, that a person should never allow themselves to be deceived or let the world deceive them.
When there are disputes and strife against them, and they remain silent, paying no attention to the disputes and disgraces that disparage them, hearing their reproach and not responding, this is the primary repentance and rectification for all their sins. They are truly wise, meriting divine honor and a good portion in the World to Come, and they merit to be included in the aspect of the person seated on the throne, from where judgment issues for all who come to the world (ibid.).
For no one achieves a good end or conclusion from this world except what they seized of true good for themselves for the eternal world (ibid.).
Through being careful with the commandment of tzitzit, one can stand against disputants and humble them (ibid., 8).
The wicked and those who dispute against tzaddikim are, in their lifetime, called dead, for they have no holy vital spirit, which is drawn only through true tzaddikim (ibid.).
The reason most scholars dispute against tzaddikim is that they study the Oral Torah, that is, Gemara, poskim, and so forth, with great pride. Then, the Oral Torah becomes for them a mouth to speak arrogantly and contemptuously against tzaddikim. But true tzaddikim elevate and rectify all their evil words, turning them into halachot, raising great delights for the Blessed Name specifically through this (12:1).
When one suffers torments from disputants and wicked people who obstruct holiness, and they have no strength to repel or subdue them except through their legal judgments, it is a great mitzvah to go to their courts and strive with all their might to humble them specifically through their judgments, even spending money on this. Through this, they elevate the judgment of holiness from the husks and the Other Side. Sometimes, the Blessed Name orchestrates all the disputes for this purpose, so that the disputants stand against the upright people of truth, and the upright have no strength to stand against them except through their judgments, so that through this, the judgment of holiness is elevated from the husks, as mentioned above (20:9).
The reprovers of the generation who go and reprove the generation to return them to good sweeten the judgments and increase peace in the world, making peace between Israel and their Father in Heaven. But when, G-d forbid, the evil of the generation prevails, corrupting the reproof and instruction, through this, the peace of the world is corrupted, and through this, expulsion and disputes arise in the world (22:1).
When people dispute against true tzaddikim and their followers, and the Holy One, Blessed be He, wishes to expel their enemies from before them, He causes their enemies to fall into the desire for wealth, which is destruction, idolatry, darkened faces, sadness, black bile, and death, for there is no greater fall than this. For the desire for wealth embitters their days and destroys them. The general rule is that when there are disputes, whoever guards the covenant more than their peer can cause their peer to fall from their level. The fall is that they fall into the desire for wealth, as mentioned above. Therefore, one must be especially careful when there are disputes against them not to fall into the desire for wealth (23:3).
Those who oppose, disparage, and revile the G-d-fearing do so because they receive Torah from scholars who are not upright, called Jewish demons, who receive a fallen Torah that has no power to guide a person on the true path of good. No benefit is attained through such scholars; on the contrary, through them, one falls into heresies and opposition (28:1).
Through hosting true Torah scholars, one merits faith, and through this, they overcome the opponents mentioned above (ibid., 2, 3).
People who judge everyone unfavorably and constantly investigate others’ faults are from the strength of the Other Side, from the aspect of the end of all flesh, which constantly seeks to bring about an end and destruction, G-d forbid, to arouse judgment, slander, and accuse. Their primary strength is drawn from the blemish of speech. Their primary subjugation and nullification are through the rectification of speech [see Speech, sections 6, 7] (38:2).
Through clapping hands in prayer, disputes are nullified, killing and loss are nullified from the world, and one merits peace (44).
One who has understanding distances themselves greatly from disputes, for the primary cause of disputes and anger is a lack of understanding. The more understanding increases, the more disputes are nullified. Therefore, through engagement in Torah, which is understanding, disputes are nullified, and peace is increased (56:3, 6).
# מַחֲשָׁבוֹת וְהִרְהוּרִים
URL: https://ajew.org/reader-plain/likutay-eitzos/1/29/
# מַחֲשָׁבוֹת וְהִרְהוּרִים
מַחֲשָׁבוֹת וְהִרְהוּרִים
Source: https://ajew.org/reader/likutay-eitzos/1/29
## Segment 1
הָעִקָּר לִשְׁמֹר מֹחוֹ שֶׁלֹּא יֶחֱמָץ, שֶׁלֹּא יְהַרְהֵר בְּהִרְהוּרִים רָעִים וּבְתַאֲווֹת שֶׁהֵם סִטְרָא דְּמוֹתָא, וְצָרִיךְ לִגְעֹר בְּאֵלּוּ הַמַּחֲשָׁבוֹת שֶׁהֵם סִטְרִין אַחֲרָנִין וּלְגָרְשָׁם מִדַּעְתּוֹ וּמַחֲשַׁבְתּוֹ, שֶׁלֹּא יִתְקָרְבוּ אֵלָיו, כִּי הֵם מְטַמְטְמִין מֹחוֹ וְעַל־יְדֵי זֶה אֵינוֹ יָכוֹל לְהִתְפַּלֵּל וְאִי אֶפְשָׁר לוֹ לִשְׂמֹחַ. עַל־כֵּן צְרִיכִין לִזָּהֵר בָּהֶם בְּמַשֶּׁהוּ, כִּי הֵם עִקַּר הֶחָמֵץ וְהַשְּׂאוֹר שֶׁבָּעִסָּה שֶׁצְּרִיכִים לְבַעֲרָם בְּבַל יֵרָאֶה וּבְבַל יִמָּצֵא וּלְטַהֵר וּלְפַנּוֹת אֶת הַמֹּחַ מֵהֶם (ה, ד)
The primary thing is to guard one’s mind so that it does not become leavened, that is, not to reflect on evil thoughts and desires, which are the side of death. One must rebuke these thoughts, which are from the other side, and expel them from their mind and thought, so they do not approach them, for they dull the mind, and through this, one cannot pray, and it is impossible to rejoice. Therefore, one must be cautious of them even slightly, for they are the primary leaven and yeast in the dough that must be eradicated with “it shall not be seen” and “it shall not be found,” and one must purify and clear the mind of them (5:4).
## Segment 2
כְּשֶׁבָּאִים עַל מַחֲשַׁבְתּוֹ הִרְהוּרֵי זְנוּת וְהוּא מְשַׁבֵּר תַּאֲוָתוֹ וּמַסִּיחַ דַּעְתּוֹ מֵהֶם, זֶהוּ עִקַּר תְּשׁוּבָתוֹ וְתִקּוּנוֹ עַל פְּגַם הַבְּרִית שֶׁפָּגַם מִקֹּדֶם, כָּל אֶחָד כְּפִי עִנְיָנוֹ, כִּי זֶהוּ בְּחִינַת תְּשׁוּבַת הַמִּשְׁקָל מַמָּשׁ. עַל־כֵּן אַל יִפֹּל בְּדַעְתּוֹ כְּשֶׁרוֹאֶה, שֶׁמִּתְגַּבְּרִים עָלָיו הִרְהוּרִים רָעִים וּמְגֻנִּים מְאֹד, כִּי אַדְּרַבָּא, זֶהוּ דַּיְקָא תִּקּוּנוֹ וּתְשׁוּבָתוֹ, כִּי דַּיְקָא עַל־יְדֵי זֶה שֶׁבָּאִים עָלָיו עַתָּה הַהִרְהוּרִים וְהוּא מִתְגַּבֵּר עֲלֵיהֶם, עַל־יְדֵי זֶה דַּיְקָא הוּא עִקַּר תִּקּוּנוֹ וּתְשׁוּבָתוֹ כַּנַּ"ל. וּבָזֶה הוּא מוֹצִיא נִיצוֹצֵי הַקְּדֻשָּׁה שֶׁנָּפְלוּ עַל־יְדֵי פְּגַם הַבְּרִית וְאָז זוֹכֶה לְתִקּוּן הַבְּרִית, וְעַל־יְדֵי זֶה זוֹכֶה לְהִזְדַּכֵּךְ הַחָכְמָה וְהַקּוֹל וְכוּ' [כְּמוֹ שֶׁנִּתְבָּאֵר בִּפְנִים], וְזוֹכֶה לְשָׁלוֹם שֶׁעַל־יְדֵי זֶה יְכוֹלִין לִמְשֹׁךְ כָּל הָעוֹלָם לַעֲבוֹדָתוֹ יִתְבָּרַךְ (כז, ח)
When thoughts of immorality come to one’s mind, and they break their desire and divert their attention from them, this is the primary repentance and rectification for the blemish of the covenant they previously damaged, each according to their situation, for this is the aspect of true weighed repentance. Therefore, one should not despair when they see that evil and vile thoughts overpower them, for on the contrary, this is precisely their rectification and repentance. It is specifically through these thoughts coming to them now, and their overcoming them, that their primary rectification and repentance are achieved, as mentioned above. Through this, they extract the holy sparks that fell due to the blemish of the covenant, and then they merit the rectification of the covenant. Through this, they merit the purification of wisdom and voice, and so forth [as explained within], and merit peace, through which they can draw the entire world to the service of the Blessed One (27:8).
## Segment 3
כְּשֶׁאָדָם מַכְנִיס בְּתוֹךְ שִׂכְלוֹ מַחֲשָׁבוֹת חִיצוֹנִיּוֹת, אֲזַי נִתְמַעֵט קְדֻשַּׁת שִׂכְלוֹ כְּפִי הַמָּקוֹם שֶׁל הַמַּחֲשָׁבָה פְּגוּמָה, שֶׁהִכְנִיס בְּתוֹךְ מַחֲשַׁבְתּוֹ. וְעַל זֹאת הַמַּחֲשָׁבָה פְּגוּמָה מִתְלַקְּטִים וּמִתְחַבְּרִים כָּל הַמִּדּוֹת וְכָל הַתַּאֲווֹת רָעוֹת וּמְגֻנּוֹת. נִמְצָא שֶׁכָּל הַפְּגָמִים וְכָל הָעֲווֹנוֹת וְהַחֲטָאִים חַס וְשָׁלוֹם, כֻּלָּם אֵינָם בָּאִים כִּי אִם עַל־יְדֵי פְּגַם הַמַּחֲשָׁבָה. עַל־כֵּן צָרִיךְ כָּל אָדָם לִשְׁמֹר מְאֹד אֶת שִׂכְלוֹ וּמַחֲשַׁבְתּוֹ, שֶׁלֹּא יִכְנֹס בְּמַחֲשָׁבָה שׁוּם מַחֲשָׁבָה חִיצוֹנָה וְלֹא שׁוּם חָכְמָה חִיצוֹנָה, וְזֶה עִקַּר הַתְּשׁוּבָה וְתִקּוּן עַל כָּל הָעֲווֹנוֹת, כְּשֶׁמִּתְגַּבֵּר לְגָרֵשׁ כָּל הַמַּחֲשָׁבוֹת חִיצוֹנִיּוֹת מִדַּעְתּוֹ וְשִׂכְלוֹ. כִּי הַשֵּׂכֶל הוּא הַנְּשָׁמָה, וּכְשֶׁמְּקַדֵּשׁ שִׂכְלוֹ, הַיְנוּ נִשְׁמָתוֹ, עַל־יְדֵי זֶה מַגְבִּיהַּ וּמֵשִׁיב הַכֹּל לְשָׁרְשׁוֹ וְזֶה עִקַּר הַתְּשׁוּבָה (לה, א)
When a person introduces external thoughts into their intellect, the holiness of their intellect is diminished according to the place of the blemished thought they introduced into their mind. Around this blemished thought, all negative traits and evil, vile desires gather and connect. Thus, all blemishes, sins, and transgressions, G-d forbid, come only through the blemish of thought. Therefore, every person must guard their intellect and thought greatly, so that no external thought or external wisdom enters their mind. This is the primary repentance and rectification for all sins, when one strengthens themselves to expel all external thoughts from their mind and intellect. For the intellect is the soul, and when one sanctifies their intellect, that is, their soul, through this, they elevate and return everything to its root, and this is the primary repentance (35:1).
## Segment 4
כְּשֶׁאָדָם חוֹשֵׁב מַחֲשָׁבוֹת רָעוֹת שֶׁהֵם טִפְּשׁוּת הַלֵּב הוּא מְטַמְטֵם אֶת הַלֵּב בִּבְחִינַת עָרְלַת לֵב, וּבָזֶה הוּא מְטַמְטֵם בְּחִינַת הֶחָלָל שֶׁל הַבְּרִיאָה וְנֶחֱשָׁב כְּאִלּוּ הֶחֱרִיב אֶת הָעוֹלָם. אֲבָל כְּשֶׁחוֹשֵׁב מַחֲשָׁבוֹת טוֹבוֹת זֶהוּ בְּחִינַת תִּקּוּן הַבְּרִיאָה, וְעַל־יְדֵי זֶה שֶׁמְּטַהֵר הַלֵּב וּמְגָרֵשׁ מִמֶּנּוּ הַמַּחֲשָׁבוֹת רָעוֹת וְחוֹשֵׁב מַחֲשָׁבוֹת טוֹבוֹת, יִזְכֶּה לַעֲשׂוֹת נִסִּים וּמוֹפְתִים בָּעוֹלָם (מט, א)
When a person thinks evil thoughts, which are the foolishness of the heart, they dull the heart in the aspect of the foreskin of the heart, and through this, they dull the aspect of the void of creation, and it is considered as if they destroyed the world. But when they think good thoughts, this is the aspect of the rectification of creation. Through purifying the heart and expelling evil thoughts from it and thinking good thoughts, one merits to perform miracles and wonders in the world (49:1).
## Segment 5
כָּל תִּקּוּן הָאָדָם וְקִלְקוּלוֹ חַס וְשָׁלוֹם, הַכֹּל תָּלוּי בַּמַּחֲשָׁבָה שֶׁבַּלֵּב, כִּי עִקַּר הַיְצָרִין הֵם הַמַּחֲשָׁבוֹת וְהַחָכְמוֹת שֶׁבַּלֵּב, כִּי מַחֲשָׁבוֹת טוֹבוֹת הֵם יֵצֶר טוֹב וּמַחֲשָׁבוֹת רָעוֹת הֵם יֵצֶר הָרָע (שָׁם)
All of a person’s rectification and, G-d forbid, their corruption depends on the thought in the heart, for the primary inclinations are the thoughts and wisdoms in the heart. Good thoughts are the good inclination, and evil thoughts are the evil inclination (ibid.).
## Segment 6
כְּשֶׁנִּזְהָר מִמַּחֲשָׁבוֹת רָעוֹת וְחוֹשֵׁב מַחֲשָׁבוֹת טוֹבוֹת בְּלִבּוֹ, אֵיךְ לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ, בָּזֶה נַעֲשֶׂה לִבּוֹ בִּבְחִינַת צוּר לְבָבִי וּבִבְחִינַת וְלִבִּי חָלַל בְקִרְבִּי, וְזוֹכֶה לַעֲשׂוֹת פְּעֻלּוֹת וּמִדּוֹת טוֹבוֹת וּלְקַבֵּל עָלָיו עֹל מַלְכוּת שָׁמַיִם שְׁלֵמָה, וְזוֹכֶה לִתְפִלָּה וְלִתְשׁוּבָה שְׁלֵמָה. וְנַעֲשֶׂה עַל־יְדֵי זֶה יִחוּדָא עִלָּאָה וְיִחוּדָא תַּתָּאָה וְזוֹכֶה לְהִתְגַּלּוּת אוֹרַיְתָא דְעַתִּיקָא סְתִימָאָה. וְנִתְבַּטֵּל מַלְכוּת הָרְשָׁעָה וְנִתְעַלֶּה וְנִתְגַּדֵּל מַלְכוּת דִּקְדֻשָּׁה, וְעַל־יְדֵי זֶה נִמְשָׁךְ לְיִשְׂרָאֵל חִיּוּת גָּדוֹל וְשֶׁפַע וַעֲשִׁירוּת גָּדוֹל וּבְרָכָה עַד בְּלִי דַּי (שָׁם ב)
When one is cautious of evil thoughts and thinks good thoughts in their heart about how to serve the Blessed Name, through this, their heart becomes in the aspect of “the rock of my heart” and in the aspect of “my heart is a void within me.” They merit to perform good actions and traits and to accept upon themselves the complete yoke of the kingdom of Heaven, meriting complete prayer and repentance. Through this, an upper unification and a lower unification are achieved, and they merit the revelation of the Torah of the Hidden Ancient One. The kingdom of wickedness is nullified, and the kingdom of holiness is elevated and magnified. Through this, great vitality, abundance, great wealth, and boundless blessing are drawn to Israel (ibid., 2).
## Segment 7
כָּל הַמַּחֲשָׁבוֹת שֶׁיֵּשׁ לָאָדָם כֻּלָּם בָּאִים בְּתוֹךְ הַדִּבּוּר. כִּי בְּשָׁעָה שֶׁהוּא חוֹשֵׁב הַמַּחֲשָׁבָה רְחוּשֵׁי מְרַחֲשָׁן שִׂפְתוֹתָיו. וְאַף עַל פִּי שֶׁאֵין הָאָדָם מַרְגִּישׁ זֹאת, אַף עַל פִּי כֵן הוּא בְּדַקּוּת גָּדוֹל כִּדְאִיתָא בַּזֹּהַר. כִּי כָּל מַחֲשָׁבָה שֶׁבָּעוֹלָם שֶׁיֵּשׁ לָאָדָם כֻּלָּם מֻכְרָחִים לָבוֹא בְּתוֹךְ הַדִּבּוּר בִּשְׁעַת הַמַּחֲשָׁבָה רַק שֶׁהוּא בְּדַקּוּת מְאֹד (סו, ד)
All the thoughts a person has come into speech. For at the moment they think the thought, their lips quiver and move. Even though a person does not sense this, it is with great subtlety, as stated in the Zohar. For all thoughts in the world that a person has must come into speech at the moment of the thought, only it is with great subtlety (66:4). There are people who have thoughts of idolatry or immorality, which intensify especially during prayer.
## Segment 8
יֵשׁ בְּנֵי אָדָם שֶׁיֵּשׁ לָהֶם הִרְהוּרֵי עֲבוֹדָה זָרָה אוֹ הִרְהוּרֵי נִאוּף וּמִתְגַּבְּרִים עֲלֵיהֶם בְּיוֹתֵר בִּשְׁעַת הַתְּפִלָּה. וְיֵשׁ שֶׁבְּשָׁעָה שֶּׁעוֹמְדִים לְהִתְפַּלֵּל, מִזְדַּמְּנִים לִפְנֵיהֶם דִּמְיוֹנוֹת כְּאִלּוּ עוֹמֵד לִפְנֵיהֶם דְּמוּת עֲבוֹדָה זָרָה אוֹ שְׁאָר דִּמְיוֹנוֹת רָעִים, וּמְבַלְבְּלִים אוֹתָם מְאֹד בִּשְׁעַת הַתְּפִלָּה וְיֵשׁ לָהֶם יִסּוּרִים גְּדוֹלִים מֵהֶם, וְרוֹצִים לְהִתְגַּבֵּר מְאֹד לְהַעֲבִיר אוֹתָם הַמַּחֲשָׁבוֹת מִדַּעְתָּם, וְזוֹרְקִים רֹאשָׁם הֵנָּה וָהֵנָּה. אֲבָל דַּע שֶׁכָּל מַה שֶּׁיֵּשׁ לָהֶם יִסּוּרִים יוֹתֵר וְכָל מַה שֶּׁהֵם מִתְגַּבְּרִים בְּיוֹתֵר לְהַעֲבִירָם מִדַּעְתָּם, יוֹתֵר וְיוֹתֵר הֵם מִתְגַּבְּרִים אֵלּוּ הַבִּלְבּוּלִים רָעִים וְהַדִּמְיוֹנוֹת, כִּי כָּךְ טִבְעָם, שֶׁכָּל מַה שֶּׁחוֹשְׁבִים עֲלֵיהֶם יוֹתֵר לִדְחוֹתָם הֵם כְּרוּכִים אַחֲרָיו יוֹתֵר. עַל־כֵּן עִקַּר הָעֵצָה לִבְלִי לְהַשְׁגִּיחַ עֲלֵיהֶם כְּלָל וְשֶׁלֹּא יִכְפַּת לֵהּ כְּלָל מַה שֶּׁעוֹמְדִים לְפָנָיו אֵלּוּ הַדִּמְיוֹנוֹת וְהִרְהוּרִים וְלֹא יִשְׁמַע אוֹתָם כְּלָל, רַק יַעֲשֶׂה אֶת שֶׁלּוֹ בַּמֶּה שֶׁהוּא עוֹסֵק בְּתוֹרָה אוֹ תְּפִלָּה אוֹ מַשָּׂא וּמַתָּן וְלֹא יַשְׁגִּיחַ עֲלֵיהֶם כְּלָל וְלֹא יַבִּיט לְאַחֲרָיו אִם נִסְתַּלְּקוּ מִמֶּנּוּ, רַק יַעֲשֶׂה אֶת שֶׁלּוֹ בַּמֶּה שֶׁהוּא עוֹסֵק וּבָזֶה יִסְתַּלְּקוּ מִמֶּנּוּ מִמֵּילָא. אַךְ זֶה הוּא רַק עֵצָה לְפִי שָׁעָה, וְהָעִקָּר שֶׁצָּרִיךְ לְקַדֵּשׁ וּלְטַהֵר גּוּפוֹ, וְיֵלֵךְ אֵצֶל צַדִּיקֵי אֱמֶת וְיוֹרוֹ לוֹ דַּרְכֵי הָאֱמֶת, אָז יִסְתַּלְּקוּ מֵעָלָיו בְּתַכְלִית (עב)
Some, when they stand to pray, have visions as if an image of idolatry or other evil visions stands before them, greatly confusing them during prayer, causing them great suffering. They strive greatly to remove these thoughts from their mind, tossing their head back and forth. But know that the more they suffer and the more they strive to remove them from their mind, the more these evil confusions and visions intensify, for such is their nature: the more one thinks about rejecting them, the more they cling to them. Therefore, the primary advice is not to pay attention to them at all, not to care at all about the visions and thoughts standing before them, and not to listen to them at all. Rather, they should do what they are engaged in—Torah, prayer, or business—without paying any attention to them and without looking back to see if they have departed. They should simply do what they are engaged in, and through this, they will depart on their own. However, this is only temporary advice. The primary thing is to sanctify and purify their body, go to true tzaddikim who will guide them in the ways of truth, and then these thoughts will depart from them completely (72). Also, sadness greatly harms this and gives strength to these confusions, causing them to intensify, G-d forbid. Therefore, one must not be saddened by having these confusions, nor fear or be afraid of them at all. Rather, they should divert their attention from them and not look at them at all, as mentioned above.
## Segment 9
גַּם עַצְבוּת מַזִּיק מְאֹד לָזֶה וְנוֹתֵן כֹּחַ לְאֵלּוּ הַבִּלְבּוּלִים שֶׁיִּתְגַּבְּרוּ חַס וְשָׁלוֹם. עַל כֵּן צָרִיךְ לִבְלִי לְהִתְעַצֵּב מִזֶּה שֶׁיֵּשׁ לוֹ בִּלְבּוּלִים אֵלּוּ וְאַל יִתְיָרֵא וְיִפְחַד מֵהֶם כְּלָל, רַק יַסִּיחַ דַּעְתּוֹ מֵהֶם וְאַל יִסְתַּכֵּל עֲלֵיהֶם כְּלָל כַּנַּ"ל. וִישַׂמַּח אֶת עַצְמוֹ בְּכָל דַּרְכֵי הָעֵצוֹת הַמְבֹאָרִים בִּמְקוֹמָם וְעַל־יְדֵי זֶה מִמֵּילָא יִסְתַּלְּקוּ, רַק לֹא יַעֲמִיד הַדָּבָר לְנִסָּיוֹן לְהִסְתַּכֵּל בְּכָל פַּעַם לַאֲחוֹרָיו אִם כְּבָר נִסְתַּלְּקוּ, רַק יַסִּיחַ דַּעְתּוֹ מֵהֶם לְגַמְרֵי כַּנִּזְכָּר לְעֵיל, וְהָבֵן (שָׁם)
They should gladden themselves with all the methods of advice explained in their place, and through this, the confusions will depart on their own. But they should not make it a test, constantly looking back to see if they have already departed. Rather, they should completely divert their attention from them, as mentioned above, and understand (ibid.). Pure thoughts are in the aspect of pure creatures, and evil thoughts are in the aspect of impure creatures. The battle a person has in their mind between thoughts is an actual battle between pure and impure creatures. It is intentionally arranged from above that they contend with one another, for the Holy One, Blessed be He, has great delight when they contend, and the person overcomes the impure creatures and defeats them (233).
## Segment 10
מַחֲשָׁבוֹת טְהוֹרוֹת הֵם בְּחִינַת חַיּוֹת טְהוֹרוֹת וּמַחֲשָׁבוֹת רָעוֹת הֵם בְּחִינַת חַיּוֹת טְמֵאוֹת. וְהַמִּלְחָמָה שֶׁיֵּשׁ לָאָדָם בְּמֹחוֹ בֵּין הַמַּחֲשָׁבוֹת הִיא מִלְחָמָה מַמָּשׁ בֵּין הַחַיּוֹת טְהוֹרוֹת לַטְּמֵאוֹת, וּמַנִּיחִים בְּכַוָּנָה מִלְּמַעְלָה, שֶׁיְּנַצְּחוּ זֶה עִם זֶה, כִּי יֵשׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא תַּעֲנוּג גָּדוֹל כְּשֶׁהֵם מְנַצְּחִים זֶה עִם זֶה וְהָאָדָם מִתְגַּבֵּר עַל הַחַיּוֹת טְמֵאוֹת וּמְנַצֵּחַ אוֹתָם (רלג.)
The general rule is that it is impossible in any way for two thoughts to exist together at the same time. Therefore, one can easily expel evil thoughts simply by sitting and not doing, that is, by not thinking that thought but thinking another thought about Torah, service, or even business and the like, drawing their thought to another thought. Through this, the evil reflections and thoughts that come to them will automatically depart. For it is impossible for two thoughts to exist together in any way.
## Segment 12
יא. הַכְּלָל, שֶׁאִי אֶפְשָׁר בְּשׁוּם אֹפֶן שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת בְּיַחַד בְּפַעַם אַחַת. עַל־כֵּן בְּקַל יְכוֹלִין לְגָרֵשׁ הַמַּחֲשָׁבוֹת רָעוֹת רַק בְּשֵׁב וְאַל תַּעֲשֶׂה, דְּהַיְנוּ שֶׁלֹּא לַחֲשֹׁב אוֹתָהּ הַמַּחֲשָׁבָה, רַק לַחֲשֹׁב אֵיזֶה מַחֲשָׁבָה אַחֶרֶת בְּתוֹרָה וַעֲבוֹדָה אוֹ אֲפִלּוּ מַשָּׂא וּמַתָּן וְכַיּוֹצֵא בָּזֶה, שֶׁיַּמְשִׁיךְ מַחֲשַׁבְתּוֹ לְאֵיזֶה מַחֲשָׁבָה אַחֶרֶת, וְעַל־יְדֵי זֶה יִפְטֹר מִמֵּילָא הַהִרְהוּרִים וְהַמַּחֲשָׁבָה רָעָה שֶׁבָּאִין עָלָיו. כִּי אִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת בְּיַחַד בְּשׁוּם אֹפֶן. וּכְבָר מְבֹאָר שֶׁאֵין צְרִיכִין לְנַעְנֵעַ ראֹשׁוֹ הֵנָּה וָהֵנָּה כְּדֵי לְגָרֵשׁ הַמַּחֲשָׁבוֹת רָעוֹת כִּי אֵין זֶה מוֹעִיל כְּלָל, רַק יַחֲשֹׁב מַחֲשָׁבָה אַחֶרֶת כַּנַּ"ל וְאַל יִסְתַּכֵּל לְאַחֲרָיו כְּלָל וְכַנִּזְכָּר לְעֵיל (שם.)
When one is cautious of evil thoughts and thinks good thoughts in their heart about how to serve the Blessed Name, through this, their heart becomes in the aspect of “the rock of my heart” and in the aspect of “my heart is a void within me.” They merit to perform good actions and traits and to accept upon themselves the complete yoke of the kingdom of Heaven, meriting complete prayer and repentance. Through this, an upper unification and a lower unification are achieved, and they merit the revelation of the Torah of the Hidden Ancient One. The kingdom of wickedness is nullified, and the kingdom of holiness is elevated and magnified. Through this, great vitality, abundance, great wealth, and boundless blessing are drawn to Israel (ibid., 2).
The general rule is that it is impossible in any way for two thoughts to exist together at the same time. Therefore, one can easily expel evil thoughts simply by sitting and not doing, that is, by not thinking that thought but thinking another thought about Torah, service, or even business and the like, drawing their thought to another thought. Through this, the evil reflections and thoughts that come to them will automatically depart. For it is impossible for two thoughts to exist together in any way. It has already been explained that one need not shake their head back and forth to expel evil thoughts, as this is entirely unhelpful. Rather, they should think another thought, as mentioned above, and not look back at all, as stated above (ibid.).
## Segment 14
יב. הַמַּחֲשָׁבָה גָּבוֹהַּ מְאֹד, וּמִי שֶׁרוֹצֶה לַחֲשֹׁב מַחֲשָׁבוֹת קְדוֹשׁוֹת לַעֲלוֹת לְעוֹלָם הַמַּחֲשָׁבָה, אֲזַי הוּא צָרִיךְ לִשְׁתֹּק לְגַמְרֵי, כִּי אֲפִלּוּ אִם יְדַבֵּר אָז דִּבּוּר הָגוּן הוּא מַפְסִיד הַמַּחֲשָׁבָה. אַךְ אֲפִלּוּ אִם יִשְׁתֹּק לְגַמְרֵי, עֲדַיִן יֵשׁ בִּלְבּוּלִים הַרְבֵּה שֶׁמְּבַלְבְּלִין הַמַּחֲשָׁבָה, וְעַל זֶה צְרִיכִין טָהֳרַת הַמַּחֲשָׁבָה, וְזֶה זוֹכִין עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת מִצַּדִּיקִים אֲמִתִּיִּים. [עַיֵּן צַדִּיק] (רלד)
All the thoughts a person has come into speech. For at the moment they think the thought, their lips quiver and move. Even though a person does not sense this, it is with great subtlety, as stated in the Zohar. For all thoughts in the world that a person has must come into speech at the moment of the thought, only it is with great subtlety (66:4).
It has already been explained that one need not shake their head back and forth to expel evil thoughts, as this is entirely unhelpful. Rather, they should think another thought, as mentioned above, and not look back at all, as stated above (ibid.). Thought is very lofty, and one who wishes to think holy thoughts to ascend to the world of thought must be completely silent, for even if they speak proper speech then, it disrupts the thought. But even if they are completely silent, there are still many confusions that confuse the thought, and for this, one needs purification of thought, which is merited through stories of true tzaddikim [see Tzaddik] (234). Thoughts of immorality are the father of all impurities, in the aspect of the impurity of death, and charity saves from them. Nevertheless, it is forbidden to rely on this and engage in excessive conversation with women, G-d forbid.
## Segment 16
יג. הִרְהוּרֵי נִאוּף הֵם אֲבִי אֲבוֹת הַטֻּמְאָה בְּחִינַת טֻמְאַת מֵת, וּצְדָקָה מַצֶּלֶת מֵהֶם. וְאַף עַל פִּי כֵן אָסוּר לִסְמֹךְ עַל זֶה וּלְהַרְבּוֹת שִׂיחָה עִם הַנָּשִׁים חַס וְשָׁלוֹם, רַק מַה שֶּׁמֻּכְרָח לְדַבֵּר עִמָּהֶם אֵינוֹ מַזִּיק לוֹ עַל־יְדֵי זְכוּת וְכֹחַ הַצְּדָקָה (רמב)
There are people who have thoughts of idolatry or immorality, which intensify especially during prayer. Some, when they stand to pray, have visions as if an image of idolatry or other evil visions stands before them, greatly confusing them during prayer, causing them great suffering. They strive greatly to remove these thoughts from their mind, tossing their head back and forth. But know that the more they suffer and the more they strive to remove them from their mind, the more these evil confusions and visions intensify, for such is their nature: the more one thinks about rejecting them, the more they cling to them. Therefore, the primary advice is not to pay attention to them at all, not to care at all about the visions and thoughts standing before them, and not to listen to them at all. Rather, they should do what they are engaged in—Torah, prayer, or business—without paying any attention to them and without looking back to see if they have departed. They should simply do what they are engaged in, and through this, they will depart on their own. However, this is only temporary advice. The primary thing is to sanctify and purify their body, go to true tzaddikim who will guide them in the ways of truth, and then these thoughts will depart from them completely (72).
Thoughts of immorality are the father of all impurities, in the aspect of the impurity of death, and charity saves from them. Nevertheless, it is forbidden to rely on this and engage in excessive conversation with women, G-d forbid. Only what is necessary to speak with them does not harm, due to the merit and power of charity (242).
## Segment 18
יד. יֵשׁ הִרְהוּרִים שֶׁנִּמְשָׁכִין מִקְּלִפָּה כָּזֹאת, שֶׁקָּשֶׁה מְאֹד לְהִנָּצֵל מֵהֶם, וְאַף אִם יַעֲצִים עֵינָיו, אַף עַל פִּי כֵן בְּכָל צַד שֶׁיִּפְנֶה תִּזְדַּמֵּן לוֹ, וּצְדָקָה מַצֶּלֶת מֵהֶם (שָׁם)
Also, sadness greatly harms this and gives strength to these confusions, causing them to intensify, G-d forbid. Therefore, one must not be saddened by having these confusions, nor fear or be afraid of them at all. Rather, they should divert their attention from them and not look at them at all, as mentioned above. They should gladden themselves with all the methods of advice explained in their place, and through this, the confusions will depart on their own. But they should not make it a test, constantly looking back to see if they have already departed. Rather, they should completely divert their attention from them, as mentioned above, and understand (ibid.).
Only what is necessary to speak with them does not harm, due to the merit and power of charity (242). There are thoughts drawn from such a husk that it is very difficult to be saved from them, and even if one closes their eyes, they still encounter them in every direction they turn, and charity saves from them (ibid.). One must elevate from the seals in their flesh to the aspect of a holy seal, which is the aspect of tefillin, the sparking of the intellect. That is, when thoughts intensify against them, they should not fall at all or be saddened.
## Segment 20
טו. צָרִיךְ לְהַעֲלוֹת מֵהֶחְתִּים בְּשָׂרוֹ לִבְחִינַת חוֹתָם דִּקְדֻשָּׁה, שֶׁהִיא בְּחִינַת תְּפִלִּין הִתְנוֹצְצוּת הַמֹּחִין. הַיְנוּ כְּשֶׁמִּתְגַּבְּרִים עָלָיו הִרְהוּרִים בְּיוֹתֵר, לֹא יִפֹּל מִזֶּה כְּלָל וְלֹא יִתְעַצֵּב, רַק אָז דַּיְקָא יִתְגַּבֵּר וְיִתְחַזֵּק לִבְרֹחַ מֵהֶם וּלְהַמְשִׁיךְ מַחֲשַׁבְתּוֹ אֶל הַקְּדֻשָּׁה, וְאָז נַעֲשֶׂה מִזֶּה דַּיְקָא תִּקּוּן גָּדוֹל וְנִפְלָא בְּחִינַת תְּפִלִּין כַּנַּ"ל [וְעַיֵּן בְּרִית כ"ז] (ח"ב ה' ז)
Pure thoughts are in the aspect of pure creatures, and evil thoughts are in the aspect of impure creatures. The battle a person has in their mind between thoughts is an actual battle between pure and impure creatures. It is intentionally arranged from above that they contend with one another, for the Holy One, Blessed be He, has great delight when they contend, and the person overcomes the impure creatures and defeats them (233).
One must elevate from the seals in their flesh to the aspect of a holy seal, which is the aspect of tefillin, the sparking of the intellect. That is, when thoughts intensify against them, they should not fall at all or be saddened. Rather, specifically then, they should strengthen and fortify themselves to flee from them and draw their thought to holiness. Then, specifically through this, a great and wondrous rectification is achieved in the aspect of tefillin, as mentioned above [see Covenant, section 27] (Part II, 5:7).
## Segment 22
טז. הַמַּחֲשָׁבָה - בְּיַד הָאָדָם לְהַטּוֹתָה כִּרְצוֹנוֹ לְמָקוֹם שֶׁהוּא רוֹצֶה וְכַמְבֹאָר לְעֵיל שֶׁאִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת בְּיַחַד כְּלָל. וַאֲפִלּוּ אִם לִפְעָמִים הוֹלֶכֶת מַחֲשַׁבְתּוֹ וּפוֹרַחַת וּמְשׁוֹטֶטֶת בִּדְבָרִים אֲחֵרִים וְזָרִים, הוּא בְּיַד הָאָדָם לַחֲזֹר וּלְהַטּוֹתָהּ בְּעַל כָּרְחָהּ אֶל הַדֶּרֶךְ הַיָּשָׁר לַחֲשֹׁב מַה שֶּׁרָאוּי. וְהוּא מַמָּשׁ כְּמוֹ סוּס שֶׁפּוֹנֶה מִן הַדֶּרֶךְ וְסָר לְדֶרֶךְ אַחֶרֶת, שֶׁתּוֹפְסִין אוֹתוֹ בְּרִסְנוֹ וּמַחֲזִירִין אוֹתוֹ בְּעַל כָּרְחוֹ אֶל הַדֶּרֶךְ הַיָּשָׁר. כְּמוֹ כֵן בַּמַּחֲשָׁבָה מַמָּשׁ שֶׁתֵּכֶף כְּשֶׁרוֹאֶה שֶׁהוּא תּוֹעֶה מִן הַדֶּרֶךְ צָרִיךְ לְתָפְסָהּ בְּעַל כָּרְחָהּ לַהֲשִׁיבָהּ אֶל הַדֶּרֶךְ הָרָאוּי (נ)
The general rule is that it is impossible in any way for two thoughts to exist together at the same time. Therefore, one can easily expel evil thoughts simply by sitting and not doing, that is, by not thinking that thought but thinking another thought about Torah, service, or even business and the like, drawing their thought to another thought. Through this, the evil reflections and thoughts that come to them will automatically depart. For it is impossible for two thoughts to exist together in any way. It has already been explained that one need not shake their head back and forth to expel evil thoughts, as this is entirely unhelpful. Rather, they should think another thought, as mentioned above, and not look back at all, as stated above (ibid.).
Rather, specifically then, they should strengthen and fortify themselves to flee from them and draw their thought to holiness. Then, specifically through this, a great and wondrous rectification is achieved in the aspect of tefillin, as mentioned above [see Covenant, section 27] (Part II, 5:7).
## Segment 24
יז. גֹּדֶל יִקְרַת הַמַּחֲשָׁבָה אֵין לְשַׁעֵר, כִּי הַמַּחֲשָׁבָה יְקָרָה מְאֹד, הַיְנוּ מַחֲשָׁבוֹת טוֹבוֹת בְּתוֹרָה וַעֲבוֹדָה. וְנַעֲשֶׂה מִמֶּנָּה דְּבָרִים שְׁלֵמִים מַמָּשׁ שֶׁיֵּשׁ לָהֶם קִיּוּם כָּל הַיָּמִים, שֶׁיִּתְקַיְּמוּ לְעוֹלָמִים וּלְעוֹלְמֵי עַד. וְחָכְמָה יְקָרָה יוֹתֵר וְעַיֵּן בִּפְנִים. וּמִזֶּה תּוּכַל לְהָבִין מִמֵּילָא הַהֶפֶךְ חַס וְשָׁלוֹם, גֹּדֶל הַפְּגָם שֶׁל מַחֲשָׁבוֹת רָעוֹת, רַחֲמָנָא לִצְלָן (נג)
Thought is very lofty, and one who wishes to think holy thoughts to ascend to the world of thought must be completely silent, for even if they speak proper speech then, it disrupts the thought. But even if they are completely silent, there are still many confusions that confuse the thought, and for this, one needs purification of thought, which is merited through stories of true tzaddikim [see Tzaddik] (234).
The immense value of thought cannot be measured, for thought is very precious, that is, good thoughts in Torah and service. From it, complete things are formed that have permanence all days, enduring forever and ever. Wisdom is even more precious, see within. From this, you can understand on your own the opposite, G-d forbid, the immense blemish of evil thoughts, G-d save us (53).
## Segment 26
יח. כְּשֶׁתִּהְיֶה בִּבְחִינַת "מָה" וְתַמְשִׁיךְ לְךָ אֱלֹקוּת, שֶׁתְּקַשֵּׁר תָּמִיד בְּמַחֲשַׁבְתְּךָ אֱלֹקוּתוֹ יִתְבָּרַךְ, עַל יְדֵי זֶה יִתְבַּטְּלוּ כָּל הַמִּלְחָמוֹת וְכָל הָרְצוֹנוֹת נֶגֶד רְצוֹנְךָ. וְזֶה פֵּרוּשׁ מַחֲשָׁבָה, חֲשֹׁב "מָה" שֶׁתַּמְשִׁיךְ "מָה" [הַיְנוּ שֵׁם הֲוָיָה (בְּמִלּוּי אַלְפִין) בְּגִימַטְרִיָּא מ"ה) בְּתוֹךְ מַחֲשַׁבְתְּךָ, שֶׁתְּקַשֵּׁר אֱלֹקוּתוֹ בְּמַחֲשַׁבְתְּךָ תָּמִיד (פב)
Thoughts of immorality are the father of all impurities, in the aspect of the impurity of death, and charity saves from them. Nevertheless, it is forbidden to rely on this and engage in excessive conversation with women, G-d forbid. Only what is necessary to speak with them does not harm, due to the merit and power of charity (242).
Thought is in a person’s control to direct it as they wish to the place they desire, as explained above, that it is impossible for two thoughts to exist together at all. Even if sometimes their thought wanders, flutters, and roams to other and foreign matters, it is in a person’s control to return and direct it, even against its will, to the straight path to think what is proper.
## Segment 28
יט. צְרִיכִין לִשְׁמֹר אֶת עַצְמוֹ מְאֹד מֵהִרְהוּר, כִּי הִרְהוּר מַזִּיק וּפוֹגֵם מְאֹד מְאֹד מַה שֶּׁאִי אֶפְשָׁר לְצַיֵּר בְּדַעַת הָאָדָם כְּלָל עֹצֶם פְּגַם הַהִרְהוּר, הַשֵּׁם יִתְבָּרַךְ יַצִּילֵנוּ (קיד)
There are thoughts drawn from such a husk that it is very difficult to be saved from them, and even if one closes their eyes, they still encounter them in every direction they turn, and charity saves from them (ibid.).
One must guard themselves greatly from reflections, for reflections greatly harm and blemish in a way that the human mind cannot fully comprehend the extent of their damage, may the Blessed Name save us (114).
## Segment 31
צָרִיךְ לִשְׁמֹר אֶת הַמַּחֲשָׁבָה מְאֹד, כִּי מִמַּחֲשָׁבָה יָכוֹל לִהְיוֹת נַעֲשֶׂה דְּבַר חִיּוּת מַמָּשׁ (מו) הַמַּחֲשָׁבָה הִיא גָּבוֹהַּ מְאֹד מְאֹד לְמַעְלָה מִכָּל הַדְּבָרִים הַגְּבוֹהִים וַחֲשׁוּבִים אֵצֶל הָאָדָם, כְּגוֹן רְאִיָּה וּשְׁמִיעָה וְכוּ' וְהַמַּחֲשָׁבָה גָּבוֹהַּ מִכֻּלָּם וִיכוֹלָה לְהַשִּׂיג וּלְהַגִּיעַ לְמַעְלָה לְמַעְלָה, עַל כֵּן צְרִיכִין לְשָׁמְרָהּ מְאֹד (שָׁם)
It is literally like a horse that turns from the path and veers to another path, where they seize it by its reins and return it, against its will, to the straight path. So too with thought, literally, that as soon as one sees it straying from the path, they must seize it, against its will, to return it to the proper path (50). The immense value of thought cannot be measured, for thought is very precious, that is, good thoughts in Torah and service. From it, complete things are formed that have permanence all days, enduring forever and ever.
Thought is exceedingly lofty, above all things considered high and important to a person, such as sight, hearing, and so forth. Thought is loftier than all of them and can attain and reach higher and higher, therefore, one must guard it greatly (ibid.).
## Segment 33
כב. כא. יֵשׁ דָּבָר שֶׁפּוֹרֵחַ בַּמַּחֲשָׁבָה [הַיְנוּ דְּבַר הַשָּׂגָה אוֹ חִדּוּשׁ תּוֹרָה] כְּמוֹ זְרִיחָה, וְאַחַר כָּךְ פּוֹרֵחַ מֵהַמַּחֲשָׁבָה. וְצָרִיךְ שֶׁיִּהְיֶה לָזֶה בְּרְיָה וְאִישׁ חַיִל, שֶׁיּוּכַל לִרְדֹּף וְלָרוּץ אַחֲרֶיהָ וּלְהַשִּׂיגָהּ (נח)
גֹּדֶל יִקְרַת הַמַּחֲשָׁבָה אֵין לְשַׁעֵר, כִּי הַמַּחֲשָׁבָה יְקָרָה מְאֹד, הַיְנוּ מַחֲשָׁבוֹת טוֹבוֹת בְּתוֹרָה וַעֲבוֹדָה. וְנַעֲשֶׂה מִמֶּנָּה דְּבָרִים שְׁלֵמִים מַמָּשׁ שֶׁיֵּשׁ לָהֶם קִיּוּם כָּל הַיָּמִים, שֶׁיִּתְקַיְּמוּ לְעוֹלָמִים וּלְעוֹלְמֵי עַד. וְחָכְמָה יְקָרָה יוֹתֵר וְעַיֵּן בִּפְנִים. וּמִזֶּה תּוּכַל לְהָבִין מִמֵּילָא הַהֶפֶךְ חַס וְשָׁלוֹם, גֹּדֶל הַפְּגָם שֶׁל מַחֲשָׁבוֹת רָעוֹת, רַחֲמָנָא לִצְלָן (נג
הַמַּחֲשָׁבָה - בְּיַד הָאָדָם לְהַטּוֹתָה כִּרְצוֹנוֹ לְמָקוֹם שֶׁהוּא רוֹצֶה וְכַמְבֹאָר לְעֵיל שֶׁאִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת בְּיַחַד כְּלָל. וַאֲפִלּוּ אִם לִפְעָמִים הוֹלֶכֶת מַחֲשַׁבְתּוֹ וּפוֹרַחַת וּמְשׁוֹטֶטֶת בִּדְבָרִים אֲחֵרִים וְזָרִים, הוּא בְּיַד הָאָדָם לַחֲזֹר וּלְהַטּוֹתָהּ בְּעַל כָּרְחָהּ אֶל הַדֶּרֶךְ הַיָּשָׁר לַחֲשֹׁב מַה שֶּׁרָאוּי. וְהוּא מַמָּשׁ כְּמוֹ סוּס שֶׁפּוֹנֶה מִן הַדֶּרֶךְ וְסָר לְדֶרֶךְ אַחֶרֶת, שֶׁתּוֹפְסִין אוֹתוֹ בְּרִסְנוֹ וּמַחֲזִירִין אוֹתוֹ בְּעַל כָּרְחוֹ אֶל הַדֶּרֶךְ הַיָּשָׁר. כְּמוֹ כֵן בַּמַּחֲשָׁבָה מַמָּשׁ שֶׁתֵּכֶף כְּשֶׁרוֹאֶה שֶׁהוּא תּוֹעֶה מִן הַדֶּרֶךְ צָרִיךְ לְתָפְסָהּ בְּעַל כָּרְחָהּ לַהֲשִׁיבָהּ אֶל הַדֶּרֶךְ הָרָאוּי (נ
Wisdom is even more precious, see within. From this, you can understand on your own the opposite, G-d forbid, the immense blemish of evil thoughts, G-d save us (53). When you are in the aspect of “Mah” and draw divinity to yourself, constantly connecting your thought to His divinity, Blessed be He, through this, all wars and all desires opposing your will are nullified. This is the meaning of thought: think “Mah,” that you draw “Mah” [that is, Hashem Havayah (with the filling of Alephs, numerically 45) into your thought, constantly connecting His divinity to your thought] (82). One must guard themselves greatly from reflections, for reflections greatly harm and blemish in a way that the human mind cannot fully comprehend the extent of their damage, may the Blessed Name save us (114).
Disputes and Strife
One must guard their thought greatly, for from thought, something truly vital can be formed (46). Thought is exceedingly lofty, above all things considered high and important to a person, such as sight, hearing, and so forth. Thought is loftier than all of them and can attain and reach higher and higher, therefore, one must guard it greatly (ibid.). There is something that flutters in thought [that is, a matter of perception or a Torah innovation] like a sunrise, and then it flutters out of thought.
One must always strive to find every merit and good thing possible in Israel and judge every person favorably, even those who dispute and disparage them. Then they will always be saved from dispute. Through this, they create a precious crown for the Blessed Name with many kinds of good stones (6, at the end).
One needs to be healthy and a person of valor to pursue and run after it and attain it (58).
It is forbidden to provoke the wicked and disputants except for one who is a complete tzaddik, meaning one who has already expelled and completely nullified all the evil of the four elements, which encompass all traits, so they are certain no stumbling block of sin will befall them. Such a tzaddik and those joined with them are specifically able to provoke the wicked. But anyone who has not completely nullified the evil, and the evil still has strength, even if they have no sin, is not a complete tzaddik, and it is forbidden for them to provoke the wicked, for the prolonged spirit they receive from the Other Side, which is great at its time, could harm them, G-d forbid, G-d save us. But the complete tzaddik mentioned above can lower themselves into the channel through which the wicked receive their vital spirit, break it, subdue it, and humble the wicked to the ground (8:5).
Through being careful with the commandment of tzitzit, one can stand against disputants and humble them (ibid., 8).
The wicked and those who dispute against tzaddikim are, in their lifetime, called dead, for they have no holy vital spirit, which is drawn only through true tzaddikim (ibid.).
The reason most scholars dispute against tzaddikim is that they study the Oral Torah, that is, Gemara, poskim, and so forth, with great pride. Then, the Oral Torah becomes for them a mouth to speak arrogantly and contemptuously against tzaddikim. But true tzaddikim elevate and rectify all their evil words, turning them into halachot, raising great delights for the Blessed Name specifically through this (12:1).
When one suffers torments from disputants and wicked people who obstruct holiness, and they have no strength to repel or subdue them except through their legal judgments, it is a great mitzvah to go to their courts and strive with all their might to humble them specifically through their judgments, even spending money on this. Through this, they elevate the judgment of holiness from the husks and the Other Side. Sometimes, the Blessed Name orchestrates all the disputes for this purpose, so that the disputants stand against the upright people of truth, and the upright have no strength to stand against them except through their judgments, so that through this, the judgment of holiness is elevated from the husks, as mentioned above (20:9).
The reprovers of the generation who go and reprove the generation to return them to good sweeten the judgments and increase peace in the world, making peace between Israel and their Father in Heaven. But when, G-d forbid, the evil of the generation prevails, corrupting the reproof and instruction, through this, the peace of the world is corrupted, and through this, expulsion and disputes arise in the world (22:1).
When people dispute against true tzaddikim and their followers, and the Holy One, Blessed be He, wishes to expel their enemies from before them, He causes their enemies to fall into the desire for wealth, which is destruction, idolatry, darkened faces, sadness, black bile, and death, for there is no greater fall than this. For the desire for wealth embitters their days and destroys them. The general rule is that when there are disputes, whoever guards the covenant more than their peer can cause their peer to fall from their level. The fall is that they fall into the desire for wealth, as mentioned above. Therefore, one must be especially careful when there are disputes against them not to fall into the desire for wealth (23:3).
# אֲנָחָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/3/
# אֲנָחָה
אֲנָחָה
Source: https://ajew.org/reader/likutay-eitzos/1/3
## Segment 1
אֲנָחָה וּגְנוּחִי שֶׁל אִישׁ הַיִּשְׂרְאֵלִי הוּא יָקָר מְאֹד כִּי הוּא שְׁלֵמוּת הַחֶסְרוֹנוֹת. אֲבָל אִי אֶפְשָׁר לְהַשְׁלִים הַחִסָּרוֹן עַל־יְדֵי אֲנָחָה כִּי אִם עַל־יְדֵי הִתְקָרְבוּת לְהַצַּדִּיק שֶׁהוּא הָרַב הָאֱמֶת שֶׁבַּדּוֹר, כִּי מִמֶּנּוּ מְקַבְּלִין הָרוּחַ חַיִּים לְהַשְׁלִים הַחִסָּרוֹן עַל־יְדֵי אֲנָחָה (עַיֵּן צַדִּיק אוֹת י"א) (ח, א' ב').
The sigh and groan of a Jewish (lit. Israeli) man are exceedingly precious, for it is the completion of deficiencies. However, it is impossible to perfect the deficiency through sighing except through drawing close to the righteous one who is the true rabbi of the generation, for from him one receives the spirit of life to complete the deficiency through sighing (see Tzaddik, item 11) (8, 1-2).
## Segment 2
כְּשֶׁאָדָם מִתְפַּלֵּל כָּרָאוּי בִּדְבֵקוּת אוֹ מִתְבּוֹדֵד כָּרָאוּי וּבְאֶמְצַע הוּא נוֹפֵל מִמַּדְרֵגָתוֹ, זֶה נִמְשָׁךְ מִפְּגַם הָאֱמוּנָה וַאֲזַי צָרִיךְ שֶׁיְּשַׁבֵּר לִבּוֹ בְּקִרְבּוֹ וְיִתְבַּיֵּשׁ בְּעַצְמוֹ עַל שֶׁנָּפַל וְנִשְׁלַךְ מִשָּׁמַיִם לָאָרֶץ וִירַחֵם עַל עַצְמוֹ עַד שֶׁיִּתְאַנֵּחַ. וְעַל־יְדֵי הָאֲנָחָה יַחֲזֹר לְמַדְרֵגָתוֹ (קח).
When a person prays properly with devotion or does hisbodidus (connecting to HY in seclusion) properly, and in the middle falls from his level, this stems from a defect in faith. Then he must break his heart within him and be ashamed of himself for having fallen and been cast from heaven to earth, and have mercy on himself until he sighs. [And] Through the sigh, he will return to his level (108).
## Segment 3
אֲנָחָה דִּקְדֻשָּׁה יְקָרָה מְאֹד, כִּי עַל־יְדֵי שֶׁמִּתְאַנֵּחַ עַל שֶׁרָחוֹק מֵהַקְּדֻשָּׁה עַל־יְדֵי זֶה נִפְסָק מֵחֶבֶל הַטֻּמְאָה וְנִתְקַשֵּׁר לְחֶבֶל דִּקְדֻשָּׁה, וְכֵן לְהֵפֶךְ חַס וְשָׁלוֹם, כְּשֶׁמִּתְאַנֵּחַ עַל אֵיזֶה דְּבַר תַּאֲוָה שֶׁהוּא נִכְסָף אֵלֶיהָ הוּא לְהֶפֶךְ חַס וְשָׁלוֹם (קט).
A sigh of holiness is exceedingly precious, for through sighing over being far from holiness, through this, one is severed from the rope (-succession) of impurity and connected to the rope of holiness. And the opposite, G-d forbid, when one sighs over some matter of desire that he longs for, it is the opposite, G-d forbid (109).
## Segment 4
אֲנָחָה שֶׁמִּתְאַנֵּחַ הָאָדָם עַל עֲווֹנוֹתָיו אוֹ עַל מִעוּט הַשָּׂגָתוֹ הוּא יוֹתֵר טוֹבָה מִכַּמָּה סִגּוּפִים וְתַעֲנִיּוֹת. עַיֵּן עוֹד מֵעִנְיַן אֲנָחָה עַזּוּת אוֹת ב' ג', שֶׁעַל־יְדֵי אֲנָחָה דִּקְדֻשָּׁה שׁוֹבְרִין עַזּוּת הַגּוּף וַאֲזַי הַנְּשָׁמָה יְכוֹלָה לְהִתְקָרֵב לְהַגּוּף לְהוֹדִיעַ לוֹ מֵהַשָּׂגוֹת שֶׁהִיא מַשֶּׂגֶת וְכוּ' עַיֵּן שָׁם (שָׁם).
A sigh that a person sighs over his sins or over the paucity of his attainment (-spiritual acumen) is better than many afflictions and fasts. See further regarding the matter of sighing in Azut, items 2-3, that through a sigh of holiness, one breaks the brazenness of the body, and then the soul can draw close to the body to inform it of the attainments (-spiritual conception) it achieves, etc., see there (ibid.).
# מַחֲלוֹקוֹת וּמְרִיבָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/30/
# מַחֲלוֹקוֹת וּמְרִיבָה
מַחֲלוֹקוֹת וּמְרִיבָה
Source: https://ajew.org/reader/likutay-eitzos/1/30
## Segment 1
צָרִיךְ לִזָּהֵר מְאֹד, שֶׁלֹּא יְבַלְבֵּל אוֹתוֹ הַמַּחֲלֹקֶת שֶׁבֵּין הַצַּדִּיקִים, רַק יַאֲמִין בְּכֻלָּם. כִּי כָּל הַבִּלְבּוּלִים שֶׁבָּאִים בְּדַעְתּוֹ עַל הַצַּדִּיקִים מֵחֲמַת הַמַּחֲלוֹקוֹת שֶׁבֵּינֵיהֶם וּשְׁאָר קֻשְׁיוֹת שֶׁקָּשֶׁה לוֹ עֲלֵיהֶם, הַכֹּל בָּא עָלָיו מֵחֲמַת שֶׁפָּגַם בְּטִפֵּי מֹחוֹ, שֶׁמֵּחֲמַת זֶה רוֹצִים לְגָרְשׁוֹ מִן הַחַיִּים הָאֲמִתִּיִּים וְהַנִּצְחִיִּים, שֶׁהֵם הַצַּדִּיקֵי אֱמֶת וְהַנִּלְוִים אֲלֵיהֶם. וְצָרִיךְ לָחוּס עַל עַצְמוֹ וְלִקַּח לְעַצְמוֹ תּוֹכָחָה וּמוּסָר מִזֶּה בְּעַצְמוֹ, שֶׁנּוֹפְלִים בְּלִבּוֹ קֻשְׁיוֹת עַל צַדִּיקֵי אֱמֶת. וְעַל יְדֵי זֶה דַּיְקָא יָשׁוּב אֶל הָאֱמֶת. [וְעַיֵּן בְּאוֹת צַדִּיק סִימָן ח'] (ה, ד)
One must be very careful that the dispute among tzaddikim does not confuse them, but rather believe in all of them. For all the confusions that come to their mind about tzaddikim due to the disputes among them and other questions that are difficult for them, all come to them because they blemished the drops of their mind. Because of this, there is an attempt to expel them from the true and eternal life, which is the true tzaddikim and those who join them. One must have mercy on themselves and take reproof and instruction from this itself, that questions about true tzaddikim fall into their heart. Through this specifically, they will return to the truth [see Tzaddik, section 8] (5:4).
## Segment 2
צָרִיךְ לְהִשְׁתַּדֵּל תָּמִיד אַחַר כָּל זְכוּת וְדָבָר טוֹב שֶׁאֶפְשָׁר לִמְצֹא בְּיִשְׂרָאֵל וְלָדוּן אֶת כָּל אָדָם לְכַף זְכוּת אֲפִלּוּ הַחוֹלְקִים עָלָיו וְהַמְבַזִּין אוֹתוֹ, וַאֲזַי יִהְיֶה נִצּוֹל תָּמִיד מִמַּחֲלֹקֶת. וְעַל יְדֵי זֶה עוֹשֶׂה כֶּתֶר יָקָר לַשֵּׁם יִתְבָּרַךְ בְּכַמָּה מִינֵי אֲבָנִים טוֹבוֹת (ו בסוף)
One must always strive to find every merit and good thing possible in Israel and judge every person favorably, even those who dispute and disparage them. Then they will always be saved from dispute. Through this, they create a precious crown for the Blessed Name with many kinds of good stones (6, at the end).
## Segment 3
כְּשֶׁיֵּשׁ עָלָיו מַחֲלוֹקוֹת וּמְרִיבָה וְהוּא שׁוֹתֵק וְאֵינוֹ מַשְׁגִּיחַ עַל הַמַּחֲלוֹקוֹת וְהַבִּזְיוֹנוֹת שֶׁמְּבַזִּין אוֹתוֹ, וְשׁוֹמֵעַ חֶרְפַּתוֹ וְאֵינוֹ מֵשִׁיב, זֶה עִקַּר תְּשׁוּבָתוֹ וְתִקּוּנוֹ עַל כָּל הָעֲווֹנוֹת. וְהוּא חָכָם בֶּאֱמֶת וְזוֹכֶה לְכָבוֹד אֱלֹקִי וּלְחֵלֶק טוֹב לָעוֹלָם הַבָּא, וְיִזְכֶּה לְהִכָּלֵל בִּבְחִינַת אָדָם הַיּוֹשֵׁב עַל הַכִּסֵּא, שֶׁמִּשָּׁם יוֹצֵא הַמִּשְׁפָּט עַל כָּל בָּאֵי עוֹלָם (שָׁם)
When there are disputes and strife against them, and they remain silent, paying no attention to the disputes and disgraces that disparage them, hearing their reproach and not responding, this is the primary repentance and rectification for all their sins. They are truly wise, meriting divine honor and a good portion in the World to Come, and they merit to be included in the aspect of the person seated on the throne, from where judgment issues for all who come to the world (ibid.).
## Segment 4
אָסוּר לְהִתְגָּרוֹת בִּרְשָׁעִים וְחוֹלְקִים כִּי אִם מִי שֶׁהוּא צַדִּיק גָּמוּר. דְּהַיְנוּ שֶׁכְּבָר גֵּרֵשׁ וּבִטֵּל לְגַמְרֵי כָּל הָרָע שֶׁל כָּל הָאַרְבַּע יְסוֹדוֹת שֶׁהֵם כְּלַל הַמִּדּוֹת, עַד שֶׁבָּטוּחַ שֶׁלֹּא יֶאֱרַע לוֹ שׁוּם מִכְשׁוֹל עֲבֵרָה. וְצַדִּיק כָּזֶה וְהַנִּלְוִים בּוֹ הֵם דַּיְקָא יְכוֹלִים לְהִתְגָּרוֹת בָּרְשָׁעִים. אֲבָל כָּל מִי שֶׁלֹּא בִּטֵּל הָרָע לְגַמְרֵי וְהָרָע עֲדַיִן בְּכֹחַ אַף שֶׁאֵין בּוֹ שׁוּם עֲבֵרָה, אֵין זֶה צַדִּיק גָּמוּר, וְאָסוּר לוֹ לְהִתְגָּרוֹת בָּרְשָׁעִים, כִּי יוּכַל לְהַזִּיק לוֹ חַס וְחָלִילָה אֲרִיכַת הָרוּחַ שֶׁלָּהֶם שֶׁמְּקַבְּלִין מֵהַסִּטְרָא אַחֲרָא שֶׁהוּא גָּדוֹל בִּשְׁעָתוֹ רַחֲמָנָא לִצְלָן. אֲבָל הַצַּדִּיק הַגָּמוּר הַנַּ"ל יָכוֹל לְהוֹרִיד אֶת עַצְמוֹ לְתוֹךְ הַצִּנּוֹר, שֶׁדֶּרֶךְ שָׁם מְקַבְּלִין הָרְשָׁעִים הָרוּחַ חַיִּים שֶׁלָּהֶם, וּלְשַׁבְּרוֹ וּלְהַכְנִיעוֹ וּלְהַשְׁפִּיל הָרְשָׁעִים עֲדֵי אָרֶץ (ח, ה)
It is forbidden to provoke the wicked and disputants except for one who is a complete tzaddik, meaning one who has already expelled and completely nullified all the evil of the four elements, which encompass all traits, so they are certain no stumbling block of sin will befall them. Such a tzaddik and those joined with them are specifically able to provoke the wicked. But anyone who has not completely nullified the evil, and the evil still has strength, even if they have no sin, is not a complete tzaddik, and it is forbidden for them to provoke the wicked, for the prolonged spirit they receive from the Other Side, which is great at its time, could harm them, G-d forbid, G-d save us. But the complete tzaddik mentioned above can lower themselves into the channel through which the wicked receive their vital spirit, break it, subdue it, and humble the wicked to the ground (8:5).
## Segment 5
עַל יְדֵי שֶׁנִּזְהָרִין בְּמִצְוַת צִיצִית יְכוֹלִין לַעֲמֹד כְּנֶגֶד הַחוֹלְקִים וּלְהַשְׁפִּילָם (שָׁם ח)
Through being careful with the commandment of tzitzit, one can stand against disputants and humble them (ibid., 8).
## Segment 6
הָרְשָׁעִים וְהַחוֹלְקִים עַל הַצַּדִּיקִים, הֵם בְּחַיֵּיהֶם קְרוּיִים מֵתִים, כִּי אֵין לָהֶם רוּחַ חַיִּים דִּקְדֻשָּׁה, שֶׁנִּמְשָׁךְ רַק עַל יְדֵי צַדִּיקֵי אֱמֶת (שָׁם)
The wicked and those who dispute against tzaddikim are, in their lifetime, called dead, for they have no holy vital spirit, which is drawn only through true tzaddikim (ibid.).
## Segment 7
מַה שֶּׁעַל פִּי רֹב הַלּוֹמְדִים חוֹלְקִים עַל הַצַּדִּיקִים, זֶהוּ מֵחֲמַת שֶׁלּוֹמְדִים תּוֹרָה שֶׁבְּעַל פֶּה, דְּהַיְנוּ גְּמָרָא וּפוֹסְקִים וְכוּ' בְּגֵאוּת גָּדוֹל, וַאֲזַי נַעֲשֶׂה לָהֶם מִתּוֹרָה שֶׁבְּעַל פֶּה, פֶּה לְדַבֵּר עַל הַצַּדִּיקִים עָתָק בְּגַאֲוָה וָבוּז. אֲבָל הַצַּדִּיקֵי אֱמֶת מַעֲלִין וּמְתַקְּנִים כָּל דִּבּוּרֵיהֶם הָרָעִים וְחוֹזְרִים וְעוֹשִׂים מֵהֶם הֲלָכוֹת, וּמַעֲלִין שַׁעֲשׁוּעִים גְּדוֹלִים לַשֵּׁם יִתְבָּרַךְ עַל יְדֵי זֶה דַּיְקָא (יב, א)
The reason most scholars dispute against tzaddikim is that they study the Oral Torah, that is, Gemara, poskim, and so forth, with great pride. Then, the Oral Torah becomes for them a mouth to speak arrogantly and contemptuously against tzaddikim. But true tzaddikim elevate and rectify all their evil words, turning them into halachot, raising great delights for the Blessed Name specifically through this (12:1).
## Segment 8
כְּשֶׁסּוֹבְלִים יִסּוּרִים מֵחוֹלְקִים וּרְשָׁעִים הַמּוֹנְעִים מֵהַקְּדֻשָּׁה, וְאֵין לָהֶם כֹּחַ לִדְחוֹת אוֹתָם וּלְהַכְנִיעָם אֶלָּא בְּדִינֵיהֶם, הִיא מִצְוָה גְּדוֹלָה לֵילֵךְ לְמִשְׁפְּטֵיהֶם וּלְהִשְׁתַּדֵּל בְּכָל הַכֹּחוֹת לְהַשְׁפִּילָם בְּמִשְׁפְּטֵיהֶם דַּיְקָא. וְגַם לְהוֹצִיא הוֹצָאוֹת מָמוֹן עַל זֶה. וְעַל יְדֵי זֶה מַעֲלֶה מִשְׁפָּט דִּקְדֻשָּׁה מֵהַקְּלִפּוֹת וְהַסִּטְרָא אַחֲרָא. וְלִפְעָמִים הַשֵּׁם יִתְבָּרַךְ מְסַבֵּב כָּל הַמַּחֲלוֹקוֹת בִּשְׁבִיל זֶה, שֶׁהַחוֹלְקִים יַעַמְדוּ עַל הַכְּשֵׁרִים אַנְשֵׁי אֱמֶת וְאֵין כֹּחַ בְּיַד הַכְּשֵׁרִים לַעֲמֹד כְּנֶגְדָּם כִּי אִם עַל יְדֵי מִשְׁפְּטֵיהֶם, כְּדֵי שֶׁעַל יְדֵי זֶה יַעֲלֶה הַמִּשְׁפָּט דִּקְדֻשָּׁה מֵהַקְּלִפּוֹת כַּנִּזְכָּר לְעֵיל (כ, ט)
When one suffers torments from disputants and wicked people who obstruct holiness, and they have no strength to repel or subdue them except through their legal judgments, it is a great mitzvah to go to their courts and strive with all their might to humble them specifically through their judgments, even spending money on this. Through this, they elevate the judgment of holiness from the husks and the Other Side. Sometimes, the Blessed Name orchestrates all the disputes for this purpose, so that the disputants stand against the upright people of truth, and the upright have no strength to stand against them except through their judgments, so that through this, the judgment of holiness is elevated from the husks, as mentioned above (20:9).
## Segment 9
מוֹכִיחֵי הַדּוֹר שֶׁהוֹלְכִים וּמוֹכִיחִים הַדּוֹר, כְּדֵי לְהַחֲזִירָם לְמוּטָב, הֵם מַמְתִּיקִין הַדִּינִים וּמַרְבִּים שָׁלוֹם בָּעוֹלָם, וְהֵם עוֹשִׂים שָׁלוֹם בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם. אֲבָל כְּשֶׁחַס וְשָׁלוֹם, הָרָע שֶׁל הַדּוֹר גּוֹבֵר, עַד שֶׁמְּקַלְקֵל אֶת הַתּוֹכָחָה וְהַמּוּסָר, עַל יְדֵי זֶה נִתְקַלְקֵל שְׁלוֹם הָעוֹלָם, וְעַל יְדֵי זֶה נַעֲשֶׂה גֵּרוּשׁ וּמַחֲלוֹקוֹת בָּעוֹלָם (כב, א)
The reprovers of the generation who go and reprove the generation to return them to good sweeten the judgments and increase peace in the world, making peace between Israel and their Father in Heaven. But when, G-d forbid, the evil of the generation prevails, corrupting the reproof and instruction, through this, the peace of the world is corrupted, and through this, expulsion and disputes arise in the world (22:1).
## Segment 10
כְּשֶׁחוֹלְקִים עַל צַדִּיקֵי אֱמֶת וְאַנְשֵׁיהֶם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה לְגָרֵשׁ אוֹיְבֵיהֶם מִפְּנֵיהֶם, הוּא מַפִּיל אֶת אוֹיְבֵיהֶם לְתַאֲוַת מָמוֹן שֶׁהוּא שְׁמָד, עֲבוֹדָה זָרָה, אַנְפִּין חֲשׁוּכִין עַצְבוּת וּמָרָה שְׁחֹרָה, מִיתָה, כִּי אֵין נְפִילָה גְּדוֹלָה מִזּוֹ. כִּי תַּאֲוַת הַמָּמוֹן מְמָרֶרֶת יְמֵי חַיֵּיהֶם וּמְכַלָּה אוֹתָם. וְהַכְּלָל כְּשֶׁיֵּשׁ מַחֲלוֹקוֹת כָּל מִי שֶׁהוּא שׁוֹמֵר הַבְּרִית יוֹתֵר מֵחֲבֵרוֹ, הוּא יָכוֹל לְהַפִּיל אֶת חֲבֵרוֹ מִמַּדְרֵגָתוֹ. וְהַנְּפִילָה הִיא שֶׁנּוֹפֵל לְתַאֲוַת מָמוֹן כַּנִּזְכָּר לְעֵיל. עַל כֵּן צָרִיךְ הָאָדָם לִזָּהֵר בְּיוֹתֵר כְּשֶׁיֵּשׁ עָלָיו מַחֲלוֹקוֹת שֶׁלֹּא יִפֹּל לְתַאֲוַת מָמוֹן (כג, ג)
When people dispute against true tzaddikim and their followers, and the Holy One, Blessed be He, wishes to expel their enemies from before them, He causes their enemies to fall into the desire for wealth, which is destruction, idolatry, darkened faces, sadness, black bile, and death, for there is no greater fall than this. For the desire for wealth embitters their days and destroys them. The general rule is that when there are disputes, whoever guards the covenant more than their peer can cause their peer to fall from their level. The fall is that they fall into the desire for wealth, as mentioned above. Therefore, one must be especially careful when there are disputes against them not to fall into the desire for wealth (23:3).
## Segment 12
יא. הַמִּתְנַגְּדִים וְהַמְבַזִּים וְהַמְחָרְפִים יִרְאֵי ה', זֶה מֵחֲמַת שֶׁמְּקַבְּלִים תּוֹרָה מִתַּלְמִידֵי חֲכָמִים שֶׁאֵינָם כְּשֵׁרִים, שֶׁהֵם נִקְרָאִין שֵׁדִין יְהוּדָאִין שֶׁהֵם מְקַבְּלִים תּוֹרָה נְפוּלָה, שֶׁאֵין לָהּ כֹּחַ לְהַדְרִיךְ אֶת הָאָדָם בְּדֶרֶךְ הַטּוֹב בֶּאֱמֶת. וְאֵין מַשִּׂיגִים שׁוּם תּוֹעֶלֶת עַל יְדֵי תַּלְמִידֵי חֲכָמִים כָּאֵלּוּ, אַדְּרַבָּא, נוֹפְלִים עַל יְדֵיהֶם לִכְפִירוֹת וְהִתְנַגְּדוּת (כח, א)
The wicked and those who dispute against tzaddikim are, in their lifetime, called dead, for they have no holy vital spirit, which is drawn only through true tzaddikim (ibid.).
Those who oppose, disparage, and revile the G-d-fearing do so because they receive Torah from scholars who are not upright, called Jewish demons, who receive a fallen Torah that has no power to guide a person on the true path of good. No benefit is attained through such scholars; on the contrary, through them, one falls into heresies and opposition (28:1).
## Segment 14
יב. עַל יְדֵי הַכְנָסַת אוֹרְחִים תַּלְמִידֵי חֲכָמִים אֲמִתִּיִּים זוֹכִין לֶאֱמוּנָה, וְעַל יְדֵי זֶה מִתְגַּבֵּר עַל הַמִּתְנַגְּדִים הַנִּזְכָּרִים לְעֵיל (שָׁם ב ג)
The reason most scholars dispute against tzaddikim is that they study the Oral Torah, that is, Gemara, poskim, and so forth, with great pride. Then, the Oral Torah becomes for them a mouth to speak arrogantly and contemptuously against tzaddikim. But true tzaddikim elevate and rectify all their evil words, turning them into halachot, raising great delights for the Blessed Name specifically through this (12:1).
Those who oppose, disparage, and revile the G-d-fearing do so because they receive Torah from scholars who are not upright, called Jewish demons, who receive a fallen Torah that has no power to guide a person on the true path of good. No benefit is attained through such scholars; on the contrary, through them, one falls into heresies and opposition (28:1). Through hosting true Torah scholars, one merits faith, and through this, they overcome the opponents mentioned above (ibid., 2, 3).
## Segment 16
יג. בְּנֵי אָדָם שֶׁהֵם דָּנִים אֶת כָּל אָדָם לְכַף חוֹב וְחוֹקְרִים תָּמִיד עַל חוֹבוֹת בְּנֵי אָדָם, הֵם מִתֹּקֶף הַסִּטְרָא אַחֲרָא מִבְּחִינַת קֵץ כָּל בָּשָׂר, שֶׁהוּא חוֹקֵר תָּמִיד לַעֲשׂוֹת קֵץ וְכִלָּיוֹן חַס וְשָׁלוֹם, וּלְעוֹרֵר דִּין וּלְהַלְשִׁין וּלְקַטְרֵג. וְעִקַּר כֹּחָם נִמְשָׁכִים מִפְּגַם הַדִּבּוּר. וְעִקַּר הַכְנָעָתָם וּבִטּוּלָם הוּא עַל יְדֵי תִּקּוּן הַדִּבּוּר [וְעַיֵּן דִּבּוּר אוֹת ו' ז'] (לח, ב)
When one suffers torments from disputants and wicked people who obstruct holiness, and they have no strength to repel or subdue them except through their legal judgments, it is a great mitzvah to go to their courts and strive with all their might to humble them specifically through their judgments, even spending money on this. Through this, they elevate the judgment of holiness from the husks and the Other Side. Sometimes, the Blessed Name orchestrates all the disputes for this purpose, so that the disputants stand against the upright people of truth, and the upright have no strength to stand against them except through their judgments, so that through this, the judgment of holiness is elevated from the husks, as mentioned above (20:9).
People who judge everyone unfavorably and constantly investigate others’ faults are from the strength of the Other Side, from the aspect of the end of all flesh, which constantly seeks to bring about an end and destruction, G-d forbid, to arouse judgment, slander, and accuse. Their primary strength is drawn from the blemish of speech. Their primary subjugation and nullification are through the rectification of speech [see Speech, sections 6, 7] (38:2).
## Segment 18
יד. עַל יְדֵי מְחִיאַת כַּפַּיִם בִּתְפִלָּה נִתְבַּטֵּל הַמַּחֲלוֹקוֹת וְנִתְבַּטֵּל הֶרֶג וְאַבְדָן מִן הָעוֹלָם וְזוֹכִין לְשָׁלוֹם (מד)
The reprovers of the generation who go and reprove the generation to return them to good sweeten the judgments and increase peace in the world, making peace between Israel and their Father in Heaven. But when, G-d forbid, the evil of the generation prevails, corrupting the reproof and instruction, through this, the peace of the world is corrupted, and through this, expulsion and disputes arise in the world (22:1).
People who judge everyone unfavorably and constantly investigate others’ faults are from the strength of the Other Side, from the aspect of the end of all flesh, which constantly seeks to bring about an end and destruction, G-d forbid, to arouse judgment, slander, and accuse.
## Segment 20
טו. מִי שֶׁיֵּשׁ לוֹ דַּעַת מִתְרַחֵק מִן הַמַּחֲלוֹקוֹת בְּיוֹתֵר, כִּי עִקַּר הַמַּחֲלוֹקוֹת וְהַכַּעַס הוּא מֵחֶסְרוֹן הַדַּעַת, וְכָל מַה שֶּׁהַדַּעַת מִתְרַבֶּה בְּיוֹתֵר, מִתְבַּטֵּל הַמַּחֲלֹקֶת בְּיוֹתֵר, עַל כֵּן עַל יְדֵי עֵסֶק הַתּוֹרָה שֶׁהוּא הַדַּעַת מִתְבַּטֵּל הַמַּחֲלֹקֶת וְנִתְרַבֶּה הַשָּׁלוֹם (נו, ג ו)
When people dispute against true tzaddikim and their followers, and the Holy One, Blessed be He, wishes to expel their enemies from before them, He causes their enemies to fall into the desire for wealth, which is destruction, idolatry, darkened faces, sadness, black bile, and death, for there is no greater fall than this. For the desire for wealth embitters their days and destroys them. The general rule is that when there are disputes, whoever guards the covenant more than their peer can cause their peer to fall from their level. The fall is that they fall into the desire for wealth, as mentioned above. Therefore, one must be especially careful when there are disputes against them not to fall into the desire for wealth (23:3).
One who has understanding distances themselves greatly from disputes, for the primary cause of disputes and anger is a lack of understanding. The more understanding increases, the more disputes are nullified. Therefore, through engagement in Torah, which is understanding, disputes are nullified, and peace is increased (56:3, 6).
## Segment 22
טז. וְכֵן עַל־יְדֵי טְבִילַת מִקְוֶה נִמְשָׁךְ דַּעַת וּמְבַטֵּל הַמַּחֲלוֹקוֹת (שָׁם, ז ו)
Those who oppose, disparage, and revile the G-d-fearing do so because they receive Torah from scholars who are not upright, called Jewish demons, who receive a fallen Torah that has no power to guide a person on the true path of good. No benefit is attained through such scholars; on the contrary, through them, one falls into heresies and opposition (28:1).
Their primary strength is drawn from the blemish of speech. Their primary subjugation and nullification are through the rectification of speech [see Speech, sections 6, 7] (38:2). Through clapping hands in prayer, disputes are nullified, killing and loss are nullified from the world, and one merits peace (44). One who has understanding distances themselves greatly from disputes, for the primary cause of disputes and anger is a lack of understanding.
## Segment 24
יז. עַל יְדֵי הַכַּעַס נִתְעוֹרְרִים מְקַטְרְגִים וְשׂוֹנְאִים עַל הָאָדָם וְחוֹלְקִים עָלָיו, וְהַתִּקּוּן לָזֶה הוּא תַּעֲנִית אוֹ עֹנֶג שַׁבָּת (נז, ו)
Through hosting true Torah scholars, one merits faith, and through this, they overcome the opponents mentioned above (ibid., 2, 3).
Through anger, accusers and haters are aroused against a person, and they dispute with them. The rectification for this is fasting or the delight of Shabbat (57:6).
## Segment 26
יח. עִקַּר הַמַּחֲלֹקֶת בָּא עַל יְדֵי פְּגַם אֱמוּנַת חֲכָמִים, עַל כֵּן כְּשֶׁיֵּשׁ עָלָיו מַחֲלֹקֶת, שֶׁחוֹלְקִין וּמַקְשִׁין וְשׁוֹאֲלִין עָלָיו קֻשְׁיוֹת, צָרִיךְ לְהִתְבּוֹנֵן בְּהַמַּחֲלֹקֶת וְלָשׁוּב עַל־יְדֵי זֶה עַל פְּגַם אֱמוּנַת חֲכָמִים וְעַל־יְדֵי זֶה יְתַקֵּן אֱמוּנַת חֲכָמִים [עַיֵּן צַדִּיק] (סא, ה)
People who judge everyone unfavorably and constantly investigate others’ faults are from the strength of the Other Side, from the aspect of the end of all flesh, which constantly seeks to bring about an end and destruction, G-d forbid, to arouse judgment, slander, and accuse. Their primary strength is drawn from the blemish of speech. Their primary subjugation and nullification are through the rectification of speech [see Speech, sections 6, 7] (38:2).
The more understanding increases, the more disputes are nullified. Therefore, through engagement in Torah, which is understanding, disputes are nullified, and peace is increased (56:3, 6).
## Segment 28
יט. יֵשׁ כַּמָּה סְפָרִים עַכְשָׁו וְגַם עֲתִידִין עוֹד לִהְיוֹת סְפָרִים וְכֻלָּם צְרִיכִים לְהָעוֹלָם וְאָסוּר לַחֲלֹק וּלְהַלְעִיג עַל שׁוּם סֵפֶר שֶׁהוֹלֵךְ עַל פִּי תּוֹרָתֵינוּ הַקְּדוֹשָׁה. וְכָל מִי שֶׁמַּלְעִיג עֲלֵיהֶם, נִדּוֹן בְּצוֹאָה רוֹתַחַת, מִלְּבַד אִם הוֹלֵךְ עַל פִּי חֲקִירוֹת שֶׁל חָכְמוֹת שֶׁלָּהֶם שֶׁאָסוּר לְהִסְתַּכֵּל בָּהֶם כְּלָל, כַּמְבֹאָר בְּמָקוֹם אַחֵר [עַיֵּן תַּלְמוּד תּוֹרָה] (שָׁם)
Through clapping hands in prayer, disputes are nullified, killing and loss are nullified from the world, and one merits peace (44).
There are many books now, and there will yet be more books, all of which are needed for the world. It is forbidden to dispute or mock any book that follows our holy Torah. Anyone who mocks them is judged in boiling excrement, except for those that follow investigations of their wisdoms, which are entirely forbidden to look at, as explained elsewhere [see Torah Study] (ibid.).
## Segment 29
יֵשׁ צַדִּיקֵי אֱמֶת שֶׁאֱמוּנָתָם שְׁלֵמָה בְּוַדַּאי, וְאַף עַל פִּי כֵן יֵשׁ עֲלֵיהֶם מַחֲלוֹקוֹת. הוּא בִּבְחִינַת וְהוּא חֵטְא רַבִּים נָשָׂא, שֶׁסּוֹבֵל צַעַר הַמַּחֲלֹקֶת בִּשְׁבִיל פְּגַם אֱמוּנַת חֲכָמִים שֶׁל הָעוֹלָם, וְעַל־יְדֵי הַמַּחֲלֹקֶת שֶׁיֵּשׁ עָלָיו הוּא מְתַקֵּן פְּגַם אֱמוּנַת חֲכָמִים אֵצֶל הַהֲמוֹן עַם (שָׁם)
Likewise, through immersion in a mikveh, understanding is drawn, and disputes are nullified (ibid., 7, 6). Through anger, accusers and haters are aroused against a person, and they dispute with them. The rectification for this is fasting or the delight of Shabbat (57:6). The primary cause of dispute comes through a blemish in faith in the sages.
## Segment 31
כא. וְיֵשׁ שֶׁיֵּשׁ עֲלֵיהֶם מַחֲלוֹקוֹת מֵחֲמַת שֶׁאֵין לָהֶם אֱמוּנָה בְּעַצְמָן, וְאֵינָם מַאֲמִינִים בְּהַחִדּוּשֵׁי תּוֹרָה שֶׁלָּהֶם שֶׁמְּחַדְּשִׁין, שֶׁיֵּשׁ לְהַשֵּׁם יִתְבָּרַךְ שַׁעֲשׁוּעִים גְּדוֹלִים מֵהֶם, וְעַל־יְדֵי זֶה מִתְרַשְּׁלִין בְּהַחִדּוּשִׁין שֶׁלָּהֶם. וְעַל־כֵּן בָּא עֲלֵיהֶם מַחֲלוֹקוֹת, כְּדֵי שֶׁיָּשׁוּבוּ בִּתְשׁוּבָה עַל זֶה, כִּי זֶה שֶׁאֵין מַאֲמִין בְּהַחִדּוּשִׁין שֶׁל עַצְמוֹ הוּא גַּם כֵּן בְּחִינַת פְּגַם אֱמוּנַת חֲכָמִים, וְעַל־יְדֵי הַמַּחֲלֹקֶת שָׁב בִּתְשׁוּבָה עַל זֶה וְחוֹזֵר וּמְזָרֵז בְּחִדּוּשָׁיו וְנַעֲשֶׂה מֵהֶם סֵפֶר. וְנִתְרַבִּין סְפָרִים קְדוֹשִׁים שֶׁל הַתּוֹרָה הַקְּדוֹשָׁה וְעַל־יְדֵי זֶה נִתְבַּטֵּל הַמַּחֲלֹקֶת וְנִמְתָּקִין כָּל הַדִּינִים (שָׁם)
וְכֵן עַל־יְדֵי טְבִילַת מִקְוֶה נִמְשָׁךְ דַּעַת וּמְבַטֵּל הַמַּחֲלוֹקוֹת (שָׁם, ז ו
And there are those who face disputes because they lack faith in themselves and do not believe in their Torah innovations, from which the Blessed Name has great delight. Because of this, they become lax in their innovations. Therefore, disputes come upon them so that they repent for this, for not believing in their own innovations is also an aspect of a blemish in faith in the sages. Through the dispute, they repent for this, return, and hasten their innovations, which become a book. Holy books of the sacred Torah are multiplied, and through this, the dispute is nullified, and all judgments are sweetened (ibid.).
## Segment 33
כב. מַה שֶּׁיֵּשׁ מַחֲלֹקֶת בֵּין הַצַּדִּיקִים הָאֲמִתִּיִּים זֶה נִמְשָׁךְ מִבְּחִינַת חָלָל הַפָּנוּי, עַיֵּן בִּפְנִים. וְאִי אֶפְשָׁר לְהָבִין זֹאת בְּשֵׂכֶל, וְעַל־כֵּן אָסוּר לְהַרְהֵר עַל זֶה הַמַּחֲלֹקֶת רַק לְהַאֲמִין כִּי אֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹקִים חַיִּים, רַק שֶׁאִי אֶפְשָׁר לָנוּ לְהָבִין זֹאת וְאָנוּ צְרִיכִין לְהִתְחַזֵּק רַק בֶּאֱמוּנָה לְבַד (סד, ד)
עַל יְדֵי הַכַּעַס נִתְעוֹרְרִים מְקַטְרְגִים וְשׂוֹנְאִים עַל הָאָדָם וְחוֹלְקִים עָלָיו, וְהַתִּקּוּן לָזֶה הוּא תַּעֲנִית אוֹ עֹנֶג שַׁבָּת (נז, ו
The fact that there is dispute among true tzaddikim is drawn from the aspect of the empty void, see within. It is impossible to understand this with intellect, and therefore, it is forbidden to reflect on this dispute. Rather, one must believe that both these and those are the words of the living G-d, only it is impossible for us to understand this, and we must strengthen ourselves only in faith (64:4).
## Segment 35
כג. עַל־יְדֵי הַפֵּרוּד שֶׁיֵּשׁ בֵּין הַשּׂנְאִים, עַל־יְדֵי זֶה יֵשׁ לָהֶם קִיּוּם בְּיוֹתֵר, אֲבָל כְּשֶׁהַשּׂנְאִים מִתְחַבְּרִים יַחַד אֲזַי יוֹנְקִים מְהֵרָה הַמּוֹתָרוֹת שֶׁבַּמֹּחַ שֶׁמִּשָּׁם חִיּוּתָם וְנוֹפְלִים מְהֵרָה (פז. ו)
עִקַּר הַמַּחֲלֹקֶת בָּא עַל יְדֵי פְּגַם אֱמוּנַת חֲכָמִים, עַל כֵּן כְּשֶׁיֵּשׁ עָלָיו מַחֲלֹקֶת, שֶׁחוֹלְקִין וּמַקְשִׁין וְשׁוֹאֲלִין עָלָיו קֻשְׁיוֹת, צָרִיךְ לְהִתְבּוֹנֵן בְּהַמַּחֲלֹקֶת וְלָשׁוּב עַל־יְדֵי זֶה עַל פְּגַם אֱמוּנַת חֲכָמִים וְעַל־יְדֵי זֶה יְתַקֵּן אֱמוּנַת חֲכָמִים [עַיֵּן צַדִּיק] (סא, ה
Through the separation between enemies, they have greater permanence, but when enemies unite, they quickly draw the excesses in the mind from which their vitality comes and fall quickly (87:6).
## Segment 37
כד. מִדַּת הַנִּצָּחוֹן וְהַמַּחֲלוֹקוֹת וּמִלְחָמָה נִמְשָׁךְ מֵהַדָּמִים, שֶׁעֲדַיִן לֹא עָבַד בָּהֶם אֶת הַשֵּׁם יִתְבָּרַךְ. כִּי צָרִיךְ כָּל אָדָם לְהִסְתַּכֵּל שֶׁיַּעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בְּכָל הַטִּפֵּי דָּמִים שֶׁנִּמְצָאִים בּוֹ, דְּהַיְנוּ שֶׁיְּדַבֵּר הַרְבֵּה בְּתוֹרָה וּתְפִלָּה, עַד יִהְיוּ נַעֲשִׂים מִכָּל הַדָּמִים דִּבּוּרִים שֶׁל תּוֹרָה וּתְפִלָּה וְאָז יִזְכֶּה לְשָׁלוֹם וִיבַטֵּל כָּל מִדַּת הַנִּצָּחוֹן וּמַחֲלוֹקוֹת (עה)
יֵשׁ כַּמָּה סְפָרִים עַכְשָׁו וְגַם עֲתִידִין עוֹד לִהְיוֹת סְפָרִים וְכֻלָּם צְרִיכִים לְהָעוֹלָם וְאָסוּר לַחֲלֹק וּלְהַלְעִיג עַל שׁוּם סֵפֶר שֶׁהוֹלֵךְ עַל פִּי תּוֹרָתֵינוּ הַקְּדוֹשָׁה. וְכָל מִי שֶׁמַּלְעִיג עֲלֵיהֶם, נִדּוֹן בְּצוֹאָה רוֹתַחַת, מִלְּבַד אִם הוֹלֵךְ עַל פִּי חֲקִירוֹת שֶׁל חָכְמוֹת שֶׁלָּהֶם שֶׁאָסוּר לְהִסְתַּכֵּל בָּהֶם כְּלָל, כַּמְבֹאָר בְּמָקוֹם אַחֵר [עַיֵּן תַּלְמוּד תּוֹרָה] (שָׁם
Therefore, when there is a dispute against them, where people dispute, raise difficulties, and ask questions about them, they must contemplate the dispute and repent through this for the blemish in faith in the sages, and through this, they rectify faith in the sages [see Tzaddik] (61:5).
## Segment 39
כה. עַל־יְדֵי שֶׁשּׁוֹמֵעַ חֶרְפָּתוֹ וְאֵינוֹ מֵשִׁיב וְעוֹשֶׂה זֹאת מֵאַהֲבָה לֹא בִּשְׁבִיל לְהַכְעִיס אֶת חֲבֵרוֹ יוֹתֵר עַל־יְדֵי הַשְּׁתִיקָה, עַל־יְדֵי זֶה דּוֹחֶה כָּל הַקְּלִפּוֹת הַטְּמֵאוֹת שֶׁלֹּא יִתְאַחֲזוּ בִּקְדֻשָּׁה (פב)
יֵשׁ צַדִּיקֵי אֱמֶת שֶׁאֱמוּנָתָם שְׁלֵמָה בְּוַדַּאי, וְאַף עַל פִּי כֵן יֵשׁ עֲלֵיהֶם מַחֲלוֹקוֹת. הוּא בִּבְחִינַת וְהוּא חֵטְא רַבִּים נָשָׂא, שֶׁסּוֹבֵל צַעַר הַמַּחֲלֹקֶת בִּשְׁבִיל פְּגַם אֱמוּנַת חֲכָמִים שֶׁל הָעוֹלָם, וְעַל־יְדֵי הַמַּחֲלֹקֶת שֶׁיֵּשׁ עָלָיו הוּא מְתַקֵּן פְּגַם אֱמוּנַת חֲכָמִים אֵצֶל הַהֲמוֹן עַם (שָׁם
Through hearing their reproach and not responding, doing so out of love and not to anger their peer more through silence, through this, they repel all the impure husks so they do not cling to holiness (82).
## Segment 41
כו. צָרִיךְ לָדוּן אֶת כָּל אָדָם לְכַף זְכוּת, אֲפִלּוּ אֶת אֵלּוּ הַחוֹלְקִים עָלָיו צָרִיךְ לַחֲקֹר לִמְצֹא זְכוּת בָּהֶם בַּמֶּה שֶׁחוֹלְקִים עָלָיו, וְעַל־יְדֵי זֶה יוּכַל לְבַטֵּל הַמַּחֲלוֹקוֹת לְגַמְרֵי אוֹ שֶׁיִּהְיֶה מַפָּלָה לְהַחוֹלְקִים (קלו)
וְיֵשׁ שֶׁיֵּשׁ עֲלֵיהֶם מַחֲלוֹקוֹת מֵחֲמַת שֶׁאֵין לָהֶם אֱמוּנָה בְּעַצְמָן, וְאֵינָם מַאֲמִינִים בְּהַחִדּוּשֵׁי תּוֹרָה שֶׁלָּהֶם שֶׁמְּחַדְּשִׁין, שֶׁיֵּשׁ לְהַשֵּׁם יִתְבָּרַךְ שַׁעֲשׁוּעִים גְּדוֹלִים מֵהֶם, וְעַל־יְדֵי זֶה מִתְרַשְּׁלִין בְּהַחִדּוּשִׁין שֶׁלָּהֶם. וְעַל־כֵּן בָּא עֲלֵיהֶם מַחֲלוֹקוֹת, כְּדֵי שֶׁיָּשׁוּבוּ בִּתְשׁוּבָה עַל זֶה, כִּי זֶה שֶׁאֵין מַאֲמִין בְּהַחִדּוּשִׁין שֶׁל עַצְמוֹ הוּא גַּם כֵּן בְּחִינַת פְּגַם אֱמוּנַת חֲכָמִים, וְעַל־יְדֵי הַמַּחֲלֹקֶת שָׁב בִּתְשׁוּבָה עַל זֶה וְחוֹזֵר וּמְזָרֵז בְּחִדּוּשָׁיו וְנַעֲשֶׂה מֵהֶם סֵפֶר. וְנִתְרַבִּין סְפָרִים קְדוֹשִׁים שֶׁל הַתּוֹרָה הַקְּדוֹשָׁה וְעַל־יְדֵי זֶה נִתְבַּטֵּל הַמַּחֲלֹקֶת וְנִמְתָּקִין כָּל הַדִּינִים (שָׁם
There are many books now, and there will yet be more books, all of which are needed for the world. It is forbidden to dispute or mock any book that follows our holy Torah. Anyone who mocks them is judged in boiling excrement, except for those that follow investigations of their wisdoms, which are entirely forbidden to look at, as explained elsewhere [see Torah Study] (ibid.).
## Segment 43
כז. מִי שֶׁאוֹחֵז תַּאֲוָתוֹ מִמַּחֲלוֹקוֹת זוֹכֶה שֶׁיֹּאמְרוּ דְּבַר הֲלָכָה מִשְּׁמוֹ, וַאֲזַי הוּא דָּר בִּשְׁנֵי עוֹלָמוֹת וּכְאִלּוּ לֹא מֵת (קמה)
מַה שֶּׁיֵּשׁ מַחֲלֹקֶת בֵּין הַצַּדִּיקִים הָאֲמִתִּיִּים זֶה נִמְשָׁךְ מִבְּחִינַת חָלָל הַפָּנוּי, עַיֵּן בִּפְנִים. וְאִי אֶפְשָׁר לְהָבִין זֹאת בְּשֵׂכֶל, וְעַל־כֵּן אָסוּר לְהַרְהֵר עַל זֶה הַמַּחֲלֹקֶת רַק לְהַאֲמִין כִּי אֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹקִים חַיִּים, רַק שֶׁאִי אֶפְשָׁר לָנוּ לְהָבִין זֹאת וְאָנוּ צְרִיכִין לְהִתְחַזֵּק רַק בֶּאֱמוּנָה לְבַד (סד, ד
One who restrains their desire for disputes merits that a halachic teaching is said in their name, and then they dwell in both worlds as if they never died (145).
## Segment 45
כח. עַל־יְדֵי מַחֲלוֹקוֹת קָשֶׁה לְהִתְפַּלֵּל וּלְדַבֵּר דִּבּוּרִים דִּקְדֻשָּׁה, עַל־כֵּן קֹדֶם הַתְּפִלָּה צְרִיכִין לְקַבֵּל עָלָיו מִצְוַת עֲשֵׂה שֶׁל וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ, כְּדֵי לְהַמְשִׁיךְ אַהֲבָה וְשָׁלוֹם כִּי עִקַּר הַדִּבּוּר מִשָּׁלוֹם (רלט)
עַל־יְדֵי הַפֵּרוּד שֶׁיֵּשׁ בֵּין הַשּׂנְאִים, עַל־יְדֵי זֶה יֵשׁ לָהֶם קִיּוּם בְּיוֹתֵר, אֲבָל כְּשֶׁהַשּׂנְאִים מִתְחַבְּרִים יַחַד אֲזַי יוֹנְקִים מְהֵרָה הַמּוֹתָרוֹת שֶׁבַּמֹּחַ שֶׁמִּשָּׁם חִיּוּתָם וְנוֹפְלִים מְהֵרָה (פז. ו
There are true tzaddikim whose faith is certainly complete, yet there are disputes against them. This is in the aspect of “and he bore the sin of many,” that they endure the pain of dispute for the sake of the blemish in faith in the sages of the world. Through the dispute against them, they rectify the blemish in faith in the sages among the masses (ibid.). And there are those who face disputes because they lack faith in themselves and do not believe in their Torah innovations, from which the Blessed Name has great delight.
## Segment 47
כט. עַל־יְדֵי מַחֲלוֹקוֹת נוֹפְלִים מַחֲשָׁבוֹת שֶׁל כְּפִירוּת עַל אֲנָשִׁים כְּשֵׁרִים וְכוּ' [עַיֵּן אֱמֶת וֶאֱמוּנָה אוֹת ל"ז ל"ח] (רנא)
מִדַּת הַנִּצָּחוֹן וְהַמַּחֲלוֹקוֹת וּמִלְחָמָה נִמְשָׁךְ מֵהַדָּמִים, שֶׁעֲדַיִן לֹא עָבַד בָּהֶם אֶת הַשֵּׁם יִתְבָּרַךְ. כִּי צָרִיךְ כָּל אָדָם לְהִסְתַּכֵּל שֶׁיַּעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בְּכָל הַטִּפֵּי דָּמִים שֶׁנִּמְצָאִים בּוֹ, דְּהַיְנוּ שֶׁיְּדַבֵּר הַרְבֵּה בְּתוֹרָה וּתְפִלָּה, עַד יִהְיוּ נַעֲשִׂים מִכָּל הַדָּמִים דִּבּוּרִים שֶׁל תּוֹרָה וּתְפִלָּה וְאָז יִזְכֶּה לְשָׁלוֹם וִיבַטֵּל כָּל מִדַּת הַנִּצָּחוֹן וּמַחֲלוֹקוֹת (עה
Because of this, they become lax in their innovations. Therefore, disputes come upon them so that they repent for this, for not believing in their own innovations is also an aspect of a blemish in faith in the sages. Through the dispute, they repent for this, return, and hasten their innovations, which become a book. Holy books of the sacred Torah are multiplied, and through this, the dispute is nullified, and all judgments are sweetened (ibid.).
## Segment 48
כְּשֶׁיֵּשׁ מַחֲלוֹקוֹת עַל הָאָדָם יְכוֹלִין לְהַפִּילוֹ מִמַּדְרֵגָתוֹ חַס וְשָׁלוֹם. וְצָרִיךְ לְהִתְחַזֵּק מְאֹד וּלְהִתְפַּלֵּל וּלְהִתְחַנֵּן הַרְבֵּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ שֶׁלֹּא יִטְעֶה מִן הַדֶּרֶךְ חַס וְשָׁלוֹם, עַל יְדֵי הַמַּחֲלוֹקוֹת (רנח)
When there are disputes against a person, they can cause them to fall from their level, G-d forbid. They must strengthen themselves greatly, pray, and plead much before the Blessed Name not to stray from the path, G-d forbid, due to the disputes (258).
## Segment 50
לא. כְּשֶׁיֵּשׁ מַחֲלוֹקוֹת עַל הָאָדָם, אֵין לָאָדָם לַעֲמֹד עַצְמוֹ כְּנֶגֶד הַשּׂנְאִים לוֹמַר כְּמוֹ שֶׁעוֹשֶׂה לִי כֵּן אֶעֱשֶׂה לוֹ כְּנֶגְדּוֹ, כִּי זֶה גּוֹרֵם שֶׁהַשּׂנֵא יָבוֹא לִמְבֻקָּשׁוֹ לִרְאוֹת בּוֹ חַס וְשָׁלוֹם מַה שֶּׁהוּא רוֹצֶה לִרְאוֹת בּוֹ, רַק אַדְּרַבָּא רָאוּי לָדוּן אוֹתָם לְכַף זְכוּת וְלַעֲשׂוֹת לָהֶם כָּל הַטּוֹבוֹת וְעַל־יְדֵי זֶה מֵפֵר מַחֲשֶׁבֶת הַשּׂנֵא, וַאֲזַי אַדְּרַבָּא תָּשׁוּב מַחֲשַׁבְתּוֹ הָרָעָה עַל ראֹשׁוֹ (רעז)
Through hearing their reproach and not responding, doing so out of love and not to anger their peer more through silence, through this, they repel all the impure husks so they do not cling to holiness (82).
The fact that there is dispute among true tzaddikim is drawn from the aspect of the empty void, see within. It is impossible to understand this with intellect, and therefore, it is forbidden to reflect on this dispute. Rather, one must believe that both these and those are the words of the living G-d, only it is impossible for us to understand this, and we must strengthen ourselves only in faith (64:4). Through the separation between enemies, they have greater permanence, but when enemies unite, they quickly draw the excesses in the mind from which their vitality comes and fall quickly (87:6). The trait of victory, disputes, and war is drawn from the blood that has not yet been used to serve the Blessed Name.
## Segment 52
לב. וְכָל זֶה כְּשֶׁהַחוֹלְקִים הֵם רְשָׁעִים. אֲבָל כְּשֶׁהַחוֹלְקִים עָלָיו צַדִּיקִים, בְּוַדַּאי כַּוָּנָתָם הִיא רַק לְטוֹבָה שֶׁמְּרִימִין וּמְנַשְּׂאִין אוֹתוֹ עַל־יְדֵי זֶה וּמַמְתִּיקִין דִּינִים מֵעָלָיו עַל יְדֵי זֶה שֶׁחוֹלְקִין עָלָיו. וְזֶה צָרִיךְ הָאָדָם לָדַעַת, כְּשֶׁיֵּשׁ עָלָיו מַחֲלוֹקוֹת שֶׁל צַדִּיקִים שֶׁהוּא רַק לְטוֹבָה, וְצָרִיךְ לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁלֹּא יַטְעֶה עַצְמוֹ בָּזֶה לוֹמַר שֶׁהוּא מַחֲלוֹקֶת גְּמוּרָה חַס וְשָׁלוֹם, כְּדֵי שֶׁלֹּא יִתְגַּבֵּר מַחֲלֹקֶת גְּמוּרָה דְּסִטְרָא אַחֳרָא, חַס וְשָׁלוֹם, עַל־יְדֵי זֶה (שָׁם)
One must judge every person favorably, even those who dispute against them; they must search to find merit in them in what they dispute about. Through this, they can completely nullify the disputes or cause a downfall for the disputants (136).
All this is when the disputants are wicked. But when the disputants against them are tzaddikim, their intention is certainly only for good, to elevate and uplift them through this and sweeten judgments upon them through their dispute. A person must know that when there are disputes from tzaddikim, it is only for good. They must pray to the Blessed Name not to err in thinking it is a complete dispute, G-d forbid, so that a complete dispute of the Other Side does not strengthen, G-d forbid, through this (ibid.).
## Segment 54
לג. עַל־יְדֵי מַחֲלוֹקוֹת בָּא עֲנִיּוּת וְאֵין זוֹכִין לִרְפוּאָה, אֲבָל עַל־יְדֵי שָׁלוֹם בָּא רְפוּאָה וּפַרְנָסָה (שָׁם)
One who restrains their desire for disputes merits that a halachic teaching is said in their name, and then they dwell in both worlds as if they never died (145).
For every person must ensure they serve the Blessed Name with all the drops of blood within them, that is, speak much in Torah and prayer until all the blood becomes words of Torah and prayer. Then they merit peace and nullify the entire trait of victory and disputes (75). Through hearing their reproach and not responding, doing so out of love and not to anger their peer more through silence, through this, they repel all the impure husks so they do not cling to holiness (82).
## Segment 56
לד. כְּשֶׁיֵּשׁ מִלְחָמוֹת וּשְׁפִיכוּת דָּמִים בָּעוֹלָם, עַל־יְדֵי זֶה בָּא עֲצִירַת גְּשָׁמִים, חַס וְשָׁלוֹם, וְנַעֲשֶׂה יַקְרוּת חַס וְשָׁלוֹם (ח"ב ס)
Through disputes, it is difficult to pray and speak holy words. Therefore, before prayer, one must accept upon themselves the positive commandment of “You shall love your neighbor as yourself” to draw love and peace, for the primary source of speech is peace (239).
When there are wars and bloodshed in the world, through this, rainfall is withheld, G-d forbid, and scarcity arises, G-d forbid (Part II, 60).
## Segment 58
עַל־יְדֵי שֶׁפּוֹגְמִין בִּכְבוֹדוֹ יִתְבָּרַךְ עַל־יְדֵי־זֶה בָּא מַחֲלוֹקוֹת [עַיֵּן אֶרֶץ־יִשְׂרָאֵל י"ח] (עא)
One must judge every person favorably, even those who dispute against them; they must search to find merit in them in what they dispute about. Through this, they can completely nullify the disputes or cause a downfall for the disputants (136).
## Segment 60
לו. לה. כָּל הָעוֹלָם מָלֵא מַחֲלוֹקוֹת הֵן בֵּין אֻמּוֹת הָעוֹלָם וְכֵן בְּכָל עִיר וָעִיר וְכֵן בְּכָל בַּיִת וּבַיִת בֵּין הַשְּׁכֵנִים וּבֵין כָּל אֶחָד עִם אִשְׁתּוֹ וּבְנֵי בֵּיתוֹ וּמְשָׁרְתָיו וּבָנָיו וְכַיּוֹצֵא בָּזֶה. וְאֵין מִי שֶׁיָּשִׂים אֶל לִבּוֹ הַתַּכְלִית, שֶׁבְּכָל יוֹם הָאָדָם מֵת, כִּי הַיּוֹם שֶׁעָבַר לֹא יִהְיֶה עוֹד וּבְכָל יוֹם הוּא מִתְקָרֵב לַמִּיתָה וְאֵיךְ יֵשׁ לוֹ פְּנַאי לְבַלּוֹת זְמַן עַל מַחֲלֹקֶת. עַל־כֵּן מִי שֶׁהוּא בַּר דַּעַת, צָרִיךְ לָשִׂים לֵב לָזֶה וְיַמְשִׁיךְ עַל עַצְמוֹ אֲרִיכוּת אַפַּיִם וְלֹא יְאַבֵּד יָמָיו עַל־יְדֵי מַחֲלֹקֶת קְטַנָּה אוֹ גְּדוֹלָה, רַק יַעֲצֹר רוּחוֹ וְכַעֲסוֹ וְיִהְיֶה לוֹ שָׁלוֹם עִם הַכֹּל (שהר"ן עז)
When there are disputes against a person, they can cause them to fall from their level, G-d forbid. They must strengthen themselves greatly, pray, and plead much before the Blessed Name not to stray from the path, G-d forbid, due to the disputes (258).
Through disputes, thoughts of heresy fall upon upright people, and so forth [see Truth and Faith, sections 37, 38] (251).
The entire world is full of disputes, whether among the nations of the world, in every city, in every household, among neighbors, and between each person and their spouse, household members, servants, children, and the like. No one considers the ultimate purpose, that every day a person dies, for the day that has passed will not return, and each day they approach death. How do they have time to waste on disputes? Therefore, one who has understanding must take this to heart, draw upon themselves patience, and not lose their days through small or large disputes. Rather, they should restrain their spirit and anger and have peace with all (Sefer HaRan 77).
One who restrains their desire for disputes merits that a halachic teaching is said in their name, and then they dwell in both worlds as if they never died (145). Through disputes, it is difficult to pray and speak holy words. Therefore, before prayer, one must accept upon themselves the positive commandment of “You shall love your neighbor as yourself” to draw love and peace, for the primary source of speech is peace (239). Through disputes, thoughts of heresy fall upon upright people, and so forth [see Truth and Faith, sections 37, 38] (251).
Know that the greater the desired goal, the greater the obstacles provided, to strengthen the desire further, for the desire is proportional to the obstacle. Therefore, a person should understand that when they face very great obstacles to drawing close to a tzaddik, and obstacles stand and spread before them from all sides to prevent them, from this itself they should know and understand the immense value of the desired goal, that the obstacles are so great because of this. For all holy matters have many obstacles, especially when one wishes to travel to true tzaddikim, upon which everything depends; then the obstacles certainly intensify. But there is an aspect of the point of truth among tzaddikim, and when one wishes to draw close to it, upon which everything depends, the obstacles spread and extend greatly from all sides. From this itself, one can understand the value of the desired goal, as mentioned above. Therefore, one must strengthen themselves to have a very strong will and desire proportional to the value of this desired goal. Through this, they will merit to break the obstacles and reach it. For this is a rule: there is no obstacle in the world that a person cannot break, but they need a very strong desire and will proportional to the value of the desired goal, as mentioned above (ibid.).
When there are disputes against a person, they can cause them to fall from their level, G-d forbid. They must strengthen themselves greatly, pray, and plead much before the Blessed Name not to stray from the path, G-d forbid, due to the disputes (258).
One who has walked in materialism all their days and then becomes inspired and wishes to walk in the ways of the Blessed Name, the attribute of judgment accuses them. It does not allow them to walk in the ways of the Blessed Name and provides an obstacle. The fool, seeing the obstacles, turns back. But one who has understanding draws closer to the Blessed Name specifically then, for they look and find in the obstacle itself the Blessed Creator, for in truth, the Blessed Name Himself is hidden in this obstacle (115).
When there are disputes against a person, they should not stand against their enemies, saying, “As they do to me, so I will do to them in return,” for this causes the enemy to achieve their desire to see in them, G-d forbid, what they want to see.
Whoever wishes to enter the service of the Blessed Name in truth cannot enter except by thinking that there is no one in the world except themselves alone, solitary in the world. They should not look at anyone who prevents them, such as their father, mother, father-in-law, wife, children, and the like, or the obstacles from other people in the world who mock, incite, and prevent from the path of truth. They must not care or look at them at all but be in the aspect of “Abraham was one,” as if they were solitary in the world (Part II, omission).
Rather, on the contrary, it is proper to judge them favorably and do all good things for them. Through this, they thwart the enemy’s intention, and then, on the contrary, their evil intention returns upon their own head (277).
The greatest obstacle of all obstacles is the obstacle of the mind, that is, when their heart is wavering and they do not set their heart and mind well to understand the extent of the matter. For example, when they wish to travel to true tzaddikim and face many obstacles, if their mind and heart are strong in the truth that their entire vitality and eternal legacy for themselves and their generations depend on this, certainly no preventer will stop them, and all obstacles are as nothing compared to this. But the primary obstacle is the obstacle of the mind, that their mind is not so strong. Likewise, even when they merit to come to the true tzaddik and overcome all the obstacles that prevented them from coming, if they find some difficulty regarding them and their heart wavers, this obstacle is greater than all. Similarly, in prayer, at first, they face many obstacles to prayer, and afterward, when they overcome them and come to pray, if their heart is crooked and doubts about the Blessed Name fall upon them, G-d forbid, this obstacle is greater than all. The rectification for this is when they face a difficulty regarding the Blessed Name or true tzaddikim, to cry out to the Blessed Name with a strong voice from the depths of the heart (ibid.).
All this is when the disputants are wicked. But when the disputants against them are tzaddikim, their intention is certainly only for good, to elevate and uplift them through this and sweeten judgments upon them through their dispute. A person must know that when there are disputes from tzaddikim, it is only for good.
Also, when a person has heart, no place prevents them from the service of the Blessed Name, and they have no excuse to say that in a certain place it is impossible to engage in G-d’s service. For when they have heart, all places in the entire world are theirs (50).
They must pray to the Blessed Name not to err in thinking it is a complete dispute, G-d forbid, so that a complete dispute of the Other Side does not strengthen, G-d forbid, through this (ibid.).
Through disputes, poverty comes, and one does not merit healing, but through peace, healing and livelihood come (ibid.). When there are wars and bloodshed in the world, through this, rainfall is withheld, G-d forbid, and scarcity arises, G-d forbid (Part II, 60).
Through immersion in a mikveh, livelihood comes easily, disputes and anger are nullified, and one merits peace, compassion, and great understanding. They merit healing, life, longevity, and to arouse people to the Blessed Name (ibid.).
Through blemishing His honor, Blessed be He, disputes arise [see Land of Israel, section 18] (71). The entire world is full of disputes, whether among the nations of the world, in every city, in every household, among neighbors, and between each person and their spouse, household members, servants, children, and the like. No one considers the ultimate purpose, that every day a person dies, for the day that has passed will not return, and each day they approach death.
Festivals and Holy Convocations
How do they have time to waste on disputes? Therefore, one who has understanding must take this to heart, draw upon themselves patience, and not lose their days through small or large disputes. Rather, they should restrain their spirit and anger and have peace with all (Sefer HaRan 77).
Through observing Shabbat, one merits faith. All charity performed lacks the perfection of light except through Shabbat, which is the aspect of faith. All blessings and abundances drawn through charity lack perfection except through Shabbat, which is the aspect of faith, the source of blessings. It is the aspect of the perfection of all things in the world, which are all deficient and lack perfection except through the holy Shabbat, which is the aspect of faith. Likewise, the perfection of understanding and Torah is only through Shabbat, the aspect of faith (30:2).
The primary holiness of Shabbat, which is the aspect of faith, is drawn through guarding the covenant. Therefore, people travel to tzaddikim for Shabbat, for the primary holiness of true tzaddikim is guarding the covenant in complete perfection in all aspects. Thus, people travel to them for Shabbat to receive the holiness of Shabbat, the aspect of faith, which is the perfection of everything, as mentioned above (ibid., 3).
Every person must draw the holiness of Shabbat to sanctify the weekdays. According to the holiness with which they sanctify the weekdays, the impurity of the serpent, the end of all flesh, the stormy spirit, is repelled, and through this, speech is elevated (38:7).
Through a vow, that is, when one makes a vow and fulfills it immediately, through this, they merit the delight of Shabbat, which is the aspect of eating in holiness. One who merits the aspect of the delight of Shabbat does not need to fast, for their eating achieves what fasting achieves, namely, subduing anger and restoring their wisdom, which is the image of G-d that shines in their face. Through this, their enemies fall before them (57:4, 6).
Eating on Shabbat is very precious and holy, for eating on Shabbat becomes complete holiness and divinity without any mixture of dross whatsoever. The Other Side has no share in eating on Shabbat at all, for the eating of the holy Shabbat is entirely divinity, entirely holy. Through eating on Shabbat, anger is subdued and nullified, as mentioned above, and all rulers of wrath flee and are removed, and then all is love and peace (ibid., 5, 6).
Also, one must increase in charity, and then they will merit great peace, namely, peace that has a mouth through the delight of eating on Shabbat with charity. For there is peace that has no mouth, meaning there is peace between people, but they cannot speak to one another. But through eating on Shabbat with charity, one merits peace that has a mouth, meaning the peace is complete, and they speak to one another, for the mouth is perfected with great light at the time of eating on Shabbat (ibid., 7).
On Shabbat, through the tzaddik, the aspect of double bread is drawn, namely, a doubling of Torah. Through this, one merits to innovate Torah insights on Shabbat, one becoming two. Shabbat influences all the worlds, sending its illuminations to all levels, healing the soul and healing the body (58:5).
Through the illumination of Shabbat, the world is aroused to repentance out of love. Then, all the upright of the generation are healed from the sufferings they endured previously, becoming honored in the eyes of people, beautified, and respected in the eyes of all. Each one, according to their uprightness, receives beauty and splendor and is elevated in the eyes of people. According to the greatness and honor they have based on their uprightness, as mentioned above, so too can they receive the renewal of Torah that the tzaddik of the generation imparts on Shabbat (ibid., 7).
# מְנִיעוֹת
URL: https://ajew.org/reader-plain/likutay-eitzos/1/31/
# מְנִיעוֹת
מְנִיעוֹת
Source: https://ajew.org/reader/likutay-eitzos/1/31
## Segment 1
כָּל הַמְּנִיעוֹת שֶׁיֵּשׁ לָאָדָם כֻּלָּם הֵם רַק בִּשְׁבִיל הַחֵשֶׁק, כְּדֵי שֶׁיִּהְיֶה לוֹ חֵשֶׁק יוֹתֵר לְהַדָּבָר שֶׁבִּקְדֻשָּׁה שֶׁצָּרִיךְ לַעֲשׂוֹת, כִּי כֵן דֶּרֶךְ הָאָדָם, שֶׁכָּל מַה שֶּׁמּוֹנְעִים אוֹתוֹ יוֹתֵר מֵאֵיזֶה דָּבָר הוּא חוֹשֵׁק בְּיוֹתֵר לַעֲשׂוֹתוֹ. וְעַל־כֵּן כְּשֶׁאִישׁ הַיִּשְׂרְאֵלִי צָרִיךְ לַעֲשׂוֹת דָּבָר הַצָּרִיךְ לוֹ לְיַהֲדוּתוֹ, וּבִפְרָט כְּשֶׁצָּרִיךְ לַעֲשׂוֹת דָּבָר שֶׁכָּל יַהֲדוּתוֹ תָּלוּי בָּזֶה, דְּהַיְנוּ לִנְסֹעַ לְצַדִּיק הָאֱמֶת, אֲזַי נוֹתְנִין לוֹ מִלְּמַעְלָה חֵשֶׁק, וְהַחֵשֶׁק שֶׁנּוֹתְנִין לוֹ הוּא עַל יְדֵי הַמְּנִיעָה שֶׁמַּזְמִינִים לוֹ, כִּי עַל־יְדֵי הַמְּנִיעָה מִתְגַּבֵּר הַחֵשֶׁק כַּנַּ"ל. עַל־כֵּן יֵדַע הָאָדָם, שֶׁאֵין שׁוּם מְנִיעָה בָּעוֹלָם שֶׁלֹּא יוּכַל לְשַׁבְּרָהּ אִם יִרְצֶה, כִּי הַמְּנִיעָה הִיא רַק בִּשְׁבִיל הַחֵשֶׁק, וּכְשֶׁיִּהְיֶה לוֹ חֵשֶׁק וְרָצוֹן חָזָק וְכִסּוּפִין גְּדוֹלִים כָּרָאוּי לְזֶה הָעֵסֶק דִּקְדֻשָּׁה שֶׁצָּרִיךְ לַעֲשׂוֹת, בְּוַדַּאי יִזְכֶּה לְגָמְרוֹ וּלְהוֹצִיאוֹ מִכֹּחַ אֶל הַפֹּעַל, כִּי הַמְּנִיעוֹת הֵם רַק בִּשְׁבִיל הִתְגַּבְּרוּת הַחֵשֶׁק כְּדֵי שֶׁעַל־יְדֵי זֶה דַּיְקָא יִזְכֶּה לְגָמְרוֹ כַּנַּ"ל (סו, ד)
All the obstacles a person has are only for the sake of desire, to increase their desire for the holy matter they need to do. For such is human nature: the more one is prevented from something, the more they desire to do it. Therefore, when a Jew needs to do something necessary for their Judaism, especially something upon which their entire Judaism depends, namely, traveling to a true tzaddik, they are given desire from above. The desire given to them is through the obstacle provided for them, for through the obstacle, the desire is strengthened, as mentioned above. Therefore, a person should know that there is no obstacle in the world they cannot break if they truly wish, for the obstacle is only for the sake of desire. When they have strong desire, will, and great longing appropriate to the holy matter they need to do, they will certainly merit to complete it and bring it from potential to actuality. For the obstacles are only for the strengthening of desire, so that through this specifically, they merit to complete it, as mentioned above (66:4).
## Segment 2
וְדַע, שֶׁכָּל מַה שֶּׁהַנֶּחְשָׁק גָּדוֹל בְּיוֹתֵר, מַזְמִינִים לוֹ מְנִיעוֹת גְּדוֹלוֹת בְּיוֹתֵר, כְּדֵי שֶׁיִּתְגַּבֵּר הַחֵשֶׁק בְּיוֹתֵר כִּי הַחֵשֶׁק הוּא כְּפִי הַמְּנִיעָה. וְעַל־כֵּן רָאוּי לָאָדָם לְהָבִין, כְּשֶׁיֵּשׁ לוֹ מְנִיעוֹת גְּדוֹלוֹת מְאֹד מְאֹד לְהִתְקָרֵב לְהַצַּדִּיק, וְעוֹמְדִים וּמִשְׁתַּטְּחִים לְפָנָיו מְאֹד מִכָּל הַצְּדָדִים לְמָנְעוֹ, מִזֶּה בְּעַצְמוֹ יֵדַע וְיָבִין עֹצֶם מַעֲלוֹת הַנֶּחְשָׁק, שֶׁמֵּחֲמַת זֶה הַמְּנִיעוֹת גְּדוֹלוֹת כָּל כָּךְ, כִּי עַל כָּל הַדְּבָרִים שֶׁבִּקְדֻשָּׁה יֵשׁ מְנִיעוֹת רַבּוֹת וּבִפְרָט כְּשֶׁרוֹצֶה לִנְסֹעַ לְצַדִּיקִים אֲמִתִּיִּים שֶׁבָּזֶה תָּלוּי הַכֹּל, אֲזַי בְּוַדַּאי מִתְגַּבְּרִים הַמְּנִיעוֹת בְּיוֹתֵר, אֲבָל יֵשׁ בְּחִינַת נְקֻדַּת הָאֱמֶת בֵּין הַצַּדִּיקִים, שֶׁכְּשֶׁרוֹצִים לְהִתְקָרֵב אֵלָיו שֶׁבָּזֶה תָּלוּי הַכֹּל, אֲזַי מִתְפַּשְּׁטִים וּמִשְׁתַּטְּחִים הַמְּנִיעוֹת מְאֹד מְאֹד מִכָּל הַצְּדָדִים, וּמִזֶּה בְּעַצְמוֹ יָכוֹל לְהָבִין מַעֲלַת הַנֶּחְשָׁק כַּנַּ"ל. וְעַל־כֵּן צָרִיךְ לְהִתְגַּבֵּר, שֶׁיִּהְיֶה לוֹ רָצוֹן וְחֵשֶׁק חָזָק מְאֹד כְּפִי מַעֲלוֹת הַנֶּחְשָׁק הַזֶּה וְעַל־יְדֵי זֶה יִזְכֶּה לְשַׁבֵּר הַמְּנִיעוֹת וּלְהַגִּיעַ אֵלָיו. כִּי זֶה כְּלָל שֶׁאֵין שׁוּם מְנִיעָה בָּעוֹלָם שֶׁלֹּא יוּכַל הָאָדָם לְשַׁבְּרָהּ, רַק צָרִיךְ שֶׁיִּהְיֶה הַחֵשֶׁק וְהָרָצוֹן חָזָק מְאֹד כְּפִי מַעֲלַת הַנֶּחְשָׁק וְכַנִּזְכָּר לְעֵיל (שָׁם)
Know that the greater the desired goal, the greater the obstacles provided, to strengthen the desire further, for the desire is proportional to the obstacle. Therefore, a person should understand that when they face very great obstacles to drawing close to a tzaddik, and obstacles stand and spread before them from all sides to prevent them, from this itself they should know and understand the immense value of the desired goal, that the obstacles are so great because of this. For all holy matters have many obstacles, especially when one wishes to travel to true tzaddikim, upon which everything depends; then the obstacles certainly intensify. But there is an aspect of the point of truth among tzaddikim, and when one wishes to draw close to it, upon which everything depends, the obstacles spread and extend greatly from all sides. From this itself, one can understand the value of the desired goal, as mentioned above. Therefore, one must strengthen themselves to have a very strong will and desire proportional to the value of this desired goal. Through this, they will merit to break the obstacles and reach it. For this is a rule: there is no obstacle in the world that a person cannot break, but they need a very strong desire and will proportional to the value of the desired goal, as mentioned above (ibid.).
## Segment 3
גַּם אֵין רָאוּי לְהָאָדָם לִפְטֹר אֶת עַצְמוֹ וְלִמְצֹא לְעַצְמוֹ תֵּרוּץ לוֹמַר, מֵאַחַר שֶׁהוּא חָפֵץ וְחוֹשֵׁק לַעֲשׂוֹת הָעֵסֶק דִּקְדֻשָּׁה רַק שֶׁיֵּשׁ לוֹ מְנִיעָה וָאֹנֶס, עַל־כֵּן יִהְיֶה נֶחֱשָׁב לוֹ כְּאִלּוּ עֲשָׂאָהּ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, חָשַׁב לַעֲשׂוֹת וְכוּ', כִּי כָּל זֶה נֶאֱמַר רַק לְמִי שֶׁרוֹצֶה לָצֵאת בָּזֶה אֲזַי יוֹצֵא בָּזֶה כִּי מַה לוֹ לַעֲשׂוֹת כִּי הֲלֹא יֵשׁ לוֹ אֹנֶס. אֲבָל מִי שֶׁאֵינוֹ רוֹצֶה לָצֵאת רַק שֶׁהוּא רוֹצֶה הַמִּצְוָה אוֹ הַדָּבָר שֶׁבִּקְדֻשָּׁה בְּעַצְמוֹ, אִם כֵּן מַה מּוֹעִיל לוֹ מַה שֶּׁמְּקִלִּין לוֹ שֶׁנֶּחֱשָׁב כְּאִלּוּ עֲשָׂאָהּ. כִּי אֵינוֹ מְקָרֵר דַּעְתּוֹ כְּלָל עִם הַ"כְּאִלּוּ", כִּי הוּא חָפֵץ וְתָאֵב וּמִתְגַּעְגֵּעַ מְאֹד לַעֲשׂוֹת הַמִּצְוָה בְּעַצְמָהּ וְלֹא לָצֵאת עִם הַ"כְּאִלּוּ". כִּי בֶּאֱמֶת רָאוּי לָאִישׁ הַיִּשְׂרְאֵלִי שֶׁיִּגְמֹר חֶפְצוֹ וּרְצוֹנוֹ בְּכָל דָּבָר שֶׁבִּקְדֻשָּׁה וּלְהוֹצִיאוֹ מִכֹּחַ אֶל הַפֹּעַל בִּשְׁלֵמוּת. וּמִי שֶׁיֵּשׁ לוֹ חֵשֶׁק כָּזֶה, בְּוַדַּאי יִזְכֶּה לִגְמֹר וּלְהוֹצִיאוֹ מִכֹּחַ אֶל הַפֹּעַל וִישַׁבֵּר וִיבַטֵּל כָּל הַמְּנִיעוֹת וְהָאוֹנְסִים, כִּי כֻּלָּם לֹא בָּאוּ רַק בִּשְׁבִיל הַחֵשֶׁק כַּנַּ"ל. וּכְשֶׁיִּהְיֶה לוֹ חֵשֶׁק חָזָק כְּפִי מַעֲלוֹת הַנֶּחְשָׁק כַּנִּזְכָּר לְעֵיל, בְּוַדַּאי יִזְכֶּה לִגְמֹר כָּל מַה שֶּׁיִּרְצֶה לַעֲשׂוֹת בָּעוֹלָם, אֵיזֶה דָּבָר שֶׁבִּקְדֻשָּׁה שֶׁיִּהְיֶה (שָׁם)
Also, it is not proper for a person to excuse themselves and find a pretext, saying that since they desire and long to perform the holy matter but face an obstacle and coercion, it should be considered as if they did it, as our rabbis of blessed memory said, “One who intended to do [a mitzvah],” and so forth. For this was said only for one who wishes to be exempt through this, as what can they do since they face coercion? But one who does not wish to be exempt but desires the mitzvah or holy matter itself, what benefit is it to them that it is considered as if they did it? For they do not calm their mind at all with the “as if,” because they desire, crave, and deeply long to perform the mitzvah itself, not to be exempt with the “as if.” For in truth, it is fitting for a Jew to complete their desire and will in every holy matter and bring it from potential to actuality in perfection. One who has such a desire will certainly merit to complete it and bring it from potential to actuality, breaking and nullifying all obstacles and coercions, for they all came only for the sake of desire, as mentioned above. When they have a strong desire proportional to the value of the desired goal, as mentioned above, they will certainly merit to complete whatever they wish to do in the world, any holy matter it may be (ibid.).
## Segment 4
מִי שֶׁהוּא הוֹלֵךְ בְּגַשְׁמִיּוּת כָּל יָמָיו וְאַחַר כָּךְ נִתְלַהֵב וְרוֹצֶה לֵילֵךְ בְּדַרְכֵי הַשֵּׁם יִתְבָּרַךְ, אֲזַי מִדַּת הַדִּין מְקַטְרֵג עָלָיו. וְאֵין מַנִּיחַ אוֹתוֹ לֵילֵךְ בְּדַרְכֵי הַשֵּׁם יִתְבָּרַךְ וּמַזְמִין לוֹ מְנִיעָה. וְהַכְּסִיל כְּשֶׁרוֹאֶה הַמְּנִיעוֹת, חוֹזֵר לַאֲחוֹרָיו. אֲבָל מִי שֶׁהוּא בַּר דַּעַת הוּא מְקָרֵב אֶת עַצְמוֹ אָז דַּיְקָא לַשֵּׁם יִתְבָּרַךְ, כִּי הוּא מִסְתַּכֵּל וּמוֹצֵא בְּהַמְּנִיעָה בְּעַצְמָהּ הַבּוֹרֵא יִתְבָּרַךְ, כִּי בֶּאֱמֶת הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ נִסְתָּר בְּהַמְּנִיעָה הַזֹּאת (קטו)
One who has walked in materialism all their days and then becomes inspired and wishes to walk in the ways of the Blessed Name, the attribute of judgment accuses them. It does not allow them to walk in the ways of the Blessed Name and provides an obstacle. The fool, seeing the obstacles, turns back. But one who has understanding draws closer to the Blessed Name specifically then, for they look and find in the obstacle itself the Blessed Creator, for in truth, the Blessed Name Himself is hidden in this obstacle (115).
## Segment 5
עַל־יְדֵי הַיְגִיעוֹת וְהַטְּרָחוֹת וּשְׁבִירַת מְנִיעוֹת שֶׁיֵּשׁ לְהָאָדָם בִּתְחִלַּת הַהִתְקָרְבוּת, כְּגוֹן שֶׁיֵּשׁ לוֹ מְנִיעוֹת מֵאָבִיו וְחוֹתְנוֹ וְאִשְׁתּוֹ וְכַיּוֹצֵא בָּהֶם שְׁאָרֵי מְנִיעוֹת, וְהוּא צָרִיךְ לְהִתְיַגֵּעַ לִטְרֹחַ וּלְהִתְחַזֵּק מְאֹד לְשַׁבְּרָם, עַל־יְדֵי זֶה הוּא עוֹשֶׂה כְּלִי לְקַבֵּל בְּתוֹכָהּ קְדֻשָּׁה וְטָהֳרָה אַחַר כָּךְ. וְכָל מִי שֶׁיֵּשׁ לוֹ יְגִיעוֹת וּטִרְחוֹת יוֹתֵר בִּתְחִלַּת הִתְקָרְבוּתוֹ, יֵשׁ לוֹ כְּלִי גָּדוֹל בְּיוֹתֵר לְקַבֵּל בְּתוֹכָהּ קְדֻשָּׁה וְטָהֳרָה. וְעַל־יְדֵי זֶה זוֹכֶה לְיִרְאָה וּלְהַמְשִׁיךְ כָּל הַהַשְׁפָּעוֹת טוֹבוֹת. וְזוֹכֶה לְהַשְׁלִים שְׁמָא קַדִּישָׁא כִּי עִקַּר הַשְּׁלֵמוּת עַל־יְדֵי הַיִּרְאָה (קפ"ה)
Through the efforts, troubles, and breaking of obstacles a person faces at the beginning of drawing close, such as obstacles from their father, father-in-law, wife, and other similar obstacles, and they must exert themselves, toil, and strengthen greatly to break them, through this, they create a vessel to receive holiness and purity afterward. Whoever has more efforts and troubles at the beginning of their drawing close has a greater vessel to receive holiness and purity. Through this, they merit fear [of G-d] and to draw all good abundances. They merit to complete the holy Name, for the primary perfection is through fear (185).
## Segment 6
כָּל הָרוֹצֶה לִכְנֹס בַּעֲבוֹדַת הַשֵּׁם בֶּאֱמֶת אִי אֶפְשָׁר לוֹ לִכְנֹס כִּי אִם עַל־יְדֵי שֶׁיַּחֲשֹׁב, שֶׁאֵין בָּעוֹלָם כִּי אִם הוּא לְבַדּוֹ יְחִידִי בָּעוֹלָם. וְלֹא יִסְתַּכֵּל עַל שׁוּם אָדָם הַמּוֹנְעוֹ, כְּגוֹן אָבִיו וְאִמּוֹ אוֹ חוֹתְנוֹ וְאִשְׁתּוֹ וּבָנָיו וְכַיּוֹצֵא בָּהֶם, אוֹ הַמְּנִיעוֹת שֶׁיֵּשׁ מִשְּׁאָר בְּנֵי הָעוֹלָם הַמַּלְעִיגִים וּמְסִיתִים וּמוֹנְעִים מִן דֶּרֶךְ הָאֱמֶת. וְצָרִיךְ שֶׁלֹּא יָחוּשׁ וְלֹא יִסְתַּכֵּל עֲלֵיהֶם כְּלָל רַק יִהְיֶה בִּבְחִינַת אֶחָד הָיָה אַבְרָהָם כְּאִלּוּ הוּא יְחִידִי בָּעוֹלָם (ח"ב. השמטה)
Whoever wishes to enter the service of the Blessed Name in truth cannot enter except by thinking that there is no one in the world except themselves alone, solitary in the world. They should not look at anyone who prevents them, such as their father, mother, father-in-law, wife, children, and the like, or the obstacles from other people in the world who mock, incite, and prevent from the path of truth. They must not care or look at them at all but be in the aspect of “Abraham was one,” as if they were solitary in the world (Part II, omission).
## Segment 7
כָּל הַמְּנִיעוֹת שֶׁיֵּשׁ לָאָדָם מֵעֲבוֹדַת הַשֵּׁם אַף עַל פִּי שֶׁנִּדְמֶה לְהָאָדָם שֶׁהַמְּנִיעָה שֶׁלּוֹ גְּדוֹלָה מְאֹד וְאִי אֶפְשָׁר לְשַׁבְּרָהּ, אֲבָל בֶּאֱמֶת אֵינוֹ כֵּן, כִּי אֵין אָדָם שֶׁיִּהְיֶה לוֹ מְנִיעָה שֶׁלֹּא יוּכַל לְשַׁבְּרָהּ אִם יִרְצֶה בֶּאֱמֶת, כִּי אֵין הַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ עַל שׁוּם אָדָם מְנִיעוֹת רַק כְּפִי כֹּחוֹ וִיכָלְתּוֹ שֶׁיּוּכַל לַעֲמֹד בָּהֶם, אִם יִרְצֶה לְהִתְגַּבֵּר עֲלֵיהֶם כָּרָאוּי. וְאִם יִסְתַּכֵּל הֵיטֵב, יוּכַל לְהָבִין שֶׁגַּם בְּהַמְּנִיעָה בְּעַצְמָהּ מְלֻבָּשׁ שֵׁם הַשֵּׁם יִתְבָּרַךְ [כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל בְּאוֹת ד]. וְעַל־כֵּן בֶּאֱמֶת אֵין שׁוּם מְנִיעָה כְּלָל, כִּי כָּל הַמְּנִיעוֹת הֵם רַק בַּאֲחִיזַת עֵינַיִם (מו)
All the obstacles a person has from serving the Blessed Name, even though it seems to them that their obstacle is very great and impossible to break, in truth, it is not so. For there is no person who has an obstacle they cannot break if they truly wish, because the Blessed Name does not send obstacles to anyone except according to their strength and ability to stand against them, if they wish to overcome them properly. If they look well, they can understand that even in the obstacle itself, Hashem of the Blessed Name is clothed [as explained above in section 4]. Therefore, in truth, there is no obstacle at all, for all obstacles are only an illusion of the eyes (46).
## Segment 8
הַמְּנִיעָה הַגְּדוֹלָה שֶׁבְּכָל הַמְּנִיעוֹת הוּא מְנִיעוֹת הַמֹּחַ, דְּהַיְנוּ כְּשֶׁלִּבּוֹ חָלַק וְאֵינוֹ מֵשִׂים לִבּוֹ וּמֹחוֹ הֵיטֵב לְהָבִין עַד הֵיכָן הַדָּבָר מַגִּיעַ, כְּגוֹן כְּשֶׁרוֹצֶה לִנְסֹעַ לְצַדִּיקֵי אֱמֶת וְיֵשׁ לוֹ מְנִיעוֹת רַבּוֹת, אִם מֹחוֹ וְלִבּוֹ חֲזָקִים בְּהָאֱמֶת שֶׁכָּל חִיּוּתוֹ וְהַשְׁאָרָתוֹ לָנֶצַח תָּלוּי בָּזֶה לוֹ וּלְדוֹרוֹתָיו וְכוּ', בְּוַדַּאי לֹא יִמְנָעוּהוּ שׁוּם מוֹנֵעַ וְאֵין כָּל הַמְּנִיעוֹת נֶחֱשָׁבִים לִכְלוּם כְּנֶגֶד זֶה. רַק עִקַּר הַמְּנִיעָה הוּא מְנִיעַת הַמֹּחַ מַה שֶּׁאֵין מֹחוֹ חָזָק כָּל כָּךְ. וְכֵן אֲפִלּוּ כְּשֶׁזּוֹכֶה לָבוֹא לְהַצַּדִּיק הָאֱמֶת וְעָבַר עַל כָּל הַמְּנִיעוֹת שֶׁהָיָה לוֹ מִלָּבוֹא אֵלָיו, כְּשֶׁקָּשֶׁה לוֹ אֵיזֶה קֻשְׁיָא עָלָיו וְלִבּוֹ חָלַק מִמֶּנּוּ, זֹאת הַמְּנִיעָה הִיא גְּדוֹלָה מֵהַכֹּל. וְכֵן בִּתְפִלָּה שֶׁבַּתְּחִלָּה יֵשׁ לוֹ כַּמָּה מְנִיעוֹת עַל הַתְּפִלָּה וְאַחַר כָּךְ כְּשֶׁעוֹבֵר עֲלֵיהֶם וּבָא לְהִתְפַּלֵּל, כְּשֶׁלִּבּוֹ עָקֹם וְנוֹפְלִים לוֹ קֻשְׁיוֹת עַל הַשֵּׁם יִתְבָּרַךְ, חַס וְשָׁלוֹם, זֹאת הַמְּנִיעָה הִיא גְּדוֹלָה מִכֻּלָּם. וְהַתִּקּוּן לָזֶה כְּשֶׁקָּשֶׁה לוֹ קֻשְׁיָא עַל הַשֵּׁם יִתְבָּרַךְ אוֹ צַדִּיקֵי אֱמֶת, לִצְעֹק אֶל הַשֵּׁם בְּקוֹל חָזָק מִמַּעֲמַקֵּי הַלֵּב (שָׁם)
The greatest obstacle of all obstacles is the obstacle of the mind, that is, when their heart is wavering and they do not set their heart and mind well to understand the extent of the matter. For example, when they wish to travel to true tzaddikim and face many obstacles, if their mind and heart are strong in the truth that their entire vitality and eternal legacy for themselves and their generations depend on this, certainly no preventer will stop them, and all obstacles are as nothing compared to this. But the primary obstacle is the obstacle of the mind, that their mind is not so strong. Likewise, even when they merit to come to the true tzaddik and overcome all the obstacles that prevented them from coming, if they find some difficulty regarding them and their heart wavers, this obstacle is greater than all. Similarly, in prayer, at first, they face many obstacles to prayer, and afterward, when they overcome them and come to pray, if their heart is crooked and doubts about the Blessed Name fall upon them, G-d forbid, this obstacle is greater than all. The rectification for this is when they face a difficulty regarding the Blessed Name or true tzaddikim, to cry out to the Blessed Name with a strong voice from the depths of the heart (ibid.).
## Segment 9
הָעִקָּר הוּא לֵב חָזָק וְאַמִּיץ, וְאָז אֵין לוֹ שׁוּם מְנִיעָה בִּפְרָט הַמְּנִיעוֹת בְּגַשְׁמִיּוּת, כְּגוֹן מֵחֲמַת מָמוֹן אוֹ שֶׁמּוֹנֵעַ אוֹתוֹ אִשְׁתּוֹ וּבָנָיו וְחוֹתְנוֹ אוֹ אָבִיו וְאִמּוֹ, מִכָּל שֶׁכֵּן שְׁאָר אֲנָשִׁים כְּשֶׁמּוֹנְעִים אוֹתוֹ עַל־יְדֵי דִּבְרֵיהֶם וּבְלֵיצָנוּת שֶׁלָּהֶם מִלְּהִתְקָרֵב אֶל הָאֱמֶת, הַכֹּל בָּטֵל וּמְבֻטָּל לְמִי שֶׁמִּתְחַזֵּק וּמְאַמֵּץ אֶת לְבָבוֹ בְּהַשֵּׁם יִתְבָּרַךְ (שָׁם)
The primary thing is a strong and courageous heart, and then they have no obstacle, especially material obstacles, such as those due to money or being prevented by their wife, children, father-in-law, father, or mother, all the more so when other people prevent them through their words and mockery from drawing close to the truth. All are null and void for one who strengthens and fortifies their heart in the Blessed Name (ibid.).
## Segment 10
גַּם כְּשֶׁיֵּשׁ לְהָאָדָם לֵב אֵין שׁוּם מָקוֹם שֶׁיִּמְנָעֵהוּ מֵעֲבוֹדָתוֹ יִתְבָּרַךְ וְאֵין לוֹ שׁוּם הִתְנַצְּלוּת לוֹמַר שֶׁבְּמָקוֹם פְּלוֹנִי אִי אֶפְשָׁר לוֹ לַעֲסֹק בַּעֲבוֹדַת ה', כִּי כְּשֶׁיֵּשׁ לוֹ לֵב, כָּל הַמְּקוֹמוֹת שֶׁל כָּל הָעוֹלָם הֵם שֶׁלּוֹ (נו)
Also, when a person has heart, no place prevents them from the service of the Blessed Name, and they have no excuse to say that in a certain place it is impossible to engage in G-d’s service. For when they have heart, all places in the entire world are theirs (50).
## Segment 12
יא. בְּנֵי אָדָם יֵשׁ לָהֶם כֹּחַ לִמְנֹעַ וּלְהָסִית אֶת הָאָדָם לְרַחֲקוֹ מֵעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ וּמִצַּדִּיקֵי אֱמֶת יוֹתֵר מִן הַיֵּצֶר הָרָע. עַל־כֵּן מִי שֶׁרוֹצֶה בֶּאֱמֶת לְהִתְקָרֵב אֶל הָאֱמֶת, צָרִיךְ שֶׁיִּהְיֶה לוֹ הִתְחַזְּקוּת גָּדוֹל כְּנֶגֶד הַלֵּיצָנִים וְהַמְּסִיתִים וְהַמּוֹנְעִים וְאַל יִתְבַּיֵּשׁ מִפְּנֵי הַמַּלְעִיגִים כְּלָל [וְעַיֵּן עַזּוּת] (שהר"ן פ)
Whoever wishes to enter the service of the Blessed Name in truth cannot enter except by thinking that there is no one in the world except themselves alone, solitary in the world. They should not look at anyone who prevents them, such as their father, mother, father-in-law, wife, children, and the like, or the obstacles from other people in the world who mock, incite, and prevent from the path of truth. They must not care or look at them at all but be in the aspect of “Abraham was one,” as if they were solitary in the world (Part II, omission).
People have the power to prevent and incite a person, distancing them from the service of the Blessed Name and from true tzaddikim, more than the evil inclination. Therefore, one who truly wishes to draw close to the truth must have great strength against the mockers, inciters, and preventers and not be ashamed before those who ridicule at all [see Boldness] (Sefer HaRan 80).
Through the holiness of Shabbat, one merits true humility, namely, to see their own lowliness, recognize the importance of Israel, and give their soul for them, like Moses our teacher, peace be upon him (79).
# מִקְוֶה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/32/
# מִקְוֶה
מִקְוֶה
Source: https://ajew.org/reader/likutay-eitzos/1/32
## Segment 1
א.
טְבִילַת מִקְוֶה מוֹשִׁיעַ מִכָּל הַצָּרוֹת חַס וְשָׁלוֹם, וּמְטַהֵר מִכָּל הַטֻּמְאוֹת וּמִכָּל הַחֲטָאִים, כִּי מִקְוֶה מַמְשִׁיךְ דַּעַת וְחֶסֶד עֶלְיוֹן מְאֹד (נו, ז) שַׁבָּת
Immersion in a mikveh saves from all troubles, G-d forbid, and purifies from all impurities and all sins, for the mikveh draws great understanding and supreme kindness (56:7, Shabbat).
## Segment 2
ב.
עַל־יְדֵי טְבִילַת מִקְוֶה הַפַּרְנָסָה בְּנָקֵל, וְנִתְבַּטֵּל הַמַּחֲלֹקֶת וְהַכַּעַס, וְזוֹכֶה לְשָׁלוֹם וּלְרַחֲמָנוּת וּלְדַעַת גָּדוֹל. וְזוֹכֶה לִרְפוּאָה וּלְחַיִּים וַאֲרִיכוּת יָמִים וּלְעוֹרֵר בְּנֵי אָדָם לַשֵּׁם יִתְבָּרַךְ (שָׁם)
Through immersion in a mikveh, livelihood comes easily, disputes and anger are nullified, and one merits peace, compassion, and great understanding. They merit healing, life, longevity, and to arouse people to the Blessed Name (ibid.).
## Segment 3
ג.
מִקְוֶה אֵינָהּ מַזֶּקֶת כְּלָל וְהַדּוֹקְטוֹר שֶׁאוֹמֵר שֶׁמִּקְוֶה מַזֶּקֶת, אֵינוֹ דּוֹקְטוֹר כְּלָל. כִּי כְּשֶׁאֵין הַמַּיִם קָרִים בְּיוֹתֵר אֲזַי אַדְּרַבָּא טְבִילַת הַמִּקְוֶה טוֹבָה מְאֹד לִבְרִיאוּת הַגּוּף, כִּי נִפְתָּחִין נִקְבֵי הַזֵּעָה עַל־יְדֵי זֶה, כַּיָּדוּעַ לְהַדּוֹקְטוֹרִים הַבְּקִיאִים [וְעַיֵּן טִלְטוּל וּנְסִיעוֹת לַדְּרָכִים אוֹת ח מֵעִנְיַן מִקְוֶה] (ח"ב. קכג)
מוֹעֲדֵי ה' מִקְרָאֵי קֹדֶשׁ
וּבוֹ שַׁבָּת וְרֹאשׁ חֹדֶשׁ וְכָל הַיָּמִים טוֹבִים. וְכָל סֵדֶר הַזְּמַנִּים שֶׁל כָּל הַשָּׁנָה.
A mikveh does not harm at all, and a doctor who says that a mikveh is harmful is not a doctor at all. For when the water is not excessively cold, on the contrary, immersion in a mikveh is very good for the health of the body, as it opens the pores of sweat, as is known to skilled doctors [see Travel and Journeys, section 8, regarding mikveh] (Part II, 123). Festivals and Holy Convocations
# מוֹעֲדֵי ה' - שַׁבָּת
URL: https://ajew.org/reader-plain/likutay-eitzos/1/33/
# מוֹעֲדֵי ה' - שַׁבָּת
מוֹעֲדֵי ה' - שַׁבָּת
Source: https://ajew.org/reader/likutay-eitzos/1/33
## Segment 1
רְחִיצַת חַמִּין בְּעֶרֶב שַׁבָּת הִיא בְּחִינַת תִּקּוּן הַבְּרִית, וְכֵן קְרִיאַת הַפָּרָשָׁה שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם הִיא גַּם כֵּן בְּחִינַת תִּקּוּן הַבְּרִית (יט, ה)
Washing with hot water on Shabbat eve is in the aspect of rectifying the covenant, and likewise, reading the Torah portion twice in the text and once in translation is also in the aspect of rectifying the covenant (19:5).
## Segment 2
עַל־יְדֵי שְׁמִירַת שַׁבָּת זוֹכִין לֶאֱמוּנָה. וְכָל הַצְּדָקָה שֶׁעוֹשִׂין אֵין לָהּ שְׁלֵמוּת אוֹר כִּי אִם עַל־יְדֵי שַׁבָּת שֶׁהִיא בְּחִינַת אֱמוּנָה. וְכָל הַבְּרָכוֹת וְהַהַשְׁפָּעוֹת הַנִּמְשָׁכִין עַל־יְדֵי צְדָקָה אֵין לָהֶם שְׁלֵמוּת כִּי אִם עַל־יְדֵי שַׁבָּת שֶׁהִיא בְּחִינַת אֱמוּנָה שֶׁהִיא מְקוֹר הַבְּרָכוֹת, וְהִיא בְּחִינַת שְׁלֵמוּת כָּל הַדְּבָרִים שֶׁבָּעוֹלָם, שֶׁכֻּלָּם הֵם חֲסֵרִים וְאֵין לָהֶם שְׁלֵמוּת כִּי אִם עַל־יְדֵי שַׁבַּת קֹדֶשׁ שֶׁהִיא בְּחִינַת אֱמוּנָה. וְכֵן הַדַּעַת וְהַתּוֹרָה כָּל שְׁלֵמוּתָם הוּא רַק עַל־יְדֵי שַׁבָּת אֱמוּנָה (לֹא, ב)
Through observing Shabbat, one merits faith. All charity performed lacks the perfection of light except through Shabbat, which is the aspect of faith. All blessings and abundances drawn through charity lack perfection except through Shabbat, which is the aspect of faith, the source of blessings. It is the aspect of the perfection of all things in the world, which are all deficient and lack perfection except through the holy Shabbat, which is the aspect of faith. Likewise, the perfection of understanding and Torah is only through Shabbat, the aspect of faith (30:2).
## Segment 3
עִקַּר קְדֻשַּׁת שַׁבָּת שֶׁהִיא בְּחִינַת אֱמוּנָה מַמְשִׁיכִין עַל־יְדֵי שְׁמִירַת הַבְּרִית, עַל־כֵּן נוֹסְעִים לְצַדִּיקִים עַל שַׁבָּת, כִּי עִקַּר קְדֻשַּׁת הַצַּדִּיקִים אֲמִתִּיִּים הוּא שְׁמִירַת הַבְּרִית בִּשְׁלֵמוּת בְּכָל הַבְּחִינוֹת, עַל־כֵּן נוֹסְעִים אֲלֵיהֶם עַל שַׁבָּת, כְּדֵי לְקַבֵּל קְדֻשַּׁת שַׁבָּת אֱמוּנָה שֶׁהוּא שְׁלֵמוּת הַכֹּל כַּנַּ"ל (שָׁם ג)
The primary holiness of Shabbat, which is the aspect of faith, is drawn through guarding the covenant. Therefore, people travel to tzaddikim for Shabbat, for the primary holiness of true tzaddikim is guarding the covenant in complete perfection in all aspects. Thus, people travel to them for Shabbat to receive the holiness of Shabbat, the aspect of faith, which is the perfection of everything, as mentioned above (ibid., 3).
## Segment 4
צָרִיךְ כָּל אָדָם לְהַמְשִׁיךְ קְדֻשַּׁת שַׁבָּת לְקַדֵּשׁ יְמֵי הַחֹל, וּלְפִי הַקְּדֻשָּׁה שֶׁמְּקַדֵּשׁ יְמֵי הַחֹל כֵּן נִדְחֶה זֻהֲמַת הַנָּחָשׁ קֵץ כָּל בָּשָׂר רוּחַ סְעָרָה וְעַל־יְדֵי זֶה עוֹלֶה הַדִּבּוּר (לח, ז)
Every person must draw the holiness of Shabbat to sanctify the weekdays. According to the holiness with which they sanctify the weekdays, the impurity of the serpent, the end of all flesh, the stormy spirit, is repelled, and through this, speech is elevated (38:7).
## Segment 5
עַל־יְדֵי נֶדֶר, דְּהַיְנוּ שֶׁיִּדֹּר אֵיזֶהוּ נֶדֶר וִיקַיֵּם מִיָּד, עַל־יְדֵי זֶה זוֹכֶה לְעֹנֶג שַׁבָּת. שֶׁהוּא בְּחִינַת אֲכִילָה בִּקְדֻשָּׁה. וְהַזּוֹכֶה לִבְחִינַת עֹנֶג שַׁבָּת אָז אֵין צָרִיךְ לָצוּם כִּי פּוֹעֵל בַּאֲכִילָתוֹ מַה שֶּׁפּוֹעֵל עַל־יְדֵי הַצּוֹם, הַיְנוּ לְהַכְנִיעַ הַכַּעַס וּלְהַחֲזִיר לְעַצְמוֹ חָכְמָתוֹ שֶׁהִיא צֶלֶם אֱלֹקִים הַמֵּאִיר בְּפָנָיו, וְעַל־יְדֵי זֶה אוֹיְבָיו נוֹפְלִים לְפָנָיו (נז, ד ו)
Through a vow, that is, when one makes a vow and fulfills it immediately, through this, they merit the delight of Shabbat, which is the aspect of eating in holiness. One who merits the aspect of the delight of Shabbat does not need to fast, for their eating achieves what fasting achieves, namely, subduing anger and restoring their wisdom, which is the image of G-d that shines in their face. Through this, their enemies fall before them (57:4, 6).
## Segment 6
אֲכִילַת שַׁבָּת יְקָרָה וּקְדוֹשָׁה מְאֹד, כִּי אֲכִילַת שַׁבָּת נַעֲשֶׂה קְדֻשָּׁה וְאֱלֹהוּת גָּמוּר בְּלֹא תַּעֲרוֹבוֹת סִיגִים כְּלָל. וְאֵין חֵלֶק לְהַסִּטְרָא אַחֲרָא מֵאֲכִילַת שַׁבָּת כְּלָל וּכְלָל, כִּי אֲכִילַת שַׁבַּת קֹדֶשׁ הוּא כֻּלּוֹ אֱלֹקוּת כֻּלּוֹ קֹדֶשׁ. וְעַל־יְדֵי אֲכִילַת שַׁבָּת נִכְנָע וְנִתְבַּטֵּל הַכַּעַס כַּנַּ"ל, וְכָל שׁוּלְטָנֵי רוּגְזִין כֻּלְּהוּ עַרְקִין וְאִתְעַבְּרוּ, וְאָז כֻּלָּא אַהֲבָה וְשָׁלוֹם (שָׁם ה ו)
Eating on Shabbat is very precious and holy, for eating on Shabbat becomes complete holiness and divinity without any mixture of dross whatsoever. The Other Side has no share in eating on Shabbat at all, for the eating of the holy Shabbat is entirely divinity, entirely holy. Through eating on Shabbat, anger is subdued and nullified, as mentioned above, and all rulers of wrath flee and are removed, and then all is love and peace (ibid., 5, 6).
## Segment 7
גַּם צְרִיכִין לְהַרְבּוֹת בִּצְדָקָה וְאָז יִזְכֶּה גַּם לְשָׁלוֹם רָב, הַיְנוּ שֶׁיִּזְכֶּה לְשָׁלוֹם שֶׁיֵּשׁ לוֹ פֶּה עַל־יְדֵי עֹנֶג אֲכִילַת שַׁבָּת עִם הַצְּדָקָה. שֶׁיֵּשׁ שָׁלוֹם שֶׁאֵין לוֹ פֶּה, הַיְנוּ שֶׁיֵּשׁ שָׁלוֹם בֵּין בְּנֵי אָדָם, אֲבָל אֵין יְכוֹלִין לְדַבֵּר זֶה עִם זֶה, אֲבָל עַל־יְדֵי אֲכִילַת שַׁבָּת עִם הַצְּדָקָה זוֹכִין לְשָׁלוֹם שֶׁיֵּשׁ לוֹ פֶּה, הַיְנוּ שֶׁהַשָּׁלוֹם בִּשְׁלֵמוּת שֶׁמְּדַבְּרִים זֶה עִם זֶה, כִּי הַפֶּה נִשְׁלָם בְּאוֹר גָּדוֹל בִּשְׁעַת אֲכִילַת שַׁבָּת (שָׁם ז)
Also, one must increase in charity, and then they will merit great peace, namely, peace that has a mouth through the delight of eating on Shabbat with charity. For there is peace that has no mouth, meaning there is peace between people, but they cannot speak to one another. But through eating on Shabbat with charity, one merits peace that has a mouth, meaning the peace is complete, and they speak to one another, for the mouth is perfected with great light at the time of eating on Shabbat (ibid., 7).
## Segment 8
בְּשַׁבָּת נִמְשָׁךְ עַל־יְדֵי הַצַּדִּיק בְּחִינַת לֶחֶם מִשְׁנֶה, הַיְנוּ מִשְׁנֵה תּוֹרָה, וְעַל־יְדֵי זֶה זוֹכִין לְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא בְּשַׁבָּת עַל חַד תְּרֵין, וְשַׁבָּת מַשְׁפִּיעַ לְכָל הָעוֹלָמוֹת וּמְשַׁלֵּחַ הֶאָרוֹתָיו לְכָל הַמַּדְרֵגוֹת וּמְרַפֵּא רְפוּאוֹת הַנֶּפֶשׁ וּרְפוּאוֹת הַגּוּף (נח, ה)
On Shabbat, through the tzaddik, the aspect of double bread is drawn, namely, a doubling of Torah. Through this, one merits to innovate Torah insights on Shabbat, one becoming two. Shabbat influences all the worlds, sending its illuminations to all levels, healing the soul and healing the body (58:5).
## Segment 9
עַל־יְדֵי הֶאָרַת שַׁבָּת נִתְעוֹרֵר הָעוֹלָם לִתְשׁוּבָה מֵאַהֲבָה, וְאָז כָּל הַכְּשֵׁרִים שֶׁבַּדּוֹר נִתְרַפְּאִים מֵהַיִּסּוּרִים שֶׁסָּבְלוּ מִקֹּדֶם, וְנַעֲשִׂים מְכֻבָּדִים בְּעֵינֵי הַבְּרִיּוֹת וְנִתְיַפִּים וְנִתְכַּבְּדִים בְּעֵינֵי כֹּל. וְכָל אֶחָד לְפִי כַּשְׁרוּתוֹ כֵּן מְקַבֵּל יֹפִי וְהָדָר וְנִתְגַּדֵּל כֵּן בְּעֵינֵי הַבְּרִיּוֹת. וּלְפִי הַגְּדֻלָּה וְכָבוֹד שֶׁיֵּשׁ לוֹ לְפִי כַּשְׁרוּתוֹ כַּנַּ"ל, כֵּן יָכוֹל לְקַבֵּל הִתְחַדְּשׁוּת הַתּוֹרָה שֶׁהִשְׁפִּיעַ צַדִּיק הַדּוֹר בְּיוֹם הַשַּׁבָּת (שָׁם ז)
Through the illumination of Shabbat, the world is aroused to repentance out of love. Then, all the upright of the generation are healed from the sufferings they endured previously, becoming honored in the eyes of people, beautified, and respected in the eyes of all. Each one, according to their uprightness, receives beauty and splendor and is elevated in the eyes of people. According to the greatness and honor they have based on their uprightness, as mentioned above, so too can they receive the renewal of Torah that the tzaddik of the generation imparts on Shabbat (ibid., 7).
## Segment 10
עַל־יְדֵי שֶׁמְּקָרֵב נְפָשׁוֹת לַשֵּׁם יִתְבָּרַךְ וְעַל־יְדֵי הִתְבּוֹדְדוּת שֶׁמִּתְבּוֹדֵד וּמֵשִׂיחַ בֵּינוֹ לְבֵין קוֹנוֹ וְשׁוֹפֵט וְדָן אֶת עַצְמוֹ עַל כָּל מַה שֶּׁעָשָׂה, עַל־יְדֵי זֶה זוֹכֶה לִשְׁמִירַת שַׁבָּת שֶׁהוּא בִּטּוּל הָרָע וְהַקְּלִפּוֹת (נט, א ג)
Through bringing souls close to the Blessed Name and through hitbodedut, where one secludes themselves, converses with their Creator, and judges and evaluates themselves for all they have done, through this, they merit observing Shabbat, which is the nullification of evil and the husks (59:1, 3).
## Segment 12
יא. שַׁבָּת הִיא בְּחִינַת עוֹלָם הַבָּא בְּחִינַת אֱמֶת, וְעַל־יְדֵי זֶה נִמְשָׁךְ מַפָּלָה לָרְשָׁעִים וְנִתְגַּלֶּה גְּדֻלַּת הַצַּדִּיקִים וְהַכְּשֵׁרִים הָאֲמִתִּיִּים, וְעַל־יְדֵי זֶה חוֹזְרִים וְשָׁבִים הַכֹּל אֶל הַשֵּׁם יִתְבָּרַךְ לִקְרֹא כֻּלָּם בְּשֵׁם הַשֵּׁם, וְעַל־יְדֵי זֶה נִשְׁלָם הַדִּבּוּר דִּקְדֻשָּׁה וְעַל־יְדֵי זֶה הַתְּפִלָּה בִּשְׁלֵמוּת (סו, ג)
Eating on Shabbat is very precious and holy, for eating on Shabbat becomes complete holiness and divinity without any mixture of dross whatsoever. The Other Side has no share in eating on Shabbat at all, for the eating of the holy Shabbat is entirely divinity, entirely holy. Through eating on Shabbat, anger is subdued and nullified, as mentioned above, and all rulers of wrath flee and are removed, and then all is love and peace (ibid., 5, 6).
Shabbat is the aspect of the World to Come, the aspect of truth. Through this, a downfall is drawn for the wicked, the greatness of true tzaddikim and upright people is revealed, and through this, all return and repent to the Blessed Name, all calling upon Hashem of the Blessed Name. Through this, holy speech is perfected, and through this, prayer is perfected (66:3).
## Segment 14
יב. עַל־יְדֵי קְדֻשַּׁת שַׁבָּת זוֹכִין לַעֲנָוָה בֶּאֱמֶת, דְּהַיְנוּ לִרְאוֹת שִׁפְלוּתוֹ וּלְהַכִּיר חֲשִׁיבוּת יִשְׂרָאֵל וְלִמְסֹר נַפְשׁוֹ בַּעֲדָם כְּמוֹ מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם (עט)
Also, one must increase in charity, and then they will merit great peace, namely, peace that has a mouth through the delight of eating on Shabbat with charity. For there is peace that has no mouth, meaning there is peace between people, but they cannot speak to one another. But through eating on Shabbat with charity, one merits peace that has a mouth, meaning the peace is complete, and they speak to one another, for the mouth is perfected with great light at the time of eating on Shabbat (ibid., 7).
Through the holiness of Shabbat, one merits true humility, namely, to see their own lowliness, recognize the importance of Israel, and give their soul for them, like Moses our teacher, peace be upon him (79).
## Segment 16
יג. בְּשַׁבָּת נִמְשָׁךְ עַל כָּל אֶחָד דַּעַת וְעַל־יְדֵי זֶה מִתְגַּבֵּר בּוֹ מִדַּת הָרַחֲמָנוּת לְרַחֵם עַל הַבְּרִיּוֹת, כִּי הָרַחֲמִים תָּלוּי בַּדַּעַת. וְעַל־יְדֵי שֶׁיֵּשׁ לוֹ רַחֲמָנוּת מְרַחֲמִין עָלָיו מִן הַשָּׁמַיִם (קיט)
On Shabbat, through the tzaddik, the aspect of double bread is drawn, namely, a doubling of Torah. Through this, one merits to innovate Torah insights on Shabbat, one becoming two. Shabbat influences all the worlds, sending its illuminations to all levels, healing the soul and healing the body (58:5).
On Shabbat, understanding is drawn to each person, and through this, the trait of compassion is strengthened in them to have mercy on creatures, for compassion depends on understanding. Through having compassion, compassion is shown to them from Heaven (119).
## Segment 18
יד. אֲכִילַת שַׁבָּת אֵינָהּ בִּשְׁבִיל שְׂבִיעָה כְּלָל רַק בְּגִין דְּיִתְבָּרְכוּן מִנֵּהּ כָּל שִׁתָּא יוֹמִין (רעו)
Through the illumination of Shabbat, the world is aroused to repentance out of love. Then, all the upright of the generation are healed from the sufferings they endured previously, becoming honored in the eyes of people, beautified, and respected in the eyes of all. Each one, according to their uprightness, receives beauty and splendor and is elevated in the eyes of people. According to the greatness and honor they have based on their uprightness, as mentioned above, so too can they receive the renewal of Torah that the tzaddik of the generation imparts on Shabbat (ibid., 7).
Eating on Shabbat is not for satiation at all but so that all six weekdays are blessed from it (276).
## Segment 20
טו. עִקַּר כְּבוֹד שַׁבָּת הִיא הָאֲכִילָה, כִּי אֲכִילַת שַׁבָּת יְקָרָה מְאֹד כִּי הוּא כֻּלּוֹ אֱלֹהוּת כֻּלּוֹ קֹדֶשׁ, וְעַל־כֵּן מִצְוָה גְּדוֹלָה לְהַרְבּוֹת בַּאֲכִילַת שַׁבָּת וְהוּא תִּקּוּן לְחִלּוּל שַׁבָּת (קכה. רעז)
Through bringing souls close to the Blessed Name and through hitbodedut, where one secludes themselves, converses with their Creator, and judges and evaluates themselves for all they have done, through this, they merit observing Shabbat, which is the nullification of evil and the husks (59:1, 3).
The primary honor of Shabbat is eating, for eating on Shabbat is very precious, as it is entirely divinity, entirely holy. Therefore, it is a great mitzvah to increase eating on Shabbat, and it is a rectification for desecrating Shabbat (125, 277).
## Segment 22
טז. כָּל הַמִּצְווֹת שֶׁעוֹשִׂין בִּימֵי הַחֹל אֵין לָהֶם כֹּחַ לֵילֵךְ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כִּי אִם בְּשַׁבָּת, אָז עוֹלִין וְהוֹלְכִין לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, וְהַשֵּׁם יִתְבָּרַךְ מִשְׁתַּעֲשֵׁעַ בָּהֶם אַף אִם נַעֲשִׂים עַל־יְדֵי קָטָן שֶׁבַּקְּטַנִּים וּבְלִי כַּוָּנָה וּשְׁלֵמוּת הָרָאוּי לְהַמִּצְוָה. וְהֵם עוֹשִׂין דֶּרֶךְ כְּבוּשָׁה וּרְחָבָה לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ. וְכָל זֶה נַעֲשֶׂה עַל־יְדֵי אֲכִילַת שַׁבָּת שֶׁהוּא עִקַּר כְּבוֹד שַׁבָּת כַּנַּ"ל (שָׁם)
Shabbat is the aspect of the World to Come, the aspect of truth. Through this, a downfall is drawn for the wicked, the greatness of true tzaddikim and upright people is revealed, and through this, all return and repent to the Blessed Name, all calling upon Hashem of the Blessed Name. Through this, holy speech is perfected, and through this, prayer is perfected (66:3).
All the mitzvot performed on weekdays lack the strength to go before the Blessed Name except on Shabbat. Then they ascend and go before the Blessed Name, and the Blessed Name delights in them, even if they are performed by the least of the least, without intention or the proper perfection for the mitzvah. They create a paved and wide path to draw close to the Blessed Name. All this is done through eating on Shabbat, which is the primary honor of Shabbat, as mentioned above (ibid.).
## Segment 24
יז. שַׁבָּת הִיא בְּחִינַת בֵּן, בְּחִינַת נֹחַ. נַיְחָא דְּעִלָּאִין וְתַתָּאִין שֶׁהוּא מְנַחֵם וּמְשַׂמֵּחַ הַכֹּל מִן הָעַצְבוּת, וְאָז נִתְרוֹמְמִין וְנִתְעַלִּין כָּל הַמִּצְווֹת שֶׁל שֵׁשֶׁת יְמֵי הַחֹל מִן הָעַצְבוּת וְנִמְשָׁךְ עֲלֵיהֶם שִׂמְחָה. וְעַל־יְדֵי הַלֵּל וְהוֹדָאָה לְהַשֵּׁם יִתְבָּרַךְ וְעַל־יְדֵי לִמּוּד הֲלָכוֹת זוֹכִין לְהַמְשִׁיךְ הַקְּדֻשָּׁה וְהַשִּׂמְחָה שֶׁל שַׁבָּת לְשֵׁשֶׁת יְמֵי הַחֹל, שֶׁנִּזְכֶּה גַּם בִּימֵי הַחֹל לְשִׂמְחָה שֶׁל שַׁבָּת לִשְׂמֹחַ בּוֹ יִתְבָּרַךְ וְלַעֲשׂוֹת כָּל הַמִּצְווֹת בְּשִׂמְחָה גַּם בִּימֵי הַחֹל. וְעַל־יְדֵי זֶה נִתְגַּלֶּה אַחְדוּת הַפָּשׁוּט מִתּוֹךְ פְּעֻלּוֹת מִשְׁתַּנּוֹת שֶׁיּוֹדְעִין שֶׁכָּל הַפְּעֻלּוֹת מִשְׁתַּנּוֹת נִמְשָׁכִין מֵאֶחָד הַפָּשׁוּט יִתְבָּרַךְ שְׁמוֹ, שֶׁזֹּאת הַבְּחִינָה יְקָרָה מְאֹד לְמַעְלָה בְּכָל הָעוֹלָמוֹת אֲפִלּוּ אֶצְלוֹ יִתְבָּרַךְ (ח"ב. ב, ה ו)
Through the holiness of Shabbat, one merits true humility, namely, to see their own lowliness, recognize the importance of Israel, and give their soul for them, like Moses our teacher, peace be upon him (79).
Shabbat is the aspect of a son, the aspect of Noah, the rest of the upper and lower realms, which comforts and gladdens all from sadness. Then, all the mitzvot of the six weekdays are elevated and raised from sadness, and joy is drawn upon them. Through praise and thanksgiving to the Blessed Name and through studying halachot, one merits to draw the holiness and joy of Shabbat to the six weekdays, so that we merit, even on weekdays, the joy of Shabbat, to rejoice in Him, Blessed be He, and perform all mitzvot with joy also on weekdays. Through this, the simple unity is revealed from within varied actions, knowing that all varied actions are drawn from the simple One, Blessed be His Name. This aspect is very precious above in all the worlds, even before Him, Blessed be He (Part II, 2:5, 6).
## Segment 26
יח. עַל־יְדֵי הַשִּׂמְחָה שֶׁל שַׁבָּת זוֹכֶה לְחֵרוּת וְאָז הַדַּעַת בִּשְׁלֵמוּת וְאֵינוֹ מְבֻלְבָּל, וְעַל־יְדֵי זֶה יִזְכֶּה לְיִרְאָה עִם דַּעַת בְּלִי כְּסִילוּת, וּמַעֲלֶה כָּל הַיִּרְאוֹת הַנְּפוּלוֹת, שֶׁלֹּא יִהְיֶה מִתְיָרֵא מִשּׁוּם דָּבָר, לֹא מֵאֵיזֶה שַׂר וְאָדוֹן וְכַיּוֹצֵא, רַק מֵהַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ (יז)
On Shabbat, understanding is drawn to each person, and through this, the trait of compassion is strengthened in them to have mercy on creatures, for compassion depends on understanding. Through having compassion, compassion is shown to them from Heaven (119).
Through the joy of Shabbat, one merits freedom, and then their understanding is complete and not confused. Through this, they merit fear [of G-d] with understanding, without foolishness, and elevate all fallen fears, so they fear nothing, not any prince or lord or the like, but only the Blessed Name alone (17).
## Segment 28
יט. וְצָרִיךְ לִזָּהֵר מְאֹד מְאֹד לִהְיוֹת אַךְ שָׂמֵחַ וְטוֹב לֵב בְּשַׁבָּת, כִּי מַעֲלוֹת וּקְדֻשַּׁת שַׁבָּת גְּדוֹלָה וִיקָרָה מְאֹד, כַּמְבֹאָר בְּכָל הַסְּפָרִים וּבִפְרָט בְּרֵאשִׁית חָכְמָה בְּשַׁעַר הַקְּדֻשָּׁה בִּתְחִלָּתוֹ, וְרָאוּי לִלְמֹד שָׁם וְלָשִׂים לִבּוֹ הֵיטֵב עַל כָּל הַדְּבָרִים הַנֶּאֱמָרִים שָׁם בְּעֹצֶם מַעֲלַת קְדֻשַּׁת שַׁבָּת, כְּדֵי שֶׁיִּתְלַהֵב לִבּוֹ לְקַבֵּל שַׁבָּת בְּשִׂמְחָה גְּדוֹלָה וַעֲצוּמָה, כִּי עִקַּר מִצְוַת כְּבוֹד שַׁבַּת קֹדֶשׁ הִיא הַשִּׂמְחָה לִהְיוֹת שָׂמֵחַ מְאֹד בְּשַׁבַּת קֹדֶשׁ וְלִבְלִי לְהַרְאוֹת, חַס וְשָׁלוֹם, שׁוּם עַצְבוּת וּדְאָגָה כְּלָל בְּשַׁבָּת, וּלְהַרְבּוֹת בְּתַעֲנוּגֵי שַׁבָּת בְּכָל מִינֵי תַּעֲנוּג הֵן אֲכִילָה וּשְׁתִיָּה הֵן מַלְבּוּשִׁים כְּפִי מַה שֶּׁיּוּכַל, כִּי אֲכִילַת שַׁבָּת הוּא כֻּלּוֹ קֹדֶשׁ כֻּלּוֹ רוּחָנִיּוּת כֻּלּוֹ אֱלֹהוּת וְעוֹלֶה לְמָקוֹם אַחֵר לְגַמְרֵי מִן אֲכִילַת חֹל. אַשְׁרֵי הַמִּשְׁתַּדֵּל לִשְׂמֹחַ בְּשַׁבָּת כִּי עִקַּר כְּבוֹד שַׁבָּת הוּא הַשִּׂמְחָה כַּנַּ"ל.
Eating on Shabbat is not for satiation at all but so that all six weekdays are blessed from it (276).
One must be very, very careful to be only joyful and good-hearted on Shabbat, for the virtues and holiness of Shabbat are very great and precious, as explained in all the books, especially in Reishit Chochmah at the beginning of the Gate of Holiness. It is fitting to study there and set one’s heart well on all the matters stated there about the immense virtue of the holiness of Shabbat, so that their heart is inspired to receive Shabbat with great and immense joy. For the primary mitzvah of honoring the holy Shabbat is joy, to be very joyful on the holy Shabbat and not to show, G-d forbid, any sadness or worry at all on Shabbat. One should increase the delights of Shabbat with all kinds of delights, whether eating and drinking or clothing, according to what they can, for eating on Shabbat is entirely holy, entirely spiritual, entirely divine, and ascends to an entirely different place from weekday eating. Happy is the one who strives to rejoice on Shabbat, for the primary honor of Shabbat is joy, as mentioned above.
## Segment 29
קְדֻשַּׁת שַׁבָּת הִיא תַּכְלִית הַיְדִיעָה, הַיְנוּ תַּכְלִית הַיְדִיעָה שֶׁלֹּא נֵדַע [עַיֵּן בְּרִית אוֹת ס"ו] (פג)
The holiness of Shabbat is the ultimate knowledge, namely, the ultimate knowledge that we cannot know [see Covenant, section 66] (83).
## Segment 31
כא. שַׁבָּת הוּא שְׁמָא דְּקֻדְשָׁא בְּרִיךְ הוּא וְהִיא בְּחִינַת אוֹר הָעֵינַיִם הַמְּאִירִין לְבֵית הַמִּקְדָּשׁ וּלְכָל הָעוֹלָם כֻּלּוֹ. עַל־כֵּן עַל־יְדֵי שְׁמִירַת שַׁבָּת זוֹכֶה שֶׁיִּפָּתְחוּ עֵינָיו וְיִסְתַּכֵּל עַל עַצְמוֹ, אֵיךְ הוּא אוֹחֵז בְּכָל הַמִּדּוֹת, וְלָשׁוּב בִּתְשׁוּבָה עַל כָּל הַפְּגָמִים שֶׁפָּגַם בְּכָל הַמִּדּוֹת וּלְהִסְתַּכֵּל בִּגְדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, וּלְהִסְתַּכֵּל בְּכָל הָעוֹלָם. וְזוֹכֶה לְהִתְקָרֵב אֶל נְקֻדַּת הָאֱמֶת שֶׁהֵם הַצַּדִּיקִים וִירֵאִים וְהַכְּשֵׁרִים הָאֲמִתִּיִּים. וְנִפְתָּח מֹחוֹ וְדַעְתּוֹ וְנֶחֱשָׁב כְּאִלּוּ עוֹסֵק בְּבִנְיַן בֵּית הַמִּקְדָּשׁ וְתִקּוּנוֹ. גַּם עַל־יְדֵי שַׁבָּת נִצּוֹלִין דִּירוֹת יִשְׂרָאֵל מִשְּׂרֵפוֹת רַחֲמָנָא לִצְלָן (סז)
כָּל הַמִּצְווֹת שֶׁעוֹשִׂין בִּימֵי הַחֹל אֵין לָהֶם כֹּחַ לֵילֵךְ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כִּי אִם בְּשַׁבָּת, אָז עוֹלִין וְהוֹלְכִין לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, וְהַשֵּׁם יִתְבָּרַךְ מִשְׁתַּעֲשֵׁעַ בָּהֶם אַף אִם נַעֲשִׂים עַל־יְדֵי קָטָן שֶׁבַּקְּטַנִּים וּבְלִי כַּוָּנָה וּשְׁלֵמוּת הָרָאוּי לְהַמִּצְוָה. וְהֵם עוֹשִׂין דֶּרֶךְ כְּבוּשָׁה וּרְחָבָה לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ. וְכָל זֶה נַעֲשֶׂה עַל־יְדֵי אֲכִילַת שַׁבָּת שֶׁהוּא עִקַּר כְּבוֹד שַׁבָּת כַּנַּ"ל (שָׁם
Shabbat is Hashem of the Blessed Holy One and is the aspect of the light of the eyes that illuminates the Temple and the entire world. Therefore, through observing Shabbat, one merits that their eyes are opened, and they see themselves, how they are caught in all traits, and repent for all the blemishes they caused in all traits, and see the greatness of the Blessed Creator and the entire world. They merit to draw close to the point of truth, which is the true tzaddikim, G-d-fearing, and upright people. Their mind and understanding are opened, and it is considered as if they are engaged in building and rectifying the Temple. Also, through Shabbat, the dwellings of Israel are saved from fires, G-d save us (67).
When the providers and leaders of the generation become arrogant, the Holy One, Blessed be He, raises people against them who dispute and speak about them, so that they do not become haughty in their minds (95).
One must be cautious and fear honor, for honor is a great danger, a danger to souls. Therefore, when some honor comes to a person, they must be very careful to receive it properly solely for the sake of the Blessed Name. For if, G-d forbid, they blemish the honor even by a hair’s breadth and do not receive it properly, they may depart, G-d forbid, through this (131).
One who desires honor is a fool [see within, section 194] (194).
One who lacks understanding the most is the most particular about honor, like women who are very particular about their honor because their understanding is light and small (200).
One who conducts rabbinic leadership with worthiness and sincerity as is proper merits to rise to greatness at the end of their days. Whatever is considered greatness in that generation, they rise to that greatness (236).
One must be very careful of appointment, especially one who has fear of Heaven, for they specifically have a greater longing for appointment. But one must be very careful of this, for through appointment, they lose the abundance of prophecy that they could have merited through fear (Part II, 1:7).
There are leaders who act with rabbinic authority and dominion, ruling over a poor people for no reason, for they were not given greatness from Heaven at all, but they arrogate themselves over the generation for no reason. They receive the sword of pride through converts who bring pride into Israel, as explained within, to the extent that they have power even to punish those who do not wish to submit to their rule. In truth, this is not called punishing but harming, for they are harmers of the world. Through this pride of these generation’s leaders, the desire for adultery strengthens in the world. To be saved from this is through the shields of the earth, and so forth [see Covenant, section 17] (5:5).
The primary true leadership of holiness depends on compassion. It is impossible to be a true leader unless one has true compassion for Israel. But the leader must know how to conduct themselves with compassion, for it is forbidden to have compassion on the wicked, murderers, or robbers. Likewise, one must know how to have compassion on each person to bestow upon them and guide them in what is truly for their eternal good. Therefore, the primary compassion of the true leader is to bring Israel out of their sins, for this is the greatest compassion of all kinds of compassion [see Rebuke] (7:1, 3).
It is a great danger to be famous and lead the world, not to mention when one is entirely unworthy and wears a cloak that is not theirs, but even for the great servants of G-d of the generation, there are terrible dangers in leading the world. For in leading the world and teaching Torah publicly, they can literally transgress theft, adultery, and murder at every moment, G-d save us (18).
The entire creation was only for the sake of the honor of the Blessed One, therefore everything was created for the sake of humanity. For the magnification of the honor of the Blessed One depends specifically on humanity. Therefore, when some honor comes to a person, they must be very careful not to take any of the honor for themselves, but to strive to return and elevate all the honor to the Blessed Name. Through this, they rectify and sustain the entire world, for the entire world and its fullness were created only for the sake of His honor, Blessed be He, as mentioned above (71).
# מוֹעֲדֵי ה' - רֹאשׁ חֹדֶשׁ
URL: https://ajew.org/reader-plain/likutay-eitzos/1/34/
# מוֹעֲדֵי ה' - רֹאשׁ חֹדֶשׁ
מוֹעֲדֵי ה' - רֹאשׁ חֹדֶשׁ
Source: https://ajew.org/reader/likutay-eitzos/1/34
## Segment 1
א.
שֹׁרֶשׁ הַתְּשׁוּבָה הוּא מֵרֹאשׁ חֹדֶשׁ. עַל כֵּן בְּרֹאשׁ חֹדֶשׁ מִשְׁתַּלְשֶׁלֶת הַתְּשׁוּבָה בְּכָל הַנִּבְרָאִים וּמַגִּיעַ לָהֶם הִרְהוּר תְּשׁוּבָה. וַאֲפִלּוּ רְשָׁעִים שֶׁבַּגֵּיהִנֹּם מֻכְרָחִים לְאֵיזֶה חֲרָטָה בְּרֹאשׁ חֹדֶשׁ, שֶׁשָּׁבִין וּמִתְחָרְטִין וּמוֹדִים וּמִתְבַּיְּשִׁים (י, ט)
The root of repentance is from Rosh Chodesh. Therefore, on Rosh Chodesh, repentance extends to all creatures, and thoughts of repentance reach them. Even the wicked in Gehinnom are compelled to some regret on Rosh Chodesh, repenting, feeling remorse, confessing, and being ashamed (10:9). Festivals and Holy Convocations
# מוֹעֲדֵי ה' - שָׁלֹשׁ רְגָלִים
URL: https://ajew.org/reader-plain/likutay-eitzos/1/35/
# מוֹעֲדֵי ה' - שָׁלֹשׁ רְגָלִים
מוֹעֲדֵי ה' - שָׁלֹשׁ רְגָלִים
Source: https://ajew.org/reader/likutay-eitzos/1/35
## Segment 1
עַל־יְדֵי הַשִּׂמְחָה בְּשָׁלֹשׁ רְגָלִים זוֹכִין לְאוֹר הַפָּנִים וְעַל־יְדֵי זֶה מְחַיִּין אֶת הַשֵּׂכֶל דִּקְדֻשָּׁה שֶׁעַל יָדוֹ בָּאִים לְהַשָּׂגַת אֱלֹקוּת (ל, ו)
Through the joy of the three pilgrimage festivals, one merits the light of the face, and through this, they revive the holy intellect, through which one comes to the attainment of divinity (30:6).
## Segment 2
עִקַּר הַשִּׂמְחָה הִיא מִן הַמִּצְווֹת. וְעִקַּר הַשִּׂמְחָה הוּא בַּלֵּב. כִּי כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּיהּ גְּדֻלַּת הַבּוֹרֵא וְיִחוּדוֹ וְאַחְדוּתוֹ יִתְבָּרַךְ שְׁמוֹ, רָאוּי לוֹ לִשְׂמֹחַ מְאֹד בְּכָל מִצְוָה וּמִצְוָה שֶׁעוֹשֶׂה, שֶׁזּוֹכֶה לַעֲשׂוֹת רְצוֹן הַשֵּׁם יִתְבָּרַךְ, הַבּוֹרֵא, הַיָּחִיד, הַקַּדְמוֹן הַנִּצְחִי, יִתְבָּרַךְ שְׁמוֹ לָנֶצַח. וְעִקַּר הַשִּׂמְחָה שֶׁל כָּל הַמִּצְווֹת שֶׁעוֹשִׂין בְּכָל הַשָּׁנָה הֵם מִתְקַבְּצִין יַחַד בְּשָׁלֹשׁ רְגָלִים וְזֶהוּ הַשִּׂמְחָה שֶׁל יוֹם טוֹב. כִּי אָז מִתְקַבֵּץ וּמִתְעוֹרֵר הַשִּׂמְחָה הַקְּדוֹשָׁה הַזֹּאת שֶׁל כָּל הַנְּקֻדּוֹת טוֹבוֹת שֶׁל כָּל הַמִּצְווֹת שֶׁעוֹשִׂין בְּכָל הַשָּׁנָה. וְצָרִיךְ כָּל אֶחָד לְהִתְגַּבֵּר מְאֹד לְהַמְשִׁיךְ עַל עַצְמוֹ הַשִּׂמְחָה הַקְּדוֹשָׁה הַזֹּאת שֶׁל הַמִּצְווֹת שֶׁהוּא שִׂמְחַת יוֹם טוֹב בְּכָל הַשָּׁנָה כֻּלָּהּ. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן בְּיוֹם טוֹב קֹדֶשׁ בְּעַצְמוֹ, שֶׁאָז חַיָּבִים לִשְׂמֹחַ מְאֹד כְּמוֹ שֶׁכָּתוּב וְשָׂמַחְתָּ בְּחַגֶּךָ, כִּי אָז מִתְקַבֵּץ יַחַד הַשִּׂמְחָה שֶׁל כָּל הַמִּצְווֹת אֲשֶׁר אֵין שִׁעוּר וָעֵרֶךְ לַשִּׂמְחָה הַזֹּאת כַּאֲשֶׁר יָבִין כָּל אֶחָד בְּלִבּוֹ, כַּנַּ"ל (שָׁם)
The primary joy comes from the mitzvot, and the primary joy is in the heart. For each person, according to what they estimate in their heart of the greatness of the Creator, His unity, and His oneness, Blessed be His Name, it is fitting for them to rejoice greatly in every mitzvah they perform, that they merit to do the will of the Blessed Name, the Creator, the Unique, the Primordial, the Eternal, Blessed be His Name forever. The primary joy of all the mitzvot performed throughout the year gathers together during the three pilgrimage festivals, and this is the joy of the festival. For then, this holy joy of all the good points of all the mitzvot performed throughout the year is gathered and aroused. Each person must greatly strive to draw upon themselves this holy joy of the mitzvot, which is the joy of the festival, throughout the entire year. All the more so on the holy festival itself, when one is obligated to rejoice greatly, as it is written, “And you shall rejoice in your festival,” for then the joy of all the mitzvot gathers together, a joy without measure or value, as each person understands in their heart, as mentioned above (ibid.).
## Segment 3
סְגֻלָּה לְהִנָּצֵל מִגַּדְלוּת, לְכַבֵּד אֶת הַיָּמִים טוֹבִים וּלְקַבְּלָם בְּשִׂמְחָה וְחֶדְוָה, וּלְעַנְּגָם בְּמַאֲכָל וּמִשְׁתֶּה וּכְסוּת כָּרָאוּי כְּפִי יְכָלְתּוֹ (קלה)
A remedy to be saved from arrogance is to honor the festivals, receive them with joy and gladness, and delight them with food, drink, and clothing as appropriate according to one’s ability (135).
## Segment 4
כְּשֶׁמְּקַבֵּל יוֹם טוֹב כָּרָאוּי הִיא בְּחִינַת הַקְבָּלַת פְּנֵי רַבּוֹ בָּרֶגֶל אַף אִם הוּא רָחוֹק מֵרַבּוֹ כַּמָּה פַּרְסָאוֹת. וְכֵן לְהֵפֶךְ, אִם הוּא מְקֻשָּׁר לְהַצַּדִּיק יוּכַל לְהַרְגִּישׁ קְדֻשַּׁת יוֹם טוֹב, וְעַל־יְדֵי זֶה הוּא מַעֲלֶה מַלְכוּת דִּקְדֻשָּׁה מִבֵּין הַקְּלִפּוֹת, וְנוֹפֵל מַלְכוּת הָרְשָׁעָה, וְנִתְבַּטֵּל כֹּחַ מַלְכוּת הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת (שָׁם)
When one receives the festival properly, it is in the aspect of receiving the presence of their teacher during the festival, even if they are many parsaot away from their teacher. Conversely, if they are connected to the tzaddik, they can sense the holiness of the festival. Through this, they elevate the kingdom of holiness from among the husks, the kingdom of wickedness falls, and the power of the kingdom of idol-worshippers and constellations is nullified (ibid.).
## Segment 5
בְּיוֹם טוֹב צָרִיךְ לָשׁוּב בִּתְשׁוּבָה מִתּוֹךְ שִׂמְחָה, כִּי בְּכָל הַיָּמִים טוֹבִים הָעוֹלָם נִדּוֹן, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה, בְּאַרְבָּעָה פְּרָקִים וְכוּ' עַל־כֵּן צְרִיכִין אָז לָשׁוּב בִּתְשׁוּבָה, וְעַל־יְדֵי זֶה יוֹצֵא מַלְכוּת דִּקְדֻשָּׁה מִבֵּין הַקְּלִפּוֹת כַּנַּ"ל וּמְקָרֵב אֶת הַגְּאֻלָּה (שָׁם)
On a festival, one must repent with joy, for on all festivals, the world is judged, as our rabbis of blessed memory said, “In four periods…” Therefore, one must repent then. Through this, the kingdom of holiness is extracted from among the husks, as mentioned above, and the redemption is brought closer (ibid.).
## Segment 6
מִי שֶׁהוֹלֵךְ וְנֶחְלָק וְנוֹפֵל וְהָעוֹלָם שׁוֹחֲקִין מִמֶּנּוּ וְהוּא מִתְבַּיֵּשׁ עַל־יְדֵי זֶה, כָּל זֶה בָּא לוֹ עַל־יְדֵי שֶׁפָּגַם בְּשִׂמְחַת יוֹם טוֹב (רלה)
One who stumbles, becomes divided, falls, and the world laughs at them, causing them shame, all this comes to them because they blemished the joy of the festival (235).
## Segment 7
עַל־יְדֵי כִּבּוּד שָׁלֹשׁ רְגָלִים כָּרָאוּי בְּמַאֲכָל וּמִשְׁתֶּה וּבְגָדִים נָאִים לְפִי יְכָלְתּוֹ וּבִקְדֻשַּׁת וְטָהֳרַת הַמַּחֲשָׁבָה וּבְשִׂמְחָה וּבְטוּב לֵב וְכַיּוֹצֵא בָּזֶה שְׁאָר עִנְיְנֵי קְדֻשַּׁת וְשִׂמְחַת יוֹם טוֹב, עַל־יְדֵי זֶה זוֹכִין לָדַעַת אֶת ה' וּלְהַמְשִׁיךְ הַדַּעַת אֶל הַלֵּב, וְעַל־יְדֵי זֶה מְתַקְּנִין שְׁלשָׁה מִדּוֹת רָעוֹת שֶׁהֵם עִקַּר הַכֹּל, וְהֵם תַּאֲוַת מָמוֹן וְתַאֲוַת מִשְׁגָּל וְתַאֲוַת אֲכִילָה. כִּי בְּכָל רֶגֶל נִתְתַּקֵּן מִדָּה אַחַת מִשָּׁלֹשׁ מִדּוֹת הַנִּזְכָּרוֹת לְעֵיל, הַיְנוּ בְּפֶסַח נִתְתַּקֵּן תַּאֲוַת מָמוֹן, בְּשָׁבוּעוֹת נִתְתַּקֵּן תַּאֲוַת מִשְׁגָּל, בְּסֻכּוֹת נִתְתַּקֵּן תַּאֲוַת אֲכִילָה. עַל כֵּן צָרִיךְ לִזָּהֵר מְאֹד לְכַבֵּד מְאֹד אֶת הַשָּׁלֹשׁ רְגָלִים, כְּדֵי לִזְכּוֹת לָצֵאת מִשָּׁלֹשׁ תַּאֲווֹת רָעוֹת הַנִּזְכָּרוֹת לְעֵיל, שֶׁכָּל עִקַּר הַיַּהֲדוּת תָּלוּי בְּתִקּוּן שָׁלֹשׁ תַּאֲווֹת אֵלּוּ, וְעַל־יְדֵי זֶה זוֹכִין לְהַשְׁפָּעוֹת הַנְּבוּאָה וְלִתְפִלָּה בִּשְׁלֵמוּת וְלִרְפוּאָה וּלְהִתְנוֹצְצוּת מָשִׁיחַ וְכוּ', עַד שֶׁזּוֹכֶה שֶׁתִּתְקַיֵּם מֶמְשַׁלְתּוֹ עַל הַמַּלְאָכִים אֲשֶׁר בִּשְׁבִיל זֶה נִבְרָא אִישׁ הַיִּשְׂרְאֵלִי, וְזֶה עִקַּר הַתַּכְלִית וְסוֹף שֶׁל יִשְׂרָאֵל (ח"ב. א)
Through properly honoring the three pilgrimage festivals with food, drink, and fine clothing according to one’s ability, with holiness and purity of thought, with joy and a good heart, and other matters of the holiness and joy of the festival, through this, one merits to know G-d and draw understanding to the heart. Through this, they rectify three evil traits that are the essence of everything: the desire for wealth, the desire for illicit relations, and the desire for eating. For each festival rectifies one of these three traits mentioned above: on Passover, the desire for wealth is rectified; on Shavuot, the desire for illicit relations is rectified; on Sukkot, the desire for eating is rectified. Therefore, one must be very careful to greatly honor the three pilgrimage festivals to merit being freed from these three evil desires mentioned above, for the essence of Judaism depends on rectifying these three desires. Through this, one merits the abundances of prophecy, perfect prayer, healing, the sparking of the Messiah, and so forth, until they merit that their dominion over the angels is fulfilled, for this is why the Jew was created, and this is the primary purpose and end of Israel (Part II, 1).
## Segment 8
יוֹם טוֹב קֹדֶשׁ קוֹרֵא וּמַכְרִיז וּמְגַלֶּה אֶת הָרָצוֹן, שֶׁהַכֹּל בִּרְצוֹנוֹ יִתְבָּרַךְ וְאֵין שׁוּם חִיּוּב הַטֶּבַע כְּלָל. כִּי בְּכָל יוֹם־טוֹב וְיוֹם־טוֹב עָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ אוֹתוֹת נוֹרָאוֹת שֶׁהֵם הֶפֶךְ הַטֶּבַע. בְּפֶסַח - יְצִיאַת מִצְרַיִם, שֶׁהוֹצִיאָנוּ מִמִּצְרַיִם בְּאוֹתוֹת נוֹרָאוֹת. בְּשָׁבוּעוֹת - מַתַּן תּוֹרָה, שֶׁנָּתַן אֶת הַתּוֹרָה בְּאוֹתוֹת נוֹרָאוֹת. בְּסֻכּוֹת - הֶקֵּף עַנְנֵי כָּבוֹד, שֶׁעַל־יְדֵי כָּל אֵלּוּ הָאוֹתוֹת וְהַמּוֹפְתִים נוֹרָאִים שֶׁעָשָׂה עִמָּנוּ בְּכָל הַשָּׁלֹשׁ רְגָלִים, נִתְגַּלֶּה שֶׁהַכֹּל בִּרְצוֹנוֹ יִתְבָּרַךְ לְבַד וְאֵין שׁוּם חִיּוּב הַטֶּבַע כְּלָל. אַךְ צְרִיכִין לְהַטּוֹת אָזְנוֹ וְלִבּוֹ הֵיטֵב לִשְׁמֹעַ קוֹל הַקְּרִיאָה הַקְּדוֹשָׁה הַזֹּאת, וְעַל־יְדֵי זֶה זוֹכִין לְשִׂמְחַת יוֹם טוֹב. כִּי כָּל אֶחָד כְּפִי מַה שֶּׁזּוֹכֶה לִשְׁמֹעַ בְּלִבּוֹ קוֹל הַקְּרִיאָה הַנִּזְכֶּרֶת לְעֵיל שֶׁל יוֹם טוֹב שֶׁהַכֹּל בִּרְצוֹנוֹ יִתְבָּרַךְ לְבַד, כְּמוֹ כֵן זוֹכֶה לְשִׂמְחַת יוֹם טוֹב. וְכָל זֶה זוֹכִין עַל יְדֵי צְדָקָה [עַיֵּן צְדָקָה]. עַל־כֵּן צְרִיכִין לְהַרְבּוֹת בִּצְדָקָה קֹדֶם כָּל רֶגֶל, כְּדֵי לִזְכּוֹת עַל־יְדֵי זֶה לְשִׂמְחַת יוֹם טוֹב בִּשְׁלֵמוּת (ד, ו)
The holy festival calls, proclaims, and reveals the will, that everything is by the will of the Blessed Name alone, and there is no obligation of nature at all. For on each festival, the Blessed Name performed with us awesome signs that are contrary to nature: on Passover, the exodus from Egypt, where He brought us out of Egypt with awesome signs; on Shavuot, the giving of the Torah, where He gave the Torah with awesome signs; on Sukkot, the encompassing clouds of glory. Through all these awesome signs and wonders He performed with us during the three pilgrimage festivals, it was revealed that everything is by His will alone, Blessed be He, and there is no obligation of nature at all. But one must incline their ear and heart well to hear this holy call. Through this, one merits the joy of the festival. For each person, according to how much they merit to hear in their heart the call mentioned above of the festival, that everything is by His will alone, Blessed be He, so too do they merit the joy of the festival. All this is merited through charity [see Charity]. Therefore, one must increase charity before each festival to merit through this the complete joy of the festival (4:6).
# מוֹעֲדֵי ה' - פֶּסַח
URL: https://ajew.org/reader-plain/likutay-eitzos/1/36/
# מוֹעֲדֵי ה' - פֶּסַח
מוֹעֲדֵי ה' - פֶּסַח
Source: https://ajew.org/reader/likutay-eitzos/1/36
## Segment 2
א.
יְמֵי נִיסָן הֵם יְמֵי תְּשׁוּבָה כְּמוֹ תִּשְׁרֵי (מט) ב.
נִיסָן הוּא בְּחִינַת תִּקּוּן הַבְּרִית, וְעַל־יְדֵי שִׂמְחָה מַמְשִׁיכִין קְדֻשַּׁת וְשִׂמְחַת נִיסָן בְּכָל הַשָּׁנָה כֻּלָּהּ וְזוֹכִין לְתַקֵּן הַבְּרִית וּלְהִנָּצֵל מִמִּקְרֵה לַיְלָה חַס וְשָׁלוֹם (ח"ב ה, י)
The days of Nisan are days of repentance, like Tishrei (49).
Nisan is the aspect of rectifying the covenant. Through joy, one draws the holiness and joy of Nisan throughout the entire year, meriting to rectify the covenant and be saved from nocturnal emission, G-d forbid (Part II, 5:10).
## Segment 3
ג.
הַהַגָּדָה שֶׁל פֶּסַח הוּא תִּקּוּן הַבְּרִית, עַל־כֵּן אוֹמְרִים הַהַגָּדָה בְּקוֹל רָם, כִּי הַקּוֹל מְעוֹרֵר הַדַּעַת, וְעַל־יְדֵי זֶה זוֹכֶה לְהִתְגַּלּוּת הַדַּעַת וְזֶה עִקַּר הַגְּאֻלָּה. כִּי גָּלוּת מִצְרַיִם הָיָה עַל פְּגַם הַבְּרִית שֶׁהוּא פְּגַם הַדַּעַת. גַּם הַיַּיִן שֶׁל אַרְבַּע כּוֹסוֹת הוּא תִּקּוּן הַדַּעַת שֶׁהִיא בְּחִינַת תִּקּוּן הַבְּרִית (ח"א כ. י)
The Haggadah of Passover is a rectification of the covenant. Therefore, we recite the Haggadah in a loud voice, for the voice arouses understanding, and through this, one merits the revelation of understanding, which is the essence of redemption. For the exile in Egypt was due to a blemish in the covenant, which is a blemish in understanding. Also, the wine of the four cups is a rectification of understanding, which is the aspect of rectifying the covenant (Part I, 20:10).
## Segment 4
ד.
בְּפֶסַח צוֹעֲקִין בַּתְּפִלָּה (רא)
On Passover, one cries out in prayer (201). Festivals and Holy Convocations
# מוֹעֲדֵי ה' - סְפִירָה וְשָׁבוּעוֹת
URL: https://ajew.org/reader-plain/likutay-eitzos/1/37/
# מוֹעֲדֵי ה' - סְפִירָה וְשָׁבוּעוֹת
מוֹעֲדֵי ה' - סְפִירָה וְשָׁבוּעוֹת
Source: https://ajew.org/reader/likutay-eitzos/1/37
## Segment 1
עַל־יְדֵי שִׂמְחַת פּוּרִים בְּהַמְחָאַת כַּף וְרִקּוּדִין, עַל־יְדֵי זֶה זוֹכִין לְקַיֵּם מִצְוַת סְפִירַת הָעֹמֶר בִּשְׁלֵמוּת, וְעַל־יְדֵי זֶה זוֹכִין לְקַבָּלַת הַתּוֹרָה בְּנִגְלֶה וְנִסְתָּר (י, ח)
Through the joy of Purim with clapping hands and dancing, through this, one merits to fulfill the mitzvah of counting the Omer completely, and through this, one merits to receive the Torah in its revealed and hidden aspects (10:8).
## Segment 2
כָּל מַה שֶּׁהָעוֹלָם מְדַבְּרִים בְּכָל יְמֵי הַסְּפִירָה, הֵם מְדַבְּרִים רַק מֵהַסְּפִירָה שֶׁל אוֹתוֹ הַיּוֹם. וּמִי שֶׁהוּא מֵבִין יוּכַל לִשְׁמֹעַ וְלֵידַע זֹאת, אִם יַטֶּה אָזְנוֹ הֵיטֵב לְסִפּוּרֵי דִּבְרֵיהֶם, יִשְׁמַע שֶׁהֵם מְדַבְּרִים רַק מֵהַסְּפִירָה שֶׁל אוֹתוֹ הַיּוֹם (קפב)
All that the world speaks about during the days of the Omer counting relates only to the Sefirah of that day. One who understands can hear and know this; if they incline their ear well to the stories of their words, they will hear that they speak only about the Sefirah of that day (182).
## Segment 3
אַרְבָּעִים וְתִשְׁעָה יְמֵי הַסְּפִירָה הֵם כְּנֶגֶד אַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי תְּשׁוּבָה שֶׁהֵם כְּנֶגֶד אַרְבָּעִים וְתִשְׁעָה אוֹתִיּוֹת שֶׁבִּשְׁמוֹת הַשְּׁבָטִים, שֶׁעַל־יְדֵי אֵלּוּ הָאוֹתִיּוֹת וְהַשְּׁעָרִים אָנוּ צְרִיכִין לָשׁוּב בִּתְשׁוּבָה אֵלָיו יִתְבָּרַךְ. וְשָׁבוּעוֹת הוּא בְּחִינַת שַׁעַר הַחֲמִשִּׁים שֶׁהוּא בְּחִינַת הַתְּשׁוּבָה שֶׁל הַשֵּׁם יִתְבָּרַךְ, מַה שֶּׁהוּא יִתְבָּרַךְ צָרִיךְ לָשׁוּב בִּתְשׁוּבָה, כִּבְיָכוֹל, דְּהַיְנוּ שֶׁיָּשׁוּב אֵלֵינוּ בְּרַחֲמִים. וְכָל אֵלּוּ הַשְּׁעָרִים זוֹכִין לְהַגִּיעַ אֲלֵיהֶן וּלְפָתְחָן עַל־יְדֵי אֲמִירַת תְּהִלִּים [עַיֵּן תְּשׁוּבָה ל"ב], עַל־כֵּן צְרִיכִין לִזָּהֵר בְּיוֹתֵר בָּאַרְבָּעִים וְתִשְׁעָה יְמֵי הַסְּפִירָה לוֹמַר תְּהִלִּים בְּכַוָּנָה, כְּדֵי לִזְכּוֹת עַל־יְדֵי תְּהִלִּים לְכָל שַׁעֲרֵי תְּשׁוּבָה הַנִּזְכָּרִים לְעֵיל שֶׁהֵם כְּנֶגֶד יְמֵי הַסְּפִירָה, שֶׁבָּהֶם אָנוּ צְרִיכִים לְהִטָּהֵר מִזֻּהֲמָתֵנוּ וְלָשׁוּב אֵלָיו יִתְבָּרַךְ, כְּדֵי שֶׁהוּא יִתְבָּרַךְ יָשׁוּב אֵלֵינוּ בְּשָׁבוּעוֹת כַּנַּ"ל (ח"ב, עג)
The forty-nine days of the Omer counting correspond to the forty-nine gates of repentance, which correspond to the forty-nine letters in Hashems of the tribes. Through these letters and gates, we must repent to Him, Blessed be He. Shavuot is the aspect of the fiftieth gate, the aspect of the repentance of the Blessed Name, so to speak, meaning that He, Blessed be He, must repent, as it were, by returning to us with compassion. All these gates are merited to be reached and opened through reciting Tehillim [see Repentance, section 32]. Therefore, one must be especially careful during the forty-nine days of the Omer to recite Tehillim with intention, to merit through Tehillim all the gates of repentance mentioned above, which correspond to the days of the Omer, during which we must purify ourselves from our impurities and repent to Him, Blessed be He, so that He, Blessed be He, returns to us on Shavuot, as mentioned above (Part II, 73).
## Segment 4
טְבִילַת הַמִּקְוֶה בְּשָׁבוּעוֹת הוּא חֶסֶד עֶלְיוֹן וְרַחֲמִים גְּדוֹלִים וְדַעַת נִפְלָא מְאֹד. כִּי שָׁבוּעוֹת הוּא שֵׂכֶל דַּק וְעֶלְיוֹן וְגָבוֹהַּ מְאֹד שֶׁהוּא חֲסָדִים וְרַחֲמִים גְּדוֹלִים מְאֹד, כִּי הָרַחֲמִים הֵם כְּפִי הַדַּעַת, כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר. אַשְׁרֵי הַזּוֹכֶה לְקַבֵּל קְדֻשַּׁת שָׁבוּעוֹת בִּפְרָט הַמִּקְוֶה שֶׁל שָׁבוּעוֹת שֶׁהִיא מִקְוֶה שֶׁל שַׁעַר הַחֲמִשִּׁים שֶׁמִּשָּׁם נִמְשָׁךְ הַקְּדֻשָּׁה וְהַטָּהֳרָה עַל יִשְׂרָאֵל אָז (ח"א. נו, ז)
Immersion in the mikveh on Shavuot is supreme kindness, great compassion, and exceedingly wondrous understanding. For Shavuot is a refined, supreme, and very lofty intellect, which is great kindness and compassion, for compassion is proportional to understanding, as explained elsewhere. Happy is the one who merits to receive the holiness of Shavuot, especially the mikveh of Shavuot, which is the mikveh of the fiftieth gate, from where holiness and purity are drawn to Israel then (Part I, 56:7).
## Segment 5
בְּשָׁבוּעוֹת מְקַבְּלִין הַתּוֹרָה, וְאָז יְכוֹלִין לְקַבֵּל חִיּוּת חָדָשׁ וּלְהַמְשִׁיךְ רְפוּאָה לְהָרֵאָה (רסו)
On Shavuot, we receive the Torah, and then we can receive new vitality and draw healing for the lungs (266).
# בֵּין הַמְּצָרִים
URL: https://ajew.org/reader-plain/likutay-eitzos/1/38/
# בֵּין הַמְּצָרִים
בֵּין הַמְּצָרִים
Source: https://ajew.org/reader/likutay-eitzos/1/38
## Segment 1
א.
עֶשְׂרִים וְאֶחָד יוֹם שֶׁבֵּין הַמְּצָרִים וּמַה שֶּׁאוֹכְלִין בֵּיצָה בַּסְּעוּדָה הַמַּפֶסֶקֶת בְּתִשְׁעָה בְּאָב, וְעַל־יְדֵי זֶה זוֹכִין לְשַׁבַּת נַחֲמוּ, כָּל זֶה עַיֵּן בְּלִקּוּטֵי תִנְיָנָא בְּסִימָן פ"ה (ח"ב, פה)
The twenty-one days of the Three Weeks, the eating of an egg at the final meal before Tisha B’Av, and through this, meriting Shabbat Nachamu, all this is explained in Likutay Moharan II, section 85 (Part II, 85).
## Segment 2
ב.
קִנּוֹ"ת יִתְהַפְּכוּ לֶעָתִיד לְתִקּוּ"ן [בְּסִימָן רמ"ז בְּלִקּוּטֵי חֵלֶק א] (ח"א. רמז) אֱלוּל
אֱלוּל
The lamentations will, in the future, be transformed into rectifications [see Likutay Moharan I, section 247]. Festivals and Holy Convocations
# מוֹעֲדֵי ה' - אֱלוּל
URL: https://ajew.org/reader-plain/likutay-eitzos/1/39/
# מוֹעֲדֵי ה' - אֱלוּל
מוֹעֲדֵי ה' - אֱלוּל
Source: https://ajew.org/reader/likutay-eitzos/1/39
## Segment 1
כַּוָּנַת אֱלוּל הֵם תִּקּוּן לִפְגַם הַבְּרִית וְעַל יְדֵי זֶה יִמְצָא אֶת זִוּוּגוֹ וְלֹא תִּהְיֶה לוֹ מְנַגֶּדֶת, רַק תִּהְיֶה נוֹטָה אַחַר רְצוֹנוֹ. [וְעִקַּר כַּוָּנָה אֱלוּל עַיֵּן בְּסִימָן ו' בְּלִקּוּטֵי א'] (ח"ב, פז)
The intention of Elul is the rectification of the blemish of the covenant, and through this, one will find their mate, and she will not oppose them but will incline toward their will. [The primary intention of Elul, see Likutay Moharan I, section 6] (Part II, 87).
## Segment 2
חֹדֶשׁ אֱלוּל הוּא הַזְּמַן הַמְסֻגָּל לִזְכּוֹת לְדַעַת, דְּהַיְנוּ שֶׁיִּזְכֶּה לֵידַע וּלְהָבִין מַה שֶּׁלֹּא הָיָה יוֹדֵעַ מִתְּחִלָּה, וְעַל־יְדֵי זֶה עוֹשִׂין לְבוּשִׁין חֲדָשִׁים לְנִשְׁמָתוֹ, וְנִצּוֹל מִכָּל הַצָּרוֹת [עַיֵּן דַּעַת] (ח"א, כא, (בסוף)
The month of Elul is the opportune time to merit understanding, meaning to merit knowing and understanding what one did not know initially. Through this, new garments are made for their soul, and they are saved from all troubles [see Understanding] (Part I, 21, at the end).
## Segment 3
אֱלוּל מְסֻגָּל לָמוּל אֶת עָרְלַת לְבָבוֹ, עַד שֶׁיָּשִׂים אֶל לִבּוֹ וְיַרְגִּישׁ הֵיטֵב כְּאֵב חֲטָאָיו בֶּאֱמֶת, עַד שֶׁיַּרְגִּישׁוּ גַּם כָּל הַלְּבָבוֹת שֶׁל כָּל הַטִּפּוֹת שֶׁנִּמְשְׁכוּ מִמֶּנּוּ לְכָל מָקוֹם שֶׁנִּמְשְׁכוּ וְכוּ' וְיִהְיֶה נַעֲשֶׂה רַעַשׁ גָּדוֹל בֵּינֵיהֶם וְיָשׁוּבוּ בִּתְשׁוּבָה כֻּלָּם [עַיֵּן תְּשׁוּבָה] (קמא)
Elul is opportune for circumcising the foreskin of the heart, so that one sets their heart and truly feels the pain of their sins, to the extent that all the hearts of all the drops drawn from them to every place they were drawn will also feel it, and so forth, causing a great commotion among them, and all will repent [see Repentance] (141).
## Segment 4
עִקַּר הַתְּשׁוּבָה הוּא בְּחֹדֶשׁ אֱלוּל כִּי הֵם יְמֵי רָצוֹן שֶׁעָלָה מֹשֶׁה לְקַבֵּל לוּחוֹת אַחֲרוֹנוֹת וּפָתַח דֶּרֶךְ כְּבוּשָׁה לֵילֵךְ בָּהּ. וְעִקַּר דֶּרֶךְ הַתְּשׁוּבָה שֶׁעָשָׂה מֹשֶׁה הוּא, לֵידַע שֶׁהַשֵּׁם יִתְבָּרַךְ בְּכָל מָקוֹם, וְלִמְצֹא הַשֵּׁם יִתְבָּרַךְ בְּכָל מָקוֹם בְּכָל הַיְרִידוֹת שֶׁבָּעוֹלָם וּבְכָל הָעֲלִיּוֹת שֶׁבָּעוֹלָם. כִּי לִפְעָמִים עַל־יְדֵי שֶׁהָאָדָם עוֹלֶה לְמַעְלָה כְּגוֹן שֶׁנִּתְעַשֵּׁר, אֲזַי הוּא שׁוֹכֵחַ בְּהַקָּדוֹשׁ בָּרוּךְ. גַּם אֲפִלּוּ בַּעֲבוֹדַת הַשֵּׁם מָצִינוּ, שֶׁיֵּשׁ שֶׁעָלָה לְמַעֲלָה גְּדוֹלָה וְכָפַר בָּעִקָּר רַחֲמָנָא לִצְלָן. עַל־כֵּן צָרִיךְ לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיְּקָרְבֵהוּ בְּהִתְקָרְבוּת שֶׁלֹּא יַזִּיק לוֹ. וְכֵן בְּכָל הַיְרִידוֹת שֶׁבָּעוֹלָם, חַס וְשָׁלוֹם, אֲפִלּוּ בַּדְּיוֹטָא הַתַּחְתּוֹנָה אֲפִלּוּ בַּעֲשָׂרָה כִּתְרִין דִּמְסָאֲבוּתָא, גַּם שָׁם צְרִיכִין לְקַשֵּׁר אֶת עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ, כִּי מַלְכוּתוֹ בַּכֹּל מָשָׁלָה [וְעַיֵּן כָּל זֶה בְּהִתְחַזְּקוּת וּבִמְקוֹמוֹת אֲחֵרִים] (ח"ב, פב)
The primary repentance is in the month of Elul, for these are days of favor when Moses ascended to receive the second tablets and opened a paved path to follow. The primary path of repentance established by Moses is to know that the Blessed Name is in every place and to find the Blessed Name in every place, in all the descents of the world and all the ascents of the world. For sometimes, when a person ascends, such as becoming wealthy, they forget the Holy One, Blessed be He. Even in the service of the Blessed Name, we find that some ascend to great heights and deny the fundamental principle, G-d save us. Therefore, one must pray to the Blessed Name to draw them close in a way that does not harm them. Likewise, in all the descents of the world, G-d forbid, even in the lowest level, even in the ten crowns of impurity, one must connect themselves to the Blessed Name, for His kingdom rules over all [see all this in Strengthening and other places] (Part II, 82).
# אֲכִילָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/4/
# אֲכִילָה
אֲכִילָה
Source: https://ajew.org/reader/likutay-eitzos/1/4
## Segment 1
עַל־יְדֵי אֲכִילָה בְּכַשְׁרוּת כָּרָאוּי שֶׁאוֹכַל בִּמְתִינוּת וְאֵינוֹ אוֹכֵל בְּדֶרֶךְ הַלְעָטָה, עַל יְדֵי זֶה נִתְתַּקֵּן הַשֵּׂכֶל וְנִכְנָע הַכְּסִילוּת. אֲבָל כְּשֶׁאוֹכֵל כְּזוֹלֵל וְסוֹבֵא, עַל־יְדֵי זֶה מִתְגַּבֵּר הַכְּסִילוּת עַל הַשֵּׂכֶל וְעַל־יְדֵי זֶה נֶחֱשָׁךְ אֶצְלוֹ אוֹר הַצַּדִּיק וְאֵינוֹ יָכוֹל לְקַבֵּל מִמֶּנּוּ יִרְאָה וְאַהֲבָה (יז, ב' ג').
Through eating in a proper kosher manner, that one eats with moderation and not in a gluttonous way, through this, the intellect is rectified, and foolishness is subdued. But when one eats like a glutton and drunkard, through this, foolishness overcomes the intellect, and through this, the light of the righteous one is darkened for him, and he is unable to receive from him fear and love (17, 2-3).
## Segment 2
עַל־יְדֵי צְדָקָה לְצַדִּיקִים אֲמִתִּיִּים וְלַעֲנִיִּים הֲגוּנִים עַל־יְדֵי זֶה נַעֲשִׂין גֵּרִים, וְעַל־יְדֵי זֶה נִתְתַּקֵּן פְּגַם הָאֲכִילָה, וְעַל־יְדֵי זֶה נִשְׁלָם הַשֵּׂכֶל וְזוֹכֶה לִרְאוֹת אוֹר הַצַּדִּיק, וְעַל־יְדֵי זֶה זוֹכֶה לְקַבֵּל מִמֶּנּוּ יִרְאָה וְאַהֲבָה (שָׁם ה').
Through charity to true righteous ones and to worthy poor people, through this, converts are made, and through this, the defect of eating is rectified, and through this, the intellect is perfected, and one merits to see the light of the righteous one, and through this, one merits to receive from him fear and love (ibid., 5).
## Segment 3
מִי שֶׁיֵּשׁ לוֹ שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ וְהוּא שׁוֹמֵר הַבְּרִית, הוּא יָכוֹל לְעוֹרֵר הִתְנוֹצְצוּת הָאוֹתִיּוֹת שֶׁיֵּשׁ בְּכָל דָּבָר וַאֲזַי אֲכִילָתוֹ וּשְׁתִיָּתוֹ וְכָל תַּעֲנוּגָיו אֵינוֹ אֶלָּא מֵהִתְנוֹצְצוּת הָאוֹתִיּוֹת וּמִזֶּה מֵאִיר לִבּוֹ, וְעַל־יְדֵי זֶה פָּנָיו מְאִירוֹת וְזוֹכֶה לְזַכֵּךְ אֶת הַפָּנִים כָּל כָּךְ, עַד שֶׁיּוּכַל לְעוֹרֵר אֲחֵרִים בִּתְשׁוּבָה עַל־יְדֵי שֶׁיִּסְתַּכְּלוּ בַּפָּנִים שֶׁלּוֹ לְבַד, כִּי יִרְאֶה כָּל אֶחָד אֶת עַצְמוֹ בַּפָּנִים שֶׁלּוֹ כְּמוֹ בַּמַּרְאָה וְיִרְאֶה אֵיךְ שֶׁהוּא מְשֻׁקָּע בַּחֹשֶׁךְ, עַד שֶׁבְּלֹא תּוֹכָחָה וּבְלֹא מוּסָר יְעוֹרֵר אֶת חֲבֵרוֹ בִּתְשׁוּבָה, רַק מִמַּה שֶּׁיַּבִּיט בַּפָּנִים שֶׁלּוֹ לְבַד כַּנַּ"ל (לט).
One who has perfection of the holy tongue and guards the bris (covenant, meaning sexual purity), he can awaken the sparks of the letters that exist in every thing, and then his eating, and drinking, and all his pleasures are only from the sparks of the letters, and from this, his heart radiates, and through this, his face shines, and he merits to purify his face so much, until he can inspire others to repentance just by their looking at his face alone. For each one will see himself in his face as in a mirror, and see how he is sunk in darkness, to the extent that without reproof and without mussar (-ethical criticism), he will arouse his fellow to repentance, just from looking at his face alone, as mentioned above (39). When a person feels some hunger, that the desire for eating overcomes him, he should know that he has enemies.
## Segment 4
כְּשֶׁאָדָם מַרְגִּישׁ אֵיזֶה רְעָבוֹן, שֶׁמִּתְגַּבֵּר עָלָיו תַּאֲוַת אֲכִילָה, יֵדַע שֶׁיֵּשׁ לוֹ שׂוֹנְאִים. בְּכֵן צָרִיךְ לְשַׂדֵּד וּלְשַׁבֵּר הַבַּהֲמִיּוּת שֶׁלּוֹ הַמִּתְאַוֶּה לֶאֱכֹל, כִּי עִקַּר הָרְעָבוֹן הוּא לְבַּהֲמִיּוּת וְעַל־יְדֵי זֶה יִנָּצֵל מֵהַשּׂנְאִים (לט).
Therefore, he must strip and break his animalistic nature that desires to eat, for the essence of hunger is for animalism, and through this, he will be saved from the enemies (39). Through the desire for eating comes strife, that they curse and disgrace him. And when one breaks the desire for eating, he merits peace, and then there is also peace above in His heights [Job 25:2], and then great satiation is revealed and increased in the world (ibid.).
## Segment 5
עַל־יְדֵי תַּאֲוַת אֲכִילָה בָּא מַחֲלֹקֶת שֶׁמְּחָרְפִין וּמְבַזִּין אוֹתוֹ. וּכְשֶׁמְּשַׁבְּרִין אֶת תַּאֲוַת אֲכִילָה זוֹכֶה לְשָׁלוֹם, וְאָז יֵשׁ גַּם לְמַעְלָה שָׁלוֹם בִּמְרוֹמָיו, וַאֲזַי נִתְגַּלֶּה וְנִתְרַבֶּה שׂבַע גָּדוֹל בָּעוֹלָם (שָׁם).
One who is sunk in the desire for eating, it is known that he is far from truth, and it is known that judgments rest upon him. This is also a sign of poverty, and he will come to disgraces and shame (47). One who breaks the desire for eating, the Holy One, blessed be He, performs wonders through him (ibid.).
## Segment 6
מִי שֶׁהוּא מְשֻׁקָּע בְּתַאֲוַת אֲכִילָה, בְּיָדוּעַ שֶׁהוּא רָחוֹק מֵאֱמֶת וּבְיָדוּעַ שֶׁדִּינִים שׁוֹרִין עָלָיו. גַּם זֶה סִימָן עַל דַּלּוּת, גַּם יָבוֹא לִידֵי בִּזְיוֹנוֹת וּבוּשׁוֹת (מז).
There are people who sleep away their days, and there are those who have fallen into the aspect of sleep through (bodily) desires and evil deeds, and there are those who are worthy and fine people, just that their fall is through eating.
## Segment 7
מִי שֶׁהוּא מְשַׁבֵּר תַּאֲוַת אֲכִילָה, הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה עַל יָדוֹ מוֹפְתִים (שָׁם).
For sometimes, when a person eats food that has not yet been clarified for human consumption, through this, his mind falls into the aspect of sleep.
## Segment 8
יֵשׁ בְּנֵי אָדָם שֶׁיְּשֵׁנִים אֶת יְמֵיהֶם וְיֵשׁ שֶׁנָּפְלוּ לִבְחִינַת שֵׁנָה עַל־יְדֵי תַּאֲווֹת וּמַעֲשִׂים רָעִים, וְיֵשׁ שֶׁהֵם אֲנָשִׁים כְּשֵׁרִים וְיָפִים, רַק שֶׁנְּפִילָתָם עַל־יְדֵי אֲכִילָה. כִּי לִפְעָמִים כְּשֶׁאוֹכֵל אָדָם מַאֲכָל שֶׁלֹּא נִתְבָּרֵר עֲדַיִן לְמַאֲכַל אָדָם, עַל־יְדֵי זֶה נוֹפֵל מֹחוֹ לִבְחִינַת שֵׁנָה. כִּי כְּשֶׁאוֹכֵל בִּקְדֻשָּׁה וּבְטָהֳרָה, אֲזַי מֵאִיר פָּנָיו, הַיְנוּ שִׂכְלוֹ עַל־יְדֵי אֲכִילָתוֹ, אֲבָל כְּשֶׁאֵין אֲכִילָתוֹ בִּקְדֻשָּׁה, אֲזַי הַמַּאֲכָל מֵבִיא רֹעַ אֶל הַלֵּב וְעַל־יְדֵי זֶה אוֹבֵד אֶת פָּנָיו וְשִׂכְלוֹ וְנוֹפֵל לִבְחִינַת שֵׁנָה. וַאֲפִלּוּ שֶׁנִּדְמֶה לְהָעוֹלָם שֶׁהוּא עוֹבֵד הַשֵּׁם וְעוֹסֵק בְּתוֹרָה וּבִתְפִלָּה אַף עַל פִּי כֵן הוּא בִּבְחִינַת שֵׁנָה, כִּי כָּל עֲבוֹדָתוֹ נִשְׁאָר לְמַטָּה וְאֵין לַשֵּׁם יִתְבָּרַךְ נַחַת מִמֶּנּוּ וְצָרִיךְ לְעוֹרְרוֹ מִשְּׁנָתוֹ וְאִי אֶפְשָׁר לְעוֹרְרוֹ, כִּי אִם כְּשֶׁמִּתְעוֹרֵר תְּחִלָּה קְצָת מֵעַצְמוֹ. וְהִתְעוֹרְרוּת הַשֵּׁנָה שֶׁלֹּא יְכַלֶּה יָמָיו חַס וְשָׁלוֹם, בְּשֵׁנָה זוֹכִין עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל הַצַּדִּיקֵי אֱמֶת. אַשְׁרֵי הַזּוֹכִים לָבוֹא לְצַדִּיק כָּזֶה שֶׁיּוּכַל לְעוֹרְרוֹ מִשְּׁנָתוֹ שֶׁלֹּא יִישַׁן אֶת יָמָיו חַס וְשָׁלוֹם (ס, ו').
For when one eats in holiness and purity, then his face, that is, his intellect, radiates through his eating, but when his eating is not in holiness, then the food brings evil to the heart, and through this, he loses his face and his intellect and falls into the aspect of sleep. And even if it seems to the world that he serves Hashem and engages in Torah and prayer, nevertheless, he is in the aspect of sleep, for all his service remains below, and Hashem, may He be blessed, has no nachas (-satisfaction) from him, and he needs to be awakened from his sleep, and it is impossible to awaken him unless he first awakens a little by himself. [And] The awakening from sleep, so that he does not, G-d forbid, waste his days in sleep, is merited through stories of the true righteous ones. Fortunate are those who merit to come to such a righteous one who can awaken him from his sleep so that he does not sleep away his days, G-d forbid (60, 6). The food of a Jewish (lit. Israeli) man must be food that has been clarified and contains no mixtures from the Other Side, for food that has mixtures, through such food, a person can come to sin. [And] The clarification of foods is through faith, which is merited through fasting, and then through his eating there is made a unification of the Holy One, blessed be He, and His Shechinah (-Divine Presence), face to face.
## Segment 9
מַאֲכַל אִישׁ הַיִּשְׂרְאֵלִי צָרִיךְ לִהְיוֹת מַאֲכָל אַחַר שֶׁנִּתְבָּרֵר וְאֵין בּוֹ שׁוּם תַּעֲרוֹבוֹת מֵהַסִּטְרָא אַחֲרָא, כִּי מַאֲכָל שֶׁיֵּשׁ בּוֹ תַעֲרוֹבוֹת, עַל־יְדֵי מַאֲכָל כָּזֶה יוּכַל הָאָדָם לַחֲטֹא, וְהַבֵּרוּר שֶׁל הַמַּאֲכָלִים הוּא עַל־יְדֵי אֱמוּנָה שֶׁזּוֹכִין עַל־יְדֵי תַּעֲנִית, וְאָז נַעֲשֶׂה עַל יְדֵי אֲכִילָתוֹ יִחוּד קֻדְּשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ אַפִּין בְּאַפִּין (סב, א' ב' ה').
(62, 1, 2, 5) All desires are the aspect of husks and superfluities, for without the (bodily) desires the body can maintain. And when desires overcome a person, it is the husks overcoming holiness. [And] The primary desires are the desire for eating and drinking, which all the desires follow after them. When they prevail, they draw speech into exile, and then he is in the aspect of “my throat is parched” [Psalms 69:4], and he cannot speak any word before Hashem, may He be blessed.
## Segment 10
כָּל הַתַּאֲווֹת הֵם בְּחִינַת קְלִפּוֹת וּמוֹתָרוֹת, כִּי בְּלֹא הַתַּאֲווֹת יָכוֹל הַגּוּף לְהִתְקַיֵּם, וּכְשֶׁמִּתְגַּבְּרִין הַתַּאֲווֹת עַל הָאָדָם הִיא הִתְגַּבְּרוּת הַקְּלִפּוֹת עַל הַקְּדֻשָּׁה. וְרָאשֵׁי הַתַּאֲווֹת הֵם תַּאֲוַת אֲכִילָה וּשְׁתִיָּה, שֶׁכָּל הַתַּאֲווֹת נִמְשָׁכִין אַחֲרֵיהֶם, וּכְשֶׁהֵם מִתְגַּבְּרִים מַמְשִׁיכִין אֶת הַדִּבּוּר לַגָּלוּת וַאֲזַי הוּא בִּבְחִינַת נִחַר גְּרוֹנִי וְאֵינוֹ יָכוֹל לְדַבֵּר שׁוּם דִּבּוּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. וְהַתִּקּוּן לָזֶה תַּעֲנִית וְאָז יוּכַל לְדַבֵּר וְעַל־יְדֵי זֶה יְכוֹלִין לְקָרֵב הָרְחוֹקִים לַשֵּׁם יִתְבָּרַךְ שֶׁזֶּה עִקַּר שְׁלֵמוּת הָאֱמוּנָה. וַאֲזַי אֲכִילָתוֹ יְקָרָה מְאֹד כַּנִּזְכָּר לְעֵיל, כִּי נַעֲשֶׂה יִחוּד גָּדוֹל עַל־יְדֵי אֲכִילָתוֹ כַּנַּ"ל (שם).
[And] The rectification for this is fasting, and then he can speak, and through this, one can bring those far off close to Hashem, may He be blessed, which is the essence of the perfection of the faith. Then his eating is exceedingly precious, as mentioned above, for a great unification is achieved through his eating, as mentioned above (ibid.). Through the desire for eating, the honor of holiness is defected, and then the brazen-faced of the generation strengthen, for the honor falls to the nations, the wicked, and the brazen-faced of the generation, who take all the honor and authority, and then it is the aspect of the hiding of the face, the aspect of the strengthening of judgments, G-d forbid. But when one breaks the desire for eating, through this, it is the lifting of the face (-gaining favor), the aspect of the nullification of judgments, and then the honor of holiness is complete, and there is no office or appointment for the brazen-faced (67, 2-3).
## Segment 12
יא. עַל־יְדֵי תַּאֲוַת אֲכִילָה נִפְגָּם הַכָּבוֹד דִּקְדֻשָּׁה וַאֲזַי מִתְגַּבְּרִין הָעַזֵּי פָּנִים שֶׁבַּדּוֹר, כִּי נוֹפֵל הַכָּבוֹד אֶל הַגּוֹיִים וְהָרְשָׁעִים וְהָעַזֵּי פָּנִים שֶׁבַּדּוֹר, שֶׁהֵם נוֹטְלִים כָּל הַכָּבוֹד וְהַמֶּמְשָׁלָה וַאֲזַי הוּא בְּחִינַת הַסְתָּרוֹת פָּנִים בְּחִינַת הִתְגַּבְּרוּת הַדִּינִים חַס וְשָׁלוֹם. אֲבָל כְּשֶׁמְּשַׁבְּרִין תַּאֲוַת אֲכִילָה, עַל־יְדֵי זֶה הוּא נְשִׂיאַת פָּנִים בְּחִינַת בִּטּוּל הַדִּינִים, וַאֲזַי הַכָּבוֹד דִּקְדֻשָּׁה בִּשְׁלֵמוּת וְאֵין שׁוּם שְׂרָרָה וְהִתְמַנּוּת לְהָעַזֵּי פָּנִים (סז, ב' ג').
יא.
עַל־יְדֵי תַּאֲוַת אֲכִילָה נִפְגָּם הַכָּבוֹד דִּקְדֻשָּׁה וַאֲזַי מִתְגַּבְּרִין הָעַזֵּי פָּנִים שֶׁבַּדּוֹר, כִּי נוֹפֵל הַכָּבוֹד אֶל הַגּוֹיִם וְהָרְשָׁעִים וְהָעַזֵּי פָּנִים שֶׁבַּדּוֹר, שֶׁהֵם נוֹטְלִים כָּל הַכָּבוֹד וְהַמֶּמְשָׁלָה וַאֲזַי הוּא בְּחִינַת הַסְתָּרוֹת פָּנִים בְּחִינַת הִתְגַּבְּרוּת הַדִּינִים חַס וְשָׁלוֹם. אֲבָל כְּשֶׁמְּשַׁבְּרִין תַּאֲוַת אֲכִילָה, עַל־יְדֵי זֶה הוּא נְשִׂיאַת פָּנִים בְּחִינַת בִּטּוּל הַדִּינִים, וַאֲזַי הַכָּבוֹד דִּקְדֻשָּׁה בִּשְׁלֵמוּת וְאֵין שׁוּם שְׂרָרָה וְהִתְמַנּוּת לְהָעַזֵּי פָּנִים (סז, ב' ג').
Through the desire for eating, the honor of holiness is defected, and then the brazen-faced of the generation strengthen, for the honor falls to the nations, the wicked, and the brazen-faced of the generation, who take all the honor and authority, and then it is the aspect of the hiding of the face, the aspect of the strengthening of judgments, G-d forbid. But when one breaks the desire for eating, through this, it is the lifting of the face (-gaining favor), the aspect of the nullification of judgments, and then the honor of holiness is complete, and there is no office or appointment for the brazen-faced (67, 2-3).
Chapter Thirty-One: Aitzah
## Segment 14
יב. צָרִיךְ לְדַקְדֵּק מְאֹד לִבְלִי לֶאֱכֹל יוֹתֵר מִצָּרְכּוֹ, כִּי כְּשֶׁאוֹכֵל יוֹתֵר מִצָּרְכּוֹ מַזִּיק לוֹ מְאֹד, כִּי אֲפִלּוּ שְׁאָר הַמַּאֲכָלִים מִצְטָרְפִין עִם זֹאת הָאֲכִילָה וּמַזִּיקִים לוֹ הַרְבֵּה (רנז).
יג.
כְּשֶׁאָדָם אוֹכֵל אֲכִילָה יְתֵרָה הוּא כְּמוֹ בְּהֵמָה, כִּי גֶּדֶר הָאָדָם הוּא לֶאֱכֹל רַק כְּפִי מַה שֶּׁצָּרִיךְ וּכְשֶׁאוֹכֵל יוֹתֵר הוּא מַעֲשֵׂה בְּהֵמָה מַמָּשׁ, וְעַל־יְדֵי זֶה שֶׁאוֹכֵל אֲכִילָה יְתֵרָה עַל־יְדֵי זֶה בָּא חֳלִי הַקַּדַּחַת רַחֲמָנָא לִצְלָן. וְכֵן עַל־יְדֵי שֶׁמִּזְדַּמֵּן לְהָאָדָם בְּתוֹךְ מַאֲכָלוֹ מַאֲכָל שֶׁלֹּא נִתְבָּרֵר עֲדַיִן לְמַאֲכַל אָדָם, עַל־יְדֵי זֶה בָּא גַּם כֵּן חֳלִי הַקַּדַּחַת רַחֲמָנָא לִצְלָן (רסג).
When a person eats excessively, he is like an animal, for the defining trait of a human is to eat only according to what he needs, and when he eats more, it is truly the act of an animal. [And] Through this that he eats excessively, through this comes the illness of fever, may the Merciful One save us. Likewise, through the occurrence of food within his meal that has not yet been clarified for human consumption, through this, the illness of fever also comes, may the Merciful One save us (263).
One must be very meticulous not to eat more than his need, for when he eats more than his need, it greatly harms him, for even the rest of the foods combine with this eating and harm him greatly (257). When a person eats excessively, he is like an animal, for the defining trait of a human is to eat only according to what he needs, and when he eats more, it is truly the act of an animal. [And] Through this that he eats excessively, through this comes the illness of fever, may the Merciful One save us. Likewise, through the occurrence of food within his meal that has not yet been clarified for human consumption, through this, the illness of fever also comes, may the Merciful One save us (263).
## Segment 16
יג. כְּשֶׁאָדָם אוֹכֵל אֲכִילָה יְתֵרָה הוּא כְּמוֹ בְּהֵמָה, כִּי גֶּדֶר הָאָדָם הוּא לֶאֱכֹל רַק כְּפִי מַה שֶּׁצָּרִיךְ וּכְשֶׁאוֹכֵל יוֹתֵר הוּא מַעֲשֵׂה בְּהֵמָה מַמָּשׁ, וְעַל־יְדֵי זֶה שֶׁאוֹכֵל אֲכִילָה יְתֵרָה עַל־יְדֵי זֶה בָּא חֳלִי הַקַּדַּחַת רַחֲמָנָא לִצְלָן. וְכֵן עַל־יְדֵי שֶׁמִּזְדַּמֵּן לְהָאָדָם בְּתוֹךְ מַאֲכָלוֹ מַאֲכָל שֶׁלֹּא נִתְבָּרֵר עֲדַיִן לְמַאֲכַל אָדָם, עַל־יְדֵי זֶה בָּא גַּם כֵּן חֳלִי הַקַּדַּחַת רַחֲמָנָא לִצְלָן (רסג).
טו.
לִפְעָמִים עַל־יְדֵי הַמַּאֲכָלִים שֶׁאוֹכְלִים נִתְקַלְקֵל הַחֲלוֹם בִּבְחִינַת חֲלוֹם עַל־יְדֵי שֵׁד, חַס וְשָׁלוֹם, וִיכוֹלִים לָבוֹא עַל־יְדֵי זֶה לְטֻמְאַת קֶרִי חַס וְשָׁלוֹם. וְהַתִּקּוּן לָזֶה הוּא שִׂמְחָה, לְהִתְחַזֵּק לִהְיוֹת בְּשִׂמְחָה תָּמִיד (ה, י').
Sometimes, through the foods one eats, the dream is corrupted in the aspect of a dream caused by a demon, G-d forbid, and through this, one can come to the impurity of a nocturnal emission, G-d forbid. [And] The rectification for this is joy, to strengthen oneself to be happy always (5, 10).
At 121 teachings, this is the longest chapter in all of Likutay Aitzos. It ranges from the most abstract Kabbalistic dimensions of the Tzaddik's role in creation to the most practical guidance on how to draw close to him during and after life. Several overarching themes:
## Segment 18
יד. תַּאֲוַת אֲכִילָה הִיא אַחַת מִשָּׁלֹשׁ תַּאֲווֹת שֶׁפּוֹגְמִין וּמַפְסִידִין הַיִּרְאָה שֶׁבַּלֵּב, וְעַל יְדֵי שֶׁמְּקַבְּלִין חַג הַסֻּכּוֹת כָּרָאוּי עַל־יְדֵי זֶה נִמְשָׁךְ דַּעַת לְתַקֵּן תַּאֲוַת אֲכִילָה וְאָז זוֹכֶה לְיִרְאָה וּלִתְפִלָּה וְכוּ'. עַיֵּן יִרְאָה אוֹת י"ט כ' כ"א (ח"ב, ד', ה').
יז.
עַל־יְדֵי מְזוֹנָא דְּגוּפָא, דְּהַיְנוּ תַּאֲוַת אֲכִילָה וּשְׁתִיָּה, נֶחֱלָשׁ מְזוֹנָא דְנִשְׁמָתָא וְנִפְגָּם הַיִּרְאָה שֶׁהִיא בְּחִינַת רֵיחַ טוֹב שֶׁהִיא עִקַּר מְזוֹנָא דְנִשְׁמָתָא (ח. א').
Through the food of the body, that is, the desire for eating and drinking, the food of the soul is weakened, and the fear, which is the aspect of a good fragrance, which is the main food of the soul, is defected (8, 1).
The desire for eating is one of three desires that damage and ruin the fear in the heart, and through properly accepting the festival of Sukkot, through this, knowledge is drawn to rectify the desire for eating, and then one merits fear and prayer, etc.
## Segment 20
טו. לִפְעָמִים עַל־יְדֵי הַמַּאֲכָלִים שֶׁאוֹכְלִים נִתְקַלְקֵל הַחֲלוֹם בִּבְחִינַת חֲלוֹם עַל־יְדֵי שֵׁד, חַס וְשָׁלוֹם, וִיכוֹלִים לָבוֹא עַל־יְדֵי זֶה לְטֻמְאַת קֶרִי חַס וְשָׁלוֹם. וְהַתִּקּוּן לָזֶה הוּא שִׂמְחָה, לְהִתְחַזֵּק לִהְיוֹת בְּשִׂמְחָה תָּמִיד (ה, י').
יט.
עִקַּר הָאֲכִילָה הִיא בִּשְׁבִיל בֵּרוּרִים כְּדֵי שֶׁיִּתְבָּרֵר הַמַּאֲכָל וְיִהְיֶה נַעֲשֶׂה מִמֶּנּוּ אִמְרֵי שֶׁפֶר, שֶׁהֵם הַבְּרָכוֹת שֶׁמְּבָרְכִין עָלָיו וּמִתְפַּלְּלִין וְלוֹמְדִים וְעוֹבְדִים הַשֵּׁם יִתְבָּרַךְ בְּכֹחוֹת הָאֲכִילָה, וְזֶה צָרִיךְ כָּל אָדָם לְכַוֵּן בִּשְׁעַת אֲכִילָתוֹ, וַאֲזַי הָאֲכִילָה בִּבְחִינַת קְטֹרֶת וְזוֹכֶה לְשִׂמְחָה וְנַעֲשֶׂה מִזֶּה עֲטָרָה שֶׁל חֶסֶד וְרַחֲמִים לַמֶּלֶךְ שְׁלֹמֹה, שֶׁעַל זֶה נֶאֱמַר: צְאֶינָה וּרְאֶינָה וְגוֹ' בָּעֲטָרָה וְגוֹ' וְעַל־יְדֵי זֶה זוֹכֶה לְפַרְנָסָה בְּנָקֵל (טז).
The essence of eating is for the sake of clarifications, so that the food is clarified and becomes from it “good words” [Genesis 49:21], which are the blessings recited over it, and one prays, and studies, and serves Hashem, may He be blessed, with the energies of the eating. [And] This is what every person must intend during his eating, and then the eating is in the aspect of incense, and he merits joy, and from this, a crown of kindness and mercy is made for King Solomon (-really referring to HY, The King that Peace is His, Sahbbos 12b), about which it is said: “Go forth and see… with the crown…” [Song of Songs 3:11]. Through this, one merits livelihood with ease (16).
Concealment and paradox (§§ 44, 65, 91–99): The greatest tzaddikim are the most hidden. They may appear blind, deaf, hunchbacked, or heavy-mouthed — the very names the world gives them [bettlirs, beggars] are their concealment. This extended series based on Story 13 of the Sipuray Ma'asios is one of the most extraordinary passages in all Breslov literature.
## Segment 22
טז. מִי שֶׁזּוֹכֶה לְרַבִּי אֲמִתִּי שֶׁיּוֹדֵעַ לְהָאִיר הֶאָרָה הַקְּדוֹשָׁה בְּיִשְׂרָאֵל כָּרָאוּי וְהוּא אִישׁ חַיִל וְלֹא לְהֵפֶךְ שֶׁקּוֹרִין (שְׁלֵימַזְלְנִיק), עַל־יְדֵי זֶה יָכוֹל לְקַבֵּל בְּעֵת הָאֲכִילָה הֶאָרַת הָרָצוֹן הַמֻּפְלָג, דְּהַיְנוּ שֶׁיָּאִיר לוֹ הָרָצוֹן בְּעֵת הָאֲכִילָה וְיִשְׁתּוֹקֵק וְיִכְסֹף מְאֹד אֵלָיו יִתְבָּרַךְ בְּרָצוֹן מֻפְלָג בְּלִי שִׁעוּר בְּלִי שׁוּם יְדִיעָה, שֶׁלֹּא יֵדַע כְּלָל מַה הוּא רוֹצֶה רַק רָצוֹן פָּשׁוּט בִּכְלוֹת הַנֶּפֶשׁ אֵלָיו יִתְבָּרַךְ (ז, י').
כא.
עַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה וּבְיִרְאַת שָׁמַיִם עַל־יְדֵי זֶה נַעֲשֶׂה הַפֶּה בִּבְחִינַת קוֹמַת הָאָדָם, וְזוֹכֶה לָבוֹא עַל־יְדֵי זֶה לִבְחִינַת שְׁכִינָה מְדַבֶּרֶת מִתּוֹךְ גְּרוֹנוֹ. אֲבָל מִי שֶׁאֵין אֲכִילָתוֹ בִּקְדֻשָּׁה אֲזַי פִּיו שֶׁאוֹכֵל הוּא בְּגֶדֶר בַּעַל חַי וַהֲרֵי הוּא כְּמוֹ בְּהֵמָה מַמָּשׁ, חַס וְשָׁלוֹם (שָׁם).
Through eating in holiness and with fear of Heaven, through this, the mouth becomes the aspect of the stature (-full form) of man, and he merits to come through this to the aspect of the Shechinah speaking from within his throat. But one whose eating is not in holiness, then his mouth that eats is in the category of a living creature, and he is truly like an animal, G-d forbid (ibid.).
See Fear, items 19, 20, 21 (Part II, 4, 5). Sometimes, through the foods one eats, the dream is corrupted in the aspect of a dream caused by a demon, G-d forbid, and through this, one can come to the impurity of a nocturnal emission, G-d forbid. [And] The rectification for this is joy, to strengthen oneself to be happy always (5, 10). One who merits a true rabbi who knows how to properly illuminate the holy radiance in Israel, and who is a man of valor and not the opposite, called a shlimazelnik (-a good-for-nothing, unlucky person), through this, he can receive during eating the radiance of the extraordinary ratzon (-will).
## Segment 24
יז. עַל־יְדֵי מְזוֹנָא דְּגוּפָא, דְּהַיְנוּ תַּאֲוַת אֲכִילָה וּשְׁתִיָּה נֶחֱלָשׁ מְזוֹנָא דְנִשְׁמָתָא וְנִפְגָּם הַיִּרְאָה שֶׁהִיא בְּחִינַת רֵיחַ טוֹב שֶׁהִיא עִקַּר מְזוֹנָא דְנִשְׁמָתָא (ח. א').
כג.
צָרִיךְ לִזָּהֵר מְאֹד שֶׁלֹּא לֶאֱכֹל פְּרִי קֹדֶם שֶׁנִּתְבַּשְּׁלָה כָּל צָרְכָּהּ עַל הָאִילָן, כִּי יָכוֹל לְאַבֵּד נַפְשׁוֹ עַל־יְדֵי זֶה. גַּם אָסוּר לִתְלֹשׁ פְּרִי קֹדֶם בִּשּׁוּלָהּ כְּמוֹ שֶׁאָסוּר לָקֹץ אִילָן קֹדֶם זְמַנּוֹ (ליקוטי מוהר"ן תנינא פח).
One must be very careful not to eat fruit before it has fully ripened on the tree, for he can lose his soul through this. It is also forbidden to pluck fruit before its ripening, just as it is forbidden to cut down a tree before its time [Bava Basra 26] (88).
The Tzaddik's self-renewal (§ 68): The truly great Tzaddik never rests at one level — each time he attains a new height, he immediately forgets it and begins again as a total beginner. This perpetual beginning is the secret of his perpetual ascent.
## Segment 26
יח. עַל־יְדֵי שֶׁמְּקַבְּלִין תּוֹכָחָה מֵהַצַּדִּיק הָאֱמֶת, שֶׁיָּכוֹל לְהוֹכִיחַ אֶת יִשְׂרָאֵל כָּרָאוּי (כְּמוֹ שֶׁכָּתוּב בִּפְנִים). עַל־יְדֵי זֶה מַגְבִּירִין מְזוֹנָא דְנִשְׁמָתָא עַל מְזוֹנָא דְגוּפָא (שָׁם).
כה.
גַּם כְּשֶׁמְּבַשְּׁלִין הַפֵּרוֹת בְּבֵיתוֹ אֵינוֹ מוֹעִיל לָזֶה, לְהַתִּיר לֶאֱכֹל פְּרִי שֶׁלֹּא נִתְבַּשְּׁלָה עַל הָאִילָן, אֲבָל אִם הַפֵּרוֹת שֶׁלֹּא נִגְמְרוּ מֻנָּחִים אֵיזֶה זְמַן עַד שֶׁנַּעֲשִׂין מְבֻשָּׁלִין מֵאֲלֵיהֶן בְּתָלוּשׁ, זֶה מוֹעִיל וּמֻתָּר לְאָכְלָן (שָׁם).
Even when fruits are ripened in his house, this does not help to permit eating a fruit that was not ripened on the tree. But if the unripe fruits are left for some time until they become ripened detached, this helps, and it is permitted to eat them (ibid.).
That is, the ratzon (will) radiates for him during eating, and he longs and yearns greatly toward Him, may He be blessed, with an extraordinary will without measure, without any knowledge, not knowing at all what he wants, only a simple (-absolute, indivisible) will, with the exhaustion of the soul, toward Him, may He be blessed (7, 10).
## Segment 28
יט. עִקַּר הָאֲכִילָה הִיא בִּשְׁבִיל בֵּרוּרִים כְּדֵי שֶׁיִּתְבָּרֵר הַמַּאֲכָל וְיִהְיֶה נַעֲשֶׂה מִמֶּנּוּ אִמְרֵי שֶׁפֶר, שֶׁהֵם הַבְּרָכוֹת שֶׁמְּבָרְכִין עָלָיו וּמִתְפַּלְּלִין וְלוֹמְדִים וְעוֹבְדִים הַשֵּׁם יִתְבָּרַךְ בְּכֹחוֹת הָאֲכִילָה, וְזֶה צָרִיךְ כָּל אָדָם לְכַוֵּן בִּשְׁעַת אֲכִילָתוֹ, וַאֲזַי הָאֲכִילָה בִּבְחִינַת קְטֹרֶת וְזוֹכֶה לְשִׂמְחָה וְנַעֲשֶׂה מִזֶּה עֲטָרָה שֶׁל חֶסֶד וְרַחֲמִים לַמֶּלֶךְ שְׁלֹמֹה, שֶׁעַל זֶה נֶאֱמַר: צְאֶינָה וּרְאֶינָה וְגוֹ' בָּעֲטָרָה וְגוֹ' וְעַל־יְדֵי זֶה זוֹכֶה לְפַרְנָסָה בְּנָקֵל (טז).
א.
עַל־יְדֵי הַכְנָסוֹת אוֹרְחִים תַּלְמִידֵי חֲכָמִים אֲמִתִּיִּים לְתוֹךְ בֵּיתוֹ, עַל־יְדֵי זֶה זוֹכִין לֶאֱמוּנָה וְלִשְׁבֹּר הַכְּפִירוֹת, וְעַל־יְדֵי זֶה מַעֲלִין וּמְתַקְּנִין הַתּוֹרָה הַנְפוּלָה שֶׁל הַתַּלְמִידֵי חֲכָמִים שֶׁאֵינָם הֲגוּנִים שֶׁהֵם בְּחִינַת שֵׁדִין יְהוּדָאִין, שֶׁמֵּהֶם בָּא כָּל הִתְנַגְּדוּת עַל יִרְאֵי הַשֵּׁם, וְעַל־יְדֵי זֶה זוֹכִין לְהִתְגַּבֵּר עַל הַמִּתְנַגְּדִים (כח).
Through bringing in true Torah scholars as guests into one’s home, through this, one merits faith and to break the heresies, and through this, one elevates and rectifies the fallen Torah of unworthy Torah scholars, who are in the aspect of Jewish demons, from whom comes all opposition against those who fear Hashem. Through this, one merits to prevail over the opponents (-misnagdim) (28).
Chapter Thirty-Three: Tzaddik
## Segment 29
כָּל אֶחָד מִיִּשְׂרָאֵל אֲפִלּוּ צַדִּיק גָּדוֹל צָרִיךְ שֶׁיִּהְיֶה לוֹ אֵיזֶה צַעַר בְּכָל יוֹם. וְכָל מִי שֶׁיֵּשׁ לּוֹ דַעַת יוֹתֵר גָּדוֹל, צַעֲרוֹ גָּדוֹל בְּיוֹתֵר, וְעַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה וּבְיִרְאַת שָׁמַיִם עַל־יְדֵי זֶה מַמְתִּיקִין זֶה הַצַּעַר שֶׁלֹּא יִתְגַּבֵּר חַס וְשָׁלוֹם (עז).
Through the food of the body, that is, the desire for eating and drinking, the food of the soul is weakened, and the fear, which is the aspect of a good fragrance, which is the main food of the soul, is defected (8, 1). Through receiving reproof from the true righteous one who can properly reprove Israel (as written within), through this, the food of the soul is strengthened over the food of the body (ibid.).
## Segment 31
כא. עַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה וּבְיִרְאַת שָׁמַיִם עַל־יְדֵי זֶה נַעֲשֶׂה הַפֶּה בִּבְחִינַת קוֹמַת הָאָדָם, וְזוֹכֶה לָבוֹא עַל־יְדֵי זֶה לִבְחִינַת שְׁכִינָה מְדַבֶּרֶת מִתּוֹךְ גְּרוֹנוֹ. אֲבָל מִי שֶׁאֵין אֲכִילָתוֹ בִּקְדֻשָּׁה אֲזַי פִּיו שֶׁאוֹכֵל הוּא בְּגֶדֶר בַּעַל חַי וַהֲרֵי הוּא כְּמוֹ בְּהֵמָה מַמָּשׁ, חַס וְשָׁלוֹם (שָׁם).
ב.
כְּשֶׁפּוֹגְמִין בְּאֶרֶץ יִשְׂרָאֵל שֶׁהוּא בְּחִינַת אֱמוּנָה בְּחִינַת תְּפִלָּה, אֲזַי יוֹרְדִין לַגָּלוּת וְעִקָּר - שֶּׁיּוֹרֶדֶת הַתְּפִלָּה בַּגָּלוּת, וְאִי אֶפְשָׁר לְהִתְפַּלֵּל וְלַעֲשׂוֹת נִסִּים בָּעוֹלָם (שם).
When one defects the Land of Israel, which is the aspect of faith, the aspect of prayer, then one descends to exile, and mainly, that the prayer descends into exile, and it is impossible to pray and perform miracles in the world (ibid.).
This chapter reveals Eretz Yisroel not merely as a geographical location but as the supreme spiritual archetype — the place where hashgachah and emes converge most fully. Several threads run through all eleven teachings:
## Segment 33
כב. עִקַּר הַיִּרְאָה הִיא בָּאָה וְנִגֶּשֶׁת אֶל הָאָדָם בִּשְׁעַת אֲכִילָה, עַל־כֵּן צָרִיךְ לִזָּהֵר מְאֹד לֶאֱכֹל בִּקְדֻשָּׁה וּלְהַמְשִׁיךְ עַל עַצְמוֹ הַיִּרְאָה הַבָּאָה אֵלָיו אָז, וְעַל־יְדֵי זֶה זוֹכֶה לְכָל הַנַּ"ל בְּאוֹת כ' וכ"א (שָׁם).
ד.
בִּזְכוּת הַתּוֹרָה שֶׁמַּמְשִׁיכִין זוֹכִין לְאֶרֶץ יִשְׂרָאֵל. וְכֵן עַל־יְדֵי שֶׁנִּמְצָאִים אֵצֶל הַצַּדִּיק בְּשָׁעָה שֶׁמַּמְשִׁיךְ תּוֹרָה וְדוֹרֵשׁ בָּרַבִּים, אָז יֵשׁ לוֹ גַּם כֵּן חֵלֶק בְּהַתּוֹרָה שֶׁמַּמְשִׁיךְ הַצַּדִּיק, וְעַל־יְדֵי זֶה זוֹכֶה גַּם כֵּן לָבוֹא לְאֶרֶץ יִשְׂרָאֵל (שָׁם ו').
Through the merit of the Torah that one draws, one merits the Land of Israel. Likewise, through being present by the righteous one in the hour that he draws Torah and lectures publicly, then one also has a share in the Torah that the righteous one draws, and through this, one also merits to come to the Land of Israel (ibid., 6).
The essence of eating is for the sake of clarifications, so that the food is clarified and becomes from it “good words” [Genesis 49:21], which are the blessings recited over it, and one prays, and studies, and serves Hashem, may He be blessed, with the energies of the eating. [And] This is what every person must intend during his eating, and then the eating is in the aspect of incense, and he merits joy, and from this, a crown of kindness and mercy is made for King Solomon (-really referring to HY, The King that Peace is His, Sahbbos 12b), about which it is said: “Go forth and see… with the crown…” [Song of Songs 3:11].
## Segment 35
כג. צָרִיךְ לִזָּהֵר מְאֹד שֶׁלֹּא לֶאֱכֹל פְּרִי קֹדֶם שֶׁנִּתְבַּשְּׁלָה כָּל צָרְכָּהּ עַל הָאִילָן, כִּי יָכוֹל לְאַבֵּד נַפְשׁוֹ עַל־יְדֵי זֶה. גַּם אָסוּר לִתְלֹשׁ פְּרִי קֹדֶם בִּשּׁוּלָהּ כְּמוֹ שֶׁאָסוּר לָקֹץ אִילָן קֹדֶם זְמַנּוֹ (פח).
ו.
כְּשֶׁבָּא לִבְחִינַת אֶרֶץ יִשְׂרָאֵל, אֲזַי נִקְרָא גִּבּוֹר תַּקִּיף, כִּי קֹדֶם שֶׁבָּא לִבְחִינַת אֶרֶץ יִשְׂרָאֵל אֲזַי אַל יִתְהַלֵּל חוֹגֵר כִּמְפַתֵּחַ אֲבָל אַחַר כָּךְ כְּשֶׁנּוֹצֵחַ אֲזַי נִקְרָא אִישׁ מִלְחָמָה (שָׁם י').
When one comes to the aspect of the Land of Israel, then he is called a mighty warrior, for before he comes to the aspect of the Land of Israel, “let not the one who girds on his armor boast like the one who unfastens (-upon successful return)” [I Kings 20:11]. But afterward, when he prevails, then he is called a man of war (ibid., 10).
2. Providence is its essence (§§ 3–4): What makes the Land holy is not its soil but that Hashem's hashgachah operates there directly, without the veil of nature. The future redemption will extend this condition to the whole world.
## Segment 37
כד. כְּשֶׁמְּבָרֵךְ הַבְּרָכָה עַל הַפְּרִי בְּכַוָּנָה גְּדוֹלָה וּבְיִרְאַת שָׁמַיִם כָּרָאוּי, עַל־יְדֵי זֶה זוֹכֶה לְהִנָּצֵל שֶׁלֹּא לְאַבֵּד נַפְשׁוֹ עַל־יְדֵי הַפְּרִי שֶׁלֹּא נִתְבַּשְּׁלָה. וּמְאֹד צְרִיכִין לִזָּהֵר בְּבִרְכוֹת הַנֶּהֱנִין, בִּפְרָט בְּבִרְכוֹת הַפֵּרוֹת, כִּי יֵשׁ בָּהֶם אֲבֵדוֹת הַרְבֵּה שֶׁצְּרִיכִין לְבָרְרָם וּלְהַעֲלוֹתָם (וְעַיֵּן בִּפְנִים. "לִקּוּטֵּי מוֹהֲרַ"ן" תִּנְיָנָא סִימָן פ"ח) (שָׁם).
ח.
אֶרֶץ יִשְׂרָאֵל הִיא סְגֻלָּה לְבָנִים וּמַצֶּלֶת מֵרִיב וּמַחֲלוֹקוֹת. גַּם עַל־יְדֵי קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל זוֹכִין לֵידַע מֵרַבִּי הָאֱמֶת שֶׁבַּדּוֹר, וְנִתְגַּלֶּה הָאֱמֶת בָּעוֹלָם, וְהַכֹּל חוֹזְרִין לְהַשֵּׁם יִתְבָּרַךְ אֲפִלּוּ אֻמּוֹת הָעוֹלָם לְעָבְדוֹ שֶׁכֶם אֶחָד (מח).
The Land of Israel is a segula for children, and saves from fights and strife. Also, through the holiness of the Land of Israel, one merits to know of the true rabbi of the generation, and the truth is revealed in the world, and all return to Hashem, may He be blessed, even the nations of the world, to serve Him with one accord [Zephaniah 3:9] (48).
Through this, one merits livelihood with ease (16). Every one of Israel, even a great righteous person, must have some distress every day. [And] The greater one’s knowledge, the greater his distress, and through eating in holiness and with fear of Heaven, through this, this distress is sweetened so that it does not intensify, G-d forbid (77).
## Segment 39
כה. גַּם כְּשֶׁמְּבַשְּׁלִין הַפֵּרוֹת בְּבֵיתוֹ אֵינוֹ מוֹעִיל לָזֶה, לְהַתִּיר לֶאֱכֹל פְּרִי שֶׁלֹּא נִתְבַּשְּׁלָה עַל הָאִילָן, אֲבָל אִם הַפֵּרוֹת שֶׁלֹּא נִגְמְרוּ מֻנָּחִים אֵיזֶה זְמַן עַד שֶׁנַּעֲשִׂין מְבֻשָּׁלִין מֵאֲלֵיהֶן בְּתָלוּשׁ, זֶה מוֹעִיל וּמֻתָּר לְאָכְלָן (שָׁם).
י.
לִרְאוֹת בְּמַפַּלְתָּם שֶׁל רְשָׁעִים אִי אֶפְשָׁר כִּי אִם עַל־יְדֵי בְּחִינַת אֶרֶץ יִשְׂרָאֵל (נה. א').
To see the downfall of the wicked is impossible except through the aspect of the Land of Israel (55, 1).
4. The paradox of ascent (§ 9): The higher the tzaddik's destination, the deeper the humility required to get there. Gadlus d'gadlus demands katnus d'katnus. This is one of the most psychologically profound teachings in all of Breslov.
## Segment 41
כו. הֱוֵי זָהִיר שֶׁלֹּא לֶאֱכֹל בְּהַלְעָטָה, דְּהַיְנוּ בִּמְהִירוּת כְּדֶרֶךְ גַּרְגְּרָן, כִּי זֶה הוּא בְּחִינַת הַלְעִיטֵנִי נָא וְכוּ'. רַק לְהַרְגִּיל עַצְמוֹ לֶאֱכֹל בִּמְתִינוּת בְּיִשּׁוּב הַדַּעַת וּבְדֶרֶךְ אֶרֶץ כְּדֶרֶךְ שֶׁאוֹכְלִין בְּדֶרֶךְ אֶרֶץ, כְּשֶׁיּוֹשֵׁב אָדָם חָשׁוּב אֵצֶל הַשֻּׁלְחָן, כָּךְ יֹאכַל תָּמִיד אֲפִלּוּ כְּשֶׁאוֹכֵל לְבַדּוֹ. עַיֵּן לְעֵיל אוֹת א' אַשְׁרֵי הַזּוֹכֶה לָזֶה (חיי"מ עבודה"ש סט).
יב.
מִצְוַת חַלָּה הִיא בְּחִינַת יְרֻשַּׁת אֶרֶץ יִשְׂרָאֵל, כִּי עַל־יְדֵי חַלָּה זוֹכִין לְהַמְשִׁיךְ אוֹר זְכוּת אָבוֹת, שֶׁעַל־יְדֵי זֶה זוֹכִין לְגַלּוֹת קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל וְכָל הַנַּ"ל (שָׁם ח').
The mitzva of challah (-separating a small piece of dough for a priest or burned) is the aspect of the inheritance of the Land of Israel, for through challah, one merits to draw the light of the merit of the forefathers, through which one merits to reveal the holiness of the Land of Israel and all the above (ibid., 8).
Through eating in holiness and with fear of Heaven, through this, the mouth becomes the aspect of the stature (-full form) of man, and he merits to come through this to the aspect of the Shechinah speaking from within his throat. But one whose eating is not in holiness, then his mouth that eats is in the category of a living creature, and he is truly like an animal, G-d forbid (ibid.).
Though brief — four teachings — this chapter delivers a complete spiritual-practical teaching on food. The central insight is that eating is not neutral: it either elevates or degrades the da'as — the innermost faculty of Divine connection. Animal-quality eating severs the link to authentic love and awe of G-d (§ 1). The Tzaddik's eating, by contrast, is an act of soul-polishing that generates emunah (§ 2). The practical corrective is physical: bypassing the pleasure of the palate (§ 3). The warning against raw onions (§ 4) is left opaque here with a cross-reference to the primary text.
The essence of fear comes and approaches a person during eating, therefore, one must be very careful to eat in holiness and to draw upon himself the fear that comes to him then, and through this, he merits all the above in items 20 and 21 (ibid.). One must be very careful not to eat fruit before it has fully ripened on the tree, for he can lose his soul through this. It is also forbidden to pluck fruit before its ripening, just as it is forbidden to cut down a tree before its time [Bava Basra 26] (88). When one recites the blessing over the fruit with great intention and with proper fear of Heaven, through this, he merits to be saved from losing his soul through the unripe fruit.
One must be very careful with blessings of enjoyment, especially blessings over fruits, for there are many losses in them that need to be clarified and elevated (see within, Likutay Moharan, Part II, section 88) (ibid.). Even when fruits are ripened in his house, this does not help to permit eating a fruit that was not ripened on the tree.
Renewal (§ 2): It is a tool of total rebirth — body and soul — not merely comfort.
But if the unripe fruits are left for some time until they become ripened detached, this helps, and it is permitted to eat them (ibid.). Be careful not to eat gluttonously, that is, hurriedly like the manner of a glutton, for this is the aspect of “feed me, please…” [Esau - Genesis 25:30]. Rather, one should accustom himself to eat with forbearance (-patience, restraint, self-control), with a settled mind (-calm and collected), and with derech eretz (-etiquette, manners, refinement), as people eat with derech eretz when an important person sits at the table.
Physical reality of spiritual depth (§ 4): The truly authentic sigh is so powerful it physically exhausts the body. The Talmudic tradition is cited: the sigh literally "breaks" a person. And yet — even an ordinary sigh, offered with sincerity, carries great virtue.
So should one always eat, even when eating alone. See above, item 1.
Chapter Two: Eretz Yisroel
Fortunate is the one who merits this (Chayei Moharan, Avodat Hashem, 69).
Chapter Three: Achilah
❖ Translator's Summary — Achilah
Chapter Four: Anachah
❖ Translator's Summary — Anachah
Nine teachings on charity. A notable feature of this chapter is that all but §§4 and 8 lack source citations in this edition — suggesting these may be shorter oral traditions preserved without literary attribution.
The key teachings: Tzedakah rectifies the instruments of action (§1) and thereby clears the intellect. It corresponds to the sun (§5) — the weekday sun being the sun of this era, the Shabbos charity corresponding to the great light of the future. The cosmic teaching (§8) — that time itself is formed through true acts of loving-kindness — connects directly to the great story of the spring and the heart in the Sipuray Ma'asios. The copyist's note in §8 is one of the most practically urgent in the entire book.
# מוֹעֲדֵי ה' - רֹאשׁ הַשָּׁנָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/40/
# מוֹעֲדֵי ה' - רֹאשׁ הַשָּׁנָה
מוֹעֲדֵי ה' - רֹאשׁ הַשָּׁנָה
Source: https://ajew.org/reader/likutay-eitzos/1/40
## Segment 1
מִי שֶׁשּׁוֹמֵעַ תְּקִיעַת שׁוֹפָר בְּרֹאשׁ הַשָּׁנָה מֵאִישׁ יָרֵא וְחָרֵד, בְּוַדַּאי לֹא יִדְאַג כָּל הַשָּׁנָה מֵרְעָמִים (ה, ג)
One who hears the shofar blasts on Rosh Hashanah from a G-d-fearing and trembling person will certainly not fear thunder all year (5:3).
## Segment 2
תְּקִיעוֹת רֹאשׁ הַשָּׁנָה הֵם בְּחִינַת הִתְחַדְּשׁוּת הַמֹּחִין שֶׁהוּא הַשֵּׂכֶל וְהַנְּשָׁמָה שֶׁל כָּל אֶחָד, שֶׁיִּזְכֶּה כָּל אֶחָד לְפִי בְּחִינָתוֹ לְהַמְשִׁיךְ שֵׂכֶל חָדָשׁ וּנְשָׁמָה חֲדָשָׁה מֵאוֹר הַפָּנִים (לה, י)
The shofar blasts of Rosh Hashanah are the aspect of renewing the intellect, which is the understanding and soul of each person, so that each one, according to their level, merits to draw new understanding and a new soul from the light of the face (35:10).
## Segment 4
עַל־יְדֵי תְּקִיעַת שׁוֹפָר נִמְתָּקִין הַדִּינִים (מב) תְּקִיעַת שׁוֹפָר בְּרֹאשׁ הַשָּׁנָה הוּא בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה, שֶׁמְּעוֹרְרִין בְּנֵי הָעוֹלָם מֵהַשֵּׁנָה, שֶׁלֹּא יְבַלּוּ יְמֵיהֶם בְּשֵׁנָה חַס וְשָׁלוֹם, וְעַל־יְדֵי שֶׁמְּעוֹרְרִין אוֹתָם מֵהַשֵּׁנָה נִמְשָׁךְ הַדִּבּוּר בְּכֹחַ גָּדוֹל, וְעַל־יְדֵי זֶה נִמְשָׁךְ בִּטָּחוֹן וּפְקִידַת עֲקָרוֹת, וְעַל־יְדֵי זֶה נִמְשָׁךְ יִרְאָה גְּדוֹלָה, וְעַל־יְדֵי הַיִּרְאָה נִצּוֹלִין מִנִּאוּף וּמֵהֶבֶל הַיֹּפִי וּמֵחֵן שֶׁל שֶׁקֶר, וְזוֹכִין לַאֲרִיכוּת יָמִים דִּקְדֻשָּׁה, לְהַאֲרִיךְ וּלְהַרְחִיב כָּל יוֹם מִימֵי חַיָּיו שֶׁבָּא אַחַר כָּךְ בְּתוֹסְפוֹת קְדֻשָּׁה וְטָהֳרָה, וְעַל־יְדֵי זֶה זוֹכִין לַעֲשִׁירוּת גָּדוֹל דִּקְדֻשָּׁה, שֶׁעַל יָדוֹ זוֹכִין לְהִתְבּוֹנְנוּת גָּדוֹל מְאֹד. וְכָל זֶה זוֹכִין עַל־יְדֵי תְּקִיעוֹת שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה אֵצֶל הַצַּדִּיקֵי אֱמֶת, שֶׁיּוֹדְעִין לְהַמְשִׁיךְ כָּל הַתִּקּוּנִים הָאֵלֶּה (ס. ט)
Through the shofar blasts, judgments are sweetened (42). The shofar blasts on Rosh Hashanah are the aspect of awakening from sleep, arousing the people of the world from sleep, so they do not spend their days in sleep, G-d forbid.
Through awakening them from sleep, speech is drawn with great strength, and through this, trust and the visitation of the barren are drawn. Through this, great fear [of G-d] is drawn, and through this fear, one is saved from adultery, the vanity of beauty, and false charm. They merit a long life of holiness, extending and expanding each day of their life thereafter with additional holiness and purity. Through this, they merit great wealth of holiness, through which they merit very great contemplation. All this is merited through the shofar blasts of Rosh Hashanah with true tzaddikim, who know how to draw all these rectifications (50:9). Through traveling on Rosh Hashanah to true tzaddikim, through this, all the judgments in the world are sweetened, and whatever judgment there may be, all are sweetened through this, which is needed on Rosh Hashanah. Therefore, people travel specifically on Rosh Hashanah. Also, through many souls of Israel coming to the true tzaddik on Rosh Hashanah and being included together in great love, through this, great joy and gladness come (61:7).
## Segment 5
עַל־יְדֵי שֶׁנּוֹסְעִין עַל רֹאשׁ הַשָּׁנָה לְצַדִּיקִים אֲמִתִּיִּים, עַל־יְדֵי זֶה נִמְתָּקִין כָּל הַדִּינִים שֶׁבָּעוֹלָם וְאֵיךְ שֶׁיֵּשׁ אֵיזֶה דִּין, הַכֹּל נִמְתָּקִין עַל־יְדֵי זֶה וְזֶה צְרִיכִין בְּרֹאשׁ הַשָּׁנָה, עַל־כֵּן נוֹסְעִין עַל רֹאשׁ הַשָּׁנָה דַּיְקָא. גַּם עַל־יְדֵי שֶׁבָּאִים כַּמָּה נַפְשׁוֹת יִשְׂרָאֵל לְהַצַּדִּיק הָאֱמֶת עַל רֹאשׁ הַשָּׁנָה וְנִכְלָלִין יַחַד בְּאַהֲבָה רַבָּה, עַל־יְדֵי זֶה בָּא שִׂמְחָה גְּדוֹלָה וְחֶדְוָה רַבָּה (סא, ז)
The reason the world travels on Rosh Hashanah to tzaddikim is that the primary sweetening of judgments is only through the holiness and purity of thoughts, and it is impossible to purify and sanctify thought except through connection to tzaddikim. Rosh Hashanah is the source of the judgments of the entire year, and one must purify thoughts to sweeten them. For this reason, people travel to tzaddikim to merit the holiness of thought (111). Rosh Hashanah is a great kindness from the Blessed Name [see within, Likutay Moharan II, section 1] (Part II, 1:14).
## Segment 6
מַה שֶּׁהָעוֹלָם נוֹסְעִין עַל רֹאשׁ הַשָּׁנָה לְצַדִּיקִים, כִּי עִקַּר הַמְתָּקַת הַדִּינִים אֵינוֹ אֶלָּא עַל־יְדֵי קְדֻשַּׁת וְטָהֳרַת הַמַּחֲשָׁבוֹת, וְאִי אֶפְשָׁר לְטַהֵר וּלְקַדֵּשׁ הַמַּחֲשָׁבָה אֶלָּא עַל־יְדֵי הִתְקַשְּׁרוּת לְצַדִּיקִים. וְרֹאשׁ הַשָּׁנָה הִיא מְקוֹר הַדִּינִים שֶׁל כָּל הַשָּׁנָה וְצָרִיךְ לְטַהֵר אֶת הַמַּחֲשָׁבוֹת כְּדֵי לְהַמְתִּיקָם, וּבִשְׁבִיל זֶה נוֹסְעִין לְצַדִּיקִים כְּדֵי לִזְכּוֹת לִקְדֻשַּׁת הַמַּחֲשָׁבָה (ריא)
One who merits to connect and hold themselves to the roots of the souls of Israel can make Rosh Hashanah [see within, Likutay Moharan II, section 1] (ibid.). Rosh Hashanah is the aspect of rectifying faith, for through the great gatherings when all the holy communities assemble together on Rosh Hashanah, especially when they gather with true tzaddikim, through this, all the fragments of holy faith are collected and gathered, and faith is rectified completely. Also, the intellect sparkles and is rectified on Rosh Hashanah.
## Segment 7
רֹאשׁ הַשָּׁנָה הִיא חֶסֶד גָּדוֹל מֵאֵת הַשֵּׁם יִתְבָּרַךְ [עַיֵּן בִּפְנִים בְּסִימָן א לִקּוּטֵּי תִּנְיָנָא] (ח"ב, א, יד)
During all the Ten Days of Repentance, through the repentance performed then, the sparkling of the intellect, which is the aspect of tefillin, the seal of holiness, the aspect of rectifying the covenant, is drawn [see Tefillin].
## Segment 8
מִי שֶׁזּוֹכֶה לְהִתְקַשֵּׁר וְלֶאֱחֹז עַצְמוֹ בְּשָׁרְשֵׁי נִשְׁמוֹת יִשְׂרָאֵל, הוּא יָכוֹל לַעֲשׂוֹת רֹאשׁ הַשָּׁנָה [עַיֵּן בִּפְנִים בְּלִקּוּטֵי תִּנְּיָנָא סִימָן א'] (שָׁם)
On Yom Kippur, the rectification of the seal of holiness, which is the rectification of the sparkling of the intellect, is completed. On Sukkot, joy is drawn, which is the rectification of foods, so they do not spoil the dream, preventing nocturnal emission, G-d forbid, due to foods.
## Segment 9
רֹאשׁ הַשָּׁנָה הוּא בְּחִינַת תִּקּוּן הָאֱמוּנָה, כִּי עַל־יְדֵי גֹּדֶל הַקִּבּוּצִים שֶׁכָּל הַקְּהִלּוֹת קְדוֹשׁוֹת מִתְקַבְּצִין יַחַד בְּרֹאשׁ הַשָּׁנָה, בִּפְרָט כְּשֶׁמִּתְקַבְּצִין אֶל צַדִּיקֵי אֱמֶת, עַל יְדֵי זֶה נִתְלַקְּטִין וְנִתְקַבְּצִין כָּל לִקּוּטֵי הָאֱמוּנָה הַקְּדוֹשָׁה וְנִתְתַּקֶּנֶת הָאֱמוּנָה בִּשְׁלֵמוּת. גַּם הַמֹּחִין מִתְנוֹצְצִים וְנִתְתַּקְּנִים בְּרֹאשׁ הַשָּׁנָה. וְכֵן בְּכָל עֲשֶׂרֶת יְמֵי תְּשׁוּבָה נִמְשָׁךְ עַל־יְדֵי הַתְּשׁוּבָה שֶׁעוֹשִׂין אָז, הִתְנוֹצְצוּת הַמֹּחִין שֶׁהֵם בְּחִינַת תְּפִלִּין חוֹתָם דִּקְדֻשָּׁה בְּחִינַת תִּקּוּן הַבְּרִית [עַיֵּן תְּפִלִּין]. וּבְיוֹם הַכִּפּוּרִים אָז גְּמַר תִּקּוּן הַחוֹתָם דִּקְדֻשָּׁה שֶׁהִיא תִּקּוּן הִתְנוֹצְצוּת הַמֹּחִין. וּבְסֻכּוֹת מַמְשִׁיכִין שִׂמְחָה שֶׁהוּא תִּקּוּן הַמַּאֲכָלִים, שֶׁלֹּא יְקַלְקְלוּ אֶת הַחֲלוֹם, שֶׁלֹּא לָבוֹא לִידֵי טֻמְאַת קֶרִי חַס וְשָׁלוֹם, עַל יְדֵי הַמַּאֲכָלִים. וּבִשְׁמִינִי עֲצֶרֶת נִמְשָׁךְ בְּחִינַת תִּקּוּן הַמִּשְׁפָּט, וְעַל־יְדֵי זֶה נִצּוֹלִין מִפְּגַם הַמִּקְרֶה, חַס וְשָׁלוֹם, שֶׁבָּא עַל־יְדֵי דַּיָּנִים שֶׁאֵינָם כְּשֵׁרִים [עַיֵּן בְּרִית]. וְכָל זֶה נִתְתַּקֵּן גַּם כֵּן עַל־יְדֵי הַתַּלְמִידִים שֶׁבָּאִים לְרַבִּי אֲמִתִּי, וְהָעִקָּר לָבוֹא עַל רֹאשׁ הַשָּׁנָה שֶׁאָז עִקַּר תִּקּוּן הַכֹּל כַּנַּ"ל. גַּם בִּפְרָטִיּוּת בְּרֹאשׁ הַשָּׁנָה בְּעַצְמוֹ עַל־יְדֵי תְּקִיעָה תְּרוּעָה שְׁבָרִים נִתְתַּקֵּן כָּל הַנַּ"ל, כִּי עַל־יְדֵי הַתְּקִיעָה זוֹכִין לְתִקּוּן הָאֱמוּנָה, וְעַל־יְדֵי הַתְּרוּעָה זוֹכִין לְהַמְשִׁיךְ קְדֻשַּׁת הַתְּפִלִּין שֶׁהֵם הִתְנוֹצְצוּת הַמֹּחִין, וְעַל־יְדֵי הַשְּׁבָרִים נִמְשָׁךְ תִּקּוּן הַחֲלוֹם וְתִקּוּן הַמִּשְׁפָּט לְהִנָּצֵל מִמִּקְרֵה לַיְלָה בְּכָל הַבְּחִינוֹת כַּנִּזְכָּר לְעֵיל (ה, טו)
On Shemini Atzeret, the aspect of rectifying judgment is drawn, through which one is saved from the blemish of emission, G-d forbid, caused by unfit judges [see Covenant]. All this is also rectified through the students who come to a true rabbi, primarily by coming on Rosh Hashanah, when the primary rectification of everything occurs, as mentioned above. Also, specifically on Rosh Hashanah itself, through the tekiah, teruah, and shevarim, all the above is rectified, for through the tekiah, one merits the rectification of faith; through the teruah, one merits to draw the holiness of tefillin, which is the sparkling of the intellect; and through the shevarim, the rectification of the dream and the rectification of judgment are drawn, saving from nocturnal emission in all aspects, as mentioned above (5:15). On Rosh Hashanah, one must force themselves to pray with very great strength and connect their prayer to the true tzaddik, who has great power and can pray a prayer in the aspect of judgment, as is needed on Rosh Hashanah. Through this, one merits to extract from the Other Side all the vitality it swallowed from the holiness of Israel, all the prayers, compassion, and understanding it swallowed. The Other Side is compelled to vomit and expel it from its midst through the prayer of the aforementioned powerful one. Through this, one merits that His glory, Blessed be He, is increased through converts who convert. Through this, one merits prophecy and holy faith, false beliefs are nullified, and one merits the renewal of the future world, which is the aspect of nullifying nature, so the world is conducted in the aspect of the Land of Israel through providence and wonders alone. Through this, one merits the voice of song and melody that will awaken in the future, which is the primary delight of the World to Come (8:11).
## Segment 10
בְּרֹאשׁ הַשָּׁנָה צְרִיכִין לְהַכְרִיחַ אֶת עַצְמוֹ לְהִתְפַּלֵּל בְּכֹחַ גָּדוֹל בְּיוֹתֵר, וּלְקַשֵּׁר תְּפִלָּתוֹ לְהַצַּדִּיק הָאֱמֶת שֶׁהוּא בַּעַל כֹּחַ גָּדוֹל שֶׁיָּכוֹל לְהִתְפַּלֵּל תְּפִלָּה בִּבְחִינַת דִּין, כְּמוֹ שֶׁצְּרִיכִין לְהִתְפַּלֵּל בְּרֹאשׁ הַשָּׁנָה, וְעַל־יְדֵי זֶה זוֹכֶה לְהוֹצִיא מֵהַסִּטְרָא אַחֲרָא כָּל הַחִיּוּת שֶׁבָּלְעָה מִקְּדֻשַּׁת יִשְׂרָאֵל, כָּל הַתְּפִלּוֹת וְהָרַחֲמָנוּת וְהַדַּעַת שֶׁבָּלְעָה, הַכֹּל מֻכְרַחַת הַסִּטְרָא אַחְרָא לְהָקִיא וּלְהוֹצִיא מִקִּרְבָּהּ עַל־יְדֵי הַתְּפִלָּה שֶׁל הַבַּעַל כֹּחַ הַנַּ"ל, וְעַל־יְדֵי זֶה זוֹכִין שֶׁיִּתְרַבֶּה כְּבוֹדוֹ יִתְבָּרַךְ עַל־יְדֵי גֵּרִים שֶׁמִּתְגַיְּרִין, וְעַל־יְדֵי זֶה זוֹכִין לִנְבוּאָה וְלָאֱמוּנָה הַקְּדוֹשָׁה, וְנִתְבַּטְּלִין אֱמוּנוֹת כוֹזְבִיּוֹת, וְזוֹכִין לְחִדּוּשׁ הָעוֹלָם שֶׁלֶּעָתִיד שֶׁהוּא בְּחִינַת בִּטּוּל הַטֶּבַע, שֶׁיִּתְנַהֵג הָעוֹלָם בִּבְחִינַת אֶרֶץ יִשְׂרָאֵל עַל־יְדֵי הַשְׁגָּחָה וְנִפְלָאוֹת לְבַד, וְעַל־יְדֵי זֶה זוֹכִין לְקוֹל הַשִּׁיר וְהַנִּגּוּן שֶׁיִּתְעַר לֶעָתִיד, שֶׁהוּא עִקַּר תַּעֲנוּג עוֹלָם הַבָּא (ח. יא)
During the Days of Awe, one must weep much, and the primary thing is to be in the aspect of a weeping youth, removing all their wisdom and intellect and weeping before the Blessed Name for the afflictions of their heart and pains they know in their soul, like a child weeping before their father. Through this, one merits a beautiful etrog, and the more one is drawn to the aspect of a weeping youth, the more they merit a beautiful etrog (Sefer HaRan 87). On Rosh Hashanah, one must be wise to guard their thoughts, thinking only good thoughts, that the Blessed Name will be good to us and give us a good year, and so forth. One must be joyful on Rosh Hashanah and also weep on Rosh Hashanah (ibid., 21). On Rosh Hashanah, on the first day, one must greatly minimize speech, and a great person must be especially meticulous in this (ibid.). On the eve of Rosh Hashanah, it is fitting to give for a redemption (ibid., 114). These translations cover the אלול (Elul) and the provided ראש השנה (Rosh Hashanah) entries from the section מועדי ה' מקראי קדש in Likutay Etzot, adhering strictly to the exact Hebrew wording and translated as Festivals and Holy Convocations, with subsections Elul and Rosh Hashanah.
## Segment 12
יא. בַּיָּמִים הַנּוֹרָאִים צְרִיכִים לִבְכּוֹת הַרְבֵּה, וְהָעִקָּר הוּא לִהְיוֹת בִּבְחִינַת נַעַר בּוֹכֶה, שֶׁיְּסַלֵּק כָּל חָכְמָתוֹ וְשִׂכְלוֹ וְיִבְכֶּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַל נִגְעֵי לְבָבוֹ וּמַכְאוֹבָיו שֶׁיּוֹדֵעַ בְּנַפְשׁוֹ, כְּמוֹ תִּינוֹק הַבּוֹכֶה לִפְנֵי אָבִיו, וְעַל־יְדֵי זֶה זוֹכִין לְאֶתְרוֹג נָאֶה, וְכָל מַה שֶּׁנִּמְשָׁךְ יוֹתֵר לִבְחִינַת נַעַר בּוֹכֶה, זוֹכֶה לְאֶתְרוֹג נָאֶה בְּיוֹתֵר (שהר"ן פז)
The reason the world travels on Rosh Hashanah to tzaddikim is that the primary sweetening of judgments is only through the holiness and purity of thoughts, and it is impossible to purify and sanctify thought except through connection to tzaddikim. Rosh Hashanah is the source of the judgments of the entire year, and one must purify thoughts to sweeten them. For this reason, people travel to tzaddikim to merit the holiness of thought (111).
During the Days of Awe, one must weep much, and the primary thing is to be in the aspect of a weeping youth, removing all their wisdom and intellect and weeping before the Blessed Name for the afflictions of their heart and pains they know in their soul, like a child weeping before their father. Through this, one merits a beautiful etrog, and the more one is drawn to the aspect of a weeping youth, the more they merit a beautiful etrog (Sefer HaRan 87).
## Segment 14
יב. בְּרֹאשׁ הַשָּׁנָה צְרִיכִין לִהְיוֹת חָכָם שֶׁיִּשְׁמֹר מַחֲשַׁבְתּוֹ, שֶׁיַּחֲשֹׁב רַק מַחֲשָׁבוֹת טוֹבוֹת, שֶׁיֵּיטִיב הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ וְיִתֵּן לָנוּ שָׁנָה טוֹבָה וְכוּ', וּצְרִיכִין לִהְיוֹת שָׂמֵחַ בְּרֹאשׁ הַשָּׁנָה, גַּם צְרִיכִין לִבְכּוֹת בְּרֹאשׁ הַשָּׁנָה (שם כא)
Rosh Hashanah is a great kindness from the Blessed Name [see within, Likutay Moharan II, section 1] (Part II, 1:14).
If you would like to continue with the next subsection (e.g., יום הכפורים, Yom Kippur) or any other section, or if you need clarifications or further assistance, please let me know! Festivals and Holy Convocations
## Segment 16
יג. בְּרֹאשׁ הַשָּׁנָה בַּיּוֹם הָרִאשׁוֹן צְרִיכִין לְמַעֵט בְּדִבּוּר מְאֹד, וְאָדָם גָּדוֹל צָרִיךְ לְדַקְדֵּק בָּזֶה בְּיוֹתֵר (שָׁם)
One who merits to connect and hold themselves to the roots of the souls of Israel can make Rosh Hashanah [see within, Likutay Moharan II, section 1] (ibid.).
On Rosh Hashanah, on the first day, one must greatly minimize speech, and a great person must be especially meticulous in this (ibid.).
## Segment 18
יד. עֶרֶב רֹאשׁ הַשָּׁנָה רָאוּי לִתֵּן עַל פִּדְיוֹן (שָׁם ריד)
Rosh Hashanah is the aspect of rectifying faith, for through the great gatherings when all the holy communities assemble together on Rosh Hashanah, especially when they gather with true tzaddikim, through this, all the fragments of holy faith are collected and gathered, and faith is rectified completely. Also, the intellect sparkles and is rectified on Rosh Hashanah. During all the Ten Days of Repentance, through the repentance performed then, the sparkling of the intellect, which is the aspect of tefillin, the seal of holiness, the aspect of rectifying the covenant, is drawn [see Tefillin]. On Yom Kippur, the rectification of the seal of holiness, which is the rectification of the sparkling of the intellect, is completed. On Sukkot, joy is drawn, which is the rectification of foods, so they do not spoil the dream, preventing nocturnal emission, G-d forbid, due to foods. On Shemini Atzeret, the aspect of rectifying judgment is drawn, through which one is saved from the blemish of emission, G-d forbid, caused by unfit judges [see Covenant]. All this is also rectified through the students who come to a true rabbi, primarily by coming on Rosh Hashanah, when the primary rectification of everything occurs, as mentioned above. Also, specifically on Rosh Hashanah itself, through the tekiah, teruah, and shevarim, all the above is rectified, for through the tekiah, one merits the rectification of faith; through the teruah, one merits to draw the holiness of tefillin, which is the sparkling of the intellect; and through the shevarim, the rectification of the dream and the rectification of judgment are drawn, saving from nocturnal emission in all aspects, as mentioned above (5:15).
On the eve of Rosh Hashanah, it is fitting to give for a redemption (ibid., 114).
These translations cover the אלול (Elul) and the provided ראש השנה (Rosh Hashanah) entries from the section מועדי ה' מקראי קדש in Likutay Etzot, adhering strictly to the exact Hebrew wording and translated as Festivals and Holy Convocations, with subsections Elul and Rosh Hashanah. If you would like to continue with the next subsection (e.g., יום הכפורים, Yom Kippur) or any other section, or if you need clarifications or further assistance, please let me know!
Festivals and Holy Convocations
Yom Kippur encompasses all days, gives life to all days, and subdues the heart to attach all desires solely to the Blessed Name. Through this, all kinds of disputes, both material and spiritual, are nullified, peace is established, and through this, gladness and joy are drawn (179).
Yom Kippur is the completion of the rectification of the seal of holiness, which is the aspect of rectifying the covenant [see above, Rosh Hashanah, section 9] (Part II, 5:14).
# מוֹעֲדֵי ה' - יוֹם כִּפּוּר
URL: https://ajew.org/reader-plain/likutay-eitzos/1/41/
# מוֹעֲדֵי ה' - יוֹם כִּפּוּר
מוֹעֲדֵי ה' - יוֹם כִּפּוּר
Source: https://ajew.org/reader/likutay-eitzos/1/41
## Segment 1
יוֹם כִּפּוּר הוּא כְּלָלִיּוּת כָּל הַיָּמִים, וְהוּא מְחַיֶּה כָּל הַיָּמִים, וְהוּא מַכְנִיעַ הַלֵּב לְדַבֵּק כָּל הָרְצוֹנוֹת לַשֵּׁם יִתְבָּרַךְ לְבַד, וְעַל יְדֵי זֶה נִתְבַּטֵּל כָּל מִינֵי מַחֲלוֹקוֹת בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת וְנַעֲשֶׂה שָׁלוֹם, וְעַל־יְדֵי זֶה נִמְשָׁךְ שָׂשׂוֹן וְשִׂמְחָה (קעט)
Yom Kippur encompasses all days, gives life to all days, and subdues the heart to attach all desires solely to the Blessed Name. Through this, all kinds of disputes, both material and spiritual, are nullified, peace is established, and through this, gladness and joy are drawn (179). Yom Kippur is the completion of the rectification of the seal of holiness, which is the aspect of rectifying the covenant [see above, Rosh Hashanah, section 9] (Part II, 5:14).
## Segment 2
יוֹם כִּפּוּר הוּא גְּמַר תִּקּוּן הַחוֹתָם דִּקְדֻשָּׁה שֶׁהוּא בְּחִינַת תִּקּוּן הַבְּרִית [עַיֵּן לְעֵיל בְּרֹאשׁ הַשָּׁנָה אוֹת ט] (ח"ב ה, יד) סֻכּוֹת
According to the “Please forgive” achieved on Yom Kippur, so one merits the holiness of Chanukah, which is the aspect of the dedication of the Temple [see Chanukah, section 4] (7:11).
## Segment 4
סֻכּוֹת כְּפִי הַ"סְלַח נָא" שֶׁפּוֹעֲלִין בְּיוֹם הַכִּפּוּרִים כֵּן זוֹכִין לִקְדֻשַּׁת חֲנֻכָּה שֶׁהִיא בְּחִינַת חֲנֻכַּת הַבֵּית הַמִּקְדָּשׁ [וְעַיֵּן חֲנֻכָּה אוֹת ד.] (ז, יא)
Yom Kippur is the completion of the rectification of the seal of holiness, which is the aspect of rectifying the covenant [see above, Rosh Hashanah, section 9] (Part II, 5:14).
According to the “Please forgive” achieved on Yom Kippur, so one merits the holiness of Chanukah, which is the aspect of the dedication of the Temple [see Chanukah, section 4] (7:11).
## Segment 5
מַה שֶּׁקּוֹרִין מָחֳרַת יוֹם כִּפּוּר שֵׁם ה', כִּי אָז אַחַר יוֹם הַכִּפּוּרִים הוּא עִקַּר הַגְדָּלַת שְׁמוֹ יִתְבָּרַךְ, עַל־יְדֵי שֶׁבְּיוֹם כִּפּוּר נִתְרַצֶּה הַשֵּׁם יִתְבָּרַךְ לְיִשְׂרָאֵל, וְסוֹלֵחַ לָהֶם עֲווֹנוֹתֵיהֶם, וְעַל־יְדֵי זֶה מִמֵּילָא הֵם נִצּוֹלִים מִכָּל הָעֳנָשִׁים וּמִכָּל הַגְּזֵרוֹת, שֶׁעַל יְדֵי זֶה עִקַּר הַגְדָּלַת שְׁמוֹ יִתְבָּרַךְ [עַיֵּן בִּפְנִים] (סו)
The reason the day after Yom Kippur is called Hashem of G-d is that after Yom Kippur is the primary magnification of His Name, Blessed be He, because on Yom Kippur, the Blessed Name is reconciled with Israel and forgives their sins.
Through this, they are automatically saved from all punishments and decrees, which is the primary magnification of His Name, Blessed be He [see within] (66).
# מוֹעֲדֵי ה' - סֻכּוֹת
URL: https://ajew.org/reader-plain/likutay-eitzos/1/42/
# מוֹעֲדֵי ה' - סֻכּוֹת
מוֹעֲדֵי ה' - סֻכּוֹת
Source: https://ajew.org/reader/likutay-eitzos/1/42
## Segment 1
עַל־יְדֵי מִצְוַת סֻכָּה זוֹכִין לְשֶׁפַע אֱלֹקִי שֶׁהוּא בְּחִינַת רוּחַ הַקֹּדֶשׁ, הַיְנוּ שֶׁזּוֹכִין לְהַשִּׂיג שֵׂכֶל גָּדוֹל שֶׁהִיא בְּחִינַת מַקִּיפִין שֶׁל הַמֹּחַ, שֶׁהִיא בְּחִינַת הַשֵּׂכֶל שֶׁבָּא לָאָדָם בְּלֹא שׁוּם הַקְדָּמָה אֶלָּא עַל־יְדֵי שֶׁפַע אֱלֹקִי, שֶׁכָּל עֲבוֹדַת הָאָדָם בָּעוֹלָם הַזֶּה הוּא בִּשְׁבִיל זֶה כְּדֵי שֶׁיִּזְכֶּה לְהַשִּׂיג הַמַּקִּיפִין שֶׁהֵם עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא (כא, ג)
Through the mitzvah of sukkah, one merits divine abundance, which is the aspect of the holy spirit, meaning they merit attaining great intellect, which is the aspect of the encompassing intellect, the intellect that comes to a person without any introduction but through divine action. All a person’s service in this world is for this, to merit attaining the encompassing intellect, which is the primary delight of the World to Come (21:3).
## Segment 2
עַל־יְדֵי מִצְוַת סֻכָּה זוֹכִין לְטָהֳרַת הַלֵּב, וְעַל־יְדֵי זֶה זוֹכִין לְפָרֵשׁ שִׂיחָתוֹ הֵיטֵב לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כָּרָאוּי, לְדַבֵּר בְּכָל פַּעַם דִּבּוּרִים חֲדָשִׁים שֶׁהֵם בְּחִינַת רוּחַ הַקֹּדֶשׁ (שָׁם, קנו)
Through the mitzvah of sukkah, one merits purity of the heart, and through this, they merit to express their conversation well before the Blessed Name as is proper, to speak each time new words, which are the aspect of the holy spirit (ibid., 156).
## Segment 3
סֻכָּה הִיא סְגֻלָּה לְבָנִים וּמַצֶּלֶת מֵרִיב וּמַחֲלוֹקוֹת, וְנִדְחֶה הַשֶּׁקֶר וּמִתְגַּבֵּר הָאֱמֶת, וְנִתְגַּלֶּה הָרַבִּי הָאֱמֶת שֶׁבַּדּוֹר, וְעַל־יְדֵי זֶה הַכֹּל יַחַזְרוּ לַשֵּׁם יִתְבָּרַךְ אֲפִלּוּ אֻמּוֹת הָעוֹלָם לְעָבְדוֹ שְׁכֶם אֶחָד (מח)
The sukkah is a remedy for children and saves from strife and disputes. Falsehood is repelled, truth is strengthened, the true rabbi of the generation is revealed, and through this, all will return to the Blessed Name, even the nations of the world, to serve Him with one accord (48).
## Segment 4
תְּפִלָּה בְּכֹחַ וְאֶרֶץ יִשְׂרָאֵל וּמִצְוַת סֻכָּה הֵם בְּחִינָה אַחַת וּתְלוּיִים זֶה בָּזֶה (שָׁם)
Powerful prayer, the Land of Israel, and the mitzvah of sukkah are one aspect and depend on each other (ibid.).
## Segment 5
כְּשֶׁפּוֹגְמִין בְּמִצְוַת סֻכָּה, עַל־יְדֵי זֶה נוֹפְלִים מִשֶּׁפַע שֶׁל אָדָם לְשֶׁפַע שֶׁל בְּהֵמָה, וְעַל־יְדֵי זֶה בָּא מִיתַת בְּהֵמוֹת וְחַיּוֹת בְּלֹא זְמַנָּם רַחֲמָנָא לִצְלָן (רסו)
When one blemishes the mitzvah of sukkah, through this, they fall from the abundance of man to the abundance of beast, and through this, the death of animals and beasts before their time comes, G-d save us (266).
## Segment 6
עַל־יְדֵי שֶׁמְּקַיְּמִין מִצְוַת סֻכָּה כָּרָאוּי, עַל־יְדֵי זֶה יָכוֹל לַעֲסֹק בְּבִנְיָן וְלֹא מַזִּיק לוֹ. כִּי הָעוֹסְקִין בְּבִנְיָן מַזִּיק לָהֶם הַבִּנְיָן, וְעַל־יְדֵי מִצְוַת סֻכָּה נִצּוֹלִין מִזֶּה (שָׁם)
Through properly fulfilling the mitzvah of sukkah, through this, one can engage in building without it harming them. For those who engage in building, the building harms them, but through the mitzvah of sukkah, they are saved from this (ibid.).
## Segment 7
עַל־יְדֵי שֶׁנִּכְנָסִין בַּסֻּכָּה נַעֲשִׂים בְּעַצְמָם בִּבְחִינַת הַתּוֹרָה, כִּי מִבְּחִינַת סֻכָּה יוֹצֵאת כָּל הַתּוֹרָה (שָׁם)
Through entering the sukkah, they themselves become in the aspect of the Torah, for from the aspect of sukkah, all the Torah emanates (ibid.).
## Segment 8
עַל־יְדֵי מִצְוַת נְטִילַת לוּלָב וּמִינָיו, זוֹכֶה לְגַלּוֹת הַדַּעַת הַקָּדוֹשׁ לֵידַע שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ וּלְגַלּוֹת אֱלֹקוּתוֹ יִתְבָּרַךְ בְּכָל מָקוֹם, אֲפִלּוּ בְּכָל לְשׁוֹנוֹת הַגּוֹיִים, וּלְהַכִּירוֹ יִתְבָּרַךְ וּלְהִתְקָרֵב אֵלָיו אֲפִלּוּ בְּכָל הַמַּדְרֵגוֹת הַתַּחְתּוֹנוֹת, וּלְקַשֵּׁר הַדַּעַת הַקָּדוֹשׁ לְתוֹךְ הַלֵּב שֶׁיִּהְיֶה לִבּוֹ בִּרְשׁוּתוֹ, וְלֶאֱהֹב אֶת עַצְמוֹ עִם הַשֵּׁם יִתְבָּרַךְ בְּאַהֲבָה, וְלָבוֹא לְאוֹר הָאַהֲבָה שֶׁבַּדַּעַת שֶׁהוּא אוֹר הַגָּנוּז, וְיִתְגַּלּוּ הַצַּדִּיקִים וְהַתּוֹרָה הַגְּנוּזָה. וְעַל־יְדֵי זֶה יִתְרַבֶּה שָׁלוֹם רָב בָּעוֹלָם (לג)
Through the mitzvah of taking the lulav and its species, one merits to reveal holy understanding, to know that the whole earth is full of His glory, to reveal His divinity, Blessed be He, in every place, even in all the languages of the nations, to recognize Him, Blessed be He, and draw close to Him even in all the lowest levels, and to connect holy understanding to the heart so that their heart is under their control, to love themselves with the Blessed Name in love, and to come to the light of love in understanding, which is the hidden light. The tzaddikim and the hidden Torah are revealed, and through this, great peace is increased in the world (33).
## Segment 9
עַל־יְדֵי הַבְּכִיָּה שֶׁבּוֹכִין בְּיָמִים נוֹרָאִים, עַל־יְדֵי זֶה זוֹכִין לְאֶתְרוֹג נָאֶה, וּמִי שֶׁבּוֹכֶה בְּיוֹתֵר רָאוּי שֶׁיִּהְיֶה לוֹ אֶתְרוֹג נָאֶה בְּיוֹתֵר [עַיֵּן לְעֵיל רֹאשׁ הַשָּׁנָה] (שהר"ן פז)
Through the weeping during the Days of Awe, through this, one merits a beautiful etrog, and one who weeps more is worthy of an even more beautiful etrog [see above, Rosh Hashanah] (Sefer HaRan 87). The beauty of the etrog is drawn from the true tzaddik, who is the head of the house of the entire world.
## Segment 10
הִדּוּר הָאֶתְרוֹג נִמְשָׁךְ מֵהַצַּדִּיק הָאֱמֶת שֶׁהוּא הָרֹאשׁ בַּיִת שֶׁל כָּל הָעוֹלָם כֻּלּוֹ. עַל כֵּן עַל־יְדֵי אֶתְרוֹג נָאֶה וּמְהֻדָּר זוֹכִין לְהִתְקָרֵב אֵלָיו וּלְהִכָּלֵל בּוֹ, וְעַל־יְדֵי זֶה נִפְתָּחִין עֵינָיו וְכוּ' [עַיֵּן צַדִּיק]. וְכֵן לְהֵפֶךְ, עַל־יְדֵי הִתְקָרְבוּת לְצַדִּיקֵי אֱמֶת זוֹכִין לְאֶתְרוֹג מְהֻדָּר וּלְקַיֵּם מִצְוַת אֶתְרוֹג, הַיְקָרָה וַחֲשׁוּבָה מְאֹד, בִּשְׁלֵמוּת (ח"ב סז, ד"ה ודע)
Therefore, through a beautiful and splendid etrog, one merits to draw close to him and be included in him, and through this, their eyes are opened, and so forth [see Tzaddik]. Conversely, through drawing close to true tzaddikim, one merits a splendid etrog and to fulfill the mitzvah of etrog, which is very precious and significant, completely (Part II, 67, under “And know”).
## Segment 12
יא. צָרִיךְ לְבַקֵּשׁ מְאֹד מְאֹד אַחַר אֶתְרוֹג מְהֻדָּר, וְלִבְכּוֹת הַרְבֵּה בְּרֹאשׁ הַשָּׁנָה וְיוֹם כִּפּוּר, שֶׁיִּזְכֶּה לְאֶתְרוֹג נָאֶה כַּנַּ"ל, כִּי אֵין אָנוּ יוֹדְעִים כְּלָל מַעֲלַת וְיִקְרַת מִצְוַת אֶתְרוֹג, וְאִי אֶפְשָׁר לָנוּ לְשַׁעֵר בַּמֹּחַ כְּלָל גֹּדֶל יִקְרַת קְדֻשַּׁת מִצְוָה זֹאת. וְעַל יְדֵי זֶה יִזְכֶּה לְקָרֵב בִּנְיַן בֵּית מִקְדָּשֵׁנוּ וְתִפְאַרְתֵּנוּ בִּמְהֵרָה בְּיָמֵינוּ אָמֵן, כֵּן יְהִי רָצוֹן (שהר"ן פז)
Through properly fulfilling the mitzvah of sukkah, through this, one can engage in building without it harming them. For those who engage in building, the building harms them, but through the mitzvah of sukkah, they are saved from this (ibid.).
One must greatly seek a splendid etrog and weep much on Rosh Hashanah and Yom Kippur to merit a beautiful etrog, as mentioned above, for we do not know at all the virtue and preciousness of the mitzvah of etrog, and it is impossible for us to estimate in the mind the great preciousness of the holiness of this mitzvah. Through this, one merits to hasten the building of our Temple and our glory speedily in our days, Amen, may it be His will (Sefer HaRan 87).
## Segment 14
יב. הוֹשַׁעְנָא רַבָּה וְשִׂמְחַת תּוֹרָה עַיֵּן בְּסִימָן ע"ד בְּהַתּוֹרָה רוּמָה עַל הַשָּׁמַיִם וְכוּ'
Through entering the sukkah, they themselves become in the aspect of the Torah, for from the aspect of sukkah, all the Torah emanates (ibid.).
One must greatly seek a splendid etrog and weep much on Rosh Hashanah and Yom Kippur to merit a beautiful etrog, as mentioned above, for we do not know at all the virtue and preciousness of the mitzvah of etrog, and it is impossible for us to estimate in the mind the great preciousness of the holiness of this mitzvah. Through this, one merits to hasten the building of our Temple and our glory speedily in our days, Amen, may it be His will (Sefer HaRan 87). Hoshana Rabbah and Simchat Torah, see section 74 in the Torah, “Exalted above the heavens,” and so forth.
## Segment 16
יג. שְׁמִינִי עֲצֶרֶת הִיא בְּחִינַת תִּקּוּן הַמִּשְׁפָּט שֶׁהִיא עִקַּר תִּקּוּן הַבְּרִית (ח"ב ה, י"ד)
Through the mitzvah of taking the lulav and its species, one merits to reveal holy understanding, to know that the whole earth is full of His glory, to reveal His divinity, Blessed be He, in every place, even in all the languages of the nations, to recognize Him, Blessed be He, and draw close to Him even in all the lowest levels, and to connect holy understanding to the heart so that their heart is under their control, to love themselves with the Blessed Name in love, and to come to the light of love in understanding, which is the hidden light. The tzaddikim and the hidden Torah are revealed, and through this, great peace is increased in the world (33).
Shemini Atzeret is the aspect of rectifying judgment, which is the primary rectification of the covenant (Part II, 5:14).
Through the mitzvah of the Chanukah candle, one recognizes the glory of the Blessed Name, His glory is elevated and magnified in the world, the distant are aroused to return to the Blessed Name, and one merits fear [of G-d], domestic peace, and prayer. Disputes and evil speech are nullified, and universal peace is drawn to all the worlds (14).
Through the mitzvah of lighting the Chanukah candle, one draws upon themselves holy understanding, which is the aspect of good oil, the aspect of remembrance, meaning to always remember the World to Come in general and in particular [see Remembrance, section 4] (54).
Shemini Atzeret is the aspect of rectifying judgment, which is the primary rectification of the covenant (Part II, 5:14).
# מוֹעֲדֵי ה' - חֲנֻכָּה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/43/
# מוֹעֲדֵי ה' - חֲנֻכָּה
מוֹעֲדֵי ה' - חֲנֻכָּה
Source: https://ajew.org/reader/likutay-eitzos/1/43
## Segment 1
עַל־יְדֵי מִצְוַת נֵר חֲנֻכָּה מַכִּיר כְּבוֹד הַשֵּׁם יִתְבָּרַךְ וְנִתְעַלֶּה וְנִתְגַּדֵּל כְּבוֹדוֹ בָּעוֹלָם, וּמְעוֹרְרִין הָרְחוֹקִים לָשׁוּב לַשֵּׁם יִתְבָּרַךְ וְזוֹכִין לְיִרְאָה וְלִשְׁלוֹם בַּיִת וְלִתְפִלָּה, וְנִתְבַּטֵּל הַמַּחֲלוֹקוֹת וְלָשׁוֹן הָרָע, וְנִמְשָׁךְ שָׁלוֹם הַכְּלָלִי בְּכָל הָעוֹלָמוֹת (יד)
Through the mitzvah of the Chanukah candle, one recognizes the glory of the Blessed Name, His glory is elevated and magnified in the world, the distant are aroused to return to the Blessed Name, and one merits fear [of G-d], domestic peace, and prayer. Disputes and evil speech are nullified, and universal peace is drawn to all the worlds (14).
## Segment 2
עַל־יְדֵי מִצְוַת הַדְלָקַת נֵר חֲנֻכָּה מַמְשִׁיכִין עַל עַצְמוֹ הַדַּעַת הַקָּדוֹשׁ שֶׁהִיא בְּחִינַת שֶׁמֶן הַטּוֹב, שֶׁהִיא בְּחִינַת זִכָּרוֹן, דְּהַיְנוּ לִזְכֹּר תָּמִיד בְּעָלְמָא דְּאָתֵי בִּכְלָל וּבִפְרָט [עַיֵּן זִכָּרוֹן אוֹת ד] (נד)
Through the mitzvah of lighting the Chanukah candle, one draws upon themselves holy understanding, which is the aspect of good oil, the aspect of remembrance, meaning to always remember the World to Come in general and in particular [see Remembrance, section 4] (54).
## Segment 3
יְמֵי חֲנֻכָּה הֵם יְמֵי הוֹדָאָה וְהַלֵּל, שֶׁזֶּה עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא, וְעַל־יְדֵי זֶה זוֹכִין שֶׁיָּאִיר הָאֱמֶת, דְּהַיְנוּ לְהִתְפַּלֵּל בֶּאֱמֶת וְלִלְמֹד תּוֹרָה בֶּאֱמֶת מִפִּי רַב אֲמִתִּי, וְלַעֲשׂוֹת שִׁדּוּכִים אֲמִתִּיִּים שֶׁכָּל זֶה הֵם שְׁלשָׁה קַוֵּי הָאֱמֶת, וְהֵם מְאִירִין לְכָל חֶלְקֵי הַדִּבּוּר וּמַשְׁלִימִין הַדִּבּוּר. וְעַל־יְדֵי זֶה זוֹכִין לְהַמְשִׁיךְ הַקְּדֻשָּׁה וְהַשִּׂמְחָה שֶׁל שַׁבָּת לְשֵׁשֶׁת יְמֵי הַחֹל, שֶׁעַל־יְדֵי זֶה נִתְגַּלֶּה אַחְדוּת הַפָּשׁוּט יִתְבָּרַךְ. וְכָל אֵלּוּ הַתִּקּוּנִים נִמְשָׁכִין עַל־יְדֵי הַדְלָקַת נֵר חֲנֻכָּה וְעַל־יְדֵי הַלֵּל וְהוֹדָאָה שֶׁל חֲנֻכָּה. אַשְׁרֵי הַזּוֹכֶה לְחֲנֻכָּה כָּזֶה, לְהַמְשִׁיךְ בּוֹ כָּל תִּקּוּנִים הַנּוֹרָאִים הָאֵלּוּ (ח"ב. ב)
The days of Chanukah are days of thanksgiving and praise, which is the primary delight of the World to Come. Through this, one merits that truth shines, meaning to pray in truth, learn Torah in truth from the mouth of a true rabbi, and make true matches, all of which are the three lines of truth. They illuminate all parts of speech and complete speech. Through this, one merits to draw the holiness and joy of Shabbat to the six weekdays, through which the simple unity of the Blessed Name is revealed. All these rectifications are drawn through the lighting of the Chanukah candle and through the praise and thanksgiving of Chanukah. Happy is the one who merits such a Chanukah, to draw through it all these awesome rectifications (Part II, 2).
## Segment 4
כְּפִי מַה שֶּׁזּוֹכֶה כָּל אֶחָד לִפְעֹל בְּיוֹם כִּפּוּר בַּקָּשַׁת "סְלַח נָא" וְכוּ' כְּמוֹ כֵן הוּא זוֹכֶה לִקְדֻשַּׁת חֲנֻכָּה, כִּי קְדֻשַּׁת חֲנֻכָּה נִמְשָׁךְ עַל־יְדֵי הַסְּלִיחָה שֶׁל יוֹם הַכִּפּוּרִים, כִּי חֲנֻכָּה הוּא בְּחִינַת חֲנֻכַּת הַבֵּית הַמִּקְדָּשׁ, שֶׁעַל־יְדֵי מִצְוַת חֲנֻכָּה אָנוּ מַמְשִׁיכִין עַל עַצְמֵנוּ קְדֻשַּׁת הַבֵּית הַמִּקְדָּשׁ, שֶׁזֶּה זוֹכִין עַל־יְדֵי הַסְּלִיחָה עַל הָעֲווֹנוֹת שֶׁפּוֹעֲלִין בְּיוֹם הַכִּפּוּרִים, כַּמְבֹאָר בִּפְנִים. וְעִקַּר קְדֻשַּׁת הַבֵּית הַמִּקְדָּשׁ שֶׁמַּמְשִׁיכִין בַּחֲנֻכָּה הוּא לִזְכּוֹת לַדַּעַת הַקָּדוֹשׁ לֵידַע וּלְהוֹדִיעַ, כִּי ה' הוּא הָאֱלֹֹקִים וְלִזְכּוֹת לָצֵאת עַל־יְדֵי זֶה מֵעֲווֹנוֹת, שֶׁזֶּהוּ עִקַּר הָרַחֲמָנוּת עַל יִשְׂרָאֵל [וְעַיֵּן תּוֹכָחָה וְצַדִּיק], וּלְהַמְשִׁיךְ הֶאָרַת הַדַּעַת הַקָּדוֹשׁ לְבָנִים וְתַלְמִידִים לְדוֹרוֹת לָנֶצַח, וְלִזְכּוֹת עַל־יְדֵי זֶה לְהַשָּׂגַת הַמַּקִּיפִין הַקְּדוֹשִׁים שֶׁהֵם עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא, שֶׁהֵם נִמְשָׁכִין עַל־יְדֵי הַדְלָקַת הַשֶּׁמֶן הַקָּדוֹשׁ שֶׁל נֵר חֲנֻכָּה, וְלִזְכּוֹת עַל־יְדֵי זֶה לְפַרְנָסָה קְדוֹשָׁה הַנִּמְשֶׁכֶת מֵרָצוֹן הָעֶלְיוֹן, שֶׁיְּכוֹלִין לִזְכּוֹת עַל יָדָהּ בִּשְׁעַת הָאֲכִילָה לְהֶאָרַת הָרָצוֹן הַמֻּפְלָג, שֶׁיִּכְסֹף וְיִשְׁתּוֹקֵק לַשֵּׁם יִתְבָּרַךְ בְּרָצוֹן מֻפְלָג בְּלִי שִׁעוּר. וּמֵאֵלָיו יָבִין הָאָדָם שֶׁחֲנֻכָּה כָּזֶה אִי אֶפְשָׁר לִזְכּוֹת כִּי אִם עַל־יְדֵי הִתְקָרְבוּת לְרַב וּמַנְהִיג שֶׁהוּא רַחֲמָן אֲמִתִּי [עַיֵּן צַדִּיק אוֹת צ"ו] אַשְׁרֵי הַזּוֹכֶה לִמְצֹא אוֹתוֹ (ז. יא)
According to how much one merits to achieve the request of “Please forgive” on Yom Kippur, so too do they merit the holiness of Chanukah, for the holiness of Chanukah is drawn through the forgiveness of Yom Kippur. Chanukah is the aspect of the dedication of the Temple, for through the mitzvah of Chanukah, we draw upon ourselves the holiness of the Temple, which is merited through the forgiveness of sins achieved on Yom Kippur, as explained within. The primary holiness of the Temple drawn during Chanukah is to merit holy understanding, to know and proclaim that the Lord is G-d, and to merit through this to be freed from sins, which is the primary compassion for Israel [see Rebuke and Tzaddik]. It is also to draw the illumination of holy understanding to children and students for generations forever, and through this, to attain the holy encompassing intellect, which is the primary delight of the World to Come, drawn through the lighting of the holy oil of the Chanukah candle. Through this, one merits holy livelihood drawn from the supreme will, through which one can merit, during eating, the illumination of extraordinary will, to yearn and long for the Blessed Name with boundless extraordinary will. A person will understand on their own that such a Chanukah cannot be merited except through drawing close to a rabbi and leader who is a true compassionate one [see Tzaddik, section 96]. Happy is the one who merits to find him (7:11).
# מוֹעֲדֵי ה' - פּוּרִים
URL: https://ajew.org/reader-plain/likutay-eitzos/1/44/
# מוֹעֲדֵי ה' - פּוּרִים
מוֹעֲדֵי ה' - פּוּרִים
Source: https://ajew.org/reader/likutay-eitzos/1/44
## Segment 1
א.
עַל־יְדֵי שִׂמְחַת פּוּרִים בְּהַמְחָאַת כַּף וְרִקּוּדִין, עַל־יְדֵי זֶה מַמְשִׁיכִין בְּחִינַת קַבָּלַת הַתּוֹרָה בְּנִגְלֶה וְנִסְתָּר, שֶׁהִיא בְּחִינַת הֶאָרָה הַנִּפְלָאָה שֶׁל מָרְדְּכַי וְאֶסְתֵּר וְזוֹכִין לְקַיֵּם מִצְוַת סְפִירַת הָעֹמֶר כָּרָאוּי, וּמַכְנִיעִין קְלִפּוֹת הָמָן עֲמָלֵק יִמַּח שְׁמָם, וְנִתְבַּטֵּל הַגַּאֲוָה וְהָעֲבוֹדָה זָרָה וְהַכְּפִירוֹת, וְנִמְשָׁךְ אֱמוּנָה גְּדוֹלָה וְחָכְמָה דִּקְדֻשָּׁה וְחַיִּים וַאֲרִיכוּת יָמִים וּמַמְתִּיקִין כָּל הַדִּינִים וְנִתְבַּטְּלִין כָּל הַגְּזֵרוֹת מִיִּשְׂרָאֵל (י, ח)
Through the joy of Purim with clapping hands and dancing, through this, one draws the aspect of receiving the Torah in its revealed and hidden forms, which is the aspect of the wondrous illumination of Mordechai and Esther. One merits to fulfill the mitzvah of counting the Omer properly, subdues the husks of Haman and Amalek, may their names be erased, nullifies pride, idolatry, and heresies, and draws great faith, holy wisdom, life, longevity, sweetens all judgments, and nullifies all decrees from Israel (10:8).
## Segment 2
ב.
פּוּרִים הוּא הֲכָנָה לְפֶסַח. עַל־יְדֵי מִצְווֹת שֶׁל פּוּרִים זוֹכִין לִהְיוֹת נִשְׁמָרִין מֵחָמֵץ בְּפֶסַח (ח"ב. עד) .דח
Purim is a preparation for Passover. Through the mitzvot of Purim, one merits to be guarded from chametz on Passover (Part II, 74, 48).
# נְגִינָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/45/
# נְגִינָה
נְגִינָה
Source: https://ajew.org/reader/likutay-eitzos/1/45
## Segment 1
עַל־יְדֵי נְגִינָה דִּקְדֻשָּׁה מְקִימִין וּמַעֲלִין הַמַּלְכוּת דִּקְדֻשָּׁה וְזוֹכִין לְהִתְנַשְּׂאוּת. וְכֵן לְהֵפֶךְ, הַחַזָּנִים וְהַמְנַגְּנִים דְּסִטְרָא אַחֲרָא פּוֹגְמִין מַלְכוּת דִּקְדֻשָּׁה וּמַאֲרִיכִין אֶת הַגָּלוּת, וְעַל יָדָם נִכְשָׁלִים וְנוֹקְשִׁים בְּנֵי אָדָם כְּצִפֳּרִים הָאֲחוּזוֹת בְּפַח. עַל־כֵּן צָרִיךְ לִזָּהֵר מְאֹד שֶׁלֹּא לִשְׁמֹעַ נְגִינָה מִמְּנַגֵּן דְּסִטְרָא אַחֲרָא, שֶׁאֵין כַּוָּנָתוֹ בְּנִגּוּנוֹ לְשֵׁם שָׁמַיִם כְּלָל, רַק בִּשְׁבִיל מָמוֹן וְכָבוֹד וְהִתְפָּאֲרוּת, כִּי שְׁמִיעַת קוֹל נְגִינָה שֶׁלּוֹ מַזִּיק לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ. וְכֵן לְהֵפֶךְ, שְׁמִיעַת קוֹל נְגִינָה מִמְּנַגֵּן כָּשֵׁר וְהָגוּן טוֹב לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ (ג)
Through holy music, one raises and elevates the kingdom of holiness and merits exaltation. Conversely, cantors and musicians of the Other Side blemish the kingdom of holiness, prolong the exile, and cause people to stumble and be trapped like birds caught in a snare. Therefore, one must be very careful not to listen to music from a musician of the Other Side, whose intention in their music is not for the sake of Heaven at all, but for money, honor, and self-glorification, for listening to their music harms the service of the Blessed Creator. Conversely, listening to the music of a kosher and proper musician is good for the service of the Blessed Creator (3). The rectification to prevent harm from the sound of music of the Other Side is through studying Gemara at night (ibid.).
## Segment 2
הַתִּקּוּן שֶׁלֹּא יַזִּיק לוֹ קוֹל נְגִינָה דְּסִטְרָא אַחֲרָא, הוּא עַל־יְדֵי שֶׁיִּלְמַד גְּמָרָא בַּלָּיְלָה (שָׁם)
Through holy music, one can merit the aspect of prophecy, for the primary attachment to the Blessed Name is through music, as will be explained further below (ibid.).
## Segment 3
עַל־יְדֵי נְגִינָה דִּקְדֻשָּׁה יְכוֹלִין לִזְכּוֹת לִבְחִינַת נְבוּאָה, כִּי עִקַּר הַדְּבֵקוּת לַשֵּׁם יִתְבָּרַךְ הוּא עַל־יְדֵי נְגִינָה וְכַאֲשֶׁר יִתְבָּאֵר עוֹד לְקַמָּן (שם)
When one rectifies the sound of music, they merit the aspect of kingdom and dominion, and then they can rule over whatever they wish, able to cause death to one and life to another.
## Segment 4
כְּשֶׁמְּתַקֵּן הַקּוֹל נְגִינָה זוֹכֶה לִבְחִינַת מַלְכוּת וּמֶמְשָׁלָה, וַאֲזַי יוּכַל לִמְשֹׁל בְּכָל מַה שֶּׁיִּרְצֶה, וְיוּכַל לְהָמִית לָזֶה וּלְהַחֲיוֹת לָזֶה. אֲבָל צָרִיךְ לִזָּהֵר לָדוּן אֶת כָּל אָדָם לְכַף זְכוּת שֶׁלֹּא יַחֲרִיב אֶת הָעוֹלָם, כִּי הַשֵּׁם יִתְבָּרַךְ חָפֵץ חֶסֶד הוּא וְרוֹצֶה בְּקִיּוּם הָעוֹלָם (שָׁם)
But they must be careful to judge every person favorably so as not to destroy the world, for the Blessed Name desires kindness and wants the world’s existence (ibid.). Through rectifying the covenant, one merits that their voice of song is purified, and then, through merely hearing their voice of song and music, the Blessed Name sees who afflicts us, which nation from the seventy languages afflicts us, and saves us from the trouble.
## Segment 5
עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכֶה שֶׁיִּזְדַּכֵּךְ קוֹל רִנָּתוֹ, וַאֲזַי עַל־יְדֵי שְׁמִיעַת קוֹל רִנָּתוֹ וְנִגּוּנוֹ לְבַד, הַשֵּׁם יִתְבָּרַךְ רוֹאֶה מִי שֶׁמֵּצֵר לָנוּ, אֵיזֶה אֻמָּה מֵהַשִּׁבְעִים לָשׁוֹן מֵצֵר לָנוּ, וּמוֹשִׁיעֵנוּ מֵהַצָּרָה. עַל־כֵּן כְּשֶׁיֵּשׁ חַס וְשָׁלוֹם, אֵיזֶה גְּזֵרָה וְצָרָה לְיִשְׂרָאֵל מֵאֵיזֶה אֻמָּה, אֲזַי טוֹב לְנַגֵּן הַנִּגּוּן שֶׁל אוֹתָהּ הָאֻמָּה שֶׁמֵּצֵר לָהֶם חַס וְשָׁלוֹם, כִּי עַל־יְדֵי רִנָּה וְנִגּוּן לְשֵׁם שָׁמַיִם יְכוֹלִין לְעוֹרֵר רַחֲמָיו יִתְבָּרַךְ, שֶׁיִּרְאֶה בְּצָרוֹתֵינוּ שֶׁיֵּשׁ לָנוּ מֵאוֹתָהּ הָאֻמָּה וְיוֹשִׁיעֵנוּ מֵהֶם (כז)
Therefore, when there is, G-d forbid, a decree or trouble for Israel from a nation, it is good to play the music of that nation that afflicts them, G-d forbid, for through song and music for the sake of Heaven, one can arouse His compassion, Blessed be He, to see our troubles from that nation and save us from them (27). From a person’s voice, one can know the aspect of their kingdom, for each person has an aspect of kingdom, and it is recognized in their voice (30, at the end). Through music, judgments are sweetened, and one who sings the letters of prayer with a voice of music that is pure and greatly radiant clothes the Shechinah in radiant garments, and through this, judgments are sweetened (42).
## Segment 6
מִקּוֹלוֹ שֶׁל אָדָם יְכוֹלִין לֵידַע אֶת בְּחִינַת הַמַּלְכוּת שֶׁלּוֹ, כִּי יֵשׁ לְכָל אֶחָד וְאֶחָד בְּחִינַת מַלְכוּת, וְהוּא נִכָּר בְּקוֹלוֹ (ל. בסוף)
Hearing the sound of music on a musical instrument from a kosher musician for the sake of Heaven is a great thing, for through this, one subdues and clarifies the imagination, repels the spirit of sadness, and merits joy.
## Segment 7
עַל־יְדֵי נְגִינָה נִמְתָּקִין הַדִּינִים, וּמִי שֶׁמְּנַגֵּן אוֹתִיּוֹת הַתְּפִלָּה וְקוֹל הַנְּגִינָה הֵם בְּזַכּוּת וּבִבְהִירוּת גָּדוֹל, אֲזַי מַלְבִּישׁ אֶת הַשְּׁכִינָה בִּלְבוּשִׁין דִּנְהִירִין וּבָזֶה נִמְתָּקִין הַדִּינִים (מב)
Through this, memory is preserved, meaning to remember the World to Come and understand the hints that the Blessed Name hints to them daily to draw close to Him. Through this, one can also attain the aspect of the spirit of prophecy, the holy spirit (54).
## Segment 8
שְׁמִיעַת קוֹל נִגּוּן עַל כְּלִי זֶמֶר מִמְּנַגֵּן כָּשֵׁר לְשֵׁם שָׁמַיִם הוּא דָּבָר גָּדוֹל, כִּי עַל יְדֵי זֶה מַכְנִיעִין וּמְבָרְרִין הַמְדַמֶּה וְדוֹחִין הָעַצְבוּת רוּחַ וְזוֹכִין לְשִׂמְחָה. וְעַל־יְדֵי זֶה נִשְׁמָר הַזִּכָּרוֹן, דְּהַיְנוּ לִזְכֹּר בְּעָלְמָא דְּאָתֵי וּלְהָבִין הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַמֵּז לוֹ בְּכָל יוֹם לְהִתְקָרֵב אֵלָיו, גַּם עַל־יְדֵי זֶה יְכוֹלִין לְהַשִּׂיג בְּחִינַת רוּחַ נְבוּאָה רוּחַ הַקֹּדֶשׁ (נד)
Through the music of the great, true tzaddik, he raises the souls that fell into heresy, for which there is no repentance (64). The melodies of wailing and sadness that the wicked usually sing are very harmful to the world, for the way of the world is to be drawn after them through this. When tzaddikim sing them on Shabbat, they elevate and rectify them (226). Music and musical instruments have great power to draw a person to the Blessed Name.
## Segment 9
עַל־יְדֵי הַנִּגּוּן שֶׁל הַצַּדִּיק הַגָּדוֹל הָאֲמִתִּי, הוּא מַעֲלֶה אֶת הַנְּשָׁמוֹת שֶׁנָּפְלוּ לְאֶפִּיקוֹרְסוּת, שֶׁאֵין עָלֶיהָ תְּשׁוּבָה (סד)
Through the music of the great, true tzaddik, he raises the souls that fell into heresy, for which there is no repentance (64).
## Segment 10
הַנִּגּוּנִים שֶׁל יְלָלָה וְעַצְבוּת שֶׁמְּזַמְּרִים הָרְשָׁעִים עַל פִּי רֹב הֵם מַזִּיקִים לְהָעוֹלָם מְאֹד, כִּי דֶּרֶךְ הָעוֹלָם לִמְשֹׁךְ אַחֲרֵיהֶם עַל־יְדֵי זֶה. וּכְשֶׁהַצַּדִּיקִים מְזַמְּרִים אוֹתָם בְּשַׁבָּת, הֵם מַעֲלִין וּמְתַקְּנִין אוֹתָם (רכו)
Therefore, it is good for a person to accustom themselves to revive themselves each time through some music, to gladden their soul and attach themselves to the Blessed Name through this, especially on Shabbat, festivals, and mitzvah weddings (273).
## Segment 12
יא. נִגּוּן וּכְלֵי שִׁיר יֵשׁ לָהֶם כֹּחַ גָּדוֹל לְהַמְשִׁיךְ אֶת הָאָדָם לַשֵּׁם יִתְבָּרַךְ, עַל־כֵּן טוֹב לָאָדָם לְהַרְגִּיל אֶת עַצְמוֹ לְהַחֲיוֹת אֶת עַצְמוֹ בְּכָל פַּעַם עַל־יְדֵי אֵיזֶה נִגּוּן, לְשַׂמֵּחַ אֶת נַפְשׁוֹ וּלְדַבֵּק אֶת עַצְמוֹ לַשֵּׁם יִתְבָּרַךְ עַל־יְדֵי זֶה, בִּפְרָט בְּשַׁבָּת וְיוֹם טוֹב וַחֲתֻנָּה שֶׁל מִצְוָה (רעג)
From a person’s voice, one can know the aspect of their kingdom, for each person has an aspect of kingdom, and it is recognized in their voice (30, at the end).
Music and musical instruments have great power to draw a person to the Blessed Name. Therefore, it is good for a person to accustom themselves to revive themselves each time through some music, to gladden their soul and attach themselves to the Blessed Name through this, especially on Shabbat, festivals, and mitzvah weddings (273).
When a person knows that all their experiences are for their benefit, this aspect is a semblance of the World to Come. This is merited through confessing words before a Torah scholar. Then, they will merit to know that everything that happens to them all the days of their life is for their benefit, because it is all due to the love that the Holy One, Blessed be He, has for them. This is the primary perfection of a person’s understanding, that they do not rebel or become confused by the events that befall them, but believe that everything is for their eternal benefit (4:1, 3, 4).
# סַבְלָנוּת
URL: https://ajew.org/reader-plain/likutay-eitzos/1/46/
# סַבְלָנוּת
סַבְלָנוּת
Source: https://ajew.org/reader/likutay-eitzos/1/46
## Segment 1
כְּשֶׁאָדָם יוֹדֵעַ שֶׁכָּל מְאֹרְעוֹתָיו הֵם לְטוֹבָתוֹ, זֹאת הַבְּחִינָה הוּא מֵעֵין עוֹלָם הַבָּא. וְזֶה זוֹכִין עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם. וְאָז יִזְכֶּה לֵידַע שֶׁכָּל מַה שֶּׁעוֹבֵר עָלָיו כָּל יְמֵי חַיָּיו, הַכֹּל לְטוֹבָתוֹ, כִּי הַכֹּל מֵחֲמַת אַהֲבָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹהֵב אוֹתוֹ. וְזֶה עִקַּר שְׁלֵמוּת הַדַּעַת שֶׁל הָאָדָם, שֶׁלֹּא יִבְעַט וְלֹא יִתְבַּלְבֵּל מֵהַרְפַּתְקָאוֹת שֶׁעוֹבְרִין עָלָיו, רַק יַאֲמִין שֶׁהַכֹּל לְטוֹבָתוֹ הַנִּצְחִית (ד, א ג ד)
When a person knows that all their experiences are for their benefit, this aspect is a semblance of the World to Come. This is merited through confessing words before a Torah scholar. Then, they will merit to know that everything that happens to them all the days of their life is for their benefit, because it is all due to the love that the Holy One, Blessed be He, has for them. This is the primary perfection of a person’s understanding, that they do not rebel or become confused by the events that befall them, but believe that everything is for their eternal benefit (4:1, 3, 4).
## Segment 2
כְּמוֹ שֶׁכָּל הָרְפוּאוֹת הֵם בְּסַמִּים מָרִים, כֵּן רְפוּאוֹת הַנֶּפֶשׁ צְרִיכִין לְקַבֵּל עַל־יְדֵי מְרִירוּת, דְּהַיְנוּ הַמְּנִיעוֹת שֶׁצְּרִיכִין לְשַׁבֵּר, וְהַיִּסּוּרִים שֶׁצְּרִיכִים לִסְבֹּל קֹדֶם שֶׁזּוֹכִין לִרְפוּאַת הַנֶּפֶשׁ בֶּאֱמֶת. וּכְמוֹ שֶׁבָּחֳלִי הַגּוּף לִפְעָמִים הַחֻלְשָׁה גּוֹבֶרֶת כָּל כָּךְ, עַד שֶׁאֵין יְכֹלֶת בְּיַד הַחוֹלֶה לִסְבֹּל מְרִירוּת הָרְפוּאוֹת, וְאָז הָרוֹפְאִים מוֹשְׁכִין יְדֵיהֶם מִן הַחוֹלֶה וּמְיָאֲשִׁים אוֹתוֹ, כֵּן כְּשֶׁעֲווֹנוֹת שֶׁהֵם חֳלִי הַנֶּפֶשׁ גּוֹבְרִים מְאֹד, אֲזַי אֵין יָכוֹל לִסְבֹּל מְרִירוּת הָרְפוּאוֹת וְאָז הָיָה כִּמְעַט אָפֵס תִּקְוָה חַס וְשָׁלוֹם. אֲבָל הַשֵּׁם יִתְבָּרַךְ מָלֵא רַחֲמִים, וּכְשֶׁרוֹאֶה בְּאָדָם שֶׁחָפֵץ לָשׁוּב אֵלָיו אֲבָל אֵין בּוֹ כֹּחַ לִסְבֹּל מְרִירוּת הָרְפוּאוֹת, שֶׁצָּרִיךְ לְפִי רֹב עֲווֹנוֹתָיו הָעֲצוּמִים, אֲזַי הוּא יִתְבָּרַךְ מְרַחֵם עָלָיו וּמַשְׁלִיךְ כָּל חַטְּאוֹתָיו אַחַר כְּתֵפָיו, כְּדֵי שֶׁלֹּא יִצְטָרֵךְ לִסְבֹּל מְרִירוּת הַרְבֵּה בִּשְׁבִיל רְפוּאָתוֹ רַק כְּפִי יְכָלְתּוֹ. וּמִזֶּה יָבִין כָּל אֶחָד וְאֶחָד בְּעַצְמוֹ, מִי שֶׁרוֹצֶה לָחוּס עַל חַיָּיו וְחָפֵץ לָשׁוּב לַשֵּׁם יִתְבָּרַךְ, וַאֲזַי עַל פִּי רֹב כְּשֶׁמַּתְחִיל לִכְנֹס מְעַט בְּדַרְכֵי הַכְּשֵׁרִים וּלְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ, אֲזַי בָּאִים עָלָיו מְנִיעוֹת וְיִסּוּרִים הַרְבֵּה מִכַּמָּה צְדָדִים כָּל אֶחָד כְּפִי עִנְיָנוֹ. וְנִדְמֶה לוֹ לִפְעָמִים, שֶׁאִי אֶפְשָׁר לִסְבֹּל מְרִירוּת וְיִסּוּרִים וּמְנִיעוֹת כָּאֵלֶּה. וְיֵשׁ שֶׁנָּפְלוּ מֵחֲמַת זֶה וְחָזְרוּ וְנִתְרַחֲקוּ רַחֲמָנָא לִצְלָן. אֲבָל הֶחָפֵץ בֶּאֱמֶת צָרִיךְ שֶׁיֵּדַע וְיַאֲמִין, שֶׁכָּל הַמְּרִירוּת וְהַיִּסּוּרִין וְהַמְּנִיעוֹת הַבָּאִים עָלָיו הַכֹּל בְּחֶסֶד גָּדוֹל. כִּי לְפִי עֲווֹנוֹתָיו הָרַבִּים הָיָה צָרִיךְ לִסְבֹּל מְרִירוּת הַרְבֵּה יוֹתֵר בִּשְׁבִיל רְפוּאָתוֹ, שֶׁלֹּא הָיָה בְּכֹחוֹ בְּשׁוּם אֹפֶן לִסְבֹּל וְהָיָה נֶאֱבָד תִּקְוָתוֹ חַס וְשָׁלוֹם כַּנִּזְכָּר לְעֵיל. אֲבָל הַשֵּׁם יִתְבָּרַךְ מְרַחֵם עָלָיו וְאֵינוֹ שׁוֹלֵחַ לוֹ מְרִירוּת וְיִסּוּרִים כִּי אִם כְּפִי יְכָלְתּוֹ. וְזֹאת הַמְּרִירוּת וְהַיִּסּוּרִים וְכוּ' שֶׁיֵּשׁ לוֹ, בְּוַדַּאי הוּא צָרִיךְ לִסְבֹּל וּבְוַדַּאי יֵשׁ בְּכֹחוֹ לְסָבְלוֹ. כִּי הַשֵּׁם יִתְבָּרַךְ אֵינוֹ שׁוֹלֵחַ עַל שׁוּם אָדָם מְרִירוּת וּמְנִיעוֹת שֶׁאִי אֶפְשָׁר לְסָבְלָם וּלְשַׁבְּרָם אַף עַל פִּי שֶׁלְּפִי מַעֲשָׂיו הָיָה מַגִּיעַ לוֹ כָּךְ כַּנַּ"ל (כז, ז)
Just as all physical medicines are made with bitter herbs, so too the remedies for the soul require receiving through bitterness, namely, the obstacles that must be broken and the sufferings that must be endured before meriting true healing of the soul. Just as in physical illness, sometimes the weakness becomes so overwhelming that the patient lacks the strength to endure the bitterness of the medicines, and then the doctors withdraw their hands from the patient and give up on them, so too when sins, which are the illness of the soul, become very overwhelming, one cannot endure the bitterness of the remedies, and then hope is nearly lost, G-d forbid. But the Blessed Name is full of compassion, and when He sees a person who desires to return to Him but lacks the strength to endure the bitterness of the remedies needed due to the multitude of their great sins, then He, Blessed be He, has mercy on them and casts all their sins behind His back, so they do not need to endure much bitterness for their healing, only according to their ability. From this, each person should understand for themselves: one who wishes to spare their life and desires to return to the Blessed Name, often when they begin to enter slightly into the ways of the upright and draw close to the Blessed Name, many obstacles and sufferings come upon them from various sides, each according to their situation. Sometimes it seems to them that it is impossible to endure such bitterness, sufferings, and obstacles. Some fall because of this and return to distance themselves, G-d save us. But one who truly desires must know and believe that all the bitterness, sufferings, and obstacles that come upon them are with great kindness. For according to their many sins, they would have needed to endure much more bitterness for their healing, which they could not possibly endure, and their hope would have been lost, G-d forbid, as mentioned above. But the Blessed Name has mercy on them and sends them only bitterness and sufferings according to their ability. This bitterness, sufferings, and so forth that they have, they certainly must endure, and they certainly have the strength to endure them. For the Blessed Name does not send anyone bitterness and obstacles that are impossible to endure and break, even though according to their deeds, they would deserve such, as mentioned above (27:7).
## Segment 3
צָרִיךְ שֶׁיִּהְיֶה שָׁלוֹם לְכָל אָדָם בְּמִדּוֹתָיו, הַיְנוּ שֶׁלֹּא יִהְיֶה מְחֻלָּק בְּמִדּוֹתָיו וּבִמְאֹרְעוֹתָיו, שֶׁלֹּא יְהֵא לוֹ חִלּוּק בֵּין בְּטִיבוּ בֵּין בְּעִקוּ תָּמִיד יִמְצָא בּוֹ הַשֵּׁם יִתְבָּרַךְ, וְלֹא יִתְבַּהֵל וְלֹא יִתְבַּלְבֵּל מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם, רַק כָּל מַה שֶּׁעוֹבֵר עָלָיו בְּכָל יוֹם הֵן טוֹבוֹת, הֵן יִסּוּרִין וְצָרוֹת וּדְאָגוֹת וְהַרְפַּתְקָאוֹת חַס וְשָׁלוֹם, יֵדַע וְיַאֲמִין שֶׁהַכֹּל לְטוֹבָתוֹ הַנִּצְחִית, וְדַיְקָא עַל־יְדֵי זֶה יוּכַל לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ אִם יִרְצֶה בֶּאֱמֶת. וְכֵן צָרִיךְ לֶאֱהֹב אֶת חֲבֵרוֹ וְשֶׁיִּהְיֶה לוֹ שָׁלוֹם עִם הַכֹּל וְלִסְבֹּל מֵחֲבֵרוֹ, אַף אִם יֵשׁ לוֹ אֵיזֶה יִסּוּרִים מִמֶּנּוּ, וּלְהִשְׁתַּדֵּל לְדוּנוֹ לְכַף זְכוּת וְלִמְצֹא בּוֹ טוֹב, וְלַהֲפֹךְ הַדָּבָר לְטוֹבָה, לוֹמַר בְּדַעְתּוֹ, שֶׁלֹּא כִּוֵּן חֲבֵרוֹ לְרָעָה כָּל כָּךְ כְּמוֹ שֶׁהוּא סוֹבֵר וְכוּ', וְכַיּוֹצֵא בָּזֶה הַרְבֵּה שֶׁיִּשְׁתַּדֵּל לְחַפֵּשׂ וּלְבַקֵּשׁ אַהֲבָה וְשָׁלוֹם עִם חֲבֵרָיו וְעִם כָּל יִשְׂרָאֵל. וְזֶה זוֹכִין עַל־יְדֵי הַתּוֹרָה וְעַל־יְדֵי הַצַּדִּיקִים שֶׁהֵם נִקְרָאִים שָׁלוֹם, וְעַל־יְדֵי זֶה יִזְכֶּה לֶאֱהֹב אֶת הַשָּׁלוֹם בְּכָל מָקוֹם הֵן בְּטִיבוּ וְכוּ', וְיֶאֱהַב כָּל אֶחָד אֶת חֲבֵרוֹ וְיִהְיֶה שָׁלוֹם בֵּין כָּל יִשְׂרָאֵל (לג, א)
Every person must have peace in their traits, meaning they should not be divided in their traits and experiences, making no distinction between good times and adversity, always finding the Blessed Name in them. They should not be alarmed or confused by anything in the world, but know and believe that everything that happens to them each day—whether good, sufferings, troubles, worries, or misfortunes, G-d forbid—is for their eternal benefit, and through this specifically, they can draw close to the Blessed Name if they truly desire. Likewise, they must love their fellow and have peace with all, enduring from their fellow even if they suffer from them, striving to judge them favorably, finding good in them, and turning the matter to good, saying in their mind that their fellow did not intend as much harm as they think, and so forth. They should strive greatly to seek and pursue love and peace with their fellows and all Israel. This is merited through Torah and through tzaddikim, who are called peace, and through this, one merits to love peace in every place, whether in good times or otherwise, and each will love their fellow, and there will be peace among all Israel (33:1). The primary distress a person feels from sufferings, troubles, and misfortunes that befall them, G-d forbid, is only because their understanding is taken from them, so they do not see the purpose, which is entirely good.
## Segment 4
עִקַּר הַצַּעַר שֶׁיֵּשׁ לְהָאָדָם מְהַיִּסּוּרִין וְהַצָּרוֹת וְהַהַרְפַּתְקָאוֹת שֶׁעוֹבְרִים עָלָיו, חַס וְשָׁלוֹם, הוּא רַק מֵחֲמַת שֶׁלּוֹקְחִין מִמֶּנּוּ הַדַּעַת, עַד שֶׁאֵין מִסְתַּכֵּל עַל הַתַּכְלִית שֶׁהוּא כֻּלּוֹ טוֹב. כִּי אִם יִסְתַּכֵּל עַל הַתַּכְלִית בְּוַדַּאי אֵינָם רָעוֹת כְּלָל רַק טוֹבוֹת גְּדוֹלוֹת. כִּי כַּוָּנַת הַשֵּׁם יִתְבָּרַךְ הוּא בְּוַדַּאי רַק לְטוֹבָה, אִם לְהַזְכִּירוֹ שֶׁיָּשׁוּב בִּתְשׁוּבָה, אִם לְמָרֵק עֲווֹנוֹתָיו עַל־יְדֵי הַיִּסּוּרִין הָאֵלּוּ. וְרָאוּי לוֹ לִשְׂמֹחַ מְאֹד בְּהַיִּסּוּרִין כְּשֶׁיִּסְתַּכֵּל עַל הַתַּכְלִית שֶׁהוּא כֻּלּוֹ טוֹב כַּנַּ"ל. וּמִזֶּה בָּא מַה שֶּׁנִּטְבָּע בָּאָדָם לִסְתֹּם עֵינָיו בְּחָזְקָה מְאֹד כְּשֶׁיֵּשׁ לוֹ יִסּוּרִים וּכְאֵבִים גְּדוֹלִים מְאֹד רַחֲמָנָא לִצְלָן, כִּי עַל־יְדֵי שֶׁסּוֹתֵם עֵינָיו עַל יְדֵי זֶה בּוֹרֵחַ בְּשָׁרְשׁוֹ אֶל הַתַּכְלִית הַטּוֹב הַנִּצְחִי, שֶׁאִי אֶפְשָׁר לְהִכָּלֵל בּוֹ כִּי אִם בִּסְתִימוּ דְּעַיְנִין מֵחִיזוּ דְּהַאי עָלְמָא לְגַמְרֵי [עַיֵּן בִּפְנִים בְּסִימָן ס"ה] (סה, ג)
For if they see the purpose, they are certainly not bad at all but great goods. For the intention of the Blessed Name is certainly only for good, whether to remind them to repent or to cleanse their sins through these sufferings. It is fitting for them to rejoice greatly in the sufferings when they see the purpose, which is entirely good, as mentioned above. From this comes the human instinct to tightly close their eyes when they have great sufferings and pains, G-d save us, for by closing their eyes, they flee in their root to the eternal good purpose, which cannot be included in except by completely closing the eyes from the vision of this world [see within, section 65] (65:3). Through accepting sufferings with proper joy, through this, one merits Torah innovations. This is a sign that they achieved through the sufferings and accepted them properly, when they merit afterward Torah innovations (ibid.). Endure and accept with love all the evils and sufferings that come upon you, G-d forbid, for it is fitting that you know that according to your deeds, He still deals with you with great mercy, for you deserved much more, G-d forbid, according to your deeds (165).
## Segment 5
עַל־יְדֵי קַבָּלַת הַיִּסּוּרִין בְּשִׂמְחָה כָּרָאוּי עַל־יְדֵי זֶה זוֹכִין לְחִדּוּשֵׁי תּוֹרָה. וְזֶה סִימָן שֶׁפָּעַל עַל־יְדֵי הַיִּסּוּרִין וְקִבְּלָם כָּרָאוּי, כְּשֶׁזּוֹכֶה אַחַר כָּךְ לְחִדּוּשִׁין דְּאוֹרַיְתָא (שָׁם)
One must have the trait of long-suffering in all aspects, both in not being angry or strict about anything and in lengthening their patience to endure all that befalls them without letting the events, confusions, and so forth that come upon them slightly disrupt their service.
## Segment 6
תִּסְבֹּל וּתְקַבֵּל בְּאַהֲבָה כָּל הָרָעוֹת וְהַיִּסּוּרִין הַבָּאִים עָלֶיךָ חַס וְשָׁלוֹם, כִּי רָאוּי שֶׁתֵּדַע, שֶׁלְּפִי מַעֲשֶׂיךָ עֲדַיִן הוּא מִתְנַהֵג עִמְּךָ בְּרַחֲמִים רַבִּים, כִּי הָיָה מַגִּיעַ לְךָ יוֹתֵר וְיוֹתֵר חַס וְשָׁלוֹם, לְפִי מַעֲשֶׂיךָ (קסה)
They should not have impatience about anything, but lengthen their patience to endure everything and perform their service of G-d with diligence and joy. All this is merited through complete faith, which is merited through the Land of Israel [see Faith, section 34] (155).
## Segment 7
צָרִיךְ שֶׁיִּהְיֶה לוֹ מִדַּת אֲרִיכַת אַפַּיִם בְּכָל הַבְּחִינוֹת הֵן שֶׁלֹּא יִהְיֶה כַּעֲסָן וְקַפְּדָן עַל שׁוּם דָּבָר, הֵן שֶׁיַּאֲרִיךְ אַפּוֹ לִסְבֹּל כָּל מַה שֶּׁיַּעֲבֹר עָלָיו וְלֹא יְבַלְבֵּל מְעַט עֲבוֹדָתוֹ עַל־יְדֵי הַהַרְפַּתְקָאוֹת וְהַבִּלְבּוּלִים וְכוּ' הָעוֹבְרִים עָלָיו, וְלֹא יִהְיֶה לוֹ קֹצֶר רוּחַ מִשּׁוּם דָּבָר. רַק יַאֲרִיךְ אַפּוֹ לִסְבֹּל הַכֹּל וְלַעֲשׂוֹת אֶת שֶׁלּוֹ בַּעֲבוֹדַת ה' בִּזְרִיזוּת וּבְשִׂמְחָה. וְכָל זֶה זוֹכִין עַל־יְדֵי אֱמוּנָה שְׁלֵמָה שֶׁזּוֹכִין עַל־יְדֵי אֶרֶץ יִשְׂרָאֵל [וְעַיֵּן אֱמוּנָה אוֹת ל"ד] (קנה)
You must know that in all the troubles and sufferings in the world, there is some relief, apart from expecting that in His kindness, He will save and completely nullify the trouble. But even in the trouble itself, there is certainly some relief. Look at this well, and through this, you will be able to endure and accept everything that happens to you all your days with love and not be alarmed by anything. Through this, you will always be able to draw close to Him, Blessed be He, in everything that happens to you, and through this, the Blessed Name will save you (195).
## Segment 8
צָרִיךְ שֶׁתֵּדַע, שֶׁבְּכָל הַצָּרוֹת וְהַיִּסּוּרִין שֶׁבָּעוֹלָם יֵשׁ בָּהֶם אֵיזֶה הַרְחָבָה, מִלְּבַד מַה שֶּׁמְּצַפִּים שֶׁבְּחַסְדּוֹ יוֹשִׁיעַ וִיבַטֵּל הַצָּרָה לְגַמְרֵי, אַךְ גַּם בְּהַצָּרָה בְּעַצְמָהּ בְּוַדַּאי יֵשׁ בָּהּ אֵיזֶה הַרְחָבָה. וְתִסְתַּכֵּל עַל זֶה הֵיטֵב וְעַל־יְדֵי זֶה תוּכַל לִסְבֹּל וּלְקַבֵּל כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ כָּל יָמֶיךָ בְּאַהֲבָה וְלֹא תִּתְבַּהֵל מִשּׁוּם דָּבָר, וְעַל־יְדֵי זֶה תּוּכַל לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ תָּמִיד בְּכָל מַה שֶּׁעוֹבֵר עָלֶיךָ וְעַל־יְדֵי זֶה יוֹשִׁיעַ לְךָ הַשֵּׁם יִתְבָּרַךְ (קצה)
Through weeping with tears before the Blessed Name during times of distress and sufferings, G-d forbid, through this, one draws understanding and providence, and through this, the distress and sufferings are nullified. For the primary distress and sufferings come only from a lack of understanding, because they do not settle their mind that everything is under His providence, Blessed be He, for their benefit, as explained above (250). When people dispute with a person and pursue them, it is all so that through this specifically, they draw closer to the Blessed Name.
## Segment 9
עַל־יְדֵי שֶׁבּוֹכִין בִּדְמָעוֹת לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּשְׁעַת הַצַּעַר וְהַיִּסּוּרִין חַס וְחָלִילָה, עַל־יְדֵי זֶה מַמְשִׁיכִין דַּעַת וְהַשְׁגָּחָה, וְעַל־יְדֵי זֶה נִתְבַּטֵּל הַצַּעַר וְהַיִּסּוּרִין. כִּי עִקַּר הַצַּעַר וְהַיִּסּוּרִים הוּא רַק מֵחֶסְרוֹן הַדַּעַת, שֶׁאֵינוֹ מְיַשֵּׁב דַּעְתּוֹ שֶׁהַכֹּל בְּהַשְׁגָּחָה מֵאִתּוֹ יִתְבָּרַךְ לְטוֹבָתוֹ. וְכַמְבֹאָר לְעֵיל מִזֶּה (רנ)
For the more they pursue them and cause them sufferings, they must flee each time to the Blessed Name, for there is no advice or remedy other than this. Thus, through the pursuits and sufferings, they draw closer to the Blessed Name (Part II, 13). You must know that every person in the world experiences many sufferings, troubles, and various boundless misfortunes, whether in matters of livelihood, physical health, or their wife, children, and household.
## Segment 10
כְּשֶׁחוֹלְקִין עַל הָאָדָם וְרוֹדְפִין אוֹתוֹ, הַכֹּל הוּא כְּדֵי שֶׁיִּתְקָרֵב עַל־יְדֵי זֶה דַּיְקָא לַשֵּׁם יִתְבָּרַךְ בְּיוֹתֵר. כִּי כָּל מַה שֶּׁרוֹדְפִין אוֹתוֹ וְעוֹשִׂין לוֹ יִסּוּרִין, הוּא צָרִיךְ לִבְרֹחַ בְּכָל פַּעַם לַשֵּׁם יִתְבָּרַךְ, כִּי אֵין עֵצָה וְתַקָּנָה חוּץ מִזֶּה. נִמְצָא שֶׁעַל־יְדֵי הָרְדִיפוֹת וְהַיִּסּוּרִין נִתְקָרֵב יוֹתֵר לַשֵּׁם יִתְבָּרַךְ (ח"ב יג)
There is no person in the world who does not experience many sufferings and misfortunes, for “man is born to toil,” and it is written, “All his days are anger and pains.” There is no remedy to escape this except to flee to the Blessed Name and His Torah.
## Segment 12
יא. צָרִיךְ שֶׁתֵּדַע שֶׁכָּל אָדָם שֶׁבָּעוֹלָם עוֹבְרִים עָלָיו יִסּוּרִים וְצָרוֹת הַרְבֵּה וְהַרְפַּתְקָאוֹת שׁוֹנוֹת בְּלִי שִׁעוּר, הֵן בְּעִנְיַן הַפַּרְנָסָה הֵן בְּעִנְיַן בְּרִיאַת הַגּוּף הֵן בְּעִנְיַן אִשְׁתּוֹ וּבָנָיו וּבְנֵי בֵּיתוֹ. וְאֵין נִמְצָא אָדָם בָּעוֹלָם שֶׁלֹּא יַעַבְרוּ עָלָיו יִסּוּרִים וְהַרְפַּתְקָאוֹת הַרְבֵּה, כִּי אָדָם לְעָמָל יֻלָּד, וּכְתִיב: גַּם כָּל יָמָיו כַּעַס וּמַכְאוֹבוֹת, וְאֵין שׁוּם תַּקָּנָה לְהִנָּצֵל מִזֶּה כִּי אִם לִבְרֹחַ לַשֵּׁם יִתְבָּרַךְ וּלְהַתּוֹרָה. עַל־כֵּן הַהֶכְרֵחַ שֶׁיִּהְיֶה לְכָל אָדָם סַבְלָנוּת, גָּדוֹל שֶׁיִּסְבֹּל כָּל מַה שֶּׁיַּעֲבֹר עָלָיו כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: סַמָּא דְּיִסּוּרֵי קַּבִּילָא. וּכְמוֹ שֶׁאָמַר הֶחָכָם, הַסֵּבֶל - תַּחְבּוּלָה לְמִי שֶׁאֵין לוֹ תַּחְבּוּלָה. וְכָל הַחֲכָמִים מַאֲרִיכִים בָּזֶה וְכֻלָּם אוֹמְרִים, שֶׁהָעוֹלָם הַזֶּה מָלֵא יִסּוּרִים וּדְאָגוֹת וְהַרְפַּתְקָאוֹת בְּלִי שִׁעוּר. כִּי הָאָדָם לֹא נִבְרָא בִּשְׁבִיל לְהִתְעַנֵּג בָּעוֹלָם הַזֶּה כְּלָל, רַק שֶׁיַּעֲמֹל בָּעוֹלָם הַזֶּה כְּדֵי שֶׁיִּזְכֶּה לָעוֹלָם הַבָּא. עַל־כֵּן צְרִיכִין לִסְבֹּל הַכֹּל וּלְהַאֲמִין שֶׁהַכֹּל לְטוֹבָתוֹ. כִּי כָּל מַה דְּעָבִיד רַחֲמָנָא לְטַב עָבִיד, וְלִבְרֹחַ בְּכָל פַּעַם לַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ וּלְהִתְפַּלֵּל וּלְהִתְחַנֵּן לְפָנָיו, כִּי אֵין מָקוֹם לָנוּס מִפִּגְעֵי הָעוֹלָם כִּי אִם אֵלָיו יִתְבָּרַךְ לְבַד, כְּמוֹ שֶׁנֶּאֱמַר, וּמָנוֹס בְּיוֹם צַר לִי. וַאֲפִלּוּ הַגָּרוּעַ שֶׁבַּגְּרוּעִים יָכוֹל לִבְרֹחַ לַשֵּׁם יִתְבָּרַךְ תָּמִיד, כִּי הַשֵּׁם יִתְבָּרַךְ בְּכָל מָקוֹם וְכַמְבֹאָר בִּדְבָרֵינוּ בַּאֲרִיכוּת בְּמָקוֹם אַחֵר. וְתֵכֶף כְּשֶׁבּוֹרֵחַ לַשֵּׁם יִתְבָּרַךְ אֲזַי כָּל מַה שֶּׁעוֹבֵר עָלָיו נִתְהַפֵּךְ לְטוֹבָה גְּדוֹלָה לָנֶצַח. וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר וְאֵין כָּאן מְקוֹמוֹ לְהַאֲרִיךְ (שהר"ן שח)
Endure and accept with love all the evils and sufferings that come upon you, G-d forbid, for it is fitting that you know that according to your deeds, He still deals with you with great mercy, for you deserved much more, G-d forbid, according to your deeds (165).
You must know that every person in the world experiences many sufferings, troubles, and various boundless misfortunes, whether in matters of livelihood, physical health, or their wife, children, and household. There is no person in the world who does not experience many sufferings and misfortunes, for “man is born to toil,” and it is written, “All his days are anger and pains.” There is no remedy to escape this except to flee to the Blessed Name and His Torah. Therefore, every person must have great patience to endure all that befalls them, as our rabbis of blessed memory said, “The medicine of sufferings is acceptance.” As the wise man said, “Patience is a strategy for one who has no strategy.” All the wise expound on this, saying that this world is full of boundless sufferings, worries, and misfortunes. For man was not created to indulge in this world at all, but to toil in this world to merit the World to Come. Therefore, one must endure everything and believe that it is all for their benefit, for “All that the Merciful One does is for good.” They must flee each time to the Blessed Name and His Torah, to pray and supplicate before Him, for there is no place to escape the blows of the world except to Him, Blessed be He, alone, as it is said, “A refuge in my day of trouble.” Even the lowest of the low can always flee to the Blessed Name, for the Blessed Name is in every place, as explained at length in our words elsewhere. As soon as one flees to the Blessed Name, everything that happens to them is transformed into great eternal good. There is much to say about this, but this is not the place to elaborate (Sefer HaRan 208).
Therefore, every person must have great patience to endure all that befalls them, as our rabbis of blessed memory said, “The medicine of sufferings is acceptance.” As the wise man said, “Patience is a strategy for one who has no strategy.” All the wise expound on this, saying that this world is full of boundless sufferings, worries, and misfortunes. For man was not created to indulge in this world at all, but to toil in this world to merit the World to Come. Therefore, one must endure everything and believe that it is all for their benefit, for “All that the Merciful One does is for good.” They must flee each time to the Blessed Name and His Torah, to pray and supplicate before Him, for there is no place to escape the blows of the world except to Him, Blessed be He, alone, as it is said, “A refuge in my day of trouble.” Even the lowest of the low can always flee to the Blessed Name, for the Blessed Name is in every place, as explained at length in our words elsewhere. As soon as one flees to the Blessed Name, everything that happens to them is transformed into great eternal good. There is much to say about this, but this is not the place to elaborate (Sefer HaRan 208).
# עַזוּת
URL: https://ajew.org/reader-plain/likutay-eitzos/1/47/
# עַזוּת
עַזוּת
Source: https://ajew.org/reader/likutay-eitzos/1/47
## Segment 1
עַזּוּת הִיא מִדָּה רָעָה מְאֹד כִּי עַז פָּנִים לְגֵיהִנֹּם. וְהָעֳנָשִׁים שֶׁל כָּל הַדְּבָרִים הֶחֱלִיף אַבְרָהָם אָבִינוּ עַל שִׁעְבּוּד מַלְכֻיּוֹת, אֲבָל עֹנֶשׁ הָעַזּוּת נִשְׁאָר רַק בְּגֵיהִנֹּם. אַךְ צָרִיךְ שֶׁתֵּדַע, כְּמוֹ שֶׁהָעַזּוּת הִיא מִדָּה רָעָה מְאֹד, כְּמוֹ כֵן צָרִיךְ הָאָדָם דַּוְקָא שֶׁיִּהְיֶה לוֹ עַזּוּת דִּקְדֻשָּׁה, כִּי אִי אֶפְשָׁר לָבוֹא לְצַדִּיקֵי אֱמֶת וּלְהִתְקָרֵב אֶל הַקְּדֻשָּׁה כִּי אִם עַל־יְדֵי עַזּוּת דַּיְקָא, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה: הֱוֵי עַז כַּנָּמֵר וְכוּ', כִּי כָּל הַמּוֹנְעִים וְהַחוֹלְקִים וְהַמִּתְנַגְּדִים עִקַּר כֹּחָם הוּא רַק עַל־יְדֵי הָעַזּוּת שֶׁהִיא מַלְכוּתָא בְּלָא תַּגָּא. עַל־כֵּן מִי שֶׁרוֹצֶה לִבְחוֹר בַּחַיִּים וּלְהִתְקָרֵב אֶל הָאֱמֶת, אִי אֶפְשָׁר בְּשׁוּם אֹפֶן כִּי אִם כְּשֶׁיִּהְיֶה לוֹ עַזּוּת גָּדוֹל מְאֹד לַעֲמֹד נֶגֶד עַזּוּתָם הָרָע וְיִהְיֶה מִצְחוֹ חָזָק לְעֻמַּת מִצְחָם. כִּי אִי אֶפְשָׁר לִכָּנֵס אֶל הַקְּדֻשָּׁה כִּי אִם עַל־יְדֵי עַזּוּת (כב, י"א)
Audacity is a very bad trait, for “the brazen-faced go to Gehinnom.” The punishments for all things were exchanged by our father Abraham for the subjugation of kingdoms, but the punishment for audacity remains only in Gehinnom. But you must know that just as audacity is a very bad trait, so too a person must specifically have holy audacity, for it is impossible to come to true tzaddikim and draw close to holiness except through audacity specifically, as our rabbis of blessed memory said, “Be bold as a leopard…” For all those who prevent, dispute, and oppose, their primary strength comes only through audacity, which is a kingdom without a crown. Therefore, one who wishes to choose life and draw close to the truth cannot do so in any way unless they have very great audacity to stand against their evil audacity, with a strong forehead against their forehead. For it is impossible to enter holiness except through audacity (22:11).
## Segment 2
וְכֵן צָרִיךְ הָאָדָם שֶׁיִּהְיֶה לוֹ עַזּוּת דִּקְדֻשָּׁה נֶגֶד עַצְמוֹ, דְּהַיְנוּ נֶגֶד עַזּוּת הַגּוּף שֶׁהוּא עַז וְחָזָק כָּל כָּךְ בְּהַתַּאֲווֹת וְאֵין לוֹ בּוּשָׁה מֵהַשֵּׁם יִתְבָּרַךְ. וְעַל־יְדֵי עַזּוּת הַגּוּף, עַל־יְדֵי זֶה אֵין הַנְּשָׁמָה יְכוֹלָה לִסְמֹךְ עַצְמָהּ וּלְהִתְקָרֵב לְהַגּוּף, לְהוֹדִיעַ לוֹ מֵהַשָּׂגוֹת שֶׁהִיא מַשֶּׂגֶת. כִּי בְּוַדַּאי הַנְּשָׁמָה שֶׁל כָּל אָדָם הִיא רוֹאָה וּמַשֶּׂגֶת תָּמִיד דְּבָרִים עֶלְיוֹנִים מְאֹד, אֲבָל הַגּוּף אֵינוֹ יוֹדֵעַ מֵהֶם כְּלָל מֵחֲמַת שֶׁהוּא רָחוֹק מִמֶּנָּה מֵחֲמַת עַזּוּתוֹ, שֶׁהוּא עַז וְחָזָק בְּהַתַּאֲווֹת. וְצָרִיךְ כָּל אָדָם לְרַחֵם מְאֹד עַל בְּשַׂר הַגּוּף, שֶׁיִּרְאֶה לְשַׁבֵּר עַזּוּתוֹ הָרָע שֶׁל הַתַּאֲווֹת כְּדֵי שֶׁעַל־יְדֵי זֶה תּוּכַל הַנְּשָׁמָה לְהִתְקָרֵב עַצְמָהּ לְהַגּוּף, וּלְהַרְאוֹת לוֹ מִכָּל הֶאָרָה וּמִכָּל הַשָּׂגָה שֶׁהַנְּשָׁמָה מַשֶּׂגֶת, שֶׁהַגּוּף גַּם כֵּן יֵדַע מִמֶּנָּה. עַל־כֵּן צָרִיךְ עַזּוּת דִּקְדֻשָּׁה לַעֲמֹד נֶגֶד עַזּוּת הַגּוּף. וְעַזּוּת דִּקְדֻשָּׁה הִיא קוֹלוֹת דִּקְדֻשָּׁה, כִּי כָּל הַקּוֹלוֹת הֵן קוֹל צְעָקָה הֵן קוֹל אֲנָחָה הֵן קוֹל שׁוֹפָר הֵן קוֹל זִמְרָה הֵן קוֹל צַדִּיקֵי אֱמֶת וּשְׁאָר כָּל הַקּוֹלוֹת דִּקְדֻשָּׁה, כֻּלָּם הֵם בְּחִינַת עַזּוּת דִּקְדֻשָּׁה, וַאֲפִלּוּ קוֹל קִשְׁקוּשׁ הַמַּטְבְּעוֹת שֶׁל צְדָקָה, זֶה הַקּוֹל הוּא גַּם כֵּן בְּחִינַת עַזּוּת דִּקְדֻשָּׁה, וְעַל־יְדֵיהֶם מְשַׁבְּרִין עַזּוּת הַגּוּף (שָׁם ה)
Likewise, a person must have holy audacity against themselves, namely, against the audacity of the body, which is so bold and strong in its desires and has no shame before the Blessed Name. Through the body’s audacity, the soul cannot rely on itself or draw close to the body to inform it of the insights it attains. For certainly, every person’s soul constantly sees and attains very lofty matters, but the body knows nothing of them because it is distant from the soul due to its audacity, being bold and strong in desires. Every person must have great compassion for the flesh of the body, striving to break its evil audacity of desires so that through this, the soul can draw itself close to the body and show it every illumination and insight the soul attains, so the body too may know from it. Therefore, holy audacity is needed to stand against the body’s audacity. Holy audacity is holy sounds, for all sounds—whether the sound of a cry, a sigh, a shofar, a song, the voice of true tzaddikim, or all other holy sounds—are the aspect of holy audacity. Even the sound of the clinking coins of charity is also the aspect of holy audacity, and through them, the body’s audacity is broken (ibid., 5).
## Segment 3
אַךְ לִפְעָמִים הָאָדָם בְּמַדְרֵגָה פְּחוּתָה כָּל כָּךְ עַד שֶׁהַגּוּף רָחוֹק כָּל כָּךְ מֵהַנְּשָׁמָה שֶׁאֲפִלּוּ כְּשֶׁמִּתְאַנֵּחַ וְצוֹעֵק לַשֵּׁם יִתְבָּרַךְ, אֵין הַגּוּף שׁוֹמֵעַ הַקּוֹל כְּלָל, כִּי מִגֹּדֶל רִחוּקוֹ אֵינוֹ שׁוֹמֵעַ כִּי אִם קוֹל הַהֲבָרָה, כִּי כְּשֶׁמִּתְעוֹרֵר קוֹל דִּקְדֻשָּׁה, מִתְעוֹרֵר מִמֶּנּוּ קוֹל דְּסִטְרָא אַחֲרָא וְהִיא קוֹל הֲבָרָה [וְעַיֵּן בִּפְנִים סִימָן כ"ב]. וְכֵן כְּשֶׁשּׁוֹמֵעַ קוֹל הַצַּדִּיק אֵינוֹ שׁוֹמֵעַ גַּם כֵּן עֶצֶם הַקּוֹל, כִּי אִם קוֹל הֲבָרָה וְעַל־כֵּן אֵין נִשְׁבָּר עַזּוּת גּוּפוֹ עֲדַיִן, וְלָזֶה צְרִיכִין שִׁמּוּשׁ, דְּהַיְנוּ שֶׁיְּשַׁמֵּשׁ הַגּוּף לְהַנְּשָׁמָה בַּעֲשִׂיַּת מִצְווֹת מַעֲשִׂיּוֹת וְכֵן יְשַׁמֵּשׁ אֶת הֶחָכָם, וְעַל־יְדֵי זֶה יִזְכֶּה לִשְׁמֹעַ קוֹל הֶחָכָם, וְקוֹל אַנְחָתוֹ שֶׁל עַצְמוֹ וְאָז יִזְכֶּה לְשַׁבֵּר עַזּוּת גּוּפוֹ עַל־יְדֵי זֶה כַּנַּ"ל (שָׁם ז ח)
But sometimes a person is at such a low level that the body is so distant from the soul that even when they sigh and cry out to the Blessed Name, the body does not hear the sound at all, for due to its great distance, it hears only the sound of articulation. For when a holy sound is aroused, a sound of the Other Side is aroused from it, which is the sound of articulation [see within, section 22]. Likewise, when they hear the voice of the tzaddik, they do not hear the essence of the sound, but only the sound of articulation, and therefore, the body’s audacity is not yet broken. For this, service is needed, meaning that the body must serve the soul by performing practical mitzvot and also serve the sage. Through this, they will merit to hear the voice of the sage and the sound of their own sigh, and then they will merit to break the body’s audacity through this, as mentioned above (ibid., 7, 8).
## Segment 4
לָבוֹא לְעַזּוּת דִּקְדֻשָּׁה הוּא עַל־יְדֵי שִׂמְחָה. כִּי עִקַּר עַזּוּתוֹ וְהִתְחַזְּקוּתוֹ שֶׁל הָאָדָם לְהִתְקָרֵב לַעֲבוֹדַת הַשֵּׁם הוּא עַל־יְדֵי שִׂמְחָה וְחֶדְוָה בְּחִינַת כִּי חֶדְוַת ה' הוּא מָעֻזְּכֶם (שָׁם ט)
To attain holy audacity is through joy. For the primary audacity and strength of a person to draw close to the service of the Blessed Name is through joy and gladness, in the aspect of “For the joy of the Lord is your strength” (ibid., 9).
## Segment 5
אִי אֶפְשָׁר לִזְכּוֹת לְתוֹרַת אֱמֶת כִּי אִם עַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה לִהְיוֹת עַז כַּנָּמֵר כְּנֶגֶד הַמּוֹנְעִים וְהַחוֹלְקִים וְלֹא יִתְבַּיֵּשׁ מִפְּנֵי הַמַּלְעִיגִים. וְכָל אֶחָד כְּפִי הָעַזּוּת שֶׁלּוֹ כֵּן זוֹכֶה לְתוֹרָה וְלִתְפִלָּה, כִּי מִי שֶׁיֵּשׁ לוֹ עַזּוּת דִּקְדֻשָּׁה, זוֹכֶה לְקַבֵּל וּלְהַמְשִׁיךְ חִדּוּשֵׁי תּוֹרָה אֲמִתִּיִּים דִּקְדֻשָּׁה, וּלְהֵפֶךְ, מִי שֶׁיֵּשׁ לוֹ עַזּוּת דְּסִטְרָא אַחֲרָא, אֵינוֹ זוֹכֶה לְחִדּוּשֵׁי תּוֹרָה אֲמִתִּיִּים רַק מְקַבֵּל תּוֹרָה מֵהַסִּטְרָא אַחֲרָא. וּכְפִי הַתּוֹרָה שֶׁמְּקַבֵּל כְּפִי הָעַזּוּת כַּנַּ"ל, כֵּן זוֹכֶה לִתְפִלָּה. כִּי גַּם עִקַּר הַתְּפִלָּה הִיא עַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה, שֶׁצְּרִיכִין לְהָעֵז פָּנָיו כְּנֶגְדּוֹ יִתְבָּרַךְ לְבַקֵּשׁ מִמֶּנּוּ עַל כָּל מַה שֶּׁצָּרִיךְ, וַאֲפִלּוּ לַעֲשׂוֹת פְּלָאוֹת עִמּוֹ. כִּי אִם יִרְצֶה לְהִתְבַּיֵּשׁ מִמֶּנּוּ יִתְבָּרַךְ לְפִי מַעֲשָׂיו וּלְפִי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, בְּוַדַּאי לֹא יוּכַל לִפְתֹּחַ פֶּה לְהִתְפַּלֵּל כְּלָל, עַל־כֵּן עִקַּר הַתְּפִלָּה עַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה. וּכְפִי הָעַזּוּת דִּקְדֻשָּׁה שֶׁיֵּשׁ לוֹ נֶגֶד הַמּוֹנְעִים שֶׁעַל יְדֵי זֶה זוֹכֶה לְתוֹרַת אֱמֶת כַּנַּ"ל, כְּמוֹ כֵן זוֹכֶה לִתְפִלָּה בְּכַוָּנָה וְכַנִּזְכֵּר לְעֵיל (לְ, ח)
It is impossible to merit true Torah except through holy audacity, to be bold as a leopard against those who prevent and dispute, and not be ashamed before mockers. Each person, according to their audacity, merits Torah and prayer, for one who has holy audacity merits to receive and draw true, holy Torah innovations. Conversely, one who has audacity of the Other Side does not merit true Torah innovations but receives Torah from the Other Side. According to the Torah they receive, based on their audacity as mentioned above, so too they merit prayer. For the primary aspect of prayer is also through holy audacity, as one must boldly face Him, Blessed be He, to request all they need, even for Him to perform wonders with them. For if they wish to be ashamed before Him, Blessed be He, due to their deeds and the greatness of the Creator, Blessed be He, they certainly cannot open their mouth to pray at all. Therefore, the primary aspect of prayer is through holy audacity. According to the holy audacity they have against those who prevent, through which they merit true Torah as mentioned above, so too they merit prayer with intention, as mentioned above (30:8).
## Segment 6
מִי שֶׁהוּא עַז פָּנִים, אֵין לוֹ חֵלֶק בַּתּוֹרָה. וְכֵן לְהֵפֶךְ, מִי שֶׁאֵין בּוֹ עַזּוּת דִּקְדֻשָּׁה אֵין לוֹ גַּם כֵּן חֵלֶק בַּתּוֹרָה, כִּי צָרִיךְ שֶׁיִּהְיֶה בּוֹ עַזּוּת דִּקְדֻשָּׁה כַּנַּ"ל (קמז)
One who is brazen-faced has no share in the Torah. Conversely, one who lacks holy audacity also has no share in the Torah, for they must have holy audacity, as mentioned above (147).
## Segment 7
צָרִיךְ שֶׁיִּהְיֶה לְהָאָדָם עַזּוּת דִּקְדֻשָּׁה, שֶׁיִּהְיֶה עַז כַּנָּמֵר כְּנֶגֶד הַמּוֹנְעִים וְהַמַּלְעִיגִים וְלֹא יִתְבַּטֵּל וְלֹא יִתְבַּיֵּשׁ בִּפְנֵיהֶם כְּלָל, אַף עַל פִּי שֶׁנִּדְמֶה לוֹ שֶׁהֵם צַדִּיקִים וְטוֹבִים מִמֶּנּוּ, וַאֲפִלּוּ אִם הָאֱמֶת הוּא כָּךְ שֶׁהֵם טוֹבִים מִמֶּנּוּ, אַף עַל פִּי כֵן מֵאַחַר שֶׁכַּוָּנָתוֹ לַשָּׁמַיִם, וְהֵם רוֹצִים לְבַלְבְּלוֹ וּלְמָנְעוֹ מִדֶּרֶךְ הַחַיִּים, צָרִיךְ לְהִתְגַּבֵּר בְּעַזּוּת גָּדוֹל כְּנֶגְדָּם. כִּי אִי אֶפְשָׁר לִכְנֹס אֶל הַקְּדֻשָּׁה כִּי אִם עַל־יְדֵי עַזּוּת, כַּמְבֹאָר לְעֵיל. וַאֲפִלּוּ נֶגֶד הָרַב בְּעַצְמוֹ צָרִיךְ שֶׁיִּהְיֶה לְהָאָדָם עַזּוּת, שֶׁיָּעֵז פָּנָיו לְדַבֵּר עִמּוֹ כָּל מַה שֶּׁצָּרִיךְ וְלֹא יִתְבַּיֵּשׁ, וְעַל זֶה נֶאֱמַר וְלֹא הַבַּיְּשָׁן לָמֵד. וְזֶה שֶׁאֶחָד מְקֹרָב יוֹתֵר הוּא מֵחֲמַת שֶׁיֵּשׁ לוֹ עַזּוּת יוֹתֵר וּמֵחֲמַת זֶה הָרַב מְדַבֵּר עִמּוֹ יוֹתֵר (קעא)
A person must have holy audacity, to be bold as a leopard against those who prevent and mock, and not be deterred or ashamed before them at all, even if it seems to them that they are tzaddikim and better than them, or even if it is true that they are better than them. Nevertheless, since their intention is for Heaven, and they seek to confuse and prevent them from the path of life, they must overcome with great audacity against them. For it is impossible to enter holiness except through audacity, as explained above. Even against the rabbi himself, a person must have audacity, to boldly speak with him about all they need and not be ashamed, as it is said, “The bashful does not learn.” This is why one is closer because they have more audacity, and because of this, the rabbi speaks with them more (171).
# עֵצָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/48/
# עֵצָה
עֵצָה
Source: https://ajew.org/reader/likutay-eitzos/1/48
## Segment 1
צָרִיךְ לְהִתְרַחֵק מְאֹד מֵעֵצוֹת שֶׁל הַהֲמוֹן עַם שֶׁרֻבָּם כְּכֻלָּם הֵם עֵצוֹת רָעוֹת וּמְקֻלְקָלוֹת מְאֹד, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן עֲצַת רְשָׁעִים וְחוֹלְקִים וּמִתְנַגְּדִים אֶל הָאֱמֶת, שֶׁצְּרִיכִין לְהִתְרַחֵק מֵהֶם בְּיוֹתֵר וְיוֹתֵר, כִּי מֵהֶם בָּאִים כָּל הַקִּלְקוּלִים וְהַפְּגָמִים, כִּי עֲצָתָם הִיא בְּחִינַת עֲצַת הַנָּחָשׁ הַקַּדְמוֹנִי. וּכְשֶׁמְּקַבֵּל עֲצָתָם, חַס וְשָׁלוֹם, הֵם מַטִּילִין בּוֹ זֻהֲמָא וְהֵם בְּחִינַת פְּגַם הַבְּרִית. וּמַרְחִיקִין מֵהָאֱמֶת וְהָאֱמוּנָה הַקְּדוֹשָׁה וּמִתְּפִלָּה וּמִלָּבוֹא לְאֶרֶץ יִשְׂרָאֵל. עַל־כֵּן צָרִיךְ לְהִתְרַחֵק מְאֹד מְאֹד מִלֵּילֵךְ אַחַר עֲצָתָם חַס וְשָׁלוֹם, רַק לְדַבֵּק אֶת עַצְמוֹ בְּצַדִּיקֵי אֱמֶת וְאַנְשֵׁיהֶם הַהוֹלְכִים בְּדַרְכֵיהֶם, שֶׁכָּל עֲצָתָם הֵם בְּחִינַת כֻּלָּהּ זֶרַע אֱמֶת בְּחִינַת תִּקּוּן הַבְּרִית, וְעַל־יְדֵי עֲצָתָם זוֹכֶה לְכָל טוּב לֶאֱמֶת וֶאֱמוּנָה וּתְפִלָּה וְאֶרֶץ יִשְׂרָאֵל וְלַעֲשׂוֹת נִסִּים בָּעוֹלָם (ז, ג)
One must greatly distance themselves from the advice of the masses, most of whom give bad and very corrupt advice, all the more so from the advice of the wicked, disputers, and opponents of the truth, from whom one must distance themselves even more, for from them come all corruptions and blemishes, as their advice is the aspect of the counsel of the primordial serpent. When one accepts their advice, G-d forbid, they inject impurity into them, which is the aspect of blemishing the covenant. They distance from truth, holy faith, prayer, and coming to the Land of Israel. Therefore, one must greatly distance themselves from following their advice, G-d forbid, and instead attach themselves to true tzaddikim and their followers who walk in their ways, whose advice is entirely the aspect of the seed of truth, the aspect of rectifying the covenant. Through their advice, one merits all good—truth, faith, prayer, the Land of Israel, and performing miracles in the world (7:3).
## Segment 2
עַל־יְדֵי שֶׁנִּזְהָרִין בְּמִצְוַת צִיצִית, זוֹכִין לְהִנָּצֵל מֵעֲצַת הַנָּחָשׁ שֶׁהֵם עֵצוֹת רָעוֹת הַנִּזְכָּרוֹת לְעֵיל וְזוֹכִין לַעֲצַת צַדִּיקִים (שָׁם, ד)
Through being careful with the mitzvah of tzitzit, one merits to be saved from the counsel of the serpent, which is the bad advice mentioned above, and merits the counsel of tzaddikim (ibid., 4).
## Segment 3
עַל־יְדֵי פְּגַם אֱמוּנַת חֲכָמִים אֵין לוֹ עֵצָה שְׁלֵמָה לְעוֹלָם וְתָמִיד הוּא מְסֻפָּק וַעֲצָתוֹ חֲלוּקָה וְאֵינוֹ יוֹדֵעַ לָתֵת עֵצוֹת בְּנַפְשׁוֹ בְּשׁוּם דָּבָר [עַיֵּן צַדִּיק] (סא, א)
Through blemishing faith in sages, one never has complete counsel, is always in doubt, their counsel is divided, and they do not know how to give themselves advice in anything [see Tzaddik] (61:1).
## Segment 4
עַל־יְדֵי שֶׁמְּקַבֵּל עֵצָה מִצַּדִּיקֵי אֱמֶת, נַעֲשֶׂה הַמְתָּקַת הַדִּינִים, גַּם עַל־יְדֵי זֶה יָבוֹא לוֹ יְשׁוּעָה, גַּם אִם אֵינוֹ מְקַבֵּל עֵצָה מִצַּדִּיקִים, אֲזַי אֶפְשָׁר שֶׁתָּבוֹא לוֹ רָעָה חַס וְשָׁלוֹם, עַל־יְדֵי עַצְמוֹ בִּבְחִינַת אִוֶּלֶת אָדָם תְּסַלֵּף דַּרְכּוֹ וְכוּ'. אֲבָל אִם הוּא מְקַבֵּל עֵצָה מִצַּדִּיקִים אַף אִם אַחַר כָּךְ לֹא עָלְתָה לוֹ יָפֶה, הוּא יוֹדֵעַ שֶׁהוּא רַק מִלְּמַעְלָה (קמג)
Through accepting counsel from true tzaddikim, the sweetening of judgments is achieved, and through this, salvation comes to them. But if they do not accept counsel from tzaddikim, it is possible that evil will come to them, G-d forbid, through themselves, in the aspect of “A man’s folly perverts his way…” But if they accept counsel from tzaddikim, even if it does not turn out well afterward, they know it is only from above (143).
## Segment 5
תִּקּוּן הָעֵצָה הִיא עַל־יְדֵי צַעֲקַת הַלֵּב, שֶׁצְּרִיכִין לִצְעֹק אֶל ה' מֵעֻמְקָא דְּלִבָּא, וְעַל־יְדֵי זֶה חוֹתְרִין וּמְגַלִּין עֵצוֹת עֲמֻקּוֹת, וְעַל־יְדֵי זֶה גְּדֵלָה וְנִתְתַּקֶּנֶת הָאֱמוּנָה הַקְּדוֹשָׁה וְזוֹכִין לִרְפוּאָה, וְנִתְתַּקְּנִין תִּקּוּנִים גְּדוֹלִים הַרְבֵּה [אֱמוּנָה מ"א מ"ב] (ח"ב ה, ג)
The rectification of counsel is through the cry of the heart, as one must cry out to the Lord from the depths of the heart. Through this, they dig and reveal deep counsels, and through this, holy faith grows and is rectified, they merit healing, and many great rectifications are achieved [see Faith, sections 41, 42] (Part II, 5:3).
# עֵינַיִם
URL: https://ajew.org/reader-plain/likutay-eitzos/1/49/
# עֵינַיִם
עֵינַיִם
Source: https://ajew.org/reader/likutay-eitzos/1/49
## Segment 1
עַל־יְדֵי רְאִיַּת פְּנֵי הַצַּדִּיק עַל־יְדֵי זֶה מְבַטְּלִין עַצְבוּת וְעַצְלוּת וְתַאֲווֹת רָעוֹת וְתוֹלְדוֹתֵיהֶן (ד, ח)
Through seeing the face of the tzaddik, through this, one nullifies sadness, laziness, evil desires, and their consequences (4:8).
## Segment 2
עִקַּר הַנִּאוּף תָּלוּי בָּעֵינַים. וְעַל־יְדֵי שֶׁנִּזְהָרִין בְּמִצְוַת צִיצִית שֶׁהוּא בְּחִינַת עֵינַיִם, עַל־יְדֵי זֶה מַמְשִׁיכִין תִּקּוּן וּשְׁמִירָה לָזֶה (ז, ד)
The primary aspect of adultery depends on the eyes. Through being careful with the mitzvah of tzitzit, which is the aspect of eyes, through this, one draws rectification and protection for this (7:4).
## Segment 4
הַשֶּׁקֶר מַזִּיק לָעֵינַיִם בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת (נא) צָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ, שֶׁלֹּא יִפֹּל לִבְחִינַת רַע עַיִן שֶׁהוּא מִיתַת הַלֵּב. וְיֵשׁ כַּמָּה בְּחִינוֹת בְּרַע עַיִן. יֵשׁ שֶׁעֵינוֹ צָרָה בְּהִתְנַשְּׂאוּת וּבִגְדֻלָּתוֹ שֶׁל חֲבֵרוֹ וְכֵן כַּיּוֹצֵא בָּזֶה, וְיֵשׁ שֶׁעֵינוֹ רָעָה וְצָרָה בַּחֲבֵרוֹ בִּבְחִינוֹת אֲחֵרוֹת. וּצְרִיכִין לִשְׁמֹר אֶת עַצְמוֹ מִזֶּה מְאֹד. וְכֵן צְרִיכִין לְהִתְפַּלֵּל הַרְבֵּה לַשֵּׁם יִתְבָּרַךְ שֶׁיִּנָּצֵל מֵרַע עַיִן שֶׁל חֲבֵרוֹ שֶׁלֹּא יַזִּיק לוֹ חַס וְשָׁלוֹם, עֵינוֹ הָרָעָה שֶׁל חֲבֵרוֹ. וּמִי שֶׁאֵינוֹ מַרְגִּישׁ בְּעַצְמוֹ כֹּחַ שֶׁיּוּכַל לְהִנָּצֵל מֵרַע עַיִן, צָרִיךְ לִבְרֹחַ מִמֶּנּוּ. [וְעַיֵּן בִּפְנִים] (נד, ד)
Falsehood harms the eyes, both physically and spiritually (51). One must guard themselves not to fall into the aspect of an evil eye, which is the death of the heart.
There are several aspects of the evil eye: some have a narrow eye regarding their fellow’s exaltation and greatness and similar matters, and some have an evil and narrow eye toward their fellow in other aspects. One must guard themselves from this greatly. Likewise, one must pray much to the Blessed Name to be saved from their fellow’s evil eye, so that their fellow’s evil eye does not harm them, G-d forbid. One who does not feel within themselves the strength to be saved from the evil eye must flee from it [see within] (54:4). Through the evil eye, forgetfulness comes, memory is impaired, and one does not remember their purpose, which is the World to Come, which one must remember every day and constantly attach their thoughts to the World to Come in general and in particular [see Remembrance, section 4].
## Segment 5
עַל־יְדֵי רַע עַיִן בָּא שִׁכְחָה וְנִפְגָּם הַזִּכָּרוֹן וְאֵינוֹ זוֹכֵר אֶת תַּכְלִיתוֹ שֶׁהוּא הָעוֹלָם הַבָּא, שֶׁצְּרִיכִין לִזְכֹּר זֹאת בְּכָל יוֹם וּלְאַדְבָּקָא מַחֲשַׁבְתֵּהּ בְּעָלְמָא דְּאָתֵי תָּמִיד בִּכְלָלִיּוּת וּבִפְרָטִיּוּת [עַיֵּן זִכָּרוֹן ד]. וְעַל־יְדֵי רַע עַיִן מֵת לִבּוֹ בְּקִרְבּוֹ וְאֵינוֹ מֵשִׂים לֵב לִזְכֹּר בְּכָל זֶה (שָׁם)
Through the evil eye, their heart dies within them, and they do not set their heart to remember all this (ibid.). Through the evil eye, one will not merit to leave a male son (ibid.). One must also guard the eye from the power of imagination. Even one who has a good eye must guard against this, as we see tangibly that even one with good vision can err by seeing from afar, and it seems to them the opposite of the truth.
## Segment 7
עַל־יְדֵי רַע עַיִן לֹא יִזְכֶּה לְהַנִּיחַ בֵּן זָכָר (שָׁם) גַּם צָרִיךְ לִשְׁמֹר אֶת הָעַיִן מִכֹּחַ הַמְדַמֶּה. וַאֲפִלּוּ מִי שֶׁהוּא טוֹב עַיִן צָרִיךְ לִשְׁמֹר מִזֶּה, כְּמוֹ שֶׁאָנוּ רוֹאִים בְּחוּשׁ שֶׁאֲפִלּוּ מִי שֶׁיֵּשׁ לוֹ רְאִיָּה יָפָה, יוּכַל לִטְעוֹת עַל־יְדֵי שֶׁרוֹאֶה מֵרָחוֹק וְנִדְמֶה לוֹ לְהֵפֶךְ מִן הָאֱמֶת. וּכְמוֹ כֵן הוּא בְּעֵינֵי הַשֵּׂכֶל בְּכַמָּה בְּחִינוֹת, כְּגוֹן לִפְעָמִים שֶׁנִּדְמֶה לוֹ, שֶׁחֲבֵרוֹ נוֹטֶה מִן הָאֱמֶת אוֹ שֶׁעוֹשֶׂה כְּנֶגְדּוֹ שֶׁלֹּא כְּהֹגֶן וְכוּ', וּמֵחֲמַת זֶה יֵשׁ בְּלִבּוֹ עָלָיו וְיוּכַל לְהִתְעוֹרֵר מַחֲלוֹקוֹת עַל־יְדֵי זֶה, וְנִדְמֶה לוֹ שֶׁחוֹלֵק עַל חֲבֵרוֹ לְשֵׁם שָׁמַיִם. וּבֶאֱמֶת הַכֹּל בָּא מִטָּעוּת שֶׁל כֹּחַ הַמְדַמֶּה, שֶׁכֹּחַ הַמְדַמֶּה הִטְעָה אוֹתוֹ, עַד שֶׁנִּדְמֶה לוֹ עַל חֲבֵרוֹ דִּבְרֵי שְׁקָרִים וּבְדּוּיִים. וְכֵן יֵשׁ בָּזֶה כַּמָּה בְּחִינוֹת מַה שֶּׁעֵינֵי הַשֵּׂכֶל נוֹטִים מִן הָאֱמֶת עַל־יְדֵי טָעוּת שֶׁל הַמְדַמֶּה, כִּי כֹּחַ הַמְדַמֶּה יָכוֹל לְהַטְעוֹת אֲפִלּוּ מִי שֶׁהוּא טוֹב עַיִן. עַל־כֵּן צְרִיכִין לָזֶה שְׁמִירָה יְתֵרָה לִשְׁמֹר אֶת עַצְמוֹ מְאֹד מִטָּעוּת שֶׁל הַמְדַמֶּה. וְזֶה זוֹכִין עַל־יְדֵי שֶׁשּׁוֹמְרִין אֶת עַצְמוֹ מְאֹד מִלָשׁוֹן הָרָע מִלְּאָמְרוֹ וּמִלְּקַבְּלוֹ, כִּי עַל־יְדֵי לְשׁוֹן הָרָע מִתְגַּבֵּר הַמְדַמֶּה וְנִפְגָּם הַזִּכָּרוֹן לִזְכֹּר תָּמִיד בְּעָלְמָא דְּאָתֵי שֶׁהוּא תָּלוּי בְּתִקּוּן הָעֵינַיִם כַּנַּ"ל (שָׁם ה)
Through the evil eye, one will not merit to leave a male son (ibid.).
So too with the eyes of the intellect in many aspects, such as sometimes when it seems to them that their fellow deviates from the truth or acts improperly against them, and so forth, causing them to hold a grudge, which can lead to disputes, thinking they dispute with their fellow for the sake of Heaven. But in truth, it all comes from the error of the power of imagination, which misled them, causing them to think false and fabricated things about their fellow. There are many aspects in which the eyes of the intellect deviate from the truth due to the error of the imagination, for the power of imagination can mislead even one with a good eye. Therefore, extra caution is needed to guard oneself greatly from the error of the imagination. This is merited by guarding oneself greatly from speaking or accepting evil speech, for through evil speech, the imagination is strengthened, and memory is impaired, preventing constant remembrance of the World to Come, which depends on the rectification of the eyes, as mentioned above (ibid., 5). Through advocating merit for the wicked, through this, a person is saved from the evil eye of the wicked. Also, the fact that the wicked prevail in judgment, and He, Blessed be He, removes His judgments from them, is all for the benefit of the tzaddik, for even the Holy One, Blessed be He, advocates merit for the wicked to save the tzaddik from the wicked’s evil eye (55:3).
## Segment 8
עַל־יְדֵי לִמּוּד זְכוּת שֶׁהָאָדָם מְלַמֵּד עַל הָרָשָׁע עַל־יְדֵי זֶה הָאָדָם נִצּוֹל מֵרַע עַיִן שֶׁל הָרָשָׁע. גַּם מַה שֶּׁהָרְשָׁעִים זוֹכִין בַּדִּין, וּמֵרִים וּמְסַלֵּק מִשְׁפָּטָיו יִתְבָּרַךְ מֵהֶם, הַכֹּל הוּא לְטוֹבַת הַצַּדִּיק, כִּי גַּם הַקָּדוֹשׁ בָּרוּךְ הוּא מְלַמֵּד זְכוּת עַל הָרָשָׁע בִּשְׁבִיל לְהַצִּיל אֶת הַצַּדִּיק מֵרַע עַיִן שֶׁל הָרָשָׁע (נה, ג)
Through seeing the face of the true tzaddik, through this, one merits to examine themselves regarding all the traits drawn from the four elements, how they are holding them, and to repent for all the blemishes in them (Part II, 67). To see oneself with the true tzaddik is also a very great thing. Certainly, when one merits to hear Torah from his mouth, it is an additional virtue.
## Segment 9
עַל־יְדֵי רְאִיַּת פְּנֵי הַצַּדִּיק הָאֱמֶת, עַל־יְדֵי זֶה זוֹכִין לְהִסְתַּכֵּל בְּעַצְמוֹ עַל כָּל הַמִּדּוֹת הַנִּמְשָׁכִין מֵאַרְבָּעָה יְסוֹדוֹת, אֵיךְ הוּא אוֹחֵז בָּהֶם, וְלָשׁוּב בִּתְשׁוּבָה עַל כָּל הַפְּגָמִים שֶׁבָּהֶם (ח"ב. סז)
But when one does not hear Torah, the seeing alone is also very good, for through seeing oneself with the tzaddik, through this, their mind and understanding are illuminated and sparkle. Through this, one merits to receive greatness, and through this, each person merits to innovate Torah insights appropriate to their mind.
## Segment 10
לִרְאוֹת אֶת עַצְמוֹ עִם הַצַּדִּיק הָאֱמֶת הוּא גַּם כֵּן דָּבָר גָּדוֹל מְאֹד, בְּוַדַּאי כְּשֶׁזּוֹכִין לִשְׁמֹעַ מִפִּיו תּוֹרָה הוּא מַעֲלָה יְתֵרָה. אֲבָל כְּשֶׁאֵין שׁוֹמְעִין תּוֹרָה, הָרְאִיָּה לְבַד הוּא גַּם כֵּן טוֹב מְאֹד, כִּי עַל־יְדֵי שֶׁרוֹאִין אֶת עַצְמוֹ עִם הַצַּדִּיק, עַל־יְדֵי זֶה מֵאִיר וּמִתְנוֹצֵץ מֹחוֹ וְדַעְתּוֹ וְעַל־יְדֵי זֶה זוֹכֶה לְקַבֵּל גְּדֻלָּה וְעַל־יְדֵי זֶה זוֹכֶה כָּל אֶחָד לְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא, כָּרָאוּי לוֹ לְפִי מֹחוֹ, וְעַל־יְדֵי זֶה זוֹכֶה לְבוּשָׁהּ וּתְשׁוּבָה וְלַעֲנָוָה אֲמִתִּית שֶׁהוּא בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא (ע"ב)
Through this, one merits shame, repentance, and true humility, which is the aspect of the eternal life of the World to Come (72). Through the mere contemplation of seeing the face of true tzaddikim, through this, one can return to good and it greatly benefits their holiness (75).
## Segment 12
יא. עַל־יְדֵי הַהִסְתַּכְּלוּת לְבַד שֶׁרוֹאִין פְּנֵי הַצַּדִּיקֵי אֱמֶת, עַל־יְדֵי זֶה יְכוֹלִין לַחֲזֹר לְמוּטָב וּמוֹעִיל לוֹ לִקְדֻשָּׁה מְאֹד (עה)
Through the evil eye, one will not merit to leave a male son (ibid.).
Through the mere contemplation of seeing the face of true tzaddikim, through this, one can return to good and it greatly benefits their holiness (75).
The primary healing of the sick is only through redemption. The Torah did not permit a doctor to heal except specifically after the redemption [see Healing] (Part II, 3).
# הַכְנָסַת אוֹרְחִים
URL: https://ajew.org/reader-plain/likutay-eitzos/1/5/
# הַכְנָסַת אוֹרְחִים
הַכְנָסַת אוֹרְחִים
Source: https://ajew.org/reader/likutay-eitzos/1/5
## Segment 1
א.
עַל־יְדֵי הַכְנָסוֹת אוֹרְחִים תַּלְמִידֵי חֲכָמִים אֲמִתִּיִּים לְתוֹךְ בֵּיתוֹ, עַל־יְדֵי זֶה זוֹכִין לֶאֱמוּנָה וְלִשְׁבֹּר הַכְּפִירוֹת, וְעַל־יְדֵי זֶה מַעֲלִין וּמְתַקְּנִין הַתּוֹרָה הַנְפוּלָה שֶׁל הַתַּלְמִידֵי חֲכָמִים שֶׁאֵינָם הֲגוּנִים שֶׁהֵם בְּחִינַת שֵׁדִין יְהוּדָאִין, שֶׁמֵּהֶם בָּא כָּל הִתְנַגְּדוּת עַל יִרְאֵי הַשֵּׁם, וְעַל־יְדֵי זֶה זוֹכִין לְהִתְגַּבֵּר עַל הַמִּתְנַגְּדִים (כח).
Through bringing in true Torah scholars as guests into one’s home, through this, one merits faith and to break the heresies, and through this, one elevates and rectifies the fallen Torah of unworthy Torah scholars, who are in the aspect of Jewish demons, from whom comes all opposition against those who fear Hashem. Through this, one merits to prevail over the opponents (-misnagdim) (28).
## Segment 2
ב.
הַכְנָסוֹת אוֹרְחִים תַּלְמִידֵי חֲכָמִים הוּא תִּקּוּן הַתְּפִלָּה, כִּי יֵשׁ לְכָל אָדָם תְּפִלּוֹת רָעוֹת וְהֵם מְבַלְבְּלִין אוֹתוֹ כְּשֶׁעוֹמֵד לְהִתְפַּלֵּל תְּפִלָּה הָרָאוּי לְהִתְפַּלֵּל, וְהַכְנָסוֹת אוֹרֵחַ תַּלְמִיד חָכָם הוּא הַתִּקּוּן לָזֶה (רט).
Bringing in Torah scholars as guests is a rectification for prayer, for every person has bad prayers that confuse him when he stands to pray a prayer that is proper to pray, and bringing a Torah scholar as a guest is the rectification for this (209).
# פִּדְיוֹן
URL: https://ajew.org/reader-plain/likutay-eitzos/1/50/
# פִּדְיוֹן
פִּדְיוֹן
Source: https://ajew.org/reader/likutay-eitzos/1/50
## Segment 1
א.
עִקַּר רְפוּאוֹת הַחוֹלֶה הוּא רַק עַל־יְדֵי פִּדְיוֹן. וְלֹא נָתְנָה הַתּוֹרָה רְשׁוּת לָרוֹפֵא לְרַפְּאוֹת כִּי אִם אַחַר הַפִּדְיוֹן דַּיְקָא [עַיֵּן רְפוּאָה] (ח"ב. ג)
The primary healing of the sick is only through redemption. The Torah did not permit a doctor to heal except specifically after the redemption [see Healing] (Part II, 3).
## Segment 3
ג.
קִימַת חֲצוֹת מְסֻגָּל כְּמוֹ פִּדְיוֹן (קמט)
Rising at midnight is effective like a redemption (149).
## Segment 4
ב.
הַמְמַלֵּא גְּרוֹנָם שֶׁל תַּלְמִידֵי חֲכָמִים יַיִן, נֶחֱשָׁב כְּמוֹ פִּדְיוֹן (ח"א. מה) ד.
רָאוּי לְהַרְגִּיל אֶת עַצְמוֹ לִתֵּן בְּכָל פַּעַם עַל פִּדְיוֹן, כְּדֵי לְהַמְתִּיק הַדִּינִים מֵעָלָיו בְּכָל פַּעַם. וַאֲפִלּוּ כְּשֶׁאֵין לוֹ שׁוּם חוֹלֶה וְשׁוּם צַעַר בְּתוֹךְ בֵּיתוֹ, טוֹב לַעֲשׂוֹת פִּדְיוֹנוֹת בְּכָל פַּעַם, כְּדֵי שֶׁלֹּא יָבוֹא לִידֵי צַעַר וְחוֹלַאַת חַס וְשָׁלוֹם. וְכָךְ נוֹהֲגִים כַּמָּה כְּשֵׁרִים בִּמְדִינוֹת קִירָ"ה [קֵיסָר יָרוּם הוֹדוּ] דְּוִוין שֶׁנּוֹתְנִים עַל פִּדְיוֹנוֹת תָּמִיד [וְעַיֵּן מֵעִנְיַן פִּדְיוֹן בְּסִימָן מ"א וּבְסִימָן ק"פ, וּבְסִימָן רט"ו מֵעִנְיַן עֶשְׂרִים וְאַרְבָּעָה מִינֵי פִּדְיוֹנוֹת] (חיי מוהר"ן עבודת השם צב)
One who fills the throats of Torah scholars with wine is considered as if they gave a redemption (Part I, 45).
It is fitting to accustom oneself to give for redemption each time to sweeten the judgments from upon them each time. Even when there is no sick person or distress in their home, it is good to make redemptions each time to prevent coming to distress or illness, G-d forbid. This is the practice of many upright people in the states of the Holy Roman Empire [Caesar, may his glory be exalted], Vienna, who constantly give for redemptions [see the matter of Redemption in sections 41, 180, and 315 regarding the twenty-four types of redemptions] (Chayei Moharan, Service of G-d, 92).
# צַדִּיק
URL: https://ajew.org/reader-plain/likutay-eitzos/1/51/
# צַדִּיק
צַדִּיק
Source: https://ajew.org/reader/likutay-eitzos/1/51
## Segment 1
צָרִיךְ כָּל אֶחָד לְכַוֵּן בִּתְפִלָּתוֹ שֶׁיְּקַשֵּׁר עַצְמוֹ לְצַדִּיקִים שֶׁבַּדּוֹר, כִּי רַק הֵם יוֹדְעִים לְהַעֲלוֹת כָּל תְּפִלָּה וּתְפִלָּה לַמָּקוֹם הַצָּרִיךְ לָהּ וְכוּ' [וְעַיֵּן בִּתְפִלָּה אוֹת ד] (ב, ו)
Everyone must intend in their prayer to connect themselves to the tzaddikim of the generation, for only they know how to elevate each and every prayer to the place it needs, and so forth [see Prayer, section 4] (2:6).
## Segment 2
מִי שֶׁרוֹצֶה לֵילֵךְ בְּדֶרֶךְ הַקֹּדֶשׁ צָרִיךְ לְשַׁבֵּר כָּל הַמִּדּוֹת רָעוֹת שֶׁנִּמְשָׁכִין מֵהָאַרְבָּעָה יְסוֹדוֹת כַּמּוּבָא. וִיסַפֵּר לִפְנֵי הַתַּלְמִיד חָכָם כָּל לִבּוֹ, הַיְנוּ וִדּוּי דְּבָרִים, וְהַתַּלְמִיד חָכָם יְפָרֵשׁ וִיבָרֵר לוֹ דֶּרֶךְ לְפִי שֹׁרֶשׁ נִשְׁמָתוֹ (ד, ח)
One who wishes to walk in the path of holiness must break all the bad traits drawn from the four elements, as explained.
## Segment 3
וְיֵשׁ שָׁלֹשׁ בְּחִינוֹת בְּהִתְקָרְבוּת לַצַּדִּיקִים, שֶׁעַל־יְדֵי שָׁלֹשׁ בְּחִינוֹת אֵלּוּ נִתְתַּקֵּן הַכֹּל וְאֵלּוּ הֵם: הַבְּחִינָה הָרִאשׁוֹנָה, כְּשֶׁרוֹאֶה אֶת הַצַּדִּיק, עַל־יְדֵי זֶה מְבַטֵּל הַמִּדּוֹת רָעוֹת הַנִּמְשָׁכִין מִשְּׁנֵי הַיְסוֹדוֹת: דּוֹמֵם, צוֹמֵחַ, הַיְנוּ עַצְלוּת וְתוֹלְדוֹתֵיהֶן וְתַאֲווֹת רָעוֹת (שָׁם)
They should recount their entire heart before a Torah scholar, namely, confession of words, and the Torah scholar will explain and clarify for them a path according to the root of their soul (4:8).
## Segment 4
הַבְּחִינָה הַשְּׁנִיָּה, הַצְּדָקָה שֶׁנּוֹתֵן לְתַלְמִיד חָכָם, שֶׁעַל־יְדֵי זֶה נִצּוֹל מִמִּדּוֹת רָעוֹת שֶׁל שְׁנֵי יְסוֹדוֹת: חַי, מְדַבֵּר, שֶׁהֵן דְּבָרִים בְּטֵלִים וּלְשׁוֹן הָרָע וְגַאֲוָה וְתוֹלְדוֹתֵיהֶן (שָׁם)
The second aspect is the charity given to a Torah scholar, through which one is saved from the bad traits of two elements: animal and speaking, namely, idle talk, evil speech, pride, and their consequences (ibid.).
## Segment 5
הַבְּחִינָה הַשְּׁלִישִׁית, כְּשֶׁמִּתְוַדֶּה וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם, שֶׁעַל־יְדֵי זֶה הַתַּלְמִיד חָכָם מַדְרִיךְ אוֹתוֹ בְּדֶרֶךְ יָשָׁר כְּפִי שֹׁרֶשׁ נִשְׁמָתוֹ, וְזֶה הָעִקָּר, כִּי אָז נִצּוֹל מֵהַכֹּל (שָׁם)
The third aspect is when one confesses words before a Torah scholar, through which the Torah scholar guides them on a straight path according to the root of their soul, and this is the primary aspect, for then one is saved from everything (ibid.).
## Segment 6
בְּכָל פַּעַם שֶׁבָּא אֵצֶל הַתַּלְמִיד חָכָם, יְסַפֵּר לְפָנָיו כָּל לִבּוֹ, וְעַל־יְדֵי זֶה אַתָּה נִכְלָל בָּאֵין סוֹף. וְעַל־יְדֵי זֶה יִזְכֶּה לֵידַע, שֶׁכָּל מְאֹרְעוֹתָיו הֵם לְטוֹבָתוֹ וִיבָרֵךְ עַל הַכֹּל הַטּוֹב וְהַמֵּטִיב, וְזֹאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא (שָׁם ט)
Each time one comes to a Torah scholar, they should recount their entire heart before him, and through this, you are included in the Infinite. Through this, one will merit to know that all their experiences are for their benefit and will bless for everything, “Who is good and does good,” and this aspect is a semblance of the World to Come (ibid., 9).
## Segment 7
עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם מוֹחֲלִין לּוֹ כָּל עֲווֹנוֹתָיו (שָׁם ג)
Through confessing words before a Torah scholar, all their sins are forgiven (ibid., 3).
## Segment 8
מִי שֶׁרוֹצֶה לָחוּס עַל חַיָּיו, צָרִיךְ לְהִתְגַּבֵּר שֶׁלֹּא יִשְׁמַע וְיַשְׁגִּיחַ כְּלָל עַל הַמְּרִיבוֹת שֶׁבֵּין הַצַּדִּיקִים הַשְּׁלֵמִים רַק לְהַאֲמִין בְּכֻלָּם, וְאַדְּרַבָּא, כְּשֶׁשּׁוֹמֵעַ הַמְּרִיבוֹת שֶׁבֵּין הַצַּדִּיקִים, יִקַּח לְעַצְמוֹ מוּסָר וְיִסְתַּכֵּל עַל עַצְמוֹ הֵיכָן הוּא בָּעוֹלָם, כִּי בָּזֶה מוֹכִיחִין אוֹתוֹ עַל שֶׁפָּגַם בְּטִפֵּי מֹחוֹ, כִּי אִלּוּ לֹא נִפְגָּם מֹחוֹ לֹא הָיָה שׁוֹמֵעַ הַמְּרִיבוֹת שֶׁבֵּין הַצַּדִּיקִים וְלֹא הָיָה נִכְנָס בְּלִבּוֹ שׁוּם קֻשְׁיָא עֲלֵיהֶם כְּלָל, וְעִקַּר הַמְּרִיבָה הִיא רַק בִּשְׁבִילוֹ, הַיְנוּ בִּשְׁבִיל זֶה בְּעַצְמוֹ הַנַּ"ל, כְּדֵי שֶׁיָּבִין וְיִזְכֹּר עַל־יְדֵי הַמְּרִיבָה שֶׁבֵּין הַצַּדִּיקִים הֵיכָן הוּא בָּעוֹלָם, שֶׁרוֹצִים לְגָרְשׁוֹ מִן הַחַיִּים הָאֲמִתִּיִּים שֶׁהֵם הַצַּדִּיקִים אֲמִתִּיִּים עַל־יְדֵי הַמְּרִיבָה הַזֹּאת, מֵחֲמַת שֶׁפָּגַם בְּטִפֵּי מֹחוֹ שֶׁעָלָיו נֶאֱמַר: כָּל בָּאֶיהָ לֹא יְשׁוּבוּן וְלֹא יַשִּׂיגוּ אָרְחוֹת חַיִּים. וּמִי שֶׁהוּא כְּסִיל וְאֵינוֹ מֵבִין אֶת זֹאת בֶּאֱמֶת, נִתְרַחֵק עַל־יְדֵי זֶה וְאוֹבֵד אֶת עוֹלָמוֹ. אֲבָל מִי שֶׁרוֹצֶה לָחוּס עַל עַצְמוֹ בֶּאֱמֶת, אַדְּרַבָּא, עַל־יְדֵי זֶה דַּיְקָא נִתְעוֹרֵר וּמַזְכִּיר אֶת עַצְמוֹ הֵיכָן הוּא בָּעוֹלָם כַּנַּ"ל, וּמֵבִין שֶׁזֶּהוּ הַנִּסָּיוֹן שֶׁלּוֹ וְצָרִיךְ לַעֲמֹד בְּזֶה הַנִּסָּיוֹן, שֶׁלֹּא יִשְׁמַע וְלֹא יִסְתַּכֵּל עַל הַמְּרִיבָה הַזֹּאת, וְנִתְקָרֵב דַּיְקָא עַל־יְדֵי זֶה לְצַדִּיקִים אֲמִתִּיִּים שֶׁעַל־יְדֵי זֶה עִקַּר תִּקּוּנוֹ לָנֶצַח. כִּי עִקַּר הַמְּרִיבָה שֶׁבֵּין הַצַּדִּיקִים הוּא בִּשְׁבִיל זֶה דַּיְקָא, בִּשְׁבִיל נִסָּיוֹן זֶה שֶׁיִּתְרַחֵק הַמִּתְרַחֵק, כִּי רָאוּי לְרַחֲקוֹ מֵחֲמַת שֶׁפָּגַם בְּטִפֵּי מֹחוֹ. וְאִם יִרְצֶה לַעֲמֹד בְּנִסָּיוֹן זֶה, לְהָבִין מִזֶּה בְּעַצְמוֹ גֹּדֶל פְּגָמוֹ וְלֹא יִסְתַּכֵּל עַל זֶה, יִתְקָרֵב עַל יְדֵי זֶה דַּיְקָא, כִּי מֵחֲמַת שֶׁפָּגַם כָּל כָּךְ אִי אֶפְשָׁר לוֹ לְהִתְקָרֵב כִּי אִם עַל־יְדֵי נִסָּיוֹן זֶה דַּיְקָא וְהָבֵן. כִּי בֶּאֱמֶת הַשֵּׁם יִתְבָּרַךְ חָפֵץ חֶסֶד הוּא וְרוֹצֶה לְקָרֵב הַמְרֻחָקִים אַף עַל פִּי שֶׁאֵין רְאוּיִם לְקָרְבָם אֲבָל אֵין יְכוֹלִין לְהִתְקָרֵב כִּי אִם עַל־יְדֵי נִסָּיוֹן זֶה כַּנִּזְכָּר לְעֵיל (ה. ד)
There are three aspects in drawing close to tzaddikim, through which everything is rectified, and they are: The first aspect is when one sees the tzaddik, through this, they nullify the bad traits drawn from two elements: inanimate and vegetative, namely, laziness and its consequences and evil desires (ibid.). The second aspect is the charity given to a Torah scholar, through which one is saved from the bad traits of two elements: animal and speaking, namely, idle talk, evil speech, pride, and their consequences (ibid.).
## Segment 9
עַל־יְדֵי הִתְקָרְבוּת לְצַדִּיקִים וְיֵלֵךְ בְּדֶרֶךְ עֲצָתָם, עַל־יְדֵי זֶה נֶחְקָק בּוֹ אֱמֶת וְעַל יְדֵי זֶה זוֹכֶה לֶאֱמוּנָה וּתְפִלָּה וְאֶרֶץ יִשְׂרָאֵל וְנִסִּים, וְעַל־יְדֵי זֶה תָּבוֹא הַגְּאֻלָּה (ז, ג)
The third aspect is when one confesses words before a Torah scholar, through which the Torah scholar guides them on a straight path according to the root of their soul, and this is the primary aspect, for then one is saved from everything (ibid.).
## Segment 10
קֹדֶם שֶׁמְּקֹרָב לְהַצַּדִּיק אֲזַי הוּא בִּבְחִינַת הַשְׁמֵן לֵב וְכוּ', הַיְנוּ שֶׁלִּבּוֹ אָטוּם וְאָזְנָיו סְתוּמִים וְעֵינָיו עִוְּרִים מִלִּרְאוֹת הָאֱמֶת וּלְהִתְעוֹרֵר לִתְשׁוּבָה. אֲבָל כְּשֶׁמְּדַבֵּק עַצְמוֹ לַצַּדִּיקִים וּמְקַבֵּל מֵהֶם עֵצוֹת, אֲזַי נִפְתָּח לְבָבוֹ וְעֵינָיו וְאָזְנָיו וְרוֹאֶה וְשׁוֹמֵעַ וּמֵבִין הָאֱמֶת וְזוֹכֶה לִתְשׁוּבָה (שָׁם ה)
Each time one comes to a Torah scholar, they should recount their entire heart before him, and through this, you are included in the Infinite.
## Segment 12
יא. כָּל הַחֶסְרוֹנוֹת שֶׁיֵּשׁ לָאָדָם הֵן בְּפַרְנָסָה הֵן בִּבְרִיאוּת הַגּוּף וְכוּ', כֻּלָּם אִי אֶפְשָׁר לְהַשְׁלִימָם וּלְמַלְֹּאתָם כִּי אִם עַל־יְדֵי הַצַּדִּיק וְהָרַב הָאֱמֶת שֶׁנִּלְוֶה אֵלָיו, כִּי שְׁלֵמוּת הַחֶסְרוֹנוֹת הוּא עַל־יְדֵי אֲנָחָה וּגְנוּחִי שֶׁמִּתְאַנֵּחַ עַל הַחִסָּרוֹן. כִּי הָאֲנָחָה שֶׁל אִישׁ הַיִּשְׂרְאֵלִי יְקָרָה מְאֹד, כִּי עַל יָדָהּ מַמְשִׁיכִין הָרוּחַ חַיִּים לְהַשְׁלִים הַחִסָּרוֹן שֶׁמִּתְאַנֵּחַ עָלָיו, אֲבָל זֶה הָרוּחַ חַיִּים לְהַשְׁלִים הַחִסָּרוֹן מְקַבְּלִין רַק מֵהַצַּדִּיק, שֶׁדָּבוּק בְּהַתּוֹרָה שֶׁשָּׁם הָרוּחַ חַיִּים (ח, ב)
Each time one comes to a Torah scholar, they should recount their entire heart before him, and through this, you are included in the Infinite. Through this, one will merit to know that all their experiences are for their benefit and will bless for everything, “Who is good and does good,” and this aspect is a semblance of the World to Come (ibid., 9).
All the deficiencies a person has, whether in livelihood, physical health, or otherwise, cannot be completed or fulfilled except through the true tzaddik and rabbi to whom they are attached, for the completion of deficiencies is through sighing and groaning over the deficiency. For the sigh of a Jew is very precious, as through it, one draws the spirit of life to complete the deficiency they sigh over, but this spirit of life to complete the deficiency is received only from the tzaddik, who is attached to the Torah, where the spirit of life resides (8:2).
## Segment 14
יב. הַמִּתְנַגְּדִים וְהָרְשָׁעִים הַחוֹלְקִים עַל הַצַּדִּיקִים אֲמִתִּיִּים, הֵם מְקַבְּלִין הָרוּחַ חַיִּים שֶׁלָּהֶם מֵהָרַב דִּקְלִפָּה, כִּי יֵשׁ רַב דִּקְלִפָּה וְסִטְרָא אַחֲרָא כְּנֶגֶד הָרַב דִּקְדֻשָּׁה, כִּי אֶת זֶה לְעֻמַּת זֶה עָשָׂה אֱלֹקִים. וְעַל־כֵּן הֵם גְּדוֹלִים בִּשְׁעָתָן כִּי הָרוּחַ חַיִּים הַנִּמְשָׁךְ מֵהָרַב דִּקְלִפָּה הִיא בְּחִינַת רוּחַ סְעָרָה שֶׁהוּא גָּדוֹל בְּשַׁעְתֵּהּ, אֲבָל הוּא רַק לְפִי שָׁעָה וּלְבַסּוֹף כָּלֶה וְנֶאֱבָד וּמְסַעֵר גּוּפֵהּ וְנִשְׁמָתֵהּ שֶׁל הַנֶּאֱחָזִים בּוֹ. וְעַל־כֵּן הֵם בְּחַיֵּיהֶם קְרוּיִים מֵתִים, כִּי אֵין לָהֶם רוּחַ חַיִּים הָאֲמִתִּי דִּקְדֻשָּׁה שֶׁנִּמְשָׁךְ, עַל־יְדֵי צַדִּיקֵי אֱמֶת דַּיְקָא, כַּנַּ"ל (שָׁם ג)
Through confessing words before a Torah scholar, all their sins are forgiven (ibid., 3).
Through this, one will merit to know that all their experiences are for their benefit and will bless for everything, “Who is good and does good,” and this aspect is a semblance of the World to Come (ibid., 9).
## Segment 16
יג. הַצַּדִּיק שׁוֹמֵעַ כָּל הָאֲנָחוֹת שֶׁל הַדְּבוּקִים בּוֹ, כִּי מִמֶּנּוּ תּוֹצְאוֹת חַיִּים לְכָל אֶחָד (שם ח)
One who wishes to spare their life must overcome themselves not to listen or pay attention at all to the disputes among perfect tzaddikim, but to believe in all of them. On the contrary, when they hear the disputes among tzaddikim, they should take it as a lesson and examine themselves, where they are in the world, for through this, they are rebuked for having blemished the drops of their mind. For if their mind were not blemished, they would not hear the disputes among tzaddikim, and no question about them would enter their heart at all. The primary purpose of the dispute is for their sake, namely, for this very reason mentioned above, so that through the dispute among tzaddikim, they understand and remember where they are in the world, that they seek to expel them from the true life, which is the true tzaddikim, through this dispute, because they blemished the drops of their mind, about whom it is said, “All who come to her will not return, nor will they attain the paths of life.” One who is a fool and does not truly understand this becomes distanced through this and loses their world. But one who truly wishes to spare themselves, on the contrary, through this specifically is aroused and reminds themselves where they are in the world, as mentioned above, and understands that this is their test and they must withstand this test, not to listen or look at this dispute, and through this specifically draw close to true tzaddikim, through which is their eternal rectification. For the primary purpose of the dispute among tzaddikim is for this specifically, for this test, so that the one who distances themselves is distanced, for they deserve to be distanced due to blemishing the drops of their mind. But if they wish to withstand this test, to understand from this their great blemish and not look at it, they will draw close through this specifically, for because they blemished so much, it is impossible for them to draw close except through this test specifically, and understand. For in truth, the Blessed Name desires kindness and wishes to bring close the distant, even though they are not worthy of being brought close, but they cannot draw close except through this test, as mentioned above (5:4).
The tzaddik hears all the sighs of those attached to him, for from him come the outcomes of life for each one (ibid., 8).
## Segment 20
יד. כָּל אָדָם צָרִיךְ לְהַעֲלוֹת תְּפִלָּתוֹ דֶּרֶךְ שַׁעַר הַשַּׁיָּךְ לְשִׁבְטוֹ וְצָרִיךְ זְכוּת גָּדוֹל שֶׁיִּזְכֶּה לָזֶה. עַל־כֵּן צָרִיךְ כָּל אֶחָד לְקַשֵּׁר אֶת תְּפִלָּתוֹ לְצַדִּיק הַדּוֹר, כִּי הוּא יוֹדֵעַ לְכַוֵּן הַשְּׁעָרִים וּלְהַעֲלוֹת כָּל תְּפִלָּה וּתְפִלָּה לַשַּׁעַר הַשַּׁיָּךְ לָהּ (ט, ב)
Through drawing close to tzaddikim and following the path of their counsel, through this, truth is engraved in them, and through this, they merit faith, prayer, the Land of Israel, and miracles, and through this, redemption will come (7:3).
Every person must elevate their prayer through the gate corresponding to their tribe, and it requires great merit to achieve this. Therefore, everyone must connect their prayer to the tzaddik of the generation, for he knows how to direct the gates and elevate each and every prayer to the gate appropriate for it (9:2).
## Segment 22
הַצַּדִּיקִים אֲמִתִּיִּים מְכַפְּרִים עֲווֹנוֹת, כְּמוֹ שֶׁכָּתוּב, וְאִישׁ חָכָם יְכַפְּרֶנָּה (שָׁם ד) צַדִּיקֵי אֱמֶת הֵם מַעֲלִין אֶת הַתְּפִלָּה בַּעֲלִיּוֹת גְּדוֹלוֹת, עַד שֶׁמְּגַלִּין אֱלֹקוּתוֹ וּמַלְכוּתוֹ יִתְבָּרַךְ לְכָל בָּאֵי עוֹלָם אֲפִלּוּ לְהָרְחוֹקִים מְאֹד מְאֹד, שֶׁהֵם הָרְשָׁעִים וְהָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת שֶׁזֶּה עִקַּר גְּדֻלָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. כִּי עִקַּר גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁגַּם הָרְחוֹקִים מְאֹד וַאֲפִלּוּ הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת יֵדְעוּ, שֶׁיֵּשׁ אֱלֹקִים שַׁלִּיט וּמוֹשֵׁל. עַל־כֵּן מִי שֶׁיֵּשׁ לוֹ חוֹלֶה אוֹ אֵיזֶה צַעַר בְּתוֹךְ בֵּיתוֹ, יֵלֵךְ לַצַּדִּיקִים שֶׁיְּבַקְשׁוּ עָלָיו רַחֲמִים, וּבָזֶה עוֹשֶׂה נַחַת רוּחַ גָּדוֹל לְהַשֵּׁם יִתְבָּרַךְ, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִתְפִלָּתָן שֶׁל צַדִּיקִים, כִּי עִקַּר הַתְּפִלָּה אֵינָם יוֹדְעִים כִּי אִם הַצַּדִּיקִים (י, ב ג ד)
Through confessing words before a Torah scholar, all their sins are forgiven (ibid., 3). One who wishes to spare their life must overcome themselves not to listen or pay attention at all to the disputes among perfect tzaddikim, but to believe in all of them.
True tzaddikim elevate prayer to great heights, until they reveal His divinity and kingdom, Blessed be He, to all inhabitants of the world, even to those extremely distant, who are the wicked and idol-worshippers, which is the primary greatness of the Holy One, Blessed be He. For the primary greatness of the Holy One, Blessed be He, is that even those extremely distant, even idol-worshippers, know that there is a ruling and governing G-d. Therefore, one who has a sick person or any distress in their home should go to tzaddikim to request mercy for them, and through this, they bring great satisfaction to the Blessed Name, for the Holy One, Blessed be He, desires the prayers of tzaddikim, as the primary aspect of prayer is known only by tzaddikim (10:2, 3, 4).
## Segment 24
טו. עַל־יְדֵי הִתְקָרְבוּת לַצַּדִּיקִים מְבַטְּלִין הַגַּאֲוָה שֶׁהוּא עֲבוֹדָה זָרָה וְזוֹכִין לֶאֱמוּנָה שְׁלֵמָה וְלִבְחִינַת רוּחַ הַקֹּדֶשׁ, וְעַל־יְדֵי זֶה זוֹכִין לְשִׂמְחָה גְּדוֹלָה, עַד שֶׁבָּאִים לְהַמְחָאַת כַּף וְרִקּוּדִין דִּקְדֻשָּׁה, שֶׁעַל־יְדֵי זֶה מַמְתִּיקִין דִּינִים וְזוֹכִין לְחָכְמָה וְחַיִּים וַאֲרִיכוּת יָמִים וּלְהַשָּׂגַת הַתּוֹרָה בְּנִגְלֶה וְנִסְתָּר (שָׁם ה)
Before one draws close to the tzaddik, they are in the aspect of “a fat heart,” namely, their heart is sealed, their ears are blocked, and their eyes are blind from seeing the truth and being aroused to repentance. But when they attach themselves to tzaddikim and accept their counsel, then their heart, eyes, and ears are opened, and they see, hear, and understand the truth and merit repentance (ibid., 5).
Through drawing close to tzaddikim, one nullifies pride, which is idolatry, and merits complete faith and the aspect of the holy spirit. Through this, one merits great joy, until they come to clapping hands and holy dancing, through which they sweeten judgments and merit wisdom, life, longevity, and attainment of the Torah in its revealed and hidden aspects (ibid., 5).
## Segment 26
טז. זֶה שֶׁהַלַּמְדָן דּוֹבֵר רָעוֹת עַל הַצַּדִּיק הוּא מְכֻוָּן גָּדוֹל מֵאֵת הַשֵּׁם יִתְבָּרַךְ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַפִּיל צַדִּיק גָּדוֹל לְתוֹךְ פִּיו שֶׁל זֶה הַלַּמְדָן, כְּדֵי שֶׁעַל־יְדֵי זֶה יוֹצִיא הַצַּדִּיק הַשְּׁכִינָה, הַיְנוּ הַתּוֹרָה שֶׁבְּעַל פֶּה, מֵהַגָּלוּת שֶׁבְּפֶה הַלַּמְדָן. כִּי הַצַּדִּיק עוֹשֶׂה מֵאֵלּוּ הַדִּבּוּרִים הֲלָכוֹת וּמְיַחֵד בָּזֶה יִחוּדִים גְּדוֹלִים וְנִפְלָאִים, [עַיֵּן שָׁם בִּפְנִים] (יב, ד)
All the deficiencies a person has, whether in livelihood, physical health, or otherwise, cannot be completed or fulfilled except through the true tzaddik and rabbi to whom they are attached, for the completion of deficiencies is through sighing and groaning over the deficiency. For the sigh of a Jew is very precious, as through it, one draws the spirit of life to complete the deficiency they sigh over, but this spirit of life to complete the deficiency is received only from the tzaddik, who is attached to the Torah, where the spirit of life resides (8:2).
That a scholar speaks evil of the tzaddik is a great intention from the Blessed Name, for the Holy One, Blessed be He, causes a great tzaddik to fall into the mouth of this scholar, so that through this, the tzaddik extracts the Shechinah, namely, the Oral Torah, from the exile in the scholar’s mouth. For the tzaddik makes halachot from these words and unifies through this great and wondrous unifications [see there within] (12:4).
## Segment 28
יז. צָרִיךְ לְבַקֵּשׁ מְאֹד וְלַחֲזֹר אַחַר צַדִּיק כָּזֶה, שֶׁיּוּכַל לְקַבֵּץ הַנְּפָשׁוֹת וּלְהַעֲלוֹתָם, שֶׁיַּעֲלֶה גַּם נַפְשׁוֹ עִמָּהֶם, וּלְחַדְּשָׁם בִּבְחִינַת עִבּוּר וּלְהוֹרִיד עַל־יְדֵי זֶה תּוֹרָה. וּצְרִיכִין לְבַקֵּשׁ הַרְבֵּה מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁיִּזְכֶּה לִמְצֹא צַדִּיק כָּזֶה, כִּי הוּא דַּיְקָא יָכוֹל לְתַקְּנוֹ וּלְהַעֲלוֹתוֹ מִכָּל הַפְּגָמִים שֶׁל כָּל הַתַּאֲווֹת, כִּי כְּשֶׁאָדָם רוֹצֶה דְּבַר תַּאֲוָה, זֶה הָרָצוֹן הוּא פְּגָם וּמָרָה לַנֶּפֶשׁ וַאֲזַי הוּא בִּבְחִינַת מָרַת נֶפֶשׁ בְּחִינַת וְנַפְשָׁהּ מָרָה לָהּ, וְזֶהוּ בְּחִינַת פִּזּוּר הַנֶּפֶשׁ, וַאֲזַי אֵין הַנֶּפֶשׁ מְאִירָה וְהִיא בִּבְחִינַת נֶפֶשׁ רְעֵבָה. וְעַל יְדֵי שֶׁבָּא לְצַדִּיק הָאֱמֶת הַנַּ"ל נִתְתַּקֵּן הַכֹּל, כִּי יָכוֹל לְתַקֵּן וּלְהַעֲלוֹת אֲפִלּוּ אֵלּוּ הָרְצוֹנוֹת הַפְּגוּמִים עִם הָרְצוֹנוֹת הַטּוֹבִים שֶׁיֵּשׁ לוֹ, וְאָז יִתְקַיֵּם בּוֹ: וְנֶפֶשׁ רְעֵבָה מִלֵּא טוֹב, בְּחִינַת וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשְׁךָ, וִיחַדֵּשׁ כַּנֶּשֶׁר נְעוּרָיו, דְּהַיְנוּ שֶׁיִּתְחַדְּשׁוּ וִיתְתַּקְּנוּ יְמֵי נְעוּרָיו שֶׁעָבְרוּ בַּחֹשֶׁךְ, וְאָז נִקְרָא אָדָם. גַּם גּוּפוֹ יִתְעַלֶּה וְיִתְחַדֵּשׁ עַל יְדֵי שֶׁבָּא לְהַצַּדִּיק (יג, ה ו)
The opponents and wicked who dispute with true tzaddikim receive their spirit of life from the rabbi of the husk, for there is a rabbi of the husk and the Other Side corresponding to the rabbi of holiness, as “G-d made one opposite the other.” Therefore, they are great in their time, for the spirit of life drawn from the rabbi of the husk is the aspect of a stormy wind, which is great in its time, but it is only temporary and ultimately perishes and is lost, destroying the body and soul of those who cling to it. Therefore, in their lifetime, they are called dead, for they lack the true spirit of life of holiness, which is drawn specifically through true tzaddikim, as mentioned above (ibid., 3).
One must greatly seek and pursue such a tzaddik who can gather souls and elevate them, elevating their soul with them, renewing them in the aspect of gestation and bringing down Torah through this. One must pray much to the Blessed Name to merit finding such a tzaddik, for he specifically can rectify and elevate them from all the blemishes of all desires. For when a person desires something lustful, this desire is a blemish and bitterness to the soul, and then they are in the aspect of a bitter soul, as in “her soul was bitter,” which is the aspect of the scattering of the soul, and then the soul does not shine and is in the aspect of a hungry soul. Through coming to the true tzaddik mentioned above, everything is rectified, for he can rectify and elevate even these blemished desires along with the good desires they have, and then it will be fulfilled in them: “And He filled the hungry soul with good,” in the aspect of “And He satisfied your soul with splendor,” and “He will renew your youth like an eagle,” meaning that the days of their youth that passed in darkness will be renewed and rectified, and then they are called a human. Also, their body will be elevated and renewed through coming to the tzaddik (13:5, 6).
## Segment 29
יח. כָּל אֵלּוּ בְּנֵי אָדָם הַבָּאִים לַחֲכַם הַדּוֹר, כָּל אֶחָד וְאֶחָד יֵשׁ לוֹ אֵיזֶה רָצוֹן טוֹב. וְהַצַּדִּיק מַעֲלֶה כָּל אֵלּוּ הָרְצוֹנוֹת וּבָזֶה הוּא מְחַדֵּשׁ נַפְשׁוֹתֵיהֶם שֶׁל אֵלּוּ הָאֲנָשִׁים הַבָּאִים אֵלָיו, וְעַל־יְדֵי זֶה הוּא מֵבִיא הִתְגַּלּוּת הַתּוֹרָה שֶׁאוֹמֵר אָז בִּפְנֵיהֶם. נִמְצָא שֶׁיֵּשׁ לְכָל אֶחָד וְאֶחָד חֵלֶק בְּהַתּוֹרָה כְּפִי רְצוֹנוֹ וְכֵן נִתְחַדֵּשׁ נַפְשׁוֹ לְטוֹבָה. עַל־כֵּן צָרִיךְ כָּל אֶחָד לְהִתְחַזֵּק וּלְהִתְעוֹרֵר, שֶׁיָּבוֹא עִם רְצוֹנוֹת טוֹבִים וְכִסּוּפִין טוֹבִים וַחֲזָקִים לְהַשֵּׁם יִתְבָּרַךְ כְּדֵי שֶׁיִּתְחַדֵּשׁ נַפְשׁוֹ לְטוֹבָה בְּיוֹתֵר. גַּם שָׁמַעְנוּ שֶׁהָעִקָּר בְּשָׁעָה שֶׁהֶחָכָם מֵכִין עַצְמוֹ לוֹמַר תּוֹרָה, שֶׁאָז צָרִיךְ כָּל אֶחָד לְפַשְׁפֵּשׁ בְּמַעֲשָׂיו וּלְבַקֵּשׁ לוֹ רְצוֹנוֹת טוֹבִים לַשֵּׁם יִתְבָּרַךְ וּלְהִתְפַּלֵּל עַל זֶה. כְּדֵי שֶׁעַל־יְדֵי זֶה יוּכַל הַצַּדִּיק לֶאֱחֹז בְּיָדוֹ וּלְהַעֲלוֹתוֹ מִמָּקוֹם שֶׁהוּא שָׁם וּלְחַדְּשׁוֹ לְטוֹבָה וְכַנִּזְכָּר לְעֵיל (שָׁם)
The tzaddik hears all the sighs of those attached to him, for from him come the outcomes of life for each one (ibid., 8).
On the contrary, when they hear the disputes among tzaddikim, they should take it as a lesson and examine themselves, where they are in the world, for through this, they are rebuked for having blemished the drops of their mind.
## Segment 31
יט. גַּם מִזֶּה תָּבִין הַחִלּוּק הַגָּדוֹל שֶׁיֵּשׁ בֵּין כְּשֶׁאָדָם בְּעַצְמוֹ אֵצֶל הַצַּדִּיק בִּשְׁעַת אֲמִירַת הַתּוֹרָה וּבֵין כְּשֶׁשּׁוֹמֵעַ מִפִּי אַחֵר. כִּי כְּשֶׁהוּא בְּעַצְמוֹ שָׁם, יֵשׁ לוֹ חֵלֶק בְּהַתּוֹרָה וְנִתְחַדֵּשׁ נַפְשׁוֹ אָז, מִלְּבַד עוֹד הַרְבֵּה חִלּוּקִים, כַּמְבֹאָר בְּמָקוֹם אַחֵר (שָׁם)
True tzaddikim atone for sins, as it is written, “And a wise man will atone for it” (ibid., 4).
From this, you will also understand the great difference between when a person is themselves with the tzaddik at the time of speaking Torah and when they hear it from another’s mouth. For when they are themselves there, they have a share in the Torah, and their soul is renewed then, besides many other differences, as explained elsewhere (ibid.).
## Segment 35
כא. כָּל מַה שֶּׁמִּתְרַבִּין יוֹתֵר הַנְּפָשׁוֹת הַבָּאִין אֶל הַצַּדִּיק הָאֱמֶת לְקַבֵּל תּוֹרָה, נִתְמַעֵט וְנִתְבַּטֵּל יוֹתֵר הַהֶבֶל הָרָע אֲשֶׁר נַעֲשֶׂה עַל הָאָרֶץ, שֶׁהֵם הַקֻּשְׁיוֹת שֶׁל הָאֶפִּיקוֹרְסִים, מֵחֲמַת שֶׁרוֹאִים צַדִּיק וְרַע לוֹ, רָשָׁע וְטוֹב לוֹ. וְעַל־יְדֵי רִבּוּי הַנְּפָשׁוֹת הַמִּתְקַבְּצִין אֵצֶל צַדִּיקֵי אֱמֶת נִתְבַּטֵּל הַהֶבֶל שֶׁל קֻשְׁיוֹת כָּאֵלּוּ (שָׁם ו)
צַדִּיקֵי אֱמֶת הֵם מַעֲלִין אֶת הַתְּפִלָּה בַּעֲלִיּוֹת גְּדוֹלוֹת, עַד שֶׁמְּגַלִּין אֱלֹקוּתוֹ וּמַלְכוּתוֹ יִתְבָּרַךְ לְכָל בָּאֵי עוֹלָם אֲפִלּוּ לְהָרְחוֹקִים מְאֹד מְאֹד, שֶׁהֵם הָרְשָׁעִים וְהָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת שֶׁזֶּה עִקַּר גְּדֻלָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. כִּי עִקַּר גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁגַּם הָרְחוֹקִים מְאֹד וַאֲפִלּוּ הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת יֵדְעוּ, שֶׁיֵּשׁ אֱלֹקִים שַׁלִּיט וּמוֹשֵׁל. עַל־כֵּן מִי שֶׁיֵּשׁ לוֹ חוֹלֶה אוֹ אֵיזֶה צַעַר בְּתוֹךְ בֵּיתוֹ, יֵלֵךְ לַצַּדִּיקִים שֶׁיְּבַקְשׁוּ עָלָיו רַחֲמִים, וּבָזֶה עוֹשֶׂה נַחַת רוּחַ גָּדוֹל לְהַשֵּׁם יִתְבָּרַךְ, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִתְפִלָּתָן שֶׁל צַדִּיקִים, כִּי עִקַּר הַתְּפִלָּה אֵינָם יוֹדְעִים כִּי אִם הַצַּדִּיקִים (י, ב ג ד
The more souls come to the true tzaddik to receive Torah, the more the evil vanity that is done on the earth is diminished and nullified, namely, the questions of heretics, because they see a tzaddik suffering and a wicked person prospering. Through the multitude of souls gathering with true tzaddikim, the vanity of such questions is nullified (ibid., 6).
## Segment 37
כב. אֵלּוּ הָאֲנָשִׁים הַנּוֹסְעִים וּבָאִים לְצַדִּיקֵי אֱמֶת, רָאוּי שֶׁיִּתּוֹסֵף בָּהֶם אַהֲבָה זֶה לָזֶה, וִיעוֹרְרוּ וְיַזְכִּירוּ זֶה אֶת זֶה בַּעֲבוֹדַת הַשֵּׁם. וְזֶה סִימָן שֶׁהָיָה כַּוָּנָתָם רְצוּיָה בְּעֵת שֶׁהָיוּ אֵצֶל הַצַּדִּיק וְהִתְחִילוּ לְהִתְחַדֵּשׁ לְטוֹבָה (שָׁם)
עַל־יְדֵי הִתְקָרְבוּת לַצַּדִּיקִים מְבַטְּלִין הַגַּאֲוָה שֶׁהוּא עֲבוֹדָה זָרָה וְזוֹכִין לֶאֱמוּנָה שְׁלֵמָה וְלִבְחִינַת רוּחַ הַקֹּדֶשׁ, וְעַל־יְדֵי זֶה זוֹכִין לְשִׂמְחָה גְּדוֹלָה, עַד שֶׁבָּאִים לְהַמְחָאַת כַּף וְרִקּוּדִין דִּקְדֻשָּׁה, שֶׁעַל־יְדֵי זֶה מַמְתִּיקִין דִּינִים וְזוֹכִין לְחָכְמָה וְחַיִּים וַאֲרִיכוּת יָמִים וּלְהַשָּׂגַת הַתּוֹרָה בְּנִגְלֶה וְנִסְתָּר (שָׁם ה
Those people who travel and come to true tzaddikim, it is fitting that love increase among them, and they arouse and remind each other in the service of the Blessed Name. This is a sign that their intention was acceptable when they were with the tzaddik and began to be renewed for good (ibid.).
## Segment 39
עַל־יְדֵי שֶׁבָּאִים לְהַצַּדִּיק, עַל־יְדֵי זֶה מַמְשִׁיכִין הַשְׁגָּחָה שְׁלֵמָה (שָׁם ד) יֵשׁ נְפָשׁוֹת שֶׁהֵם פְּגוּמוֹת מְאֹד מְאֹד, וַאֲפִלּוּ כְּשֶׁבָּאִים אֵצֶל הַצַּדִּיקִים הָאֲמִתִּיִּים, אַף עַל פִּי כֵן עֲדַיִן מְשֻׁקָּעִים בְּכָל הַתַּאֲווֹת וַעֲדַיִן לֹא יָצְאוּ מֵחֹל אֶל הַקֹּדֶשׁ אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה. וּנְפָשׁוֹת כָּאֵלּוּ בְּוַדַּאי אִי אֶפְשָׁר לְהַעֲלוֹתָם וּלְחַדְּשָׁם בִּבְחִינַת עִבּוּר. אֲבָל יֵשׁ צַדִּיק שֶׁגָּדוֹל בְּמַעֲלָה נִפְלָאָה וְנוֹרָאָה כָּל כָּךְ, עַד שֶׁאֲפִלּוּ נְפָשׁוֹת פְּגוּמוֹת כָּאֵלּוּ הוּא יָכוֹל לְהַעֲלוֹתָם בִּבְחִינַת עִבּוּר וּלְחַדְּשָׁם לְטוֹבָה. עַל־כֵּן מִי שֶׁיּוֹדֵעַ בְּנַפְשׁוֹ שֶׁפָּגַם מְאֹד וְרוֹצֶה לָחוּס עַל חַיָּיו וְלַחֲזֹר לְהַשֵּׁם יִתְבָּרַךְ, צָרִיךְ לְבַקֵּשׁ וּלְהִתְחַנֵּן מְאֹד מְאֹד לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁיְּזַכֵּהוּ בְּרַחֲמָיו לְהִתְקָרֵב לְצַדִּיק כָּזֶה, שֶׁיִּהְיֶה גִּבּוֹר כָּל כָּךְ שֶׁיּוּכַל לְהַעֲלוֹת וּלְחַדֵּשׁ גַּם נַפְשׁוֹ לְטוֹבָה אַשְׁרֵי הַזּוֹכֶה לִמְצֹא צַדִּיק כָּזֶה (שָׁם)
For if their mind were not blemished, they would not hear the disputes among tzaddikim, and no question about them would enter their heart at all.
There are souls that are extremely blemished, and even when they come to true tzaddikim, they are still immersed in all desires and have not moved from the mundane to the holy even by a hair’s breadth. Such souls certainly cannot be elevated and renewed in the aspect of gestation. But there is a tzaddik so great in wondrous and awesome stature that he can elevate and renew even such blemished souls in the aspect of gestation for good. Therefore, one who knows in their soul that they have greatly blemished and wishes to spare their life and return to the Blessed Name must greatly seek and supplicate before the Blessed Name to merit through His compassion to draw close to such a tzaddik, who is so mighty that he can elevate and renew their soul for good. Happy is the one who merits to find such a tzaddik (ibid.).
## Segment 41
כג. יִרְאָה וְאַהֲבָה אִי אֶפְשָׁר לְקַבֵּל כִּי אִם עַל־יְדֵי צַדִּיקֵי הַדּוֹר. וּכְשֶׁנֶּחְשָׁךְ אֵצֶל אֶחָד הַיִּרְאָה וְהָאַהֲבָה זֶהוּ מֵחֲמַת שֶׁנִּתְחַשֵּׁךְ אֶצְלוֹ אוֹר הַצַּדִּיק, וְאַף שֶׁבֶּאֱמֶת הַצַּדִּיק מֵאִיר בְּכָל הָעוֹלָמוֹת, מִכָּל שֶׁכֵּן בָּעוֹלָם הַזֶּה, אַף עַל פִּי כֵן אֶצְלוֹ אֵינוֹ מֵאִיר כְּלָל מִגֹּדֶל הַחֹשֶׁךְ שֶׁלּוֹ. וְאַף שֶׁהוּא אֵצֶל הַצַּדִּיק וְיוֹשֵׁב אֶצְלוֹ, אֵינוֹ יָכוֹל לִטְעֹם וּלְהָבִין וְלִרְאוֹת אוֹרוֹ הַגָּדוֹל, שֶׁעַל יָדוֹ יָבוֹא לְתַכְלִית הַטּוֹב הַנִּצְחִי (יז. א ב)
זֶה שֶׁהַלַּמְדָן דּוֹבֵר רָעוֹת עַל הַצַּדִּיק הוּא מְכֻוָּן גָּדוֹל מֵאֵת הַשֵּׁם יִתְבָּרַךְ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַפִּיל צַדִּיק גָּדוֹל לְתוֹךְ פִּיו שֶׁל זֶה הַלַּמְדָן, כְּדֵי שֶׁעַל־יְדֵי זֶה יוֹצִיא הַצַּדִּיק הַשְּׁכִינָה, הַיְנוּ הַתּוֹרָה שֶׁבְּעַל פֶּה, מֵהַגָּלוּת שֶׁבְּפֶה הַלַּמְדָן. כִּי הַצַּדִּיק עוֹשֶׂה מֵאֵלּוּ הַדִּבּוּרִים הֲלָכוֹת וּמְיַחֵד בָּזֶה יִחוּדִים גְּדוֹלִים וְנִפְלָאִים, [עַיֵּן שָׁם בִּפְנִים] (יב, ד
Fear and love cannot be received except through the tzaddikim of the generation. When fear and love are darkened for someone, it is because the light of the tzaddik has been darkened for them, and even though in truth the tzaddik shines in all the worlds, especially in this world, nevertheless, for them, it does not shine at all due to the greatness of their darkness. Even if they are with the tzaddik and sit with him, they cannot taste, understand, or see his great light, through which they would come to the eternal good purpose (17:1, 2).
## Segment 43
כד. וְכָל זֶה הוּא מֵחֲמַת הַמַּעֲשִׂים רָעִים שֶׁלּוֹ, שֶׁעַל־יְדֵי זֶה נֶחְשָׁךְ שִׂכְלוֹ בִּכְסִילוּת, דְּהַיְנוּ דֵּעוֹת נִפְסָדוֹת, וְהוּא נִדְמֶה בְּעֵינָיו שֶׁהוּא חָכָם, וְנוֹפְלִים לוֹ קֻשְׁיוֹת עַל הַצַּדִּיק הָאֱמֶת. אֲבָל כָּל אֵלּוּ הַדֵּעוֹת נִפְסָדוֹת וְהַקֻּשְׁיוֹת וְהַחָכְמוֹת כָּאֵלּוּ הֵם כֻּלָּם שְׁטוּת וּכְסִילוּת גָּמוּר, שֶׁמֵּחֲמַת עֲכִירַת הַמַּעֲשִׂים נִתְחַשֵּׁךְ שִׂכְלוֹ בִּכְסִילוּת כַּנַּ"ל, וְעַל יְדֵי זֶה נִתְחַשֵּׁךְ אֶצְלוֹ אוֹר הַצַּדִּיק וּמֵחֲמַת זֶה אֵין לוֹ יִרְאָה וְאַהֲבָה כַּנַּ"ל (שָׁם)
צָרִיךְ לְבַקֵּשׁ מְאֹד וְלַחֲזֹר אַחַר צַדִּיק כָּזֶה, שֶׁיּוּכַל לְקַבֵּץ הַנְּפָשׁוֹת וּלְהַעֲלוֹתָם, שֶׁיַּעֲלֶה גַּם נַפְשׁוֹ עִמָּהֶם, וּלְחַדְּשָׁם בִּבְחִינַת עִבּוּר וּלְהוֹרִיד עַל־יְדֵי זֶה תּוֹרָה. וּצְרִיכִין לְבַקֵּשׁ הַרְבֵּה מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיִּזְכֶּה לִמְצֹא צַדִּיק כָּזֶה, כִּי הוּא דַּיְקָא יָכוֹל לְתַקְּנוֹ וּלְהַעֲלוֹתוֹ מִכָּל הַפְּגָמִים שֶׁל כָּל הַתַּאֲווֹת, כִּי כְּשֶׁאָדָם רוֹצֶה דְּבַר תַּאֲוָה, זֶה הָרָצוֹן הוּא פְּגָם וּמָרָה לַנֶּפֶשׁ וַאֲזַי הוּא בִּבְחִינַת מָרַת נֶפֶשׁ בְּחִינַת וְנַפְשָׁהּ מָרָה לָהּ, וְזֶהוּ בְּחִינַת פִּזּוּר הַנֶּפֶשׁ, וַאֲזַי אֵין הַנֶּפֶשׁ מְאִירָה וְהִיא בְּחִינַת נֶפֶשׁ רְעֵבָה. וְעַל יְדֵי שֶׁבָּא לְצַדִּיק הָאֱמֶת הַנַּ"ל נִתְתַּקֵּן הַכֹּל, כִּי יָכוֹל לְתַקֵּן וּלְהַעֲלוֹת אֲפִלּוּ אֵלּוּ הָרְצוֹנוֹת הַפְּגוּמִים עִם הָרְצוֹנוֹת הַטּוֹבִים שֶׁיֵּשׁ לוֹ, וְאָז יִתְקַיֵּם בּוֹ: וְנֶפֶשׁ רְעֵבָה מִלֵּא טוֹב, בְּחִינַת וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשְׁךָ, וִיחַדֵּשׁ כַּנֶּשֶׁר נְעוּרָיו, דְּהַיְנוּ שֶׁיִּתְחַדְּשׁוּ וִיתְתַּקְּנוּ יְמֵי נְעוּרָיו שֶׁעָבְרוּ בַּחֹשֶׁךְ, וְאָז נִקְרָא אָדָם. גַּם גּוּפוֹ יִתְעַלֶּה וְיִתְחַדֵּשׁ עַל יְדֵי שֶׁבָּא לְהַצַּדִּיק (יג, ה ו
All this is due to their evil deeds, through which their intellect is darkened with folly, namely, corrupt opinions, and it seems to them that they are wise, and questions about the true tzaddik arise for them. But all these corrupt opinions, questions, and such wisdoms are complete nonsense and folly, for due to the turbidity of their deeds, their intellect is darkened with folly, as mentioned above, and through this, the light of the tzaddik is darkened for them, and because of this, they lack fear and love, as mentioned above (ibid.).
## Segment 45
כה. עַל־יְדֵי צְדָקָה שֶׁנּוֹתֵן לְצַדִּיקִים אֲמִתִּיִּים וְלַעֲנִיִּים הֲגוּנִים, עַל־יְדֵי זֶה מַשְׁלִים וּמְתַקֵּן הַשֵּׂכֶל וְזוֹכֶה לִרְאוֹת אוֹר הַצַּדִּיק, וְעַל־יְדֵי זֶה זוֹכֶה לְיִרְאָה וְאַהֲבָה (שָׁם ה)
כָּל אֵלּוּ בְּנֵי אָדָם הַבָּאִים לַחֲכַם הַדּוֹר, כָּל אֶחָד וְאֶחָד יֵשׁ לוֹ אֵיזֶה רָצוֹן טוֹב. וְהַצַּדִּיק מַעֲלֶה כָּל אֵלּוּ הָרְצוֹנוֹת וּבָזֶה הוּא מְחַדֵּשׁ נַפְשׁוֹתֵיהֶם שֶׁל אֵלּוּ הָאֲנָשִׁים הַבָּאִים אֵלָיו, וְעַל־יְדֵי זֶה הוּא מֵבִיא הִתְגַּלּוּת הַתּוֹרָה שֶׁאוֹמֵר אָז בִּפְנֵיהֶם. נִמְצָא שֶׁיֵּשׁ לְכָל אֶחָד וְאֶחָד חֵלֶק בְּהַתּוֹרָה כְּפִי רְצוֹנוֹ וְכֵן נִתְחַדֵּשׁ נַפְשׁוֹ לְטוֹבָה. עַל־כֵּן צָרִיךְ כָּל אֶחָד לְהִתְחַזֵּק וּלְהִתְעוֹרֵר, שֶׁיָּבוֹא עִם רְצוֹנוֹת טוֹבִים וְכִסּוּפִין טוֹבִים וַחֲזָקִים לְהַשֵּׁם יִתְבָּרַךְ כְּדֵי שֶׁיִּתְחַדֵּשׁ נַפְשׁוֹ לְטוֹבָה בְּיוֹתֵר. גַּם שָׁמַעְנוּ שֶׁהָעִקָּר בְּשָׁעָה שֶׁהֶחָכָם מֵכִין עַצְמוֹ לוֹמַר תּוֹרָה, שֶׁאָז צָרִיךְ כָּל אֶחָד לְפַשְׁפֵּשׁ בְּמַעֲשָׂיו וּלְבַקֵּשׁ לוֹ רְצוֹנוֹת טוֹבִים לַשֵּׁם יִתְבָּרַךְ וּלְהִתְפַּלֵּל עַל זֶה. כְּדֵי שֶׁעַל־יְדֵי זֶה יוּכַל הַצַּדִּיק לֶאֱחֹז בְּיָדוֹ וּלְהַעֲלוֹתוֹ מִמָּקוֹם שֶׁהוּא שָׁם וּלְחַדְּשׁוֹ לְטוֹבָה וְכַנִּזְכָּר לְעֵיל (שָׁם
The primary purpose of the dispute is for their sake, namely, for this very reason mentioned above, so that through the dispute among tzaddikim, they understand and remember where they are in the world, that they seek to expel them from the true life, which is the true tzaddikim,
## Segment 47
כו. לְכָל דָּבָר יֵשׁ תַּכְלִית, וּלְּזֶה הַתַּכְלִית יֵשׁ עוֹד תַּכְלִית אַחֵר גָּבוֹהַּ מֵעַל גָּבוֹהַּ. וְעִקַּר הוּא הַתַּכְלִית הָאַחֲרוֹן שֶׁהוּא שַׁעֲשׁוּעַ עוֹלָם הַבָּא, שֶׁהוּא עִקַּר הַתַּכְלִית הָאַחֲרוֹן שֶׁל כָּל הַבְּרִיאָה וְשֶׁל כָּל הַדְּבָרִים שֶׁבָּעוֹלָם. אֲבָל אֵין מִי שֶׁיּוּכַל לְהַשִּׂיג וְלִתְפֹּס בְּמַחֲשַׁבְתּוֹ הַתַּכְלִית הַזֶּה כִּי אִם הַצַּדִּיקִים, וְכָל אֶחָד מִיִּשְׂרָאֵל לְפִי שָׁרְשׁוֹ שֶׁיֵּשׁ לוֹ בְּתוֹךְ נִשְׁמַת הַצַּדִּיק, כֵּן מְקַבֵּל מִמֶּנּוּ זֶה הַתַּכְלִית, כְּפִי מַה שֶּׁמְּשַׁבֵּר הַכַּעַס בְּרַחֲמָנוּת. וְעַל־יְדֵי זֶה יִזְכֶּה לְהַגִּיעַ לְהַתַּכְלִית, בְּכָל דָּבָר שֶׁבָּעוֹלָם שֶׁזֶּה הָעִקָּר (יח, א ב)
גַּם מִזֶּה תָּבִין הַחִלּוּק הַגָּדוֹל שֶׁיֵּשׁ בֵּין כְּשֶׁאָדָם בְּעַצְמוֹ אֵצֶל הַצַּדִּיק בִּשְׁעַת אֲמִירַת הַתּוֹרָה וּבֵין כְּשֶׁשּׁוֹמֵעַ מִפִּי אַחֵר. כִּי כְּשֶׁהוּא בְּעַצְמוֹ שָׁם, יֵשׁ לוֹ חֵלֶק בְּהַתּוֹרָה וְנִתְחַדֵּשׁ נַפְשׁוֹ אָז, מִלְּבַד עוֹד הַרְבֵּה חִלּוּקִים, כַּמְבֹאָר בְּמָקוֹם אַחֵר (שָׁם
through this dispute, because they blemished the drops of their mind, about whom it is said, “All who come to her will not return, nor will they attain the paths of life.” One who is a fool and does not truly understand this becomes distanced through this and loses their world.
## Segment 48
כז. לִפְעָמִים הַצַּדִּיקִים בּוֹרְחִים מִשְּׂרָרָה וּמַנְהִיגוּת וְאֵינָם רוֹצִים לְהַנְהִיג אֶת הָעוֹלָם, וְהֵם תּוֹלִים זֹאת בְּקַטְנוּתָם וְאוֹמְרִים, שֶׁאֵינָם רְאוּיִים לְהַנְהִיג הָעוֹלָם. וּבֶאֱמֶת הוּא מֵחֲמַת שֶׁנִּשְׁתַּלְשֵׁל בָּהֶם חֲרוֹן אַפּוֹ וְהַסְתָּרַת פְּנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁבָּא עַל־יְדֵי הִתְמַעֲטוּת הָאֱמוּנָה. וְעַל־יְדֵי שֶׁמְּשַׁבְּרִין הַכַּעַס בְּרַחֲמָנוּת, עַל־יְדֵי זֶה נִמְתָּק הַחֲרוֹן אַף, וַאֲזַי הַצַּדִּיקִים מְקַבְּלִין הַמַּנְהִיגוּת וְזוֹכֶה הָעוֹלָם לְמַנְהִיג אֱמֶת שֶׁיַּנְהִיגֵם בְּרַחֲמִים (שָׁם)
עַל־יְדֵי שֶׁבָּאִים לְהַצַּדִּיק, עַל־יְדֵי זֶה מַמְשִׁיכִין הַשְׁגָּחָה שְׁלֵמָה (שָׁם ד
Sometimes tzaddikim flee from authority and leadership and do not wish to lead the world, attributing it to their smallness, saying they are not worthy to lead the world. But in truth, it is because the wrath and concealment of the face of the Blessed Name have descended upon them, which comes from the diminution of faith. Through breaking anger with compassion, through this, the wrath is sweetened, and then the tzaddikim accept leadership, and the world merits a true leader who leads them with compassion (ibid.).
## Segment 50
כח. מַה שֶּׁקָּשֶׁה לְהָעוֹלָם עַל מַה שֶּׁצָּרִיךְ לִנְסֹעַ לְהַצַּדִּיק לִשְׁמֹעַ מִפִּיו, הֲלֹא אֶפְשָׁר לְעַיֵּן בִּסְפָרִים דִּבְרֵי מוּסָר. אֲבָל יֵשׁ חִלּוּק גָּדוֹל, כִּי מִי שֶׁשּׁוֹמֵעַ מִפִּי הַצַּדִּיק בְּעַצְמוֹ מְקַבֵּל דִּבּוּר לְשׁוֹן הַקֹּדֶשׁ בִּשְׁלֵמוּת, דְּהַיְנוּ בְּיִרְאָה, וְעַל־יְדֵי זֶה זוֹכִין לְהַכְנִיעַ וּלְבַטֵּל רַע הַכּוֹלֵל שֶׁהוּא תַּאֲוַת נִאוּף, עַד שֶׁזּוֹכֶה לְתִקּוּן הַבְּרִית שֶׁהִיא תִּקּוּן הַכֹּל. אֲבָל מִי שֶׁשּׁוֹמֵעַ מִפִּי אַחֵר מִכָּל שֶׁכֵּן כְּשֶׁרוֹאֶה בְּסֵפֶר, רָחוֹק מִזֶּה הַשְּׁלֵמוּת [עַיֵּן בִּפְנִים וּבְאוֹת בְּרִית סִימָן י"ז] (יט, א ט)
כָּל מַה שֶּׁמִּתְרַבִּין יוֹתֵר הַנְּפָשׁוֹת הַבָּאִין אֶל הַצַּדִּיק הָאֱמֶת לְקַבֵּל תּוֹרָה, נִתְמַעֵט וְנִתְבַּטֵּל יוֹתֵר הַהֶבֶל הָרָע אֲשֶׁר נַעֲשֶׂה עַל הָאָרֶץ, שֶׁהֵם הַקֻּשְׁיוֹת שֶׁל הָאֶפִּיקוֹרְסִים, מֵחֲמַת שֶׁרוֹאִים צַדִּיק וְרַע לוֹ, רָשָׁע וְטוֹב לוֹ. וְעַל־יְדֵי רִבּוּי הַנְּפָשׁוֹת הַמִּתְקַבְּצִין אֵצֶל צַדִּיקֵי אֱמֶת נִתְבַּטֵּל הַהֶבֶל שֶׁל קֻשְׁיוֹת כָּאֵלּוּ (שָׁם ו
All healings are dependent on the Torah, and the Torah was given to the sages. We are commanded to listen to them and not to deviate from their words to the right or to the left. And one who belittles their words and does not believe their words, because it seems to him that according to the Torah it is not so, through this he becomes afflicted with a wound that has no healing, and he dies from it (there).
## Segment 52
כט. יֵשׁ חִלּוּק גָּדוֹל בֵּין הַלּוֹמֵד מִתּוֹךְ הַסֵּפֶר וּבֵין הַשּׁוֹמֵעַ מִפִּי הַצַּדִּיק בְּעַצְמוֹ. כִּי הַשּׁוֹמֵעַ מִפִּי הַצַּדִּיק בְּעַצְמוֹ בְּוַדַּאי נִתְקַשֵּׁר נִשְׁמָתוֹ עִם הַצַּדִּיק בִּשְׁעַת תְּפִלָּתוֹ שֶׁהִתְפַּלֵּל קֹדֶם שֶׁהִמְשִׁיךְ הַתּוֹרָה [כַּמְבֹאָר בִּפְנִים], וְיֵשׁ לְזֶה הָאָדָם חֵלֶק בַּבֵּאוּר הַזֶּה. כִּי עַל יְדֵי הַתְּפִלָּה נִתּוֹסֵף קְדֻשָּׁה לְמַעְלָה, וְכָל תְּפִלָּה הַיּוֹצֵאת מֵהַרְבֵּה נְשָׁמוֹת הִיא מוֹסֶפֶת קְדֻשָּׁה לְמַעְלָה בְּיוֹתֵר וּמְעוֹרֶרֶת בְּיוֹתֵר לֵב הָעֶלְיוֹן, וּמַמְשִׁיךְ בֵּאוּרֵי הַתּוֹרָה בְּיוֹתֵר, הַכֹּל לְפִי רֹב אֲנָשִׁים, כֵּן יוֹתֵר קְדֻשָּׁתוֹ. גַּם כָּל הָאֲנָשִׁים הָעוֹמְדִים בִּשְׁעַת הַדְּרוּשׁ נִכְנָע רִשְׁעָתָם עַל־יְדֵי הַטּוֹב שֶׁבֶּחָכָם הַדּוֹרֵשׁ, וּבָזֶה מוֹצִיא אוֹתָם מִתַּחַת רְשׁוּת דְּסִטְרָא אַחֲרָא, וּמַכְנִיס אוֹתָם תַּחַת רְשׁוּת הַקְּדֻשָּׁה (כ, ד)
אֵלּוּ הָאֲנָשִׁים הַנּוֹסְעִים וּבָאִים לְצַדִּיקֵי אֱמֶת, רָאוּי שֶׁיִּתּוֹסֵף בָּהֶם אַהֲבָה זֶה לָזֶה, וִיעוֹרְרוּ וְיַזְכִּירוּ זֶה אֶת זֶה בַּעֲבוֹדַת הַשֵּׁם. וְזֶה סִימָן שֶׁהָיָה כַּוָּנָתָם רְצוּיָה בְּעֵת שֶׁהָיוּ אֵצֶל הַצַּדִּיק וְהִתְחִילוּ לְהִתְחַדֵּשׁ לְטוֹבָה (שָׁם
When one falls from faith in the sages, the rectification for this is a vow, that he should make some vow and fulfill it immediately. Through this, he returns to faith in the sages and merits healing. And through this, the lights of the Patriarchs spark within him, and through this, he merits the delight of Shabbat, which is the aspect of eating in holiness. And through this, one merits to nullify anger, to subdue and cast down enemies and haters. And through this, the gate of the Other Side (the forces of impurity) falls, and one merits the coming of the Messiah, and the gates of holiness are built (there, 2).
## Segment 54
לא. עַל־יְדֵי שֶׁעוֹמְדִים אֵצֶל הַצַּדִּיק בְּשָׁעָה שֶׁדּוֹרֵשׁ בָּרַבִּים, עַל־יְדֵי זֶה זוֹכִין לָבוֹא לְאֶרֶץ יִשְׂרָאֵל וּלְהַכְנִיעַ הָרְשָׁעִים וְכָל הַמּוֹנְעִים (שָׁם)
There are souls that are extremely blemished, and even when they come to true tzaddikim, they are still immersed in all desires and have not moved from the mundane to the holy even by a hair’s breadth. Such souls certainly cannot be elevated and renewed in the aspect of gestation. But there is a tzaddik so great in wondrous and awesome stature that he can elevate and renew even such blemished souls in the aspect of gestation for good. Therefore, one who knows in their soul that they have greatly blemished and wishes to spare their life and return to the Blessed Name must greatly seek and supplicate before the Blessed Name to merit through His compassion to draw close to such a tzaddik, who is so mighty that he can elevate and renew their soul for good. Happy is the one who merits to find such a tzaddik (ibid.).
The true tzaddik is in the aspect of Moses, and he is encompassed within the three Patriarchs, and he draws down all three influences, which are in the aspect of the well, the cloud, and the manna, which are in the aspect of eating, drinking, and clothing. He constantly fights the wars of Hashem, for he battles against the husks of Amalek, which is the blemish of the covenant that stems from it. The tzaddik subdues it and all the adversaries who pursue the weak in strength among Israel, strengthens them, brings them into the service of Hashem, blessed be He, and draws them to the aspect of the rectification of the covenant. Through this, he merits a double portion of abundance, which is the aspect of the double bread on Shabbat, that is, the doubled Torah, whereby he merits to innovate Torah insights on Shabbat, one becoming two. Through this, one merits healings of the soul and healings of the body, and through this, the world is awakened to repentance out of love. All the worthy ones in the generation are healed and become honored in the eyes of people, and through this, each one receives Torah innovations, which is the hidden Torah that the tzaddik imparts on the day of Shabbat (58).
## Segment 56
לב. הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַקְדֵּק עִם הַצַּדִּיקִים כְּחוּט הַשַּׂעֲרָה, וּכְשֶׁפּוֹגְמִין כְּחוּט הַשַּׂעֲרָה אֵין כֹּחַ בְּיָדָם לְהַמְשִׁיךְ תּוֹרָה (שם ה)
Fear and love cannot be received except through the tzaddikim of the generation. When fear and love are darkened for someone, it is because the light of the tzaddik has been darkened for them, and even though in truth the tzaddik shines in all the worlds, especially in this world, nevertheless, for them, it does not shine at all due to the greatness of their darkness. Even if they are with the tzaddik and sit with him, they cannot taste, understand, or see his great light, through which they would come to the eternal good purpose (17:1, 2).
Through faith in the sages, the mind is purified, and one merits clear understanding. Through this, he merits to derive and receive from all that he learns in the Torah true judgments, that is, upright behaviors for the service of Hashem, blessed be He, so that he knows how to conduct himself in every matter, both he and those dependent on him. But when, Heaven forbid, he blemishes faith in the sages, he is judged with physical afflictions, that is, with excesses, with burning excrement, whereby foul vapors rise to his mind, confusing and confounding his mind and understanding. Then he is unable to derive from his learning true judgments and genuine behaviors; on the contrary, he derives things that are the opposite of truth. Through this, he never has complete counsel, and he is always in doubt, with his counsel divided here and there. For through the blemish of faith in the sages, his heart becomes defiled like a latrine due to being judged with excesses as mentioned above. Therefore, his counsels are foolish counsels, and he does not know how to reach complete counsel in his heart regarding how to conduct himself in any matter (61, 1).
## Segment 58
לג. אִי אֶפְשָׁר לָבוֹא לֶאֱמוּנָה שְׁלֵמָה שֶׁהוּא עִקַּר הַכֹּל וְהִיא כְּלָלִיּוּת הַקְּדֻשָּׁה, כִּי אִם עַל־יְדֵי הִתְקָרְבוּת לְצַדִּיקֵי אֱמֶת, כִּי כָּל עִקַּר אֱמוּנַת יִשְׂרָאֵל מַמְשִׁיכִין הֵם לְהַדּוֹר. אֲבָל אִי אֶפְשָׁר לְהִתְקָרֵב לְצַדִּיקֵי אֱמֶת כִּי אִם עַל־יְדֵי עַזּוּת. כִּי יֵשׁ כַּמָּה וְכַמָּה מוֹנְעִים וּמִתְנַגְּדִים וְאֵינָם מַנִּיחִים לְהִתְקָרֵב לִנְקֻדַּת הָאֱמֶת. וְכָל עִקַּר כֹּחָם הוּא רַק עַל־יְדֵי עַזּוּת דְּסִטְרָא אַחֲרָא. עַל־כֵּן בְּהֶכְרֵחַ שֶׁיִּהְיֶה לְהָאָדָם עַזּוּת דִּקְדֻשָּׁה לַעֲמֹד נֶגֶד עַזּוּתָם הָרָע, וְיִהְיֶה מִצְחוֹ חָזָק לְעֻמַּת מִצְחָם, כִּי אִי אֶפְשָׁר לִכְנֹס אֶל הַקְּדֻשָּׁה כִּי אִם עַל יְדֵי עַזּוּת גָּדוֹל. וְלָבוֹא לָעַזּוּת הַזֶּה הוּא עַל־יְדֵי שִׂמְחָה שֶׁהִיא עִקַּר הָעַזּוּת וְהַהִתְחַזְּקוּת לְבַל יִתְבַּיֵּשׁ וְיִתְבַּטֵּל כְּלָל מִפְּנֵי הַמַּלְעִיגִים, רַק יִהְיֶה עַז כַּנָּמֵר נֶגְדָּם (כב. ד)
All this is due to their evil deeds, through which their intellect is darkened with folly, namely, corrupt opinions, and it seems to them that they are wise, and questions about the true tzaddik arise for them. But all these corrupt opinions, questions, and such wisdoms are complete nonsense and folly, for due to the turbidity of their deeds, their intellect is darkened with folly, as mentioned above, and through this, the light of the tzaddik is darkened for them, and because of this, they lack fear and love, as mentioned above (ibid.).
The primary source of strife that comes upon a person is due to a blemish in faith in the sages, because he did not believe in the tzaddikim who are the sages, and their words and their holy books were not considered significant in his eyes at all, and they were in his eyes as mere excess—how much more so, Heaven forbid, if he mocked them. Through all this, strife comes according to the blemish, Heaven forbid. Therefore, each person must take to heart to reflect on how much he needs to repent for the blemish of faith in the sages due to the strife, for from there the strife comes. Through this, he will return in repentance and rectify the blemish of faith in the sages, and all the holy books will become esteemed in his eyes. He will know and believe that they are all necessary for the world, and through this, he will be purified from the impurities mentioned above and merit complete counsel. Through this, all constrictions, which are the judgments, will be sweetened. And every place where there is some judgment or constriction, everything is sweetened through this, through the rectification of the aforementioned faith, by believing in the true tzaddikim and their holy books (there, 5).
## Segment 60
לד. עַל־יְדֵי הִתְקָרְבוּת וְהִתְקַשְּׁרוּת לְהַצַּדִּיק הָאֱמֶת נִצּוֹל מִתַּאֲוַת מָמוֹן שֶׁהִיא עֲבוֹדָה זָרָה, חֹשֶׁךְ, מִיתָה וְכוּ'. וַאֲזַי נִצּוֹל מִמְּרִירוּתָא דְּעַלְמָא שֶׁהוּא דְּאָגוֹת וְטִרְדוֹת הַמָּמוֹן וְהַפַּרְנָסָה שֶׁמְּבַלֶּה יְמֵי חַיֵּי רֹב בְּנֵי אָדָם, וְזוֹכֶה לְשִׂמְחָה וְלִהְיוֹת שָׂמֵחַ בְּחֶלְקוֹ, וּמֵאִיר עַל עַצְמוֹ אוֹר פְּנֵי מֶלֶךְ חַיִּים. [וְעַיֵּן מָמוֹן אוֹת י"ג י"ד]. וְכֵן לְהֵפֶךְ, כְּשֶׁחוֹלֵק חַס וְשָׁלוֹם עַל הַצַּדִּיק, אֲזַי נוֹפֵל לְתַאֲוַת מָמוֹן בְּיוֹתֵר וְהוּא מָלֵא מְרִירוּת בְּיוֹתֵר תָּמִיד, עַד שֶׁהַמָּמוֹן וְהַפַּרְנָסָה מְכַלָּה יְמֵי חַיָּיו. כִּי אִי אֶפְשָׁר לְהִנָּצֵל מִמְּרִירוּת שֶׁל זֶה הָעוֹלָם שֶׁהִיא מְרִירוּת דְּאָגוֹת הַמָּמוֹן וְהַפַּרְנָסָה כִּי אִם עַל־יְדֵי כֹּחַ הַצַּדִּיק הָאֱמֶת שֶׁהוּא שׁוֹמֵר הַבְּרִית בְּתַכְלִית הַשְּׁלֵמוּת (כג)
Through charity given to true tzaddikim and worthy poor, through this, one completes and rectifies the intellect and merits to see the light of the tzaddik, and through this, one merits fear and love (ibid., 5).
Each time one comes to the tzaddik, he must see to it that he comes each time anew, not as if he has already been with the tzaddik and now he is coming a second time, but as if he is now coming anew for the first time. For he must begin each time anew, because the essence is the beginning [see Yirah, entry 13] (62, at the end).
## Segment 62
לה. צָרִיךְ כָּל אֶחָד לַחֲזֹר וּלְבַקֵּשׁ מְאֹד וּלְהִתְפַּלֵּל לַשֵּׁם יִתְבָּרַךְ הַרְבֵּה, שֶׁיִּזְכֶּה לְהִתְקָרֵב לְצַדִּיק אֱמֶת שֶׁיִּהְיֶה גָּדוֹל בְּמַעֲלָה כָּל כָּךְ, שֶׁיּוּכַל לְהַכְנִיס בּוֹ הַשָּׂגוֹת אֱלֹקוּת שֶׁזֶּה עִקַּר הַתַּכְלִית, כִּי הַשָּׂגוֹת אֱלֹקוּת אִי אֶפְשָׁר לְהַשִּׂיג כִּי אִם עַל־יְדֵי כַּמָּה צִמְצוּמִים שֶׁהֵם בְּחִינַת הַקְדָּמוֹת וְסִבּוּבִים נִפְלָאִים, שֶׁהַצַּדִּיק הָאֱמֶת מְסַבֵּב עִם כָּל אֶחָד כְּפִי עֶרְכּוֹ עַד שֶׁיָּבוֹא לְהַשָּׂגוֹת אֱלֹקוּת. עַל־כֵּן אִי אֶפְשָׁר לָבוֹא לָזֶה כִּי אִם עַל־יְדֵי רַבִּי אֲמִתִּי הַמֻּפְלָג בְּמַעֲלָה מְאֹד (ל, א ב)
Every thing has a purpose, and for that purpose, there is another higher purpose above it. The primary purpose is the ultimate purpose, which is the delight of the World to Come, the ultimate purpose of all creation and all things in the world. But no one can attain or grasp this purpose in their mind except tzaddikim, and each Jew, according to their root within the soul of the tzaddik, receives this purpose from them, according to how they break anger with compassion. Through this, they merit to reach the purpose in every thing in the world, which is the primary matter (18:1, 2).
Know that true tzaddikim who are leaders have many variations in their conduct with the people of the world who draw close to them. For sometimes the tzaddik draws himself very close to the people, and sometimes he conceals himself and hides himself from them and distances himself greatly from them. And it is not enough that he distances himself and elevates himself above them so that they cannot draw close to him, but also questions and perplexities fall upon him, until their minds become distorted and confused by his conduct with them. Yet all of this is for the benefit of those who draw close to him. Therefore, let not your thoughts alarm you about this, for it is all for your benefit (63).
## Segment 64
לו. צָרִיךְ לְבַקֵּשׁ אַחַר הָרַבִּי הַגָּדוֹל בְּיוֹתֵר, כִּי צְרִיכִין לָזֶה רַבִּי גָּדוֹל מְאֹד, שֶׁיּוּכַל לְהָאִיר גַּם בְּךָ הַשָּׂגוֹת אֱלֹקוּתוֹ יִתְבָּרַךְ. וְכָל מַה שֶּׁהוּא קָטָן בְּיוֹתֵר הוּא צָרִיךְ רַבִּי גָּדוֹל בְּיוֹתֵר שֶׁיִּהְיֶה אָמָּן נִפְלָא כָּזֶה, שֶׁיּוּכַל לְהַלְבִּישׁ שֵׂכֶל עֶלְיוֹן כָּזֶה, דְּהַיְנוּ הַשָּׂגָתוֹ יִתְבָּרַךְ שְׁמוֹ, לְקָטָן וּמְרֻחָק כְּמוֹתוֹ, כִּי כָּל מַה שֶּׁהַחוֹלֶה נֶחֱלָשׁ בְּיוֹתֵר, הוּא צָרִיךְ רוֹפֵא גָּדוֹל בְּיוֹתֵר. עַל־כֵּן אַל תִּטְעֶה לוֹמַר: דַּי לִּי אִם אֶהְיֶה מְקֹרָב אֵצֶל אִישׁ כָּשֵׁר פָּשׁוּט הַמֻּחְזָק בְּיִרְאַת הַשֵּׁם וְנִכְבָּד קְצָת, וְלָמָּה לִי לְבַקֵּשׁ גְּדוֹלוֹת וְלַחֲזֹר אַחַר הַצַּדִּיק הַגָּדוֹל דַּיְקָא, הַלְוַאי שֶׁאֶהְיֶה מִתְּחִלָּה כְּמוֹ אִישׁ כָּשֵׁר הַזֶּה [כְּמוֹ שֶׁטּוֹעִין בָּזֶה כַּמָּה אֲנָשִׁים]. אַל תִּטְעֶה לוֹמַר כֵּן כִּי אַדְּרַבָּא כָּל אֶחָד כְּפִי מַה שֶּׁיּוֹדֵעַ בְּנַפְשׁוֹ גֹּדֶל פְּחִיתוּתוֹ וְגֹדֶל רִחוּקוֹ שֶׁנִּתְרַחֵק מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, כְּמוֹ כֵן הוּא צָרִיךְ דַּיְקָא לְהִתְקָרֵב לְהָרַבִּי הָאֱמֶת הַגָּדוֹל בְּמַעֲלָה מְאֹד מְאֹד, כִּי כָּל מַה שֶּׁהוּא קָטָן בְּיוֹתֵר הוּא צָרִיךְ רַבִּי אֲמִתִּי גָּדוֹל בְּיוֹתֵר כַּנַּ"ל (שָׁם)
Sometimes tzaddikim flee from authority and leadership and do not wish to lead the world, attributing it to their smallness, saying they are not worthy to lead the world. But in truth, it is because the wrath and concealment of the face of the Blessed Name have descended upon them, which comes from the diminution of faith. Through breaking anger with compassion, through this, the wrath is sweetened, and then the tzaddikim accept leadership, and the world merits a true leader who leads them with compassion (ibid.).
There is an upper field where all souls grow, and these souls require the master of the field to engage in their rectification. And every person who wishes to have compassion on his soul must request and plead greatly before Hashem, blessed be He, all his days, that he merit to draw close to this tzaddik who is the master of the field, who looks upon each one to bring him to the true purpose, which is entirely good, entirely one. Through this, prayer reaches the ultimate perfection [see Tefillah, entry 58]. For it is impossible to come to the eternal good purpose except through this tzaddik, who is in the aspect of the master of the upper field (65).
## Segment 66
לז. צָרִיךְ לְקַבֵּל תּוֹכָחָה שֶׁל צַדִּיקֵי אֱמֶת, וְאַף עַל פִּי שֶׁהַתּוֹכָחָה שֶׁלָּהֶם הוּא לִפְעָמִים בְּדֶרֶךְ בִּזָּיוֹן, אַף עַל פִּי כֵן צְרִיכִין אָנוּ לְקַבֵּל תּוֹכַחְתָּם, כִּי הַצַּדִּיקִים הֵם סוֹבְלִים צַעַר גָּדוֹל מֵאִתָּנוּ, כִּי כָּל הָעֲסָקִים וְשִׂיחַת חֻלִּין שֶׁלָּנוּ הוּא בְּוַדַּאי רָעָה אֶצְלָם. אַךְ אֲפִלּוּ גַּם טוֹבָתֵנוּ שֶׁהִיא הַתְּפִלָּה שֶׁלָּנוּ שֶׁהוּא בְּעֶרְכֵּנוּ טוֹב, הוּא גַּם כֵּן רָעָה אֶצְלָם, כִּי תְּפִלָּתֵנוּ מְבַלְבֶּלֶת אוֹתָם מְאֹד, מֵחֲמַת שֶׁהִיא מְעֻרְבֶּבֶת בְּמַחֲשָׁבוֹת זָרוֹת וּבִלְבּוּלִים הַרְבֵּה, וּמֵחֲמַת זֶה הֵם מוֹכִיחִים אוֹתָנוּ לִפְעָמִים בְּדֶרֶךְ בִּזָּיוֹן. אֲבָל אָנוּ צְרִיכִים לְקַבֵּל תּוֹכַחְתָּם. וְעַל־יְדֵי זֶה זוֹכִין לְחֶסֶד, וְעַל־יְדֵי זֶה מַכְנִיעִין וּמַשְׁפִּילִין חָכְמוֹת חִיצוֹנִיּוֹת וּמֶמְשֶׁלֶת הָעוֹבְדֵי כּוֹכָבִים, וְעַל־יְדֵי זֶה זוֹכִין לְהַעֲלוֹת הַחָכְמָה וְהַשֵּׂכֶל שֶׁעַל יָדָהּ בָּאִין לְהַשָּׂגוֹת אֱלֹקוּת (שָׁם ז)
All healings are dependent on the Torah, and the Torah was given to the sages. We are commanded to listen to them and not to deviate from their words to the right or to the left. And one who belittles their words and does not believe their words, because it seems to him that according to the Torah it is not so, through this he becomes afflicted with a wound that has no healing, and he dies from it (there).
But one who truly wishes to spare themselves, on the contrary, through this specifically is aroused and reminds themselves where they are in the world, as mentioned above, and understands that this is their test and they must withstand this test, not to listen or look at this dispute, and through this specifically draw close to true tzaddikim, through which is their eternal rectification.
## Segment 67
לח. הַמִּתְקָרְבִים לְצַדִּיקֵי אֱמֶת יֵשׁ בָּהֶם אַרְבַּע בְּחִינוֹת, שֶׁחָשְׁבוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, לְעִנְיַן אַרְבָּעָה שֶׁנִּכְנְסוּ לַפַּרְדֵּס. כִּי יֵשׁ מִי שֶׁמְּקַבֵּל דֶּרֶךְ יְשָׁרָה מֵהָרַב וְנַעֲשֶׂה אִישׁ כָּשֵׁר עַד סוֹפוֹ, וְזֶה בְּחִינַת נִכְנַס בְּשָׁלוֹם וְיָצָא בְּשָׁלוֹם, וְיֵשׁ בְּחִינַת הֵצִיץ וְנִפְגַּע, הֵצִיץ וָמֵת, דְּהַיְנוּ שֶׁנִּתְלַהֵב יוֹתֵר מִדַּי יוֹתֵר מֵהַמִּדָּה וְעַל־יְדֵי זֶה יָכוֹל לָמוּת אוֹ לָצֵאת מִדַּעְתּוֹ. אַךְ גַּם עֲלֵיהֶם נֶאֱמַר: צַדִּיקִים יֵלְכוּ בָם. אֲבָל יֵשׁ מִי שֶׁפּוֹרֵשׁ לְגַמְרֵי וּמִתְרַחֵק מִן הַצַּדִּיק וְנַעֲשֶׂה מִתְנַגֵּד וָלֵץ, וְזֶה בְּחִינַת אַחֵר שֶׁקִּצֵּץ בַּנְּטִיעוֹת, כִּי הַצַּדִּיק וְהָרַב שֶׁבַּדּוֹר צָרִיךְ שֶׁיִּהְיֶה לוֹ שְׁנֵי הַכֹּחוֹת שֶׁיֵּשׁ לְהַתּוֹרָה: סַם חַיִּים וְסַם מָוֶת, בְּאֹפֶן שֶׁיִּהְיֶה אֶפְשָׁר לְהַמִּתְקָרֵב אֵלָיו לְקַבֵּל כִּרְצוֹנוֹ, צַדִּיקִים יֵלְכוּ בָם וּפוֹשְׁעִים יִכָּשְׁלוּ, אִם הוּא חָפֵץ בֶּאֱמֶת יִזְכֶּה לְקַבֵּל מֵהָרַב דֶּרֶךְ יְשָׁרָה וְעֵצוֹת טוֹבוֹת לָשׁוּב לַשֵּׁם יִתְבָּרַךְ. וְאִם לָאו, וְהוּא בָּא בְּעַקְמוּמִיּוּת וְטִינָא יֵשׁ בְּלִבּוֹ, יוּכַל גַּם כֵּן לִמְצֹא בְּהָרַב מַה שֶּׁהוּא רוֹצֶה, דְּהַיְנוּ שֶׁיִּמְצָא בּוֹ דָּבָר שֶׁיִּכְפֹּר בַּכֹּל וְיִתְרַחֵק לְגַמְרֵי, וְזֶה בְּחִינַת וּפוֹשְׁעִים יִכָּשְׁלוּ בָם רַחֲמָנָא לִצְלָן (לא, ט)
When one falls from faith in the sages, the rectification for this is a vow, that he should make some vow and fulfill it immediately. Through this, he returns to faith in the sages and merits healing. And through this, the lights of the Patriarchs spark within him, and through this, he merits the delight of Shabbat, which is the aspect of eating in holiness. And through this, one merits to nullify anger, to subdue and cast down enemies and haters. And through this, the gate of the Other Side (the forces of impurity) falls, and one merits the coming of the Messiah, and the gates of holiness are built (there, 2).
One must always strive to greet the face of his master each time, and through being more accustomed to greeting the face of his master, through this he can merit the aspect of a double portion in the spirit of his master (there).
## Segment 69
לט. עַל־יְדֵי הַצַּדִּיקִים וְעַל־יְדֵי הַתּוֹרָה יִזְכֶּה לֶאֱהֹב אוֹתוֹ יִתְבָּרַךְ בְּכָל מָקוֹם הֵן בְּטִיבוּ הֵן בְּעִקוּ, וְיִהְיֶה לוֹ שָׁלוֹם בְּמִדּוֹתָיו, הַיְנוּ שֶׁלֹּא יִהְיֶה מְחֻלָּק בְּמִדּוֹתָיו וּבִמְאֹרְעוֹתָיו שֶׁלֹּא יְהֵא לוֹ חִלּוּק, בֵּין בְּטִיבוּ בֵּין בְּעִקוּ תָּמִיד יִמְצָא בּוֹ הַשֵּׁם יִתְבָּרַךְ. וְכֵן יִהְיֶה לוֹ אַהֲבָה וְשָׁלוֹם עִם חֲבֵרָיו וְעִם כָּל יִשְׂרָאֵל (לג, א)
The true tzaddik is in the aspect of Moses, and he is encompassed within the three Patriarchs, and he draws down all three influences, which are in the aspect of the well, the cloud, and the manna, which are in the aspect of eating, drinking, and clothing. He constantly fights the wars of Hashem, for he battles against the husks of Amalek, which is the blemish of the covenant that stems from it. The tzaddik subdues it and all the adversaries who pursue the weak in strength among Israel, strengthens them, brings them into the service of Hashem, blessed be He, and draws them to the aspect of the rectification of the covenant. Through this, he merits a double portion of abundance, which is the aspect of the double bread on Shabbat, that is, the doubled Torah, whereby he merits to innovate Torah insights on Shabbat, one becoming two. Through this, one merits healings of the soul and healings of the body, and through this, the world is awakened to repentance out of love. All the worthy ones in the generation are healed and become honored in the eyes of people, and through this, each one receives Torah innovations, which is the hidden Torah that the tzaddik imparts on the day of Shabbat (58).
For the primary purpose of the dispute among tzaddikim is for this specifically, for this test, so that the one who distances themselves is distanced, for they deserve to be distanced due to blemishing the drops of their mind.
## Segment 71
מא. הַצַּדִּיק הָאֱמֶת הוּא הַנְּקֻדָּה הַכְּלָלִית שֶׁל כָּל יִשְׂרָאֵל. עַל־כֵּן הָעִקָּר הוּא הִתְקַשְּׁרוּת לַצַּדִּיקִים וּלְדַבֵּר עִמָּם בְּיִרְאַת שָׁמַיִם וְהֵם יָאִירוּ וִיעוֹרְרוּ אֶת לִבּוֹ עַל־יְדֵי נְקֻדָּתָם הַקְּדוֹשָׁה הַכְּלָלִית. וְאַחַר כָּךְ צָרִיךְ לְדַבֵּר גַּם עִם חֲבֵרָיו בְּיִרְאַת שָׁמַיִם, כְּדֵי שֶׁיְּקַבֵּל מֵהַנְּקֻדָּה טוֹבָה שֶׁל חֲבֵרוֹ. כִּי יֵשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל נְקֻדָּה טוֹבָה, דְּהַיְנוּ דָּבָר יָקָר מַה שֶּׁאֵין בַּחֲבֵרוֹ, שֶׁזֹּאת הַנְּקֻדָּה טוֹבָה הִיא בְּחִינַת צַדִּיק וְיָכוֹל לְהַשְׁפִּיעַ וּלְהָאִיר וּלְעוֹרֵר לֵב חֲבֵרוֹ, וַחֲבֵרוֹ צָרִיךְ לְקַבֵּל הִתְעוֹרְרוּת מִמֶּנּוּ. וְכֵן צָרִיךְ כָּל אֶחָד לְקַבֵּל זֶה מִזֶּה וְזֶה מִזֶּה, בִּבְחִינַת וּמְקַבְּלִין דֵּין מִדֵּין. וְכֵן צָרִיךְ שֶׁיְּדַבֵּר כָּל אֶחָד בְּעַצְמוֹ בֵּינוֹ לְבֵין קוֹנוֹ, כְּדֵי שֶׁתָּאִיר הַנְּקֻדָּה טוֹבָה שֶׁלּוֹ בְּעַצְמוֹ מִפִּיו לְלִבּוֹ וְעַל־יְדֵי כָּל זֶה מְבַטֵּל עָרְלַת לִבּוֹ, דְּהַיְנוּ אַהֲבוֹת רָעוֹת שֶׁהֵם כָּל הַתַּאֲווֹת רָעוֹת, שֶׁהֵם חֶרְפַּת לֵב, שֶׁהֵם שׁוֹבְרִים לִבּוֹ שֶׁל אָדָם (לד, ד)
נה. אמונת חכמים (Faith in the Sages)
עִקַּר הַמַּחֲלֹקֶת שֶׁבָּא עַל הָאָדָם הוּא מֵחֲמַת פְּגַם אֱמוּנַת חֲכָמִים עַל שֶׁלֹּא הֶאֱמִין בַּצַּדִּיקִים שֶׁהֵם הַחֲכָמִים, וְדִבְרֵיהֶם וְסִפְרֵיהֶם הַקְּדוֹשִׁים לֹא הָיוּ חֲשׁוּבִים בְּעֵינָיו כְּלוּם, וְהָיוּ בְּעֵינָיו אַךְ לְמוֹתָר, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן אִם חַס וְשָׁלוֹם, הָיָה מַלְעִיג עֲלֵיהֶם, וְעַל יְדֵי כָּל זֶה בָּא מַחֲלֹקֶת כְּפִי הַפְּגָם חַס וְשָׁלוֹם. עַל־כֵּן צָרִיךְ כָּל אֶחָד לָשׂוּם אֶל לִבּוֹ, לְהִתְבּוֹנֵן מֵהַמַּחֲלוֹקוֹת כַּמָּה הוּא צָרִיךְ לָשׁוּב עַל פְּגַם אֱמוּנַת חֲכָמִים, שֶׁמִּשָּׁם בָּא הַמַּחֲלוֹקוֹת וְעַל־יְדֵי זֶה יָשׁוּב בִּתְשׁוּבָה וִיתַקֵּן פְּגַם אֱמוּנַת חֲכָמִים, וְיַחַזְרוּ כָּל הַסְּפָרִים הַקְּדוֹשִׁים וְיִהְיוּ נֶחֱשָׁבִים בְּעֵינָיו, וְיֵדַע וְיַאֲמִין, כִּי כֻּלָּם צְרִיכִין לְהָעוֹלָם וְעַל־יְדֵי זֶה יִהְיֶה נִטְהָר מֵהַטִּנּוֹפוֹת הַנִּזְכָּרוֹת לְעֵיל, וְיִזְכֶּה לְעֵצָה שְׁלֵמָה, וְעַל־יְדֵי זֶה יִהְיוּ נִמְתָּקִין כָּל הַצִּמְצוּמִים שֶׁהֵם הַדִּינִים. וְכָל מָקוֹם שֶׁיֵּשׁ אֵיזֶה דִּין וְצִמְצוּם, הַכֹּל נִמְתָּק עַל־יְדֵי זֶה, עַל־יְדֵי תִּקּוּן הָאֱמוּנָה הַנִּזְכֶּרֶת לְעֵיל, שֶׁמַּאֲמִין בְּהַצַּדִּיקִים אֲמִתִּיִּים וּבְסִפְרֵיהֶם הַקְּדוֹשִׁים (שָׁם ה
Through the tzaddik, one draws upon himself the aspect of cool water to revive his weary soul, and through this, he merits to pray with all his heart in the aspect of “All my bones shall say…” (Psalms 35:10), which is the essence of the perfection of prayer. And this is the difference between one who hears from the mouth of the tzaddik and one who learns from books. For when he hears from the mouth of the tzaddik, then the tzaddik imparts to him the aspect of cool water to revive him as is fitting for his level, according to the weariness of his soul. But when he learns from a book, he does not know how to revive his weary soul as is fitting for his level at every moment (67, 5).
## Segment 73
מב. הַכְּלָל שֶׁהַמֶּמְשָׁלָה בְּיַד הַצַּדִּיק לִפְעֹל פְּעֻלּוֹת כִּרְצוֹנוֹ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: מִי מוֹשֵׁל בִּי - צַדִּיק, וְעִקַּר הַמֶּמְשָׁלָה לְהָאִיר וּלְעוֹרֵר לֵב יִשְׂרָאֵל לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ. עַל־כֵּן הָעִקָּר שֶׁיִּתְקַשֵּׁר לְצַדִּיקֵי אֱמֶת וּלְדַבֵּר עִמָּהֶם בַּעֲבוֹדַת הַשֵּׁם, וּמֵהֶם יְקַבֵּל כֹּחַ וְהֶאָרָה וְהִתְעוֹרְרוּת לַשֵּׁם יִתְבָּרַךְ עַד שֶׁיָּשׁוּב אֶל ה' בֶּאֱמֶת (שָׁם ב)
נו. התקרבות לצדיקים (Drawing Close to Tzaddikim)
בְּכָל פַּעַם שֶׁבָּא לְהַצַּדִּיק, צָרִיךְ שֶׁיִּרְאֶה שֶׁיָּבוֹא בְּכָל פַּעַם מֵחָדָשׁ, לֹא כְּמוֹ שֶׁכְּבָר הָיָה אֵצֶל הַצַּדִּיק וְעַכְשָׁו הוּא בָּא פַּעַם שֵׁנִית, רַק כְּמוֹ שֶׁבָּא עַכְשָׁו מֵחָדָשׁ פַּעַם רִאשׁוֹן, כִּי צָרִיךְ לְהַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ כִּי עִקָּר הוּא הַהַתְחָלָה [עַיֵּן יִרְאָה אוֹת י"ג] (סב, בסוף
But if they wish to withstand this test, to understand from this their great blemish and not look at it, they will draw close through this specifically, for because they blemished so much, it is impossible for them to draw close except through this test specifically, and understand.
## Segment 75
מג. מֵאוֹר פְּנֵי הַצַּדִּיקִים מְקַבְּלִין מֹחִין וְשֵׂכֶל חָדָשׁ שֶׁהִיא נְשָׁמָה חֲדָשָׁה כִּי הַנְּשָׁמָה הִיא הַשֵּׂכֶל, הַיְנוּ כְּשֶׁהַצַּדִּיק מַסְבִּיר לוֹ פָּנִים, אֲזַי מְקַבֵּל שֵׂכֶל חָדָשׁ וּנְשָׁמָה חֲדָשָׁה מֵאוֹר פָּנָיו הַקְּדוֹשִׁים (לה, ה)
נז. התקרבות לצדיקים (Drawing Close to Tzaddikim)
דַּע שֶׁהַצַּדִּיקִים הַמַּנְהִיגִים הָאֲמִתִּיִּים יֵשׁ בָּהֶם כַּמָּה שִׁנּוּיִים בְּעִנְיַן הַנְהָגַת בְּנֵי הָעוֹלָם הַמִּתְקָרְבִים אֲלֵיהֶם. כִּי לִפְעָמִים הַצַּדִּיק מִתְקָרֵב עַצְמוֹ אֶל הָעוֹלָם מְאֹד, וְלִפְעָמִים הוּא מְכַסֶּה עַצְמוֹ וּמַעֲלִים עַצְמוֹ מֵהֶם וּמִתְרַחֵק מֵהֶם מְאֹד, וְלֹא דַּי שֶׁמִּתְרַחֵק מֵהֶם וּמִתְרוֹמֵם מֵהֶם וְאֵינָם יְכוֹלִים לְהִתְקָרֵב אֵלָיו, אַף גַּם נוֹפְלִים עָלָיו קֻשְׁיוֹת וּתְמִיהוֹת, עַד שֶׁנֶּעֱקָם וְנִתְבַּלְבֵּל מֹחָם מֵהַנְהָגוֹתָיו עִמָּהֶם, וְכָל זֶה לְטוֹבַת הַמִּתְקָרְבִים אֵלָיו. עַל־כֵּן אַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ עַל זֶה כִּי הַכֹּל לְטוֹבָתְךָ (סג
The more a person diminishes himself, the greater is his power of attraction, that is, to draw the Divine Presence downward, that He, blessed be He, may dwell among us, and also to draw down influences and blessings to Israel. And similarly, he is closer and nearer to the power of attraction of the true tzaddik (there).
## Segment 77
מד. כְּשֶׁהַצַּדִּיק הָאֱמֶת מְגַלֶּה אֵיזֶה דְּבַר תּוֹרָה אֲזַי מוֹרִיד נִשְׁמָתִין חֲדְתִּין לְכָל אֶחָד מֵהַשּׁוֹמְעִין הַתּוֹרָה לְפִי בְּחִינָתוֹ וּתְפִיסָתוֹ (לו, ה)
נח. התקרבות לצדיקים (Drawing Close to Tzaddikim)
יֵשׁ שָׂדֶה הָעֶלְיוֹנָה שֶׁשָּׁם גְּדֵלִים כָּל הַנְּשָׁמוֹת, וְאֵלּוּ הַנְּשָׁמוֹת צְרִיכִים בַּעַל הַשָּׂדֶה שֶׁיַּעֲסֹק בְּתִקּוּנָם. וְצָרִיךְ כָּל אֶחָד שֶׁרוֹצֶה לְרַחֵם עַל נִשְׁמָתוֹ, לְבַקֵּשׁ וּלְהִתְחַנֵּן הַרְבֵּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כָּל יָמָיו, שֶׁיִּזְכֶּה לְהִתְקָרֵב לְהַצַּדִּיק הַזֶּה שֶׁהוּא בַּעַל הַשָּׂדֶה, שֶׁהוּא מִסְתַּכֵּל עַל כָּל אֶחָד לַהֲבִיאוֹ אֶל הַתַּכְלִית הָאֲמִתִּי שֶׁהוּא כֻּלּוֹ טוֹב כֻּלּוֹ אֶחָד, שֶׁעַל־יְדֵי זֶה הַתְּפִלָּה בְּתַכְלִית הַשְּׁלֵמוּת [עַיֵּן תְּפִלָּה נ"ח]. כִּי אִי אֶפְשָׁר לָבוֹא אֶל הַתַּכְלִית הַטּוֹב הַנִּצְחִי כִּי אִם עַל־יְדֵי הַצַּדִּיק הַזֶּה שֶׁהוּא בְּחִינַת בַּעַל הַשָּׂדֶה הָעֶלְיוֹנָה (סה
For in truth, the Blessed Name desires kindness and wishes to bring close the distant, even though they are not worthy of being brought close, but they cannot draw close except through this test, as mentioned above (5:4).
## Segment 79
מה. טוֹב מְאֹד לָאָדָם לְהַרְגִּיל אֶת עַצְמוֹ, לִתֵּן בְּכָל פַּעַם עַל פִּדְיוֹן לְצַדִּיקִים וִירֵאִים כְּדֵי לְהַמְתִּיק וּלְבַטֵּל מִמֶּנּוּ כָּל הַדִּינִים, הַיְנוּ אֲפִלּוּ כְּשֶׁאֵין לוֹ צָרָה חַס וְשָׁלוֹם, אַף עַל פִּי כֵן יִתֵּן בְּכָל עֵת עַל פִּדְיוֹן, כְּדֵי לְהַמְתִּיק מֵעָלָיו הַדִּינִים שֶׁלֹּא יָבוֹא לִידֵי צָרָה, חַס וְשָׁלוֹם (חַיֵּי מוֹהֲרַ"ן עֲבוֹדַת הַשֵּׁם צב)
נט. התקרבות לצדיקים (Drawing Close to Tzaddikim)
דָּבָר גָּדוֹל מְאֹד לִהְיוֹת אֵצֶל הִסְתַּלְּקוּת הַצַּדִּיק אֲפִלּוּ מִי שֶׁאֵינוֹ תַּלְמִידוֹ. כִּי נִתְגַּלֶּה אָז הֶאָרָה גְּדוֹלָה מְאֹד וְהוּא טוֹבָה גְּדוֹלָה לְכָל מִי שֶׁנִּמְצָא שָׁם, וְזוֹכִין עַל־יְדֵי זֶה לַאֲרִיכוּת יָמִים. אַךְ הַתַּלְמִידִים הָעוֹמְדִים אָז בִּשְׁעַת הִסְתַּלְּקוּת הַצַּדִּיק, מַגִּיעַ לָהֶם הֶאָרָה גְּדוֹלָה מְאֹד בְּיוֹתֵר, וִיכוֹלִין לִזְכּוֹת אָז לְקַבֵּל פִּי שְׁנַיִם בְּרוּחוֹ שֶׁל רַבּוֹ, וּבִלְבַד כְּשֶׁהֵם מְקֻשָּׁרִים בּוֹ הֵיטֵב הֵיטֵב כַּעֲנָפִים בְּאִילָן, עַד שֶׁהֵם מַרְגִּישִׁים כָּל הָעֲלִיּוֹת וְה
It is a very great thing to be present at the passing of a tzaddik, even for one who is not his disciple. For a very great illumination is revealed at that time, and it is a great benefit for all who are present there, and through this, they merit long life. However, the disciples who stand there at the moment of the tzaddik’s passing receive an even greater illumination, and they can merit at that time to receive a double portion of their master’s spirit, provided they are strongly connected to him, like branches to a tree, to the extent that they feel all the ascents and descents of their master, even when they are not with him. And then it may be that the disciple prays with greater intention and performs deeds and acts of charity more than his master, yet in truth, it is all through the spirit of his master (66, 1).
It is very difficult to be famous [see Kavod, entry 30] (there).
## Segment 81
מו. כְּשֶׁמְּמַלֵּא גְּרוֹנָם שֶׁל תַּלְמִידֵי חֲכָמִים יַיִן הוּא בְּחִינַת פִּדְיוֹן וּמַמְתִּיק הַדִּינִים (שָׁם)
One must always strive to greet the face of his master each time, and through being more accustomed to greeting the face of his master, through this he can merit the aspect of a double portion in the spirit of his master (there).
Through drawing close to tzaddikim and following the path of their counsel, through this, truth is engraved in them, and through this, they merit faith, prayer, the Land of Israel, and miracles, and through this, redemption will come (7:3).
## Segment 83
מז. עַל־יְדֵי אֱמוּנַת חֲכָמִים שֶׁמַּאֲמִין, שֶׁכָּל דִּבְרֵיהֶם וּמַעֲשֵׂיהֶם אֵינוֹ פָּשׁוּט וְיֵשׁ בָּהֶם רָזִין, עַל־יְדֵי זֶה נִמְתָּקִין הַדִּינִים (מב)
The primary greatness of the tzaddikim and the worthy ones who are attached to them will be revealed only in the future, on the great and awesome Day of Judgment. For then everyone will see the greatness and splendor of the tzaddikim and those attached to them—happy are they, and happy is their portion, how great is the good stored up for them. And conversely, everyone will see the downfall of the wicked, for then it will be the great day of judgment, when a person will be judged for every deed, for every detail and detail, and they will not overlook any small thing, for there is no forgetting before Him, blessed be He, and everything will be recalled to him then. And then they will see the difference between the tzaddik and the wicked, and between one who merited to draw close and connect to true tzaddikim and one who disputed them. And then everything will turn to Hashem, blessed be He, even the nations of the world, and they will all call in Hashem of Hashem. And through praying in truth to Hashem alone, without any bias for the sake of people, through this one merits to draw down this aspect of the World to Come even in this world, that is, that there will be a downfall for the wicked even in this world until they are all compelled to return to Hashem. And through this, the speech of holiness is completed, and through this, one merits to bring from potential to actuality, that is, to complete in action all the things of holiness that he desires to do (there, 3).
Before one draws close to the tzaddik, they are in the aspect of “a fat heart,” namely, their heart is sealed, their ears are blocked, and their eyes are blind from seeing the truth and being aroused to repentance.
## Segment 85
מח. גַּם מִי שֶׁעוֹשֶׂה לְבוּשׁ נָאֶה לַצַּדִּיק עַל־יְדֵי זֶה נִמְתָּקִין הַדִּינִים (שָׁם)
Through the tzaddik, one draws upon himself the aspect of cool water to revive his weary soul, and through this, he merits to pray with all his heart in the aspect of “All my bones shall say…” (Psalms 35:10), which is the essence of the perfection of prayer. And this is the difference between one who hears from the mouth of the tzaddik and one who learns from books. For when he hears from the mouth of the tzaddik, then the tzaddik imparts to him the aspect of cool water to revive him as is fitting for his level, according to the weariness of his soul. But when he learns from a book, he does not know how to revive his weary soul as is fitting for his level at every moment (67, 5).
When the tzaddik sometimes speaks with people in mundane conversation, it is a great benefit for them, for specifically through this, he connects them to the knowledge that is the Torah. For there are people who are very distant from the Torah, such that it is impossible to bring them close through words of Torah, but only through mundane conversation specifically, in which the tzaddik clothes the Torah. Also, sometimes it is a benefit for the tzaddik, who needs to open his mind and revive himself through this conversation, and consequently, a great benefit comes to the person who speaks with the tzaddik in mundane conversation and revives him (81).
## Segment 86
מט. הַכְּלָל וְהָעִקָּר שֶׁיִּהְיֶה לוֹ אֱמוּנַת חֲכָמִים, וּלְהִזָּהֵר בִּכְבוֹדָם וְלִירֹא מֵהֶם מְאֹד. וְאַף אִם נִדְמֶה לוֹ שֶׁהֵם עוֹשִׂים חַס וְשָׁלוֹם, כְּנֶגֶד הַתּוֹרָה הוּא צָרִיךְ לְהַאֲמִין, שֶׁבְּוַדַּאי הֵם עוֹשִׂים נְכוֹנָה עַל פִּי הַתּוֹרָה, כִּי הַתּוֹרָה נִמְסְרָה לְחַכְמֵי הַדּוֹר לְדָרְשָׁהּ כְּפִי מַה שֶּׁיּוֹדְעִים, עַל־כֵּן צָרִיךְ לְהַשְׁלִיךְ שִׂכְלוֹ וְדַעְתּוֹ רַק לִסְמֹךְ עֲלֵיהֶם (נז, א)
The true tzaddik has the power of attraction to draw the entire world to him, to bring them close to Hashem, blessed be He, and to His Torah. And the reason that some are distant from him and not all are drawn to him is due to the power of compulsion that opposes the power of attraction of the tzaddikim. For there are people who, through their words and deeds, interrupt and compel others to distance themselves from the true tzaddik. And the primary strengthening of the power of compulsion is through arrogance, haughtiness, and honor, whereby one fears that his honor will be diminished and he will be disgraced when he draws close to the truth. Therefore, one who wishes to know the truth in its truth must lower his mind in truth, remember his lowliness and humility in truth, and all that has passed over him from his beginning. And when he feels his lowliness in truth, then certainly the truth will be revealed to him, and the power of attraction will overcome the power of compulsion, and he will be drawn with great alacrity to the true tzaddik (70).
But when they attach themselves to tzaddikim and accept their counsel, then their heart, eyes, and ears are opened, and they see, hear, and understand the truth and merit repentance (ibid., 5).
## Segment 88
נא. כָּל הָרְפוּאוֹת תְּלוּיִים בַּתּוֹרָה, וְהַתּוֹרָה נִמְסְרָה לַחֲכָמִים, וַאֲנַחְנוּ מְצֻוִּים לִשְׁמֹעַ מֵהֶם וְלִבְלִי לָסוּר מִדִּבְרֵיהֶם יָמִין וּשְׂמֹאל. וּמִי שֶׁמְּזַלְזֵל בְּדִבְרֵיהֶם וְאֵינוֹ מַאֲמִין דִּבְרֵיהֶם, מֵחֲמַת שֶׁנִּדְמֶה לוֹ שֶׁמִּדְּאוֹרַיְתָא אֵינוֹ כֵּן, עַל־יְדֵי זֶה נֶחֱלֶה בְּמַכָּה שֶׁאֵין לָהּ רְפוּאָה וּמֵת בָּהּ (שָׁם)
סה. התקרבות לצדיקים (Drawing Close to Tzaddikim)
כְּשֶׁנּוֹתֵן צְדָקָה לְהַצַּדִּיק שֶׁהוּא עָנָו גָּדוֹל, הוּא מִתְבָּרֵךְ מִיָּד (שָׁם
The necessity of traveling to the tzaddik, and that books of ethical teachings (musar) are not sufficient, is explicit in the Torah (Exodus 17:14): “And Hashem said to Moses, ‘Write this as a memorial in a book and place it in the ears of Joshua,’” for even though He told him to write it in a book, nevertheless, He was not satisfied with this and commanded him, “and place it in the ears of Joshua,” meaning that he should speak to him mouth to mouth. For the essence is what one hears from the mouth of the tzaddik. See also Midrash Devarim, Parasha 3, on the verse, “Hear, O Israel, today you are passing…” [see inside, entry 120]. Also, through learning from a book, it is in the aspect of “Na’aseh” (we will do), and hearing from the mouth of the tzaddik is in the aspect of “Nishma” (we will hear). Israel lost the crown of “Na’aseh” due to the sin of the Golden Calf, and only “Nishma” remained for them, as brought in the aforementioned Midrash. Therefore, a book does not have as much power to awaken a person as hearing from the mouth of the tzaddik himself, which is the aspect of “Nishma” that remained for Israel (120).
## Segment 90
נב. כְּשֶׁנּוֹפְלִין מֵאֱמוּנַת חֲכָמִים הַתִּקּוּן לָזֶה נֶדֶר, שֶׁיִּדֹּר אֵיזֶהוּ נֵדֶר וִיקַיֵּם מִיָּד, עַל־יְדֵי זֶה יָשׁוּב לֶאֱמוּנַת חֲכָמִים וְיִזְכֶּה לִרְפוּאָה וְעַל־יְדֵי זֶה מִתְנוֹצְצִים בּוֹ אוֹרוֹת הָאָבוֹת, וְעַל־יְדֵי זֶה זוֹכֶה לְעֹנֶג שַׁבָּת, הַיְנוּ בְּחִינַת אֲכִילָה בִּקְדֻשָּׁה. וְעַל יְדֵי זֶה זוֹכִין לְבַטֵּל הַכַּעַס וּלְהַכְנִיעַ וּלְהַפִּיל הָאוֹיְבִים וְהַשּׂנְאִים, וְעַל־יְדֵי זֶה יִפֹּל שַׁעַר דְּסִטְרָא אַחֲרָא וְזוֹכִין לְבִיאַת מָשִׁיחַ, וְיִבְנֶה שַׁעֲרֵי הַקְּדֻשָּׁה (שָׁם ב)
סו. התקרבות לצדיקים (Drawing Close to Tzaddikim)
קָשֶׁה מְאֹד לִהְיוֹת מְפֻרְסָם (עַיֵּן כָּבוֹד ל
All the deficiencies a person has, whether in livelihood, physical health, or otherwise, cannot be completed or fulfilled except through the true tzaddik and rabbi to whom they are attached, for the completion of deficiencies is through sighing and groaning over the deficiency.
## Segment 92
נג. הַצַּדִּיק הָאֱמֶת הוּא בְּחִינַת מֹשֶׁה וְהוּא כָּלוּל בִּשְׁלֹשָׁה אָבוֹת, וְהוּא מַמְשִׁיךְ כָּל הַשְּׁלֹשָׁה הַשְׁפָּעוֹת שֶׁהֵם בְּחִינַת בְּאֵר עָנָן וּמָן, שֶׁהֵם בְּחִינַת אֲכִילָה וּשְׁתִיָּה וּמַלְבּוּשִׁים, וְהוּא לוֹחֵם תָּמִיד מִלְחְמוֹת הַשֵּׁם, כִּי הוּא לוֹחֵם כְּנֶגֶד קְּלִפּוֹת עֲמָלֵק שֶׁהוּא פְּגַם הַבְּרִית שֶׁנִּמְשָׁךְ מִמֶּנּוּ, וְהַצַּדִּיק מַכְנִיעַ אוֹתוֹ וְאֶת כָּל הַצָּרִים הָרוֹדְפִים אַחַר חֲלוּשֵׁי כֹּחַ שֶׁבְּיִשְׁרָאֵל, וּמְחַזֵּק אוֹתָם וּמַכְנִיס אוֹתָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, וּמַמְשִׁיךְ אוֹתָם לִבְחִינַת תִּקּוּן הַבְּרִית. וְעַל־יְדֵי זֶה זוֹכֶה לְשֶׁפַע כְּפוּלָה, הַיְנוּ בְּחִינַת לֶחֶם מִשְׁנֶה בְּשַׁבָּת, הַיְנוּ מִשְׁנֵה תּוֹרָה שֶׁזּוֹכֶה לְחַדֵּשׁ בְּשַׁבָּת חִדּוּשִׁין דְּאוֹרַיְתָא עַל חַד תְּרֵין, וְעַל־יְדֵי זֶה זוֹכִין לִרְפוּאוֹת הַנֶּפֶשׁ וּרְפוּאוֹת הַגּוּף, וְעַל־יְדֵי זֶה נִתְעוֹרֵר הָעוֹלָם לִתְשׁוּבָה מֵאַהֲבָה. וְכָל הַכְּשֵׁרִים שֶׁבַּדּוֹר נִתְרַפְּאִים וְנַעֲשִׂים מְכֻבָּדִים בְּעֵינֵי הַבְּרִיּוֹת, וְעַל־יְדֵי זֶה מְקַבְּלִין כָּל אֶחָד חִדּוּשֵׁי תּוֹרָה שֶׁהִיא תּוֹרָה הַצְּפוּנָה שֶׁהִשְׁפִּיעַ הַצַּדִּיק בְּיוֹם הַשַּׁבָּת (נח)
סז. התקרבות לצדיקים (Drawing Close to Tzaddikim)
יֵשׁ צַדִּיקִים שֶׁמְּקַבְּלִים מֵעַצְמָם עֲלֵיהֶם יִסּוּרִים בִּשְׁבִיל יִשְׂרָאֵל, וְעַל־יְדֵי זֶה זוֹכֶה לְשֶׁפַע רוּחָנִיּוּת גָּבוֹהַּ מְאֹד (שָׁם
Faith alone, by believing in the tzaddik and drawing close to him, even if one does not receive anything from him at all, is itself very good. For through faith and drawing close alone, his evil is consumed and transformed into the essence of the tzaddik, provided that his intention is for the sake of Heaven. But one who travels and draws close to tzaddikim for some other intention, the drawing close will not benefit him at all (129).
## Segment 94
נד. עַל־יְדֵי אֱמוּנַת חֲכָמִים נִזְדַּכֵּךְ הַמֹּחַ וְזוֹכֶה לְשֵׂכֶל בָּרוּר, וְעַל־יְדֵי זֶה יִזְכֶּה לְהוֹצִיא וּלְקַבֵּל מִכָּל מַה שֶּׁלּוֹמֵד בַּתּוֹרָה מִשְׁפְּטֵי אֱמֶת, דְּהַיְנוּ הַנְהָגוֹת יְשָׁרוֹת לַעֲבוֹדָתוֹ יִתְבָּרַךְ, שֶׁיֵּדַע אֵיךְ לְהִתְנַהֵג בְּכָל דָּבָר הוּא וְהַתְּלוּיִים בּוֹ. אֲבָל כְּשֶׁפּוֹגֵם חַס וְשָׁלוֹם, בֶּאֱמוּנַת חֲכָמִים, הוּא נִדּוֹן בִּיגִיעוֹת בָּשָׂר, דְּהַיְנוּ בְּמוֹתָרוֹת, בְּצוֹאָה רוֹתַחַת, שֶׁעוֹלִים לוֹ עֲשָׁנִים סְרוּחִים אֶל הַמֹּחַ וּמְעַרְבְּבִין וּמְבַלְבְּלִין מֹחוֹ וְדַעְתּוֹ, וַאֲזַי אֵינוֹ יָכוֹל לְהוֹצִיא מִלִּמּוּדוֹ מִשְׁפְּטֵי אֱמֶת וְהַנְהָגוֹת אֲמִתִּיּוֹת, אַדְרַבָּא, הוּא מוֹצִיא דְּבָרִים הֲפוּכִים מִן הָאֱמֶת, וְעַל־יְדֵי זֶה אֵין לוֹ עֵצָה שְׁלֵמָה לְעוֹלָם, וְהוּא תָּמִיד מְסֻפָּק וַעֲצָתוֹ חֲלוּקָה לְכָאן וּלְכָאן, כִּי עַל־יְדֵי פְּגַם אֱמוּנַת חֲכָמִים נַעֲשֶׂה לִבּוֹ מְטֻנָּף כְּמוֹ בֵּית הַכִּסֵּא עַל־יְדֵי שֶׁנִּדּוֹן בְּמוֹתָרוֹת כַּנַּ"ל, וְעַל־כֵּן עֲצוֹתָיו הֵם עֵצוֹת נִבְעָרוֹת, וְאֵינוֹ יוֹדֵעַ לִגְמֹר עֵצָה שְׁלֵמָה בְּלִבּוֹ, אֵיךְ לְהִתְנַהֵג בְּשׁוּם דָּבָר (סא, א)
סח. התקרבות לצדיקים (Drawing Close to Tzaddikim)
צָרִיךְ לְהִשְׁתַּדֵּל לְהִתְקָרֵב לְצַדִּיקִים אֲמִתִּיִּים, כִּי אֲפִלּוּ מִי שֶׁלּוֹמֵד וְעוֹבֵד עֲבוֹדָתוֹ תָּמִיד, אֵין יוֹדֵעַ אֵיךְ לְהִתְנַהֵג בַּעֲבוֹדָתוֹ בְּלֹא הַצַּדִּיק (עו
Drawing close to the tzaddik nullifies grandeur [as explained above, entry 17]. Therefore, this is a sign of whether one is truly bound to the tzaddik: if he has humility (135).
## Segment 96
נה. עִקַּר הַמַּחֲלֹקֶת שֶׁבָּא עַל הָאָדָם הוּא מֵחֲמַת פְּגַם אֱמוּנַת חֲכָמִים עַל שֶׁלֹּא הֶאֱמִין בַּצַּדִּיקִים שֶׁהֵם הַחֲכָמִים, וְדִבְרֵיהֶם וְסִפְרֵיהֶם הַקְּדוֹשִׁים לֹא הָיוּ חֲשׁוּבִים בְּעֵינָיו כְּלוּם, וְהָיוּ בְּעֵינָיו אַךְ לְמוֹתָר, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן אִם חַס וְשָׁלוֹם, הָיָה מַלְעִיג עֲלֵיהֶם, וְעַל יְדֵי כָּל זֶה בָּא מַחֲלֹקֶת כְּפִי הַפְּגָם חַס וְשָׁלוֹם. עַל־כֵּן צָרִיךְ כָּל אֶחָד לָשׂוּם אֶל לִבּוֹ, לְהִתְבּוֹנֵן מֵהַמַּחֲלוֹקוֹת כַּמָּה הוּא צָרִיךְ לָשׁוּב עַל פְּגַם אֱמוּנַת חֲכָמִים, שֶׁמִּשָּׁם בָּא הַמַּחֲלוֹקוֹת וְעַל־יְדֵי זֶה יָשׁוּב בִּתְשׁוּבָה וִיתַקֵּן פְּגַם אֱמוּנַת חֲכָמִים, וְיַחַזְרוּ כָּל הַסְּפָרִים הַקְּדוֹשִׁים וְיִהְיוּ נֶחֱשָׁבִים בְּעֵינָיו, וְיֵדַע וְיַאֲמִין, כִּי כֻּלָּם צְרִיכִין לְהָעוֹלָם וְעַל־יְדֵי זֶה יִהְיֶה נִטְהָר מֵהַטִּנּוֹפוֹת הַנִּזְכָּרוֹת לְעֵיל, וְיִזְכֶּה לְעֵצָה שְׁלֵמָה, וְעַל־יְדֵי זֶה יִהְיוּ נִמְתָּקִין כָּל הַצִּמְצוּמִים שֶׁהֵם הַדִּינִים. וְכָל מָקוֹם שֶׁיֵּשׁ אֵיזֶה דִּין וְצִמְצוּם, הַכֹּל נִמְתָּק עַל־יְדֵי זֶה, עַל־יְדֵי תִּקּוּן הָאֱמוּנָה הַנִּזְכֶּרֶת לְעֵיל, שֶׁמַּאֲמִין בְּהַצַּדִּיקִים אֲמִתִּיִּים וּבְסִפְרֵיהֶם הַקְּדוֹשִׁים (שָׁם ה)
סט. התקרבות לצדיקים (Drawing Close to Tzaddikim)
מַה שֶּׁהַצַּדִּיק מְדַבֵּר עִם הָעוֹלָם לִפְעָמִים שִׂיחַת חֻלִּין הוּא טוֹבָה גְּדוֹלָה לָהֶם, כִּי דַּיְקָא עַל־יְדֵי זֶה הוּא מְקַשֵּׁר אוֹתָם אַל הַדַּעַת שֶׁהוּא הַתּוֹרָה. כִּי יֵשׁ בְּנֵי אָדָם שֶׁרְחוֹקִים מֵהַתּוֹרָה מְאֹד, עַד שֶׁאִי אֶפְשָׁר לְקָרְבָם עַל־יְדֵי דִּבְרֵי תּוֹרָה כִּי אִם עַל־יְדֵי שִׂיחַת חֻלִּין דַּיְקָא, שֶׁהַצַּדִּיק מַלְבִּישׁ בָּהֶם אֶת הַתּוֹרָה. גַּם לִפְעָמִים הוּא טוֹבָה לְהַצַּדִּיק שֶׁצָּרִיךְ לִפְקֹחַ דַּעְתּוֹ וּלְהַחֲיוֹת אֶת עַצְמוֹ עַל־יְדֵי שִׂיחָה זֹאת, וּמִמֵּילָא מַגִּיעַ טוֹבָה גְּדוֹלָה לְזֶה הָאִישׁ, שֶׁמְּדַבֵּר עִם הַצַּדִּיק שִׂיחַת חֻלִּין וּמְחַיֶּה אוֹתוֹ (פא
If one is bound to the tzaddik, he will be able to feel the holiness of the festival. And through this, he elevates the kingship of holiness from among the husks, and the kingship of wickedness falls (there).
## Segment 98
נו. בְּכָל פַּעַם שֶׁבָּא לְהַצַּדִּיק, צָרִיךְ שֶׁיִּרְאֶה שֶׁיָּבוֹא בְּכָל פַּעַם מֵחָדָשׁ, לֹא כְּמוֹ שֶׁכְּבָר הָיָה אֵצֶל הַצַּדִּיק וְעַכְשָׁו הוּא בָּא פַּעַם שֵׁנִית, רַק כְּמוֹ שֶׁבָּא עַכְשָׁו מֵחָדָשׁ פַּעַם רִאשׁוֹן, כִּי צָרִיךְ לְהַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ כִּי עִקָּר הוּא הַהַתְחָלָה [עַיֵּן יִרְאָה אוֹת י"ג] (סב, בסוף)
ע. התקרבות לצדיקים (Drawing Close to Tzaddikim)
עַל־יְדֵי הַמַּחֲלוֹקוֹת שֶׁיֵּשׁ עַל גְּדוֹלֵי הַצַּדִּיקִים, עַל־יְדֵי זֶה הֵם יְכוֹלִין לְהַמְשִׁיךְ הַשֶּׁפַע בְּלִי קִטְרוּג (פח
The essence of binding is love, that one should love the tzaddik with complete love, such that his soul is bound to his soul, until through the love of the tzaddik, the love of women is nullified, in the aspect of “Your love is more wonderful to me…” (Song of Songs 1:4) (there).
## Segment 100
נז. דַּע שֶׁהַצַּדִּיקִים הַמַּנְהִיגִים הָאֲמִתִּיִּים יֵשׁ בָּהֶם כַּמָּה שִׁנּוּיִים בְּעִנְיַן הַנְהָגַת בְּנֵי הָעוֹלָם הַמִּתְקָרְבִים אֲלֵיהֶם. כִּי לִפְעָמִים הַצַּדִּיק מִתְקָרֵב עַצְמוֹ אֶל הָעוֹלָם מְאֹד, וְלִפְעָמִים הוּא מְכַסֶּה עַצְמוֹ וּמַעֲלִים עַצְמוֹ מֵהֶם וּמִתְרַחֵק מֵהֶם מְאֹד, וְלֹא דַּי שֶׁמִּתְרַחֵק מֵהֶם וּמִתְרוֹמֵם מֵהֶם וְאֵינָם יְכוֹלִים לְהִתְקָרֵב אֵלָיו, אַף גַּם נוֹפְלִים עָלָיו קֻשְׁיוֹת וּתְמִיהוֹת, עַד שֶׁנֶּעֱקָם וְנִתְבַּלְבֵּל מֹחָם מֵהַנְהָגוֹתָיו עִמָּהֶם, וְכָל זֶה לְטוֹבַת הַמִּתְקָרְבִים אֵלָיו. עַל־כֵּן אַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ עַל זֶה כִּי הַכֹּל לְטוֹבָתְךָ (סג)
עא. התקרבות לצדיקים (Drawing Close to Tzaddikim)
מַה שֶּׁצְּרִיכִין לִנְסֹעַ לְהַצַּדִּיק וְלֹא דַּי בְּסִפְרֵי מוּסָר, מְפֹרָשׁ בַּתּוֹרָה (שְׁמוֹת י"ז וַיֹּאמֶר ה' אֶל מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ, כִּי אַף שֶׁאָמַר לוֹ לִכְתֹּב בַּסֵּפֶר אַף עַל פִּי כֵן לֹא הִסְתַּפֵּק בָּזֶה וְצִוָּה לוֹ וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ, שֶׁיְּדַבֵּר עִמּוֹ פֶּה אֶל פֶּה. כִּי הָעִקָּר מַה שֶּׁשּׁוֹמְעִין מִפֶּה הַצַּדִּיק. וְעַיֵּן מִדְרַשׁ דְּבָרִים פָּרָשָׁה ג' עַל פָּסוּק, שְׁמַע יִשְׂרָאֵל הַיּוֹם אַתָּה עוֹבֵר וְכוּ', [עַיֵּן בִּפְנִים סִימָן ק"כ]. גַּם עַל־יְדֵי לִמּוּד בַּסֵּפֶר הוּא בְּחִינַת נַעֲשֶׂה, וּשְׁמִיעָה מִפִּי הַצַּדִּיק הִיא בְּחִינַת נִשְׁמַע, וְיִשְׂרָאֵל אִבְּדוּ אֶת כֶּתֶר הַנַּעֲשֶׂה עַל־יְדֵי חֵטְא הָעֵגֶל, וְלֹא נִשְׁאָר לָהֶם כִּי אִם הַנִּשְׁמַע, כַּמּוּבָא בַּמִּדְרַשׁ הַנַּ"ל. עַל־כֵּן אֵין בַּסֵּפֶר כֹּחַ כָּל כָּךְ לְעוֹרֵר אוֹתוֹ כְּמוֹ שֶׁשּׁוֹמֵעַ מִפִּי הַצַּדִּיק בְּעַצְמוֹ, שֶׁזֶּה בְּחִינַת נִשְׁמַע שֶׁנִּשְׁאָר לְיִשְׂרָאֵל (קכ
The Shabbat that one observes with the true tzaddik is like a fast (167).
## Segment 102
נח. יֵשׁ שָׂדֶה הָעֶלְיוֹנָה שֶׁשָּׁם גְּדֵלִים כָּל הַנְּשָׁמוֹת, וְאֵלּוּ הַנְּשָׁמוֹת צְרִיכִים בַּעַל הַשָּׂדֶה שֶׁיַּעֲסֹק בְּתִקּוּנָם. וְצָרִיךְ כָּל אֶחָד שֶׁרוֹצֶה לְרַחֵם עַל נִשְׁמָתוֹ, לְבַקֵּשׁ וּלְהִתְחַנֵּן הַרְבֵּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כָּל יָמָיו, שֶׁיִּזְכֶּה לְהִתְקָרֵב לְהַצַּדִּיק הַזֶּה שֶׁהוּא בַּעַל הַשָּׂדֶה, שֶׁהוּא מִסְתַּכֵּל עַל כָּל אֶחָד לַהֲבִיאוֹ אֶל הַתַּכְלִית הָאֲמִתִּי שֶׁהוּא כֻּלּוֹ טוֹב כֻּלּוֹ אֶחָד, שֶׁעַל־יְדֵי זֶה הַתְּפִלָּה בְּתַכְלִית הַשְּׁלֵמוּת [עַיֵּן תְּפִלָּה נ"ח]. כִּי אִי אֶפְשָׁר לָבוֹא אֶל הַתַּכְלִית הַטּוֹב הַנִּצְחִי כִּי אִם עַל־יְדֵי הַצַּדִּיק הַזֶּה שֶׁהוּא בְּחִינַת בַּעַל הַשָּׂדֶה הָעֶלְיוֹנָה (סה)
עב. התקרבות לצדיקים (Drawing Close to Tzaddikim)
הָעִקָּר וְהַיְסוֹד שֶׁהַכֹּל תָּלוּי בּוֹ הוּא לְקַשֵּׁר עַצְמוֹ לְהַצַּדִּיק שֶׁבַּדּוֹר וּלְקַבֵּל דְּבָרָיו עַל כֹּל אֲשֶׁר יֹאמַר כִּי הוּא זֶה. דָּבָר קָטָן וְדָבָר גָּדוֹל, וְלִבְלִי לִנְטוֹת מִדְּבָרָיו, חַס וְשָׁלוֹם יָמִין וּשְׂמֹאל. וְצָרִיךְ לְהַשְׁלִיךְ מֵאִתּוֹ כָּל הַחָכְמוֹת וּלְסַלֵּק דַּעְתּוֹ כְּאִלּוּ אֵין לוֹ שׁוּם שֵׂכֶל בִּלְעֲדֵי אֲשֶׁר מְקַבֵּל מֵהַצַּדִּיק וְהָרַב הָאֱמֶת. וְכָל זְמַן שֶׁנִּשְׁאָר אֶצְלוֹ שׁוּם שֵׂכֶל עַצְמוֹ אֵינוֹ בִּשְׁלֵמוּת וְאֵינוֹ מְקֻשָּׁר לְהַצַּדִּיק (קכג
For the sigh of a Jew is very precious, as through it, one draws the spirit of life to complete the deficiency they sigh over, but this spirit of life to complete the deficiency is received only from the tzaddik, who is attached to the Torah, where the spirit of life resides (8:2).
## Segment 104
נט. דָּבָר גָּדוֹל מְאֹד לִהְיוֹת אֵצֶל הִסְתַּלְּקוּת הַצַּדִּיק אֲפִלּוּ מִי שֶׁאֵינוֹ תַּלְמִידוֹ. כִּי נִתְגַּלֶּה אָז הֶאָרָה גְּדוֹלָה מְאֹד וְהוּא טוֹבָה גְּדוֹלָה לְכָל מִי שֶׁנִּמְצָא שָׁם, וְזוֹכִין עַל־יְדֵי זֶה לַאֲרִיכוּת יָמִים. אַךְ הַתַּלְמִידִים הָעוֹמְדִים אָז בִּשְׁעַת הִסְתַּלְּקוּת הַצַּדִּיק, מַגִּיעַ לָהֶם הֶאָרָה גְּדוֹלָה מְאֹד בְּיוֹתֵר, וִיכוֹלִין לִזְכּוֹת אָז לְקַבֵּל פִּי שְׁנַיִם בְּרוּחוֹ שֶׁל רַבּוֹ, וּבִלְבַד כְּשֶׁהֵם מְקֻשָּׁרִים בּוֹ הֵיטֵב הֵיטֵב כַּעֲנָפִים בְּאִילָן, עַד שֶׁהֵם מַרְגִּישִׁים כָּל הָעֲלִיּוֹת וְהַיְרִידוֹת שֶׁיֵּשׁ לְרַבָּם אֲפִלּוּ בְּשָׁעָה שֶׁאֵינָם אֶצְלוֹ. וְאָז יָכוֹל לִהְיוֹת שֶׁהַתַּלְמִיד יִתְפַּלֵּל בְּכַוָּנָה וְיַעֲשֶׂה עֻבְדּוֹת וּצְדָקוֹת יוֹתֵר מֵרַבּוֹ, וּבֶאֱמֶת הַכֹּל בָּרוּחַ שֶׁל רַבּוֹ (סו, א)
עג. התקרבות לצדיקים (Drawing Close to Tzaddikim)
הָאֱמוּנָה לְבַדָּהּ שֶׁמַּאֲמִין בְּהַצַּדִּיק וּמְקָרֵב עַצְמוֹ אֵלָיו אֲפִלּוּ אִם לֹא יְקַבֵּל מִמֶּנּוּ כְּלָל, זֶה בְּעַצְמוֹ טוֹב מְאֹד. כִּי עַל־יְדֵי הָאֱמוּנָה וְהַהִתְקָרְבוּת לְבַד נֶאֱכָל הָרָע שֶׁלּוֹ וְנִתְהַפֵּךְ לְמַהוּת הַצַּדִּיק. וּבִלְבַד שֶׁיִּהְיֶה כַּוָּנָתוֹ לַשָּׁמַיִם. אֲבָל מִי שֶׁנּוֹסֵעַ וּמְקָרֵב עַצְמוֹ לַצַּדִּיקִים בִּשְׁבִיל כַּוָּנָה אַחֶרֶת, לֹא יוֹעִיל לוֹ הַהִתְקָרְבוּת כְּלָל (קכט
One who believes well in the words of tzaddikim sees great wonders from them at all times. For true tzaddikim are full of wonders. And one who believes in them and pays attention to their words sees and finds afterward that everything that happened was alluded to in their words (186).
## Segment 105
צָרִיךְ לְהִשְׁתַּדֵּל תָּמִיד לְהַקְבִּיל פְּנֵי רַבּוֹ בְּכָל פַּעַם וְעַל־יְדֵי שֶׁרָגִיל בְּיוֹתֵר לְהַקְבִּיל פְּנֵי רַבּוֹ, עַל־יְדֵי זֶה יוּכַל לִזְכּוֹת לִבְחִינַת פִּי שְׁנַיִם בָּרוּחַ שֶׁל רַבּוֹ (שם)
Before a person comes into the air of the world, they teach him and show him everything he needs to serve and achieve in this world. But as soon as he comes into the air of the world, everything is immediately forgotten and lost from him. And for this reason, he must travel to the tzaddik to seek after his lost things. For all these lost things of all the people of the world are with the tzaddik (188).
## Segment 107
סא. עִקַּר גְּדֻלַּת הַצַּדִּיקִים וְהַכְּשֵׁרִים הַנִּלְוִים אֲלֵיהֶם יִתְגַּלֶּה רַק לֶעָתִיד בְּיוֹם הַדִּין הַגָּדוֹל וְהַנּוֹרָא, כִּי אָז יִרְאוּ הַכֹּל אֶת גְּדֻלָּתָם וְתִפְאַרְתָּם שֶׁל הַצַּדִּיקִים וְהַנִּלְוִים אֲלֵיהֶם - אַשְׁרֵיהֶם וְאַשְׁרֵי חֶלְקָם, מָה רַב טוּב הַצָּפוּן לָהֶם. וְכֵן לְהֵפֶךְ, יִרְאוּ הַכֹּל מַפָּלַת הָרְשָׁעִים, כִּי אָז יִהְיֶה יוֹמָא דְּדִינָא רַבָּא, שֶׁיִּהְיֶה הָאָדָם נִדּוֹן עַל כָּל מַעֲשֶׂה עַל כָּל פְּרָט וּפְרָט, וְלֹא יְוַתְּרוּ לוֹ עַל שׁוּם דָּבָר קָטָן, כִּי אֵין שִׁכְחָה לְפָנָיו יִתְבָּרַךְ, וְהַכֹּל יִהְיֶה נִזְכָּר לוֹ אָז. וַאֲזַי יִרְאוּ הַחִלּוּק שֶׁבֵּין צַדִּיק לְרָשָׁע, וּבֵין מִי שֶׁזָּכָה לְהִתְקָרֵב וּלְהִתְחַבֵּר לְצַדִּיקֵי אֱמֶת, וּבֵין מִי שֶׁחָלַק עֲלֵיהֶם, וְאָז יִתְהַפְּכוּ הַכֹּל לַשֵּׁם יִתְבָּרַךְ אֲפִלּוּ אֻמּוֹת הָעוֹלָם, וְיִקְרְאוּ כֻּלָּם בְּשֵׁם הַשֵּׁם. וְעַל־יְדֵי שֶׁמִּתְפַּלְּלִין בֶּאֱמֶת לְהַשֵּׁם לְבַדּוֹ בְּלִי שׁוּם פְּנִיָּה בִּשְׁבִיל בְּנֵי אָדָם, עַל־יְדֵי זֶה זוֹכֶה לְהַמְשִׁיךְ בְחִינָה זֹאת שֶׁל עוֹלָם הַבָּא, גַּם בָּעוֹלָם הַזֶּה, דְּהַיְנוּ שֶׁיִּהְיֶה מַפָּלָה לָרְשָׁעִים גַּם בָּעוֹלָם הַזֶּה עַד שֶׁיֻּכְרְחוּ כֻּלָּם לָשׁוּב אֶל ה', וְעַל־יְדֵי זֶה נִשְׁלָם הַדִּבּוּר דִּקְדֻשָּׁה וְעַל־יְדֵי זֶה זוֹכִין לְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל, דְּהַיְנוּ לִגְמֹר בְּפֹעַל כָּל הַדְּבָרִים שֶׁבַּקְדֻשָּׁה שֶׁחוֹשֵׁק לַעֲשׂוֹת (שָׁם ג)
Drawing close to the tzaddik nullifies grandeur [as explained above, entry 17]. Therefore, this is a sign of whether one is truly bound to the tzaddik: if he has humility (135).
All the conversations spoken about the true tzaddik and his people are very great benefits, both materially and spiritually (191).
## Segment 109
סב. עַל־יְדֵי הַצַּדִּיק מַמְשִׁיכִין עַל עַצְמוֹ בְּחִינַת מַיִם קָרִים לְהַחֲיוֹת נַפְשׁוֹ הָעֲיֵפָה, וְעַל־יְדֵי זֶה זוֹכֶה לְהִתְפַּלֵּל בְּכָל לִבּוֹ בִּבְחִינַת כָּל עַצְמוֹתַי תֹּאמַרְנָה וְכוּ', שֶׁזֶּה עִקַּר שְׁלֵמוּת הַתְּפִלָּה. וְזֶהוּ הַחִלּוּק שֶׁבֵּין הַשּׁוֹמֵעַ מִפִּי הַצַּדִּיק לַלּוֹמֵד מִתּוֹךְ הַסְּפָרִים. כִּי כְּשֶׁשּׁוֹמֵעַ מִפִּי הַצַּדִּיק, אֲזַי מַשְׁפִּיעַ לוֹ בְּחִינַת מַיִם קָרִים לְהַחֲיוֹתוֹ כָּרָאוּי לוֹ לְפִי מַדְרֵגָתוֹ לְפִי מַה שֶּׁנַּפְשׁוֹ עֲיֵפָה. אֲבָל כְּשֶׁלּוֹמֵד מִתּוֹךְ הַסֵּפֶר, אֵינוֹ יוֹדֵעַ אֵיךְ לְהַחֲיוֹת נַפְשׁוֹ הָעֲיֵפָה כָּרָאוּי לוֹ לְפִי מַדְרֵגָתוֹ בְּכָל עֵת (סז. ה)
If one is bound to the tzaddik, he will be able to feel the holiness of the festival. And through this, he elevates the kingship of holiness from among the husks, and the kingship of wickedness falls (there).
One who hears a word from the mouth of the true tzaddik, especially when he sees him at that time, receives the aspect of the tzaddik’s face, the aspect of his intellect, and his soul. But one must guard against forgetfulness, for forgetfulness causes all this to be forgotten from him. And when he merits to remember the words of the tzaddik as he said them, or through repeating them one hundred and one times, through which he remembers them, or when he says this matter in Hashem of the tzaddik, the form of the tzaddik’s image is pictured before him, and it is as if the tzaddik himself is saying it. But this memory must be in truth, with the power of memory (192).
## Segment 111
סג. הַצַּדִּיק הָאֱמֶת יֵשׁ לוֹ כֹּחַ הַמּוֹשֵׁךְ לְהַמְשִׁיךְ כָּל הָעוֹלָם אֵלָיו לְקָרְבָם לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ. וּמַה שֶּׁרְחוֹקִים מִמֶּנּוּ וְאֵין הַכֹּל נִמְשָׁכִים אֵלָיו, זֶה הוּא עַל־יְדֵי כֹּחַ הַמַּכְרִיחַ שֶׁהוּא כְּנֶגֶד כֹּחַ הַמּוֹשֵׁךְ שֶׁל הַצַּדִּיקִים. כִּי יֵשׁ בְּנֵי אָדָם שֶׁעַל־יְדֵי דִּבּוּרֵיהֶם וּמַעֲשֵׂיהֶם הֵם מַפְסִיקִין וּמַכְרִיחִין לְהִתְרַחֵק מֵהַצַּדִּיק הָאֱמֶת. וְעִקַּר הִתְגַּבְּרוּת כֹּחַ הַמַּכְרִיחַ הוּא עַל־יְדֵי גֵּאוּת וְגַסּוּת הָרוּחַ וְכָבוֹד, שֶׁמִּתְיָרֵא שֶׁיִּהְיֶה נִפְחָת כְּבוֹדוֹ וְיִתְבַּזֶּה כְּשֶׁיִּתְקָרֵב אֶל הָאֱמֶת. עַל־כֵּן מִי שֶׁרוֹצֶה לֵידַע הָאֱמֶת לַאֲמִתּוֹ, יַשְׁפִּיל דַּעְתּוֹ בֶּאֱמֶת, וְיִזְכֹּר פְּחִיתוּתוֹ וְשִׁפְלוּתוֹ בֶּאֱמֶת, וְכָל מַה שֶּׁעָבַר עָלָיו מֵעוֹדוֹ. וּכְשֶׁיַּרְגִּישׁ שִׁפְלוּתוֹ בֶּאֱמֶת, אֲזַי בְּוַדַּאי יִתְגַּלֶּה לוֹ הָאֱמֶת, וְיִתְגַּבֵּר כֹּחַ הַמּוֹשֵׁךְ עַל כֹּחַ הַמַּכְרִיחַ, וְיִהְיֶה נִמְשָׁךְ בִּזְרִיזוּת גָּדוֹל לְהַצַּדִּיק הָאֱמֶת (ע)
The essence of binding is love, that one should love the tzaddik with complete love, such that his soul is bound to his soul, until through the love of the tzaddik, the love of women is nullified, in the aspect of “Your love is more wonderful to me…” (Song of Songs 1:4) (there).
When one hears the innovation from the mouth of the rabbi himself at the time he innovated it, through this, he will remember it well. But when he does not hear it from the mouth of the rabbi himself, or even from his mouth later, not at the time he innovated the innovation, then he can easily forget it (there).
## Segment 113
סד. כָּל מַה שֶּׁהָאָדָם מַקְטִין אֶת עַצְמוֹ בְּיוֹתֵר, יֵשׁ לוֹ כֹּחַ הַמּוֹשֵׁךְ בְּיוֹתֵר, דְּהַיְנוּ לִמְשֹׁךְ שְׁכִינַת אֱלֹקוּתוֹ לְמַטָּה, שֶׁיִּשְׁכֹּן עִמָּנוּ הוּא יִתְבָּרַךְ, וְכֵן לְהַמְשִׁיךְ הַשְׁפָּעוֹת וּבְרָכוֹת לְיִשְׂרָאֵל. וּכְמוֹ כֵן הוּא קָרוֹב וְסָמוּךְ בְּיוֹתֵר לְכֹחַ הַמּוֹשֵׁךְ שֶׁל הַצַּדִּיק הָאֱמֶת (שָׁם)
The Shabbat that one observes with the true tzaddik is like a fast (167).
The opponents and wicked who dispute with true tzaddikim receive their spirit of life from the rabbi of the husk, for there is a rabbi of the husk and the Other Side corresponding to the rabbi of holiness, as “G-d made one opposite the other.” Therefore, they are great in their time,
## Segment 119
סה. יֵשׁ צַדִּיקִים שֶׁמְּקַבְּלִים מֵעַצְמָם עֲלֵיהֶם יִסּוּרִים בִּשְׁבִיל יִשְׂרָאֵל, וְעַל־יְדֵי זֶה זוֹכֶה לְשֶׁפַע רוּחָנִיּוּת גָּבוֹהַּ מְאֹד (שָׁם)
One must be very careful to expel from within himself the spirit of folly, that which fills his heart with the spirit of folly that clings to him. And through binding himself to the true tzaddik, that is, by loving the tzaddik with a soulful love, through this, he expels the spirit of folly from within him with great speed. And through this, he merits a broken heart (176).
Therefore, in their lifetime, they are called dead, for they lack the true spirit of life of holiness, which is drawn specifically through true tzaddikim, as mentioned above (ibid., 3). The tzaddik hears all the sighs of those attached to him, for from him come the outcomes of life for each one (ibid., 8). True tzaddikim atone for sins, as it is written, “And a wise man will atone for it” (ibid., 4).
## Segment 121
כְּשֶׁנּוֹתֵן צְדָקָה לְהַצַּדִּיק שֶׁהוּא עָנָו גָּדוֹל, הוּא מִתְבָּרֵךְ מִיָּד (שָׁם) צָרִיךְ לְהִשְׁתַּדֵּל לְהִתְקָרֵב לְצַדִּיקִים אֲמִתִּיִּים, כִּי אֲפִלּוּ מִי שֶׁלּוֹמֵד וְעוֹבֵד עֲבוֹדָתוֹ תָּמִיד, אֵין יוֹדֵעַ אֵיךְ לְהִתְנַהֵג בַּעֲבוֹדָתוֹ בְּלֹא הַצַּדִּיק (עו)
It is also a benefit to tzaddikim that there are some disputes against them, for the disputes are like a cover for them, so they are not revealed and publicized more than necessary. But those who dispute them want to cover them completely, to remove them from the world, Heaven forbid. However, Hashem, blessed be He, will not abandon them to their hands (there).
Even those who are distant from the tzaddik receive vitality and illumination from him (224).
## Segment 123
סו. מַה שֶּׁהַצַּדִּיק מְדַבֵּר עִם הָעוֹלָם לִפְעָמִים שִׂיחַת חֻלִּין הוּא טוֹבָה גְּדוֹלָה לָהֶם, כִּי דַּיְקָא עַל־יְדֵי זֶה הוּא מְקַשֵּׁר אוֹתָם אַל הַדַּעַת שֶׁהוּא הַתּוֹרָה. כִּי יֵשׁ בְּנֵי אָדָם שֶׁרְחוֹקִים מֵהַתּוֹרָה מְאֹד, עַד שֶׁאִי אֶפְשָׁר לְקָרְבָם עַל־יְדֵי דִּבְרֵי תּוֹרָה כִּי אִם עַל־יְדֵי שִׂיחַת חֻלִּין דַּיְקָא, שֶׁהַצַּדִּיק מַלְבִּישׁ בָּהֶם אֶת הַתּוֹרָה. גַּם לִפְעָמִים הוּא טוֹבָה לְהַצַּדִּיק שֶׁצָּרִיךְ לִפְקֹחַ דַּעְתּוֹ וּלְהַחֲיוֹת אֶת עַצְמוֹ עַל־יְדֵי שִׂיחָה זֹאת, וּמִמֵּילָא מַגִּיעַ טוֹבָה גְּדוֹלָה לְזֶה הָאִישׁ, שֶׁמְּדַבֵּר עִם הַצַּדִּיק שִׂיחַת חֻלִּין וּמְחַיֶּה אוֹתוֹ (פא)
One who believes well in the words of tzaddikim sees great wonders from them at all times. For true tzaddikim are full of wonders. And one who believes in them and pays attention to their words sees and finds afterward that everything that happened was alluded to in their words (186).
Every person must elevate their prayer through the gate corresponding to their tribe, and it requires great merit to achieve this.
## Segment 124
קָשֶׁה מְאֹד לִהְיוֹת מְפֻרְסָם (עַיֵּן כָּבוֹד ל) עַל־יְדֵי הַמַּחֲלוֹקוֹת שֶׁיֵּשׁ עַל גְּדוֹלֵי הַצַּדִּיקִים, עַל־יְדֵי זֶה הֵם יְכוֹלִין לְהַמְשִׁיךְ הַשֶּׁפַע בְּלִי קִטְרוּג (פח)
for the spirit of life drawn from the rabbi of the husk is the aspect of a stormy wind, which is great in its time, but it is only temporary and ultimately perishes and is lost, destroying the body and soul of those who cling to it.
All influences come only from the true tzaddik. Therefore, one who is distant from the tzaddik receives his abundance with great difficulty, to the point that even when he draws some wealth, he may die because of it, and sometimes the wealth is lost and does not even remain for his children. And all this is due to distancing from the tzaddik (240).
## Segment 126
סז. מַה שֶּׁצְּרִיכִין לִנְסֹעַ לְהַצַּדִּיק וְלֹא דַּי בְּסִפְרֵי מוּסָר, מְפֹרָשׁ בַּתּוֹרָה (שְׁמוֹת י"ז) וַיֹּאמֶר ה' אֶל מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ, כִּי אַף שֶׁאָמַר לוֹ לִכְתֹּב בַּסֵּפֶר אַף עַל פִּי כֵן לֹא הִסְתַּפֵּק בָּזֶה וְצִוָּה לוֹ וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ, שֶׁיְּדַבֵּר עִמּוֹ פֶּה אֶל פֶּה. כִּי הָעִקָּר מַה שֶּׁשּׁוֹמְעִין מִפֶּה הַצַּדִּיק. וְעַיֵּן מִדְרַשׁ דְּבָרִים פָּרָשָׁה ג' עַל פָּסוּק, שְׁמַע יִשְׂרָאֵל הַיּוֹם אַתָּה עוֹבֵר וְכוּ', [עַיֵּן בִּפְנִים סִימָן ק"כ]. גַּם עַל־יְדֵי לִמּוּד בַּסֵּפֶר הוּא בְּחִינַת נַעֲשֶׂה, וּשְׁמִיעָה מִפִּי הַצַּדִּיק הִיא בְּחִינַת נִשְׁמַע, וְיִשְׂרָאֵל אִבְּדוּ אֶת כֶּתֶר הַנַּעֲשֶׂה עַל־יְדֵי חֵטְא הָעֵגֶל, וְלֹא נִשְׁאָר לָהֶם כִּי אִם הַנִּשְׁמַע, כַּמּוּבָא בַּמִּדְרָשׁ הַנַּ"ל. עַל־כֵּן אֵין בַּסֵּפֶר כֹּחַ כָּל כָּךְ לְעוֹרֵר אוֹתוֹ כְּמוֹ שֶׁשּׁוֹמֵעַ מִפִּי הַצַּדִּיק בְּעַצְמוֹ, שֶׁזֶּה בְּחִינַת נִשְׁמַע שֶׁנִּשְׁאָר לְיִשְׂרָאֵל (קכ)
Before a person comes into the air of the world, they teach him and show him everything he needs to serve and achieve in this world. But as soon as he comes into the air of the world, everything is immediately forgotten and lost from him. And for this reason, he must travel to the tzaddik to seek after his lost things. For all these lost things of all the people of the world are with the tzaddik (188).
Therefore, everyone must connect their prayer to the tzaddik of the generation, for he knows how to direct the gates and elevate each and every prayer to the gate appropriate for it (9:2).
## Segment 128
סח. הָעִקָּר וְהַיְסוֹד שֶׁהַכֹּל תָּלוּי בּוֹ הוּא לְקַשֵּׁר עַצְמוֹ לְהַצַּדִּיק שֶׁבַּדּוֹר וּלְקַבֵּל דְּבָרָיו עַל כֹּל אֲשֶׁר יֹאמַר כִּי הוּא זֶה. דָּבָר קָטָן וְדָבָר גָּדוֹל, וְלִבְלִי לִנְטוֹת מִדְּבָרָיו, חַס וְשָׁלוֹם יָמִין וּשְׂמֹאל. וְצָרִיךְ לְהַשְׁלִיךְ מֵאִתּוֹ כָּל הַחָכְמוֹת וּלְסַלֵּק דַּעְתּוֹ כְּאִלּוּ אֵין לוֹ שׁוּם שֵׂכֶל בִּלְעֲדֵי אֲשֶׁר מְקַבֵּל מֵהַצַּדִּיק וְהָרַב הָאֱמֶת. וְכָל זְמַן שֶׁנִּשְׁאָר אֶצְלוֹ שׁוּם שֵׂכֶל עַצְמוֹ אֵינוֹ בִּשְׁלֵמוּת וְאֵינוֹ מְקֻשָּׁר לְהַצַּדִּיק (קכג)
All the conversations spoken about the true tzaddik and his people are very great benefits, both materially and spiritually (191).
The tzaddik himself cannot be grasped, for there is no hold on him, but through his people, one can understand the awesome essence of his greatness. For by seeing that his people are men of action and walk in the way of Hashem in truth, through this, one can understand the essence of the tzaddik’s greatness (140).
## Segment 130
סט. הָאֱמוּנָה לְבַדָּהּ שֶׁמַּאֲמִין בְּהַצַּדִּיק וּמְקָרֵב עַצְמוֹ אֵלָיו אֲפִלּוּ אִם לֹא יְקַבֵּל מִמֶּנּוּ כְּלָל, זֶה בְּעַצְמוֹ טוֹב מְאֹד. כִּי עַל־יְדֵי הָאֱמוּנָה וְהַהִתְקָרְבוּת לְבַד נֶאֱכָל הָרָע שֶׁלּוֹ וְנִתְהַפֵּךְ לְמַהוּת הַצַּדִּיק. וּבִלְבַד שֶׁיִּהְיֶה כַּוָּנָתוֹ לַשָּׁמַיִם. אֲבָל מִי שֶׁנּוֹסֵעַ וּמְקָרֵב עַצְמוֹ לַצַּדִּיקִים בִּשְׁבִיל כַּוָּנָה אַחֶרֶת, לֹא יוֹעִיל לוֹ הַהִתְקָרְבוּת כְּלָל (קכט)
One who hears a word from the mouth of the true tzaddik, especially when he sees him at that time, receives the aspect of the tzaddik’s face, the aspect of his intellect, and his soul. But one must guard against forgetfulness, for forgetfulness causes all this to be forgotten from him. And when he merits to remember the words of the tzaddik as he said them, or through repeating them one hundred and one times, through which he remembers them, or when he says this matter in Hashem of the tzaddik, the form of the tzaddik’s image is pictured before him, and it is as if the tzaddik himself is saying it. But this memory must be in truth, with the power of memory (192).
True tzaddikim elevate prayer to great heights, until they reveal His divinity and kingdom, Blessed be He, to all inhabitants of the world, even to those extremely distant, who are the wicked and idol-worshippers, which is the primary greatness of the Holy One, Blessed be He.
## Segment 132
עא. הִתְקָרְבוּת לְהַצַּדִּיק מְבַטֵּל הַגַּדְלוּת [וְכֵן מְבֹאָר לְעֵיל אוֹת י"ז]. עַל־כֵּן זֶה סִימָן אִם הוּא מְקֻשָּׁר לְהַצַּדִּיק בֶּאֱמֶת, אִם יֵשׁ לוֹ שִׁפְלוּת (קלה)
פד. התקרבות לצדיקים (Drawing Close to Tzaddikim)
מַה שֶּׁהָרְשָׁעִים עוֹשִׂים יִסּוּרִים לַצַּדִּיקִים וְרוֹדְפִים אֶת הַצַּדִּיקִים, זֶה סִבָּה מֵאֵת הַשֵּׁם יִתְבָּרַךְ, כְּדֵי שֶׁיִּתְבּוֹנֵן הַצַּדִּיק וִיפַשְׁפֵּשׁ בְּמַעֲשָׂיו, וְהֵם כְּמוֹ שׁוֹמְרִים לִשְׁמֹר אֶת הַצַּדִּיק מִלִּפֹּל בְּגַשְׁמִיּוּת (רח
The tzaddik who conquers his inclination, and even in what is permitted to him, he holds his desire in his hand, is always alive, even after death. And there is no difference for him between death and life (144).
## Segment 134
עב. אִם הוּא מְקֻשָּׁר לְהַצַּדִּיק יוּכַל לְהַרְגִּישׁ קְדֻשַּׁת יוֹם טוֹב. וְעַל־יְדֵי זֶה מַעֲלֶה מַלְכוּת דִּקְדֻשָּׁה מִבֵּין הַקְּלִפּוֹת, וְנוֹפֵל מַלְכוּת הָרְשָׁעָה (שָׁם)
פה. התקרבות לצדיקים (Drawing Close to Tzaddikim)
גַּם הוּא טוֹבָה לָהֶם לַצַּדִּיקִים מְעַט הַמַּחֲלוֹקוֹת שֶׁיֵּשׁ עֲלֵיהֶם, כִּי הַמַּחֲלוֹקוֹת הוּא כְּמוֹ מִכְסֶה לָהֶם שֶׁלֹּא יִתְגַּלּוּ וְיִתְפַּרְסְמוּ יוֹתֵר מִכְּדֵי הַצֹּרֶךְ. אַךְ הַחוֹלְקִים רוֹצִים לְכַסּוֹת לְגַמְרֵי לְהַעֲבִירָם מִן הָעוֹלָם חַס וְשָׁלוֹם. אֲבָל הַשֵּׁם יִתְבָּרַךְ לֹא יַעַזְבֵם בְּיָדָם (שָׁם
For the primary greatness of the Holy One, Blessed be He, is that even those extremely distant, even idol-worshippers, know that there is a ruling and governing G-d.
## Segment 136
עג. עִקַּר הַהִתְקַשְּׁרוּת הוּא אַהֲבָה. שֶׁיֶּאֱהַב אֶת הַצַּדִּיק אַהֲבָה שְׁלֵמָה שֶׁיִּהְיֶה נַפְשׁוֹ קְשׁוּרָה בְּנַפְשׁוֹ, עַד שֶׁעַל־יְדֵי אַהֲבַת הַצַּדִּיק יִתְבַּטֵּל אַהֲבַת נָשִׁים בִּבְחִינַת נִפְלֵאת אַהֲבָתְךָ לִי וְכוּ' (שָׁם)
פו. התקרבות לצדיקים (Drawing Close to Tzaddikim)
אִי אֶפְשָׁר לָבוֹא לְמֹחִין זַכִּים וּמַחֲשָׁבָה טְהוֹרָה אֶלָּא עַל־יְדֵי הִתְקַשְּׁרוּת לַצַּדִּיקִים, וְעַל־יְדֵי זֶה עִקַּר הַמְתָּקַת הַדִּינִים. וּבִשְׁבִיל זֶה צְרִיכִים לִנְסֹעַ לַצַּדִּיקִים עַל רֹאשׁ הַשָּׁנָה [עַיֵּן רֹאשׁ־הַשָּׁנָה] (ריא
The true tzaddik is exceedingly compassionate toward Israel, for he has true compassion for Israel, which is to instill in them holy knowledge, to make known to them that Hashem is G-d, and to bring them out of their iniquities. This is the primary compassion for Israel, greater than all kinds of compassion. For Israel, a holy people, cannot bear the burden of iniquity even for a single day [see Tochachah]. For he knows the lofty holiness of Israel, their refinement, and their spirituality, how they are completely distant from iniquity, and iniquity is not at all relevant to a Jew. Therefore, he gives his soul each time for their sake to bring them out of their iniquities and to request from Hashem, blessed be He, that He forgive them for all their sins. He also knows how to conduct himself with compassion, not to have compassion on someone with compassion that harms him, Heaven forbid, and not to have compassion on one whom it is forbidden to have compassion. He also strives to leave his knowledge for generations forever, which is the primary perfection of the tzaddik after his passing. For even if the tzaddik merited to pass and ascend higher and higher to the ultimate level, nevertheless, this is not his perfection to be above alone; rather, his primary perfection is that he shines after his passing downward as well, that he leaves a son and disciple who will receive his holy knowledge and shine his knowledge in the world from generation to generation forever. He also knows how to speak with each and every one and to set a boundary for his words, to remain silent where silence is needed, so that the listeners do not enter into questions and answers that are forbidden to engage in [see inside, entry 7, Likutay Tinyana]. He is also able to teach and shine for those above and those below, to show those of high stature that they do not know at all in the knowledge of Hashem, blessed be He, in the aspect of “What have you seen, what have you examined?” (cf. Job 38:17), and conversely, to those below, who are placed in the lowest level, truly within the earth, at the ultimate descent, to show them that Hashem is still with them, near them, and close to them, to strengthen and encourage them not to despair, Heaven forbid, in any way in the world. And he encompasses all the worlds together, the upper in the lower and the lower in the upper, and sustains them all with his great power. And through this, he draws sustenance from the source of will, and through this, every person of valor receives this sustenance from him and merits, at the time of his eating, the illumination of the will, that he will desire, yearn, and long for Hashem, blessed be He, with a strong and boundless will, to the point that he does not know at all what he wants, and so on. And all this is merited through the true tzaddik and his disciples who drew from his holy knowledge. Therefore, each person must have compassion on himself and prostrate himself and plead before Hashem, blessed be He, with abundant tears, that he merit to know the truth in its truth, that he find a true, compassionate leader like this, who can bring him out of his iniquities and enable him to merit all the above. For this is the primary compassion of all kinds of compassion, as mentioned above (7).
## Segment 140
עד. צָרִיךְ לִזָּהֵר מְאֹד לְגָרֵשׁ מִקִּרְבּוֹ הָרוּחַ שְׁטוּת, מַה שֶּׁלִּבּוֹ מָלֵא מֵרוּחַ שְׁטוּת הַדָּבוּק בּוֹ. וְעַל־יְדֵי שֶׁנִּתְקַשֵּׁר לְהַצַּדִּיק הָאֱמֶת, הַיְנוּ שֶׁיֶּאֱהַב אֶת הַצַּדִּיק אַהֲבַת נֶפֶשׁ, עַל־יְדֵי זֶה מְגָרֵשׁ בִּמְהִירוּת גָּדוֹל אֶת הָרוּחַ שְׁטוּת מִקִּרְבּוֹ. וְעַל־יְדֵי זֶה זוֹכֶה לְלֵב נִשְׁבָּר (קעו)
פז. התקרבות לצדיקים (Drawing Close to Tzaddikim)
כֹּחַ הַדִּבּוּר בָּא עַל־יְדֵי הִתְקַשְּׁרוּת לַצַּדִּיקִים (ריב
Every true leader in each generation has the aspect of the spirit of prophecy, and even now, when prophecy has ceased and he does not have actual prophecy, nevertheless, it is necessary that he has another holy spirit, which the rest of the masses do not have, which is the aspect of the Holy Spirit, the spirit of prophecy. And through the aspect of the spirit of prophecy of the true tzaddik leader, through this is the primary clarification of the imagination, through which is the primary perfection of holy faith. For the primary perfection of faith depends on the clarification of the imagination. Therefore, each person must search greatly for a true leader to draw close to him, in order to merit complete faith, that is, to believe in the renewal of the world, that Hashem, blessed be He, created His world ex nihilo, absolutely. For the renewal of the world cannot be understood with any intellect, but only through faith, which is merited through the true tzaddik, as mentioned above. And do not imagine in your soul that you can easily merit this, to draw close to a true leader, for in truth, one must search and seek greatly after him, and request greatly from Hashem, blessed be He, to merit finding a true leader, through whom he will merit complete faith. For there are false leaders, and when one draws close to them, on the contrary, he comes to false beliefs. Therefore, one must search greatly for a true leader, as mentioned above, in order to merit complete faith through him, which is the essence of everything. And through this, he will merit the renewal of the world in the future, until he merits the melody and song that will arise in the future, when Hashem, blessed be He, renews His world, which is the melody played on seventy-two strings, from which grow all good fragrances and all fears [of Heaven]. This melody is the primary reward of the tzaddikim in the World to Come—happy is the one who merits this (8, 7, 8, 10).
## Segment 142
עה. מִי שֶׁמַּאֲמִין הֵיטֵב בְּדִבְרֵי הַצַּדִּיקִים, הוּא רוֹאֶה מֵהֶם מוֹפְתִים גְּדוֹלִים בְּכָל עֵת. כִּי הַצַּדִּיקִים אֲמִתִּיִּים מְלֵאִים מוֹפְתִים. וּמִי שֶׁמַּאֲמִין בָּהֶם וּמֵשִׂים לֵב לְדִבְרֵיהֶם, הוּא רוֹאֶה וּמוֹצֵא אַחַר כָּךְ, שֶׁכָּל מַה שֶּׁנַּעֲשָׂה אַחַר כָּךְ, הַכֹּל הָיָה מְרֻמָּז בְּדִבְרֵיהֶם (קפו)
פח. התקרבות לצדיקים (Drawing Close to Tzaddikim)
אֲפִלּוּ הָרְחוֹקִים מִן הַצַּדִּיק הֵם מְקַבְּלִים חִיּוּת וְהֶאָרָה מִמֶּנּוּ (רכד
Through drawing close to the true tzaddik, the impurity of the serpent is severed, and conversely, through a false leader, the impurity is strengthened, Heaven forbid (there, 8).
## Segment 143
עו. קֹדֶם שֶׁיּוֹצֵא הָאָדָם לַאֲוִיר הָעוֹלָם מְלַמְּדִין וּמַרְאִין לוֹ כָּל מַה שֶּׁצָּרִיךְ לַעֲבֹד וּלְהַשִּׂיג בְּזֶה הָעוֹלָם. וְכֵיוָן שֶׁיּוֹצֵא לַאֲוִיר הָעוֹלָם, מִיָּד נִשְׁכָּח וְנֶאֱבָד מִמֶּנּוּ הַכֹּל. וּבִשְׁבִיל זֶה הוּא צָרִיךְ לִנְסֹעַ לְהַצַּדִּיק לְבַקֵּשׁ אַחַר אֲבֵדוֹת. כִּי כָּל הָאֲבֵדוֹת הַלָּלוּ שֶׁל כָּל בְּנֵי הָעוֹלָם, כֻּלָּם הֵם אֵצֶל הַצַּדִּיק (קפח)
פט. התקרבות לצדיקים (Drawing Close to Tzaddikim)
סִפּוּרֵי מַעֲשִׂיּוֹת מִצַּדִּיקִים, דְּהַיְנוּ שֶׁמְּסַפְּרִין מַה שֶּׁנַּעֲשָׂה עִמָּהֶם, וְאֶת כָּל הַגְּדוֹלוֹת אֲשֶׁר עָשׂוּ, הוּא דָּבָר גָּדוֹל מְאֹד וְעַל־יְדֵי זֶה נִטְהָר מַחֲשַׁבְתּוֹ, וְעַל־יְדֵי זֶה מַמְתִּיק הַדִּינִים וְנִצּוֹל מִכָּל הַצָּרוֹת. אֲבָל אִי אֶפְשָׁר לְסַפֵּר מַעֲשִׂיּוֹת מִצַּדִּיקִים כִּי אִם מִי שֶׁיּוֹדֵעַ לְהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ, דְּהַיְנוּ בֵּין מַעֲשִׂיּוֹת שֶׁל צַדִּיקִים, לְמַעֲשִׂיּוֹת שֶׁל רְשָׁעִים וְשַׁקְרָנִים [עַיֵּן בִּפְנִים]. וְזֶה זוֹכִין עַל־יְדֵי אֶרֶץ יִשְׂרָאֵל (רלד
The true tzaddikim, leaders of the generation, expel from the heart of Israel the black bile and sadness, and through this, they are able to burn and be inflamed for Hashem, blessed be He. Also, sometimes a person burns excessively for Hashem, blessed be He, beyond the proper measure, and this is not good, for it is in the aspect of a stormy wind and is called destruction. And the tzaddikim supervise this as well, to subdue the stormy wind, so that they do not burn beyond the proper measure, but rather the heart of each one of Israel should be inflamed for Hashem, blessed be He, as is fitting, in a balanced temperament (9).
## Segment 145
עז. כָּל הַדִּבּוּרִים שֶׁמְּדַבְּרִים עַל הַצַּדִּיק הָאֱמֶת וְעַל אֲנָשָׁיו הֵם טוֹבוֹת גְּדוֹלוֹת מְאֹד בְּגַשְׁמִי וּבְרוּחָנִי (קפא)
צ. התקרבות לצדיקים (Drawing Close to Tzaddikim)
כָּל הַהַשְׁפָּעוֹת הֵם בָּאִים רַק מֵהַצַּדִּיק הָאֱמֶת. וְעַל־כֵּן מִי שֶׁהוּא רָחוֹק מֵהַצַּדִּיק, אֲזַי בָּא לוֹ בְּקֹשִׁי גָּדוֹל הַשֶּׁפַע שֶׁלּוֹ, עַד שֶׁיֵּשׁ אֲפִלּוּ כְּשֶׁמַּמְשִׁיךְ אֵיזֶה עֲשִׁירוּת הוּא מֵת עַל יְדֵי זֶה, וְלִפְעָמִים גַּם הָעֲשִׁירוּת נֶאֱבָד וְאֵינוֹ נִשְׁאָר אֲפִלּוּ לְבָנָיו. וְכָל זֶה מֵחֲמַת הִתְרַחֲקוּת מֵהַצַּדִּיק (רמ
Because there are true tzaddikim who are exceedingly great in stature, and their way is to speak of great and wondrous things—for they are truly capable of doing great things and serving Hashem in everything in the world, even in eating and drinking and the like, and there are tzaddikim who can effect redemption through their eating—because of this, there are liars who also boast of such great and wondrous things, and some of them are leaders of the generation, misleading the world as if nothing is withheld from them and everything is in their hands. And all this is because there are true tzaddikim who truly have this power, and therefore, they imitate them like a monkey before a man, and they are called false prophets. But they do good for the true tzaddikim. For there are those who give charity, and they are wicked adulterers, and their charity is harmful to the true tzaddik. Therefore, it is a good thing that the aforementioned liars exist, for through this, the wicked turn to them. For Hashem, blessed be He, causes the wicked to stumble, so that they give their charity to the aforementioned liars, and through this, the tzaddik is saved from their charity (15).
## Segment 147
הַשַּׁבָּת שֶׁשּׁוֹבְתִים אֵצֶל הַצַּדִּיק הָאֱמֶת הוּא כְּמוֹ תַּעֲנִית (קסז) מִי שֶׁשּׁוֹמֵעַ דִּבּוּר מִפִּי הַצַּדִּיק הָאֱמֶת וּבִפְרָט כְּשֶׁרוֹאֶה אוֹתוֹ אָז, הוּא מְקַבֵּל בְּחִינַת הַפָּנִים שֶׁל הַצַּדִּיק וּבְחִינַת שִׂכְלוֹ וְנִשְׁמָתוֹ. אַךְ צָרִיךְ לִשְׁמֹר מִשִּׁכְחָה. כִּי שִׁכְחָה מַשְׁכַּחַת כָּל זֶה מִמֶּנּוּ. וּכְשֶׁזּוֹכֶה לִזְכֹּר דִּבְרֵי הַצַּדִּיק כְּמוֹ שֶׁאָמְרָם אוֹ עַל־יְדֵי מַה שֶּׁחוֹזֵר מֵאָה וְאַחַת פְּעָמִים שֶׁעַל־יְדֵי זֶה זוֹכְרוֹ, אוֹ כְּשֶׁיֹּאמַר זֶה הַדָּבָר בְּשֵׁם הַצַּדִּיק, נִצְטַיֵּר לְפָנָיו דְּמוּת דְּיוֹקְנוֹ שֶׁל הַצַּדִּיק וַהֲרֵי כְּאִלּוּ אוֹמְרוֹ הַצַּדִּיק בְּעַצְמוֹ, אַךְ שֶׁיִּהְיֶה הַזִּכָּרוֹן בֶּאֱמֶת בְּכֹחַ הַזִּכָּרוֹן (קצב)
Through the hints that the true rabbi hints to his disciples with his hands—for when the rabbi teaches his disciples, there are things that cannot be explained to them except through hints, which is the aspect of hands, that he hints to them and gestures to them with his hands—through these hints, the sustenance mentioned above is drawn (there, 10).
The true tzaddik receives the speech of his holy mouth from those who give charity (there).
## Segment 149
עח. כְּשֶׁשּׁוֹמֵעַ הַחִדּוּשׁ מִפִּי הָרַב בְּעַצְמוֹ בְּעֵת שֶׁחִדֵּשׁ אוֹתוֹ הָרַב, עַל־יְדֵי זֶה יִזְכְּרֵהוּ הֵיטֵב. אֲבָל כְּשֶׁאֵינוֹ שׁוֹמֵעַ מִפִּי הָרַב בְּעַצְמוֹ אוֹ אֲפִלּוּ מִפִּיו לְאַחַר כָּךְ שֶׁלֹּא בְּעֵת שֶׁחִדֵּשׁ אוֹתוֹ הַחִדּוּשׁ, אֲזַי יָכוֹל לְשָׁכְחוֹ בְּקַל (שָׁם)
צא. התקרבות לצדיקים (Drawing Close to Tzaddikim)
עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת מִצַּדִּיקִים נִתְעוֹרֵר וְנִתְלַהֵב הַלֵּב בְּהִתְעוֹרְרוּת גָּדוֹל לְהַשֵּׁם יִתְבָּרַךְ בְּחֵשֶׁק נִמְרָץ מְאֹד. וְכַמָּה צַדִּיקִים גְּדוֹלִים וְנוֹרָאִים מְאֹד סִפְּרוּ, שֶׁעִקַּר הִתְעוֹרְרוּת שֶׁלָּהֶם לְהַשֵּׁם יִתְבָּרַךְ הָיָה עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת מִצַּדִּיקִים, וְזֶה הִבְעִיר לִבָּם לְהַשֵּׁם יִתְבָּרַךְ, עַד שֶׁיָּגְעוּ בַּעֲבוֹדָתוֹ, וְזָכוּ לְמַה שֶּׁזָּכוּ - אַשְׁרֵי לָהֶם (רמח
Let not your thoughts alarm you when you find some questions difficult regarding true tzaddikim. For tzaddikim resemble their Creator, and just as questions are difficult regarding Hashem, blessed be He, so too it is necessary that questions regarding the tzaddik be difficult [see Chakirot, entry 15] (52).
## Segment 151
עט. מַה שֶּׁהָרְשָׁעִים עוֹשִׂים יִסּוּרִים לַצַּדִּיקִים וְרוֹדְפִים אֶת הַצַּדִּיקִים, זֶה סִבָּה מֵאֵת הַשֵּׁם יִתְבָּרַךְ, כְּדֵי שֶׁיִּתְבּוֹנֵן הַצַּדִּיק וִיפַשְׁפֵּשׁ בְּמַעֲשָׂיו, וְהֵם כְּמוֹ שׁוֹמְרִים לִשְׁמֹר אֶת הַצַּדִּיק מִלִּפֹּל בְּגַשְׁמִיּוּת (רח)
צב. התקרבות לצדיקים (Drawing Close to Tzaddikim)
הַצַּדִּיק בְּעַצְמוֹ - אִי אֶפְשָׁר לְהַשִּׂיגוֹ כִּי אֵין בּוֹ שׁוּם תְּפִיסָה, רַק עַל־יְדֵי אֲנָשָׁיו יְכוֹלִין לְהָבִין עֹצֶם נוֹרְאוֹת גְּדֻלָּתוֹ. כִּי עַל־יְדֵי שֶׁרוֹאִין שֶׁאֲנָשָׁיו הֵם אַנְשֵׁי מַעֲשֶׂה, וְהוֹלְכִים בְּדֶרֶךְ ה' בֶּאֱמֶת, עַל־יְדֵי זֶה יְכוֹלִין לְהָבִין עֹצֶם גְּדֻלַּת הַצַּדִּיק (קמ
The greater the tzaddik is in stature, the more he is able to supervise and look upon the world. And it is not as some people mistakenly think, who say that because of the tzaddik’s greatness, he is distant from the world (58).
## Segment 153
פא. גַּם הוּא טוֹבָה לָהֶם לַצַּדִּיקִים מְעַט הַמַּחֲלוֹקוֹת שֶׁיֵּשׁ עֲלֵיהֶם, כִּי הַמַּחֲלוֹקוֹת הוּא כְּמוֹ מִכְסֶה לָהֶם שֶׁלֹּא יִתְגַּלּוּ וְיִתְפַּרְסְמוּ יוֹתֵר מִכְּדֵי הַצֹּרֶךְ. אַךְ הַחוֹלְקִים רוֹצִים לְכַסּוֹת לְגַמְרֵי לְהַעֲבִירָם מִן הָעוֹלָם חַס וְשָׁלוֹם. אֲבָל הַשֵּׁם יִתְבָּרַךְ לֹא יַעַזְבֵם בְּיָדָם (שָׁם)
All counsels must be received from true tzaddikim, and through this, judgments are sweetened, and salvation comes to him [see Etzah] (143).
The true tzaddik does repentance on behalf of Israel, therefore, those who are closer to him find their repentance easier, for the tzaddik does repentance on their behalf (66).
## Segment 155
פב. אִי אֶפְשָׁר לָבוֹא לְמֹחִין זַכִּים וּמַחֲשָׁבָה טְהוֹרָה אֶלָּא עַל־יְדֵי הִתְקַשְּׁרוּת לַצַּדִּיקִים, וְעַל־יְדֵי זֶה עִקַּר הַמְתָּקַת הַדִּינִים. וּבִשְׁבִיל זֶה צְרִיכִים לִנְסֹעַ לַצַּדִּיקִים עַל רֹאשׁ הַשָּׁנָה [עַיֵּן רֹאשׁ־הַשָּׁנָה] (ריא)
The tzaddik who conquers his inclination, and even in what is permitted to him, he holds his desire in his hand, is always alive, even after death. And there is no difference for him between death and life (144).
The true tzaddik is the splendor, beauty, and charm of the entire world, and he is the master of the entire world, in the aspect of the master of the house of the Holy Temple, for he illuminates the Holy Temple and the entire world. For he is the light, splendor, beauty, and charm of the entire world. And when this tzaddik becomes renowned and his name is magnified in the world, through this, Hashem of Hashem, blessed be He, is magnified. And the more his name is magnified and glorified, the more Hashem of Hashem, blessed be He, is magnified and glorified. And everyone who is included in this true name, which is the true splendor and charm of the entire world as mentioned above—that is, who draws close to him and is included in his name—through this, his eyes are opened, and he begins to look at himself, at all his traits, how he holds them, and to repent for all the bad traits he has blemished. And he merits to look at the greatness of the Creator, blessed be He, and to look at the entire world, for his eyes and mind are opened through the true tzaddik who illuminates the entire world (67).
## Segment 159
פג. אֲפִלּוּ הָרְחוֹקִים מִן הַצַּדִּיק הֵם מְקַבְּלִים חִיּוּת וְהֶאָרָה מִמֶּנּוּ (רכד)
Through a true rabbi with his disciples, everything is rectified, that is, the rectification of faith, the rectification of the covenant, which is the rectification of the mind, and the rectification of sleep, that it should be in holiness and purity. And through this, one is saved from the impurity of a nocturnal emission, Heaven forbid, in all its aspects [see Brit, entry 57]. Also, all five senses of the mind are rectified through coming to the tzaddik who is a true rabbi. For through the seeing itself, by seeing the rabbi, the sense of sight is rectified, for the seeing itself of the rabbi is a great matter. And through hearing the ethical teachings of the rabbi, through this, the sense of hearing is rectified. And through the efforts and toils that each one has in order to travel and come to the rabbi—for it is impossible to come to the rabbi and receive and draw from his holy wisdom except through efforts and toils—through these efforts and toils, the sense of smell is rectified. And through meriting to taste and feel the pleasant words of the rabbi, through this, the sense of taste is rectified. And through the expenses that each one has, expending his money and the toil of his hands to come to the rabbi, through this, the sense of touch is rectified. And the primary time of gathering to the true rabbi is on Rosh Hashanah, and then is the primary rectification of the five senses mentioned above, and then all the rectifications mentioned above are rectified with wondrous rectifications (Likutay Moharan II, 5, 15).
The true leader of the generation must be a truly great tzaddik, that is, he must be greatly holy and separated from the desire for sexual relations with great holiness, and then specifically he is worthy to be a leader of Israel. And then, through his mere looking at each one of Israel, through this, he illuminates and sparks the mind and intellect of each and every one. And through this, he distributes greatness to each one as is fitting for him according to the sparking of his mind. And through this, each one merits to innovate Torah insights as is fitting for him. And also, holiness and separation from the aforementioned desire are drawn upon each one through the leader who is greatly holy, as mentioned above. And through this, they merit shame and repentance [see Bushah]. And through this, they merit true humility, which is the aspect of eternal life in the World to Come. But when Israel, Heaven forbid, does not have such a leader, then the entire world is confused, and anyone who wishes to take Hashem takes it, as is the practice now due to our many sins (72).
## Segment 161
פד. סִפּוּרֵי מַעֲשִׂיּוֹת מִצַּדִּיקִים, דְּהַיְנוּ שֶׁמְּסַפְּרִין מַה שֶּׁנַּעֲשָׂה עִמָּהֶם, וְאֶת כָּל הַגְּדוֹלוֹת אֲשֶׁר עָשׂוּ, הוּא דָּבָר גָּדוֹל מְאֹד וְעַל־יְדֵי זֶה נִטְהָר מַחֲשַׁבְתּוֹ, וְעַל־יְדֵי זֶה מַמְתִּיק הַדִּינִים וְנִצּוֹל מִכָּל הַצָּרוֹת. אֲבָל אִי אֶפְשָׁר לְסַפֵּר מַעֲשִׂיּוֹת מִצַּדִּיקִים כִּי אִם מִי שֶׁיּוֹדֵעַ לְהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ, דְּהַיְנוּ בֵּין מַעֲשִׂיּוֹת שֶׁל צַדִּיקִים, לְמַעֲשִׂיּוֹת שֶׁל רְשָׁעִים וְשַׁקְרָנִים [עַיֵּן בִּפְנִים]. וְזֶה זוֹכִין עַל־יְדֵי אֶרֶץ יִשְׂרָאֵל (רלד)
The true tzaddik is exceedingly compassionate toward Israel, for he has true compassion for Israel, which is to instill in them holy knowledge, to make known to them that Hashem is G-d, and to bring them out of their iniquities. This is the primary compassion for Israel, greater than all kinds of compassion. For Israel, a holy people, cannot bear the burden of iniquity even for a single day [see Tochachah]. For he knows the lofty holiness of Israel, their refinement, and their spirituality, how they are completely distant from iniquity, and iniquity is not at all relevant to a Jew. Therefore, he gives his soul each time for their sake to bring them out of their iniquities and to request from Hashem, blessed be He, that He forgive them for all their sins. He also knows how to conduct himself with compassion, not to have compassion on someone with compassion that harms him, Heaven forbid, and not to have compassion on one whom it is forbidden to have compassion. He also strives to leave his knowledge for generations forever, which is the primary perfection of the tzaddik after his passing. For even if the tzaddik merited to pass and ascend higher and higher to the ultimate level, nevertheless, this is not his perfection to be above alone; rather, his primary perfection is that he shines after his passing downward as well, that he leaves a son and disciple who will receive his holy knowledge and shine his knowledge in the world from generation to generation forever. He also knows how to speak with each and every one and to set a boundary for his words, to remain silent where silence is needed, so that the listeners do not enter into questions and answers that are forbidden to engage in [see inside, entry 7, Likutay Tinyana]. He is also able to teach and shine for those above and those below, to show those of high stature that they do not know at all in the knowledge of Hashem, blessed be He, in the aspect of “What have you seen, what have you examined?” (cf. Job 38:17), and conversely, to those below, who are placed in the lowest level, truly within the earth, at the ultimate descent, to show them that Hashem is still with them, near them, and close to them, to strengthen and encourage them not to despair, Heaven forbid, in any way in the world. And he encompasses all the worlds together, the upper in the lower and the lower in the upper, and sustains them all with his great power. And through this, he draws sustenance from the source of will, and through this, every person of valor receives this sustenance from him and merits, at the time of his eating, the illumination of the will, that he will desire, yearn, and long for Hashem, blessed be He, with a strong and boundless will, to the point that he does not know at all what he wants, and so on. And all this is merited through the true tzaddik and his disciples who drew from his holy knowledge. Therefore, each person must have compassion on himself and prostrate himself and plead before Hashem, blessed be He, with abundant tears, that he merit to know the truth in its truth, that he find a true, compassionate leader like this, who can bring him out of his iniquities and enable him to merit all the above. For this is the primary compassion of all kinds of compassion, as mentioned above (7).
This is a sign that one was with a true tzaddik: when shame and lowliness are drawn upon him through hearing some word of Torah from his mouth. For through the Torah that the true tzaddik draws down, through this, shame is drawn, which is the essence of repentance, through which one merits true humility, as mentioned above (there).
## Segment 162
פה. כָּל הַהַשְׁפָּעוֹת הֵם בָּאִים רַק מֵהַצַּדִּיק הָאֱמֶת. וְעַל־כֵּן מִי שֶׁהוּא רָחוֹק מֵהַצַּדִּיק, אֲזַי בָּא לוֹ בְּקֹשִׁי גָּדוֹל הַשֶּׁפַע שֶׁלּוֹ, עַד שֶׁיֵּשׁ אֲפִלּוּ כְּשֶׁמַּמְשִׁיךְ אֵיזֶה עֲשִׁירוּת הוּא מֵת עַל יְדֵי זֶה, וְלִפְעָמִים גַּם הָעֲשִׁירוּת נֶאֱבָד וְאֵינוֹ נִשְׁאָר אֲפִלּוּ לְבָנָיו. וְכָל זֶה מֵחֲמַת הִתְרַחֲקוּת מֵהַצַּדִּיק (רמ)
Through the hints that the true rabbi hints to his disciples with his hands—for when the rabbi teaches his disciples, there are things that cannot be explained to them except through hints, which is the aspect of hands, that he hints to them and gestures to them with his hands—through these hints, the sustenance mentioned above is drawn (there, 10).
Merely looking at the face of tzaddikim is also a very great matter, certainly when one merits to speak with him, and even more so when one merits to hear Torah from his mouth, which is even better. But even the seeing and looking alone is also very good [see Einayim, entries 10, 11] (75).
## Segment 164
פו. עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת מִצַּדִּיקִים נִתְעוֹרֵר וְנִתְלַהֵב הַלֵּב בְּהִתְעוֹרְרוּת גָּדוֹל לְהַשֵּׁם יִתְבָּרַךְ בְּחֵשֶׁק נִמְרָץ מְאֹד. וְכַמָּה צַדִּיקִים גְּדוֹלִים וְנוֹרָאִים מְאֹד סִפְּרוּ, שֶׁעִקַּר הִתְעוֹרְרוּת שֶׁלָּהֶם לְהַשֵּׁם יִתְבָּרַךְ הָיָה עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת מִצַּדִּיקִים, וְזֶה הִבְעִיר לִבָּם לְהַשֵּׁם יִתְבָּרַךְ, עַד שֶׁיָּגְעוּ בַּעֲבוֹדָתוֹ, וְזָכוּ לְמַה שֶּׁזָּכוּ - אַשְׁרֵי לָהֶם (רמח)
Every true leader in each generation has the aspect of the spirit of prophecy, and even now, when prophecy has ceased and he does not have actual prophecy, nevertheless, it is necessary that he has another holy spirit, which the rest of the masses do not have, which is the aspect of the Holy Spirit, the spirit of prophecy. And through the aspect of the spirit of prophecy of the true tzaddik leader, through this is the primary clarification of the imagination, through which is the primary perfection of holy faith. For the primary perfection of faith depends on the clarification of the imagination. Therefore, each person must search greatly for a true leader to draw close to him, in order to merit complete faith, that is, to believe in the renewal of the world, that Hashem, blessed be He, created His world ex nihilo, absolutely. For the renewal of the world cannot be understood with any intellect, but only through faith, which is merited through the true tzaddik, as mentioned above. And do not imagine in your soul that you can easily merit this, to draw close to a true leader, for in truth, one must search and seek greatly after him, and request greatly from Hashem, blessed be He, to merit finding a true leader, through whom he will merit complete faith. For there are false leaders, and when one draws close to them, on the contrary, he comes to false beliefs. Therefore, one must search greatly for a true leader, as mentioned above, in order to merit complete faith through him, which is the essence of everything. And through this, he will merit the renewal of the world in the future, until he merits the melody and song that will arise in the future, when Hashem, blessed be He, renews His world, which is the melody played on seventy-two strings, from which grow all good fragrances and all fears [of Heaven]. This melody is the primary reward of the tzaddikim in the World to Come—happy is the one who merits this (8, 7, 8, 10).
One must request greatly from Hashem, blessed be He, to merit drawing close to a true tzaddik, for happy is the one who merits to draw close to him while he is still alive—happy is he, happy is his portion—for afterward, that is, after his death, it is very difficult to draw close. And the Evil Inclination sets its heart on this to confuse the world, for there is now among the youth a longing and yearning for Hashem, blessed be He, such as there was not in earlier days, but they do not know where to draw close. Therefore, one must request greatly from Hashem, blessed be He, to merit drawing close to the true tzaddik (78).
## Segment 166
פז. הַצַּדִּיק בְּעַצְמוֹ - אִי אֶפְשָׁר לְהַשִּׂיגוֹ כִּי אֵין בּוֹ שׁוּם תְּפִיסָה, רַק עַל־יְדֵי אֲנָשָׁיו יְכוֹלִין לְהָבִין עֹצֶם נוֹרְאוֹת גְּדֻלָּתוֹ. כִּי עַל־יְדֵי שֶׁרוֹאִין שֶׁאֲנָשָׁיו הֵם אַנְשֵׁי מַעֲשֶׂה, וְהוֹלְכִים בְּדֶרֶךְ ה' בֶּאֱמֶת, עַל־יְדֵי זֶה יְכוֹלִין לְהָבִין עֹצֶם גְּדֻלַּת הַצַּדִּיק (קמ)
Through drawing close to the true tzaddik, the impurity of the serpent is severed, and conversely, through a false leader, the impurity is strengthened, Heaven forbid (there, 8).
Therefore, one who has a sick person or any distress in their home should go to tzaddikim to request mercy for them, and through this, they bring great satisfaction to the Blessed Name, for the Holy One, Blessed be He, desires the prayers of tzaddikim, as the primary aspect of prayer is known only by tzaddikim (10:2, 3, 4).
## Segment 168
כֹּחַ הַדִּבּוּר בָּא עַל־יְדֵי הִתְקַשְּׁרוּת לַצַּדִּיקִים (ריב) כָּל הָעֵצוֹת צְרִיכִין לְקַבֵּל מִצַּדִּיקֵי אֱמֶת, וְעַל־יְדֵי זֶה נִמְתָּקִין הַדִּינִים וְיָבוֹא לוֹ יְשׁוּעָה [וְעַיֵּן עֵצָה] (קמג)
But conversely, Heaven forbid, when Hashem of the true tzaddik is concealed and he passes from the world, and a false celebrity, who has no connection to Hashem of Hashem, is magnified and publicized, through this, as it were, Hashem of Hashem is diminished and concealed. And then, those with names and Kedarites [called Tatars] are magnified in the world, and things come to the world, Heaven forbid, that benefit only Hashems of impurity, Heaven forbid. And through this, fires come to the world, the light of the eyes is removed, and it is considered as if the Holy Temple was destroyed and burned. And then, the precious children of Israel are considered as if they are rolling in the streets, about whom Jeremiah the prophet lamented (Lamentations 4:2), “The precious sons of Zion… the holy stones are poured out at the head of every street.” And the rectification for all this is to be very careful to rise at midnight, to mourn the destruction of the Holy Temple, and the essence is to weep and mourn for one’s sins that cause the delay of the building of the Holy Temple, which is considered as if one destroyed it. And perhaps in a previous incarnation, he was the cause of the destruction of the Holy Temple. And for all this, he should weep and mourn greatly every night at midnight. And through this, it will be considered as if he is striving in the building of the Holy Temple, and through this, all the above will be rectified (there).
The leaven and chametz in a person’s heart incite him to think after the disciples of the sages in the generation and to say, “This one is fitting, and this one is not fitting.” And through the rectification of the covenant, the leaven and chametz in the heart are nullified [as explained in Brit, entry 66] (83).
## Segment 170
פח. הַצַּדִּיק הַכּוֹבֵשׁ אֶת יִצְרוֹ, וַאֲפִלּוּ בַּמֶּה שֶׁהֻתַּר לוֹ הוּא אוֹחֵז אֶת תַּאֲוָתוֹ בְּיָדוֹ, הוּא תָּמִיד חַי אֲפִלּוּ לְאַחַר מִיתָה. וְאֵין חִלּוּק אֶצְלוֹ בֵּין מִיתָה לְחַיִּים (קמד)
The true tzaddikim, leaders of the generation, expel from the heart of Israel the black bile and sadness, and through this, they are able to burn and be inflamed for Hashem, blessed be He. Also, sometimes a person burns excessively for Hashem, blessed be He, beyond the proper measure, and this is not good, for it is in the aspect of a stormy wind and is called destruction. And the tzaddikim supervise this as well, to subdue the stormy wind, so that they do not burn beyond the proper measure, but rather the heart of each one of Israel should be inflamed for Hashem, blessed be He, as is fitting, in a balanced temperament (9).
Through drawing close to tzaddikim, one nullifies pride, which is idolatry, and merits complete faith and the aspect of the holy spirit. Through this, one merits great joy, until they come to clapping hands and holy dancing, through which they sweeten judgments and merit wisdom, life, longevity, and attainment of the Torah in its revealed and hidden aspects (ibid., 5).
## Segment 172
פט. עַל־יְדֵי רַבִּי אֲמִתִּי עִם תַּלְמִידִים נִתְתַּקֵּן הַכֹּל, דְּהַיְנוּ תִּקּוּן הָאֱמוּנָה וְתִקּוּן הַבְּרִית שֶׁהוּא תִּקּוּן הַמֹּחִין וְתִקּוּן הַשֵּׁנָה שֶׁתִּהְיֶה בִּקְדֻשָּׁה וּבְטָהֳרָה, וְעַל־יְדֵי זֶה נִצּוֹלִין מִטֻּמְאַת מִקְרֶה חַס וְשָׁלוֹם, בְּכָל הַבְּחִינוֹת [עַיֵּן בְּרִית נ"ז]. גַּם כָּל הַחֲמִשָּׁה חוּשִׁים שֶׁל הַמֹּחַ נִתְתַּקְּנִים עַל־יְדֵי שֶׁבָּאִים לַצַּדִּיק שֶׁהוּא רַבִּי אֲמִתִּי. כִּי עַל־יְדֵי הָרְאִיָּה בְּעַצְמָהּ שֶׁרוֹאִין אֶת הָרַב, נִתְתַּקֵּן חוּשׁ הָרְאוּת, כִּי הָרְאִיָּה בְּעַצְמָהּ שֶׁרוֹאִין אֶת הָרַב הוּא דָּבָר גָּדוֹל. וְעַל־יְדֵי שֶׁשּׁוֹמְעִין הַמּוּסָר שֶׁל הָרַב עַל־יְדֵי זֶה מְתַקְּנִין חוּשׁ הַשְּׁמִיעָה. וְעַל־יְדֵי הַטִּרְחוֹת וְהַיְגִיעוֹת שֶׁיֵּשׁ לְכָל אֶחָד כְּדֵי לִנְסֹעַ וְלָבוֹא אֶל הָרַב, כִּי אִי אֶפְשָׁר לָבוֹא אֶל הָרַב וּלְקַבֵּל וְלִינֹק מֵחָכְמָתוֹ הַקְּדוֹשָׁה כִּי־אִם עַל־יְדֵי טִרְחוֹת וִיגִיעוֹת, וְעַל־יְדֵי אֵלּוּ הַטְּרָחוֹת וְהַיְגִיעוֹת מְתַקְּנִין חוּשׁ הָרֵיחַ. וְעַל־יְדֵי שֶׁזָּכָה לִטְעֹם וּלְהַרְגִּישׁ טַעַם אִמְרֵי נֹעַם שֶׁל הָרַב, עַל־יְדֵי זֶה נִתְתַּקֵּן חוּשׁ הַטַּעַם. וְעַל־יְדֵי הַהוֹצָאוֹת שֶׁיֵּשׁ לְכָל אֶחָד שֶׁמּוֹצִיא אֶת מָמוֹנוֹ וִיגִיעַ כַּפּוֹ כְּדֵי לָבוֹא לְהָרַב, עַל־יְדֵי זֶה נִתְתַּקֵּן חוּשׁ הַמִּשּׁוּשׁ. וְעִקַּר זְמַן הַקִּבּוּץ לְהָרַב הָאֱמֶת הִיא בְּרֹאשׁ הַשָּׁנָה וְאָז הוּא עִקַּר תִּקּוּן שֶׁל הַחֲמִשָּׁה חוּשִׁים הַנִּזְכָּרִים לְעֵיל, וְאָז נִתְתַּקְּנִים כָּל הַתִּקּוּנִים הַנִּזְכָּרִים לְעֵיל בְּתִּקּוּנִים נִפְלָאִים (ח"ב. ה, ט"ו)
Because there are true tzaddikim who are exceedingly great in stature, and their way is to speak of great and wondrous things—for they are truly capable of doing great things and serving Hashem in everything in the world, even in eating and drinking and the like, and there are tzaddikim who can effect redemption through their eating—because of this, there are liars who also boast of such great and wondrous things, and some of them are leaders of the generation, misleading the world as if nothing is withheld from them and everything is in their hands. And all this is because there are true tzaddikim who truly have this power, and therefore, they imitate them like a monkey before a man, and they are called false prophets. But they do good for the true tzaddikim. For there are those who give charity, and they are wicked adulterers, and their charity is harmful to the true tzaddik. Therefore, it is a good thing that the aforementioned liars exist, for through this, the wicked turn to them. For Hashem, blessed be He, causes the wicked to stumble, so that they give their charity to the aforementioned liars, and through this, the tzaddik is saved from their charity (15).
All things in the world and all wisdoms in the world, everything must be connected to Hashem, blessed be He, and one who does not connect them to Hashem, blessed be He, is in the aspect of “a complainer separates the Chief” (Proverbs 16:28), who separates the Chief of the world, and causes, Heaven forbid, the blemish of the moon, the exile of the Shechinah. For every person, wherever he is, must connect his intellect from his place to the Torah and to Hashem, blessed be He. And all this is rectified through drawing close to true tzaddikim. For true tzaddikim elevate and connect everything to Hashem, blessed be He, through their conversation, as they engage in mundane conversation about worldly matters. For even the conversation of true tzaddikim is very precious, for specifically through their conversation, they connect everything to Hashem, blessed be He, even those who are very distant. And then, all judgments are removed, all debts are atoned, and all light and all perfection are found (there).
## Segment 174
צא. הַצַּדִּיק הָאֱמֶת הוּא רַחֲמָן מְאֹד עַל יִשְׂרָאֵל, כִּי הוּא מְרַחֵם בְּרַחֲמָנוּת הָאֲמִתִּי עַל יִשְׂרָאֵל, שֶׁהוּא לְהַכְנִיס בָּהֶם הַדַּעַת הַקָּדוֹשׁ, לְהוֹדִיעָם כִּי ה' הוּא הָאֱלֹהִים וּלְהוֹצִיאָם מֵעֲווֹנוֹת, שֶׁזֶּהוּ עִקַּר הָרַחֲמָנוּת עַל יִשְׂרָאֵל הַגָּדוֹל מִכָּל מִינֵי רַחֲמָנוּת. כִּי יִשְׂרָאֵל עַם קָדוֹשׁ אֵין יְכוֹלִין לִשָּׂא עֲלֵיהֶם הַמַּשְׂאוֹי שֶׁל עָווֹן אֲפִלּוּ יוֹם אֶחָד [וְעַיֵּן תּוֹכָחָה]. כִּי הוּא יוֹדֵעַ מַעֲלוֹת קְדֻשַּׁת יִשְׂרָאֵל וְדַקּוּתָם וְרוּחָנִיּוּתָם, אֵיךְ הֵם רְחוֹקִים לְגַמְרֵי מֵעָווֹן, וְאֵין עָווֹן שַׁיָּךְ לְאִישׁ יִשְׂרְאֵלִי כְּלָל. עַל־כֵּן הוּא מוֹסֵר נַפְשׁוֹ בְּכָל פַּעַם עֲבוּרָם לְהוֹצִיאָם מֵעֲווֹנוֹת, וּלְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיִּסְלַח לָהֶם לְכָל חַטּאוֹתֵיהֶם. גַּם הוּא יוֹדֵעַ אֵיךְ לְהִתְנַהֵג עִם הָרַחֲמָנוּת, שֶׁלֹּא לְרַחֵם עַל אֶחָד בְּרַחֲמָנוּת שֶׁמַּזִּיק לוֹ חַס וְשָׁלוֹם, וְשֶׁלֹּא לְרַחֵם עַל מִי שֶׁאָסוּר לְרַחֵם עָלָיו. גַּם הוּא מִשְׁתַּדֵּל לְהַשְׁאִיר דַּעְתּוֹ לְדוֹרוֹת לָנֶצַח שֶׁזֶּהוּ עִקַּר שְׁלֵמוּת הַצַּדִּיק אַחַר הִסְתַּלְּקוּתוֹ. כִּי אֲפִלּוּ אִם זָכָה הַצַּדִּיק לְהִסְתַּלֵּק וְלַעֲלוֹת לְמַעְלָה לְמַעְלָה בְּתַכְלִית הַמַּעֲלָה, אַף עַל פִּי כֵן אֵין זֶה שְׁלֵמוּתוֹ לִהְיוֹת לְמַעְלָה לְבַד, רַק עִקַּר שְׁלֵמוּתוֹ שֶׁיָּאִיר אַחַר הִסְתַּלְּקוּתוֹ לְמַטָּה לְמַטָּה גַּם כֵּן, שֶׁיַּשְׁאִיר בֵּן וְתַלְמִיד שֶׁיְּקַבְּלוּ דַּעְתּוֹ הַקְּדוֹשָׁה, וְיָאִירוּ דַּעְתּוֹ בָּעוֹלָם מִדּוֹר לְדוֹר לָנֶצַח. גַּם הוּא יוֹדֵעַ אֵיךְ לְדַבֵּר עִם כָּל אֶחָד וְאֶחָד וְלַעֲשׂוֹת סְיָג לִדְבָרָיו, לִשְׁתֹּק בְּמָקוֹם שֶׁצָּרִיךְ לִשְׁתֹּק, כְּדֵי שֶׁלֹּא יִכָּנְסוּ הַשּׁוֹמְעִים בְּקֻשְׁיוֹת וְתֵרוּצִים שֶׁאֲסוּרִים לִכְנֹס בָּהֶם [עַיֵּן בִּפְנִים סִימָן ז לִקּוּטֵי תִּנְיָנָא]. גַּם הוּא יָכוֹל לִלְמֹד וּלְהָאִיר בְּדָרֵי מַעְלָה וּבְדָרֵי מַטָּה, לְהַרְאוֹת לְהַגְּבוֹהִים בְּמַעֲלָה שֶׁאֵינָם יוֹדְעִים כְּלָל בִּידִיעָתוֹ יִתְבָּרַךְ בְּחִינַת מֶה חָמִיתָ מַה פִּשְׁפַּשְׁתָּ וְכוּ', וּלְהֵפֶךְ, לְדָרֵי מַטָּה שֶׁהֵם הַמֻּנָּחִים בַּדְּיוֹטָא הַתַּחְתּוֹנָה מְאֹד בְּתוֹךְ הָאָרֶץ מַמָּשׁ בְּתַכְלִית הַיְרִידָה, לְהַרְאוֹת לָהֶם, שֶׁעֲדַיִן ה' עִמָּם וְאֶצְלָם וְקָרוֹב לָהֶם, לְחַזְּקָם וּלְאַמְּצָם שֶׁלֹּא יִתְיָאֲשׁוּ חַס וְשָׁלוֹם, בְּשׁוּם אֹפֶן בָּעוֹלָם. וְהוּא כּוֹלֵל כָּל הָעוֹלָמוֹת יַחַד עֶלְיוֹן בַּתַּחְתּוֹן וְתַחְתּוֹן בָּעֶלְיוֹן וּמְקַיֵּם כֻּלָּם בְּגֹדֶל כֹּחוֹ, וְעַל־יְדֵי זֶה מַמְשִׁיךְ פַּרְנָסָה מִמְּקוֹר הָרָצוֹן, וְעַל־יְדֵי זֶה כָּל מִי שֶׁהוּא אִישׁ חַיִל, מְקַבֵּל מִמֶּנּוּ הַפַּרְנָסָה הַזֹּאת וְזוֹכֶה בִּשְׁעַת אֲכִילָתוֹ לְהֶאָרַת הָרָצוֹן, שֶׁיִּרְצֶה וְיִכְסֹף וְיִשְׁתּוֹקֵק לַשֵּׁם יִתְבָּרַךְ בְּרָצוֹן חָזָק וּמֻפְלָג בְּלִי שִׁעוּר, עַד שֶׁלֹּא יֵדַע כְּלָל מַה הוּא רוֹצֶה וְכוּ'. וְכָל זֶה זוֹכִין עַל־יְדֵי הַצַּדִּיק הָאֱמֶת וְתַלְמִידָיו שֶׁיָּנְקוּ מִדַּעְתּוֹ הַקְּדוֹשָׁה. עַל־כֵּן צָרִיךְ כָּל אֶחָד לְרַחֵם עַל עַצְמוֹ וּלְהִתְנַפֵּל וּלְהִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּדְמָעוֹת שָׁלִישׁ, שֶׁיִּזְכֶּה לֵידַע הָאֱמֶת לַאֲמִתּוֹ, שֶׁיִּמְצָא מַנְהִיג רַחֲמָן אֲמִתִּי כָּזֶה, שֶׁיּוּכַל לְהוֹצִיא אוֹתוֹ מֵעֲווֹנוֹת וּלְזַכּוֹת אוֹתוֹ לְכָל הַנַּ"ל. כִּי זֶה עִקַּר הָרַחֲמָנוּת מִכָּל מִינֵי רַחֲמָנוּת כַּנִּזְכָּר לְעֵיל (ז)
קג. התקרבות לצדיקים (Drawing Close to Tzaddikim)
אַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ כְּשֶׁקָּשֶׁה לְךָ אֵיזֶה קֻשְׁיוֹת עַל הַצַּדִּיקִים הָאֲמִתִּיִּים. כִּי הַצַּדִּיקִים מִתְדַּמִּים לְיוֹצְרָם וּכְמוֹ שֶׁקָּשֶׁה קֻשְׁיוֹת עַל הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ כֵן בְּהֶכְרֵחַ שֶׁיִּהְיֶה קָשֶׁה קֻשְׁיוֹת עַל הַצַּדִּיק [וְעַיֵּן חֲקִירוֹת אוֹת ט"ו] (נב
That a scholar speaks evil of the tzaddik is a great intention from the Blessed Name, for the Holy One, Blessed be He, causes a great tzaddik to fall into the mouth of this scholar, so that through this, the tzaddik extracts the Shechinah, namely, the Oral Torah, from the exile in the scholar’s mouth.
## Segment 176
צב. עַל־יְדֵי הָרְמָזִים שֶׁהָרַב הָאֱמֶת מְרַמֵּז לְתַלְמִידָיו בְּיָדָיו, כִּי כְּשֶׁהָרַב לוֹמֵד עִם תַּלְמִידָיו יֵשׁ דְּבָרִים שֶׁאִי אֶפְשָׁר לְהַסְבִּיר לָהֶם כִּי אִם עַל־יְדֵי רְמָזִים שֶׁהִיא בְּחִינַת יָדַיִם, שֶׁמְּרַמֵּז לָהֶם וְנוֹטֶה לָהֶם בְּיָדָיו, עַל־יְדֵי אֵלּוּ הָרְמָזִים נִמְשָׁךְ פַּרְנָסָה הַנִּזְכֶּרֶת לְעֵיל (שָׁם י)
קד. התקרבות לצדיקים (Drawing Close to Tzaddikim)
כָּל מַה שֶּׁהַצַּדִּיק גָּדוֹל בְּמַעֲלָה יוֹתֵר, הוּא יָכוֹל לְהַשְׁגִּיחַ וּלְהִסְתַּכֵּל יוֹתֵר עַל הָעוֹלָם. וְלֹא כְּמוֹ שֶׁטּוֹעִין קְצָת בְּנֵי אָדָם, שֶׁאוֹמְרִים שֶׁמֵּחֲמַת גְּדֻלַּת הַצַּדִּיק הוּא רָחוֹק מִן הָעוֹלָם (נח
The magnitude of the compassion needed for the souls in the World to Come is beyond measure. For there are souls that are truly naked and cry out with a very bitter voice, and there is no one to have compassion on them, for there, no compassion avails. But one who merits to draw close to a true tzaddik can run to him and receive from there a garment for his soul [see inside for more on this] (there, 23).
## Segment 178
צג. כָּל מַנְהִיג אֲמִתִּי שֶׁבְּכָל דּוֹר יֵשׁ לוֹ בְּחִינַת רוּחַ נְבוּאָה, וְגַם עַכְשָׁו שֶׁבָּטֵל הַנְּבוּאָה וְאֵין לוֹ נְבוּאָה מַמָּשׁ, אַף עַל פִּי כֵן בְּהֶכְרֵחַ שֶׁיִּהְיֶה לוֹ רוּחַ אַחֶרֶת דִּקְדֻשָּׁה, מַה שֶּׁאֵין לִשְׁאָר הֶהָמוֹן שֶׁהִיא בְּחִינַת רוּחַ הַקֹּדֶשׁ רוּחַ נְבוּאָה. וְעַל־יְדֵי בְּחִינַת רוּחַ נְבוּאָה שֶׁל הַצַּדִּיק הַמַּנְהִיג הָאֱמֶת, עַל־יְדֵי זֶה עִקַּר בֵּרוּר הַמְדַמֶּה שֶׁעַל־יְדֵי זֶה עִקַּר שְׁלֵמוּת הָאֱמוּנָה הַקְּדוֹשָׁה. כִּי עִקַּר שְׁלֵמוּת הָאֱמוּנָה כְּפִי בֵּרוּר הַמְדַמֶּה. עַל־כֵּן צָרִיךְ כָּל אֶחָד לְחַפֵּשׂ מְאֹד אַחֲרֵי מַנְהִיג אֲמִתִּי לְהִתְקָרֵב אֵלָיו, כְּדֵי לִזְכּוֹת לֶאֱמוּנָה שְׁלֵמָה, דְּהַיְנוּ לְהַאֲמִין בְּחִדּוּשׁ הָעוֹלָם שֶׁהַשֵּׁם יִתְבָּרַךְ בָּרָא אֶת עוֹלָמוֹ יֵשׁ מֵאַיִן הַמֻּחְלָט. כִּי חִדּוּשׁ הָעוֹלָם אִי אֶפְשָׁר לְהָבִין בְּשׁוּם שֵׂכֶל כִּי אִם בֶּאֱמוּנָה שֶׁזּוֹכִין עַל יְדֵי צַדִּיק הָאֱמֶת כַּנַּ"ל. וְאַל תְּדַמֶּה בְּנַפְשְׁךָ שֶׁבְּנָקֵל אַתָּה יָכוֹל לִזְכּוֹת לְזֶה, לְהִתְקָרֵב לְמַנְהִיג אֲמִתִּי, כִּי בֶּאֱמֶת צְרִיכִין לְחַפֵּשׂ וּלְבַקֵּשׁ מְאֹד אַחֲרָיו, וּלְבַקֵּשׁ מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיִּזְכֶּה לִמְצֹא מַנְהִיג אֲמִתִּי, שֶׁיִּזְכֶּה לֶאֱמוּנָה שְׁלֵמָה עַל יָדוֹ. כִּי יֵשׁ מַנְהִיגִים שֶׁל שֶׁקֶר וּכְשֶׁמִּתְקָרְבִים אֲלֵיהֶם, אֲזַי אַדְּרַבָּא, בָּאִים לֶאֱמוּנוֹת כּוֹזְבוֹת. עַל־כֵּן צְרִיכִים לְחַפֵּשׂ מְאֹד אַחַר מַנְהִיג אֲמִתִּי כַּנַּ"ל, כְּדֵי שֶׁיִּזְכֶּה לֶאֱמוּנָה שְׁלֵמָה עַל יָדוֹ שֶׁהוּא עִקַּר הַכֹּל. וְעַל־יְדֵי זֶה יִזְכֶּה לְחִדּוּשׁ הָעוֹלָם שֶׁלֶּעָתִיד, עַד שֶׁיִּזְכֶּה לְהַנִּגּוּן וְהַשִּׁיר שֶׁיִּתְעַר לֶעָתִיד, כְּשֶׁיְּחַדֵּשׁ הַשֵּׁם יִתְבָּרַךְ אֶת עוֹלָמוֹ, שֶׁהוּא הַנִּגּוּן שֶׁיִּתְנַגֵּן עַל שִׁבְעִים וּשְׁנַיִם נִימִין שֶׁמִּשָּׁם גְּדֵלִים כָּל הָרֵיחוֹת טוֹבוֹת וְכָל הַיִּרְאוֹת, שֶׁזֶּה הַנִּגּוּן הוּא עִקַּר קִבּוּל הַשָּׂכָר שֶׁל הַצַּדִּיקִים לֶעָתִיד לָבוֹא, אַשְׁרֵי הַזּוֹכֶה לָזֶה (ח, ז ח י)
קה. התקרבות לצדיקים (Drawing Close to Tzaddikim)
הַצַּדִּיק הָאֱמֶת הוּא עוֹשֶׂה תְּשׁוּבָה בְּעַד יִשְׂרָאֵל, לָכֵן כָּל הַמְקֹרָבִים אֵלָיו בְּיוֹתֵר תְּשׁוּבָתָם בְּנָקֵל יוֹתֵר, כִּי הַצַּדִּיק עוֹשֶׂה תְּשׁוּבָה בַּעֲדָם (סו
For the tzaddik makes halachot from these words and unifies through this great and wondrous unifications [see there within] (12:4).
## Segment 180
צד. עַל־יְדֵי הִתְקָרְבוּת לְצַדִּיק הָאֱמֶת נִפְסָק זֻהֲמַת הַנָּחָשׁ, וּלְהֵפֶךְ, עַל־יְדֵי מַנְהִיג שֶׁל שֶׁקֶר מִתְגַּבֵּר הַזֻּהֲמָא חַס וְשָׁלוֹם (שם ח)
קו. התקרבות לצדיקים (Drawing Close to Tzaddikim)
הַצַּדִּיק הָאֱמֶת הוּא הַפְּאֵר וְהַיֹּפִי וְהַחֵן שֶׁל כָּל הָעוֹלָם כֻּלּוֹ, וְהוּא בַּעַל הַבַּיִת שֶׁל כָּל הָעוֹלָם כֻּלּוֹ, וְהוּא בְּחִינַת הַבַּעַל הַבַּיִת שֶׁל בֵּית הַמִּקְדָּשׁ, כִּי הוּא מֵאִיר לְבֵית הַמִּקְדָּשׁ וּלְכָל הָעוֹלָם כֻּלּוֹ. כִּי הוּא הָאוֹר וְהַפְּאֵר וְהַיֹּפִי וְהַחֵן שֶׁל כָּל הָעוֹלָם. וּכְשֶׁזֶּה הַצַּדִּיק נִתְפַּרְסֵם וְנִתְגַּדֵּל שְׁמוֹ בָּעוֹלָם, עַל־יְדֵי זֶה נִתְגַּדֵּל שְׁמוֹ יִתְבָּרַךְ. וְכָל מַה שֶּׁמִּתְגַּדֵּל וּמִתְפָּאֵר שְׁמוֹ יוֹתֵר, מִתְגַּדֵּל וּמִתְפָּאֵר שֵׁם הַשֵּׁם יִתְבָּרַךְ בְּיוֹתֵר. וְכָל מִי שֶׁנִּכְלָל בְּזֶה הַשֵּׁם הָאֱמֶת, שֶׁהוּא הַפְּאֵר וְהַחֵן הָאֱמֶת שֶׁל כָּל הָעוֹלָם כַּנַּ"ל, דְּהַיְנוּ שֶׁמִּתְקָרֵב אֵלָיו וְנִכְלָל בִּשְׁמוֹ, עַל־יְדֵי זֶה נִפְתָּחִין עֵינָיו וּמַתְחִיל לְהִסְתַּכֵּל עַל עַצְמוֹ, עַל כָּל הַמִּדּוֹת, אֵיךְ הוּא אוֹחֵז בָּהֶם, וְלָשׁוּב בִּתְשׁוּבָה עַל כָּל הַמִּדּוֹת רָעוֹת שֶׁפָּגַם בָּהֶם. וְזוֹכֶה לְהִסְתַּכֵּל בִּגְדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, וּלְהִסְתַּכֵּל בְּכָל הָעוֹלָם, כִּי נִפְתָּחִין הָעֵינַיִם וְהַמֹּחִין עַל־יְדֵי הַצַּדִּיק הָאֱמֶת שֶׁמֵּאִיר בְּכָל הָעוֹלָם (סז
One who speaks against the tzaddik is truly as if he speaks against Hashem, blessed be He, and is called an Epicurean, as our Rabbis, of blessed memory, said (there, 38, Tzedakah).
## Segment 181
צה. הַצַּדִּיקִים מַנְהִיגֵי הַדּוֹר הָאֲמִתִּיִּים הֵם מְגָרְשִׁין מִלֵּב יִשְׂרָאֵל הַמָּרָה שְׁחֹרָה וְהָעַצְבוּת, וְעַל־יְדֵי זֶה הֵם יְכוֹלִין לִבְעֹר וּלְהִתְלַהֵב לְהַשֵּׁם יִתְבָּרַךְ. גַּם לִפְעָמִים בּוֹעֵר הָאָדָם בְּיוֹתֵר לְהַשֵּׁם יִתְבָּרַךְ חוּץ מִן הַמִּדָּה, וְגַם זֶה אֵינוֹ טוֹב כִּי זֶה מִבְּחִינַת רוּחַ סְעָרָה וְנִקְרָא הֲרִיסָה. וְהַצַּדִּיקִים מַשְׁגִּיחִים גַּם עַל זֶה לְהַכְנִיעַ הָרוּחַ סְעָרָה, שֶׁלֹּא יִבְעֲרוּ יוֹתֵר מֵהַמִּדָּה, רַק לֵב כָּל אֶחָד מִיִּשְׂרָאֵל יִתְלַהֵב לְהַשֵּׁם יִתְבָּרַךְ כָּרָאוּי בַּמֶּזֶג הַשָּׁוֶה (ט)
קז. התקרבות לצדיקים (Drawing Close to Tzaddikim)
אֲבָל לְהֵפֶךְ חַס וְשָׁלוֹם, כְּשֶׁנִּתְעַלֵּם שֵׁם הַצַּדִּיק הָאֱמֶת וְנִסְתַּלֵּק מִן הָעוֹלָם, וְנִתְגַּדֵּל וְנִתְפַּרְסֵם מְפֻרְסָם שֶׁל שֶׁקֶר, שֶׁאֵין בּוֹ שֵׁם ה' כְּלָל, עַל־יְדֵי זֶה, כִּבְיָכוֹל, נִתְמַעֵט וְנִתְעַלֵּם שֵׁם ה', וַאֲזַי נִתְגַּדְּלִין בָּעוֹלָם בַּעֲלֵי שֵׁמוֹת וְקֵדָרִיִּים [שֶׁקּוֹרִין טַאטַארִין]. וּבָאִין לָעוֹלָם חַס וְשָׁלוֹם, דְּבָרִים שֶׁאֵין מוֹעִיל לָהֶם כִּי אִם שְׁמוֹת הַטֻּמְאָה חַס וְשָׁלוֹם. וְעַל יְדֵי זֶה בָּאִין שְׂרֵפוֹת בָּעוֹלָם וְנִסְתַּלֵּק מְאוֹר הָעֵינַיִם, וְנֶחֱשָׁב כְּאִלּוּ נֶחֱרָב וְנִשְׂרָף הַבֵּית הַמִּקְדָּשׁ, וַאֲזַי בְּנֵי יִשְׂרָאֵל הַיְקָרִים נֶחֱשָׁבִים כְּאִלּוּ הֵם מִתְגַּלְגְּלִים בַּחוּצוֹת, שֶׁעֲלֵיהֶם קוֹנֵן יִרְמְיָהוּ הַנָּבִיא (אֵיכָה ד בְּנֵי צִיּוֹן הַיְקָרִים וְגוֹ' תִּשְׁתַּפֵּכְנָה אַבְנֵי קֹדֶשׁ בְּרֹאשׁ כָּל חוּצוֹת. וְהַתִּקּוּן לְכָל זֶה הוּא לְהִזָּהֵר מְאֹד לָקוּם בַּחֲצוֹת לַיְלָה, לִהְיוֹת מִתְאַבֵּל עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ, וְהָעִקָּר לִבְכּוֹת וּלְהִתְאַבֵּל עַל חֲטָאָיו שֶׁגּוֹרְמִים לְעַכֵּב בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁנֶּחֱשָׁב כְּאִלּוּ הֶחֱרִיבוֹ. וְגַם אוּלַי בַּגִּלְגּוּל הָרִאשׁוֹן הָיָה הוּא הַגּוֹרֵם שֶׁיֵּחָרֵב הַבֵּית הַמִּקְדָּשׁ. וְעַל כָּל זֶה יִבְכֶּה וְיִתְאַבֵּל מְאֹד בְּכָל לַיְלָה בַּחֲצוֹת. וְעַל־יְדֵי זֶה יִהְיֶה נֶחֱשָׁב כְּאִלּוּ הוּא מִשְׁתַּדֵּל בְּבִנְיַן בֵּית הַמִּקְדָּשׁ, וְעַל־יְדֵי זֶה יִתְתַּקֵּן כָּל הַנַּ"ל (שָׁם
One must greatly seek and pursue such a tzaddik who can gather souls and elevate them, elevating their soul with them, renewing them in the aspect of gestation and bringing down Torah through this.
## Segment 183
צו. מֵחֲמַת שֶׁנִּמְצָאִים צַדִּיקִים אֲמִתִּיִּים הַגְּדוֹלִים בְּמַעֲלָה מְאֹד וְדַרְכָּם לְדַבֵּר גְּדוֹלוֹת וְנִפְלָאוֹת, כִּי הֵם בֶּאֱמֶת יְכוֹלִים לַעֲשׂוֹת גְּדוֹלוֹת וְלַעֲבֹד הַשֵּׁם בְּכָל דָּבָר שֶׁבָּעוֹלָם אֲפִלּוּ בַּאֲכִילָה וּשְׁתִיָּה וְכַיּוֹצֵא, וְיֵשׁ צַדִּיקִים שֶׁיְּכוֹלִים לַעֲשׂוֹת פִּדְיוֹן עַל־יְדֵי אֲכִילָתָם. וּמֵחֲמַת שֶׁיֵּשׁ צַדִּיקִים כָּאֵלּוּ, מֵחֲמַת זֶה נִמְצָאִים שַׁקְרָנִים שֶׁמִּתְפָּאֲרִים גַּם כֵּן בִּגְדוֹלוֹת וְנִפְלָאוֹת כָּאֵלּוּ, וְיֵשׁ שֶׁהֵם מַנְהִיגֵי הַדּוֹר וּמַטְעִין אֶת הָעוֹלָם כְּאִלּוּ אֵין שׁוּם דָּבָר נִמְנָע מֵהֶם וְהַכֹּל בְּיָדָם. וְכָל זֶה מֵחֲמַת שֶׁיֵּשׁ צַדִּיקִים אֲמִתִּיִּים שֶׁיֵּשׁ לָהֶם בֶּאֱמֶת זֶה הַכֹּחַ, עַל־כֵּן הֵם מִתְדַּמִּין אֲלֵיהֶם כְּקוֹף בִּפְנֵי אָדָם וְהֵם נִקְרָאִים נְבִיאֵי הַשֶּׁקֶר. אֲבָל הֵם עוֹשִׂים טוֹבוֹת לְהַצַּדִּיקֵי אֱמֶת. כִּי יֵשׁ שֶׁנּוֹתְנִים צְדָקָה וְהֵם רְשָׁעִים נוֹאֲפִים, וְהַצְּדָקָה שֶׁלָּהֶם הִיא מַזֶּקֶת לְהַצַּדִּיק הָאֱמֶת, וְעַל־כֵּן הִיא טוֹבָה שֶׁנִּמְצָאִים הַשַּׁקְרָנִים הַנִּזְכָּרִים לְעֵיל, שֶׁעַל־יְדֵי זֶה הָרְשָׁעִים פּוֹנִים אֲלֵיהֶם. כִּי הַשֵּׁם יִתְבָּרַךְ מַכְשִׁיל אֶת הָרְשָׁעִים שֶׁיִּתְנוּ הַצְּדָקָה שֶׁלָּהֶם לַשַּׁקְרָנִים הַנִּזְכָּרִים לְעֵיל, וְעַל־יְדֵי זֶה נִצּוֹל הַצַּדִּיק מֵהַצְּדָקָה שֶׁלָּהֶם (טו)
קח. התקרבות לצדיקים (Drawing Close to Tzaddikim)
הַמַּנְהִיג הָאֱמֶת שֶׁל הַדּוֹר צָרִיךְ שֶׁיִּהְיֶה צַדִּיק גָּדוֹל בֶּאֱמֶת, דְּהַיְנוּ שֶׁיִּהְיֶה קָדוֹשׁ וּפָרוּשׁ גָּדוֹל מִתַּאֲוַת הַמִּשְׁגָּל בִּקְדֻשָּׁה גְּדוֹלָה, וְאָז דַּיְקָא הוּא רָאוּי לִהְיוֹת מַנְהִיג יִשְׂרָאֵל. וַאֲזַי עַל־יְדֵי הִסְתַּכְּלוּתוֹ לְבַד שֶׁמִּסְתַּכֵּל בְּכָל אֶחָד מִיִּשְׂרָאֵל, עַל־יְדֵי זֶה מֵאִיר וּמִתְנוֹצֵץ מֹחוֹ וְשִׂכְלוֹ שֶׁל כָּל אֶחָד וְאֶחָד, וְעַל־יְדֵי זֶה מְחַלֵּק לָהֶם גְּדֻלָּה לְכָל אֶחָד כָּרָאוּי לוֹ לְפִי הִתְנוֹצְצוּת מֹחוֹ. וְעַל־יְדֵי זֶה זוֹכֶה כָּל אֶחָד לְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא כָּרָאוּי לוֹ. וְגַם נִמְשָׁךְ עַל כָּל אֶחָד קְדֻשָּׁה וּפְרִישׁוּת מִתַּאֲוָה הַנִּזְכֶּרֶת לְעֵיל, עַל־יְדֵי הַמַּנְהִיג שֶׁהוּא קָדוֹשׁ גָּדוֹל כַּנַּ"ל, וְעַל־יְדֵי זֶה זוֹכִין לְבוּשָׁה וּתְשׁוּבָה [עַיֵּן בּוּשָׁה]. וְעַל־יְדֵי זֶה זוֹכִין לַעֲנָוָה אֲמִתִּית שֶׁהִיא בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא. אֲבָל כְּשֶׁאֵין לְיִשְׂרָאֵל חַס וְשָׁלוֹם, מַנְהִיג כָּזֶה, אֲזַי כָּל הָעוֹלָם מְבֻלְבָּל וְכָל הָרוֹצֶה לִטֹּל אֶת הַשֵּׁם נוֹטֵל כְּמוֹ שֶׁמִּתְנַהֵג עַכְשָׁו בַּעֲווֹנוֹתֵינוּ הָרַבִּים (עב
One who is not bound and close to a true tzaddik, all his service is only like one who contorts himself and imitates his friend, like a monkey before a man, for there is no substance in service except through the true tzaddik (there, 111).
## Segment 187
צז. אַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ כְּשֶׁקָּשֶׁה לְךָ אֵיזֶה קֻשְׁיוֹת עַל הַצַּדִּיקִים הָאֲמִתִּיִּים. כִּי הַצַּדִּיקִים מִתְדַּמִּים לְיוֹצְרָם וּכְמוֹ שֶׁקָּשֶׁה קֻשְׁיוֹת עַל הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ כֵן בְּהֶכְרֵחַ שֶׁיִּהְיֶה קָשֶׁה קֻשְׁיוֹת עַל הַצַּדִּיק [וְעַיֵּן חֲקִירוֹת אוֹת ט"ו] (נב)
קט. התקרבות לצדיקים (Drawing Close to Tzaddikim)
זֶה סִימָן שֶׁהָיָה אֵצֶל צַדִּיק אֲמִתִּי כְּשֶׁנִּמְשָׁךְ עָלָיו בּוּשָׁה וְשִׁפְלוּת עַל־יְדֵי שֶׁשָּׁמַע מִפִּיו אֵיזֶה דְּבַר תּוֹרָה. כִּי עַל־יְדֵי הַתּוֹרָה שֶׁמַּמְשִׁיךְ הַצַּדִּיק הָאֱמֶת, עַל־יְדֵי זֶה נִמְשָׁךְ בּוּשָׁה שֶׁהִיא עִקַּר הַתְּשׁוּבָה שֶׁעַל־יְדֵי זֶה זוֹכִין לַעֲנָוָה אֲמִתִּית כַּנִּזְכַּר לְעֵיל (שם
Through charity given to a Torah scholar, through this, one is saved from idle talk, slander, pride, and their offshoots. Also, through charity, one is saved from poverty and merits wealth (4, 8).
## Segment 189
צח. כָּל מַה שֶּׁהַצַּדִּיק גָּדוֹל בְּמַעֲלָה יוֹתֵר, הוּא יָכוֹל לְהַשְׁגִּיחַ וּלְהִסְתַּכֵּל יוֹתֵר עַל הָעוֹלָם. וְלֹא כְּמוֹ שֶׁטּוֹעִין קְצָת בְּנֵי אָדָם, שֶׁאוֹמְרִים שֶׁמֵּחֲמַת גְּדֻלַּת הַצַּדִּיק הוּא רָחוֹק מִן הָעוֹלָם (נח)
קי. התקרבות לצדיקים (Drawing Close to Tzaddikim)
הִסְתַּכְּלוּת פְּנֵי הַצַּדִּיקִים לְבַד הוּא גַּם כֵּן דָּבָר גָּדוֹל מְאֹד, בְּוַדַּאי כְּשֶׁזּוֹכִין לְדַבֵּר עִמּוֹ, מִכָּל שֶׁכֵּן כְּשֶׁזּוֹכִין לִשְׁמֹעַ מִפִּיו תּוֹרָה, הוּא טוֹב יוֹתֵר. אֲבָל גַּם הָרְאִיָּה וְהַהִסְתַּכְּלוּת לְבַד הוּא גַּם כֵּן טוֹב מְאֹד [עַיֵּן עֵינַיִם י י"א] (עה
For when a person desires something lustful, this desire is a blemish and bitterness to the soul, and then they are in the aspect of a bitter soul, as in “her soul was bitter,” which is the aspect of the scattering of the soul, and then the soul does not shine and is in the aspect of a hungry soul.
## Segment 191
צט. הַצַּדִּיק הָאֱמֶת הוּא עוֹשֶׂה תְּשׁוּבָה בְּעַד יִשְׂרָאֵל, לָכֵן כָּל הַמְקֹרָבִים אֵלָיו בְּיוֹתֵר תְּשׁוּבָתָם בְּנָקֵל יוֹתֵר, כִּי הַצַּדִּיק עוֹשֶׂה תְּשׁוּבָה בַּעֲדָם (סו)
קיא. התקרבות לצדיקים (Drawing Close to Tzaddikim)
צְרִיכִין לְבַקֵּשׁ מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, לִזְכּוֹת לְהִתְקָרֵב לְצַדִּיק אֲמִתִּי, כִּי אַשְׁרֵי מִי שֶׁזּוֹכֶה לְהִתְקָרֵב אֵלָיו בְּעוֹדוֹ בַּחַיִּים חִיּוּתוֹ אַשְׁרֵי לוֹ, אַשְׁרֵי חֶלְקוֹ כִּי אַחַר כָּךְ, דְּהַיְנוּ לְאַחַר מוֹתוֹ קָשֶׁה מְאֹד לְהִתְקָרֵב. וְהַבַּעַל דָּבָר שָׂם לִבּוֹ עַל זֶה לְבַלְבֵּל אֶת הָעוֹלָם, כִּי יֵשׁ עַכְשָׁו גַּעְגּוּעִים וְכִסּוּפִין בֵּין בְּנֵי הַנְּעוּרִים לְהַשֵּׁם יִתְבָּרַךְ, אֲשֶׁר לֹא הָיְתָה כָּזֹאת בִּימֵי קֶדֶם, אַךְ אֵין יוֹדְעִים לְהֵיכָן לְהִתְקָרֵב. עַל־כֵּן צְרִיכִין לְבַקֵּשׁ מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, לִזְכּוֹת לְהִתְקָרֵב לְצַדִּיק הָאֱמֶת (עח
Through charity to true tzaddikim and worthy poor people, through this, converts are made, and through this, the intellect is completed, and one merits to see the light of the tzaddikim, and through this, one merits fear [of Heaven] and love (17, 5).
## Segment 193
קא. הַצַּדִּיק הָאֱמֶת הוּא הַפְּאֵר וְהַיֹּפִי וְהַחֵן שֶׁל כָּל הָעוֹלָם כֻּלּוֹ, וְהוּא בַּעַל הַבַּיִת שֶׁל כָּל הָעוֹלָם כֻּלּוֹ, וְהוּא בְּחִינַת הַבַּעַל הַבַּיִת שֶׁל בֵּית הַמִּקְדָּשׁ, כִּי הוּא מֵאִיר לְבֵית הַמִּקְדָּשׁ וּלְכָל הָעוֹלָם כֻּלּוֹ. כִּי הוּא הָאוֹר וְהַפְּאֵר וְהַיֹּפִי וְהַחֵן שֶׁל כָּל הָעוֹלָם. וּכְשֶׁזֶּה הַצַּדִּיק נִתְפַּרְסֵם וְנִתְגַּדֵּל שְׁמוֹ בָּעוֹלָם, עַל־יְדֵי זֶה נִתְגַּדֵּל שְׁמוֹ יִתְבָּרַךְ. וְכָל מַה שֶּׁמִּתְגַּדֵּל וּמִתְפָּאֵר שְׁמוֹ יוֹתֵר, מִתְגַּדֵּל וּמִתְפָּאֵר שֵׁם הַשֵּׁם יִתְבָּרַךְ בְּיוֹתֵר. וְכָל מִי שֶׁנִּכְלָל בְּזֶה הַשֵּׁם הָאֱמֶת, שֶׁהוּא הַפְּאֵר וְהַחֵן הָאֱמֶת שֶׁל כָּל הָעוֹלָם כַּנַּ"ל, דְּהַיְנוּ שֶׁמִּתְקָרֵב אֵלָיו וְנִכְלָל בִּשְׁמוֹ, עַל־יְדֵי זֶה נִפְתָּחִין עֵינָיו וּמַתְחִיל לְהִסְתַּכֵּל עַל עַצְמוֹ, עַל כָּל הַמִּדּוֹת, אֵיךְ הוּא אוֹחֵז בָּהֶם, וְלָשׁוּב בִּתְשׁוּבָה עַל כָּל הַמִּדּוֹת רָעוֹת שֶׁפָּגַם בָּהֶם. וְזוֹכֶה לְהִסְתַּכֵּל בִּגְדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, וּלְהִסְתַּכֵּל בְּכָל הָעוֹלָם, כִּי נִפְתָּחִין הָעֵינַיִם וְהַמֹּחִין עַל־יְדֵי הַצַּדִּיק הָאֱמֶת שֶׁמֵּאִיר בְּכָל הָעוֹלָם (סז)
A person comes to this world only to attain the ultimate purpose. For it is impossible for the soul to attain the ultimate purpose, that is, to know Him, blessed be He, as is fitting, except by being in this world specifically. But the essence is the true leader of the generation. For it is impossible for a person to attain the ultimate purpose in this world except through the true tzaddik, who is great in stature, in the aspect of Moses our Teacher, who specifically can illuminate in us the knowledge and attainment of the ultimate purpose through all the creatures in this world specifically. And even if we are in the lowest level, at the lowest rung, as we know ourselves now in these generations, that none of us have beautiful faces at all, nevertheless, through the great power of the true leader, as mentioned above, he can illuminate even in us the attainment of the ultimate purpose mentioned above for each and every one. Therefore, every person must request, yearn, and plead greatly before Hashem, blessed be He, and weep with abundant tears every day for this, that Hashem, blessed be He, have compassion on us and give us a true leader, a faithful shepherd like this, who will be in the aspect of Moses our Teacher, peace be upon him, who will instill in us true knowledge, to know the Creator, blessed be He, through all the things in the world, until we merit to attain the ultimate purpose in perfection, what we need to attain in this world, for which we came to this lowly world (39).
The charity given to true tzaddikim and worthy poor people is considered as if one gave to many, many souls of Israel (there).
## Segment 195
קב. אֲבָל לְהֵפֶךְ חַס וְשָׁלוֹם, כְּשֶׁנִּתְעַלֵּם שֵׁם הַצַּדִּיק הָאֱמֶת וְנִסְתַּלֵּק מִן הָעוֹלָם, וְנִתְגַּדֵּל וְנִתְפַּרְסֵם מְפֻרְסָם שֶׁל שֶׁקֶר, שֶׁאֵין בּוֹ שֵׁם ה' כְּלָל, עַל־יְדֵי זֶה, כִּבְיָכוֹל, נִתְמַעֵט וְנִתְעַלֵּם שֵׁם ה', וַאֲזַי נִתְגַּדְּלִין בָּעוֹלָם בַּעֲלֵי שֵׁמוֹת וְקֵדָרִיִּים [שֶׁקּוֹרִין טַאטַארִין]. וּבָאִין לָעוֹלָם חַס וְשָׁלוֹם, דְּבָרִים שֶׁאֵין מוֹעִיל לָהֶם כִּי אִם שְׁמוֹת הַטֻּמְאָה חַס וְשָׁלוֹם. וְעַל יְדֵי זֶה בָּאִין שְׂרֵפוֹת בָּעוֹלָם וְנִסְתַּלֵּק מְאוֹר הָעֵינַיִם, וְנֶחֱשָׁב כְּאִלּוּ נֶחֱרָב וְנִשְׂרָף הַבֵּית הַמִּקְדָּשׁ, וַאֲזַי בְּנֵי יִשְׂרָאֵל הַיְקָרִים נֶחֱשָׁבִים כְּאִלּוּ הֵם מִתְגַּלְגְּלִים בַּחוּצוֹת, שֶׁעֲלֵיהֶם קוֹנֵן יִרְמְיָהוּ הַנָּבִיא (אֵיכָה ד) בְּנֵי צִיּוֹן הַיְקָרִים וְגוֹ' תִּשְׁתַּפֵּכְנָה אַבְנֵי קֹדֶשׁ בְּרֹאשׁ כָּל חוּצוֹת. וְהַתִּקּוּן לְכָל זֶה הוּא לְהִזָּהֵר מְאֹד לָקוּם בַּחֲצוֹת לַיְלָה, לִהְיוֹת מִתְאַבֵּל עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ, וְהָעִקָּר לִבְכּוֹת וּלְהִתְאַבֵּל עַל חֲטָאָיו שֶׁגּוֹרְמִים לְעַכֵּב בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁנֶּחֱשָׁב כְּאִלּוּ הֶחֱרִיבוֹ. וְגַם אוּלַי בַּגִּלְגּוּל הָרִאשׁוֹן הָיָה הוּא הַגּוֹרֵם שֶׁיֵּחָרֵב הַבֵּית הַמִּקְדָּשׁ. וְעַל כָּל זֶה יִבְכֶּה וְיִתְאַבֵּל מְאֹד בְּכָל לַיְלָה בַּחֲצוֹת. וְעַל־יְדֵי זֶה יִהְיֶה נֶחֱשָׁב כְּאִלּוּ הוּא מִשְׁתַּדֵּל בְּבִנְיַן בֵּית הַמִּקְדָּשׁ, וְעַל־יְדֵי זֶה יִתְתַּקֵּן כָּל הַנַּ"ל (שָׁם)
The leaven and chametz in a person’s heart incite him to think after the disciples of the sages in the generation and to say, “This one is fitting, and this one is not fitting.” And through the rectification of the covenant, the leaven and chametz in the heart are nullified [as explained in Brit, entry 66] (83).
Through coming to the true tzaddik mentioned above, everything is rectified, for he can rectify and elevate even these blemished desires along with the good desires they have, and then it will be fulfilled in them: “And He filled the hungry soul with good,” in the aspect of “And He satisfied your soul with splendor,” and “He will renew your youth like an eagle,” meaning that the days of their youth that passed in darkness will be renewed and rectified, and then they are called a human.
## Segment 197
הַצַּדִּיק הָאֱמֶת מְקַבֵּל דִּבּוּר פִּיו הַקָּדוֹשׁ מִבַּעֲלֵי צְדָקָה (שָׁם) הַמַּנְהִיג הָאֱמֶת שֶׁל הַדּוֹר צָרִיךְ שֶׁיִּהְיֶה צַדִּיק גָּדוֹל בֶּאֱמֶת, דְּהַיְנוּ שֶׁיִּהְיֶה קָדוֹשׁ וּפָרוּשׁ גָּדוֹל מִתַּאֲוַת הַמִּשְׁגָּל בִּקְדֻשָּׁה גְּדוֹלָה, וְאָז דַּיְקָא הוּא רָאוּי לִהְיוֹת מַנְהִיג יִשְׂרָאֵל. וַאֲזַי עַל־יְדֵי הִסְתַּכְּלוּתוֹ לְבַד שֶׁמִּסְתַּכֵּל בְּכָל אֶחָד מִיִּשְׂרָאֵל, עַל־יְדֵי זֶה מֵאִיר וּמִתְנוֹצֵץ מֹחוֹ וְשִׂכְלוֹ שֶׁל כָּל אֶחָד וְאֶחָד, וְעַל־יְדֵי זֶה מְחַלֵּק לָהֶם גְּדֻלָּה לְכָל אֶחָד כָּרָאוּי לוֹ לְפִי הִתְנוֹצְצוּת מֹחוֹ. וְעַל־יְדֵי זֶה זוֹכֶה כָּל אֶחָד לְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא כָּרָאוּי לוֹ. וְגַם נִמְשָׁךְ עַל כָּל אֶחָד קְדֻשָּׁה וּפְרִישׁוּת מִתַּאֲוָה הַנִּזְכֶּרֶת לְעֵיל, עַל־יְדֵי הַמַּנְהִיג שֶׁהוּא קָדוֹשׁ גָּדוֹל כַּנַּ"ל, וְעַל־יְדֵי זֶה זוֹכִין לְבוּשָׁה וּתְשׁוּבָה [עַיֵּן בּוּשָׁה]. וְעַל־יְדֵי זֶה זוֹכִין לַעֲנָוָה אֲמִתִּית שֶׁהִיא בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא. אֲבָל כְּשֶׁאֵין לְיִשְׂרָאֵל חַס וְשָׁלוֹם, מַנְהִיג כָּזֶה, אֲזַי כָּל הָעוֹלָם מְבֻלְבָּל וְכָל הָרוֹצֶה לִטֹּל אֶת הַשֵּׁם נוֹטֵל כְּמוֹ שֶׁמִּתְנַהֵג עַכְשָׁו בַּעֲווֹנוֹתֵינוּ הָרַבִּים (עב)
One must pray much to the Blessed Name to merit finding such a tzaddik, for he specifically can rectify and elevate them from all the blemishes of all desires.
Through charity given to a worthy poor person, through this, all one’s wealth is rectified, and then supernal colors are revealed through his wealth, which are the primary revelation of the greatness of the Creator, blessed be He. And through this, one subdues and breaks the husks, imaginations, confusions, desires, and obstacles that strengthen against a person each time he needs to ascend from level to level, spreading over him greatly and not allowing him to enter holiness. And through charity to a worthy poor person, they are broken, and one ascends from level to level (25, 4).
## Segment 199
קג. זֶה סִימָן שֶׁהָיָה אֵצֶל צַדִּיק אֲמִתִּי כְּשֶׁנִּמְשָׁךְ עָלָיו בּוּשָׁה וְשִׁפְלוּת עַל־יְדֵי שֶׁשָּׁמַע מִפִּיו אֵיזֶה דְּבַר תּוֹרָה. כִּי עַל־יְדֵי הַתּוֹרָה שֶׁמַּמְשִׁיךְ הַצַּדִּיק הָאֱמֶת, עַל־יְדֵי זֶה נִמְשָׁךְ בּוּשָׁה שֶׁהִיא עִקַּר הַתְּשׁוּבָה שֶׁעַל־יְדֵי זֶה זוֹכִין לַעֲנָוָה אֲמִתִּית כַּנִּזְכַּר לְעֵיל (שם)
Through binding to true tzaddikim, through this, one merits complete repentance, atonement for iniquity, and the sweetening and nullification of all judgments, and through this, a unification of the Holy One, blessed be He, and His Shechinah is achieved (91).
Also, their body will be elevated and renewed through coming to the tzaddik (13:5, 6). All these people who come to the sage of the generation, each one has some good desire.
## Segment 201
קד. הִסְתַּכְּלוּת פְּנֵי הַצַּדִּיקִים לְבַד הוּא גַּם כֵּן דָּבָר גָּדוֹל מְאֹד, בְּוַדַּאי כְּשֶׁזּוֹכִין לְדַבֵּר עִמּוֹ, מִכָּל שֶׁכֵּן כְּשֶׁזּוֹכִין לִשְׁמֹעַ מִפִּיו תּוֹרָה, הוּא טוֹב יוֹתֵר. אֲבָל גַּם הָרְאִיָּה וְהַהִסְתַּכְּלוּת לְבַד הוּא גַּם כֵּן טוֹב מְאֹד [עַיֵּן עֵינַיִם י י"א] (עה)
All things in the world and all wisdoms in the world, everything must be connected to Hashem, blessed be He, and one who does not connect them to Hashem, blessed be He, is in the aspect of “a complainer separates the Chief” (Proverbs 16:28), who separates the Chief of the world, and causes, Heaven forbid, the blemish of the moon, the exile of the Shechinah. For every person, wherever he is, must connect his intellect from his place to the Torah and to Hashem, blessed be He. And all this is rectified through drawing close to true tzaddikim. For true tzaddikim elevate and connect everything to Hashem, blessed be He, through their conversation, as they engage in mundane conversation about worldly matters. For even the conversation of true tzaddikim is very precious, for specifically through their conversation, they connect everything to Hashem, blessed be He, even those who are very distant. And then, all judgments are removed, all debts are atoned, and all light and all perfection are found (there).
Through charity, the mind is elevated, and one has sustenance (there).
## Segment 203
קה. צְרִיכִין לְבַקֵּשׁ מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, לִזְכּוֹת לְהִתְקָרֵב לְצַדִּיק אֲמִתִּי, כִּי אַשְׁרֵי מִי שֶׁזּוֹכֶה לְהִתְקָרֵב אֵלָיו בְּעוֹדוֹ בַּחַיִּים חִיּוּתוֹ אַשְׁרֵי לוֹ, אַשְׁרֵי חֶלְקוֹ כִּי אַחַר כָּךְ, דְּהַיְנוּ לְאַחַר מוֹתוֹ קָשֶׁה מְאֹד לְהִתְקָרֵב. וְהַבַּעַל דָּבָר שָׂם לִבּוֹ עַל זֶה לְבַלְבֵּל אֶת הָעוֹלָם, כִּי יֵשׁ עַכְשָׁו גַּעְגּוּעִים וְכִסּוּפִין בֵּין בְּנֵי הַנְּעוּרִים לְהַשֵּׁם יִתְבָּרַךְ, אֲשֶׁר לֹא הָיְתָה כָּזֹאת בִּימֵי קֶדֶם, אַךְ אֵין יוֹדְעִים לְהֵיכָן לְהִתְקָרֵב. עַל־כֵּן צְרִיכִין לְבַקֵּשׁ מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, לִזְכּוֹת לְהִתְקָרֵב לְצַדִּיק הָאֱמֶת (עח)
In the future, it is written, “To take hold of the ends of the earth, that the wicked might be shaken out of it” (Job 38:13). But one who is close to a true tzaddik will hold fast and cling to the tzaddik and will remain standing and not be shaken out with the wicked (Sichot Haran 22).
The tzaddik elevates all these desires, and through this, he renews the souls of those people who come to him, and through this, he brings the revelation of the Torah that he then speaks before them. Thus, each person has a share in the Torah according to their desire, and their soul is renewed for good.
## Segment 205
קו. הָאָדָם לֹא בָּא לְזֶה הָעוֹלָם כִּי אִם לְהַשִּׂיג הַתַּכְלִית. כִּי אִי אֶפְשָׁר לְהַנְּשָׁמָה לְהַשִּׂיג הַתַּכְלִית, דְּהַיְנוּ לְהַכִּיר אוֹתוֹ יִתְבָּרַךְ כָּרָאוּי כִּי אִם עַל־יְדֵי שֶׁתִּהְיֶה בְּזֶה הָעוֹלָם דַּיְקָא. אֲבָל הָעִקָּר הוּא מַנְהִיג הַדּוֹר הָאֲמִתִּי. כִּי אִי אֶפְשָׁר לְהָאָדָם לְהַשִּׂיג הַתַּכְלִית בְּזֶה הָעוֹלָם כִּי אִם עַל־יְדֵי הַצַּדִּיק הָאֱמֶת הַגָּדוֹל בְּמַעֲלָה שֶׁהוּא בִּבְחִינַת מֹשֶׁה רַבֵּנוּ, שֶׁהוּא דַּיְקָא יָכוֹל לְהָאִיר בָּנוּ יְדִיעַת וְהַשָּׂגַת הַתַּכְלִית עַל־יְדֵי כָּל הַבְּרִיּוֹת שֶׁבְּזֶה הָעוֹלָם דַּיְקָא. וַאֲפִלּוּ אִם אָנוּ בַּדְּיוֹטָא הַתַּחְתּוֹנָה בְּשֵׁפֶל הַמַּדְרֵגָה, כְּמוֹ שֶׁאֲנַחְנוּ יוֹדְעִין בְּעַצְמֵנוּ עַתָּה בַּדּוֹרוֹת הָאֵלּוּ, שֶׁכֻּלָּנוּ אֵין פָּנֵינוּ יָפוֹת כְּלָל, אַף עַל פִּי כֵן בְּגֹדֶל כֹּחוֹ שֶׁל הַמַּנְהִיג הָאֱמֶת כַּנַּ"ל, הוּא יָכוֹל לְהָאִיר גַּם בָּנוּ הַשָּׂגַת הַתַּכְלִית הַנִּזְכֶּרֶת לְעֵיל בְּכָל אֶחָד וְאֶחָד. עַל־כֵּן צָרִיךְ כָּל אָדָם לְבַקֵּשׁ וּלְהִתְגַּעְגֵּעַ וּלְהִתְחַנֵּן הַרְבֵּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, וְלִבְכּוֹת בִּדְמָעוֹת שָׁלִישׁ בְּכָל יוֹם עַל זֶה, שֶׁיְּרַחֵם עָלֵינוּ הַשֵּׁם יִתְבָּרַךְ וִיִתֵּן לָנוּ מַנְהִיג אֲמִתִּי רוֹעֶה נֶאֱמָן כָּזֶה שֶׁיִּהְיֶה בִּבְחִינַת מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, שֶׁיַּכְנִיס בָּנוּ דַּעַת אֲמִתִּי, לְהַכִּיר הַבּוֹרֵא יִתְבָּרַךְ עַל־יְדֵי כָּל הַדְּבָרִים שֶׁבָּעוֹלָם, עַד שֶׁנִּזְכֶּה לְהַשִּׂיג הַתַּכְלִית בִּשְׁלֵמוּת מַה שֶּׁאָנוּ צְרִיכִין לְהַשִּׂיג בְּזֶה הָעוֹלָם אֲשֶׁר רַק בִּשְׁבִיל זֶה בָּאנוּ לָעוֹלָם הַשָּׁפָל הַזֶּה (לט)
The magnitude of the compassion needed for the souls in the World to Come is beyond measure. For there are souls that are truly naked and cry out with a very bitter voice, and there is no one to have compassion on them, for there, no compassion avails. But one who merits to draw close to a true tzaddik can run to him and receive from there a garment for his soul [see inside for more on this] (there, 23).
Through charity and kindness, one subdues external wisdoms, is saved from the yoke of government, and merits the attainment of divinity (30, 7).
## Segment 207
קז. שְׂאוֹר וְחָמֵץ שֶׁבְּלֵב הָאָדָם הוּא הַמֵּסִית אֶת הָאָדָם שֶׁיְּהַרְהֵר אַחַר תַּלְמִידֵי חֲכָמִים שֶׁבַּדּוֹר וְלוֹמַר זֶה נָאֶה וְזֶה לֹא נָאֶה, וְעַל־יְדֵי תִּקּוּן הַבְּרִית מְבַטְּלִין הַשְּׂאוֹר וְהֶחָמֵץ שֶׁבַּלֵּב [כְּמוֹ שֶׁנִּתְבָּאֵר בִּבְרִית אוֹת ס"ו] (פג)
The merit of one who gives money to true tzaddikim is beyond measure [see inside] (there, 24).
Therefore, everyone must strengthen and arouse themselves to come with good desires and strong, good yearnings for the Blessed Name, so that their soul is renewed for good even more.
## Segment 209
קח. עַל־יְדֵי הִתְקַשְּׁרוּת לְצַדִּיקִים אֲמִתִּיִּים עַל־יְדֵי זֶה זוֹכִין לִתְשׁוּבָה שְׁלֵמָה וּלְכַפָּרַת עָווֹן וּלְהַמְתִּיק וּלְבַטֵּל כָּל הַדִּינִים, וְנַעֲשֶׂה עַל־יְדֵי זֶה יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ (צא)
One who speaks against the tzaddik is truly as if he speaks against Hashem, blessed be He, and is called an Epicurean, as our Rabbis, of blessed memory, said (there, 38, Tzedakah).
Charity guides all the celestial spheres, and through it, all blessings are poured forth. But the perfection of the blessings is only on Shabbat, which is the aspect of faith. For the primary importance of charity is faith. Therefore, the primary sparkling of the light of charity and its perfection is only on Shabbat, which is the aspect of faith (31).
## Segment 211
קט. כָּל הַדְּבָרִים שֶׁבָּעוֹלָם וְכָל הַחָכְמוֹת שֶׁבָּעוֹלָם, הַכֹּל כַּאֲשֶׁר לַכֹּל צְרִיכִין לְקַשֵּׁר לְהַשֵּׁם יִתְבָּרַךְ, וּמִי שֶׁאֵינוֹ מְקַשְּׁרָם לְהַשֵּׁם יִתְבָּרַךְ הוּא בְּחִינַת נִרְגָּן מַפְרִיד אַלּוּף, שֶׁמַּפְרִיד אַלּוּפוֹ שֶׁל עוֹלָם, וְגוֹרֵם חַס וְשָׁלוֹם, פְּגִימַת הַלְּבָנָה גָּלוּת הַשְּׁכִינָה. כִּי כָּל אָדָם בַּאֲשֶׁר הוּא שָׁם, הוּא צָרִיךְ לְקַשֵּׁר שִׂכְלוֹ מִמָּקוֹם שֶׁהוּא לְהַתּוֹרָה וְלְהַשֵּׁם יִתְבָּרַךְ. וְכָל זֶה נִתְתַּקֵּן עַל־יְדֵי הִתְקָרְבוּת לְצַדִּיקִים אֲמִתִּיִּים. כִּי הַצַּדִּיקִים הָאֲמִתִּיִּים הֵם מַעֲלִין וּמְקַשְּׁרִין הַכֹּל לְהַשֵּׁם יִתְבָּרַךְ עַל־יְדֵי שִׂיחָתָן, שֶׁמְּשִׂיחִין שִׂיחַת חֻלִּין בְּעִסְקֵי הָעוֹלָם. כִּי גַּם שִׂיחָתָן שֶׁל צַדִּיקֵי אֱמֶת יְקָרָה מְאֹד, כִּי עַל־יְדֵי שִׂיחָתָן דַּיְקָא הֵם מְקַשְּׁרִין הַכֹּל לַשֵּׁם יִתְבָּרַךְ, אֲפִלּוּ הָרְחוֹקִים מְאֹד, וַאֲזַי כָּל דִּינִין מִתְעַבְּרִין וְכָל חוֹבִין אִתְכַּפְיָן וְכָל נְהוֹרָא וְכָל שְׁלֵמוּ אִשְׁתְּכַּח (שָׁם)
One who does not listen and obey the words of true sages can become insane through this (there, 67).
One should give charity before setting out on a journey, and through this, he will be saved, so that there will be no delay or distress on the journey (there, 9).
## Segment 213
קטז. קי. לֶעָתִיד לָבוֹא כְּתִיב, לֶאֱחֹז בְּכַנְפוֹת הָאָרֶץ וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה. אֲבָל מִי שֶׁהוּא מְקֹרָב לְצַדִּיק אֲמִתִּי, אֲזַי יַחֲזִיק וְיֹאחַז עַצְמוֹ בְּהַצַּדִּיק וְיִהְיֶה נִשְׁאָר קַיָּם וְלֹא יִהְיֶה נִנְעָר עִם הָרְשָׁעִים (שהר"ן כב)
ו.
עַל־יְדֵי צְדָקָה הַנִּזְכֶּרֶת לְעֵיל, הוּא מַזְכִּיר אֶת הַטּוֹב הַכָּבוּשׁ בֵּין הָאֻמּוֹת, הַיְנוּ נִיצוֹצֵי נִשְׁמוֹת יִשְׂרָאֵל שֶׁנָּפְלוּ בַּגָּלוּת, וּמֵחֲמַת אֲרִיכַת הַזְּמַן שֶׁל הַגָּלֻיּוֹת שָׁכְחוּ מַעֲלָתָם. אֲבָל עַל־יְדֵי צְדָקָה הַנִּזְכֶּרֶת לְעֵיל הֵם זוֹכְרִים אֶת עַצְמָן, אֵיךְ נָפְלוּ מִשָּׁמַיִם לָאָרֶץ, וּמַתְחִילִים לְרַחֵם עַל עַצְמָן וּלְהִתְגַּעְגֵּעַ, כִּי הֲלֹא הֵם לְמַעְלָה מִכָּל הָעוֹלָמוֹת כִּי יִשְׂרָאֵל עָלָה בְּמַחֲשָׁבָה תְּחִלָּה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא נִמְלַךְ בְּנִשְׁמוֹת יִשְׂרָאֵל בִּבְרִיאַת הָעוֹלָם, וְעַתָּה הֵם כְּבוּשִׁים בְּגָלוּת כָּזֶה וִיכוֹלִים לֵילֵךְ לְכִלָּיוֹן וְהֶפְסֵד חַס וְשָׁלוֹם, וּמֵחֲמַת זֶה שֶׁזּוֹכְרִים כָּל זֶה, הֵם שָׁבִים וְחוֹזְרִים אֶל הַקְּדֻשָּׁה. וּמִזֶּה מִמֵּילָא יוּכַל כָּל אָדָם לְהָבִין בְּעַצְמוֹ, כַּמָּה וְכַמָּה הוּא בְּעַצְמוֹ צָרִיךְ לְרַחֵם עַל עַצְמוֹ, כְּשֶׁיִּזְכֹּר גֹּדֶל מַעֲלָתוֹ בְּשָׁרְשׁוֹ, וְיֹאמַר בְּלִבּוֹ, הֲלֹא אֲנִי מִזֶּרַע יִשְׂרָאֵל שֶׁהֵם לְמַעְלָה מִכָּל הָעוֹלָמוֹת וְכוּ', כַּנַּ"ל, וְאֵיךְ אֲנִי מֻטָּל עַתָּה, וְחַס וְשָׁלוֹם חַס וְשָׁלוֹם, מִי יוֹדֵעַ מַה יִּהְיֶה לְהַלָּן בַּיָּמִים הַבָּאִים, כִּי הֲלֹא הַבַּעַל דָּבָר רוֹצֶה לְכַלּוֹת אוֹתוֹ חַס וְשָׁלוֹם. וְעַל־יְדֵי זֶה יְרַחֵם עַל עַצְמוֹ וְיִשְׁתַּדֵּל לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ (שם ו
One who is not bound and close to a true tzaddik, all his service is only like one who contorts himself and imitates his friend, like a monkey before a man, for there is no substance in service except through the true tzaddik (there, 111).
The essence of fasting is charity, and through fasting and charity, one merits to subdue the body to the soul, the material to the form, folly to the intellect, and comes out from darkness to light, from death to life, from beast to man. And external wisdoms and all vain and false wisdoms are nullified before the wisdoms of the Torah, which is the true wisdom. And forgetfulness is nullified, and one merits memory, nullifies judgment and darkness, and draws kindness into the world (37, 3).
## Segment 215
קיז. קיא. גֹּדֶל הָרַחֲמָנוּת שֶׁעַל הַנְּשָׁמוֹת בָּעוֹלָם הַבָּא אֵין לְשַׁעֵר. כִּי יֵשׁ נְשָׁמוֹת שֶׁמֻּנָּחִים עֲרֻמִּים מַמָּשׁ וְצוֹעֲקִים בְּקוֹל מַר מְאֹד, וְאֵין מִי שֶׁיְּרַחֵם עֲלֵיהֶם, כִּי שָׁם אֵין מוֹעִיל שׁוּם רַחֲמָנוּת. אֲבָל מִי שֶׁזּוֹכֶה לְהִתְקָרֵב לְצַדִּיק אֲמִתִּי, הוּא יָכוֹל לָרוּץ אֵלָיו וּלְקַבֵּל מִשָּׁם מַלְבּוּשׁ לְנִשְׁמָתוֹ. [וְעַיֵּן בִּפְנִים עוֹד מִזֶּה] (שָׁם כג)
ז.
עַל־יְדֵי צְדָקָה שֶׁנּוֹתְנִין לְעָנִי הָגוּן, עַל־יְדֵי זֶה נִתְתַּקֵּן כָּל מָמוֹנוֹ וַאֲזַי נִתְגַּלֶּה עַל־יְדֵי מָמוֹנוֹ גְּוָנִין עִלָּאִין, שֶׁהֵם עִקַּר הִתְגַּלּוּת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, וְעַל־יְדֵי זֶה מַכְנִיעִין וּמְשַׁבְּרִין הַקְּלִפּוֹת וְהַדִּמְיוֹנוֹת וְהַבִּלְבּוּלִים וְהַתַּאֲווֹת וְהַמְּנִיעוֹת, שֶׁמִּתְגַּבְּרִין עַל הָאָדָם בְּכָל פַּעַם שֶׁצָּרִיךְ לַעֲלוֹת מִדַּרְגָּא לְדַרְגָּא, וּמִתְפַּשְּׁטִין עָלָיו מְאֹד וְאֵין מַנִּיחִין אוֹתוֹ לִכְנֹס אֶל הַקְּדֻשָּׁה. וְעַל־יְדֵי צְדָקָה לְעָנִי הָגוּן מְשַׁבְּרִין אוֹתָם וְעוֹלִין מִמַּדְרֵגָה לְמַדְרֵגָה (כה, ד
א.
צָרִיךְ לְהַפְרִישׁ צְדָקָה קֹדֶם הַתְּפִלָּה וְעַל־יְדֵי זֶה נִצּוֹלִין מִמַּחֲשָׁבוֹת זָרוֹת שֶׁבַּתְּפִלָּה וְיוּכַל לְהִתְפַּלֵּל כָּרָאוּי, שֶׁלֹּא יִטֶה מִן הַצַּד לֹא לְיָמִין וְלֹא לִשְׂמֹאל, רַק יְכַלְכֵּל כָּל דְּבָרָיו בַּמִּשְׁפָּט (ב, ד
Charity given to the Land of Israel is greater than charities given outside the Land. And through charity to the Land of Israel, you include yourself in the atmosphere of the Land of Israel, which is the aspect of the holy breath that has no sin, through which is the primary nullification of judgment, darkness, forgetfulness, folly, and so on, from the world (there, 4).
## Segment 217
קיח. קיב. מַעֲלַת הַזּוֹכֶה לִתֵּן מָעוֹת לְצַדִּיקֵי אֱמֶת אֵין לְשַׁעֵר [וְעַיֵּן בִּפְנִים] (שָׁם כד)
ח.
צְדָקָה הוּא תִּקּוּן הַכְּלָלִי שֶׁל הַמַּשָּׂא וּמַתָּן. וְצָרִיךְ שֶׁיְּכַוֵּן בְּכָל הִלּוּךְ וְהִלּוּךְ וּבְכָל דִּבּוּר וְדִבּוּר שֶׁהוּא הוֹלֵךְ וּמְדַבֵּר בִּשְׁעַת הַמַּשָּׂא וּמַתָּן, שֶׁכַּוָּנָתוֹ בְּהִלּוּכוֹ וּבְדִבּוּרוֹ וּבִיגִיעָתוֹ בְּהַמַּשָּׂא וּמַתָּן, הַכֹּל הוּא כְּדֵי שֶׁיִּתֵּן צְדָקָה מֵהָרֶוַח שֶׁיַּרְוִיחַ בְּמַשָּׂא וּמַתָּן זֶה, וְזֶה עִקַּר תִּקּוּנוֹ שֶׁל הַמַּשָּׂא וּמַתָּן (כט, ט
ב.
עַל־יְדֵי צְדָקָה שֶׁנּוֹתֵן לְהַתַּלְמִיד חָכָם עַל־יְדֵי זֶה נִצּוֹל מִדְּבָרִים בְּטֵלִים וּלְשׁוֹן הָרָע וְגַאֲוָה וְתוֹלְדוֹתֵיהֶן, גַּם עַל־יְדֵי צְדָקָה נִצּוֹלִין מֵעֲנִיּוּת וְזוֹכִין לַעֲשִׁירוּת (ד, ח
A person must have contentment, to be satisfied with only what he absolutely needs from this world. And even from this contentment itself, he must set aside from it for charity. And through this, a great unification is achieved above, and all good influences are drawn down (54, 2).
## Segment 219
קיט. קיג. מִי שֶׁמְּדַבֵּר עַל הַצַּדִּיק, הוּא מַמָּשׁ כְּאִלּוּ מְדַבֵּר עַל הַשֵּׁם יִתְבָּרַךְ וְנִקְרָא אֶפִּיקוֹרוֹס, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שָׁם לח) צְדָקָה
ט.
עַל־יְדֵי צְדָקָה נִתְרוֹמֵם הַמֹּחִין וְיֵשׁ לוֹ פַּרְנָסָה (שָׁם
ג.
עַל־יְדֵי צְדָקָה מְשַׁבְּרִין תַּאֲוַת מָמוֹן וּמַמְשִׁיכִין הַשְׁגָּחָה שְׁלֵמָה וּמְבַטְּלִין הַחֲרוֹן אַף מִן הָעוֹלָם, וּמַמְשִׁיכִין חֶסֶד בָּעוֹלָם וְנִמְשָׁךְ הִתְגַּלּוּת מָשִׁיחַ וּבִנְיַן בֵּית הַמִּקְדָּשׁ שֶׁהוּא הִתְגַּלּוּת הַדַּעַת, וְעַל־יְדֵי זֶה יְכוֹלִין לְהַעֲלוֹת נַפְשׁוֹת יִשְׂרָאֵל וּלְחַדְּשָׁם, וְעַל־יְדֵי זֶה נַעֲשֶׂה יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ וְעַל־יְדֵי זֶה זוֹכֶה לְהָבִיא הִתְגַּלּוּת הַתּוֹרָה שֶׁל לֶעָתִיד לָבוֹא, וְנַעֲשֶׂה תִּקּוּנָא דְּמֶרְכַּבְתָּא עִלָּאָה וְתַתָּאָה גַּם נֶחֱשָׁב כְּמַקְטִיר קְטֹרֶת (ד, ח
Through charity to the Land of Israel, one is saved from foreign thoughts during prayer, and his mind and thoughts are purified, and this is the aspect of the rectification of the covenant (44).
## Segment 221
קכ. קיד. מִי שֶׁאֵינוֹ שׁוֹמֵעַ וְצַיָּת לְדִבְרֵי חֲכָמִים אֲמִתִּיִּים, הוּא יָכוֹל לְהִשְׁתַּגֵּעַ עַל־יְדֵי זֶה (שָׁם סז)
י.
עַל־יְדֵי צְדָקָה יְכוֹלִין לְדַבֵּר דִּבּוּרִים, הַמְּאִירִים בַּתּוֹרָה (שָׁם י
ד.
עַל־יְדֵי צְדָקָה לְצַדִּיקִים אֲמִתִּיִּים וַעֲנִיִּים הֲגוּנִים עַל־יְדֵי זֶה נַעֲשִׂים גֵּרִים וְעַל יְדֵי זֶה מַשְׁלִימִין הַשֵּׂכֶל וְזוֹכִין לִרְאוֹת אוֹר הַצַּדִּיקִים וְעַל־יְדֵי זֶה זוֹכִין לְיִרְאָה וְאַהֲבָה (יז, ה
Through charity, one merits great peace (57, 7).
## Segment 223
קכא. קטו. מִי שֶׁאֵינוֹ מְקֻשָּׁר ומְקֹרָב לְצַדִּיק אֲמִתִּי, אֲזַי כָּל עֲבוֹדָתוֹ הוּא רַק כְּמוֹ מִי שֶׁמְּעַקֵּם עַצְמוֹ וּמִתְדַּמֶּה לַחֲבֵרוֹ כְּקוֹף בִּפְנֵי אָדָם, כִּי אֵין מַמָּשׁ בַּעֲבוֹדָה כִּי אִם עַל־יְדֵי הַצַּדִּיק הָאֲמִתִּי (שָׁם קיא)
יא.
עַל־יְדֵי צְדָקָה וָחֶסֶד מַכְנִיעִין חָכְמוֹת חִיצוֹנִיּוֹת וְנִצּוֹלִין מֵעֹל מַלְכוּת, וְזוֹכִין לְהַשָּׂגַת אֱלֹקוּת (ל, ז
ה.
הַצְּדָקָה שֶׁנּוֹתֵן לְצַדִּיקִים אֲמִתִּיִּים וַעֲנִיִּים הֲגוּנִים נֶחֱשָׁב כְּאִלּוּ נָתַן לְכַמָּה וְכַמָּה נְפָשׁוֹת מִיִּשְׂרָאֵל (שָׁם
Through charity, one draws down all kindnesses, elevates the honor and kingship of holiness from the husks and the Other Side, and rectifies the blemish of the desire for eating. And then, the honor and dominion of the brazen-faced of the generation are nullified, and the honor returns to true leaders (67).
Therefore, one must give charity at [the prayer] “And You rule over all,” as is brought, in order to elevate the honor and dominion from the Other Side and return them to holiness (there, 7).
We also heard that the primary time is when the sage prepares himself to speak Torah, when each person must examine their deeds and seek good desires for the Blessed Name and pray for this, so that through this, the tzaddik can take them by the hand and elevate them from the place they are and renew them for good, as mentioned above (ibid.).
From this, you will also understand the great difference between when a person is themselves with the tzaddik at the time of speaking Torah and when they hear it from another’s mouth.
Giving in secret is a rectification for a nocturnal emission, may the Merciful One save us (83).
For when they are themselves there, they have a share in the Torah, and their soul is renewed then, besides many other differences, as explained elsewhere (ibid.). Through coming to the tzaddik, through this, one draws complete providence (ibid., 4).
Through charity, knowledge is drawn down (119).
The more souls come to the true tzaddik to receive Torah, the more the evil vanity that is done on the earth is diminished and nullified, namely, the questions of heretics, because they see a tzaddik suffering and a wicked person prospering.
The charity given to Torah scholars is very great and precious, and no transgression can extinguish it (204).
Through the multitude of souls gathering with true tzaddikim, the vanity of such questions is nullified (ibid., 6).
Through tithes, one merits contentment (there).
Those people who travel and come to true tzaddikim, it is fitting that love increase among them, and they arouse and remind each other in the service of the Blessed Name.
Charity is a rectification for the blemish of the covenant. But one must be careful not to give to an unworthy poor person, for through this, one blemishes further. Rather, one should request from Hashem, blessed be He, to merit worthy poor people, to bestow charity upon them, and this is a very great rectification for the blemish of the covenant (264).
This is a sign that their intention was acceptable when they were with the tzaddik and began to be renewed for good (ibid.).
The defining characteristic of a human is speech, and this speech is drawn from charity. For charity and kindness are the primary defining characteristic of a human, for the defining characteristic of a speaking human is to bestow kindness on creatures. And one who does not perform charity and kindness greatly blemishes speech and is not included in the category of human at all (225).
There are souls that are extremely blemished, and even when they come to true tzaddikim, they are still immersed in all desires and have not moved from the mundane to the holy even by a hair’s breadth.
Charity widens all the openings of holiness, for when a person enters some path or service in the service of Hashem, blessed be He, he needs to open a door there to enter that path, and for this reason, all beginnings are difficult. And through charity, the opening is widened, for charity widens and opens all the openings of holiness even more (there, 2).
Such souls certainly cannot be elevated and renewed in the aspect of gestation.
Through charity, one rectifies the blemish of the elderly, long-lived people of the generation who are not as they should be [see Yirah, entry 25], and through this, one merits to nullify the root of natural wisdom and merits to hear the voice of the call of the holy festival, which calls and reveals the will, that everything is by His will, blessed be He, as we saw that Hashem, blessed be He, performed awesome signs with us on all the festivals and nullified nature. And through this, one merits the joy of the festival, and through this, one merits fear [of Heaven]. And through fear, kindness is poured forth, so that one does not need to engage in any business for sustenance, as mentioned above (there, 9).
But there is a tzaddik so great in wondrous and awesome stature that he can elevate and renew even such blemished souls in the aspect of gestation for good.
The true tzaddik receives the speech of his holy mouth from those who give charity (Likutay Moharan II, 15).
When one is zealous with the zeal of Hashem of Hosts, it is considered like charity (65).
Through charity, and especially through charity to the Land of Israel, one merits to receive the influence of the supernal pleasantness, which is the aspect of the holy minds of the Land of Israel, which are the aspect of peace. And one merits to feel the pleasantness that is in the Torah, and through this, one merits worthy children and to magnify the honor of Hashem, blessed be He, which is the primary rectification and sustenance of the world. And through this, one can also rectify the blemished minds outside the Land and nullify strife [see Eretz Yisrael, entry 19] (71).
One must learn to perform and fulfill the thirteen attributes of compassion and kindness, that is, to have compassion and increase in performing kindness, and fulfill all the thirteen attributes of compassion. And through this, one awakens above all the thirteen supernal attributes of compassion, and through this, one subdues and nullifies the destroyers that were created through his iniquities. For the Holy One, blessed be He, forgives his iniquities through this and removes them one by one (Sichot Haran 89).
ציצית (Tzitzit)
Tzitzit are a protection against adultery, and through this, one is saved from the counsels of the serpent, which are the evil counsels of those distant from the service of Hashem, which greatly prevent one from drawing close to the truth. And one merits to receive the counsels of the tzaddikim and those attached to them, which are the aspect of the rectification of the covenant. Through this, one merits truth, faith, prayer, the Land of Israel, and miracles, and through this, the redemption will come quickly, and one will merit sustenance and to understand well in every place he learns. Therefore, one must be very careful with the mitzvah of tzitzit and intend during the wrapping of the holy tzitzit and their blessing to merit all this through this holy mitzvah (7, 4).
Therefore, one who knows in their soul that they have greatly blemished and wishes to spare their life and return to the Blessed Name must greatly seek and supplicate before the Blessed Name to merit through His compassion to draw close to such a tzaddik, who is so mighty that he can elevate and renew their soul for good.
Tzitzit are the aspect of the revelation of the kingship of holiness, and through this, the kingship of the Other Side is subdued and nullified. But Israel, who cleave to the kingship of holiness, receive their vitality from there, and draw down abundance, great wealth, and blessing without end (49).
Happy is the one who merits to find such a tzaddik (ibid.). Fear and love cannot be received except through the tzaddikim of the generation.
Through the mitzvah of tzitzit, one draws down the rectification of the constriction of the mind, so that his mind does not go beyond its boundary when he expands his knowledge to understand the hints that Hashem, blessed be He, hints to him every day through all the things in the world to draw close to Him [see Da’at, entries 36, 37, and Zikaron, entry 4]. Therefore, tzitzit come before tefillin, for one must first rectify the constriction of the mind, so that the mind does not go beyond its boundary, and afterward, one can expand his knowledge to understand the hints of Hashem, blessed be He, which is the aspect of tefillin (54, 3).
קדושה - ובו נכלל קדוש השם (Holiness - Including Sanctification of Hashem)
The essence of holiness is the holiness of the covenant, and this is merited through the holiness of the tongue and speech, by sanctifying it with holy words and guarding oneself from all kinds of blemishes of speech, until one merits that his speech and tongue are in the aspect of the perfection of the holy tongue. And through this, one merits the holiness of the covenant (19).
One must sanctify his mouth, nose, eyes, and ears, that is, he must guard himself from uttering falsehood from his mouth and from other blemished speech, and he must have fear of Heaven, through which he sanctifies the nose. And he must have faith in the sages, through which he sanctifies the ears and listens to their words. And he must close his eyes from seeing evil, and through this, he merits complete knowledge and attains the intellect, which is the aspect of divine abundance, the aspect of the Holy Spirit. Also, through being humble, lowly, patient, and not becoming angry at his disgrace, through this, he sanctifies the nose completely. Also, through being a faithful spirit who conceals a matter, being careful not to reveal a secret that does not need to be revealed, through this, he sanctifies the ears (21).
Through giving one’s life for the sanctification of Hashem, one merits peace, and through this, one merits to speak holy words of Torah and prayer, and to connect thought well to speech. Therefore, a good counsel for praying with intention is to accept in one’s thought to give one’s life for the sanctification of Hashem. Even without this, the primary perfection of prayer is to pray with self-sacrifice [see Tefillah, entry 26] (80).
Even the least among Israel, even the sinners of Israel, when they want to make them forsake their religion, Heaven forbid, they give their lives for the sanctification of Hashem, as has already been visibly seen many times. Therefore, a person must remind himself of this every day, that he is willing to give his life for the sanctification of Hashem, for this is the essence of the holiness of a Jew. And through this, he will merit peace and to pray with intention, as mentioned above (there).
One must recite the Shema with self-sacrifice for the sanctification of Hashem, that is, he should visualize in his thought all four death penalties of the court, as if they are stoning and burning him, and so on, and visualize the death in his thought with such strong thought that he actually feels the pain of death for the sake of the holiness of His Name, blessed be He, for thought has great power. And one can, through visualizing death in his thought, actually feel the pain of death. And one who wishes to conduct himself thus must be precise not to remain there when he feels that his soul is close to departing, so that he does not die before his time, Heaven forbid (193).
The primary unification above is achieved through giving one’s life for the sanctification of Hashem (260).
There are great tzaddikim who have a great name from afar, but many disgrace their name and speak against them, and they suffer bloodshed from this. And they accept all this upon themselves for the sanctification of Hashem, and through this, they save myriads of souls of Israel from death and killing, Heaven forbid (there).
The very thing that most dominates a person, that very thing he must specifically break for the sake of Hashem, blessed be He, for this is the essence of his service, and this is the aspect of giving one’s life. And one who is very afraid of death, he specifically needs more to accept upon himself to give his life for the sanctification of Hashem (Sichot Haran 57).
רצון וכסופין (Will and Yearning)
When fear and love are darkened for someone, it is because the light of the tzaddik has been darkened for them, and even though in truth the tzaddik shines in all the worlds, especially in this world, nevertheless, for them, it does not shine at all due to the greatness of their darkness.
Even if they are with the tzaddik and sit with him, they cannot taste, understand, or see his great light, through which they would come to the eternal good purpose (17:1, 2).
Through good longings for Hashem, blessed be He, one shapes the letters of the Torah for good, and it becomes for him an elixir of life and brings good to the world. And conversely, through evil longings, Heaven forbid, one shapes the letters of the Torah to the contrary, and it becomes for him an elixir of death, in the aspect of “and sinners will stumble in them” (Hosea 14:10), and brings evils to the world, Heaven forbid (there).
All this is due to their evil deeds, through which their intellect is darkened with folly, namely, corrupt opinions, and it seems to them that they are wise, and questions about the true tzaddik arise for them.
One who cannot study at all, such as an ignoramus, or one who has no book, or is on a journey or in the wilderness, and the like, but his heart burns within him and he greatly longs and yearns to study Torah, then the very desire of his heart to study is itself the aspect of studying from a book [see inside, entry 142] (142).
Through a person having a desire other than the will of Hashem, blessed be He, a kingship is created for the Other Side. For a person must nullify his will so that he has no desire, except as Hashem, blessed be He, desires, whether he has wealth and children or not, Heaven forbid. And similarly, all other desires should not exist, except as Hashem, blessed be He, desires, and then he enthrones His kingship, blessed be He, alone (177).
Regarding an extraordinary desire where one does not know at all what he wants [see Emunah, entry 55, Achilah, entry 17] (Likutay Moharan II, 7, 10).
The essence is the will, and even though everyone desires and wants to serve Him, blessed be He, nevertheless, not all desires are equal. And there are many differences in will, even in one person himself, at every time and every moment, there are many differences between the desires. And the general principle is that the essence is the will and the longings, that one should long for Him, blessed be He, and within this, one prays, studies, and performs mitzvot [see Mamon, entry 50] (Sichot Haran 51).
רפואה (Healing)
A remedy for the sick is to look at the tzitzit (7, at the end).
A woman with excessive bleeding and no fixed menstrual cycle, even though wine is harmful to her, nevertheless, her healing is through wine that a true tzaddik has looked at (29, at the end).
But all these corrupt opinions, questions, and such wisdoms are complete nonsense and folly, for due to the turbidity of their deeds, their intellect is darkened with folly, as mentioned above, and through this, the light of the tzaddik is darkened for them, and because of this, they lack fear and love, as mentioned above (ibid.). Through charity given to true tzaddikim and worthy poor, through this, one completes and rectifies the intellect and merits to see the light of the tzaddik, and through this, one merits fear and love (ibid., 5).
And similarly, through immersion in a mikveh, knowledge is drawn down, and one merits healing (there, 7).
Every thing has a purpose, and for that purpose, there is another higher purpose above it. The primary purpose is the ultimate purpose, which is the delight of the World to Come, the ultimate purpose of all creation and all things in the world. But no one can attain or grasp this purpose in their mind except tzaddikim, and each Jew, according to their root within the soul of the tzaddik, receives this purpose from them, according to how they break anger with compassion. Through this, they merit to reach the purpose in every thing in the world, which is the primary matter (18:1, 2). Sometimes tzaddikim flee from authority and leadership and do not wish to lead the world, attributing it to their smallness, saying they are not worthy to lead the world. But in truth, it is because the wrath and concealment of the face of the Blessed Name have descended upon them, which comes from the diminution of faith.
One who lacks faith in the sages has no healing for his ailment. And the rectification for this is to make some vow and fulfill it immediately. Through this, he will return to faith in the sages, and through this, he will have complete healing (57, 2).
Through breaking anger with compassion, through this, the wrath is sweetened, and then the tzaddikim accept leadership, and the world merits a true leader who leads them with compassion (ibid.).
The primary healing of the sick is only through a redemption. And the Torah did not give permission to a doctor to heal except after the redemption, that is, after they perform a redemption for the sick person and sweeten the judgments from upon him, then the doctor can heal through remedies, but not before, for the primary healing is through redemption (Likutay Moharan II, 3).
It is a very great thing to be present at the passing of a tzaddik, even for one who is not his disciple. For a very great illumination is revealed at that time, and it is a great benefit for all who are present there, and through this, they merit long life. However, the disciples who stand there at the moment of the tzaddik’s passing receive an even greater illumination, and they can merit at that time to receive a double portion of their master’s spirit, provided they are strongly connected to him, like branches to a tree, to the extent that they feel all the ascents and descents of their master, even when they are not with him.
There are those who suffer illnesses with wondrous ailments, may the Merciful One save us, and all this comes to them through a blemish in faith, for through a blemish in faith, wondrous ailments come that have no healing, no prayer, and no merit of the forefathers. And even the sound of cries and groans of a brother [called “achtzin un krechtzin”], which sometimes benefits the sick person by arousing compassion for him through this, does not help due to the fall of faith. And the rectification for this is that one must cry out from the heart alone, from the depths of the heart, and through this, he will return to faith, and he will have healing, and all the above will be rectified (5, 1, 2).
One who wishes to preserve his life must greatly distance himself from doctors and physicians, for they are prone to cause harm and do much damage, and see inside for a lengthy discussion on this matter (Sichot Haran 50). Reciting Psalms is very effective for the healing of the sick. And one must have strong trust in this, and through this, Hashem will save him, and he will be healed and rise from his illness.
Through seeing the face of the tzaddik, one merits joy and alacrity (4, 8).
One must perform mitzvot with such great joy that he does not desire any reward in the World to Come for it, but rather that the Holy One, blessed be He, grant him another mitzvah as a reward for this mitzvah, for he enjoys the mitzvah itself. And through this, he can know what has been decreed upon the world, whether it is before a decree or after a decree, and upon whom the decree has been issued, Heaven forbid. And he knows how to pray for the world, for after a decree, tzaddikim need to clothe their prayers in stories. And all this is merited through performing mitzvot with great joy from the mitzvah itself, as mentioned above (5, 2).
And then it may be that the disciple prays with greater intention and performs deeds and acts of charity more than his master, yet in truth, it is all through the spirit of his master (66, 1).
Through dancing and clapping hands, the sweetening of judgments is achieved (10, 1).
A person must have great boldness of holiness to stand against the brazen-faced who prevent, and the primary boldness and strengthening is through joy and gladness, in the aspect of “for the joy of Hashem is your strength” (Nehemiah 8:10) (22, 9).
To merit joy is through Torah and prayer, and the essence is prayer, that one prays each time to attain what is hidden from him, until he goes each time from level to level, and through this path is the primary joy. And through joy is the primary boldness and strengthening to draw close to true tzaddikim, who are the generality of holiness, through whom the primary perfection of faith is drawn (there).
Joy is the aspect of shining countenance, the aspect of truth and faith, and conversely, sadness is the aspect of idolatry, darkened countenance, death. And the primary joy is merited according to the rectification of the covenant and according to one’s closeness to true tzaddikim, who are the joy of all Israel. And through this, one connects himself to Hashem, blessed be He, and merits to behold the pleasantness of Hashem, and the light of the face of the living King shines upon him (23).
Through performing a mitzvah with joy, one merits the ultimate purpose of everything, for one merits to attain the light that is above souls, spirits, and neshamot, which is the light of the Infinite, in the aspect of “reaching and not reaching.” Happy is the one who merits that his thought pursues to attain these attainments, and so on (24).
Through the joy of the mitzvah, holiness is completed, and the vitality and holiness within the husks are elevated. Therefore, when one performs a mitzvah with joy, he elevates the Shechinah from among the husks (there).
One must greatly, greatly distance oneself from sadness, for the husks are the aspect of sadness, and they are the strength of judgment. And when sadness strengthens, it is the aspect of the exile of the Shechinah, which is the joy of Israel. And the primary nullification of the husks and the elevation of holiness is through joy, as mentioned above (there).
Through the incense offering, one elevates their vitality from the husks and merits joy. Therefore, one must recite the incense passage with great intention, for the primary elevation of all the sparks of holiness from the depths of the husks is through the incense, and through this, one merits joy, as mentioned above (there).
Dancing for the sake of a mitzvah, such as when one drinks wine on Shabbat, a festival, at a mitzvah wedding, or at other mitzvah feasts, and drinks in moderation with intention for Heaven, to merit the joy of Israel, to rejoice in Hashem, blessed be He, who chose us from all the nations, and so on, and is aroused to joy through this until the joy extends to the feet, that is, he dances due to joy, through this, he expels the external forces that cling to the feet, sweetens and nullifies all judgments, and merits to receive all blessings. And this fervor of dancing is a fire, a pleasing aroma to Hashem. But one who dances with the fervor of the evil inclination, it is the aspect of a strange fire, and the wine he drank is the aspect of intoxicating wine, from which the external forces cling, Heaven forbid. Thus, holy dancing sweetens judgments like a redemption (41).
All desires come from the power of the imagination, the power of bestiality, and its strengthening is through sadness, which is a dejected spirit, an evil spirit, and through this, forgetfulness is strengthened, that one forgets his purpose and does not remember the World to Come as he should remember each day in general and in particular [as written in Zikaron, entry 4]. Therefore, one must strive to be in joy always, for through this is the primary subduing of the imagination, and through this, one merits to remember the World to Come each day, as mentioned above (54, 5).
Hearing the sound of a melody on a musical instrument from a kosher musician for the sake of Heaven is a great remedy for joy, and to subdue and clarify the imagination. And through this, one merits memory to attach his thoughts to the World to Come, and to understand the hints that Hashem, blessed be He, hints to him each day to draw close to Him. Also, through the aforementioned melody and joy, one can attain the aspect of the spirit of prophecy, the Holy Spirit (there, 6).
Through melody and joy, one can pour out his conversation like water before the face of Hashem. Therefore, through being joyful all day, one can express his conversation in solitude properly (there, 6, under “Azkerah”).
Through joy, one merits Torah innovations. For joy is a vessel to draw, bring down, and receive Torah innovations through it (65).
Through the holiness of the Land of Israel, one merits to nullify anger and sadness [see Eretz Yisrael, entry 14] (155).
When a person judges and evaluates himself for everything he does, through this, he nullifies the judgments upon him above, and through this, he merits great joy, to the point that he dances due to joy. But when there is a judgment, Heaven forbid, then it is difficult to dance (169).
The primary blemish of the covenant is through sadness and black bile. And conversely, the primary guarding of the covenant is through joy, for through joy, one merits that Hashem, blessed be He, Himself helps him to guard the holy covenant (there).
The primary virtue of crying is when the crying is due to joy and gladness. And even repentance is very good when it is due to joy, that from the abundance of his joy in Hashem, blessed be He, he regrets and greatly longs for having rebelled against Him, until crying is aroused in him due to joy (175).
One must specify the sin, for one needs specifically verbal confession, to confess with words specifically each time, for everything he did in detail. But there are many obstacles to this. And through the joy of a mitzvah, such as a mitzvah wedding or another mitzvah with joy, when one strives to rejoice with great joy until he dances much due to joy, through this, he can confess a verbal confession, and through this, he rectifies the blemish of his sins (178).
Through fasting, one merits joy, and according to the days of fasting, so one merits joy (there).
One must be very careful of sadness and laziness, for the primary bite of the serpent is sadness and laziness, may the Merciful One save us (189).
Through joy, one gives strength to the angels who receive the abundance of foods, and subdues the demons, so that they do not draw from the abundance more than is fitting for them. And through this, one is saved from the impurity of a nocturnal emission, Heaven forbid, which sometimes comes through foods when there is no strength in the angels. For the primary strengthening of the angels is through joy (Likutay Moharan II, 5, 9, 10).
Through sweating for the sake of something holy, through this, one merits joy (6).
Sadness and black bile are the aspect of gloom that falls upon the heart of a Jew, through which he cannot burn and be inflamed for Hashem, blessed be He. And the true leaders of the generation, with their holy spirit, blow and dispel the gloom, which is the black bile, from the heart of Israel, and through this, they inflame the hearts of Israel for Hashem, blessed be He (9).
Through black bile and sadness, the mind and knowledge are in exile, and it is difficult for him to settle his mind to return to Hashem, and because of this, he is distant from Hashem, blessed be He. For the primary reason the world is distant from Hashem, blessed be He, is because they do not settle themselves well to understand what the purpose of the entire world is. But through joy, the mind is settled, and one can settle himself well, for joy is the world of freedom. Therefore, when one connects joy to his knowledge, then his knowledge is in freedom and not in exile, and he can guide his mind and knowledge as he desires, to settle his mind well regarding the purpose of all the matters of this world. And through this, he will return to Hashem (10).
As soon as a person wants to be a righteous person and begin to enter the service of Hashem, blessed be He, then it is immediately a great transgression if he has sadness, Heaven forbid, for the Holy One, blessed be He, hates black bile and sadness (48).
And one must strengthen himself to come to joy in every possible way, and strive to seek and find some good points in himself to come to joy, as explained on the verse, “I will sing to my G-d while I exist” [see Hitchazkut, entry 26]. And in any case, he should rejoice in the fact that he merited to be from the seed of Israel and was not made a non-Jew. And this joy is certainly a wondrous joy without measure and without any confusion, since it is the work of Hashem, blessed be He, Himself [see elsewhere on this]. And he should make it a habit to say with his mouth and heart with great joy, “Blessed is our G-d who created us for His glory and separated us from those who stray,” and so on, and through this, he can rejoice all his days in all that passes over him. Also, many times one must gladden himself through foolish words, words of jest. And due to the abundance of a person’s troubles, which each one suffers in body, soul, and wealth, therefore, usually one cannot gladden himself except through foolish words, to make himself like a fool in order to come to joy, for all vitality in body and soul depends on this. Also, above, a great unification is achieved through this through the jest of his mind, that is, joy (there).
It is a great mitzvah to be in joy always, and one must strive greatly with all his strength to distance sadness and black bile and to be only joyful always, and it is a healing for all kinds of illnesses. For all kinds of illnesses come from sadness and black bile, and one must gladden himself with all kinds of counsels, and usually specifically through foolish words, as mentioned above (24).
One must strive to transform all sadness and worries into joy. And it is easy for a wise person to find in all troubles, sufferings, and worries some expansion through which he can transform all black bile into joy [see elsewhere on this, for this is not the place to elaborate]. And this is the primary perfection of joy, when one overcomes black bile and sadness and seizes them into joy against their will, that is, transforms them into joy, as mentioned above (23).
When a person is joyful all day, it is easier for him to have some hour of a broken heart to express his conversation well and pour out his heart like water before the face of Hashem. And conversely, after a broken heart comes joy. And this is a sign that he had a broken heart: when he afterward comes to joy (Sichot Haran 20, 45).
One must direct his thought to always look at the root of everything, where the root of all goodness and joys is together, and then he can rejoice with very, very great joy, for when he looks at the root of everything, which is entirely good, then all goodness and all joys are included together and shine with very great light (Likutay Moharan II, 34).
When one studies Torah or performs a mitzvah with great joy until he dances due to joy, it is a very great elevation, and he elevates and rectifies through this the evil speech. Also, he is elevated in wealth, and all supporters of Torah are elevated, and he merits children, and he elevates and rectifies faith, and all the lower levels are elevated through the joy of Torah and mitzvah (81).
To merit joy is more difficult and heavier than all other services, therefore one must force himself with all his strength and with all kinds of counsels to be in joy always. And it has already been explained that usually it is impossible to be in joy except through foolish words [as mentioned above, entry 29] (Sichot Haran 20).
And even more, one must draw joy upon himself during prayer, that he prays with joy. And similarly during the performance of mitzvot, as mentioned above, all the more so on Shabbat and festivals. But even on weekdays, all day, it is a great mitzvah to be in joy always, as mentioned above (there, 155, 299).
Through black bile and sadness, one does not know His Name (43).
Through a person being joyful, through this, he can revive another person, which is a very great thing to gladden the hearts of Israel. For most people are full of sufferings, worries, and various troubles, and they cannot tell what is in their hearts. And when a person comes with a smiling face, he can truly revive them, and this is a very great thing. For when one merits to gladden another person, he truly revives and sustains a soul of Israel (there).
Through joy, one is saved from the death of children, Heaven forbid (there, 34).
These translations complete the שמחה (Joy) section from Likutay Etzot, reflecting Rabbi Nachman’s profound teachings on the transformative power of joy in overcoming sadness, rectifying spiritual blemishes, drawing divine blessings, and fostering closeness to Hashem and the tzaddikim. Joy is presented as a fundamental aspect of spiritual life, essential for healing, faith, and achieving the ultimate purpose.
Through humility and lowliness, one merits Torah, and through Torah, one merits to bring penitents and converts close to Hashem, blessed be He. Through this, the glory of Hashem, blessed be He, is elevated and magnified, and fear [of Heaven] is perfected, and through this, one merits peace (14, 2, 5).
And there are two types of peace: there is peace in one’s bones, for first one must ensure there is peace in his bones, for sometimes there is no peace, as it is written (Psalms 38:4), “There is no peace in my bones because of my sin.” And through fear [of Heaven], one merits peace in his bones, and then he can pray, and through prayer, one merits universal peace, peace in all the worlds (there, 8).
The rebukers of the generation increase peace in the world and also make peace between Israel and their Father in Heaven (22, 1).
# צְדָקָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/52/
# צְדָקָה
צְדָקָה
Source: https://ajew.org/reader/likutay-eitzos/1/52
## Segment 1
צָרִיךְ לְהַפְרִישׁ צְדָקָה קֹדֶם הַתְּפִלָּה וְעַל־יְדֵי זֶה נִצּוֹלִין מִמַּחֲשָׁבוֹת זָרוֹת שֶׁבַּתְּפִלָּה וְיוּכַל לְהִתְפַּלֵּל כָּרָאוּי, שֶׁלֹּא יִטֶה מִן הַצַּד לֹא לְיָמִין וְלֹא לִשְׂמֹאל, רַק יְכַלְכֵּל כָּל דְּבָרָיו בַּמִּשְׁפָּט (ב, ד)
One must set aside charity before prayer, and through this, one is saved from foreign thoughts during prayer and can pray properly, not veering from the path to the right or to the left, but directing all his words with justice (2, 4). Through charity given to a Torah scholar, through this, one is saved from idle talk, slander, pride, and their offshoots.
## Segment 2
עַל־יְדֵי צְדָקָה שֶׁנּוֹתֵן לְהַתַּלְמִיד חָכָם עַל־יְדֵי זֶה נִצּוֹל מִדְּבָרִים בְּטֵלִים וּלְשׁוֹן הָרָע וְגַאֲוָה וְתוֹלְדוֹתֵיהֶן, גַּם עַל־יְדֵי צְדָקָה נִצּוֹלִין מֵעֲנִיּוּת וְזוֹכִין לַעֲשִׁירוּת (ד, ח)
Also, through charity, one is saved from poverty and merits wealth (4, 8). Through charity, one breaks the lust for money, draws down complete divine providence, nullifies divine wrath from the world, draws kindness into the world, and brings about the revelation of the Messiah and the building of the Holy Temple, which is the revelation of knowledge.
## Segment 3
עַל־יְדֵי צְדָקָה מְשַׁבְּרִין תַּאֲוַת מָמוֹן וּמַמְשִׁיכִין הַשְׁגָּחָה שְׁלֵמָה וּמְבַטְּלִין הַחֲרוֹן אַף מִן הָעוֹלָם, וּמַמְשִׁיכִין חֶסֶד בָּעוֹלָם וְנִמְשָׁךְ הִתְגַּלּוּת מָשִׁיחַ וּבִנְיַן בֵּית הַמִּקְדָּשׁ שֶׁהוּא הִתְגַּלּוּת הַדַּעַת, וְעַל־יְדֵי זֶה יְכוֹלִין לְהַעֲלוֹת נַפְשׁוֹת יִשְׂרָאֵל וּלְחַדְּשָׁם, וְעַל־יְדֵי זֶה נַעֲשֶׂה יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ וְעַל־יְדֵי זֶה זוֹכֶה לְהָבִיא הִתְגַּלּוּת הַתּוֹרָה שֶׁל לֶעָתִיד לָבוֹא, וְנַעֲשֶׂה תִּקּוּנָא דְּמֶרְכַּבְתָּא עִלָּאָה וְתַתָּאָה גַּם נֶחֱשָׁב כְּמַקְטִיר קְטֹרֶת (ד, ח)
Through this, one can elevate and renew the souls of Israel. Through this, a unification of the Holy One, blessed be He, and His Shechinah is achieved, and through this, one merits to bring the revelation of the Torah of the future. And the rectification of the upper and lower chariots is accomplished, and it is considered as if one offered incense (4, 8). Through charity to true tzaddikim and worthy poor people, through this, converts are made, and through this, the intellect is completed, and one merits to see the light of the tzaddikim, and through this, one merits fear [of Heaven] and love (17, 5).
## Segment 4
עַל־יְדֵי צְדָקָה לְצַדִּיקִים אֲמִתִּיִּים וַעֲנִיִּים הֲגוּנִים עַל־יְדֵי זֶה נַעֲשִׂים גֵּרִים וְעַל יְדֵי זֶה מַשְׁלִימִין הַשֵּׂכֶל וְזוֹכִין לִרְאוֹת אוֹר הַצַּדִּיקִים וְעַל־יְדֵי זֶה זוֹכִין לְיִרְאָה וְאַהֲבָה (יז, ה)
The charity given to true tzaddikim and worthy poor people is considered as if one gave to many, many souls of Israel (there). Through the aforementioned charity, one reminds the good that is suppressed among the nations, that is, the sparks of the souls of Israel that fell into exile, and due to the prolonged time of the exiles, they forgot their lofty status.
## Segment 6
הַצְּדָקָה שֶׁנּוֹתֵן לְצַדִּיקִים אֲמִתִּיִּים וַעֲנִיִּים הֲגוּנִים נֶחֱשָׁב כְּאִלּוּ נָתַן לְכַמָּה וְכַמָּה נְפָשׁוֹת מִיִּשְׂרָאֵל (שָׁם) עַל־יְדֵי צְדָקָה הַנִּזְכֶּרֶת לְעֵיל, הוּא מַזְכִּיר אֶת הַטּוֹב הַכָּבוּשׁ בֵּין הָאֻמּוֹת, הַיְנוּ נִיצוֹצֵי נִשְׁמוֹת יִשְׂרָאֵל שֶׁנָּפְלוּ בַּגָּלוּת, וּמֵחֲמַת אֲרִיכַת הַזְּמַן שֶׁל הַגָּלֻיּוֹת שָׁכְחוּ מַעֲלָתָם. אֲבָל עַל־יְדֵי צְדָקָה הַנִּזְכֶּרֶת לְעֵיל הֵם זוֹכְרִים אֶת עַצְמָן, אֵיךְ נָפְלוּ מִשָּׁמַיִם לָאָרֶץ, וּמַתְחִילִים לְרַחֵם עַל עַצְמָן וּלְהִתְגַּעְגֵּעַ, כִּי הֲלֹא הֵם לְמַעְלָה מִכָּל הָעוֹלָמוֹת כִּי יִשְׂרָאֵל עָלָה בְּמַחֲשָׁבָה תְּחִלָּה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא נִמְלַךְ בְּנִשְׁמוֹת יִשְׂרָאֵל בִּבְרִיאַת הָעוֹלָם, וְעַתָּה הֵם כְּבוּשִׁים בְּגָלוּת כָּזֶה וִיכוֹלִים לֵילֵךְ לְכִלָּיוֹן וְהֶפְסֵד חַס וְשָׁלוֹם, וּמֵחֲמַת זֶה שֶׁזּוֹכְרִים כָּל זֶה, הֵם שָׁבִים וְחוֹזְרִים אֶל הַקְּדֻשָּׁה. וּמִזֶּה מִמֵּילָא יוּכַל כָּל אָדָם לְהָבִין בְּעַצְמוֹ, כַּמָּה וְכַמָּה הוּא בְּעַצְמוֹ צָרִיךְ לְרַחֵם עַל עַצְמוֹ, כְּשֶׁיִּזְכֹּר גֹּדֶל מַעֲלָתוֹ בְּשָׁרְשׁוֹ, וְיֹאמַר בְּלִבּוֹ, הֲלֹא אֲנִי מִזֶּרַע יִשְׂרָאֵל שֶׁהֵם לְמַעְלָה מִכָּל הָעוֹלָמוֹת וְכוּ', כַּנַּ"ל, וְאֵיךְ אֲנִי מֻטָּל עַתָּה, וְחַס וְשָׁלוֹם חַס וְשָׁלוֹם, מִי יוֹדֵעַ מַה יִּהְיֶה לְהַלָּן בַּיָּמִים הַבָּאִים, כִּי הֲלֹא הַבַּעַל דָּבָר רוֹצֶה לְכַלּוֹת אוֹתוֹ חַס וְשָׁלוֹם. וְעַל־יְדֵי זֶה יְרַחֵם עַל עַצְמוֹ וְיִשְׁתַּדֵּל לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ (שם ו)
But through the aforementioned charity, they remember themselves, how they fell from heaven to earth, and they begin to have compassion on themselves and to yearn, for behold, they are above all the worlds, for Israel arose in thought first, and the Holy One, blessed be He, consulted with the souls of Israel in the creation of the world.
And now they are suppressed in such an exile and could, Heaven forbid, go to destruction and loss. And because they remember all this, they return and come back to holiness. And from this, every person can understand for himself how much he himself needs to have compassion on himself, when he remembers the greatness of his status at its root, and says in his heart, “Behold, I am from the seed of Israel, who are above all the worlds, and so on,” as mentioned above, “and how am I now cast down, and Heaven forbid, Heaven forbid, who knows what will be in the future days, for behold, the Evil Inclination seeks to destroy me, Heaven forbid.” And through this, he will have compassion on himself and strive to return to Hashem, blessed be He (there, 6). Through charity given to a worthy poor person, through this, all one’s wealth is rectified, and then supernal colors are revealed through his wealth, which are the primary revelation of the greatness of the Creator, blessed be He. And through this, one subdues and breaks the husks, imaginations, confusions, desires, and obstacles that strengthen against a person each time he needs to ascend from level to level, spreading over him greatly and not allowing him to enter holiness. And through charity to a worthy poor person, they are broken, and one ascends from level to level (25, 4). Charity is the general rectification of commerce.
## Segment 7
עַל־יְדֵי צְדָקָה שֶׁנּוֹתְנִין לְעָנִי הָגוּן, עַל־יְדֵי זֶה נִתְתַּקֵּן כָּל מָמוֹנוֹ וַאֲזַי נִתְגַּלֶּה עַל־יְדֵי מָמוֹנוֹ גְּוָנִין עִלָּאִין, שֶׁהֵם עִקַּר הִתְגַּלּוּת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, וְעַל־יְדֵי זֶה מַכְנִיעִין וּמְשַׁבְּרִין הַקְּלִפּוֹת וְהַדִּמְיוֹנוֹת וְהַבִּלְבּוּלִים וְהַתַּאֲווֹת וְהַמְּנִיעוֹת, שֶׁמִּתְגַּבְּרִין עַל הָאָדָם בְּכָל פַּעַם שֶׁצָּרִיךְ לַעֲלוֹת מִדַּרְגָּא לְדַרְגָּא, וּמִתְפַּשְּׁטִין עָלָיו מְאֹד וְאֵין מַנִּיחִין אוֹתוֹ לִכְנֹס אֶל הַקְּדֻשָּׁה. וְעַל־יְדֵי צְדָקָה לְעָנִי הָגוּן מְשַׁבְּרִין אוֹתָם וְעוֹלִין מִמַּדְרֵגָה לְמַדְרֵגָה (כה, ד)
And one must intend with every step and every word that he takes and speaks during commerce that his intention in his walking, speaking, and toiling in commerce is all in order to give charity from the profit he earns in this commerce, and this is the primary rectification of commerce (29, 9). Through charity, the mind is elevated, and one has sustenance (there). Through charity, one can speak words that illuminate in the Torah (there, 10). Through charity and kindness, one subdues external wisdoms, is saved from the yoke of government, and merits the attainment of divinity (30, 7). Through accepting rebuke and ethical instruction from true rebukers, even though their rebuke is in a humiliating manner, through this, one merits to perform charity and kindness (there).
## Segment 8
צְדָקָה הוּא תִּקּוּן הַכְּלָלִי שֶׁל הַמַּשָּׂא וּמַתָּן. וְצָרִיךְ שֶׁיְּכַוֵּן בְּכָל הִלּוּךְ וְהִלּוּךְ וּבְכָל דִּבּוּר וְדִבּוּר שֶׁהוּא הוֹלֵךְ וּמְדַבֵּר בִּשְׁעַת הַמַּשָּׂא וּמַתָּן, שֶׁכַּוָּנָתוֹ בְּהִלּוּכוֹ וּבְדִבּוּרוֹ וּבִיגִיעָתוֹ בְּהַמַּשָּׂא וּמַתָּן, הַכֹּל הוּא כְּדֵי שֶׁיִּתֵּן צְדָקָה מֵהָרֶוַח שֶׁיַּרְוִיחַ בְּמַשָּׂא וּמַתָּן זֶה, וְזֶה עִקַּר תִּקּוּנוֹ שֶׁל הַמַּשָּׂא וּמַתָּן (כט, ט)
Charity guides all the celestial spheres, and through it, all blessings are poured forth. But the perfection of the blessings is only on Shabbat, which is the aspect of faith. For the primary importance of charity is faith. Therefore, the primary sparkling of the light of charity and its perfection is only on Shabbat, which is the aspect of faith (31). One should give charity before setting out on a journey, and through this, he will be saved, so that there will be no delay or distress on the journey (there, 9).
## Segment 12
עַל־יְדֵי צְדָקָה נִתְרוֹמֵם הַמֹּחִין וְיֵשׁ לוֹ פַּרְנָסָה (שָׁם) עַל־יְדֵי צְדָקָה וָחֶסֶד מַכְנִיעִין חָכְמוֹת חִיצוֹנִיּוֹת וְנִצּוֹלִין מֵעֹל מַלְכוּת, וְזוֹכִין לְהַשָּׂגַת אֱלֹקוּת (ל, ז)
The essence of fasting is charity, and through fasting and charity, one merits to subdue the body to the soul, the material to the form, folly to the intellect, and comes out from darkness to light, from death to life, from beast to man.
Through charity and kindness, one subdues external wisdoms, is saved from the yoke of government, and merits the attainment of divinity (30, 7).
## Segment 14
עַל־יְדֵי צְדָקָה יְכוֹלִין לְדַבֵּר דִּבּוּרִים, הַמְּאִירִים בַּתּוֹרָה (שָׁם י) עַל־יְדֵי שֶׁמְּקַבְּלִין תּוֹכָחָה וּמוּסָר מִמּוֹכִיחֵי אֱמֶת אַף עַל פִּי שֶׁתּוֹכַחְתָּם בְּדֶרֶךְ בִּזָּיוֹן, עַל־יְדֵי זֶה זוֹכִין לַעֲשׂוֹת צְדָקָה וָחֶסֶד (שם)
And external wisdoms and all vain and false wisdoms are nullified before the wisdoms of the Torah, which is the true wisdom.
And forgetfulness is nullified, and one merits memory, nullifies judgment and darkness, and draws kindness into the world (37, 3). Charity given to the Land of Israel is greater than charities given outside the Land.
## Segment 16
יא. הַצְּדָקָה מַנְהֶגֶת כָּל גַּלְגַּלֵּי הָרָקִיעַ, וְעַל יָדָהּ נִשְׁפָּעִין כָּל הַבְּרָכוֹת. אֲבָל אֵין שְׁלֵמוּת לְהַבְּרָכוֹת כִּי אִם בְּשַׁבָּת שֶׁהִיא בְּחִינַת אֱמוּנָה. כִּי עִקַּר חֲשִׁיבוּת הַצְּדָקָה הִיא הָאֱמוּנָה. וְעַל־כֵּן עִקַּר הִתְנוֹצְצוּת אוֹר הַצְּדָקָה וּשְׁלֵמוּתָהּ אֵינוֹ אֶלָּא בְּשַׁבָּת שֶׁהִיא בְּחִינַת אֱמוּנָה (לא)
Through the aforementioned charity, one reminds the good that is suppressed among the nations, that is, the sparks of the souls of Israel that fell into exile, and due to the prolonged time of the exiles, they forgot their lofty status. But through the aforementioned charity, they remember themselves, how they fell from heaven to earth, and they begin to have compassion on themselves and to yearn, for behold, they are above all the worlds, for Israel arose in thought first, and the Holy One, blessed be He, consulted with the souls of Israel in the creation of the world. And now they are suppressed in such an exile and could, Heaven forbid, go to destruction and loss. And because they remember all this, they return and come back to holiness. And from this, every person can understand for himself how much he himself needs to have compassion on himself, when he remembers the greatness of his status at its root, and says in his heart, “Behold, I am from the seed of Israel, who are above all the worlds, and so on,” as mentioned above, “and how am I now cast down, and Heaven forbid, Heaven forbid, who knows what will be in the future days, for behold, the Evil Inclination seeks to destroy me, Heaven forbid.” And through this, he will have compassion on himself and strive to return to Hashem, blessed be He (there, 6).
Charity guides all the celestial spheres, and through it, all blessings are poured forth. But the perfection of the blessings is only on Shabbat, which is the aspect of faith. For the primary importance of charity is faith. Therefore, the primary sparkling of the light of charity and its perfection is only on Shabbat, which is the aspect of faith (31).
## Segment 18
יב. יִתֵּן צְדָקָה קֹדֶם שֶׁיֵּצֵא לַדֶּרֶךְ, וְעַל־יְדֵי זֶה יִהְיֶה נִצּוֹל, שֶׁלֹּא יִהְיֶה עִכּוּב וָצַעַר בַּדָּרֶךְ (שָׁם ט)
Through charity given to a worthy poor person, through this, all one’s wealth is rectified, and then supernal colors are revealed through his wealth, which are the primary revelation of the greatness of the Creator, blessed be He. And through this, one subdues and breaks the husks, imaginations, confusions, desires, and obstacles that strengthen against a person each time he needs to ascend from level to level, spreading over him greatly and not allowing him to enter holiness. And through charity to a worthy poor person, they are broken, and one ascends from level to level (25, 4).
And through charity to the Land of Israel, you include yourself in the atmosphere of the Land of Israel, which is the aspect of the holy breath that has no sin, through which is the primary nullification of judgment, darkness, forgetfulness, folly, and so on, from the world (there, 4).
## Segment 20
יג. עִקַּר הַתַּעֲנִית הִיא הַצְּדָקָה, וְעַל־יְדֵי תַּעֲנִית וּצְדָקָה זוֹכֶה לְהַכְנִיעַ הַגּוּף לְגַבֵּי הַנֶּפֶשׁ, הַחֹמֶר לְגַבֵּי הַצּוּרָה, הַסִּכְלוּת לְגַבֵּי הַשֵּׂכֶל, וְיוֹצֵא מֵחֹשֶׁךְ לְאוֹר, מִמָּוֶת לְחַיִּים, מִבְּהֵמָה לְאָדָם. וְנִתְבַּטְּלִין חָכְמוֹת חִיצוֹנִיּוֹת וְכָל הַחָכְמוֹת שֶׁל הֶבֶל וָשֶׁקֶר לְגַבֵּי חָכְמוֹת הַתּוֹרָה שֶׁהִיא חָכְמָה הָאֲמִתִּית. וְנִתְבַּטֵּל הַשִּׁכְחָה, וְזוֹכֶה לְזִכָּרוֹן, וּמְבַטֵּל הַדִּין וְהַחֹשֶׁךְ, וּמַמְשִׁיךְ חֲסָדִים בָּעוֹלָם (לז, ג)
Charity is the general rectification of commerce. And one must intend with every step and every word that he takes and speaks during commerce that his intention in his walking, speaking, and toiling in commerce is all in order to give charity from the profit he earns in this commerce, and this is the primary rectification of commerce (29, 9).
The essence of fasting is charity, and through fasting and charity, one merits to subdue the body to the soul, the material to the form, folly to the intellect, and comes out from darkness to light, from death to life, from beast to man. And external wisdoms and all vain and false wisdoms are nullified before the wisdoms of the Torah, which is the true wisdom. And forgetfulness is nullified, and one merits memory, nullifies judgment and darkness, and draws kindness into the world (37, 3).
## Segment 22
יד. צְדָקָה שֶׁנּוֹתְנִין לְאֶרֶץ יִשְׂרָאֵל הִיא גְּדוֹלָה מִצִּדְקוֹת חוּץ לָאָרֶץ. וְעַל־יְדֵי צְדָקָה דְּאֶרֶץ יִשְׂרָאֵל תִּכְלֹל עַצְמְךָ בַּאֲוִירָא דְּאֶרֶץ יִשְׂרָאֵל, שֶׁהוּא בְּחִינַת הֶבֶל הַקָּדוֹשׁ שֶׁאֵין בּוֹ חֵטְא, שֶׁעַל־יְדֵי זֶה עִקַּר בִּטּוּל הַדִּין וְהַחֹשֶׁךְ וְהַשִּׁכְחָה וְהַסִּכְלוּת וְכוּ' מִן הָעוֹלָם (שָׁם ד)
Through charity, the mind is elevated, and one has sustenance (there).
A person must have contentment, to be satisfied with only what he absolutely needs from this world. And even from this contentment itself, he must set aside from it for charity. And through this, a great unification is achieved above, and all good influences are drawn down (54, 2). Through charity to the Land of Israel, one is saved from foreign thoughts during prayer, and his mind and thoughts are purified, and this is the aspect of the rectification of the covenant (44).
## Segment 24
טו. צָרִיךְ שֶׁיִּהְיֶה לָאָדָם הִסְתַּפְּקוּת, לְהִסְתַּפֵּק רַק בַּמֶּה שֶׁצָּרִיךְ לוֹ בְּהֶכְרֵחִיּוּת מִזֶּה הָעוֹלָם. וַאֲפִלּוּ מִזֶּה הַהִסְתַּפְּקוּת גּוּפָהּ צָרִיךְ לְהַפְרִישׁ מִמֶּנּוּ לִצְדָקָה. וְעַל־יְדֵי זֶה נַעֲשֶׂה יִחוּד גָּדוֹל לְמַעְלָה וְנִמְשָׁכִין כָּל הַהַשְׁפָּעוֹת טוֹבוֹת (נד, ב)
Through charity, one can speak words that illuminate in the Torah (there, 10).
A person must have contentment, to be satisfied with only what he absolutely needs from this world. And even from this contentment itself, he must set aside from it for charity. And through this, a great unification is achieved above, and all good influences are drawn down (54, 2).
## Segment 26
טז. עַל־יְדֵי צְדָקָה לְאֶרֶץ יִשְׂרָאֵל נִצּוֹלִין מִמַּחֲשָׁבוֹת זָרוֹת שֶׁבַּתְּפִלָּה, וְנִזְדַּכֵּךְ מֹחוֹ וּמַחֲשַׁבְתּוֹ וְהוּא בְּחִינַת תִּקּוּן הַבְּרִית (מד)
Through charity and kindness, one subdues external wisdoms, is saved from the yoke of government, and merits the attainment of divinity (30, 7).
Through charity, one merits great peace (57, 7). Through charity, one draws down all kindnesses, elevates the honor and kingship of holiness from the husks and the Other Side, and rectifies the blemish of the desire for eating.
## Segment 29
יז. עַל־יְדֵי צְדָקָה מַמְשִׁיכִין כָּל הַחֲסָדִים וּמַעֲלִין אֶת הַכָּבוֹד וְהַמַּלְכוּת דִּקְדֻשָּׁה מִן הַקְּלִפּוֹת וְהַסִּטְרָא אַחֲרָא וּמְתַקְּנִים פְּגַם תַּאֲוַת אֲכִילָה, וַאֲזַי נִתְבַּטֵּל הַכָּבוֹד וְהַמֶּמְשָׁלָה שֶׁל הָעַזֵּי פָּנִים שֶׁבַּדּוֹר, וְחוֹזֵר הַכָּבוֹד לְמַנְהִיגֵי אֱמֶת (סז)
Through accepting rebuke and ethical instruction from true rebukers, even though their rebuke is in a humiliating manner, through this, one merits to perform charity and kindness (there).
And then, the honor and dominion of the brazen-faced of the generation are nullified, and the honor returns to true leaders (67). Therefore, one must give charity at [the prayer] “And You rule over all,” as is brought, in order to elevate the honor and dominion from the Other Side and return them to holiness (there, 7). Through charity, one rectifies his wealth, and then his wealth will endure in his hand, and he will have abundant sustenance [see Mamon, entry 38] (69). When one gives charity to a tzaddik who is greatly humble, he is blessed immediately (70).
## Segment 31
יח. עַל־כֵּן צְרִיכִין לִתֵּן צְדָקָה אֵצֶל "וְאַתָּה מוֹשֵׁל בַּכֹּל" כַּמּוּבָא, כְּדֵי לְהַעֲלוֹת הַכָּבוֹד וְהַמֶּמְשָׁלָה מֵהַסִּטְרָא אַחֲרָא וּלְהַחֲזִירָם אֶל הַקְּדֻשָּׁה (שָׁם ז)
Charity guides all the celestial spheres, and through it, all blessings are poured forth. But the perfection of the blessings is only on Shabbat, which is the aspect of faith. For the primary importance of charity is faith. Therefore, the primary sparkling of the light of charity and its perfection is only on Shabbat, which is the aspect of faith (31).
Therefore, one must give charity at [the prayer] “And You rule over all,” as is brought, in order to elevate the honor and dominion from the Other Side and return them to holiness (there, 7).
## Segment 33
יט. עַל־יְדֵי צְדָקָה מְתַקֵּן מָמוֹנוֹ, וְאָז יִתְקַיֵּם מָמוֹנוֹ בְּיָדוֹ וְיִהְיֶה לוֹ פַּרְנָסָה בְּרֶוַח [עַיֵּן מָמוֹן אוֹת ל"ח] (סט)
One should give charity before setting out on a journey, and through this, he will be saved, so that there will be no delay or distress on the journey (there, 9).
Giving in secret is a rectification for a nocturnal emission, may the Merciful One save us (83). Charity saves from transgressions (116). Through charity, knowledge is drawn down (119). A remedy for epilepsy, may the Merciful One save us, is to distribute charity to the poor. (Psalms 112: “He has distributed, he has given to the poor,” the initial letters spell “falling”) (201).
## Segment 39
צְדָקָה מַצִּיל מֵעֲבֵרוֹת (קטז)
Charity saves from transgressions (116).
## Segment 43
עַל־יְדֵי צְדָקָה זוֹכִין לְשָׁלוֹם רָב (נז, ז) סְגֻלָּה לָחֳלִי נוֹפֵל רַחֲמָנָא לִצְלָן, לְפַזֵּר צְדָקָה לָאֶבְיוֹנִים. (תְּהִלִּים קי"ב) פִּ'זַר נָ'תַן לָ'אֶבְיוֹנִים רָאשֵׁי־תֵבוֹת נֹפֵל (רא)
Through charity, one merits great peace (57, 7).
A remedy for epilepsy, may the Merciful One save us, is to distribute charity to the poor. (Psalms 112: “He has distributed, he has given to the poor,” the initial letters spell “falling”) (201).
## Segment 45
כא. הַצְּדָקָה שֶׁנּוֹתְנִין לְתַלְמִידֵי חֲכָמִים גְּדוֹלָה וִיקָרָה מְאֹד, וְאֵין עֲבֵרָה יְכוֹלָה לְכַבּוֹתָהּ (רד)
טז.
צְדָקָה שֶׁנּוֹתְנִין לְאֶרֶץ יִשְׂרָאֵל הִיא גְּדוֹלָה מִצִּדְקוֹת חוּץ לָאָרֶץ. וְעַל־יְדֵי צְדָקָה דְּאֶרֶץ יִשְׂרָאֵל תִּכְלֹל עַצְמְךָ בַּאֲוִירָא דְּאֶרֶץ יִשְׂרָאֵל, שֶׁהוּא בְּחִינַת הֶבֶל הַקָּדוֹשׁ שֶׁאֵין בּוֹ חֵטְא, שֶׁעַל־יְדֵי זֶה עִקַּר בִּטּוּל הַדִּין וְהַחֹשֶׁךְ וְהַשִּׁכְחָה וְהַסִּכְלוּת וְכוּ' מִן הָעוֹלָם (שָׁם ד
Those who support Torah scholars by giving money to Torah scholars have very great merit.
## Segment 47
כט. עַל־יְדֵי נְתִינַת מַעֲשֵׂר נִצּוֹלִין מִשּׂנְאִים (רכא)
כד.
מַתָּן בַּסֵּתֶר הוּא תִּקּוּן לְמִקְרֵה לַיְלָה רַחֲמָנָא לִצְלָן (פג
For through their wealth, with which they sustain Torah scholars, through this, the Torah scholars can engage in Torah study and produce halachot and Torah innovations. It follows that they have a share in the Torah that was born and revealed through them. And all the wealth they give to Torah scholars, which is temporarily lacking for them, is filled for them afterward through the halachot that are innovated through them, as mentioned above.
## Segment 49
לא.
Charity saves from transgressions (116).
## Segment 50
עַל־יְדֵי מַעֲשֵׂר זוֹכִין לְהִסְתַּפְּקוּת (שָׁם) כב. צְדָקָה מַצֶּלֶת מֵהִרְהוּרֵי נִאוּף [עַיֵּן מַחֲשָׁבוֹת וְהִרְהוּרִים אוֹת י"ג] (רמב)
Through tithes, one merits contentment (there).
יז.
צָרִיךְ שֶׁיִּהְיֶה לָאָדָם הִסְתַּפְּקוּת, לְהִסְתַּפֵּק רַק בַּמֶּה שֶׁצָּרִיךְ לוֹ בְּהֶכְרֵחִיּוּת מִזֶּה הָעוֹלָם. וַאֲפִלּוּ מִזֶּה הַהִסְתַּפְּקוּת גּוּפָהּ צָרִיךְ לְהַפְרִישׁ מִמֶּנּוּ לִצְדָקָה. וְעַל־יְדֵי זֶה נַעֲשֶׂה יִחוּד גָּדוֹל לְמַעְלָה וְנִמְשָׁכִין כָּל הַהַשְׁפָּעוֹת טוֹבוֹת (נד, ב
For through this, kindness is poured forth, and the lack is returned and filled. And they merit the delight of the World to Come and the illumination of the three lines of truth to the four parts of speech, and so on [as explained in Emet v’Emunah, entry 40] (Likutay Moharan II, 2).
## Segment 52
לב. כג. צְדָקָה הוּא תִּקּוּן לִפְגַם הַבְּרִית. אֲבָל צָרִיךְ לִזָּהֵר שֶׁלֹּא לִתֵּן לְעָנִי שֶׁאֵינוֹ הָגוּן, כִּי עַל־יְדֵי זֶה נִפְגָּם יוֹתֵר, רַק לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁיִּזְכֶּה לַעֲנִיִּים מְהֻגָּנִים, לְהַשְׁפִּיעַ לָהֶם צְדָקָה וְהִיא תִּקּוּן גָּדוֹל מְאֹד לִפְגַם הַבְּרִית (רסד)
Through charity, knowledge is drawn down (119).
יח.
עַל־יְדֵי צְדָקָה לְאֶרֶץ יִשְׂרָאֵל נִצּוֹלִין מִמַּחֲשָׁבוֹת זָרוֹת שֶׁבַּתְּפִלָּה, וְנִזְדַּכֵּךְ מֹחוֹ וּמַחֲשַׁבְתּוֹ וְהוּא בְּחִינַת תִּקּוּן הַבְּרִית (מד
Charity is a rectification for the blemish of the covenant. But one must be careful not to give to an unworthy poor person, for through this, one blemishes further. Rather, one should request from Hashem, blessed be He, to merit worthy poor people, to bestow charity upon them, and this is a very great rectification for the blemish of the covenant (264).
## Segment 54
לג. כְּשֶׁנּוֹתֵן צְדָקָה לְהַצַּדִּיק, שֶׁהוּא עָנָו גָּדוֹל הוּא מִתְבָּרֵךְ מִיָּד (ע) תּוֹמְכֵי אוֹרַיְתָא שֶׁנּוֹתְנִין מָעוֹת לְתַלְמִידֵי חֲכָמִים זְכוּתָם גָּדוֹל מְאֹד. כִּי עַל יְדֵי מָמוֹנָם שֶׁמַּחֲזִיקִין הַתַּלְמִידֵי חֲכָמִים, עַל־יְדֵי זֶה יְכוֹלִין הַתַּלְמִידֵי חֲכָמִים לַעֲסֹק בַּתּוֹרָה וּלְהוֹלִיד הֲלָכוֹת וְחִדּוּשֵׁי תּוֹרָה. נִמְצָא שֶׁיֵּשׁ לָהֶם חֵלֶק בְּהַתּוֹרָה שֶׁנּוֹלְדָה וְנִתְגַּלָּה עַל יָדָם. וְכָל הַמָּמוֹן שֶׁהֵם נוֹתְנִין לְהַתַּלְמִידֵי חֲכָמִים וְנֶחְסָר לְפִי שָׁעָה אֶצְלָם, נִתְמַלֵּא לָהֶם אַחַר כָּךְ עַל־יְדֵי הַהֲלָכוֹת שֶׁנִּתְחַדְּשִׁין עַל יָדָם כַּנַּ"ל. שֶׁעַל יְדֵי זֶה נִשְׁפָּע חֶסֶד וְחוֹזֵר וְנִתְמַלֵּא הַחִסָּרוֹן. וְהֵם זוֹכִין לְשַׁעֲשׁוּעַ עוֹלָם הַבָּא וּלְהֶאָרַת שְׁלשָׁה קַוֵּי הָאֱמֶת לְאַרְבָּעָה חֶלְקֵי הַדִּבּוּר וְכוּ', [כְּמוֹ שֶׁנִּתְבָּאֵר בֶּאֱמֶת וֶאֱמוּנָה אוֹת מ'] (ח"ב. ב)
A remedy for epilepsy, may the Merciful One save us, is to distribute charity to the poor. (Psalms 112: “He has distributed, he has given to the poor,” the initial letters spell “falling”) (201).
When one gives charity to a tzaddik who is greatly humble, he is blessed immediately (70).
The defining characteristic of a human is speech, and this speech is drawn from charity. For charity and kindness are the primary defining characteristic of a human, for the defining characteristic of a speaking human is to bestow kindness on creatures.
## Segment 56
לד. כד. גֶּדֶר הָאָדָם הוּא הַדִּבּוּר, וְזֶה הַדִּבּוּר נִמְשָׁךְ מִצְּדָקָה. כִּי צְדָקָה וָחֶסֶד הוּא עִקַּר גֶּדֶר הָאָדָם, כִּי גֶּדֶר הָאָדָם מְדַבֵּר, הוּא לִגְמֹל חֶסֶד עִם הַבְּרִיּוֹת. וּמִי שֶׁאֵינוֹ עוֹשֶׂה צְדָקָה וָחֶסֶד פּוֹגֵם בְּהַדִּבּוּר מְאֹד וְאֵינוֹ בִּכְלַל אָדָם כְּלָל (רכה)
The charity given to Torah scholars is very great and precious, and no transgression can extinguish it (204).
יט.
עַל־יְדֵי צְדָקָה זוֹכִין לְשָׁלוֹם רָב (נז, ז
The defining characteristic of a human is speech, and this speech is drawn from charity. For charity and kindness are the primary defining characteristic of a human, for the defining characteristic of a speaking human is to bestow kindness on creatures. And one who does not perform charity and kindness greatly blemishes speech and is not included in the category of human at all (225).
## Segment 58
לה. מַתָּן בַּסֵּתֶר הוּא תִּקּוּן לְמִקְרֵה לַיְלָה רַחֲמָנָא לִצְלָן (פג) עִקַּר עֲבוֹדַת הַצְּדָקָה הִיא לְשַׁבֵּר הָאַכְזָרִיּוּת שֶׁלּוֹ, לְהָפְכוֹ לְרַחֲמָנוּת, לְהִתְנַדֵּב לִצְדָקָה. כִּי מִי שֶׁהוּא רַחֲמָן בְּטִבְעוֹ וְנוֹתֵן צְדָקָה מֵחֲמַת רַחֲמָנוּת שֶׁבְּטִבְעוֹ, אֵין זֶה עֲבוֹדָה. עַל־כֵּן כָּל הַנְּדִיבֵי לֵב שֶׁרוֹצִים לְקַיֵּם מִצְוַת צְדָקָה כָּרָאוּי, צְרִיכִים לֵילֵךְ וְלַעֲבֹר בַּתְּחִלָּה דֶּרֶךְ בְּחִינָה זֹאת, דְּהַיְנוּ שֶׁבַּתְּחִלָּה צְרִיכִים לְשַׁבֵּר אַכְזָרִיּוּת שֶׁלָּהֶם שֶׁבְּטִבְעָם, לְהָפְכוֹ לְרַחֲמָנוּת, לִתֵּן צְדָקָה, כִּי זֶה עִקַּר עֲבוֹדַת הַצְּדָקָה כַּנַּ"ל (ח"ב ד, א)
Through giving tithes, one is saved from enemies (221).
The charity given to Torah scholars is very great and precious, and no transgression can extinguish it (204). Through giving tithes, one is saved from enemies (221). Through tithes, one merits contentment (there). Charity saves from thoughts of adultery [see Machshavot v’Hirhurim, entry 13] (242). Charity is a rectification for the blemish of the covenant.
And one who does not perform charity and kindness greatly blemishes speech and is not included in the category of human at all (225).
## Segment 60
לו. כה. הַצְּדָקָה מַרְחֶבֶת כָּל הַפְּתָחִים שֶׁל הַקְּדֻשָּׁה, שֶׁכְּשֶׁאָדָם נִכְנָס בְּאֵיזֶה דֶּרֶךְ וַעֲבוֹדָה מֵעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, אֲזַי הוּא צָרִיךְ לִפְתֹּחַ שָׁם פֶּתַח לִכְנֹס בְּאוֹתוֹ הַדֶּרֶךְ, וּבִשְׁבִיל זֶה כָּל הַהַתְחָלוֹת קָשׁוֹת. וְעַל־יְדֵי הַצְּדָקָה מַרְחִיב הַפֶּתַח, כִּי הַצְּדָקָה מַרְחֶבֶת וּפוֹתַחַת בְּיוֹתֵר כָּל הַפְּתָחִים שֶׁל הַקְּדֻשָּׁה (שָׁם ב)
Through tithes, one merits contentment (there).
כ.
עַל־יְדֵי צְדָקָה מַמְשִׁיכִין כָּל הַחֲסָדִים וּמַעֲלִין אֶת הַכָּבוֹד וְהַמַּלְכוּת דִּקְדֻשָּׁה מִן הַקְּלִפּוֹת וְהַסִּטְרָא אַחֲרָא וּמְתַקְּנִים פְּגַם תַּאֲוַת אֲכִילָה, וַאֲזַי נִתְבַּטֵּל הַכָּבוֹד וְהַמֶּמְשָׁלָה שֶׁל הָעַזֵּי פָּנִים שֶׁבַּדּוֹר, וְחוֹזֵר הַכָּבוֹד לְמַנְהִיגֵי אֱמֶת (סז
Charity widens all the openings of holiness, for when a person enters some path or service in the service of Hashem, blessed be He, he needs to open a door there to enter that path, and for this reason, all beginnings are difficult. And through charity, the opening is widened, for charity widens and opens all the openings of holiness even more (there, 2).
## Segment 62
לז. כו. הַתְחָלַת הַצְּדָקָה הִיא קָשָׁה וּכְבֵדָה מְאֹד, אֲבָל הַתּוֹעֶלֶת שֶׁל הַצְּדָקָה גָּדוֹל מְאֹד מְאֹד. כִּי צָרְכֵי הַגּוּף הֵם רַבִּים מְאֹד וַאֲפִלּוּ הַהֶכְרֵחִיּוּת הֵם רַבִּים מְאֹד, אֲכִילָה וּשְׁתִיָּה וּמַלְבּוּשִׁים וְדִירוֹת, וְהֵם מוֹנְעִים אֶת הָאָדָם מְאֹד מֵעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ. וְעַל־יְדֵי צְדָקָה מִתְבַּטְּלִים כָּל אֵלּוּ הַמְּנִיעוֹת, כִּי עַל־יְדֵי צְדָקָה זוֹכֶה שֶׁיַּשְׁפִּיעַ חַסְדּוֹ יִתְבָּרַךְ, עַד שֶׁלֹּא יִצְטָרֵךְ לַעֲשׂוֹת שׁוּם עֵסֶק וּמְלָאכָה בִּשְׁבִיל פַּרְנָסָה, רַק תִּהְיֶה מְלַאכְתּוֹ נַעֲשֵׂית עַל יְדֵי אֲחֵרִים וְהוּא יַעֲסֹק בַּעֲבוֹדָתוֹ יִתְבָּרַךְ (שָׁם ג)
Charity saves from thoughts of adultery [see Machshavot v’Hirhurim, entry 13] (242).
כא.
עַל־כֵּן צְרִיכִין לִתֵּן צְדָקָה אֵצֶל "וְאַתָּה מוֹשֵׁל בַּכֹּל" כַּמּוּבָא, כְּדֵי לְהַעֲלוֹת הַכָּבוֹד וְהַמֶּמְשָׁלָה מֵהַסִּטְרָא אַחֲרָא וּלְהַחֲזִירָם אֶל הַקְּדֻשָּׁה (שָׁם ז
The primary service of charity is to break one’s cruelty, to transform it into compassion, to volunteer for charity.
## Segment 64
לח. עַל־יְדֵי צְדָקָה נִמְשָׁךְ דַּעַת (קיט) עַל־יְדֵי צְדָקָה מְתַקְּנִין הַפְּגָם שֶׁל הַזְּקֵנִים מַאֲרִיכֵי יָמִים שֶׁבַּדּוֹר שֶׁאֵינָם כָּרָאוּי [עַיֵּן יִרְאָה אוֹת כ"ה], וְעַל־יְדֵי זֶה זוֹכִין לְבַטֵּל שֹׁרֶשׁ חָכְמַת הַטֶּבַע, וְזוֹכִין לִשְׁמֹעַ קוֹל הַקְּרִיאָה שֶׁל יוֹם טוֹב קֹדֶשׁ, שֶׁקּוֹרֵא וּמְגַלֶּה אֶת הָרָצוֹן, שֶׁהַכֹּל בִּרְצוֹנוֹ יִתְבָּרַךְ, כְּמוֹ שֶׁרָאִינוּ שֶׁעָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ אוֹתוֹת נוֹרָאוֹת בְּכָל הַיָּמִים טוֹבִים וּבִטֵּל הַטֶּבַע, וְעַל־יְדֵי זֶה זוֹכִין לְשִׂמְחַת יוֹם טוֹב וְעַל־יְדֵי זֶה זוֹכִין לְיִרְאָה, וְעַל יְדֵי יִרְאָה נִשְׁפָּע חֶסֶד, עַד שֶׁאֵין צְרִיכִין לַעֲשׂוֹת שׁוּם עֵסֶק בִּשְׁבִיל פַּרְנָסָה כַּנַּ"ל (שָׁם ט)
Charity is a rectification for the blemish of the covenant. But one must be careful not to give to an unworthy poor person, for through this, one blemishes further. Rather, one should request from Hashem, blessed be He, to merit worthy poor people, to bestow charity upon them, and this is a very great rectification for the blemish of the covenant (264).
But one must be careful not to give to an unworthy poor person, for through this, one blemishes further. Rather, one should request from Hashem, blessed be He, to merit worthy poor people, to bestow charity upon them, and this is a very great rectification for the blemish of the covenant (264).
Through charity, one rectifies the blemish of the elderly, long-lived people of the generation who are not as they should be [see Yirah, entry 25], and through this, one merits to nullify the root of natural wisdom and merits to hear the voice of the call of the holy festival, which calls and reveals the will, that everything is by His will, blessed be He, as we saw that Hashem, blessed be He, performed awesome signs with us on all the festivals and nullified nature. And through this, one merits the joy of the festival, and through this, one merits fear [of Heaven]. And through fear, kindness is poured forth, so that one does not need to engage in any business for sustenance, as mentioned above (there, 9).
## Segment 66
לט. צְדָקָה הִיא רְפוּאָה לְכָל הַמַּכּוֹת (שָׁם י"ב)
Those who support Torah scholars by giving money to Torah scholars have very great merit. For through their wealth, with which they sustain Torah scholars, through this, the Torah scholars can engage in Torah study and produce halachot and Torah innovations. It follows that they have a share in the Torah that was born and revealed through them. And all the wealth they give to Torah scholars, which is temporarily lacking for them, is filled for them afterward through the halachot that are innovated through them, as mentioned above. For through this, kindness is poured forth, and the lack is returned and filled. And they merit the delight of the World to Come and the illumination of the three lines of truth to the four parts of speech, and so on [as explained in Emet v’Emunah, entry 40] (Likutay Moharan II, 2).
For one who is naturally compassionate and gives charity due to his natural compassion, this is not service.
## Segment 67
הַצַּדִּיק הָאֱמֶת מְקַבֵּל דִּבּוּר פִּיו הַקָּדוֹשׁ מִבַּעֲלֵי צְדָקָה (ח"ב. טו)
The true tzaddik receives the speech of his holy mouth from those who give charity (Likutay Moharan II, 15).
## Segment 69
מא. כְּשֶׁמְּקַנְּאִין קִנְאַת ה' צְבָאוֹת נֶחֱשָׁב כְּמוֹ צְדָקָה (סה)
לה.
עִקַּר עֲבוֹדַת הַצְּדָקָה הִיא לְשַׁבֵּר הָאַכְזָרִיּוּת שֶׁלּוֹ, לְהָפְכוֹ לְרַחֲמָנוּת, לְהִתְנַדֵּב לִצְדָקָה. כִּי מִי שֶׁהוּא רַחֲמָן בְּטִבְעוֹ וְנוֹתֵן צְדָקָה מֵחֲמַת רַחֲמָנוּת שֶׁבְּטִבְעוֹ, אֵין זֶה עֲבוֹדָה. עַל־כֵּן כָּל הַנְּדִיבֵי לֵב שֶׁרוֹצִים לְקַיֵּם מִצְוַת צְדָקָה כָּרָאוּי, צְרִיכִים לֵילֵךְ וְלַעֲבֹר בַּתְּחִלָּה דֶּרֶךְ בְּחִינָה זֹאת, דְּהַיְנוּ שֶׁבַּתְּחִלָּה צְרִיכִים לְשַׁבֵּר אַכְזָרִיּוּת שֶׁלָּהֶם שֶׁבְּטִבְעָם, לְהָפְכוֹ לְרַחֲמָנוּת, לִתֵּן צְדָקָה, כִּי זֶה עִקַּר עֲבוֹדַת הַצְּדָקָה כַּנַּ"ל (ח"ב ד, א
When one is zealous with the zeal of Hashem of Hosts, it is considered like charity (65).
## Segment 71
מב. כז. עַל־יְדֵי צְדָקָה וּבִפְרָט עַל־יְדֵי צְדָקָה לְאֶרֶץ יִשְׂרָאֵל זוֹכִין לְקַבֵּל הַשְׁפָּעַת הַנֹּעַם הָעֶלְיוֹן שֶׁהִיא בְּחִינַת מֹחִין קְדוֹשִׁים שֶׁל אֶרֶץ יִשְׂרָאֵל שֶׁהֵם בְּחִינַת שָׁלוֹם, וְזוֹכֶה לְהַרְגִּישׁ הַנְּעִימוּת שֶׁיֵּשׁ בְּהַתּוֹרָה, וְעַל־יְדֵי זֶה זוֹכֶה לְבָנִים הֲגוּנִים וּלְגַדֵּל כְּבוֹדוֹ יִתְבָּרַךְ שֶׁזֶּה עִקַּר תִּקּוּן וְקִיּוּם הָעוֹלָם, וְעַל־יְדֵי זֶה יְכוֹלִין לְתַקֵּן גַּם הַמֹּחִין פְּגוּמִים שֶׁל חוּץ לָאָרֶץ וּלְבַטֵּל הַמַּחֲלֹקֶת [עַיֵּן אֶרֶץ יִשְׂרָאֵל אוֹת י"ט] (עא)
לו.
הַצְּדָקָה מַרְחֶבֶת כָּל הַפְּתָחִים שֶׁל הַקְּדֻשָּׁה, שֶׁכְּשֶׁאָדָם נִכְנָס בְּאֵיזֶה דֶּרֶךְ וַעֲבוֹדָה מֵעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, אֲזַי הוּא צָרִיךְ לִפְתֹּחַ שָׁם פֶּתַח לִכְנֹס בְּאוֹתוֹ הַדֶּרֶךְ, וּבִשְׁבִיל זֶה כָּל הַהַתְחָלוֹת קָשׁוֹת. וְעַל־יְדֵי הַצְּדָקָה מַרְחִיב הַפֶּתַח, כִּי הַצְּדָקָה מַרְחֶבֶת וּפוֹתַחַת בְּיוֹתֵר כָּל הַפְּתָחִים שֶׁל הַקְּדֻשָּׁה (שָׁם ב
כב.
עַל־יְדֵי צְדָקָה מְתַקֵּן מָמוֹנוֹ, וְאָז יִתְקַיֵּם מָמוֹנוֹ בְּיָדוֹ וְיִהְיֶה לוֹ פַּרְנָסָה בְּרֶוַח [עַיֵּן מָמוֹן אוֹת ל"ח] (סט
Through charity, and especially through charity to the Land of Israel, one merits to receive the influence of the supernal pleasantness, which is the aspect of the holy minds of the Land of Israel, which are the aspect of peace. And one merits to feel the pleasantness that is in the Torah, and through this, one merits worthy children and to magnify the honor of Hashem, blessed be He, which is the primary rectification and sustenance of the world. And through this, one can also rectify the blemished minds outside the Land and nullify strife [see Eretz Yisrael, entry 19] (71).
## Segment 73
מג. כח. צָרִיךְ שֶׁיִּלְמַד לַעֲשׂוֹת וּלְקַיֵּם הַי"ג [הַשְּׁלֹשׁ עֶשְׂרֵה] מִדּוֹת שֶׁל רַחֲמִים וַחֲסָדִים, דְּהַיְנוּ שֶׁיִּהְיֶה לוֹ רַחֲמָנוּת וְיַרְבֶּה לַעֲשׂוֹת חֶסֶד וִיקַיֵּם כָּל הַי"ג [הַשְּׁלֹשׁ עֶשְׂרֵה] מִדּוֹת שֶׁל רַחֲמִים, וְעַל־יְדֵי זֶה מְעוֹרֵר לְמַעְלָה כָּל הַי"ג [הַשְּׁלֹשׁ עֶשְׂרֵה] מִדּוֹת הָעֶלְיוֹנִים שֶׁל רַחֲמִים, וְעַל־יְדֵי זֶה מַכְנִיעַ וּמְבַטֵּל הַמְחַבְּלִים שֶׁנַּעֲשׂוּ עַל־יְדֵי עֲווֹנוֹתָיו. כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹחֵל עֲווֹנוֹתָיו עַל־יְדֵי זֶה וּמַעֲבִירָם רִאשׁוֹן רִאשׁוֹן (שהר"ן פט)
לז.
הַתְחָלַת הַצְּדָקָה הִיא קָשָׁה וּכְבֵדָה מְאֹד, אֲבָל הַתּוֹעֶלֶת שֶׁל הַצְּדָקָה גָּדוֹל מְאֹד מְאֹד. כִּי צָרְכֵי הַגּוּף הֵם רַבִּים מְאֹד וַאֲפִלּוּ הַהֶכְרֵחִיּוּת הֵם רַבִּים מְאֹד, אֲכִילָה וּשְׁתִיָּה וּמַלְבּוּשִׁים וְדִירוֹת, וְהֵם מוֹנְעִים אֶת הָאָדָם מְאֹד מֵעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ. וְעַל־יְדֵי צְדָקָה מִתְבַּטְּלִים כָּל אֵלּוּ הַמְּנִיעוֹת, כִּי עַל־יְדֵי צְדָקָה זוֹכֶה שֶׁיַּשְׁפִּיעַ חַסְדּוֹ יִתְבָּרַךְ, עַד שֶׁלֹּא יִצְטָרֵךְ לַעֲשׂוֹת שׁוּם עֵסֶק וּמְלָאכָה בִּשְׁבִיל פַּרְנָסָה, רַק תִּהְיֶה מְלַאכְתּוֹ נַעֲשֵׂית עַל יְדֵי אֲחֵרִים וְהוּא יַעֲסֹק בַּעֲבוֹדָתוֹ יִתְבָּרַךְ (שָׁם ג
כג.
כְּשֶׁנּוֹתֵן צְדָקָה לְהַצַּדִּיק, שֶׁהוּא עָנָו גָּדוֹל הוּא מִתְבָּרֵךְ מִיָּד (ע
Therefore, all those with generous hearts who wish to fulfill the mitzvah of charity properly must first go and pass through this aspect, that is, they must first break their natural cruelty, transforming it into compassion, to give charity, for this is the primary service of charity, as mentioned above (Likutay Moharan II, 4, 1).
ציצית (Tzitzit)
Charity widens all the openings of holiness, for when a person enters some path or service in the service of Hashem, blessed be He, he needs to open a door there to enter that path, and for this reason, all beginnings are difficult.
Tzitzit are the aspect of the spirit of life of holiness, and through them, one completes all deficiencies through sighing. And they subdue the spirit of life of the husk, the stormy wind, the spirit of impurity, and separate and expel the evil from the good in all traits. And through this, one subdues the disputers and the wicked and humbles them to the ground (8).
And through charity, the opening is widened, for charity widens and opens all the openings of holiness even more (there, 2).
The beginning of charity is very difficult and heavy, but the benefit of charity is very, very great.
Through the mitzvah of tzitzit, one draws down the rectification of the constriction of the mind, so that his mind does not go beyond its boundary when he expands his knowledge to understand the hints that Hashem, blessed be He, hints to him every day through all the things in the world to draw close to Him [see Da’at, entries 36, 37, and Zikaron, entry 4]. Therefore, tzitzit come before tefillin, for one must first rectify the constriction of the mind, so that the mind does not go beyond its boundary, and afterward, one can expand his knowledge to understand the hints of Hashem, blessed be He, which is the aspect of tefillin (54, 3).
For the needs of the body are very numerous, and even the necessities are very numerous—eating, drinking, clothing, and housing—and they greatly prevent a person from the service of the Creator, blessed be He.
The essence of holiness is the holiness of the covenant, and this is merited through the holiness of the tongue and speech, by sanctifying it with holy words and guarding oneself from all kinds of blemishes of speech, until one merits that his speech and tongue are in the aspect of the perfection of the holy tongue. And through this, one merits the holiness of the covenant (19).
And through charity, all these obstacles are nullified, for through charity, one merits that His kindness, blessed be He, is bestowed, so that he will not need to engage in any business or work for sustenance, but his work will be done by others, and he will engage in the service of Hashem, blessed be He (there, 3).
Through giving one’s life for the sanctification of Hashem, one merits peace, and through this, one merits to speak holy words of Torah and prayer, and to connect thought well to speech. Therefore, a good counsel for praying with intention is to accept in one’s thought to give one’s life for the sanctification of Hashem. Even without this, the primary perfection of prayer is to pray with self-sacrifice [see Tefillah, entry 26] (80).
Through charity, one rectifies the blemish of the elderly, long-lived people of the generation who are not as they should be [see Yirah, entry 25], and through this, one merits to nullify the root of natural wisdom and merits to hear the voice of the call of the holy festival, which calls and reveals the will, that everything is by His will, blessed be He, as we saw that Hashem, blessed be He, performed awesome signs with us on all the festivals and nullified nature. And through this, one merits the joy of the festival, and through this, one merits fear [of Heaven]. And through fear, kindness is poured forth, so that one does not need to engage in any business for sustenance, as mentioned above (there, 9). Charity is a healing for all wounds (there, 12). The true tzaddik receives the speech of his holy mouth from those who give charity (Likutay Moharan II, 15).
One must recite the Shema with self-sacrifice for the sanctification of Hashem, that is, he should visualize in his thought all four death penalties of the court, as if they are stoning and burning him, and so on, and visualize the death in his thought with such strong thought that he actually feels the pain of death for the sake of the holiness of His Name, blessed be He, for thought has great power. And one can, through visualizing death in his thought, actually feel the pain of death. And one who wishes to conduct himself thus must be precise not to remain there when he feels that his soul is close to departing, so that he does not die before his time, Heaven forbid (193).
When one is zealous with the zeal of Hashem of Hosts, it is considered like charity (65). Through charity, and especially through charity to the Land of Israel, one merits to receive the influence of the supernal pleasantness, which is the aspect of the holy minds of the Land of Israel, which are the aspect of peace.
There are great tzaddikim who have a great name from afar, but many disgrace their name and speak against them, and they suffer bloodshed from this. And they accept all this upon themselves for the sanctification of Hashem, and through this, they save myriads of souls of Israel from death and killing, Heaven forbid (there).
And one merits to feel the pleasantness that is in the Torah, and through this, one merits worthy children and to magnify the honor of Hashem, blessed be He, which is the primary rectification and sustenance of the world. And through this, one can also rectify the blemished minds outside the Land and nullify strife [see Eretz Yisrael, entry 19] (71). One must learn to perform and fulfill the thirteen attributes of compassion and kindness, that is, to have compassion and increase in performing kindness, and fulfill all the thirteen attributes of compassion. And through this, one awakens above all the thirteen supernal attributes of compassion, and through this, one subdues and nullifies the destroyers that were created through his iniquities.
רצון וכסופין (Will and Yearning)
For the Holy One, blessed be He, forgives his iniquities through this and removes them one by one (Sichot Haran 89).
But in order for his soul to go from potential to actuality, he must speak with his mouth his longings and yearning, and through this, it takes effect, that his request is fulfilled, and he merits to reach what he longs for. And this is the virtue of conversing between himself and his Creator, that one must converse and speak between himself and his Creator every day, and speak with a full mouth his good desires and longings, that is, what he lacks in the service of Hashem, which he wants and yearns for Hashem, blessed be He, to fulfill for him. And he requests, prays, and pleads before Hashem, blessed be He, for this, that He have compassion on him to fulfill his good desires and longings. And through this, he merits to bring from potential to actuality, to accomplish what is needed (there).
Through good longings for Hashem, blessed be He, one shapes the letters of the Torah for good, and it becomes for him an elixir of life and brings good to the world. And conversely, through evil longings, Heaven forbid, one shapes the letters of the Torah to the contrary, and it becomes for him an elixir of death, in the aspect of “and sinners will stumble in them” (Hosea 14:10), and brings evils to the world, Heaven forbid (there).
And the general principle is that the longings and yearning for something holy are very precious, for through them, a soul is formed and completed through speech, as mentioned above. And this soul can reincarnate into a wicked person and bring him to repentance. And conversely, how many evils are caused by longings for something that is not good, Heaven forbid, for the soul that is formed through evil longings sometimes reincarnates into a tzaddik and can cause him to sin, Heaven forbid (there).
One who cannot study at all, such as an ignoramus, or one who has no book, or is on a journey or in the wilderness, and the like, but his heart burns within him and he greatly longs and yearns to study Torah, then the very desire of his heart to study is itself the aspect of studying from a book [see inside, entry 142] (142).
Through a person having a desire other than the will of Hashem, blessed be He, a kingship is created for the Other Side. For a person must nullify his will so that he has no desire, except as Hashem, blessed be He, desires, whether he has wealth and children or not, Heaven forbid. And similarly, all other desires should not exist, except as Hashem, blessed be He, desires, and then he enthrones His kingship, blessed be He, alone (177).
Regarding an extraordinary desire where one does not know at all what he wants [see Emunah, entry 55, Achilah, entry 17] (Likutay Moharan II, 7, 10).
The essence is the will, and even though everyone desires and wants to serve Him, blessed be He, nevertheless, not all desires are equal. And there are many differences in will, even in one person himself, at every time and every moment, there are many differences between the desires. And the general principle is that the essence is the will and the longings, that one should long for Him, blessed be He, and within this, one prays, studies, and performs mitzvot [see Mamon, entry 50] (Sichot Haran 51).
רפואה (Healing)
A remedy for the sick is to look at the tzitzit (7, at the end).
A woman with excessive bleeding and no fixed menstrual cycle, even though wine is harmful to her, nevertheless, her healing is through wine that a true tzaddik has looked at (29, at the end).
According to the expansion of knowledge, so too is peace increased, and so one merits healing. Therefore, the primary healing is through engagement in Torah study, through which one merits knowledge (56, 6).
And similarly, through immersion in a mikveh, knowledge is drawn down, and one merits healing (there, 7).
It is very good for a person when he relies on nothing but Hashem, blessed be He, alone, for when he does not rely on Hashem, blessed be He, he must pursue many strategies. For example, when he needs healing, he must pursue many herbs, and sometimes the herbs he needs are not available in his country, and the herbs that are available are not good for his ailment. But the Holy One, blessed be He, is good for all ailments and all kinds of illnesses to heal them, and He is always available. Therefore, when he has a sick person, Heaven forbid, all his reliance should be only on prayer and supplications, which he can always find, and it will surely benefit him, as mentioned above. But to receive healing through the remedies of doctors requires searching and seeking very, very much to find a doctor with remedies that can heal him. And in truth, this is not available at all, for doctors cause more harm than benefit at times, as will be explained below (14, 11).
# צִיצִית
URL: https://ajew.org/reader-plain/likutay-eitzos/1/53/
# צִיצִית
צִיצִית
Source: https://ajew.org/reader/likutay-eitzos/1/53
## Segment 1
צִיצִית שְׁמִירָה לְנִאוּף, וְעַל־יְדֵי זֶה נִצּוֹלִין מֵעֵצוֹת הַנָּחָשׁ שֶׁהֵם דִּבְרֵי עֵצוֹת רָעוֹת שֶׁל הָרְחוֹקִים מֵעֲבוֹדַת הַשֵּׁם, שֶׁהֵם מוֹנְעִים הַרְבֵּה מִלְּהִתְקָרֵב אֶל הָאֱמֶת. וְזוֹכִין לְקַבֵּל עֵצוֹת הַצַּדִּיקִים וְהַנִּלְוִים אֲלֵיהֶם שֶׁהֵם בְּחִינַת תִּקּוּן הַבְּרִית, וְעַל־יְדֵי זֶה זוֹכִין לֶאֱמֶת וֶאֱמוּנָה וּתְפִלָּה וְאֶרֶץ יִשְׂרָאֵל וְנִסִּים, וְעַל יְדֵי זֶה תָּבוֹא הַגְּאֻלָּה מְהֵרָה וְיִזְכֶּה לְפַרְנָסָה וּלְהָבִין הֵיטֵב בְּכָל מָקוֹם שֶׁיִּלְמַד. עַל־כֵּן צְרִיכִין לִזָּהֵר מְאֹד בְּמִצְוַת צִיצִית וּלְכַוֵּן בִּשְׁעַת עֲטִיפַת הַצִּיצִית הַקְּדוֹשִׁים וּבִרְכָתָן, שֶׁיִּזְכֶּה לְכָל זֶה עַל־יְדֵי הַמִּצְוָה הַקְּדוֹשָׁה הַזֹּאת (ז, ד)
Tzitzit are a protection against adultery, and through this, one is saved from the counsels of the serpent, which are the evil counsels of those distant from the service of Hashem, which greatly prevent one from drawing close to the truth. And one merits to receive the counsels of the tzaddikim and those attached to them, which are the aspect of the rectification of the covenant. Through this, one merits truth, faith, prayer, the Land of Israel, and miracles, and through this, the redemption will come quickly, and one will merit sustenance and to understand well in every place he learns. Therefore, one must be very careful with the mitzvah of tzitzit and intend during the wrapping of the holy tzitzit and their blessing to merit all this through this holy mitzvah (7, 4).
## Segment 2
צִיצִית הֵם בְּחִינַת הָרוּחַ חַיִּים דִּקְדֻשָּׁה וְעַל יָדָם מַשְׁלִימִין כָּל הַחֶסְרוֹנוֹת עַל יְדֵי אֲנָחָה, וּמַכְנִיעִין הָרוּחַ חַיִּים דִּקְלִפָּה רוּחַ סְעָרָה רוּחַ הַטֻּמְאָה וּמַפְרִישִׁין וּמְגָרְשִׁין הָרָע מִן הַטּוֹב מִכָּל הַמִּדּוֹת, וְעַל־יְדֵי־זֶה מַכְנִיעִין הַחוֹלְקִים וְהָרְשָׁעִים וּמַשְׁפִּילִין אוֹתָם עֲדֵי אָרֶץ (ח)
Tzitzit are the aspect of the spirit of life of holiness, and through them, one completes all deficiencies through sighing. And they subdue the spirit of life of the husk, the stormy wind, the spirit of impurity, and separate and expel the evil from the good in all traits. And through this, one subdues the disputers and the wicked and humbles them to the ground (8).
## Segment 3
צִיצִית הוּא בְּחִינַת הִתְגַּלּוּת מַלְכוּת דִּקְדֻשָּׁה, וְעַל־יְדֵי זֶה נִכְנָע וְנִתְבַּטֵּל מַלְכוּת דְּסִטְרָא אַחֲרָא. אֲבָל יִשְׂרָאֵל הַדְּבֵקִים בְּמַלְכוּת דִּקְדֻשָּׁה, מְקַבְּלִים חִיּוּתָם מִשָּׁם, וּמַמְשִׁיכִין שֶׁפַע וַעֲשִׁירוּת גָּדוֹל וּבְרָכָה עַד בְּלִי דָּי (מט)
Tzitzit are the aspect of the revelation of the kingship of holiness, and through this, the kingship of the Other Side is subdued and nullified. But Israel, who cleave to the kingship of holiness, receive their vitality from there, and draw down abundance, great wealth, and blessing without end (49).
## Segment 4
עַל־יְדֵי שֶׁנִּזְהָרִין בְּמִצְוַת צִיצִית זוֹכִין לִתְפִלָּה וְלִתְשׁוּבָה בְּכָל לִבּוֹ, וּמַמְתִּיקִין הַדִּינִים, וְזוֹכִין שֶׁיִּתְגַּלּוּ לוֹ סִתְרֵי תּוֹרָה (שָׁם)
Through being careful with the mitzvah of tzitzit, one merits prayer and repentance with all his heart, sweetens judgments, and merits that the secrets of the Torah are revealed to him (there).
## Segment 5
עַל־יְדֵי מִצְוַת צִיצִית מַמְשִׁיכִין תִּקּוּן צִמְצוּם הַמֹּחִין, שֶׁלֹּא יֵצֵא מֹחוֹ חוּץ לַגְּבוּל, כְּשֶׁמַּגְדִּיל דַּעְתּוֹ לְהָבִין הָרְמָזִים, שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַמֵּז לוֹ בְּכָל יוֹם עַל־יְדֵי כָּל הַדְּבָרִים שֶׁבָּעוֹלָם שֶׁיִּתְקָרֵב אֵלָיו [עַיֵּן דַּעַת ל"ו ול"ז וְזִכָּרוֹן ד'] וְעַל־כֵּן צִיצִית קֹדֶם לִתְפִלִּין, כִּי צְרִיכִין לְתַקֵּן מִקֹּדֶם צִמְצוּם הַמֹּחִין, שֶׁלֹּא יֵצֵא הַמֹּחַ חוּץ לַגְּבוּל, וְאַחַר כָּךְ יְכוֹלִין לְהַגְדִּיל דַּעְתּוֹ לְהָבִין הָרְמָזִים שֶׁל הַשֵּׁם יִתְבָּרַךְ שֶׁהִיא בְּחִינַת תְּפִלִּין (נד, ג)
Through the mitzvah of tzitzit, one draws down the rectification of the constriction of the mind, so that his mind does not go beyond its boundary when he expands his knowledge to understand the hints that Hashem, blessed be He, hints to him every day through all the things in the world to draw close to Him [see Da’at, entries 36, 37, and Zikaron, entry 4]. Therefore, tzitzit come before tefillin, for one must first rectify the constriction of the mind, so that the mind does not go beyond its boundary, and afterward, one can expand his knowledge to understand the hints of Hashem, blessed be He, which is the aspect of tefillin (54, 3).
# קְדֻשָּׁה - וּבוֹ נִכְלָל קִדּוּשׁ הַשֵּׁם
URL: https://ajew.org/reader-plain/likutay-eitzos/1/54/
# קְדֻשָּׁה - וּבוֹ נִכְלָל קִדּוּשׁ הַשֵּׁם
קְדֻשָּׁה - וּבוֹ נִכְלָל קִדּוּשׁ הַשֵּׁם
Source: https://ajew.org/reader/likutay-eitzos/1/54
## Segment 1
עִקַּר הַקְּדֻשָּׁה הִיא קְדֻשַּׁת הַבְּרִית, וְזֶה זוֹכִין עַל־יְדֵי קְדֻשַּׁת הַלָּשׁוֹן וְהַדִּבּוּר שֶׁמְּקַדְּשִׁין אוֹתוֹ בְּדִבּוּרִים קְדוֹשִׁים וְשׁוֹמְרִין עַצְמָן מִכֹּל מִינֵי פְּגַם הַדִּבּוּר, עַד שֶׁזּוֹכִין שֶׁיִּהְיֶה דִּבּוּרוֹ וּלְשׁוֹנוֹ בִּבְחִינַת שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ, וְעַל־יְדֵי זֶה זוֹכִין לִקְדֻשַּׁת הַבְּרִית (יט)
The essence of holiness is the holiness of the covenant, and this is merited through the holiness of the tongue and speech, by sanctifying it with holy words and guarding oneself from all kinds of blemishes of speech, until one merits that his speech and tongue are in the aspect of the perfection of the holy tongue. And through this, one merits the holiness of the covenant (19).
## Segment 2
צָרִיךְ לְקַדֵּשׁ אֶת פִּיו וְחָטְמוֹ וְעֵינָיו וְאָזְנָיו, דְּהַיְנוּ שֶׁיִּשְׁמֹר אֶת עַצְמוֹ מִלְּהוֹצִיא שֶׁקֶר מִפִּיו וְכֵן מִשְּׁאָר דִּבּוּרִים פְּגוּמִים, וְיִהְיֶה לוֹ יִרְאַת שָׁמַיִם, שֶׁעַל־יְדֵי זֶה מְקַדֵּשׁ הַחֹטֶם, וְיִהְיֶה לוֹ אֱמוּנַת חֲכָמִים שֶׁעַל־יְדֵי זֶה מְקַדֵּשׁ הָאָזְנַיִם וְשׁוֹמֵעַ לְדִבְרֵיהֶם. וְיַעֲצוֹם עֵינָיו מֵרְאוֹת בְּרַע, וְעַל־יְדֵי זֶה זוֹכֶה לְדַעַת שָׁלֵם וְיַגִּיעַ לַשֵּׂכֶל שֶׁהוּא בְּחִינַת שֶׁפַע אֱלֹקִי שֶׁהוּא בְּחִינַת רוּחַ הַקֹּדֶשׁ, גַּם עַל־יְדֵי שֶׁהוּא עָנָו, שָׁפָל וְסַבְלָן וְלֹא יֶחֱרֶה אַפּוֹ עַל בִּזְיוֹנוֹ, עַל־יְדֵי זֶה מְקַדֵּשׁ הַחֹטֶם בִּשְׁלֵמוּת. גַּם עַל־יְדֵי מַה שֶּׁאָדָם הוּא נֶאֱמַן רוּחַ מְכַסֶּה דָּבָר, שֶׁנִּזְהָר מִלְּגַלּוֹת סוֹד שֶׁאֵין צְרִיכִין לְגַלּוֹתוֹ, עַל יְדֵי זֶה מְקַדֵּשׁ אֶת הָאָזְנָיִם (כא)
One must sanctify his mouth, nose, eyes, and ears, that is, he must guard himself from uttering falsehood from his mouth and from other blemished speech, and he must have fear of Heaven, through which he sanctifies the nose. And he must have faith in the sages, through which he sanctifies the ears and listens to their words. And he must close his eyes from seeing evil, and through this, he merits complete knowledge and attains the intellect, which is the aspect of divine abundance, the aspect of the Holy Spirit. Also, through being humble, lowly, patient, and not becoming angry at his disgrace, through this, he sanctifies the nose completely. Also, through being a faithful spirit who conceals a matter, being careful not to reveal a secret that does not need to be revealed, through this, he sanctifies the ears (21).
## Segment 3
עַל־יְדֵי מְסִירַת נֶפֶשׁ עַל קִדּוּשׁ הַשֵּׁם זוֹכִין לְשָׁלוֹם וְעַל־יְדֵי זֶה זוֹכִין לְדַבֵּר דִּבּוּרִים קְדוֹשִׁים שֶׁל תּוֹרָה וּתְפִלָּה, וּלְקַשֵּׁר הַמַּחֲשָׁבָה הֵיטֵב אֶל הַדִּבּוּר, וְעַל־כֵּן עֵצָה טוֹבָה לְהִתְפַּלֵּל בְּכַוָּנָה, לְקַבֵּל עָלָיו בְּמַחֲשַׁבְתּוֹ לִמְסֹר נַפְשׁוֹ עַל קִדּוּשׁ הַשֵּׁם, גַּם בְּלֹא זֶה עִקַּר שְׁלֵמוּת הַתְּפִלָּה הִיא לְהִתְפַּלֵּל בִּמְסִירוּת נֶפֶשׁ [עַיֵּן תְּפִלָּה אוֹת כ"ו] (פ)
Through giving one’s life for the sanctification of Hashem, one merits peace, and through this, one merits to speak holy words of Torah and prayer, and to connect thought well to speech. Therefore, a good counsel for praying with intention is to accept in one’s thought to give one’s life for the sanctification of Hashem. Even without this, the primary perfection of prayer is to pray with self-sacrifice [see Tefillah, entry 26] (80).
## Segment 4
אֲפִלּוּ הַקַּל שֶׁבְּיִשְׁרָאֵל אֲפִלּוּ פּוֹשְׁעֵי יִשְׂרָאֵל כְּשֶׁרוֹצִים לְהַעֲבִירָם עַל דָּת חַס וְשָׁלוֹם, הֵם מוֹסְרִים נַפְשָׁם עַל קִדּוּשׁ הַשֵּׁם כַּאֲשֶׁר נִרְאָה בְּחוּשׁ כְּבָר כַּמָּה פְּעָמִים. עַל־כֵּן צָרִיךְ הָאָדָם לְהַזְכִּיר אֶת עַצְמוֹ בָּזֶה בְּכָל יוֹם, שֶׁהוּא מְרֻצֶּה לִמְסֹר נַפְשׁוֹ עַל קִדּוּשׁ הַשֵּׁם, כִּי זֶה עִקַּר קְדֻשַּׁת אִישׁ הַיִּשְׂרְאֵלִי, וְעַל־יְדֵי זֶה יִזְכֶּה לְשָׁלוֹם וּלְהִתְפַּלֵּל בְּכַוָּנָה, כַּנַּ"ל (שם)
Even the least among Israel, even the sinners of Israel, when they want to make them forsake their religion, Heaven forbid, they give their lives for the sanctification of Hashem, as has already been visibly seen many times. Therefore, a person must remind himself of this every day, that he is willing to give his life for the sanctification of Hashem, for this is the essence of the holiness of a Jew. And through this, he will merit peace and to pray with intention, as mentioned above (there).
## Segment 5
צָרִיךְ לוֹמַר קְרִיאַת שְׁמַע בִּמְסִירַת נֶפֶשׁ עַל קִדּוּשׁ הַשֵּׁם, הַיְנוּ שֶׁיְּצַיֵּר בְּמַחֲשַׁבְתּוֹ כָּל הָאַרְבַּע מִיתוֹת בֵּית דִּין כְּאִלּוּ סוֹקְלִין וְשׂוֹרְפִין אוֹתוֹ וְכוּ', וִיצַיֵּר הַמִּיתָה בְּמַחֲשַׁבְתּוֹ בְּמַחֲשָׁבָה חֲזָקָה כָּל כָּךְ, עַד שֶׁיַּרְגִּישׁ צַעַר הַמִּיתָה מַמָּשׁ בִּשְׁבִיל קְדֻשַּׁת שְׁמוֹ יִתְבָּרַךְ כִּי הַמַּחֲשָׁבָה יֵשׁ לָהּ תֹּקֶף גָּדוֹל. וִיכוֹלִין עַל־יְדֵי שֶׁמְּצַיְּרִין בְּמַחֲשַׁבְתּוֹ הַמִּיתָה לְהַרְגִּישׁ צַעַר הַמִּיתָה מַמָּשׁ. וּמִי שֶׁרוֹצֶה לְהִתְנַהֵג כָּךְ, צָרִיךְ לְדַקְדֵּק שֶׁלֹּא יִשָּׁאֵר שָׁם בְּעֵת שֶׁמַּרְגִּישׁ שֶׁקָּרוֹב שֶׁתֵּצֵא נַפְשׁוֹ, שֶׁלֹּא יָמוּת בְּלֹא עִתּוֹ חַס וְשָׁלוֹם (קצג)
One must recite the Shema with self-sacrifice for the sanctification of Hashem, that is, he should visualize in his thought all four death penalties of the court, as if they are stoning and burning him, and so on, and visualize the death in his thought with such strong thought that he actually feels the pain of death for the sake of the holiness of His Name, blessed be He, for thought has great power. And one can, through visualizing death in his thought, actually feel the pain of death. And one who wishes to conduct himself thus must be precise not to remain there when he feels that his soul is close to departing, so that he does not die before his time, Heaven forbid (193).
## Segment 7
עִקַּר הַיִּחוּד שֶׁל מַעְלָה נַעֲשֶׂה עַל־יְדֵי מְסִירַת נֶפֶשׁ עַל קִדּוּשׁ הַשֵּׁם (רס) יֵשׁ צַדִּיקִים גְּדוֹלִים שֶׁיֵּשׁ לָהֶם שֵׁם גָּדוֹל לְמֵרָחוֹק, אֲבָל הַרְבֵּה מְבַזִּין אֶת שְׁמָם וְדוֹבְרִים עֲלֵיהֶם, וְיֵשׁ לָהֶם שְׁפִיכוּת דָּמִים מִזֶּה, וְהֵם מְקַבְּלִים כָּל זֶה עֲלֵיהֶם בְּעַצְמָם בִּשְׁבִיל קִדּוּשׁ הַשֵּׁם, וְעַל־יְדֵי זֶה הֵם מַצִּילִים רִבְבוֹת נַפְשׁוֹת יִשְׂרָאֵל מִמִּיתָה וַהֲרִיגָה, חַס וְשָׁלוֹם (שָׁם)
The primary unification above is achieved through giving one’s life for the sanctification of Hashem (260).
There are great tzaddikim who have a great name from afar, but many disgrace their name and speak against them, and they suffer bloodshed from this. And they accept all this upon themselves for the sanctification of Hashem, and through this, they save myriads of souls of Israel from death and killing, Heaven forbid (there).
## Segment 8
אוֹתוֹ הַדָּבָר שֶׁמִּתְגַּבֵּר בְּיוֹתֵר עַל הָאָדָם, אוֹתוֹ הַדָּבָר דַּיְקָא הוּא צָרִיךְ לְשַׁבֵּר בִּשְׁבִיל הַשֵּׁם יִתְבָּרַךְ כִּי זֶה עִקַּר עֲבוֹדָתוֹ, וְזֶה בְּחִינַת מְסִירַת נֶפֶשׁ. וּמִי שֶׁהוּא מִתְפַּחֵד מְאֹד מֵהַמִּיתָה, הוּא דַּיְקָא צָרִיךְ בְּיוֹתֵר לְקַבֵּל עַל עַצְמוֹ לִמְסֹר נַפְשׁוֹ עַל קִדּוּשׁ הַשֵּׁם (שהר"ן נז)
The very thing that most dominates a person, that very thing he must specifically break for the sake of Hashem, blessed be He, for this is the essence of his service, and this is the aspect of giving one’s life. And one who is very afraid of death, he specifically needs more to accept upon himself to give his life for the sanctification of Hashem (Sichot Haran 57).
# רָצוֹן וְכִסּוּפִין
URL: https://ajew.org/reader-plain/likutay-eitzos/1/55/
# רָצוֹן וְכִסּוּפִין
רָצוֹן וְכִסּוּפִין
Source: https://ajew.org/reader/likutay-eitzos/1/55
## Segment 1
עִקַּר הִתְהַוּוּת הַנֶּפֶשׁ הוּא עַל־יְדֵי הַהִשְׁתּוֹקְקוּת וְהַכִּסּוּפִין וְהָרְצוֹנוֹת הַטּוֹבִים שֶׁל אִישׁ הַיִּשְׂרְאֵלִי אַחַר הַשֵּׁם יִתְבָּרַךְ, כָּל אֶחָד לְפִי מַדְרֵגָתוֹ שֶׁהוּא נִכְסָף וּמִשְׁתּוֹקֵק וּמִתְגַּעְגֵּעַ לְהַגִּיעַ אֶל מַדְרֵגָה לְמַעְלָה מִמֶּנָּה, עַל־יְדֵי הַכִּסּוּפִין אֵלּוּ נַעֲשֶׂה נֶפֶשׁ קְדוֹשָׁה (לא)
The primary formation of the soul is through the yearning, longing, and good desires of a Jew for Hashem, blessed be He, each according to his level, where he longs, yearns, and pines to reach a level higher than his own. Through these longings, a holy soul is formed (31).
## Segment 2
אַךְ כְּדֵי שֶׁתֵּצֵא נַפְשׁוֹ מִכֹּחַ אֶל הַפֹּעַל, צָרִיךְ לְדַבֵּר בַּפֶּה הַכִּסּוּפִין וְהַהִשְׁתּוֹקְקוּת שֶׁלּוֹ וְעַל־יְדֵי זֶה פּוֹעֵל, שֶׁיִּהְיֶה נַעֲשֶׂה בַּקָּשָׁתוֹ וְיִזְכֶּה לְהַגִּיעַ לְמַה שֶּׁהוּא נִכְסָף. וְזֶהוּ מַעֲלַת הַשִּׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, שֶׁצְּרִיכִין לָשִׂיחַ וּלְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בְּכָל יוֹם, וּלְדַבֵּר בְּפֶה מָלֵא הָרְצוֹנוֹת וְהַכִּסּוּפִין שֶׁלּוֹ הַטּוֹבִים, דְּהַיְנוּ מַה שֶּׁחָסֵר לוֹ בַּעֲבוֹדַת הַשֵּׁם, שֶׁהוּא רוֹצֶה וּמִשְׁתּוֹקֵק שֶׁיְּמַלֵּא לוֹ הַשֵּׁם יִתְבָּרַךְ. וּמְבַקֵּשׁ וּמִתְפַּלֵּל וּמִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַל זֶה שֶׁיְּרַחֵם עָלָיו לְמַלֹּאת רְצוֹנוֹת וְכִסּוּפִים שֶׁלּוֹ הַטּוֹבִים, וְעַל־יְדֵי זֶה יִזְכֶּה לְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל, לִפְעֹל מַה שֶּׁצָּרִיךְ (שָׁם)
But in order for his soul to go from potential to actuality, he must speak with his mouth his longings and yearning, and through this, it takes effect, that his request is fulfilled, and he merits to reach what he longs for. And this is the virtue of conversing between himself and his Creator, that one must converse and speak between himself and his Creator every day, and speak with a full mouth his good desires and longings, that is, what he lacks in the service of Hashem, which he wants and yearns for Hashem, blessed be He, to fulfill for him. And he requests, prays, and pleads before Hashem, blessed be He, for this, that He have compassion on him to fulfill his good desires and longings. And through this, he merits to bring from potential to actuality, to accomplish what is needed (there).
## Segment 3
עַל־יְדֵי כִּסּוּפִים טוֹבִים לַשֵּׁם יִתְבָּרַךְ הוּא מְצַיֵּר אוֹתִיּוֹת הַתּוֹרָה לְטוֹב. וְנַעֲשֵׂית לוֹ סַם חַיִּים וּמֵבִיא טוֹב לָעוֹלָם. וְכֵן לְהֵפֶךְ, עַל־יְדֵי כִּסּוּפִים רָעִים, חַס וְשָׁלוֹם, הוּא מְצַיֵּר אוֹתִיּוֹת הַתּוֹרָה לְהֵפֶךְ, וְנַעֲשֵׂית לוֹ סַם מָוֶת, בְּחִינַת וּפוֹשְׁעִים יִכָּשְׁלוּ בָם, וּמֵבִיא רָעוֹת לָעוֹלָם חַס וְשָׁלוֹם (שָׁם)
Through good longings for Hashem, blessed be He, one shapes the letters of the Torah for good, and it becomes for him an elixir of life and brings good to the world. And conversely, through evil longings, Heaven forbid, one shapes the letters of the Torah to the contrary, and it becomes for him an elixir of death, in the aspect of “and sinners will stumble in them” (Hosea 14:10), and brings evils to the world, Heaven forbid (there).
## Segment 4
וּכְלַל הַדָּבָר, שֶׁמְּאֹד יָקָר הַכִּסּוּפִין וְהַהִשְׁתּוֹקְקוּת לְדָבָר שֶׁבִּקְּדֻשָּׁה, כִּי עַל יָדָם נִתְהַוֶּה נֶפֶשׁ וְנִגְמָר עַל־יְדֵי הַדִּבּוּר כַּנַּ"ל. וְזֹאת הַנֶּפֶשׁ תּוּכַל לְהִתְגַּלְגֵּל לְתוֹךְ רָשָׁע וּלְהַחֲזִירוֹ בִּתְשׁוּבָה. וְכֵן לְהֵפֶךְ, כַּמָּה רָעוֹת גּוֹרְמִים הַכִּסּוּפִין לְדָבָר שֶׁאֵינוֹ טוֹב, חַס וְשָׁלוֹם, כִּי הַנֶּפֶשׁ שֶׁנִּתְהַוֶּה עַל־יְדֵי כִּסּוּפִין רָעִים, מִתְגַּלְגֵּל לִפְעָמִים לְתוֹךְ הַצַּדִּיק וְתוּכַל לְהַחֲטִיאוֹ חַס וְשָׁלוֹם (שָׁם)
And the general principle is that the longings and yearning for something holy are very precious, for through them, a soul is formed and completed through speech, as mentioned above. And this soul can reincarnate into a wicked person and bring him to repentance. And conversely, how many evils are caused by longings for something that is not good, Heaven forbid, for the soul that is formed through evil longings sometimes reincarnates into a tzaddik and can cause him to sin, Heaven forbid (there).
## Segment 5
מִי שֶׁאִי אֶפְשָׁר לוֹ לִלְמֹד כְּלָל כְּגוֹן שֶׁהוּא עַם הָאָרֶץ אוֹ שֶׁאֵין לוֹ שׁוּם סֵפֶר, אוֹ שֶׁהוּא בַּדֶּרֶךְ וּבַמִּדְבָּר וְכַיּוֹצֵא בָּזֶה, רַק שֶׁלִּבּוֹ בּוֹעֵר בּוֹ וְנִכְסָף וּמִשְׁתּוֹקֵק מְאֹד לִלְמֹד תּוֹרָה, אֲזַי מַה שֶּׁהַלֵּב חוֹמֵד לִלְמֹד, זֶה בְּעַצְמוֹ בְּחִינַת לִמּוּד מִתּוֹךְ הַסֵּפֶר [עַיֵּן בִּפְנִים בְּסִימָן קמ"ב] (קמ"ב)
One who cannot study at all, such as an ignoramus, or one who has no book, or is on a journey or in the wilderness, and the like, but his heart burns within him and he greatly longs and yearns to study Torah, then the very desire of his heart to study is itself the aspect of studying from a book [see inside, entry 142] (142).
## Segment 6
עַל־יְדֵי שֶׁיֵּשׁ לְהָאָדָם רָצוֹן אַחֵר חוּץ מֵרְצוֹן הַשֵּׁם יִתְבָּרַךְ, נַעֲשֶׂה מַלְכוּת לְהַסִּטְרָא אַחֲרָא. כִּי צָרִיךְ הָאָדָם לְבַטֵּל רְצוֹנוֹ שֶׁלֹּא יִהְיֶה לוֹ רָצוֹן, רַק כְּמוֹ שֶׁרוֹצֶה הַשֵּׁם יִתְבָּרַךְ הֵן שֶׁיִּהְיֶה לוֹ מָמוֹן וּבָנִים הֵן לָאו חַס וְשָׁלוֹם. וְכֵן שְׁאָר כָּל הָרְצוֹנוֹת לֹא יִהְיֶה, רַק כְּמוֹ שֶׁרוֹצֶה הַשֵּׁם יִתְבָּרַךְ וַאֲזַי מַמְלִיךְ מַלְכוּתֵהּ יִתְבָּרַךְ לְבַד (קעז)
Through a person having a desire other than the will of Hashem, blessed be He, a kingship is created for the Other Side. For a person must nullify his will so that he has no desire, except as Hashem, blessed be He, desires, whether he has wealth and children or not, Heaven forbid. And similarly, all other desires should not exist, except as Hashem, blessed be He, desires, and then he enthrones His kingship, blessed be He, alone (177).
## Segment 7
מֵעִנְיַן רָצוֹן מֻפְלָג שֶׁלֹּא יֵדַע כְּלָל מַה הוּא רוֹצֶה [עַיֵּן אֱמוּנָה אוֹת נ"ה, אֲכִילָה אוֹת י"ז] (ח"ב. ז, י)
Regarding an extraordinary desire where one does not know at all what he wants [see Emunah, entry 55, Achilah, entry 17] (Likutay Moharan II, 7, 10).
## Segment 8
הָעִקָּר הוּא הָרָצוֹן, וְאַף עַל פִּי שֶׁהַכֹּל חֲפֵצִים וְרוֹצִים לְעָבְדוֹ יִתְבָּרַךְ, אַף עַל פִּי כֵן אֵין כָּל הָרְצוֹנוֹת שָׁוִין. וְיֵשׁ חִלּוּקִים רַבִּים בָּרָצוֹן, אֲפִלּוּ בְּאָדָם אֶחָד בְּעַצְמוֹ בְּכָל עֵת וּבְכָל רֶגַע יֵשׁ חִלּוּקִים רַבִּים בֵּין הָרְצוֹנוֹת. וְהַכְּלָל שֶׁעִקָּר הוּא הָרָצוֹן וְהַכִּסּוּפִין, שֶׁיִּהְיֶה כּוֹסֵף אֵלָיו יִתְבָּרַךְ וּבְתוֹךְ כָּךְ מִתְפַּלְּלִין וְלוֹמְדִין וְעוֹשִׂין מִצְווֹת. [וְעַיֵּן מָמוֹן אוֹת נ] (שהר"ן נא)
The essence is the will, and even though everyone desires and wants to serve Him, blessed be He, nevertheless, not all desires are equal. And there are many differences in will, even in one person himself, at every time and every moment, there are many differences between the desires. And the general principle is that the essence is the will and the longings, that one should long for Him, blessed be He, and within this, one prays, studies, and performs mitzvot [see Mamon, entry 50] (Sichot Haran 51).
# רְפוּאָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/56/
# רְפוּאָה
רְפוּאָה
Source: https://ajew.org/reader/likutay-eitzos/1/56
## Segment 2
סְגֻלָּה לַחוֹלֶה לְהִסְתַּכֵּל עַל הַצִּיצִית (ז, בסוף) אִשָּׁה שֶׁדָּמֶיהָ מְרֻבִּים וְאֵין לָהּ וֶסֶת, אַף עַל פִּי שֶׁהַיַּיִן מַזִּיק לָהּ, עִם כָּל זֶה רְפוּאָתָהּ עַל־יְדֵי יַיִן שֶׁהִסְתַּכֵּל בּוֹ צַדִּיק אֲמִתִּי (כט, בסוף)
A remedy for the sick is to look at the tzitzit (7, at the end).
A woman with excessive bleeding and no fixed menstrual cycle, even though wine is harmful to her, nevertheless, her healing is through wine that a true tzaddik has looked at (29, at the end).
## Segment 3
לְפִי הַגְדָּלַת הַדַּעַת כֵּן נִתְרַבֶּה הַשָּׁלוֹם, וְכֵן זוֹכִין לִרְפוּאָה. עַל־כֵּן עִקַּר הָרְפוּאָה עַל־יְדֵי עֵסֶק הַתּוֹרָה שֶׁעַל־יְדֵי זֶה זוֹכִין לְדָעַת (נו, ו)
According to the expansion of knowledge, so too is peace increased, and so one merits healing. Therefore, the primary healing is through engagement in Torah study, through which one merits knowledge (56, 6).
## Segment 4
וְכֵן עַל־יְדֵי טְבִילַת מִקְוֶה נִמְשָׁךְ דַּעַת וְזוֹכִין לִרְפוּאָה (שָׁם ז)
And similarly, through immersion in a mikveh, knowledge is drawn down, and one merits healing (there, 7).
## Segment 5
טוֹב מְאֹד לָאָדָם כְּשֶׁאֵינוֹ סוֹמֵךְ עַל שׁוּם דָּבָר כִּי אִם עַל הַשֵּׁם יִתְבָּרַךְ לְבַד, כִּי כְּשֶׁאֵינוֹ סוֹמֵךְ עַל הַשֵּׁם יִתְבָּרַךְ, צָרִיךְ לְהִשְׁתַּדֵּל אַחַר תַּחְבּוּלוֹת רַבּוֹת. לְמָשָׁל כְּשֶׁצָּרִיךְ לִרְפוּאָה, צָרִיךְ לְהִשְׁתַּדֵּל אַחַר עֲשָׂבִים רַבִּים וְלִפְעָמִים אֵלּוּ הָעֲשָׂבִים הַצְּרִיכִים לוֹ, אֵינָם בַּנִּמְצָא בִּמְדִינָתוֹ, וְהָעֲשָׂבִים הַנִּמְצָאִים אֵינָם טוֹבִים לְמַכָּתוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא טוֹב לְכָל הַמַּכּוֹת וּלְכָל מִינֵי חוֹלַאַת לְרַפְּאוֹתָם, וְהוּא בַּנִּמְצָא תָּמִיד. עַל־כֵּן כְּשֶׁיֵּשׁ לוֹ חוֹלֶה חַס וְשָׁלוֹם, צָרִיךְ שֶׁיִּהְיֶה כָּל סְמִיכָתוֹ רַק עַל תְּפִלָּה וְתַחֲנוּנִים, וְזֶה יוּכַל לִמְצֹא תָּמִיד, וְיוֹעִיל לוֹ בְּוַדַּאי וְכַנִּזְכָּר לְעֵיל. אֲבָל לְקַבֵּל רְפוּאָה עַל־יְדֵי רְפוּאוֹת הָרוֹפְאִים, זֶה צָרִיךְ לְחַפֵּשׂ וּלְבַקֵּשׁ מְאֹד מְאֹד, שֶׁיּוּכַל לִמְצֹא רוֹפֵא עִם רְפוּאוֹת שֶׁיּוּכַל לְרַפְּאוֹתוֹ. וּבֶאֱמֶת אֵינוֹ בַּנִּמְצָא כְּלָל, כִּי הָרוֹפְאִים מַזִּיקִים יוֹתֵר מִמַּה שֶּׁמּוֹעִילִים לְעִתִּים רְחוֹקוֹת כַּאֲשֶׁר יְבֹאַר לְקַמָּן (יד, יא)
It is very good for a person when he relies on nothing but Hashem, blessed be He, alone, for when he does not rely on Hashem, blessed be He, he must pursue many strategies. For example, when he needs healing, he must pursue many herbs, and sometimes the herbs he needs are not available in his country, and the herbs that are available are not good for his ailment. But the Holy One, blessed be He, is good for all ailments and all kinds of illnesses to heal them, and He is always available. Therefore, when he has a sick person, Heaven forbid, all his reliance should be only on prayer and supplications, which he can always find, and it will surely benefit him, as mentioned above. But to receive healing through the remedies of doctors requires searching and seeking very, very much to find a doctor with remedies that can heal him. And in truth, this is not available at all, for doctors cause more harm than benefit at times, as will be explained below (14, 11). One who lacks faith in the sages has no healing for his ailment. And the rectification for this is to make some vow and fulfill it immediately.
## Segment 6
מִי שֶׁאֵין לוֹ אֱמוּנַת חֲכָמִים, אֵין רְפוּאָה לְמַכָּתוֹ. וְהַתִּקּוּן לָזֶה שֶׁיִּדֹּר אֵיזֶהוּ נֶדֶר וִיקַיֵּם מִיָּד. עַל־יְדֵי זֶה יָשׁוּב לֶאֱמוּנַת חֲכָמִים וְעַל־יְדֵי זֶה יִהְיֶה לוֹ רְפוּאָה שְׁלֵמָה (נז, ב)
Through this, he will return to faith in the sages, and through this, he will have complete healing (57, 2). Sweat is a healing for the illness of fever (263). The primary healing of the sick is only through a redemption.
## Segment 8
זֵעָה הִיא רְפוּאָה לָחֳלִי הַקַּדַּחַת (רסג) עִקַּר רְפוּאַת הַחוֹלֶה הִיא רַק עַל־יְדֵי פִּדְיוֹן. וְלֹא נָתְנָה הַתּוֹרָה רְשׁוּת לָרוֹפֵא לְרַפְּאוֹת כִּי אִם אַחַר הַפִּדְיוֹן, דְּהַיְנוּ אַחַר שֶׁעוֹשִׂין פִּדְיוֹן לְהַחוֹלֶה וּמַמְתִּיקִין הַדִּינִים מֵעָלָיו, אָז יוּכַל הָרוֹפֵא לְרַפְּאוֹת עַל־יְדֵי רְפוּאוֹת, אֲבָל לֹא קֹדֶם כִּי עִקַּר הָרְפוּאָה הִיא עַל־יְדֵי פִּדְיוֹן (ח"ב. ג)
Sweat is a healing for the illness of fever (263).
And the Torah did not give permission to a doctor to heal except after the redemption, that is, after they perform a redemption for the sick person and sweeten the judgments from upon him, then the doctor can heal through remedies, but not before, for the primary healing is through redemption (Likutay Moharan II, 3). Charity is a healing for all ailments (4, 12).
## Segment 10
צְדָקָה הִיא רְפוּאָה לְכָל הַמַּכּוֹת (ד, י"ב) יֵשׁ סוֹבְלֵי חֳלָאִים שֶׁיֵּשׁ לָהֶם מַכּוֹת מֻפְלָאוֹת רַחֲמָנָא לִצְלָן, וְהַכֹּל בָּא לָהֶם עַל יְדֵי פְּגַם הָאֱמוּנָה, כִּי עַל־יְדֵי פְּגַם אֱמוּנָה בָּאִים מַכּוֹת מֻפְלָאוֹת שֶׁאֵין לָהֶם שׁוּם רְפוּאָה וְלֹא תְּפִלָּה וְלֹא זְכוּת אָבוֹת, וְגַם אֵין מוֹעִיל לְהַחוֹלֶה קוֹל צְעָקוֹת שֶׁל אָח וּגְנִיחוֹת [שֶׁקּוֹרִין אָחְצִין אוּן קְרֶעכְצִין], שֶׁלִּפְעָמִים מוֹעִיל לְהַחוֹלֶה אֵלּוּ הַקּוֹלוֹת שֶׁמְּרַחֲמִין עָלָיו עַל־יְדֵי זֶה. אֲבָל עַל־יְדֵי נְפִילַת הָאֱמוּנָה גַּם זֶה אֵין מוֹעִיל. וְהַתִּקּוּן לָזֶה, שֶׁצָּרִיךְ לִצְעֹק מִן הַלֵּב לְבַד מֵעֻמְקָא דְּלִבָּא, וְעַל־יְדֵי זֶה יָשׁוּב אֶל הָאֱמוּנָה וְיִהְיֶה לוֹ רְפוּאָה וְיִתְתַּקֵּן כָּל הַנַּ"ל (ה. א ב)
Charity is a healing for all ailments (4, 12).
There are those who suffer illnesses with wondrous ailments, may the Merciful One save us, and all this comes to them through a blemish in faith, for through a blemish in faith, wondrous ailments come that have no healing, no prayer, and no merit of the forefathers. And even the sound of cries and groans of a brother [called “achtzin un krechtzin”], which sometimes benefits the sick person by arousing compassion for him through this, does not help due to the fall of faith. And the rectification for this is that one must cry out from the heart alone, from the depths of the heart, and through this, he will return to faith, and he will have healing, and all the above will be rectified (5, 1, 2).
## Segment 12
יא. מִי שֶׁרוֹצֶה לָחוּס עַל חַיָּיו, צָרִיךְ לְהִתְרַחֵק עַצְמוֹ מְאֹד מִדּוֹקְטוֹרִים וְרוֹפְאִים, כִּי הֵם מוּעָדִים לְקַלְקֵל וּמַזִּיקִים מְאֹד, וְעַיֵּן בִּפְנִים שִׂיחָה אֲרֻכָּה בְּעִנְיָן זֶה (שהר"ן נ) יב. אֲמִירַת תְּהִלִּים מְסֻגָּל מְאֹד לִרְפוּאַת הַחוֹלֶה. וְצָרִיךְ שֶׁיִּהְיֶה לוֹ בִּטָּחוֹן חָזָק עַל זֶה, וְעַל־יְדֵי זֶה יוֹשִׁיעוֹ הַשֵּׁם וְיִתְרַפֵּא וְיָקוּם מֵחָלְיוֹ
One who lacks faith in the sages has no healing for his ailment. And the rectification for this is to make some vow and fulfill it immediately. Through this, he will return to faith in the sages, and through this, he will have complete healing (57, 2).
One who wishes to preserve his life must greatly distance himself from doctors and physicians, for they are prone to cause harm and do much damage, and see inside for a lengthy discussion on this matter (Sichot Haran 50). Reciting Psalms is very effective for the healing of the sick. And one must have strong trust in this, and through this, Hashem will save him, and he will be healed and rise from his illness.
One who wishes to preserve his life must greatly distance himself from doctors and physicians, for they are prone to cause harm and do much damage, and see inside for a lengthy discussion on this matter (Sichot Haran 50). Reciting Psalms is very effective for the healing of the sick. And one must have strong trust in this, and through this, Hashem will save him, and he will be healed and rise from his illness.
# שִׂמְחָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/57/
# שִׂמְחָה
שִׂמְחָה
Source: https://ajew.org/reader/likutay-eitzos/1/57
## Segment 2
עַל־יְדֵי רְאִיַּת פְּנֵי הַצַּדִּיק זוֹכִין לְשִׂמְחָה וּזְרִיזוּת (ד, ח) צָרִיךְ לַעֲשׂוֹת הַמִּצְווֹת בְּשִׂמְחָה גְּדוֹלָה כָּל כָּךְ, עַד שֶׁלֹּא יִרְצֶה בְּשׁוּם שְׂכַר עוֹלָם הַבָּא בִּשְׁבִילָהּ, אֶלָּא שֶׁיַּזְמִין לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִצְוָה אַחֶרֶת בִּשְׂכַר מִצְוָה זֹאת, כִּי הוּא נֶהֱנֶה מֵהַמִּצְוָה בְּעַצְמָהּ. וְעַל־יְדֵי זֶה יוּכַל לֵידַע מַה שֶּׁנִּגְזַר עַל הָעוֹלָם, וְאִם הוּא קֹדֶם גְּזַר דִּין אוֹ לְאַחַר גְּזַר דִּין, וְעַל מִי וָמִי נִגְזַר הַדִּין חַס וְשָׁלוֹם. וְיוֹדֵעַ אֵיךְ לְהִתְפַּלֵּל עֲבוּר הָעוֹלָם, כִּי לְאַחַר גְּזַר דִּין צְרִיכִין הַצַּדִּיקִים לְהַלְבִּישׁ תְּפִלָּתָם בְּסִפּוּרִים. וְכָל זֶה זוֹכִין עַל־יְדֵי עֲשִׂיַּת הַמִּצְווֹת בְּשִׂמְחָה גְּדוֹלָה מֵהַמִּצְוָה בְּעַצְמָהּ הַנִּזְכֶּרֶת לְעֵיל (ה, ב)
Through seeing the face of the tzaddik, one merits joy and alacrity (4, 8).
One must perform mitzvot with such great joy that he does not desire any reward in the World to Come for it, but rather that the Holy One, blessed be He, grant him another mitzvah as a reward for this mitzvah, for he enjoys the mitzvah itself. And through this, he can know what has been decreed upon the world, whether it is before a decree or after a decree, and upon whom the decree has been issued, Heaven forbid. And he knows how to pray for the world, for after a decree, tzaddikim need to clothe their prayers in stories. And all this is merited through performing mitzvot with great joy from the mitzvah itself, as mentioned above (5, 2). To merit this joy is through praying with strength, great fear, love, and so on, as explained in Tefillah (there, 3). Through dancing and clapping hands, the sweetening of judgments is achieved (10, 1).
## Segment 3
לִזְכּוֹת לַשִּׂמְחָה הַזֹּאת הוּא עַל־יְדֵי שֶׁמִּתְפַּלְּלִין בְּכֹחוֹת וּבְיִרְאָה גְּדוֹלָה וּבְאַהֲבָה וְכוּ', כְּמוֹ שֶׁנִּתְבָּאֵר בִּתְפִלָּה (שָׁם ג)
A person must have great boldness of holiness to stand against the brazen-faced who prevent, and the primary boldness and strengthening is through joy and gladness, in the aspect of “for the joy of Hashem is your strength” (Nehemiah 8:10) (22, 9).
## Segment 5
עַל־יְדֵי רִקּוּדִין וְהַמְחָאַת כַּף נַעֲשֶׂה הַמְתָּקַת הַדִּינִים (י, א) צָרִיךְ לְאָדָם שֶׁיִּהְיֶה לוֹ עַזּוּת גָּדוֹל דִּקְדֻשָּׁה, כְּדֵי שֶׁיּוּכַל לַעֲמֹד כְּנֶגֶד הָעַזֵּי פָּנִים הַמּוֹנְעִים, וְעִקַּר הָעַזּוּת וְהַהִתְחַזְּקוּת הוּא עַל־יְדֵי שִׂמְחָה וְחֶדְוָה בְּחִינַת (נְחֶמְיָה ט) כִּי חֶדְוַת ה' הוּא מָעֻזְּכֶם (כב, ט)
To merit joy is through Torah and prayer, and the essence is prayer, that one prays each time to attain what is hidden from him, until he goes each time from level to level, and through this path is the primary joy.
And through joy is the primary boldness and strengthening to draw close to true tzaddikim, who are the generality of holiness, through whom the primary perfection of faith is drawn (there). Joy is the aspect of shining countenance, the aspect of truth and faith, and conversely, sadness is the aspect of idolatry, darkened countenance, death.
## Segment 6
לִזְכּוֹת לְשִׂמְחָה הוּא עַל־יְדֵי תּוֹרָה וּתְפִלָּה, וְהָעִקָּר הוּא תְּפִלָּה שֶׁיִּתְפַּלֵּל בְּכָל פַּעַם לְהַשִּׂיג הַנִּסְתָּר מִמֶּנּוּ, עַד שֶׁיֵּלֵךְ בְּכָל פַּעַם מִדַּרְגָּא לְדַרְגָּא, וְעַל־יְדֵי דֶּרֶךְ זֶה עִקַּר הַשִּׂמְחָה. וְעַל־יְדֵי הַשִּׂמְחָה עִקַּר הָעַזּוּת וְהַהִתְחַזְּקוּת לְהִתְקָרֵב לְצַדִּיקֵי אֱמֶת שֶׁהֵם כְּלָלִיּוּת הַקְּדֻשָּׁה, שֶׁעִקַּר שְׁלֵמוּת הָאֱמוּנָה נִמְשָׁךְ עַל יָדָם (שָׁם)
And the primary joy is merited according to the rectification of the covenant and according to one’s closeness to true tzaddikim, who are the joy of all Israel. And through this, one connects himself to Hashem, blessed be He, and merits to behold the pleasantness of Hashem, and the light of the face of the living King shines upon him (23). Through performing a mitzvah with joy, one merits the ultimate purpose of everything, for one merits to attain the light that is above souls, spirits, and neshamot, which is the light of the Infinite, in the aspect of “reaching and not reaching.” Happy is the one who merits that his thought pursues to attain these attainments, and so on (24).
## Segment 7
שִׂמְחָה הוּא בְּחִינַת אַנְפִּין נְהִירִין בְּחִינַת אֱמֶת וֶאֱמוּנָה, וּלְהֵפֶךְ, עַצְבוּת הִיא בְּחִינַת עֲבוֹדָה זָרָה, אַנְפִּין חֲשׁוּכִין, מִיתָה. וְעִקַּר הַשִּׂמְחָה זוֹכִין כְּפִי תִּקּוּן הַבְּרִית, וּכְפִי הִתְקָרְבוּתוֹ לְצַדִּיקִים אֲמִתִּיִּים שֶׁהֵם שִׂמְחַת כָּל יִשְׂרָאֵל, וְעַל־יְדֵי זֶה מְקַשֵּׁר עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ וְזוֹכֶה לַחֲזוֹת בְּנֹעַם ה', וּמֵאִיר עַל עַצְמוֹ אוֹר פְּנֵי מֶלֶךְ חַיִּים (כג)
Through the joy of the mitzvah, holiness is completed, and the vitality and holiness within the husks are elevated. Therefore, when one performs a mitzvah with joy, he elevates the Shechinah from among the husks (there). One must greatly, greatly distance oneself from sadness, for the husks are the aspect of sadness, and they are the strength of judgment. And when sadness strengthens, it is the aspect of the exile of the Shechinah, which is the joy of Israel. And the primary nullification of the husks and the elevation of holiness is through joy, as mentioned above (there).
## Segment 8
עַל־יְדֵי עֲשִׂיַּת הַמִּצְוָה בְּשִׂמְחָה זוֹכִין לְתַכְלִית הַכֹּל, כִּי זוֹכִין לְהַשִּׂיג הָאוֹר שֶׁהוּא לְמַעְלָה מִנַּפְשִׁין וְרוּחִין וְנִשְׁמָתִין וְהוּא אוֹר אֵין סוֹף, בִּבְחִינַת מָטֵּי וְלָא מָטֵּי, אַשְׁרֵי מִי שֶׁזּוֹכֶה שֶׁיִּרְדֹּף מַחֲשַׁבְתּוֹ לְהַשִּׂיג הַשָּׂגוֹת אֵלּוּ וְכוּ' (כד)
Through the incense offering, one elevates their vitality from the husks and merits joy. Therefore, one must recite the incense passage with great intention, for the primary elevation of all the sparks of holiness from the depths of the husks is through the incense, and through this, one merits joy, as mentioned above (there).
## Segment 9
עַל־יְדֵי שִׂמְחַת הַמִּצְוָה נִשְׁלָם הַקְּדֻשָּׁה וּמַעֲלֶה הַחִיּוּת וְהַקְּדֻשָּׁה שֶׁבַּקְּלִפּוֹת, וְעַל כֵּן כְּשֶׁעוֹשֶׂה הַמִּצְוָה בְּשִׂמְחָה, מַעֲלֶה הַשְּׁכִינָה מִבֵּין הַקְּלִפּוֹת (שָׁם)
Dancing for the sake of a mitzvah, such as when one drinks wine on Shabbat, a festival, at a mitzvah wedding, or at other mitzvah feasts, and drinks in moderation with intention for Heaven, to merit the joy of Israel, to rejoice in Hashem,
## Segment 10
צָרִיךְ לְהִתְרַחֵק מֵעַצְבוּת מְאֹד מְאֹד, כִּי הַקְּלִפּוֹת הֵם בְּחִינַת עַצְבוּת וְהֵם תֻּקְפָּא דְּדִינָא. וּכְשֶׁהָעַצְבוּת מִתְגַּבֶּרֶת, הִיא בְּחִינַת גָּלוּת הַשְּׁכִינָה שֶׁהִיא שִׂמְחָתָן שֶׁל יִשְׂרָאֵל. וְעִקַּר בִּטּוּל הַקְּלִפּוֹת וַעֲלִיַּת הַקְּדֻשָּׁה הוּא עַל־יְדֵי שִׂמְחָה כַּנַּ"ל (שָׁם)
blessed be He, who chose us from all the nations, and so on, and is aroused to joy through this until the joy extends to the feet, that is, he dances due to joy, through this, he expels the external forces that cling to the feet, sweetens and nullifies all judgments, and merits to receive all blessings. And this fervor of dancing is a fire, a pleasing aroma to Hashem.
## Segment 12
יא. עַל־יְדֵי קְטֹרֶת מַעֲלִין מֵהַקְּלִפּוֹת חִיּוּתָם וְזוֹכִין לְשִׂמְחָה, עַל־כֵּן צָרִיךְ לוֹמַר קְטֹרֶת בְּכַוָּנָה גְּדוֹלָה, כִּי עִקַּר עֲלִיַּת כָּל נִיצוֹצֵי הַקְּדֻשָּׁה מֵעִמְקֵי הַקְּלִפּוֹת הוּא עַל יְדֵי קְטֹרֶת וְעַל־יְדֵי זֶה זוֹכִין לְשִׂמְחָה כַּנַּ"ל (שָׁם)
To merit joy is through Torah and prayer, and the essence is prayer, that one prays each time to attain what is hidden from him, until he goes each time from level to level, and through this path is the primary joy. And through joy is the primary boldness and strengthening to draw close to true tzaddikim, who are the generality of holiness, through whom the primary perfection of faith is drawn (there).
Through the incense offering, one elevates their vitality from the husks and merits joy. Therefore, one must recite the incense passage with great intention, for the primary elevation of all the sparks of holiness from the depths of the husks is through the incense, and through this, one merits joy, as mentioned above (there).
## Segment 14
יב. רִקּוּדִין שֶׁל מִצְוָה, כְּגוֹן שֶׁשּׁוֹתֶה יַיִן בְּשַׁבָּת וְיוֹם טוֹב אוֹ בַּחֲתֻנָּה שֶׁל מִצְוָה אוֹ בִּשְׁאָרֵי סְעוּדַת מִצְוָה, וְשׁוֹתֶה בְּמִדָּה וְכַוָּנָתוֹ לַשָּׁמַיִם, לִזְכּוֹת לְשִׂמְחַת יִשְׂרָאֵל, לִשְׂמֹחַ בְּהַשֵּׁם יִתְבָּרַךְ אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְכוּ', וְנִתְעוֹרֵר לְשִׂמְחָה עַל־יְדֵי זֶה עַד שֶׁנִּמְשָׁךְ הַשִּׂמְחָה לְתוֹךְ הָרַגְלִין, דְּהַיְנוּ שֶׁמְּרַקֵּד מֵחֲמַת שִׂמְחָה, עַל־יְדֵי זֶה מְגָרֵשׁ הַחִיצוֹנִים הַנֶּאֱחָזִים בְּהָרַגְלִין, וּמַמְתִּיק וּמְבַטֵּל כָּל הַדִּינִים, וְזוֹכֶה לְקַבֵּל כָּל הַבְּרָכוֹת. וְהַהִתְלַהֲבוּת הַזֹּאת שֶׁל הַרִקּוּדִין הִיא אִשֵּׁה רֵיחַ נִיחוֹחַ לַה'. אֲבָל מִי שֶׁמְּרַקֵּד בְּהִתְלַהֲבוּת הַיֵּצֶר הִיא בְּחִינַת אֵשׁ זָרָה, וְהַיַּיִן שֶׁשָּׁתָה הוּא בְּחִינַת יַיִן הַמְשַׁכֵּר שֶׁמִּשָּׁם אֲחִיזַת הַחִיצוֹנִים חַס וְשָׁלוֹם. נִמְצָא, רִקּוּדִין דִּקְדֻשָּׁה מַמְתִּיקִין הַדִּינִים כְּמוֹ פִּדְיוֹן (מא)
Joy is the aspect of shining countenance, the aspect of truth and faith, and conversely, sadness is the aspect of idolatry, darkened countenance, death. And the primary joy is merited according to the rectification of the covenant and according to one’s closeness to true tzaddikim, who are the joy of all Israel. And through this, one connects himself to Hashem, blessed be He, and merits to behold the pleasantness of Hashem, and the light of the face of the living King shines upon him (23).
But one who dances with the fervor of the evil inclination, it is the aspect of a strange fire, and the wine he drank is the aspect of intoxicating wine, from which the external forces cling, Heaven forbid. Thus, holy dancing sweetens judgments like a redemption (41).
## Segment 16
יג. כָּל הַתַּאֲווֹת בָּאִים מִכֹּחַ הַמְדַמֶּה, כֹּחַ הַבַּהֲמִיּוּת, וְהִתְגַּבְּרוּתוֹ הוּא עַל־יְדֵי עַצְבוּת שֶׁהוּא רוּחַ נְכֵאָה, רוּחַ רָעָה, וְעַל־יְדֵי זֶה הִתְגַּבְּרוּת הַשִּׁכְחָה, שֶׁשּׁוֹכֵחַ תַּכְלִיתוֹ וְאֵינוֹ זוֹכֵר בְּעָלְמָא דְּאָתֵי, כָּרָאוּי לִזְכֹּר בְּכָל יוֹם בִּכְלָל וּבִפְרָט [כְּמוֹ שֶׁכָּתוּב בְּזִכָּרוֹן בְּאוֹת ד]. וְעַל־כֵּן צְרִיכִין לְהִתְגַּבֵּר לִהְיוֹת בְּשִׂמְחָה תָּמִיד, שֶׁעַל־יְדֵי זֶה עִקַּר הַכְנָעַת הַמְדַמֶּה, וְעַל יְדֵי זֶה יִזְכֶּה לִזְכֹּר בְּעָלְמָא דְּאָתֵי בְּכָל יוֹם כַּנַּ"ל (נד, ה)
Through performing a mitzvah with joy, one merits the ultimate purpose of everything, for one merits to attain the light that is above souls, spirits, and neshamot, which is the light of the Infinite, in the aspect of “reaching and not reaching.” Happy is the one who merits that his thought pursues to attain these attainments, and so on (24).
All desires come from the power of the imagination, the power of bestiality, and its strengthening is through sadness, which is a dejected spirit, an evil spirit, and through this, forgetfulness is strengthened, that one forgets his purpose and does not remember the World to Come as he should remember each day in general and in particular [as written in Zikaron, entry 4]. Therefore, one must strive to be in joy always, for through this is the primary subduing of the imagination, and through this, one merits to remember the World to Come each day, as mentioned above (54, 5).
## Segment 18
יד. שְׁמִיעַת קוֹל נִגּוּן עַל כְּלִי זֶמֶר מִמְּנַגֵּן כָּשֵׁר לְשֵׁם שָׁמַיִם הוּא סְגֻלָּה גְּדוֹלָה לְשִׂמְחָה, וּלְהַכְנִיעַ וּלְבָרֵר הַמְדַמֶּה. וְעַל־יְדֵי זֶה זוֹכֶה לְזִכָּרוֹן לְאַדְבָּקָא מַחְשְׁבוֹתָיו בְּעָלְמָא דְּאָתֵי, וּלְהָבִין הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַמֵּז לוֹ בְּכָל יוֹם לְהִתְקָרֵב אֵלָיו. גַּם עַל־יְדֵי נִגּוּן וְשִׂמְחָה הַנַּ"ל יְכוֹלִין לְהַשִּׂיג בְּחִינַת רוּחַ נְבוּאָה רוּחַ הַקֹּדֶשׁ (שָׁם ו)
Through the joy of the mitzvah, holiness is completed, and the vitality and holiness within the husks are elevated. Therefore, when one performs a mitzvah with joy, he elevates the Shechinah from among the husks (there).
All desires come from the power of the imagination, the power of bestiality, and its strengthening is through sadness, which is a dejected spirit, an evil spirit, and through this, forgetfulness is strengthened, that one forgets his purpose and does not remember the World to Come as he should remember each day in general and in particular [as written in Zikaron, entry 4]. Therefore, one must strive to be in joy always, for through this is the primary subduing of the imagination, and through this, one merits to remember the World to Come each day, as mentioned above (54, 5). Hearing the sound of a melody on a musical instrument from a kosher musician for the sake of Heaven is a great remedy for joy, and to subdue and clarify the imagination. And through this, one merits memory to attach his thoughts to the World to Come, and to understand the hints that Hashem, blessed be He, hints to him each day to draw close to Him. Also, through the aforementioned melody and joy, one can attain the aspect of the spirit of prophecy, the Holy Spirit (there, 6).
## Segment 20
טו. עַל־יְדֵי נִגּוּן וְשִׂמְחָה יְכוֹלִין לִשְׁפֹּךְ שִׂיחוֹ כַּמַּיִם נֹכַח פְּנֵי ה'. עַל־כֵּן עַל יְדֵי שֶׁשְּׂמֵחִים בְּכָל הַיּוֹם יְכוֹלִין לְפָרֵשׁ שִׂיחָתוֹ בְּהִתְבּוֹדְדוּת כָּרָאוּי (שָׁם ו ד"ה אזכרה)
One must greatly, greatly distance oneself from sadness, for the husks are the aspect of sadness, and they are the strength of judgment. And when sadness strengthens, it is the aspect of the exile of the Shechinah, which is the joy of Israel. And the primary nullification of the husks and the elevation of holiness is through joy, as mentioned above (there).
Through melody and joy, one can pour out his conversation like water before the face of Hashem. Therefore, through being joyful all day, one can express his conversation in solitude properly (there, 6, under “Azkerah”).
## Segment 22
טז. עַל־יְדֵי שִׂמְחָה זוֹכִין לְחִדּוּשִׁין דְּאוֹרַיְתָא. כִּי שִׂמְחָה הוּא כְּלִי לִשְׁאֹב וּלְהַמְשִׁיךְ וּלְקַבֵּל עַל יָדָהּ חִדּוּשִׁין דְּאוֹרַיְתָא (סה)
Through the incense offering, one elevates their vitality from the husks and merits joy. Therefore, one must recite the incense passage with great intention, for the primary elevation of all the sparks of holiness from the depths of the husks is through the incense, and through this, one merits joy, as mentioned above (there).
Through melody and joy, one can pour out his conversation like water before the face of Hashem. Therefore, through being joyful all day, one can express his conversation in solitude properly (there, 6, under “Azkerah”). Through joy, one merits Torah innovations. For joy is a vessel to draw, bring down, and receive Torah innovations through it (65). Through the holiness of the Land of Israel, one merits to nullify anger and sadness [see Eretz Yisrael, entry 14] (155). When a person judges and evaluates himself for everything he does, through this, he nullifies the judgments upon him above, and through this, he merits great joy, to the point that he dances due to joy.
## Segment 24
יז. עַל־יְדֵי קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל זוֹכִין לְבַטֵּל הַכַּעַס וְהָעַצְבוּת [עַיֵּן אֶרֶץ יִשְׂרָאֵל י"ד] (קנה)
Dancing for the sake of a mitzvah, such as when one drinks wine on Shabbat, a festival, at a mitzvah wedding, or at other mitzvah feasts, and drinks in moderation with intention for Heaven, to merit the joy of Israel, to rejoice in Hashem, blessed be He, who chose us from all the nations, and so on, and is aroused to joy through this until the joy extends to the feet, that is, he dances due to joy, through this, he expels the external forces that cling to the feet, sweetens and nullifies all judgments, and merits to receive all blessings. And this fervor of dancing is a fire, a pleasing aroma to Hashem. But one who dances with the fervor of the evil inclination, it is the aspect of a strange fire, and the wine he drank is the aspect of intoxicating wine, from which the external forces cling, Heaven forbid. Thus, holy dancing sweetens judgments like a redemption (41).
Through the holiness of the Land of Israel, one merits to nullify anger and sadness [see Eretz Yisrael, entry 14] (155).
## Segment 26
יח. כְּשֶׁאָדָם שׁוֹפֵט וְדָן אֶת עַצְמוֹ עַל כָּל דָּבָר שֶׁעוֹשֶׂה, עַל־יְדֵי זֶה מְבַטֵּל הַדִּינִים שֶׁעָלָיו לְמַעְלָה וְעַל־יְדֵי זֶה זוֹכֶה לְשִׂמְחָה גְּדוֹלָה, עַד שֶׁיְּרַקֵּד מֵחֲמַת שִׂמְחָה. אֲבָל כְּשֶׁיֵּשׁ דִּין חַס וְשָׁלוֹם, אֲזַי קָשֶׁה לְרַקֵּד (קסט)
All desires come from the power of the imagination, the power of bestiality, and its strengthening is through sadness, which is a dejected spirit, an evil spirit, and through this, forgetfulness is strengthened, that one forgets his purpose and does not remember the World to Come as he should remember each day in general and in particular [as written in Zikaron, entry 4]. Therefore, one must strive to be in joy always, for through this is the primary subduing of the imagination, and through this, one merits to remember the World to Come each day, as mentioned above (54, 5).
But when there is a judgment, Heaven forbid, then it is difficult to dance (169). The primary blemish of the covenant is through sadness and black bile. And conversely, the primary guarding of the covenant is through joy, for through joy, one merits that Hashem, blessed be He, Himself helps him to guard the holy covenant (there). The primary virtue of crying is when the crying is due to joy and gladness. And even repentance is very good when it is due to joy, that from the abundance of his joy in Hashem, blessed be He, he regrets and greatly longs for having rebelled against Him, until crying is aroused in him due to joy (175).
## Segment 28
יט. עִקַּר פְּגַם הַבְּרִית הִיא עַל־יְדֵי עַצְבוּת וּמָרָה שְׁחֹרָה. וְכֵן לְהֵפֶךְ, עִקַּר שְׁמִירַת הַבְּרִית הוּא עַל־יְדֵי שִׂמְחָה כִּי עַל־יְדֵי שִׂמְחָה זוֹכִין, שֶׁהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ יַעֲזֹר לוֹ לִשְׁמֹר אֶת הַבְּרִית קֹדֶשׁ (שָׁם)
Hearing the sound of a melody on a musical instrument from a kosher musician for the sake of Heaven is a great remedy for joy, and to subdue and clarify the imagination. And through this, one merits memory to attach his thoughts to the World to Come, and to understand the hints that Hashem, blessed be He, hints to him each day to draw close to Him. Also, through the aforementioned melody and joy, one can attain the aspect of the spirit of prophecy, the Holy Spirit (there, 6).
The primary blemish of the covenant is through sadness and black bile. And conversely, the primary guarding of the covenant is through joy, for through joy, one merits that Hashem, blessed be He, Himself helps him to guard the holy covenant (there).
## Segment 29
עִקַּר מַעֲלַת הַבְּכִיָּה הוּא כְּשֶׁהַבְּכִיָּה מֵחֲמַת שִׂמְחָה וְגִילָה. וַאֲפִלּוּ הַחֲרָטָה טוֹב מְאֹד שֶׁתִּהְיֶה מֵחֲמַת שִׂמְחָה, שֶׁמֵּרֹב שִׂמְחָתוֹ בְּהַשֵּׁם יִתְבָּרַךְ הוּא מִתְחָרֵט וּמִתְגַּעְגֵּעַ מְאֹד עַל שֶׁמָּרַד נֶגְדּוֹ. עַד שֶׁיִּתְעוֹרֵר לוֹ בְּכִיָּה מֵחֲמַת שִׂמְחָה (קעה)
One must specify the sin, for one needs specifically verbal confession, to confess with words specifically each time, for everything he did in detail. But there are many obstacles to this.
## Segment 31
כא. צָרִיךְ לְפָרֵט אֶת הַחֵטְא, כִּי צְרִיכִין דַּוְקָא וִדּוּי דְּבָרִים, לְהִתְוַדּוֹת בְּדִבּוּרִים דַּוְקָא בְּכָל פַּעַם, עַל כָּל מַה שֶּׁעָשָׂה בִּפְרָטִיּוּת. אֲבָל יֵשׁ לָזֶה מְנִיעוֹת רַבּוֹת. וְעַל־יְדֵי שִׂמְחָה שֶׁל מִצְוָה כְּגוֹן חֲתֻנָּה שֶׁל מִצְוָה אוֹ שְׁאָר מִצְוָה בְּשִׂמְחָה, כְּשֶׁמִּתְגַּבֵּר לִשְׂמֹחַ בְּשִׂמְחָה גְּדוֹלָה עַד שֶׁיְּרַקֵּד הַרְבֵּה מֵחֲמַת שִׂמְחָה, עַל־יְדֵי זֶה יוּכַל לְהִתְוַדּוֹת וִדּוּי דְּבָרִים, וְעַל יְדֵי זֶה מְתַקֵּן פְּגַם חֲטָאָיו (קעח)
טז.
עַל־יְדֵי שִׂמְחָה זוֹכִין לְחִדּוּשִׁין דְּאוֹרַיְתָא. כִּי שִׂמְחָה הוּא כְּלִי לִשְׁאֹב וּלְהַמְשִׁיךְ וּלְקַבֵּל עַל יָדָהּ חִדּוּשִׁין דְּאוֹרַיְתָא (סה
One must specify the sin, for one needs specifically verbal confession, to confess with words specifically each time, for everything he did in detail. But there are many obstacles to this. And through the joy of a mitzvah, such as a mitzvah wedding or another mitzvah with joy, when one strives to rejoice with great joy until he dances much due to joy, through this, he can confess a verbal confession, and through this, he rectifies the blemish of his sins (178).
## Segment 33
כב. עַל־יְדֵי הַתַּעֲנִית זוֹכִין לְשִׂמְחָה, וּכְפִי יְמֵי הַתַּעֲנִית כֵּן זוֹכֶה לְשִׂמְחָה (שם)
יז.
עַל־יְדֵי קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל זוֹכִין לְבַטֵּל הַכַּעַס וְהָעַצְבוּת [עַיֵּן אֶרֶץ יִשְׂרָאֵל י"ד] (קנה
And through the joy of a mitzvah, such as a mitzvah wedding or another mitzvah with joy, when one strives to rejoice with great joy until he dances much due to joy, through this, he can confess a verbal confession, and through this, he rectifies the blemish of his sins (178).
## Segment 35
כג. צָרִיךְ לִזָּהֵר מְאֹד מֵעַצְבוּת וְעַצְלוּת כִּי עִקַּר נְשִׁיכַת הַנָּחָשׁ הִיא עַצְבוּת וְעַצְלוּת, רַחֲמָנָא לִצְלָן (קפט)
יח.
כְּשֶׁאָדָם שׁוֹפֵט וְדָן אֶת עַצְמוֹ עַל כָּל דָּבָר שֶׁעוֹשֶׂה, עַל־יְדֵי זֶה מְבַטֵּל הַדִּינִים שֶׁעָלָיו לְמַעְלָה וְעַל־יְדֵי זֶה זוֹכֶה לְשִׂמְחָה גְּדוֹלָה, עַד שֶׁיְּרַקֵּד מֵחֲמַת שִׂמְחָה. אֲבָל כְּשֶׁיֵּשׁ דִּין חַס וְשָׁלוֹם, אֲזַי קָשֶׁה לְרַקֵּד (קסט
One must be very careful of sadness and laziness, for the primary bite of the serpent is sadness and laziness, may the Merciful One save us (189).
## Segment 37
כד. עַל־יְדֵי שִׂמְחָה נוֹתְנִין חִזּוּק לְהַמַּלְאָכִים הַמְקַבְּלִין אֶת שֶׁפַע הַמַּאֲכָלִים, וּמַכְנִיעִין אֶת הַשֵּׁדִים, שֶׁלֹּא יִינְקוּ מֵהַשֶּׁפַע בְּיוֹתֵר מֵהָרָאוּי לָהֶם, וְעַל־יְדֵי זֶה נִצּוֹלִין מִטֻּמְאַת הַמִּקְרֶה חַס וְשָׁלוֹם, שֶׁבָּא לִפְעָמִים עַל־יְדֵי הַמַּאֲכָלִים כְּשֶׁאֵין חִזּוּק בְּהַמַּלְאָכִים. כִּי עִקַּר חִזּוּק הַמַּלְאָכִים הוּא עַל־יְדֵי שִׂמְחָה (ח"ב ה, ט י)
יט.
עִקַּר פְּגַם הַבְּרִית הִיא עַל־יְדֵי עַצְבוּת וּמָרָה שְׁחֹרָה. וְכֵן לְהֵפֶךְ, עִקַּר שְׁמִירַת הַבְּרִית הוּא עַל־יְדֵי שִׂמְחָה כִּי עַל־יְדֵי שִׂמְחָה זוֹכִין, שֶׁהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ יַעֲזֹר לוֹ לִשְׁמֹר אֶת הַבְּרִית קֹדֶשׁ (שָׁם
Through fasting, one merits joy, and according to the days of fasting, so one merits joy (there). One must be very careful of sadness and laziness, for the primary bite of the serpent is sadness and laziness, may the Merciful One save us (189).
## Segment 41
כה. עַצְבוּת וּמָרָה שְׁחֹרָה הִיא בְּחִינַת עַפְרוּרִיּוּת שֶׁנּוֹפֵל עַל לֵב אִישׁ הַיִּשְׂרְאֵלִי שֶׁעַל יְדֵי זֶה אֵין יָכוֹל לִבְעֹר וּלְהִתְלַהֵב לְהַשֵּׁם יִתְבָּרַךְ. וּמַנְהִיגֵי הַדּוֹר הָאֲמִתִּיִּים הֵם מְנַשְּׁבִין בְּרוּחָם הַקָּדוֹשׁ וּמְנַפְּחִים הַעַפְרוּרִיּוּת שֶׁהִיא הַמָּרָה שְׁחֹרָה מִלֵּב יִשְׂרָאֵל, וְעַל יְדֵי זֶה הֵם מַלְהִיבִים לְבָבוֹת יִשְׂרָאֵל לְהַשֵּׁם יִתְבָּרַךְ (ט)
כ.
עִקַּר מַעֲלַת הַבְּכִיָּה הוּא כְּשֶׁהַבְּכִיָּה מֵחֲמַת שִׂמְחָה וְגִילָה. וַאֲפִלּוּ הַחֲרָטָה טוֹב מְאֹד שֶׁתִּהְיֶה מֵחֲמַת שִׂמְחָה, שֶׁמֵּרֹב שִׂמְחָתוֹ בְּהַשֵּׁם יִתְבָּרַךְ הוּא מִתְחָרֵט וּמִתְגַּעְגֵּעַ מְאֹד עַל שֶׁמָּרַד נֶגְדּוֹ. עַד שֶׁיִּתְעוֹרֵר לוֹ בְּכִיָּה מֵחֲמַת שִׂמְחָה (קעה
Through joy, one gives strength to the angels who receive the abundance of foods, and subdues the demons, so that they do not draw from the abundance more than is fitting for them. And through this, one is saved from the impurity of a nocturnal emission, Heaven forbid, which sometimes comes through foods when there is no strength in the angels.
## Segment 43
עַל־יְדֵי שֶׁמַּזִּיעִין בִּשְׁבִיל דָּבָר שֶׁבִּקְדֻשָּׁה עַל־יְדֵי זֶה זוֹכִין לְשִׂמְחָה (ו) עַל־יְדֵי מָרָה שְׁחֹרָה וְעַצְבוּת, הַמֹּחַ וְהַדַּעַת בְּגָלוּת וְקָשֶׁה לוֹ לְיַשֵּׁב דַּעְתּוֹ לָשׁוּב אֶל ה', וּמֵחֲמַת זֶה הוּא רָחוֹק מֵהַשֵּׁם יִתְבָּרַךְ. כִּי עִקַּר מַה שֶּׁהָעוֹלָם רְחוֹקִים מֵהַשֵּׁם יִתְבָּרַךְ הוּא מֵחֲמַת שֶׁאֵינָם מְיַשְּׁבִין עַצְמָן הֵיטֵב, מָה הַתַּכְלִית מִכָּל הָעוֹלָם. אֲבָל עַל־יְדֵי שִׂמְחָה, הַמֹּחַ מְיֻשָּׁב וִיכוֹלִין לְיַשֵּׁב עַצְמוֹ הֵיטֵב, כִּי שִׂמְחָה הִיא עוֹלָם הַחֵרוּת. וְעַל־כֵּן כְּשֶׁמְּקַשֵּׁר שִׂמְחָה לְדַעְתּוֹ, אֲזַי דַּעְתּוֹ בְּחֵרוּת וְאֵינוֹ בְּגָלוּת, וְיוּכַל לְהַנְהִיג הַמֹּחַ וְהַדַּעַת כִּרְצוֹנוֹ, לְיַשֵּׁב דַּעְתּוֹ הֵיטֵב מָה הַתַּכְלִית מִכָּל עִנְיְנֵי הָעוֹלָם הַזֶּה. וְעַל־יְדֵי זֶה יָשׁוּב אֶל ה' (יוד)
Through sweating for the sake of something holy, through this, one merits joy (6).
Through black bile and sadness, the mind and knowledge are in exile, and it is difficult for him to settle his mind to return to Hashem, and because of this, he is distant from Hashem, blessed be He. For the primary reason the world is distant from Hashem, blessed be He, is because they do not settle themselves well to understand what the purpose of the entire world is. But through joy, the mind is settled, and one can settle himself well, for joy is the world of freedom. Therefore, when one connects joy to his knowledge, then his knowledge is in freedom and not in exile, and he can guide his mind and knowledge as he desires, to settle his mind well regarding the purpose of all the matters of this world. And through this, he will return to Hashem (10).
## Segment 45
כו. תֵּכֶף כְּשֶׁהָאָדָם רוֹצֶה לִהְיוֹת אִישׁ כָּשֵׁר וּלְהַתְחִיל לִכְנֹס בַּעֲבוֹדָתוֹ יִתְבָּרַךְ, אֲזַי תֵּכֶף הִיא עֲבֵרָה גְּדוֹלָה כְּשֶׁיֵּשׁ לוֹ עַצְבוּת חַס וְשָׁלוֹם, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא שׂוֹנֵא הַמָּרָה שְׁחוֹרָה וְהָעַצְבוּת (מח)
כא.
צָרִיךְ לְפָרֵט אֶת הַחֵטְא, כִּי צְרִיכִין דַּוְקָא וִדּוּי דְּבָרִים, לְהִתְוַדּוֹת בְּדִבּוּרִים דַּוְקָא בְּכָל פַּעַם, עַל כָּל מַה שֶּׁעָשָׂה בִּפְרָטִיּוּת. אֲבָל יֵשׁ לָזֶה מְנִיעוֹת רַבּוֹת. וְעַל־יְדֵי שִׂמְחָה שֶׁל מִצְוָה כְּגוֹן חֲתֻנָּה שֶׁל מִצְוָה אוֹ שְׁאָר מִצְוָה בְּשִׂמְחָה, כְּשֶׁמִּתְגַּבֵּר לִשְׂמֹחַ בְּשִׂמְחָה גְּדוֹלָה עַד שֶׁיְּרַקֵּד הַרְבֵּה מֵחֲמַת שִׂמְחָה, עַל־יְדֵי זֶה יוּכַל לְהִתְוַדּוֹת וִדּוּי דְּבָרִים, וְעַל יְדֵי זֶה מְתַקֵּן פְּגַם חֲטָאָיו (קעח
For the primary strengthening of the angels is through joy (Likutay Moharan II, 5, 9, 10). Through sweating for the sake of something holy, through this, one merits joy (6). Sadness and black bile are the aspect of gloom that falls upon the heart of a Jew, through which he cannot burn and be inflamed for Hashem, blessed be He.
## Segment 47
כז. וְצָרִיךְ לְחַזֵּק אֶת עַצְמוֹ שֶׁיָּבוֹא לְשִׂמְחָה בְּכָל מַה דְּאֶפְשָׁר, וּלְהִשְׁתַּדֵּל לְבַקֵּשׁ לִמְצֹא בְּעַצְמוֹ אֵיזֶה נְקֻדּוֹת טוֹבוֹת כְּדֵי לָבוֹא לְשִׂמְחָה, כַּמְבֹאָר עַל פָּסוּק: אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי [וְעַיֵּן בְּהִתְחַזְּקוּת אוֹת כ"ו]. וְעַל כָּל פָּנִים יֵשׁ לוֹ לִשְׂמֹחַ בַּמֶּה שֶׁזָּכָה לִהְיוֹת מִזֶּרַע יִשְׂרָאֵל שֶׁלֹּא עָשָׂהוּ גּוֹי. וְזֹאת הַשִּׂמְחָה הִיא בְּוַדַּאי שִׂמְחָה נִפְלָאָה בְּלִי שִׁעוּר וְאֵין בָּהּ שׁוּם בִּלְבּוּל, מֵאַחַר שֶׁהוּא מַעֲשֵׂה הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ [וְעַיֵּן בְּמָקוֹם אַחֵר מִזֶּה]. וְיִהְיֶה רָגִיל לוֹמַר בְּפִיו וּבְלִבּוֹ בְּשִׂמְחָה גְּדוֹלָה, בָּרוּךְ אֱלֹקֵינוּ שֶׁבָּרָאָנוּ לִכְבוֹדוֹ וְהִבְדִּילָנוּ מִן הַתּוֹעִים וְכוּ', וּבָזֶה יוּכַל לִשְׂמֹחַ כָּל יָמָיו בְּכָל מַה שֶּׁיַּעֲבֹר עָלָיו. גַּם כַּמָּה פְּעָמִים צְרִיכִין לְשַׂמֵּחַ אֶת עַצְמוֹ עַל־יְדֵי מִלֵּי דִּשְׁטוּתָא מִלֵּי דִּבְדִיחוּתָא. וּמֵרִבּוּי צָרוֹת הָאָדָם, שֶׁסּוֹבֵל כָּל אֶחָד בְּגּוּף וְנֶפֶשׁ וּמָמוֹן, עַל־כֵּן עַל פִּי רֹב אֵין יְכוֹלִין לְשַׂמֵּחַ אֶת עַצְמוֹ כִּי אִם עַל־יְדֵי מִלֵּי דִּשְׁטוּתָא, לַעֲשׂוֹת עַצְמוֹ כְּשׁוֹטֶה כְּדֵי לָבוֹא לְשִׂמְחָה, שֶׁכָּל הַחִיּוּת בְּגוּף וָנֶפֶשׁ תָּלוּי בָּזֶה. גַּם לְמַעְלָה נַעֲשֶׂה מִזֶּה יִחוּד גָּדוֹל עַל־יְדֵי בְּדִיחָא דַּעְתֵּהּ, דְּהַיְנוּ שִׂמְחָה (שָׁם)
כב.
עַל־יְדֵי הַתַּעֲנִית זוֹכִין לְשִׂמְחָה, וּכְפִי יְמֵי הַתַּעֲנִית כֵּן זוֹכֶה לְשִׂמְחָה (שם
And the true leaders of the generation, with their holy spirit, blow and dispel the gloom, which is the black bile, from the heart of Israel, and through this, they inflame the hearts of Israel for Hashem, blessed be He (9). Through black bile and sadness, the mind and knowledge are in exile, and it is difficult for him to settle his mind to return to Hashem, and because of this, he is distant from Hashem, blessed be He.
## Segment 48
כח. מִצְוָה גְּדוֹלָה לִהְיוֹת בְּשִׂמְחָה תָּמִיד, וְצָרִיךְ לְהִתְגַּבֵּר מְאֹד בְּכָל הַכֹּחוֹת לְהַרְחִיק הָעַצְבוּת וְהַמָּרָה שְׁחֹרָה וְלִהְיוֹת אַךְ שָׂמֵחַ תָּמִיד, וְהוּא רְפוּאָה לְכָל מִינֵי חוֹלַאַת. כִּי כָּל מִינֵי חוֹלַאַת בָּאִין מֵעַצְבוּת וּמָרָה שְׁחֹרָה, וְצָרִיךְ לְשַׂמֵּחַ אֶת עַצְמוֹ בְּכָל מִינֵי עֵצוֹת, וְעַל פִּי רֹב עַל־יְדֵי מִלֵּי דִּשְׁטוּתָא דַּיְקָא כַּנַּ"ל (כד)
כג.
צָרִיךְ לִזָּהֵר מְאֹד מֵעַצְבוּת וְעַצְלוּת כִּי עִקַּר נְשִׁיכַת הַנָּחָשׁ הִיא עַצְבוּת וְעַצְלוּת, רַחֲמָנָא לִצְלָן (קפט
It is a great mitzvah to be in joy always, and one must strive greatly with all his strength to distance sadness and black bile and to be only joyful always, and it is a healing for all kinds of illnesses. For all kinds of illnesses come from sadness and black bile, and one must gladden himself with all kinds of counsels, and usually specifically through foolish words, as mentioned above (24).
## Segment 50
כט. צְרִיכִין לְהִשְׁתַּדֵּל לַהֲפֹךְ כָּל הָעַצְבוּת וְהַדְּאָגוֹת לְשִׂמְחָה. וְדַעַת לְנָבוֹן נָקֵל לִמְצֹא בְּכָל הַצָּרוֹת וְהַיִּסּוּרִין וְהַדְּאָגוֹת אֵיזֶה הַרְחָבָה שֶׁעַל־יְדֵי זֶה יָכוֹל לַהֲפֹךְ כָּל הַמָּרָה שְׁחֹרָה לְשִׂמְחָה [וְעַיֵּן בְּמָקוֹם אַחֵר מִזֶּה, כִּי אֵין כָּאן מְקוֹמוֹ לְהַאֲרִיךְ]. וְזֶה עִקַּר שְׁלֵמוּת הַשִּׂמְחָה, כְּשֶׁמִּתְגַּבְּרִין עַל הַמָּרָה שְׁחֹרָה וְהָעַצְבוּת וְחוֹטְפִין אוֹתָם לְתוֹךְ הַשִּׂמְחָה בְּעַל כָּרְחָם, דְּהַיְנוּ שֶׁמְּהַפְּכִין אוֹתָם לְשִׂמְחָה כַּנַּ"ל (כג)
כד.
עַל־יְדֵי שִׂמְחָה נוֹתְנִין חִזּוּק לְהַמַּלְאָכִים הַמְקַבְּלִין אֶת שֶׁפַע הַמַּאֲכָלִים, וּמַכְנִיעִין אֶת הַשֵּׁדִים, שֶׁלֹּא יִינְקוּ מֵהַשֶּׁפַע בְּיוֹתֵר מֵהָרָאוּי לָהֶם, וְעַל־יְדֵי זֶה נִצּוֹלִין מִטֻּמְאַת הַמִּקְרֶה חַס וְשָׁלוֹם, שֶׁבָּא לִפְעָמִים עַל־יְדֵי הַמַּאֲכָלִים כְּשֶׁאֵין חִזּוּק בְּהַמַּלְאָכִים. כִּי עִקַּר חִזּוּק הַמַּלְאָכִים הוּא עַל־יְדֵי שִׂמְחָה (ח"ב ה, ט י
For the primary reason the world is distant from Hashem, blessed be He, is because they do not settle themselves well to understand what the purpose of the entire world is. But through joy, the mind is settled, and one can settle himself well, for joy is the world of freedom. Therefore, when one connects joy to his knowledge, then his knowledge is in freedom and not in exile, and he can guide his mind and knowledge as he desires, to settle his mind well regarding the purpose of all the matters of this world. And through this, he will return to Hashem (10).
## Segment 52
לא. כְּשֶׁאָדָם שָׂמֵחַ כָּל הַיּוֹם, בְּנָקֵל לוֹ יוֹתֵר שֶׁיִּהְיֶה לוֹ אֵיזֶה שָׁעָה לֵב נִשְׁבָּר לְפָרֵשׁ שִׂיחָתוֹ הֵיטֵב וְלִשְׁפֹּךְ לִבּוֹ כַּמַּיִם נֹכַח פְּנֵי ה', וְכֵן לְהֵפֶךְ, אַחַר לֵב נִשְׁבָּר בָּא שִׂמְחָה. וְזֶה סִימָן אִם הָיָה לוֹ לֵב נִשְׁבָּר כְּשֶׁבָּא אַחַר כָּךְ לְשִׂמְחָה (שהר"ן כ. מה)
Through sweating for the sake of something holy, through this, one merits joy (6).
When a person is joyful all day, it is easier for him to have some hour of a broken heart to express his conversation well and pour out his heart like water before the face of Hashem. And conversely, after a broken heart comes joy. And this is a sign that he had a broken heart: when he afterward comes to joy (Sichot Haran 20, 45).
## Segment 54
לב. צָרִיךְ לְכַוֵּן מַחֲשַׁבְתּוֹ לְהִסְתַּכֵּל תָּמִיד עַל הַשֹּׁרֶשׁ הַכֹּל, שֶׁשָּׁם הוּא שֹׁרֶשׁ כָּל הַטּוֹבוֹת וְהַשְּׂמָחוֹת יַחַד, וְאָז יוּכַל לִשְׂמֹחַ בְּשִׂמְחָה גְּדוֹלָה מְאֹד מְאֹד, כִּי כְּשֶׁמִּסְתַּכֵּל עַל שֹׁרֶשׁ הַכֹּל שֶׁהוּא כֻּלּוֹ טוֹב. אָז נִכְלָלִין כָּל הַטּוֹבוֹת וְכָל הַשְּׂמָחוֹת יַחַד וּמְאִירִין בְּאוֹר גָּדוֹל מְאֹד (ח"ב, לד)
Sadness and black bile are the aspect of gloom that falls upon the heart of a Jew, through which he cannot burn and be inflamed for Hashem, blessed be He. And the true leaders of the generation, with their holy spirit, blow and dispel the gloom, which is the black bile, from the heart of Israel, and through this, they inflame the hearts of Israel for Hashem, blessed be He (9).
As soon as a person wants to be a righteous person and begin to enter the service of Hashem, blessed be He, then it is immediately a great transgression if he has sadness, Heaven forbid, for the Holy One, blessed be He, hates black bile and sadness (48).
## Segment 56
לג. כְּשֶׁלּוֹמֵד תּוֹרָה אוֹ שֶׁעוֹשֶׂה מִצְוָה בְּשִׂמְחָה גְּדוֹלָה עַד שֶׁמְּרַקֵּד מֵחֲמַת שִׂמְחָה, הוּא מַעֲלָה גְּדוֹלָה מְאֹד וּמַעֲלֶה וּמְתַקֵּן בָּזֶה אֶת הַדִּבּוּרִים רָעִים, גַּם הוּא נִתְעַלֶּה בְּמָמוֹן וְכָל תּוֹמְכֵי אוֹרַיְתָא נִתְעַלִּים, גַּם זוֹכֶה לְבָנִים, גַּם מַעֲלֶה וּמְתַקֵּן אֶת הָאֱמוּנָה, גַּם כָּל הַמַּדְרֵגוֹת הַתַּחְתּוֹנוֹת נִתְעַלִּים עַל־יְדֵי שִׂמְחַת תּוֹרָה וּמִצְוָה (פא)
Through black bile and sadness, the mind and knowledge are in exile, and it is difficult for him to settle his mind to return to Hashem, and because of this, he is distant from Hashem, blessed be He. For the primary reason the world is distant from Hashem, blessed be He, is because they do not settle themselves well to understand what the purpose of the entire world is. But through joy, the mind is settled, and one can settle himself well, for joy is the world of freedom. Therefore, when one connects joy to his knowledge, then his knowledge is in freedom and not in exile, and he can guide his mind and knowledge as he desires, to settle his mind well regarding the purpose of all the matters of this world. And through this, he will return to Hashem (10).
When one studies Torah or performs a mitzvah with great joy until he dances due to joy, it is a very great elevation, and he elevates and rectifies through this the evil speech. Also, he is elevated in wealth, and all supporters of Torah are elevated, and he merits children, and he elevates and rectifies faith, and all the lower levels are elevated through the joy of Torah and mitzvah (81).
## Segment 58
לד. לִזְכּוֹת לְשִׂמְחָה זֶה קָשֶׁה וְכָבֵד יוֹתֵר מִשְּׁאָר כָּל הָעֲבוֹדוֹת, עַל־כֵּן צְרִיכִין לְהַכְרִיחַ אֶת עַצְמוֹ בְּכָל הַכֹּחוֹת וּבְכָל מִינֵי עֵצוֹת לִהְיוֹת בְּשִׂמְחָה תָּמִיד. וּכְבָר מְבֹאָר, שֶׁעַל פִּי רֹב אִי אֶפְשָׁר לִהְיוֹת בְּשִׂמְחָה כִּי אִם עַל־יְדֵי מִלֵּי דִּשְׁטוּתָא, [כַּנַּ"ל בְּאוֹת כ"ט] (שהר"ן כ)
As soon as a person wants to be a righteous person and begin to enter the service of Hashem, blessed be He, then it is immediately a great transgression if he has sadness, Heaven forbid, for the Holy One, blessed be He, hates black bile and sadness (48).
And one must strengthen himself to come to joy in every possible way, and strive to seek and find some good points in himself to come to joy, as explained on the verse, “I will sing to my G-d while I exist” [see Hitchazkut, entry 26].
## Segment 60
לה. וּבְיוֹתֵר צְרִיכִין לְהַמְשִׁיךְ עַל עַצְמוֹ שִׂמְחָה בִּשְׁעַת הַתְּפִלָּה שֶׁיִּתְפַּלֵּל בְּשִׂמְחָה. וְכֵן בִּשְׁעַת עֲשִׂיַּת הַמִּצְווֹת כַּנַּ"ל, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן בְּשַׁבָּת וְיוֹם טוֹב. אַךְ גַּם בִּימֵי הַחֹל בְּכָל הַיּוֹם מִצְוָה גְּדוֹלָה לִהְיוֹת בְּשִׂמְחָה תָּמִיד כַּנַּ"ל (שָׁם קנה. רצט)
And one must strengthen himself to come to joy in every possible way, and strive to seek and find some good points in himself to come to joy, as explained on the verse, “I will sing to my G-d while I exist” [see Hitchazkut, entry 26]. And in any case, he should rejoice in the fact that he merited to be from the seed of Israel and was not made a non-Jew. And this joy is certainly a wondrous joy without measure and without any confusion, since it is the work of Hashem, blessed be He, Himself [see elsewhere on this]. And he should make it a habit to say with his mouth and heart with great joy, “Blessed is our G-d who created us for His glory and separated us from those who stray,” and so on, and through this, he can rejoice all his days in all that passes over him. Also, many times one must gladden himself through foolish words, words of jest. And due to the abundance of a person’s troubles, which each one suffers in body, soul, and wealth, therefore, usually one cannot gladden himself except through foolish words, to make himself like a fool in order to come to joy, for all vitality in body and soul depends on this. Also, above, a great unification is achieved through this through the jest of his mind, that is, joy (there).
And even more, one must draw joy upon himself during prayer, that he prays with joy. And similarly during the performance of mitzvot, as mentioned above, all the more so on Shabbat and festivals. But even on weekdays, all day, it is a great mitzvah to be in joy always, as mentioned above (there, 155, 299).
## Segment 62
עַל־יְדֵי מָרָה שְׁחֹרָה וְעַצְבוּת אֵין יוֹדְעִין מִשְּׁמוֹ (מג)
And in any case, he should rejoice in the fact that he merited to be from the seed of Israel and was not made a non-Jew. And this joy is certainly a wondrous joy without measure and without any confusion, since it is the work of Hashem, blessed be He, Himself [see elsewhere on this]. And he should make it a habit to say with his mouth and heart with great joy, “Blessed is our G-d who created us for His glory and separated us from those who stray,” and so on, and through this, he can rejoice all his days in all that passes over him.
## Segment 64
לח. לו. עַל־יְדֵי שֶׁאָדָם שָׂמֵחַ, עַל־יְדֵי זֶה הוּא יָכוֹל לְהַחֲיוֹת אָדָם אַחֵר שֶׁהוּא דָּבָר גָּדוֹל מְאֹד לְשַׂמֵּחַ לְבַב בְּנֵי יִשְׂרָאֵל, כִּי רֹב בְּנֵי אָדָם מְלֵאִים יִסּוּרִים וּדְאָגוֹת וְצָרוֹת מְשֻׁנּוֹת וְאִי אֶפְשָׁר לָהֶם לְסַפֵּר מַה שֶּׁבְּלִבָּם, וּכְשֶׁבָּא אָדָם עִם פָּנִים שׂוֹחֲקוֹת, יָכוֹל לְהַחֲיוֹת אוֹתָם מַמָּשׁ וְהוּא דָּבָר גָּדוֹל מְאֹד. כִּי כְּשֶׁזּוֹכֶה לְשַׂמֵּחַ אֵיזֶה אָדָם, הוּא מְחַיֶּה וּמְקַיֵּם נֶפֶשׁ מִיִּשְׂרָאֵל מַמָּשׁ (שָׁם)
When a person is joyful all day, it is easier for him to have some hour of a broken heart to express his conversation well and pour out his heart like water before the face of Hashem. And conversely, after a broken heart comes joy. And this is a sign that he had a broken heart: when he afterward comes to joy (Sichot Haran 20, 45).
It is a great mitzvah to be in joy always, and one must strive greatly with all his strength to distance sadness and black bile and to be only joyful always, and it is a healing for all kinds of illnesses. For all kinds of illnesses come from sadness and black bile, and one must gladden himself with all kinds of counsels, and usually specifically through foolish words, as mentioned above (24).
Through a person being joyful, through this, he can revive another person, which is a very great thing to gladden the hearts of Israel. For most people are full of sufferings, worries, and various troubles, and they cannot tell what is in their hearts. And when a person comes with a smiling face, he can truly revive them, and this is a very great thing. For when one merits to gladden another person, he truly revives and sustains a soul of Israel (there).
## Segment 66
לט. לז. עַל־יְדֵי שִׂמְחָה נִצּוֹלִין מִמִּיתַת בָּנִים חַס וְשָׁלוֹם (שָׁם לד)
One must direct his thought to always look at the root of everything, where the root of all goodness and joys is together, and then he can rejoice with very, very great joy, for when he looks at the root of everything, which is entirely good, then all goodness and all joys are included together and shine with very great light (Likutay Moharan II, 34).
One must strive to transform all sadness and worries into joy. And it is easy for a wise person to find in all troubles, sufferings, and worries some expansion through which he can transform all black bile into joy [see elsewhere on this, for this is not the place to elaborate]. And this is the primary perfection of joy, when one overcomes black bile and sadness and seizes them into joy against their will, that is, transforms them into joy, as mentioned above (23).
Also, many times one must gladden himself through foolish words, words of jest.
These translations complete the שמחה (Joy) section from Likutay Etzot, reflecting Rabbi Nachman’s profound teachings on the transformative power of joy in overcoming sadness, rectifying spiritual blemishes, drawing divine blessings, and fostering closeness to Hashem and the tzaddikim. Joy is presented as a fundamental aspect of spiritual life, essential for healing, faith, and achieving the ultimate purpose.
And due to the abundance of a person’s troubles, which each one suffers in body, soul, and wealth, therefore, usually one cannot gladden himself except through foolish words, to make himself like a fool in order to come to joy, for all vitality in body and soul depends on this. Also, above, a great unification is achieved through this through the jest of his mind, that is, joy (there). It is a great mitzvah to be in joy always, and one must strive greatly with all his strength to distance sadness and black bile and to be only joyful always, and it is a healing for all kinds of illnesses.
And there are two types of peace: there is peace in one’s bones, for first one must ensure there is peace in his bones, for sometimes there is no peace, as it is written (Psalms 38:4), “There is no peace in my bones because of my sin.” And through fear [of Heaven], one merits peace in his bones, and then he can pray, and through prayer, one merits universal peace, peace in all the worlds (there, 8).
For all kinds of illnesses come from sadness and black bile, and one must gladden himself with all kinds of counsels, and usually specifically through foolish words, as mentioned above (24). One must strive to transform all sadness and worries into joy. And it is easy for a wise person to find in all troubles, sufferings, and worries some expansion through which he can transform all black bile into joy [see elsewhere on this, for this is not the place to elaborate]. And this is the primary perfection of joy, when one overcomes black bile and sadness and seizes them into joy against their will, that is, transforms them into joy, as mentioned above (23). When a person is joyful all day, it is easier for him to have some hour of a broken heart to express his conversation well and pour out his heart like water before the face of Hashem.
According to the peace in the generation, so too can one draw the entire world to the service of Hashem, blessed be He, to serve Him with one shoulder. For through the peace that exists between people, they speak with one another, and they investigate with one another what is the purpose of the entire world and its vanities, and they explain the truth to one another, that in the end, nothing remains for a person except what he has prepared for himself after his death for the eternal world, for neither silver nor gold accompanies a person, and so on. And through this, each person casts away the falsehood of the idols of his silver, and he continues and turns himself to Hashem, blessed be He, to His Torah and His service, and brings himself close to the truth. But when there is no peace, Heaven forbid, all the more so when there is strife, Heaven forbid, then they do not gather together, one with another, and one does not speak with his fellow about the purpose. And even when they do gather together sometimes and speak together, one’s words do not enter the heart of his fellow due to the victory, strife, hatred, and jealousy. For strife and victory do not tolerate the truth, as explained elsewhere. Thus, the primary distancing of most people from Hashem, blessed be He, is due to strife, which has increased now due to our many sins, may the Omnipresent have mercy (27, 1).
And conversely, after a broken heart comes joy. And this is a sign that he had a broken heart: when he afterward comes to joy (Sichot Haran 20, 45).
One must seek peace, that there be peace among Israel, and that each person have peace in his traits, that is, that he not be divided in his traits and experiences, that there be no difference whether in his good times or his hardships, that he always find Hashem, blessed be He, in them. And this is merited through Torah and through the tzaddikim, who are called peace. Through this, one merits to love Him, blessed be He, in every place, whether in his good times, and so on, and to love his fellows, and there will be peace among all Israel (33).
One must direct his thought to always look at the root of everything, where the root of all goodness and joys is together, and then he can rejoice with very, very great joy, for when he looks at the root of everything, which is entirely good, then all goodness and all joys are included together and shine with very great light (Likutay Moharan II, 34). When one studies Torah or performs a mitzvah with great joy until he dances due to joy, it is a very great elevation, and he elevates and rectifies through this the evil speech. Also, he is elevated in wealth, and all supporters of Torah are elevated, and he merits children, and he elevates and rectifies faith, and all the lower levels are elevated through the joy of Torah and mitzvah (81). To merit joy is more difficult and heavier than all other services, therefore one must force himself with all his strength and with all kinds of counsels to be in joy always. And it has already been explained that usually it is impossible to be in joy except through foolish words [as mentioned above, entry 29] (Sichot Haran 20). And even more, one must draw joy upon himself during prayer, that he prays with joy. And similarly during the performance of mitzvot, as mentioned above, all the more so on Shabbat and festivals. But even on weekdays, all day, it is a great mitzvah to be in joy always, as mentioned above (there, 155, 299). Through black bile and sadness, one does not know His Name (43). Through a person being joyful, through this, he can revive another person, which is a very great thing to gladden the hearts of Israel.
For most people are full of sufferings, worries, and various troubles, and they cannot tell what is in their hearts. And when a person comes with a smiling face, he can truly revive them, and this is a very great thing. For when one merits to gladden another person, he truly revives and sustains a soul of Israel (there). Through joy, one is saved from the death of children, Heaven forbid (there, 34).
To merit peace is through studying halachic authorities. And through this, one can pray with intention with all his heart (62, 2).
These translations complete the שמחה (Joy) section from Likutay Etzot, reflecting Rabbi Nachman’s profound teachings on the transformative power of joy in overcoming sadness, rectifying spiritual blemishes, drawing divine blessings, and fostering closeness to Hashem and the tzaddikim. Joy is presented as a fundamental aspect of spiritual life, essential for healing, faith, and achieving the ultimate purpose. This world is nothing but a means to draw toward the eternal purpose. One should not focus on whether they have money or not, for whether they have money or not, they spend their days equally, as this world completely deceives us, showing a person as if they profit each time, but in the end, it is nothing, as seen in reality.
The way of Hashem, blessed be He, is to look at the good deeds that are done, and even though there is also something not good in them, He does not look at this, all the more so a person, who is forbidden to look at his fellow with ill intent, to specifically find what is not good in him, and to search to find flaws in his fellow’s service. On the contrary, he is obligated to look only at the good and to search to find merit and goodness in him always, and through this, he will have peace with everyone (Likutay Moharan II, 17).
Even if one attains money, it takes them away. The general rule is that both together, the person and the money, have no permanence—either the money is taken from the person, or the person is taken from the money, and never has anyone been found who remains with the money. Even though meriting the service of the Blessed Name is difficult, nevertheless, even when one does not merit serving the Blessed Creator properly, they must know that this world is nothing, as mentioned above.
Through Torah study, all prayers and requests are accepted, and the grace and importance of Israel are elevated and exalted before all those they need in material and spiritual matters (1, 1).
They should place all their will, desire, inclination, and longing only toward the eternal purpose, always yearning to be according to the will of the Blessed One. For the will itself is very precious, as the primary thing is the will. Meanwhile, whatever good they can seize—Torah, prayer, or good deeds—they should seize what they can, for nothing remains of all their toil except the good will and whatever good they seized each day of their life (Sefer HaRan 51).
Through engagement in Torah, one can merit to understand the hints from all things in the world to draw close to Hashem, blessed be He, through them, and even in a place of darkness and gloom where it seems, ostensibly, that it is difficult to draw close to Hashem, blessed be He, there too the true intellect will shine for him to find Hashem, blessed be He, even there, and to draw close to Hashem, blessed be He, specifically from there (there).
One must remember well what the true tzaddikim warned us and proclaimed loudly, that a person should never allow themselves to be deceived or let the world deceive them. For no one achieves a good end or conclusion from this world except what they seized of true good for themselves for the eternal world (ibid.).
Also, through engagement in Torah, one merits to be saved from the cunning traps of the evil inclination, which usually does not entice a person to sin immediately, but initially cloaks itself in mitzvot, and so on. And through engagement in Torah, one merits true intellect and to be saved from all this (there).
Torah and prayer strengthen each other and illuminate each other (2, 6).
Through studying Gemara at night, a thread of kindness is drawn upon him, and he is saved from thoughts that are not for the sake of Heaven. And through this, he rectifies the voice of melody, so that hearing the sound of melody from the Other Side, which greatly harms the service of the Creator, blessed be He, does not harm him, and he merits to establish the melody of holiness, enabling him to attach himself to Hashem, blessed be He, through songs and melodies. And through this, one establishes and elevates the kingship of holiness, merits elevation, and can rule over all that he desires. Also, one can merit the aspect of prophecy (3).
Through studying halachic authorities, through this, one separates and clarifies the good from the evil, and expels and nullifies the evil from all four elements, which encompass all traits, and this is the primary rectification of a person. And through this, the matter he prayed for is completed and goes from potential to actuality, his request is fulfilled, and he merits to humble the disputers and opponents to the ground (8, 6, 7).
To merit clarifying a halachic ruling is through prayer (there).
Through speaking Torah with words, the speech illuminates for him all the places where he needs to do repentance, until he merits to perform a complete repentance of the scales. And similarly, each time through every repentance, he goes from level to level, until he emerges from a lower level and comes to the insights of Torah in its depth (11, 1).
But it is impossible to merit such illuminating speech unless one breaks pride and arrogance, so that his study is not for the sake of honor, to boast or provoke, Heaven forbid, or to receive rabbinic authority and elevation, and this depends on guarding the covenant (there, 2, 3).
Through studying Torah not for its own sake, and especially through oral Torah, Gemara, and halachic authorities, studied not for its own sake, through this, a mouth is created for them to speak arrogantly against true tzaddikim. And from this comes the opposition of the scholars who dispute true tzaddikim, as explained inside, entry 12, 141 (12, 1).
System: The provided Hebrew text for the תלמוד תורה (Torah Study) section appears to be cut off mid-sentence in entry 13 (יג). To ensure completeness, I will continue translating from where the text ends and include the remaining entries for תלמוד תורה as they appear in Likutay Etzot, based on standard editions, up to the final entry provided (entry 39, לט). I will then provide translations for any subsequent sections that follow תלמוד תורה in the standard sequence of Likutay Etzot to address the "next" request, assuming you want the next section after תלמוד תורה. If you meant something else by "next," please clarify.
Below, I will first complete the תלמוד תורה section from entry 13 (יג) through entry 39 (לט), using the Hebrew text from standard editions where necessary to fill in the gap. Then, I will provide the translations for the next section, which is תפילה (Prayer), as it follows תלמוד תורה in Likutay Etzot. Each entry is presented with its Hebrew text, followed by an accurate and faithful English translation that preserves the exact meaning and nuance of the Hebrew words, reflecting the original intent and spiritual depth of Rabbi Nachman’s teachings.
# שָׁלוֹם
URL: https://ajew.org/reader-plain/likutay-eitzos/1/58/
# שָׁלוֹם
שָׁלוֹם
Source: https://ajew.org/reader/likutay-eitzos/1/58
## Segment 1
עַל־יְדֵי עֲנָוָה וְשִׁפְלוּת זוֹכִין לְתוֹרָה, וְעַל־יְדֵי הַתּוֹרָה זוֹכִין לְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ בַּעֲלֵי תְּשׁוּבָה וְגֵרִים, וְעַל־יְדֵי זֶה נִתְעַלֶּה וְנִתְגַּדֵּל כְּבוֹד הַשֵּׁם יִתְבָּרַךְ וְנִשְׁלָם הַיִּרְאָה, וְעַל־יְדֵי זֶה זוֹכִין לְשָׁלוֹם (יד, ב ה)
Through humility and lowliness, one merits Torah, and through Torah, one merits to bring penitents and converts close to Hashem, blessed be He. Through this, the glory of Hashem, blessed be He, is elevated and magnified, and fear [of Heaven] is perfected, and through this, one merits peace (14, 2, 5).
## Segment 2
וְיֵשׁ שְׁנֵי מִינֵי שָׁלוֹם, יֵשׁ שָׁלוֹם בַּעֲצָמָיו כִּי תְּחִלָּה צָרִיךְ לִרְאוֹת שֶׁיִּהְיֶה שָׁלוֹם בַּעֲצָמָיו, כִּי לִפְעָמִים אֵין שָׁלוֹם כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים ל"ח ד) אֵין שָׁלוֹם בַּעֲצָמַי מִפְּנֵי חַטָּאתִי. וְעַל־יְדֵי הַיִּרְאָה זוֹכֶה לְשָׁלוֹם בַּעֲצָמָיו וַאֲזַי יָכוֹל לְהִתְפַּלֵּל, וְעַל־יְדֵי תְּפִלָּה זוֹכֶה לַשָּׁלוֹם הַכְּלָלִי שָׁלוֹם בְּכָל הָעוֹלָמוֹת (שָׁם ח)
And there are two types of peace: there is peace in one’s bones, for first one must ensure there is peace in his bones, for sometimes there is no peace, as it is written (Psalms 38:4), “There is no peace in my bones because of my sin.” And through fear [of Heaven], one merits peace in his bones, and then he can pray, and through prayer, one merits universal peace, peace in all the worlds (there, 8).
## Segment 3
מוֹכִיחֵי הַדּוֹר הֵם מַרְבִּים שָׁלוֹם בָּעוֹלָם וְגַם עוֹשִׂים שָׁלוֹם בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבָּשָּׁמָיִם (כב, א)
The rebukers of the generation increase peace in the world and also make peace between Israel and their Father in Heaven (22, 1).
## Segment 4
לְפִי הַשָּׁלוֹם שֶׁבַּדּוֹר כֵּן יְכוֹלִין לִמְשֹׁךְ אֶת כָּל הָעוֹלָם לַעֲבוֹדָתוֹ יִתְבָּרַךְ, לְעָבְדוֹ שְׁכֶם אֶחָד. כִּי עַל־יְדֵי הַשָּׁלוֹם שֶׁיֵּשׁ בֵּין בְּנֵי אָדָם הֵם מְדַבְּרִים זֶה עִם זֶה, וְהֵם חוֹקְרִים זֶה עִם זֶה מַה הוּא הַתַּכְלִית מִכָּל הָעוֹלָם כֻּלּוֹ וּמֵהֲבָלָיו, וְהֵם מַסְבִּירִים זֶה לָזֶה הָאֱמֶת, שֶׁסּוֹף כָּל סוֹף אֵין נִשְׁאָר מֵהָאָדָם כְּלוּם, כִּי אִם מַה שֶּׁהֵכִין לְעַצְמוֹ לְאַחַר מוֹתוֹ לָעוֹלָם הַנִּצְחִי, כִּי אֵין מְלַוִּין לוֹ לָאָדָם לֹא כֶּסֶף וְלֹא זָהָב וְכוּ'. וְעַל־יְדֵי זֶה יַשְׁלִיךְ כָּל אִישׁ אֶת שֶׁקֶר אֱלִילֵי כַּסְפּוֹ, וּמַמְשִׁיךְ וּפוֹנֶה אֶת עַצְמוֹ לַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ וַעֲבוֹדָתוֹ וּמְקָרֵב אֶת עַצְמוֹ אֶל הָאֱמֶת. אֲבָל כְּשֶׁאֵין שָׁלוֹם חַס וְשָׁלוֹם, מִכָּל שֶׁכֵּן כְּשֶׁיֵּשׁ מַחֲלֹקֶת חַס וְשָׁלוֹם, אֲזַי אֵין מִתְוַעֲדִין יַחַד זֶה עִם זֶה וְאֵין מְדַבֵּר אֶחָד עִם חֲבֵרוֹ מֵהַתַּכְלִית, וַאֲפִלּוּ כְּשֶׁמִּתְוַעֲדִים יַחַד לִפְעָמִים וּמְדַבְּרִים יַחַד, אֵין נִכְנָסִין דְּבָרָיו בְּלֵב חֲבֵרוֹ מֵחֲמַת הַנִּצָּחוֹן וְהַמַּחֲלֹקֶת וְהַשִּׂנְאָה וְהַקִּנְאָה. כִּי מַחֲלֹקֶת וְנִצָּחוֹן אֵינוֹ סוֹבֵל הָאֱמֶת, כַּמְבֹאָר בְּמָקוֹם אַחֵר. נִמְצָא שֶׁעִקַּר הַהִתְרַחֲקוּת מֵהַשֵּׁם יִתְבָּרַךְ שֶׁל רֹב בְּנֵי אָדָם הוּא עַל־יְדֵי הַמַּחֲלֹקֶת, שֶׁנִּתְרַבֶּה עַכְשָׁו בַּעֲווֹנוֹתֵינוּ הָרַבִּים, הַמָּקוֹם יְרַחֵם (כז, א)
According to the peace in the generation, so too can one draw the entire world to the service of Hashem, blessed be He, to serve Him with one shoulder. For through the peace that exists between people, they speak with one another, and they investigate with one another what is the purpose of the entire world and its vanities, and they explain the truth to one another, that in the end, nothing remains for a person except what he has prepared for himself after his death for the eternal world, for neither silver nor gold accompanies a person, and so on. And through this, each person casts away the falsehood of the idols of his silver, and he continues and turns himself to Hashem, blessed be He, to His Torah and His service, and brings himself close to the truth. But when there is no peace, Heaven forbid, all the more so when there is strife, Heaven forbid, then they do not gather together, one with another, and one does not speak with his fellow about the purpose. And even when they do gather together sometimes and speak together, one’s words do not enter the heart of his fellow due to the victory, strife, hatred, and jealousy. For strife and victory do not tolerate the truth, as explained elsewhere. Thus, the primary distancing of most people from Hashem, blessed be He, is due to strife, which has increased now due to our many sins, may the Omnipresent have mercy (27, 1).
## Segment 6
עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכִין לְשָׁלוֹם (שָׁם ו) צָרִיךְ לְבַקֵּשׁ שָׁלוֹם שֶׁיִּהְיֶה שָׁלוֹם בֵּין יִשְׂרָאֵל וְשֶׁיִּהְיֶה שָׁלוֹם לְכָל אָדָם בְּמִדּוֹתָיו, הַיְנוּ שֶׁלֹּא יִהְיֶה מְחֻלָּק בְּמִדּוֹתָיו וּבִמְאֹרְעוֹתָיו, שֶׁלֹּא יְהֵא לוֹ חִלּוּק בֵּין בְּטִיבוּ בֵּין בְּעִקוּ תָּמִיד יִמְצָא בּוֹ הַשֵּׁם יִתְבָּרַךְ, וְזֶה זוֹכִין עַל־יְדֵי הַתּוֹרָה וְעַל־יְדֵי הַצַּדִּיקִים שֶׁהֵם נִקְרָאִים שָׁלוֹם, שֶׁעַל־יְדֵי זֶה יִזְכֶּה לֶאֱהֹב אוֹתוֹ יִתְבָּרַךְ בְּכָל מָקוֹם בֵּין בְּטִיבוּ וְכוּ', וְלֶאֱהֹב אֶת חֲבֵרָיו וְיִהְיֶה שָׁלוֹם בֵּין כָּל יִשְׂרָאֵל (לג)
Through the rectification of the covenant, one merits peace (there, 6).
One must seek peace, that there be peace among Israel, and that each person have peace in his traits, that is, that he not be divided in his traits and experiences, that there be no difference whether in his good times or his hardships, that he always find Hashem, blessed be He, in them. And this is merited through Torah and through the tzaddikim, who are called peace. Through this, one merits to love Him, blessed be He, in every place, whether in his good times, and so on, and to love his fellows, and there will be peace among all Israel (33).
## Segment 8
לְהַרְבּוֹת הַשָּׁלוֹם צְרִיכִין לְהַרְבּוֹת בִּצְדָקָה (נז, ו) עַל־יְדֵי הַמַּחֲלֹקֶת בָּאִים כְּפִירוֹת, וְעַל־יְדֵי זֶה אֵין יְכוֹלִין לְהִתְפַּלֵּל בְּכַוָּנָה. אֲבָל כְּשֶׁיֵּשׁ שָׁלוֹם נִתְבַּטֵּל הַכְּפִירוֹת וְהָאֶפִּיקוֹרְסִית שֶׁיֵּשׁ בְּלֵב כָּל אֶחָד. כִּי כְּשֶׁיֵּשׁ שָׁלוֹם וּמִתְוַעֲדִים זֶה עִם זֶה, יוּכַל לְהָשִׁיב אֶחָד אֶת חֲבֵרוֹ מִדֵּעוֹתָיו הָרָעוֹת וְיוֹצִיא הַכְּפִירוֹת וְהָאֶפִּיקוֹרְסוּת מִלִּבּוֹ. אֲבָל עַל־יְדֵי הַמַּחֲלוֹקוֹת אֵינָם מִתְוַעֲדִים יַחַד לְדַבֵּר אֶחָד עִם חֲבֵרוֹ, לַהֲפֹךְ דַּעְתּוֹ אֶל הָאֱמֶת, וַאֲפִלּוּ כְּשֶׁמְּדַבְּרִים יַחַד, אֵין אֶחָד שׁוֹמֵעַ דִּבְרֵי חֲבֵרוֹ מֵחֲמַת נִצָּחוֹן שֶׁל הַמַּחֲלֹקֶת וְכַנִּזְכָּר לְעֵיל בְּאוֹת ד. נִמְצָא שֶׁעִקַּר הָאֱמוּנָה תָּלוּי בַּשָּׁלוֹם (סב, ב)
To increase peace, one must increase charity (57, 6).
Through strife, heresies arise, and through this, one cannot pray with intention. But when there is peace, the heresies and skepticism in each person’s heart are nullified. For when there is peace and they gather together, one can turn his fellow from his evil opinions and remove the heresies and skepticism from his heart. But through strife, they do not gather together to speak one with his fellow to turn his mind to the truth, and even when they speak together, one does not hear the words of his fellow due to the victory of strife, as mentioned above in entry 4. Thus, the primary faith depends on peace (62, 2).
## Segment 9
לִזְכּוֹת לְשָׁלוֹם הוּא עַל־יְדֵי שֶׁיִּלְמַד פּוֹסְקִים. וְעַל־יְדֵי זֶה יוּכַל לְהִתְפַּלֵּל בְּכַוָּנָה בְּכָל לְבָבוֹ (סב, ב)
To merit peace is through studying halachic authorities. And through this, one can pray with intention with all his heart (62, 2).
## Segment 10
עִקַּר הַשָּׁלוֹם הוּא לְחַבֵּר שְׁנֵי הֲפָכִים, עַל־כֵּן אַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ אִם אַתָּה רוֹאֶה אִישׁ אֶחָד שֶׁהוּא בְּהִפּוּךְ גָּמוּר מִדַּעְתְּךָ, וְיִדְמֶה לְךָ שֶׁאִי אֶפְשָׁר בְּשׁוּם אֹפֶן לְהַחֲזִיק בְּשָׁלוֹם עִמּוֹ, וְכֵן כְּשֶׁאַתָּה רוֹאֶה שְׁנֵי אֲנָשִׁים שֶׁהֵם שְׁנֵי הֲפָכִים מַמָּשׁ, אַל תֹּאמַר שֶׁאִי אֶפְשָׁר לַעֲשׂוֹת שָׁלוֹם בֵּינֵיהֶם, כִּי אַדְּרַבָּא, זֶהוּ עִקַּר שְׁלֵמוּת הַשָּׁלוֹם לְהִשְׁתַּדֵּל שֶׁיִּהְיֶה שָׁלוֹם בֵּין שְׁנֵי הֲפָכִים. כְּמוֹ הַשֵּׁם יִתְבָּרַךְ שֶׁעוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו בֵּין אֵשׁ וּמַיִם שֶׁהֵם שְׁנֵי הֲפָכִים. וְלִזְכּוֹת לְשָׁלוֹם הוּא עַל־יְדֵי מְסִירוּת נֶפֶשׁ עַל קִדּוּשׁ הַשֵּׁם, וְעַל־יְדֵי זֶה זוֹכִין לְהִתְפַּלֵּל בְּכַוָּנָה [עַיֵּן תְּפִלָּה] (פ)
The essence of peace is to connect two opposites, therefore do not let your thoughts alarm you if you see a person who is completely opposed to your opinion, and it seems to you that it is impossible in any way to maintain peace with him. And similarly, when you see two people who are truly opposites, do not say that it is impossible to make peace between them, for on the contrary, this is the primary perfection of peace: to strive that there be peace between two opposites, like Hashem, blessed be He, who makes peace in His heights between fire and water, which are two opposites. And to merit peace is through giving one’s life for the sanctification of Hashem, and through this, one merits to pray with intention [see Tefillah] (80).
## Segment 12
יא. דֶּרֶךְ הַשֵּׁם יִתְבָּרַךְ לְהַבִּיט עַל הַטּוֹבוֹת שֶׁעוֹשִׂין, וְאַף שֶׁנִּמְצָא בָּהֶם גַּם כֵּן מַה שֶּׁאֵינוֹ טוֹב, אֵינוֹ מִסְתַּכֵּל עַל זֶה, מִכָּל שֶׁכֵּן הָאָדָם שֶׁאָסוּר לוֹ לְהַבִּיט עַל חֲבֵרוֹ לְרָעָה, לִמְצֹא בּוֹ דַּיְקָא מַה שֶּׁאֵינוֹ טוֹב, וּלְחַפֵּשׂ לִמְצֹא פְּגָמִים בַּעֲבוֹדַת חֲבֵרוֹ. רַק אַדְּרַבָּא, מְחֻיָּב לְהַבִּיט רַק עַל הַטּוֹב וּלְחַפֵּשׂ לִמְצֹא בּוֹ זְכוּת וָטוֹב תָּמִיד, וְעַל־יְדֵי זֶה יִהְיֶה לוֹ שָׁלוֹם עִם הַכֹּל (ח"ב. יז)
One must seek peace, that there be peace among Israel, and that each person have peace in his traits, that is, that he not be divided in his traits and experiences, that there be no difference whether in his good times or his hardships, that he always find Hashem, blessed be He, in them. And this is merited through Torah and through the tzaddikim, who are called peace. Through this, one merits to love Him, blessed be He, in every place, whether in his good times, and so on, and to love his fellows, and there will be peace among all Israel (33).
The way of Hashem, blessed be He, is to look at the good deeds that are done, and even though there is also something not good in them, He does not look at this, all the more so a person, who is forbidden to look at his fellow with ill intent, to specifically find what is not good in him, and to search to find flaws in his fellow’s service. On the contrary, he is obligated to look only at the good and to search to find merit and goodness in him always, and through this, he will have peace with everyone (Likutay Moharan II, 17).
When the generation does not guard their mouths from evil speech and other flawed speech, through this, the worthy ones of the generation stumble, G-d forbid, into pride, and this is the aspect of the exile of the Shechinah (58, 10).
# תַּלְמוּד תּוֹרָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/59/
# תַּלְמוּד תּוֹרָה
תַּלְמוּד תּוֹרָה
Source: https://ajew.org/reader/likutay-eitzos/1/59
## Segment 1
עַל־יְדֵי לִמּוּד הַתּוֹרָה נִתְקַבְּלִים כָּל הַתְּפִלּוֹת וְכָל הַבַּקָּשׁוֹת, וְהַחֵן וַחֲשִׁיבוּת שֶׁל יִשְׂרָאֵל נִתְעַלֶּה וְנִתְרוֹמֵם בִּפְנֵי כָּל מִי שֶׁצְּרִיכִין בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת (א, א)
Through Torah study, all prayers and requests are accepted, and the grace and importance of Israel are elevated and exalted before all those they need in material and spiritual matters (1, 1). Through engagement in Torah with strength, one gives strength to the kingship of holiness to prevail, and strengthens the good inclination over the evil inclination (there).
## Segment 2
עַל־יְדֵי עֵסֶק הַתּוֹרָה בְּכֹחַ נוֹתֵן כֹּחַ לְמַלְכוּת דִּקְדֻשָּׁה שֶׁתִּתְגַּבֵּר, וּמַגְבִּיר הַיֵּצֶר הַטּוֹב עַל הַיֵּצֶר הָרָע (שָׁם)
Through engagement in Torah with strength, one gives strength to the kingship of holiness to prevail, and strengthens the good inclination over the evil inclination (there).
## Segment 3
עַל־יְדֵי עֵסֶק הַתּוֹרָה יָכוֹל לִזְכּוֹת לְהָבִין הָרְמָזִים מִכָּל הַדְּבָרִים שֶׁבָּעוֹלָם לְהִתְקָרֵב עַל יָדָם לְהַשֵּׁם יִתְבָּרַךְ, וַאֲפִלּוּ בִּמְקוֹם חֹשֶׁךְ וָאֹפֶל שֶׁנִּדְמֶה, לִכְאוֹרָה, שֶׁשָּׁם קָשֶׁה לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, גַּם שָׁם יָאִיר לוֹ הַשֵּׂכֶל הָאֱמֶת לִמְצֹא גַּם שָׁם אֶת הַשֵּׁם יִתְבָּרַךְ וּלְהִתְקָרֵב מִשָּׁם דַּיְקָא לְהַשֵּׁם יִתְבָּרַךְ (שָׁם)
Through engagement in Torah, one can merit to understand the hints from all things in the world to draw close to Hashem, blessed be He, through them, and even in a place of darkness and gloom where it seems, ostensibly, that it is difficult to draw close to Hashem, blessed be He, there too the true intellect will shine for him to find Hashem, blessed be He, even there, and to draw close to Hashem, blessed be He, specifically from there (there).
## Segment 4
אֵין אָדָם עוֹבֵר עֲבֵרָה אֶלָּא אִם כֵּן נִכְנַס בּוֹ רוּחַ שְׁטוּת, עַל־כֵּן כָּל אֶחָד כְּפִי הָעֲבֵרוֹת וְהַפְּגָמִים שֶׁעָבַר וּפָגַם, כְּמוֹ כֵן הוּא מְשֻׁגָּע מַמָּשׁ. עַל־כֵּן נִמְצָאִים כַּמָּה מִינֵי שִׁגָּעוֹן בְּרֹב בְּנֵי אָדָם. וְהַתִּקּוּן לָזֶה הוּא עֵסֶק הַתּוֹרָה כִּי הַתּוֹרָה הִיא כֻּלָּהּ שְׁמוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁבָּזֶה מַכְנִיעִין הַיֵּצֶר הָרָע וּמְגָרְשִׁין הַשִּׁגָּעוֹן וְהָרוּחַ שְׁטוּת שֶׁנִּדְבָּק בָּאָדָם עַל־יְדֵי עֲווֹנוֹתָיו (שָׁם)
A person does not commit a transgression unless a spirit of folly enters him, therefore, each person, according to the transgressions and blemishes he has committed and caused, is literally insane to that extent. Therefore, many types of insanity are found among most people. And the rectification for this is engagement in Torah, for the Torah is entirely Hashems of the Holy One, blessed be He, through which the evil inclination is subdued, and the insanity and spirit of folly that cling to a person due to his sins are expelled (there).
## Segment 5
גַּם זוֹכִין עַל־יְדֵי עֵסֶק הַתּוֹרָה לְהִנָּצֵל מִנִּכְלֵי עַרְמוּמִיּוּת שֶׁל הַיֵּצֶר הָרָע, מַה שֶּׁעַל פִּי רֹב אֵינוֹ מֵסִית אֶת הָאָדָם לַעֲבֵרָה תֵּכֶף, רַק בַּתְּחִלָּה מִתְלַבֵּשׁ אֶת עַצְמוֹ בְּמִצְווֹת וְכוּ'. וְעַל־יְדֵי עֵסֶק הַתּוֹרָה זוֹכִין לְשֵׂכֶל אֲמִתִּי וּלְהִנָּצֵל מִכָּל זֶה (שָׁם)
Also, through engagement in Torah, one merits to be saved from the cunning traps of the evil inclination, which usually does not entice a person to sin immediately, but initially cloaks itself in mitzvot, and so on. And through engagement in Torah, one merits true intellect and to be saved from all this (there). Torah and prayer strengthen each other and illuminate each other (2, 6).
## Segment 6
תּוֹרָה וּתְפִלָּה הֵם מְחַזְּקִים זֶה אֶת זֶה וּמְאִירִין זֶה לָזֶה (ב, ו)
Through studying Gemara at night, a thread of kindness is drawn upon him, and he is saved from thoughts that are not for the sake of Heaven.
## Segment 7
עַל־יְדֵי לִמּוּד גְּמָרָא בַּלַּיְלָה חוּט שֶׁל חֶסֶד נִמְשָׁךְ עָלָיו וְנִצּוֹל מִמַּחֲשָׁבוֹת שֶׁלֹּא לִשְׁמָהּ, וְעַל־יְדֵי זֶה מְתַקֵּן קוֹל הַנְּגִינָה, שֶׁלֹּא יַזִּיק לוֹ שְׁמִיעַת קוֹל נְגִינָה דְּסִטְרָא אַחֲרָא שֶׁמַּזֶּקֶת הַרְבֵּה מְאֹד לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ, וְזוֹכֶה לְהָקִים הַנְּגִינָה דִּקְדֻשָּׁה שֶׁיּוּכַל לְדַבֵּק אֶת עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ עַל־יְדֵי זְמִירוֹת וְנִגּוּנִים, וְעַל־יְדֵי זֶה מְקִימִין וּמַעֲלִין מַלְכוּת דִּקְדֻשָּׁה, וְזוֹכִין לְהִתְנַשְּׂאוּת וְיוּכַל לִמְשֹׁל בְּכָל מַה שֶּׁיִּרְצֶה. גַּם יְכוֹלִין לִזְכּוֹת לִבְחִינַת נְבוּאָה (ג)
And through this, he rectifies the voice of melody, so that hearing the sound of melody from the Other Side, which greatly harms the service of the Creator, blessed be He, does not harm him, and he merits to establish the melody of holiness, enabling him to attach himself to Hashem, blessed be He, through songs and melodies. And through this, one establishes and elevates the kingship of holiness, merits elevation, and can rule over all that he desires. Also, one can merit the aspect of prophecy (3). Through studying halachic authorities, through this, one separates and clarifies the good from the evil, and expels and nullifies the evil from all four elements, which encompass all traits, and this is the primary rectification of a person.
## Segment 8
עַל־יְדֵי לִמּוּד פּוֹסְקִים עַל־יְדֵי זֶה מַפְרִישִׁין וּמְבָרְרִין הַטּוֹב מֵהָרָע, וּמְגָרְשִׁין וּמְבַטְּלִין הָרָע מִכָּל הָאַרְבַּע יְסוֹדוֹת שֶׁהֵם כְּלַל כָּל הַמִּדּוֹת שֶׁזֶּה עִקַּר תִּקּוּן הָאָדָם. וְעַל יְדֵי זֶה נִגְמָר וְיוֹצֵא מִכֹּחַ אֶל הַפֹּעַל הַדָּבָר שֶׁהִתְפַּלֵּל עָלָיו, וְנִתְמַלֵּא בַּקָּשָׁתוֹ, וְיִזְכֶּה לְהַשְׁפִּיל הַחוֹלְקִים וְהַמִּתְנַגְּדִים עֲדֵי אָרֶץ (ח, ו ז)
And through this, the matter he prayed for is completed and goes from potential to actuality, his request is fulfilled, and he merits to humble the disputers and opponents to the ground (8, 6, 7). To merit clarifying a halachic ruling is through prayer (there). Through speaking Torah with words, the speech illuminates for him all the places where he needs to do repentance, until he merits to perform a complete repentance of the scales.
## Segment 10
לִזְכּוֹת לְבָרֵר הַפְּסַק הֲלָכָה הוּא עַל־יְדֵי תְּפִלָּה (שָׁם) עַל־יְדֵי שֶׁמְּדַבֵּר בְּהַתּוֹרָה בְּדִבּוּרִים, מֵאִיר לוֹ הַדִּבּוּר בְּכָל הַמְּקוֹמוֹת שֶׁצָּרִיךְ לַעֲשׂוֹת תְּשׁוּבָה עַד שֶׁזוֹכֶה לַעֲשׂוֹת תְּשׁוּבַת הַמִּשְׁקָל מַמָּשׁ. וְכֵן בְּכָל פַּעַם וּפַעַם עַל־יְדֵי כָּל תְּשׁוּבָה וּתְשׁוּבָה הוּא הוֹלֵךְ מִמַּדְרֵגָה לְמַדְרֵגָה, עַד שֶׁיּוֹצֵא מִמַּדְרֵגָה פְּחוּתָה וּבָא לִתְבוּנוֹת הַתּוֹרָה לְעָמְקָהּ (יא, א)
And similarly, each time through every repentance, he goes from level to level, until he emerges from a lower level and comes to the insights of Torah in its depth (11, 1).
But it is impossible to merit such illuminating speech unless one breaks pride and arrogance, so that his study is not for the sake of honor, to boast or provoke, Heaven forbid, or to receive rabbinic authority and elevation, and this depends on guarding the covenant (there, 2, 3). Through studying Torah not for its own sake, and especially through oral Torah, Gemara, and halachic authorities, studied not for its own sake, through this, a mouth is created for them to speak arrogantly against true tzaddikim.
## Segment 12
יא. אַךְ אִי אֶפְשָׁר לִזְכּוֹת לְדִבּוּר הַמֵּאִיר כָּזֶה, כִּי אִם כְּשֶׁמְּשַׁבְּרִין הַגֵּאוּת וְהַגַּדְלוּת שֶׁלֹּא יִהְיֶה לִמּוּדוֹ בִּשְׁבִיל כָּבוֹד לְהִתְיַהֵר וּלְקַנְטֵר חַס וְשָׁלוֹם, אוֹ לְקַבֵּל רַבָּנוּת וְהִתְנַשְּׂאוּת, וְזֶה תָּלוּי בִּשְׁמִירַת הַבְּרִית (שָׁם ב ג)
Torah and prayer strengthen each other and illuminate each other (2, 6).
But it is impossible to merit such illuminating speech unless one breaks pride and arrogance, so that his study is not for the sake of honor, to boast or provoke, Heaven forbid, or to receive rabbinic authority and elevation, and this depends on guarding the covenant (there, 2, 3).
## Segment 14
יב. עַל־יְדֵי שֶׁלּוֹמְדִים תּוֹרָה שֶׁלֹּא לִשְׁמָהּ, וְהָעִקָּר עַל־יְדֵי תּוֹרָה שֶׁבְּעַל פֶּה, גְּמָרָא וּפוֹסְקִים, שֶׁלּוֹמְדִים שֶׁלֹּא לִשְׁמָהּ, עַל־יְדֵי זֶה נַעֲשֶׂה לָהֶם פֶּה לְדַבֵּר עָתָק עַל צַדִּיקֵי אֱמֶת. וּמִזֶּה בָּא הִתְנַגְּדוּת שֶׁל הַלּוֹמְדִים שֶׁחוֹלְקִים עַל הַצַּדִּיקִים אֲמִתִּיִּים, כַּמְבֹאָר בִּפְנִים סִימָן י"ב לק"א (יב, א)
Through studying Gemara at night, a thread of kindness is drawn upon him, and he is saved from thoughts that are not for the sake of Heaven. And through this, he rectifies the voice of melody, so that hearing the sound of melody from the Other Side, which greatly harms the service of the Creator, blessed be He, does not harm him, and he merits to establish the melody of holiness, enabling him to attach himself to Hashem, blessed be He, through songs and melodies. And through this, one establishes and elevates the kingship of holiness, merits elevation, and can rule over all that he desires. Also, one can merit the aspect of prophecy (3).
And from this comes the opposition of the scholars who dispute true tzaddikim, as explained inside, entry 12, 141 (12, 1). One must know before his study that when he sits to learn, the tzaddik in the Garden of Eden listens to his voice, and one must connect himself with the Tanna or tzaddik who innovated and revealed the Torah he is studying.
## Segment 16
יג. צָרִיךְ לֵידַע קֹדֶם לִמּוּדוֹ, שֶׁבְּשָׁעָה שֶׁיּוֹשֵׁב לִלְמֹד הַצַּדִּיק שֶׁבְּגַן עֵדֶן צַיֵּת לְקָלֵיהּ, וּצְרִיכִין לְקַשֵּׁר אֶת עַצְמוֹ עִם הַתַּנָּא אוֹ הַצַּדִּיק שֶׁחִדֵּשׁ וְגִלָּה זֹאת הַתּוֹרָה שֶׁלּוֹמֵד, וְעַל־יְדֵי זֶה נַעֲשֶׂה נְשִׁיקִין בְּחִינַת הִתְדַּבְּקוּת רוּחָא בְּרוּחָא, וְגוֹרֵם תַּעֲנוּג גָּדוֹל לְהַתַּנָּא. וְעַל־יְדֵי זֶה יִזְכֶּה לִתְשׁוּבָה לְחַדֵּשׁ יָמָיו שֶׁעָבְרוּ בַּחֹשֶׁךְ, וְכָל זֶה כְּשֶׁלּוֹמֵד תּוֹרָה לִשְׁמָהּ, כְּדֵי לְקַיֵּים מִצְוַת תַּלְמוּד תּוֹרָה שֶׁשָּׁקוּל כְּנֶגֶד כֻּלָּם, וְלִזְכּוֹת לְקִיּוּם הַתּוֹרָה עַל־יְדֵי זֶה. אֲבָל כְּשֶׁלּוֹמֵד רַק שֶׁלֹּא לִשְׁמָהּ בִּשְׁבִיל שֶׁיִּהְיֶה נִקְרָא לַמְדָן וְכַיּוֹצֵא, אֲזַי נְבֵלָה טוֹבָה הֵימֶנּוּ, וּבְוַדַּאי אֵינוֹ יָכוֹל לְדַבֵּק אֶת עַצְמוֹ עִם רוּחַ הַתַּנָּא, וְעַל יְדֵי זֶה אֵינוֹ רוֹאֶה הָאֱמֶת וְנַעֲשֶׂה שׂוֹנֵא וְחוֹלֵק עַל צַדִּיקֵי אֱמֶת כַּנַּ"ל, וְזֶהוּ גָּלוּת הַשְּׁכִינָה שֶׁהַתּוֹרָה שֶׁבְּעַל פֶּה הוּא בְּגָלוּת בְּפֶה הַלַּמְדָן (שָׁם)
Through studying halachic authorities, through this, one separates and clarifies the good from the evil, and expels and nullifies the evil from all four elements, which encompass all traits, and this is the primary rectification of a person. And through this, the matter he prayed for is completed and goes from potential to actuality, his request is fulfilled, and he merits to humble the disputers and opponents to the ground (8, 6, 7).
System: The provided Hebrew text for the תלמוד תורה (Torah Study) section appears to be cut off mid-sentence in entry 13 (יג). To ensure completeness, I will continue translating from where the text ends and include the remaining entries for תלמוד תורה as they appear in Likutay Etzot, based on standard editions, up to the final entry provided (entry 39, לט). I will then provide translations for any subsequent sections that follow תלמוד תורה in the standard sequence of Likutay Etzot to address the "next" request, assuming you want the next section after תלמוד תורה. If you meant something else by "next," please clarify.
## Segment 18
יד. הַלַּמְדָן הַכָּשֵׁר עַל־יְדֵי שֶׁלּוֹמֵד תּוֹרַת הַתַּנָּא עַל־יְדֵי זֶה מַחֲזִיר נַפְשׁוֹ שֶׁל הַתַּנָּא לְתוֹךְ גּוּפוֹ (שָׁם)
To merit clarifying a halachic ruling is through prayer (there).
Through this, kisses are created, in the aspect of the attachment of spirit to spirit, causing great delight to the Tanna. And through this, one merits repentance to renew his days that passed in darkness. And all this is when he studies Torah for its own sake, to fulfill the mitzvah of Torah study, which is equivalent to all [mitzvot], and to merit the sustenance of the Torah through this.
## Segment 20
טו. טוֹב לִלְמֹד פּוֹסֵק עִם הַבְּאֵר הַגּוֹלָה כְּדֵי לְהַזְכִּיר שֵׁם הַתַּנָּא אוֹ הַפּוֹסֵק שֶׁחִדֵּשׁ זֶה הַדִּין, כְּדֵי לְדַבֵּק רוּחוֹ בְּרוּחוֹ וְכַנִּזְכָּר לְעֵיל (שָׁם)
Through speaking Torah with words, the speech illuminates for him all the places where he needs to do repentance, until he merits to perform a complete repentance of the scales. And similarly, each time through every repentance, he goes from level to level, until he emerges from a lower level and comes to the insights of Torah in its depth (11, 1).
תלמוד תורה (Torah Study) - Continued
## Segment 22
טז. עַל־יְדֵי עֵסֶק הַתּוֹרָה בִּקְדֻשָּׁה מְעוֹרְרִין בִּתְשׁוּבָה פּוֹשְׁעֵי יִשְׂרָאֵל וְגֵרִים. אֲבָל אִי אֶפְשָׁר לִזְכּוֹת לָזֶה כִּי אִם עַל־יְדֵי עֲנָוָה וְשִׁפְלוּת בְּתַכְלִית (יד, ג ה)
But it is impossible to merit such illuminating speech unless one breaks pride and arrogance, so that his study is not for the sake of honor, to boast or provoke, Heaven forbid, or to receive rabbinic authority and elevation, and this depends on guarding the covenant (there, 2, 3).
But when he studies only not for its own sake, so that he will be called a scholar and the like, then a carcass is better than him, and certainly he cannot attach himself to the spirit of the Tanna. Through this, he does not see the truth and becomes a hater and disputer against true tzaddikim, as mentioned above, and this is the exile of the Shechinah, that the oral Torah is in exile in the mouth of the scholar (12, 1). The worthy scholar, through studying the Torah of the Tanna, through this, returns the soul of the Tanna into his body (there). It is good to study a halachic authority with an explanation to mention Hashem of the Tanna or authority who innovated this ruling, in order to attach his spirit to his spirit, as mentioned above (there). Through engagement in Torah with holiness, one arouses the sinners of Israel and converts to repentance. But it is impossible to merit this except through ultimate humility and lowliness (14, 3, 5). Every person, and especially a Torah scholar, must illuminate his Torah study at the root of souls, and through this, he can bring close and arouse to repentance the wicked and converts, even those far from him.
## Segment 24
יז. צָרִיךְ כָּל אָדָם וּבִפְרָט תַּלְמִיד חָכָם לְהָאִיר בְּלִמּוּד תּוֹרָתוֹ בְּשֹׁרֶשׁ הַנְּשָׁמוֹת, וְעַל יְדֵי זֶה יָכוֹל לְקָרֵב וּלְעוֹרֵר בִּתְשׁוּבָה רְשָׁעִים וְגֵרִים אֲפִלּוּ הָרְחוֹקִים מִמֶּנּוּ, וְעַל־יְדֵי זֶה יִזְכֶּה שֶׁיִּהְיֶה גַּם בְּנוֹ תַּלְמִיד חָכָם. אֲבָל כְּשֶׁאֵין לוֹמֵד בִּבְחִינָה זֹאת אֵין בְּנוֹ תַּלְמִיד חָכָם (שָׁם ג ד)
Through studying Torah not for its own sake, and especially through oral Torah, Gemara, and halachic authorities, studied not for its own sake, through this, a mouth is created for them to speak arrogantly against true tzaddikim. And from this comes the opposition of the scholars who dispute true tzaddikim, as explained inside, entry 12, 141 (12, 1).
The worthy scholar, through studying the Torah of the Tanna, through this, returns the soul of the Tanna into his body (there).
## Segment 26
יח. עַל־יְדֵי הִתְבּוֹדְדוּת דְּהַיְנוּ שֶׁיִּתְבּוֹדֵד וְיָדִין וְיִשְׁפֹּט אֶת עַצְמוֹ עַל כָּל הַדְּבָרִים שֶׁעוֹשֶׂה, עַל־יְדֵי זֶה זוֹכִין לְיִרְאָה וְעַל־יְדֵי זֶה זוֹכִין לְתוֹרָה שֶׁבַּנִּגְלֶה וְלַעֲנָוָה בֶּאֱמֶת. וְעַל־יְדֵי זֶה יִזְכֶּה לִתְפִלָּה בִּמְסִירוּת נֶפֶשׁ. שֶׁיְּבַטֵּל כָּל יֵשׁוּתוֹ וְגַשְׁמִיּוּתוֹ בִּשְׁעַת הַתְּפִלָּה, וְעַל־יְדֵי זֶה יִזְכֶּה לְהַשָּׂגַת סִתְרֵי תּוֹרָה שֶׁהוּא אוֹר הַגָּנוּז שֶׁיִּתְגַּלֶּה לֶעָתִיד, אַשְׁרֵי הַזּוֹכֶה לָזֶה (טו)
System: The provided Hebrew text for the תלמוד תורה (Torah Study) section appears to be cut off mid-sentence in entry 13 (יג). To ensure completeness, I will continue translating from where the text ends and include the remaining entries for תלמוד תורה as they appear in Likutay Etzot, based on standard editions, up to the final entry provided (entry 39, לט). I will then provide translations for any subsequent sections that follow תלמוד תורה in the standard sequence of Likutay Etzot to address the "next" request, assuming you want the next section after תלמוד תורה. If you meant something else by "next," please clarify.
And through this, he merits that his son will also be a Torah scholar. But when he does not study in this aspect, his son will not be a Torah scholar (there, 3, 4).
## Segment 28
יט. לְסִתְרֵי תּוֹרָה אֵין זוֹכִין כִּי אִם מִי שֶׁמַּשְׁחִיר פָּנָיו כְּעוֹרֵב וְנַעֲשֶׂה כְּעוֹרֵב עַל בָּנָיו, עַד שֶׁמְּבַטֵּל כָּל גַּשְׁמִיּוּתוֹ כְּאִלּוּ אֵינוֹ בָּעוֹלָם (שָׁם)
תלמוד תורה (Torah Study) - Continued
Through engagement in Torah with holiness, one arouses the sinners of Israel and converts to repentance. But it is impossible to merit this except through ultimate humility and lowliness (14, 3, 5).
## Segment 29
סִתְרֵי תּוֹרָה נִקְרָאִים קֹדֶשׁ וְכָל זָר לֹא יֹאכַל קֹדֶשׁ וְלֹא יֹאכַל בּוֹ אֶלָּא מְקֻדָּשָׁיו וּמְקֹרָאָיו (שָׁם)
Through solitude, that is, when one secludes himself and judges and evaluates himself for all the things he does, through this, one merits fear [of Heaven], and through this, one merits revealed Torah and true humility.
## Segment 31
כא. עַל־יְדֵי הַמְשָׁכַת הַתּוֹרָה בָּעוֹלָם נִמְשָׁךְ הַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ עָלֵינוּ. וְכָל אֶחָד כְּפִי קֵרוּבוֹ אֶל הַתּוֹרָה כֵּן הַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ עָלָיו בִּשְׁלֵמוּת יוֹתֵר (יג. ד)
יד.
הַלַּמְדָן הַכָּשֵׁר עַל־יְדֵי שֶׁלּוֹמֵד תּוֹרַת הַתַּנָּא עַל־יְדֵי זֶה מַחֲזִיר נַפְשׁוֹ שֶׁל הַתַּנָּא לְתוֹךְ גּוּפוֹ (שָׁם
Through solitude, that is, when one secludes himself and judges and evaluates himself for all the things he does, through this, one merits fear [of Heaven], and through this, one merits revealed Torah and true humility. And through this, he merits prayer with self-sacrifice, nullifying all his existence and materiality during prayer. And through this, he merits the attainment of the secrets of Torah, which is the hidden light that will be revealed in the future. Happy is the one who merits this (15).
## Segment 33
כב. לִפְעָמִים בִּטּוּלָהּ שֶׁל תּוֹרָה זֶהוּ קִיּוּמָהּ. כִּי מִי שֶׁרוֹצֶה לַעֲסֹק בַּתּוֹרָה וַעֲבוֹדַת ה' תָּמִיד, אִי אֶפְשָׁר שֶׁיִּהְיֶה תָּמִיד דָּבוּק בְּהַשֵּׁם יִתְבָּרַךְ וּבְתוֹרָתוֹ בְּלִי הֶפְסֵק רַק הַהֶכְרֵחַ לְבַטֵּל לִפְעָמִים. כִּי לִפְעָמִים צָרִיךְ לָצֵאת לַחוּץ לַעֲסֹק בְּדִבְרֵי הָעוֹלָם, כְּדֵי שֶׁלֹּא יִתְגַּבְּרוּ הַבִּלְבּוּלִים שֶׁל הַסִּטְרָא אַחֲרָא וְיִתְבַּטֵּל חַס וְשָׁלוֹם, חָכְמָתוֹ לְגַמְרֵי, וְעַל־כֵּן הַהֶכְרֵחַ לְבַטֵּל לִפְעָמִים. אֲבָל כְּשֶׁיָּבוֹא מָשִׁיחַ, אָז לֹא יִצְטָרֵךְ לְבַטֵּל מִדְּבֵקוּתוֹ (טז)
טו.
טוֹב לִלְמֹד פּוֹסֵק עִם הַבְּאֵר הַגּוֹלָה כְּדֵי לְהַזְכִּיר שֵׁם הַתַּנָּא אוֹ הַפּוֹסֵק שֶׁחִדֵּשׁ זֶה הַדִּין, כְּדֵי לְדַבֵּק רוּחוֹ בְּרוּחוֹ וְכַנִּזְכָּר לְעֵיל (שָׁם
And through this, he merits prayer with self-sacrifice, nullifying all his existence and materiality during prayer. And through this, he merits the attainment of the secrets of Torah, which is the hidden light that will be revealed in the future.
## Segment 35
כג. מִי שֶׁרוֹצֶה לְהַמְשִׁיךְ בֵּאוּרֵי הַתּוֹרָה צָרִיךְ מִתְּחִלָּה לְהַמְשִׁיךְ לְעַצְמוֹ דִּבּוּרִים חַמִּים כְּגַחֲלֵי אֵשׁ, וְצָרִיךְ לִשְׁפֹּךְ שִׂיחוֹ בִּתְפִלָּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, וְעַל־יְדֵי תְּפִלָּתוֹ נִכְמְרוּ רַחֲמֵי הַשֵּׁם יִתְבָּרַךְ עָלָיו וְנִפְתָּח לֵב הָעֶלְיוֹן וּמַשְׁפִּיעַ דִּבּוּרִים חַמִּים, וְעַל־יְדֵי הַדִּבּוּר מַמְשִׁיךְ בֵּאוּרֵי הַתּוֹרָה גַּם כֵּן מִשָּׁם (כ, ב)
טז.
עַל־יְדֵי עֵסֶק הַתּוֹרָה בִּקְדֻשָּׁה מְעוֹרְרִין בִּתְשׁוּבָה פּוֹשְׁעֵי יִשְׂרָאֵל וְגֵרִים. אֲבָל אִי אֶפְשָׁר לִזְכּוֹת לָזֶה כִּי אִם עַל־יְדֵי עֲנָוָה וְשִׁפְלוּת בְּתַכְלִית (יד, ג ה
The secrets of Torah are called holy, and no stranger may eat the holy, and only His sanctified and called ones may eat of it (there).
## Segment 37
כד. כְּשֶׁמִּתְפַּלֵּל קֹדֶם הַדְּרוּשׁ, צָרִיךְ לְהִתְפַּלֵּל בְּתַחֲנוּנִים וִיבַקֵּשׁ מֵאֵת הַקָּדוֹשׁ בָּרוּךְ הוּא מַתְּנַת חִנָּם וְלֹא יִתְלֶה בִּזְכוּת עַצְמוֹ, רַק יַעֲמֹד לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כְּדַל וּכְרָשׁ וִידַבֵּר תַּחֲנוּנִים. גַּם צָרִיךְ לְקַשֵּׁר אֶת עַצְמוֹ עִם נִשְׁמַת הַשּׁוֹמְעִים וְאָז תְּפִלָּתוֹ תְּפִלַּת רַבִּים שֶׁאֵינָהּ נִמְאֶסֶת וְנִתְקַבֶּלֶת בְּוַדַּאי, וְאָז יֵשׁ לְכָל אֶחָד מֵהַנִּמְצָאִים שָׁם חֵלֶק בְּהַתּוֹרָה וְכוּ' [עַיֵּן צַדִּיק אוֹת ל"ב] (שָׁם)
יז.
צָרִיךְ כָּל אָדָם וּבִפְרָט תַּלְמִיד חָכָם לְהָאִיר בְּלִמּוּד תּוֹרָתוֹ בְּשֹׁרֶשׁ הַנְּשָׁמוֹת, וְעַל יְדֵי זֶה יָכוֹל לְקָרֵב וּלְעוֹרֵר בִּתְשׁוּבָה רְשָׁעִים וְגֵרִים אֲפִלּוּ הָרְחוֹקִים מִמֶּנּוּ, וְעַל־יְדֵי זֶה יִזְכֶּה שֶׁיִּהְיֶה גַּם בְּנוֹ תַּלְמִיד חָכָם. אֲבָל כְּשֶׁאֵין לוֹמֵד בִּבְחִינָה זֹאת אֵין בְּנוֹ תַּלְמִיד חָכָם (שָׁם ג ד
Happy is the one who merits this (15). To the secrets of Torah, one only merits if he blackens his face like a raven and becomes like a raven toward his children, until he nullifies all his materiality as if he were not in the world (there). The secrets of Torah are called holy, and no stranger may eat the holy, and only His sanctified and called ones may eat of it (there).
## Segment 39
כה. בִּזְכוּת הַתּוֹרָה שֶׁמַּמְשִׁיכִין, עַל־יְדֵי זֶה זוֹכִין לָבוֹא לְאֶרֶץ יִשְׂרָאֵל (שָׁם ו)
יח.
עַל־יְדֵי הִתְבּוֹדְדוּת דְּהַיְנוּ שֶׁיִּתְבּוֹדֵד וְיָדִין וְיִשְׁפֹּט אֶת עַצְמוֹ עַל כָּל הַדְּבָרִים שֶׁעוֹשֶׂה, עַל־יְדֵי זֶה זוֹכִין לְיִרְאָה וְעַל־יְדֵי זֶה זוֹכִין לְתוֹרָה שֶׁבַּנִּגְלֶה וְלַעֲנָוָה בֶּאֱמֶת. וְעַל־יְדֵי זֶה יִזְכֶּה לִתְפִלָּה בִּמְסִירוּת נֶפֶשׁ. שֶׁיְּבַטֵּל כָּל יֵשׁוּתוֹ וְגַשְׁמִיּוּתוֹ בִּשְׁעַת הַתְּפִלָּה, וְעַל־יְדֵי זֶה יִזְכֶּה לְהַשָּׂגַת סִתְרֵי תּוֹרָה שֶׁהוּא אוֹר הַגָּנוּז שֶׁיִּתְגַּלֶּה לֶעָתִיד, אַשְׁרֵי הַזּוֹכֶה לָזֶה (טו
Sometimes the nullification of Torah is its sustenance. For one who wishes to engage in Torah and the service of Hashem constantly, it is impossible to be constantly attached to Hashem, blessed be He, and His Torah without interruption, but it is necessary to nullify it sometimes. For sometimes one must go out to engage in worldly matters, so that the confusions of the Other Side do not overpower and completely nullify his wisdom, Heaven forbid. Therefore, it is necessary to nullify sometimes. But when the Messiah comes, then one will not need to nullify his attachment (16).
## Segment 41
כו. כְּשֶׁאָדָם לוֹמֵד תּוֹרָה וְאֵין מֵבִין בָּהּ שׁוּם חִדּוּשׁ, זֶה מֵחֲמַת שֶׁנִּתְעַלֵּם הַמֹּחִין בִּבְחִינַת עִבּוּר וְאָז יָפָה צְעָקָה לָאָדָם בֵּין בִּתְפִלָּה בֵּין בְּתוֹרָה, וְעַל־יְדֵי זֶה מוֹלִיד הַמֹּחִין (כא, ז ח)
יט.
לְסִתְרֵי תּוֹרָה אֵין זוֹכִין כִּי אִם מִי שֶׁמַּשְׁחִיר פָּנָיו כְּעוֹרֵב וְנַעֲשֶׂה כְּעוֹרֵב עַל בָּנָיו, עַד שֶׁמְּבַטֵּל כָּל גַּשְׁמִיּוּתוֹ כְּאִלּוּ אֵינוֹ בָּעוֹלָם (שָׁם
Through drawing Torah into the world, the providence of Hashem, blessed be He, is drawn upon us. And each person, according to his closeness to Torah, so too is the providence of Hashem, blessed be He, upon him in greater perfection (13, 4). Sometimes the nullification of Torah is its sustenance. For one who wishes to engage in Torah and the service of Hashem constantly, it is impossible to be constantly attached to Hashem, blessed be He, and His Torah without interruption, but it is necessary to nullify it sometimes.
## Segment 43
כז. מִי שֶׁתּוֹרָתוֹ בְּלֹא הֲבָנָה בָּהּ שׁוּם חִדּוּשׁ, אַף עַל פִּי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְעַנֵּג בָּהּ גַּם כֵּן, אַף עַל פִּי כֵן אֵין לִדְרֹשׁ אוֹתָהּ לָרַבִּים. אֲבָל מִי שֶׁחֲנָנוֹ ה' לְהָבִין וּלְחַדֵּשׁ אֵיזֶה דָּבָר כָּל אֶחָד לְפִי בְּחִינָתוֹ, הַיֹּשֶׁר מְחַיֵּב, שֶׁיְּגַלֶּה וְיַכְנִיס זֹאת הַהֲבָנָה לְעַם סְגֻלָּה, וְיֵיטִיב מִטּוּבוֹ לַאֲחֵרִים (שָׁם)
כ.
סִתְרֵי תּוֹרָה נִקְרָאִים קֹדֶשׁ וְכָל זָר לֹא יֹאכַל קֹדֶשׁ וְלֹא יֹאכַל בּוֹ אֶלָּא מְקֻדָּשָׁיו וּמְקֹרָאָיו (שָׁם
When one prays before delivering a discourse, he must pray with supplications and request from the Holy One, blessed be He, a free gift, and not rely on his own merit, but stand before Hashem, blessed be He, as a pauper and destitute, and speak supplications. Also, he must connect himself with the souls of the listeners, and then his prayer is a prayer of the many, which is not despised and is surely accepted, and then each one present there has a share in the Torah, and so on [see Tzaddik, entry 32] (there).
## Segment 45
כח. עַל־יְדֵי תּוֹרָה וּתְפִלָּה זוֹכִין לְשִׂמְחָה, וְעַל־יְדֵי שִׂמְחָה זוֹכִין לְעַזּוּת דִּקְדֻשָּׁה, וְעַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה זוֹכִין לְהִתְקָרֵב לְצַדִּיקִים אֲמִתִּיִּים, וְעַל יָדָם זוֹכֶה לֶאֱמוּנָה שְׁלֵמָה. וְעַל־יְדֵי אֱמוּנָה יֵשׁ לוֹ בְּחִינַת יָדַיִם לְקַבֵּל מוּסָר מִמּוֹכִיחֵי אֱמֶת, וְעַל־יְדֵי זֶה נִצּוֹלִין מִגֵּרוּשׁ וּמַחֲלֹקֶת, וְנִתְרַבֶּה שָׁלוֹם בָּעוֹלָם, וְנַעֲשֶׂה שָׁלוֹם בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם. וַאֲזַי מְתַקֵּן וְחוֹתֵם הַקְּדֻשָּׁה בִּבְחִינַת חוֹתָם בְּתוֹךְ חוֹתָם (כב, ט)
כא.
עַל־יְדֵי הַמְשָׁכַת הַתּוֹרָה בָּעוֹלָם נִמְשָׁךְ הַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ עָלֵינוּ. וְכָל אֶחָד כְּפִי קֵרוּבוֹ אֶל הַתּוֹרָה כֵּן הַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ עָלָיו בִּשְׁלֵמוּת יוֹתֵר (יג. ד
For sometimes one must go out to engage in worldly matters, so that the confusions of the Other Side do not overpower and completely nullify his wisdom, Heaven forbid. Therefore, it is necessary to nullify sometimes.
## Segment 47
כט. צָרִיךְ לְהִתְרַחֵק מְאֹד מִלִּשְׁמֹעַ תּוֹרָה מִתַּלְמִידֵי חֲכָמִים שֶׁאֵינָם הֲגוּנִים כִּי הֵם בְּחִינַת שֵׁדִין יְהוּדָאִין, שֶׁהֵם מְקַבְּלִין תּוֹרָתָם מֵהַשֵּׁדִין שֶׁיֵּשׁ לָהֶם תּוֹרָה נְפוּלָה, וְעַל־כֵּן דַּרְכָּם לוֹמַר תָּמִיד דְּרוּשִׁים נִפְלָאִים שֶׁנִּתְקַבְּלִים לִפְנֵי הֶהָמוֹן, וְכָל דִּבּוּרֵיהֶם דֶּרֶךְ מָשָׁל וּמְלִיצָה וּטְעָמִים נִפְלָאִים. אֲבָל אֵין מְקַבְּלִים תּוֹעֶלֶת מֵהֶם, כִּי תּוֹרָתָם שֶׁל אֵלּוּ הַתַּלְמִידֵי חֲכָמִים אֵין לָהֶם כֹּחַ לְהַדְרִיךְ אֶת הָאָדָם בְּדֶרֶךְ הַטּוֹב, אַדְּרַבָּא, עַל־יְדֵי תּוֹרָתָם נוֹפְלִים בְּנֵי אָדָם בִּכְפִירוֹת גְּדוֹלוֹת וּמְבַזִּים וּמְחָרְפִים יִרְאֵי הַשֵּׁם, וְכָל הַהִתְנַגְּדוּת בָּא מֵהֶם (כח, א)
כב.
לִפְעָמִים בִּטּוּלָהּ שֶׁל תּוֹרָה זֶהוּ קִיּוּמָהּ. כִּי מִי שֶׁרוֹצֶה לַעֲסֹק בַּתּוֹרָה וַעֲבוֹדַת ה' תָּמִיד, אִי אֶפְשָׁר שֶׁיִּהְיֶה תָּמִיד דָּבוּק בְּהַשֵּׁם יִתְבָּרַךְ וּבְתוֹרָתוֹ בְּלִי הֶפְסֵק רַק הַהֶכְרֵחַ לְבַטֵּל לִפְעָמִים. כִּי לִפְעָמִים צָרִיךְ לָצֵאת לַחוּץ לַעֲסֹק בְּדִבְרֵי הָעוֹלָם, כְּדֵי שֶׁלֹּא יִתְגַּבְּרוּ הַבִּלְבּוּלִים שֶׁל הַסִּטְרָא אַחֲרָא וְיִתְבַּטֵּל חַס וְשָׁלוֹם, חָכְמָתוֹ לְגַמְרֵי, וְעַל־כֵּן הַהֶכְרֵחַ לְבַטֵּל לִפְעָמִים. אֲבָל כְּשֶׁיָּבוֹא מָשִׁיחַ, אָז לֹא יִצְטָרֵךְ לְבַטֵּל מִדְּבֵקוּתוֹ (טז
But when the Messiah comes, then one will not need to nullify his attachment (16). One who wishes to draw the explanations of Torah must first draw upon himself warm words like burning coals, and he must pour out his conversation in prayer before Hashem, blessed be He.
## Segment 48
הַתִּקּוּן לָזֶה הוּא שֶׁיַּכְנִיס אוֹרְחִים תַּלְמִידֵי חֲכָמִים אֲמִתִּיִּים לְתוֹךְ בֵּיתוֹ, וְעַל יְדֵי זֶה זוֹכִין לָבוֹא לֶאֱמוּנָה וּלְחֶסֶד, וּלְבַטֵּל אֶת עַצְמוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּבְחִינַת (תְּהִלִּים כב ז) אָנֹכִי תּוֹלַעַת וְלֹא אִישׁ, וְעַל־יְדֵי זֶה מִתְגַּבְּרִים עַל הַמִּתְנַגְּדִים וּמְשַׁבְּרִין וּמְבַטְּלִין הַכְּפִירוֹת וְהַמִּינוּת הַבָּאִים מֵהֶם, וְזוֹכִין לְהַעֲלוֹת וּלְבָרֵר הַטּוֹב שֶׁבְּתוֹרָתָם (שָׁם, ג)
One whose Torah is without understanding any innovation in it, even though the Holy One, blessed be He, delights in it as well, nevertheless, he should not expound it to the public. But one whom Hashem has graced to understand and innovate something, each according to his level, integrity obligates that he reveal and bring this understanding to the treasured nation, and share his goodness with others (there).
## Segment 50
לא. אִי אֶפְשָׁר לִזְכּוֹת לְתוֹרַת אֱמֶת כִּי אִם עַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה, לִהְיוֹת עַז כַּנָמֵר בַּעֲבוֹדַת הַשֵּׁם וְלִבְלִי לְהַשְׁגִּיחַ כְּלָל עַל הַמּוֹנְעִים וְהַמַּלְעִיגִים וְכוּ'. וּכְפִי הָעַזּוּת שֶׁיֵּשׁ לָאָדָם כֵּן זוֹכֶה לְתוֹרָה. כִּי מִי שֶׁיֵּשׁ לוֹ עַזּוּת דִּקְדֻשָּׁה, זוֹכֶה לְקַבֵּל וּלְהַמְשִׁיךְ חִדּוּשֵׁי תּוֹרָה אֲמִתִּיִּים דִּקְדֻשָּׁה. וּלְהֵפֶךְ, מִי שֶׁיֵּשׁ לוֹ עַזּוּת דְּסִטְרָא אַחֲרָא, שֶׁהוּא עַז פָּנִים כְּנֶגֶד כְּשֵׁרֵי הַדּוֹר וְכוּ', אֵינוֹ זוֹכֶה לְחִדּוּשֵׁי תּוֹרָה אֲמִתִּיִּים, רַק מְקַבֵּל תּוֹרָה מֵהַסִּטְרָא אַחֲרָא. וּכְפִי הַתּוֹרָה שֶׁמְּקַבֵּל כְּפִי הָעַזּוּת כַּנַּ"ל כֵּן זוֹכֶה לִתְפִלָּה (ח)
One who wishes to draw the explanations of Torah must first draw upon himself warm words like burning coals, and he must pour out his conversation in prayer before Hashem, blessed be He. Through his prayer, the mercies of Hashem, blessed be He, are aroused upon him, the supernal heart is opened, and warm words are bestowed, and through the speech, he draws the explanations of Torah from there as well (20, 2).
Through his prayer, the mercies of Hashem, blessed be He, are aroused upon him, the supernal heart is opened, and warm words are bestowed, and through the speech, he draws the explanations of Torah from there as well (20, 2).
## Segment 52
לב. שְׁלֵמוּת הָאָדָם הוּא שֶׁיִּהְיֶה צַדִּיק וְלַמְדָן, כִּי אִם אֵינוֹ לַמְדָן, אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, וְלֹא עַם הָאָרֶץ חָסִיד. וְלַמְדָן בִּלְבַד בְּוַדַּאי אֵינוֹ כְּלוּם כִּי אֶפְשָׁר לִהְיוֹת לַמְדָן וְרָשָׁע גָּמוּר חַס וְשָׁלוֹם, וְלֹא זָכָה - נַעֲשֵׂית לוֹ סַם מָוֶת. עַל־כֵּן צָרִיךְ שֶׁיִּהְיֶה לַמְדָן בַּתּוֹרָה וְחָסִיד בְּמַעֲשִׂים טוֹבִים, וְאָז הוּא דּוֹמֶה לְמַלְאַךְ ה' צְבָאוֹת, וְהוּא מְצַיֵּר אוֹתִיּוֹת הַתּוֹרָה לְטוֹב, וּמֵבִיא חַיִּים וְכָל טוּב לָעוֹלָם. וּמִי שֶׁטּוֹעֶה וְסוֹבֵר שֶׁבְּחִינַת לַמְדָן לְבַד הוּא הָעִקָּר הוּא בְּחִינַת אַחֵר שֶׁקִּצֵּץ בַּנְּטִיעוֹת (לא, בסוף)
When one prays before delivering a discourse, he must pray with supplications and request from the Holy One, blessed be He, a free gift, and not rely on his own merit, but stand before Hashem, blessed be He, as a pauper and destitute, and speak supplications. Also, he must connect himself with the souls of the listeners, and then his prayer is a prayer of the many, which is not despised and is surely accepted, and then each one present there has a share in the Torah, and so on [see Tzaddik, entry 32] (there).
One must greatly distance oneself from hearing Torah from unworthy Torah scholars, for they are in the aspect of Jewish demons, who receive their Torah from demons that have a fallen Torah. Therefore, their way is to always deliver wondrous discourses that are accepted by the masses, and all their words are in the form of parables, rhetoric, and wondrous reasons. But no benefit is received from them, for the Torah of these scholars has no power to guide a person on the path of good. On the contrary, through their Torah, people fall into great heresies, despise and revile those who fear Hashem, and all opposition comes from them (28, 1).
## Segment 54
לג. וַאֲפִלּוּ הַצַּדִּיק הַגָּמוּר שֶׁהוּא צַדִּיק וְלַמְדָן כְּשֶׁנּוֹפֵל לִפְעָמִים מִמַּדְרֵגָתוֹ, כַּיָּדוּעַ, שֶׁאִי אֶפְשָׁר לַעֲמֹד תָּמִיד עַל מַדְרֵגָה אַחַת, אֲזַי בְּעֵת שֶׁנּוֹפֵל מִמַּדְרֵגָתוֹ, אִם יִרְצֶה לְהַחֲזִיק אֶת עַצְמוֹ בְּמַדְרֵגַת לַמְדָן שֶׁנִּשְׁאַר לוֹ הוּא לֹא טוֹב, רַק צָרִיךְ לְהַחֲזִיק עַצְמוֹ בְּיִרְאַת שָׁמַיִם וּנְקֻדּוֹת טוֹבוֹת שֶׁנִּשְׁאַר בּוֹ עֲדַיִן (שָׁם)
Through the merit of the Torah that one draws down, through this, one merits to come to the Land of Israel (there, 6).
When one prays before delivering a discourse, he must pray with supplications and request from the Holy One, blessed be He, a free gift, and not rely on his own merit, but stand before Hashem, blessed be He, as a pauper and destitute, and speak supplications. Also, he must connect himself with the souls of the listeners, and then his prayer is a prayer of the many, which is not despised and is surely accepted, and then each one present there has a share in the Torah, and so on [see Tzaddik, entry 32] (there). Through the merit of the Torah that one draws down, through this, one merits to come to the Land of Israel (there, 6).
## Segment 56
לד. עַל־יְדֵי הַתּוֹרָה וְעַל־יְדֵי הַצַּדִּיקִים זוֹכִין לְשָׁלוֹם, שֶׁיִּהְיֶה שָׁלוֹם בֵּין יִשְׂרָאֵל וְשֶׁיִּהְיֶה שָׁלוֹם לְכָל אָדָם בְּמִדּוֹתָיו, הַיְנוּ שֶׁלֹּא יִהְיֶה מְחֻלָּק בְּמִדּוֹתָיו וּבִמְאֹרְעוֹתָיו שֶׁלֹּא יְהֵא לוֹ חִלּוּק בֵּין בְּטִיבוּ בֵּין בְּעִקוּ תָּמִיד יִמְצָא בּוֹ הַשֵּׁם יִתְבָּרַךְ (לג, ב)
When a person studies Torah and does not understand any innovation in it, this is because the intellect is hidden in the aspect of gestation, and then crying is good for a person, whether in prayer or in Torah, and through this, he gives birth to the intellect (21, 7, 8).
It is impossible to merit true Torah except through boldness of holiness, to be bold as a leopard in the service of Hashem and to pay no attention at all to those who prevent or mock, and so on. And according to the boldness a person has, so too does he merit Torah. For one who has boldness of holiness merits to receive and draw down true, holy Torah innovations. Conversely, one who has boldness of the Other Side, who is brazen-faced against the righteous of the generation, and so on, does not merit true Torah innovations, but receives Torah from the Other Side. And according to the Torah one receives, based on the boldness as mentioned above, so too does he merit prayer (8).
## Segment 58
לה. חָכְמוֹת חִיצוֹנִיּוֹת הֵם סִכְלוּת וָחֹשֶׁךְ כְּנֶגֶד חָכְמוֹת הַתּוֹרָה, וְעַל־יְדֵי תַּעֲנִית וּצְדָקָה לְאֶרֶץ יִשְׂרָאֵל זוֹכִין לְחָכְמוֹת הַתּוֹרָה שֶׁהֵם בְּחִינַת הִתְעַלּוּת הַנֶּפֶשׁ, בְּחִינַת חֶסֶד וְאוֹר וְחַיִּים, וְנִמְתָּקִין וְנִתְבַּטְּלִין הַדִּינִים (עַיֵּן צְדָקָה) (לה, א)
One whose Torah is without understanding any innovation in it, even though the Holy One, blessed be He, delights in it as well, nevertheless, he should not expound it to the public. But one whom Hashem has graced to understand and innovate something, each according to his level, integrity obligates that he reveal and bring this understanding to the treasured nation, and share his goodness with others (there).
When a person studies Torah and does not understand any innovation in it, this is because the intellect is hidden in the aspect of gestation, and then crying is good for a person, whether in prayer or in Torah, and through this, he gives birth to the intellect (21, 7, 8). One whose Torah is without understanding any innovation in it, even though the Holy One, blessed be He, delights in it as well, nevertheless, he should not expound it to the public.
## Segment 60
לו. אֵין הַדִּין נִמְתָּק וְאֵין הָעוֹלָם מִתְקַיֵּם אֶלָּא עַל הֶבֶל פֶּה שֶׁל תִּינוֹקוֹת שֶׁל בֵּית רַבָּן, עַל־כֵּן צָרִיךְ כָּל אֶחָד לְבַקֵּשׁ וּלְחַפֵּשׂ מְאֹד אַחַר מְלַמֵּד כָּשֵׁר וְהָגוּן וִירֵא שָׁמַיִם, וּלְבַקֵּשׁ אֶת הַשֵּׁם יִתְבָּרַךְ מְאֹד עַל זֶה, כְּדֵי שֶׁלֹּא יְקַלְקֵל הַמְלַמֵּד אֶת הֶבֶל פֶּה הַקָּדוֹשׁ שֶׁל הַתִּינוֹקוֹת (לז, ד)
Through Torah and prayer, one merits joy, and through joy, one merits boldness of holiness. Through boldness of holiness, one merits to draw close to true tzaddikim, and through them, one merits complete faith. Through faith, one has the aspect of hands to receive ethical instruction from true rebukers. Through this, one is saved from exile and strife, peace is increased in the world, and peace is made between Israel and their Father in Heaven. And then one rectifies and seals holiness in the aspect of a seal within a seal (22, 9).
And even the complete tzaddik who is a tzaddik and a scholar, when he sometimes falls from his level, as is known, that it is impossible to stand constantly on one level, then at the time he falls from his level, if he wishes to hold onto the level of scholar that remains to him, it is not good. Rather, he must hold onto fear of Heaven and the good points that still remain in him (there).
## Segment 62
לז. עַל־יְדֵי הַתּוֹרָה שֶׁלּוֹמְדִין בַּצַּר לָאָדָם בַּעֲנִיּוּת וּבְדַחֲקוּת, עַל־יְדֵי זֶה נִמְשָׁךְ עָלָיו חוּט שֶׁל חֶסֶד, וּמְגָרֵשׁ כָּל בַּעֲלֵי הַדִּין וְכָל סִטְרָא דִּמְסַאֲבָא, וְעַל־יְדֵי זֶה מְתַקֵּן הַדִּבּוּר וּמַעֲלֵהוּ לְשָׁרְשׁוֹ, עַד שֶׁזּוֹכֶה לְפָרֵשׁ שִׂיחָתוֹ הֵיטֵב לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, לְדַבֵּר בַּחֲמִימוּת שֶׁבַּלֵּב דִּבְרֵי אֱמֶת שֶׁבַּלֵּב וְכוּ' [עַיֵּן דִּבּוּר אוֹת ז וּבוּשָׁה אוֹת ב] (לח, ד)
One must greatly distance oneself from hearing Torah from unworthy Torah scholars, for they are in the aspect of Jewish demons, who receive their Torah from demons that have a fallen Torah. Therefore, their way is to always deliver wondrous discourses that are accepted by the masses, and all their words are in the form of parables, rhetoric, and wondrous reasons. But no benefit is received from them, for the Torah of these scholars has no power to guide a person on the path of good. On the contrary, through their Torah, people fall into great heresies, despise and revile those who fear Hashem, and all opposition comes from them (28, 1).
But one whom Hashem has graced to understand and innovate something, each according to his level, integrity obligates that he reveal and bring this understanding to the treasured nation, and share his goodness with others (there). Through Torah and prayer, one merits joy, and through joy, one merits boldness of holiness. Through boldness of holiness, one merits to draw close to true tzaddikim, and through them, one merits complete faith. Through faith, one has the aspect of hands to receive ethical instruction from true rebukers.
## Segment 64
לח. עַל־יְדֵי חִדּוּד הַשֵּׂכֶל בְּתוֹרָה נִתְחַדְּדוּ הַמֹּחִין, וְנִתּוֹסֵף בּוֹ הַכָּרָה לְהַכִּיר בִּגְדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, וַאֲזַי מִתְבַּיֵּשׁ בְּיוֹתֵר עַל חֲטָאָיו שֶׁזֶּה עִקַּר הַתְּשׁוּבָה, וְזוֹכֶה לְאוֹר הַתְּפִלִּין שֶׁהֵם בְּחִינַת קֵרוּן אוֹר הַפָּנִים בְּחִינַת עֵץ הַחַיִּים (שָׁם ה)
The rectification for this is to bring true Torah scholars as guests into one’s home, and through this, one merits to come to faith and kindness, and to nullify oneself before Hashem, blessed be He, in the aspect of (Psalms 22:7), “I am a worm and not a man.” Through this, one overcomes the opponents, breaks and nullifies the heresies and false beliefs that come from them, and merits to elevate and clarify the good in their Torah (there, 3).
External wisdoms are folly and darkness compared to the wisdoms of Torah, and through fasting and charity to the Land of Israel, one merits the wisdoms of Torah, which are the aspect of the elevation of the soul, the aspect of kindness, light, and life, and judgments are sweetened and nullified [see Tzedakah] (35, 1).
## Segment 66
לט. עַל־יְדֵי פְּגַם הָאֱמוּנָה בָּא בִּטּוּל תּוֹרָה וְעַל־יְדֵי זֶה בָּא גָּלוּת וְטִלְטוּל וּנְסִיעוֹת לַדְּרָכִים (מ)
It is impossible to merit true Torah except through boldness of holiness, to be bold as a leopard in the service of Hashem and to pay no attention at all to those who prevent or mock, and so on. And according to the boldness a person has, so too does he merit Torah. For one who has boldness of holiness merits to receive and draw down true, holy Torah innovations. Conversely, one who has boldness of the Other Side, who is brazen-faced against the righteous of the generation, and so on, does not merit true Torah innovations, but receives Torah from the Other Side. And according to the Torah one receives, based on the boldness as mentioned above, so too does he merit prayer (8).
Through this, one is saved from exile and strife, peace is increased in the world, and peace is made between Israel and their Father in Heaven.
## Segment 67
גַּם בְּלִמּוּד הַתּוֹרָה צְרִיכִין בְּחִינַת הִסְתַּפְּקוּת. כִּי לִפְעָמִים מְבַלְבֵּל אֶת הָאָדָם מַה שֶּׁרוֹצֶה לִלְמֹד יוֹתֵר מִדַּי, כִּי רוֹאֶה שֶׁיֵּשׁ הַרְבֵּה לִלְמֹד וְרוֹצֶה לִלְמֹד כָּל הַתּוֹרָה עַל רֶגֶל אַחַת, וּמֵחֲמַת זֶה מִתְבַּלְבֵּל מְאֹד. וְלִפְעָמִים מִתְבַּטֵּל עַל־יְדֵי זֶה וְאֵינוֹ לוֹמֵד כְּלָל. עַל־כֵּן צָרִיךְ שֶׁגַּם בַּתּוֹרָה יִהְיֶה לוֹ בְּחִינַת הִסְתַּפְּקוּת, כִּי לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר וְכוּ' כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (נד, ג)
Through the Torah one studies in distress, in poverty and hardship, through this, a thread of kindness is drawn upon him, expelling all prosecutors and all forces of impurity. Through this, he rectifies speech and elevates it to its root, until he merits to express his conversation well before Hashem, blessed be He, to speak with the warmth of the heart with true words of the heart, and so on [see Dibbur, entry 7, and Bushah, entry 2] (38, 4).
## Segment 69
מא. עַל־יְדֵי חִדּוּשֵׁי תּוֹרָה נִבְרָאִים שָׁמַיִם וָאָרֶץ חֲדָשִׁים וְעַל־יְדֵי זֶה בָּאִים כָּל הַהַשְׁפָּעוֹת וְכָל הַבְּרָכוֹת לָעוֹלָם, אַךְ יֵשׁ חִדּוּשֵׁי תּוֹרָה שֶׁבָּאִים עַל־יְדֵי הַמְדַמֶּה שֶׁהוּא שׁוֹרֶה בְּיוֹתֵר עַל הַשּׁוֹנֶה הֲלָכוֹת, וְעַל־כֵּן הַחִדּוּשִׁים אֵלּוּ הֵם חִדּוּשִׁים נָאִים וּמִתְקַבְּלִים (בִּלְשׁוֹן אַשְׁכְּנַז גְלַייךְ), כִּי הֵם בָּאִים מִכֹּחַ הַמְדַמֶּה שֶׁמְּדַמֶּה מִלְּתָא לְמִלְּתָא. וְאַף שֶׁיֵּשׁ בָּהֶם טוֹב שֶׁהֵם דִּבְרֵי תּוֹרָה אַךְ הָרָע שֶׁבָּהֶם יוֹתֵר מֵהַטּוֹב. וְעַל־יְדֵי חִדּוּשִׁים כָּאֵלּוּ בָּא רָעָב לָעוֹלָם חַס וְשָׁלוֹם, עַל־כֵּן הֵם מַזִּיקִים לַפַּרְנָסָה וּצְרִיכִים לְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ לְהִנָּצֵל מֵהֶם. וְהַתִּקּוּן לָזֶה לִשְׁמֹר אֶת עַצְמוֹ מְאֹד מִלְּשׁוֹן הָרָע, מִלְּאָמְרוֹ וּמִלְּקַבְּלוֹ. וְגַם לְחַזֵּק אֶת עַצְמוֹ בְּשִׂמְחָה בְּכָל עֵת. כִּי עִקַּר הִתְגַּבְּרוּת בִּלְבּוּל הַמְדַמֶּה הַנַּ"ל שֶׁמִּשָּׁם כָּל הַתַּאֲווֹת, הִיא עַל־יְדֵי עַצְבוּת רוּחַ, וְהַכְנָעָתוֹ עַל־יְדֵי שִׂמְחָה [עַיֵּן שִׂמְחָה] (שָׁם ו)
לג.
וַאֲפִלּוּ הַצַּדִּיק הַגָּמוּר שֶׁהוּא צַדִּיק וְלַמְדָן כְּשֶׁנּוֹפֵל לִפְעָמִים מִמַּדְרֵגָתוֹ, כַּיָּדוּעַ, שֶׁאִי אֶפְשָׁר לַעֲמֹד תָּמִיד עַל מַדְרֵגָה אַחַת, אֲזַי בְּעֵת שֶׁנּוֹפֵל מִמַּדְרֵגָתוֹ, אִם יִרְצֶה לְהַחֲזִיק אֶת עַצְמוֹ בְּמַדְרֵגַת לַמְדָן שֶׁנִּשְׁאַר לוֹ הוּא לֹא טוֹב, רַק צָרִיךְ לְהַחֲזִיק עַצְמוֹ בְּיִרְאַת שָׁמַיִם וּנְקֻדּוֹת טוֹבוֹת שֶׁנִּשְׁאַר בּוֹ עֲדַיִן (שָׁם
And then one rectifies and seals holiness in the aspect of a seal within a seal (22, 9). One must greatly distance oneself from hearing Torah from unworthy Torah scholars, for they are in the aspect of Jewish demons, who receive their Torah from demons that have a fallen Torah.
## Segment 71
מב. עַל־יְדֵי עֵסֶק הַתּוֹרָה זוֹכִין לְחַיִּים וַאֲרִיכוּת יָמִים, כִּי עַל־יְדֵי עֵסֶק הַתּוֹרָה קוֹרִין אֶת חַי הַחַיִּים יִתְבָּרַךְ שְׁמוֹ וּמַמְשִׁיכִין מִמֶּנּוּ חַיִּים וַאֲרִיכוּת יָמִים, וְצָרִיךְ לַעֲסֹק בַּתּוֹרָה בַּפֶּה דַּיְקָא, לְהוֹצִיא דִּבְרֵי הַתּוֹרָה בְּפִיו, וְאָז זוֹכֶה לִקְרוֹתוֹ יִתְבָּרַךְ וּלְהַמְשִׁיךְ מִמֶּנּוּ חַיִּים וַאֲרִיכוּת יָמִים (נו, ג)
לד.
עַל־יְדֵי הַתּוֹרָה וְעַל־יְדֵי הַצַּדִּיקִים זוֹכִין לְשָׁלוֹם, שֶׁיִּהְיֶה שָׁלוֹם בֵּין יִשְׂרָאֵל וְשֶׁיִּהְיֶה שָׁלוֹם לְכָל אָדָם בְּמִדּוֹתָיו, הַיְנוּ שֶׁלֹּא יִהְיֶה מְחֻלָּק בְּמִדּוֹתָיו וּבִמְאֹרְעוֹתָיו שֶׁלֹּא יְהֵא לוֹ חִלּוּק בֵּין בְּטִיבוּ בֵּין בְּעִקוּ תָּמִיד יִמְצָא בּוֹ הַשֵּׁם יִתְבָּרַךְ (לג, ב
Through a blemish in faith, the nullification of Torah comes, and through this comes exile, upheaval, and journeys on the roads (40).
## Segment 73
מג. עַל־יְדֵי עֵסֶק הַתּוֹרָה יְכוֹלִין לְהוֹכִיחַ אֲפִלּוּ הָרְחוֹקִים מִמֶּנּוּ, אַף עַל פִּי שֶׁאֵינוֹ יוֹדֵעַ מַה שֶּׁצָּרִיךְ לָהֶם, וְגַם אֵינָם אֶצְלוֹ לְהוֹכִיחָם, אַף עַל פִּי כֵן עַל־יְדֵי שֶׁהוּא לוֹמֵד וְעוֹסֵק בַּתּוֹרָה, עַל־יְדֵי זֶה שׁוֹמְעִים הָרְחוֹקִים אֶת קוֹל הַכְּרוּז שֶׁל הַתּוֹרָה. כִּי הַתּוֹרָה מַכְרֶזֶת וְצוֹעֶקֶת וּמוֹכִיחָה תָּמִיד, וְקוֹרֵאת וְאוֹמֶרֶת, עַד מָתַי פְּתָיִים תֶּאֶהֲבוּ פֶתִי וְכוּ', רַק שֶׁאֵין שׁוֹמְעִין קוֹל הַכְּרוּז שֶׁל הַתּוֹרָה מֵרִבּוּי הַהַסְתָּרוֹת עַל־יְדֵי רִבּוּי הָעֲווֹנוֹת רַחֲמָנָא לִצְלָן, כִּי הַשֵּׁם יִתְבָּרַךְ נִסְתָּר עַתָּה מֵאִתָּנוּ בַּעֲווֹנוֹתֵינוּ הָרַבִּים בִּבְחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, בִּבְחִינַת וְאָנֹכִי הַסְתֵּר אַסְתִּיר. אֲבָל עַל־יְדֵי שֶׁעוֹסְקִין בַּתּוֹרָה, מְגַלִּין הַהַסְתָּרוֹת, עַד שֶׁפּוֹעֲלִין שֶׁגַּם הָרְחוֹקִים מְאֹד יִשְׁמְעוּ קוֹל הַכְּרוּז וְהַתּוֹכָחָה שֶׁל הַתּוֹרָה, עַד שֶׁיָּשׁוּבוּ כֻּלָּם אֶל ה' (שם)
לה.
חָכְמוֹת חִיצוֹנִיּוֹת הֵם סִכְלוּת וָחֹשֶׁךְ כְּנֶגֶד חָכְמוֹת הַתּוֹרָה, וְעַל־יְדֵי תַּעֲנִית וּצְדָקָה לְאֶרֶץ יִשְׂרָאֵל זוֹכִין לְחָכְמוֹת הַתּוֹרָה שֶׁהֵם בְּחִינַת הִתְעַלּוּת הַנֶּפֶשׁ, בְּחִינַת חֶסֶד וְאוֹר וְחַיִּים, וְנִמְתָּקִין וְנִתְבַּטְּלִין הַדִּינִים (עַיֵּן צְדָקָה (לה, א
Therefore, their way is to always deliver wondrous discourses that are accepted by the masses, and all their words are in the form of parables, rhetoric, and wondrous reasons. But no benefit is received from them, for the Torah of these scholars has no power to guide a person on the path of good. On the contrary, through their Torah, people fall into great heresies, despise and revile those who fear Hashem, and all opposition comes from them (28, 1).
## Segment 75
מד. וַאֲפִלּוּ אוֹתָן שֶׁנִּתְרַחֲקוּ בְּיוֹתֵר מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁנָּשׁוּ וְקָפְצוּ מִמְּקוֹמוֹ שֶׁל עוֹלָם, וְיֵשׁ שֶׁכְּבָר הָיוּ קְצָת קְרוֹבִים אֶל הַשֵּׁם יִתְבָּרַךְ, אַךְ שֶׁכְּבָר שָׁכְחוּ מִזֶּה. וְיֵשׁ שֶׁגַּם עַתָּה זוֹכְרִים אֶת הַשֵּׁם יִתְבָּרַךְ אַךְ שֶׁנִּשְׁתָּה גְּבוּרָתָם וְאֵין לְאֵל יָדָם לְהִתְגַּבֵּר עַל יִצְרָם, אַף עַל פִּי כֵן בְּגֹדֶל כֹּחַ הַתּוֹרָה שֶׁלּוֹמְדִים בֶּאֱמֶת פּוֹעֲלִים, שֶׁכֻּלָּם יִשְׁמְעוּ קוֹל הַכְּרוּז וְהַתּוֹכָחָה שֶׁל הַתּוֹרָה בְּעַצְמָהּ כַּנַּ"ל, וְיָשׁוּבוּ כֻּלָּם אֶל ה' (שָׁם)
לו.
אֵין הַדִּין נִמְתָּק וְאֵין הָעוֹלָם מִתְקַיֵּם אֶלָּא עַל הֶבֶל פֶּה שֶׁל תִּינוֹקוֹת שֶׁל בֵּית רַבָּן, עַל־כֵּן צָרִיךְ כָּל אֶחָד לְבַקֵּשׁ וּלְחַפֵּשׂ מְאֹד אַחַר מְלַמֵּד כָּשֵׁר וְהָגוּן וִירֵא שָׁמַיִם, וּלְבַקֵּשׁ אֶת הַשֵּׁם יִתְבָּרַךְ מְאֹד עַל זֶה, כְּדֵי שֶׁלֹּא יְקַלְקֵל הַמְלַמֵּד אֶת הֶבֶל פֶּה הַקָּדוֹשׁ שֶׁל הַתִּינוֹקוֹת (לז, ד
Through Torah innovations, new heavens and earth are created, and through this, all influences and blessings come to the world. However, there are Torah innovations that come through the imagination, which dwells more on one who studies halachot, and therefore, these innovations are pleasing and accepted (in Yiddish, “gleich,” because they come from the power of the imagination that compares one thing to another). And although there is good in them, as they are words of Torah, the evil in them outweighs the good. Through such innovations, famine comes to the world, Heaven forbid, and therefore, they harm livelihood, and one must pray to Hashem, blessed be He, to be saved from them. The rectification for this is to guard oneself greatly from evil speech, both from speaking it and accepting it, and to strengthen oneself in joy at all times. For the primary strengthening of the confusion of the imagination mentioned above, from which all desires stem, is through sadness of spirit, and its subjugation is through joy [see Simchah] (there, 6).
## Segment 77
מה. כְּשֶׁלּוֹמֵד תּוֹרָה צָרִיךְ לִרְאוֹת, שֶׁמִּכָּל הַלִּמּוּדִים שֶׁהוּא לוֹמֵד בַּתּוֹרָה, שֶׁיְּקַבֵּל וְיוֹצִיא מֵהֶם מִשְׁפְּטֵי אֱמֶת, דְּהַיְנוּ הַנְהָגוֹת יְשָׁרוֹת, הֵן לְעַצְמוֹ הֵן לַאֲחֵרִים שֶׁמִּתְנַהֲגִים עַל יָדוֹ, כָּל אֶחָד וְאֶחָד כְּפִי בְּחִינָתוֹ כְּפִי הַמֶּמְשָׁלָה וְהָרַבָּנוּת שֶׁיֵּשׁ לוֹ הֵן לְרַב הֵן לִמְעַט. וְזֶה זוֹכִין עַל־יְדֵי אֱמוּנַת חֲכָמִים שֶׁעַל־יְדֵי זֶה יְכוֹלִין לְקַבֵּל וּלְהוֹצִיא מִכָּל הַלִּמּוּדִים שֶׁלּוֹמֵד בַּתּוֹרָה מִשְׁפְּטֵי אֱמֶת וְהַנְהָגוֹת יְשָׁרוֹת, שֶׁיֵּדַע אֵיךְ לְהִתְנַהֵג בְּכָל דָּבָר הוּא וְהַתְּלוּיִים בּוֹ (סא, א)
לז.
עַל־יְדֵי הַתּוֹרָה שֶׁלּוֹמְדִין בַּצַּר לָאָדָם בַּעֲנִיּוּת וּבְדַחֲקוּת, עַל־יְדֵי זֶה נִמְשָׁךְ עָלָיו חוּט שֶׁל חֶסֶד, וּמְגָרֵשׁ כָּל בַּעֲלֵי הַדִּין וְכָל סִטְרָא דִּמְסַאֲבָא, וְעַל־יְדֵי זֶה מְתַקֵּן הַדִּבּוּר וּמַעֲלֵהוּ לְשָׁרְשׁוֹ, עַד שֶׁזּוֹכֶה לְפָרֵשׁ שִׂיחָתוֹ הֵיטֵב לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, לְדַבֵּר בַּחֲמִימוּת שֶׁבַּלֵּב דִּבְרֵי אֱמֶת שֶׁבַּלֵּב וְכוּ' [עַיֵּן דִּבּוּר אוֹת ז וּבוּשָׁה אוֹת ב] (לח, ד
The rectification for this is to bring true Torah scholars as guests into one’s home, and through this, one merits to come to faith and kindness, and to nullify oneself before Hashem, blessed be He, in the aspect of (Psalms 22:7), “I am a worm and not a man.” Through this, one overcomes the opponents, breaks and nullifies the heresies and false beliefs that come from them, and merits to elevate and clarify the good in their Torah (there, 3). It is impossible to merit true Torah except through boldness of holiness, to be bold as a leopard in the service of Hashem and to pay no attention at all to those who prevent or mock, and so on.
## Segment 79
מו. יֵשׁ כַּמָּה סְפָרִים עַכְשָׁו וְכֵן עֲתִידִין לִהְיוֹת עוֹד כַּמָּה סְפָרִים וְכֻלָּם צְרִיכִים לְהָעוֹלָם וְאָסוּר לְהַלְעִיג עַל שׁוּם אֶחָד מֵהֶם, מֵאַחַר שֶׁכָּל יְסוֹדוֹ וּבִנְיָנוֹ הוּא עַל פִּי תּוֹרָתֵנוּ הַקְּדוֹשָׁה שֶׁבִּכְתָב וּבְעַל פֶּה, כִּי רַק מִסְּפָרִים שֶׁהוֹלְכִים עַל פִּי חָכְמַת יְוָנִית שֶׁהֵם חֲקִירוֹת וְחָכְמוֹת חִיצוֹנִיּוֹת שֶׁלָּהֶם, צְרִיכִים לְהִתְרַחֵק מֵהֶם בְּתַכְלִית הָרִחוּק אֲפִלּוּ אִם חִבְּרָם מִי שֶׁחִבְּרָם. אֲבָל סְפָרִים שֶׁהוֹלְכִים עַל פִּי תּוֹרָתֵנוּ הַקְּדוֹשָׁה שֶׁקִּבַּלְנוּ מֵהַר סִינַי בִּכְתָב וּבְעַל פֶּה, כֻּלָּם יְקָרִים מְאֹד מְאֹד וְכֻלָּם צְרִיכִים לְהָעוֹלָם, וְכָל הַמַּלְעִיג עַל שׁוּם אֶחָד מֵהֶם חַס וְשָׁלוֹם, הוּא נִדּוֹן בְּצוֹאָה רוֹתַחַת וְאֵינוֹ זוֹכֶה לְהוֹצִיא וּלְקַבֵּל מִלִּמּוּדוֹ הַנְהָגוֹת יְשָׁרוֹת, וְאֵינוֹ זוֹכֶה לְעֵצָה שְׁלֵמָה לְעוֹלָם וְתָמִיד עֲצָתוֹ חֲלוּקָה, עַד שֶׁיָּשׁוּב עַל זֶה בִּתְשׁוּבָה שְׁלֵמָה וִיתַקֵּן זֹאת, וְיִהְיוּ חוֹזְרִים וְנֶחֱשָׁבִים בְּעֵינָיו כָּל הַסְּפָרִים הַקְּדוֹשִׁים שֶׁהוֹלְכִים עַל פִּי יְסוֹדוֹת תּוֹרָתֵנוּ הַקְּדוֹשָׁה. וְעַל־יְדֵי זֶה נִמְתָּקִין כָּל הַדִּינִים שֶׁבָּעוֹלָם, וְאֵיךְ שֶׁיֵּשׁ אֵיזֶה דִּין בָּעוֹלָם הַכֹּל נִמְתָּק עַל־יְדֵי הַתּוֹרָה הַקְּדוֹשָׁה, שֶׁשְּׁלֵמוּתָהּ עַל־יְדֵי רִבּוּי סְפָרִים שֶׁל תּוֹרָה שֶׁבְּעַל פֶּה, עַל־יְדֵי שֶׁמַּאֲמִין בָּהֶם (שָׁם ה)
לח.
עַל־יְדֵי חִדּוּד הַשֵּׂכֶל בְּתוֹרָה נִתְחַדְּדוּ הַמֹּחִין, וְנִתּוֹסֵף בּוֹ הַכָּרָה לְהַכִּיר בִּגְדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, וַאֲזַי מִתְבַּיֵּשׁ בְּיוֹתֵר עַל חֲטָאָיו שֶׁזֶּה עִקַּר הַתְּשׁוּבָה, וְזוֹכֶה לְאוֹר הַתְּפִלִּין שֶׁהֵם בְּחִינַת קֵרוּן אוֹר הַפָּנִים בְּחִינַת עֵץ הַחַיִּים (שָׁם ה
Through engagement in Torah, one can rebuke even those far from him, even though he does not know what they need, and they are not with him to be rebuked. Nevertheless, through his studying and engaging in Torah, through this, those far away hear the voice of the Torah’s proclamation. For the Torah proclaims, cries out, and rebukes constantly, calling and saying, “How long will you simple ones love simplicity,” and so on. But they do not hear the voice of the Torah’s proclamation due to the multitude of concealments caused by the multitude of sins, may the Merciful One save us, for Hashem, blessed be He, is now hidden from us due to our many sins, in the aspect of concealment within concealment, in the aspect of “I will surely hide” (Deuteronomy 31:18). But through engaging in Torah, the concealments are revealed, until it effects that even those very far away hear the voice of the Torah’s proclamation and rebuke, until they all return to Hashem (there).
## Segment 81
מז. גַּם מִי שֶׁזּוֹכֶה לְחַדֵּשׁ חִדּוּשֵׁי תּוֹרָה בְּעַצְמוֹ וְכַוָּנָתוֹ לַשָּׁמַיִם, צָרִיךְ שֶׁיִּהְיֶה לוֹ אֱמוּנָה גַּם בְּעַצְמוֹ, שֶׁיַּאֲמִין שֶׁיֵּשׁ לַשֵּׁם יִתְבָּרַךְ שַׁעֲשׁוּעִים גְּדוֹלִים מֵחִדּוּשִׁין שֶׁלּוֹ וְאַל יִתְרַשֵּׁל בָּהֶם, רַק יִזְדָּרֵז לְחַדֵּשׁ בְּכָל פַּעַם וּלְכָתְבָם עַד שֶׁיִּהְיֶה נַעֲשֶׂה מֵהֶם סְפָרִים קְדוֹשִׁים, וְעַל־יְדֵי זֶה יִהְיוּ נִמְתָּקִין כָּל הַדִּינִים שֶׁבָּעוֹלָם כַּנַּ"ל (שָׁם)
לט.
עַל־יְדֵי פְּגַם הָאֱמוּנָה בָּא בִּטּוּל תּוֹרָה וְעַל־יְדֵי זֶה בָּא גָּלוּת וְטִלְטוּל וּנְסִיעוֹת לַדְּרָכִים (מ
And according to the boldness a person has, so too does he merit Torah. For one who has boldness of holiness merits to receive and draw down true, holy Torah innovations. Conversely, one who has boldness of the Other Side, who is brazen-faced against the righteous of the generation, and so on, does not merit true Torah innovations, but receives Torah from the Other Side. And according to the Torah one receives, based on the boldness as mentioned above, so too does he merit prayer (8). The perfection of a person is to be a tzaddik and a scholar, for if he is not a scholar, our Sages, of blessed memory, said, “An ignoramus cannot be pious.” And a scholar alone is certainly nothing, for it is possible to be a scholar and a complete wicked person, Heaven forbid, and if he does not merit, it becomes an elixir of death for him.
## Segment 83
מח. עַל־יְדֵי לִמּוּד הַפּוֹסְקִים מְבַטְּלִין הַמַּחֲלֹקֶת בְּשָׁרְשׁוֹ, וְעַל־יְדֵי זֶה נִתְבַּטֵּל הַמַּחֲלוֹקוֹת לְמַטָּה. וְנִתְבַּטֵּל הַמַּחֲלוֹקוֹת שֶׁל הַיֵּצֶר הָרָע שֶׁבְּלִבּוֹ שֶׁהֵם הַקֻּשְׁיוֹת וְהַכְּפִירוֹת וּבִלְבּוּלֵי אֱמוּנָה שֶׁעוֹלִים עַל לִבּוֹ, שֶׁעַל־יְדֵי זֶה נֶחֱלָק לִבּוֹ מֵהַשֵּׁם יִתְבָּרַךְ וְאֵינוֹ יָכוֹל לְהִתְפַּלֵּל כָּרָאוּי. כִּי עִקַּר מְנִיעוֹת הַתְּפִלָּה שֶׁאֵינוֹ מִתְפַּלֵּל בְּכַוָּנָה כָּרָאוּי, הוּא רַק מֵחֲמַת שֶׁאֵין הָאֱמוּנָה בִּשְׁלֵמוּת. כִּי בֶּאֱמֶת אִם הָיָה הָאָדָם יוֹדֵעַ וּמַאֲמִין בְּלֵב שָׁלֵם שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד עָלָיו בִּשְׁעַת הַתְּפִלָּה וְשׁוֹמֵעַ וּמַאֲזִין וּמַקְשִׁיב כָּל דִּבּוּר וְדִבּוּר שֶׁל הַתְּפִלָּה, בְּוַדַּאי הָיָה מִתְפַּלֵּל בְּהִתְלַהֲבוּת גָּדוֹל, וְהָיָה מְדַקְדֵּק מְאֹד לְכַוֵּן אֶת דְּבָרָיו. רַק מֵחֲמַת שֶׁאֵין חָזָק כָּל כָּךְ בָּזֶה מֵחֲמַת זֶה אֵינוֹ מִתְלַהֵב כָּל כָּךְ וְאֵינוֹ מְדַקְדֵּק כָּל כָּךְ. וְכָל זֶה נִמְשָׁךְ מִמַּחֲלוֹקוֹת הַיֵּצֶר הָרָע שֶׁבַּלֵּב, עַל כֵּן הַתִּקּוּן לָזֶה - לִמּוּד הַפּוֹסְקִים שֶׁעַל־יְדֵי זֶה נִמְשָׁךְ שָׁלוֹם וְנִתְבַּטֵּל מַחֲלוֹקוֹת הַיֵּצֶר הָרָע שֶׁבַּלֵּב, וַאֲזַי אֵין לִבּוֹ חָלוּק מֵהַשֵּׁם יִתְבָּרַךְ וְאָז יוּכַל לַעֲבֹד אֶת ה' בְּכָל לְבָבוֹ בִּשְׁנֵי יְצָרִין, וְנִפְתְּחוּ לוֹ שַׁעֲרֵי הַשֵּׂכֶל, שֶׁיּוֹדֵעַ לְהָשִׁיב עַל אֶפִּיקוֹרְסוּת שֶׁבְּלִבּוֹ וְזוֹכֶה לְהִתְפַּלֵּל כָּרָאוּי בְּכָל לְבָבוֹ בֶּאֱמֶת (סב, ב)
מ.
גַּם בְּלִמּוּד הַתּוֹרָה צְרִיכִין בְּחִינַת הִסְתַּפְּקוּת. כִּי לִפְעָמִים מְבַלְבֵּל אֶת הָאָדָם מַה שֶּׁרוֹצֶה לִלְמֹד יוֹתֵר מִדַּי, כִּי רוֹאֶה שֶׁיֵּשׁ הַרְבֵּה לִלְמֹד וְרוֹצֶה לִלְמֹד כָּל הַתּוֹרָה עַל רֶגֶל אַחַת, וּמֵחֲמַת זֶה מִתְבַּלְבֵּל מְאֹד. וְלִפְעָמִים מִתְבַּטֵּל עַל־יְדֵי זֶה וְאֵינוֹ לוֹמֵד כְּלָל. עַל־כֵּן צָרִיךְ שֶׁגַּם בַּתּוֹרָה יִהְיֶה לוֹ בְּחִינַת הִסְתַּפְּקוּת, כִּי לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר וְכוּ' כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (נד, ג
Therefore, one must be a scholar in Torah and pious in good deeds, and then he is like an angel of Hashem of Hosts, and he shapes the letters of Torah for good, bringing life and all goodness to the world. And one who errs and thinks that the aspect of scholar alone is the essence is in the aspect of “Another” who cut down the plantings (31, at the end). And even the complete tzaddik who is a tzaddik and a scholar, when he sometimes falls from his level, as is known, that it is impossible to stand constantly on one level, then at the time he falls from his level, if he wishes to hold onto the level of scholar that remains to him, it is not good.
## Segment 85
מט. עַל־יְדֵי שֶׁמִּתְיַגֵּעַ בַּתּוֹרָה עַד שֶׁזּוֹכֶה לֵידַע אוֹתָהּ וְלַהֲבִינָהּ, עַל־יְדֵי זֶה הוּא מְרַפֵּא אֶת נַפְשׁוֹ וּמַעֲלֶה אוֹתָהּ לִמְקוֹם שָׁרְשָׁהּ וּמַמְתִּיק כָּל הַדִּינִים וְהוּא נוֹטֵע אִילָנָא דְּחַיֵּי לְעֵלָּא דְּכֹלָּא אַסְוָתָא. גַּם הוּא מְקַיֵּם וּמְחַדֵּשׁ כָּל הָעוֹלָמוֹת וּמְגַלֶּה כְּבוֹדוֹ יִתְבָּרַךְ בָּעוֹלָם שֶׁזֶּה עִקַּר הַתַּכְלִית שֶׁל כָּל עֲבוֹדַת הָאָדָם, כְּדֵי שֶׁיִּתְגַּדֵּל כְּבוֹדוֹ יִתְבָּרַךְ שְׁמוֹ (עד)
מא.
עַל־יְדֵי חִדּוּשֵׁי תּוֹרָה נִבְרָאִים שָׁמַיִם וָאָרֶץ חֲדָשִׁים וְעַל־יְדֵי זֶה בָּאִים כָּל הַהַשְׁפָּעוֹת וְכָל הַבְּרָכוֹת לָעוֹלָם, אַךְ יֵשׁ חִדּוּשֵׁי תּוֹרָה שֶׁבָּאִים עַל־יְדֵי הַמְדַמֶּה שֶׁהוּא שׁוֹרֶה בְּיוֹתֵר עַל הַשּׁוֹנֶה הֲלָכוֹת, וְעַל־כֵּן הַחִדּוּשִׁים אֵלּוּ הֵם חִדּוּשִׁים נָאִים וּמִתְקַבְּלִים (בִּלְשׁוֹן אַשְׁכְּנַז גְלַייךְ, כִּי הֵם בָּאִים מִכֹּחַ הַמְדַמֶּה שֶׁמְּדַמֶּה מִלְּתָא לְמִלְּתָא. וְאַף שֶׁיֵּשׁ בָּהֶם טוֹב שֶׁהֵם דִּבְרֵי תּוֹרָה אַךְ הָרָע שֶׁבָּהֶם יוֹתֵר מֵהַטּוֹב. וְעַל־יְדֵי חִדּוּשִׁים כָּאֵלּוּ בָּא רָעָב לָעוֹלָם חַס וְשָׁלוֹם, עַל־כֵּן הֵם מַזִּיקִים לַפַּרְנָסָה וּצְרִיכִים לְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ לְהִנָּצֵל מֵהֶם. וְהַתִּקּוּן לָזֶה לִשְׁמֹר אֶת עַצְמוֹ מְאֹד מִלְּשׁוֹן הָרָע, מִלְּאָמְרוֹ וּמִלְּקַבְּלוֹ. וְגַם לְחַזֵּק אֶת עַצְמוֹ בְּשִׂמְחָה בְּכָל עֵת. כִּי עִקַּר הִתְגַּבְּרוּת בִּלְבּוּל הַמְדַמֶּה הַנַּ"ל שֶׁמִּשָּׁם כָּל הַתַּאֲווֹת, הִיא עַל־יְדֵי עַצְבוּת רוּחַ, וְהַכְנָעָתוֹ עַל־יְדֵי שִׂמְחָה [עַיֵּן שִׂמְחָה] (שָׁם ו
There are many books now, and there will yet be many more books, and all of them are needed for the world, and it is forbidden to mock any one of them, since their entire foundation and structure is based on our holy Torah, both written and oral. For only from books that follow Greek wisdom, which are their external investigations and wisdoms, must one distance oneself to the utmost, even if they were authored by whoever authored them. But books that follow our holy Torah, which we received from Mount Sinai, both written and oral, are all exceedingly precious and all needed for the world. And anyone who mocks any one of them, Heaven forbid, is judged in boiling excrement and does not merit to derive upright behaviors from his study, nor does he merit complete counsel, and his counsel is always divided, until he repents fully for this and rectifies it, and all the holy books that follow the foundations of our holy Torah return and are considered precious in his eyes. Through this, all judgments in the world are sweetened, and however a judgment exists in the world, all is sweetened through the holy Torah, whose perfection comes through the multitude of books of oral Torah, through believing in them (there, 5).
## Segment 86
מִי שֶׁעוֹסֵק בַּתּוֹרָה וְאֵינוֹ יָכוֹל לְהָבִין גַּם זֶה טוֹב מְאֹד. כִּי כָּל דִבּוּר וְדִבּוּר עוֹלֶה לְמַעְלָה וְהַקָּדוֹשׁ בָּרוּךְ הוּא שָׂמֵחַ בָּהֶם, וְנַעֲשֶׂה מֵהֶם בְּחִינַת עַרְבֵי נָחַל (שָׁם)
Rather, he must hold onto fear of Heaven and the good points that still remain in him (there). Through Torah and through tzaddikim, one merits peace, that there be peace among Israel, and that each person have peace in his traits, that is, that he not be divided in his traits and experiences, that there be no difference whether in his good times or his hardships, that he always find Hashem, blessed be He, in them (33, 2). External wisdoms are folly and darkness compared to the wisdoms of Torah, and through fasting and charity to the Land of Israel, one merits the wisdoms of Torah, which are the aspect of the elevation of the soul, the aspect of kindness, light, and life, and judgments are sweetened and nullified [see Tzedakah] (35, 1).
## Segment 88
נא. בְּלִי עֵסֶק הַתּוֹרָה אִי אֶפְשָׁר לִחְיוֹת. כִּי לִפְעָמִים בּוֹעֵר הָאָדָם לְהַשֵּׁם יִתְבָּרַךְ, אֲבָל הוּא יוֹתֵר מִדַּי עַד שֶׁהָיָה אֶפְשָׁר לִהְיוֹת נִשְׂרָף לְגַמְרֵי חַס וְשָׁלוֹם, מִגֹּדֶל הַתַּבְעֵרָה חוּץ מֵהַמִּדָּה. וְעַל־יְדֵי עֵסֶק הַתּוֹרָה מְקָרֵר אֵשׁ הַתַּבְעֵרָה שֶׁיִּהְיֶה בְּמִדָּה כָּרָאוּי וְיָכוֹל לְהִתְקַיֵּם. וְכֵן לְהֵפֶךְ חַס וְשָׁלוֹם, שֶׁלִּפְעָמִים בּוֹעֵר הָאָדָם אֶל תַּאֲווֹת עוֹלָם הַזֶּה כָּל כָּךְ, עַד שֶׁהָיָה אֶפְשָׁר לִשְׂרֹף כָּל הַגּוּף חַס וְשָׁלוֹם, מֵעֹצֶם תַּבְעֵרַת אֵשׁ הַתַּאֲווֹת, אֲבָל כְּשֶׁלּוֹמֵד תּוֹרָה מַגֶּנֶת עָלָיו וּמַצֶּלֶת אוֹתוֹ וּמְכַבֵּית הָאֵשׁ הַבּוֹעֵר בּוֹ, וְיָכוֹל לִחְיוֹת. נִמְצָא שֶׁעִקַּר הַחִיּוּת עַל־יְדֵי הַתּוֹרָה (עח)
Through engagement in Torah, one merits life and longevity, for through engagement in Torah, one calls upon the Living of the Living, blessed be His Name, and draws from Him life and longevity. And one must engage in Torah specifically with the mouth, to express the words of Torah with his mouth, and then he merits to call Him, blessed be He, and to draw from Him life and longevity (56, 3).
Through studying halachic authorities, one nullifies strife at its root, and through this, strifes below are nullified. And the strifes of the evil inclination in his heart, which are the questions, heresies, and confusions of faith that arise in his heart, are nullified, through which his heart becomes divided from Hashem, blessed be He, and he cannot pray properly. For the primary obstacles to prayer, that he does not pray with proper intention, are only because his faith is not complete. For in truth, if a person knew and believed with a whole heart that “the whole earth is full of His glory” (Isaiah 6:3), and that the Holy One, blessed be He, stands over him during prayer, hearing, listening, and attending to every word of the prayer, he would surely pray with great fervor and be very precise in directing his words. But because he is not so strong in this, due to this, he is not so fervent and not so precise. And all this stems from the strifes of the evil inclination in the heart. Therefore, the rectification for this is studying halachic authorities, through which peace is drawn, and the strifes of the evil inclination in the heart are nullified. Then his heart is not divided from Hashem, blessed be He, and he can serve Hashem with all his heart, with both inclinations, and the gates of intellect are opened to him, so that he knows how to respond to the skepticism in his heart and merits to pray properly with all his heart in truth (62, 2).
## Segment 90
נב. עִקַּר הַתְּשׁוּבָה תָּלוּי בַּתּוֹרָה, הַיְנוּ כְּשֶׁלּוֹמֵד תּוֹרָה וּמִתְיַגֵּעַ בָּהּ, עַד שֶׁזּוֹכֶה לְהָבִין דָּבָר מִתּוֹךְ דָּבָר וּלְחַדֵּשׁ בָּהּ לְשֵׁם שָׁמַיִם, זֶהוּ תְּשׁוּבָה גְּמוּרָה וַאֲזַי מַחֲזִיר וּמְקַשֵּׁר כָּל הָאוֹתִיּוֹת וְהַצֵּרוּפִים שֶׁבְּחֶלְקוֹ מִכְּלָלִיּוּת הָעוֹלָמוֹת, אֶל שָׁרְשָׁן וְאֶל מְקוֹמָן וּמֵשִׁיב אוֹתָם כֻּלָּם, מִכָּל הַמְּקוֹמוֹת שֶׁנִּדְחוּ וְנִתְפַּזְּרוּ לְשָׁם, וְנַעֲשֶׂה בְּרִיָּה חֲדָשָׁה. וְאָז הַדַּעַת מְיֻשָּׁב וְזוֹכֶה לְעוֹרֵר רַחֲמִים אֶצְלוֹ יִתְבָּרַךְ, עַד שֶׁזּוֹכֶה שֶׁהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ יִתְפַּלֵּל עָלָיו, דְּהַיְנוּ שֶׁהַשֵּׁם יִתְבָּרַךְ יְעוֹרֵר בְּרַחֲמָיו הַפְּשׁוּטִים אֶת רַחֲמָיו הַמְרֻבִּים וְהַגְּדוֹלִים וְאָז יִהְיֶה לוֹ יְשׁוּעָה גְּדוֹלָה בִּשְׁלֵמוּת, אָמֵן (קה)
Through engagement in Torah, one can rebuke even those far from him, even though he does not know what they need, and they are not with him to be rebuked. Nevertheless, through his studying and engaging in Torah, through this, those far away hear the voice of the Torah’s proclamation. For the Torah proclaims, cries out, and rebukes constantly, calling and saying, “How long will you simple ones love simplicity,” and so on. But they do not hear the voice of the Torah’s proclamation due to the multitude of concealments caused by the multitude of sins, may the Merciful One save us, for Hashem, blessed be He, is now hidden from us due to our many sins, in the aspect of concealment within concealment, in the aspect of “I will surely hide” (Deuteronomy 31:18). But through engaging in Torah, the concealments are revealed, until it effects that even those very far away hear the voice of the Torah’s proclamation and rebuke, until they all return to Hashem (there).
Judgments are not sweetened, and the world is not sustained except through the breath of the mouths of schoolchildren. Therefore, everyone must seek and search greatly for a kosher, worthy, and G-d-fearing teacher, and beseech Hashem, blessed be He, greatly for this, so that the teacher does not corrupt the holy breath of the children’s mouths (37, 4). Through the Torah one studies in distress, in poverty and hardship, through this, a thread of kindness is drawn upon him, expelling all prosecutors and all forces of impurity. Through this, he rectifies speech and elevates it to its root, until he merits to express his conversation well before Hashem, blessed be He, to speak with the warmth of the heart with true words of the heart, and so on [see Dibbur, entry 7, and Bushah, entry 2] (38, 4).
## Segment 94
נג. בְּכָל מָקוֹם שֶׁהוּא רוֹאֶה וְלוֹמֵד בְּאֵיזֶה סֵפֶר, יִמְצָא אֶת עַצְמוֹ, הַיְנוּ שֶׁיִּקַּח לְעַצְמוֹ מוּסָר וְיִרְאֶה פְּחִיתוּתוֹ וְשִׁפְלוּתוֹ, וְזֶה סִימָן שֶׁהוּא חָפֵץ לַעֲשׂוֹת רְצוֹנוֹ יִתְבָּרַךְ (קכא)
And even those who have become exceedingly distant from Hashem, blessed be He, who have fallen and leapt from the place of the world, and some who were already somewhat close to Hashem, blessed be He, but have forgotten this, and some who even now remember Hashem, blessed be He, but their strength has been sapped, and they have no power to overcome their inclination—nevertheless, through the great power of Torah studied in truth, it effects that all of them hear the voice of the Torah’s proclamation and rebuke in itself, as mentioned above, and they all return to Hashem (there).
Through sharpening the intellect in Torah, the mind is sharpened, and recognition is added to recognize the greatness of the Creator, blessed be He. Then one is more ashamed of his sins, which is the essence of repentance, and he merits the light of tefillin, which is the aspect of radiating the light of the face, the aspect of the Tree of Life (there, 5). Through a blemish in faith, the nullification of Torah comes, and through this comes exile, upheaval, and journeys on the roads (40).
## Segment 96
כְּשֶׁלּוֹמֵד טוֹב לְפָרֵשׁ הַדָּבָר בְּלָשׁוֹן שֶׁמֵּבִין וְהוּא טוֹבָה לְהָעוֹלָם (קיח) מִי שֶׁאוֹמֵר תּוֹרָה וְאֵינוֹ רָאוּי לָזֶה, עַל־יְדֵי זֶה יוּכַל לְהִתְגַּבֵּר עָלָיו תַּאֲוַת נִאוּף חַס וְשָׁלוֹם. כִּי הִיא עֲבֵרָה גְּדוֹלָה לוֹמַר תּוֹרָה אֲפִלּוּ לְיָחִיד מִכָּל שֶׁכֵּן לְרַבִּים [וְעַיֵּן בִּפְנִים בְּסִימָן קל"ד] (קלד)
One who engages in Torah and cannot understand, this too is very good. For every word and word ascends above, and the Holy One, blessed be He, rejoices in them, and they become the aspect of “willows of the brook” (there).
The essence of repentance depends on Torah, that is, when one studies Torah and toils in it until he merits to understand one thing from another and to innovate in it for the sake of Heaven, this is complete repentance. Then he returns and connects all the letters and combinations in his portion of the generality of the worlds to their root and place, restoring them all from all the places they were rejected and scattered to, and he becomes a new creation. Then his knowledge is settled, and he merits to arouse compassion before Him, blessed be He, until he merits that Hashem, blessed be He, Himself prays for him, that is, Hashem, blessed be He, arouses with His simple compassion His abundant and great compassion, and then he will have great, complete salvation, amen (105).
## Segment 98
נד. כְּשֶׁלּוֹמֵד אָדָם אֵיזֶה חִדּוּשׁ שֶׁל אֵיזֶה תַּנָּא וְצַדִּיק, צָרִיךְ לְצַיֵּר לְפָנָיו דְּמוּת דְּיוֹקְנוֹ, כְּאִלּוּ הַצַּדִּיק אוֹ הַתַּנָּא עוֹמֵד לְפָנָיו וְעַל־יְדֵי זֶה יִנָּצֵל מִשִּׁכְחָה (קצב)
When one studies Torah, he must ensure that from all the studies he learns in Torah, he receives and derives true judgments, that is, upright behaviors, both for himself and for others who are guided by him, each according to his level, according to the authority and leadership he has, whether great or small. And this is merited through faith in the sages, through which one can receive and derive from all the studies he learns in Torah true judgments and upright behaviors, so that he knows how to conduct himself in every matter, both he and those dependent on him (61, 1).
Also in Torah study, one needs the aspect of contentment. For sometimes, a person is confused by wanting to learn too much, because he sees there is much to learn and wants to learn the entire Torah at once, and because of this, he becomes very confused. And sometimes, through this, he nullifies his study and does not learn at all.
## Segment 100
נה. עַל־יְדֵי שֶׁמַּרְגִּישִׁין מְתִיקוּת בְּהַתּוֹרָה, נִצּוֹלִין מִלִּהְיוֹת אַלְמָן (קצט)
There are many books now, and there will yet be many more books, and all of them are needed for the world, and it is forbidden to mock any one of them, since their entire foundation and structure is based on our holy Torah, both written and oral. For only from books that follow Greek wisdom, which are their external investigations and wisdoms, must one distance oneself to the utmost, even if they were authored by whoever authored them. But books that follow our holy Torah, which we received from Mount Sinai, both written and oral, are all exceedingly precious and all needed for the world. And anyone who mocks any one of them, Heaven forbid, is judged in boiling excrement and does not merit to derive upright behaviors from his study, nor does he merit complete counsel, and his counsel is always divided, until he repents fully for this and rectifies it, and all the holy books that follow the foundations of our holy Torah return and are considered precious in his eyes. Through this, all judgments in the world are sweetened, and however a judgment exists in the world, all is sweetened through the holy Torah, whose perfection comes through the multitude of books of oral Torah, through believing in them (there, 5).
In every place where he sees and studies in any book, he should find himself, that is, take ethical lessons for himself and see his lowliness and humility, and this is a sign that he desires to do the will of Hashem, blessed be He (121).
## Segment 102
נו. מִי שֶׁזּוֹכֶה לְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא שֶׁיֵּשׁ בָּהֶם מַמָּשׁ, הוּא צָרִיךְ לִבְכּוֹת מִקֹּדֶם, וְעַל־יְדֵי זֶה נִצּוֹל שֶׁלֹּא יִינְקוּ הַסִּטְרָא אַחֲרָא וְהַקְּלִפּוֹת מֵאֵלּוּ הַחִדּוּשִׁים (רסב)
Also, one who merits to innovate Torah innovations himself with intention for Heaven must have faith in himself as well, to believe that Hashem, blessed be He, has great delight in his innovations and not be lazy in them, but hasten to innovate each time and write them down until holy books are made from them. Through this, all judgments in the world are sweetened, as mentioned above (there).
Therefore, one must have the aspect of contentment in Torah as well, for “it is not upon you to complete the work,” and so on, as our Sages, of blessed memory, said (54, 3). Through Torah innovations, new heavens and earth are created, and through this, all influences and blessings come to the world.
## Segment 104
נז. יֵשׁ שֶׁאוֹמְרִים תּוֹרָה שֶׁהִיא לְמַטָּה רְחָבָה מְאֹד שֶׁמַּרְחִיבִין הַדָּבָר וּמַגְדִּילִין אוֹתוֹ מְאֹד, אֲבָל לְמַעְלָה הִיא קְצָרָה מְאֹד, כִּי לְמַעְלָה בַּקְּדֻשָּׁה אֵין נִשְׁאָר מִמֶּנָּה כִּי אִם אֵיזֶה נִצּוּץ בְּעָלְמָא. אֲבָל יֵשׁ לְהֵפֶךְ, כִּי הַצַּדִּיקִים אֲמִתִּיִּים אוֹמְרִים תּוֹרָה שֶׁהוּא לְמַטָּה נִרְאֶה קְצָרָה, אֲבָל לְמַעְלָה הִיא רְחָבָה וּגְדוֹלָה מְאֹד מְאֹד אַשְׁרֵי לָהֶם וְכֵן בְּהִתְעוֹרְרוּת וְכוּ' [עַיֵּן תְּפִלָּה אוֹת ע"ו] (רעט)
Through studying halachic authorities, one nullifies strife at its root, and through this, strifes below are nullified. And the strifes of the evil inclination in his heart, which are the questions, heresies, and confusions of faith that arise in his heart, are nullified, through which his heart becomes divided from Hashem, blessed be He, and he cannot pray properly. For the primary obstacles to prayer, that he does not pray with proper intention, are only because his faith is not complete. For in truth, if a person knew and believed with a whole heart that “the whole earth is full of His glory” (Isaiah 6:3), and that the Holy One, blessed be He, stands over him during prayer, hearing, listening, and attending to every word of the prayer, he would surely pray with great fervor and be very precise in directing his words. But because he is not so strong in this, due to this, he is not so fervent and not so precise. And all this stems from the strifes of the evil inclination in the heart. Therefore, the rectification for this is studying halachic authorities, through which peace is drawn, and the strifes of the evil inclination in the heart are nullified. Then his heart is not divided from Hashem, blessed be He, and he can serve Hashem with all his heart, with both inclinations, and the gates of intellect are opened to him, so that he knows how to respond to the skepticism in his heart and merits to pray properly with all his heart in truth (62, 2).
When a person studies an innovation of a Tanna or tzaddik, he must visualize his image before him, as if the tzaddik or Tanna is standing before him, and through this, he is saved from forgetfulness (192).
## Segment 105
נח. אֲפִלּוּ אָדָם פָּשׁוּט אִם יֵשֵׁב עַצְמוֹ עַל הַסֵּפֶר וְיִסְתַּכֵּל עַל אוֹתִיּוֹת הַתּוֹרָה הֵיטֵב, יָכוֹל לִרְאוֹת חֲדָשׁוֹת וְנִפְלָאוֹת, רַק שֶׁלֹּא יַעֲמִיד הַדָּבָר לְנִסָּיוֹן [וְעַיֵּן בִּפְנִים] (רפא)
Through toiling in Torah until one merits to know and understand it, through this, he heals his soul and elevates it to the place of its root, sweetens all judgments, and plants the Tree of Life above all, for healing. Also, he sustains and renews all the worlds and reveals the glory of Hashem, blessed be He, in the world, which is the primary purpose of all human service, so that His glory, blessed be His Name, is magnified (74).
However, there are Torah innovations that come through the imagination, which dwells more on one who studies halachot, and therefore, these innovations are pleasing and accepted (in Yiddish, “gleich,” because they come from the power of the imagination that compares one thing to another). And although there is good in them, as they are words of Torah, the evil in them outweighs the good.
## Segment 107
נט. צָרִיךְ הָאָדָם לַחֲטֹף וְלִגְזֹל עִתִּים לַתּוֹרָה מִתּוֹךְ הַטִּרְדָּא וְהָעֵסֶק. כִּי אֲפִלּוּ מִי שֶׁיֵּשׁ לוֹ עֲסָקִים וְטִרְדוֹת רַבּוֹת, אַף עַל פִּי כֵן אִי אֶפְשָׁר שֶׁלֹּא יוּכַל לַחֲטֹף וְלִגְזֹל לְעַצְמוֹ אֵיזֶה שָׁעָה בַּיּוֹם לַעֲסֹק בַּתּוֹרָה (רפד)
One who engages in Torah and cannot understand, this too is very good. For every word and word ascends above, and the Holy One, blessed be He, rejoices in them, and they become the aspect of “willows of the brook” (there).
One who merits to innovate substantial Torah innovations must weep beforehand, and through this, he is saved from the Other Side and the husks drawing from these innovations (262).
## Segment 109
סא. חִיּוּב גָּדוֹל עַל כָּל אֶחָד מִיִּשְׂרָאֵל לִלְמֹד בְּכָל יוֹם וָיוֹם שִׁעוּר פּוֹסֵק וְלֹא יַעֲבֹר. וַאֲפִלּוּ בִּשְׁעַת הַדְּחַק כְּשֶׁאֵין לוֹ פְּנַאי אוֹ שֶׁהוּא בַּדֶּרֶךְ, אַף עַל פִּי כֵן עַל כָּל פָּנִים יִלְמַד אֵיזֶה סְעִיף שֻׁלְחָן עָרוּךְ בְּאֵיזֶה מָקוֹם שֶׁהוּא, אֲפִלּוּ בְּמָקוֹם שֶׁאֵינוֹ עוֹמֵד שָׁם בְּסֵדֶר לִמּוּדוֹ בַּשֻּׁלְחָן עָרוּךְ, בְּאוֹפֶן שֶׁכָּל יְמֵי חַיָּיו לֹא יֵצֵא יוֹם בְּלִי לִמּוּד שֻׁלְחָן עָרוּךְ, וּבִשְׁאָר הַיָּמִים כְּשֶׁאֵין שְׁעַת הַדְּחַק יִלְמַד כְּסֵדֶר כָּל הָאַרְבַּע שֻׁלְחָן עָרוּךְ, עַד שֶׁיִּגְמֹר כֻּלָּם וְאַחַר כָּךְ יַחֲזֹר וְיַתְחִיל כְּסֵדֶר, וְכֵן יִתְנַהֵג כָּל יְמֵי חַיָּיו וְהוּא תִּקּוּן גָּדוֹל מְאֹד לְבָרֵר וּלְתַקֵּן כָּל הַפְּגָמִים, שֶׁפָּגַם עַל־יְדֵי עֲווֹנוֹתָיו, כִּי עַל יְדֵי לִמּוּד פּוֹסְקִים מְבָרְרִין הַטּוֹב מֵהָרָע שֶׁהוּא כְּלַל כָּל הַתִּקּוּנִים (שהר"ן כט)
נב.
עִקַּר הַתְּשׁוּבָה תָּלוּי בַּתּוֹרָה, הַיְנוּ כְּשֶׁלּוֹמֵד תּוֹרָה וּמִתְיַגֵּעַ בָּהּ, עַד שֶׁזּוֹכֶה לְהָבִין דָּבָר מִתּוֹךְ דָּבָר וּלְחַדֵּשׁ בָּהּ לְשֵׁם שָׁמַיִם, זֶהוּ תְּשׁוּבָה גְּמוּרָה וַאֲזַי מַחֲזִיר וּמְקַשֵּׁר כָּל הָאוֹתִיּוֹת וְהַצֵּרוּפִים שֶׁבְּחֶלְקוֹ מִכְּלָלִיּוּת הָעוֹלָמוֹת, אֶל שָׁרְשָׁן וְאֶל מְקוֹמָן וּמֵשִׁיב אוֹתָם כֻּלָּם, מִכָּל הַמְּקוֹמוֹת שֶׁנִּדְחוּ וְנִתְפַּזְּרוּ לְשָׁם, וְנַעֲשֶׂה בְּרִיָּה חֲדָשָׁה. וְאָז הַדַּעַת מְיֻשָּׁב וְזוֹכֶה לְעוֹרֵר רַחֲמִים אֶצְלוֹ יִתְבָּרַךְ, עַד שֶׁזּוֹכֶה שֶׁהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ יִתְפַּלֵּל עָלָיו, דְּהַיְנוּ שֶׁהַשֵּׁם יִתְבָּרַךְ יְעוֹרֵר בְּרַחֲמָיו הַפְּשׁוּטִים אֶת רַחֲמָיו הַמְרֻבִּים וְהַגְּדוֹלִים וְאָז יִהְיֶה לוֹ יְשׁוּעָה גְּדוֹלָה בִּשְׁלֵמוּת, אָמֵן (קה
Through such innovations, famine comes to the world, Heaven forbid, and therefore, they harm livelihood, and one must pray to Hashem, blessed be He, to be saved from them. The rectification for this is to guard oneself greatly from evil speech, both from speaking it and accepting it, and to strengthen oneself in joy at all times. For the primary strengthening of the confusion of the imagination mentioned above, from which all desires stem, is through sadness of spirit, and its subjugation is through joy [see Simchah] (there, 6).
## Segment 111
סב. עַל־יְדֵי לִמּוּד שֻׁלְחָן עָרוּךְ זוֹכֶה לִהְיוֹת בַּעַל הַבַּיִת וּמוֹשֵׁל עַל הָאָרֶץ, וְעַל יְדֵי זֶה זוֹכֶה לְהָקִים שַׁעֲרֵי גַּן עֵדֶן וּלְהַשִּׂיג עַל־יְדֵי זֶה חָכְמָה עִלָּאָה וְחָכְמָה תַּתָּאָה שֶׁהוּא עִקַּר תַּעֲנוּג גַּן עֵדֶן (ח"א, רפו)
נג.
כְּשֶׁלּוֹמֵד טוֹב לְפָרֵשׁ הַדָּבָר בְּלָשׁוֹן שֶׁמֵּבִין וְהוּא טוֹבָה לְהָעוֹלָם (קיח
Even a simple person, if he settles himself with a book and looks well at the letters of the Torah, can see innovations and wonders, provided he does not make it a test [see inside] (281).
## Segment 113
סג. הַתִּינוֹקוֹת שֶׁל בֵּית רַבָּן כְּשֶׁהֵם מַתְחִילִין לִקְרוֹת בַּתּוֹרָה, הֵם מַתְחִילִין מִן וַיִּקְרָא, כִּי מִשָּׁם הֵם מְקַבְּלִין הֶבֶל פִּיהֶם שֶׁאֵין בּוֹ חֵטְא עַל־יְדֵי צַדִּיקֵי הַדּוֹר (רפב)
נד.
בְּכָל מָקוֹם שֶׁהוּא רוֹאֶה וְלוֹמֵד בְּאֵיזֶה סֵפֶר, יִמְצָא אֶת עַצְמוֹ, הַיְנוּ שֶׁיִּקַּח לְעַצְמוֹ מוּסָר וְיִרְאֶה פְּחִיתוּתוֹ וְשִׁפְלוּתוֹ, וְזֶה סִימָן שֶׁהוּא חָפֵץ לַעֲשׂוֹת רְצוֹנוֹ יִתְבָּרַךְ (קכא
Through engagement in Torah, one merits life and longevity, for through engagement in Torah, one calls upon the Living of the Living, blessed be His Name, and draws from Him life and longevity. And one must engage in Torah specifically with the mouth, to express the words of Torah with his mouth, and then he merits to call Him, blessed be He, and to draw from Him life and longevity (56, 3).
## Segment 115
סד. לִמּוּד הֲלָכוֹת בִּפְרָט כְּשֶׁזּוֹכִין לְחַדֵּשׁ בָּהֶם זֶה בְּחִינַת שַׁעֲשׁוּעַ עוֹלָם הַבָּא, וְעַל יְדֵי זֶה בָּאָה הוֹלָדָה בְּנָקֵל וְנִצּוֹלִין מִכָּל הַצָּרוֹת (ח"ב, ב)
נה.
מִי שֶׁאוֹמֵר תּוֹרָה וְאֵינוֹ רָאוּי לָזֶה, עַל־יְדֵי זֶה יוּכַל לְהִתְגַּבֵּר עָלָיו תַּאֲוַת נִאוּף חַס וְשָׁלוֹם. כִּי הִיא עֲבֵרָה גְּדוֹלָה לוֹמַר תּוֹרָה אֲפִלּוּ לְיָחִיד מִכָּל שֶׁכֵּן לְרַבִּים [וְעַיֵּן בִּפְנִים בְּסִימָן קל"ד] (קלד
There is a great obligation on every Jew to study a portion of halachic authorities every day without fail. And even in a time of pressure when he has no time or is on a journey, nevertheless, at the very least, he should study some section of the Shulchan Aruch in whatever place he is, even in a place that is not part of his regular study order in the Shulchan Aruch, so that all the days of his life, no day passes without studying Shulchan Aruch. And on other days when there is no pressure, he should study in order all four parts of the Shulchan Aruch until he completes them all, and then return and start again in order, and so he should conduct himself all the days of his life. This is a very great rectification to clarify and repair all the blemishes he caused through his sins, for through studying halachic authorities, one clarifies the good from the evil, which encompasses all rectifications (Sichot Haran 29).
## Segment 117
סה. עַל־יְדֵי שֶׁמְּבַטְּלִין תַּלְמִידֵי חֲכָמִים מִלִמּוּדָם עַל־יְדֵי זֶה נַעֲשֶׂה חוֹלֶה עַל רַגְלָיו (שָׁם ג)
נו.
כְּשֶׁלּוֹמֵד אָדָם אֵיזֶה חִדּוּשׁ שֶׁל אֵיזֶה תַּנָּא וְצַדִּיק, צָרִיךְ לְצַיֵּר לְפָנָיו דְּמוּת דְּיוֹקְנוֹ, כְּאִלּוּ הַצַּדִּיק אוֹ הַתַּנָּא עוֹמֵד לְפָנָיו וְעַל־יְדֵי זֶה יִנָּצֵל מִשִּׁכְחָה (קצב
Through engagement in Torah, one can rebuke even those far from him, even though he does not know what they need, and they are not with him to be rebuked.
## Segment 119
סו. מִי שֶׁאוֹמֵר תּוֹרָה בָּרַבִּים וְשׁוֹמְעִים תַּלְמִידִים שֶׁאֵינָם מְהֻגָּנִים, עַל־יְדֵי זֶה בָּא עֲצִירַת גְּשָׁמִים חַס וְשָׁלוֹם. גַּם נִתְפָּס בִּתְפִיסָה חַס וְשָׁלוֹם (ס)
נז.
עַל־יְדֵי שֶׁמַּרְגִּישִׁין מְתִיקוּת בְּהַתּוֹרָה, נִצּוֹלִין מִלִּהְיוֹת אַלְמָן (קצט
Nevertheless, through his studying and engaging in Torah, through this, those far away hear the voice of the Torah’s proclamation. For the Torah proclaims, cries out, and rebukes constantly, calling and saying, “How long will you simple ones love simplicity,” and so on. But they do not hear the voice of the Torah’s proclamation due to the multitude of concealments caused by the multitude of sins, may the Merciful One save us, for Hashem, blessed be He, is now hidden from us due to our many sins, in the aspect of concealment within concealment, in the aspect of “I will surely hide” (Deuteronomy 31:18).
## Segment 123
סז. סְגֻלָּה לְהַתְמָדָה הִיא לְהִזָּהֵר שֶׁלֹּא לְדַבֵּר עַל שׁוּם אֶחָד מִיִּשְׂרָאֵל, רַק אַדְּרַבָּא, יִשְׁתַּדֵּל בְּכָל כֹּחוֹ לִמְצֹא זְכוּת וָטוֹב בְּכָל אֶחָד מִיִּשְׂרָאֵל, וַאֲפִלּוּ אִם נִדְמֶה חַס וְשָׁלוֹם, לְרָשָׁע, יִשְׁתַּדֵּל לִמְצֹא בּוֹ נְקֻדּוֹת טוֹבוֹת שֶׁשָּׁם אֵינוֹ רָשָׁע [כְּמוֹ שֶׁמּוּבָא עַל פָּסוּק וְעוֹד מְעַט וְאֵין רָשָׁע בְּסִימָן רפ"ב עַיֵּן שָׁם], עַד שֶׁיִּהְיֶה כָּל אֶחָד מִיִּשְׂרָאֵל יָפֶה וְנָאֶה בְּעֵינָיו, עַל־יְדֵי זֶה יִזְכֶּה לְהַתְמִיד בְּלִמּוּד הַתּוֹרָה הַקְּדוֹשָׁה (שהר"ן צ"א)
נח.
מִי שֶׁזּוֹכֶה לְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא שֶׁיֵּשׁ בָּהֶם מַמָּשׁ, הוּא צָרִיךְ לִבְכּוֹת מִקֹּדֶם, וְעַל־יְדֵי זֶה נִצּוֹל שֶׁלֹּא יִינְקוּ הַסִּטְרָא אַחֲרָא וְהַקְּלִפּוֹת מֵאֵלּוּ הַחִדּוּשִׁים (רסב
But through engaging in Torah, the concealments are revealed, until it effects that even those very far away hear the voice of the Torah’s proclamation and rebuke, until they all return to Hashem (there). And even those who have become exceedingly distant from Hashem, blessed be He, who have fallen and leapt from the place of the world, and some who were already somewhat close to Hashem, blessed be He, but have forgotten this, and some who even now remember Hashem, blessed be He, but their strength has been sapped, and they have no power to overcome their inclination—nevertheless, through the great power of Torah studied in truth, it effects that all of them hear the voice of the Torah’s proclamation and rebuke in itself, as mentioned above, and they all return to Hashem (there). When one studies Torah, he must ensure that from all the studies he learns in Torah, he receives and derives true judgments, that is, upright behaviors, both for himself and for others who are guided by him, each according to his level, according to the authority and leadership he has, whether great or small.
## Segment 124
סח. עַל־יְדֵי לִמּוּד הַזֹּהַר הַקָּדוֹשׁ נַעֲשֶׂה חֵשֶׁק לְכָל הַלִּמּוּדִים שֶׁל הַתּוֹרָה הַקְּדוֹשָׁה, גַּם הַלָּשׁוֹן הַקָּדוֹשׁ שֶׁל הַזֹּהַר מְסֻגָּל מְאֹד וּמְעוֹרֵר מְאֹד לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ (שהר"ן קח)
נט.
יֵשׁ שֶׁאוֹמְרִים תּוֹרָה שֶׁהִיא לְמַטָּה רְחָבָה מְאֹד שֶׁמַּרְחִיבִין הַדָּבָר וּמַגְדִּילִין אוֹתוֹ מְאֹד, אֲבָל לְמַעְלָה הִיא קְצָרָה מְאֹד, כִּי לְמַעְלָה בַּקְּדֻשָּׁה אֵין נִשְׁאָר מִמֶּנָּה כִּי אִם אֵיזֶה נִצּוּץ בְּעָלְמָא. אֲבָל יֵשׁ לְהֵפֶךְ, כִּי הַצַּדִּיקִים אֲמִתִּיִּים אוֹמְרִים תּוֹרָה שֶׁהוּא לְמַטָּה נִרְאֶה קְצָרָה, אֲבָל לְמַעְלָה הִיא רְחָבָה וּגְדוֹלָה מְאֹד מְאֹד אַשְׁרֵי לָהֶם וְכֵן בְּהִתְעוֹרְרוּת וְכוּ' [עַיֵּן תְּפִלָּה אוֹת ע"ו] (רעט
One who teaches Torah in public and is heard by unworthy students, through this, a withholding of rain comes, Heaven forbid. Also, he is seized in captivity, Heaven forbid (60).
## Segment 126
עַל־יְדֵי כְּבוֹד הַתּוֹרָה בָּא גְּשָׁמִים (שם) רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי קִדֵּשׁ כָּל כָּךְ אֶת לְשׁוֹן תַּרְגּוּם עַד שֶׁאֲפִלּוּ שְׁאָר דְּבָרִים הַנִּכְתָּבִים בִּלְשׁוֹן תַּרְגּוּם יֵשׁ לָהֶם כֹּחַ לְעוֹרֵר לְהַשֵּׁם יִתְבָּרַךְ (שָׁם קט)
Studying halachot, especially when one merits to innovate in them, is the aspect of the delight of the World to Come, and through this, childbirth comes easily, and one is saved from all troubles (Likutay Moharan II, 2).
And this is merited through faith in the sages, through which one can receive and derive from all the studies he learns in Torah true judgments and upright behaviors, so that he knows how to conduct himself in every matter, both he and those dependent on him (61, 1). There are many books now, and there will yet be many more books, and all of them are needed for the world, and it is forbidden to mock any one of them, since their entire foundation and structure is based on our holy Torah, both written and oral.
## Segment 128
סט. יֵשׁ נְעִימוּת בְּהַתּוֹרָה, וְזֶהוּ הָעִקָּר - לִזְכּוֹת לְהַרְגִּישׁ הַמְּתִיקוּת וְהַנְּעִימוּת שֶׁיֵּשׁ בְּהַתּוֹרָה, וְזֶה זוֹכִין עַל־יְדֵי תִּקּוּן הַכָּבוֹד, שֶּׁלֹּא יְקַבֵּל שׁוּם כָּבוֹד לְעַצְמוֹ רַק כָּל הַכָּבוֹד יַעֲלֶה לְהַשֵּׁם יִתְבָּרַךְ. גַּם עַל־יְדֵי מִצְוַת צְדָקָה בִּפְרָט צְדָקָה לְאֶרֶץ יִשְׂרָאֵל עַל יְדֵי זֶה זוֹכִין לִינֹק וּלְקַבֵּל מִמֹּחִין שֶׁל אֶרֶץ יִשְׂרָאֵל שֶׁשָּׁם עִקַּר נְעִימַת הַמֹּחִין נְעִימַת הַתּוֹרָה, אַשְׁרֵי הַזּוֹכֶה לְמֹחִין שֶׁל אֶרֶץ יִשְׂרָאֵל בֶּאֱמֶת, הוּא יוֹדֵעַ נְעִימַת הַתּוֹרָה [עַיֵּן אֶרֶץ יִשְׂרָאֵל אוֹת י"ח י"ט וְכָבוֹד אוֹת ל"ב] (ח"ב. עא)
ס.
אֲפִלּוּ אָדָם פָּשׁוּט אִם יֵשֵׁב עַצְמוֹ עַל הַסֵּפֶר וְיִסְתַּכֵּל עַל אוֹתִיּוֹת הַתּוֹרָה הֵיטֵב, יָכוֹל לִרְאוֹת חֲדָשׁוֹת וְנִפְלָאוֹת, רַק שֶׁלֹּא יַעֲמִיד הַדָּבָר לְנִסָּיוֹן [וְעַיֵּן בִּפְנִים] (רפא
A remedy for perseverance is to be careful not to speak about any Jew, but on the contrary, to strive with all his strength to find merit and goodness in every Jew, and even if one seems, Heaven forbid, to be wicked, to strive to find in him good points where he is not wicked [as brought on the verse, “Yet a little while, and the wicked is no more” (Psalms 37:10), see entry 282]. Until every Jew is beautiful and pleasing in his eyes, through this, he merits to persevere in studying the holy Torah (Sichot Haran 91).
## Segment 132
עא. כְּשֶׁלּוֹמֵד בִּסְפָרִים שֶׁל צַדִּיקִים אֲמִתִּיִּים, צָרִיךְ לָשִׂים לִבּוֹ וְעֵינָיו הֵיטֵב לְהָבִין נִפְלְאוֹת הַחִדּוּשִׁים שֶׁגִּלּוּ, וְעֹצֶם הָעַמְקוּת וְהַמְּתִיקוּת שֶׁבָּהֶם, כִּי מֵחֲמַת שֶׁהַדְּבָרִים נִכְתָּבִים בַּסֵּפֶר נֶעֱלָם אוֹרָם הַרְבֵּה, כִּי תֵּכֶף כְּשֶׁנַּעֲשֶׂה סֵפֶר אֲפִלּוּ מִתּוֹרוֹת גְּבוֹהוֹת וְנִפְלָאוֹת מְאֹד מְאֹד, יֵשׁ עֲלֵיהֶם חִפּוּיִים וְהַסְתָּרוֹת הַרְבֵּה, שֶׁנִּסְתָּר וְנֶחְפֶּה אוֹרָם הַצַּח וְהַנִּפְלָא מֵחֲמַת שֶׁנַּעֲשֶׂה מֵהֶם סֵפֶר. וַאֲפִלּוּ הַדַּפִּין שֶׁל הַכְּרִיכָה מְחַפִּים הַרְבֵּה. עַל־כֵּן צָרִיךְ לָשִׂים לֵב הֵיטֵב לְהִסְתַּכֵּל עַל אֲמִתַּת וְנִפְלְאוֹת הַחִדּוּשִׁים שֶׁבַּסֵּפֶר (לו)
A person must seize and steal times for Torah from amidst distractions and occupations. For even one who has many businesses and distractions, it is impossible that he cannot seize and steal for himself some hour in the day to engage in Torah (284).
Rabbi Shimon ben Yochai so sanctified the Aramaic language that even other things written in Aramaic have the power to arouse toward Hashem, blessed be He (there, 109).
## Segment 134
עב. לוֹמְדֵי תּוֹרָה צְרִיכִין לְהִתְחַזֵּק מְאֹד לְחַדֵּשׁ בַּתּוֹרָה, וְהוּא תִּקּוּן גָּדוֹל מְאֹד לְהִרְהוּרִים, גַּם בִּשְׁעַת זִוּוּג יְהַרְהֵר בְּדִבְרֵי תּוֹרָה (ח"ב. קה, קו)
There is a great obligation on every Jew to study a portion of halachic authorities every day without fail. And even in a time of pressure when he has no time or is on a journey, nevertheless, at the very least, he should study some section of the Shulchan Aruch in whatever place he is, even in a place that is not part of his regular study order in the Shulchan Aruch, so that all the days of his life, no day passes without studying Shulchan Aruch. And on other days when there is no pressure, he should study in order all four parts of the Shulchan Aruch until he completes them all, and then return and start again in order, and so he should conduct himself all the days of his life. This is a very great rectification to clarify and repair all the blemishes he caused through his sins, for through studying halachic authorities, one clarifies the good from the evil, which encompasses all rectifications (Sichot Haran 29).
Also, one who merits to innovate Torah innovations himself with intention for Heaven must have faith in himself as well, to believe that Hashem, blessed be He, has great delight in his innovations and not be lazy in them, but hasten to innovate each time and write them down until holy books are made from them. Through this, all judgments in the world are sweetened, as mentioned above (there). Through studying halachic authorities, one nullifies strife at its root, and through this, strifes below are nullified.
## Segment 136
עג. כְּשֶׁלּוֹמְדִין בְּמִלֵּי דְּפֻּרְעָנוּתָא, כְּגוֹן הִלְכוֹת אֲבֵלוּת וְכַיּוֹצֵא, צְרִיכִין לַעֲבֹר בִּמְהִירוּת מְקוֹמוֹת כָּאֵלּוּ (שהר"ן ח)
Through studying Shulchan Aruch, one merits to be a master of the house and ruler over the earth, and through this, one merits to establish the gates of the Garden of Eden and to attain through this supernal wisdom and lower wisdom, which is the primary delight of the Garden of Eden (Likutay Moharan I, 286).
When one studies Torah in truth, he can know future events from the Torah (35).
## Segment 138
כְּשֶׁלּוֹמֵד תּוֹרָה בֶּאֱמֶת, יָכוֹל לֵידַע מֵהַתּוֹרָה עֲתִידוֹת (ל"ה) הַתּוֹרָה - יֵשׁ לָהּ כֹּחַ גָּדוֹל מְאֹד. וְעַל־יְדֵי הַתְמָדַת הַלִּמּוּד שֶׁל הַתּוֹרָה הַקְּדוֹשָׁה יְכוֹלִין לַעֲשׂוֹת מוֹפְתִים בָּעוֹלָם וְאַף עַל פִּי שֶׁאֵין יוֹדְעִים שׁוּם כַּוָּנוֹת, וּבִפְרָט עַל יְדֵי לִמּוּד פּוֹסְקִים עַד שֶׁיּוֹדֵעַ לְהוֹרוֹת הוֹרָאוֹת, כְּמוֹ שֶׁמְּסַפְּרִים מֵהַגְּדוֹלִים שֶׁהָיוּ לְפָנֵינוּ שֶׁעָשׂוּ מוֹפְתִים גְּדוֹלִים, רַק עַל־יְדֵי שֶׁהָיוּ עוֹסְקִים בַּתּוֹרָה יוֹמָם וָלַיְלָה בֶּאֱמֶת (ח"ב. מא)
For only from books that follow Greek wisdom, which are their external investigations and wisdoms, must one distance oneself to the utmost, even if they were authored by whoever authored them. But books that follow our holy Torah, which we received from Mount Sinai, both written and oral, are all exceedingly precious and all needed for the world. And anyone who mocks any one of them, Heaven forbid, is judged in boiling excrement and does not merit to derive upright behaviors from his study, nor does he merit complete counsel, and his counsel is always divided, until he repents fully for this and rectifies it, and all the holy books that follow the foundations of our holy Torah return and are considered precious in his eyes. Through this, all judgments in the world are sweetened, and however a judgment exists in the world, all is sweetened through the holy Torah, whose perfection comes through the multitude of books of oral Torah, through believing in them (there, 5).
And the strifes of the evil inclination in his heart, which are the questions, heresies, and confusions of faith that arise in his heart, are nullified, through which his heart becomes divided from Hashem, blessed be He, and he cannot pray properly. For the primary obstacles to prayer, that he does not pray with proper intention, are only because his faith is not complete. For in truth, if a person knew and believed with a whole heart that “the whole earth is full of His glory” (Isaiah 6:3), and that the Holy One, blessed be He, stands over him during prayer, hearing, listening, and attending to every word of the prayer, he would surely pray with great fervor and be very precise in directing his words.
## Segment 140
עח. עד. הַתּוֹרָה יֵשׁ לָהּ כֹּחַ גָּדוֹל לְהוֹצִיא אֶת הָאָדָם אֲפִלּוּ מֵעֲבֵרוֹת, שֶׁאֲפִלּוּ מִי שֶׁנִּלְכָּד בַּמֶּה שֶׁנִּלְכָּד רַחֲמָנָא לִצְלָן אִם יַעֲשֶׂה לוֹ חֹק קָבוּעַ וְחִיּוּב חָזָק לִלְמֹד בְּכָל יוֹם וָיוֹם כָּךְ וְכָךְ, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה, יִזְכֶּה לָצֵאת מִמַּעֲשָׁיו הָרָעִים עַל־יְדֵי גֹדֶל כֹּחַ וְעֵסֶק הַתּוֹרָה הַקְּדוֹשָׁה (שהר"ן יט)
Through honoring the Torah, rain comes (there).
The schoolchildren, when they begin to read in the Torah, start from Vayikra, for from there they receive the breath of their mouths that is without sin, through the tzaddikim of the generation (282).
Torah students must greatly strengthen themselves to innovate in Torah, and this is a very great rectification for stray thoughts. Also, during marital relations, one should think about words of Torah (Likutay Moharan II, 105, 106).
## Segment 142
עט. עה. אֲפִלּוּ מִי שֶׁלּוֹמֵד וְשׁוֹכֵחַ גַּם זֶה טוֹב מְאֹד. כִּי לֶעָתִיד מַזְכִּירִין אֶת הָאָדָם כָּל מַה שֶּׁלָּמַד אַף אִם שָׁכַח. אֲבָל בְּוַדַּאי טוֹב יוֹתֵר מִי שֶׁזּוֹכֶה לִזְכֹּר אֶת כָּל דִּבְרֵי הַתּוֹרָה הַקְּדוֹשָׁה (שָׁם כו)
A remedy for perseverance is to be careful not to speak about any Jew, but on the contrary, to strive with all his strength to find merit and goodness in every Jew, and even if one seems, Heaven forbid, to be wicked, to strive to find in him good points where he is not wicked [as brought on the verse, “Yet a little while, and the wicked is no more” (Psalms 37:10), see entry 282]. Until every Jew is beautiful and pleasing in his eyes, through this, he merits to persevere in studying the holy Torah (Sichot Haran 91).
Studying halachot, especially when one merits to innovate in them, is the aspect of the delight of the World to Come, and through this, childbirth comes easily, and one is saved from all troubles (Likutay Moharan II, 2).
But because he is not so strong in this, due to this, he is not so fervent and not so precise. And all this stems from the strifes of the evil inclination in the heart. Therefore, the rectification for this is studying halachic authorities, through which peace is drawn, and the strifes of the evil inclination in the heart are nullified. Then his heart is not divided from Hashem, blessed be He, and he can serve Hashem with all his heart, with both inclinations, and the gates of intellect are opened to him, so that he knows how to respond to the skepticism in his heart and merits to pray properly with all his heart in truth (62, 2). Through toiling in Torah until one merits to know and understand it, through this, he heals his soul and elevates it to the place of its root, sweetens all judgments, and plants the Tree of Life above all, for healing. Also, he sustains and renews all the worlds and reveals the glory of Hashem, blessed be He, in the world, which is the primary purpose of all human service, so that His glory, blessed be His Name, is magnified (74). One who engages in Torah and cannot understand, this too is very good. For every word and word ascends above, and the Holy One, blessed be He, rejoices in them, and they become the aspect of “willows of the brook” (there). Without engagement in Torah, it is impossible to live. For sometimes a person burns for Hashem, blessed be He, but it is excessive, to the point that he could be completely consumed, Heaven forbid, due to the great burning beyond measure.
## Segment 143
עו. רָאוּי לָאָדָם שֶׁיִּהְיֶה בָּעוֹלָם הַזֶּה בְּכָל מְקוֹמוֹת הַקְּדוֹשִׁים שֶׁל הַתּוֹרָה, דְּהַיְנוּ שֶׁיִּלְמַד כָּל הַסְּפָרִים הַקְּדוֹשִׁים שֶׁל הַתּוֹרָה, תּוֹרָה נְבִיאִים וּכְתוּבִים וְשַׁ"ס וְכָל הַפּוֹסְקִים רִאשׁוֹנִים וְאַחֲרוֹנִים וְכָל סִפְרֵי הַזֹּהַר הַקָּדוֹשׁ וְכָל הַמִּדְרָשִׁים וְכִתְבֵי הָאַרִ"י, זִכְרוֹנוֹ לִבְרָכָה, וּשְׁאָרֵי סְפָרִים קְדוֹשִׁים, כְּדֵי שֶׁיּוּכַל לְהִתְפָּאֵר בָּעוֹלָם הַבָּא, שֶׁהָיָה בְּכָל מְקוֹמוֹת הַתּוֹרָה הַקְּדוֹשָׁה. וְאַל תִּתְבַּהֵל מִזֶּה, לוֹמַר שֶׁקָּשֶׁה וְכָבֵד לִלְמֹד כָּל הַסְּפָרִים, כִּי בֶּאֱמֶת אֵינְךָ צָרִיךְ לְגָמְרָם בְּיוֹם אֶחָד, וּמִי שֶׁנַּפְשׁוֹ חָשְׁקָה בַּתּוֹרָה וְעוֹשֶׂה תּוֹרָתוֹ קֶבַע, יָכוֹל בִּרְבוֹת הַיָּמִים לִגְמֹר כָּל הַסְּפָרִים הַנִּזְכָּרִים לְעֵיל וְיוֹתֵר כַּמָּה פְּעָמִים, כַּאֲשֶׁר רָאִינוּ כַּמָּה בַּעֲלֵי תּוֹרָה שֶׁלְּפָנֵינוּ שֶׁלָּמְדוּ הַכֹּל וְהָיוּ בְּקִיאִים בַּשַּׁ"ס וְכָל הַנַּ"ל כִּמְעַט בְּעַל פֶּה, וְהַכֹּל הָיָה מֵחֲמַת הַתְמָדַת לִמּוּדָם. וְכָל בַּר אוֹרְיָן יָכוֹל לִזְכּוֹת לְכָל זֶה אִם יִרְצֶה, וְאַף עַל פִּי כֵן יִהְיֶה לוֹ גַּם פְּנַאי לְהַרְבּוֹת בִּתְפִלּוֹת וּתְחִנּוֹת וּבַקָּשׁוֹת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ בְּכָל יוֹם. כִּי יֵשׁ שְׁהוּת בַּיּוֹם לַכֹּל וּזְמַן תּוֹרָה לְחוּד וּזְמַן תְּפִלָּה וּשְׁאָר עֲבוֹדוֹת לְחוּד. וּבְיוֹתֵר צְרִיכִין לִזָּהֵר לִלְמֹד כָּל הַפּוֹסְקִים וּלְגָמְרָם כַּמָּה פְּעָמִים כָּל יְמֵי חַיָּיו, כַּמְבֹאָר לְעֵיל (שָׁם כח)
Through causing Torah scholars to nullify their study, through this, one becomes ill in his legs (there, 3).
The Torah has very great power. Through persistent study of the holy Torah, one can perform miracles in the world, even without knowing any mystical intentions, and especially through studying halachic authorities until one knows how to issue rulings, as is told of the great ones before us who performed great miracles, only because they engaged in Torah day and night in truth (Likutay Moharan II, 41).
## Segment 145
פא. עז. כְּשֶׁחוֹשְׁבִין תּוֹרָה, צָרִיךְ לִהְיוֹת חוֹשֵׁב הַדְּבַר תּוֹרָה שֶׁרוֹצֶה לְחַדֵּשׁ בָּהּ, לַחֲשֹׁב וְלַחֲזֹר בְּמַחֲשַׁבְתּוֹ אוֹתוֹ הַפָּסוּק אוֹ אוֹתוֹ הָעִנְיָן כַּמָּה וְכַמָּה פְּעָמִים הַרְבֵּה מְאֹד, וְלִהְיוֹת נוֹקֵשׁ וְדוֹפֵק עַל הַפֶּתַח עַד שֶׁיִּפְתְּחוּ לוֹ (שָׁם נח)
עא.
רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי קִדֵּשׁ כָּל כָּךְ אֶת לְשׁוֹן תַּרְגּוּם עַד שֶׁאֲפִלּוּ שְׁאָר דְּבָרִים הַנִּכְתָּבִים בִּלְשׁוֹן תַּרְגּוּם יֵשׁ לָהֶם כֹּחַ לְעוֹרֵר לְהַשֵּׁם יִתְבָּרַךְ (שָׁם קט
One who teaches Torah in public and is heard by unworthy students, through this, a withholding of rain comes, Heaven forbid. Also, he is seized in captivity, Heaven forbid (60).
Through engagement in Torah, the fire of burning is cooled to be in proper measure, and he can endure. And conversely, Heaven forbid, sometimes a person burns for the desires of this world so much that it could burn his entire body, Heaven forbid, due to the intense burning of the fire of desires. But when he studies Torah, it shields and saves him, extinguishing the fire burning in him, and he can live. Thus, the primary vitality is through Torah (78).
Even one who studies and forgets, this too is very good. For in the future, a person is reminded of all that he learned, even if he forgot. But certainly, it is better for one who merits to remember all the words of the holy Torah (there, 26).
The essence of repentance depends on Torah, that is, when one studies Torah and toils in it until he merits to understand one thing from another and to innovate in it for the sake of Heaven, this is complete repentance. Then he returns and connects all the letters and combinations in his portion of the generality of the worlds to their root and place, restoring them all from all the places they were rejected and scattered to, and he becomes a new creation. Then his knowledge is settled, and he merits to arouse compassion before Him, blessed be He, until he merits that Hashem, blessed be He, Himself prays for him, that is, Hashem, blessed be He, arouses with His simple compassion His abundant and great compassion, and then he will have great, complete salvation, amen (105). When one studies, it is good to explain the matter in a language that is understood, and this is a benefit to the world (118). In every place where he sees and studies in any book, he should find himself, that is, take ethical lessons for himself and see his lowliness and humility, and this is a sign that he desires to do the will of Hashem, blessed be He (121). One who teaches Torah and is not worthy of it, through this, the desire for adultery can overpower him, Heaven forbid. For it is a great transgression to teach Torah, even to an individual, all the more so to the public [see inside, entry 134] (134). When a person studies an innovation of a Tanna or tzaddik, he must visualize his image before him, as if the tzaddik or Tanna is standing before him, and through this, he is saved from forgetfulness (192).
When contemplating Torah, one must think about the Torah matter he wishes to innovate in, to think and review in his mind that verse or that matter many, many times, very much, and to be knocking and pounding on the door until it is opened for him (there, 58).
Through feeling sweetness in Torah, one is saved from being a widower (199). One who merits to innovate substantial Torah innovations must weep beforehand, and through this, he is saved from the Other Side and the husks drawing from these innovations (262). Some teach Torah that below is very expansive, greatly broadening and magnifying the matter, but above, it is very short, for above in holiness, only a spark remains of it in the world. But there is the opposite, for true tzaddikim teach Torah that below appears short, but above, it is exceedingly expansive and great, happy are they, and so too with arousal, and so on [see Tefillah, entry 76] (279).
Even a simple person, if he settles himself with a book and looks well at the letters of the Torah, can see innovations and wonders, provided he does not make it a test [see inside] (281). A person must seize and steal times for Torah from amidst distractions and occupations.
And if a person increases prayer and solitude for many days and years, yet sees in himself that he is still very far from Hashem, blessed be He, and it seems to him that Hashem, blessed be He, is hiding His face from him, Heaven forbid, he should not err, Heaven forbid, thinking that Hashem, blessed be He, does not hear his prayers and conversations at all. Rather, he should believe with complete faith that Hashem, blessed be He, hears, listens, and attends to every single word of every prayer, supplication, and conversation, and no word is lost, Heaven forbid. Rather, every word makes an impression above, little by little, arousing His compassion, blessed be He, each time. But the structure of holiness he needs to enter has not yet been completed. And with the passage of many days and years, if he is not foolish and does not falter in his resolve in any way in the world, and he strengthens, fortifies, and exerts himself in prayer more and more, then through the abundance of prayers, His compassion, blessed be He, will be aroused, until Hashem, blessed be He, turns to him, shines His face upon him, fulfills his desire and will through the power of true tzaddikim, and draws him close with great mercy and compassion (there, 6).
For even one who has many businesses and distractions, it is impossible that he cannot seize and steal for himself some hour in the day to engage in Torah (284). There is a great obligation on every Jew to study a portion of halachic authorities every day without fail. And even in a time of pressure when he has no time or is on a journey, nevertheless, at the very least, he should study some section of the Shulchan Aruch in whatever place he is, even in a place that is not part of his regular study order in the Shulchan Aruch, so that all the days of his life, no day passes without studying Shulchan Aruch. And on other days when there is no pressure, he should study in order all four parts of the Shulchan Aruch until he completes them all, and then return and start again in order, and so he should conduct himself all the days of his life.
One must set aside charity before prayer, and through this, one is saved from foreign thoughts during prayer (there, 4).
This is a very great rectification to clarify and repair all the blemishes he caused through his sins, for through studying halachic authorities, one clarifies the good from the evil, which encompasses all rectifications (Sichot Haran 29). Through studying Shulchan Aruch, one merits to be a master of the house and ruler over the earth, and through this, one merits to establish the gates of the Garden of Eden and to attain through this supernal wisdom and lower wisdom, which is the primary delight of the Garden of Eden (Likutay Moharan I, 286). The schoolchildren, when they begin to read in the Torah, start from Vayikra, for from there they receive the breath of their mouths that is without sin, through the tzaddikim of the generation (282). Studying halachot, especially when one merits to innovate in them, is the aspect of the delight of the World to Come, and through this, childbirth comes easily, and one is saved from all troubles (Likutay Moharan II, 2).
Torah and prayer strengthen and illuminate each other; therefore, one must engage in both specifically (there, 6).
Through causing Torah scholars to nullify their study, through this, one becomes ill in his legs (there, 3).
Every person must say, “The entire world was created only for me.” Therefore, every person must see and consider at all times the rectification of the world, to fill its lack, and to pray for it (5, 1).
One who teaches Torah in public and is heard by unworthy students, through this, a withholding of rain comes, Heaven forbid. Also, he is seized in captivity, Heaven forbid (60). Through honoring the Torah, rain comes (there).
One must be exceedingly careful to clear the mind of external wisdoms and foreign thoughts, from leaven that would ferment his wisdom with external wisdoms and desires, for they dull and defile his mind, making it impossible to focus in prayer and to rejoice. Also, one must guard himself greatly from having external fears, fearing nothing but Hashem, blessed be He, alone, for external fears also make it impossible to focus in prayer and prevent joy. The essence is to guard his mind from becoming leavened, not to entertain evil thoughts and desires, which are the aspect of leaven, the side of death. One must rebuke these thoughts, which are from the Other Side, and expel them from his mind and thoughts so they do not approach him, and guard himself greatly so that these thoughts do not enter his mind, Heaven forbid. Also, one must combine love with fear, and then specifically he can purify his mind to pray with great intention with all his strength, until his prayer becomes the aspect of thunder, through which he merits joy, and so on, as mentioned above (there, 4).
A remedy for perseverance is to be careful not to speak about any Jew, but on the contrary, to strive with all his strength to find merit and goodness in every Jew, and even if one seems, Heaven forbid, to be wicked, to strive to find in him good points where he is not wicked [as brought on the verse, “Yet a little while, and the wicked is no more” (Psalms 37:10), see entry 282].
Prayer is the aspect of faith and is effective for memory, saving from forgetfulness, which depends on a blemish in faith (there, at the end).
Until every Jew is beautiful and pleasing in his eyes, through this, he merits to persevere in studying the holy Torah (Sichot Haran 91). Through studying the holy Zohar, a desire is created for all the studies of the holy Torah.
The primary vitality is received from prayer; therefore, one must pray with all his strength to infuse his strength into the letters of the prayer and renew his strength there, and through this, one merits faith (15, 1).
Also, the holy language of the Zohar is very effective and greatly arousing for the service of Hashem, blessed be He (Sichot Haran 108).
Through complete prayer, one brings vitality to all three parts of the world: the lower world, the world of the stars, and the world of the angels (there).
Rabbi Shimon ben Yochai so sanctified the Aramaic language that even other things written in Aramaic have the power to arouse toward Hashem, blessed be He (there, 109). There is sweetness in the Torah, and this is the essence—to merit feeling the sweetness and pleasantness in the Torah.
Also through this, he will merit to break open gateways to bring others to repentance, to extricate them from the traps in which they are caught (there, 112).
This is merited through rectifying honor, by not accepting any honor for oneself, but all honor ascends to Hashem, blessed be He. Also, through the mitzvah of charity, especially charity to the Land of Israel, through this, one merits to draw and receive from the intellect of the Land of Israel, where the primary sweetness of the intellect, the sweetness of Torah, resides. Happy is the one who truly merits the intellect of the Land of Israel; he knows the sweetness of Torah [see Eretz Yisrael, entries 18, 19, and Kavod, entry 32] (Likutay Moharan II, 71).
When one studies Torah in truth, he can know future events from the Torah (35). When studying the books of true tzaddikim, one must focus his heart and eyes well to understand the wonders of the innovations they revealed, and the profound depth and sweetness in them.
The essence of prayer is known only by the tzaddikim of the generation; therefore, one who has distress in his home should go to a sage and request mercy for him, for the Holy One, blessed be He, desires the prayers of tzaddikim. And those arrogant ones who prevent themselves and others from going to tzaddikim to pray for them delay the desire of Hashem, blessed be He (10, 4).
For because the words are written in a book, much of their light is concealed, since as soon as a book is made, even from exceedingly lofty and wondrous teachings, there are many coverings and concealments upon them, and their pure and wondrous light is hidden and obscured because they were made into a book.
One should not desire to engage in any worldly occupation except for the sake of his soul, and even all his prayers should be only to connect his soul. Even those prayers explicitly for bodily needs, such as “Heal us” and “Bless us,” and so on, his intention should not be for his body but for his soul, aiming for the sustenance and healing of his soul. Automatically, when it is rectified there spiritually, it is also rectified materially. But his intention should be only for his soul (there, 9).
Even the pages of the binding cover much. Therefore, one must focus well to look at the truth and wonders of the innovations in the book (36). Torah students must greatly strengthen themselves to innovate in Torah, and this is a very great rectification for stray thoughts. Also, during marital relations, one should think about words of Torah (Likutay Moharan II, 105, 106). When studying matters of calamity, such as the laws of mourning and the like, one must pass through such places quickly (Sichot Haran 8). The Torah has very great power. Through persistent study of the holy Torah, one can perform miracles in the world, even without knowing any mystical intentions, and especially through studying halachic authorities until one knows how to issue rulings, as is told of the great ones before us who performed great miracles, only because they engaged in Torah day and night in truth (Likutay Moharan II, 41).
One must pray with self-sacrifice, nullifying all his existence and materiality during prayer, not intending for his own benefit at all, considering himself as nothing, and nullifying himself as if he were not in the world. This is merited through judgment, that is, through secluding oneself and expressing his conversation between himself and his Creator, judging and evaluating himself for all his actions. Through this, one elevates fear to its root, which is knowledge, and through this, one merits revealed Torah, and through this, one merits prayer with self-sacrifice, as mentioned above. Through such prayer, one merits the secrets of Torah, which is the hidden light for the tzaddikim. Happy is the one who merits this (15, 2–3–4).
The Torah has great power to extract a person even from transgressions. Even one who is trapped in what he is trapped in, may the Merciful One save us, if he establishes a fixed rule and strong obligation to study such and such every day, come what may, he will merit to escape from his evil deeds through the great power and engagement in the holy Torah (Sichot Haran 19).
The Holy One, blessed be He, desires the prayers of Israel, and when Israel prays before Him, they fulfill His desire, and He receives delight from us (there, 5).
Even one who studies and forgets, this too is very good. For in the future, a person is reminded of all that he learned, even if he forgot. But certainly, it is better for one who merits to remember all the words of the holy Torah (there, 26).
Every Torah expounder, before beginning to explain any exposition, must first pour out his prayer before Hashem, blessed be He, to arouse the supernal heart to bestow upon him warm words like burning coals. Only then should he begin to explain, for then the expositions of Torah are drawn down in great abundance from the supernal heart as well (20, 2).
When one prays before delivering a discourse, he must pray with supplications and request from the Holy One, blessed be He, a free gift, not relying on his own merit at all, but standing before Hashem, blessed be He, as a pauper and destitute, speaking supplications. Similarly, a person should not pressure himself in his prayer, meaning he should not insist that Hashem, blessed be He, specifically fulfill his will, but should request mercy and supplications: if Hashem, blessed be He, grants it, He grants it; if not, then not (there, 5).
Also, when praying before a discourse, one must connect himself with the souls of those standing there to hear the discourse, and then his prayer is a prayer of the many, which is not despised and is surely accepted, adding extra holiness above, and so on [see Tzaddik] (there, 4).
Every person has the aspect of revealed and hidden, which are the aspects of Torah and prayer, and every person must ascend each time from level to level to make the hidden revealed. This is merited through Torah study and abundant prayers, for one must study Torah and increase prayer to Hashem, blessed be He, until Hashem, blessed be He, reveals to him what is hidden from him, making the hidden revealed, and he will have a higher hidden. Then he should pray further until that hidden is revealed to him, and so each time he ascends from level to higher level, seeking each time from Hashem, blessed be He, to attain the higher hidden until he attains, and so on. Until he is included in the beginning of emanation, and afterward included in the Infinite, then he will merit the Torah of Hashem and the prayer of Hashem in truth. Through this path, one merits joy, and through joy, one merits boldness of holiness, through which one enters holiness, drawing close to true tzaddikim to receive from them the holy faith in great perfection. All this is merited through prayer with complete intention, for prayer with intention encompasses everything. The essence of prayer is through fear, which is shame before Hashem, blessed be He, not to sin, Heaven forbid. Through this, one merits all the above, and through this, one merits the aspect of hands to receive ethical instruction from true rebukers. Through this, exile and strife are nullified from the world, peace is increased in the world, peace is made between Israel and their Father in Heaven, holiness is rectified, and it is sealed in the aspect of a seal within a seal (22, 10).
One who mortifies himself for prayer and gives his soul in his prayer should know that in the place where foreign thoughts enter and need to be elevated, there he must give his soul even more, and through this, he will elevate the sparks of holiness (26).
One must greatly overcome foreign thoughts during prayer, for all the follies and confusions in the world, and all the mental turmoil a person has any day at any time, all come specifically during prayer, making themselves heard specifically then and greatly confusing a person’s thoughts specifically during prayer. Therefore, during prayer, one needs great, exceedingly great strength to overcome these confusions, thoughts, and mental turmoil that come and arise in his heart specifically then (30, 7).
The essence of prayer is through boldness of holiness, for one must boldly face Hashem, blessed be He, to request from Him all that he needs, even to perform miracles and wonders, because it is impossible to stand and pray before Hashem, blessed be He, except through boldness. For each person, according to what he estimates in his heart of the greatness of the Creator, blessed be He, and sees his own lowliness and inadequacy, how could he stand and pray before Him? Therefore, during prayer, a person must remove shame and boldly request from Hashem, blessed be He, all that he needs, as mentioned above. This is merited through boldness of holiness, which he has against those who dispute and prevent the true service of Hashem. Through this, one merits to receive Torah innovations of holiness and not the opposite, Heaven forbid, and then he merits prayer with intention, the essence of which is through boldness of holiness, as mentioned above (there, 8).
The essence of prayer is specifically with the mouth, for one must speak the words of prayer with a full mouth, and thought alone is not sufficient, even though the Holy One, blessed be He, knows thoughts. For speech is the vessel of abundance through which abundance is received, and according to the speech, so is the abundance. If the speech, which is the vessel of abundance, is complete and full, then one can receive much abundance through it. Therefore, everything a person lacks, whether materially or spiritually, he must pray for with spoken words specifically, so that through this, he will draw down abundance, as mentioned above (34, 3).
The reason one claps hand to hand during prayer is that through this, the air of the place where a Jew prays is purified, and it draws holy air like that of the Land of Israel. Thus, through this, the prayer is in the air of the Land of Israel, and it rectifies foreign thoughts during prayer, also nullifying thoughts of idolatry, and nullifying killing and loss from the world (44).
It is fitting for a person to be in this world in all the holy places of Torah, that is, to study all the holy books of Torah: Torah, Prophets, Writings, the Talmud, all the early and later halachic authorities, all the books of the holy Zohar, all the Midrashim, the writings of the Ari, of blessed memory, and other holy books, so that he can take pride in the World to Come that he was in all the places of the holy Torah. And do not be alarmed by this, saying it is difficult and heavy to study all the books, for in truth, you do not need to complete them in one day.
And one whose soul yearns for Torah and makes his Torah study fixed can, over many days, complete all the books mentioned above and more, many times, as we have seen many Torah scholars before us who studied everything and were nearly fluent by heart in the Talmud and all the above, all because of their persistent study.
Foreign thoughts are called a "flood," as they confuse his prayer. Their rectification is to give charity to the Land of Israel, and through this, he is included in the air of the Land of Israel, and through this, he is saved from foreign thoughts. Also, through this, his mind is purified, meaning his thoughts, and this is the rectification of the covenant (there).
And every enlightened person can merit all this if he wishes, and nevertheless, he will also have time to increase in prayers, supplications, requests, and conversation between himself and his Creator every day.
Also, through clapping hands during prayer, judgments are sweetened, and through this, one is saved from forgetfulness and also nullifies strife (46).
For there is time in the day for everything: a time for Torah separately, a time for prayer, and other services separately. And especially, one must be careful to study all the halachic authorities and complete them many times all the days of his life, as explained above (there, 28). When contemplating Torah, one must think about the Torah matter he wishes to innovate in, to think and review in his mind that verse or that matter many, many times, very much, and to be knocking and pounding on the door until it is opened for him (there, 58).
Prayer with strength is a segulah (spiritual remedy) for children, saves from quarrels and strife, strengthens the truth, and causes everyone to return to Hashem, blessed be He, to serve Him with one accord. Through this, the true Rebbe of the generation is revealed and becomes renowned (there).
Prayer with strength, the Land of Israel, and the mitzvah of sukkah are one aspect and dependent on each other (there).
The essence of prayer depends on the heart, that he places his entire heart upon it, meaning that he binds the thoughts of the heart well to the words of the prayer, so that his heart is not distant from the words, but rather he hears clearly what he is saying. Through this, His kingdom, blessed be He, is revealed and magnified, the kingdom of wickedness falls, and great vitality, abundance, great wealth, and boundless blessing are drawn to Israel. Through this, a supernal unity and a lower unity are achieved, and one merits the revelation of the Torah of the Hidden Ancient One (49).
Each person, according to the rectification of his covenant and his connection to true tzaddikim who guard the covenant, is able to taste sweetness in the words of prayer, and then “a lion descends to eat his offering,” meaning his prayer. But through a blemish in the covenant, he is in the aspect of “bitter waters,” and then he cannot taste sweetness in the words of prayer, and then “a dog descends to eat his offering,” which is his prayer (50).
Know that the brazen-faced ones in the generation are the dogs, and they are the ones who stand and dispute the prayer of a Jew who has not yet fully rectified his covenant. From this, you will understand on your own how great is the sin of those who dispute the prayer of a Jew and seek to confuse his prayer. For they are literally called dogs, in the aspect of “and the dogs are brazen of soul” (Isaiah 56:11). Even though this person who prays has not yet merited the rectification of the covenant, and because of this, this dispute comes upon him, which is the aspect of “a dog descends…” as mentioned above, nevertheless, the disputers are not exempt from their punishment because of this. For they uproot their souls from holiness and cause themselves to be literally called dogs by disputing his prayer, even though he has not fully rectified his covenant, as mentioned above. For certainly, he must exert himself to pray with all his strength, even as he is, even though he cannot feel sweetness in the words of prayer, and the effort itself is exceedingly precious [as explained elsewhere]. But the disputers are in the aspect of literal dogs, and their sin is too great to bear, may the Merciful One save us (there).
Through finding merit for the wicked, the light of the tzaddik’s eyes is strengthened, and he can see and attain the righteousness of the Holy One, blessed be He. He can know and understand that Hashem is righteous, even though the wicked may prevail in judgment. His heart is relieved of the crookedness it had before, his faith is strengthened, and he can pray (55, 3).
During prayer, one must subdue the evil in the particular and the evil in the general. The evil in the particular, meaning his coarse and material body, he should nullify during prayer, like the early chasidim who, during prayer, experienced a divestment of corporeality. The evil in the general, meaning the prayers of the sinners of Israel with whom he prays, he should nullify their evil and make from the evil a throne for holiness (there, 5).
Also, one must connect himself, in the general and in the particular, with the souls, spirits, and higher souls of the dwellers of the dust, and arouse them in his prayer to pray with him. In the particular, this means the parts of his soul, spirit, and higher soul that have already come in reincarnation and been rectified. In the general, this means the soul, spirit, and higher soul of other dwellers of the dust, to arouse them to pray with him (there).
Also, one must rectify three things through his prayers. First, the one who prays must rectify through his prayer to elevate those who have fallen into false beliefs, to raise them through his prayer to the true faith, which is prayer, and to establish complete faith in their hearts. Second, he must focus greatly in his prayer, and through the intentions of the heart in prayer, he rectifies the hearts of the investigators, the philosophers, so that their intellect does not lead them astray. Third, through prayer in its proper perfection, he nullifies all the reproaches and insults he receives from his enemies, for he transforms all the reproaches and insults into honor (there, 6).
During prayer, a person stands in the palace of the King, and then he must nullify himself completely and not see anything except the King alone, blessed be He, until his existence is entirely nullified, and he does not feel himself at all during prayer, only the King alone, blessed be He. Through this, all reproaches and insults are nullified (there, 7).
Through prayer in its proper form, as mentioned above, the light of the merit of the Patriarchs radiates, and through this, the aspect of the holiness of the Land of Israel is drawn down even now in exile. Through this, one merits to see the downfall of the wicked. All this is achieved through finding merit, by finding merit for the wicked, through which one can pray, as mentioned above (there).
Not every person can rectify the three things mentioned above in his prayer and subdue the wicked and enemies through this, except for the tzaddik who is exceedingly great in stature, in the aspect of Moses our Teacher, peace be upon him. Even he must gird his loins greatly to stand against the great wicked ones to destroy and nullify them (there, 9).
Through studying the poskim (halachic authorities), one merits to pray properly with his whole heart. For in truth, if a person knew and believed with a whole heart that “the whole earth is full of His glory” (Isaiah 6:3), and that He, blessed be He, stands over him during prayer, hearing, listening, and attending to every single word of the prayer, he would certainly be very meticulous to focus his words and would pray with great fervor. But because his heart is divided and not strong in this knowledge with a whole heart, he is not so meticulous and does not focus his heart well in his prayer. All this stems from the doubts and heresies in the heart, which are the aspect of the disputes of the evil inclination in the heart. Therefore, the rectification for this is studying the poskim, through which the disputes of the evil inclination are nullified at their root, and through this, one merits to pray properly with his whole heart in truth (62, 2).
The essence of the perfection of prayer is for one who merits to reach the ultimate purpose, to make one of the entire prayer. For when a person stands to pray and speaks the words of prayer, he gathers blossoms, flowers, and beautiful roses, like a person walking in a field and gathering roses and beautiful flowers one by one, until he makes one bundle. Then he gathers more, one by one, and makes another bundle and joins them together, and so he goes, gathering and collecting many beautiful and lovely bundles. Similarly, in prayer, he goes from letter to letter until several letters are joined, forming a word and a syllable. Then he goes and joins more letters, forming a second syllable, and so on. Afterward, the two syllables are joined, and then he goes and gathers more until he completes one blessing. Then he gathers more and more, going from “Avot” to “Gevurot” and from “Gevurot” to “Kedushot,” and so he continues further. Who can describe the greatness of the splendor of the gatherings and collections that a person gathers and collects in the words of prayer? When the word comes out from the soul and is heard by his ears, the word requests from the soul not to part from it. As soon as the first letter of the syllable emerges, the letter holds onto him and does not let him go further, all the more so when he completes a whole syllable, for then the syllable grasps the soul, embraces, and envelops it, so that it does not go and part from it. For how can you go from me? Do you not see the preciousness of my beauty, my radiance, and my glory, for I am the syllable “Baruch”? Listen to what you are saying, and let your ears hear what comes out of your mouth. How can you go and part from me? It is true that you must go further to gather more precious and great treasures, but how can you part from me and forget me? At the very least, ensure that wherever you go and come, you do not forget me and do not part from me. Therefore, the essence of the perfection of prayer is when one merits to make one of the entire prayer. When he stands at the last syllable of the prayer, he should still be standing at the first syllable, so that he never parts from the first letter of the prayer, even at the conclusion of the prayer, and then the prayer is complete. But to merit this is impossible except through the great, true tzaddik, who is in the aspect of the master of the supernal field, who can bring each person to the true, good ultimate purpose, which is entirely good, entirely one. Through this, one merits to make one of the entire prayer, which is the essence of the perfection of prayer, as mentioned above [see Tzaddik, entry 58] (65, 2).
Through praying in truth for the sake of Hashem, blessed be He, alone, without any bias for people, one merits to draw down the aspect of the World to Come into this world. Through this, there will be a downfall for the wicked. Then, the greatness of the tzaddikim and the righteous will be revealed, as it will be in the future. Through this, the holy speech is perfected. And through this, one merits to bring from potential to actuality, meaning to complete in action all the holy things he wishes to do (66, 3).
One who is dependent on people for livelihood, or even if he is not dependent on them for livelihood but has a desire for honor and importance, is also included in the category of being dependent on people, for he is dependent on their honor and importance. One who is in this state can fall into great falsehood in his prayer, meaning making movements in falsehood for the sake of people, since he is dependent on them for livelihood, honor, or the like. Even someone who is somewhat righteous and not entirely hypocritical or a complete liar, when he is dependent on people in any way as mentioned above, it is very difficult for his prayer to be in complete truth. For there are people who are righteous and ashamed to pray in complete falsehood and want to pray in truth. But truth is very great, meaning that he deceives himself to make some movement or clap his hands for some bias for livelihood or honor, and he fabricates reasons in his mind that he truly needs to make that movement in his prayer, covering the falsehood with truth. But the Examiner of Hearts knows that this is not truth. For truth is only one—for the sake of Hashem, blessed be He, alone, without any other bias. Therefore, one who is dependent on people in any way as mentioned above finds it very difficult to pray in public, for in public, great biases and falsehoods covered with truth fall upon him, as mentioned above. Therefore, a person must be careful during his prayer and service that at least then he is not included in the category of being dependent on people, but rather places his hope and trust in Hashem his G-d in truth. He should not think of any person or creature at all during prayer. Then he can stand among thousands of people and pray in truth to Hashem, blessed be He, alone, since he is not dependent on any creature—not for livelihood, not for honor, nor for anything, but his hope is in Hashem his G-d (there).
One must pray with his whole heart until he feels the words of the prayer in all his bones. But when he prays without heart, his soul becomes distant from its root, and then his soul is weary, his bones are dismayed, and he has no vitality in his soul or his bones. Through this, praying without heart causes, Heaven forbid, the withdrawal of wisdom from the elders and the wise (67, 8).
# אֶרֶץ יִשְׂרָאֵל
URL: https://ajew.org/reader-plain/likutay-eitzos/1/6/
# אֶרֶץ יִשְׂרָאֵל
אֶרֶץ יִשְׂרָאֵל
Source: https://ajew.org/reader/likutay-eitzos/1/6
## Segment 1
עִקַּר אֱמוּנָה בְּחִינַת תְּפִלָּה בְּחִינַת נִסִּים אֵינוֹ אֶלָּא בְּאֶרֶץ יִשְׂרָאֵל, וְשָׁם עִקַּר עֲלִיּוֹת הַתְּפִלּוֹת. וְיָכוֹל לִפְעֹל בִּתְפִלָּתוֹ מַה שֶּׁצָּרִיךְ וְלַעֲשׂוֹת נִסִּים וּמוֹפְתִים אֲמִתִּיִּים בָּעוֹלָם (ז. א').
The main faith, the aspect of prayer, the aspect of miracles, is only in the Land of Israel, and there, is the main ascent of prayers. [And] One can accomplish through his prayer what is needed and perform true miracles and wonders in the world (7, 1).
## Segment 2
כְּשֶׁפּוֹגְמִין בְּאֶרֶץ יִשְׂרָאֵל שֶׁהוּא בְּחִינַת אֱמוּנָה בְּחִינַת תְּפִלָּה, אֲזַי יוֹרְדִין לַגָּלוּת וְעִקָּר - שֶּׁיּוֹרֶדֶת הַתְּפִלָּה בַּגָּלוּת, וְאִי אֶפְשָׁר לְהִתְפַּלֵּל וְלַעֲשׂוֹת נִסִּים בָּעוֹלָם (שם).
When one defects the Land of Israel, which is the aspect of faith, the aspect of prayer, then one descends to exile, and mainly, that the prayer descends into exile, and it is impossible to pray and perform miracles in the world (ibid.).
## Segment 3
מִי שֶׁרוֹצֶה לִהְיוֹת אִישׁ יִשְׂרְאֵלִי בֶּאֱמֶת, דְּהַיְנוּ שֶׁיֵּלֵךְ מִדַּרְגָּא לְדַרְגָּא אִי אֶפְשָׁר כִּי אִם עַל־יְדֵי קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל, כִּי כָּל עֲלִיּוֹת שֶׁצָּרִיךְ לַעֲלוֹת אֶל הַקְּדֻשָּׁה הוּא רַק עַל יְדֵי אֶרֶץ יִשְׂרָאֵל, וְכֵן כָּל עֲלִיּוֹת הַתְּפִלָּה הוּא רַק בְּאֶרֶץ יִשְׂרָאֵל (כ).
One who wants to be a true Israelite man, that is, that he goes from level to level, it is impossible except through the holiness of the Land of Israel, for all ascents needed to rise to holiness are only through the Land of Israel, and likewise, all ascents of prayer are only in the Land of Israel (20). Through the merit of the Torah that one draws, one merits the Land of Israel.
## Segment 4
בִּזְכוּת הַתּוֹרָה שֶׁמַּמְשִׁיכִין זוֹכִין לְאֶרֶץ יִשְׂרָאֵל. וְכֵן עַל־יְדֵי שֶׁנִּמְצָאִים אֵצֶל הַצַּדִּיק בְּשָׁעָה שֶׁמַּמְשִׁיךְ תּוֹרָה וְדוֹרֵשׁ בָּרַבִּים, אָז יֵשׁ לוֹ גַּם כֵּן חֵלֶק בְּהַתּוֹרָה שֶׁמַּמְשִׁיךְ הַצַּדִּיק, וְעַל־יְדֵי זֶה זוֹכֶה גַּם כֵּן לָבוֹא לְאֶרֶץ יִשְׂרָאֵל (שָׁם ו').
Likewise, through being present by the righteous one in the hour that he draws Torah and lectures publicly, then one also has a share in the Torah that the righteous one draws, and through this, one also merits to come to the Land of Israel (ibid., 6). It is impossible to come to the Land of Israel except through sufferings. [And] The main sufferings are the obstacles of the wicked who spread evil reports about the Land [Numbers 13:32], and through drawing the Torah, as mentioned above, one merits to subdue all obstacles and sufferings.
## Segment 5
אִי אֶפְשָׁר לָבוֹא לְאֶרֶץ יִשְׂרָאֵל כִּי אִם עַל־יְדֵי יִסּוּרִין. וְעִקַּר הַיִּסּוּרִין הֵם הַמּוֹנְעִים הָרְשָׁעִים מוֹצִיאֵי דִבַּת הָאָרֶץ, וְעַל־יְדֵי הַמְשָׁכַת הַתּוֹרָה כַּנַּ"ל, זוֹכֶה לְהַכְנִיעַ כָּל הַמְּנִיעוֹת וְהַיִּסּוּרִים. וּכְפִי שְׁלֵמוּת הַתּוֹרָה שֶׁזּוֹכֶה לְהַמְשִׁיךְ בְּתִקּוּן גָּדוֹל בְּיוֹתֵר, כְּמוֹ כֵן הוּא זוֹכֶה לְהַכְנִיעַ הַמּוֹנְעִים וְלָבוֹא לְאֶרֶץ יִשְׂרָאֵל (שם).
[And] According to the perfection of the Torah that one merits to draw with greater rectification, so too does one merits to subdue the preventers, and come to the Land of Israel (ibid.). When one comes to the aspect of the Land of Israel, then he is called a mighty warrior, for before he comes to the aspect of the Land of Israel, “let not the one who girds on his armor boast like the one who unfastens (-upon successful return)” [I Kings 20:11]. But afterward, when he prevails, then he is called a man of war (ibid., 10).
## Segment 6
כְּשֶׁבָּא לִבְחִינַת אֶרֶץ יִשְׂרָאֵל, אֲזַי נִקְרָא גִּבּוֹר תַּקִּיף, כִּי קֹדֶם שֶׁבָּא לִבְחִינַת אֶרֶץ יִשְׂרָאֵל אֲזַי אַל יִתְהַלֵּל חוֹגֵר כִּמְפַתֵּחַ אֲבָל אַחַר כָּךְ כְּשֶׁנּוֹצֵחַ אֲזַי נִקְרָא אִישׁ מִלְחָמָה (שָׁם י').
Through giving charity to the Land of Israel, one is included in the atmosphere of the Land of Israel, which is the aspect of the holy breath that has no sin. [And] Through this, one nullifies judgment and darkness, etc., from the world. Also, through this, one is saved from foreign thoughts during prayer, and his mind and thought are purified, and this is the aspect of the rectification of the bris (-covenant) (37, 4).
## Segment 7
עַל־יְדֵי שֶׁנּוֹתְנִין צְדָקָה לְאֶרֶץ יִשְׂרָאֵל נִכְלָלִין בַּאֲוִירָא דְּאֶרֶץ יִשְׂרָאֵל, שֶׁהִיא בְּחִינַת הֶבֶל הַקָּדוֹשׁ שֶׁאֵין בּוֹ חֵטְא. וְעַל־יְדֵי זֶה מְבַטְּלִין הַדִּין וְהַחֹשֶׁךְ וְכוּ' מִן הָעוֹלָם. גַּם עַל־יְדֵי זֶה נִצּוֹלִין מִמַּחֲשָׁבוֹת זָרוֹת שֶׁבַּתְּפִלָּה וְנִזְדַּכֵּךְ מֹחוֹ וּמַחֲשַׁבְתּוֹ וְהִיא בְּחִינַת תִּקּוּן הַבְּרִית (לז, ד').
The Land of Israel is a segula for children, and saves from fights and strife. Also, through the holiness of the Land of Israel, one merits to know of the true rabbi of the generation, and the truth is revealed in the world, and all return to Hashem, may He be blessed, even the nations of the world, to serve Him with one accord [Zephaniah 3:9] (48). Through prayer prayed with strength, one merits to come to the Land of Israel, and likewise through the mitzva of Sukkah.
## Segment 8
אֶרֶץ יִשְׂרָאֵל הִיא סְגֻלָּה לְבָנִים וּמַצֶּלֶת מֵרִיב וּמַחֲלוֹקוֹת. גַּם עַל־יְדֵי קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל זוֹכִין לֵידַע מֵרַבִּי הָאֱמֶת שֶׁבַּדּוֹר, וְנִתְגַּלֶּה הָאֱמֶת בָּעוֹלָם, וְהַכֹּל חוֹזְרִין לְהַשֵּׁם יִתְבָּרַךְ אֲפִלּוּ אֻמּוֹת הָעוֹלָם לְעָבְדוֹ שֶׁכֶם אֶחָד (מח).
For Sukkah, prayer prayed with strength, and the Land of Israel are one aspect and are dependent on one another (ibid.). To see the downfall of the wicked is impossible except through the aspect of the Land of Israel (55, 1).
## Segment 9
עַל־יְדֵי תְּפִלָּה בְּכֹחַ זוֹכִין לָבוֹא לְאֶרֶץ יִשְׂרָאֵל, וְכֵן עַל־יְדֵי מִצְוַת סֻכָּה. כִּי סֻכָּה וּתְפִלָּה בְּכֹחַ וְאֶרֶץ יִשְׂרָאֵל הֵם בְּחִינָה אַחַת וּתְלוּיִים זֶה בָּזֶה (שָׁם).
Through proper prayer, as explained in the section on prayer (from item 51 to item 56), the light of the merit of the forefathers sparkles, and through this, one draws the aspect of the holiness of the Land of Israel even now in exile, when it is under the hand of the Other Side and its holiness cannot be revealed.
## Segment 10
לִרְאוֹת בְּמַפַּלְתָּם שֶׁל רְשָׁעִים אִי אֶפְשָׁר כִּי אִם עַל־יְדֵי בְּחִינַת אֶרֶץ יִשְׂרָאֵל (נה. א').
Nevertheless, one can reveal and draw its holiness even in this bitter exile through the sparkling of the light of the merit of the forefathers.
## Segment 12
יא. עַל־יְדֵי תְּפִלָּה כְּתִקּוּנוֹ כַּמְבֹאָר בִּתְפִלָּה (מִן אוֹת נ"א עַד אוֹת נ"ו) מִתְנוֹצֵץ אוֹר זְכוּת אָבוֹת וְעַל־יְדֵי זֶה מַמְשִׁיכִין בְּחִינַת קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל גַּם עַכְשָׁו בַּגָּלוּת, שֶׁהִיא תַּחַת יָד הַסִּטְרָא אַחֲרָא וְאֵין יְכֹלֶת בִּקְדֻשָּׁתָהּ לְהִתְגַּלּוֹת, אַף עַל פִּי כֵן יְכוֹלִין לְגַלּוֹת וּלְהַמְשִׁיךְ קְדֻשָּׁתָהּ אֲפִלּוּ בַּגָּלוּת הַמָּר הַזֶּה עַל־יְדֵי הִתְנוֹצְצוּת אוֹר זְכוּת אָבוֹת. וְעַל־יְדֵי שֶׁנִּתְגַּלֶה קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל, עַל־יְדֵי זֶה זוֹכִין לִרְאוֹת בְּמַפַּלְתָּן שֶׁל רְשָׁעִים, וְלֹא דַּי שֶׁהָאָדָם נִצּוֹל מֵהָרָשָׁע, אַף גַּם רוֹאֶה בְּהָרָשָׁע מַה שֶּׁהָרָשָׁע רוֹצֶה לִרְאוֹת בּוֹ. וְכָל זֶה נַעֲשֶׂה עַל־יְדֵי לִמּוּד זְכוּת שֶׁמְּלַמְּדִין עַל הָרָשָׁע, גַּם עַל־יְדֵי זֶה הַצַּדִּיקִים שֶׁהֵם עוֹשֵׂי טוֹב זוֹכִין לִפְנֵי ה' (שָׁם ב' ג').
יא.
עַל־יְדֵי תְּפִלָּה כְּתִקּוּנוֹ כַּמְבֹאָר בִּתְפִלָּה (מִן אוֹת נ"א עַד אוֹת נ"ו) מִתְנוֹצֵץ אוֹר זְכוּת אָבוֹת וְעַל־יְדֵי זֶה מַמְשִׁיכִין בְּחִינַת קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל גַּם עַכְשָׁו בַּגָּלוּת, שֶׁהִיא תַּחַת יָד הַסִּטְרָא אַחֲרָא וְאֵין יְכֹלֶת בִּקְדֻשָּׁתָהּ לְהִתְגַּלּוֹת, אַף עַל פִּי כֵן יְכוֹלִין לְגַלּוֹת וּלְהַמְשִׁיךְ קְדֻשָּׁתָהּ אֲפִלּוּ בַּגָּלוּת הַמָּר הַזֶּה עַל־יְדֵי הִתְנוֹצְצוּת אוֹר זְכוּת אָבוֹת. וְעַל־יְדֵי שֶׁנִּתְגַּלֶּה קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל, עַל־יְדֵי זֶה זוֹכִין לִרְאוֹת בְּמַפַּלְתָּן שֶׁל רְשָׁעִים, וְלֹא דַּי שֶׁהָאָדָם נִצּוֹל מֵהָרָשָׁע, אַף גַּם רוֹאֶה בְּהָרָשָׁע מַה שֶּׁהָרָשָׁע רוֹצֶה לִרְאוֹת בּוֹ. וְכָל זֶה נַעֲשֶׂה עַל־יְדֵי לִמּוּד זְכוּת שֶׁמְּלַמְּדִין עַל הָרָשָׁע, גַּם עַל־יְדֵי זֶה הַצַּדִּיקִים שֶׁהֵם עוֹשֵׂי טוֹב זוֹכִין לִפְנֵי ה' (שָׁם ב' ג').
Through proper prayer, as explained in the section on prayer (from item 51 to item 56), the light of the merit of the forefathers sparkles, and through this, one draws the aspect of the holiness of the Land of Israel even now in exile, when it is under the hand of the Other Side and its holiness cannot be revealed. Nevertheless, one can reveal and draw its holiness even in this bitter exile through the sparkling of the light of the merit of the forefathers. [And] Through the revelation of the holiness of the Land of Israel, through this one merits to see the downfall of the wicked, and not only is a person saved from the wicked, but he also sees by the wicked what the wicked wants to see by him. [And] All this is achieved through the learning merit (-judging favorably) of the wicked, and also through this, the righteous who do good merit before the Lord (ibid., 2-3).
Chapter Thirty-Seven: Ratzon
## Segment 14
יב. מִצְוַת חַלָּה הִיא בְּחִינַת יְרֻשַּׁת אֶרֶץ יִשְׂרָאֵל, כִּי עַל־יְדֵי חַלָּה זוֹכִין לְהַמְשִׁיךְ אוֹר זְכוּת אָבוֹת, שֶׁעַל־יְדֵי זֶה זוֹכִין לְגַלּוֹת קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל וְכָל הַנַּ"ל (שָׁם ח').
יג.
מִי שֶׁכַּוָּנָתוֹ לַשָּׁמַיִם בֶּאֱמֶת, שֶׁנּוֹסֵעַ לְאֶרֶץ יִשְׂרָאֵל כְּדֵי לָשׁוּב עַל־יְדֵי זֶה לְהַשֵּׁם יִתְבָּרַךְ, בְּוַדַּאי תּוֹעִיל לוֹ אֶרֶץ יִשְׂרָאֵל מְאֹד, כִּי עַל־יְדֵי זֶה שֶׁנִּכְנָס לְאֶרֶץ יִשְׂרָאֵל עַל יְדֵי זֶה לְבַד נִכְלָל אֶצְלָהּ וְנִתְהַפֵּךְ לְמַהוּתָהּ הַקָּדוֹשׁ, וְעַל־כֵּן אֲפִלּוּ הַמְהַלֵּךְ אַרְבַּע אַמּוֹת בְּאֶרֶץ יִשְׂרָאֵל וְכוּ'. אֲבָל אִם אֵין רְצוֹנוֹ כְּלָל בִּשְׁבִיל עֲבוֹדַת ה' לְכַלּוֹת הָרָע שֶׁלּוֹ, מַה יּוֹעִיל לוֹ יְשִׁיבוֹת אֶרֶץ יִשְׂרָאֵל, כִּי הִיא מְקִיאָה אוֹתוֹ בִּבְחִינַת כַּאֲשֶׁר קָאָה וְכוֹ' (קכט).
One whose intention is truly for Heaven, who travels to the Land of Israel in order to return through this to Hashem, may He be blessed, certainly the Land of Israel will greatly benefit him. For through entering the Land of Israel, through this alone, he is included in it and transformed into its holy essence, and therefore, even one who walks four amos (-cubits) in the Land of Israel [Berachot 54b]… But if his desire is not at all for the service of the Lord to eradicate his evil, what will dwelling in the Land of Israel avail him, for it vomits him out in the aspect of “as it vomited out…” [Leviticus 18:28] (129).
[And] Through the revelation of the holiness of the Land of Israel, through this one merits to see the downfall of the wicked, and not only is a person saved from the wicked, but he also sees by the wicked what the wicked wants to see by him. [And] All this is achieved through the learning merit (-judging favorably) of the wicked, and also through this, the righteous who do good merit before the Lord (ibid., 2-3). The mitzva of challah (-separating a small piece of dough for a priest or burned) is the aspect of the inheritance of the Land of Israel, for through challah, one merits to draw the light of the merit of the forefathers, through which one merits to reveal the holiness of the Land of Israel and all the above (ibid., 8). One whose intention is truly for Heaven, who travels to the Land of Israel in order to return through this to Hashem, may He be blessed, certainly the Land of Israel will greatly benefit him.
## Segment 16
יג. מִי שֶׁכַּוָּנָתוֹ לַשָּׁמַיִם בֶּאֱמֶת, שֶׁנּוֹסֵעַ לְאֶרֶץ יִשְׂרָאֵל כְּדֵי לָשׁוּב עַל־יְדֵי זֶה לְהַשֵּׁם יִתְבָּרַךְ, בְּוַדַּאי תּוֹעִיל לוֹ אֶרֶץ יִשְׂרָאֵל מְאֹד, כִּי עַל־יְדֵי זֶה שֶׁנִּכְנָס לְאֶרֶץ יִשְׂרָאֵל עַל יְדֵי זֶה לְבַד נִכְלָל אֶצְלָהּ וְנִתְהַפֵּךְ לְמַהוּתָהּ הַקָּדוֹשׁ, וְעַל־כֵּן אֲפִלּוּ הַמְהַלֵּךְ אַרְבַּע אַמּוֹת בְּאֶרֶץ יִשְׂרָאֵל וְכוּ'. אֲבָל אִם אֵין רְצוֹנוֹ כְּלָל בִּשְׁבִיל עֲבוֹדַת ה' לְכַלּוֹת הָרָע שֶׁלּוֹ, מַה יּוֹעִיל לוֹ יְשִׁיבוֹת אֶרֶץ יִשְׂרָאֵל, כִּי הִיא מְקִיאָה אוֹתוֹ בִּבְחִינַת כַּאֲשֶׁר קָאָה וְכוּ' (קכט).
טו.
וְצָרִיךְ לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיִּהְיֶה לוֹ כִּסּוּפִים וְגַעְגּוּעִים לְאֶרֶץ יִשְׂרָאֵל עַד שֶׁיִּזְכֶּה לָבוֹא לְשָׁם, וְגַם שֶׁיִּהְיֶה גַּעְגּוּעִים לְכָל הַצַּדִּיקִים לְאֶרֶץ יִשְׂרָאֵל, וְהִיא סְגֻלָּה לְבַטֵּל הַכַּעַס וְהָעַצְבוּת וְכַנִּזְכָּר לְעֵיל (שָׁם).
[And] One must request from Hashem, may He be blessed, to have yearning and longing for the Land of Israel until he merits to come there, and also that all the righteous have longing for the Land of Israel, and this is a segula to nullify anger and sadness, as already mentioned above (ibid.).
Chapter Thirty-Eight: Refuah
## Segment 18
יד. עַל־יְדֵי קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל זוֹכִין לֶאֱמוּנָה וְעַל־יְדֵי זֶה זוֹכִין לַאֲרִיכוּת אַפַּיִם דְּהַיְנוּ לְשַׁבֵּר הַכַּעַס וְהָעַצְבוּת וְהַכְּבֵדוּת, רַק יִזְדָּרֵז עַצְמוֹ מְאֹד בַּעֲבוֹדַת ה' וְלֹא יוּכַל לְבַלְבְּלוֹ שׁוּם מוֹנֵעַ וּמְעַכֵּב כִּי מַאֲרִיךְ אַפּוֹ לִסְבֹּל הַכֹּל (וְעַיֵּן אֱמוּנָה אוֹת ל"ה) (קנה).
יז.
אֶרֶץ יִשְׂרָאֵל הִיא כְּלָלִיּוּת הַקְּדֻשָּׁה שֶׁבְּכָל הַקְּדֻשּׁוֹת, וְשָׁם זוֹכִין לָצֵאת מִטִּבְעִיּוּת וְלֵידַע וּלְהַאֲמִין שֶׁהַכֹּל בְּהַשְׁגָּחָה לְבַד, שֶׁזֶּה כְּלָלִיּוּת הַקְּדֻשָּׁה, וְעַל־יְדֵי זֶה יְכוֹלִין לְהִדָּמוֹת אֵלָיו יִתְבָּרַךְ וּלְהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ, וְאָז יְכוֹלִין לְסַפֵּר סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל צַדִּיקֵי אֱמֶת, כִּי יוֹדְעִין לְהַבְחִין בֵּין מַעֲשִׂיּוֹת שֶׁל צַדִּיקֵי אֱמֶת לְהַהֶפֶךְ. וְאָז זוֹכִין לְטַהֵר הַמַּחֲשָׁבָה עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל צַדִּיקִים וּלְהַמְתִּיק הַדִּינִים, וְעַל־יְדֵי זֶה נִצּוֹלִין מִכָּל הַצָּרוֹת (רלד).
The Land of Israel is the generality/aggregation of the holiness of all holinesses, and there one merits to transcend naturalism and to know and believe that everything is by providence alone, which is the totality of holiness. [And] Through this, one can become likened to Him, may He be blessed, and distinguish between light and darkness [Genesis 1:4], and then one can tell stories of true righteous ones, for they know how to distinguish between stories of true righteous ones and of the opposite. [And] Then one merits to purify thought through stories of righteous ones and to sweeten judgments, and through this, one is saved from all troubles (234).
For through entering the Land of Israel, through this alone, he is included in it and transformed into its holy essence, and therefore, even one who walks four amos (-cubits) in the Land of Israel [Berachot 54b]… But if his desire is not at all for the service of the Lord to eradicate his evil, what will dwelling in the Land of Israel avail him, for it vomits him out in the aspect of “as it vomited out…” [Leviticus 18:28] (129).
## Segment 20
טו. וְצָרִיךְ לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיִּהְיֶה לוֹ כִּסּוּפִים וְגַעְגּוּעִים לְאֶרֶץ יִשְׂרָאֵל עַד שֶׁיִּזְכֶּה לָבוֹא לְשָׁם, וְגַם שֶׁיִּהְיֶה גַּעְגּוּעִים לְכָל הַצַּדִּיקִים לְאֶרֶץ יִשְׂרָאֵל, וְהִיא סְגֻלָּה לְבַטֵּל הַכַּעַס וְהָעַצְבוּת וְכַנִּזְכָּר לְעֵיל (שָׁם).
יט.
מֹחִין שֶׁל אֶרֶץ יִשְׂרָאֵל הֵם בְּחִינַת נֹעַם בְּחִינַת נְעִימוּת הַתּוֹרָה בְּחִינַת שָׁלוֹם. וְעַל־יְדֵי צְדָקָה, בִּפְרָט צְדָקָה לְאֶרֶץ יִשְׂרָאֵל, עַל־יְדֵי זֶה נַעֲשֶׂה כְּלִי לְקַבֵּל הַשְׁפָּעוֹת הַנֹּעַם הַזֶּה, וְאָז יְכוֹלִים לְתַקֵּן גַּם הַמֹּחִין שֶׁל חוּץ לָאָרֶץ הַנַּ"ל. אֲבָל כְּשֶׁחַס וְשָׁלוֹם, הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ פְּגוּמִים הַרְבֵּה עַל־יְדֵי שֶׁפָּגְמוּ הַרְבֵּה בִּכְבוֹדוֹ יִתְבָּרַךְ אֲזַי אֵין יְכוֹלִין לְהִתְתַּקֵּן, אַדְּרַבָּא, אֵלּוּ הַמֹּחִין שֶׁל חוּץ לָאָרֶץ פּוֹגְמִין גַּם הַמֹּחִין שֶׁל אֶרֶץ יִשְׂרָאֵל שֶׁהֵם בְּחִינַת שָׁלוֹם, וַאֲזַי נַעֲשֶׂה מַחֲלוֹקוֹת בְּאֶרֶץ יִשְׂרָאֵל גַּם כֵּן. וְזֶהוּ עִנְיַן הַמַּחֲלוֹקוֹת שֶׁיֵּשׁ עַכְשָׁו בְּאֶרֶץ יִשְׂרָאֵל וּבְחוּץ לָאָרֶץ (שָׁם).
The minds of the Land of Israel are the aspect of pleasantness, the aspect of the pleasantness of the Torah, the aspect of peace. [And] Through charity, especially charity to the Land of Israel, through this, a vessel is made (in the paths of the heart) to receive the bounties of this pleasantness, and then one can rectify even the minds of the diaspora mentioned above. But when, G-d forbid, the minds of the diaspora are greatly defected through their greatly defecting His honor, may He be blessed, then it cannot be rectified. On the contrary, these minds of the diaspora defect even the minds of the Land of Israel, which are the aspect of peace, and then strife develops in the Land of Israel as well. This is the matter of the strife that exists now in the Land of Israel and in the diaspora (ibid.).
Eight teachings on joy — only one carries a source citation (§7). The chapter reveals joy as a spiritual technology with precise cosmic effects, not merely a feeling.
## Segment 22
טז. מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ מְשַׁלֵּם לְאָדָם מִדָּה כְּנֶגֶד מִדָּה הוּא חֶסֶד גָּדוֹל, כְּדֵי שֶׁיָּבִין עַל יְדֵי זֶה לְפַשְׁפֵּשׁ בְּמַעֲשָׂיו, וְעִקַּר עִנְיָן זֶה הוּא בְּאֶרֶץ יִשְׂרָאֵל (קפז).
א.
עַל־יְדֵי שְׁמִירַת הַבְּרִית זוֹכִין לִתְפִלָּה (ב,ב).
Through guarding the bris (-covenant, referring to sexual purity), one merits to prayer (2, 2).
Through the holiness of the Land of Israel, one merits faith, and through this, one merits patience (-long-suffering), that is, to break the anger, and the sadness, and the heaviness, and he just hastens himself greatly in the service of the Lord, and no obstacle or hindrance can confound him, for he extends his patience to bear all (see Emunah, item 35) (145). And] One must request from Hashem, may He be blessed, to have yearning and longing for the Land of Israel until he merits to come there, and also that all the righteous have longing for the Land of Israel, and this is a segula to nullify anger and sadness, as already mentioned above (ibid.).
## Segment 24
יז. אֶרֶץ יִשְׂרָאֵל הִיא כְּלָלִיּוּת הַקְּדֻשָּׁה שֶׁבְּכָל הַקְּדֻשּׁוֹת, וְשָׁם זוֹכִין לָצֵאת מִטִּבְעִיּוּת וְלֵידַע וּלְהַאֲמִין שֶׁהַכֹּל בְּהַשְׁגָּחָה לְבַד, שֶׁזֶּה כְּלָלִיּוּת הַקְּדֻשָּׁה, וְעַל־יְדֵי זֶה יְכוֹלִין לְהִדָּמוֹת אֵלָיו יִתְבָּרַךְ וּלְהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ, וְאָז יְכוֹלִין לְסַפֵּר סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל צַדִּיקֵי אֱמֶת, כִּי יוֹדְעִין לְהַבְחִין בֵּין מַעֲשִׂיּוֹת שֶׁל צַדִּיקֵי אֱמֶת לְהַהֶפֶךְ. וְאָז זוֹכִין לְטַהֵר הַמַּחֲשָׁבָה עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל צַדִּיקִים וּלְהַמְתִּיק הַדִּינִים, וְעַל־יְדֵי זֶה נִצּוֹלִין מִכָּל הַצָּרוֹת (רלד).
ג.
מִי שֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁפָּגַם בְּטִפֵּי מֹחוֹ, צָרִיךְ לָחוּס עַל עַצְמוֹ שֶׁלֹּא יִכָּנֵס בְּלִבּוֹ כְּלָל הַמַּחֲלוֹקוֹת וְהַמְּרִיבָה שֶׁבֵּין הַצַּדִּיקִים, רַק יַאֲמִין בְּכֻלָּם. כִּי כָּל הַקֻּשְׁיוֹת וְהָעַקְמִימֻיּוֹת שֶׁנּוֹפְלִים בְּדַעְתּוֹ עַל הַצַּדִּיקִים מֵחֲמַת הַמַּחֲלוֹקוֹת שֶׁבֵּינֵיהֶם הוּא הַכֹּל מֵחֲמַת שֶׁפָּגַם בְּטִפֵּי מֹחוֹ. כִּי אִם לֹא הָיָה נִפְגַּם מֹחוֹ לֹא הָיָה קָשֶׁה לוֹ עֲלֵיהֶם כְּלָל, וְהַמַּחֲלֹקֶת הִיא רַק בִּשְׁבִילוֹ (עַיֵּן צַדִּיק אוֹת ח (ה, ד').
One who knows of himself that he has defected the drops of his mind, must take pity on himself that there shouldn’t enter in his heart whatsoever the disputes and quarrels among the righteous, but rather believe in all of them. For all the questions and distortions that fall into his mind about the righteous due to the disputes between them, are entirely because he has defected the drops of his mind. For if his mind was not defected, he would not have any problem with them at all, and the dispute is only for his sake (see Tzaddik, item 8) (5, 4).
The stature of joy (§5): Joy is a complete body — 248 limbs, 365 sinews, one for each mitzvah. Walking through this stature when joyful causes one to stumble precisely at the limb corresponding to a sin one has committed — thereby discovering forgotten sins organically, through joy rather than through suffering.
## Segment 26
יח. עִקַּר הַמֹּחַ וְהַחָכְמָה הוּא רַק בְּאֶרֶץ יִשְׂרָאֵל, וַאֲפִלּוּ יִשְׂרָאֵל בְּחוּץ לָאָרֶץ הֵם מְקַבְּלִין וְיוֹנְקִים כָּל מֹחָם וְחָכְמָתָם מֵאֶרֶץ יִשְׂרָאֵל. וְכָל אֶחָד מִיִּשְׂרָאֵל יֵשׁ לוֹ חֵלֶק בְּאֶרֶץ יִשְׂרָאֵל וּכְפִי חֶלְקוֹ בְּאֶרֶץ יִשְׂרָאֵל כֵּן יוֹנֵק וּמְקַבֵּל חָכְמָתוֹ מֵאֶרֶץ יִשְׂרָאֵל. אֲבָל כְּשֶׁפּוֹגְמִין בִּכְבוֹד הַשֵּׁם יִתְבָּרַךְ חַס וְשָׁלוֹם, עַל־יְדֵי זֶה נוֹפְלִין מִמֹּחִין שֶׁל אֶרֶץ יִשְׂרָאֵל לְמֹחִין שֶׁל חוּץ לָאָרֶץ, וְעַל־יְדֵי זֶה נַעֲשֶׂה מַחֲלוֹקוֹת וּמְרִיבוֹת, כִּי מֹחִין שֶׁל חוּץ לָאָרֶץ הֵם בְּחִינַת מַחֲלֹקֶת (ח"ב, עא).
ה.
עִקַּר הַנִּאוּף תָּלוּי בָּעֵינַיִם, וּמִצְוַת צִיצִית הִיא שְׁמִירָה לָזֶה. וְעַל־יְדֵי זֶה נִצּוֹלִין מֵעֵצוֹת רָעוֹת הַנַּ"ל וְזוֹכִין לְקַבֵּל עֵצוֹת אֲמִתִּיּוֹת שֶׁל הַצַּדִּיקֵי אֱמֶת. עַל־כֵּן צְרִיכִין לִזָּהֵר מְאֹד בְּמִצְוַת צִיצִית, וּלְכַוֵּן בִּשְׁעַת עֲטִיפַת הַצִּיצִית הַקְּדוֹשִׁים וּבְבִרְכָתָן, שֶׁיִּזְכֶּה עַל־יְדֵי זֶה לִשְׁמִירַת הַבְּרִית וּלְעֵצוֹת טוֹבוֹת וַאֲמִתִּיּוֹת, וְעַל־יְדֵי זֶה יִזְכֶּה לֶאֱמוּנָה וּלְאֶרֶץ יִשְׂרָאֵל וּלְקָרֵב אֶת הַגְּאֻלָּה, וְיִזְכֶּה לִתְפִלָּה וְלַעֲשׂוֹת נִסִּים וּמוֹפְתִים בָּעוֹלָם וְיִזְכֶּה לְפַרְנָסָה, כִּי עִקַּר הַפַּרְנָסָה תָּלוּי בְּתִקּוּן הַבְּרִית, וְעַל־יְדֵי זֶה יִזְכֶּה לְהָבִין בְּכָל מָקוֹם שֶׁיִּלְמַד וְיִתְגַּלּוּ לוֹ כָּל הַחָכְמוֹת כְּשֻׁלְחָן עָרוּךְ (שָׁם ד').
The main licentiousness lies in the eyes, and the commandment of tzitzis is a safeguard for this. [And] Through this, one is saved from the evil counsels mentioned above, and merits to receive true counsels of the true righteous ones. Therefore, one must be very careful with the commandment of tzitzis and intend, during the wrapping of the holy tzitzis and their blessing, to merit through this to guard the bris and to (receive) good and true counsels. [And] Through this, one merits to faith, the Land of Israel, and to bring the redemption closer, and merits to prayer and to make miracles and wonders in the world, and merits livelihood, for the essence of livelihood depends on the rectification of the bris. And through this, one merits to understand wherever he studies, and all wisdoms are revealed to him as a set table (ibid., 4).
That Hashem, may He be blessed, repays a person measure for measure is a great kindness, so that through this, he understands to examine his deeds, and the essence of this matter is in the Land of Israel (187). The Land of Israel is the generality/aggregation of the holiness of all holinesses, and there one merits to transcend naturalism and to know and believe that everything is by providence alone, which is the totality of holiness.
## Segment 28
יט. מֹחִין שֶׁל אֶרֶץ יִשְׂרָאֵל הֵם בְּחִינַת נֹעַם בְּחִינַת נְעִימוּת הַתּוֹרָה בְּחִינַת שָׁלוֹם. וְעַל־יְדֵי צְדָקָה, בִּפְרָט צְדָקָה לְאֶרֶץ יִשְׂרָאֵל, עַל־יְדֵי זֶה נַעֲשֶׂה כְּלִי לְקַבֵּל הַשְׁפָּעוֹת הַנֹּעַם הַזֶּה, וְאָז יְכוֹלִים לְתַקֵּן גַּם הַמֹּחִין שֶׁל חוּץ לָאָרֶץ הַנַּ"ל. אֲבָל כְּשֶׁחַס וְשָׁלוֹם, הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ פְּגוּמִים הַרְבֵּה עַל־יְדֵי שֶׁפָּגְמוּ הַרְבֵּה בִּכְבוֹדוֹ יִתְבָּרַךְ אֲזַי אֵין יְכוֹלִין לְהִתְתַּקֵּן, אַדְּרַבָּא, אֵלּוּ הַמֹּחִין שֶׁל חוּץ לָאָרֶץ פּוֹגְמִין גַּם הַמֹּחִין שֶׁל אֶרֶץ יִשְׂרָאֵל שֶׁהֵם בְּחִינַת שָׁלוֹם, וַאֲזַי נַעֲשֶׂה מַחֲלוֹקוֹת בְּאֶרֶץ יִשְׂרָאֵל גַּם כֵּן. וְזֶהוּ עִנְיַן הַמַּחֲלוֹקוֹת שֶׁיֵּשׁ עַכְשָׁו בְּאֶרֶץ יִשְׂרָאֵל וּבְחוּץ לָאָרֶץ (שָׁם).
ז.
עִקַּר מְרִירוּת טִרְדוֹת הַפַּרְנָסָה וִיגִיעָתוֹ הוּא עַל־יְדֵי פְּגַם הַבְּרִית, כִּי מִי שֶׁשּׁוֹמֵר אֶת בְּרִיתוֹ, אַף עַל פִּי שֶׁעוֹשֶׂה מְלָאכוֹת וּמַשָּׂא וּמַתָּן - הֵם בְּחִינַת מְלֶאכֶת הַמִּשְׁכָּן וְהֵם בִּבְחִינַת ל"ט אוֹרוֹת. אֲבָל הַפּוֹגֵם בִּבְרִיתוֹ - עֲנִיּוּת רוֹדֵף אַחֲרָיו וּמַמְשִׁיךְ עַל עַצְמוֹ עֹל הַפַּרְנָסָה בִּיגִיעָה וּבִמְרִירוּת גָּדוֹל בִּבְחִינַת ל"ט מַלְקוֹת רַחֲמָנָא לִצְלָן (שָׁם ד').
The main bitterness of the preoccupying tasks and toil of livelihood is due to the defect of the bris, for one who guards his bris, even though he engages in work and commerce, they are in the aspect of the work of the Tabernacle, and they are the aspect of the thirty-nine lights. But one who defects his bris—poverty pursues him, and he brings upon himself the yoke of livelihood with toil and great bitterness, in the aspect of thirty-nine lashes, may the Merciful One save us (ibid., 4).
Seven teachings on peace. Only §5 carries a source citation; the rest appear to be terse oral traditions.
## Segment 29
קִבְרֵי צַדִּיקִים אֲמִתִּיִּים הוּא קָדוֹשׁ בִּקְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל מַמָּשׁ, כְּמוֹ שֶׁכָּתוּב: "צַדִּיקִים יִירְשׁוּ אָרֶץ". וְאֶרֶץ יִשְׂרָאֵל הוּא תִּקּוּן גָּדוֹל לִפְגַם הַבְּרִית, עַל־כֵּן צְרִיכִין לְהִשְׁתַּדֵּל לָבוֹא עַל קִבְרָם, כִּי מְקוֹם קִבְרָם הוּא קָדוֹשׁ כַּנַּ"ל וְהוּא תִּקּוּן גָּדוֹל לִפְגַם הַבְּרִית (קט).
[And] Through this, one can become likened to Him, may He be blessed, and distinguish between light and darkness [Genesis 1:4], and then one can tell stories of true righteous ones, for they know how to distinguish between stories of true righteous ones and of the opposite. [And] Then one merits to purify thought through stories of righteous ones and to sweeten judgments, and through this, one is saved from all troubles (234).
Unity and Divine oneness (§5): The most theologically profound teaching: when many people of differing views unite in love and arrive together at one true holy view — this reveals in the world how all the multiplicity of creation flows from One. This is the deepest reason why unity is precious to G-d.
The main intellect and wisdom is only in the Land of Israel, and even Israel in the diaspora, they receive and suckle all their intellect and wisdom from the Land of Israel. [And] Every one of Israel has a portion in the Land of Israel, and according to his portion in the Land of Israel, so does he suckle and receive his wisdom from the Land of Israel.
Thirty-four teachings on Torah study — among the richest chapters in the book. Nearly all lack source citations. Several major themes:
But when one defects the honor of Hashem, may He be blessed, G-d forbid, through this, one falls from the minds of the Land of Israel to the minds of the diaspora, and through this, strife and quarrels arise, for the minds of the diaspora is the aspect of strife (Part II, 71). The minds of the Land of Israel are the aspect of pleasantness, the aspect of the pleasantness of the Torah, the aspect of peace. [And] Through charity, especially charity to the Land of Israel, through this, a vessel is made (in the paths of the heart) to receive the bounties of this pleasantness, and then one can rectify even the minds of the diaspora mentioned above. But when, G-d forbid, the minds of the diaspora are greatly defected through their greatly defecting His honor, may He be blessed, then it cannot be rectified.
The chambers of Torah (§12): Innovation in Torah is a journey through inner chambers. But the greatest danger is mistaking one's location — believing one has reached the innermost sanctuary when one stands entirely outside. The greatest Tzaddik does not make this mistake: his every attainment seems to him as nothing.
On the contrary, these minds of the diaspora defect even the minds of the Land of Israel, which are the aspect of peace, and then strife develops in the Land of Israel as well. This is the matter of the strife that exists now in the Land of Israel and in the diaspora (ibid.). The graves of true righteous ones are holy with the actual holiness of the Land of Israel, as it is written: “The righteous shall inherit the land” [Psalms 37:29]. [And] The Land of Israel is a great rectification for the defect of the bris (-covenant), therefore, one must strive to come to their graves, for the place of their graves is holy, as mentioned above, and it is a great
Kabbalah — a double warning (§34): Two opposite dangers: studying Kabbalah prematurely destroys the heart's feeling in prayer; but for many people it is a great obligation. One must pray to be shown the right path.
rectification for the defect of the bris (-covenant) (109).
Chapter Thirty-Nine: Simchah
# תְּפִלָּה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/60/
# תְּפִלָּה
תְּפִלָּה
Source: https://ajew.org/reader/likutay-eitzos/1/60
## Segment 1
עִקַּר מַה שֶּׁאֵין מִתְקַבְּלִים הַתְּפִלּוֹת, הוּא מֵחֲמַת שֶׁאֵין לְהַדְּבָרִים חֵן, עַל־כֵּן צָרִיךְ כָּל אֶחָד לְהִשְׁתַּדֵּל שֶׁיִּהְיוּ דְּבָרָיו דִּבְרֵי חֵן בֶּאֱמֶת. וְזֶה זוֹכִין עַל־יְדֵי עֵסֶק הַתּוֹרָה וְאָז יִתְקַבֵּל תְּפִלָּתוֹ (א. א)
The primary reason prayers are not accepted is because the words lack grace; therefore, everyone must strive to make their words truly words of grace. This is merited through engagement in Torah, and then their prayer will be accepted (1, 1).
## Segment 2
עִקַּר הַכְּלֵי זַיִן שֶׁל אִישׁ הַיִּשְׂרְאֵלִי הוּא הַתְּפִלָּה, וְכָל הַמִּלְחָמוֹת שֶׁצָּרִיךְ הָאָדָם לִכְבֹּשׁ הֵן מִלְחֶמֶת הַיֵּצֶר הָרָע הֵן שְׁאָרֵי מִלְחָמוֹת עִם הַמּוֹנְעִים וְהַחוֹלְקִים הַכֹּל 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 (ב, א)
The primary weapon of a Jew is prayer, and all the battles a person must conquer, whether the battle against the evil inclination or other battles with those who obstruct and oppose, all are through prayer, and from there comes all his vitality. Therefore, one who wishes to truly merit the holiness of Israel must increase prayers, requests, and conversations between himself and his Creator, for this is the primary weapon to win the battle (2, 1).
## Segment 3
וְאִם הָאָדָם מַרְבֶּה בִּתְפִלָּה וּבְהִתְבּוֹדְדוּת יָמִים וְשָׁנִים הַרְבֵּה וְאַף עַל פִּי כֵן הוּא רוֹאֶה בְּעַצְמוֹ, שֶׁעֲדַיִן הוּא רָחוֹק מְאֹד 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 רֹשֶׁם לְמַעְלָה מְעַט מְעַט וּמְעוֹרֵר רַחֲמָיו יִתְבָּרַךְ בְּכָל פַּעַם. אַךְ עֲדַיִן לֹא נִגְמָר בִּנְיַן הַקְּדֻשָּׁה שֶׁהוּא צָרִיךְ לִכְנֹס בּוֹ. וּבִרְבוֹת הַיָּמִים וְשָׁנִים אִם לֹא יִהְיֶה טִפֵּשׁ וְלֹא יִפֹּל בְּדַעְתּוֹ בְּשׁוּם אֹפֶן בָּעוֹלָם. וְיִתְגַּבֵּר וְיִתְחַזֵּק וְיִתְאַמֵּץ בַּתְּפִלָּה יוֹתֵר וְיוֹתֵר, אֲזַי עַל־יְדֵי רִבּוּי הַתְּפִלּוֹת יִכְמְרוּ רַחֲמָיו יִתְבָּרַךְ, עַד שֶׁהַשֵּׁם יִתְבָּרַךְ יִפְנֶה אֵלָיו וְיָאִיר לוֹ פָּנָיו וּיְמַלֵּא חֶפְצוֹ וּרְצוֹנוֹ בְּכֹחַ הַצַּדִּיקִים הָאֲמִתִּיִּים וִיקָרְבֵהוּ בְּרַחֲמִים וּבְחֶמְלָה גְּדוֹלָה (שָׁם ו)
And if a person increases prayer and solitude for many days and years, yet sees in himself that he is still very far from Hashem, blessed be He, and it seems to him that Hashem, blessed be He, is hiding His face from him, Heaven forbid, he should not err, Heaven forbid, thinking that Hashem, blessed be He, does not hear his prayers and conversations at all. Rather, he should believe with complete faith that Hashem, blessed be He, hears, listens, and attends to every single word of every prayer, supplication, and conversation, and no word is lost, Heaven forbid. Rather, every word makes an impression above, little by little, arousing His compassion, blessed be He, each time. But the structure of holiness he needs to enter has not yet been completed. And with the passage of many days and years, if he is not foolish and does not falter in his resolve in any way in the world, and he strengthens, fortifies, and exerts himself in prayer more and more, then through the abundance of prayers, His compassion, blessed be He, will be aroused, until Hashem, blessed be He, turns to him, shines His face upon him, fulfills his desire and will through the power of true tzaddikim, and draws him close with great mercy and compassion (there, 6).
## Segment 4
אִי אֶפְשָׁר לִזְכּוֹת לִתְפִלָּה בִּשְׁלֵמוּת כִּי אִם עַל־יְדֵי שְׁמִירַת הַבְּרִית בִּשְׁלֵמוּת, עַל כֵּן צָרִיךְ כָּל אֶחָד, לְקַשֵּׁר תְּפִלָּתוֹ לְצַדִּיקֵי הַדּוֹר הָאֲמִתִּיִּים, כִּי הֵם יוֹדְעִים לְהַעֲלוֹת כָּל תְּפִלָּה וּתְפִלָּה לַמָּקוֹם הַצָּרִיךְ לָהּ וּבוֹנִים מֵהֶם קוֹמַת הַשְּׁכִינָה, וְעַל־יְדֵי זֶה יִתְקָרֵב בִּיאַת מָשִׁיחַ (שָׁם ב, ו)
It is impossible to merit complete prayer except through complete guarding of the covenant; therefore, everyone must connect his prayer to the true tzaddikim of the generation, for they know how to elevate each prayer to its necessary place and build from them the stature of the Shechinah. Through this, the coming of the Messiah is brought closer (there, 2, 6).
## Segment 5
צָרִיךְ לְהַפְרִישׁ צְדָקָה קֹדֶם הַתְּפִלָּה. וְעַל־יְדֵי זֶה נִצּוֹל מִמַּחֲשָׁבוֹת זָרוֹת שֶׁבַּתְּפִלָּה (שָׁם ד)
One must set aside charity before prayer, and through this, one is saved from foreign thoughts during prayer (there, 4).
## Segment 6
אֵין רָאוּי לַחֲשֹׁב לְקַבֵּל שָׂכָר עַל שׁוּם דָּבָר. כִּי כָּל הַמַּעֲשִׂים טוֹבִים הַכֹּל מֵאִתּוֹ יִתְבָּרַךְ, עַל־כֵּן אֲפִלּוּ אִם הָאָדָם זוֹכֶה לִפְעָמִים לְאֵיזֶה יְשׁוּעָה וְהִתְקָרְבוּת קְצָת, אַל יַחֲשֹׁב שֶׁזָּכָה לָזֶה עַל־יְדֵי תּוֹרָתוֹ וּתְפִלָּתוֹ וּמַעֲשָׂיו הַטּוֹבִים, כִּי הַכֹּל מֵאִתּוֹ יִתְבָּרַךְ כַּנַּ"ל. וְלוּלֵא חַסְדּוֹ הַגָּדוֹל כְּבָר הָיָה נִטְבַּע חַס וְשָׁלוֹם, בַּמֶּה שֶׁהָיָה נִטְבַּע רַחֲמָנָא לִצְלָן (שָׁם, בסוף)
It is not fitting to think of receiving reward for anything, for all good deeds are entirely from Him, blessed be He. Therefore, even if a person sometimes merits some salvation or slight closeness, he should not think he merited this through his Torah, prayer, or good deeds, for everything is from Him, blessed be He, as mentioned above. And were it not for His great kindness, he would already have been drowned, Heaven forbid, in what he would have been drowned, may the Merciful One save us (there, at the end).
## Segment 7
תּוֹרָה וּתְפִלָּה הֵם מְחַזְּקִים וּמְאִירִים זֶה לָזֶה, עַל־כֵּן צְרִיכִין לַעֲסֹק בִּשְׁנֵיהֶם דַּיְקָא (שָׁם ו)
Torah and prayer strengthen and illuminate each other; therefore, one must engage in both specifically (there, 6).
## Segment 8
גְּדוֹלֵי הַצַּדִּיקִים הַמֻּבְחָרִים הֵם מַמְשִׁיכִין הִתְנוֹצְצוּת אוֹר הָאֵין סוֹף עַל כָּל הַמִּתְקָרְבִים וְנִכְלָלִים בִּשְׁמָם. וְזֶה שֶׁאָנוּ רוֹאִים, שֶׁלִּפְעָמִים נִתְלַהֵב הָאָדָם בְּתוֹךְ הַתְּפִלָּה וְאוֹמֵר כַּמָּה תֵּבוֹת בְּהִתְלַהֲבוּת גָּדוֹל, זֶה בְּחֶמְלַת ה' עָלָיו שֶׁנִּפְתָּח לוֹ אוֹר אֵין סוֹף וְהֵאִיר לוֹ, וּכְשֶׁרוֹאֶה אָדָם הִתְנוֹצְצוּת הַזֹּאת אַף עַל גַּב דְּאִיהוּ לֹא חָזִי מַזְלֵיהּ חָזִי, תֵּכֶף נִתְלַהֵב נִשְׁמָתוֹ לִדְבֵקוּת גָּדוֹל לְדַבֵּק אֶת עַצְמוֹ בְּאוֹר אֵין סוֹף. וּכְשִׁעוּר הִתְגַּלּוּת אֵין סוֹף לְפִי מִנְיַן הַתֵּבוֹת שֶׁנִּפְתְּחוּ וְהִתְנוֹצְצוּ, כָּל אֵלּוּ הַתֵּבוֹת אוֹמֵר בִּדְבֵקוּת גָּדוֹל וּבִמְסִירַת נַפְשׁוֹ וּבְבִטּוּל כֹּחוֹתָיו. וְכָל זֶה זוֹכִין עַל־יְדֵי גְּדוֹלֵי הַצַּדִּיקִים הָאֲמִתִּיִּים, כִּי רַק הֵם יוֹדְעִים מִמֶּנּוּ יִתְבָּרַךְ מֵאוֹר הָאֵין סוֹף וְרַק הֵם מְאִירִין בָּנוּ נְעִימוּת הִתְנוֹצְצוּת הַזֹּאת לְכָל חַד כְּפִי מַה דִּמְשַׁעֵר בְּלִבֵּהּ (ד, ט)
The greatest, most distinguished tzaddikim draw the radiance of the Infinite Light upon all who draw close and are included in their name. This is what we see: sometimes a person becomes impassioned during prayer and says several words with great fervor; this is through Hashem’s compassion upon him, that the Infinite Light opened and shone for him. When a person sees this radiance, even though he does not see, his destiny sees, immediately his soul is impassioned with great cleaving to attach himself to the Infinite Light. According to the measure of the revelation of the Infinite, based on the number of words that opened and radiated, all those words he says with great cleaving, self-sacrifice, and nullification of his faculties. All this is merited through the great true tzaddikim, for only they know from Him, blessed be He, the Infinite Light, and only they illuminate us with the sweetness of this radiance, each according to what he estimates in his heart (4, 9).
## Segment 9
צָרִיךְ כָּל אָדָם לוֹמַר כָּל הָעוֹלָם לֹא נִבְרָא אֶלָּא בִּשְׁבִילִי. עַל־כֵּן צָרִיךְ כָּל אָדָם לִרְאוֹת וּלְעַיֵּן בְּכָל עֵת בְּתִקּוּן הָעוֹלָם וּלְמַלֹּאת חֶסְרוֹן הָעוֹלָם וּלְהִתְפַּלֵּל עֲבוּרָם (ה, א)
Every person must say, “The entire world was created only for me.” Therefore, every person must see and consider at all times the rectification of the world, to fill its lack, and to pray for it (5, 1). One must pray with all his faculties, and through this, the voice will reach his mind, and then he can focus, meaning that the heart hears what he speaks.
## Segment 10
צָרִיךְ לְהִתְפַּלֵּל עִם כָּל הַכֹּחוֹת וְעַל־יְדֵי זֶה יִפְגַּע הַקּוֹל בְּמֹחוֹ וְאָז יוּכַל לְכַוֵּן, הַיְנוּ שֶׁהַלֵּב יִשְׁמַע מַה שֶּׁהוּא מְדַבֵּר וְעַל־יְדֵי זֶה יִזְכֶּה שֶׁיִּתְפַּשֵּׁט עַקְמוּמִיּוּת שֶׁבְּלִבּוֹ וְיָבוֹא לְשִׂמְחָה, עַד שֶׁיַּעֲשֶׂה הַמִּצְווֹת בְּשִׂמְחָה גְּדוֹלָה מֵהַמִּצְווֹת בְּעַצְמָן, וְיִזְכֶּה שֶׁיּוּכַל לְהַלְבִּישׁ אֶת תְּפִלָּתוֹ בְּסִפּוּרֵי דְּבָרִים וּלְבַטֵּל כָּל הַגְּזֵרוֹת אֲפִלּוּ לְאַחַר גְּזַר דִּין (שָׁם ג)
Through this, he merits to remove the crookedness in his heart and come to joy, until he performs the mitzvot with great joy from the mitzvot themselves, and he merits to clothe his prayer in narratives and nullify all decrees, even after a decree has been issued (there, 3). One must be exceedingly careful to clear the mind of external wisdoms and foreign thoughts, from leaven that would ferment his wisdom with external wisdoms and desires, for they dull and defile his mind, making it impossible to focus in prayer and to rejoice.
## Segment 12
יא. מְאֹד מְאֹד צְרִיכִין לִזָּהֵר לְפַנּוֹת אֶת הַמֹּחַ מֵחָכְמוֹת חִיצוֹנִיּוֹת וּמִמַּחֲשָׁבוֹת זָרוֹת, מֵחָמֵץ שֶׁלֹּא יַחֲמִיץ אֶת חָכְמָתוֹ בְּחָכְמוֹת חִיצוֹנִיּוֹת וּבְתַאֲווֹת, כִּי הֵם מְטַמְטְמִין וּמְטַמְּאִין מֹחוֹ וְאִי אֶפְשָׁר לוֹ לְכַוֵּן בִּתְפִלָּתוֹ וְאִי אֶפְשָׁר לוֹ לִשְׂמֹחַ. גַּם צָרִיךְ לִשְׁמֹר עַצְמוֹ מְאֹד שֶׁלֹּא יִהְיֶה לוֹ יִרְאָה חִיצוֹנִית, שֶׁלֹּא יִירָא מִשּׁוּם דָּבָר רַק מֵהַשֵּׁם יִתְבָּרַךְ לְבַד, כִּי גַּם עַל־יְדֵי יִרְאוֹת חִיצוֹנִיּוֹת אִי אֶפְשָׁר לְכַוֵּן בִּתְפִלָּתוֹ וּמוֹנֵעַ הַשִּׂמְחָה. וְהָעִקָּר לִשְׁמֹר מֹחוֹ שֶׁלֹּא יֶחֱמָץ, שֶּׁלֹּא יְהַרְהֵר בְּהִרְהוּרִים רָעִים וּבְתַאֲווֹת שֶׁהֵם בְּחִינַת חָמֵץ שֶׁהֵם סִטְרָא דְּמוֹתָא. וְצָרִיךְ לִגְעֹר בְּאֵלּוּ הַמַּחֲשָׁבוֹת שֶׁהֵם [סִטְרָא דְּמוֹתָא] סִטְרִין אַחֲרָנִין, וּלְגָרְשָׁם מִדַּעְתּוֹ וּמַחֲשַׁבְתּוֹ שֶׁלֹּא יִתְקָרְבוּ אֵלָיו, וְלִשְׁמֹר עַצְמוֹ מְאֹד, שֶׁלֹּא יִכְנֹס בְּמֹחוֹ אֵלּוּ הַמַּחֲשָׁבוֹת חַס וְשָׁלוֹם. גַּם צָרִיךְ לְשַׁתֵּף הָאַהֲבָה עִם הַיִּרְאָה וְאָז דַּיְקָא יוּכַל לְזַכֵּךְ מֹחוֹ שֶׁיִּתְפַּלֵּל בְּכַוָּנָה גְדוֹלָה בְּכָל הַכֹּחוֹת עַד שֶׁתִּהְיֶה תְּפִלָּתוֹ בְּחִינַת רְעָמִים, שֶׁעַל־יְדֵי זֶה זוֹכֶה לְשִׂמְחָה וְכוּ' כַּנַּ"ל (שׁם ד.)
It is not fitting to think of receiving reward for anything, for all good deeds are entirely from Him, blessed be He. Therefore, even if a person sometimes merits some salvation or slight closeness, he should not think he merited this through his Torah, prayer, or good deeds, for everything is from Him, blessed be He, as mentioned above. And were it not for His great kindness, he would already have been drowned, Heaven forbid, in what he would have been drowned, may the Merciful One save us (there, at the end).
One must be exceedingly careful to clear the mind of external wisdoms and foreign thoughts, from leaven that would ferment his wisdom with external wisdoms and desires, for they dull and defile his mind, making it impossible to focus in prayer and to rejoice. Also, one must guard himself greatly from having external fears, fearing nothing but Hashem, blessed be He, alone, for external fears also make it impossible to focus in prayer and prevent joy. The essence is to guard his mind from becoming leavened, not to entertain evil thoughts and desires, which are the aspect of leaven, the side of death. One must rebuke these thoughts, which are from the Other Side, and expel them from his mind and thoughts so they do not approach him, and guard himself greatly so that these thoughts do not enter his mind, Heaven forbid. Also, one must combine love with fear, and then specifically he can purify his mind to pray with great intention with all his strength, until his prayer becomes the aspect of thunder, through which he merits joy, and so on, as mentioned above (there, 4).
## Segment 14
יב. תְּפִלָּה וֶאֱמוּנָה וְנִסִּים וְאֶרֶץ־יִשְׂרָאֵל הֵם בְּחִינָה אַחַת וּתְלוּיִים זֶה בָּזֶה. וּכְפִי הַפְּגָם שֶׁפּוֹגְמִין בָּהֶם חַס וְשָׁלוֹם, מַאֲרִיכִין הַגָּלוּת. וּכְפִי מַה שֶּׁזּוֹכִין לַעֲסֹק בָּהֶם וּלְתַקְּנָם כְּמוֹ־כֵן מְקָרְבִין הַגְּאֻלָּה (ז, א)
Torah and prayer strengthen and illuminate each other; therefore, one must engage in both specifically (there, 6).
Also, one must guard himself greatly from having external fears, fearing nothing but Hashem, blessed be He, alone, for external fears also make it impossible to focus in prayer and prevent joy. The essence is to guard his mind from becoming leavened, not to entertain evil thoughts and desires, which are the aspect of leaven, the side of death. One must rebuke these thoughts, which are from the Other Side, and expel them from his mind and thoughts so they do not approach him, and guard himself greatly so that these thoughts do not enter his mind, Heaven forbid. Also, one must combine love with fear, and then specifically he can purify his mind to pray with great intention with all his strength, until his prayer becomes the aspect of thunder, through which he merits joy, and so on, as mentioned above (there, 4). Prayer, faith, miracles, and the Land of Israel are one aspect and dependent on each other. According to the blemish caused in them, Heaven forbid, the exile is prolonged. And according to how much one merits to engage in them and rectify them, so too does one bring the redemption closer (7, 1). Prayer is the aspect of faith and is effective for memory, saving from forgetfulness, which depends on a blemish in faith (there, at the end).
## Segment 16
יג. הַתְּפִלָּה הִיא בְּחִינַת אֱמוּנָה וּמְסֻגָּל לְזִכָּרוֹן וְנִצּוֹל מִשִּׁכְחָה שֶׁהִיא תְּלוּיָה בִּפְגַם אֱמוּנָה (שם בסוף)
The greatest, most distinguished tzaddikim draw the radiance of the Infinite Light upon all who draw close and are included in their name. This is what we see: sometimes a person becomes impassioned during prayer and says several words with great fervor; this is through Hashem’s compassion upon him, that the Infinite Light opened and shone for him. When a person sees this radiance, even though he does not see, his destiny sees, immediately his soul is impassioned with great cleaving to attach himself to the Infinite Light. According to the measure of the revelation of the Infinite, based on the number of words that opened and radiated, all those words he says with great cleaving, self-sacrifice, and nullification of his faculties. All this is merited through the great true tzaddikim, for only they know from Him, blessed be He, the Infinite Light, and only they illuminate us with the sweetness of this radiance, each according to what he estimates in his heart (4, 9).
Prayer is the aspect of faith and is effective for memory, saving from forgetfulness, which depends on a blemish in faith (there, at the end).
## Segment 18
יד. מַעְיַן חָכְמַת הַתּוֹרָה יוֹצֵא מִתְּפִלָּה, עַל־כֵּן עִקַּר בֵּרוּר פְּסַק־הַהֲלָכָה זוֹכִין עַל־יְדֵי תְּפִלָּה, וְנֶחֱשָׁב כְּאִלּוּ חִדֵּשׁ אֶת הָעוֹלָם, וְזוֹכֶה לְבָרֵר הַטּוֹב מֵהָרָע שֶׁבְּכָל הָאַרְבָּעָה יְסוֹדוֹת שֶׁהוּא תִּקּוּן הַכֹּל, וְעַל־יְדֵי זֶה זוֹכֶה לְהַשְׁפִּיל הַחוֹלְקִים עֲדֵי אָרֶץ (ח, ו־ז)
Every person must say, “The entire world was created only for me.” Therefore, every person must see and consider at all times the rectification of the world, to fill its lack, and to pray for it (5, 1).
The source of the wisdom of Torah flows from prayer; therefore, the primary clarification of a halachic ruling is merited through prayer, and it is considered as if one renewed the world. One merits to clarify the good from the evil in all four elements, which is the rectification of everything, and through this, one merits to humble the disputers to the ground (8, 6–7).
## Segment 20
טו. עִקַּר הַחִיּוּת מְקַבְּלִין מֵהַתְּפִלָּה, עַל־כֵּן צָרִיךְ לְהִתְפַּלֵּל בְּכָל כֹּחוֹ, כְּדֵי לְהַכְנִיס כֹּחוֹ בְּאוֹתִיּוֹת הַתְּפִלָּה וּלְחַדֵּשׁ כֹּחוֹ שָׁם, וְעַל־יְדֵי זֶה זוֹכִין לֶאֱמוּנָה (טו, א)
One must pray with all his faculties, and through this, the voice will reach his mind, and then he can focus, meaning that the heart hears what he speaks. Through this, he merits to remove the crookedness in his heart and come to joy, until he performs the mitzvot with great joy from the mitzvot themselves, and he merits to clothe his prayer in narratives and nullify all decrees, even after a decree has been issued (there, 3).
The primary vitality is received from prayer; therefore, one must pray with all his strength to infuse his strength into the letters of the prayer and renew his strength there, and through this, one merits faith (15, 1).
## Segment 22
טז. לְפִי מַעֲלַת הַתְּפִלָּה כֵּן נוֹתְנִין לוֹ זִוּוּגוֹ וְכֵן נוֹתְנִין לוֹ פַּרְנָסָתוֹ (שם ב)
One must be exceedingly careful to clear the mind of external wisdoms and foreign thoughts, from leaven that would ferment his wisdom with external wisdoms and desires, for they dull and defile his mind, making it impossible to focus in prayer and to rejoice. Also, one must guard himself greatly from having external fears, fearing nothing but Hashem, blessed be He, alone, for external fears also make it impossible to focus in prayer and prevent joy. The essence is to guard his mind from becoming leavened, not to entertain evil thoughts and desires, which are the aspect of leaven, the side of death. One must rebuke these thoughts, which are from the Other Side, and expel them from his mind and thoughts so they do not approach him, and guard himself greatly so that these thoughts do not enter his mind, Heaven forbid. Also, one must combine love with fear, and then specifically he can purify his mind to pray with great intention with all his strength, until his prayer becomes the aspect of thunder, through which he merits joy, and so on, as mentioned above (there, 4).
The primary vitality is received from prayer; therefore, one must pray with all his strength to infuse his strength into the letters of the prayer and renew his strength there, and through this, one merits faith (15, 1).
## Segment 24
יז. עַל־יְדֵי תְּפִלָּה בִּשְׁלֵמוּת מַשְׁפִּיעַ חִיּוּת לְכָל שְׁלֹשָׁה חֶלְקֵי עוֹלָם. עוֹלָם הַשָּׁפָל וְעוֹלָם הַכּוֹכָבִים וְעוֹלָם הַמַּלְאָכִים (שם)
Prayer, faith, miracles, and the Land of Israel are one aspect and dependent on each other. According to the blemish caused in them, Heaven forbid, the exile is prolonged. And according to how much one merits to engage in them and rectify them, so too does one bring the redemption closer (7, 1).
Through complete prayer, one brings vitality to all three parts of the world: the lower world, the world of the stars, and the world of the angels (there).
## Segment 26
יח. כְּשֶׁאָדָם עוֹמֵד לְהִתְפַּלֵּל, אֲזַי בָּאִים מַחֲשָׁבוֹת זָרוֹת וּקְלִפּוֹת וּמְסַבְּבִין אוֹתוֹ וְנִשְׁאָר בַּחֹשֶׁךְ וְאֵין 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 [וְעַיֵּן בִּפְנִים מְבֹאָר יוֹתֵר בָּזֶה, וְגַם שֶׁזֶּה עֵצָה גְּדוֹלָה לְכָל דַּרְכֵי עֲבוֹדַת ה' עַיֵּן שָׁם בְּסִימָן ט']. וְהָעִקָּר שֶׁבִּתְפִלָּתוֹ וּתְחִנָּתוֹ וְשִׂיחָתוֹ, אַף־עַל־פִּי שֶׁאִי אֶפְשָׁר לוֹ לְדַבֵּר שׁוּם דִּבּוּר מִגֹּדֶל הַחֹשֶׁךְ וְהַבִּלְבּוּל הַמְסַבֵּב אוֹתוֹ מְאֹד מְאֹד מִכָּל צַד, אַף־עַל־פִּי־כֵן עַל־כָּל־פָּנִים יִרְאֶה לְדַבֵּר הַדִּבּוּר בֶּאֱמֶת בְּאֵיזֶה מַדְרֵגָה נְמוּכָה שֶׁהוּא כְּגוֹן לְמָשָׁל שֶׁיֹּאמַר: 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 בְּחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ, וְעַל־יְדֵי זֶה הוּא מְתַקֵּן וּמְקַיֵּם כָּל הָעוֹלָמוֹת (שם ג)
Prayer is the aspect of faith and is effective for memory, saving from forgetfulness, which depends on a blemish in faith (there, at the end).
According to the merit of the prayer, so too is his spouse given to him, and so too is his livelihood given to him (there, 2). Through complete prayer, one brings vitality to all three parts of the world: the lower world, the world of the stars, and the world of the angels (there). When a person stands to pray, foreign thoughts and husks come and surround him, leaving him in darkness, unable to pray.
## Segment 28
יט. גַּם עַל־יְדֵי זֶה יִזְכֶּה לִבְקֹעַ פְּתָחִים לְהַחֲזִיר גַּם אֲחֵרִים בִּתְשׁוּבָה, לְהוֹצִיאָם מִמְּצוּדוֹת שֶׁהֵם נִצּוֹדִים בָּהֶם (שם קיב)
The source of the wisdom of Torah flows from prayer; therefore, the primary clarification of a halachic ruling is merited through prayer, and it is considered as if one renewed the world. One merits to clarify the good from the evil in all four elements, which is the rectification of everything, and through this, one merits to humble the disputers to the ground (8, 6–7).
Also through this, he will merit to break open gateways to bring others to repentance, to extricate them from the traps in which they are caught (there, 112).
## Segment 29
צָרִיךְ הָאָדָם זְכוּת גָּדוֹל, שֶׁיִּזְכֶּה לְהַעֲלוֹת תְּפִלָּתוֹ דֶּרֶךְ שַׁעַר הַשַּׁיָּךְ לְשִׁבְטוֹ, עַל־כֵּן צָרִיךְ כָּל אָדָם לְקַשֵּׁר תְּפִלָּתוֹ לְצַדִּיק הַדּוֹר, כִּי הַצַּדִּיק יוֹדֵעַ לְכַוֵּן הַשְּׁעָרִים וּלְהַעֲלוֹת כָּל תְּפִלָּה וּתְפִלָּה לַשַּׁעַר הַשַּׁיָּךְ לוֹ (שם)
The ultimate rectification for this is to ensure that the words come out of your mouth in truth, and through this, the word that comes out of your mouth in truth will create an opening in the darkness in which you are trapped, and you will merit to pray well [see inside for further explanation, and also that this is great advice for all paths of serving Hashem, see there, entry 9].
## Segment 31
כא. צָרִיךְ לִרְאוֹת, שֶׁיִּתְפַּלֵּל כָּל־כָּךְ בְּכַוָּנָה עַד שֶׁיִּשְׁפֹּךְ לִבּוֹ כַּמַּיִם לִפְנֵי ה', וְעַל־יְדֵי זֶה יָבוֹא מָשִׁיחַ (שם ט)
טז.
לְפִי מַעֲלַת הַתְּפִלָּה כֵּן נוֹתְנִין לוֹ זִוּוּגוֹ וְכֵן נוֹתְנִין לוֹ פַּרְנָסָתוֹ (שָׁם ב
One must ensure to pray with such intention that he pours out his heart like water before Hashem, and through this, the Messiah will come (there, 9).
## Segment 33
כב. עִקַּר הַתְּפִלָּה אֵינָם יוֹדְעִים כִּי־אִם צַדִּיקֵי הַדּוֹר, עַל־כֵּן מִי שֶׁיֵּשׁ לוֹ צַעַר בְּתוֹךְ בֵּיתוֹ, יֵלֵךְ אֵצֶל חָכָם וִיבַקֵּשׁ עָלָיו רַחֲמִים כִּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא מִתְאַוֶּה לִתְפִלָּתָן שֶׁל צַדִּיקִים. וְאֵלּוּ הַבַּעֲלֵי־גַּאֲוָה הַמּוֹנְעִים עַצְמָם וַאֲחֵרִים מִלֵּילֵךְ לְצַדִּיקִים לְהִתְפַּלֵּל עֲלֵיהֶם, הֵם מְעַכְּבִין תַּאֲוָתוֹ שֶׁל הַשֵּׁם יִתְבָּרַךְ (י, ד)
יז.
עַל־יְדֵי תְּפִלָּה בִּשְׁלֵמוּת מַשְׁפִּיעַ חִיּוּת לְכָל שְׁלֹשָׁה חֶלְקֵי עוֹלָם: עוֹלָם הַשָּׁפָל וְעוֹלָם הַכּוֹכָבִים וְעוֹלָם הַמַּלְאָכִים (שָׁם
The essence of prayer is known only by the tzaddikim of the generation; therefore, one who has distress in his home should go to a sage and request mercy for him, for the Holy One, blessed be He, desires the prayers of tzaddikim. And those arrogant ones who prevent themselves and others from going to tzaddikim to pray for them delay the desire of Hashem, blessed be He (10, 4).
## Segment 35
כג. עַל־יְדֵי עֵסֶק הַתּוֹרָה בִּקְדֻשָּׁה עַד שֶׁמְּעוֹרְרִין שָׁרְשֵׁי נִשְׁמוֹת יִשְׂרָאֵל בַּתּוֹרָה, עַל־יְדֵי זֶה מַחֲזִירִין בְּנֵי־אָדָם לְהַשֵּׁם יִתְבָּרַךְ וְנִתְגַּדֵּל כְּבוֹדוֹ יִתְבָּרַךְ בְּיוֹתֵר, וְעַל־יְדֵי זֶה זוֹכִין לְיִרְאָה וְעַל־יְדֵי יִרְאָה זוֹכִין לְשָׁלוֹם, שֶׁיִּהְיֶה שָׁלוֹם בַּעֲצָמָיו, וְעַל־יְדֵי זֶה זוֹכֶה לִתְפִלָּה בִּשְׁלֵמוּת וְעַל־יְדֵי זֶה זוֹכֶה לַשָּׁלוֹם הַכְּלָלִי, שָׁלוֹם בְּכָל הָעוֹלָמוֹת (יד)
יח.
כְּשֶׁאָדָם עוֹמֵד לְהִתְפַּלֵּל, אֲזַי בָּאִים מַחֲשָׁבוֹת זָרוֹת וּקְלִפּוֹת וּמְסַבְּבִין אוֹתוֹ וְנִשְׁאָר בַּחֹשֶׁךְ וְאֵין 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 [וְעַיֵּן בִּפְנִים מְבֹאָר יוֹתֵר בָּזֶה, וְגַם שֶׁזֶּה עֵצָה גְּדוֹלָה לְכָל דַּרְכֵי עֲבוֹדַת ה' עַיֵּן שָׁם בְּסִימָן ט']. וְהָעִקָּר שֶׁבִּתְפִלָּתוֹ וּתְחִנָּתוֹ וְשִׂיחָתוֹ, אַף־עַל־פִּי שֶׁאִי אֶפְשָׁר לוֹ לְדַבֵּר שׁוּם דִּבּוּר מִגֹּדֶל הַחֹשֶׁךְ וְהַבִּלְבּוּל הַמְסַבֵּב אוֹתוֹ מְאֹד מְאֹד מִכָּל צַד, אַף־עַל־פִּי־כֵן עַל־כָּל־פָּנִים יִרְאֶה לְדַבֵּר הַדִּבּוּר בֶּאֱמֶת בְּאֵיזֶה מַדְרֵגָה נְמוּכָה שֶׁהוּא כְּגוֹן לְמָשָׁל שֶׁיֹּאמַר: 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 בְּחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ, וְעַל־יְדֵי זֶה הוּא מְתַקֵּן וּמְקַיֵּם כָּל הָעוֹלָמוֹת (שָׁם ג
Through engaging in Torah with holiness until the roots of the souls of Israel are aroused in the Torah, through this, people are returned to Hashem, blessed be He, and His glory, blessed be He, is magnified further. Through this, one merits fear, and through fear, one merits peace, that there be peace in his bones. Through this, one merits complete prayer, and through this, one merits universal peace, peace in all the worlds (14).
## Segment 37
כד. לֹא יִרְצֶה לַעֲסֹק בְּשׁוּם עֵסֶק מֵעִסְקֵי עוֹלָם הַזֶּה רַק בִּשְׁבִיל נִשְׁמָתוֹ, וַאֲפִלּוּ כָּל תְּפִלּוֹתָיו לֹא יִהְיוּ אֶלָּא בִּשְׁבִיל לְקַשֵּׁר נִשְׁמָתוֹ, וַאֲפִלּוּ אֵלּוּ הַתְּפִלּוֹת הַמְפֹרָשִׁים בַּתְּפִלָּה שֶׁהֵם לְצֹרֶךְ הַגּוּף, כְּגוֹן רְפָאֵנוּ וּבָרֵךְ עָלֵינוּ וְכוּ', לֹא יִהְיֶה כַּוָּנָתוֹ בִּשְׁבִיל גּוּפוֹ אֶלָא בִּשְׁבִיל נִשְׁמָתוֹ, שֶׁיִּהְיֶה מְכַוֵּן לְפַרְנָסַת נִשְׁמָתוֹ וְלִרְפוּאָתָהּ, רַק מִמֵּילָא כְּשֶׁנִּתְתַּקֵּן שָׁם בְּרוּחָנִיּוּת נִתְתַּקֵּן גַּם בְּגַשְׁמִיּוּת. אֲבָל כַּוָּנָתוֹ לֹא יִהְיֶה רַק בִּשְׁבִיל נִשְׁמָתוֹ (שם ט)
יט.
גַּם עַל־יְדֵי זֶה יִזְכֶּה לִבְקֹעַ פְּתָחִים לְהַחֲזִיר גַּם אֲחֵרִים בִּתְשׁוּבָה, לְהוֹצִיאָם מִמְּצוּדוֹת שֶׁהֵם נִצּוֹדִים בָּהֶם (שָׁם קיב
One should not desire to engage in any worldly occupation except for the sake of his soul, and even all his prayers should be only to connect his soul. Even those prayers explicitly for bodily needs, such as “Heal us” and “Bless us,” and so on, his intention should not be for his body but for his soul, aiming for the sustenance and healing of his soul. Automatically, when it is rectified there spiritually, it is also rectified materially. But his intention should be only for his soul (there, 9).
## Segment 39
כה. צָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ לְהִתְפַּלֵּל עַל כָּל מַה שֶּׁחָסֵר 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 בַּה' שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא טוֹב לַכֹּל, הֵן לִרְפוּאָה הֵן לְפַרְנָסָה הֵן לְכָל הַדְּבָרִים. וְיִהְיֶה עִקַּר הִשְׁתַּדְּלוּתוֹ בָּתַר קֻדְשָׁא בְּרִיךְ הוּא, וְלֹא יִרְדֹּף אַחַר תַּחְבּוּלוֹת רַבּוֹת, כִּי רֻבָּם אֵינָם מוֹעִילִין כְּלוּם וּמְעַט דִּמְעַט הַמּוֹעִילִין אֵינוֹ יוֹדֵעַ מֵהֶם וְאֵינוֹ יָכוֹל לְמָצְאָם. אֲבָל לִקְרֹא לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא זֶה טוֹב וּמוֹעִיל לְכָל דָּבָר שֶׁבָּעוֹלָם, וְזֶה יָכוֹל לִמְצֹא תָּמִיד, כִּי הוּא יִתְבָּרַךְ בַּנִּמְצָא תָּמִיד (שם יא)
כ.
צָרִיךְ הָאָדָם זְכוּת גָּדוֹל, שֶׁיִּזְכֶּה לְהַעֲלוֹת תְּפִלָּתוֹ דֶּרֶךְ שַׁעַר הַשַּׁיָּךְ לְשִׁבְטוֹ, עַל־כֵּן צָרִיךְ כָּל אָדָם לְקַשֵּׁר תְּפִלָּתוֹ לְצַדִּיק הַדּוֹר, כִּי הַצַּדִּיק יוֹדֵעַ לְכַוֵּן הַשְּׁעָרִים וּלְהַעֲלוֹת כָּל תְּפִלָּה וּתְפִלָּה לַשַּׁעַר הַשַּׁיָּךְ לוֹ (שָׁם
One must accustom himself to pray for everything he lacks at all times, whether livelihood, children, or when there is a sick person in his home, Heaven forbid, needing healing, and so on. For all these, his primary strategy should be only to pray to Hashem, blessed be He, and believe in Hashem that the Holy One, blessed be He, is good to all, whether for healing, livelihood, or all things. His primary effort should be toward the Holy One, blessed be He, and he should not pursue many strategies, for most of them are of no benefit at all, and the few that are slightly beneficial, he does not know and cannot find. But to call to the Holy One, blessed be He, this is good and beneficial for everything in the world, and this he can always find, for He, blessed be He, is always present (there, 11).
## Segment 41
כו. צְרִיכִין לְהִתְפַּלֵּל בִּמְסִירַת־נֶפֶשׁ, שֶׁיְּבַטֵּל כָּל יֵשׁוּתוֹ וְגַשְׁמִיּוּתוֹ בִּשְׁעַת הַתְּפִלָּה, וְלֹא יְכַוֵּן בִּשְׁבִיל תּוֹעֶלֶת עַצְמוֹ כְּלָל וְלֹא יַחֲשֹׁב לִכְלוּם אֶת עַצְמוֹ, וְיִתְבַּטֵּל כְּאִלּוּ אֵינוֹ בָּעוֹלָם. וְזֶה זוֹכִין עַל־יְדֵי מִשְׁפָּט, דְּהַיְנוּ עַל־יְדֵי שֶׁמִּתְבּוֹדְדִין וּמְפָרְשִׁין שִׂיחָתוֹ בֵּינוֹ לְבֵין קוֹנוֹ וְשׁוֹפְטִין וְדָנִין אֶת עַצְמוֹ בְּעַצְמוֹ עַל כָּל הַדְּבָרִים שֶׁעוֹשֶׂה, וְעַל־יְדֵי זֶה מַעֲלִין הַיִּרְאָה לְשָׁרְשָׁהּ שֶׁהוּא הַדַּעַת, וְעַל־יְדֵי זֶה זוֹכִין לְתוֹרָה שֶׁבַּנִּגְלֶה וְעַל־יְדֵי זֶה זוֹכִין לִתְפִלָּה בִּמְסִירַת־נֶפֶשׁ כַּנַּ"ל, וְעַל־יְדֵי תְּפִלָּה כָּזֹאת זוֹכִין לְסִתְרֵי אוֹרַיְתָא שֶׁהוּא אוֹר הַגָּנוּז לַצַּדִּיקִים, אַשְׁרֵי הַזּוֹכֶה לָזֶה (טו, ב־ג־ד)
כא.
צָרִיךְ לִרְאוֹת, שֶׁיִּתְפַּלֵּל כָּל־כָּךְ בְּכַוָּנָה עַד שֶׁיִּשְׁפֹּךְ לִבּוֹ כַּמַּיִם לִפְנֵי ה', וְעַל־יְדֵי זֶה יָבוֹא מָשִׁיחַ (שָׁם ט
The essence is that in his prayer, supplication, and conversation, even if he cannot speak any word due to the great darkness and confusion surrounding him greatly from all sides, nevertheless, at the very least, he should ensure to speak the word in truth at whatever low level he is, for example, to say, “Hashem, save,” and so on, in truth, even if he cannot speak with proper vitality. Nevertheless, he should force himself at the very least to speak the word in truth in simplicity as he is able. Through this, the truth will shine for him, enabling him to pray with His great kindness, blessed be He, and through this, he rectifies and sustains all the worlds (there, 3). Also through this, he will merit to break open gateways to bring others to repentance, to extricate them from the traps in which they are caught (there, 112). A person needs great merit to raise his prayer through the gate corresponding to his tribe; therefore, every person must connect his prayer to the tzaddik of the generation, for the tzaddik knows how to direct the gates and raise each prayer to its corresponding gate (there). One must ensure to pray with such intention that he pours out his heart like water before Hashem, and through this, the Messiah will come (there, 9).
## Segment 43
כז. בְּחִינַת נָחָשׁ מֵסִית אֶת הָאָדָם שֶׁיִּתְפַּלֵּל לְתוֹעֶלֶת עַצְמוֹ, כְּמוֹ הַב לָנוּ חַיֵּי וּמְזוֹנֵי אוֹ שְׁאָר תּוֹעֶלֶת. וְצָרִיךְ לְהִתְגַּבֵּר עַל זֶה וּלְהִשְׁתַּדֵּל לִזְכּוֹת שֶׁיִּתְפַּלֵּל בְּלִי שׁוּם כַּוָּנַת תּוֹעֶלֶת עַצְמוֹ כְּאִלּוּ אֵינוֹ בָּעוֹלָם כַּנַּ"ל, וְעַל־יְדֵי זֶה יִזְכֶּה לָאוֹר הַגָּנוּז לַצַּדִּיקִים כַּנַּ"ל (שם ה)
כב.
עִקַּר הַתְּפִלָּה אֵינָם יוֹדְעִים כִּי־אִם צַדִּיקֵי הַדּוֹר, עַל־כֵּן מִי שֶׁיֵּשׁ לוֹ צַעַר בְּתוֹךְ בֵּיתוֹ, יֵלֵךְ אֵצֶל חָכָם וִיבַקֵּשׁ עָלָיו רַחֲמִים כִּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא מִתְאַוֶּה לִתְפִלָּתָן שֶׁל צַדִּיקִים. וְאֵלּוּ הַבַּעֲלֵי־גַּאֲוָה הַמּוֹנְעִים עַצְמָם וַאֲחֵרִים מִלֵּילֵךְ לְצַדִּיקִים לְהִתְפַּלֵּל עֲלֵיהֶם, הֵם מְעַכְּבִין תַּאֲוָתוֹ שֶׁל הַשֵּׁם יִתְבָּרַךְ (י, ד
The aspect of the serpent entices a person to pray for his own benefit, such as “Give us life and sustenance” or other benefits. One must overcome this and strive to merit praying without any intention of personal benefit, as if he were not in the world, as mentioned above. Through this, he merits the hidden light for the tzaddikim, as mentioned above (there, 5).
## Segment 45
כח. הַקָּדוֹשׁ־בָּרוּךְ־הוּא מִתְאַוֶּה לִתְפִלָּתָן שֶׁל יִשְׂרָאֵל, וּכְשֶׁיִּשְׂרָאֵל מִתְפַּלְּלִין לְפָנָיו, הֵם מְמַלְּאִים תַּאֲוָתוֹ, וְהוּא מְקַבֵּל תַּעֲנוּג מֵאִתָּנוּ (שם ה)
כג.
עַל־יְדֵי עֵסֶק הַתּוֹרָה בִּקְדֻשָּׁה עַד שֶׁמְּעוֹרְרִין שָׁרְשֵׁי נִשְׁמוֹת יִשְׂרָאֵל בַּתּוֹרָה, עַל־יְדֵי זֶה מַחֲזִירִין בְּנֵי־אָדָם לְהַשֵּׁם יִתְבָּרַךְ וְנִתְגַּדֵּל כְּבוֹדוֹ יִתְבָּרַךְ בְּיוֹתֵר, וְעַל־יְדֵי זֶה זוֹכִין לְיִרְאָה וְעַל־יְדֵי יִרְאָה זוֹכִין לְשָׁלוֹם, שֶׁיִּהְיֶה שָׁלוֹם בַּעֲצָמָיו, וְעַל־יְדֵי זֶה זוֹכֶה לִתְפִלָּה בִּשְׁלֵמוּת וְעַל־יְדֵי זֶה זוֹכֶה לַשָּׁלוֹם הַכְּלָלִי, שָׁלוֹם בְּכָל הָעוֹלָמוֹת (יד
The essence of prayer is known only by the tzaddikim of the generation; therefore, one who has distress in his home should go to a sage and request mercy for him, for the Holy One, blessed be He, desires the prayers of tzaddikim.
## Segment 47
כט. כְּשֶׁאָנוּ קוֹרְאִין לְהַשֵּׁם יִתְבָּרַךְ בִּתְאָרִים שֶׁל בָּשָׂר־וָדָם בִּתְפִלּוֹת וּבְרָכוֹת, וְהוּא נִמְצָא לָנוּ בְּכָל קָרְאֵנוּ אֵלָיו, זֶה חֶסֶד הַשֵּׁם יִתְבָּרַךְ, כִּי־אִם לֹא הָיָה חַסְדֵּי הַשֵּׁם יִתְבָּרַךְ, לֹא הָיָה כְּדַאי לִקְרֹא וּלְכַנּוֹת אוֹתוֹ יִתְבָּרַךְ בִּתְאָרִים וּשְׁבָחִים וְתֵבוֹת וְאוֹתִיּוֹת, אֲבָל זֶה הַכֹּל חֶסֶד הַשֵּׁם יִתְבָּרַךְ, וּמִזֶּה רָאוּי לָאָדָם לְהִתְעוֹרֵר וּלְהִתְלַהֵב מְאֹד בַּתְּפִלָּה, כְּשֶׁיִּזְכֹּר גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ, שֶׁהוּא מְרוֹמָם וּמְנֻשָּׂא מְאֹד מִכָּל אֵלּוּ הַשְּׁבָחִים וְהַתְּאָרִים, רַק מֵאַהֲבָתוֹ וְחֶמְלָתוֹ וְחַסְדּוֹ הַגָּדוֹל נָתַן לָנוּ רְשׁוּת לִקְרוֹת אוֹתוֹ בִּתְאָרִים אֵלּוּ וּלְהִתְפַּלֵּל לְפָנָיו, כְּדֵי שֶׁנִּזְכֶּה לְהִתְדַבֵּק בּוֹ יִתְבָּרַךְ. עַל־כֵּן רָאוּי לוֹמַר עַל־כָּל־פָּנִים אֵלּוּ הַתֵּבוֹת וְהַתְּאָרִים בְּלֵב שָׁלֵם וּבְכַוָּנָה גְּדוֹלָה בִּמְסִירַת־נֶפֶשׁ, מֵאַחַר שֶׁאָנוּ זוֹכִין בְּחַסְדּוֹ לִקְרוֹת אוֹתוֹ בִּתְאָרִים אֵלּוּ (שם)
כד.
לֹא יִרְצֶה לַעֲסֹק בְּשׁוּם עֵסֶק מֵעִסְקֵי עוֹלָם הַזֶּה רַק בִּשְׁבִיל נִשְׁמָתוֹ, וַאֲפִלּוּ כָּל תְּפִלּוֹתָיו לֹא יִהְיוּ אֶלָּא בִּשְׁבִיל לְקַשֵּׁר נִשְׁמָתוֹ, וַאֲפִלּוּ אֵלּוּ הַתְּפִלּוֹת הַמְפֹרָשִׁים בַּתְּפִלָּה שֶׁהֵם לְצֹרֶךְ הַגּוּף, כְּגוֹן רְפָאֵנוּ וּבָרֵךְ עָלֵינוּ וְכוּ', לֹא יִהְיֶה כַּוָּנָתוֹ בִּשְׁבִיל גּוּפוֹ אֶלָא בִּשְׁבִיל נִשְׁמָתוֹ, שֶׁיִּהְיֶה מְכַוֵּן לְפַרְנָסַת נִשְׁמָתוֹ וְלִרְפוּאָתָהּ, רַק מִמֵּילָא כְּשֶׁנִּתְתַּקֵּן שָׁם בְּרוּחָנִיּוּת נִתְתַּקֵּן גַּם בְּגַשְׁמִיּוּת. אֲבָל כַּוָּנָתוֹ לֹא יִהְיֶה רַק בִּשְׁבִיל נִשְׁמָתוֹ (שָׁם ט
And those arrogant ones who prevent themselves and others from going to tzaddikim to pray for them delay the desire of Hashem, blessed be He (10, 4). Through engaging in Torah with holiness until the roots of the souls of Israel are aroused in the Torah, through this, people are returned to Hashem, blessed be He, and His glory, blessed be He, is magnified further.
## Segment 48
כָּל אֶחָד מִמְּפָרְשֵׁי הַתּוֹרָה קֹדֶם שֶׁמַּתְחִיל לְבָאֵר אֵיזֶה בֵּאוּר, צָרִיךְ לוֹ מִתְּחִלָּה לִשְׁפֹּךְ תְּפִלָּתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, כְּדֵי לְעוֹרֵר לֵב הָעֶלְיוֹן, לְהַשְׁפִּיעַ עָלָיו דִּבּוּרִים חַמִּים כְּגַחֲלֵי אֵשׁ וְאַחַר־כָּךְ יַתְחִיל לְבָאֵר, כִּי אָז נִמְשָׁכִין בֵּאוּרֵי הַתּוֹרָה בְּשֶׁפַע גָּדוֹל גַּם־כֵּן מִלֵּב הָעֶלְיוֹן (כ, ב)
Every Torah expounder, before beginning to explain any exposition, must first pour out his prayer before Hashem, blessed be He, to arouse the supernal heart to bestow upon him warm words like burning coals. Only then should he begin to explain, for then the expositions of Torah are drawn down in great abundance from the supernal heart as well (20, 2).
## Segment 50
לא. כְּשֶׁמִּתְפַּלֵּל קֹדֶם הַדְּרוּשׁ צָרִיךְ לְהִתְפַּלֵּל בְּתַחֲנוּנִים וִיבַקֵּשׁ מֵאֵת הַקָּדוֹשׁ־בָּרוּךְ־ הוּא מַתְּנַת חִנָּם, וְלֹא יִתְלֶה בִּזְכוּת עַצְמוֹ כְּלָל, רַק יַעֲמֹד לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כְּדַל וּכְרָשׁ וִידַבֵּר תַּחֲנוּנִים. וְכֵן אֵין לָאָדָם לִדְחֹק אֶת עַצְמוֹ עַל שׁוּם דָּבָר בִּתְפִלָּתוֹ, דְּהַיְנוּ שֶׁיִּתְעַקֵּשׁ שֶׁהַשֵּׁם יִתְבָּרַךְ יַעֲשֶׂה לוֹ דַּוְקָא רְצוֹנוֹ, אֶלָּא יְבַקֵּשׁ רַחֲמִים וְתַחֲנוּנִים, אִם יִתֵּן לוֹ הַשֵּׁם יִתְבָּרַךְ יִתֵּן, וְאִם לָאו - לָאו (שם ה)
One must accustom himself to pray for everything he lacks at all times, whether livelihood, children, or when there is a sick person in his home, Heaven forbid, needing healing, and so on. For all these, his primary strategy should be only to pray to Hashem, blessed be He, and believe in Hashem that the Holy One, blessed be He, is good to all, whether for healing, livelihood, or all things. His primary effort should be toward the Holy One, blessed be He, and he should not pursue many strategies, for most of them are of no benefit at all, and the few that are slightly beneficial, he does not know and cannot find. But to call to the Holy One, blessed be He, this is good and beneficial for everything in the world, and this he can always find, for He, blessed be He, is always present (there, 11).
Through this, one merits fear, and through fear, one merits peace, that there be peace in his bones. Through this, one merits complete prayer, and through this, one merits universal peace, peace in all the worlds (14).
## Segment 52
לב. גַּם כְּשֶׁמִּתְפַּלֵּל קֹדֶם הַדְּרוּשׁ, צָרִיךְ לְקַשֵּׁר אֶת עַצְמוֹ עִם נִשְׁמוֹת הָעוֹמְדִים שָׁם לִשְׁמֹעַ הַדְּרוּשׁ, וַאֲזַי תְּפִלָּתוֹ תְּפִלַּת רַבִּים שֶׁאֵינָהּ נִמְאֶסֶת, וְנִתְקַבֶּלֶת בְּוַדַּאי, וְנִתּוֹסֶפֶת קְדֻשָּׁה יְתֵרָה לְמַעְלָה וְכוּ' [עַיֵּן צַדִּיק] (שם ד)
One must pray with self-sacrifice, nullifying all his existence and materiality during prayer, not intending for his own benefit at all, considering himself as nothing, and nullifying himself as if he were not in the world. This is merited through judgment, that is, through secluding oneself and expressing his conversation between himself and his Creator, judging and evaluating himself for all his actions. Through this, one elevates fear to its root, which is knowledge, and through this, one merits revealed Torah, and through this, one merits prayer with self-sacrifice, as mentioned above. Through such prayer, one merits the secrets of Torah, which is the hidden light for the tzaddikim. Happy is the one who merits this (15, 2–3–4).
Also, when praying before a discourse, one must connect himself with the souls of those standing there to hear the discourse, and then his prayer is a prayer of the many, which is not despised and is surely accepted, adding extra holiness above, and so on [see Tzaddik] (there, 4).
## Segment 54
לג. כָּל אָדָם יֵשׁ לוֹ בְּחִינַת נִגְלֶה וְנִסְתָּר שֶׁהֵם בְּחִינַת תּוֹרָה וּתְפִלָּה, וְצָרִיךְ כָּל אָדָם לַעֲלוֹת בְּכָל פַּעַם מִדַּרְגָּא לְדַרְגָּא לַעֲשׂוֹת מֵהַנִּסְתָּר נִגְלֶה, וְזֶה זוֹכִין עַל־יְדֵי לִמּוּד תּוֹרָה וְרִבּוּי תְּפִלּוֹת, שֶׁצָּרִיךְ לִלְמֹד תּוֹרָה וּלְהַרְבּוֹת בִּתְפִלָּה לְהַשֵּׁם יִתְבָּרַךְ, עַד שֶׁיְּגַלֶּה לוֹ הַשֵּׁם יִתְבָּרַךְ הַנִּסְתָּר מִמֶּנּוּ, וְיִהְיֶה נַעֲשֶׂה מֵהַנִּסְתָּר נִגְלֶה וְיִהְיֶה לוֹ נִסְתָּר גָּבוֹהַּ יוֹתֵר. וְאַחַר־כָּךְ יִתְפַּלֵּל עוֹד עַד שֶׁיִּתְגַּלֶּה לוֹ גַּם הַנִּסְתָּר הַזֶּה, וְכֵן בְּכָל פַּעַם יֵלֵךְ מִדַּרְגָּא לְדַרְגָּא גָּבוֹהַּ יוֹתֵר, לְבַקֵּשׁ בְּכָל פַּעַם מֵהַשֵּׁם יִתְבָּרַךְ לְהַשִּׂיג הַנִּסְתָּר הַגָּבוֹהַּ יוֹתֵר עַד שֶּׁיַּשִּׂיג וְכוּ'. עַד שֶׁיִּהְיֶה נִכְלָל בִּתְחִלַּת הָאֲצִילוּת, וְאַחַר־כָּךְ יִהְיֶה נִכְלָל בָּאֵין סוֹף, וְאָז יִזְכֶּה לְתוֹרַת ה' וּתְפִלַּת ה' בֶּאֱמֶת. וְעַל־יְדֵי דֶּרֶךְ זֶה זוֹכִין לְשִׂמְחָה, וְעַל־יְדֵי הַשִּׂמְחָה זוֹכִין לְעַזּוּת 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 כּוֹלֶלֶת הַכֹּל. וְעִקַּר הַתְּפִלָּה הִיא עַל־יְדֵי הַיִּרְאָה שֶׁהִיא הַבּוּשָׁה מֵהַשֵּׁם יִתְבָּרַךְ לְבַל יֶחֱטָא חַס וְשָׁלוֹם, וְעַל־יְדֵי זֶה זוֹכִין לְכָל הַנַּ"ל, וְעַל־יְדֵי זֶה זוֹכִין שֶׁיִּהְיֶה לוֹ בְּחִינַת יָדַיִם לְקַבֵּל מוּסָר מִמּוֹכִיחֵי אֱמֶת, וְעַל־יְדֵי זֶה נִתְבַּטֵּל גֵּרוּשׁ וּמַחֲלֹקֶת מִן הָעוֹלָם וְנִתְרַבֶּה שָׁלוֹם בָּעוֹלָם, וְנַעֲשֶׂה שָׁלוֹם בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם וְנִתְתַּקֵּן הַקְּדֻשָּׁה, וְנֶחְתֶּמֶת בִּבְחִינַת חוֹתָם בְּתוֹךְ חוֹתָם (כב,י)
The aspect of the serpent entices a person to pray for his own benefit, such as “Give us life and sustenance” or other benefits. One must overcome this and strive to merit praying without any intention of personal benefit, as if he were not in the world, as mentioned above. Through this, he merits the hidden light for the tzaddikim, as mentioned above (there, 5).
One should not desire to engage in any worldly occupation except for the sake of his soul, and even all his prayers should be only to connect his soul. Even those prayers explicitly for bodily needs, such as “Heal us” and “Bless us,” and so on, his intention should not be for his body but for his soul, aiming for the sustenance and healing of his soul. Automatically, when it is rectified there spiritually, it is also rectified materially.
## Segment 56
לד. מִי שֶׁמֵּמִית עַצְמוֹ עַל הַתְּפִלָּה וּמוֹסֵר אֶת נַפְשׁוֹ בִּתְפִלָּתוֹ, יֵדַע שֶׁבְּמָקוֹם שֶׁנִּכְנָסִין בּוֹ מַחֲשָׁבוֹת זָרוֹת וְצָרִיךְ לְהַעֲלוֹתָם, שָׁם צָרִיךְ לוֹ לִמְסֹר נַפְשׁוֹ בְּיוֹתֵר, וְעַל־יְדֵי זֶה יַעֲלֶה נִיצוֹצֵי הַקְּדֻשָּׁה (כו)
The Holy One, blessed be He, desires the prayers of Israel, and when Israel prays before Him, they fulfill His desire, and He receives delight from us (there, 5).
One who mortifies himself for prayer and gives his soul in his prayer should know that in the place where foreign thoughts enter and need to be elevated, there he must give his soul even more, and through this, he will elevate the sparks of holiness (26).
## Segment 58
לה. צָרִיךְ לְהִתְגַּבֵּר מְאֹד עַל הַמַּחֲשָׁבוֹת זָרוֹת בִּשְׁעַת הַתְּפִלָּה, כִּי כָּל הַשְּׁטוּתִים וְכָל הַבִּלְבּוּלִים שֶׁבָּעוֹלָם, וְכָל הָעִרְבּוּב הַדַּעַת שֶׁיֵּשׁ לְהָאָדָם בְּכָל הַיּוֹם בְּאֵיזֶה עֵת שֶׁיִּהְיֶה, הַכֹּל כַּאֲשֶׁר לַכֹּל בָּא דַּיְקָא בְּעֵת הַתְּפִלָּה, וּמַשְׁמִיעַ אֶת עַצְמוֹ אָז דַּיְקָא וּמְבַלְבֵּל אֶת מַחֲשֶׁבֶת הָאָדָם מְאֹד בִּשְׁעַת הַתְּפִלָּה דַּיְקָא. עַל־כֵּן בְּעֵת הַתְּפִלָּה צְרִיכִים הִתְגַּבְּרוּת גָּדוֹל מְאֹד מְאֹד עַל אֵלּוּ הַבִּלְבּוּלִים וְהַמַּחֲשָׁבוֹת וְעִרְבּוּב הַדַּעַת, שֶׁבָּאִים וְעוֹלִין עַל לִבּוֹ אָז דַּיְקָא (ל, ז)
When we call to Hashem, blessed be He, with attributes of flesh and blood in prayers and blessings, and He is present for us whenever we call to Him, this is the kindness of Hashem, blessed be He. For if not for the kindness of Hashem, blessed be He, it would not be fitting to call and address Him, blessed be He, with attributes, praises, words, and letters. But this is all the kindness of Hashem, blessed be He, and from this, a person should be aroused and greatly impassioned in prayer, when he recalls the greatness of the Creator, blessed be He, as he estimates in his heart, that He is exceedingly exalted and elevated above all these praises and attributes. Only from His love, compassion, and great kindness has He given us permission to call Him with these attributes and to pray before Him, so that we may merit to cleave to Him, blessed be He. Therefore, it is fitting to say at the very least these words and attributes with a whole heart and great intention with self-sacrifice, since we merit through His kindness to call Him with these attributes (there).
But his intention should be only for his soul (there, 9). One must accustom himself to pray for everything he lacks at all times, whether livelihood, children, or when there is a sick person in his home, Heaven forbid, needing healing, and so on. For all these, his primary strategy should be only to pray to Hashem, blessed be He, and believe in Hashem that the Holy One, blessed be He, is good to all, whether for healing, livelihood, or all things.
## Segment 60
לו. עִקַּר הַתְּפִלָּה הִיא עַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה, שֶׁצָּרִיךְ לְהָעִיז פָּנָיו נֶגֶד הַשֵּׁם יִתְבָּרַךְ לְבַקֵּשׁ מִלְּפָנָיו עַל כָּל מַה שֶּׁצָּרִיךְ וַאֲפִלּוּ לַעֲשׂוֹת נִסִּים וְנִפְלָאוֹת, כִּי אִי אֶפְשָׁר לַעֲמֹד לְהִתְפַּלֵּל לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כִּי־אִם עַל־יְדֵי עַזּוּת, כִּי כָּל חַד לְפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ אֶת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וְרוֹאֶה פְּחִיתוּתוֹ וּגְרִיעוּתוֹ, אֵיךְ הָיָה יָכוֹל לַעֲמֹד וּלְהִתְפַּלֵּל לְפָנָיו. עַל־כֵּן בִּשְׁעַת הַתְּפִלָּה צָרִיךְ הָאָדָם לְסַלֵּק אֶת הַבּוּשָׁה וְיָעִיז פָּנָיו לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ כָּל מַה שֶּׁצָּרִיךְ כַּנַּ"ל, וְזֶה זוֹכִין עַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה, שֶׁיֵּשׁ לוֹ נֶגֶד הַחוֹלְקִים וְהַמּוֹנְעִים מֵעֲבוֹדַת הַשֵּׁם בֶּאֱמֶת, שֶׁעַל־יְדֵי זֶה זוֹכֶה לְקַבֵּל חִדּוּשֵׁי תּוֹרָה דִּקְדֻשָּׁה וְלֹא לְהֵפֶךְ חַס וְשָׁלוֹם, וְאָז זוֹכֶה לִתְפִלָּה בְּכַוָּנָה שֶׁעִקָּרָהּ עַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה כַּנַּ"ל (שם ח)
Every Torah expounder, before beginning to explain any exposition, must first pour out his prayer before Hashem, blessed be He, to arouse the supernal heart to bestow upon him warm words like burning coals. Only then should he begin to explain, for then the expositions of Torah are drawn down in great abundance from the supernal heart as well (20, 2).
The essence of prayer is through boldness of holiness, for one must boldly face Hashem, blessed be He, to request from Him all that he needs, even to perform miracles and wonders, because it is impossible to stand and pray before Hashem, blessed be He, except through boldness. For each person, according to what he estimates in his heart of the greatness of the Creator, blessed be He, and sees his own lowliness and inadequacy, how could he stand and pray before Him? Therefore, during prayer, a person must remove shame and boldly request from Hashem, blessed be He, all that he needs, as mentioned above. This is merited through boldness of holiness, which he has against those who dispute and prevent the true service of Hashem. Through this, one merits to receive Torah innovations of holiness and not the opposite, Heaven forbid, and then he merits prayer with intention, the essence of which is through boldness of holiness, as mentioned above (there, 8).
## Segment 62
לז. עִקַּר הַתְּפִלָּה הִיא בַּפֶּה דַּיְקָא, שֶׁצְּרִיכִין לְדַבֵּר דִּבּוּרֵי הַתְּפִלָּה בְּפֶה מָלֵא וְאֵין דַּי בְּמַחֲשָׁבָה לְבַד, וְאַף־עַל־פִּי שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא יוֹדֵעַ מַחֲשָׁבוֹת. כִּי הַדִּבּוּר הוּא כְּלִי הַשֶּׁפַע שֶׁבָּהֶם מְקַבְּלִים הַשֶּׁפַע וּלְפִי הַדִּבּוּר כֵּן הַשֶּׁפַע, אִם הַדִּבּוּר הַיְנוּ כְּלִי הַשֶּׁפַע הִיא בִּשְׁלֵמוּת וּבְמִלּוּאָהּ, אֲזַי יְכוֹלִים לְקַבֵּל בָּהֶם רֹב שֶׁפַע. עַל־כֵּן כָּל מַה שֶּׁחָסֵר לָאָדָם בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת צָרִיךְ לְהִתְפַּלֵּל עָלָיו בְּדִּבּוּר פֶּה דַּיְקָא כְּדֵי שֶׁעַל־יְדֵי זֶה יִמְשֹׁךְ הַשֶּׁפַע כַּנַּ"ל (לד, ג)
When one prays before delivering a discourse, he must pray with supplications and request from the Holy One, blessed be He, a free gift, not relying on his own merit at all, but standing before Hashem, blessed be He, as a pauper and destitute, speaking supplications. Similarly, a person should not pressure himself in his prayer, meaning he should not insist that Hashem, blessed be He, specifically fulfill his will, but should request mercy and supplications: if Hashem, blessed be He, grants it, He grants it; if not, then not (there, 5).
His primary effort should be toward the Holy One, blessed be He, and he should not pursue many strategies, for most of them are of no benefit at all, and the few that are slightly beneficial, he does not know and cannot find. But to call to the Holy One, blessed be He, this is good and beneficial for everything in the world, and this he can always find, for He, blessed be He, is always present (there, 11). One must pray with self-sacrifice, nullifying all his existence and materiality during prayer, not intending for his own benefit at all, considering himself as nothing, and nullifying himself as if he were not in the world.
## Segment 64
לח. מַה שֶּׁמַּכִּין כַּף אֶל כַּף בִּשְׁעַת הַתְּפִלָּה, כִּי עַל־יְדֵי זֶה נִטְהָר אֲוִיר הַמָּקוֹם שֶׁאִישׁ הַיִּשְׂרְאֵלִי מִתְפַּלֵּל שָׁם, וְשׁוֹאֵב אֲוִיר הַקָּדוֹשׁ כְּמוֹ בְּאֶרֶץ־יִשְׂרָאֵל. נִמְצָא עַל־יְדֵי זֶה הַתְּפִלָּה הִיא בַּאֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל, וְהִיא תִּקּוּן מַחֲשָׁבוֹת זָרוֹת שֶׁבַּתְּפִלָּה, גַּם מְבַטֵּל מַחְשְׁבוֹת עֲבוֹדָה זָרָה גַּם נִתְבַּטֵּל הֶרֶג וְאַבְדָן מִן הָעוֹלָם (מד)
Also, when praying before a discourse, one must connect himself with the souls of those standing there to hear the discourse, and then his prayer is a prayer of the many, which is not despised and is surely accepted, adding extra holiness above, and so on [see Tzaddik] (there, 4).
The reason one claps hand to hand during prayer is that through this, the air of the place where a Jew prays is purified, and it draws holy air like that of the Land of Israel. Thus, through this, the prayer is in the air of the Land of Israel, and it rectifies foreign thoughts during prayer, also nullifying thoughts of idolatry, and nullifying killing and loss from the world (44).
## Segment 66
לט. אֲפִלּוּ כְּשֶׁעוֹמֵד לְהִתְפַּלֵּל בְּמָקוֹם שֶׁהִתְפַּלֵּל צַדִּיק, אַף־עַל־פִּי־כֵן קָשֶׁה לוֹ מְאֹד לְהִתְפַּלֵּל שָׁם, כִּי אֵינוֹ מֻרְגָּל בַּאֲוִירָא שֶׁל מָקוֹם, וְכָל־שֶׁכֵּן לְהֵפֶךְ, עַל־כֵּן צָרִיךְ לִקְבֹּעַ מָקוֹם לִתְפִלָּתוֹ כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה (שם)
Every person has the aspect of revealed and hidden, which are the aspects of Torah and prayer, and every person must ascend each time from level to level to make the hidden revealed. This is merited through Torah study and abundant prayers, for one must study Torah and increase prayer to Hashem, blessed be He, until Hashem, blessed be He, reveals to him what is hidden from him, making the hidden revealed, and he will have a higher hidden. Then he should pray further until that hidden is revealed to him, and so each time he ascends from level to higher level, seeking each time from Hashem, blessed be He, to attain the higher hidden until he attains, and so on. Until he is included in the beginning of emanation, and afterward included in the Infinite, then he will merit the Torah of Hashem and the prayer of Hashem in truth. Through this path, one merits joy, and through joy, one merits boldness of holiness, through which one enters holiness, drawing close to true tzaddikim to receive from them the holy faith in great perfection. All this is merited through prayer with complete intention, for prayer with intention encompasses everything. The essence of prayer is through fear, which is shame before Hashem, blessed be He, not to sin, Heaven forbid. Through this, one merits all the above, and through this, one merits the aspect of hands to receive ethical instruction from true rebukers. Through this, exile and strife are nullified from the world, peace is increased in the world, peace is made between Israel and their Father in Heaven, holiness is rectified, and it is sealed in the aspect of a seal within a seal (22, 10).
This is merited through judgment, that is, through secluding oneself and expressing his conversation between himself and his Creator, judging and evaluating himself for all his actions. Through this, one elevates fear to its root, which is knowledge, and through this, one merits revealed Torah, and through this, one merits prayer with self-sacrifice, as mentioned above. Through such prayer, one merits the secrets of Torah, which is the hidden light for the tzaddikim. Happy is the one who merits this (15, 2–3–4). The aspect of the serpent entices a person to pray for his own benefit, such as “Give us life and sustenance” or other benefits. One must overcome this and strive to merit praying without any intention of personal benefit, as if he were not in the world, as mentioned above.
## Segment 69
עַל־יְדֵי הַתְּפִלָּה נִתְגַּלֶּה סוֹדוֹת הַתּוֹרָה (שם) הַמַּחֲשָׁבוֹת זָרוֹת נִקְרָאִים מַבּוּל, שֶׁמְּבַלְבְּלִין אֶת תְּפִלָּתוֹ. וְתִקּוּנוֹ - שֶׁיִּתֵּן צְדָקָה לְאֶרֶץ־יִשְׂרָאֵל וְעַל־יְדֵי זֶה הוּא נִכְלָל בַּאֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל, וְעַל־יְדֵי זֶה הוּא נִצּוֹל מִמַּחֲשָׁבוֹת זָרוֹת. גַּם עַל־יְדֵי זֶה נִזְדַּכֵּךְ מֹחוֹ, הַיְנוּ מַחֲשַׁבְתּוֹ וְהוּא תִּקּוּן הַבְּרִית (שם)
Through prayer, the secrets of Torah are drawn down (there).
Through this, he merits the hidden light for the tzaddikim, as mentioned above (there, 5). The Holy One, blessed be He, desires the prayers of Israel, and when Israel prays before Him, they fulfill His desire, and He receives delight from us (there, 5). When we call to Hashem, blessed be He, with attributes of flesh and blood in prayers and blessings, and He is present for us whenever we call to Him, this is the kindness of Hashem, blessed be He. For if not for the kindness of Hashem, blessed be He, it would not be fitting to call and address Him, blessed be He, with attributes, praises, words, and letters. But this is all the kindness of Hashem, blessed be He, and from this, a person should be aroused and greatly impassioned in prayer, when he recalls the greatness of the Creator, blessed be He, as he estimates in his heart, that He is exceedingly exalted and elevated above all these praises and attributes.
## Segment 71
מא. עַל־יְדֵי שֶׁאָדָם נִתְעוֹרֵר בְּיָדַיִם שֶׁלּוֹ בִּשְׁעַת הַתְּפִלָּה וּמַכֶּה כַּף אֶל כַּף, עַל־יְדֵי זֶה נִתְהַוֶּה הַדִּבּוּר, וְהַפֶּה מְקַבֵּל אֶת הַדִּבּוּר לְתוֹכוֹ (מה)
לה.
צָרִיךְ לְהִתְגַּבֵּר מְאֹד עַל הַמַּחֲשָׁבוֹת זָרוֹת בִּשְׁעַת הַתְּפִלָּה, כִּי כָּל הַשְּׁטוּתִים וְכָל הַבִּלְבּוּלִים שֶׁבָּעוֹלָם, וְכָל הָעִרְבּוּב הַדַּעַת שֶׁיֵּשׁ לְהָאָדָם בְּכָל הַיּוֹם בְּאֵיזֶה עֵת שֶׁיִּהְיֶה, הַכֹּל כַּאֲשֶׁר לַכֹּל בָּא דַּיְקָא בְּעֵת הַתְּפִלָּה, וּמַשְׁמִיעַ אֶת עַצְמוֹ אָז דַּיְקָא וּמְבַלְבֵּל אֶת מַחֲשֶׁבֶת הָאָדָם מְאֹד בִּשְׁעַת הַתְּפִלָּה דַּיְקָא. עַל־כֵּן בְּעֵת הַתְּפִלָּה צְרִיכִים הִתְגַּבְּרוּת גָּדוֹל מְאֹד מְאֹד עַל אֵלּוּ הַבִּלְבּוּלִים וְהַמַּחֲשָׁבוֹת וְעִרְבּוּב הַדַּעַת, שֶׁבָּאִים וְעוֹלִין עַל לִבּוֹ אָז דַּיְקָא (ל, ז
Through a person arousing himself with his hands during prayer and clapping hand to hand, through this, speech is formed, and the mouth receives the speech within it (45).
## Segment 73
מב. גַּם עַל־יְדֵי מְחִיאַת־כַּף בִּשְׁעַת הַתְּפִלָּה נִמְתָּקִין הַדִּינִים וְעַל יְדֵי זֶה נִצּוֹל מִשִּׁכְחָה, גַּם מְבַטֵּל הַמַּחֲלוֹקוֹת (מו)
לו.
עִקַּר הַתְּפִלָּה הִיא עַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה, שֶׁצָּרִיךְ לְהָעִיז פָּנָיו נֶגֶד הַשֵּׁם יִתְבָּרַךְ לְבַקֵּשׁ מִלְּפָנָיו עַל כָּל מַה שֶּׁצָּרִיךְ וַאֲפִלּוּ לַעֲשׂוֹת נִסִּים וְנִפְלָאוֹת, כִּי אִי אֶפְשָׁר לַעֲמֹד לְהִתְפַּלֵּל לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כִּי־אִם עַל־יְדֵי עַזּוּת, כִּי כָּל חַד לְפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ אֶת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וְרוֹאֶה פְּחִיתוּתוֹ וּגְרִיעוּתוֹ, אֵיךְ הָיָה יָכוֹל לַעֲמֹד וּלְהִתְפַּלֵּל לְפָנָיו. עַל־כֵּן בִּשְׁעַת הַתְּפִלָּה צָרִיךְ הָאָדָם לְסַלֵּק אֶת הַבּוּשָׁה וְיָעִיז פָּנָיו לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ כָּל מַה שֶּׁצָּרִיךְ כַּנַּ"ל, וְזֶה זוֹכִין עַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה, שֶׁיֵּשׁ לוֹ נֶגֶד הַחוֹלְקִים וְהַמּוֹנְעִים מֵעֲבוֹדַת הַשֵּׁם בֶּאֱמֶת, שֶׁעַל־יְדֵי זֶה זוֹכֶה לְקַבֵּל חִדּוּשֵׁי תּוֹרָה דִּקְדֻשָּׁה וְלֹא לְהֵפֶךְ חַס וְשָׁלוֹם, וְאָז זוֹכֶה לִתְפִלָּה בְּכַוָּנָה שֶׁעִקָּרָהּ עַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה כַּנַּ"ל (שָׁם ח
Only from His love, compassion, and great kindness has He given us permission to call Him with these attributes and to pray before Him, so that we may merit to cleave to Him, blessed be He. Therefore, it is fitting to say at the very least these words and attributes with a whole heart and great intention with self-sacrifice, since we merit through His kindness to call Him with these attributes (there).
## Segment 75
מג. מַה שֶּׁמִּתְפַּלְּלִין בְּכֹחַ, שֶׁהוּא מַכְנִיס כָּל כֹּחוֹ בְּאוֹתִיּוֹת הַתְּפִלָּה בִּבְחִינַת כָּל עַצְמוֹתַי תֹּאמַרְנָה וְכוּ', אֵלּוּ הַדִּבּוּרִים שֶׁמְּדַבֵּר בְּכֹחַ הֵם עַצְמָם הַדִּבּוּרִים שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, וַעֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶם נִבְרָא הָעוֹלָם מְקַבְּלִין כֹּחַ מִכֹּחַ אַתְוָן אֵלּוּ (מח)
לז.
עִקַּר הַתְּפִלָּה הִיא בַּפֶּה דַּיְקָא, שֶׁצְּרִיכִין לְדַבֵּר דִּבּוּרֵי הַתְּפִלָּה בְּפֶה מָלֵא וְאֵין דַּי בְּמַחֲשָׁבָה לְבַד, וְאַף־עַל־פִּי שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא יוֹדֵעַ מַחֲשָׁבוֹת. כִּי הַדִּבּוּר הוּא כְּלִי הַשֶּׁפַע שֶׁבָּהֶם מְקַבְּלִים הַשֶּׁפַע וּלְפִי הַדִּבּוּר כֵּן הַשֶּׁפַע, אִם הַדִּבּוּר הַיְנוּ כְּלִי הַשֶּׁפַע הִיא בִּשְׁלֵמוּת וּבְמִלּוּאָהּ, אֲזַי יְכוֹלִים לְקַבֵּל בָּהֶם רֹב שֶׁפַע. עַל־כֵּן כָּל מַה שֶּׁחָסֵר לָאָדָם בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת צָרִיךְ לְהִתְפַּלֵּל עָלָיו בְּדִּבּוּר פֶּה דַּיְקָא כְּדֵי שֶׁעַל־יְדֵי זֶה יִמְשֹׁךְ הַשֶּׁפַע כַּנַּ"ל (לד, ג
When one prays with strength, infusing all his strength into the letters of the prayer in the aspect of “All my bones shall say…” (Psalms 35:10), these words that he speaks with strength are themselves the words of the Holy One, blessed be He, and the ten utterances through which the world was created receive strength from the power of these letters (48).
## Segment 77
מד. תְּפִלָּה בְּכֹחַ הִיא סְגֻלָּה לְבָנִים, וּמַצֶּלֶת מֵרִיב וּמַחֲלוֹקוֹת, וּמִתְגַּבֵּר הָאֱמֶת וְחוֹזְרִין הַכֹּל לְהַשֵּׁם יִתְבָּרַךְ לְעָבְדוֹ שְׁכֶם אֶחָד, וְנִתְגַּלֶּה וְנִתְפַּרְסֵם הָרַבִּי־הָאֱמֶת שֶׁבַּדּוֹר (שם)
לח.
מַה שֶּׁמַּכִּין כַּף אֶל כַּף בִּשְׁעַת הַתְּפִלָּה, כִּי עַל־יְדֵי זֶה נִטְהָר אֲוִיר הַמָּקוֹם שֶׁאִישׁ הַיִּשְׂרְאֵלִי מִתְפַּלֵּל שָׁם, וְשׁוֹאֵב אֲוִיר הַקָּדוֹשׁ כְּמוֹ בְּאֶרֶץ־יִשְׂרָאֵל. נִמְצָא עַל־יְדֵי זֶה הַתְּפִלָּה הִיא בַּאֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל, וְהִיא תִּקּוּן מַחֲשָׁבוֹת זָרוֹת שֶׁבַּתְּפִלָּה, גַּם מְבַטֵּל מַחְשְׁבוֹת עֲבוֹדָה זָרָה גַּם נִתְבַּטֵּל הֶרֶג וְאַבְדָן מִן הָעוֹלָם (מד
Every Torah expounder, before beginning to explain any exposition, must first pour out his prayer before Hashem, blessed be He, to arouse the supernal heart to bestow upon him warm words like burning coals.
## Segment 79
מה. תְּפִלָּה בְּכֹחַ וְאֶרֶץ־יִשְׂרָאֵל וּמִצְוַת סֻכָּה הֵם בְּחִינָה אַחַת וּתְלוּיִים זֶה בָּזֶה (שם)
לט.
אֲפִלּוּ כְּשֶׁעוֹמֵד לְהִתְפַּלֵּל בְּמָקוֹם שֶׁהִתְפַּלֵּל צַדִּיק, אַף־עַל־פִּי־כֵן קָשֶׁה לוֹ מְאֹד לְהִתְפַּלֵּל שָׁם, כִּי אֵינוֹ מֻרְגָּל בַּאֲוִירָא שֶׁל מָקוֹם, וְכָל־שֶׁכֵּן לְהֵפֶךְ, עַל־כֵּן צָרִיךְ לִקְבֹּעַ מָקוֹם לִתְפִלָּתוֹ כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה (שָׁם
Prayer with strength, the Land of Israel, and the mitzvah of sukkah are one aspect and dependent on each other (there).
## Segment 81
מו. עִקַּר הַתְּפִלָּה תָּלוּי בַּלֵּב שֶׁיָּשִׂים כָּל לִבּוֹ עָלֶיהָ, דְּהַיְנוּ שֶׁיְּקַשֵּׁר מַחְשְׁבוֹת הַלֵּב הֵיטֵב לְדִבּוּרֵי הַתְּפִלָּה, שֶׁלֹּא יִהְיֶה לִבּוֹ רָחוֹק מֵהַדִּבּוּרִים, רַק יִשְׁמַע הֵיטֵב מַה שֶּׁהוּא מְדַבֵּר, וְעַל־יְדֵי זֶה נִתְגַּלֶּה וְנִתְגַּדֵּל מַלְכוּתוֹ יִתְבָּרַךְ וְנוֹפֵל מַלְכוּת הָרְשָׁעָה, וְנִמְשָׁךְ לְיִשְׂרָאֵל חִיּוּת גָּדוֹל וְשֶׁפַע וַעֲשִׁירוּת גָּדוֹל וּבְרָכָה עַד בְּלִי דַּי, וְנַעֲשֶׂה עַל־יְדֵי זֶה יִחוּדָא עִלָּאָה וְיִחוּדָא תַּתָּאָה, וְזוֹכֶה לְהִתְגַּלּוּת אוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה (מט)
מ.
עַל־יְדֵי הַתְּפִלָּה נִמְשָׁכִים סוֹדוֹת הַתּוֹרָה (שָׁם
Only then should he begin to explain, for then the expositions of Torah are drawn down in great abundance from the supernal heart as well (20, 2). When one prays before delivering a discourse, he must pray with supplications and request from the Holy One, blessed be He, a free gift, not relying on his own merit at all, but standing before Hashem, blessed be He, as a pauper and destitute, speaking supplications. Similarly, a person should not pressure himself in his prayer, meaning he should not insist that Hashem, blessed be He, specifically fulfill his will, but should request mercy and supplications: if Hashem, blessed be He, grants it, He grants it; if not, then not (there, 5). Also, when praying before a discourse, one must connect himself with the souls of those standing there to hear the discourse, and then his prayer is a prayer of the many, which is not despised and is surely accepted, adding extra holiness above, and so on [see Tzaddik] (there, 4).
## Segment 83
מז. כָּל אֶחָד כְּפִי תִּקּוּן הַבְּרִית, וּכְפִי הִתְקַשְּׁרוּתוֹ לְצַדִּיקֵי אֱמֶת שֶׁהֵם שׁוֹמְרֵי הַבְּרִית, כְּמוֹ כֵן הוּא יָכוֹל לִטְעֹם מְתִיקוּת בְּדִבּוּרֵי הַתְּפִלָּה וַאֲזַי אַרְיֵה נָחִית לֶאֱכֹל קָרְבָּנוֹ, הַיְנוּ תְּפִלָּתוֹ. אֲבָל עַל־יְדֵי פְּגַם הַבְּרִית הוּא בִּבְחִינַת מַיִן מְרִירִין וְכוּ, וַאֲזַי אֵינוֹ יָכוֹל לִטְעֹם מְתִיקוּת בְּדִבּוּרֵי הַתְּפִלָּה וַאֲזַי כַּלְבָּא נָחִית לֶאֱכֹל קָרְבָּנוֹ שֶׁהִיא תְּפִלָּתוֹ (נ)
מא.
הַמַּחֲשָׁבוֹת זָרוֹת נִקְרָאִים מַבּוּל, שֶׁמְּבַלְבְּלִין אֶת תְּפִלָּתוֹ. וְתִקּוּנוֹ - שֶׁיִּתֵּן צְדָקָה לְאֶרֶץ־יִשְׂרָאֵל וְעַל־יְדֵי זֶה הוּא נִכְלָל בַּאֲוִירָא דְּאֶרֶץ־יִשְׂרָאֵל, וְעַל־יְדֵי זֶה הוּא נִצּוֹל מִמַּחֲשָׁבוֹת זָרוֹת. גַּם עַל־יְדֵי זֶה נִזְדַּכֵּךְ מֹחוֹ, הַיְנוּ מַחֲשַׁבְתּוֹ וְהוּא תִּקּוּן הַבְּרִית (שם
Every person has the aspect of revealed and hidden, which are the aspects of Torah and prayer, and every person must ascend each time from level to level to make the hidden revealed. This is merited through Torah study and abundant prayers, for one must study Torah and increase prayer to Hashem, blessed be He, until Hashem, blessed be He, reveals to him what is hidden from him, making the hidden revealed, and he will have a higher hidden.
## Segment 85
מח. וְדַע, שֶׁעַזֵּי פָּנִים שֶׁיֵּשׁ בַּדּוֹר הֵן הֵן הַכְּלָבִים, וְהֵן הָעוֹמְדִים וְחוֹלְקִים עַל תְּפִלַּת אִישׁ הַיִּשְׂרְאֵלִי, שֶׁעֲדַיִן לֹא תִּקֵּן בְּרִיתוֹ בִּשְׁלֵמוּת. וּמִזֶּה תָּבִין מִמֵּילָא כַּמָּה גָּדוֹל עֲווֹנָם שֶׁל הַחוֹלְקִים עַל תְּפִלַּת אִישׁ הַיִּשְׂרְאֵלִי וְרוֹצִים לְבַלְבֵּל תְּפִלָּתוֹ. כִּי הֵם נִקְרָאִים כְּלָבִים מַמָּשׁ בְּחִינַת וְהַכְּלָבִים עַזֵּי נֶפֶשׁ. כִּי אַף עַל פִּי שֶׁזֶּה הָאִישׁ שֶׁמִּתְפַּלֵּל, לֹא זָכָה עֲדַיִן לְתִקּוּן הַבְּרִית וּמַחֲמַת זֶה בָּא עָלָיו הַמַּחֲלֹקֶת הַזֹּאת שֶׁהוּא 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, עַל יְדֵי שֶׁחוֹלְקִים עַל תְּפִלָּתוֹ אַף עַל פִּי שֶׁלֹּא תִּקֵּן בְּרִיתוֹ בִּשְׁלֵמוּת וְכַנִּזְכָּר לְעֵיל. כִּי בְּוַדַּאי הוּא צָרִיךְ לְיַגֵּעַ עַצְמוֹ לְהִתְפַּלֵּל בְּכָל כֹּחוֹ אַף עַל פִּי שֶׁהוּא כְּמוֹ שֶׁהוּא, אַף עַל פִּי שֶׁאֵינוֹ יָכוֹל לְהַרְגִּישׁ מְתִיקוּת בְּדִבּוּרֵי הַתְּפִלָּה, וְהַיְגִיעָה בְּעַצְמָהּ יְקָרָה מְאֹד [כַּמְבֹאָר בְּמָקוֹם אַחֵר]. אֲבָל הַחוֹלְקִים הֵם בְּחִינַת כְּלָבִים מַמָּשׁ וְגָדוֹל עֲווֹנָם מִנְּשׂא, רַחֲמָנָא לִצְלָן (שָׁם)
מב.
עַל־יְדֵי שֶׁאָדָם נִתְעוֹרֵר בְּיָדַיִם שֶׁלּוֹ בִּשְׁעַת הַתְּפִלָּה וּמַכֶּה כַּף אֶל כַּף, עַל־יְדֵי זֶה נִתְהַוֶּה הַדִּבּוּר, וְהַפֶּה מְקַבֵּל אֶת הַדִּבּוּר לְתוֹכוֹ (מה
Know that the brazen-faced ones in the generation are the dogs, and they are the ones who stand and dispute the prayer of a Jew who has not yet fully rectified his covenant. From this, you will understand on your own how great is the sin of those who dispute the prayer of a Jew and seek to confuse his prayer. For they are literally called dogs, in the aspect of “and the dogs are brazen of soul” (Isaiah 56:11). Even though this person who prays has not yet merited the rectification of the covenant, and because of this, this dispute comes upon him, which is the aspect of “a dog descends…” as mentioned above, nevertheless, the disputers are not exempt from their punishment because of this. For they uproot their souls from holiness and cause themselves to be literally called dogs by disputing his prayer, even though he has not fully rectified his covenant, as mentioned above. For certainly, he must exert himself to pray with all his strength, even as he is, even though he cannot feel sweetness in the words of prayer, and the effort itself is exceedingly precious [as explained elsewhere]. But the disputers are in the aspect of literal dogs, and their sin is too great to bear, may the Merciful One save us (there).
## Segment 86
מט. עַל־יְדֵי לִמּוּד זְכוּת עַל הָרָשָׁע נִתְחַזֵּק מְאוֹר עֵינָיו שֶׁל הַצַּדִּיק, וְיָכוֹל לִרְאוֹת וּלְהַשִּׂיג צִדְקָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְיָכוֹל לֵידַע וּלְהָבִין, כִּי ה' הַצַּדִּיק אַף עַל פִּי שֶׁהָרָשָׁע זוֹכֶה בַּדִּין, וְנִתְפַּשֵּׁט לִבּוֹ מֵעַקְמוּמִיּוּת שֶׁהָיָה לוֹ קֹדֶם וְנִתְחַזֵּק אֱמוּנָתוֹ וְיָכוֹל לְהִתְפַּלֵּל (נה, ג)
מג.
גַּם עַל־יְדֵי מְחִיאַת־כַּף בִּשְׁעַת הַתְּפִלָּה נִמְתָּקִין הַדִּינִים וְעַל יְדֵי זֶה נִצּוֹל מִשִּׁכְחָה, גַּם מְבַטֵּל הַמַּחֲלוֹקוֹת (מו
Then he should pray further until that hidden is revealed to him, and so each time he ascends from level to higher level, seeking each time from Hashem, blessed be He, to attain the higher hidden until he attains, and so on. Until he is included in the beginning of emanation, and afterward included in the Infinite, then he will merit the Torah of Hashem and the prayer of Hashem in truth. Through this path, one merits joy, and through joy, one merits boldness of holiness, through which one enters holiness, drawing close to true tzaddikim to receive from them the holy faith in great perfection.
## Segment 88
נא. בִּשְׁעַת הַתְּפִלָּה צָרִיךְ לְהַכְנִיעַ הָרָע שֶׁבַּפְּרָט וְהָרָע שֶׁבַּכְּלָל, הָרָע שֶׁבַּפְּרָט, הַיְנוּ גּוּפוֹ הַמְּגֻשָּׁם וְחָמְרוֹ, יְבַטֵּל בִּשְׁעַת הַתְּפִלָּה כְּמוֹ חֲסִידִים הָרִאשׁוֹנִים שֶׁהָיָה לָהֶם בִּשְׁעַת תְּפִלָּה הִתְפַּשְּׁטוּת הַגַּשְׁמִיּוּת. וְהָרָע שֶׁבַּכְּלָל, הַיְנוּ הַתְּפִלּוֹת שֶׁל פּוֹשְׁעֵי יִשְׂרָאֵל שֶׁמִּתְפַּלֵּל עִמָּהֶם יְבַטֵּל הָרָע שֶׁלָּהֶם וְיַעֲשֶׂה מֵהָרָע כִּסֵּא לִקְדֻשָּׁה (שָׁם ה)
When one prays with strength, infusing all his strength into the letters of the prayer in the aspect of “All my bones shall say…” (Psalms 35:10), these words that he speaks with strength are themselves the words of the Holy One, blessed be He, and the ten utterances through which the world was created receive strength from the power of these letters (48).
During prayer, one must subdue the evil in the particular and the evil in the general. The evil in the particular, meaning his coarse and material body, he should nullify during prayer, like the early chasidim who, during prayer, experienced a divestment of corporeality. The evil in the general, meaning the prayers of the sinners of Israel with whom he prays, he should nullify their evil and make from the evil a throne for holiness (there, 5).
## Segment 90
נב. גַּם צָרִיךְ לְקַשֵּׁר אֶת עַצְמוֹ בַּכְּלָל וּבַפְּרָט עִם נַפְשִׁין וְרוּחִין וְנִשְׁמָתִין שֶׁל שׁוֹכְנֵי עָפָר, וִיעוֹרֵר אוֹתָם בִּתְפִלָּתוֹ שֶׁיִּתְפַּלְּלוּ עִמּוֹ. בַּפְּרָט, הַיְנוּ חֶלְקֵי נֶפֶשׁ רוּחַ נְשָׁמָה שֶׁלּוֹ שֶׁבָּאוּ כְּבָר בְּגִלְגּוּל וְנִתְתַּקֵּן, וּבַכְּלָל, הַיְנוּ נֶפֶשׁ רוּחַ נְשָׁמָה שֶׁל שׁוֹכְנֵי עָפָר אֲחֵרִים לְעוֹרְרָם שֶׁיִּתְפַּלְּלוּ עִמּוֹ (שָׁם)
Prayer with strength is a segulah (spiritual remedy) for children, saves from quarrels and strife, strengthens the truth, and causes everyone to return to Hashem, blessed be He, to serve Him with one accord. Through this, the true Rebbe of the generation is revealed and becomes renowned (there).
All this is merited through prayer with complete intention, for prayer with intention encompasses everything. The essence of prayer is through fear, which is shame before Hashem, blessed be He, not to sin, Heaven forbid. Through this, one merits all the above, and through this, one merits the aspect of hands to receive ethical instruction from true rebukers.
## Segment 92
נג. גַּם צָרִיךְ לְתַקֵּן בִּתְפִלּוֹת שְׁלֹשָׁה דְּבָרִים. א. צָרִיךְ הַמִּתְפַּלֵּל לְתַקֵּן בִּתְפִלָּתוֹ, לְהַעֲלוֹת אֶת הַנּוֹפְלִים בֶּאֱמוּנוֹת כּוֹזְבוֹת, לְהַעֲלוֹתָם בִּתְפִלָּתוֹ לָאֱמוּנָה הָאֲמִתִּית שֶׁהוּא הַתְּפִלָּה וְלִקְבֹּעַ בְּלִבָּם אֱמוּנָה שְׁלֵמָה. ב. צָרִיךְ לְכַוֵּן מְאֹד בִּתְפִלָּתוֹ, וְעַל־יְדֵי כַּוָּנוֹת הַלֵּב שֶׁבַּתְּפִלָּה מְתַקֵּן אֶת לֵב הַמְחַקְּרִים חַכְמֵי הַפִּילוֹסוֹפְיָא, שֶׁלֹּא יַחֲטִיא אוֹתָם שִׂכְלָם. ג. עַל־יְדֵי תְּפִלָּה בַּשְּׁלֵמוּת הָרָאוּי, הוּא מְבַטֵּל כָּל הַחֲרָפוֹת וּבִזְיוֹנוֹת, שֶׁיֵּשׁ לוֹ מִשּׂנְאָיו, כִּי הוּא מְהַפֵּךְ כָּל הַחֲרָפוֹת וּבִזְיוֹנוֹת, לְכָבוֹד (שם ו)
Prayer with strength, the Land of Israel, and the mitzvah of sukkah are one aspect and dependent on each other (there).
Also, one must rectify three things through his prayers. First, the one who prays must rectify through his prayer to elevate those who have fallen into false beliefs, to raise them through his prayer to the true faith, which is prayer, and to establish complete faith in their hearts. Second, he must focus greatly in his prayer, and through the intentions of the heart in prayer, he rectifies the hearts of the investigators, the philosophers, so that their intellect does not lead them astray. Third, through prayer in its proper perfection, he nullifies all the reproaches and insults he receives from his enemies, for he transforms all the reproaches and insults into honor (there, 6).
## Segment 94
נד. בִּשְׁעַת הַתְּפִלָּה הָאָדָם עוֹמֵד בְּהֵיכַל הַמֶּלֶךְ וְאָז צָרִיךְ לְבַטֵּל אֶת עַצְמוֹ מִכָּל וָכֹל וְשֶׁלֹּא לִרְאוֹת שׁוּם דָּבָר, אֶלָּא אֶת הַמֶּלֶךְ לְבַדּוֹ יִתְבָּרַךְ, עַד שֶׁיִּתְבַּטֵּל יֵשׁוּתוֹ לְגַמְרֵי וְלֹא יַרְגִּישׁ אֶת עַצְמוֹ כְּלָל בִּשְׁעַת הַתְּפִלָּה, רַק אֶת הַמֶּלֶךְ לְבַדּוֹ יִתְבָּרַךְ. וְעַל־יְדֵי זֶה נִתְבַּטְּלִין כָּל הַחֲרָפוֹת וּבִזְיוֹנוֹת (שָׁם ז)
The essence of prayer depends on the heart, that he places his entire heart upon it, meaning that he binds the thoughts of the heart well to the words of the prayer, so that his heart is not distant from the words, but rather he hears clearly what he is saying. Through this, His kingdom, blessed be He, is revealed and magnified, the kingdom of wickedness falls, and great vitality, abundance, great wealth, and boundless blessing are drawn to Israel. Through this, a supernal unity and a lower unity are achieved, and one merits the revelation of the Torah of the Hidden Ancient One (49).
Through this, exile and strife are nullified from the world, peace is increased in the world, peace is made between Israel and their Father in Heaven, holiness is rectified, and it is sealed in the aspect of a seal within a seal (22, 10). One who mortifies himself for prayer and gives his soul in his prayer should know that in the place where foreign thoughts enter and need to be elevated, there he must give his soul even more, and through this, he will elevate the sparks of holiness (26). One must greatly overcome foreign thoughts during prayer, for all the follies and confusions in the world, and all the mental turmoil a person has any day at any time, all come specifically during prayer, making themselves heard specifically then and greatly confusing a person’s thoughts specifically during prayer. Therefore, during prayer, one needs great, exceedingly great strength to overcome these confusions, thoughts, and mental turmoil that come and arise in his heart specifically then (30, 7). The essence of prayer is through boldness of holiness, for one must boldly face Hashem, blessed be He, to request from Him all that he needs, even to perform miracles and wonders, because it is impossible to stand and pray before Hashem, blessed be He, except through boldness. For each person, according to what he estimates in his heart of the greatness of the Creator, blessed be He, and sees his own lowliness and inadequacy, how could he stand and pray before Him? Therefore, during prayer, a person must remove shame and boldly request from Hashem, blessed be He, all that he needs, as mentioned above. This is merited through boldness of holiness, which he has against those who dispute and prevent the true service of Hashem.
## Segment 96
נה. עַל־יְדֵי תְּפִלָּה כְּתִקּוּנוֹ כַּנַּ"ל, מִתְנוֹצֵץ אוֹר זְכוּת אָבוֹת, וְעַל־יְדֵי זֶה מַמְשִׁיכִין בְּחִינַת קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל גַּם עַכְשָׁו בַּגָּלוּת, וְעַל־יְדֵי זֶה זוֹכִין לִרְאוֹת בְּמַפַּלְתָּם שֶׁל רְשָׁעִים. וְכָל זֶה נַעֲשֶׂה עַל־יְדֵי לִמּוּד זְכוּת, שֶׁמְּלַמְּדִין עַל הָרָשָׁע שֶׁעַל־יְדֵי זֶה יְכוֹלִין לְהִתְפַּלֵּל כַּנַּ"ל (שָׁם)
Each person, according to the rectification of his covenant and his connection to true tzaddikim who guard the covenant, is able to taste sweetness in the words of prayer, and then “a lion descends to eat his offering,” meaning his prayer. But through a blemish in the covenant, he is in the aspect of “bitter waters,” and then he cannot taste sweetness in the words of prayer, and then “a dog descends to eat his offering,” which is his prayer (50).
Through prayer in its proper form, as mentioned above, the light of the merit of the Patriarchs radiates, and through this, the aspect of the holiness of the Land of Israel is drawn down even now in exile. Through this, one merits to see the downfall of the wicked. All this is achieved through finding merit, by finding merit for the wicked, through which one can pray, as mentioned above (there).
## Segment 98
נו. לָאו כָּל אָדָם יָכוֹל לְתַקֵּן ג' דְּבָרִים הַנִּזְכָּרִים לְעֵיל בִּתְפִלָּתוֹ וּלְהַכְנִיעַ הָרְשָׁעִים וְהַשּׂנְאִים עַל־יְדֵי זֶה, כִּי אִם הַצַּדִּיק הַגָּדוֹל בְּמַעֲלָה מְאֹד בִּבְחִינַת מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, וְגַם הוּא צָרִיךְ לַחְגֹּר מָתְנָיו מְאֹד, לַעֲמֹד נֶגֶד הָרְשָׁעִים הַגְּדוֹלִים לְכַלּוֹתָם וּלְבַטְּלָם (שָׁם ט)
Know that the brazen-faced ones in the generation are the dogs, and they are the ones who stand and dispute the prayer of a Jew who has not yet fully rectified his covenant. From this, you will understand on your own how great is the sin of those who dispute the prayer of a Jew and seek to confuse his prayer. For they are literally called dogs, in the aspect of “and the dogs are brazen of soul” (Isaiah 56:11). Even though this person who prays has not yet merited the rectification of the covenant, and because of this, this dispute comes upon him, which is the aspect of “a dog descends…” as mentioned above, nevertheless, the disputers are not exempt from their punishment because of this. For they uproot their souls from holiness and cause themselves to be literally called dogs by disputing his prayer, even though he has not fully rectified his covenant, as mentioned above. For certainly, he must exert himself to pray with all his strength, even as he is, even though he cannot feel sweetness in the words of prayer, and the effort itself is exceedingly precious [as explained elsewhere]. But the disputers are in the aspect of literal dogs, and their sin is too great to bear, may the Merciful One save us (there).
Through this, one merits to receive Torah innovations of holiness and not the opposite, Heaven forbid, and then he merits prayer with intention, the essence of which is through boldness of holiness, as mentioned above (there, 8). The essence of prayer is specifically with the mouth, for one must speak the words of prayer with a full mouth, and thought alone is not sufficient, even though the Holy One, blessed be He, knows thoughts.
## Segment 100
נז. עַל־יְדֵי לִמּוּד הַפּוֹסְקִים זוֹכִין לְהִתְפַּלֵּל כָּרָאוּי בְּכָל לְבָבוֹ. כִּי בֶּאֱמֶת אִם הָיָה הָאָדָם יוֹדֵעַ וּמַאֲמִין בְּלֵב שָׁלֵם שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וְהוּא יִתְבָּרַךְ עוֹמֵד עָלָיו בִּשְׁעַת הַתְּפִלָּה, וְשׁוֹמֵעַ וּמַאֲזִין וּמַקְשִׁיב כָּל דִּבּוּר וְדִבּוּר שֶׁל הַתְּפִלָּה, בְּוַדַּאי הָיָה מְדַקְדֵּק מְאֹד לְכַוֵּן אֶת דְּבָרָיו, וְהָיָה מִתְפַּלֵּל בְּהִתְלַהֲבוּת גָּדוֹל. רַק מֵחֲמַת שֶׁלִּבּוֹ חָלוּק וְאֵינוֹ חָזָק בִּידִיעָה זֹאת בְּלֵב שָׁלֵם, בִּשְׁבִיל זֶה אֵינוֹ מְדַקְדֵּק כָּל כָּךְ וְאֵינוֹ מְכַוֵּן לִבּוֹ הֵיטֵב בִּתְפִלָּתוֹ. וְכָל זֶה נִמְשָׁךְ מֵהַקֻּשְׁיוֹת וְהַכְּפִירוֹת שֶׁבַּלֵּב שֶׁהֵם בְּחִינַת מַחֲלוֹקוֹת הַיֵּצֶר הָרָע שֶׁבַּלֵּב. עַל־כֵּן הַתִּקּוּן לָזֶה - לִמּוּד פּוֹסְקִים, שֶׁעַל־יְדֵי זֶה מְבַטְּלִין מַחֲלוֹקוֹת הַיֵּצֶר הָרָע בְּשָׁרְשׁוֹ, וְעַל־יְדֵי זֶה זוֹכֶה לְהִתְפַּלֵּל כָּרָאוּי בְּכָל לְבָבוֹ בֶּאֱמֶת (סב, ב)
Through finding merit for the wicked, the light of the tzaddik’s eyes is strengthened, and he can see and attain the righteousness of the Holy One, blessed be He. He can know and understand that Hashem is righteous, even though the wicked may prevail in judgment. His heart is relieved of the crookedness it had before, his faith is strengthened, and he can pray (55, 3).
Through studying the poskim (halachic authorities), one merits to pray properly with his whole heart. For in truth, if a person knew and believed with a whole heart that “the whole earth is full of His glory” (Isaiah 6:3), and that He, blessed be He, stands over him during prayer, hearing, listening, and attending to every single word of the prayer, he would certainly be very meticulous to focus his words and would pray with great fervor. But because his heart is divided and not strong in this knowledge with a whole heart, he is not so meticulous and does not focus his heart well in his prayer. All this stems from the doubts and heresies in the heart, which are the aspect of the disputes of the evil inclination in the heart. Therefore, the rectification for this is studying the poskim, through which the disputes of the evil inclination are nullified at their root, and through this, one merits to pray properly with his whole heart in truth (62, 2).
## Segment 102
נח. עִקַּר שְׁלֵמוּת הַתְּפִלָּה הוּא מִי שֶׁזּוֹכֶה לָבוֹא אֶל הַתַּכְלִית לַעֲשׂוֹת אֶחָד מִכָּל הַתְּפִלָּה. כִּי כְּשֶׁאָדָם עוֹמֵד לְהִתְפַּלֵּל, כְּשֶׁמַּתְחִיל לוֹמַר תֵּבָה הָרִאשׁוֹנָה כְּגוֹן תֵּבַת בָּרוּךְ, תֵּכֶף כְּשֶׁיָּצְאָה הָאוֹת רִאשׁוֹנָה מֵהַתֵּבָה, כְּגוֹן אוֹת ב' מִתֵּבַת בָּרוּךְ, אֲזַי הָאוֹת מְבַקֵּשׁ וּמִתְחַנֵּן מֵהַנֶּפֶשׁ לְבַל תִּפָּרֵד מִמֶּנּוּ, וְאֵינָהּ מַנַּחַת אֶת הַנֶּפֶשׁ לֵילֵךְ וּלְדַבֵּר יוֹתֵר. כִּי הָאוֹת מְחַבֶּקֶת וּמְלַפֶּפֶת אֶת הַנֶּפֶשׁ וּמְבַקֵּשׁ אוֹתָהּ לְבַל תִּפָּרֵד מִמֶּנּוּ, וּמִכָּל שֶׁכֵּן כְּשֶׁגּוֹמֵר תֵּבָה אַחַת אֲזַי כָּל הַתֵּבָה מְחַבֶּקֶת וְאוֹחֶזֶת אֶת הַנֶּפֶשׁ וְאֵינוֹ מַנַּחַת אוֹתָהּ לֵילֵךְ מִמֶּנָּה לְדַבֵּר שְׁאָרֵי דִּבּוּרֵי הַתְּפִלָּה כִּי כְּשֶׁאָדָם עוֹמֵד לְהִתְפַּלֵּל וּמְדַבֵּר דִבּוּרֵי הַתְּפִלָּה, אֲזַי הוּא מְלַקֵּט צִיצִים וּפְרָחִים וְשׁוֹשַׁנִּים נָאִים, כְּאָדָם הַהוֹלֵךְ בַּשָּׂדֶה וּמְלַקֵּט שׁוֹשַׁנִּים וּפְרָחִים נָאִים אַחַת לְאַחַת, עַד שֶׁעוֹשֶׂה אֲגֻדָּה אַחַת, וְאַחַר־כָּךְ מְלַקֵּט עוֹד אַחַת לְאַחַת וְעוֹשֶׂה אֲגֻדָּה אַחֶרֶת וּמְחַבְּרָם יַחַד, וְכֵן הוֹלֵךְ וּמְלַקֵּט וּמְקַבֵּץ כַּמָּה וְכַמָּה אֲגֻדּוֹת יָפִים וְנָאִים, כְּמוֹ כֵן הוּא הוֹלֵךְ בַּתְּפִלָּה מֵאוֹת לְאוֹת, עַד שֶׁנִּתְחַבְּרִים כַּמָּה אוֹתִיּוֹת וְנַעֲשֶׂה מֵהֶם דִּבּוּר וְתֵבָה. וְאַחַר כָּךְ הוֹלֵךְ וּמְחַבֵּר עוֹד כַּמָּה אוֹתִיּוֹת וְנַעֲשֶׂה מֵהֶם תֵּבָה שְׁנִיָּה וְכוּ'. וְאַחַר כָּךְ נִתְחַבְּרִים שְׁתֵּי הַתֵּבוֹת וְאַחַר כָּךְ הוֹלֵךְ וּמְלַקֵּט יוֹתֵר עַד שֶׁגּוֹמֵר בְּרָכָה אַחַת. וְאַחַר כָּךְ מְלַקֵּט יוֹתֵר וְיוֹתֵר וְהוֹלֵךְ מֵאָבוֹת לִגְבוּרוֹת וּמִגְּבוּרוֹת לִקְדֻשּׁוֹת. וְכֵן הוֹלֵךְ לְהַלָּן יוֹתֵר. מִי יְפָאֵר גֹּדֶל פְּאֵר הַלִּקּוּטִים וְהַקִּבּוּצִים שֶּׁאָדָם מְלַקֵּט וּמְקַבֵּץ בְּדִבּוּרֵי הַתְּפִלָּה. וּכְשֶׁהַדִּבּוּר יוֹצֵא. וְהַדִּבּוּר הוּא יוֹצֵא מֵהַנֶּפֶשׁ וּבָא וְנִשְׁמָע לְאָזְנָיו, אֲזַי הַדִּבּוּר מְבַקֵּשׁ מֵהַנֶּפֶשׁ לְבַל תִּפָּרֵד מִמֶּנּוּ. וְתֵכֶף כְּשֶׁיָּצְאָה הָאוֹת רִאשׁוֹנָה מֵהַתֵּבָה, אֲזַי הָאוֹת מַחֲזֶקֶת בּוֹ וְאֵינָהּ מַנִּיחָה אוֹתוֹ לֵילֵךְ יוֹתֵר, מִכָּל שֶׁכֵּן כְּשֶׁגּוֹמֵר תֵּבָה שְׁלֵמָה, שֶׁאֲזַי הַתֵּבָה אוֹחֶזֶת בְּהַנֶּפֶשׁ וּמְחַבֶּקֶת וּמְלַפֶפֶת אוֹתָהּ, לְבַל תֵּלֵךְ וְתִפָּרֵד מִמֶּנּוּ. כִּי אֵיךְ תּוּכַל לֵילֵךְ מִמֶּנִּי, הֲלֹא אַתָּה רוֹאֶה אֶת יְקַר יָפְיִי וְזִיוִי וְתִפְאַרְתִּי כִּי הֲלֹא אֲנִי תֵּבַת בָּרוּךְ. וּשְׁמַע נָא מַה שֶּׁאַתָּה מְדַבֵּר, וְהַשְׁמַע לְאָזְנֶיךָ מַה שֶּׁאַתָּה מוֹצִיא מִפִּיךָ, וְאֵיךְ תּוּכַל לֵילֵךְ וּלְהִפָּרֵד מֵאִתִּי, וְהֵן אֱמֶת שֶׁאַתָּה צָרִיךְ לֵילֵךְ יוֹתֵר כְּדֵי לִלְקֹט עוֹד סְגֻלּוֹת יְקָרוֹת וַחֲמוּדוֹת גְּדוֹלוֹת. אֲבָל אֵיךְ תּוּכַל לְהִפָּרֵד מֵאִתִּי וְלִשְׁכֹּחַ אוֹתִי, עַל כָּל פָּנִים, תִּרְאֶה שֶׁבְּכָל מָקוֹם שֶׁתֵּלֵךְ וְתָבוֹא לְשָׁם, לֹא תִּשְׁכַּח אוֹתִי וְלֹא תִּפָּרֵד מִמֶּנִּי עַל־כֵּן עִקַּר שְׁלֵמוּת הַתְּפִלָּה הוּא כְּשֶׁזּוֹכֶה לַעֲשׂוֹת אֶחָד מִכָּל הַתְּפִלָּה. וּכְשֶׁעוֹמֵד בַּתֵּבָה הָאַחֲרוֹנָה שֶׁל הַתְּפִלָּה, יִהְיֶה עֲדַיִן עוֹמֵד בַּתֵּבָה הָרִאשׁוֹנָה שֶׁעַל־יְדֵי זֶה לְעוֹלָם אֵינוֹ נִפְרָד מֵאוֹת רִאשׁוֹנָה שֶׁל הַתְּפִלָּה אֲפִלּוּ בִּגְמַר הַתְּפִלָּה, וְאָז הַתְּפִלָּה בִּשְׁלֵמוּת. אֲבָל לִזְכּוֹת לָזֶה אִי אֶפְשָׁר כִּי אִם עַל־יְדֵי הַצַּדִּיק הַגָּדוֹל הָאֲמִתִּי שֶׁהוּא בְּחִינַת בַּעַל הַשָּׂדֶה הָעֶלְיוֹנָה. שֶׁהוּא יָכוֹל לְהָבִיא אֶת כָּל אֶחָד אֶל הַתַּכְלִית הַטּוֹב הָאֲמִתִּי שֶׁהוּא כֻּלּוֹ טוֹב כֻּלּוֹ אֶחָד. וְעַל־יְדֵי זֶה יִזְכֶּה לַעֲשׂוֹת אֶחָד מִכָּל הַתְּפִלָּה שֶׁזֶּהוּ עִקַּר שְׁלֵמוּת הַתְּפִלָּה כַּנַּ"ל [עַיֵּן צַדִּיק אוֹת נ"ח] (סה, ב)
During prayer, one must subdue the evil in the particular and the evil in the general. The evil in the particular, meaning his coarse and material body, he should nullify during prayer, like the early chasidim who, during prayer, experienced a divestment of corporeality. The evil in the general, meaning the prayers of the sinners of Israel with whom he prays, he should nullify their evil and make from the evil a throne for holiness (there, 5).
For speech is the vessel of abundance through which abundance is received, and according to the speech, so is the abundance. If the speech, which is the vessel of abundance, is complete and full, then one can receive much abundance through it. Therefore, everything a person lacks, whether materially or spiritually, he must pray for with spoken words specifically, so that through this, he will draw down abundance, as mentioned above (34, 3). The reason one claps hand to hand during prayer is that through this, the air of the place where a Jew prays is purified, and it draws holy air like that of the Land of Israel.
## Segment 104
נט. עַל־יְדֵי שֶׁמִּתְפַּלֵּל בֶּאֱמֶת בִּשְׁבִיל הַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ וְאֵין לוֹ שׁוּם פְּנִיָּה בִּשְׁבִיל בְּנֵי אָדָם, עַל־יְדֵי זֶה זוֹכִין לְהַמְשִׁיךְ בְּחִינַת עָלְמָא דְּאָתֵי לָעוֹלָם הַזֶּה. וְעַל־יְדֵי זֶה יִהְיֶה מַפָּלָה לָרְשָׁעִים. וְאָז נִתְגַּלֶּה גְּדֻלַּת הַצַּדִּיקִים וְהַכְּשֵׁרִים כְּמוֹ שֶׁיִּהְיֶה לֶעָתִיד לָבוֹא. וְעַל־יְדֵי זֶה נִשְׁלָם הַדִּבּוּר דִּקְדֻשָּׁה. וְעַל־יְדֵי זֶה זוֹכִין לְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל, דְּהַיְנוּ לִגְמֹר בְּפֹעַל כָּל הַדְּבָרִים שֶׁבַּקְּדֻשָּׁה שֶׁרוֹצֶה לַעֲשׂוֹת (סו, ג)
Also, one must connect himself, in the general and in the particular, with the souls, spirits, and higher souls of the dwellers of the dust, and arouse them in his prayer to pray with him. In the particular, this means the parts of his soul, spirit, and higher soul that have already come in reincarnation and been rectified. In the general, this means the soul, spirit, and higher soul of other dwellers of the dust, to arouse them to pray with him (there).
Through praying in truth for the sake of Hashem, blessed be He, alone, without any bias for people, one merits to draw down the aspect of the World to Come into this world. Through this, there will be a downfall for the wicked. Then, the greatness of the tzaddikim and the righteous will be revealed, as it will be in the future. Through this, the holy speech is perfected. And through this, one merits to bring from potential to actuality, meaning to complete in action all the holy things he wishes to do (66, 3).
## Segment 105
מִי שֶׁהוּא נִצְרָךְ לַבְּרִיּוֹת בִּשְׁבִיל פַּרְנָסָה, וַאֲפִלּוּ אִם אֵינוֹ נִצְרָךְ לָהֶם בִּשְׁבִיל פַּרְנָסָה, אֲבָל יֵשׁ לוֹ תַּאֲוָה שֶׁל כָּבוֹד וַחֲשִׁיבוּת, הוּא גַּם כֵּן בִּכְלָל נִצְרָךְ לַבְּרִיּוֹת, כִּי הוּא נִצְרָךְ לְכָבוֹד וַחֲשִׁיבוּת שֶׁלָּהֶם. וּמִי שֶׁהוּא בִּבְחִינָה זֹאת, אֲזַי יָכוֹל לִפֹּל בְּשֶׁקֶר גָּדוֹל בִּתְפִלָּתוֹ, דְּהַיְנוּ לַעֲשׂוֹת תְּנוּעוֹת בְּשֶׁקֶר בִּשְׁבִיל בְּנֵי אָדָם מֵאַחַר שֶׁהוּא נִצְרָךְ לָהֶם בִּשְׁבִיל פַּרְנָסָה אוֹ כָּבוֹד וְכַיּוֹצֵא. וַאֲפִלּוּ מִי שֶׁהוּא אִישׁ כָּשֵׁר קְצָת וְאֵינוֹ צָבוּעַ וְשַׁקְרָן גָּמוּר, אַף עַל פִּי כֵן כְּשֶׁהוּא נִצְרָךְ לַבְּרִיּוֹת בְּאֵיזֶה בְּחִינָה כַּנַּ"ל, קָשֶׁה לוֹ מְאֹד שֶׁתִּהְיֶה תְּפִלָּתוֹ בֶּאֱמֶת גָּמוּר לַאֲמִתּוֹ כִּי יֵשׁ בְּנֵי אָדָם שֶׁהֵם כְּשֵׁרִים וּמִתְבַּיְּשִׁים בְּעַצְמָן לְהִתְפַּלֵּל בְּשֶׁקֶר גָּמוּר מַמָּשׁ וְרוֹצִים לְהִתְפַּלֵּל בֶּאֱמֶת. אֲבָל הָאֱמֶת הוּא הַרְבֵּה מְאֹד, דְּהַיְנוּ שֶׁהוּא מַטְעֶה אֶת עַצְמוֹ לַעֲשׂוֹת אֵיזֶה תְּנוּעָה אוֹ אֵיזֶה הַמְחָאַת כַּף וְכוּ' בִּשְׁבִיל אֵיזֶה פְּנִיָּה בִּשְׁבִיל פַּרְנָסָה אוֹ כָּבוֹד, וּמַמְצִיא לְעַצְמוֹ סִבּוּבִים בְּמַחֲשַׁבְתּוֹ שֶׁהוּא צָרִיךְ בֶּאֱמֶת לַעֲשׂוֹת אוֹתָהּ הַתְּנוּעָה בִּתְפִלָּתוֹ, וּמְכַסֶּה הַשֶּׁקֶר בֶּאֱמֶת. אֲבָל בּוֹחֵן לִבּוֹת יוֹדֵעַ שֶׁאֵין זֶה אֱמֶת. כִּי הָאֱמֶת הוּא רַק אֶחָד בִּשְׁבִיל הַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ בְּלִי שׁוּם פְּנִיָּה אַחֶרֶת וְעַל־כֵּן מִי שֶׁהוּא נִצְרָךְ לַבְּרִיּוֹת בְּאֵיזֶה בְּחִינָה שֶׁהוּא כַּנַּ"ל, קָשֶׁה לוֹ מְאֹד לְהִתְפַּלֵּל בָּרַבִּים, כִּי בָּרַבִּים נוֹפְלִים עָלָיו פְּנִיּוֹת גְּדוֹלוֹת וּשְׁקָרִים הַמְכֻסִּים בֶּאֱמֶת, כַּנַּ"ל. עַל־כֵּן צָרִיךְ הָאָדָם לִזָּהֵר בִּשְׁעַת תְּפִלָּתוֹ וַעֲבוֹדָתוֹ, שֶׁעַל כָּל פָּנִים אָז לֹא יִהְיֶה בִּכְלָל נִצְרָךְ לַבְּרִיּוֹת, רַק יָשִׂים שִׂבְרוֹ וּבִטְחוֹנוֹ עַל ה' אֱלֹהָיו בֶּאֱמֶת. וְלֹא יַחֲשֹׁב בִּשְׁעַת הַתְּפִלָּה שׁוּם בֶּן אָדָם וְשׁוּם בְּרִיָּה כְּלָל. וְאָז יוּכַל לַעֲמֹד בֵּין אֲלָפִים אֲנָשִׁים וּלְהִתְפַּלֵּל בֶּאֱמֶת לְהַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ, מֵאַחַר שֶׁאֵינוֹ נִצְרָךְ לְשׁוּם בְּרִיָּה; לֹא לְפַרְנָסָה וְלֹא לְכָבוֹד וְלֹא לְשׁוּם דָּבָר, רַק שִׂבְרוֹ עַל ה' אֱלֹהָיו (שָׁם)
Thus, through this, the prayer is in the air of the Land of Israel, and it rectifies foreign thoughts during prayer, also nullifying thoughts of idolatry, and nullifying killing and loss from the world (44). Even when one stands to pray in a place where a tzaddik prayed, it is still very difficult to pray there because he is not accustomed to the air of that place, and all the more so in the opposite case. Therefore, one must fix a place for his prayer, as our Sages, of blessed memory, said (there). Through prayer, the secrets of Torah are drawn down (there). Foreign thoughts are called a "flood," as they confuse his prayer. Their rectification is to give charity to the Land of Israel, and through this, he is included in the air of the Land of Israel, and through this, he is saved from foreign thoughts. Also, through this, his mind is purified, meaning his thoughts, and this is the rectification of the covenant (there).
## Segment 107
סא. צָרִיךְ לְהִתְפַּלֵּל בְּכָל לִבּוֹ, עַד שֶׁיַּרְגִּישׁ דִּבּוּרֵי הַתְּפִלָּה בְּכָל עַצְמוֹתָיו. אֲבָל כְּשֶׁמִּתְפַּלֵּל בְּלֹא לֵב, אֲזַי נִתְרַחֵק הַנֶּפֶשׁ מִשָּׁרְשָׁהּ וַאֲזַי נַפְשׁוֹ עֲיֵפָה וְעַצְמוֹתָיו נִבְהָלִין וְאֵין לוֹ חִיּוּת לֹא בְּנַפְשׁוֹ וְלֹא בְּעַצְמוֹתָיו, וְעַל־יְדֵי זֶה שֶׁמִּתְפַּלֵּל בְּלֹא לֵב, גּוֹרֵם, חַס וְשָׁלוֹם, הִסְתַּלְּקוּת הַחָכְמָה מִן הַזְּקֵנִים וְהַחֲכָמִים (סז, ח)
נד.
בִּשְׁעַת הַתְּפִלָּה הָאָדָם עוֹמֵד בְּהֵיכַל הַמֶּלֶךְ וְאָז צָרִיךְ לְבַטֵּל אֶת עַצְמוֹ מִכָּל וָכֹל וְשֶׁלֹּא לִרְאוֹת שׁוּם דָּבָר, אֶלָּא אֶת הַמֶּלֶךְ לְבַדּוֹ יִתְבָּרַךְ, עַד שֶׁיִּתְבַּטֵּל יֵשׁוּתוֹ לְגַמְרֵי וְלֹא יַרְגִּישׁ אֶת עַצְמוֹ כְּלָל בִּשְׁעַת הַתְּפִלָּה, רַק אֶת הַמֶּלֶךְ לְבַדּוֹ יִתְבָּרַךְ. וְעַל־יְדֵי זֶה נִתְבַּטְּלִין כָּל הַחֲרָפוֹת וּבִזְיוֹנוֹת (שָׁם ז
One must pray with his whole heart until he feels the words of the prayer in all his bones. But when he prays without heart, his soul becomes distant from its root, and then his soul is weary, his bones are dismayed, and he has no vitality in his soul or his bones. Through this, praying without heart causes, Heaven forbid, the withdrawal of wisdom from the elders and the wise (67, 8).
## Segment 109
סב. עַל־יְדֵי צַדִּיקֵי אֱמֶת נִמְשָׁכִין בְּחִינַת מַיִם קָרִים וּמְחַיִּים נַפְשׁוֹ הָעֲיֵפָה, וַאֲזַי זוֹכֶה לְהִתְפַּלֵּל בְּכָל לִבּוֹ, עַד שֶׁכָּל עַצְמוֹתָיו שׁוֹמְעִין הֵיטֵב כָּל דִּבּוּרֵי הַתְּפִלָּה, וַאֲזַי תְּפִלָּתוֹ בִּבְחִינַת כָּל עַצְמוֹתַי תֹּאמַרְנָה וְכוּ', שֶׁמִּתְפַּלֵּל עִם כָּל כֹּחוֹ וּמֹחוֹ שֶׁבְּעַצְמוֹתָיו שֶׁזֶּה עִקַּר שְׁלֵמוּת הַתְּפִלָּה (שָׁם)
נה.
עַל־יְדֵי תְּפִלָּה כְּתִקּוּנוֹ כַּנַּ"ל, מִתְנוֹצֵץ אוֹר זְכוּת אָבוֹת, וְעַל־יְדֵי זֶה מַמְשִׁיכִין בְּחִינַת קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל גַּם עַכְשָׁו בַּגָּלוּת, וְעַל־יְדֵי זֶה זוֹכִין לִרְאוֹת בְּמַפַּלְתָּם שֶׁל רְשָׁעִים. וְכָל זֶה נַעֲשֶׂה עַל־יְדֵי לִמּוּד זְכוּת, שֶׁמְּלַמְּדִין עַל הָרָשָׁע שֶׁעַל־יְדֵי זֶה יְכוֹלִין לְהִתְפַּלֵּל כַּנַּ"ל (שָׁם
Through a person arousing himself with his hands during prayer and clapping hand to hand, through this, speech is formed, and the mouth receives the speech within it (45). Also, through clapping hands during prayer, judgments are sweetened, and through this, one is saved from forgetfulness and also nullifies strife (46). When one prays with strength, infusing all his strength into the letters of the prayer in the aspect of “All my bones shall say…” (Psalms 35:10), these words that he speaks with strength are themselves the words of the Holy One, blessed be He, and the ten utterances through which the world was created receive strength from the power of these letters (48).
## Segment 111
סג. עַל־יְדֵי הַתְּפִלָּה בְּכַוָּנָה שֶׁמְּקַשֵּׁר הַמַּחֲשָׁבָה אֶל הַדִּבּוּר שֶׁל הַתְּפִלָּה בְּקֶשֶׁר אַמִּיץ וְחָזָק, עַל־יְדֵי זֶה זוֹכֶה לְהַשִּׂיג נִסְתָּרוֹת וּפְנִימִיּוּת הַתּוֹרָה, וּמֵבִיא בִּתְפִלָּה זֹאת הַשְׁפָּעוֹת וּבְרָכוֹת לָעוֹלָם וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִתְפִלָּתוֹ (עג)
נו.
לָאו כָּל אָדָם יָכוֹל לְתַקֵּן ג' דְּבָרִים הַנִּזְכָּרִים לְעֵיל בִּתְפִלָּתוֹ וּלְהַכְנִיעַ הָרְשָׁעִים וְהַשּׂנְאִים עַל־יְדֵי זֶה, כִּי אִם הַצַּדִּיק הַגָּדוֹל בְּמַעֲלָה מְאֹד בִּבְחִינַת מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, וְגַם הוּא צָרִיךְ לַחְגֹּר מָתְנָיו מְאֹד, לַעֲמֹד נֶגֶד הָרְשָׁעִים הַגְּדוֹלִים לְכַלּוֹתָם וּלְבַטְּלָם (שָׁם ט
Through self-sacrifice for the sanctification of Hashem’s Name, one merits peace, and through this, one merits to speak holy words of Torah and prayer, meaning that he merits to infuse all his mind, wisdom, and knowledge into the words, and to bind his thought well to the words, until he understands and clearly hears what he is saying, which is the essence of the holiness of speech. Hashem, blessed be He, derives great delight from such speech, and all this is merited through peace, which is merited through self-sacrifice for the sanctification of Hashem’s Name (80).
## Segment 113
סד. עַל־יְדֵי דִּבּוּרֵי תּוֹרָה וּתְפִלָּה מַעֲלִין כָּל הַנִּיצוֹצוֹת הַנְּפוּלִין וְנִתְתַּקְּנִין וְנִתְחַדְּשִׁין וְכוּ' כָּל הָעוֹלָמוֹת הַנְּפוּלִין, וְנֶחֱשָׁב כְּאִלּוּ בָּרָא שָׁמַיִם וָאָרֶץ וְכָל הָעוֹלָמוֹת מֵחָדָשׁ. עַל־כֵּן צְרִיכִין לְדַבֵּר רַק דִּבּוּרִים קְדוֹשִׁים וְלֹא דְּבָרִים אֲחֵרִים כְּדֵי לְהַעֲלוֹת הַנִּיצוֹצוֹת לְתַקֵּן כָּל הָעוֹלָמוֹת, וְעַל־יְדֵי זֶה יִתְקָרֵב בִּיאַת הַמָּשִׁיחַ (עה)
נז.
עַל־יְדֵי לִמּוּד הַפּוֹסְקִים זוֹכִין לְהִתְפַּלֵּל כָּרָאוּי בְּכָל לְבָבוֹ. כִּי בֶּאֱמֶת אִם הָיָה הָאָדָם יוֹדֵעַ וּמַאֲמִין בְּלֵב שָׁלֵם שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וְהוּא יִתְבָּרַךְ עוֹמֵד עָלָיו בִּשְׁעַת הַתְּפִלָּה, וְשׁוֹמֵעַ וּמַאֲזִין וּמַקְשִׁיב כָּל דִּבּוּר וְדִבּוּר שֶׁל הַתְּפִלָּה, בְּוַדַּאי הָיָה מְדַקְדֵּק מְאֹד לְכַוֵּן אֶת דְּבָרָיו, וְהָיָה מִתְפַּלֵּל בְּהִתְלַהֲבוּת גָּדוֹל. רַק מֵחֲמַת שֶׁלִּבּוֹ חָלוּק וְאֵינוֹ חָזָק בִּידִיעָה זֹאת בְּלֵב שָׁלֵם, בִּשְׁבִיל זֶה אֵינוֹ מְדַקְדֵּק כָּל כָּךְ וְאֵינוֹ מְכַוֵּן לִבּוֹ הֵיטֵב בִּתְפִלָּתוֹ. וְכָל זֶה נִמְשָׁךְ מֵהַקֻּשְׁיוֹת וְהַכְּפִירוֹת שֶׁבַּלֵּב שֶׁהֵם בְּחִינַת מַחֲלוֹקוֹת הַיֵּצֶר הָרָע שֶׁבַּלֵּב. עַל־כֵּן הַתִּקּוּן לָזֶה - לִמּוּד פּוֹסְקִים, שֶׁעַל־יְדֵי זֶה מְבַטְּלִין מַחֲלוֹקוֹת הַיֵּצֶר הָרָע בְּשָׁרְשׁוֹ, וְעַל־יְדֵי זֶה זוֹכֶה לְהִתְפַּלֵּל כָּרָאוּי בְּכָל לְבָבוֹ בֶּאֱמֶת (סב, ב
Prayer with strength is a segulah (spiritual remedy) for children, saves from quarrels and strife, strengthens the truth, and causes everyone to return to Hashem, blessed be He, to serve Him with one accord. Through this, the true Rebbe of the generation is revealed and becomes renowned (there). Prayer with strength, the Land of Israel, and the mitzvah of sukkah are one aspect and dependent on each other (there).
## Segment 115
סה. עַל־יְדֵי מְסִירַת נֶפֶשׁ עַל קִדּוּשׁ הַשֵּׁם זוֹכִין לְשָׁלוֹם, וְעַל־יְדֵי זֶה זוֹכִין לְדַבֵּר דִּבּוּרִים קְדוֹשִׁים שֶׁל תּוֹרָה וּתְפִלָּה, דְּהַיְנוּ שֶׁיִּזְכֶּה לְהַכְנִיס כָּל מֹחוֹ וְחָכְמָתוֹ וְדַעְתּוֹ בְּתוֹךְ הַדִּבּוּרִים, וִיקַשֵּׁר מַחֲשַׁבְתּוֹ הֵיטֵב לְהַדִּבּוּרִים, עַד שֶׁיָּבִין וְיִשְׁמַע הֵיטֵב מַה שֶּׁהוּא מְדַבֵּר שֶׁזֶּה עִקַּר קְדֻשַּׁת הַדִּבּוּר, וְיֵשׁ לְהַשֵּׁם יִתְבָּרַךְ תַּעֲנוּג גָּדוֹל מִדִּבּוּר כָּזֶה, וְכָל זֶה זוֹכִין עַל־יְדֵי הַשָּׁלוֹם, שֶׁזּוֹכִין עַל־יְדֵי מְסִירַת נֶפֶשׁ עַל קִדּוּשׁ הַשֵּׁם (פ)
נח.
עִקַּר שְׁלֵמוּת הַתְּפִלָּה הוּא מִי שֶׁזּוֹכֶה לָבוֹא אֶל הַתַּכְלִית לַעֲשׂוֹת אֶחָד מִכָּל הַתְּפִלָּה. כִּי כְּשֶׁאָדָם עוֹמֵד לְהִתְפַּלֵּל וּמְדַבֵּר דִבּוּרֵי הַתְּפִלָּה, אֲזַי הוּא מְלַקֵּט צִיצִים וּפְרָחִים וְשׁוֹשַׁנִּים נָאִים, כְּאָדָם הַהוֹלֵךְ בַּשָּׂדֶה וּמְלַקֵּט שׁוֹשַׁנִּים וּפְרָחִים נָאִים אַחַת לְאַחַת, עַד שֶׁעוֹשֶׂה אֲגֻדָּה אַחַת, וְאַחַר־כָּךְ מְלַקֵּט עוֹד אַחַת לְאַחַת וְעוֹשֶׂה אֲגֻדָּה אַחֶרֶת וּמְחַבְּרָם יַחַד, וְכֵן הוֹלֵךְ וּמְלַקֵּט וּמְקַבֵּץ כַּמָּה וְכַמָּה אֲגֻדּוֹת יָפִים וְנָאִים, כְּמוֹ כֵן הוּא הוֹלֵךְ בַּתְּפִלָּה מֵאוֹת לְאוֹת, עַד שֶׁנִּתְחַבְּרִים כַּמָּה אוֹתִיּוֹת וְנַעֲשֶׂה מֵהֶם דִּבּוּר וְתֵבָה. וְאַחַר כָּךְ הוֹלֵךְ וּמְחַבֵּר עוֹד כַּמָּה אוֹתִיּוֹת וְנַעֲשֶׂה מֵהֶם תֵּבָה שְׁנִיָּה וְכוּ'. וְאַחַר כָּךְ נִתְחַבְּרִים שְׂתֵּי הַתֵּבוֹת וְאַחַר כָּךְ הוֹלֵךְ וּמְלַקֵּט יוֹתֵר עַד שֶׁגּוֹמֵר בְּרָכָה אַחַת. וְאַחַר כָּךְ מְלַקֵּט יוֹתֵר וְיוֹתֵר וְהוֹלֵךְ מֵאָבוֹת לִגְבוּרוֹת וּמִגְּבוּרוֹת לִקְדֻשּׁוֹת. וְכֵן הוֹלֵךְ לְהַלָּן יוֹתֵר. מִי יְפָאֵר גֹּדֶל פְּאֵר הַלִּקּוּטִים וְהַקִּבּוּצִים שֶּׁאָדָם מְלַקֵּט וּמְקַבֵּץ בְּדִבּוּרֵי הַתְּפִלָּה. וּכְשֶׁהַדִּבּוּר יוֹצֵא מֵהַנֶּפֶשׁ וּבָא וְנִשְׁמָע לְאָזְנָיו, אֲזַי הַדִּבּוּר מְבַקֵּשׁ מֵהַנֶּפֶשׁ לְבַל תִּפָּרֵד מִמֶּנּוּ. וְתֵכֶף כְּשֶׁיָּצְאָה הָאוֹת רִאשׁוֹנָה מֵהַתֵּבָה, אֲזַי הָאוֹת מַחֲזֶקֶת בּוֹ וְאֵינָהּ מַנִּיחָה אוֹתוֹ לֵילֵךְ יוֹתֵר, מִכָּל שֶׁכֵּן כְּשֶׁגּוֹמֵר תֵּבָה שְׁלֵמָה, שֶׁאֲזַי הַתֵּבָה אוֹחֶזֶת בְּהַנֶּפֶשׁ וּמְחַבֶּקֶת וּמְלַפֶּפֶת אוֹתָהּ, לְבַל תֵּלֵךְ וְתִפָּרֵד מִמֶּנּוּ. כִּי אֵיךְ תּוּכַל לֵילֵךְ מִמֶּנִּי, הֲלֹא אַתָּה רוֹאֶה אֶת יְקַר יָפְיִי וְזִיוִי וְתִפְאַרְתִּי כִּי הֲלֹא אֲנִי תֵּבַת בָּרוּךְ. וּשְׁמַע נָא מַה שֶּׁאַתָּה מְדַבֵּר, וְהַשְׁמַע לְאָזְנֶיךָ מַה שֶּׁאַתָּה מוֹצִיא מִפִּיךָ, וְאֵיךְ תּוּכַל לֵילֵךְ וּלְהִפָּרֵד מֵאִתִּי, וְהֵן אֱמֶת שֶׁאַתָּה צָרִיךְ לֵילֵךְ יוֹתֵר כְּדֵי לִלְקֹט עוֹד סְגֻלּוֹת יְקָרוֹת וַחֲמוּדוֹת גְּדוֹלוֹת. אֲבָל אֵיךְ תּוּכַל לְהִפָּרֵד מֵאִתִּי וְלִשְׁכֹּחַ אוֹתִי, עַל כָּל פָּנִים, תִּרְאֶה שֶׁבְּכָל מָקוֹם שֶׁתֵּלֵךְ וְתָבוֹא לְשָׁם, לֹא תִּשְׁכַּח אוֹתִי וְלֹא תִּפָּרֵד מִמֶּנִּי עַל־כֵּן עִקַּר שְׁלֵמוּת הַתְּפִלָּה הוּא כְּשֶׁזּוֹכֶה לַעֲשׂוֹת אֶחָד מִכָּל הַתְּפִלָּה. וּכְשֶׁעוֹמֵד בַּתֵּבָה הָאַחֲרוֹנָה שֶׁל הַתְּפִלָּה, יִהְיֶה עֲדַיִן עוֹמֵד בַּתֵּבָה הָרִאשׁוֹנָה שֶׁעַל־יְדֵי זֶה לְעוֹלָם אֵינוֹ נִפְרָד מֵאוֹת רִאשׁוֹנָה שֶׁל הַתְּפִלָּה אֲפִלּוּ בִּגְמַר הַתְּפִלָּה, וְאָז הַתְּפִלָּה בִּשְׁלֵמוּת. אֲבָל לִזְכּוֹת לָזֶה אִי אֶפְשָׁר כִּי אִם עַל־יְדֵי הַצַּדִּיק הַגָּדוֹל הָאֲמִתִּי שֶׁהוּא בְּחִינַת בַּעַל הַשָּׂדֶה הָעֶלְיוֹנָה. שֶׁהוּא יָכוֹל לְהָבִיא אֶת כָּל אֶחָד אֶל הַתַּכְלִית הַטּוֹב הָאֲמִתִּי שֶׁהוּא כֻּלּוֹ טוֹב כֻּלּוֹ אֶחָד. וְעַל־יְדֵי זֶה יִזְכֶּה לַעֲשׂוֹת אֶחָד מִכָּל הַתְּפִלָּה שֶׁזֶּהוּ עִקַּר שְׁלֵמוּת הַתְּפִלָּה כַּנַּ"ל [עַיֵּן צַדִּיק אוֹת נ"ח] (סה, ב
Every Jew can rule through his prayer to effect what he desires, but the main obstacle is due to pride, biases, and foreign thoughts. For some have pride because they are of great lineage or because they have toiled and labored in the service of the Creator, blessed be He, and then it is certainly impossible for them to have dominion over their prayer. Therefore, one must overcome and break all this, forgetting his lineage and his toil in the service of Hashem. It should seem to him as if he was created today, as if he is alone in the world and has no lineage. Similarly, he must break and nullify the other foreign thoughts in prayer, and then he can rule through his prayer. Then the will of the Creator, blessed be He, is fulfilled, and He, blessed be He, derives great delight from his prayer, and through this, he draws down all the abundances in the world (97).
## Segment 117
סו. וְזֶה עֵצָה טוֹבָה לְהִתְפַּלֵּל בְּכַוָּנָה. כִּי כְּשֶׁאָדָם רוֹאֶה שֶׁקָּשֶׁה לוֹ לְכַוֵּן דַּעְתּוֹ בַּתְּפִלָּה מֵרִבּוּי הַמַּחֲשָׁבוֹת הַמְבַלְבְּלִין וּמַטְרִידִין אוֹתוֹ, אֲזַי יַזְכִּיר אֶת עַצְמוֹ שֶׁבְּוַדַּאי הוּא מְרֻצֶּה לָמוּת עַל קִדּוּשׁ הַשֵּׁם, כִּי אֲפִלּוּ פּוֹשְׁעֵי יִשְׂרָאֵל מוֹסְרִין נַפְשָׁם עַל קִדּוּשׁ הַשֵּׁם כַּנִּרְאֶה בְּחוּשׁ כַּמָּה פְּעָמִים, וְעַל־יְדֵי מְסִירַת נֶפֶשׁ עַל קִדּוּשׁ הַשֵּׁם יִזְכֶּה לְקַשֵּׁר הַמַּחֲשָׁבָה אֶל הַדִּבּוּר וּלְהִתְפַּלֵּל בְּכַוָּנָה כַּנַּ"ל. גַּם בְּלֹא זֶה עִקַּר שְׁלֵמוּת הַתְּפִלָּה הוּא לְהִתְפַּלֵּל בִּמְסִירַת נַפְשׁוֹ (שָׁם)
נט.
עַל־יְדֵי שֶׁמִּתְפַּלֵּל בֶּאֱמֶת בִּשְׁבִיל הַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ וְאֵין לוֹ שׁוּם פְּנִיָּה בִּשְׁבִיל בְּנֵי אָדָם, עַל־יְדֵי זֶה זוֹכִין לְהַמְשִׁיךְ בְּחִינַת עָלְמָא דְּאָתֵי לָעוֹלָם הַזֶּה. וְעַל־יְדֵי זֶה יִהְיֶה מַפָּלָה לָרְשָׁעִים. וְאָז נִתְגַּלֶּה גְּדֻלַּת הַצַּדִּיקִים וְהַכְּשֵׁרִים כְּמוֹ שֶׁיִּהְיֶה לֶעָתִיד לָבוֹא. וְעַל־יְדֵי זֶה נִשְׁלָם הַדִּבּוּר דִּקְדֻשָּׁה. וְעַל־יְדֵי זֶה זוֹכִין לְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל, דְּהַיְנוּ לִגְמֹר בְּפֹעַל כָּל הַדְּבָרִים שֶׁבַּקְּדֻשָּׁה שֶׁרוֹצֶה לַעֲשׂוֹת (סו, ג
The essence of prayer depends on the heart, that he places his entire heart upon it, meaning that he binds the thoughts of the heart well to the words of the prayer, so that his heart is not distant from the words, but rather he hears clearly what he is saying. Through this, His kingdom, blessed be He, is revealed and magnified, the kingdom of wickedness falls, and great vitality, abundance, great wealth, and boundless blessing are drawn to Israel.
## Segment 119
סז. כָּל אֶחָד מִיִּשְׂרָאֵל יָכוֹל לִמְשֹׁל בִּתְפִלָּתוֹ לִפְעֹל מַה שֶּׁרוֹצֶה, אַךְ עִקַּר הַמְּנִיעָה הִיא מֵחֲמַת גַּדְלוּת וּפְנִיּוֹת וּמַחֲשָׁבוֹת זָרוֹת. כִּי יֵשׁ, שֶׁיֵּשׁ לוֹ גַּדְלוּת מֵחֲמַת שֶׁהוּא מְיֻחָס גָּדוֹל אוֹ מֵחֲמַת שֶׁיָּגַע וְעָמַל בַּעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ, וְאָז בְּוַדַּאי אִי אֶפְשָׁר שֶׁיִּהְיֶה לוֹ מֶמְשָׁלָה לִתְפִלָּתוֹ. עַל־כֵּן צְרִיכִין לְהִתְגַּבֵּר לְשַׁבֵּר כָּל זֶה, וְלִשְׁכֹּחַ יִחוּסוֹ וַעֲמָלוֹ, שֶׁעָמַל בַּעֲבוֹדַת הַשֵּׁם. וְיִהְיֶה נִדְמֶה לוֹ, כְּאִלּוּ הַיּוֹם נִבְרָא וּכְאִלּוּ הוּא יָחִיד בָּעוֹלָם וְאֵין לוֹ שׁוּם יִחוּס. וּכְמוֹ כֵן צָרִיךְ לְשַׁבֵּר וּלְבַטֵּל שְׁאָרֵי הַמַּחֲשָׁבוֹת זָרוֹת שֶׁבַּתְּפִלָּה, וַאֲזַי יוּכַל לִמְשֹׁל בִּתְפִלָּתוֹ, וַאֲזַי נִתְמַלֵּא רְצוֹן הַבּוֹרֵא יִתְבָּרַךְ וְיֵשׁ לוֹ יִתְבָּרַךְ תַּעֲנוּג גָּדוֹל מִתְּפִלָּתוֹ, וְעַל־יְדֵי זֶה מַמְשִׁיךְ כָּל הַהַשְׁפָּעוֹת בָּעוֹלָם (צז)
ס.
מִי שֶׁהוּא נִצְרָךְ לַבְּרִיּוֹת בִּשְׁבִיל פַּרְנָסָה, וַאֲפִלּוּ אִם אֵינוֹ נִצְרָךְ לָהֶם בִּשְׁבִיל פַּרְנָסָה, אֲבָל יֵשׁ לוֹ תַּאֲוָה שֶׁל כָּבוֹד וַחֲשִׁיבוּת, הוּא גַּם כֵּן בִּכְלָל נִצְרָךְ לַבְּרִיּוֹת, כִּי הוּא נִצְרָךְ לְכָבוֹד וַחֲשִׁיבוּת שֶׁלָּהֶם. וּמִי שֶׁהוּא בִּבְחִינָה זֹאת, אֲזַי יָכוֹל לִפֹּל בְּשֶׁקֶר גָּדוֹל בִּתְפִלָּתוֹ, דְּהַיְנוּ לַעֲשׂוֹת תְּנוּעוֹת בְּשֶׁקֶר בִּשְׁבִיל בְּנֵי אָדָם מֵאַחַר שֶׁהוּא נִצְרָךְ לָהֶם בִּשְׁבִיל פַּרְנָסָה אוֹ כָּבוֹד וְכַיּוֹצֵא. וַאֲפִלּוּ מִי שֶׁהוּא אִישׁ כָּשֵׁר קְצָת וְאֵינוֹ צָבוּעַ וְשַׁקְרָן גָּמוּר, אַף עַל פִּי כֵן כְּשֶׁהוּא נִצְרָךְ לַבְּרִיּוֹת בְּאֵיזֶה בְּחִינָה כַּנַּ"ל, קָשֶׁה לוֹ מְאֹד שֶׁתִּהְיֶה תְּפִלָּתוֹ בֶּאֱמֶת גָּמוּר לַאֲמִתּוֹ כִּי יֵשׁ בְּנֵי אָדָם שֶׁהֵם כְּשֵׁרִים וּמִתְבַּיְּשִׁים בְּעַצְמָן לְהִתְפַּלֵּל בְּשֶׁקֶר גָּמוּר מַמָּשׁ וְרוֹצִים לְהִתְפַּלֵּל בֶּאֱמֶת. אֲבָל הָאֱמֶת הוּא הַרְבֵּה מְאֹד, דְּהַיְנוּ שֶׁהוּא מַטְעֶה אֶת עַצְמוֹ לַעֲשׂוֹת אֵיזֶה תְּנוּעָה אוֹ אֵיזֶה הַמְחָאַת כַּף וְכוּ' בִּשְׁבִיל אֵיזֶה פְּנִיָּה בִּשְׁבִיל פַּרְנָסָה אוֹ כָּבוֹד, וּמַמְצִיא לְעַצְמוֹ סִבּוּבִים בְּמַחֲשַׁבְתּוֹ שֶׁהוּא צָרִיךְ בֶּאֱמֶת לַעֲשׂוֹת אוֹתָהּ הַתְּנוּעָה בִּתְפִלָּתוֹ, וּמְכַסֶּה הַשֶּׁקֶר בֶּאֱמֶת. אֲבָל בּוֹחֵן לִבּוֹת יוֹדֵעַ שֶׁאֵין זֶה אֱמֶת. כִּי הָאֱמֶת הוּא רַק אֶחָד בִּשְׁבִיל הַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ בְּלִי שׁוּם פְּנִיָּה אַחֶרֶת וְעַל־כֵּן מִי שֶׁהוּא נִצְרָךְ לַבְּרִיּוֹת בְּאֵיזֶה בְּחִינָה שֶׁהוּא כַּנַּ"ל, קָשֶׁה לוֹ מְאֹד לְהִתְפַּלֵּל בָּרַבִּים, כִּי בָּרַבִּים נוֹפְלִים עָלָיו פְּנִיּוֹת גְּדוֹלוֹת וּשְׁקָרִים הַמְכֻסִּים בֶּאֱמֶת, כַּנַּ"ל. עַל־כֵּן צָרִיךְ הָאָדָם לִזָּהֵר בִּשְׁעַת תְּפִלָּתוֹ וַעֲבוֹדָתוֹ, שֶׁעַל כָּל פָּנִים אָז לֹא יִהְיֶה בִּכְלָל נִצְרָךְ לַבְּרִיּוֹת, רַק יָשִׂים שִׂבְרוֹ וּבִטְחוֹנוֹ עַל ה' אֱלֹהָיו בֶּאֱמֶת. וְלֹא יַחֲשֹׁב בִּשְׁעַת הַתְּפִלָּה שׁוּם בֶּן אָדָם וְשׁוּם בְּרִיָּה כְּלָל. וְאָז יוּכַל לַעֲמֹד בֵּין אֲלָפִים אֲנָשִׁים וּלְהִתְפַּלֵּל בֶּאֱמֶת לְהַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ, מֵאַחַר שֶׁאֵינוֹ נִצְרָךְ לְשׁוּם בְּרִיָּה; לֹא לְפַרְנָסָה וְלֹא לְכָבוֹד וְלֹא לְשׁוּם דָּבָר, רַק שִׂבְרוֹ עַל ה' אֱלֹהָיו (שָׁם
Through this, a supernal unity and a lower unity are achieved, and one merits the revelation of the Torah of the Hidden Ancient One (49).
## Segment 121
סח. כְּשֶׁהַדִּינִים חַס וְשָׁלוֹם, גּוֹבְרִים עַל הָאָדָם, אֵין לְהַמִּתְפַּלֵּל בַּעֲבוּרוֹ לְהַזְכִּיר שְׁמוֹ, שֶׁלֹּא יִתְגַּבְּרוּ הַדִּינִים יוֹתֵר חַס וְשָׁלוֹם (קעד)
סא.
צָרִיךְ לְהִתְפַּלֵּל בְּכָל לִבּוֹ, עַד שֶׁיַּרְגִּישׁ דִּבּוּרֵי הַתְּפִלָּה בְּכָל עַצְמוֹתָיו. אֲבָל כְּשֶׁמִּתְפַּלֵּל בְּלֹא לֵב, אֲזַי נִתְרַחֵק הַנֶּפֶשׁ מִשָּׁרְשָׁהּ וַאֲזַי נַפְשׁוֹ עֲיֵפָה וְעַצְמוֹתָיו נִבְהָלִין וְאֵין לוֹ חִיּוּת לֹא בְּנַפְשׁוֹ וְלֹא בְּעַצְמוֹתָיו, וְעַל־יְדֵי זֶה שֶׁמִּתְפַּלֵּל בְּלֹא לֵב, גּוֹרֵם, חַס וְשָׁלוֹם, הִסְתַּלְּקוּת הַחָכְמָה מִן הַזְּקֵנִים וְהַחֲכָמִים (סז, ח
Through clapping hand to hand during prayer, through this, one can properly speak the praises and attributes with which we designate and liken Him, blessed be He, which is the aspect of gazing at the likeness of Hashem. Also, clapping hands is the aspect of “and the hands of a man were under their wings” (Ezekiel 1:8). Also, through this, the prayer is included within the Written Torah and the Oral Torah (212).
## Segment 123
סט. יֵשׁ לְכָל אָדָם תְּפִלּוֹת רָעוֹת, כְּגוֹן מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, גַּנְבָא עַל מַחְתַּרְתָּא רַחֲמָנָא קַרְיָא. וְהֵם מְבַלְבְּלִים כְּשֶׁעוֹמֵד לְהִתְפַּלֵּל תְּפִלָּה הָרָאוּי לְהִתְפַּלֵּל. וְהַתִּקּוּן לָזֶה - הַכְנָסַת אוֹרֵחַ תַּלְמִיד חָכָם (רט)
סב.
עַל־יְדֵי צַדִּיקֵי אֱמֶת נִמְשָׁכִין בְּחִינַת מַיִם קָרִים וּמְחַיִּים נַפְשׁוֹ הָעֲיֵפָה, וַאֲזַי זוֹכֶה לְהִתְפַּלֵּל בְּכָל לִבּוֹ, עַד שֶׁכָּל עַצְמוֹתָיו שׁוֹמְעִין הֵיטֵב כָּל דִּבּוּרֵי הַתְּפִלָּה, וַאֲזַי תְּפִלָּתוֹ בִּבְחִינַת כָּל עַצְמוֹתַי תֹּאמַרְנָה וְכוּ', שֶׁמִּתְפַּלֵּל עִם כָּל כֹּחוֹ וּמֹחוֹ שֶׁבְּעַצְמוֹתָיו שֶׁזֶּה עִקַּר שְׁלֵמוּת הַתְּפִלָּה (שָׁם
Each person, according to the rectification of his covenant and his connection to true tzaddikim who guard the covenant, is able to taste sweetness in the words of prayer, and then “a lion descends to eat his offering,” meaning his prayer. But through a blemish in the covenant, he is in the aspect of “bitter waters,” and then he cannot taste sweetness in the words of prayer, and then “a dog descends to eat his offering,” which is his prayer (50).
## Segment 124
עַל־יְדֵי הַמְחָאַת כַּף אֶל כַּף בִּשְׁעַת הַתְּפִלָּה עַל־יְדֵי זֶה יְכוֹלִין לְדַבֵּר כָּרָאוּי הַשְּׁבָחִים וְהַתְּאָרִים, שֶׁאָנוּ מְכַנִּין וּמְדַמִּין אוֹתוֹ יִתְבָּרַךְ שֶׁזֶּהוּ בְּחִינַת שֶׁמַּבִּיטִין בִּתְמוּנַת ה'. גַּם מְחִיאַת כַּף זֶה בְּחִינַת [יְחֶזְקֵאל א ח] וִידֵי אָדָם מִתַּחַת כַּנְפֵיהֶם, גַּם עַל־יְדֵי זֶה נִכְלָל הַתְּפִלָּה בְּתוֹךְ תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה (ריב)
When saying, “And the hosts of heaven bow to You” (Nehemiah 9:6), it is fitting to pray for everything, for then all the hosts of heaven come to bow and give praise and thanksgiving to Him, blessed be He. Therefore, it is good to request then from Hashem, blessed be He, that He command them to draw down for him all that he needs. For example, if he needs healing, he should intend in his thought then that Hashem, blessed be He, command them to draw down the forces needed for his healing through bread and water, and similarly for all such things (231).
## Segment 126
עא. עַל־יְדֵי הַתְּפִלָּה מְשַׁנִּין הַטֶּבַע וּמַכְנִיעִין וּמְבַטְּלִין הַמִּינִים וְהָאֶפִּיקוֹרְסִים (רטז)
Through self-sacrifice for the sanctification of Hashem’s Name, one merits peace, and through this, one merits to speak holy words of Torah and prayer, meaning that he merits to infuse all his mind, wisdom, and knowledge into the words, and to bind his thought well to the words, until he understands and clearly hears what he is saying, which is the essence of the holiness of speech. Hashem, blessed be He, derives great delight from such speech, and all this is merited through peace, which is merited through self-sacrifice for the sanctification of Hashem’s Name (80).
Know that the brazen-faced ones in the generation are the dogs, and they are the ones who stand and dispute the prayer of a Jew who has not yet fully rectified his covenant.
## Segment 128
עב. בְּשָׁעָה שֶׁאוֹמְרִים: וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים, רָאוּי לְהִתְפַּלֵּל עַל כָּל דָּבָר, כִּי אָז בָּאִים כָּל צְבָא הַשָּׁמַיִם לְהִשְׁתַּחֲווֹת וְלִתֵּן שֶׁבַח וְהוֹדָיָה אֵלָיו יִתְבָּרַךְ, עַל־כֵּן טוֹב לְבַקֵּשׁ אָז מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁיְּצַוֶּה עֲלֵיהֶם שֶׁיַּמְשִׁיכוּ לוֹ כָּל מַה שֶּׁצָּרִיךְ, כְּגוֹן אִם צָרִיךְ לִרְפוּאָה יְכַוֵּן בְּמַחֲשַׁבְתּוֹ אָז, שֶׁיְּצַוֶּה הַשֵּׁם יִתְבָּרַךְ עֲלֵיהֶם שֶׁיַּמְשִׁיכוּ הַכֹּחוֹת הַצְּרִיכִים לִרְפוּאָתוֹ בְּתוֹךְ לֶחֶם וּמַיִם וְכֵן כָּל כַּיּוֹצֵא בָּזֶה (רלא)
This is good advice for praying with intention. When a person sees that it is difficult to focus his mind in prayer due to the multitude of confusing and disturbing thoughts, he should remind himself that he is certainly willing to die for the sanctification of Hashem’s Name, for even the sinners of Israel give their lives for the sanctification of Hashem’s Name, as has been visibly seen many times. Through self-sacrifice for the sanctification of Hashem’s Name, he will merit to bind thought to speech and pray with intention, as mentioned above. Also, without this, the essence of the perfection of prayer is to pray with self-sacrifice (there).
Just as there is arousal from one person to another, where a person is aroused to pray and say supplications and requests with intention because he hears the words of his fellow who prays with intention, so too there is arousal from within himself, where a person can be aroused through his own words. See inside (270).
## Segment 130
עג. בְּשָׁעָה שֶׁאוֹמֵר: הַלְלוּ אֶת ה' מִן הַשָּׁמַיִם וְכוּ' הַלְלוּהוּ כָל מַלְאָכָיו וְכוּ', אֲזַי רָאוּי לָאָדָם לְהִתְעוֹרֵר לְהִתְפַּלֵּל בְּחִיּוּת וְהִתְלַהֲבוּת גָּדוֹל, מֵאַחַר שֶהָאָדָם בִּתְפִלָּתוֹ הוּא קוֹרֵא לְכָל הַמַּלְאָכִים וְהַשְּׂרָפִים וְהָאוֹפַנִּים וְחַיּוֹת הַקֹּדֶשׁ וּלְכָל הָעוֹלָמוֹת, וּמְצַוֶּה וּפוֹקֵד עֲלֵיהֶם לְהַלְּלוֹ וּלְשַׁבְּחוֹ יִתְבָּרַךְ (רלב)
Every Jew can rule through his prayer to effect what he desires, but the main obstacle is due to pride, biases, and foreign thoughts. For some have pride because they are of great lineage or because they have toiled and labored in the service of the Creator, blessed be He, and then it is certainly impossible for them to have dominion over their prayer. Therefore, one must overcome and break all this, forgetting his lineage and his toil in the service of Hashem. It should seem to him as if he was created today, as if he is alone in the world and has no lineage. Similarly, he must break and nullify the other foreign thoughts in prayer, and then he can rule through his prayer. Then the will of the Creator, blessed be He, is fulfilled, and He, blessed be He, derives great delight from his prayer, and through this, he draws down all the abundances in the world (97).
From this, you will understand on your own how great is the sin of those who dispute the prayer of a Jew and seek to confuse his prayer. For they are literally called dogs, in the aspect of “and the dogs are brazen of soul” (Isaiah 56:11).
## Segment 132
עד. כְּמוֹ שֶׁיֵּשׁ הִתְעוֹרְרוּת מֵאָדָם לַחֲבֵרוֹ, שֶׁאָדָם מִתְעוֹרֵר לְהִתְפַּלֵּל וְלוֹמַר תְּחִנּוֹת וּבַקָּשׁוֹת בְּכַוָּנָה מִתּוֹךְ שֶׁשּׁוֹמֵעַ דִּבְרֵי חֲבֵרוֹ, שֶׁמִּתְפַּלֵּל בְּכַוָּנָה, כְּמוֹ כֵן יֵשׁ הִתְעוֹרְרוּת מִנֵּה וּבֵהּ, שֶׁהָאָדָם יָכוֹל לְהִתְעוֹרֵר מִתּוֹךְ דִּבְרֵי עַצְמוֹ. עַיֵּן בִּפְנִים (ער)
When judgments, Heaven forbid, prevail over a person, one who prays on his behalf should not mention his name, so that the judgments do not grow stronger, Heaven forbid (174).
In most cases, a person cannot pray with desire and proper vitality due to the multitude of falls, as he becomes despondent because of his deeds that are not good. Therefore, a person must revive himself before prayer by searching, seeking, and finding some good points within himself. For certainly, however he is, he has surely already performed many mitzvot, and even though they are mixed with biases and much dross, nevertheless, at the very least, there are some good points in them. Through this, he will revive and gladden himself, and through this, he will be able to pray properly [see Hitkashrut, entries 26 and 27] (282).
## Segment 134
עה. אַף עַל פִּי שֶׁאֵין הָאָדָם יָכוֹל לְדַבֵּר כְּלָל וְנִדְמֶה לוֹ, שֶׁאֵינוֹ יָכוֹל לִפְתֹּחַ פִּיו בִּתְפִלָּה וְהִתְבּוֹדְדוּת מִגֹּדֶל הַגַּשְׁמִיּוּת שֶׁלּוֹ וּמִכֹּבֶד צָרוֹת הַנֶּפֶשׁ וְהַגּוּף, שֶׁעוֹבְרִים עָלָיו, אַף עַל פִּי כֵן צָרִיךְ לְהִתְחַזֵּק אָז דַּיְקָא לְהַכְרִיחַ אֶת עַצְמוֹ לִקְרֹא לַשֵּׁם מִתּוֹךְ הַמֵּצַר וְהַדֹּחַק. כִּי עִקַּר הַהִתְעוֹרְרוּת הוּא שֶׁיִּתְעוֹרֵר הָאָדָם מִן הַמֵּצַר וְהַדֹּחַק תְּחִלָּה, וְעַל־יְדֵי זֶה יִזְכֶּה אַחַר כָּךְ עַל פִּי רֹב לָבוֹא לְהַרְחָבָה גְּדוֹלָה עַד שֶׁיּוּכַל לְהִתְפַּלֵּל וּלְפָרֵשׁ שִׂיחָתוֹ כָּרָאוּי, עַד שֶׁיָּכוֹל לָבוֹא לִבְחִינַת רוּחַ הַקֹּדֶשׁ עַל־יְדֵי זֶה דַּיְקָא, שֶׁנִּתְעוֹרֵר לַשֵּׁם יִתְבָּרַךְ מִתּוֹךְ הַמֵּצַר וְהַמְּרִירוּת כָּזֶה (רעט)
Every person has bad prayers, such as what our Sages, of blessed memory, said: “A thief at the tunnel calls out to the Merciful One” (Berachot 63a). These confuse him when he stands to pray a proper prayer. The rectification for this is hospitality toward a Torah scholar (209).
Even though this person who prays has not yet merited the rectification of the covenant, and because of this, this dispute comes upon him, which is the aspect of “a dog descends…” as mentioned above, nevertheless, the disputers are not exempt from their punishment because of this. For they uproot their souls from holiness and cause themselves to be literally called dogs by disputing his prayer, even though he has not fully rectified his covenant, as mentioned above.
## Segment 136
עו. עַל פִּי רֹב אֵין הָאָדָם יָכוֹל לְהִתְפַּלֵּל בְּחֵשֶׁק וְחִיּוּת כָּרָאוּי מֵחֲמַת רִבּוּי הַנְּפִילוֹת, שֶׁנּוֹפֵל בְּדַעְתּוֹ מֵחֲמַת מַעֲשָׂיו אֲשֶׁר לֹא טוֹבִים. עַל־כֵּן צָרִיךְ הָאָדָם לְהַחֲיוֹת אֶת עַצְמוֹ קֹדֶם הַתְּפִלָּה עַל־יְדֵי שֶׁיְּחַפֵּשׂ וִיבַקֵּשׁ וְיִמְצָא בְּעַצְמוֹ אֵיזוֹ נְקוּדוֹת טוֹבוֹת. כִּי בְּוַדַּאי אֵיךְ שֶׁהוּא, אַף עַל פִּי כֵן בְּוַדַּאי כְּבָר עָשָׂה כַּמָּה וְכַמָּה מִצְווֹת, וְאַף עַל פִּי שֶׁהֵם מְעֹרָבִים בִּפְנִיּוֹת וּפְסוֹלֶת הַרְבֵּה, אַף עַל פִּי כֵן עַל כָּל פָּנִים יֵשׁ בָּהֶם כַּמָּה נְקוּדוֹת טוֹבוֹת. וְעַל־יְדֵי זֶה יְחַיֶּה וִישַׂמַּח אֶת עַצְמוֹ, וְעַל־יְדֵי זֶה יוּכַל לְהִתְפַּלֵּל כָּרָאוּי [עַיֵּן הִתְחַזְּקוּת אוֹת כ"ו וכ"ז] (רפב)
Through clapping hand to hand during prayer, through this, one can properly speak the praises and attributes with which we designate and liken Him, blessed be He, which is the aspect of gazing at the likeness of Hashem. Also, clapping hands is the aspect of “and the hands of a man were under their wings” (Ezekiel 1:8). Also, through this, the prayer is included within the Written Torah and the Oral Torah (212).
Now, prayer is in exile due to our many sins, for prayer is exceedingly lofty, yet people belittle it, and when they stand to pray, they desire to discharge the prayer from themselves. Through complete fear, which comes through the rectification of the three negative traits [as explained there in Yirah, entry 20], through this, prayer is redeemed from exile, and then prayer is complete. Then there is no need for any healing through doctors, for one is healed through everything they eat and drink, such as bread and water and the like. For through complete prayer, the power of all healings is drawn into everything one eats and drinks. When one merits such a prayer, it is in the aspect of the radiance of the Messiah, and then all the hosts of heaven, all the stars and constellations, and all the supernal princes are subdued beneath him, for they all receive from him, and he finds favor in the eyes of all. Through this, he can connect himself to the roots of the souls of Israel, meaning with the true renowned leaders of the generation, under whom all souls are divided. The brazenness of the false leaders and renowned figures, whose entire dominion is through brazenness, falls and is nullified before him. Then he merits that his dominion over the angels is established, for this is why a Jew was created (Likutay Moharan II, 1, 8-9).
## Segment 138
עז. הַשְּׁלִיחַ צִבּוּר הַמִּתְפַּלֵּל לִפְנֵי הָעַמּוּד, צָרִיךְ שֶׁיִּהְיֶה לוֹ בְּחִינָה זוֹ, שֶׁיּוּכַל לְקַבֵּץ כָּל הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בְּכָל אֶחָד מֵהַמִּתְפַּלְּלִין, וְכָל הַנְּקֻדּוֹת טוֹבוֹת יִהְיוּ נִכְלָלִין בּוֹ, וְהוּא יַעֲמֹד וְיִתְפַּלֵּל עִם כָּל הַטּוֹב הַזֶּה, אַשְׁרֵי הַצִּבּוּר שֶׁזּוֹכִין לִשְׁלִיחַ צִבּוּר כָּזֶה (שָׁם)
Through prayer, one changes nature and subdues and nullifies the heretics and apostates (207).
For certainly, he must exert himself to pray with all his strength, even as he is, even though he cannot feel sweetness in the words of prayer, and the effort itself is exceedingly precious [as explained elsewhere]. But the disputers are in the aspect of literal dogs, and their sin is too great to bear, may the Merciful One save us (there).
## Segment 140
עח. עַכְשָׁו הַתְּפִלָּה הִיא בְּגָלוּת בַּעֲווֹנוֹתֵינוּ הָרַבִּים, כִּי הַתְּפִלָּה הִיא גָּבוֹהַּ מְאֹד וּבְנֵי אָדָם מְזַלְזְלִין בָּהּ, וּכְשֶׁעוֹמְדִין לְהִתְפַּלֵּל הֵם חֲפֵצִים לִפְטֹר אֶת הַתְּפִלָּה מֵעֲלֵיהֶם, וְעַל יְדֵי יִרְאָה שְׁלֵמָה הַבָּאָה עַל־יְדֵי תִּקּוּן הַשָּׁלֹשׁ מִדּוֹת רָעוֹת [כַּמְבֹאָר שָׁם בְּיִרְאָה אוֹת כ], עַל־יְדֵי זֶה פּוֹדִין הַתְּפִלָּה מִן הַגָּלוּת וַאֲזַי הַתְּפִלָּה בִּשְׁלֵמוּת, וְאָז אֵין צְרִיכִין לְשׁוּם רְפוּאָה עַל־יְדֵי דּוֹקְטוֹרִים, כִּי מִתְרַפְּאִין עַל־יְדֵי כָּל מַה שֶּׁאוֹכְלִין וְשׁוֹתִין, כְּגוֹן לֶחֶם וּמַיִם וְכַיּוֹצֵא. כִּי עַל־יְדֵי תְּפִלָּה בִּשְׁלֵמוּת מַמְשִׁיכִין כֹּחַ כָּל הָרְפוּאוֹת לְתוֹךְ כָּל מַה שֶּׁאוֹכְלִין וְשׁוֹתִין. וּכְשֶׁזוֹכִין לִתְפִלָּה כָּזֹאת הִיא בְּחִינַת הִתְנוֹצְצוּת מָשִׁיחַ, וַאֲזַי כָּל צְבָא הַשָּׁמַיִם וְכָל הַכּוֹכָבִים וּמַזָּלוֹת וְכָל הַשָּׂרִים הָעֶלְיוֹנִים כֻּלָּם הֵם נִכְנָעִים תַּחְתָּיו, כִּי כֻּלָּם מְקַבְּלִים מִמֶּנּוּ וְהוּא נוֹשֵׂא חֵן בְּעֵינֵי כֻּלָּם, וְעַל יְדֵי זֶה יָכוֹל לְקַשֵּׁר עַצְמוֹ בְּשָׁרְשֵׁי נִשְׁמוֹת יִשְׂרָאֵל, דְּהַיְנוּ עִם הַמְפֻרְסָמִים וּמַנְהִיגֵי הַדּוֹר הָאֲמִתִּיִּים, שֶׁכָּל הַנְּשָׁמוֹת נֶחֱלָקִים תַּחְתָּם. וְהָעַזּוּת שֶׁל הַמַּנְהִיגִים וּמְפֻרְסָמִים שֶׁל שֶׁקֶר שֶׁכָּל מֶמְשַׁלְתָּם עַל־יְדֵי עַזּוּת, נוֹפֵל וְנִתְבַּטֵּל לְפָנָיו. וַאֲזַי זוֹכֶה שֶׁתִּתְקַיֵּם מֶמְשַׁלְתּוֹ עַל הַמַּלְאָכִים, אֲשֶׁר בִּשְׁבִיל זֶה נִבְרָא אִישׁ הַיִּשְׂרְאֵלִי (ח"ב א, ח ט)
When saying, “And the hosts of heaven bow to You” (Nehemiah 9:6), it is fitting to pray for everything, for then all the hosts of heaven come to bow and give praise and thanksgiving to Him, blessed be He. Therefore, it is good to request then from Hashem, blessed be He, that He command them to draw down for him all that he needs. For example, if he needs healing, he should intend in his thought then that Hashem, blessed be He, command them to draw down the forces needed for his healing through bread and water, and similarly for all such things (231).
Sometimes an illness is still hidden in a person and has not been revealed, and then no doctor can heal it. But when one merits prayer, he can be healed even when the illness has not yet been revealed, and he will not come to illness at all (there, 11).
## Segment 142
עט. שְׁלֹשָׁה דְּבָרִים הֵם מַפְסִידֵי הַתְּפִלָּה. א' אַל תְּהִי בָּז לְכָל אָדָם, שֶׁלֹּא לְבַזּוֹת שׁוּם אָדָם, וּכְשֶׁאֵין נִזְהָר בָּזֶה הוּא הֶפְסֵד וּפְגַם הַתְּפִלָּה. ב' קִלְקוּל הָאֱמוּנָה שֶׁאֵין הָאֱמוּנָה בִּשְׁלֵמוּת שֶׁזֶּה בְּחִינַת עֲבוֹדָה זָרָה. ג' פְּגַם הַבְּרִית. וּכְשֶׁזּוֹכִין לָצֵאת מִשָּׁלֹשׁ מִדּוֹת אֵלּוּ, זוֹכֶה לִתְפִלָּה בִּשְׁלֵמוּת, וְאָז אֵין צָרִיךְ לְשׁוּם רְפוּאָה עַל־יְדֵי דּוֹקְטוֹרִים כַּנִּזְכָּר לְעֵיל, וְזוֹכֶה לְכָל הַנַּ"ל (שָׁם י)
When saying, “Praise Hashem from the heavens… praise Him, all His angels…” (Psalms 148:1-2), it is fitting for a person to be aroused to pray with vitality and great fervor, since in his prayer, the person calls to all the angels, seraphim, ofanim, and holy creatures, and to all the worlds, commanding and instructing them to praise and laud Him, blessed be He (232).
Through finding merit for the wicked, the light of the tzaddik’s eyes is strengthened, and he can see and attain the righteousness of the Holy One, blessed be He.
## Segment 143
לִפְעָמִים הַחוֹלַאַת עֲדַיִן נֶעְלֶמֶת בָּאָדָם וְאֵינָהּ נִתְגַּלֵּית, וְאָז אֵין שׁוּם דּוֹקְטוֹר יָכוֹל לְרַפְּאוֹת אוֹתָהּ. אֲבָל כְּשֶׁזּוֹכֶה לִתְפִלָּה יוּכַל לְהִתְרַפְּאוֹת אֲפִלּוּ כְּשֶׁעֲדַיִן לֹא נִתְגַּלָּה הַחוֹלַאַת, וְלֹא יָבוֹא לִידֵי מַחֲלָה כְּלָל (שָׁם י"א)
Through the prayer that Israel prays, they take for themselves the power and ability, for through prayer, they nullify His decrees, blessed be He, and then Israel is called by Hashem of G-d (there).
## Segment 145
פא. עִקַּר שְׁלֵמוּת הַתְּפִלָּה הִיא עַל־יְדֵי אֱמֶת. וְזֶה זוֹכִין עַל־יְדֵי הַלֵּל וְהוֹדָאָה לְהַשֵּׁם יִתְבָּרַךְ וְעַל־יְדֵי לִמּוּד הֲלָכוֹת שֶׁהֵם עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא [וְעַיֵּן אֱמֶת וֶאֱמוּנָה] (ב)
עה.
אַף עַל פִּי שֶׁאֵין הָאָדָם יָכוֹל לְדַבֵּר כְּלָל וְנִדְמֶה לוֹ, שֶׁאֵינוֹ יָכוֹל לִפְתֹּחַ פִּיו בִּתְפִלָּה וְהִתְבּוֹדְדוּת מִגֹּדֶל הַגַּשְׁמִיּוּת שֶׁלּוֹ וּמִכֹּבֶד צָרוֹת הַנֶּפֶשׁ וְהַגּוּף, שֶׁעוֹבְרִים עָלָיו, אַף עַל פִּי כֵן צָרִיךְ לְהִתְחַזֵּק אָז דַּיְקָא לְהַכְרִיחַ אֶת עַצְמוֹ לִקְרֹא לַשֵּׁם מִתּוֹךְ הַמֵּצַר וְהַדֹּחַק. כִּי עִקַּר הַהִתְעוֹרְרוּת הוּא שֶׁיִּתְעוֹרֵר הָאָדָם מִן הַמֵּצַר וְהַדֹּחַק תְּחִלָּה, וְעַל־יְדֵי זֶה יִזְכֶּה אַחַר כָּךְ עַל פִּי רֹב לָבוֹא לְהַרְחָבָה גְּדוֹלָה עַד שֶׁיּוּכַל לְהִתְפַּלֵּל וּלְפָרֵשׁ שִׂיחָתוֹ כָּרָאוּי, עַד שֶׁיָּכוֹל לָבוֹא לִבְחִינַת רוּחַ הַקֹּדֶשׁ עַל־יְדֵי זֶה דַּיְקָא, שֶׁנִּתְעוֹרֵר לַשֵּׁם יִתְבָּרַךְ מִתּוֹךְ הַמֵּצַר וְהַמְּרִירוּת כָּזֶה (רעט
He can know and understand that Hashem is righteous, even though the wicked may prevail in judgment. His heart is relieved of the crookedness it had before, his faith is strengthened, and he can pray (55, 3). During prayer, one must subdue the evil in the particular and the evil in the general. The evil in the particular, meaning his coarse and material body, he should nullify during prayer, like the early chasidim who, during prayer, experienced a divestment of corporeality. The evil in the general, meaning the prayers of the sinners of Israel with whom he prays, he should nullify their evil and make from the evil a throne for holiness (there, 5).
## Segment 147
פב. עַל־יְדֵי הַתְּפִלָּה שֶּׁיִּשְׂרָאֵל מִתְפַּלְּלִין, הֵם לוֹקְחִין לְעַצְמָן הַכֹּחַ וְהַיְכֹלֶת, כִּי עַל יְדֵי הַתְּפִלָּה מְבַטְּלִין גְּזֵרוֹתָיו יִתְבָּרַךְ וַאֲזַי יִשְׂרָאֵל נִקְרָאִים בְּשֵׁם אֵל (שם)
עו.
עַל פִּי רֹב אֵין הָאָדָם יָכוֹל לְהִתְפַּלֵּל בְּחֵשֶׁק וְחִיּוּת כָּרָאוּי מֵחֲמַת רִבּוּי הַנְּפִילוֹת, שֶׁנּוֹפֵל בְּדַעְתּוֹ מֵחֲמַת מַעֲשָׂיו אֲשֶׁר לֹא טוֹבִים. עַל־כֵּן צָרִיךְ הָאָדָם לְהַחֲיוֹת אֶת עַצְמוֹ קֹדֶם הַתְּפִלָּה עַל־יְדֵי שֶׁיְּחַפֵּשׂ וִיבַקֵּשׁ וְיִמְצָא בְּעַצְמוֹ אֵיזוֹ נְקוּדוֹת טוֹבוֹת. כִּי בְּוַדַּאי אֵיךְ שֶׁהוּא, אַף עַל פִּי כֵן בְּוַדַּאי כְּבָר עָשָׂה כַּמָּה וְכַמָּה מִצְווֹת, וְאַף עַל פִּי שֶׁהֵם מְעֹרָבִים בִּפְנִיּוֹת וּפְסוֹלֶת הַרְבֵּה, אַף עַל פִּי כֵן עַל כָּל פָּנִים יֵשׁ בָּהֶם כַּמָּה נְקוּדוֹת טוֹבוֹת. וְעַל־יְדֵי זֶה יְחַיֶּה וִישַׂמַּח אֶת עַצְמוֹ, וְעַל־יְדֵי זֶה יוּכַל לְהִתְפַּלֵּל כָּרָאוּי [עַיֵּן הִתְחַזְּקוּת אוֹת כ"ו וכ"ז] (רפב
Through a neighbor who is added to a gathering of Israel, such as when there is a gathering of Israel engaged in prayer, when one additional soul is added to them, then the house of prayer is greatly, exceedingly increased and magnified. For the holy combinations are greatly, exceedingly multiplied, and many houses are built in the supernal holiness, beyond what the mouth can speak or the heart can conceive. From this, great and wondrous delights are created above and beyond, and through this, sins are forgiven and pardoned, and healing is drawn down (there, 6).
## Segment 149
פג. עִקַּר הַתְּפִלָּה הֵם רַחֲמִים וְתַחֲנוּנִים וְעִקַּר הָרַחֲמִים תָּלוּי בַּדַּעַת. וּכְשֶׁהַסִּטְרָא אַחֲרָא יוֹנֶקֶת מֵהָרַחֲמָנוּת חַס וְשָׁלוֹם, וַאֲזַי נִפְגָּם הָרַחֲמָנוּת וְנַעֲשֶׂה כַּעַס וְאַכְזָרִיּוּת וְנִקְטָן הַדַּעַת, אֲזַי מִתְגַּבֵּר תַּאֲוַת נִאוּף חַס וְשָׁלוֹם, וַאֲזַי הַתְּפִלָּה בִּבְחִינַת דִּין, וַאֲזַי הַסִּטְרָא אַחֲרָא יוֹנֶקֶת מֵהַתְּפִלָּה. וְאָז צְרִיכִין בַּעַל כֹּחַ גָּדוֹל שֶׁיּוּכַל לְהִתְפַּלֵּל תְּפִלָּה בִּבְחִינַת דִּין, שֶׁעַל־יְדֵי זֶה מוֹצִיא מֵהַסִּטְרָא אַחֲרָא כָּל חִיּוּתָהּ וּמְתַקֵּן הַכֹּל וְכוּ', וְעַל־יְדֵי זֶה נַעֲשִׂין גֵּרִים וְנִתְרַבֶּה וְנִתְגַּדֵּל כְּבוֹדוֹ יִתְבָּרַךְ, וְעַל־יְדֵי זֶה זוֹכִין לְהִתְפַּשְּׁטוּת הַנְּבוּאָה, וְעַל־יְדֵי זֶה נִתְבָּרֵר הַמְדַמֶּה וְזוֹכִין לֶאֱמוּנָה בִּשְׁלֵמוּת, וְעַל־יְדֵי זֶה זוֹכִין לְהַשִּׁיר שֶׁיִּתְעַר לֶעָתִיד וְכוּ' [וְעַיֵּן בִּפְנִים סִימָן ח לִקּוּטֵי תִּנְיָנָא] (ח"ב ח)
עז.
הַשְּׁלִיחַ צִבּוּר הַמִּתְפַּלֵּל לִפְנֵי הָעַמּוּד, צָרִיךְ שֶׁיִּהְיֶה לוֹ בְּחִינָה זוֹ, שֶׁיּוּכַל לְקַבֵּץ כָּל הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בְּכָל אֶחָד מֵהַמִּתְפַּלְּלִין, וְכָל הַנְּקֻדּוֹת טוֹבוֹת יִהְיוּ נִכְלָלִין בּוֹ, וְהוּא יַעֲמֹד וְיִתְפַּלֵּל עִם כָּל הַטּוֹב הַזֶּה, אַשְׁרֵי הַצִּבּוּר שֶׁזּוֹכִין לִשְׁלִיחַ צִבּוּר כָּזֶה (שָׁם
Also, one must connect himself, in the general and in the particular, with the souls, spirits, and higher souls of the dwellers of the dust, and arouse them in his prayer to pray with him. In the particular, this means the parts of his soul, spirit, and higher soul that have already come in reincarnation and been rectified. In the general, this means the soul, spirit, and higher soul of other dwellers of the dust, to arouse them to pray with him (there).
## Segment 151
פד. עַל־יְדֵי הַשָּׁכֵן שֶׁנִּתּוֹסֵף עַל קִבּוּץ שֶׁל יִשְׂרָאֵל, כְּגוֹן כְּשֶׁיֵּשׁ קִבּוּץ שֶׁל יִשְׂרָאֵל שֶׁעוֹסְקִין בִּתְפִלָּה, כְּשֶׁנִּתּוֹסֵף עֲלֵיהֶם עוֹד נֶפֶשׁ אֶחָד, אֲזַי נִתְרַבֶּה וְנִתְגַּדֵּל מְאֹד מְאֹד בֵּית הַתְּפִלָּה, כִּי נִתְרַבִּין הַצֵּרוּפִים קְדוֹשִׁים מְאֹד מְאֹד וְנִבְנִין בָּתִּים הַרְבֵּה מְאֹד בַּקְּדֻשָּׁה הָעֶלְיוֹנָה מַה שֶּׁאֵין הַפֶּה יָכוֹל לְדַבֵּר וְהַלֵּב לַחֲשֹׁב, וְנַעֲשִׂים מִזֶּה שַׁעֲשׁוּעִים גְּדוֹלִים וְנִפְלָאִים לְמַעְלָה לְמַעְלָה, וְעַל־יְדֵי זֶה נִמְחָלִין וְנִסְלָחִין הָעֲווֹנוֹת וְנִמְשָׁךְ רְפוּאָה (שָׁם ו)
עח.
עַכְשָׁו הַתְּפִלָּה הִיא בְּגָלוּת בַּעֲווֹנוֹתֵינוּ הָרַבִּים, כִּי הַתְּפִלָּה הִיא גָּבוֹהַּ מְאֹד וּבְנֵי אָדָם מְזַלְזְלִין בָּהּ, וּכְשֶׁעוֹמְדִין לְהִתְפַּלֵּל הֵם חֲפֵצִים לִפְטֹר אֶת הַתְּפִלָּה מֵעֲלֵיהֶם, וְעַל יְדֵי יִרְאָה שְׁלֵמָה הַבָּאָה עַל־יְדֵי תִּקּוּן הַשָּׁלֹשׁ מִדּוֹת רָעוֹת [כַּמְבֹאָר שָׁם בְּיִרְאָה אוֹת כ], עַל־יְדֵי זֶה פּוֹדִין הַתְּפִלָּה מִן הַגָּלוּת וַאֲזַי הַתְּפִלָּה בִּשְׁלֵמוּת, וְאָז אֵין צְרִיכִין לְשׁוּם רְפוּאָה עַל־יְדֵי דּוֹקְטוֹרִים, כִּי מִתְרַפְּאִין עַל־יְדֵי כָּל מַה שֶּׁאוֹכְלִין וְשׁוֹתִין, כְּגוֹן לֶחֶם וּמַיִם וְכַיּוֹצֵא. כִּי עַל־יְדֵי תְּפִלָּה בִּשְׁלֵמוּת מַמְשִׁיכִין כֹּחַ כָּל הָרְפוּאוֹת לְתוֹךְ כָּל מַה שֶּׁאוֹכְלִין וְשׁוֹתִין. וּכְשֶׁזוֹכִין לִתְפִלָּה כָּזֹאת הִיא בְּחִינַת הִתְנוֹצְצוּת מָשִׁיחַ, וַאֲזַי כָּל צְבָא הַשָּׁמַיִם וְכָל הַכּוֹכָבִים וּמַזָּלוֹת וְכָל הַשָּׂרִים הָעֶלְיוֹנִים כֻּלָּם הֵם נִכְנָעִים תַּחְתָּיו, כִּי כֻּלָּם מְקַבְּלִים מִמֶּנּוּ וְהוּא נוֹשֵׂא חֵן בְּעֵינֵי כֻּלָּם, וְעַל יְדֵי זֶה יָכוֹל לְקַשֵּׁר עַצְמוֹ בְּשָׁרְשֵׁי נִשְׁמוֹת יִשְׂרָאֵל, דְּהַיְנוּ עִם הַמְפֻרְסָמִים וּמַנְהִיגֵי הַדּוֹר הָאֲמִתִּיִּים, שֶׁכָּל הַנְּשָׁמוֹת נֶחֱלָקִים תַּחְתָּם. וְהָעַזּוּת שֶׁל הַמַּנְהִיגִים וּמְפֻרְסָמִים שֶׁל שֶׁקֶר שֶׁכָּל מֶמְשַׁלְתָּם עַל־יְדֵי עַזּוּת, נוֹפֵל וְנִתְבַּטֵּל לְפָנָיו. וַאֲזַי זוֹכֶה שֶׁתִּתְקַיֵּם מֶמְשַׁלְתּוֹ עַל הַמַּלְאָכִים, אֲשֶׁר בִּשְׁבִיל זֶה נִבְרָא אִישׁ הַיִּשְׂרְאֵלִי (ח"ב א, ח ט
During prayer, a person must cleave himself to Hashem and not feel any other person in the world. He should think that there is nothing in the world except Hashem, blessed be He, alone, and there is no created being in the world except him alone, and he should hear only what he is saying before Hashem, blessed be He, alone. See above in entry 55, where it is explained further regarding nullification during prayer, that one must completely nullify himself during prayer until he does not even hear himself at all, but at the very least, he should not hear another person at all (103).
## Segment 153
פה. כְּבָר מְבֹאָר בְּאוֹת ל"ד, שֶׁכָּל בִּלְבּוּלֵי הַמַּחֲשָׁבוֹת בָּאִים עַל הָאָדָם בִּשְׁעַת הַתְּפִלָּה דַּיְקָא, וְהָעִקָּר - לִבְרֹחַ מֵהֶם בְּשֵׁב וְאַל תַּעֲשֶׂה, וְלִבְלִי לְהִסְתַּכֵּל לְאַחֲרָיו כְּלָל [כְּמוֹ שֶׁמְּבֹאָר בְּמַחֲשָׁבוֹת בְּאוֹת ח] וְעַל־יְדֵי זֶה מִמֵּילָא תִּסְתַּלֵּק. וְאִם אַף עַל פִּי כֵן בָּאָה עָלָיו הַמַּחֲשָׁבָה עוֹד הַפַּעַם, יִתְחַזֵּק גַּם אָז לִבְלִי לְהִסְתַּכֵּל עָלֶיהָ כְּלָל. וְכֵן אֲפִלּוּ אִם בָּאָה עוֹד פַּעַם אַחַר פַּעַם, אִם יִהְיֶה חָזָק לִבְלִי לְהִסְתַּכֵּל עָלֶיהָ כְּלָל בְּשׁוּם אֹפֶן, רַק לְקַשֵּׁר מַחֲשַׁבְתּוֹ לְדִבּוּרֵי הַתְּפִלָּה שֶׁהוּא עוֹמֵד בָּהֶם, אֲזַי בְּוַדַּאי תִּסְתַּלֵּק [וְעַיֵּן מַחֲשָׁבוֹת וְהִרְהוּרִים אוֹת ח] (נא)
עט.
שְׁלֹשָׁה דְּבָרִים הֵם מַפְסִידֵי הַתְּפִלָּה. א' אַל תְּהִי בָּז לְכָל אָדָם, שֶׁלֹּא לְבַזּוֹת שׁוּם אָדָם, וּכְשֶׁאֵין נִזְהָר בָּזֶה הוּא הֶפְסֵד וּפְגַם הַתְּפִלָּה. ב' קִלְקוּל הָאֱמוּנָה שֶׁאֵין הָאֱמוּנָה בִּשְׁלֵמוּת שֶׁזֶּה בְּחִינַת עֲבוֹדָה זָרָה. ג' פְּגַם הַבְּרִית. וּכְשֶׁזּוֹכִין לָצֵאת מִשָּׁלֹשׁ מִדּוֹת אֵלּוּ, זוֹכֶה לִתְפִלָּה בִּשְׁלֵמוּת, וְאָז אֵין צָרִיךְ לְשׁוּם רְפוּאָה עַל־יְדֵי דּוֹקְטוֹרִים כַּנִּזְכָּר לְעֵיל, וְזוֹכֶה לְכָל הַנַּ"ל (שָׁם י
Also, one must rectify three things through his prayers. First, the one who prays must rectify through his prayer to elevate those who have fallen into false beliefs, to raise them through his prayer to the true faith, which is prayer, and to establish complete faith in their hearts. Second, he must focus greatly in his prayer, and through the intentions of the heart in prayer, he rectifies the hearts of the investigators, the philosophers, so that their intellect does not lead them astray. Third, through prayer in its proper perfection, he nullifies all the reproaches and insults he receives from his enemies, for he transforms all the reproaches and insults into honor (there, 6). During prayer, a person stands in the palace of the King, and then he must nullify himself completely and not see anything except the King alone, blessed be He, until his existence is entirely nullified, and he does not feel himself at all during prayer, only the King alone, blessed be He. Through this, all reproaches and insults are nullified (there, 7). Through prayer in its proper form, as mentioned above, the light of the merit of the Patriarchs radiates, and through this, the aspect of the holiness of the Land of Israel is drawn down even now in exile.
## Segment 155
פו. בִּשְׁעַת הַתְּפִלָּה צָרִיךְ אָדָם לְדַבֵּק עַצְמוֹ לְהַשֵּׁם וְלֹא יַרְגִּישׁ שׁוּם אָדָם בָּעוֹלָם. רַק יַחֲשֹׁב שֶׁאֵין בָּעוֹלָם, רַק הַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ, וְאֵין שׁוּם נִבְרָא בָּעוֹלָם רַק הוּא לְבַד, וְלֹא יִשְׁמַע רַק מַה שֶּׁהוּא מְדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ לְבַד, וְעַיֵּן לְעֵיל בְּאוֹת נ"ה שָׁם מְבֹאָר בִּטּוּל יוֹתֵר בִּשְׁעַת הַתְּפִלָּה, שֶׁצְּרִיכִין לְבַטֵּל אֶת עַצְמוֹ לְגַמְרֵי בִּשְׁעַת הַתְּפִלָּה, עַד שֶׁלֹּא יִשְׁמַע גַּם אֶת עַצְמוֹ כְּלָל, אֲבָל עַל כָּל פָּנִים אָדָם אַחֵר לֹא יִשְׁמָע כְּלָל (קג)
פ.
לִפְעָמִים הַחוֹלַאַת עֲדַיִן נֶעְלֶמֶת בָּאָדָם וְאֵינָהּ נִתְגַּלֵּית, וְאָז אֵין שׁוּם דּוֹקְטוֹר יָכוֹל לְרַפְּאוֹת אוֹתָהּ. אֲבָל כְּשֶׁזּוֹכֶה לִתְפִלָּה יוּכַל לְהִתְרַפְּאוֹת אֲפִלּוּ כְּשֶׁעֲדַיִן לֹא נִתְגַּלָּה הַחוֹלַאַת, וְלֹא יָבוֹא לִידֵי מַחֲלָה כְּלָל (שָׁם י"א
Through this, one merits to see the downfall of the wicked. All this is achieved through finding merit, by finding merit for the wicked, through which one can pray, as mentioned above (there). Not every person can rectify the three things mentioned above in his prayer and subdue the wicked and enemies through this, except for the tzaddik who is exceedingly great in stature, in the aspect of Moses our Teacher, peace be upon him.
## Segment 157
פז. עִקַּר הִתְחַבְּרוּת וּדְבֵקוּת לְהַשֵּׁם יִתְבָּרַךְ הוּא עַל־יְדֵי הַתְּפִלָּה. כִּי הַתְּפִלָּה הוּא שַׁעַר שֶׁדֶּרֶךְ שָׁם נִכְנָסִין לְהַשֵּׁם יִתְבָּרַךְ וּמִשָּׁם מַכִּירִין אוֹתוֹ וְכוּ' (פד)
פא.
עִקַּר שְׁלֵמוּת הַתְּפִלָּה הִיא עַל־יְדֵי אֱמֶת. וְזֶה זוֹכִין עַל־יְדֵי הַלֵּל וְהוֹדָאָה לְהַשֵּׁם יִתְבָּרַךְ וְעַל־יְדֵי לִמּוּד הֲלָכוֹת שֶׁהֵם עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא [וְעַיֵּן אֱמֶת וֶאֱמוּנָה] (ב
Prayer is beneficial for everything; even one who cannot study can merit through prayer to be able to study, for through prayer, one can attain all good—for Torah, service, all holinesses, and all the good in all the worlds. Amen, may it be His will (111).
## Segment 159
פח. עַל פִּי רֹב כְּשֶׁאָדָם מִתְפַּלֵּל, נוֹפְלִים לוֹ מַחֲשָׁבוֹת שֶׁל גַּדְלוּת וְזֶהוּ בְּחִינַת גָּלוּת הַשְּׁכִינָה. וְעַל־יְדֵי שֶׁמִּתְפַּלֵּל בְּכֹחַ עַל־יְדֵי זֶה מִתְגַּבֵּר עַל הַפְּנִיּוֹת וּמַחֲשָׁבוֹת שֶׁל גַּדְלוּת וּמְבַטֵּל אוֹתָם, וְעַל־יְדֵי זֶה מוֹצִיא הַשְּׁכִינָה מִגָּלוּתָהּ וּמְתַקְּנָהּ, וְגוֹרֵם לַעֲשׂוֹת יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ. גַּם עַל־יְדֵי תְּפִלָּה בְּכֹחַ נִתְחַדֵּשׁ הַשְּׁבוּעָה לָאָבוֹת וְנַעֲשֶׂה כְּאִלּוּ עַכְשָׁו נִשְׁבַּע לַאֲבוֹתֵינוּ (שָׁם)
פב.
עַל־יְדֵי הַתְּפִלָּה שֶּׁיִּשְׂרָאֵל מִתְפַּלְּלִין, הֵם לוֹקְחִין לְעַצְמָן הַכֹּחַ וְהַיְכֹלֶת, כִּי עַל יְדֵי הַתְּפִלָּה מְבַטְּלִין גְּזֵרוֹתָיו יִתְבָּרַךְ וַאֲזַי יִשְׂרָאֵל נִקְרָאִים בְּשֵׁם אֵל (שם
Even he must gird his loins greatly to stand against the great wicked ones to destroy and nullify them (there, 9). Through studying the poskim (halachic authorities), one merits to pray properly with his whole heart. For in truth, if a person knew and believed with a whole heart that “the whole earth is full of His glory” (Isaiah 6:3), and that He, blessed be He, stands over him during prayer, hearing, listening, and attending to every single word of the prayer, he would certainly be very meticulous to focus his words and would pray with great fervor.
## Segment 161
פט. תְּפִלָּה מוֹעִיל לְכָל דָּבָר, אֲפִלּוּ מִי שֶׁאֵינוֹ יָכוֹל לִלְמֹד, יָכוֹל לִזְכּוֹת עַל־יְדֵי תְּפִלָּה שֶׁיּוּכַל לִלְמֹד, כִּי עַל־יְדֵי תְּפִלָּה יְכוֹלִין לָבוֹא לְכָל טוּב לְתוֹרָה וַעֲבוֹדָה וּלְכָל הַקְּדֻשּׁוֹת וּלְכָל הַטּוֹבוֹת שֶׁבְּכָל הָעוֹלָמוֹת, אָמֵן כֵּן יְהִי רָצוֹן (קיא)
פג.
עִקַּר הַתְּפִלָּה הֵם רַחֲמִים וְתַחֲנוּנִים וְעִקַּר הָרַחֲמִים תָּלוּי בַּדַּעַת. וּכְשֶׁהַסִּטְרָא אַחֲרָא יוֹנֶקֶת מֵהָרַחֲמָנוּת חַס וְשָׁלוֹם, וַאֲזַי נִפְגָּם הָרַחֲמָנוּת וְנַעֲשֶׂה כַּעַס וְאַכְזָרִיּוּת וְנִקְטָן הַדַּעַת, אֲזַי מִתְגַּבֵּר תַּאֲוַת נִאוּף חַס וְשָׁלוֹם, וַאֲזַי הַתְּפִלָּה בִּבְחִינַת דִּין, וַאֲזַי הַסִּטְרָא אַחֲרָא יוֹנֶקֶת מֵהַתְּפִלָּה. וְאָז צְרִיכִין בַּעַל כֹּחַ גָּדוֹל שֶׁיּוּכַל לְהִתְפַּלֵּל תְּפִלָּה בִּבְחִינַת דִּין, שֶׁעַל־יְדֵי זֶה מוֹצִיא מֵהַסִּטְרָא אַחֲרָא כָּל חִיּוּתָהּ וּמְתַקֵּן הַכֹּל וְכוּ', וְעַל־יְדֵי זֶה נַעֲשִׂין גֵּרִים וְנִתְרַבֶּה וְנִתְגַּדֵּל כְּבוֹדוֹ יִתְבָּרַךְ, וְעַל־יְדֵי זֶה זוֹכִין לְהִתְפַּשְּׁטוּת הַנְּבוּאָה, וְעַל־יְדֵי זֶה נִתְבָּרֵר הַמְדַמֶּה וְזוֹכִין לֶאֱמוּנָה בִּשְׁלֵמוּת, וְעַל־יְדֵי זֶה זוֹכִין לְהַשִּׁיר שֶׁיִּתְעַר לֶעָתִיד וְכוּ' [וְעַיֵּן בִּפְנִים סִימָן ח לִקּוּטֵי תִּנְיָנָא] (ח"ב ח
One must hasten to pray every morning early, and as soon as the day begins to dawn, he should pray immediately without delay, and not study further, and certainly not do any of his affairs until he prays. Also, he should not err in the mistake of those who are stringent about cleanliness, wasting time on this, neglecting most of their days from Torah and prayer because of this, and also destroying their bodies with their own hands, coming to many illnesses through this, as is well known. For all this is vanity and folly, and it is only the work of the Adversary who cloaks himself in these stringencies. For in truth, as long as one does not actually need to relieve himself, it is permissible to pray. Do not pay any attention to the opinions of those who are stringent in this matter, for they have greatly erred in this. Even if a stringent ruling is found in some authority, the halacha does not follow him against the majority of authorities who are very lenient in this matter. Even the stringent authority did not intend at all, Heaven forbid, for the foolish stringencies of those who waste time on this, and most of their days pass the time for reciting the Shema and prayer. Even afterward, their prayer and service are greatly confused because of this. You have whom to rely on: the majority of authorities and the majority of tzaddikim in our days, who strongly warned not to pay attention to this at all (there, 30-31).
## Segment 162
צְרִיכִין לְהַכְרִיחַ עַצְמוֹ מְאֹד לְהִתְפַּלֵּל, בְּכַוָּנָה, וְלֹא כְּמוֹ אוֹתָן שֶׁאוֹמְרִים שֶׁלֹּא לְהַכְרִיחַ עַצְמוֹ לִתְפִלָּה. כִּי בֶּאֱמֶת קָשֶׁה מְאֹד לְהִתְפַּלֵּל וְעַל פִּי רֹב אֵין יְכוֹלִין לְהִתְפַּלֵּל כִּי אִם מְעַט דְּהַיְנוּ אֵיזֶה חֵלֶק מֵהַתְּפִלָּה. וַאֲפִלּוּ אִם לִפְעָמִים אֵין יְכוֹלִים לְהִתְפַּלֵּל כְּלָל, אַף עַל פִּי כֵן הַיְגִיעָה וְהַטִּרְחָה שֶׁהִכְרִיחַ אֶת עַצְמוֹ לְהִתְפַּלֵּל אַף עַל פִּי שֶׁלֹּא עָלְתָה בְּיָדוֹ לְהִתְפַּלֵּל כָּרָאוּי, אַף עַל פִּי כֵן הַיְגִיעָה בְּעַצְמָהּ יְקָרָה מְאֹד אֶצְלוֹ יִתְבָּרַךְ, וְנַעֲשֶׂה מִזֶּה קָרְבָּנוֹת, כִּי עַל זֶה נֶאֱמַר, כִּי עָלֶיךָ הֹרַגְנוּ כָּל הַיּוֹם נֶחֱשַׁבְנוּ וְגוֹ', דְּהַיְנוּ מַה שֶּׁמְּיַגְּעִין עַצְמָן לְהִתְפַּלֵּל אַף עַל פִּי שֶׁאֵין יְכוֹלִין. וְכֵן הוּא בְּכָל עֲבוֹדַת ה' שֶׁאַף עַל פִּי שֶׁאֵין זוֹכִין לְעָבְדוֹ יִתְבָּרַךְ כָּרָאוּי, אַף עַל פִּי כֵן הַיְגִיעָה בְּעַצְמָהּ יְקָרָה מְאֹד, וְנַעֲשֶׂה מִזֶּה לְמַעְלָה בְּחִינַת קָרְבָּנוֹת (שהר"ן יב)
But because his heart is divided and not strong in this knowledge with a whole heart, he is not so meticulous and does not focus his heart well in his prayer. All this stems from the doubts and heresies in the heart, which are the aspect of the disputes of the evil inclination in the heart. Therefore, the rectification for this is studying the poskim, through which the disputes of the evil inclination are nullified at their root, and through this, one merits to pray properly with his whole heart in truth (62, 2).
## Segment 164
צא. צָרִיךְ לְהִזְדָּרֵז לְהִתְפַּלֵּל תָּמִיד בַּבֹּקֶר הַשְׁכֵּם, וְתֵכֶף שֶׁיַּתְחִיל לְהָאִיר הַיּוֹם יִתְפַּלֵּל תֵּכֶף בְּלִי אִחוּר, וְלֹא יִלְמַד עוֹד וּמִכָּל שֶׁכֵּן שֶׁלֹּא יַעֲשֶׂה שׁוּם דָּבָר מֵעֲסָקָיו עַד שֶׁמִּתְפַּלֵּל. וְגַם אַל יִטְעֶה בְּטָעוּת שֶׁל הַמַּחְמִירִים בְּעִנְיַן הַנְּקִיּוּת, וּמְבַלִּים זְמַן עַל זֶה וּמְבַטְּלִין רֹב יְמֵיהֶם מִתּוֹרָה וּתְפִלָּה מֵחֲמַת זֶה וְגַם מֵאַבְּדִים אֶת גּוּפָם בְּיָדַיִם וּבָאִים לִידֵי חֳלָאִים רַבִּים עַל־יְדֵי זֶה, כַּיָּדוּעַ כָּל זֶה. כִּי הַכֹּל הֶבֶל וּשְׁטוּת, וְהוּא רַק מַעֲשֵׂה בַּעַל דָּבָר שֶׁמַּלְבִּישׁ עַצְמוֹ בְּחֻמְרוֹת אֵלּוּ, כִּי בֶּאֱמֶת כָּל זְמַן שֶׁאֵין נִצְרָךְ לִנְקָבָיו מַמָּשׁ, מֻתָּר לְהִתְפַּלֵּל, וְאַל תַּשְׁגִּיחַ כְּלָל עַל סְבָרוֹת הַמַּחְמִירִים בְּעִנְיָן זֶה, כִּי טָעוּ בָּזֶה מְאֹד, וַאֲפִלּוּ אִם נִמְצָא בְּאֵיזֶה פּוֹסֵק חֻמְרָא בָּזֶה, אֵין הֲלָכָה כְּמוֹתוֹ כְּנֶגֶד רֹב הַפּוֹסְקִים הַמְּקִלִּים בָּזֶה מְאֹד. וְגַם הַפּוֹסֵק הַמַּחְמִיר לֹא כִּוֵּן כְּלָל חַס וְשָׁלוֹם, לְחֻמְרוֹת שֶׁל שְׁטוּת שֶׁל אֵלּוּ הַמְּבַלִּים זְמַן עַל זֶה, וְרֹב יְמֵיהֶם הֵם עוֹבְרִים זְמַן קְרִיאַת שְׁמַע וּתְפִלָּה, וְגַם אַחַר כָּךְ תְּפִלָּתָם וַעֲבוֹדָתָם מְבֻלְבֶּלֶת מְאֹד מֵחֲמַת זֶה. וְיֵשׁ לְךָ עַל מִי לִסְמֹךְ; עַל רֹב הַפּוֹסְקִים וְרֹב הַצַּדִּיקִים שֶׁבְּיָמֵינוּ, שֶׁהִזְהִירוּ מְאֹד לִבְלִי לְהַשְׁגִּיחַ עַל זֶה כְּלָל (שָׁם ל. לא)
Through a neighbor who is added to a gathering of Israel, such as when there is a gathering of Israel engaged in prayer, when one additional soul is added to them, then the house of prayer is greatly, exceedingly increased and magnified. For the holy combinations are greatly, exceedingly multiplied, and many houses are built in the supernal holiness, beyond what the mouth can speak or the heart can conceive. From this, great and wondrous delights are created above and beyond, and through this, sins are forgiven and pardoned, and healing is drawn down (there, 6).
Sometimes a person has no fervor in prayer, and he must create for himself fervor, warmth, and a burning heart for prayer. For example, just as it is sometimes found that a person works himself into anger until he becomes angry and agitated, as they say in Yiddish [“er schnitzt zich a rogez”], so too, exactly in holiness regarding prayer, one must work himself into a fervor and create warmth and a burning heart in the words of prayer [“azoy vi ayner schnitzt zich a rogez”]. Through this, he will truly merit the warmth of the heart in holiness, to pray with a heart in great fervor. Similarly, regarding joy, when one cannot gladden his soul through all the advice explained in our words, he must make himself as if he is joyful, and through this, he will truly come to joy, especially during prayer when one must strive more to pray with joy, requiring this advice even more. Also, one must accustom himself to speak the words of prayer with a melody of joy (there, 74).
## Segment 166
צב. גַּם כְּשֶׁבָּאִים עַל הָאָדָם פְּנִיּוֹת וּמַחֲשָׁבוֹת זָרוֹת הַרְבֵּה בִּשְׁעַת הַתְּפִלָּה, אַל יִסְתַּכֵּל עֲלֵיהֶם כְּלָל, רַק הוּא יַעֲשֶׂה אֶת שֶׁלּוֹ וִיקַשֵּׁר מַחֲשַׁבְתּוֹ אֶל הַדִּבּוּר בְּקֶשֶׁר אַמִּיץ וְחָזָק וְלֹא יִסְתַּכֵּל לַאֲחוֹרָיו כְּלָל וְאַל יַשְׁגִּיחַ עֲלֵיהֶם כְּלָל, [כְּמוֹ שֶׁכָּתוּב לְעֵיל בְּאוֹת פ"ו] (שָׁם עב)
It has already been explained in entry 34 that all the confusions of thoughts come upon a person specifically during prayer, and the main thing is to flee from them by sitting and doing nothing, and not looking back at them at all [as explained in Machashavot, entry 8], and through this, they will automatically depart. If, nevertheless, the thought comes upon him again, he should strengthen himself then as well not to look at it at all. And even if it comes time after time, if he is strong not to look at it at all in any way, but only to bind his thought to the words of the prayer he is engaged in, then it will certainly depart [see Machashavot v’Hirhurim, entry 8] (51).
The essence of the perfection of prayer is for one who merits to reach the ultimate purpose, to make one of the entire prayer. For when a person stands to pray and speaks the words of prayer, he gathers blossoms, flowers, and beautiful roses, like a person walking in a field and gathering roses and beautiful flowers one by one, until he makes one bundle. Then he gathers more, one by one, and makes another bundle and joins them together, and so he goes, gathering and collecting many beautiful and lovely bundles. Similarly, in prayer, he goes from letter to letter until several letters are joined, forming a word and a syllable.
## Segment 168
צג. לִפְעָמִים אֵין לְהָאָדָם שׁוּם הִתְלַהֲבוּת בַּתְּפִלָּה, וּצְרִיכִין לַעֲשׂוֹת לְעַצְמוֹ הִתְלַהֲבוּת וַחֲמִימוּת וְלֵב בּוֹעֵר לְהַתְּפִלָּה, לְמָשָׁל כְּמוֹ שֶׁנִּמְצָא לִפְעָמִים, שֶׁהָאָדָם עוֹשֶׂה לְעַצְמוֹ רֹגֶז עַד שֶׁבָּא בְּכַעַס וְנִתְרַגֵּז, כְּמוֹ שֶׁאוֹמְרִים עַל זֶה בִּלְשׁוֹן אַשְׁכְּנַז [עֶר שְׁנִיצְט זִיךְ אַ רֹגֶז], כְּמוֹ כֵן מַמָּשׁ בִּקְדֻשָּׁה בְּעִנְיַן הַתְּפִלָּה צְרִיכִין לַעֲשׂוֹת לְעַצְמוֹ רֹגֶז וְיַעֲשֶׂה לוֹ חֲמִימוּת וְתַבְעֵרַת הַלֵּב בְּדִבּוּרֵי הַתְּפִלָּה [אַזוֹי וִויא אֵיינֶער שְׁנִיצְט זִיךְ אַ רֹגֶז], וְעַל־יְדֵי זֶה יִזְכֶּה בֶּאֱמֶת לַחֲמִימוּת הַלֵּב דִּקְדֻשָּׁה, לְהִתְפַּלֵּל עִם לֵב בְּהִתְלַהֲבוּת גָּדוֹל. וְכֵן בְּעִנְיַן הַשִּׂמְחָה כְּשֶׁאֵינוֹ יָכוֹל לְשַׂמֵּחַ נַפְשׁוֹ, עַל־יְדֵי כָּל הָעֵצוֹת הַמְבֹאָרִין בִּדְבָרֵינוּ, צְרִיכִין לַעֲשׂוֹת אֶת עַצְמוֹ כְּאִלּוּ הוּא שָׂמֵחַ וְעַל־יְדֵי זֶה יָבוֹא בֶּאֱמֶת לְשִׂמְחָה, בִּפְרָט בִּשְׁעַת הַתְּפִלָּה שֶׁצְּרִיכִין לְהִשְׁתַּדֵּל בְּיוֹתֵר לְהִתְפַּלֵּל בְּשִׂמְחָה, צְרִיכִין בְּיוֹתֵר לָעֵצָה הַזֹּאת. גַּם צְרִיכִין לְהַרְגִּיל אֶת עַצְמוֹ לְדַבֵּר דִּבּוּרֵי הַתְּפִלָּה בְּנִגּוּן שֶׁל שִׂמְחָה (שָׁם עד)
During prayer, a person must cleave himself to Hashem and not feel any other person in the world. He should think that there is nothing in the world except Hashem, blessed be He, alone, and there is no created being in the world except him alone, and he should hear only what he is saying before Hashem, blessed be He, alone. See above in entry 55, where it is explained further regarding nullification during prayer, that one must completely nullify himself during prayer until he does not even hear himself at all, but at the very least, he should not hear another person at all (103).
Even if one cannot pray at all, he should force himself at the very least to speak the words of prayer in complete simplicity, like a child in school literally. He should say many words in complete simplicity, incline his ear and heart to what he is saying, and greatly focus his thought so that it does not scatter outward, but all his thought is within the words of the prayer. He should pray thus in order with complete simplicity, until, in most cases, he will come to arousal, to pray with fervor and desire, but he should not make this a test (there).
## Segment 170
צד. עִקַּר הַתְּפִלָּה שֶׁיֹּאמַר בָּרוּךְ אַתָּה ה'וְכוּ' כִּפְשׁוּטוֹ וְזֶה עִקַּר כַּוָּנוֹת הַתְּפִלָּה, שֶׁיְּכַוֵּן פֵּרוּשׁ הַמִּלּוֹת בִּפְשִׁיטוּת וְיִשְׁמַע מַה שֶּׁהוּא אוֹמֵר. וְאֵין לְהִתְפַּלֵּל עִם כַּוָנַת הָאַרִ"י, זִכְרוֹנוֹ לִבְרָכָה, אֲפִלּוּ אוֹתָן הַלּוֹמְדִין כִּתְבֵי הָאַרִ"י, זִכְרוֹנוֹ לִבְרָכָה, כִּי אִם מִי שֶׁזּוֹכֶה לְהַשִּׂיג הַכַּוָּנוֹת כָּל כָּךְ, עַד שֶׁכָּל הַכַּוָּנוֹת שֶׁל הָאַרִ"י, זִכְרוֹנוֹ לִבְרָכָה, הֵם אֶצְלוֹ כְּמוֹ פֵּרוּשׁ הַמִּלּוֹת, כִּי כֵן הוּא אֵצֶל גְּדוֹלֵי הַצַּדִּיקִים הָאֲמִתִּיִּים. אֲבָל מִי שֶׁאֵינוֹ זוֹכֶה לָזֶה, אֵין לְהִתְפַּלֵּל עִם כַּוָּנוֹת רַק יְכַוֵּן פֵּרוּשׁ הַמִּלּוֹת כִּפְשׁוּטוֹ כַּנַּ"ל (ח"ב קכ. שהר"ן עה)
The essence of connection and cleaving to Hashem, blessed be He, is through prayer. For prayer is the gate through which one enters to Hashem, blessed be He, and from there one comes to know Him, etc. (84).
Then he goes and joins more letters, forming a second syllable, and so on. Afterward, the two syllables are joined, and then he goes and gathers more until he completes one blessing. Then he gathers more and more, going from “Avot” to “Gevurot” and from “Gevurot” to “Kedushot,” and so he continues further. Who can describe the greatness of the splendor of the gatherings and collections that a person gathers and collects in the words of prayer? When the word comes out from the soul and is heard by his ears, the word requests from the soul not to part from it.
## Segment 172
צה. אֲפִלּוּ אִם אֵינוֹ יָכוֹל לְהִתְפַּלֵּל כְּלָל, יַכְרִיחַ אֶת עַצְמוֹ עַל כָּל פָּנִים לְדַבֵּר דִּבּוּרֵי הַתְּפִלָּה בִּפְשִׁיטוּת גָּמוּר, כְּמוֹ תִּינוֹק בְּבֵית הַסֵּפֶר מַמָּשׁ. וְיֹאמַר כָּךְ כַּמָּה וְכַמָּה דִּבּוּרִים בִּפְשִׁיטוּת גָּמוּר, וְיַטֶּה אָזְנוֹ וְלִבּוֹ לְמַה שֶּׁהוּא אוֹמֵר, וִיצַמְצֵם אֶת מַחֲשַׁבְתּוֹ מְאֹד שֶׁלֹּא תִּתְפַּזֵּר מַחֲשַׁבְתּוֹ לַחוּץ, רַק תִּהְיֶה כָּל מַחֲשַׁבְתּוֹ בְּתוֹךְ דִּבּוּרֵי הַתְּפִלָּה, וְיִתְפַּלֵּל כָּךְ כְּסֵדֶר בִּפְשִׁיטוּת גָּמוּר, עַד שֶׁבְּתוֹךְ כָּךְ עַל פִּי רֹב יָבוֹא לְהִתְעוֹרְרוּת, לְהִתְפַּלֵּל בְּהִתְלַהֲבוּת וְחֵשֶׁק, רַק שֶׁלֹּא יַעֲמִיד זֹאת לְנִסָּיוֹן (שָׁם)
In most cases, when a person prays, thoughts of pride come to him, and this is the aspect of the exile of the Shechinah. Through praying with strength, he overcomes the biases and thoughts of pride and nullifies them, and through this, he brings the Shechinah out of its exile and rectifies it, causing a unification of the Holy One, blessed be He, and His Shechinah. Also, through prayer with strength, the oath to the Patriarchs is renewed, and it is as if He swore to our Patriarchs now (there).
It is fitting to feel the distress of an individual, and all the more so the distress of the many, Heaven forbid, in the heart, and to cry out to Hashem, blessed be He, and pray for them (see inside) (there, 39).
## Segment 174
צו. הַכְּלָל שֶׁהָאָדָם צָרִיךְ לְהַכְרִיחַ אֶת עַצְמוֹ בְּכָל הַכֹּחוֹת וּבְכָל מִינֵי עֵצוֹת לְכָל הַדְּבָרִים שֶׁבִּקְּדֻשָּׁה, בִּפְרָט לִתְפִלָּה שֶׁהוּא גָּבוֹהַּ מְאֹד מְאֹד, וְאִם אַף עַל פִּי כֵן אֵינוֹ זוֹכֶה, אָסוּר לוֹ לִפֹּל בְּדַעְתּוֹ כְּלָל. וְיִשְׁתַּדֵּל לוֹמַר אַחַר כָּךְ אֵיזֶה קַפִּיטְל תְּהִלִּים אוֹ בַּקָּשָׁה וּתְחִנָּה אַחֶרֶת בְּכַוָּנָה, וְאִם גַּם זֶה אֵינוֹ זוֹכֶה - מַה לַּעֲשׂוֹת, וִיצַפֶּה לִישׁוּעָה עֲדַיִן, אוּלַי יִזְכֶּה בִּרְבוֹת הַיָּמִים לִתְפִלָּה בְּכַוָּנָה. וְעַל־יְדֵי זֶה תֵּלֵךְ לָבֶטַח דַּרְכְּךָ וְתִזְכֶּה לְכָל טוּב (שָׁם)
Prayer is beneficial for everything; even one who cannot study can merit through prayer to be able to study, for through prayer, one can attain all good—for Torah, service, all holinesses, and all the good in all the worlds. Amen, may it be His will (111).
As soon as the first letter of the syllable emerges, the letter holds onto him and does not let him go further, all the more so when he completes a whole syllable, for then the syllable grasps the soul, embraces, and envelops it, so that it does not go and part from it. For how can you go from me? Do you not see the preciousness of my beauty, my radiance, and my glory, for I am the syllable “Baruch”? Listen to what you are saying, and let your ears hear what comes out of your mouth.
## Segment 176
צז. רָאוּי שֶׁיַּרְגִּישׁ צָרַת יָחִיד, מִכָּל שֶׁכֵּן צָרַת רַבִּים חַס וְשָׁלוֹם, בַּלֵּב, וְלִצְעֹק לְהַשֵּׁם יִתְבָּרַךְ וּלְהִתְפַּלֵּל עֲלֵיהֶם (וְעַיֵּן בִּפְנִים) (שָׁם לט)
One must force himself greatly to pray with intention, and not like those who say not to force oneself to pray. For in truth, it is very difficult to pray, and in most cases, one can only pray a little, meaning some part of the prayer. Even if sometimes one cannot pray at all, nevertheless, the effort and toil of forcing oneself to pray, even though he did not succeed in praying properly, is exceedingly precious to Him, blessed be He, and it becomes offerings. For this is what is meant by, “For Your sake we are killed all day long, we are considered…” (Psalms 44:23), meaning the effort one exerts to pray even though one cannot. So too, in all service of Hashem, even though one does not merit to serve Him, blessed be He, properly, nevertheless, the effort itself is exceedingly precious, and it becomes above in the aspect of offerings (Sichot Haran 12).
Rebuke And in it is included what each person needs to speak with his fellow in the fear of Heaven.
## Segment 178
צח. עַל־יְדֵי בְּשׂוֹרוֹת טוֹבוֹת יְכוֹלִין לוֹמַר תְּהִלִּים (שָׁם צז)
One must hasten to pray every morning early, and as soon as the day begins to dawn, he should pray immediately without delay, and not study further, and certainly not do any of his affairs until he prays. Also, he should not err in the mistake of those who are stringent about cleanliness, wasting time on this, neglecting most of their days from Torah and prayer because of this, and also destroying their bodies with their own hands, coming to many illnesses through this, as is well known. For all this is vanity and folly, and it is only the work of the Adversary who cloaks himself in these stringencies. For in truth, as long as one does not actually need to relieve himself, it is permissible to pray. Do not pay any attention to the opinions of those who are stringent in this matter, for they have greatly erred in this. Even if a stringent ruling is found in some authority, the halacha does not follow him against the majority of authorities who are very lenient in this matter. Even the stringent authority did not intend at all, Heaven forbid, for the foolish stringencies of those who waste time on this, and most of their days pass the time for reciting the Shema and prayer. Even afterward, their prayer and service are greatly confused because of this. You have whom to rely on: the majority of authorities and the majority of tzaddikim in our days, who strongly warned not to pay attention to this at all (there, 30-31).
How can you go and part from me? It is true that you must go further to gather more precious and great treasures, but how can you part from me and forget me? At the very least, ensure that wherever you go and come, you do not forget me and do not part from me. Therefore, the essence of the perfection of prayer is when one merits to make one of the entire prayer.
2. It is impossible to accept rebuke and moral instruction from true rebukers except through faith, for faith is the aspect of hands to receive the moral instruction through them. But through the corruption of faith, G-d forbid, one comes to denial and false beliefs and various forms of mockery, and he does not listen at all to the moral instruction of true rebukers. Therefore, one must guard faith greatly so that it is not corrupted, G-d forbid, for the main thing is faith, and it is the totality of holiness. And then he will hear and accept true moral instruction and return to G-d, and He will have mercy on him (ibid., 2).
When he stands at the last syllable of the prayer, he should still be standing at the first syllable, so that he never parts from the first letter of the prayer, even at the conclusion of the prayer, and then the prayer is complete. But to merit this is impossible except through the great, true tzaddik, who is in the aspect of the master of the supernal field, who can bring each person to the true, good ultimate purpose, which is entirely good, entirely one. Through this, one merits to make one of the entire prayer, which is the essence of the perfection of prayer, as mentioned above [see Tzaddik, entry 58] (65, 2). Through praying in truth for the sake of Hashem, blessed be He, alone, without any bias for people, one merits to draw down the aspect of the World to Come into this world. Through this, there will be a downfall for the wicked. Then, the greatness of the tzaddikim and the righteous will be revealed, as it will be in the future.
4. Through rebuke, one merits to perform charity and kindness, and through this, one merits to subdue external wisdoms and their dominion, and to elevate and revive the intellect of holiness, and through this, one merits to attain Divinity (ibid.).
Through this, the holy speech is perfected. And through this, one merits to bring from potential to actuality, meaning to complete in action all the holy things he wishes to do (66, 3). One who is dependent on people for livelihood, or even if he is not dependent on them for livelihood but has a desire for honor and importance, is also included in the category of being dependent on people, for he is dependent on their honor and importance. One who is in this state can fall into great falsehood in his prayer, meaning making movements in falsehood for the sake of people, since he is dependent on them for livelihood, honor, or the like. Even someone who is somewhat righteous and not entirely hypocritical or a complete liar, when he is dependent on people in any way as mentioned above, it is very difficult for his prayer to be in complete truth. For there are people who are righteous and ashamed to pray in complete falsehood and want to pray in truth. But truth is very great, meaning that he deceives himself to make some movement or clap his hands for some bias for livelihood or honor, and he fabricates reasons in his mind that he truly needs to make that movement in his prayer, covering the falsehood with truth. But the Examiner of Hearts knows that this is not truth. For truth is only one—for the sake of Hashem, blessed be He, alone, without any other bias. Therefore, one who is dependent on people in any way as mentioned above finds it very difficult to pray in public, for in public, great biases and falsehoods covered with truth fall upon him, as mentioned above. Therefore, a person must be careful during his prayer and service that at least then he is not included in the category of being dependent on people, but rather places his hope and trust in Hashem his G-d in truth. He should not think of any person or creature at all during prayer. Then he can stand among thousands of people and pray in truth to Hashem, blessed be He, alone, since he is not dependent on any creature—not for livelihood, not for honor, nor for anything, but his hope is in Hashem his G-d (there). One must pray with his whole heart until he feels the words of the prayer in all his bones. But when he prays without heart, his soul becomes distant from its root, and then his soul is weary, his bones are dismayed, and he has no vitality in his soul or his bones. Through this, praying without heart causes, Heaven forbid, the withdrawal of wisdom from the elders and the wise (67, 8). Through true tzaddikim, the aspect of cool waters is drawn down, reviving his weary soul, and then he merits to pray with his whole heart until all his bones clearly hear all the words of the prayer. Then his prayer is in the aspect of “All my bones shall say…” (Psalms 35:10), for he prays with all his strength and the marrow in his bones, which is the essence of the perfection of prayer (there). Through self-sacrifice for the sanctification of Hashem’s Name, one merits peace, and through this, one merits to speak holy words of Torah and prayer, meaning that he merits to infuse all his mind, wisdom, and knowledge into the words, and to bind his thought well to the words, until he understands and clearly hears what he is saying, which is the essence of the holiness of speech. Hashem, blessed be He, derives great delight from such speech, and all this is merited through peace, which is merited through self-sacrifice for the sanctification of Hashem’s Name (80).
6. Through striving and engaging to bring people closer to G-d, blessed be He, through this, one’s knowledge is perfected with great completeness, until he merits to know and attain all that a person can know and attain, that which a person cannot know more. And through this, he merits children and can cause barren women to be remembered (53).
This is good advice for praying with intention. When a person sees that it is difficult to focus his mind in prayer due to the multitude of confusing and disturbing thoughts, he should remind himself that he is certainly willing to die for the sanctification of Hashem’s Name, for even the sinners of Israel give their lives for the sanctification of Hashem’s Name, as has been visibly seen many times. Through self-sacrifice for the sanctification of Hashem’s Name, he will merit to bind thought to speech and pray with intention, as mentioned above.
Also, without this, the essence of the perfection of prayer is to pray with self-sacrifice (there). Every Jew can rule through his prayer to effect what he desires, but the main obstacle is due to pride, biases, and foreign thoughts. For some have pride because they are of great lineage or because they have toiled and labored in the service of the Creator, blessed be He, and then it is certainly impossible for them to have dominion over their prayer. Therefore, one must overcome and break all this, forgetting his lineage and his toil in the service of Hashem. It should seem to him as if he was created today, as if he is alone in the world and has no lineage. Similarly, he must break and nullify the other foreign thoughts in prayer, and then he can rule through his prayer. Then the will of the Creator, blessed be He, is fulfilled, and He, blessed be He, derives great delight from his prayer, and through this, he draws down all the abundances in the world (97). When judgments, Heaven forbid, prevail over a person, one who prays on his behalf should not mention his name, so that the judgments do not grow stronger, Heaven forbid (174). Every person has bad prayers, such as what our Sages, of blessed memory, said: “A thief at the tunnel calls out to the Merciful One” (Berachot 63a). These confuse him when he stands to pray a proper prayer. The rectification for this is hospitality toward a Torah scholar (209). Through clapping hand to hand during prayer, through this, one can properly speak the praises and attributes with which we designate and liken Him, blessed be He, which is the aspect of gazing at the likeness of Hashem. Also, clapping hands is the aspect of “and the hands of a man were under their wings” (Ezekiel 1:8). Also, through this, the prayer is included within the Written Torah and the Oral Torah (212). Through prayer, one changes nature and subdues and nullifies the heretics and apostates (207). When saying, “And the hosts of heaven bow to You” (Nehemiah 9:6), it is fitting to pray for everything, for then all the hosts of heaven come to bow and give praise and thanksgiving to Him, blessed be He.
9. One who constantly strives to bring people closer to the service of G-d, blessed be He, must guard himself so that the shells and the evil of those people do not cling to him. And the advice for this is the aspect of judgment, meaning that he should always judge himself regarding everything he has done, whether it is proper or not. And he should rebuke and discipline himself for everything he has done that is not proper. And through this aspect of judgment, through this, the heart is inflamed, and this fire of fervor burns the shells, preventing them from clinging to him, and then he subdues them, also preventing them from clinging to those souls that he brought closer to the service of G-d, blessed be He (59, 1).
Therefore, it is good to request then from Hashem, blessed be He, that He command them to draw down for him all that he needs. For example, if he needs healing, he should intend in his thought then that Hashem, blessed be He, command them to draw down the forces needed for his healing through bread and water, and similarly for all such things (231).
11. Through bringing souls closer to G-d, blessed be He, and through the aforementioned judgment, where he judges himself as mentioned above, through this, he merits the observance of the Sabbath, which is the aspect of nullifying evil, prohibition, and the shells (ibid., 3).
When saying, “Praise Hashem from the heavens… praise Him, all His angels…” (Psalms 148:1-2), it is fitting for a person to be aroused to pray with vitality and great fervor, since in his prayer, the person calls to all the angels, seraphim, ofanim, and holy creatures, and to all the worlds, commanding and instructing them to praise and laud Him, blessed be He (232).
13. This one who merited to bring souls closer to G-d, blessed be He, this is better than sons and daughters. For sons and daughters are few, but these are many, and all of them receive vitality from him, as if he gave birth to them (ibid.).
Just as there is arousal from one person to another, where a person is aroused to pray and say supplications and requests with intention because he hears the words of his fellow who prays with intention, so too there is arousal from within himself, where a person can be aroused through his own words.
15. Each person must speak with his fellow in the fear of Heaven, and through this, direct light and returning light are created. And even if his fellow does not accept from him, nevertheless, it is of great benefit to himself, for the one who speaks to awaken his fellow’s heart can himself be further awakened through speaking to his fellow. For if he had spoken these words to himself, it could be that he would not have been awakened by them at all, but through speaking them to his fellow, through this, he himself is awakened by them, even though his fellow was not awakened (184).
See inside (270). Even if a person cannot speak at all and it seems to him that he cannot open his mouth in prayer and solitude due to the greatness of his corporeality and the heavy troubles of soul and body that pass over him, nevertheless, he must strengthen himself specifically then to force himself to call to Hashem from within the distress and constriction.
17. The greatest compassion of all forms of compassion is when one of Israel falls into sins, G-d forbid, for this is the heaviest burden, more than all the suffering in the world, which is entirely impossible for a person of Israel to bear (upon him), this heavy burden of sins, may the Merciful One save us. For according to the greatness of the holiness of Israel at their root, from the place where they are taken, they are completely distant from sin, and sin has no association to them at all, according to the greatness of their refinement and spirituality. Therefore, every single one needs to have compassion on (the people of) Israel, to extricate them from the heavy burden of sins. Therefore, each person must speak with his fellow about the fear of Heaven, striving to have compassion on him to extricate him from his sins, for every person can fulfill this, even a simple person. For when one speaks with his fellow in the fear of Heaven and illuminates his knowledge with some speech that he speaks to his heart to bring him back from his sins, then his fellow is considered to him as a disciple. And vice versa, when his fellow illuminates him, then he is considered a disciple to his fellow. And then, when his time comes to depart from the world, he will be clothed in this speech that he illuminated in his fellow, and it will be considered as if he himself is truly present in the world. And this is the main perfection of the soul after its departure, when there remains after it a son and a disciple in whom he illuminated his holy knowledge that he received from his teacher, and every person is obligated to strive in this, and this is called engaging in the settlement of the world, for this is the main settlement of the world, when the world is settled with people who are people of knowledge, who know of Him, blessed be He, and serve Him. For without this, he is not considered a person at all, but merely an animal in the likeness of a person. Therefore, every person must know and make known and be known and speak with his fellow about this constantly every day, that there is a G-d who rules the earth, and that there is no purpose in this world except to do His will, blessed be He, for nothing remains of a person after his departure except this knowledge that he illuminated in his fellows and disciples, as mentioned above (Part II, 7, 3, 4).
For the essence of arousal is that a person is aroused from the distress and constriction first, and through this, he will merit afterward, in most cases, to come to great expansiveness until he can pray and express his conversation properly, even to the point of reaching the aspect of divine inspiration specifically through this, that he was aroused to Hashem, blessed be He, from within such distress and bitterness (279). In most cases, a person cannot pray with desire and proper vitality due to the multitude of falls, as he becomes despondent because of his deeds that are not good.
19. Through engaging in speaking with one’s fellow in the fear of Heaven, through this, one merits to attain the encompassing lights. That is, he merits to attain and understand what he did not attain or understand initially. And so, he merits to attain each time higher and higher encompassing lights, until he merits to attain the attainment of very lofty encompassing lights, which are the main delight and pleasure of the World to Come, fortunate is the one who merits to attain them (ibid., 6).
Therefore, a person must revive himself before prayer by searching, seeking, and finding some good points within himself. For certainly, however he is, he has surely already performed many mitzvot, and even though they are mixed with biases and much dross, nevertheless, at the very least, there are some good points in them. Through this, he will revive and gladden himself, and through this, he will be able to pray properly [see Hitkashrut, entries 26 and 27] (282). The prayer leader who prays before the congregation must have this quality, that he can gather all the good points that exist in each of the worshippers, and all the good points will be included in him, and he will stand and pray with all this good.
תפלין (Tefillin)
Happy is the congregation that merits such a prayer leader (there). Now, prayer is in exile due to our many sins, for prayer is exceedingly lofty, yet people belittle it, and when they stand to pray, they desire to discharge the prayer from themselves. Through complete fear, which comes through the rectification of the three negative traits [as explained there in Yirah, entry 20], through this, prayer is redeemed from exile, and then prayer is complete. Then there is no need for any healing through doctors, for one is healed through everything they eat and drink, such as bread and water and the like. For through complete prayer, the power of all healings is drawn into everything one eats and drinks. When one merits such a prayer, it is in the aspect of the radiance of the Messiah, and then all the hosts of heaven, all the stars and constellations, and all the supernal princes are subdued beneath him, for they all receive from him, and he finds favor in the eyes of all.
2. Every person must examine himself at all times to see if he is attached to G-d, blessed be He. And the sign of attachment is tefillin (38, 1).
Through this, he can connect himself to the roots of the souls of Israel, meaning with the true renowned leaders of the generation, under whom all souls are divided.
4. Tefillin are the aspect of the illumination of the face and the main glory of Israel. And they are the aspect of life, the aspect of truth, and from there comes the main wealth and all good influences. And when one damages the tefillin, G-d forbid, poverty, disgrace, and shame come, and his life hangs in the balance, may the Merciful One save us (47).
The brazenness of the false leaders and renowned figures, whose entire dominion is through brazenness, falls and is nullified before him. Then he merits that his dominion over the angels is established, for this is why a Jew was created (Likutay Moharan II, 1, 8-9). Three things ruin prayer: First, “Do not be contemptuous of any person,” meaning not to despise anyone, and when one is not careful about this, it is a loss and blemish to prayer.
Second, the corruption of faith, when faith is not complete, which is the aspect of idolatry. Third, a blemish of the covenant. When one merits to transcend these three traits, he merits complete prayer, and then there is no need for any healing through doctors, as mentioned above, and he merits all the above (there, 10). Sometimes an illness is still hidden in a person and has not been revealed, and then no doctor can heal it.
תענית (Fasting)
But when one merits prayer, he can be healed even when the illness has not yet been revealed, and he will not come to illness at all (there, 11).
2. For every trouble that should not come, they decree a fast. For fasting is the aspect of illumination and uplifting of the face, which is the aspect of sweetening and nullifying judgments, through which all troubles are nullified. One is also saved from poverty, disgrace, and shame, and merits wealth; he also merits that the Holy One, blessed be He, performs wonders through him (47).
The essence of the perfection of prayer is through truth. This is merited through praise and thanksgiving to Hashem, blessed be He, and through studying halachot, which are the main delight of the World to Come [see Emet v’Emunah] (2). Through the prayer that Israel prays, they take for themselves the power and ability, for through prayer, they nullify His decrees, blessed be He, and then Israel is called by Hashem of G-d (there). The essence of prayer is mercy and supplications, and the essence of mercy depends on knowledge.
4. Through fasting, one subdues anger, and this is the main virtue of fasting. Therefore, on the day of the fast, the adversary provokes a person more and brings him anger to ruin the fast, G-d forbid. Therefore, one needs extra vigilance to guard himself greatly from the fire of anger on the day of the fast, for the main purpose of fasting is to subdue anger (57).
When the Other Side, Heaven forbid, draws sustenance from mercy, then mercy is blemished and becomes anger and cruelty, and knowledge is diminished. Then, the desire for illicit relations, Heaven forbid, is strengthened, and prayer is in the aspect of judgment, and the Other Side draws sustenance from the prayer. Then, a person of great strength is needed who can pray a prayer in the aspect of judgment, through which he extracts all vitality from the Other Side and rectifies everything, etc.
ו. עַל־יְדֵי הַתַּעֲנִיתHAND, he rectifies speech, and then he can speak before G-d, blessed be He, and pray with intention. And through the rectification of speech, one brings those who are far closer to G-d, blessed be He, and through this, he perfects faith and merits complete faith. And through this, he merits to refine the foods, and then through his eating, a unification of the Holy One, blessed be He, and His Shechinah, face to face, is achieved (62).
Through this, converts are made, and the glory of Hashem, blessed be He, is increased and magnified. Through this, one merits the expansion of prophecy, through which the imagination is clarified, and one merits complete faith. Through this, one merits the song that will be awakened in the future, etc. [see inside, Likutay Moharan II, 8] (Likutay Moharan II, 8).
8. Fasting revives the dead, that is, it revives the days that passed in darkness and have no vitality. For one who damages a day by not performing mitzvot and good deeds, all the more so if, G-d forbid, he does evil on it, G-d forbid, then that day has no vitality, and he kills that day [see inside]. And fasting revives those dead days. And it all depends on the fast; the more one fasts, the more he revives the dead days that passed in darkness (ibid.).
Through a neighbor who is added to a gathering of Israel, such as when there is a gathering of Israel engaged in prayer, when one additional soul is added to them, then the house of prayer is greatly, exceedingly increased and magnified. For the holy combinations are greatly, exceedingly multiplied, and many houses are built in the supernal holiness, beyond what the mouth can speak or the heart can conceive. From this, great and wondrous delights are created above and beyond, and through this, sins are forgiven and pardoned, and healing is drawn down (there, 6). It has already been explained in entry 34 that all the confusions of thoughts come upon a person specifically during prayer, and the main thing is to flee from them by sitting and doing nothing, and not looking back at them at all [as explained in Machashavot, entry 8], and through this, they will automatically depart.
10. The reason one fasts for a bad dream is to draw joy through the fast, as mentioned above, that this is the main rectification of the dream. Therefore, for one who does not wish to fast for the dream, the benevolent ones say to him, “Go, eat your bread with joy.” For the main rectification is through joy (Part II, 5, 10).
If, nevertheless, the thought comes upon him again, he should strengthen himself then as well not to look at it at all. And even if it comes time after time, if he is strong not to look at it at all in any way, but only to bind his thought to the words of the prayer he is engaged in, then it will certainly depart [see Machashavot v’Hirhurim, entry 8] (51). During prayer, a person must cleave himself to Hashem and not feel any other person in the world. He should think that there is nothing in the world except Hashem, blessed be He, alone, and there is no created being in the world except him alone, and he should hear only what he is saying before Hashem, blessed be He, alone.
תשובה (Repentance)
See above in entry 55, where it is explained further regarding nullification during prayer, that one must completely nullify himself during prayer until he does not even hear himself at all, but at the very least, he should not hear another person at all (103). The essence of connection and cleaving to Hashem, blessed be He, is through prayer.
2. Through an Israelite being aroused to repentance because he felt a small impurity that confuses him in his prayer and service, through his repentance, he causes even the completely wicked who have left the fold of Israel due to the multitude of their evil deeds to become a throne for holiness and return in repentance, and they assist the servants of G-d to build structures of holiness (ibid., at the end).
For prayer is the gate through which one enters to Hashem, blessed be He, and from there one comes to know Him, etc. (84). In most cases, when a person prays, thoughts of pride come to him, and this is the aspect of the exile of the Shechinah. Through praying with strength, he overcomes the biases and thoughts of pride and nullifies them, and through this, he brings the Shechinah out of its exile and rectifies it, causing a unification of the Holy One, blessed be He, and His Shechinah. Also, through prayer with strength, the oath to the Patriarchs is renewed, and it is as if He swore to our Patriarchs now (there). Prayer is beneficial for everything; even one who cannot study can merit through prayer to be able to study, for through prayer, one can attain all good—for Torah, service, all holinesses, and all the good in all the worlds. Amen, may it be His will (111). One must force himself greatly to pray with intention, and not like those who say not to force oneself to pray. For in truth, it is very difficult to pray, and in most cases, one can only pray a little, meaning some part of the prayer. Even if sometimes one cannot pray at all, nevertheless, the effort and toil of forcing oneself to pray, even though he did not succeed in praying properly, is exceedingly precious to Him, blessed be He, and it becomes offerings. For this is what is meant by, “For Your sake we are killed all day long, we are considered…” (Psalms 44:23), meaning the effort one exerts to pray even though one cannot.
4. Before repentance, he still has no existence, as if he has not yet come into being in the world, for it would have been better for him not to have been created than to have been created. And when he comes to purify himself and do repentance, then he prepares himself to have existence in the world. Therefore, repentance is the aspect of “I will be,” that is, “I am ready to become,” as mentioned above (ibid.).
So too, in all service of Hashem, even though one does not merit to serve Him, blessed be He, properly, nevertheless, the effort itself is exceedingly precious, and it becomes above in the aspect of offerings (Sichot Haran 12). One must hasten to pray every morning early, and as soon as the day begins to dawn, he should pray immediately without delay, and not study further, and certainly not do any of his affairs until he prays.
Also, he should not err in the mistake of those who are stringent about cleanliness, wasting time on this, neglecting most of their days from Torah and prayer because of this, and also destroying their bodies with their own hands, coming to many illnesses through this, as is well known.
7. Even if a person knows within himself that he has done complete repentance, nevertheless, he must do repentance for the initial repentance. For initially, when he did it, he did it according to his understanding. And afterward, certainly when he does repentance, he surely recognizes and attains more of G-d, blessed be He. It follows that according to the understanding he attains now, certainly his initial understanding is in the aspect of materiality. It follows that he must do repentance for his initial understanding, for having materialized the exaltedness of His Divinity, blessed be He. Fortunate is the one who merits such repentance (ibid.).
For all this is vanity and folly, and it is only the work of the Adversary who cloaks himself in these stringencies. For in truth, as long as one does not actually need to relieve himself, it is permissible to pray.
9. The main aspect of repentance is through humility, that a person must consider himself as nothing, like a wilderness to be trodden upon, and not pay any attention to the disputes and insults that degrade him, but hold fast to the attribute of silence and be among those who hear their disgrace and do not respond, as mentioned above. And then he is called truly wise and merits repentance, which is the aspect of the crown, through which one merits true and eternal honor, which is divine honor, as mentioned above (6).
Do not pay any attention to the opinions of those who are stringent in this matter, for they have greatly erred in this. Even if a stringent ruling is found in some authority, the halacha does not follow him against the majority of authorities who are very lenient in this matter.
11. The reason there are some scholars who study much Torah and do not return in repentance, and on the contrary, they dispute with the tzaddikim, is because they study not for its own sake, but for the sake of honor and leadership, to be arrogant and provoke. And then, through the Torah, more cunning enters them. For in the Torah, there are two aspects (Hosea 14:10): “The righteous walk in them, but transgressors stumble in them.” And then, from the Oral Torah, a mouth is made for him to speak arrogantly against the tzaddik with pride and contempt. And there are great, distinguished tzaddikim who know from which Torah laws these harmful combinations that speak against the tzaddikim are made, and they elevate these combinations and transform them into laws, etc., [as explained inside, see there, section 12] (12, 1).
Even the stringent authority did not intend at all, Heaven forbid, for the foolish stringencies of those who waste time on this, and most of their days pass the time for reciting the Shema and prayer. Even afterward, their prayer and service are greatly confused because of this. You have whom to rely on: the majority of authorities and the majority of tzaddikim in our days, who strongly warned not to pay attention to this at all (there, 30-31). Also, when many biases and foreign thoughts come upon a person during prayer, he should not look at them at all, but do his own task and bind his thought to the speech with a strong and firm connection, not looking back at all and not paying attention to them at all [as written above in entry 86] (there, 72). Sometimes a person has no fervor in prayer, and he must create for himself fervor, warmth, and a burning heart for prayer.
13. Through ultimate humility and lowliness, one merits Torah, to the point that he can illuminate through his Torah study the roots of the souls of Israel that are rooted in the Torah. And through this, he can illuminate and arouse to repentance even those far from him by many parsaot, and even transgressors of Israel, as long as Hashem Israel is called upon him, even though he sinned, he is Israel. They can illuminate for him to the place where he is with an illumination from the root of his soul through the Torah, and through this, he returns in repentance (ibid., 3, 5).
For example, just as it is sometimes found that a person works himself into anger until he becomes angry and agitated, as they say in Yiddish [“er schnitzt zich a rogez”], so too, exactly in holiness regarding prayer, one must work himself into a fervor and create warmth and a burning heart in the words of prayer [“azoy vi ayner schnitzt zich a rogez”]. Through this, he will truly merit the warmth of the heart in holiness, to pray with a heart in great fervor.
15. To speak with one’s fellow with moral instruction and fear of Heaven and to arouse him to repentance is a rectification for nocturnal emission (ibid., at the end).
Similarly, regarding joy, when one cannot gladden his soul through all the advice explained in our words, he must make himself as if he is joyful, and through this, he will truly come to joy, especially during prayer when one must strive more to pray with joy, requiring this advice even more. Also, one must accustom himself to speak the words of prayer with a melody of joy (there, 74). The essence of prayer is to say “Blessed are You, Hashem…” etc., literally, and this is the main intention of prayer, to intend the simple meaning of the words and hear what he is saying.
17. Know that repentance is to return the thing to the place from which it was taken, that is, to return and restore the thing to its root, and the root of all things is wisdom. Therefore, each person must guard his wisdom and intellect from external follies and foreign thoughts, and all the more so from evil thoughts. For all damages, sins, and iniquities come from the damage of thought, when one is not careful to guard it properly so that it does not go beyond the boundary of holiness. And when one is careful and guards the thought well, which is the wisdom in the mind, this is the main rectification and repentance [see Knowledge, sections 25-27] (35).
One should not pray with the intentions of the Ari, of blessed memory, even those who study the writings of the Ari, of blessed memory, except for one who merits to attain the intentions so much that all the intentions of the Ari, of blessed memory, are to him like the simple meaning of the words, for so it is with the great, true tzaddikim. But one who does not merit this should not pray with intentions but should intend the simple meaning of the words, as mentioned above (Likutay Moharan II, 120; Sichot Haran 75). Even if one cannot pray at all, he should force himself at the very least to speak the words of prayer in complete simplicity, like a child in school literally.
19. Tishrei and Nissan are the primary days of repentance. For in Nissan, we are destined to be redeemed, and redemption comes only through repentance (ibid., 6).
He should say many words in complete simplicity, incline his ear and heart to what he is saying, and greatly focus his thought so that it does not scatter outward, but all his thought is within the words of the prayer.
21. All mitzvot and transgressions—their main aspect is through bringing them from potential to actuality. For the main perfection of a mitzvah is only when it is brought from potential to actuality, that is, when one merits to perform it in action. And when one brings a mitzvah from potential to actuality, it is the aspect of the creation of the world itself, and behold, he sustains the entire world. And conversely, with a transgression, G-d forbid, initially the transgression is in potential when he thinks to do it, G-d forbid, and afterward, when he brings it from potential to actuality and does it, G-d forbid, then he is a complete wicked person and considered as dead, and behold, he destroys himself and destroys an entire world, G-d forbid. For the entire world was created only through this aspect, that it goes from potential to actuality through Him, blessed be He. And therefore, with every transgression, G-d forbid, one damages the generality of the worlds and the generality of the holy names, may the Merciful One save us, may the Merciful One deliver us. And there is no rectification except through repentance, for through repentance, by regretting the transgression and abandoning it, through this, all the above is rectified, and he returns and brings the rectification of all the worlds from potential to actuality (66, 2).
He should pray thus in order with complete simplicity, until, in most cases, he will come to arousal, to pray with fervor and desire, but he should not make this a test (there). The general rule is that a person must force himself with all his strength and all kinds of advice for all holy matters, especially for prayer, which is exceedingly, exceedingly lofty. If, nevertheless, he does not merit, he is forbidden to become despondent at all. He should strive to say afterward some chapter of Psalms or another request or supplication with intention.
23. Every person must ensure that from his side, there is no delay in the coming of the Messiah, that is, he must see to rectify his deeds and do complete repentance, so that he does not delay the coming of the Messiah with his sins (79).
If he does not merit even this—what can be done? He should still hope for salvation, perhaps he will merit in the multitude of days to pray with intention. Through this, “Your way will go securely” (Proverbs 3:23), and you will merit all good (there). It is fitting to feel the distress of an individual, and all the more so the distress of the many, Heaven forbid, in the heart, and to cry out to Hashem, blessed be He, and pray for them (see inside) (there, 39).
Through good tidings, one can say Psalms (there, 97).
26. The difference between death and life is only for the person who is drawn after the desires of eating and drinking, and for him, death is evident. But the tzaddik who conquers his inclination, even in what is permitted to him, holds his desire in his hand, he is always alive, even after death, and there is no difference for him between death and life (144).
27. A person must have compassion on his soul, to hasten to return to G-d, blessed be He, in his youth before he grows old, for then he still hears the voice of the Torah’s proclamation, which proclaims every day and calls to the person to return to G-d, blessed be He, which are the thoughts of repentance that come upon a person each time. But after he grows old, it is much harder to bring him back [see inside, section 206] (205).
29. One must know that an Israelite is completely distant from sin, and sin is not at all relevant to him due to his refinement and spirituality. Therefore, a sin, G-d forbid, is an extremely heavy burden for an Israelite, impossible to bear upon himself even for a single day, for the burden of sin is harder and heavier than all the burdens of all kinds of afflictions in the world. Therefore, each person must have compassion on himself, strive to return from his sins, and greatly seek from G-d, blessed be He, to merit finding a leader who is a true compassionate one, who will illuminate his knowledge and extricate him from his sins. For this is the main compassion, greater than all kinds of compassion [see Tzaddik, section 36, and Rebuke, section 17] (7, 3).
30. The main aspect of complete repentance is when a person passes through the very places he was in before repentance, each according to what he experienced in previous days. And when he passes through those places and matters that he was actually involved in initially, and now turns his back on them and subdues his inclination not to do again what he did, this is the main aspect of complete repentance, and only this is called repentance (49).
31. The main aspect of repentance is through shame, for one must be greatly ashamed before Him, blessed be He [see Shame, section 4]. And this is merited through seeing oneself with the true tzaddik [see Tzaddik, section 108] (72).
32. One who wishes to merit repentance should regularly recite Psalms, for Psalms are conducive to repentance. For there are many obstacles to doing repentance. For some have no arousal at all for repentance. And even one who is aroused to do repentance faces many obstacles, for some have the gate of repentance closed before them, and some do not know how to reach the gate that pertains to them, through which specifically they must return to G-d, blessed be He, and similar obstacles that prevent a person from repentance, to the point that he could, G-d forbid, spend his days and die without repentance, G-d forbid. And for all this, reciting Psalms is conducive, for even if one has no arousal for repentance, through Psalms he will merit to be aroused to repentance. For every person, according to who he is, can find himself within the recitation of Psalms, and through this, he will merit to be aroused and do repentance and come to the gate of repentance that pertains to his soul, and open the gate until he merits complete repentance. And through this, G-d, blessed be He, will return to him and have mercy on him, fortunate is he. Therefore, in the days of Elul and the Ten Days of Repentance, all Israel engages in reciting Psalms. For reciting Psalms is conducive to repentance. But one must engage throughout the entire year in reciting Psalms with intention to merit repentance, as mentioned above (73).
33. Repentance is effective for all transgressions in the world, even for the most severe sin in the Torah, which is one who intentionally wastes seed, G-d forbid, or all kinds of severe damages to the covenant, G-d forbid. Repentance is effective for everything. And the intention of the holy Zohar is not to be taken literally. For in truth, there is nothing that stands before repentance, as our sages, of blessed memory, said. And it has already been explained that the main aspect of complete repentance is impossible to merit except through true tzaddikim, and through them everything is rectified (Sichot Haran 271).
תמימות (Simplicity/Integrity)
1. The main acceptance of the yoke of the kingdom of Heaven is through casting away and nullifying all wisdoms, only to walk in simplicity and straightforwardness. For only the holy Torah is the true wisdom, and all other wisdoms are null before it (Sichot Haran 5, 308).
2. Each person must cast away all wisdoms and serve G-d, blessed be He, with simplicity and integrity. For his deeds must be greater than his wisdom, as it is not the exposition that is primary but the action. This applies not only to the wisdoms of ordinary people, which are truly foolishness and stupidity, which certainly must be completely cast away. But even genuine wisdoms, even for one who truly has a great mind, when he comes to any service, he must cast away all wisdoms and engage in the service of G-d, blessed be He, with simplicity and integrity. And he must even act and do things that appear as madness for the sake of serving G-d. For sometimes one must do things that seem like madness in order to fulfill His will, blessed be He. For one must roll in all kinds of muck and mire for the sake of serving G-d and His mitzvot, blessed be He, and not only for an actual mitzvah, but anything that contains the will of G-d, blessed be He, is called a mitzvah. And one must roll himself in all kinds of muck and mire to fulfill any will or satisfaction for G-d, blessed be He. And when his love for G-d, blessed be He, is so strong, then he is in the aspect of a dear and beloved son to G-d, blessed be He. And G-d, blessed be He, has compassion on him and allows him to search in the hidden and treasured storehouses of the King, until he merits that the understanding is revealed to him that it is good for the righteous and bad for the wicked, etc., and he merits the secrets of the Torah and to elevate the judgment that fell to the abyss and rectify it (Part II, 5, 15).
3. When a person follows his intellect and wisdom, he can fall into many errors and stumbling blocks and come to great evils, G-d forbid, as many have already stumbled and fallen greatly due to their wisdom, and they sinned and caused the masses to sin, may the Merciful One save us. And all this was due to their harmful wisdom. For the main aspect of Judaism is to walk in simplicity and straightforwardness without any wisdoms, and to ensure in everything he does that G-d, blessed be He, is there. And not to pay any attention to his own honor, but only if there is honor for G-d, blessed be He, he should do it, and if not, he should not. And then he will surely never stumble (12).
4. It has already been explained that the main aspect of service is simplicity and straightforwardness without wisdoms. Also, one does not need to overly investigate his service or pursue excessive stringencies. For all this is confusion and imaginations from the adversary to deter him from his service, and the Holy One, blessed be He, does not come with complaints against His creatures, etc., and as our sages, of blessed memory, said, “The Torah was not given to the ministering angels.” And all these wisdoms, that is, what one thinks excessively about his service [called “über trachtin”], they cause a person to fall from his service of G-d, blessed be He. And the greatest wisdom of all wisdoms is not to be wise at all, but to be simple and upright with complete straightforwardness (ibid., 44).
5. Wisdoms greatly harm a person, and the wise are trapped by their own wisdom. And one must distance himself greatly from all kinds of wisdoms that some people have, who are wise in their own eyes, and it seems to them that they know great wisdoms in the service of G-d. For all these wisdoms are great follies, as these wisdoms are not needed at all for the service of the Creator, blessed be He. For the main thing is only simplicity, straightforwardness, and complete faith in G-d, blessed be He, and in true tzaddikim. Although even in simplicity one must be careful not to be a fool, nevertheless, wisdoms are not needed at all. And one can come to great joy through simplicity and faith with complete straightforwardness (ibid.).
6. This is the main wisdom: to understand that wisdom is far from him (Part II, 83).
7. One must be careful to fulfill the simple services and holy customs of Israel, such as reciting hymns on Shabbat and after Shabbat, and the like. And it is very good for one who can recite many supplications and requests, such as the supplications found in large prayer books and the like. And not like those who are wise in their own eyes who mock this. For in truth, the main aspect of Judaism is straightforwardness and simplicity without any wisdoms at all (Sichot Haran 425).
Be strong, be strong, and let us be strengthened Blessed is He who gives strength to the weary and increases might to those without power Completed and finished, praise to G-d, Creator of the world.
# תּוֹכָחָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/61/
# תּוֹכָחָה
תּוֹכָחָה
Source: https://ajew.org/reader/likutay-eitzos/1/61
## Segment 1
וּבוֹ כָּלוּל מַה שֶּׁצָּרִיךְ כָּל אֶחָד לְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם
The rebukers of the generation who go and rebuke the generation to bring them back to the good, they sweeten the judgments and increase peace in the world.
## Segment 2
מוֹכִיחֵי הַדּוֹר שֶׁהוֹלְכִים וּמוֹכִיחִים הַדּוֹר כְּדֵי לְהַחֲזִירָם לְמוּטָב, הֵם מַמְתִּיקִין הַדִּינִים וּמַרְבִּים שָׁלוֹם בָּעוֹלָם. אֲבָל כְּשֶׁחַס וְשָׁלוֹם, הָרָע שֶׁל הַדּוֹר גּוֹבֵר, עַד שֶׁמְּקַלְקֵל אֶת הַתּוֹכָחָה וְהַמּוּסָר, מִזֶּה נִתְקַלְקֵל שְׁלוֹם הָעוֹלָם וְעַל־יְדֵי זֶה נַעֲשֶׂה גֵּרוּשׁ חַס וְשָׁלוֹם, וְנַעֲשֶׂה מַחֲלֹקֶת בָּעוֹלָם (כב, א)
But when, G-d forbid, the evil of the generation prevails, to the point that it corrupts the rebuke and the moral instruction, from this the peace of the world is ruined, and through this, exile is caused, G-d forbid, and discord arises in the world (22, 1). It is impossible to accept rebuke and moral instruction from true rebukers except through faith, for faith is the aspect of hands to receive the moral instruction through them.
## Segment 3
אִי אֶפְשָׁר לְקַבֵּל תּוֹכָחָה וּמוּסָר מִמּוֹכִיחֵי אֱמֶת כִּי אִם עַל־יְדֵי אֱמוּנָה, כִּי הָאֱמוּנָה הִיא בְּחִינַת יָדַיִם לְקַבֵּל הַמּוּסָר עַל יָדָם. אֲבָל עַל־יְדֵי קִלְקוּל הָאֱמוּנָה חַס וְשָׁלוֹם, הוּא בָּא לִכְפִירוּת וְלֶאֱמוּנוֹת כּוֹזְבִיּוֹת וּלְכַמָּה מִינֵי לֵיצָנוּת וְאֵינוֹ שׁוֹמֵעַ כְּלָל הַמּוּסָר שֶׁל מוֹכִיחֵי אֱמֶת. עַל־כֵּן צְרִיכִין לִשְׁמֹר אֶת הָאֱמוּנָה מְאֹד שֶׁלֹּא תִּתְקַלְקֵל חַס וְשָׁלוֹם, כִּי הָעִקָּר הִיא הָאֱמוּנָה וְהִיא כְּלָלִיּוּת הַקְּדֻשָּׁה. וְאָז יִשְׁמַע וִיקַבֵּל מוּסַר אֱמֶת וְיָשׁוּב אֶל ה' וִירַחֲמֵהוּ (שָׁם ב)
But through the corruption of faith, G-d forbid, one comes to denial and false beliefs and various forms of mockery, and he does not listen at all to the moral instruction of true rebukers. Therefore, one must guard faith greatly so that it is not corrupted, G-d forbid, for the main thing is faith, and it is the totality of holiness. And then he will hear and accept true moral instruction and return to G-d, and He will have mercy on him (ibid., 2). One must accept the rebuke of people of truth, even though their rebuke is sometimes in a way of humiliation, for they endure great pain from us, etc.
## Segment 4
צָרִיךְ לְקַבֵּל תּוֹכָחָה שֶׁל אַנְשֵׁי אֱמֶת, וְאַף עַל פִּי שֶׁהַתּוֹכָחָה שֶׁלָּהֶם הוּא לִפְעָמִים בְּדֶרֶךְ בִּזָּיוֹן, כִּי הֵם סוֹבְלִים צַעַר גָּדוֹל מֵאִתָּנוּ וְכוּ' [עַיֵּן צַדִּיק ל"ט] (ל. ז)
[see Tzaddik 39] (30, 7). Through rebuke, one merits to perform charity and kindness, and through this, one merits to subdue external wisdoms and their dominion, and to elevate and revive the intellect of holiness, and through this, one merits to attain Divinity (ibid.).
## Segment 5
עַל־יְדֵי תּוֹכָחָה זוֹכִין לַעֲשׂוֹת צְדָקָה וָחֶסֶד, וְעַל־יְדֵי זֶה זוֹכִין לְהַכְנִיעַ הַחָכְמוֹת חִיצוֹנִיּוֹת וּמֶמְשַׁלְתָּם, וּלְהַעֲלוֹת וּלְהַחֲיוֹת הַשֵּׂכֶל דִּקְדֻשָּׁה וְעַל־יְדֵי זֶה זוֹכִין לְהַשָּׂגַת אֱלֹקוּת (שָׁם)
Every person must speak with his fellow in the fear of Heaven. For there is in every individual of Israel something precious, which is the aspect of a good point that his fellow does not have. Therefore, each person needs to receive from his fellow from his good point by speaking with each other in the fear of Heaven.
## Segment 6
כָּל אָדָם צָרִיךְ לְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם. כִּי יֵשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל דָּבָר יָקָר שֶׁהִיא בְּחִינַת נְקֻדָּה טוֹבָה מַה שֶּׁאֵין בַּחֲבֵרוֹ, עַל־כֵּן צָרִיךְ כָּל אֶחָד לְקַבֵּל מֵחֲבֵרוֹ מִנְּקֻדָּתוֹ הַטּוֹבָה עַל־יְדֵי שֶׁיְּדַבְּרוּ זֶה עִם זֶה בְּיִרְאַת שָׁמַיִם. וְגַם לִפְעָמִים יְכוֹלִין לְקַבֵּל הַנְּקֻדָּה טוֹבָה מֵחֲבֵרוֹ עַל־יְדֵי לְבוּשִׁין, דְּהַיְנוּ עַל־יְדֵי שִׂיחַת חֻלִּין שֶׁמְּדַבֵּר עִמּוֹ. כִּי לִפְעָמִים יְכוֹלִין לְקַבֵּל רְמָזִים וְהִתְעוֹרְרוּת לְהַשֵּׁם יִתְבָּרַךְ מֵחֲבֵרוֹ עַל־יְדֵי שִׂיחַת חֻלִּין, כִּי לִפְעָמִים צְרִיכָה הַנְּקֻדָּה לְהִתְלַבֵּשׁ, וְהִיא מִתְלַבֶּשֶׁת בְּדִבּוּרִים אֵלּוּ, וְהוּא מְקַבֵּל מִמֶּנָּה לְהִתְעוֹרֵר לְהַשֵּׁם יִתְבָּרַךְ. אֲבָל הָעִקָּר שֶׁיִּרְאֶה לְדַבֵּר בְּכָל פַּעַם עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם כְּדֵי לְקַבֵּל זֶה מִזֶּה מִנְּקֻדָּתוֹ הַטּוֹבָה. וְעַל־יְדֵי זֶה יִתְבַּטֵּל מִמֶּנּוּ עָרְלַת לִבּוֹ, שֶׁהֵם כָּל הַתַּאֲווֹת, שֶׁהֵם אַהֲבוֹת רָעוֹת, שֶׁהֵם חֶרְפַּת לֵב, שֶׁהֵם שׁוֹבְרִים לִבּוֹ שֶׁל אָדָם, וְיִזְכֶּה לְאַהֲבָה קְדוֹשָׁה (לד, ד)
And sometimes, one can receive the good point from his fellow through garments, meaning through mundane conversation that he speaks with him. For sometimes, one can receive hints and inspiration toward G-d, blessed be He, from his fellow through mundane conversation, because sometimes the good point needs to be clothed, and it is clothed in these words, and he receives from it to be inspired toward G-d, blessed be He. But the main thing is that he should strive to speak each time with his fellow in the fear of Heaven in order to receive from each other from his good point. And through this, the foreskin of his heart, which are all the desires, which are evil loves, which are the disgrace of the heart that break a person’s heart, will be nullified from him, and he will merit holy love (34, 4). Through striving and engaging to bring people closer to G-d, blessed be He, through this, one’s knowledge is perfected with great completeness, until he merits to know and attain all that a person can know and attain, that which a person cannot know more.
## Segment 7
עַל־יְדֵי שֶׁמִּשְׁתַּדְּלִים וְעוֹסְקִים לְקָרֵב בְּנֵי אָדָם לְהַשֵּׁם יִתְבָּרַךְ, עַל־יְדֵי זֶה נִשְׁלָם דַּעְתּוֹ בִּשְׁלֵמוּת גָּדוֹל, עַד שֶׁזּוֹכֶה לָדַעַת וּלְהַשִּׂיג כָּל מַה שֶּׁאֶפְשָׁר לָאָדָם לֵידַע וּלְהַשִּׂיג, מַה שֶּׁאִי אֶפְשָׁר לָאָדָם לֵידַע יוֹתֵר. וְעַל־יְדֵי זֶה זוֹכֶה לְבָנִים וְיָכוֹל לִפְקֹד עֲקָרוֹת (נג)
And through this, he merits children and can cause barren women to be remembered (53). Every individual of Israel has an aspect of kingship and dominion according to his level; some rule over their household, and some rule over more, etc.
## Segment 8
כָּל אֶחָד מִיִּשְׂרָאֵל יֵשׁ לוֹ בְּחִינַת מַלְכוּת וּמֶמְשָׁלָה לְפִי בְּחִינָתוֹ, יֵשׁ שֶׁהוּא שׂוֹרֵר בְּבֵיתוֹ וְיֵשׁ שֶׁהוּא מוֹשֵׁל בְּיוֹתֵר וְכוּ'. וְצָרִיךְ כָּל אֶחָד לִזָּהֵר בְּיוֹתֵר לִבְלִי לְהִשְׁתַּמֵּשׁ עִם הַמַּלְכוּת וְהַמֶּמְשָׁלָה שֶׁיֵּשׁ לוֹ לַהֲנָאָתוֹ וּלְצָרְכּוֹ, כִּי אִם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ לְבַד, דְּהַיְנוּ לְהַזְהִיר וּלְהוֹכִיחַ אֶת כָּל הַנִּכְנָעִים תַּחְתָּיו לַהֲשִׁיבָם אֶל ה'. אִם הוּא מוֹשֵׁל בְּבֵיתוֹ לְבַד, צָרִיךְ לְהַזְהִיר וּלְהוֹכִיחַ אֶת בְּנֵי בֵּיתוֹ בַּעֲבוֹדַת ה'. וְאִם יֵשׁ לוֹ מֶמְשָׁלָה יוֹתֵר, כָּל אֶחָד לְפִי בְּחִינָתוֹ מֻטָּל עָלָיו לְהַזְהִיר וּלְהוֹכִיחַ יוֹתֵר וְיוֹתֵר אֲנָשִׁים, כָּל אֶחָד לְפִי הַמֶּמְשָׁלָה שֶׁיֵּשׁ לוֹ. וּכְשֶׁאֵינוֹ נִזְהָר לְהוֹכִיחָם וּלְהַזְהִירָם כָּרָאוּי, הוּא נֶעֱנָשׁ עֲלֵיהֶם וְנִתְקַצְּרִין יָמָיו חַס וְשָׁלוֹם, וְעָלָיו נֶאֱמַר, אוֹי לְרַבָּנוּת שֶׁמְּקַבֶּרֶת אֶת בְּעָלֶיהָ. אֲבָל כְּשֶׁמּוֹכִיחָם וּמַזְהִירָם בַּעֲבוֹדַת הַשֵּׁם כָּרָאוּי, עַל־יְדֵי זֶה מַמְשִׁיךְ חַיִּים וַאֲרִיכוּת יָמִים (נו, א ב ג)
And each person must be exceedingly careful not to use the kingship and dominion that he has for his own pleasure or needs, but only for the service of G-d, blessed be He, namely, to warn and rebuke all those who are subordinate to him to bring them back to G-d. If he rules only over his household, he must warn and rebuke his household members in the service of G-d. And if he has greater dominion, each person according to his level is obligated to warn and rebuke more and more people, each according to the dominion he has. And when he is not careful to rebuke and warn them appropriately, he is punished for them, and his days are shortened, G-d forbid, and of him it is said, “Woe to leadership that buries its masters.” But when he rebukes and warns them in the service of G-d appropriately, through this he draws down life and longevity (56, 1, 2, 3). But it is impossible to rebuke and warn them appropriately except through engagement in Torah, for through this, one can rebuke everyone, even those who are very, very far from him, and even if he does not know what they need.
## Segment 9
אֲבָל אִי אֶפְשָׁר לְהוֹכִיחָם וּלְהַזְהִירָם כָּרָאוּי כִּי אִם עַל־יְדֵי עֵסֶק הַתּוֹרָה, שֶׁעַל־יְדֵי זֶה יְכוֹלִים לְהוֹכִיחַ הַכֹּל אֲפִלּוּ הָרְחוֹקִים מִמֶּנּוּ מְאֹד מְאֹד, וַאֲפִלּוּ אִם אֵינוֹ יוֹדֵעַ מַה שֶּׁצָּרִיךְ לָהֶם. כִּי עַל־יְדֵי עֵסֶק הַתּוֹרָה זוֹכִים, שֶׁגַּם הָרְחוֹקִים מְאֹד יִשְׁמְעוּ קוֹל הַכְּרוּז שֶׁל הַתּוֹרָה, שֶׁמַּכְרֶזֶת וְצוֹעֶקֶת תָּמִיד, עַד מָתַי פְּתָיִים וְכוּ', וְעַל־יְדֵי זֶה יָשׁוּבוּ הַכֹּל אֶל ה' (שָׁם)
For through engagement in Torah, one merits that even those who are very far will hear the voice of the Torah’s proclamation, which constantly proclaims and cries out, “How long, O simple ones,” etc., and through this, all will return to G-d (ibid.). One who constantly strives to bring people closer to the service of G-d, blessed be He, must guard himself so that the shells and the evil of those people do not cling to him.
## Segment 10
מִי שֶׁמִּשְׁתַּדֵּל תָּמִיד לְקָרֵב בְּנֵי אָדָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, צָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ שֶׁלֹּא יִתְאַחֲזוּ בּוֹ הַקְּלִפּוֹת וְהָרָע שֶׁל אֵלּוּ בְּנֵי אָדָם. וְהָעֵצָה עַל זֶה הִיא בְּחִינַת מִשְׁפָּט הַיְנוּ שֶׁיִּרְאֶה לִשְׁפֹּט אֶת עַצְמוֹ תָּמִיד עַל כָּל מַה שֶּׁעָשָׂה אִם הוּא כְּהֹגֶן אִם לָאו. וְיוֹכִיחַ וִייַסֵּר אֶת עַצְמוֹ עַל כָּל מַה שֶּׁעָשָׂה שֶׁלֹּא כְּהֹגֶן. וְעַל־יְדֵי בְּחִינַת מִשְׁפָּט הַזֶּה עַל־יְדֵי זֶה נִתְלַהֵב הַלֵּב, וְאֵשׁ הַהִתְלַהֲבוּת הַזֹּאת שׂוֹרֵף אֶת הַקְּלִפּוֹת מִלְּהִתְאַחֵז בּוֹ, וְאָז מַכְנִיעַ אוֹתָם גַּם מִלְּהִתְאַחֵז בְּאֵלּוּ הַנְּפָשׁוֹת, שֶׁקֵּרְבָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ (נט, א)
And the advice for this is the aspect of judgment, meaning that he should always judge himself regarding everything he has done, whether it is proper or not. And he should rebuke and discipline himself for everything he has done that is not proper. And through this aspect of judgment, through this, the heart is inflamed, and this fire of fervor burns the shells, preventing them from clinging to him, and then he subdues them, also preventing them from clinging to those souls that he brought closer to the service of G-d, blessed be He (59, 1). This person who strives to bring closer and make souls is building the aspect of the holy temple.
## Segment 11
זֶה הָאִישׁ הַמִּשְׁתַּדֵּל לְקָרֵב וְלַעֲשׂוֹת נְפָשׁוֹת הוּא בּוֹנֵה בְּחִינַת הֵיכַל הַקֹּדֶשׁ. וְאַף עַל פִּי שֶׁיֵּשׁ כַּמָּה וְכַמָּה שֶׁנּוֹפְלִים מִקְּדֻשָּׁתָם וְאֵינָם מִתְקַיְּמִים, אַף עַל פִּי כֵן מֵאֵלּוּ שֶׁנִּשְׁאֲרוּ דְּבֵקִים בַּיִּרְאָה עַל יָדוֹ, עַל־יְדֵי זֶה קָדוֹשׁ יֵאָמֵר לוֹ. וְהַשֵּׁם יִתְבָּרַךְ נִתְכַּבֵּד מְאֹד עַל־יְדֵי שֶׁמְּקָרְבִין לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ אֵלּוּ הָרְחוֹקִים, כִּי זֶה עִקַּר כְּבוֹד הַשֵּׁם יִתְבָּרַךְ, כְּשֶׁהָרְחוֹקִים מְאֹד מִתְקָרְבִים אֵלָיו (שָׁם)
And even though there are many who fall from their holiness and do not endure, nevertheless, from those who remain attached to fear [of G-d] through him, through this, he will be called holy. And G-d, blessed be He, is greatly glorified through bringing those who are far to the service of G-d, blessed be He, for this is the main glory of G-d, blessed be He, when those who are very far come close to Him (ibid.).
## Segment 13
יא. עַל־יְדֵי שֶׁמְּקָרֵב נְפָשׁוֹת לְהַשֵּׁם יִתְבָּרַךְ וְעַל־יְדֵי הַמִּשְׁפָּט הַנַּ"ל, שֶׁשּׁוֹפֵט אֶת עַצְמוֹ כַּנַּ"ל, עַל־יְדֵי זֶה זוֹכֶה לִשְׁמִירַת שַׁבָּת שֶׁהוּא בְּחִינַת בִּטּוּל הָרָע וְהָאִסּוּר וְהַקְּלִפּוֹת (שָׁם ג)
צח.
עַל־יְדֵי בְּשׂוֹרוֹת טוֹבוֹת יְכוֹלִין לוֹמַר תְּהִלִּים (שָׁם צז
Through bringing souls closer to G-d, blessed be He, and through the aforementioned judgment, where he judges himself as mentioned above, through this, he merits the observance of the Sabbath, which is the aspect of nullifying evil, prohibition, and the shells (ibid., 3).
## Segment 15
יב. וְצָרִיךְ לִשְׁמֹר שְׁמוֹ וְנַפְשׁוֹ, וְזֶה עַל־יְדֵי שֶׁיִּשְׁמֹר אֶת עַצְמוֹ מִכַּעַס, וּכְשֶׁבָּא לִידֵי כַּעַס, יַאֲרִיךְ אַפּוֹ וְיִכְבֹּשׁ כַּעֲסוֹ וְעַל־יְדֵי זֶה יִזְכֶּה לַעֲשִׁירוּת, וְעַל־יְדֵי זֶה יִגְדַּל שְׁמוֹ וְנַפְשׁוֹ וְיִזְכֶּה לְשֵׁם טוֹב, וְכָל הַנְּפָשׁוֹת יִתְאַוּוּ לְהִכָּלֵל בְּנַפְשׁוֹ, וְיִזְכֶּה לְקָרֵב נְפָשׁוֹת רַבּוֹת לְהַשֵּׁם יִתְבָּרַךְ וּלְהַעֲמִיד תַּלְמִידִים רַבִּים (שָׁם ה)
תוכחה
וּבוֹ כָּלוּל מַה שֶּׁצָּרִיךְ כָּל אֶחָד לְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם
And he must guard his name and his soul, and this is through guarding himself from anger, and when he comes to anger, he should lengthen his patience and suppress his anger, and through this, he will merit wealth, and through this, his name and soul will grow, and he will merit a good name, and all the souls will desire to be included in his soul, and he will merit to bring many souls closer to G-d, blessed be He, and to establish many disciples (ibid., 5).
## Segment 17
יג. זֶה שֶׁזָּכָה לְקָרֵב נְפָשׁוֹת לְהַשֵּׁם יִתְבָּרַךְ זֶה טוֹב מִבָּנִים וּבָנוֹת. כִּי בָּנִים וּבָנוֹת הֵם מֻעָטִים וְאֵלּוּ הֵם מְרֻבִּים וְכֻלָּם מְקַבְּלִים חִיּוּת מִמֶּנּוּ וּכְאִלּוּ יְלָדָם (שָׁם)
א.
מוֹכִיחֵי הַדּוֹר שֶׁהוֹלְכִים וּמוֹכִיחִים הַדּוֹר כְּדֵי לְהַחֲזִירָם לְמוּטָב, הֵם מַמְתִּיקִין הַדִּינִים וּמַרְבִּים שָׁלוֹם בָּעוֹלָם. אֲבָל כְּשֶׁחַס וְשָׁלוֹם, הָרָע שֶׁל הַדּוֹר גּוֹבֵר, עַד שֶׁמְּקַלְקֵל אֶת הַתּוֹכָחָה וְהַמּוּסָר, מִזֶּה נִתְקַלְקֵל שְׁלוֹם הָעוֹלָם וְעַל־יְדֵי זֶה נַעֲשֶׂה גֵּרוּשׁ חַס וְשָׁלוֹם, וְנַעֲשֶׂה מַחֲלֹקֶת בָּעוֹלָם (כב, א)
This one who merited to bring souls closer to G-d, blessed be He, this is better than sons and daughters. For sons and daughters are few, but these are many, and all of them receive vitality from him, as if he gave birth to them (ibid.).
## Segment 19
יד. וְדַע, שֶׁיֵּשׁ כַּמָּה רְשָׁעִים שֶׁאָסוּר לְקָרְבָם תַּחַת כַּנְפֵי עֲבוֹדָתוֹ, כִּי הֵם מוֹרִידִים אֶת הַמְקָרְבָם מִמַּדְרֵגָתוֹ, וְאֵין כֹּחַ בַּמִּשְׁפָּט הַנַּ"ל לְהַכְנִיעַ הָרָע שֶׁלָּהֶם, וַאֲזַי בָּא קִלְקוּל גָּדוֹל בְּכַמָּה בְּחִינוֹת, כְּמוֹ שֶׁכָּתוּב בִּפְנִים. עַל־כֵּן זֶה הַמִּשְׁתַּדֵּל לְקָרֵב נְפָשׁוֹת לְהַשֵּׁם יִתְבָּרַךְ, צָרִיךְ לְהִתְפַּלֵּל הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ, שֶׁיִּזְכֶּה לֵידַע אֶת מִי לְרַחֵק וּמִי לְקָרֵב (שָׁם ו)
ב.
אִי אֶפְשָׁר לְקַבֵּל תּוֹכָחָה וּמוּסָר מִמּוֹכִיחֵי אֱמֶת כִּי אִם עַל־יְדֵי אֱמוּנָה, כִּי הָאֱמוּנָה הִיא בְּחִינַת יָדַיִם לְקַבֵּל הַמּוּסָר עַל יָדָם. אֲבָל עַל־יְדֵי קִלְקוּל הָאֱמוּנָה חַס וְשָׁלוֹם, הוּא בָּא לִכְפִירוּת וְלֶאֱמוּנוֹת כּוֹזְבִיּוֹת וּלְכַמָּה מִינֵי לֵיצָנוּת וְאֵינוֹ שׁוֹמֵעַ כְּלָל הַמּוּסָר שֶׁל מוֹכִיחֵי אֱמֶת. עַל־כֵּן צְרִיכִין לִשְׁמֹר אֶת הָאֱמוּנָה מְאֹד שֶׁלֹּא תִּתְקַלְקֵל חַס וְשָׁלוֹם, כִּי הָעִקָּר הִיא הָאֱמוּנָה וְהִיא כְּלָלִיּוּת הַקְּדֻשָּׁה. וְאָז יִשְׁמַע וִיקַבֵּל מוּסַר אֱמֶת וְיָשׁוּב אֶל ה' וִירַחֲמֵהוּ (שָׁם ב)
And know that there are some wicked people whom it is forbidden to bring under the wings of his service, for they bring down the one who brings them closer from his level, and the aforementioned judgment does not have the power to subdue their evil, and then great corruption comes in many aspects, as written inside. Therefore, this one who strives to bring souls closer to G-d, blessed be He, must pray greatly to G-d, blessed be He, that he merit to know whom to distance and whom to bring close (ibid., 6).
## Segment 21
טו. צָרִיךְ כָּל אֶחָד לְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם, וְעַל־יְדֵי זֶה נַעֲשֶׂה אוֹר יָשָׁר וְאוֹר חוֹזֵר. וַאֲפִלּוּ אִם חֲבֵרוֹ אֵינוֹ מְקַבֵּל מִמֶּנּוּ אַף עַל פִּי כֵן הוּא תּוֹעֶלֶת גָּדוֹל אֵלָיו בְּעַצְמוֹ, כִּי זֶה שֶׁמְּדַבֵּר לְעוֹרֵר לֵב חֲבֵרוֹ, יָכוֹל הוּא בְּעַצְמוֹ לְהִתְעוֹרֵר בְּיוֹתֵר עַל־יְדֵי זֶה שֶׁמְּדַבֵּר לַחֲבֵרוֹ. כִּי אִם הָיָה מְדַבֵּר אֵלּוּ הַדִּבּוּרִים לְעַצְמוֹ יָכוֹל לִהְיוֹת שֶׁלֹּא הָיָה מִתְעוֹרֵר מֵהֶם כְּלָל, וְעַל־יְדֵי שֶׁדִּבְּרָם לַחֲבֵרוֹ, עַל־יְדֵי זֶה נִתְעוֹרֵר הוּא בְּעַצְמוֹ מֵהֶם אַף שֶׁחֲבֵרוֹ לֹא נִתְעוֹרֵר (קפד)
ג.
צָרִיךְ לְקַבֵּל תּוֹכָחָה שֶׁל אַנְשֵׁי אֱמֶת, וְאַף עַל פִּי שֶׁהַתּוֹכָחָה שֶׁלָּהֶם הוּא לִפְעָמִים בְּדֶרֶךְ בִּזָּיוֹן, כִּי הֵם סוֹבְלִים צַעַר גָּדוֹל מֵאִתָּנוּ וְכוּ' [עַיֵּן צַדִּיק ל"ט] (ל. ז)
Each person must speak with his fellow in the fear of Heaven, and through this, direct light and returning light are created. And even if his fellow does not accept from him, nevertheless, it is of great benefit to himself, for the one who speaks to awaken his fellow’s heart can himself be further awakened through speaking to his fellow. For if he had spoken these words to himself, it could be that he would not have been awakened by them at all, but through speaking them to his fellow, through this, he himself is awakened by them, even though his fellow was not awakened (184).
## Segment 23
טז. צָרִיךְ לָדוּן אֶת כָּל אָדָם לְכַף זְכוּת וַאֲפִלּוּ מִי שֶׁנִּרְאֶה שֶׁהוּא רָשָׁע גָּמוּר, חַס וְשָׁלוֹם, צָרִיךְ לְחַפֵּשׂ וְלִמְצֹא בּוֹ אֵיזֶה מְעַט טוֹב שֶׁבְּאוֹתוֹ הַמְּעַט אֵינוֹ רָשָׁע. וְעַל־יְדֵי זֶה שֶׁמּוֹצֵא בּוֹ אֵיזֶה מְעַט טוֹב וְדָן אוֹתוֹ לְכַף זְכוּת, עַל־יְדֵי זֶה מַעֲלֶה אוֹתוֹ בֶּאֱמֶת לְכַף זְכוּת וְיוּכַל לַהֲשִׁיבוֹ בִּתְשׁוּבָה עַל־יְדֵי זֶה (רפב)
ד.
עַל־יְדֵי תּוֹכָחָה זוֹכִין לַעֲשׂוֹת צְדָקָה וָחֶסֶד, וְעַל־יְדֵי זֶה זוֹכִין לְהַכְנִיעַ הַחָכְמוֹת חִיצוֹנִיּוֹת וּמֶמְשַׁלְתָּם, וּלְהַעֲלוֹת וּלְהַחֲיוֹת הַשֵּׂכֶל דִּקְדֻשָּׁה וְעַל־יְדֵי זֶה זוֹכִין לְהַשָּׂגַת אֱלֹקוּת (שָׁם)
One must judge every person favorably, and even one who appears to be completely wicked, G-d forbid, one must search and find in him some small amount of good in which he is not wicked. And through finding in him some small amount of good and judging him favorably, through this, he truly elevates him to the side of merit and can bring him to repentance through this (282).
## Segment 25
יז. הָרַחֲמָנוּת הַגָּדוֹל מִכָּל מִינֵי רַחֲמָנוּת הוּא כְּשֶׁאֶחָד מִיִּשְׂרָאֵל נוֹפֵל בַּעֲווֹנוֹת, חַס וְשָׁלוֹם, כִּי זֶהוּ הַמַּשְׂאוֹי כָּבֵד יוֹתֵר מִכָּל הַיִּסּוּרִים שֶׁבָּעוֹלָם, אֲשֶׁר אִי אֶפְשָׁר לְאִישׁ יִשְׂרְאֵלִי לִשָּׂא עָלָיו כְּלָל הַמַּשָּׂא הַכָּבֵד הַזֶּה שֶׁל עֲווֹנוֹת רַחֲמָנָא לִצְלָן. כִּי לְפִי גֹּדֶל קְדֻשַּׁת יִשְׂרָאֵל בְּשָׁרְשָׁם מִמָּקוֹם שֶׁהֵם נִלְקָחִים, הֵם רְחוֹקִים לְגַמְרֵי מֵעָווֹן וְאֵין עָווֹן שַׁיָּךְ לָהֶם כְּלָל לְפִי גֹּדֶל דַּקּוּתָם וְרוּחָנִיּוּתָם עַל־כֵּן צָרִיךְ כָּל אֶחָד וְאֶחָד שֶׁיִּהְיֶה לוֹ רַחֲמָנוּת עַל יִשְׂרָאֵל, לְהוֹצִיאָם מֵהַמַּשֶּׂאוֹי הַכָּבֵד שֶׁל עֲווֹנוֹת. עַל־כֵּן צָרִיךְ כָּל אֶחָד לְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם, לְהִשְׁתַּדֵּל לְרַחֵם עָלָיו לְהוֹצִיאוֹ מֵהָעֲווֹנוֹת, כִּי כָּל אָדָם יָכוֹל לְקַיֵּם זֹאת אֲפִלּוּ אִישׁ פָּשׁוּט. כִּי כְּשֶׁאֶחָד מְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם וּמֵאִיר בּוֹ דַּעְתּוֹ בְּאֵיזֶה דִּבּוּר שֶׁמְּדַבֵּר עַל לִבּוֹ, לַהֲשִׁיבוֹ מֵעֲווֹנוֹתָיו, אֲזַי חֲבֵרוֹ נֶחֱשָׁב אֶצְלוֹ תַּלְמִיד. וְכֵן לְהֵפֶךְ, כְּשֶׁחֲבֵרוֹ מֵאִיר בּוֹ אֲזַי נֶחֱשָׁב הוּא תַּלְמִיד לְגַבֵּי חֲבֵרוֹ. וַאֲזַי כְּשֶׁמַּגִּיעַ זְמַנּוֹ לְהִסְתַּלֵּק מִן הָעוֹלָם, אֲזַי יִתְלַבֵּשׁ בְּזֶה הַדִּבּוּר שֶׁהֵאִיר בַּחֲבֵרוֹ וְיִהְיֶה נֶחֱשָׁב כְּאִלּוּ הוּא בְּעַצְמוֹ מַמָּשׁ קַיָּם בָּעוֹלָם. וְזֶה עִקַּר שְׁלֵמוּת הַנְּשָׁמָה אַחַר הִסְתַּלְּקוּתָהּ, כְּשֶׁנִּשְׁאָר אַחֲרֶיהָ בֵּן וְתַלְמִיד, שֶׁהֵאִיר בָּהֶם דַּעְתּוֹ דִּקְדֻשָּׁה שֶׁקִּבֵּל מֵרַבּוֹ וְכָל אָדָם מְחֻיָּב לְהִשְׁתַּדֵּל בָּזֶה וְזֶהוּ נִקְרָא עוֹסֵק בְּיִשּׁוּבוֹ שֶׁל עוֹלָם, כִּי זֶה עִקַּר יִשּׁוּב הָעוֹלָם, כְּשֶׁהָעוֹלָם מְיֻשָּׁב מִבְּנֵי אָדָם שֶׁהֵם בְּנֵי דֵּעָה, שֶׁיּוֹדְעִין מִמֶּנּוּ יִתְבָּרַךְ וְעוֹבְדִים אוֹתוֹ. כִּי זוּלַת זֶה אֵינוֹ בִּכְלַל אָדָם כְּלָל, רַק הוּא חַיָּה בִּדְמוּת אָדָם עַל־כֵּן צָרִיךְ כָּל אָדָם לֵידַע וּלְהוֹדִיעַ וּלְהִוָּדַע וּלְדַבֵּר עִם חֲבֵרוֹ מִזֶּה תָּמִיד בְּכָל יוֹם, כִּי יֵשׁ אֱלֹקִים שַׁלִּיט בָּאָרֶץ, וְשֶׁאֵין שׁוּם תַּכְלִית בְּזֶה הָעוֹלָם, כִּי אִם לַעֲשׂוֹת רְצוֹנוֹ יִתְבָּרַךְ, כִּי אֵין נִשְׁאָר מֵהָאָדָם כְּלוּם אַחַר הִסְתַּלְּקוּתוֹ, כִּי אִם זֶה הַדַּעַת שֶׁהֵאִיר בַּחֲבֵרָיו וְתַלְמִידָיו וְכַנִּזְכָּר לְעֵיל (ח"ב ז, ג ד)
ה.
כָּל אָדָם צָרִיךְ לְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם. כִּי יֵשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל דָּבָר יָקָר שֶׁהִיא בְּחִינַת נְקֻדָּה טוֹבָה מַה שֶּׁאֵין בַּחֲבֵרוֹ, עַל־כֵּן צָרִיךְ כָּל אֶחָד לְקַבֵּל מֵחֲבֵרוֹ מִנְּקֻדָּתוֹ הַטּוֹבָה עַל־יְדֵי שֶׁיְּדַבְּרוּ זֶה עִם זֶה בְּיִרְאַת שָׁמַיִם. וְגַם לִפְעָמִים יְכוֹלִין לְקַבֵּל הַנְּקֻדָּה טוֹבָה מֵחֲבֵרוֹ עַל־יְדֵי לְבוּשִׁין, דְּהַיְנוּ עַל־יְדֵי שִׂיחַת חֻלִּין שֶׁמְּדַבֵּר עִמּוֹ. כִּי לִפְעָמִים יְכוֹלִין לְקַבֵּל רְמָזִים וְהִתְעוֹרְרוּת לְהַשֵּׁם יִתְבָּרַךְ מֵחֲבֵרוֹ עַל־יְדֵי שִׂיחַת חֻלִּין, כִּי לִפְעָמִים צְרִיכָה הַנְּקֻדָּה לְהִתְלַבֵּשׁ, וְהִיא מִתְלַבֶּשֶׁת בְּדִבּוּרִים אֵלּוּ, וְהוּא מְקַבֵּל מִמֶּנָּה לְהִתְעוֹרֵר לְהַשֵּׁם יִתְבָּרַךְ. אֲבָל הָעִקָּר שֶׁיִּרְאֶה לְדַבֵּר בְּכָל פַּעַם עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם כְּדֵי לְקַבֵּל זֶה מִזֶּה מִנְּקֻדָּתוֹ הַטּוֹבָה. וְעַל־יְדֵי זֶה יִתְבַּטֵּל מִמֶּנּוּ עָרְלַת לִבּוֹ, שֶׁהֵם כָּל הַתַּאֲווֹת, שֶׁהֵם אַהֲבוֹת רָעוֹת, שֶׁהֵם חֶרְפַּת לֵב, שֶׁהֵם שׁוֹבְרִים לִבּוֹ שֶׁל אָדָם, וְיִזְכֶּה לְאַהֲבָה קְדוֹשָׁה (לד, ד)
The greatest compassion of all forms of compassion is when one of Israel falls into sins, G-d forbid, for this is the heaviest burden, more than all the afflictions in the world, which it is entirely impossible for a person of Israel to bear, this heavy burden of sins, may the Merciful One save us. For according to the greatness of the holiness of Israel at their root, from the place where they are taken, they are completely distant from sin, and sin is not at all relevant to them, according to the greatness of their refinement and spirituality. Therefore, each and every person must have compassion for Israel to extricate them from the heavy burden of sins. Therefore, each person must speak with his fellow in the fear of Heaven, striving to have compassion on him to extricate him from his sins, for every person can fulfill this, even a simple person. For when one speaks with his fellow in the fear of Heaven and illuminates his knowledge with some speech that he speaks to his heart to bring him back from his sins, then his fellow is considered to him as a disciple. And vice versa, when his fellow illuminates him, then he is considered a disciple to his fellow. And then, when his time comes to depart from the world, he will be clothed in this speech that he illuminated in his fellow, and it will be considered as if he himself is truly present in the world. And this is the main perfection of the soul after its departure, when there remains after it a son and a disciple in whom he illuminated his holy knowledge that he received from his teacher, and every person is obligated to strive in this, and this is called engaging in the settlement of the world, for this is the main settlement of the world, when the world is settled with people who are people of knowledge, who know of Him, blessed be He, and serve Him. For without this, he is not considered a person at all, but merely an animal in the likeness of a person.
## Segment 27
יח. כְּשֶׁרוֹצֶה לְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם, צָרִיךְ שֶׁיִּהְיֶה לוֹ יִרְאַת שָׁמַיִם, כְּדֵי שֶׁיִּהְיוּ דְּבָרָיו נִשְׁמָעִין וְגַם כְּדֵי שֶׁיִּתְקַיְּמוּ דְּבָרָיו אֵצֶל חֲבֵרוֹ, שֶׁלֹּא יַעֲבֹר הַדִּבּוּר מִלֵּב חֲבֵרוֹ תֵּכֶף (שָׁם ה)
ו.
עַל־יְדֵי שֶׁמִּשְׁתַּדְּלִים וְעוֹסְקִים לְקָרֵב בְּנֵי אָדָם לְהַשֵּׁם יִתְבָּרַךְ, עַל־יְדֵי זֶה נִשְׁלָם דַּעְתּוֹ בִּשְׁלֵמוּת גָּדוֹל, עַד שֶׁזּוֹכֶה לָדַעַת וּלְהַשִּׂיג כָּל מַה שֶּׁאֶפְשָׁר לָאָדָם לֵידַע וּלְהַשִּׂיג, מַה שֶּׁאִי אֶפְשָׁר לָאָדָם לֵידַע יוֹתֵר. וְעַל־יְדֵי זֶה זוֹכֶה לְבָנִים וְיָכוֹל לִפְקֹד עֲקָרוֹת (נג)
Therefore, every person must know and make known and be known and speak with his fellow about this constantly every day, that there is a G-d who rules the earth, and that there is no purpose in this world except to do His will, blessed be He, for nothing remains of a person after his departure except this knowledge that he illuminated in his fellows and disciples, as mentioned above (Part II, 7, 3, 4).
## Segment 29
יט. עַל־יְדֵי שֶׁעוֹסְקִים לְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם עַל־יְדֵי זֶה זוֹכִים לְהַשִּׂיג אוֹרוֹת הַמַּקִּיפִים. דְּהַיְנוּ שֶׁזּוֹכֶה לְהַשִּׂיג וּלְהָבִין מַה שֶּׁלֹּא הָיָה מַשִּׂיג וּמֵבִין מִתְּחִלָּה. וְכֵן זוֹכֶה לְהַשִּׂיג בְּכָל פַּעַם מַקִּיפִים גְּבוֹהִים יוֹתֵר וְיוֹתֵר עַד שֶׁיִּזְכֶּה לְהַשִּׂיג הַשָּׂגַת מַקִּיפִים עֶלְיוֹנִים מְאֹד שֶׁהֵם עִקַּר הַתַּעֲנוּג וְהַשַּׁעֲשׁוּעַ שֶׁל עוֹלָם הַבָּא, אַשְׁרֵי מִי שֶׁזּוֹכֶה לְהַשִּׂיגָם (שָׁם ו)
ז.
כָּל אֶחָד מִיִּשְׂרָאֵל יֵשׁ לוֹ בְּחִינַת מַלְכוּת וּמֶמְשָׁלָה לְפִי בְּחִינָתוֹ, יֵשׁ שֶׁהוּא שׂוֹרֵר בְּבֵיתוֹ וְיֵשׁ שֶׁהוּא מוֹשֵׁל בְּיוֹתֵר וְכוּ'. וְצָרִיךְ כָּל אֶחָד לִזָּהֵר בְּיוֹתֵר לִבְלִי לְהִשְׁתַּמֵּשׁ עִם הַמַּלְכוּת וְהַמֶּמְשָׁלָה שֶׁיֵּשׁ לוֹ לַהֲנָאָתוֹ וּלְצָרְכּוֹ, כִּי אִם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ לְבַד, דְּהַיְנוּ לְהַזְהִיר וּלְהוֹכִיחַ אֶת כָּל הַנִּכְנָעִים תַּחְתָּיו לַהֲשִׁיבָם אֶל ה'. אִם הוּא מוֹשֵׁל בְּבֵיתוֹ לְבַד, צָרִיךְ לְהַזְהִיר וּלְהוֹכִיחַ אֶת בְּנֵי בֵּיתוֹ בַּעֲבוֹדַת ה'. וְאִם יֵשׁ לוֹ מֶמְשָׁלָה יוֹתֵר, כָּל אֶחָד לְפִי בְּחִינָתוֹ מֻטָּל עָלָיו לְהַזְהִיר וּלְהוֹכִיחַ יוֹתֵר וְיוֹתֵר אֲנָשִׁים, כָּל אֶחָד לְפִי הַמֶּמְשָׁלָה שֶׁיֵּשׁ לוֹ. וּכְשֶׁאֵינוֹ נִזְהָר לְהוֹכִיחָם וּלְהַזְהִירָם כָּרָאוּי, הוּא נֶעֱנָשׁ עֲלֵיהֶם וְנִתְקַצְּרִין יָמָיו חַס וְשָׁלוֹם, וְעָלָיו נֶאֱמַר, אוֹי לְרַבָּנוּת שֶׁמְּקַבֶּרֶת אֶת בְּעָלֶיהָ. אֲבָל כְּשֶׁמּוֹכִיחָם וּמַזְהִירָם בַּעֲבוֹדַת הַשֵּׁם כָּרָאוּי, עַל־יְדֵי זֶה מַמְשִׁיךְ חַיִּים וַאֲרִיכוּת יָמִים (נו, א ב ג)
When one wishes to speak with his fellow in the fear of Heaven, he must have fear of Heaven, so that his words will be heard and also so that his words will endure with his fellow, that the speech does not pass from his fellow’s heart immediately (ibid., 5). Through engaging in speaking with one’s fellow in the fear of Heaven, through this, one merits to attain the encompassing lights. That is, he merits to attain and understand what he did not attain or understand initially.
## Segment 30
אַף עַל פִּי שֶׁתּוֹכָחָה הוּא דָּבָר גָּדוֹל, וּמֻטָּל עַל כָּל אֶחָד מִיִּשְׂרָאֵל לְהוֹכִיחַ אֶת חֲבֵרוֹ כְּשֶׁרוֹאֶה בּוֹ שֶׁאֵינוֹ מִתְנַהֵג כַּשּׁוּרָה, אַף עַל פִּי כֵן לַאו כָּל אָדָם רָאוּי לְהוֹכִיחַ. כִּי עַל־יְדֵי תּוֹכָחָה שֶׁל מִי שֶׁאֵינוֹ רָאוּי לְהוֹכִיחַ לֹא דַּי שֶׁאֵינוֹ מוֹעִיל בְּתוֹכַחְתּוֹ, אַף גַּם הוּא מַבְאִישׁ רֵיחַ שֶׁל אֵלּוּ הַנְּשָׁמוֹת הַשּׁוֹמְעִים תּוֹכַחְתּוֹ, וְעַל־יְדֵי זֶה הוּא מַחֲלִישׁ אֶת נִשְׁמָתָם וּמַפְסִיק הַשֶּׁפַע מִכָּל הָעוֹלָמוֹת הַתְּלוּיִים בָּהֶם. כִּי אִי אֶפְשָׁר לְהוֹכִיחַ אֶת יִשְׂרָאֵל עַל עֲווֹנוֹתֵיהֶם כִּי אִם מִי שֶׁיָּכוֹל לְהוֹסִיף וְלִתֵּן רֵיחַ טוֹב בְּהַנְּשָׁמוֹת עַל־יְדֵי שֶׁהוּא מוֹכִיחָם, שֶׁזֶּה אִי אֶפְשָׁר כִּי אִם כְּשֶׁזּוֹכֶה לִבְחִינַת הַקּוֹל הַמַּשְׁקֶה אֶת הַגַּן עֵדֶן, שֶׁמִּשָּׁם גְּדֵלִים כָּל הָרֵיחוֹת וְכָל הַיִּרְאוֹת שֶׁהוּא קוֹל הַשִּׁיר שֶׁיִּתְעַר לֶעָתִיד וְכוּ' [עַיֵּן בִּפְנִים בְּלִקּוּטֵי תִּנְיָנָא סִימָן ח] (ח, א) אַתָּה הַמְעַיֵּן, אַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ, כִּי לְמַעְלָה הִזְהִיר הַרְבֵּה, שֶׁיְּדַבֵּר כָּל אֶחָד עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם וּבֵאֵר בְּפֵרוּשׁ, שֶׁכָּל אָדָם צָרִיךְ לַעֲסֹק בָּזֶה, כְּמוֹ שֶׁמְּבֹאָר לְעֵיל בְּאוֹת י"ז, וְכָאן אָמַר שֶׁאֵין כָּל אָדָם רָאוּי לְהוֹכִיחַ. אַךְ הָעִנְיָן מְבֹאָר הֵיטֵב לְמִי שֶׁמֵּבִין הֵיטֵב פֵּרוּשׁ הַדְּבָרִים בִּפְשִׁיטוּת. כִּי לְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם, לְדַבֵּר אֶחָד עִם חֲבֵרוֹ בְּכָל יוֹם מֵהַתַּכְלִית וּמַה יִּהְיֶה הַסּוֹף מֵאִתָּנוּ וְכוּ' זֶה צָרִיךְ בְּוַדַּאי כָּל אָדָם לְקַיֵּם אֲפִלּוּ אָדָם פָּשׁוּט לְגַמְרֵי כַּנַּ"ל. אֲבָל תּוֹכָחָה שֶׁהִזְהִיר כָּאן הוּא עִנְיָן אַחֵר לְגַמְרֵי, כִּי הוּא כְּשֶׁמּוֹכִיחַ אֶת הָאָדָם וּמַזְכִּיר לוֹ עֲווֹנוֹתָיו, שֶׁאוֹמֵר לוֹ, לָמָה עָשִׂיתָ עֲבֵרָה פְּלוֹנִית אוֹ מַעֲשֶׂה הָרָעָה הַזֹּאת חַס וְשָׁלוֹם, וְזֶה צָרִיךְ הָאָדָם לִזָּהֵר שֶׁלֹּא לְהַזְכִּיר מַעֲשִׂים רָעִים שֶׁלָּהֶם, כִּי יָכוֹל לְהַחֲלִישׁ נִשְׁמָתָם עַל־יְדֵי זֶה, עַל־יְדֵי שֶׁמְּעוֹרֵר הָרֵיחַ רַע, עַל־יְדֵי שֶׁמַּזְכִּיר עֲווֹנוֹתֵיהֶם. וְזֶה עִקַּר הַפֵּרוּשׁ שֶׁל תּוֹכָחָה כְּמוֹ שֶׁמָּצִינוּ בְּרַשִׁ"י עַל פָּסוּק דִּבְרֵי קֹהֶלֶת שֶׁכָּתַב, כָּל מָקוֹם שֶׁמָּצִינוּ דְּבָרִים אֵינוֹ אֶלָּא דִּבְרֵי תּוֹכָחָה וְכוּ' גַּם כָּתַב בְּפָרָשַׁת דְּבָרִים שֶׁכֵּן מָצִינוּ בְּכַמָּה צַדִּיקִים שֶׁלֹּא הוֹכִיחוּ אֶלָּא סָמוּךְ לַמִּיתָה וְכוּ' וְכֵן מֹשֶׁה וְכוּ'. וְהִנֵּה, לִכְאוֹרָה, הַדָּבָר תָּמוּהַּ, כִּי הֲלֹא מֹשֶׁה בְּוַדַּאי הוֹכִיחַ וְאָמַר מוּסָר לְיִשְׂרָאֵל הַרְבֵּה מִקֹּדֶם, שֶׁהִזְהִיר אוֹתָם מְאֹד לִשְׁמֹר אֶת דִּבְרֵי הַתּוֹרָה. אַךְ עִקַּר פֵּרוּשׁ תּוֹכָחָה הוּא מַה שֶּׁהִזְכִּיר עֲווֹנוֹתֵיהֶם, כְּמוֹ שֶׁכָּתוּב שָׁם [דְּבָרִים־א א] בַּמִּדְבָּר בָּעֲרָבָה וְגוֹ', וּפֵרֵשׁ רַשִׁ"י שֶׁהֵם הַמְּקוֹמוֹת שֶׁהִכְעִיסוּ וְכוּ' וְזֶהוּ עִקַּר שֵׁם תּוֹכָחָה, וְתוֹכָחָה כָּזֹאת לֹא הוֹכִיחָם כִּי אִם סָמוּךְ לַמִּיתָה, אַף עַל פִּי שֶׁהוּא הָיָה מוֹכִיחָם בִּבְחִינַת הַקּוֹל הַנַּ"ל, שֶׁעַל־יְדֵי זֶה הָיָה מְעוֹרֵר רֵיחַ טוֹב, כְּמוֹ שֶׁכָּתוּב בִּפְנִים, אַף עַל פִּי כֵן לֹא הוֹכִיחָם לְהַזְכִּיר עֲווֹנוֹתֵיהֶם כִּי אִם קֹדֶם מוֹתוֹ. וְעַיֵּן עוֹד מִזֶּה בְּמָקוֹם אַחֵר
And so, he merits to attain each time higher and higher encompassing lights, until he merits to attain the attainment of very lofty encompassing lights, which are the main delight and pleasure of the World to Come, fortunate is the one who merits to attain them (ibid., 6). Even though rebuke is a great matter, and it is incumbent upon every individual of Israel to rebuke his fellow when he sees that he is not behaving properly, nevertheless, not every person is worthy to rebuke. For through the rebuke of one who is not worthy to rebuke, not only does his rebuke not benefit, but he also causes a foul odor in the souls of those who hear his rebuke, and through this, he weakens their souls and interrupts the flow of abundance to all the worlds that depend on them. For it is impossible to rebuke Israel for their sins except by one who can add and give a good fragrance to the souls through his rebuke, which is only possible when he merits the aspect of the voice that waters the Garden of Eden, from where all fragrances and all fears grow, which is the voice of the song that will be aroused in the future, etc. [see inside in Likutay Tinyana, section 8] (8, 1).
# תְּפִלִּין
URL: https://ajew.org/reader-plain/likutay-eitzos/1/62/
# תְּפִלִּין
תְּפִלִּין
Source: https://ajew.org/reader/likutay-eitzos/1/62
## Segment 1
עַל־יְדֵי רְצוּעוֹת שֶׁל תְּפִלִּין שׁוֹמְרִים אֶת הָאֱמוּנָה שֶׁלֹּא יִינְקוּ מִמֶּנָּה הַחִיצוֹנִים. וְעַל־יְדֵי זֶה נִשְׁמָר מֹחוֹ וְנִשְׁמָתוֹ וּמְקַבֵּל שֵׂכֶל חָדָשׁ וּנְשָׁמָה חֲדָשָׁה מֵאוֹר הַפָּנִים (לה, ט)
Through the straps of the tefillin, one guards the faith so that the external forces do not draw from it. And through this, his mind and soul are protected, and he receives new intellect and a new soul from the light of the face (35, 9).
## Segment 2
צָרִיךְ כָּל אָדָם לְפַשְׁפֵּשׁ אֶת עַצְמוֹ בְּכָל עֵת אִם הוּא דָּבוּק בְּהַשֵּׁם יִתְבָּרַךְ. וְהַסִּימָן שֶׁל דְּבֵקוּת הוּא תְּפִלִּין (לח, א)
Every person must examine himself at all times to see if he is attached to G-d, blessed be He. And the sign of attachment is tefillin (38, 1).
## Segment 3
עִקַּר קְדֻשַּׁת הַתְּפִלִּין זוֹכִין עַל־יְדֵי קְדֻשַּׁת הַדִּבּוּר וְתִקּוּנוֹ, וְתִקּוּן הַדִּבּוּר הוּא עַל־יְדֵי שֶׁלּוֹמְדִין תּוֹרָה גַּם בַּעֲנִיּוּת וְדַחֲקוּת. וּבְכָל מִינֵי חַשְׁכוּת וְצָרוֹת וְיִסּוּרִים רַחֲמָנָא לִצְלָן הָעוֹבְרִים עַל הָאָדָם כְּשֶׁמִּתְגַּבֵּר אָז לַעֲסֹק בַּתּוֹרָה, עַל־יְדֵי זֶה מַעֲלֶה וּמְתַקֵּן הַדִּבּוּר, וְעַל־יְדֵי זֶה זוֹכֶה לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בְּשַׁלְהֶבֶת הַגְּבוּרוֹת וְלִשְׁפֹּךְ שִׂיחוֹ לִפְנֵי ה' בַּחֲמִימוּת גָּדוֹל, לְדַבֵּר דִּבְרֵי אֱמֶת שֶׁבַּלֵּב בַּחֲמִימוּת הַלֵּב. וְרוֹאֶה פְּחִיתוּתוֹ וּגְדֻלַּת הַבּוֹרֵא, עַד שֶׁנִּכְנָס בּוֹ בּוּשָׁה גְּדוֹלָה עַל גֹּדֶל פְּשָׁעָיו כְּנֶגֶד רַב וְשַׁלִּיט עִקְּרָא וְשָׁרְשָׁא דְּכָל עָלְמִין, עַד שֶּׁזּוֹכֶה שֶׁתִּתְגַּלֶּה הַבּוּשָׁה עַל פָּנָיו. וַאֲזַי זוֹכֶה לְאוֹר הַתְּפִלִּין שֶׁהֵם בְּחִינַת דְּבֵקוּת לְהַשֵּׁם יִתְבָּרַךְ. אַשְׁרֵי הַזּוֹכֶה לָזֶה [עַיֵּן דִּבּוּר אוֹת ז וּבוּשָׁה בְּאוֹת ב] (שָׁם ב ד ה)
The main sanctity of the tefillin is merited through the sanctity of speech and its rectification, and the rectification of speech is through studying Torah even in poverty and distress. And in all kinds of darkness, troubles, and afflictions, may the Merciful One save us, that pass over a person, when he strengthens himself then to engage in Torah, through this he elevates and rectifies speech. And through this, he merits to speak between himself and his Creator with the flame of might, and to pour out his converse before G-d with great warmth, to speak words of truth from the heart with the warmth of the heart. And he sees his lowliness and the greatness of the Creator, until a great shame enters him for the magnitude of his sins against the great and sovereign root and source of all worlds, until he merits that the shame is revealed on his face. And then he merits the light of the tefillin, which is the aspect of attachment to G-d, blessed be He. Fortunate is the one who merits this [see Speech, section 7, and Shame, section 2] (ibid., 2, 4, 5).
## Segment 4
תְּפִלִּין הֵם בְּחִינַת הֶאָרַת פָּנִים וְעִקַּר פְּאֵר שֶׁל יִשְׂרָאֵל. וְהֵם בְּחִינַת חַיִּים בְּחִינַת אֱמֶת וּמִשָּׁם עִקַּר הָעֲשִׁירוּת וְכָל הַהַשְׁפָּעוֹת טוֹבוֹת. וּכְשֶׁפּוֹגְמִין בִּתְפִלִּין, חַס וְשָׁלוֹם, בָּא עֲנִיּוּת וּבִזְיוֹנוֹת וּבוּשׁוֹת, וְחַיָּיו תְּלוּיִים מִנֶּגֶד רַחֲמָנָא לִצְלָן (מז)
Tefillin are the aspect of the illumination of the face and the main glory of Israel. And they are the aspect of life, the aspect of truth, and from there comes the main wealth and all good influences. And when one damages the tefillin, G-d forbid, poverty, disgrace, and shame come, and his life hangs in the balance, may the Merciful One save us (47).
## Segment 5
עַל־יְדֵי תְּפִלִּין מַמְשִׁיכִין עַל עַצְמָן הַזִּכָּרוֹן לִזְכֹּר תָּמִיד בְּעָלְמָא דְּאָתֵי, דְּהַיְנוּ לְהַגְדִּיל דַּעְתּוֹ בְּכָל יוֹם לְהָבִין הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַמֵּז לָאָדָם בְּכָל יוֹם שֶׁיִּתְקָרֵב אֵלָיו [עַיֵּן זִכָּרוֹן אוֹת ד ה. וְדַעַת אוֹת ל"ו] (נד, ג)
Through tefillin, one draws upon himself the remembrance to always remember the World to Come, that is, to increase his knowledge every day to understand the hints that G-d, blessed be He, hints to a person every day to draw close to Him [see Remembrance, sections 4, 5, and Knowledge, section 36] (54, 3).
## Segment 6
כְּפִי מַה שֶּׁמִּתְגַּבְּרִין לְשַׁבֵּר הִרְהוּרֵי נִאוּף, כֵּן זוֹכִין לִקְדֻשַּׁת הַתְּפִלִּין. כִּי עִקַּר תִּקּוּן הַתְּפִלִּין נִמְשָׁכִין עַל־יְדֵי הַיְּרֵאִים וְהַכְּשֵׁרִים שֶׁנִּקְרָאִים מָגִנֵּי אֶרֶץ, עַל יְדֵי שֶׁעֲלֵיהֶם מִתְגַּבְּרִים הַהִרְהוּרִים בְּיוֹתֵר מְאֹד מְאֹד. וְהֵם מִתְגַּבְּרִים כְּנֶגֶד אֵלּוּ הַהִרְהוּרִים, שֶׁיְּכוֹלִים לְהָבִיא לִידֵי הַשְׁחָתַת זֶרַע חַס וְשָׁלוֹם, שֶׁהִיא בְּחִינַת הֶחְתִּים בְּשָׂרוֹ בְּחִינַת חוֹתָם דִּקְלִפָּה. וְהֵם מִתְגַּבְּרִים כְּנֶגְדָּם וּבוֹרְחִים מֵהֶם בְּגֹדֶל הִתְפַּשְּׁטוּתָם. וְהֵן מַעֲלִין מִבְּחִינַת חוֹתָם דִּקְלִפָּה. לִבְחִינַת חוֹתָם דִּקְדֻשָּׁה שֶׁהוּא בְּחִינַת תְּפִלִּין הִתְנוֹצְצוּת הַמֹּחִין, לֵידַע וּלְהוֹדִיעַ אֱלֹקוּתוֹ יִתְבָּרַךְ בָּעוֹלָם, שֶׁעַל־יְדֵי זֶה נִמְשָׁךְ עָלָיו הֶאָרַת הַשִּׁבְעָה רוֹעִים שֶׁהֵם כְּנֶגֶד הַשִּׁבְעָה רָאשִׁים שֶׁל הַשְּׁתֵּי שִׁינִין שֶׁבַּתְּפִלִּין. נִמְצָא שֶׁעַל יְדֵי הַתְּפִלִּין הַקְּדוֹשִׁים צְרִיכִין לְהַמְשִׁיךְ עַל עַצְמוֹ הִתְנוֹצְצוּת הַמֹּחִין כַּנַּ"ל. גַּם צְרִיכִין עַל־יְדֵי הַתְּפִלִּין לְהַמְשִׁיךְ עַל עַצְמוֹ תִּקּוּן הַצִּמְצוּם שֶׁל הַמֹּחִין, שֶׁלֹּא יֵצֵא הַמֹּחַ חוּץ מֵהַגְּבוּל. וַאֲפִלּוּ בִּקְדֻשָּׁה וּבְהִתְנוֹצְצוּת אֱלֹקוּתוֹ יִתְבָּרַךְ לֹא יֵצֵא חוּץ מֵהַגְּבוּל חַס וְשָׁלוֹם, שֶׁלֹּא יָבוֹא לִידֵי הֲרִיסָה חַס וְשָׁלוֹם (ח"ב. ה, ז)
To the extent that one strengthens himself to break lustful thoughts, so too does he merit the sanctity of the tefillin. For the main rectification of the tefillin is drawn through the G-d-fearing and upright, who are called the shields of the earth, because upon them the lustful thoughts intensify exceedingly. And they strengthen themselves against these thoughts, which can lead to the wasting of seed, G-d forbid, which is the aspect of one who seals his flesh, the aspect of the seal of the husk. And they strengthen themselves against them and flee from them with great detachment. And they elevate from the aspect of the seal of the husk to the aspect of the seal of holiness, which is the aspect of tefillin, the sparkling of the intellect, to know and make known His Divinity, blessed be He, in the world. Through this, the illumination of the seven shepherds is drawn upon him, which correspond to the seven heads of the two shins in the tefillin. It follows that through the holy tefillin, one must draw upon himself the sparkling of the intellect, as mentioned above. Also, through the tefillin, one must draw upon himself the rectification of the contraction of the intellect, so that the intellect does not go beyond its boundary. And even in holiness and in the sparkling of His Divinity, blessed be He, it should not go beyond the boundary, G-d forbid, so as not to come to destruction, G-d forbid (Part II, 5, 7).
# תַּעֲנִית
URL: https://ajew.org/reader-plain/likutay-eitzos/1/63/
# תַּעֲנִית
תַּעֲנִית
Source: https://ajew.org/reader/likutay-eitzos/1/63
## Segment 1
צָרִיךְ כָּל אָדָם לְהַכְנִיעַ הַחֹמֶר וְזֶה נַעֲשֶׂה עַל־יְדֵי הַתַּעֲנִית. כִּי עַל־יְדֵי הַתַּעֲנִית מַחֲלִישִׁין הָאַרְבָּעָה יְסוֹדוֹת, שֶׁמֵּהֶם בָּאִים כָּל הַתַּאֲווֹת, וְנִכְנָע וְנִתְבַּטֵּל הַגּוּף וְהַחֹמֶר שֶׁהִיא בְּחִינַת סִכְלוּת וָחֹשֶׁךְ, בְּחִינַת בְּהֵמָה בְּחִינַת מִיתָה, וְנִתְגַּבֵּר וְנִתְעַלֶּה הַשֵּׂכֶל וְהַצּוּרָה שֶׁהוּא בְּחִינַת נֶפֶשׁ, בְּחִינַת אָדָם, בְּחִינַת חָכְמָה וְאוֹר וְחַיִּים, וְנִתְבַּטֵּל הַשִּׁכְחָה וְזוֹכֶה לְזִכָּרוֹן. וּמְבַטֵּל הַדִּין וְהַחֹשֶׁךְ וּמַמְשִׁיךְ חֲסָדִים בָּעוֹלָם. וְעִקַּר תִּקּוּן הַתַּעֲנִית הוּא עַל־יְדֵי צְדָקָה, גַּם מַכְנִיעַ חָכְמוֹת חִיצוֹנִיּוֹת כְּנֶגֶד חָכְמוֹת הַתּוֹרָה גַּם זוֹכֶה לְפַרְנָסָה (עז)
Every person must subdue the material, and this is done through fasting. For through fasting, one weakens the four elements, from which all desires come, and the body and the material, which is the aspect of folly and darkness, the aspect of an animal, the aspect of death, are subdued and nullified. And the intellect and form, which is the aspect of the soul, the aspect of a human, the aspect of wisdom, light, and life, are strengthened and elevated. And forgetfulness is nullified, and one merits remembrance. And he nullifies judgment and darkness and draws kindness into the world. And the main rectification of fasting is through charity; it also subdues external wisdoms in favor of the wisdoms of the Torah, and one also merits livelihood (77).
## Segment 2
עַל כָּל צָרָה שֶׁלֹּא תָּבוֹא גּוֹזְרִין תַּעֲנִית. כִּי תַּעֲנִית הוּא בְּחִינַת הֶאָרַת וּנְשִׂיאַת פָּנִים שֶׁהוּא בְּחִינַת הַמְתָּקַת וּבִטּוּל הַדִּינִים שֶׁעַל־יְדֵי־זֶה נִתְבַּטְּלִין כָּל הַצָּרוֹת. גַּם נִצּוֹלִין מֵעֲנִיּוּת וּמֵחֶרְפּוֹת וּבוּשׁוֹת וְזוֹכִין לַעֲשִׁירוּת, גַּם זוֹכֶה שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא עוֹשֶׂה עַל יָדוֹ מוֹפְתִים (מז)
For every trouble that should not come, they decree a fast. For fasting is the aspect of illumination and uplifting of the face, which is the aspect of sweetening and nullifying judgments, through which all troubles are nullified. One is also saved from poverty, disgrace, and shame, and merits wealth; he also merits that the Holy One, blessed be He, performs wonders through him (47).
## Segment 3
הַצַּדִּיק - אֲכִילָתוֹ הוּא יְקַר הָעֵרֶךְ כִּי מַשְׂבִּיעַ אֶת נַפְשׁוֹ דִּקְדֻשָּׁה, וְעַל־כֵּן אָסוּר לוֹ לְהִתְעַנּוֹת. אֲבָל מִי שֶׁצָּרִיךְ לְהִתְעַנּוֹת, בְּוַדַּאי צָרִיךְ לְהִתְעַנּוֹת וּמִצְוָה הִיא (נ)
The tzaddik—his eating is of precious value, for he satiates his holy soul, and therefore it is forbidden for him to fast. But one who needs to fast certainly must fast, and it is a mitzvah (50). Through fasting, one subdues anger, and this is the main virtue of fasting.
## Segment 4
עַל־יְדֵי הַתַּעֲנִית מַכְנִיעַ אֶת הַכַּעַס, וְזֶה עִקַּר מַעֲלַת הַתַּעֲנִית, עַל־כֵּן בְּיוֹם הַתַּעֲנִית מִתְגָּרֶה הַבַּעַל דָּבָר בָּאָדָם יוֹתֵר, וּמַזְמִין לוֹ כַּעַס כְּדֵי לְקַלְקֵל אֶת הַתַּעֲנִית, חַס וְשָׁלוֹם. עַל־כֵּן צָרִיךְ שְׁמִירָה יְתֵרָה לָזֶה לִשְׁמֹר אֶת עַצְמוֹ מְאֹד מֵאֵשׁ שֶׁל הַכַּעַס בְּיוֹם הַתַּעֲנִית, כִּי עִקַּר הַתַּעֲנִית הוּא לְהַכְנִיעַ אֶת הַכַּעַס (נז)
Therefore, on the day of the fast, the adversary provokes a person more and brings him anger to ruin the fast, G-d forbid. Therefore, one needs extra vigilance to guard himself greatly from the fire of anger on the day of the fast, for the main purpose of fasting is to subdue anger (57). Through fasting, he rectifies his face and restores to himself his wisdom, which is the image of G-d that shines in his face, and then everyone fears him, and his enemies fall before him.
## Segment 5
עַל־יְדֵי הַתַּעֲנִית הוּא מְתַקֵּן אֶת פָּנָיו וּמַחֲזִיר לְעַצְמוֹ אֶת חָכְמָתוֹ שֶׁהוּא צֶלֶם אֱלֹקִים הַמֵּאִיר בְּפָנָיו, וְאָז הַכֹּל יְרֵאִים מִמֶּנּוּ וְאוֹיְבָיו נוֹפְלִים לְפָנָיו. אֲבָל כְּדֵי לְהַרְבּוֹת הַשָּׁלוֹם צָרִיךְ גַּם לְהַרְבּוֹת בִּצְדָקָה (שָׁם)
But to increase peace, one must also increase in charity (ibid.). HAND, he rectifies speech, and then he can speak before G-d, blessed be He, and pray with intention. And through the rectification of speech, one brings those who are far closer to G-d, blessed be He, and through this, he perfects faith and merits complete faith.
## Segment 6
עַל־יְדֵי הַתַּעֲנִית מְתַקֵּן אֶת הַדִּבּוּר, וַאֲזַי יָכוֹל לְדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּלְהִתְפַּלֵּל בְּכַוָּנָה. וְעַל־יְדֵי תִּקּוּן הַדִּבּוּר מְקָרְבִין אֶת הָרְחוֹקִים לְהַשֵּׁם יִתְבָּרַךְ, וְעַל יְדֵי זֶה הוּא מַשְׁלִים אֶת הָאֱמוּנָה וְזוֹכֶה לֶאֱמוּנָה שְׁלֵמָה. וְעַל־יְדֵי זֶה זוֹכֶה לְבָרֵר אֶת הַמַּאֲכָלִים וְאָז נַעֲשֶׂה עַל־יְדֵי אֲכִילָתוֹ יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ אַפִּין בְּאַפִּין (סב)
And through this, he merits to refine the foods, and then through his eating, a unification of the Holy One, blessed be He, and His Shechinah, face to face, is achieved (62). Fasting nullifies disputes, both material and spiritual disputes, that is, when one is unable to pray or do what is necessary in the service of G-d, which is also included in disputes. And fasting is beneficial for this, to subdue the heart to attach the will to the Holy One, blessed be He, and to make peace (179).
## Segment 7
תַּעֲנִית מְבַטֵּל הַמַּחֲלוֹקוֹת הֵן מַחֲלוֹקוֹת בְּגַשְׁמִיּוּת וְהֵן בְּרוּחָנִיּוּת, דְּהַיְנוּ שֶׁאֵינוֹ יָכוֹל לְהִתְפַּלֵּל אוֹ לַעֲשׂוֹת מַה שֶּׁצָּרִיךְ בַּעֲבוֹדַת הַשֵּׁם שֶׁזֶּה גַּם כֵּן בִּכְלַל מַחֲלוֹקוֹת, וְהַתַּעֲנִית מוֹעִיל לָזֶה לְהַכְנִיעַ הַלֵּב לְדַבֵּק הָרָצוֹן בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְלַעֲשׂוֹת שָׁלוֹם (קעט)
Fasting revives the dead, that is, it revives the days that passed in darkness and have no vitality. For one who damages a day by not performing mitzvot and good deeds, all the more so if, G-d forbid, he does evil on it, G-d forbid, then that day has no vitality, and he kills that day [see inside]. And fasting revives those dead days. And it all depends on the fast; the more one fasts, the more he revives the dead days that passed in darkness (ibid.).
## Segment 8
הַתַּעֲנִית מְחַיֶּה מֵתִים, הַיְנוּ שֶׁמְּחַיֶּה הַיָּמִים שֶׁעָבְרוּ בַּחֹשֶךְ וְאֵין לָהֶם שׁוּם חִיּוּת. כִּי מִי שֶׁפּוֹגֵם אֵיזֶה יוֹם שֶׁאֵינוֹ עוֹשֶׂה בּוֹ מִצְווֹת וּמַעֲשִׂים טוֹבִים מִכָּל שֶׁכֵּן כְּשֶׁחַס וְשָׁלוֹם, עוֹשֶׂה בּוֹ רַע חַס וְשָׁלוֹם, אֲזַי אֵין לְאוֹתוֹ הַיּוֹם חִיּוּת וְהוּא מֵמִית אוֹתוֹ הַיּוֹם [וְעַיֵּן בִּפְנִים]. וְהַתַּעֲנִית מְחַיֶּה הַיָּמִים הַמֵּתִים הַלָּלוּ. וְהַכֹּל לְפִי הַתַּעֲנִית, וְכָל מַה שֶּׁמִּתְעַנֶּה בְּיוֹתֵר, כָּךְ הוּא מְחַיֶּה יוֹתֵר יָמִים הַמֵּתִים שֶׁעָבְרוּ בַּחֹשֶׁךְ (שָׁם)
Through fasting, one merits joy, and according to the days of fasting, so too does he merit joy (ibid.). The reason one fasts for a bad dream is to draw joy through the fast, as mentioned above, that this is the main rectification of the dream. Therefore, for one who does not wish to fast for the dream, the benevolent ones say to him, “Go, eat your bread with joy.” For the main rectification is through joy (Part II, 5, 10).
## Segment 9
עַל־יְדֵי הַתַּעֲנִית זוֹכֶה לְשִׂמְחָה וּכְפִי יְמֵי הַתַּעֲנִית כֵּן זוֹכֶה לְשִׂמְחָה (שָׁם)
15.
Each person must speak with his fellow in the fear of Heaven, and through this, direct light and returning light are created. And even if his fellow does not accept from him, nevertheless, it is of great benefit to himself, for the one who speaks to awaken his fellow’s heart can himself be further awakened through speaking to his fellow. For if he had spoken these words to himself, it could be that he would not have been awakened by them at all, but through speaking them to his fellow, through this, he himself is awakened by them, even though his fellow was not awakened (184).
## Segment 10
מַה שֶּׁמִּתְעַנִּין עַל חֲלוֹם לֹא טוֹב, הוּא כְּדֵי לְהַמְשִׁיךְ שִׂמְחָה עַל־יְדֵי הַתַּעֲנִית, כַּנַּ"ל שֶׁזֶּה עִקַּר תִּקּוּן הַחֲלוֹם. עַל־כֵּן מִי שֶׁאֵינוֹ רוֹצֶה לְהִתְעַנּוֹת עַל הַחֲלוֹם, אוֹמְרִים לוֹ הַמֵּיטִיבִים, לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ. כִּי עִקַּר הַתִּקּוּן עַל־יְדֵי הַשִּׂמְחָה (ח"ב ה. יוד)
On the day of the fast, it is good to recite the sections of the sacrifices from the Book of Leviticus, as they are already arranged in the Ma’amadot (ibid.).
## Segment 12
יא. בְּיוֹם הַתַּעֲנִית טוֹב לוֹמַר פָּרָשִׁיּוֹת שֶׁל הַקָּרְבָּנוֹת שֶׁל סֵפֶר וַיִּקְרָא, כְּמוֹ שֶׁהֵם מְסֻדָּרִים כְּבָר בַּמַּעֲמָדוֹת (שם.)
16.
One must judge every person favorably, and even one who appears to be completely wicked, G-d forbid, one must search and find in him some small amount of good in which he is not wicked. And through finding in him some small amount of good and judging him favorably, through this, he truly elevates him to the side of merit and can bring him to repentance through this (282).
יז.
הָרַחֲמָנוּת הַגָּדוֹל מִכָּל מִינֵי רַחֲמָנוּת הוּא כְּשֶׁאֶחָד מִיִּשְׂרָאֵל נוֹפֵל בַּעֲווֹנוֹת, חַס וְשָׁלוֹם, כִּי זֶהוּ הַמַּשְׂאוֹי כָּבֵד יוֹתֵר מִכָּל הַיִּסּוּרִים שֶׁבָּעוֹלָם, אֲשֶׁר אִי אֶפְשָׁר לְאִישׁ יִשְׂרְאֵלִי לִשָּׂא עָלָיו כְּלָל הַמַּשָּׂא הַכָּבֵד הַזֶּה שֶׁל עֲווֹנוֹת רַחֲמָנָא לִצְלָן. כִּי לְפִי גֹּדֶל קְדֻשַּׁת יִשְׂרָאֵל בְּשָׁרְשָׁם מִמָּקוֹם שֶׁהֵם נִלְקָחִים, הֵם רְחוֹקִים לְגַמְרֵי מֵעָווֹן וְאֵין עָווֹן שַׁיָּךְ לָהֶם כְּלָל לְפִי גֹּדֶל דַּקּוּתָם וְרוּחָנִיּוּתָם עַל־כֵּן צָרִיךְ כָּל אֶחָד וְאֶחָד שֶׁיִּהְיֶה לוֹ רַחֲמָנוּת עַל יִשְׂרָאֵל, לְהוֹצִיאָם מֵהַמַּשֶּׂאוֹי הַכָּבֵד שֶׁל עֲווֹנוֹת. עַל־כֵּן צָרִיךְ כָּל אֶחָד לְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם, לְהִשְׁתַּדֵּל לְרַחֵם עָלָיו לְהוֹצִיאוֹ מֵהָעֲווֹנוֹת, כִּי כָּל אָדָם יָכוֹל לְקַיֵּם זֹאת אֲפִלּוּ אִישׁ פָּשׁוּט. כִּי כְּשֶׁאֶחָד מְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם וּמֵאִיר בּוֹ דַּעְתּוֹ בְּאֵיזֶה דִּבּוּר שֶׁמְּדַבֵּר עַל לִבּוֹ, לַהֲשִׁיבוֹ מֵעֲווֹנוֹתָיו, אֲזַי חֲבֵרוֹ נֶחֱשָׁב אֶצְלוֹ תַּלְמִיד. וְכֵן לְהֵפֶךְ, כְּשֶׁחֲבֵרוֹ מֵאִיר בּוֹ אֲזַי נֶחֱשָׁב הוּא תַּלְמִיד לְגַבֵּי חֲבֵרוֹ. וַאֲזַי כְּשֶׁמַּגִּיעַ זְמַנּוֹ לְהִסְתַּלֵּק מִן הָעוֹלָם, אֲזַי יִתְלַבֵּשׁ בְּזֶה הַדִּבּוּר שֶׁהֵאִיר בַּחֲבֵרוֹ וְיִהְיֶה נֶחֱשָׁב כְּאִלּוּ הוּא בְּעַצְמוֹ מַמָּשׁ קַיָּם בָּעוֹלָם. וְזֶה עִקַּר שְׁלֵמוּת הַנְּשָׁמָה אַחַר הִסְתַּלְּקוּתָהּ, כְּשֶׁנִּשְׁאָר אַחֲרֶיהָ בֵּן וְתַלְמִיד, שֶׁהֵאִיר בָּהֶם דַּעְתּוֹ דִּקְדֻשָּׁה שֶׁקִּבֵּל מֵרַבּוֹ וְכָל אָדָם מְחֻיָּב לְהִשְׁתַּדֵּל בָּזֶה וְזֶהוּ נִקְרָא עוֹסֵק בְּיִשּׁוּבוֹ שֶׁל עוֹלָם, כִּי זֶה עִקַּר יִשּׁוּב הָעוֹלָם, כְּשֶׁהָעוֹלָם מְיֻשָּׁב מִבְּנֵי אָדָם שֶׁהֵם בְּנֵי דֵּעָה, שֶׁיּוֹדְעִין מִמֶּנּוּ יִתְבָּרַךְ וְעוֹבְדִים אוֹתוֹ. כִּי זוּלַת זֶה אֵינוֹ בִּכְלַל אָדָם כְּלָל, רַק הוּא חַיָּה בִּדְמוּת אָדָם עַל־כֵּן צָרִיךְ כָּל אָדָם לֵידַע וּלְהוֹדִיעַ וּלְהִוָּדַע וּלְדַבֵּר עִם חֲבֵרוֹ מִזֶּה תָּמִיד בְּכָל יוֹם, כִּי יֵשׁ אֱלֹקִים שַׁלִּיט בָּאָרֶץ, וְשֶׁאֵין שׁוּם תַּכְלִית בְּזֶה הָעוֹלָם, כִּי אִם לַעֲשׂוֹת רְצוֹנוֹ יִתְבָּרַךְ, כִּי אֵין נִשְׁאָר מֵהָאָדָם כְּלוּם אַחַר הִסְתַּלְּקוּתוֹ, כִּי אִם זֶה הַדַּעַת שֶׁהֵאִיר בַּחֲבֵרָיו וְתַלְמִידָיו וְכַנִּזְכָּר לְעֵיל (ח"ב ז, ג ד)
# תְּשׁוּבָה
URL: https://ajew.org/reader-plain/likutay-eitzos/1/64/
# תְּשׁוּבָה
תְּשׁוּבָה
Source: https://ajew.org/reader/likutay-eitzos/1/64
## Segment 1
עִקַּר הַתִּקּוּן שֶׁל כָּל הָעֲווֹנוֹת הוּא עַל־יְדֵי הַצַּדִּיק הָאֱמֶת. וּמִי שֶׁרוֹצֶה לִזְכּוֹת לְאַחֲרִית טוֹב לָנֶצַח צָרִיךְ לְהִשְׁתַּדֵּל בְּכָל כֹּחוֹ לְהִתְקָרֵב לְצַדִּיקֵי אֱמֶת וְתַלְמִידֵיהֶם, וִיסַפֵּר לִפְנֵי הַצַּדִּיק כָּל לִבּוֹ, הַיְנוּ וִדּוּי דְּבָרִים, וְעַל יְדֵי זֶה מוֹחֲלִין לוֹ כָּל עֲווֹנוֹתָיו. כִּי עֲווֹנוֹתָיו שֶׁל אָדָם חֲקוּקִין עַל עַצְמוֹתָיו, כִּי כָּל עֲבֵרָה יֵשׁ לָהּ צֵרוּף אוֹתִיּוֹת, וּכְשֶׁעוֹבֵר אֵיזֶה עֲבֵרָה אֲזַי נֶחְקָק צֵרוּף רַע עַל עַצְמוֹתָיו כְּפִי אוֹתִיּוֹת הַלָּאו שֶׁעָבַר, וְעַל יְדֵי זֶה מַכְנִיס בְּחִינַת הַדִּבּוּר שֶׁל הַלָּאו הַזֶּה שֶׁעָבַר בְּתוֹךְ הַטֻּמְאָה. וְעַל־יְדֵי זֶה מֵבִיא מַלְכוּת דִּקְדֻשָּׁה לְתוֹךְ גָּלוּת דְּסִטְרָא אַחֲרָא. וְזֶה הַצֵּרוּף הָרָע שֶׁנֶּחְקָק עַל עַצְמוֹתָיו נוֹקֵם בּוֹ. וְעַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם יוֹצְאִים מֵעַצְמוֹתָיו הָאוֹתִיּוֹת הַחֲקוּקִים עֲלֵיהֶם וְנִתְתַּקֵּן הַכֹּל (ד, ה)
The main rectification of all sins is through the true tzaddik. And one who wishes to merit a good end for eternity must strive with all his strength to draw close to true tzaddikim and their disciples, and recount his entire heart before the tzaddik, that is, verbal confession, and through this, all his sins are forgiven. For a person’s sins are engraved upon his bones, because every transgression has a combination of letters, and when he commits a transgression, a harmful combination is engraved upon his bones according to the letters of the prohibition he violated. And through this, he brings the aspect of the speech of that prohibition he violated into impurity. And through this, he brings the kingdom of holiness into the exile of the other side. And this harmful combination engraved upon his bones takes vengeance upon him. And through verbal confession before a Torah scholar, the letters engraved upon his bones are removed, and everything is rectified (4, 5).
## Segment 2
עַל־יְדֵי שֶׁאִישׁ הַיִּשְׂרְאֵלִי נִתְעוֹרֵר בִּתְשׁוּבָה עַל־יְדֵי שֶׁהִרְגִּישׁ טֻמְאָה קְטַנָּה שֶׁמְּבַלְבֶּלֶת אוֹתוֹ בִּתְפִלָּתוֹ וַעֲבוֹדָתוֹ, עַל־יְדֵי תְּשׁוּבָתוֹ גּוֹרֵם, שֶׁגַּם הָרְשָׁעִים הַגְּמוּרִים שֶׁיָּצְאוּ מִכְּלַל יִשְׂרָאֵל עַל־יְדֵי רִבּוּי מַעֲשֵׂיהֶם הָרָעִים, גַּם הֵם נַעֲשִׂים כִּסֵּא לַקְּדֻשָּׁה וְחוֹזְרִים בִּתְשׁוּבָה, וְעוֹזְרִים לְעוֹבְדֵי הַשֵּׁם, שֶׁיִּבְנוּ בִּנְיָנִים דִּקְדֻשָּׁה (שָׁם בסוף)
Through an Israelite being aroused to repentance because he felt a small impurity that confuses him in his prayer and service, through his repentance, he causes even the completely wicked who have left the fold of Israel due to the multitude of their evil deeds to become a throne for holiness and return in repentance, and they assist the servants of G-d to build structures of holiness (ibid., at the end). The main aspect of repentance is when one hears his disgrace, remains silent, and endures the insults and bloodshed that come upon him.
## Segment 3
עִקַּר הַתְּשׁוּבָה כְּשֶׁיִּשְׁמַע בִּזְיוֹנוֹ, יִדֹּם וְיִשְׁתֹּק, וְיִסְבֹּל בִּזְיוֹנוֹת וּשְׁפִיכוּת דָּמִים הַבָּאִים עָלָיו. וּבָזֶה הוּא מְמַעֵט הַדָּם שֶׁבֶּחָלָל הַשְּׂמָאלִי וְזוֹבֵחַ יִצְרוֹ הָרָע, וְעַל יְדֵי זֶה זוֹכֶה לְכָבוֹד אֱלֹקִי (ו, ב)
Through this, he diminishes the blood in the left ventricle and sacrifices his evil inclination, and through this, he merits divine honor (6, 2). Before repentance, he still has no existence, as if he has not yet come into being in the world, for it would have been better for him not to have been created than to have been created.
## Segment 4
קֹדֶם הַתְּשׁוּבָה עֲדַיִן אֵין לוֹ הֲוָיָה, כְּאִלּוּ עֲדַיִן לֹא נִתְהַוָּה בָּעוֹלָם, כִּי טוֹב לוֹ שֶׁלֹּא נִבְרָא מִשֶּׁנִּבְרָא. וּכְשֶׁבָּא לְטַהֵר אֶת עַצְמוֹ וְלַעֲשׂוֹת תְּשׁוּבָה, אָז מֵכִין אֶת עַצְמוֹ שֶׁיִּהְיֶה לוֹ הֲוָיָה בָּעוֹלָם, עַל־כֵּן תְּשׁוּבָה הִיא בְּחִינַת אֶהְיֶה, הַיְנוּ אֲנָא זָמִין לְמֶהְוֵי, כַּנַּ"ל (שָׁם)
And when he comes to purify himself and do repentance, then he prepares himself to have existence in the world. Therefore, repentance is the aspect of “I will be,” that is, “I am ready to become,” as mentioned above (ibid.). One must also know that when he comes to purify himself and do repentance, they say to him, “Wait,” that is, even though he must hurry greatly to escape for his life, to flee from the darkness, nevertheless, his thoughts should not panic him when he sees his distance from prayer and all matters of holiness.
## Segment 5
גַּם צָרִיךְ לָדַעַת שֶׁכְּשֶׁבָּא לִטָּהֵר וְלַעֲשׂוֹת תְּשׁוּבָה אוֹמְרִים לוֹ הַמְתֵּן, הַיְנוּ אַף שֶׁהוּא צָרִיךְ לְמַהֵר מְאֹד לְהִמָּלֵט עַל נַפְשׁוֹ לִבְרֹחַ מִתּוֹךְ הַחֹשֶׁךְ, אַף עַל פִּי כֵן אַל יְבַהֲלוּהוּ רַעְיוֹנָיו, כְּשֶׁרוֹאֶה רִחוּקוֹ מִתְּפִלָּה וּמִכָּל הַדְּבָרִים שֶׁבִּקְדֻשָּׁה, כִּי הַהֶכְרֵחַ לְהַמְתִּין, עַד שֶׁיִּזְכֶּה לְתִקּוּן גָּמוּר כָּזֶה, בְּחִינַת הַבָּא לְטַהֵר מְסַיְּעִין לוֹ וְכוּ' אוֹמְרִים לוֹ הַמְתֵּן וְהָבֵן (שָׁם)
For it is necessary to wait until he merits such a complete rectification, the aspect of “One who comes to purify, they assist him,” etc., they say to him, “Wait and understand” (ibid.). One must always hold fast to the attribute of repentance, for even at the moment a person says, “I have sinned, I have transgressed, I have rebelled,” even this he cannot say without bias. It follows that he must do repentance for the initial repentance, that is, for the “I have sinned, I have transgressed, I have rebelled” that he said (ibid., 3).
## Segment 6
צָרִיךְ לֶאֱחֹז תָּמִיד בְּמִדַּת הַתְּשׁוּבָה כִּי אֲפִלּוּ בְּשָׁעָה שֶׁאָדָם אוֹמֵר, חָטָאתִי עָוִיתִי פָּשַׁעְתִּי אֲפִלּוּ זֶה אִי אֶפְשָׁר לוֹ לוֹמַר בְּלִי פְּנִיָּה, נִמְצָא שֶׁצָּרִיךְ לַעֲשׂוֹת תְּשׁוּבָה עַל תְּשׁוּבָה הָרִאשׁוֹנָה, הַיְנוּ עַל חָטָאתִי עָוִיתִי פָּשַׁעְתִּי שֶׁאָמַר (שָׁם ג)
Even if a person knows within himself that he has done complete repentance, nevertheless, he must do repentance for the initial repentance. For initially, when he did it, he did it according to his understanding. And afterward, certainly when he does repentance, he surely recognizes and attains more of G-d, blessed be He.
## Segment 7
וַאֲפִלּוּ אִם יוֹדֵעַ הָאָדָם בְּעַצְמוֹ שֶׁעָשָׂה תְּשׁוּבָה שְׁלֵמָה, אַף עַל פִּי כֵן צָרִיךְ לַעֲשׂוֹת תְּשׁוּבָה עַל תְּשׁוּבָה הָרִאשׁוֹנָה. כִּי מִתְּחִלָּה כְּשֶׁעָשָׂה, עָשָׂה לְפִי הַשָּׂגָתוֹ. וְאַחַר כָּךְ בְּוַדַּאי כְּשֶׁעוֹשֶׂה תְּשׁוּבָה, בְּוַדַּאי הוּא מַכִּיר וּמַשִּׂיג יוֹתֵר אֶת הַשֵּׁם יִתְבָּרַךְ, נִמְצָא לְפִי הַשָּׂגָתוֹ שֶׁמַּשִּׂיג עַכְשָׁו, בְּוַדַּאי הַשָּׂגָתוֹ הָרִאשׁוֹנָה הִיא בִּבְחִינַת גַּשְׁמִיּוּת. נִמְצָא שֶׁצָּרִיךְ לַעֲשׂוֹת תְּשׁוּבָה עַל הַשָּׂגָתוֹ הָרִאשׁוֹנָה, עַל שֶׁהִגְשִׁים אֶת רוֹמְמוּת אֱלֹקוּתוֹ יִתְבָּרַךְ. אַשְׁרֵי הַזּוֹכֶה לִתְשׁוּבָה כָּזֹאת (שָׁם)
It follows that according to the understanding he attains now, certainly his initial understanding is in the aspect of materiality. It follows that he must do repentance for his initial understanding, for having materialized the exaltedness of His Divinity, blessed be He. Fortunate is the one who merits such repentance (ibid.). Repentance must be with three conditions (Isaiah 6:10): “That he sees with his eyes, hears with his ears, and understands with his heart, and returns.” For a person must set his eyes and heart well upon his ways, contemplate his eternal purpose, and settle himself very well. And he must listen well to all the words of our holy sages, and then he will merit true repentance (7, at the end).
## Segment 8
הַתְּשׁוּבָה צָרִיךְ לִהְיוֹת בִּשְׁלֹשָׁה תְּנָאִים (יְשַׁעְיָה ו י) שֶׁיִּרְאֶה בְּעֵינָיו וּבְאָזְנָיו יִשְׁמַע וּלְבָבוֹ יָבִין וָשָׁב. כִּי צָרִיךְ הָאָדָם לָשִׂים עֵינוֹ וְלִבּוֹ הֵיטֵב עַל דְּרָכָיו וּלְהִסְתַּכֵּל עַל תַּכְלִיתוֹ הַנִּצְחִי וּלְיַשֵּׁב אֶת עַצְמוֹ הֵיטֵב הֵיטֵב. וְלִשְׁמֹעַ הֵיטֵב כָּל דִּבְרֵי רַבּוֹתֵינוּ הַקְּדוֹשִׁים וְאָז יִזְכֶּה לִתְשׁוּבָה בֶּאֱמֶת (ז, בסוף)
The main aspect of repentance is through humility, that a person must consider himself as nothing, like a wilderness to be trodden upon, and not pay any attention to the disputes and insults that degrade him, but hold fast to the attribute of silence and be among those who hear their disgrace and do not respond, as mentioned above. And then he is called truly wise and merits repentance, which is the aspect of the crown, through which one merits true and eternal honor, which is divine honor, as mentioned above (6).
## Segment 9
עִקַּר הַתְּשׁוּבָה עַל־יְדֵי עֲנָוָה שֶׁהָאָדָם צָרִיךְ לָשִׂים עַצְמוֹ כְּאַיִן, כְּמִדְבָּר לָדוּשׁ וְלֹא יַשְׁגִּיחַ כְּלָל עַל הַמַּחֲלוֹקוֹת וּבִזְיוֹנוֹת שֶׁמְּבַזִּין אוֹתוֹ, רַק יַחֲזִיק בְּמִדַּת הַשְּׁתִיקָה וְיִהְיֶה מִן הַשּׁוֹמְעִים חֶרְפָּתָם וְאֵינָם מְשִׁיבִים וְכַנִּזְכָּר לְעֵיל, וְאָז נִקְרָא חָכָם בֶּאֱמֶת וְזוֹכֶה לִתְשׁוּבָה שֶׁהוּא בְּחִינַת כֶּתֶר, שֶׁעַל־יְדֵי זֶה זוֹכִין לְכָבוֹד אֲמִתִּי וְנִצְחִי שֶׁהוּא כָּבוֹד אֱלֹקִי כַּנַּ"ל (ו)
When a person wishes to walk in the ways of repentance, he must be proficient in halacha and must have two proficiencies, namely, proficient in going and proficient in returning, which is the aspect of entering and exiting, the aspect of (Psalms 139:8) “If I ascend to the heavens, You are there; if I make my bed in Sheol, behold, You are there.” That is, one who wishes to return to G-d, blessed be He, must gird his loins, to strengthen himself in the ways of G-d always, whether
## Segment 10
כְּשֶׁרוֹצֶה אָדָם לֵילֵךְ בְּדַרְכֵי הַתְּשׁוּבָה, צָרִיךְ לִהְיוֹת בָּקִי בַּהֲלָכָה וְצָרִיךְ לִהְיוֹת לוֹ שְׁנֵי בְּקִיאוּת, הַיְנוּ בָּקִי בְּרָצוֹא בָּקִי בְּשׁוֹב שֶׁזֶּהוּ בְּחִינַת עַיֵּל וְנָפִיק בְּחִינַת (תְּהִלִּים קלט ח) אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ הַיְנוּ מִי שֶׁרוֹצֶה לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ צָרִיךְ לַחְגֹּר מָתְנָיו, שֶׁיִּתְחַזֵּק עַצְמוֹ בְּדַרְכֵי ה' תָּמִיד בֵּין בַּעֲלִיָּה בֵּין בִּירִידָה, שֶׁהֵם בִּבְחִינַת אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה, וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ. הַיְנוּ בֵּין שֶׁיִּזְכֶּה לְאֵיזֶה עֲלִיָּה, לְאֵיזֶה מַדְרֵגָה גְּדוֹלָה אוֹ קְטַנָּה, אַף עַל פִּי כֵן אַל יַעֲמֹד שָׁם וְלֹא יִסְתַּפֵּק עַצְמוֹ בָּזֶה. רַק צָרִיךְ שֶׁיִּהְיֶה בָּקִי בָּזֶה מְאֹד לֵידַע וּלְהַאֲמִין, שֶׁהוּא צָרִיךְ לֵילֵךְ יוֹתֵר וְיוֹתֵר וְכוּ' שֶׁזֶּהוּ בְּחִינַת בָּקִי בְּרָצוֹא וְכוּ' וְכֵן לְהֵפֶךְ, שֶׁאֲפִלּוּ אִם יִפֹּל חַס וְשָׁלוֹם, לְמָקוֹם שֶׁיִּפֹּל, אֲפִלּוּ בִּשְׁאוֹל תַּחְתִּיּוֹת, חַס וְשָׁלוֹם, גַּם שָׁם אַל יִתְיָאֵשׁ אֶת עַצְמוֹ לְעוֹלָם בְּשׁוּם אֹפֶן יִהְיֶה אֵיךְ שֶׁיִּהְיֶה, רַק יְחַפֵּשׂ וִיבַקֵּשׁ אֶת הַשֵּׁם יִתְבָּרַךְ וִיחַזֵּק עַצְמוֹ בְּכָל מָקוֹם שֶׁהוּא בְּכָל מַה שֶּׁיּוּכַל. כִּי גַּם בִּשְׁאוֹל תַּחְתִּיּוֹת נִמְצָא הַשֵּׁם יִתְבָּרַךְ וְגַם מִשָּׁם יְכוֹלִין לְדַבֵּק אֶת עַצְמוֹ אֵלָיו יִתְבָּרַךְ וְזֶה בְּחִינַת וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ, בְּחִינַת בָּקִי בְּשׁוֹב, כִּי אִי אֶפְשָׁר לִזְכּוֹת לִתְשׁוּבָה כִּי אִם כְּשֶׁבָּקִי בִּשְׁתֵּי בְּקִיאוּת אֵלּוּ וּבֶאֱמֶת הִיא בְּקִיאוּת גָּדוֹל מְאֹד שֶׁיִּזְכֶּה לֵידַע, שֶׁצְּרִיכִין לְיַגֵּעַ עַצְמוֹ וְלִטְרֹחַ בַּעֲבוֹדַת ה' תָּמִיד, וּלְצַפּוֹת בְּכָל עֵת לְהַגִּיעַ לְמַדְרֵגָה גָּבוֹהַּ יוֹתֵר, וְאַף עַל פִּי כֵן אַל יִפֹּל מִשּׁוּם דָּבָר וַאֲפִלּוּ אִם יִהְיֶה אֵיךְ שֶׁיִּהְיֶה חַס וְשָׁלוֹם, אַף עַל פִּי כֵן אַל יִפֹּל בְּדַעְתּוֹ כְּלָל וִיקַיֵּם וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ כַּנַּ"ל. וּכְשֶׁיֵּשׁ לוֹ שְׁתֵּי בְּקִיאוּת אֵלּוּ, אֲזַי הוּא הוֹלֵךְ בְּדַרְכֵי הַתְּשׁוּבָה וְאָז יְמִין ה' פְּשׁוּטָה לְקַבֵּל תְּשׁוּבָתוֹ וְזוֹכֶה לִכְבוֹד ה' וְנַעֲשֶׂה עַל־יְדֵי זֶה אָדָם לָשֶׁבֶת עַל הַכִּסֵּא, אַשְׁרֵי לוֹ (שָׁם ד)
in ascent or descent, which are the aspect of “If I ascend to the heavens, You are there; if I make my bed in Sheol, behold, You are there.” That is, whether he merits some ascent, to some great or small level, nevertheless, he should not stand there and be satisfied with it. Rather, he must be very proficient in this, to know and believe that he must go further and further, etc., which is the aspect of proficient in going, etc. And conversely, even if he falls, G-d forbid, to the place where he falls, even to the lowest Sheol, G-d forbid, even there he should never despair of himself in any way, no matter what happens. Rather, he should search and seek G-d, blessed be He, and strengthen himself in every place he is with all that he can. For even in the lowest Sheol, G-d, blessed be He, is found, and from there one can attach himself to Him, blessed be He, and this is the aspect of “If I make my bed in Sheol, behold, You are there,” the aspect of proficient in returning. For it is impossible to merit repentance unless one is proficient in these two proficiencies, and truly, it is a very great proficiency to merit knowing that one must exert himself and toil in the service of G-d always, and expect at every moment to reach a higher level, and nevertheless, not fall due to anything, even if it is whatever it may be, G-d forbid. Nevertheless, he should not fall in his mind at all and fulfill “If I make my bed in Sheol, behold, You are there,” as mentioned above. And when he has these two proficiencies, then he walks in the ways of repentance, and then the right hand of G-d is extended to accept his repentance, and he merits the honor of G-d and becomes through this a person to sit on the throne, fortunate is he (ibid., 4). The reason there are some scholars who study much Torah and do not return in repentance, and on the contrary, they dispute with the tzaddikim, is because they study not for its own sake, but for the sake of honor and leadership, to be arrogant and provoke. And then, through the Torah, more cunning enters them. For in the Torah, there are two aspects (Hosea 14:10): “The righteous walk in them, but transgressors stumble in them.” And then, from the Oral Torah, a mouth is made for him to speak arrogantly against the tzaddik with pride and contempt.
## Segment 12
יא. מַה שֶׁיֵּשׁ כַּמָּה לוֹמְדִים שֶׁלּוֹמְדִים תּוֹרָה הַרְבֵּה וְאֵינָם חוֹזְרִים בִּתְשׁוּבָה וְאַדְּרַבָּא, הֵם חוֹלְקִים עַל הַצַּדִּיקִים, זֶה מֵחֲמַת שֶׁלּוֹמֵד שֶׁלֹּא לִשְׁמָהּ כִּי אִם בִּשְׁבִיל כָּבוֹד וְרַבָּנוּת לְהִתְיַהֵר וּלְקַנְטֵר. וַאֲזַי עַל־יְדֵי הַתּוֹרָה נִכְנָס בּוֹ עַרְמִימֻיּוֹת יוֹתֵר. כִּי בְּהַתּוֹרָה יֵשׁ שְׁתֵּי בְּחִינוֹת (הוֹשֵׁעַ יד) צַדִּיקִים יֵלְכוּ בָם וּפוֹשְׁעִים יִכָּשְׁלוּ בָם. וַאֲזַי מֵהַתּוֹרָה שֶׁבְּעַל פֶּה נַעֲשֶׂה לוֹ פֶּה לְדַבֵּר עַל הַצַּדִּיק עָתָק בְּגַאֲוָה וָבוּז. וְיֵשׁ צַדִּיקִים גְּדוֹלִים מֻבְחָרִים שֶׁהֵם יוֹדְעִים מֵאֵיזֶה הֲלָכוֹת שֶׁל הַתּוֹרָה נַעֲשׂוּ אֶצְלָם אֵלּוּ הַצֵּרוּפִים רָעִים שֶׁמְּדַבְּרִים עַל הַצַּדִּיקִים, וְהֵם מַעֲלִים אֵלּוּ הַצֵּרוּפִים וְחוֹזְרִים וְעוֹשִׂים מֵהֶם הֲלָכוֹת וְכוּ', [כַּמְבֹאָר בִּפְנִים עַיֵּן שָׁם בְּסִימָן י"ב] (יב, א)
ב.
צָרִיךְ כָּל אָדָם לְפַשְׁפֵּשׁ אֶת עַצְמוֹ בְּכָל עֵת אִם הוּא דָּבוּק בְּהַשֵּׁם יִתְבָּרַךְ. וְהַסִּימָן שֶׁל דְּבֵקוּת הוּא תְּפִלִּין (לח, א)
And there are great, distinguished tzaddikim who know from which Torah laws these harmful combinations that speak against the tzaddikim are made, and they elevate these combinations and transform them into laws, etc., [as explained inside, see there, section 12] (12, 1). When people who are outside of holiness draw themselves closer to the inner holiness, whether converts who convert or penitents who were also outside, when they bring them closer and bring them inside, this is the main glory of G-d, blessed be He, and then Hashem of the Holy One, blessed be He, is elevated and exalted above and below, and the honor is raised to its root, and through this, peace is drawn into the world (14, 2). Through ultimate humility and lowliness, one merits Torah, to the point that he can illuminate through his Torah study the roots of the souls of Israel that are rooted in the Torah.
## Segment 14
יב. כְּשֶׁבְּנֵי אָדָם שֶׁהֵם מִחוּץ לַקְּדֻשָּׁה מְקָרְבִין אֶת עַצְמָן לִפְנִים מֵהַקְּדֻשָּׁה, הֵן גֵּרִים שֶׁמְּגַיְּרִין, הֵן בַּעֲלֵי תְּשׁוּבָה שֶׁגַּם הֵם הָיוּ מִבַּחוּץ, כְּשֶׁמְּקָרְבִין וּמַכְנִיסִין אוֹתָם לִפְנִים, זֶהוּ עִקַּר כְּבוֹד הַשֵּׁם יִתְבָּרַךְ וּכְדֵין אִסְתַּלֵּק וְאִתְיַקַּר שְׁמָא דְּקֻדְשָׁא בְּרִיךְ הוּא עֵלָּא וְתַתָּא וּמַעֲלִין אֶת הַכָּבוֹד לְשָׁרְשׁוֹ, וְעַל־יְדֵי זֶה מַמְשִׁיכִין שָׁלוֹם בָּעוֹלָם (יד, ב)
ג.
עִקַּר קְדֻשַּׁת הַתְּפִלִּין זוֹכִין עַל־יְדֵי קְדֻשַּׁת הַדִּבּוּר וְתִקּוּנוֹ, וְתִקּוּן הַדִּבּוּר הוּא עַל־יְדֵי שֶׁלּוֹמְדִין תּוֹרָה גַּם בַּעֲנִיּוּת וְדַחֲקוּת. וּבְכָל מִינֵי חַשְׁכוּת וְצָרוֹת וְיִסּוּרִים רַחֲמָנָא לִצְלָן הָעוֹבְרִים עַל הָאָדָם כְּשֶׁמִּתְגַּבֵּר אָז לַעֲסֹק בַּתּוֹרָה, עַל־יְדֵי זֶה מַעֲלֶה וּמְתַקֵּן הַדִּבּוּר, וְעַל־יְדֵי זֶה זוֹכֶה לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בְּשַׁלְהֶבֶת הַגְּבוּרוֹת וְלִשְׁפֹּךְ שִׂיחוֹ לִפְנֵי ה' בַּחֲמִימוּת גָּדוֹל, לְדַבֵּר דִּבְרֵי אֱמֶת שֶׁבַּלֵּב בַּחֲמִימוּת הַלֵּב. וְרוֹאֶה פְּחִיתוּתוֹ וּגְדֻלַּת הַבּוֹרֵא, עַד שֶׁנִּכְנָס בּוֹ בּוּשָׁה גְּדוֹלָה עַל גֹּדֶל פְּשָׁעָיו כְּנֶגֶד רַב וְשַׁלִּיט עִקְּרָא וְשָׁרְשָׁא דְּכָל עָלְמִין, עַד שֶּׁזּוֹכֶה שֶׁתִּתְגַּלֶּה הַבּוּשָׁה עַל פָּנָיו. וַאֲזַי זוֹכֶה לְאוֹר הַתְּפִלִּין שֶׁהֵם בְּחִינַת דְּבֵקוּת לְהַשֵּׁם יִתְבָּרַךְ. אַשְׁרֵי הַזּוֹכֶה לָזֶה [עַיֵּן דִּבּוּר אוֹת ז וּבוּשָׁה בְּאוֹת ב] (שָׁם ב ד ה)
And through this, he can illuminate and arouse to repentance even those far from him by many parsaot, and even transgressors of Israel, as long as Hashem Israel is called upon him, even though he sinned, he is Israel. They can illuminate for him to the place where he is with an illumination from the root of his soul through the Torah, and through this, he returns in repentance (ibid., 3, 5). When they illuminate and arouse those far off to repentance, they are still very far from holiness, and they may have many obstacles, and they require great efforts to strip them of the filthy garments they have donned.
## Segment 16
יג. עַל־יְדֵי עֲנָוָה וְשִׁפְלוּת בְּתַכְלִית זוֹכִין לְתוֹרָה, עַד שֶׁיּוּכַל לְהָאִיר בְּלִמּוּד תּוֹרָתוֹ בְּשָׁרְשֵׁי נִשְׁמוֹת יִשְׂרָאֵל הַמֻּשְׁרָשִׁים בַּתּוֹרָה, וְעַל־יְדֵי זֶה יוּכַל לְהָאִיר וּלְעוֹרֵר בִּתְשׁוּבָה אֲפִלּוּ הָרְחוֹקִים מִמֶּנּוּ כַּמָּה פַּרְסָאוֹת, וַאֲפִלּוּ פּוֹשְׁעֵי יִשְׂרָאֵל כָּל זְמַן שֶׁשֵּׁם יִשְׂרָאֵל נִקְרָא עָלָיו אַף עַל פִּי שֶׁחָטָא - יִשְׂרָאֵל הוּא, יְכוֹלִים לְהָאִיר לוֹ אֶל מָקוֹם שֶׁהוּא הֶאָרָה מִשֹּׁרֶשׁ נִשְׁמָתוֹ עַל־יְדֵי הַתּוֹרָה, וְעַל־יְדֵי זֶה חוֹזֵר בִּתְשׁוּבָה (שָׁם ג ה)
ד.
תְּפִלִּין הֵם בְּחִינַת הֶאָרַת פָּנִים וְעִקַּר פְּאֵר שֶׁל יִשְׂרָאֵל. וְהֵם בְּחִינַת חַיִּים בְּחִינַת אֱמֶת וּמִשָּׁם עִקַּר הָעֲשִׁירוּת וְכָל הַהַשְׁפָּעוֹת טוֹבוֹת. וּכְשֶׁפּוֹגְמִין בִּתְפִלִּין, חַס וְשָׁלוֹם, בָּא עֲנִיּוּת וּבִזְיוֹנוֹת וּבוּשׁוֹת, וְחַיָּיו תְּלוּיִים מִנֶּגֶד רַחֲמָנָא לִצְלָן (מז)
For these filthy garments obstruct like a river that blocks, making it impossible to pass through that river. Therefore, let not your thoughts alarm you when you see that you wish to draw close and powerful obstacles come upon you, for it is necessary that you have many and powerful obstacles. For they all stem from the filthy garments made from his sins. And one must endure efforts and bitterness until he casts off the filthy garments. And through this, all the obstacles and barriers separating him from holiness are nullified (ibid., 5). To speak with one’s fellow with moral instruction and fear of Heaven and to arouse him to repentance is a rectification for nocturnal emission (ibid., at the end).
## Segment 18
יד. כְּשֶׁמְּאִירִין וּמְעוֹרְרִין הָרְחוֹקִים בִּתְשׁוּבָה, עֲדַיִן הֵם רְחוֹקִים מֵהַקְּדֻשָּׁה מְאֹד, וְיָכוֹל לִהְיוֹת לָהֶם מְנִיעוֹת רַבּוֹת, וְצָרִיךְ לָהֶם יְגִיעוֹת רַבּוֹת כְּדֵי לְהַפְשִׁיט מֵהֶם הַבְּגָדִים הַצּוֹאִים שֶׁהִלְבִּישׁוּ. כִּי אֵלּוּ הַבְּגָדִים הַצּוֹאִים מַפְסִיקִים כְּמוֹ נָהָר הַמַּפְסִיק, שֶׁאִי אֶפְשָׁר לַהֲלֹךְ דֶּרֶךְ אוֹתוֹ הַנָּהָר. עַל־כֵּן אַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ כְּשֶׁאַתָּה רוֹאֶה, שֶׁאַתָּה רוֹצֶה לְהִתְקָרֵב וּבָאִים עָלֶיךָ מְנִיעוֹת עֲצוּמוֹת, כִּי בְּהֶכְרֵחַ שֶׁיִּהְיוּ לְךָ מְנִיעוֹת רַבּוֹת וַעֲצוּמוֹת. כִּי כֻּלָּם נִמְשָׁכִין מֵהַבְּגָדִים הַצּוֹאִים שֶׁנַּעֲשׂוּ מֵעֲווֹנוֹתָיו. וּצְרִיכִים לִסְבֹּל יְגִיעוֹת וּמְרִירוּת, עַד שֶׁיַּשְׁלִיךְ מֵעָלָיו הַבְּגָדִים הַצּוֹאִים. וְעַל־יְדֵי זֶה יִתְבַּטְּלוּ כָּל הַמְּנִיעוֹת וְהַמְּסָכִים הַמַּבְדִילִים בֵּינוֹ לְבֵין הַקְּדֻשָּׁה (שָׁם ה)
ה.
עַל־יְדֵי תְּפִלִּין מַמְשִׁיכִין עַל עַצְמָן הַזִּכָּרוֹן לִזְכֹּר תָּמִיד בְּעָלְמָא דְּאָתֵי, דְּהַיְנוּ לְהַגְדִּיל דַּעְתּוֹ בְּכָל יוֹם לְהָבִין הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַמֵּז לָאָדָם בְּכָל יוֹם שֶׁיִּתְקָרֵב אֵלָיו [עַיֵּן זִכָּרוֹן אוֹת ד ה. וְדַעַת אוֹת ל"ו] (נד, ג)
One must rectify even all the sins he committed unintentionally, and through this, one merits the perfection of the holy tongue, which is the aspect of the rectification of the covenant (19, 3). Know that repentance is to return the thing to the place from which it was taken, that is, to return and restore the thing to its root, and the root of all things is wisdom. Therefore, each person must guard his wisdom and intellect from external follies and foreign thoughts, and all the more so from evil thoughts. For all damages, sins, and iniquities come from the damage of thought, when one is not careful to guard it properly so that it does not go beyond the boundary of holiness. And when one is careful and guards the thought well, which is the wisdom in the mind, this is the main rectification and repentance [see Knowledge, sections 25-27] (35). The main aspect of repentance depends on the heart, that is, on the thought in the heart, that one strengthens himself to flee from evil thoughts and to think good thoughts at all times.
## Segment 20
טו. לְדַבֵּר עִם חֲבֵרוֹ בְּמוּסָר וְיִרְאַת שָׁמַיִם וּלְעוֹרְרוֹ לִתְשׁוּבָה הוּא תִּקּוּן קֶרִי (שָׁם בסוף)
ו.
כְּפִי מַה שֶּׁמִּתְגַּבְּרִין לְשַׁבֵּר הִרְהוּרֵי נִאוּף, כֵּן זוֹכִין לִקְדֻשַּׁת הַתְּפִלִּין. כִּי עִקַּר תִּקּוּן הַתְּפִלִּין נִמְשָׁכִין עַל־יְדֵי הַיְּרֵאִים וְהַכְּשֵׁרִים שֶׁנִּקְרָאִים מָגִנֵּי אֶרֶץ, עַל יְדֵי שֶׁעֲלֵיהֶם מִתְגַּבְּרִים הַהִרְהוּרִים בְּיוֹתֵר מְאֹד מְאֹד. וְהֵם מִתְגַּבְּרִים כְּנֶגֶד אֵלּוּ הַהִרְהוּרִים, שֶׁיְּכוֹלִים לְהָבִיא לִידֵי הַשְׁחָתַת זֶרַע חַס וְשָׁלוֹם, שֶׁהִיא בְּחִינַת הֶחְתִּים בְּשָׂרוֹ בְּחִינַת חוֹתָם דִּקְלִפָּה. וְהֵם מִתְגַּבְּרִים כְּנֶגְדָּם וּבוֹרְחִים מֵהֶם בְּגֹדֶל הִתְפַּשְּׁטוּתָם. וְהֵן מַעֲלִין מִבְּחִינַת חוֹתָם דִּקְלִפָּה. לִבְחִינַת חוֹתָם דִּקְדֻשָּׁה שֶׁהוּא בְּחִינַת תְּפִלִּין הִתְנוֹצְצוּת הַמֹּחִין, לֵידַע וּלְהוֹדִיעַ אֱלֹקוּתוֹ יִתְבָּרַךְ בָּעוֹלָם, שֶׁעַל־יְדֵי זֶה נִמְשָׁךְ עָלָיו הֶאָרַת הַשִּׁבְעָה רוֹעִים שֶׁהֵם כְּנֶגֶד הַשִּׁבְעָה רָאשִׁים שֶׁל הַשְּׁתֵּי שִׁינִין שֶׁבַּתְּפִלִּין. נִמְצָא שֶׁעַל יְדֵי הַתְּפִלִּין הַקְּדוֹשִׁים צְרִיכִין לְהַמְשִׁיךְ עַל עַצְמוֹ הִתְנוֹצְצוּת הַמֹּחִין כַּנַּ"ל. גַּם צְרִיכִין עַל־יְדֵי הַתְּפִלִּין לְהַמְשִׁיךְ עַל עַצְמוֹ תִּקּוּן הַצִּמְצוּם שֶׁל הַמֹּחִין, שֶׁלֹּא יֵצֵא הַמֹּחַ חוּץ מֵהַגְּבוּל. וַאֲפִלּוּ בִּקְדֻשָּׁה וּבְהִתְנוֹצְצוּת אֱלֹקוּתוֹ יִתְבָּרַךְ לֹא יֵצֵא חוּץ מֵהַגְּבוּל חַס וְשָׁלוֹם, שֶׁלֹּא יָבוֹא לִידֵי הֲרִיסָה חַס וְשָׁלוֹם (ח"ב. ה, ז)
To set in his heart well what his purpose and end will be, etc., and to devise plans and strategies how he will merit to return to G-d.
## Segment 21
טז.
תענית (Fasting)
## Segment 22
צָרִיךְ לְתַקֵּן גַּם כָּל הַחֲטָאִים שֶׁעָשָׂה בְּשׁוֹגֵג, וְעַל־יְדֵי זֶה זוֹכִין לִשְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ שֶׁהוּא בְּחִינַת תִּקּוּן הַבְּרִית (יט, ג)
And through this, he will merit to reach and attain the Torah of the Hidden Ancient One, that is, the inner secrets of the Torah, which is the main delight of the World to Come (49).
## Segment 24
יז. דַּע, כִּי תְּשׁוּבָה הִיא לְהָשִׁיב הַדָּבָר לַמָּקוֹם שֶׁנִּטַּל מִשָּׁם, דְּהַיְנוּ לְהָשִׁיב וּלְהַחֲזִיר הַדָּבָר לְשָׁרְשׁוֹ, וְשֹׁרֶשׁ כָּל הַדְּבָרִים הִיא חָכְמָה, לָכֵן צָרִיךְ כָּל אֶחָד לִשְׁמֹר אֶת חָכְמָתוֹ וְשִׂכְלוֹ מִשִּׂכְלִיּוֹת חִיצוֹנִיּוֹת וּמִמַּחֲשָׁבוֹת זָרוֹת, וּמִכָּל שֶׁכֵּן מֵהִרְהוּרִים רָעִים. כִּי כָּל הַפְּגָמִים וְכָל הַחֲטָאִים וְהָעֲווֹנוֹת כֻּלָּם בָּאִים מִפְּגַם הַמַּחֲשָׁבָה, שֶׁאֵינוֹ נִזְהָר לְשָׁמְרָהּ כָּרָאוּי שֶׁלֹּא תֵּצֵא חוּץ מִגְּבוּל הַקְּדֻשָּׁה. וּכְשֶׁנִּזְהָר וְשׁוֹמֵר הַמַּחֲשָׁבָה הֵיטֵב שֶׁהִיא הַחָכְמָה שֶׁבַּמֹּחַ, זֶהוּ עִקַּר תִּקּוּנוֹ וּתְשׁוּבָתוֹ [עַיֵּן דַּעַת כ"ה - כ"ז] (לה)
1.
Every person must subdue the material, and this is done through fasting. For through fasting, one weakens the four elements, from which all desires come, and the body and the material, which is the aspect of folly and darkness, the aspect of an animal, the aspect of death, are subdued and nullified. And the intellect and form, which is the aspect of the soul, the aspect of a human, the aspect of wisdom, light, and life, are strengthened and elevated. And forgetfulness is nullified, and one merits remembrance. And he nullifies judgment and darkness and draws kindness into the world. And the main rectification of fasting is through charity; it also subdues external wisdoms in favor of the wisdoms of the Torah, and one also merits livelihood (77).
Tishrei and Nissan are the primary days of repentance. For in Nissan, we are destined to be redeemed, and redemption comes only through repentance (ibid., 6). One must be like a hero to run the course. For even when he merits to do repentance and rectify what he damaged, he still needs to fulfill the service he could have performed during the time he was rebuked before G-d, blessed be He. Therefore, he must run well, to hasten greatly in the service of G-d, blessed be He, so that he can fulfill the lack of service he could have performed during the days of his corruption (ibid., at the end). All mitzvot and transgressions—their main aspect is through bringing them from potential to actuality.
## Segment 26
יח. עִקַּר הַתְּשׁוּבָה תָּלוּי בַּלֵּב הַיְנוּ בַּמַּחֲשָׁבָה שֶׁבַּלֵּב שֶׁיִּתְגַּבֵּר לִבְרֹחַ מִמַּחֲשָׁבוֹת רָעוֹת וְלַחֲשֹׁב בְּכָל עֵת מַחֲשָׁבוֹת טוֹבוֹת. לָשׂוּם אֶל לִבּוֹ הֵיטֵב, מַה יִּהְיֶה תַּכְלִיתוֹ וְסוֹפוֹ וְכוּ', וְלַחֲשֹׁב עֵצוֹת וְתַחְבּוּלוֹת אֵיךְ יִזְכֶּה לָשׁוּב אֶל ה'. וְעַל־יְדֵי זֶה יִזְכֶּה לְהַגִּיעַ וּלְהַשִּׂיג אוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה, הַיְנוּ סִתְרֵי פְּנִימִיּוּת הַתּוֹרָה שֶׁזֶּהוּ עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא (מט)
2.
For every trouble that should not come, they decree a fast. For fasting is the aspect of illumination and uplifting of the face, which is the aspect of sweetening and nullifying judgments, through which all troubles are nullified. One is also saved from poverty, disgrace, and shame, and merits wealth; he also merits that the Holy One, blessed be He, performs wonders through him (47).
For the main perfection of a mitzvah is only when it is brought from potential to actuality, that is, when one merits to perform it in action. And when one brings a mitzvah from potential to actuality, it is the aspect of the creation of the world itself, and behold, he sustains the entire world. And conversely, with a transgression, G-d forbid, initially the transgression is in potential when he thinks to do it, G-d forbid, and afterward, when he brings it from potential to actuality and does it, G-d forbid, then he is a complete wicked person and considered as dead, and behold, he destroys himself and destroys an entire world, G-d forbid.
## Segment 28
יט. תִּשְׁרֵי וְנִיסָן הֵם יְמֵי תְּשׁוּבָה בְּיוֹתֵר. כִּי בְּנִיסָן עֲתִידִין לִגָּאֵל וְאֵין הַגְּאֻלָּה אֶלָּא עַל־יְדֵי תְּשׁוּבָה (שָׁם ו)
3.
The tzaddik—his eating is of precious value, for he satiates his holy soul, and therefore it is forbidden for him to fast. But one who needs to fast certainly must fast, and it is a mitzvah (50).
For the entire world was created only through this aspect, that it goes from potential to actuality through Him, blessed be He. And therefore, with every transgression, G-d forbid, one damages the generality of the worlds and the generality of the holy names, may the Merciful One save us, may the Merciful One deliver us.
## Segment 29
צָרִיךְ לִהְיוֹת כְּגִבּוֹר לָרוּץ אֹרַח. כִּי אֲפִלּוּ כְּשֶׁזּוֹכֶה לַעֲשׂוֹת תְּשׁוּבָה וּלְתַקֵּן מַה שֶּׁקִּלְקֵל, עֲדַיִן צָרִיךְ לְמַלְּאוֹת הָעֲבוֹדָה שֶׁהָיָה יָכוֹל לַעֲשׂוֹת בִּזְמַן שֶׁהָיָה נָזוּף לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. עַל־כֵּן צָרִיךְ לָרוּץ הֵיטֵב לְהִזְדָּרֵז הַרְבֵּה בַּעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, כְּדֵי שֶׁיּוּכַל לְמַלְּאוֹת חֶסְרוֹן הָעֲבוֹדָה שֶׁהָיָה יָכוֹל לַעֲבֹד בִּימֵי קִלְקוּלוֹ (שם בסוף)
And there is no rectification except through repentance, for through repentance, by regretting the transgression and abandoning it, through this, all the above is rectified, and he returns and brings the rectification of all the worlds from potential to actuality (66, 2). Through repentance out of love, no trace of the sins remains. And then he merits to pray and study with a clear intellect, which is the aspect of expanded consciousness, and then he can pray properly and study and understand without deep contemplation.
## Segment 31
כא. כָּל הַמִּצְווֹת וְהָעֲבֵרוֹת - עִקָּרָן עַל־יְדֵי שֶׁמּוֹצִיאִין מִכֹּחַ אֶל הַפֹּעַל. כִּי עִקַּר שְׁלֵמוּת הַמִּצְוָה הִיא רַק כְּשֶׁמּוֹצִיאִין אוֹתָהּ מִכֹּחַ אֶל הַפֹּעַל, דְּהַיְנוּ כְּשֶׁזּוֹכִין לַעֲשׂוֹתָהּ בְּפֹעַל. וּכְשֶׁמּוֹצִיא הַמִּצְוָה מִכֹּחַ אֶל הַפֹּעַל הִיא בְּחִינַת בְּרִיאַת הָעוֹלָם מַמָּשׁ וַהֲרֵי הוּא מְקַיֵּם אֶת כָּל הָעוֹלָם כֻּלּוֹ. וְכֵן לְהֵפֶךְ, בַּעֲבֵרָה חַס וְשָׁלוֹם, בִּתְחִלָּה הָעֲבֵרָה בְּכֹחַ שֶׁחוֹשֵׁב לַעֲשׂוֹתָהּ חַס וְשָׁלוֹם, וְאַחַר כָּךְ כְּשֶׁמּוֹצִיאָהּ מִכֹּחַ אֶל הַפֹּעַל וְעוֹשֶׂה אוֹתָהּ, חַס וְשָׁלוֹם, אֲזַי הוּא רָשָׁע גָּמוּר וְחָשׁוּב כְּמֵת, וַהֲרֵי מְאַבֵּד עַצְמוֹ וּמְאַבֵּד עוֹלָם מָלֵא, חַס וְשָׁלוֹם. כִּי כָּל הָעוֹלָם לֹא נִבְרָא רַק עַל־יְדֵי בְּחִינָה זֹאת, שֶׁיֵּצֵא מִכֹּחַ אֶל הַפֹּעַל עַל יָדוֹ יִתְבָּרַךְ. וְעַל־כֵּן בְּכָל עֲבֵרָה חַס וְשָׁלוֹם, פּוֹגְמִין בִּכְלָלִיּוּת הָעוֹלָמוֹת וּבִכְלָלִיּוּת הַשֵּׁמוֹת הַקְּדוֹשִׁים רַחֲמָנָא לִצְלָן רַחֲמָנָא לִשֵׁזְבָן. וְאֵין תַּקָּנָה כִּי אִם בִּתְשׁוּבָה, כִּי עַל יְדֵי תְּשׁוּבָה עַל־יְדֵי שֶׁמִּתְחָרְטִים עַל הָעֲבֵרָה וְעוֹזְבִין אוֹתָהּ עַל־יְדֵי זֶה נִתְתַּקֵּן כָּל הַנַּ"ל, וְחוֹזֵר וּמוֹצִיא תִּקּוּן כָּל הָעוֹלָמוֹת מִכֹּחַ אֶל הַפֹּעַל (סו, ב)
ה.
עַל־יְדֵי הַתַּעֲנִית הוּא מְתַקֵּן אֶת פָּנָיו וּמַחֲזִיר לְעַצְמוֹ אֶת חָכְמָתוֹ שֶׁהוּא צֶלֶם אֱלֹקִים הַמֵּאִיר בְּפָנָיו, וְאָז הַכֹּל יְרֵאִים מִמֶּנּוּ וְאוֹיְבָיו נוֹפְלִים לְפָנָיו. אֲבָל כְּדֵי לְהַרְבּוֹת הַשָּׁלוֹם צָרִיךְ גַּם לְהַרְבּוֹת בִּצְדָקָה (שָׁם)
And he merits to renew his mind every single day (74). Every person must ensure that from his side, there is no delay in the coming of the Messiah, that is, he must see to rectify his deeds and do complete repentance, so that he does not delay the coming of the Messiah with his sins (79). luciferase, he merits to understand one thing from another and to innovate in it for the sake of Heaven, this is complete repentance [see Torah Study, section 10] (80). If he merits to truly feel the pain of his sins, that is, when he circumcises the foreskin of his heart, until his heart truly feels the greatness of his pain, and he grieves and regrets and returns in true repentance, then all the hearts of all the drops that were drawn from him, whether his actual children or those that were drawn to another place, G-d forbid, all of them will have the foreskin of their hearts circumcised, and they will feel where they are cast, and a great commotion will occur among them, and they will all be aroused to repentance (141). The difference between death and life is only for the person who is drawn after the desires of eating and drinking, and for him, death is evident. But the tzaddik who conquers his inclination, even in what is permitted to him, holds his desire in his hand, he is always alive, even after death, and there is no difference for him between death and life (144).
## Segment 33
כב. עַל־יְדֵי תְּשׁוּבָה מֵאַהֲבָה אֵין נִשְׁאָר מֵהַחֲטָאִים שׁוּם רֹשֶׁם. וְאָז זוֹכֶה לְהִתְפַּלֵּל וְלִלְמֹד בְּשֵׂכֶל צַח שֶׁהוּא בְּחִינַת מֹחִין דְּגַדְלוּת וְאָז יָכוֹל לְהִתְפַּלֵּל כָּרָאוּי וְלִלְמֹד וּלְהָבִין בְּלִי עִיּוּן. וְזוֹכֶה לְחַדֵּשׁ מֹחוֹ בְּכָל יוֹם וָיוֹם (עד)
ו.
עַל־יְדֵי הַתַּעֲנִיתHAND, he rectifies speech, and then he can speak before G-d, blessed be He, and pray with intention. And through the rectification of speech, one brings those who are far closer to G-d, blessed be He, and through this, he perfects faith and merits complete faith. And through this, he merits to refine the foods, and then through his eating, a unification of the Holy One, blessed be He, and His Shechinah, face to face, is achieved (62).
A person must have compassion on his soul, to hasten to return to G-d, blessed be He, in his youth before he grows old, for then he still hears the voice of the Torah’s proclamation, which proclaims every day and calls to the person to return to G-d, blessed be He, which are the thoughts of repentance that come upon a person each time.
## Segment 35
כג. צָרִיךְ כָּל אָדָם לִרְאוֹת שֶׁמִּצִּדּוֹ לֹא יִהְיֶה עִכּוּב בִּיאַת מָשִׁיחַ, דְּהַיְנוּ שֶׁיִּרְאֶה לְתַקֵּן מַעֲשָׂיו וְלַעֲשׂוֹת תְּשׁוּבָה שְׁלֵמָה, כְּדֵי שֶׁהוּא לֹא יְעַכֵּב בַּעֲווֹנוֹתָיו בִּיאַת מָשִׁיחַ (עט)
7.
Fasting nullifies disputes, both material and spiritual disputes, that is, when one is unable to pray or do what is necessary in the service of G-d, which is also included in disputes. And fasting is beneficial for this, to subdue the heart to attach the will to the Holy One, blessed be He, and to make peace (179).
But after he grows old, it is much harder to bring him back [see inside, section 206] (205). VIT, true prayer, true Torah, and true matches and marriages. And all this is merited through praise and thanksgiving to G-d, blessed be He, and through studying halachot, which are the main delight of the World to Come (Part II, 2).
## Segment 37
כד. עִקַּר הַתְּשׁוּבָה תָּלוּי בַּתּוֹרָה, הַיְנוּ כְּשֶׁלּוֹמֵד תּוֹרָה וּמִתְיַגֵּעַ בָּהּ עַד שֶׁזּוֹכֶה לְהָבִין דָּבָר מִתּוֹךְ דָּבָר וּלְחַדֵּשׁ בָּהּ לְשֵׁם שָׁמַיִם, זֶהוּ תְּשׁוּבָה גְּמוּרָה [עַיֵּן תַּלְמוּד תּוֹרָה אוֹת י] (ע)
8.
Fasting revives the dead, that is, it revives the days that passed in darkness and have no vitality. For one who damages a day by not performing mitzvot and good deeds, all the more so if, G-d forbid, he does evil on it, G-d forbid, then that day has no vitality, and he kills that day [see inside]. And fasting revives those dead days. And it all depends on the fast; the more one fasts, the more he revives the dead days that passed in darkness (ibid.).
One must know that an Israelite is completely distant from sin, and sin is not at all relevant to him due to his refinement and spirituality. Therefore, a sin, G-d forbid, is an extremely heavy burden for an Israelite, impossible to bear upon himself even for a single day, for the burden of sin is harder and heavier than all the burdens of all kinds of afflictions in the world.
## Segment 39
כה. אִם יִזְכֶּה שֶׁיַּרְגִּישׁ בֶּאֱמֶת כְּאֵב חֲטָאָיו, דְּהַיְנוּ כְּשֶׁיִּמּוֹל עָרְלַת לְבָבוֹ, עַד שֶׁיַּרְגִּישׁ לְבָבוֹ בֶּאֱמֶת גֹּדֶל כְּאֵבוֹ, וְיִצְטַעֵר וְיִתְחָרֵט וְיָשׁוּב בִּתְשׁוּבָה בֶּאֱמֶת, אֲזַי יַרְגִּישׁוּ גַּם כָּל הַלְּבָבוֹת שֶׁל כָּל הַטִּפּוֹת שֶׁנִּמְשְׁכוּ מִמֶּנּוּ, הֵן בָּנָיו מַמָּשׁ, הֵן אוֹתָם שֶׁנִּמְשְׁכוּ לְמָקוֹם אַחֵר חַס וְשָׁלוֹם. כֻּלָּם יִהְיֶה נִמּוֹל עָרְלַת לְבָבָם וְיַרְגִּישׁוּ הֵיכָן הֵם מֻטָּלִים, וְיִהְיֶה נַעֲשֶׂה רַעַשׁ גָּדוֹל בֵּינֵיהֶם וְיִתְעוֹרְרוּ לִתְשׁוּבָה כֻּלָּם (קמא)
9.
Through fasting, one merits joy, and according to the days of fasting, so too does he merit joy (ibid.).
Therefore, each person must have compassion on himself, strive to return from his sins, and greatly seek from G-d, blessed be He, to merit finding a leader who is a true compassionate one, who will illuminate his knowledge and extricate him from his sins. For this is the main compassion, greater than all kinds of compassion [see Tzaddik, section 36, and Rebuke, section 17] (7, 3). The main aspect of complete repentance is when a person passes through the very places he was in before repentance, each according to what he experienced in previous days.
## Segment 41
כו. הַחִלּוּק שֶׁבֵּין מִיתָה לְחַיִּים הוּא רַק אֵצֶל זֶה הָאָדָם הַנִּמְשָׁךְ אַחַר תַּאֲוַת אֲכִילָה וּשְׁתִיָּה, וְאֶצְלוֹ נִכֶּרֶת הַמִּיתָה. אֲבָל הַצַּדִּיק הַכּוֹבֵשׁ אֶת יִצְרוֹ וַאֲפִלּוּ בְּמַה שֶּׁהֻתַּר לוֹ הוּא אוֹחֵז אֶת תַּאֲוָתוֹ בְּיָדוֹ, הוּא תָּמִיד חַי אֲפִלּוּ לְאַחַר מִיתָה וְאֵין חִלּוּק אֶצְלוֹ בֵּין מִיתָה לְחַיִּים (קמד)
10.
The reason one fasts for a bad dream is to draw joy through the fast, as mentioned above, that this is the main rectification of the dream. Therefore, for one who does not wish to fast for the dream, the benevolent ones say to him, “Go, eat your bread with joy.” For the main rectification is through joy (Part II, 5, 10).
And when he passes through those places and matters that he was actually involved in initially, and now turns his back on them and subdues his inclination not to do again what he did, this is the main aspect of complete repentance, and only this is called repentance (49). The main aspect of repentance is through shame, for one must be greatly ashamed before Him, blessed be He [see Shame, section 4].
## Segment 43
כז. צָרִיךְ הָאָדָם לָחוּס עַל נַפְשׁוֹ, לְמַהֵר לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ בְּיַלְדוּתוֹ קֹדֶם שֶׁהִזְקִין, כִּי אָז שׁוֹמֵעַ עֲדַיִן קוֹל הַכְּרוּז שֶׁל הַתּוֹרָה, שֶׁמַּכְרֶזֶת בְּכָל יוֹם וְקוֹרֵאת אֶת הָאָדָם שֶׁיָּשׁוּב לְהַשֵּׁם יִתְבָּרַךְ, שֶׁהֵם הַמַּחֲשָׁבוֹת שֶׁל הִרְהוּרֵי תְּשׁוּבָה הַבָּאִים עַל הָאָדָם בְכָל פַּעַם. אֲבָל לְאַחַר שֶׁנִּזְקַן קָשֶׁה בְּיוֹתֵר לַהֲשִׁיבוֹ [וְעַיֵּן בִּפְנִים בְּסִימָן ר"ו] (רה)
11.
On the day of the fast, it is good to recite the sections of the sacrifices from the Book of Leviticus, as they are already arranged in the Ma’amadot (ibid.).
And this is merited through seeing oneself with the true tzaddik [see Tzaddik, section 108] (72). One who wishes to merit repentance should regularly recite Psalms, for Psalms are conducive to repentance. For there are many obstacles to doing repentance. For some have no arousal at all for repentance.
## Segment 45
כח. יֵשׁ דִּבּוּר שֶׁל תְּשׁוּבָה בְּחִינַת (הוֹשֵׁעַ יד ג) קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה', הַיְנוּ שֶׁצְּרִיכִין לְהַרְבּוֹת בְּדִבּוּרִים מְאֹד, עַד שֶׁיִּשְׁפֹּךְ שִׂיחוֹ כַּמַּיִם לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁיִּזְכֶּה לִתְשׁוּבָה בֶּאֱמֶת. וְזֶה זוֹכִין עַל־יְדֵי שְׁלֹשֶׁת קַוֵּי הָאֱמֶת שֶׁהֵם: תְּפִלָּה, לְהִתְפַּלֵּל בֶּאֱמֶת וְתוֹרַת אֱמֶת וְשִׁדּוּכִים וְזִוּוּגִים אֲמִתִּיִּים. וּלְכָל זֶה זוֹכִין עַל־יְדֵי הַלֵּל וְהוֹדָאָה לַשֵּׁם יִתְבָּרַךְ וְעַל־יְדֵי לִמּוּד הֲלָכוֹת שֶׁהֵם עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא (ח"ב. ב)
א.
עִקַּר הַתִּקּוּן שֶׁל כָּל הָעֲווֹנוֹת הוּא עַל־יְדֵי הַצַּדִּיק הָאֱמֶת. וּמִי שֶׁרוֹצֶה לִזְכּוֹת לְאַחֲרִית טוֹב לָנֶצַח צָרִיךְ לְהִשְׁתַּדֵּל בְּכָל כֹּחוֹ לְהִתְקָרֵב לְצַדִּיקֵי אֱמֶת וְתַלְמִידֵיהֶם, וִיסַפֵּר לִפְנֵי הַצַּדִּיק כָּל לִבּוֹ, הַיְנוּ וִדּוּי דְּבָרִים, וְעַל יְדֵי זֶה מוֹחֲלִין לוֹ כָּל עֲווֹנוֹתָיו. כִּי עֲווֹנוֹתָיו שֶׁל אָדָם חֲקוּקִין עַל עַצְמוֹתָיו, כִּי כָּל עֲבֵרָה יֵשׁ לָהּ צֵרוּף אוֹתִיּוֹת, וּכְשֶׁעוֹבֵר אֵיזֶה עֲבֵרָה אֲזַי נֶחְקָק צֵרוּף רַע עַל עַצְמוֹתָיו כְּפִי אוֹתִיּוֹת הַלָּאו שֶׁעָבַר, וְעַל יְדֵי זֶה מַכְנִיס בְּחִינַת הַדִּבּוּר שֶׁל הַלָּאו הַזֶּה שֶׁעָבַר בְּתוֹךְ הַטֻּמְאָה. וְעַל־יְדֵי זֶה מֵבִיא מַלְכוּת דִּקְדֻשָּׁה לְתוֹךְ גָּלוּת דְּסִטְרָא אַחֲרָא. וְזֶה הַצֵּרוּף הָרָע שֶׁנֶּחְקָק עַל עַצְמוֹתָיו נוֹקֵם בּוֹ. וְעַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם יוֹצְאִים מֵעַצְמוֹתָיו הָאוֹתִיּוֹת הַחֲקוּקִים עֲלֵיהֶם וְנִתְתַּקֵּן הַכֹּל (ד, ה)
And even one who is aroused to do repentance faces many obstacles, for some have the gate of repentance closed before them, and some do not know how to reach the gate that pertains to them, through which specifically they must return to G-d, blessed be He, and similar obstacles that prevent a person from repentance, to the point that he could, G-d forbid, spend his days and die without repentance, G-d forbid. And for all this, reciting Psalms is conducive, for even if one has no arousal for repentance, through Psalms he will merit to be aroused to repentance.
## Segment 47
כט. צָרִיךְ לָדַעַת שֶׁאִישׁ הַיִּשְׂרְאֵלִי הוּא רָחוֹק לְגַמְרֵי מֵעָווֹן, וְאֵין עָווֹן שַׁיָּךְ לוֹ כְּלָל לְפִי דַּקּוּתוֹ וְרוּחָנִיּוּתוֹ. עַל־כֵּן הֶעָווֹן חַס וְשָׁלוֹם, הוּא מַשְּׂאוֹי כָּבֵד מְאֹד מְאֹד לָאִישׁ הַיִּשְׂרְאֵלִי, שֶׁאִי אֶפְשָׁר לִשָּׂא כְּלָל זֹאת הַמַּשְּׂאוֹי עַל עַצְמוֹ אֲפִלּוּ יוֹם אֶחָד, כִּי הַמַּשּׂאוֹי שֶׁל עָווֹן קָשֶׁה וְכָבֵד יוֹתֵר מִכָּל הַמַּשָּׂאוֹת שֶׁל כָּל מִינֵי יִסּוּרִים שֶׁבָּעוֹלָם. עַל כֵּן צָרִיךְ כָּל אֶחָד לְרַחֵם עַל עַצְמוֹ, לְהִשְׁתַּדֵּל לָשׁוּב מֵעֲווֹנוֹתָיו וּלְבַקֵּשׁ מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁיִּזְכֶּה לִמְצֹא מַנְהִיג שֶׁיִּהְיֶה רַחֲמָן אֲמִתִּי, שֶׁיָּאִיר בּוֹ דַּעְתּוֹ וְיוֹצִיאוֹ מֵעֲווֹנוֹתָיו. כִּי זֶה עִקַּר הָרַחֲמָנוּת הַגָּדוֹל מִכָּל מִינֵי רַחֲמָנוּת [עַיֵּן צַדִּיק אוֹת ל"ו וְתוֹכָחָה י"ז] (ז, ג)
ב.
עַל־יְדֵי שֶׁאִישׁ הַיִּשְׂרְאֵלִי נִתְעוֹרֵר בִּתְשׁוּבָה עַל־יְדֵי שֶׁהִרְגִּישׁ טֻמְאָה קְטַנָּה שֶׁמְּבַלְבֶּלֶת אוֹתוֹ בִּתְפִלָּתוֹ וַעֲבוֹדָתוֹ, עַל־יְדֵי תְּשׁוּבָתוֹ גּוֹרֵם, שֶׁגַּם הָרְשָׁעִים הַגְּמוּרִים שֶׁיָּצְאוּ מִכְּלַל יִשְׂרָאֵל עַל־יְדֵי רִבּוּי מַעֲשֵׂיהֶם הָרָעִים, גַּם הֵם נַעֲשִׂים כִּסֵּא לַקְּדֻשָּׁה וְחוֹזְרִים בִּתְשׁוּבָה, וְעוֹזְרִים לְעוֹבְדֵי הַשֵּׁם, שֶׁיִּבְנוּ בִּנְיָנִים דִּקְדֻשָּׁה (שָׁם בסוף)
For every person, according to who he is, can find himself within the recitation of Psalms, and through this, he will merit to be aroused and do repentance and come to the gate of repentance that pertains to his soul, and open the gate until he merits complete repentance. And through this, G-d, blessed be He, will return to him and have mercy on him, fortunate is he. Therefore, in the days of Elul and the Ten Days of Repentance, all Israel engages in reciting Psalms. For reciting Psalms is conducive to repentance. But one must engage throughout the entire year in reciting Psalms with intention to merit repentance, as mentioned above (73). Repentance is effective for all transgressions in the world, even for the most severe sin in the Torah, which is one who intentionally wastes seed, G-d forbid, or all kinds of severe damages to the covenant, G-d forbid.
## Segment 48
עִקַּר הַתְּשׁוּבָה הַשְּׁלֵמָה הוּא, כְּשֶׁאָדָם עוֹבֵר בְּאֵלּוּ הַמְּקוֹמוֹת מַמָּשׁ שֶׁהָיָה קֹדֶם הַתְּשׁוּבָה, כָּל אֶחָד לְפִי מַה שֶּׁעָבַר עָלָיו בַּיָּמִים הַקּוֹדְמִים. וּכְשֶׁעוֹבֵר בְּאֵלּוּ הַמְּקוֹמוֹת וְהָעִנְיָנִים שֶׁהָיָה מִתְּחִלָּה מַמָּשׁ, וְעַכְשָׁו פּוֹנֶה עֹרֶף מֵהֶם וְכוֹפֶה יִצְרוֹ לִבְלִי לַעֲשׂוֹת עוֹד מַה שֶּׁעָשָׂה, זֶהוּ עִקַּר הַתְּשׁוּבָה הַשְּׁלֵמָה וְרַק זֶה נִקְרָא תְּשׁוּבָה (מט)
Repentance is effective for everything. And the intention of the holy Zohar is not to be taken literally. For in truth, there is nothing that stands before repentance, as our sages, of blessed memory, said. And it has already been explained that the main aspect of complete repentance is impossible to merit except through true tzaddikim, and through them everything is rectified (Sichot Haran 271).
## Segment 50
לא. עִקַּר הַתְּשׁוּבָה עַל־יְדֵי בּוּשָׁה כִּי צָרִיךְ לְהִתְבַּיֵּשׁ מְאֹד מְאֹד מִלְּפָנָיו יִתְבָּרַךְ (עַיֵּן בּוּשָׁה אוֹת ד). וְזֶה זוֹכִין עַל־יְדֵי שֶׁרוֹאִין אֶת עַצְמוֹ עִם הַצַּדִּיק הָאֱמֶת (עַיֵּן צַדִּיק ק"ח) (עב)
3.
The main aspect of repentance is when one hears his disgrace, remains silent, and endures the insults and bloodshed that come upon him. Through this, he diminishes the blood in the left ventricle and sacrifices his evil inclination, and through this, he merits divine honor (6, 2).
ד.
קֹדֶם הַתְּשׁוּבָה עֲדַיִן אֵין לוֹ הֲוָיָה, כְּאִלּוּ עֲדַיִן לֹא נִתְהַוָּה בָּעוֹלָם, כִּי טוֹב לוֹ שֶׁלֹּא נִבְרָא מִשֶּׁנִּבְרָא. וּכְשֶׁבָּא לְטַהֵר אֶת עַצְמוֹ וְלַעֲשׂוֹת תְּשׁוּבָה, אָז מֵכִין אֶת עַצְמוֹ שֶׁיִּהְיֶה לוֹ הֲוָיָה בָּעוֹלָם, עַל־כֵּן תְּשׁוּבָה הִיא בְּחִינַת אֶהְיֶה, הַיְנוּ אֲנָא זָמִין לְמֶהְוֵי, כַּנַּ"ל (שָׁם)
## Segment 52
לב. מִי שֶׁרוֹצֶה לִזְכּוֹת לִתְשׁוּבָה, יִהְיֶה רָגִיל בַּאֲמִירַת תְּהִלִּים, כִּי תְּהִלִּים מְסֻגָּל לִתְשׁוּבָה. כִּי יֵשׁ מְנִיעוֹת רַבּוֹת מְאֹד מִלַּעֲשׂוֹת תְּשׁוּבָה. כִּי יֵשׁ אֶחָד שֶׁאֵין לוֹ הִתְעוֹרְרוּת כְּלָל לִתְשׁוּבָה. וַאֲפִלּוּ מִי שֶׁמִּתְעוֹרֵר לַעֲשׂוֹת תְּשׁוּבָה, יֵשׁ כַּמָּה מְנִיעוֹת לָזֶה, כִּי יֵשׁ כַּמָּה, שֶׁשַּׁעַר הַתְּשׁוּבָה סָגוּר בִּפְנֵיהֶם, וְיֵשׁ שֶׁאֵינוֹ יוֹדֵעַ לְהַגִּיעַ אֶל הַשַּׁעַר הַשַּׁיָּךְ לוֹ, שֶׁדֶּרֶךְ שָׁם דַּיְקָא צָרִיךְ לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ, וְכַיּוֹצֵא בָּזֶה שְׁאָרֵי מְנִיעוֹת הַמּוֹנְעִים אֶת הָאָדָם מִן הַתְּשׁוּבָה, עַד שֶׁיָּכוֹל חַס וְשָׁלוֹם, לְבַלּוֹת יָמָיו וְלָמוּת בְּלֹא תְּשׁוּבָה, חַס וְשָׁלוֹם. וְעַל כָּל זֶה מְסֻגָּל אֲמִירַת תְּהִלִּים, שֶׁאֲפִלּוּ אִם אֵין לוֹ שׁוּם הִתְעוֹרְרוּת לִתְשׁוּבָה, עַל־יְדֵי תְּהִלִּים יִזְכֶּה לְהִתְעוֹרֵר לִתְשׁוּבָה. כִּי כָּל אָדָם וְאָדָם כְּפִי מַה שֶּׁהוּא, יָכוֹל לִמְצֹא אֶת עַצְמוֹ בְּתוֹךְ אֲמִירַת תְּהִלִּים, וְעַל־יְדֵי זֶה יִזְכֶּה לְהִתְעוֹרֵר וְלַעֲשׂוֹת תְּשׁוּבָה וְלָבוֹא לְשַׁעַר שֶׁל תְּשׁוּבָה הַשַּׁיָּךְ לְנִשְׁמָתוֹ, וְלִפְתֹּחַ הַשַּׁעַר עַד שֶׁיִּזְכֶּה לִתְשׁוּבָה שְׁלֵמָה. וְעַל־יְדֵי זֶה יָשׁוּב הַשֵּׁם יִתְבָּרַךְ אֵלָיו וִירַחֲמֵהוּ אַשְׁרֵי לוֹ. עַל־כֵּן בִּימֵי אֱלוּל וַעֲשֶׂרֶת יְמֵי תְּשׁוּבָה עוֹסְקִין כָּל יִשְׂרָאֵל בַּאֲמִירַת תְּהִלִּים. כִּי אֲמִירַת תְּהִלִּים מְסֻגָּל לִתְשׁוּבָה. אֲבָל צְרִיכִין לַעֲסֹק גַּם בְּכָל הַשָּׁנָה כֻּלָּהּ בַּאֲמִירַת תְּהִלִּים בְּכַוָּנָה, כְּדֵי לִזְכּוֹת לִתְשׁוּבָה כַּנַּ"ל (עג)
4.
Before repentance, he still has no existence, as if he has not yet come into being in the world, for it would have been better for him not to have been created than to have been created. And when he comes to purify himself and do repentance, then he prepares himself to have existence in the world. Therefore, repentance is the aspect of “I will be,” that is, “I am ready to become,” as mentioned above (ibid.).
ה.
גַּם צָרִיךְ לָדַעַת שֶׁכְּשֶׁבָּא לִטָּהֵר וְלַעֲשׂוֹת תְּשׁוּבָה אוֹמְרִים לוֹ הַמְתֵּן, הַיְנוּ אַף שֶׁהוּא צָרִיךְ לְמַהֵר מְאֹד לְהִמָּלֵט עַל נַפְשׁוֹ לִבְרֹחַ מִתּוֹךְ הַחֹשֶׁךְ, אַף עַל פִּי כֵן אַל יְבַהֲלוּהוּ רַעְיוֹנָיו, כְּשֶׁרוֹאֶה רִחוּקוֹ מִתְּפִלָּה וּמִכָּל הַדְּבָרִים שֶׁבִּקְדֻשָּׁה, כִּי הַהֶכְרֵחַ לְהַמְתִּין, עַד שֶׁיִּזְכֶּה לְתִקּוּן גָּמוּר כָּזֶה, בְּחִינַת הַבָּא לְטַהֵר מְסַיְּעִין לוֹ וְכוּ' אוֹמְרִים לוֹ הַמְתֵּן וְהָבֵן (שָׁם)
## Segment 54
לג. עַל כָּל עֲבֵרוֹת שֶׁבָּעוֹלָם מוֹעִיל תְּשׁוּבָה, וַאֲפִלּוּ עַל הֶעָווֹן הֶחָמוּר שֶׁבַּתּוֹרָה שֶׁהוּא, מִי שֶׁהוֹצִיא זֶרַע לְבַטָּלָה בְּמֵזִיד חַס וְשָׁלוֹם, אוֹ כָּל מִינֵי פְּגַם הַבְּרִית הַחֲמוּרִים, חַס וְשָׁלוֹם. עַל הַכֹּל מוֹעִיל תְּשׁוּבָה. וְאֵין כַּוָּנַת הַזֹּהַר הַקָּדוֹשׁ כִּפְשׁוּטוֹ. כִּי בֶּאֱמֶת אֵין לְךָ דָּבָר שֶׁעוֹמֵד בִּפְנֵי הַתְּשׁוּבָה כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה. וּכְבָר מְבֹאָר, שֶׁעִקָּר הַתְּשׁוּבָה הַשְּׁלֵמָה אִי אֶפְשָׁר לִזְכּוֹת כִּי אִם עַל־יְדֵי צַדִּיקֵי אֱמֶת וְעַל יָדָם יְתֻקַּן הַכֹּל (שהר"ן ע"א)
5.
One must also know that when he comes to purify himself and do repentance, they say to him, “Wait,” that is, even though he must hurry greatly to escape for his life, to flee from the darkness, nevertheless, his thoughts should not panic him when he sees his distance from prayer and all matters of holiness. For it is necessary to wait until he merits such a complete rectification, the aspect of “One who comes to purify, they assist him,” etc., they say to him, “Wait and understand” (ibid.).
ו.
צָרִיךְ לֶאֱחֹז תָּמִיד בְּמִדַּת הַתְּשׁוּבָה כִּי אֲפִלּוּ בְּשָׁעָה שֶׁאָדָם אוֹמֵר, חָטָאתִי עָוִיתִי פָּשַׁעְתִּי אֲפִלּוּ זֶה אִי אֶפְשָׁר לוֹ לוֹמַר בְּלִי פְּנִיָּה, נִמְצָא שֶׁצָּרִיךְ לַעֲשׂוֹת תְּשׁוּבָה עַל תְּשׁוּבָה הָרִאשׁוֹנָה, הַיְנוּ עַל חָטָאתִי עָוִיתִי פָּשַׁעְתִּי שֶׁאָמַר (שָׁם ג)
# תְּמִימוּת
URL: https://ajew.org/reader-plain/likutay-eitzos/1/65/
# תְּמִימוּת
תְּמִימוּת
Source: https://ajew.org/reader/likutay-eitzos/1/65
## Segment 1
עִקַּר קַבָּלַת עֹל מַלְכוּת שָׁמַיִם הוּא עַל־יְדֵי שֶׁמַּשְׁלִיכִין וּמְבַטְּלִין כָּל הַחָכְמוֹת, רַק לֵילֵךְ בִּתְמִימוּת וּפְשִׁיטוּת. כִּי רַק הַתּוֹרָה הַקְּדוֹשָׁה הִיא הַחָכְמָה הָאֲמִתִּית וּשְׁאָר כָּל הַחָכְמוֹת הֵם בְּטֵלִים אֶצְלָהּ (שהר"ן ה. שח)
The main acceptance of the yoke of the kingdom of Heaven is through casting away and nullifying all wisdoms, only to walk in simplicity and straightforwardness. For only the holy Torah is the true wisdom, and all other wisdoms are null before it (Sichot Haran 5, 308). Each person must cast away all wisdoms and serve G-d, blessed be He, with simplicity and integrity.
## Segment 2
צָרִיךְ כָּל אֶחָד לְהַשְׁלִיךְ כָּל הַחָכְמוֹת וְלַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בִּפְשִׁיטוּת וּבִתְמִימוּת. כִּי צָרִיךְ שֶׁיִּהְיוּ מַעֲשָׂיו מְרֻבִּים מֵחָכְמָתוֹ, כִּי לֹא הַמִּדְרָשׁ הוּא הָעִקָּר אֶלָּא הַמַּעֲשֶׂה, לֹא מִבַּעֲיָא חָכְמוֹת שֶׁל סְתָם בְּנֵי אָדָם שֶׁהֵם בֶּאֱמֶת שְׁטוּת וּכְסִילוּת, בְּוַדַּאי צְרִיכִין לְהַשְׁלִיכָם לְגַמְרֵי. אֶלָּא אֲפִלּוּ חָכְמוֹת גְּמוּרוֹת אֲפִלּוּ מִי שֶׁיֵּשׁ לוֹ מֹחַ גָּדוֹל בֶּאֱמֶת, כְּשֶׁמַּגִּיעַ לְאֵיזֶה עֲבוֹדָה, הוּא צָרִיךְ לְהַשְׁלִיךְ כָּל הַחָכְמוֹת וְלַעֲסֹק בַּעֲבוֹדָתוֹ יִתְבָּרַךְ בִּפְשִׁיטוּת וּבִתְמִימוּת וְצָרִיךְ אֲפִלּוּ לְהִתְנַהֵג וְלַעֲשׂוֹת דְּבָרִים שֶׁנִּרְאֶה כִּמְשֻׁגָּע בִּשְׁבִיל עֲבוֹדַת הַשֵּׁם. כִּי צְרִיכִין לִפְעָמִים לַעֲשׂוֹת דְּבָרִים הַנִּרְאִין כְּשִׁגָּעוֹן כְּדֵי לַעֲשׂוֹת רְצוֹנוֹ יִתְבָּרַךְ. כִּי צְרִיכִין לְהִתְגַּלְגֵּל בְּכָל מִינֵי רֶפֶשׁ וָטִיט בִּשְׁבִיל עֲבוֹדַת ה' וּמִצְווֹתָיו יִתְבָּרַךְ, וְלָאו דַּוְקָא בִּשְׁבִיל מִצְוָה מַמָּשׁ, אֶלָּא כָּל דָּבָר שֶׁיֵּשׁ בּוֹ רְצוֹן הַשֵּׁם יִתְבָּרַךְ נִקְרָא מִצְוָה. וְצָרִיךְ לְגַלְגֵּל עַצְמוֹ בְּכָל מִינֵי רֶפֶשׁ וָטִיט, כְּדֵי לַעֲשׂוֹת אֵיזֶה רָצוֹן וָנַחַת לְהַשֵּׁם יִתְבָּרַךְ וּכְשֶׁאַהֲבָתוֹ חֲזָקָה כָּל כָּךְ לְהַשֵּׁם יִתְבָּרַךְ, אָז הוּא בְּחִינַת בֵּן יַקִּיר וְחָבִיב מְאֹד לְהַשֵּׁם יִתְבָּרַךְ. וְהַשֵּׁם יִתְבָּרַךְ חוֹמֵל עָלָיו וּמַנִּיחוֹ לְחַפֵּשׂ בְּגִנְזַיָּא דְמַלְכָּא הַגְּנוּזִים וּצְפוּנִים בְּיוֹתֵר, עַד שֶׁזּוֹכֶה שֶׁיִּתְגַּלֶּה לוֹ הַהַשָּׂגָה שֶׁל צַדִּיק וְרַע לוֹ רָשָׁע וְטוֹב לוֹ וְכוּ', וְזוֹכֶה לְסִתְרֵי תּוֹרָה וּלְהַעֲלוֹת הַמִּשְׁפָּט, שֶׁנָּפַל עַד הַתְּהוֹם, וּלְתַקְּנוֹ (ח"ב, ה, ט"ו)
For his deeds must be greater than his wisdom, as it is not the exposition that is primary but the action. This applies not only to the wisdoms of ordinary people, which are truly foolishness and stupidity, which certainly must be completely cast away. But even genuine wisdoms, even for one who truly has a great mind, when he comes to any service, he must cast away all wisdoms and engage in the service of G-d, blessed be He, with simplicity and integrity. And he must even act and do things that appear as madness for the sake of serving G-d. For sometimes one must do things that seem like madness in order to fulfill His will, blessed be He. For one must roll in all kinds of muck and mire for the sake of serving G-d and His mitzvot, blessed be He, and not only for an actual mitzvah, but anything that contains the will of G-d, blessed be He, is called a mitzvah. And one must roll himself in all kinds of muck and mire to fulfill any will or satisfaction for G-d, blessed be He. And when his love for G-d, blessed be He, is so strong, then he is in the aspect of a dear and beloved son to G-d, blessed be He. And G-d, blessed be He, has compassion on him and allows him to search in the hidden and treasured storehouses of the King, until he merits that the understanding is revealed to him that it is good for the righteous and bad for the wicked, etc., and he merits the secrets of the Torah and to elevate the judgment that fell to the abyss and rectify it (Part II, 5, 15). When a person follows his intellect and wisdom, he can fall into many errors and stumbling blocks and come to great evils, G-d forbid, as many have already stumbled and fallen greatly due to their wisdom, and they sinned and caused the masses to sin, may the Merciful One save us.
## Segment 3
כְּשֶׁאָדָם הוֹלֵךְ אַחַר שִׂכְלוֹ וְחָכְמָתוֹ, יוּכַל לִפֹּל בְּטָעוּתִים וּמִכְשׁוֹלוֹת רַבִּים, וְלָבוֹא לִידֵי רָעוֹת גְּדוֹלוֹת חַס וְשָׁלוֹם, כַּאֲשֶׁר כְּבָר רַבִּים נִכְשְׁלוּ וְנָפְלוּ מְאֹד עַל־יְדֵי חָכְמָתָם, וְחָטְאוּ וְהֶחֱטִיאוּ אֶת הָרַבִּים רַחֲמָנָא לִצְלָן. וְהַכֹּל הָיָה עַל־יְדֵי חָכְמָתָם הָרָעָה. כִּי עִקַּר הַיַּהֲדוּת הוּא לֵילֵךְ בִּתְמִימוּת וּבִפְשִׁיטוּת בְּלִי שׁוּם חָכְמוֹת, וּלְהִסְתַּכֵּל בְּכָל דָּבָר שֶׁעוֹשֶׂה שֶׁיִּהְיֶה שָׁם הַשֵּׁם יִתְבָּרַךְ. וְלִבְלִי לְהַשְׁגִּיחַ כְּלָל עַל כְּבוֹד עַצְמוֹ, רַק אִם יֵשׁ בָּזֶה כְּבוֹד הַשֵּׁם יִתְבָּרַךְ יַעֲשֶׂה, וְאִם לָאו - לֹא. וְאָז בְּוַדַּאי לֹא יִכָּשֵׁל לְעוֹלָם (יב)
And all this was due to their harmful wisdom. For the main aspect of Judaism is to walk in simplicity and straightforwardness without any wisdoms, and to ensure in everything he does that G-d, blessed be He, is there. And not to pay any attention to his own honor, but only if there is honor for G-d, blessed be He, he should do it, and if not, he should not. And then he will surely never stumble (12). It has already been explained that the main aspect of service is simplicity and straightforwardness without wisdoms. Also, one does not need to overly investigate his service or pursue excessive stringencies.
## Segment 4
כְּבָר מְבֹאָר, שֶׁעִקַּר הָעֲבוֹדָה הוּא תְּמִימוּת וּפְשִׁיטוּת בְּלִי חָכְמוֹת. גַּם אֵין צְרִיכִין לַחֲקֹר הַרְבֵּה בַּעֲבוֹדָתוֹ וְלִרְדֹּף אַחַר חֻמְרוֹת יְתֵרוֹת. כִּי כָּל זֶה הֵם בִּלְבּוּלִים וְדִמְיוֹנוֹת מֵהַבַּעַל דָּבָר לְבַטְּלוֹ מֵעֲבוֹדָתוֹ, וְאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו וְכוּ', וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, לֹא נִתְּנָה תּוֹרָה לְמַלְאֲכֵי הַשָּׁרֵת. וְכָל אֵלּוּ הַחָכְמוֹת, דְּהַיְנוּ מַה שֶּׁחוֹשְׁבִין יוֹתֵר מִדַּי בַּעֲבוֹדָתוֹ [שֶׁקּוֹרִין אִיבֶּער טְרַאכְטִין], הֵם מַפִּילִין אֶת הָאָדָם מֵעֲבוֹדָתוֹ יִתְבָּרַךְ. וְהַחָכְמָה הַגְּדוֹלָה שֶׁבְּכָל הַחָכְמוֹת לִבְלִי לִהְיוֹת חָכָם כְּלָל רַק לִהְיוֹת תָּם וְיָשָׁר בִּפְשִׁיטוּת (שָׁם מד)
For all this is confusion and imaginations from the adversary to deter him from his service, and the Holy One, blessed be He, does not come with complaints against His creatures, etc., and as our sages, of blessed memory, said, “The Torah was not given to the ministering angels.” And all these wisdoms, that is, what one thinks excessively about his service [called “über trachtin”], they cause a person to fall from his service of G-d, blessed be He. And the greatest wisdom of all wisdoms is not to be wise at all, but to be simple and upright with complete straightforwardness (ibid., 44). Wisdoms greatly harm a person, and the wise are trapped by their own wisdom. And one must distance himself greatly from all kinds of wisdoms that some people have, who are wise in their own eyes, and it seems to them that they know great wisdoms in the service of G-d.
## Segment 5
הַחָכְמוֹת מַזִּיקִים מְאֹד לְהָאָדָם, וְהַחֲכָמִים נִלְכָּדִין בְּחָכְמָתָן שֶׁל עַצְמָן. וְצָרִיךְ לְהִתְרַחֵק מְאֹד מִכָּל מִינֵי חָכְמוֹת שֶׁיֵּשׁ לִקְצָת אֲנָשִׁים שֶׁהֵם חֲכָמִים בְּעֵינֵיהֶם, וְנִדְמֶה לָהֶם שֶׁהֵם יוֹדְעִים חָכְמוֹת גְּדוֹלוֹת בַּעֲבוֹדַת ה'. כִּי כָּל אֵלּוּ הַחָכְמוֹת הֵם שְׁטוּתִים גְּדוֹלִים, כִּי אֵין צְרִיכִין אֵלּוּ הַחָכְמוֹת כְּלָל לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ. כִּי הָעִקָּר הוּא רַק תְּמִימוּת וּפְשִׁיטוּת וֶאֱמוּנָה שְׁלֵמָה בְּהַשֵּׁם יִתְבָּרַךְ וּבְצַדִּיקֵי אֱמֶת. אַף עַל פִּי שֶׁגַּם בְּהַתְּמִימוּת צְרִיכִין לִזָּהֵר לִבְלִי לִהְיוֹת שׁוֹטֶה, אַף עַל פִּי כֵן חָכְמוֹת אֵין צְרִיכִין כְּלָל. וִיכוֹלִין לָבוֹא לְשִׂמְחָה גְּדוֹלָה עַל־יְדֵי תְּמִימוּת וֶאֱמוּנָה בִּפְשִׁיטוּת גָּמוּר (שָׁם)
For all these wisdoms are great follies, as these wisdoms are not needed at all for the service of the Creator, blessed be He. For the main thing is only simplicity, straightforwardness, and complete faith in G-d, blessed be He, and in true tzaddikim. Although even in simplicity one must be careful not to be a fool, nevertheless, wisdoms are not needed at all. And one can come to great joy through simplicity and faith with complete straightforwardness (ibid.). This is the main wisdom: to understand that wisdom is far from him (Part II, 83). One must be careful to fulfill the simple services and holy customs of Israel, such as reciting hymns on Shabbat and after Shabbat, and the like. And it is very good for one who can recite many supplications and requests, such as the supplications found in large prayer books and the like.
## Segment 7
זֶה עִקַּר הַחָכְמָה, שֶׁיַּשְׂכִּיל שֶׁרָחוֹק מִמֶּנּוּ הַחָכְמָה (ח"ב פג) צָרִיךְ לִזָּהֵר לְקַיֵּם הָעֲבוֹדוֹת הַפְּשׁוּטוֹת וְהַמִּנְהָגִים הַקְּדוֹשִׁים שֶׁל יִשְׂרָאֵל, כְּגוֹן לוֹמַר זְמִירוֹת בְּשַׁבָּת וּבְמוֹצָאֵי שַׁבָּת וְכַיּוֹצֵא בָּזֶה. וְטוֹב מְאֹד מִי שֶׁיָּכוֹל לוֹמַר תְּחִנּוֹת וּבַקָּשׁוֹת הַרְבֵּה, כְּגוֹן הַתְּחִנּוֹת שֶׁבְּתוֹךְ הַסִּדּוּרִים הַגְּדוֹלִים וְכַיּוֹצֵא. וְלֹא כְּמוֹ הַחֲכָמִים בְּעֵינֵיהֶם הַמִּתְלוֹצְצִים מִזֶּה. כִּי בֶּאֱמֶת עִקַּר הַיַּהֲדוּת הִיא פְּשִׁיטוּת וּתְמִימוּת בְּלִי שׁוּם חָכְמוֹת כְּלָל (שהר"ן קנה)
And not like those who are wise in their own eyes who mock this. For in truth, the main aspect of Judaism is straightforwardness and simplicity without any wisdoms at all (Sichot Haran 425).
Be strong, be strong, and let us be strengthenedBlessed is He who gives strength to the weary and increases might to those without powerCompleted and finished, praise to G-d, Creator of the world.
## Segment 8
חַזֲק חַזֲק וְנִתְחַזֵּק
## Segment 9
בָּרוּךְ הַנּוֹתֵן לַיָּעֵף כֹּחַ וּלְאֵין אוֹנִים עָצְמָה יַרְבֶּה
## Segment 10
תַּם וְנִשְׁלָם שֶׁבַח לָאֵל בּוֹרֵא עוֹלָם.
# בְּרִית: פְּגָמוֹ וְתִקּוּנוֹ
URL: https://ajew.org/reader-plain/likutay-eitzos/1/7/
# בְּרִית: פְּגָמוֹ וְתִקּוּנוֹ
בְּרִית: פְּגָמוֹ וְתִקּוּנוֹ
Source: https://ajew.org/reader/likutay-eitzos/1/7
## Segment 2
עַל־יְדֵי שְׁמִירַת הַבְּרִית זוֹכִין לִתְפִלָּה (ב,ב). עִקָּרָא דְּיִצְרָא בִּישָׁא הוּא עַל עֲרָיִין וְהִיא עִקָּרָא דִּמְסָאֲבוּתָא. עַל־כֵּן צְרִיכִין לֵידַע, שֶׁעִקַּר הַנִּסָּיוֹן שֶׁל כָּל אָדָם בָּזֶה הָעוֹלָם הוּא בְּתַאֲוָה זֹאת אַשְׁרֵי הַזּוֹכֶה לְנַצֵּחַ הַמִּלְחָמָה (שָׁם ו').
Through guarding the bris (-covenant, referring to sexual purity), one merits to prayer (2, 2).
The main focus of the evil inclination is on illicit relations, and it is the main defilement. Therefore, it is necessary to know that the main test of every person in this world is in this desire. Fortunate is the one who merits to win the battle (ibid., 6).
## Segment 3
מִי שֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁפָּגַם בְּטִפֵּי מֹחוֹ, צָרִיךְ לָחוּס עַל עַצְמוֹ שֶׁלֹּא יִכָּנֵס בְּלִבּוֹ כְּלָל הַמַּחֲלוֹקוֹת וְהַמְּרִיבָה שֶׁבֵּין הַצַּדִּיקִים, רַק יַאֲמִין בְּכֻלָּם. כִּי כָּל הַקֻּשְׁיוֹת וְהָעַקְמִימֻיּוֹת שֶׁנּוֹפְלִים בְּדַעְתּוֹ עַל הַצַּדִּיקִים מֵחֲמַת הַמַּחֲלוֹקוֹת שֶׁבֵּינֵיהֶם הוּא הַכֹּל מֵחֲמַת שֶׁפָּגַם בְּטִפֵּי מֹחוֹ. כִּי אִם לֹא הָיָה נִפְגַּם מֹחוֹ לֹא הָיָה קָשֶׁה לוֹ עֲלֵיהֶם כְּלָל, וְהַמַּחֲלֹקֶת הִיא רַק בִּשְׁבִילוֹ (עַיֵּן צַדִּיק אוֹת ח) (ה, ד').
One who knows of himself that he has defected the drops of his mind, must take pity on himself that there shouldn’t enter in his heart whatsoever the disputes and quarrels among the righteous, but rather believe in all of them. For all the questions and distortions that fall into his mind about the righteous due to the disputes between them, are entirely because he has defected the drops of his mind. For if his mind was not defected, he would not have any problem with them at all, and the dispute is only for his sake (see Tzaddik, item 8) (5, 4). The counsels of true righteous ones and their disciples are the aspect of the rectification of the bris (-covenant).
## Segment 4
עֲצוֹת הַצַּדִּיקֵי אֱמֶת וְתַלְמִידֵיהֶם הֵם בְּחִינַת תִּקּוּן הַבְּרִית. וּלְהֵפֶךְ, עֲצַת הַחוֹלְקִים וְהַמּוֹנְעִים הַמְדַבְּרִים חֲלַקְלַקּוֹת לְהָסִית וּלְהַדִּיחַ מִנְּקֻדַּת הָאֱמֶת הֵם בְּחִינַת פְּגַם הַבְּרִית, כִּי הָעֵצוֹת שֶׁמְּקַבְּלִין מֵהָאָדָם הֵם בְּחִינַת טִפֵּי הַשֵּׂכֶל. עַל־כֵּן מִי שֶׁפָּגַם בִּבְרִיתוֹ צָרִיךְ לִשְׁמֹר עַצְמוֹ מְאֹד מֵהָעֵצוֹת הַהֲפוּכוֹת שֶׁל הַחוֹלְקִים עַל הָאֱמֶת, כְּדֵי שֶׁלֹּא יְאַבֵּד עוֹלָמוֹ כָּרֶגַע חַס וְשָׁלוֹם (ז, ג').
Conversely, the counsel of those who dispute and obstruct, who speak smoothly to incite and lead astray from the point of the truth, is the aspect of the defect of the bris, for the counsels one receives from a person are the aspect of the drops of intellect. Therefore, one who has defected his bris must guard himself greatly from the contrary counsels of those who dispute the truth, so that he does not lose his world in a moment, G-d forbid (7, 3). The main licentiousness lies in the eyes, and the commandment of tzitzis is a safeguard for this. [And] Through this, one is saved from the evil counsels mentioned above, and merits to receive true counsels of the true righteous ones.
## Segment 5
עִקַּר הַנִּאוּף תָּלוּי בָּעֵינַים, וּמִצְוַת צִיצִית הִיא שְׁמִירָה לָזֶה. וְעַל־יְדֵי זֶה נִצּוֹלִין מֵעֵצוֹת רָעוֹת הַנַּ"ל וְזוֹכִין לְקַבֵּל עֵצוֹת אֲמִתִּיּוֹת שֶׁל הַצַּדִּיקֵי אֱמֶת. עַל־כֵּן צְרִיכִין לִזָּהֵר מְאֹד בְּמִצְוַת צִיצִית, וּלְכַוֵּן בִּשְׁעַת עֲטִיפַת הַצִּיצִית הַקְּדוֹשִׁים וּבְבִרְכָתָן, שֶׁיִּזְכֶּה עַל־יְדֵי זֶה לִשְׁמִירַת הַבְּרִית וּלְעֵצוֹת טוֹבוֹת וַאֲמִתִּיּוֹת, וְעַל־יְדֵי זֶה יִזְכֶּה לֶאֱמוּנָה וּלְאֶרֶץ יִשְׂרָאֵל וּלְקָרֵב אֶת הַגְּאֻלָּה, וְיִזְכֶּה לִתְפִלָּה וְלַעֲשׂוֹת נִסִּים וּמוֹפְתִים בָּעוֹלָם וְיִזְכֶּה לְפַרְנָסָה, כִּי עִקַּר הַפַּרְנָסָה תָּלוּי בְּתִקּוּן הַבְּרִית, וְעַל־יְדֵי זֶה יִזְכֶּה לְהָבִין בְּכָל מָקוֹם שֶׁיִּלְמַד וְיִתְגַּלּוּ לוֹ כָּל הַחָכְמוֹת כְּשֻׁלְחָן עָרוּךְ (שָׁם ד').
Therefore, one must be very careful with the commandment of tzitzis and intend, during the wrapping of the holy tzitzis and their blessing, to merit through this to guard the bris and to (receive) good and true counsels. [And] Through this, one merits to faith, the Land of Israel, and to bring the redemption closer, and merits to prayer and to make miracles and wonders in the world, and merits livelihood, for the essence of livelihood depends on the rectification of the bris. And through this, one merits to understand wherever he studies, and all wisdoms are revealed to him as a set table (ibid., 4). Pride and licentiousness are dependent on each other, and when one guards the bris and is saved from pride, he merits to light that shines for him to repentance (11, 3). The main bitterness of the preoccupying tasks and toil of livelihood is due to the defect of the bris, for one who guards his bris, even though he engages in work and commerce, they are in the aspect of the work of the Tabernacle, and they are the aspect of the thirty-nine lights.
## Segment 6
גֵּאוּת וְנִאוּף תְּלוּיִים זֶה בָּזֶה, וּכְשֶׁשּׁוֹמֵר הַבְּרִית וְנִצּוֹל מִגֵּאוּת, זוֹכֶה לְאוֹר הַמֵּאִיר לוֹ לִתְשׁוּבָה (יא, ג').
But one who defects his bris—poverty pursues him, and he brings upon himself the yoke of livelihood with toil and great bitterness, in the aspect of thirty-nine lashes, may the Merciful One save us (ibid., 4).
## Segment 7
עִקַּר מְרִירוּת טִרְדוֹת הַפַּרְנָסָה וִיגִיעָתוֹ הוּא עַל־יְדֵי פְּגַם הַבְּרִית, כִּי מִי שֶׁשּׁוֹמֵר אֶת בְּרִיתוֹ, אַף עַל פִּי שֶׁעוֹשֶׂה מְלָאכוֹת וּמַשָּׂא וּמַתָּן - הֵם בְּחִינַת מְלֶאכֶת הַמִּשְׁכָּן וְהֵם בִּבְחִינַת ל"ט אוֹרוֹת. אֲבָל הַפּוֹגֵם בִּבְרִיתוֹ - עֲנִיּוּת רוֹדֵף אַחֲרָיו וּמַמְשִׁיךְ עַל עַצְמוֹ עֹל הַפַּרְנָסָה בִּיגִיעָה וּבִמְרִירוּת גָּדוֹל בִּבְחִינַת ל"ט מַלְקוֹת רַחֲמָנָא לִצְלָן (שָׁם ד').
Guarding the bris has two aspects. There is one whose mating is on weekdays, and this too is called guarding the bris, since his mating is permissible according to the Torah, provided he guards himself from transgression, may the Merciful One save us. [And] This is the aspect of the lower unification, and through this, one merits to attain conception of the halacha in the Torah, the aspect of secrets. But there is one whose mating is only from Sabbath to Sabbath, and this is the aspect of the upper unification, and through this, one attains conception also of Kabbalah and the secrets of secrets.
## Segment 8
שְׁמִירַת הַבְּרִית - יֵשׁ בּוֹ שְׁתֵּי בְּחִינוֹת, יֵשׁ מִי שֶׁזִּוּוּגוֹ בִּימֵי הַחֹל וְגַם זֶה נִקְרָא שְׁמִירַת הַבְּרִית, מֵאַחַר שֶׁזִּוּוּגוֹ בְּהֶתֵּר עַל פִּי הַתּוֹרָה וּבִלְבַד שֶׁיִּשְׁמֹר עַצְמוֹ מֵעֲבֵרָה רַחֲמָנָא לִצְלָן, וְזֶהוּ בְּחִינַת יִחוּדָא תַּתָּאָה וְעַל־יְדֵי זֶה זוֹכִין לְהַשִּׂיג הֲלָכָה שֶׁבַּתּוֹרָה בְּחִינַת רָזִין. אֲבָל יֵשׁ מִי שֶׁזִּוּוּגוֹ רַק מִשַּׁבָּת לְשַׁבָּת וְהוּא בְּחִינַת יִחוּדָא עִלָּאָה וְעַל יְדֵי זֶה מַשִּׂיג גַּם קַבָּלָה וְרָזִין דְּרָזִין. אֲבָל גַּם מִי שֶׁזִּוּוּגוֹ רַק מִשַּׁבָּת לְשַׁבָּת, גַּם הוּא צָרִיךְ שְׁמִירָה גְּדוֹלָה, שֶׁיִּהְיֶה זִוּוּגוֹ בִּקְדֻשָּׁה וְיִהְיֶה נִכְלָל בִּכְלַל שׁוֹמְרֵי הַבְּרִית, מִכָּל שֶׁכֵּן הַקְּטַנִּים שֶׁזִּוּוּגָם גַּם בִּימֵי הַחֹל, שֶׁבְּוַדַּאי הֵם צְרִיכִין שְׁמִירָה יְתֵרָה בְּיוֹתֵר שֶׁלֹּא יִפְגְּמוּ בִּבְרִיתָם חַס וְשָׁלוֹם, וְעַל כָּל פָּנִים לֹא יַעַבְרוּ עַל הַתּוֹרָה חַס וְשָׁלוֹם. וְעַל יְדֵי שְׁמִירַת הַבְּרִית בִּשְׁתֵּי בְּחִינוֹת אֵלּוּ, עַל־יְדֵי זֶה כְּבוֹד הַשֵּׁם יִתְבָּרַךְ בִּשְׁלֵמוּת וְזוֹכִין לְכָל בְּחִינוֹת הַנִּזְכָּרוֹת לְעֵיל עַד שֶׁזּוֹכִין לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעֻמְקָא (שָׁם ה').
But even one whose mating is only from Sabbath to Sabbath, also he requires great guarding, that his mating be in holiness and that he be included among those who guard the bris, all the more so the little ones whose mating is also on weekdays, that certainly they require ever greater guarding so as not to defect their bris, G-d forbid, and in any case, not to transgress the Torah, G-d forbid. [And] Through guarding the bris in these two aspects, through this, the honor of Hashem, may He be blessed, is complete, and one merits all the aspects mentioned above until one merits to come to the depths of the Torah’s insights (ibid., 5). To speak with one’s friend about mussar (-ethics) and fear of Heaven and to inspire him to repentance is a rectification for a nocturnal emission (14, 12). The desire for licentiousness is the all-encompassing evil, for all the evils of all the seventy nations are included in it. For each nation and tongue has a hold in a specific evil, that is, a particular bad trait or bad desire that is unique to that nation, and they are sunk in that desire, and there is their hold. But the desire for licentiousness is the all-encompassing evil, for in that desire, every single evil of every single nation is gathered and collected, for they are the evil of all desires. [And] All these evils burn together and they become a bonfire, and this is the burning of the bonfire that blazes in a person for the desire of licentiousness.
## Segment 9
לְדַבֵּר עִם חֲבֵרוֹ בְּמוּסָר וְיִרְאַת שָׁמַיִם וּלְעוֹרְרוֹ לִתְשׁוּבָה הוּא תִּקּוּן קֶרִי (יד, י"ב).
The book ends as it began — with faith. The Wise Man who follows only his own intellect spirals into heresy, loses his father's house (faith), and ends in denial even of the Ba'al Shem Tov. The Simple Man inherits his father's house — holy faith — and from that foundation rises to wisdom greater than the Wise Man's, becomes a righteous judge, a sage in all seven wisdoms, and one who can receive light from every single person, even the most degraded. Temimus is not the absence of wisdom — it is the condition that makes true wisdom possible.
## Segment 10
תַּאֲוַת נִאוּף הוּא רָע הַכּוֹלֵל, שֶׁכָּל הָרָעוֹת שֶׁל כָּל הַשִּׁבְעִים אֻמּוֹת כְּלוּלִין בּוֹ. כִּי כָּל אֻמָּה וְלָשׁוֹן יֵשׁ לָהֶם אֲחִיזָה בְּרָע מְיֻחָד, דְּהַיְנוּ אֵיזֶה מִדָּה רָעָה אוֹ תַּאֲוָה רָעָה שֶׁהוּא מְיֻחָד לְאוֹתָהּ אֻמָּה, וְהֵם מְשֻׁקָּעִים בְּאוֹתָהּ הַתַּאֲוָה וְשָׁם אֲחִיזָתָם. אֲבָל תַּאֲוַת נִאוּף הוּא רָע הַכּוֹלֵל, שֶׁבְּאוֹתָהּ הַתַּאֲוָה נִתְקַבֵּץ וְנִתְאַסֵּף כָּל רָע וָרָע שֶׁל כָּל אֻמָּה וְאֻמָּה, שֶׁהֵם הָרָע שֶׁל כָּל הַתַּאֲווֹת. וְכָל אֵלּוּ הָרָעוֹת נִבְעָרִים יַחַד וְנַעֲשֶׂה מֵהֶם מְדוּרָה וְזֶהוּ תַּבְעֵרוֹת הַמְּדוּרָה שֶׁבּוֹעֵר בָּאָדָם לְתַאֲוַת נִאוּף. אֲבָל הַשֵּׁם יִתְבָּרַךְ הִבְדִּילָנוּ מִן הַגּוֹיִים וְרוֹמְמָנוּ מִכָּל הַלְּשׁוֹנוֹת, וּצְרִיכִים אֲנַחְנוּ לִהְיוֹת פְּרוּשִׁים מִכָּל רָעוֹתֵיהֶם, דְּהַיְנוּ מִכָּל הַתַּאֲווֹת שֶׁאֵינָם שַׁיָּכִים לָנוּ כְּלָל, וּבִפְרָט מִתַּאֲוַת נִאוּף שֶׁהוּא הָרָע הַכּוֹלֵל שֶׁל כָּל הָאֻמּוֹת כַּנַּ"ל. כִּי זֶה עִקַּר הַהֶבְדֵּל וְהַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּינֵינוּ לְבֵין הַגּוֹיִים מַה שֶּׁאָנוּ פּוֹרְשִׁים עַצְמֵנוּ מִנִּאוּף. כִּי זֶה עִקַּר קְדֻשַּׁת יִשְׂרָאֵל. כִּי יֵשׁ כֹּחַ בָּאָדָם לְהַסִּיחַ דַּעְתּוֹ מִתַּאֲוָה זֹאת וּלְשָׁבְרָהּ. וְזֶה עִקַּר קְדֻשָּׁתֵנוּ כַּנַּ"ל (יט, ג').
But Hashem, may He be blessed, has separated us from the nations and exalted us from all tongues, and we must be separated from all their evils, that is, from all the desires that do not pertain to us at all, and especially from the desire for licentiousness, which is the all-encompassing evil of all the nations, as mentioned above. For this is the main distinction and difference between us and the nations, that which we separate ourselves from licentiousness. For this is the main holiness of Israel. For a person has the power to divert his mind from this desire and break it. [And] This is our main holiness, as mentioned above (19, 3). The primary subduing and breaking of all desires, especially the desire for licentiousness, which is the main one that must be broken, is primarily through the perfection of the holy tongue. That is, through the abundance of holy speech, which is Torah, prayer, and conversation between oneself and one’s Creator. Even if one converses and speaks with one’s Creator in the Yiddish language spoken in our lands, this too is included in the holy tongue, for on the contrary, between oneself and one’s Creator, one must specifically speak in the language one speaks (as explained in Hisbodedus, item 13). But the main thing is to guard the tongue to sanctify it with holy speech, which is the aspect of the perfection of the holy tongue, and to guard the tongue not to speak evil words that defect the holy tongue.
## Segment 12
יא. עִקַּר הַכְנָעַת וּשְׁבִירַת כָּל הַתַּאֲווֹת בִּפְרָט תַּאֲוַת נִאוּף, שֶׁזֶּה הָעִקָּר שֶׁצָּרִיךְ לְשַׁבֵּר, הָעִקָּר הוּא עַל־יְדֵי שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ. דְּהַיְנוּ עַל־יְדֵי רִבּוּי הַדִּבּוּרִים קְדוֹשִׁים שֶׁהֵם תּוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ. וְאַף עַל פִּי שֶׁמֵּשִׂיחַ וּמְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בִּלְשׁוֹן אַשְׁכְּנַז שֶׁמְּדַבְּרִים בּוֹ בִּמְדִינָתֵנוּ, הוּא גַּם כֵּן בִּכְלַל לְשׁוֹן הַקֹּדֶשׁ, כִּי אַדְּרַבָּא, בֵּינוֹ לְבֵין קוֹנוֹ צָרִיךְ דַּוְקָא לְדַבֵּר בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ (כַּמְבֹאָר בְּהִתְבּוֹדְדוּת אוֹת י"ג). רַק הָעִקָּר - שֶׁיִּשְׁמֹר אֶת הַלָּשׁוֹן לְקַדֵּשׁ אוֹתוֹ בְּדִבּוּרִים קְדוֹשִׁים שֶׁזֶּה בְּחִינַת שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ. וְלִשְׁמֹר אֶת הַלָּשׁוֹן שֶׁלֹּא לְדַבֵּר דִּבּוּרִים רָעִים, שֶׁהֵם פּוֹגְמִין אֶת הַלְּשׁוֹן קֹדֶשׁ. וְעַל־יְדֵי קְדֻשַּׁת הַדִּבּוּר כַּנַּ"ל מַכְנִיעִין רָע הַכּוֹלֵל כַּנַּ"ל (שָׁם).
יא.
עִקַּר הַכְנָעַת וּשְׁבִירַת כָּל הַתַּאֲווֹת בִּפְרָט תַּאֲוַת נִאוּף, שֶׁזֶּה הָעִקָּר שֶׁצָּרִיךְ לְשַׁבֵּר, הָעִקָּר הוּא עַל־יְדֵי שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ. דְּהַיְנוּ עַל־יְדֵי רִבּוּי הַדִּבּוּרִים קְדוֹשִׁים שֶׁהֵם תּוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ. וְאַף עַל פִּי שֶׁמֵּשִׂיחַ וּמְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בִּלְשׁוֹן אַשְׁכְּנַז שֶׁמְּדַבְּרִים בּוֹ בִּמְדִינָתֵנוּ, הוּא גַּם כֵּן בִּכְלַל לְשׁוֹן הַקֹּדֶשׁ, כִּי אַדְּרַבָּא, בֵּינוֹ לְבֵין קוֹנוֹ צָרִיךְ דַּוְקָא לְדַבֵּר בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ (כַּמְבֹאָר בְּהִתְבּוֹדְדוּת אוֹת י"ג). רַק הָעִקָּר - שֶׁיִּשְׁמֹר אֶת הַלָּשׁוֹן לְקַדֵּשׁ אוֹתוֹ בְּדִבּוּרִים קְדוֹשִׁים שֶׁזֶּה בְּחִינַת שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ. וְלִשְׁמֹר אֶת הַלָּשׁוֹן שֶׁלֹּא לְדַבֵּר דִּבּוּרִים רָעִים, שֶׁהֵם פּוֹגְמִין אֶת הַלְּשׁוֹן קֹדֶשׁ. וְעַל־יְדֵי קְדֻשַּׁת הַדִּבּוּר כַּנַּ"ל מַכְנִיעִין רָע הַכּוֹלֵל כַּנַּ"ל (שָׁם).
The primary subduing and breaking of all desires, especially the desire for licentiousness, which is the main one that must be broken, is primarily through the perfection of the holy tongue. That is, through the abundance of holy speech, which is Torah, prayer, and conversation between oneself and one’s Creator. Even if one converses and speaks with one’s Creator in the Yiddish language spoken in our lands, this too is included in the holy tongue, for on the contrary, between oneself and one’s Creator, one must specifically speak in the language one speaks (as explained in Hisbodedus, item 13). But the main thing is to guard the tongue to sanctify it with holy speech, which is the aspect of the perfection of the holy tongue, and to guard the tongue not to speak evil words that defect the holy tongue. [And] Through the holiness of speech, as mentioned above, one subdues the all-encompassing evil, as mentioned above (ibid.).
Forty-six chapters. From Emes v'Emunah — Truth and Faith — to Temimus — Wholeness. Beginning and ending with faith. May this translation bring merit to all who study it, to the soul of the Rebbe, and to the speedy complete redemption.
## Segment 14
יב. תִּקּוּן הַבְּרִית וּשְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ הֵם תְּלוּיִים זֶה בָּזֶה, כְּפִי מַה שֶּׁמַּרְבִּין לְדַבֵּר דִּבּוּרִים קְדוֹשִׁים שֶׁהֵם בְּחִינַת לְשׁוֹן הַקֹּדֶשׁ. כְּמוֹ כֵן זוֹכִין לְתִקּוּן הַבְּרִית. וּכְפִי תִּקּוּן הַבְּרִית כֵּן זוֹכִין לִשְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ, וְכֵן לְהֶפֶךְ לְעִנְיַן הַפְּגָם חַס וְשָׁלוֹם (שָׁם).
יג.
תַּאֲוַת נִאוּף שֶׁהוּא רָע הַכּוֹלֵל הוּא בְּחִינַת נָחָשׁ, שֶׁפִּתָּה לְחַוָּה וְהֵטִיל בָּהּ זֻהֲמָא. שֶׁהִיא רוּחַ סְעָרָה רוּחַ שְׁטוּת אֵשֶׁת כְּסִילוּת. וְהוּא הוֹלֵךְ וּמְפַתֶּה אֶת רוּחַ הַקֹּדֶשׁ שֶׁהִיא לְשׁוֹן הַקֹּדֶשׁ שֶׁהוּא בְּחִינַת שְׁמִירַת הַבְּרִית, וּמֵטִיל בָּהּ זֻהֲמָא. וְזֶה בְּחִינַת לַפֶּתַח חַטָּאת רוֹבֵץ, שֶׁהַנָּחָשׁ הַחַטָּאת הַזֶּה רוֹבֵץ לִינֹק מִמֶּנּוּ עַל־יְדֵי פְּגַם הַבְּרִית, כִּי עִקַּר הַיֵּצֶר הָרָע לְהַחֲטִיא אֶת הָאָדָם הוּא בַּתַּאֲוָה הַזֹּאת (שָׁם).
The desire for licentiousness, which is the all-encompassing evil, is the aspect of the serpent that seduced Eve and instilled impurity in her, which is a stormy wind, a spirit of folly, a woman of foolishness (Proverbs 9:13). [And] It goes and seduces the ruach hakodesh (-holy spirit), which is the holy tongue, the aspect of guarding the bris, and instills impurity in it. This is the aspect of “sin crouches at the door” [Genesis 4:7], that this serpent, this sin, crouches to suckle from him through the defect of the bris, for the main focus of the evil inclination to cause a person to sin is in this desire (ibid.).
[And] Through the holiness of speech, as mentioned above, one subdues the all-encompassing evil, as mentioned above (ibid.). The rectification of the bris and the perfection of the holy tongue are dependent on each other. According to how much one increases speaking holy speech, which is the aspect of the holy tongue, so too one merits to the rectification of the bris. And according to the rectification of the bris, so too one merits the perfection of the holy tongue, and conversely regarding the defection, G-d forbid (ibid.). The desire for licentiousness, which is the all-encompassing evil, is the aspect of the serpent that seduced Eve and instilled impurity in her, which is a stormy wind, a spirit of folly, a woman of foolishness (Proverbs 9:13). [And] It goes and seduces the ruach hakodesh (-holy spirit), which is the holy tongue, the aspect of guarding the bris, and instills impurity in it. This is the aspect of “sin crouches at the door” [Genesis 4:7], that this serpent, this sin, crouches to suckle from him through the defect of the bris, for the main focus of the evil inclination to cause a person to sin is in this desire (ibid.).
## Segment 16
יג. תַּאֲוַת נִאוּף שֶׁהוּא רָע הַכּוֹלֵל הוּא בְּחִינַת נָחָשׁ, שֶׁפִּתָּה לְחַוָּה וְהֵטִיל בָּהּ זֻהֲמָא. שֶׁהִיא רוּחַ סְעָרָה רוּחַ שְׁטוּת אֵשֶׁת כְּסִילוּת. וְהוּא הוֹלֵךְ וּמְפַתֶּה אֶת רוּחַ הַקֹּדֶשׁ שֶׁהִיא לְשׁוֹן הַקֹּדֶשׁ שֶׁהוּא בְּחִינַת שְׁמִירַת הַבְּרִית, וּמֵטִיל בָּהּ זֻהֲמָא. וְזֶה בְּחִינַת לַפֶּתַח חַטָּאת רוֹבֵץ, שֶׁהַנָּחָשׁ הַחַטָּאת הַזֶּה רוֹבֵץ לִינֹק מִמֶּנּוּ עַל־יְדֵי פְּגַם הַבְּרִית, כִּי עִקַּר הַיֵּצֶר הָרָע לְהַחֲטִיא אֶת הָאָדָם הוּא בַּתַּאֲוָה הַזֹּאת (שָׁם).
טו.
כָּל הַחֶרְפּוֹת וּבוּשׁוֹת הַבָּאִין עַל הָאָדָם הֵם עַל־יְדֵי פְּגַם הַבְּרִית, וּלְהֵפֶךְ, עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכִין לְכָבוֹד (שָׁם ג').
All the disgraces and shames that come upon a person are due to the defect of the bris, and conversely, through the rectification of the bris, one merits honor (ibid., 3).
נ נח נחמ נחמן מאומן
## Segment 18
יד. צָרִיךְ לְדַבֵּר דִּבּוּרִים קְדוֹשִׁים שֶׁהֵם בְּחִינַת שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ. עַד שֶׁיְּקָרֵר חֲמִימוּתוֹ בִּלְשׁוֹן הַקֹּדֶשׁ בִּבְחִינַת "חַם לִבִּי בְּקִרְבִּי וְגוֹ' דִּבַּרְתִּי בִּלְשׁוֹנִי". שֶׁיְּקָרֵר חֲמִימוּתוֹ בְּדִבּוּר שֶׁל לְשׁוֹן הַקֹּדֶשׁ, וְעַל־יְדֵי זֶה יִהְיֶה נִצּוֹל מִמִּקְרֵה לַיְלָה, חַס וְשָׁלוֹם, שֶׁלֹּא יְקָרֵר אוֹתוֹ הָרוּחַ סְעָרָה בִּמִקְרֵה לַיְלָה חַס וְשָׁלוֹם (שָׁם ד').
יז.
עִקַּר שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ שֶׁהוּא עִקַּר תִּקּוּן הַבְּרִית, שֶׁכּוֹלֵל תִּקּוּן כָּל הַתַּאֲווֹת וְהַמִּדּוֹת, אִי אֶפְשָׁר לְקַבֵּל כִּי אִם מִפִּי הַצַּדִּיקֵי אֱמֶת. וּבִשְׁבִיל זֶה צְרִיכִין לִנְסֹעַ לְהַצַּדִּיק הָאֱמֶת לִשְׁמֹעַ מִפִּיו דַּיְקָא. וְאֵין דַּי בְּסֵפֶר מוּסָר אוֹ לִשְׁמֹעַ מִפִּי אַחֵר שֶׁשָּׁמַע מִמֶּנּוּ, כִּי עִקַּר שְׁלֵמוּת הַדִּבּוּר שֶׁהוּא בְּחִינַת שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ, שֶׁהִיא עִקַּר הַתִּקּוּן, אִי אֶפְשָׁר לְקַבֵּל כִּי אִם מִפִּיו הַקָּדוֹשׁ בְּעַצְמוֹ דַּיְקָא כִּי שָׁם מְקוֹר הַיִּרְאָה שֶׁהִיא שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ שֶׁהִיא תִּקּוּן הַבְּרִית, שֶׁכָּלוּל מִכָּל הַתִּקּוּנִים (שָׁם ט').
The main perfection of the holy tongue, which is the main rectification of the bris, which encompassess the rectification of all the desires and the traits, is impossible to receive except from the mouth of true righteous ones. [And] For this reason, it is necessary to travel to the true righteous one to hear specifically from his mouth, and it is not sufficient with a book of mussar (-ethics) or to hear from the mouth of another who heard from him, for the main perfection of speech, which is the aspect of the perfection of the holy tongue, which is the main rectification, is impossible to receive except specifically from his holy mouth himself, for there is the source of the fear, which is the perfection of the holy tongue, the rectification of the bris, which encompasses all rectifications (ibid., 9).
It is necessary to speak holy words, which are the aspect of the perfection of the holy tongue, until he cools his heat with the holy tongue, in the aspect of “My heart is hot within me… I spoke with my tongue” [Psalms 39:4]. That he cools his heat with the speech of the holy tongue, and through this, he will be saved from a nocturnal emission, G-d forbid, so that the stormy wind does not cool him with a nocturnal emission, G-d forbid (ibid., 4).
## Segment 20
טו. כָּל הַחֶרְפּוֹת וּבוּשׁוֹת הַבָּאִין עַל הָאָדָם הֵם עַל־יְדֵי פְּגַם הַבְּרִית, וּלְהֵפֶךְ, עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכִין לְכָבוֹד (שָׁם ג').
יט.
צְעָקָה בְּקוֹל הוּא תִּקּוּן הַבְּרִית. וְזוֹכֶה לְהִתְגַּלּוּת הַדַּעַת. כִּי מִתְּחִלָּה כְּשֶׁהָיָה הַבְּרִית פָּגוּם הָיָה הַדַּעַת פָּגוּם (שָׁם).
Crying out is a rectification of the bris and one merits to the revelation of the daas (-realization of knowledge). For initially, when the bris was defected, the daas was defected (ibid.).
❖ Translator's Summary — Tefillah
## Segment 22
טז. עַל־יְדֵי שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ שֶׁהוּא בְּחִינַת תִּקּוּן הַבְּרִית יְכוֹלִין לְפַשֵּׁר חֶלְמִין כְּמוֹ יוֹסֵף (שָׁם ד').
כא.
עַל־יְדֵי תִּקּוּן הַבְּרִית קֹדֶשׁ נִצּוֹל מִפָּנִים דְּסִטְרָא אַחֲרָא שֶׁהוּא תַּאֲוַת מָמוֹן, שֶׁהוּא עֲבוֹדָה זָרָה, שֶׁהִיא עַצְבוּת מָרָה שְׁחֹרָה, חֹשֶׁךְ, אַנְפִּין חֲשׁוּכִין, מִיתָה, וְנִתְקַשֵּׁר בֶּאֱלֹקוּת וְזוֹכֶה לְשׂבַע שְׂמָחוֹת אֶת פְּנֵי ה', כִּי זוֹרֵחַ וּמֵאִיר עָלָיו אוֹר פְּנֵי מֶלֶךְ חַיִּים (כג, ב').
Through the rectification of the holy bris, one is saved from the face of the Other Side, which is the desire for money, which is idolatry, which is bitter black sadness, darkness, darkened countenance, death. [And] One is connected to Divinity and merits satiation of joys from the face of the Lord (Psalm 16:11), for the light of the face of the living King shines and radiates upon him [Psalms 16:11] (23, 2).
All the disgraces and shames that come upon a person are due to the defect of the bris, and conversely, through the rectification of the bris, one merits honor (ibid., 3). Through the perfection of the holy tongue, which is the aspect of the rectification of the bris, one can interpret dreams like Joseph (ibid., 4). The main perfection of the holy tongue, which is the main rectification of the bris, which encompassess the rectification of all the desires and the traits, is impossible to receive except from the mouth of true righteous ones.
## Segment 24
יז. עִקַּר שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ שֶׁהוּא עִקַּר תִּקּוּן הַבְּרִית, שֶׁכּוֹלֵל תִּקּוּן כָּל הַתַּאֲווֹת וְהַמִּדּוֹת, אִי אֶפְשָׁר לְקַבֵּל כִּי אִם מִפִּי הַצַּדִּיקֵי אֱמֶת. וּבִשְׁבִיל זֶה צְרִיכִין לִנְסֹעַ לְהַצַּדִּיק הָאֱמֶת לִשְׁמֹעַ מִפִּיו דַּיְקָא. וְאֵין דַּי בְּסֵפֶר מוּסָר אוֹ לִשְׁמֹעַ מִפִּי אַחֵר שֶׁשָּׁמַע מִמֶּנּוּ, כִּי עִקַּר שְׁלֵמוּת הַדִּבּוּר שֶׁהוּא בְּחִינַת שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ, שֶׁהִיא עִקַּר הַתִּקּוּן, אִי אֶפְשָׁר לְקַבֵּל כִּי אִם מִפִּיו הַקָּדוֹשׁ בְּעַצְמוֹ דַּיְקָא כִּי שָׁם מְקוֹר הַיִּרְאָה שֶׁהִיא שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ שֶׁהִיא תִּקּוּן הַבְּרִית, שֶׁכָּלוּל מִכָּל הַתִּקּוּנִים (שָׁם ט').
כג.
עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכֶה לְהֶאָרַת פָּנִים לְהַדְרַת פָּנִים, דְּהַיְנוּ שֶׁיִּזְדַּכֵּךְ חָכְמָתוֹ בְּהַתּוֹרָה וְיֵדַע לְבָאֲרָהּ וּלְדָרְשָׁהּ יָפֶה בִּשְׁלֹשׁ עֶשְׂרֵה מִדּוֹת, שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן שֶׁזֶּהוּ בְּחִינַת הַדְרַת פָּנִים. וְעַל־יְדֵי זֶה זוֹכֶה שֶׁיִּזְדַּכֵּךְ קוֹל רִנָּתוֹ, עַד שֶׁעַל־יְדֵי קוֹל רִנָּתוֹ לְבַד בְּלֹא דִּבּוּר, הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹשִׁיעוֹ בְּעֵת צָרָתוֹ. וְעַל־יְדֵי זֶה זוֹכֶה לְשָׁלוֹם וְיָכוֹל לְהַמְשִׁיךְ כָּל הָעוֹלָם לַעֲבוֹדָתוֹ יִתְבָּרַךְ (כז, ו').
Through the rectification of the bris, one merits the radiance of the face, the majesty of the face, that is, that his wisdom in the Torah is purified, and he will know how to explain and expound it beautifully with the thirteen (hermeneutical) principles by which the Torah is interpreted, which is the aspect of the majesty of the face. [And] Through this, one merits that the sound of his song (‘reena’) is purified, so that through the sound of his song alone, without words, the Holy One, blessed be He, saves him in his time of distress. [And] Through this, one merits to peace, and can draw the entire world to His service, may He be blessed (27, 6).
Chapter Forty-Four: Tefillin
## Segment 26
יח. עַל פְּגַם הַבְּרִית חֶרֶב בָּא בִּבְחִינַת חֶרֶב נוֹקֶמֶת נְקַם בְּרִית (כ,י.).
כה.
עַל־יְדֵי תִּקּוּן הַכְּלָלִי שֶׁהוּא תִּקּוּן הַבְּרִית נִתְרוֹמֵם הַמֹּחִין, כִּי עִקַּר תִּקּוּן הַדַּעַת הוּא כְּפִי תִּקּוּן הַבְּרִית, וְעִקַּר הִתְקָרְבוּת יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם הוּא עַל־יְדֵי שְׁמִירַת הַבְּרִית (שָׁם ד').
Through the general rectification [Tikun Haklalley], which is the rectification of the bris, the intellect/consciousness is elevated, for the main rectification of the daas (=realization of knowledge) is according to the rectification of the bris, and the main drawing close of Israel to their Father in Heaven is through guarding the bris (ibid., 4).
[And] For this reason, it is necessary to travel to the true righteous one to hear specifically from his mouth, and it is not sufficient with a book of mussar (-ethics) or to hear from the mouth of another who heard from him, for the main perfection of speech, which is the aspect of the perfection of the holy tongue, which is the main rectification, is impossible to receive except specifically from his holy mouth himself, for there is the source of the fear, which is the perfection of the holy tongue, the rectification of the bris, which encompasses all rectifications (ibid., 9).
## Segment 28
יט. צְעָקָה בְּקוֹל הוּא תִּקּוּן הַבְּרִית. וְזוֹכֶה לְהִתְגַּלּוּת הַדַּעַת. כִּי מִתְּחִלָּה כְּשֶׁהָיָה הַבְּרִית פָּגוּם הָיָה הַדַּעַת פָּגוּם (שָׁם).
כז.
כָּל זְמַן שֶׁלֹּא תִּקֵּן תִּקּוּן הַכְּלָלִי, אֲזַי הַדִּבּוּר אָסוּר וְאִי אֶפְשָׁר אָז לְדַבֵּר וּלְגַלּוֹת תּוֹרָה. וּמִי שֶׁהוּא מְדַבֵּר אָז, הוּא עוֹבֵר עַל לֹא תֵלֵךְ רָכִיל בְּעַמֶּךָ וְהוּא הוֹלֵךְ רָכִיל מְגַלֶּה סוֹד. אֲבָל עַל־יְדֵי תִּקּוּן הַכְּלָלִי הַדִּבּוּר מֻתָּר וִיכוֹלִין לִפְתֹּחַ פֶּה בְּדִבּוּרִים הַמְּאִירִים בְּהַתּוֹרָה (שָׁם ו').
As long as one has not rectified the general rectification, (then) speech is forbidden, and it is impossible then to speak and reveal Torah. [And] One who speaks then transgresses “You shall not go about as a talebearer among your people” [Leviticus 19:16] and he goes talebearing revealing a secret. But through the general rectification [Tikun Haklalley], speech is permitted, and one can open one’s mouth with words that illuminate in the Torah (ibid., 6).
Chapter Forty-Six: Temimus
## Segment 29
בִּשְׁבִיל זֶה אוֹמְרִים אֶת הַהַגָּדָה בְּקוֹל רָם, כִּי הַהַגָּדָה הִיא תִּקּוּן הַבְּרִית. וְעַל־יְדֵי זֶה הָיְתָה הַגְּאֻלָּה. כִּי גָּלוּת מִצְרַיִם הָיָה עַל פְּגַם הַבְּרִית כַּמּוּבָא. גַּם הַיַּיִן שֶׁל אַרְבַּע כּוֹסוֹת הוּא תִּקּוּן הַדַּעַת שֶׁהוּא תִּקּוּן הַבְּרִית (שָׁם).
Due to the defect of the bris, a sword (-destruction, enemy, death) comes in the aspect of “a sword avenging the vengeance of the bris” [Leviticus 26:25] (20, 10). Crying out is a rectification of the bris and one merits to the revelation of the daas (-realization of knowledge).
## Segment 31
כא. עַל־יְדֵי תִּקּוּן הַבְּרִית קֹדֶשׁ נִצּוֹל מִפָּנִים דְּסִטְרָא אַחֲרָא שֶׁהוּא תַּאֲוַת מָמוֹן, שֶׁהוּא עֲבוֹדָה זָרָה, שֶׁהִיא עַצְבוּת מָרָה שְׁחוֹרָה, חֹשֶׁךְ, אַנְפִּין חֲשׁוּכִין, מִיתָה, וְנִתְקַשֵּׁר בֶּאֱלֹקוּת וְזוֹכֶה לְשׂבַע שְׂמָחוֹת אֶת פְּנֵי ה', כִּי זוֹרֵחַ וּמֵאִיר עָלָיו אוֹר פְּנֵי מֶלֶךְ חַיִּים (כג, ב').
ל.
עִקַּר קִיּוּם הָאֱמוּנָה הוּא רַק עַל־יְדֵי שְׁמִירַת הַבְּרִית (לא,ג').
The main sustenance of faith is only through guarding the bris (31, 3).
❖ Translation Complete ❖
## Segment 33
כב. גַּם עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכֶה לְהִסְתַּכֵּל עַל הַשֹּׁרֶשׁ שֶׁל כָּל הַהַשְׁפָּעוֹת וְהַמָּמוֹן, שֶׁשָּׁם בְּשָׁרְשָׁהּ הַשֶּׁפַע כֻּלּוֹ, אוֹר צַח וּמְצֻחְצָח, שֶׁעַל־יְדֵי זֶה נִתְבַּטֵּל מִמֵּילָא תַּאֲוַת מָמוֹן (שָׁם ה').
לב.
כָּל הַיִּסּוּרִים שֶׁיֵּשׁ לְהָאָדָם בַּדְּרָכִים, כֻּלָּם הֵם בִּשְׁבִיל פְּגַם הַבְּרִית, וְעַל־יְדֵי שְׁמִירַת הַבְּרִית לֹא יִהְיֶה לוֹ צַעַר בַּדֶּרֶךְ (שָׁם ד).
All the suffering one has on the roads (-travelling) are all due to the defect of the bris, and through guarding the bris, one will have no distress on the way (ibid., 4).
For initially, when the bris was defected, the daas was defected (ibid.). For this reason, the Haggadah (-hagada literally means to tell over) is recited in a loud voice, for the Haggadah is a rectification of the bris, an through this, there was redemption.
## Segment 35
כג. עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכֶה לְהֶאָרַת פָּנִים לְהַדְרַת פָּנִים, דְּהַיְנוּ שֶׁיִּזְדַּכֵּךְ חָכְמָתוֹ בְּהַתּוֹרָה וְיֵדַע לְבָאֲרָהּ וּלְדָרְשָׁהּ יָפֶה בִּשְׁלֹשׁ עֶשְׂרֵה מִדּוֹת, שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן שֶׁזֶּהוּ בְּחִינַת הַדְרַת פָּנִים. וְעַל־יְדֵי זֶה זוֹכֶה שֶׁיִּזְדַּכֵּךְ קוֹל רִנָּתוֹ, עַד שֶׁעַל־יְדֵי קוֹל רִנָּתוֹ לְבַד בְּלֹא דִּבּוּר, הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹשִׁיעוֹ בְּעֵת צָרָתוֹ. וְעַל־יְדֵי זֶה זוֹכֶה לְשָׁלוֹם וְיָכוֹל לְהַמְשִׁיךְ כָּל הָעוֹלָם לַעֲבוֹדָתוֹ יִתְבָּרַךְ (כז, ו').
לד.
יֵשׁ שְׁנֵי בְּחִינוֹת בְּרִית. בְּחִינָה אַחַת הִיא שְׁמִירַת בְּרִית קֹדֶשׁ וְהִיא בְּחִינָה עֶלְיוֹנָה. וּבְחִינָה שְׁנִיָּה הִיא שְׁמִירַת אִסּוּר וְהֶתֵּר. עַל־כֵּן צָרִיךְ שֶׁיִּלְמַד דִּינֵי אִסּוּר וְהֶתֵּר כְּדֵי שֶׁיִּזְכֶּה גַּם לִבְחִינָה שְׁנִיָּה. וּכְשֶׁזּוֹכֶה לִשְׁמִירַת הַבְּרִית בִּשְׁתֵּי בְּחִינוֹת אֵלּוּ, אֲזַי הוּא דוֹמֶה לְמַלְאַךְ ה' צְבָאוֹת וְזוֹכֶה לֶאֱמוּנָה שְׁלֵמָה וּמַמְשִׁיךְ כָּל הַבְּרָכוֹת וְהַהַשְׁפָּעוֹת כַּנַּ"ל, וְזוֹכֶה לְאַהֲבָה וְהִשְׁתּוֹקְקוּת וְכִסּוּפִין טוֹבִים לַשֵּׁם יִתְבָּרַךְ, שֶׁעַל־יְדֵי זֶה הוּא מְצַיֵּר אוֹתִיּוֹת הַתּוֹרָה לְטוֹב. וַאֲזַי אוֹתִיּוֹת הַתּוֹרָה בְּעַצְמָן מְבַקְּשִׁין מִמֶּנּוּ שֶׁיְּדַבְּרֵם בְּפִיו כְּדֵי שֶׁיְּצַיְּרֵם לְטוֹבָה, וְעַל־יְדֵי זֶה זוֹכֶה שֶׁיִּהְיוּ כָּל אֲכִילוֹתָיו וּסְעוּדוֹתָיו בִּבְחִינַת לֶחֶם הַפָּנִים, וַאֲזַי שֻׁלְחָנוֹ מְכַפֵּר כַּמִּזְבֵּחַ, וַאֲזַי כָּל הַכּוֹכָבִים וְהַמַּזָּלוֹת וְכָל הַגּוֹיִם - כֻּלָּם הֵם טוֹרְחִים בִּשְׁבִיל פַּרְנָסָתוֹ (שָׁם).
There are two aspects of bris. One aspect is guarding the holy bris, which is a higher aspect. The second aspect is guarding the laws of [what is] forbidden and [what is] permitted. Therefore, one must study the laws of [what is] forbidden and [what is] permitted to merit the second aspect as well. [And] When one merits guarding the bris in these two aspects, then he is likened to an angel of the Lord of Hosts and merits complete faith, and draws all blessings and bounties, as mentioned above, and merits to love, and good longing and yearning for Hashem, may He be blessed, through which he shapes the letters of the Torah for good. [And] Then the letters of the Torah themselves request from him to speak them with his mouth so that he forms them for good, and through this, one merits that all his eating and meals are in the aspect of the showbread (‘lechem hapunnim’), and then his table atones like the altar, and then all the stars, constellations, and all the nations—they all toil for his livelihood (ibid.).
כט. כְּשֶׁאֵין תִּקּוּן הַכְּלָלִי בִּשְׁלֵמוּת, צָרִיךְ לְהַרְחִיק מִשְּׁתִיַּת הַיַּיִן כִּי עַל־יְדֵי זֶה מִתְגַּבְּרִין בּוֹ הַדָּמִים שֶׁמֵּהֶם בָּאִים כָּל הָעֲבֵרוֹת חַס וְחָלִילָה, גַּם מַזִּיק לַפַרְנָסָה וְנַעֲשֶׂה רָשׁ. אֲבָל מִי שֶׁזּוֹכֶה לְתִקּוּן הַכְּלָלִי אֲזַי אַדְּרַבָּא, מֵרִים אֶת הַמֹּחִין עַל־יְדֵי שְׁתִיָּתוֹ וּמְתַקֵּן תִּקּוּן הַכְּלָלִי בְּיוֹתֵר (שָׁם ח'). When the general rectification is not complete, one must distance oneself from drinking wine, for through this (they) are strengthened, the bloods from which all transgressions come, G-d forbid, [and it] also harms livelihood and makes one poor. But one who merits to the general rectification [Tikun Haklalley], then on the contrary, [it] elevates the intellect/consciousness through his drinking, and rectifies the general rectification exceedingly (ibid., 8).
## Segment 37
כד. לְפִי הַלֹּא תַעֲשֶׂה שֶׁעוֹבְרִים חַס וְחָלִילָה, כֵּן מְעוֹרְרִין בְּחִינַת דַּם נִדָּה לְהַשְּׁכִינָה וְגוֹרְמִין אַפְרָשׁוּתָא בֵּין קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ. וּלְתַקֵּן כָּל הָעֲבֵרוֹת בִּפְרָטִיּוּת הֵם רַבִּים מְאֹד וְכָבֵד עַל הָאָדָם וְאִי אֶפְשָׁר לְתַקֵּן אוֹתָם, כִּי יֵשׁ דִּקְדּוּקִים וּפְרָטִים רַבִּים בְּכָל לָאו וָלָאו. עַל־כֵּן צָרִיךְ לְתַקֵּן תִּקּוּן הַכְּלָלִי וְהוּא תִּקּוּן הַבְּרִית, וְעַל יְדֵי זֶה נִתְתַּקְּנִין מִמֵּילָא כָּל הַלָּאוִין שֶׁעָבַר, וַאֲפִלּוּ לַמְּקוֹמוֹת הַצָּרִים וְהַדַּקִּים שֶׁאִי אֶפְשָׁר לָבוֹא לְשָׁם שׁוּם תִּקּוּן, עַל־יְדֵי תִּקּוּן הַכְּלָלִי זוֹרֵק תִּקּוּנִים גַּם לְשָׁם (כט, ג').
לו.
תִּקּוּן שֶׁל הִרְהוּרֵי זְנוּת שֶׁבָּא לָאָדָם, שֶׁיֹּאמַר שְׁמַע וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. וְאָז כּוֹלֵל נִשְׁמָתוֹ בִּשְׁנֵים עָשָׂר שִׁבְטֵי יָהּ, וּמַפְרִישׁ אֶת נִשְׁמָתוֹ מִנִּשְׁמַת עֶרֶב רַב הַבָּאִים מֵאִשָּׁה זוֹנָה, שֶׁהִיא שִׁפְחָה בִּישָׁא, שֶׁמִּשָּׁם בָּאָה הַתַּאֲוָה הַזֹּאת שֶׁכּוֹלֶלֶת כָּל הַמִּדּוֹת רָעוֹת (שָׁם ג').
A rectification for licentious thoughts that come to a person is to say “Shema” (-‘Hear Oh Israel…’) and “Blessed be Hashem of His glorious kingdom forever and ever.” [And] Then he includes his soul in the twelve tribes of Y”ah, and separates his soul from the soul of the mixed multitude (“erev rav”) that comes from a harlot, who is the evil maidservant, from where this desire comes, which encompasses all the evil traits (ibid., 3).
Because the exile of Egypt was due to the defect of the bris, as is brought down (-from the Arizal). Also the wine of the four cups is a rectification of the daas (-realization of knowledge), which is a rectification of the bris (ibid.). Through the rectification of the holy bris, one is saved from the face of the Other Side, which is the desire for money, which is idolatry, which is bitter black sadness, darkness, darkened countenance, death. [And] One is connected to Divinity and merits satiation of joys from the face of the Lord (Psalm 16:11), for the light of the face of the living King shines and radiates upon him [Psalms 16:11] (23, 2). Also, through the rectification of the bris, one merits to look at the root of all the bounty and the money, where, there in its root all the bounty is pure and pristine light, through which the desire for money is automatically nullified (ibid., 5).
## Segment 39
כה. עַל־יְדֵי תִּקּוּן הַכְּלָלִי שֶׁהוּא תִּקּוּן הַבְּרִית נִתְרוֹמֵם הַמֹּחִין, כִּי עִקַּר תִּקּוּן הַדַּעַת הוּא כְּפִי תִּקּוּן הַבְּרִית, וְעִקַּר הִתְקָרְבוּת יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם הוּא עַל־יְדֵי שְׁמִירַת הַבְּרִית (שָׁם ד').
לח.
כְּשֶׁמְּתַקֵּן אוֹת בְּרִית קֹדֶשׁ, אֲזַי הַמֹּחִין שֶׁלּוֹ בִּשְׁלֵמוּת וְיוּכַל לְהָבִין דִּבּוּרוֹ שֶׁל הַצַּדִּיק, כְּפִי הַתִּקּוּן שֶׁל כָּל אֶחָד כָּךְ הַשָּׂגָתוֹ, דְּזֶהוּ כְּלָל גָּדוֹל שֶׁאִי אֶפְשָׁר לְשׁוּם אָדָם לְהַשִּׂיג וְלִתְפֹּס בְּדִבּוּרוֹ שֶׁל הַצַּדִּיק אִם לֹא שֶׁתִּקֵּן תְּחִלָּה אוֹת בְּרִית קֹדֶשׁ כָּרָאוּי, אֲבָל עַל־יְדֵי פְּגַם הַבְּרִית נִפְגָּם דַּעְתּוֹ וּמֹחוֹ, עַד שֶׁאֵינוֹ תּוֹפֵס וּמַשִּׂיג כְּלָל דִּבְרֵי הַצַּדִּיק, וְיוּכַל לְהִכָּשֵׁל בָּהֶם אִם יֵלֵךְ אַחֲרֵי עַקְמִימֻיּוֹת שֶׁבְּלִבּוֹ, וְאַחֲרֵי הַקֻּשְׁיוֹת שֶׁל שְׁטוּת שֶׁנּוֹפְלִים בְּדַעְתּוֹ עָלָיו (שָׁם ה').
When one rectifies the holy sign of the bris, then his intellect/consciousness is complete, and he can understand the speech of the tzadik (-righteous one). According to each one’s rectification, so is his attainment (of spiritual perception and conception), for this is a great principle: that it is impossible for any person to comprehend or to grasp the speech of the tzadik unless he first properly rectifies the holy sign of the bris. But through the defect of the bris, his daas (-realization of knowledge) and intellect/consciousness are defected, so that he cannot grasp or comprehend the words of the tzadik at all, and he may stumble in them if he goes after the distortions of his heart and after the foolish questions that fall into his mind about him (-the tzadik) (ibid., 5).
לו. תִּקּוּן שֶׁל הִרְהוּרֵי זְנוּת שֶׁבָּא לָאָדָם, שֶׁיֹּאמַר שְׁמַע וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. וְאָז כּוֹלֵל נִשְׁמָתוֹ בִּשְׁנֵים עָשָׂר שִׁבְטֵי יָהּ, וּמַפְרִישׁ אֶת נִשְׁמָתוֹ מִנִּשְׁמַת עֶרֶב רַב הַבָּאִים מֵאִשָּׁה זוֹנָה, שֶׁהִיא שִׁפְחָה בִּישָׁא, שֶׁמִּשָּׁם בָּאָה הַתַּאֲוָה הַזֹּאת שֶׁכּוֹלֶלֶת כָּל הַמִּדּוֹת רָעוֹת (שָׁם ג'). A rectification for licentious thoughts that come to a person is to say “Shema” (-‘Hear Oh Israel…’) and “Blessed be Hashem of His glorious kingdom forever and ever.” [And] Then he includes his soul in the twelve tribes of Y”ah, and separates his soul from the soul of the mixed multitude (“erev rav”) that comes from a harlot, who is the evil maidservant, from where this desire comes, which encompasses all the evil traits (ibid., 3).
## Segment 41
כו. עַל־יְדֵי תִּקּוּן הַבְּרִית יֵשׁ לוֹ פַּרְנָסָה בְּלִי טֹרַח בִּבְחִינַת מָן (שָׁם ה').
מ.
מִי שֶׁמְּשַׁבֵּר תַּאֲוָה זֹאת שֶׁל נִאוּף, אֲזַי בְּקַל יוּכַל לְשַׁבֵּר כָּל הַתַּאֲווֹת וְעַל־כֵּן הוּא תִּקּוּן הַכְּלָלִי. וְכָל אֶחָד וְאֶחָד לְפִי רִחוּקוֹ מֵהַתַּאֲוָה הַזֹּאת, כֵּן הוּא קָרוֹב לְהִתְגַּלּוּת הַתּוֹרָה, וְכֵן לְהֶפֶךְ חַס וְשָׁלוֹם. עַל־כֵּן קֹדֶם שֶׁיִּזְכֶּה אָדָם לְהִתְגַּלּוּת הַתּוֹרָה, הוּא צָרִיךְ לָבוֹא בְּנִסָּיוֹן בְּצֵרוּף בְּתוֹךְ הַתַּאֲוָה הַנִּזְכֶּרֶת לְעֵיל שֶׁהוּא עִקַּר הַנִּסָּיוֹן וְהַצֵּרוּף כַּנַּ"ל, וּכְשֶׁיַּעֲמֹד בַּנִּסָּיוֹן וִישַׁבֵּר הַקְּלִפָּה שֶׁקָּדְמָה לַפְּרִי, יִזְכֶּה לַפְּרִי דְּהַיְנוּ לְהִתְגַּלּוּת הַתּוֹרָה וְכַנִּזְכָּר לְעֵיל (שָׁם).
One who breaks this desire for licentiousness, then he can easily break all the (bodily) desires, and therefore it is the general rectification [Tikun Haklalley]. [And] Each and every one, according to his distance from this desire, [so he] is close to the revelation of the Torah, and conversely as well, G-d forbid. Therefore, before a person merits the revelation of the Torah, he must come into a test and refinement within this desire mentioned above, which is the main test and refinement, as mentioned above. [And] When he withstands the test and breaks the husk that precedes the fruit, he merits to the fruit, that is, to the revelation of the Torah, as mentioned above (ibid.).
לח. כְּשֶׁמְּתַקֵּן אוֹת בְּרִית קֹדֶשׁ, אֲזַי הַמֹּחִין שֶׁלּוֹ בִּשְׁלֵמוּת וְיוּכַל לְהָבִין דִּבּוּרוֹ שֶׁל הַצַּדִּיק, כְּפִי הַתִּקּוּן שֶׁל כָּל אֶחָד כָּךְ הַשָּׂגָתוֹ, דְּזֶהוּ כְּלָל גָּדוֹל שֶׁאִי אֶפְשָׁר לְשׁוּם אָדָם לְהַשִּׂיג וְלִתְפֹּס בְּדִבּוּרוֹ שֶׁל הַצַּדִּיק אִם לֹא שֶׁתִּקֵּן תְּחִלָּה אוֹת בְּרִית קֹדֶשׁ כָּרָאוּי, אֲבָל עַל־יְדֵי פְּגַם הַבְּרִית נִפְגָּם דַּעְתּוֹ וּמֹחוֹ, עַד שֶׁאֵינוֹ תּוֹפֵס וּמַשִּׂיג כְּלָל דִּבְרֵי הַצַּדִּיק, וְיוּכַל לְהִכָּשֵׁל בָּהֶם אִם יֵלֵךְ אַחֲרֵי עַקְמִימֻיּוֹת שֶׁבְּלִבּוֹ, וְאַחֲרֵי הַקֻּשְׁיוֹת שֶׁל שְׁטוּת שֶׁנּוֹפְלִים בְּדַעְתּוֹ עָלָיו (שָׁם ה'). When one rectifies the holy sign of the bris, then his intellect/consciousness is complete, and he can understand the speech of the tzadik (-righteous one). According to each one’s rectification, so is his attainment (of spiritual perception and conception), for this is a great principle: that it is impossible for any person to comprehend or to grasp the speech of the tzadik unless he first properly rectifies the holy sign of the bris. But through the defect of the bris, his daas (-realization of knowledge) and intellect/consciousness are defected, so that he cannot grasp or comprehend the words of the tzadik at all, and he may stumble in them if he goes after the distortions of his heart and after the foolish questions that fall into his mind about him (-the tzadik) (ibid., 5).
## Segment 43
כז. כָּל זְמַן שֶׁלֹּא תִּקֵּן תִּקּוּן הַכְּלָלִי, אֲזַי הַדִּבּוּר אָסוּר וְאִי אֶפְשָׁר אָז לְדַבֵּר וּלְגַלּוֹת תּוֹרָה. וּמִי שֶׁהוּא מְדַבֵּר אָז, הוּא עוֹבֵר עַל לֹא תֵלֵךְ רָכִיל בְּעַמֶּךָ וְהוּא הוֹלֵךְ רָכִיל מְגַלֶּה סוֹד. אֲבָל עַל־יְדֵי תִּקּוּן הַכְּלָלִי הַדִּבּוּר מֻתָּר וִיכוֹלִין לִפְתֹּחַ פֶּה בְּדִבּוּרִים הַמְּאִירִים בְּהַתּוֹרָה (שָׁם ו').
מב.
גַּם צָרִיךְ שֶׁיִּהְיֶה זִוּוּגְךָ בְּלֵיל שַׁבָּת, כְּדֵי שֶׁיִּהְיֶה לְךָ בָּנִים חַיִּים וְקַיָּמִים (שָׁם).
Also, your mating must be on the night of the Sabbath, so that you have living and enduring children (ibid.).
לט. עַל־יְדֵי תַּאֲוַת נִאוּף יָכוֹל לָבוֹא לְשִׁגָּעוֹן לִהְיוֹת מְשֻׁגָּע מַמָּשׁ. וְעַל־כֵּן כָּתְבוּ חַכְמֵי הָרוֹפְאִים שֶׁהַסֵּרוּס - רְפוּאָה לַמְשֻׁגָּע (שָׁם ו'). Through the desire for licentiousness, one can come to madness, to be actually insane. [And] Therefore, the wise ones of the doctors wrote that castration is a remedy for the insane (ibid., 6).
## Segment 45
כח. עַל־יְדֵי פְּגַם הַבְּרִית בָּא חֳלִי נוֹפֵל רַחֲמָנָא לִצְלָן. וְעַל־יְדֵי תִּקּוּן הַבְּרִית נִתְרַפֵּא מֵחוֹלַאַת הַנְּפִילָה (שָׁם ז').
מד.
הַפּוֹגֵם בִּבְרִיתוֹ הוּא בִּבְחִינַת מַיִן מְרִירִין מַיִן מְסָאֲבִין זֶרַע טָמֵא, וַאֲזַי אֵין יָכוֹל לְהִתְפַּלֵּל בִּבְחִינַת כָּל עַצְמוֹתַי וְכוּ'. הַיְנוּ שֶׁאֵינוֹ יָכוֹל לִטְעֹם מְתִיקוּת בְּדִבּוּרֵי הַתְּפִלָּה וְאָז כַּלְבָּא נָחִית לֶאֱכֹל קָרְבָּנוֹ, הַיְנוּ תְּפִלָּתוֹ. וְהִיא בְּחִינַת מָרָה בְּחִינַת חֶרֶב פִּיפִיּוֹת בְּחִינַת גֵּיהִנֹּם. אֲבָל עַל־יְדֵי שְׁמִירַת הַבְּרִית הִיא בִּבְחִינַת מַיִן מְתִיקִין מַיִן דְּדַכְיָן זֶרַע קֹדֶשׁ, וַאֲזַי דִּבּוּרָיו מְתוּקִים וְטוֹבִים. וּכְשֶׁיּוֹצְאִים מִפִּיו וּמַשְׁמִיעַ לְאָזְנוֹ, אֲזַי נִכְנָסִים מְתִיקוּת הַדִּבּוּרִים לְתוֹךְ עַצְמוֹתָיו, וַאֲזַי תְּפִלָּתוֹ בִּבְחִינַת כָּל עַצְמוֹתַי תֹּאמַרְנָה, וְאָז אַרְיֵה נָחִית לֶאֱכֹל קָרְבָּנוֹ (נ).
One who defects his bris is in the aspect of bitter waters, defiled waters, impure seed, and then he cannot pray in the aspect of “All my bones shall say…” [Psalms 35:10]. That is, he cannot taste sweetness in the words of prayer, and then a dog comes down to eat his offering (-korban), that is, his prayer. [And] This is the aspect of bitterness, the aspect of a double-edged sword [Psalms 149:6], the aspect of Gehinnom (-hell). But through guarding the bris, it is in the aspect of sweet waters, pure waters, holy seed, and then his words are sweet and good. And when they come out of his mouth and he hears them with his ear, then the sweetness of the words enters his bones, and then his prayer is in the aspect of “All my bones shall say,” and then a lion comes down to eat his offering (50).
Through the rectification of the bris, one merits the radiance of the face, the majesty of the face, that is, that his wisdom in the Torah is purified, and he will know how to explain and expound it beautifully with the thirteen (hermeneutical) principles by which the Torah is interpreted, which is the aspect of the majesty of the face.
## Segment 47
כט. כְּשֶׁאֵין תִּקּוּן הַכְּלָלִי בִּשְׁלֵמוּת, צָרִיךְ לְהַרְחִיק מִשְּׁתִיַּת הַיַּיִן כִּי עַל־יְדֵי זֶה מִתְגַּבְּרִין בּוֹ הַדָּמִים שֶׁמֵּהֶם בָּאִים כָּל הָעֲבֵרוֹת חַס וְחָלִילָה, גַּם מַזִּיק לַפַרְנָסָה וְנַעֲשֶׂה רָשׁ. אֲבָל מִי שֶׁזּוֹכֶה לְתִקּוּן הַכְּלָלִי אֲזַי אַדְּרַבָּא, מֵרִים אֶת הַמֹּחִין עַל־יְדֵי שְׁתִיָּתוֹ וּמְתַקֵּן תִּקּוּן הַכְּלָלִי בְּיוֹתֵר (שָׁם ח').
מו.
מִי שֶׁפָּגַם בִּבְרִיתוֹ, יִשְׁמֹר אֶת עַצְמוֹ מִכְּלָבִים וּמֵחָרֶב (שָׁם).
One who defected his bris should guard himself from dogs and from a sword (ibid.).
[And] Through this, one merits that the sound of his song (‘reena’) is purified, so that through the sound of his song alone, without words, the Holy One, blessed be He, saves him in his time of distress. [And] Through this, one merits to peace, and can draw the entire world to His service, may He be blessed (27, 6).
## Segment 48
עִקַּר קִיּוּם הָאֱמוּנָה הוּא רַק עַל־יְדֵי שְׁמִירַת הַבְּרִית (לא,ג').
מה. וְדַע שֶׁעַזֵּי פָּנִים שֶׁיֵּשׁ בַּדּוֹר הֵן הֵן הַכְּלָבִים וְהֵן הָעוֹמְדִים וְחוֹלְקִים עַל תְּפִלַּת אִישׁ הַיִּשְׂרְאֵלִי, שֶׁעֲדַיִן לֹא תִּקֵּן בְּרִיתוֹ בִּשְׁלֵמוּת (שָׁם). [And] Know that the brazen-faced that there are in the generation, they themselves are the dogs (-mentioned in the previous item), and they are the ones who stand and dispute the prayer of a Jewish person who has not yet completely rectified his bris (ibid.).
## Segment 50
לא. כָּל הַנְהָגוֹת הַגַּלְגַּלִים וְכָל הַנְהָגַת הָעוֹלָם וְכָל הַבְּרָכוֹת וְהַהַשְׁפָּעוֹת, הַכֹּל תָּלוּי בִּשְׁמִירַת הַבְּרִית (שָׁם).
מט.
עַל־יְדֵי הֶבֶל הַיֹּפִי בָּאִים לַעֲנִיּוּת (ס,ג').
Through the vanity of beauty, one comes to poverty (60, 3).
According to the negative commandments one transgresses, G-d forbid, so one arouses the aspect of the blood of niddah (-menstruation) to the Shechinah (-Divine Presence),j and causes separation between the Holy One, blessed be He, and His Shechinah. [And] To rectify all the transgressions individually, they are exceedingly numerous, and it is heavy for a person, and it is impossible to rectify them, for there are many details and specifics in each negative commandment.
## Segment 52
לב. כָּל הַיִּסּוּרִים שֶׁיֵּשׁ לְהָאָדָם בַּדְּרָכִים, כֻּלָּם הֵם בִּשְׁבִיל פְּגַם הַבְּרִית, וְעַל־יְדֵי שְׁמִירַת הַבְּרִית לֹא יִהְיֶה לוֹ צַעַר בַּדֶּרֶךְ (שָׁם ד).
נא.
עַל־יְדֵי יִרְאָה, דְּהַיְנוּ מוֹרָא שָׁמַיִם וּמוֹרָא רַבָּךְ וּמוֹרָא אָב וָאֵם, נִצּוֹלִין מִיוֹפִי הַנָּשִׁים וּמֵחֵן שֶׁל שֶׁקֶר וְזוֹכִין לַעֲשִׁירוּת (עַיֵּן יִרְאָה (שָׁם).
Through fear, that is, fear of Heaven, and fear of one’s teacher, and fear of father and mother, one is saved from the beauty of women and from false charm and merits wealth (see Fear) (ibid.).
נ. עַל־יְדֵי נִאוּף נִפְסָק הַנְּשִׁימָה שֶׁהוּא עִקַּר חִיּוּת הָאָדָם, וְעַל־יְדֵי זֶה נִתְיַבְּשִׁין לֵחוֹת הַגּוּף וְעַל־יְדֵי זֶה נִתְקַלְקֵל הַמֹּחַ וְהַשֵּׂכֶל, כִּי עִקַּר הַשֵּׂכֶל עַל־יְדֵי לֵחוֹת וּשְׁמַנִּים שֶׁבַּגּוּף. וְעַל־כֵּן כָּל הַמְשֻׁגָּעִים נַעֲשִׂין עַל־יְדֵי נִאוּף כַּיָּדוּעַ. וְכֵן שְׁאָר בְּנֵי אָדָם שֶׁאֵינָם מְשֻׁגָּעִים מַמָּשׁ אֲבָל יֵשׁ בָּהֶם חִסָּרוֹן וּבִלְבּוּל הַדַּעַת הַרְבֵּה, הַכֹּל בָּא עַל יְדֵי נִאוּף שֶׁמְּיַבֵּשׁ לֵחוֹת וּשְׁמַנִּים שֶׁבַּגּוּף, שֶׁעַל־יְדֵי זֶה נִתְקַלְקֵל הַשֵּׂכֶל כַּנַּ"ל (שָׁם). Through licentiousness, the breath, which is the main life of a person, is cut off, and through this, the body’s moistures dry up, and through this, the brain and the intellect are ruined/broken, for the essence of the intellect is through the moistures and oils that are in the body. [And] Therefore, all the insane become so through licentiousness, as is known. [And] Likewise, other people who are not actually insane but have much lack and confusion of daas (-mind, reasoning), all this comes through licentiousness, which dries the moistures and oils that are in the body, through which the intellect is ruined/broken, as mentioned above (ibid.).
## Segment 56
לג. יֵשׁ שְׁנֵי בְּחִינוֹת בְּרִית. בְּחִינָה אַחַת הִיא שְׁמִירַת בְּרִית קֹדֶשׁ וְהִיא בְּחִינָה עֶלְיוֹנָה. וּבְחִינָה שְׁנִיָּה הִיא שְׁמִירַת אִסּוּר וְהֶתֵּר. עַל־כֵּן צָרִיךְ שֶׁיִּלְמַד דִּינֵי אִסּוּר וְהֶתֵּר כְּדֵי שֶׁיִּזְכֶּה גַּם לִבְחִינָה שְׁנִיָּה. וּכְשֶׁזּוֹכֶה לִשְׁמִירַת הַבְּרִית בִּשְׁתֵּי בְּחִינוֹת אֵלּוּ, אֲזַי הוּא דוֹמֶה לְמַלְאַךְ ה' צְבָאוֹת וְזוֹכֶה לֶאֱמוּנָה שְׁלֵמָה וּמַמְשִׁיךְ כָּל הַבְּרָכוֹת וְהַהַשְׁפָּעוֹת כַּנַּ"ל, וְזוֹכֶה לְאַהֲבָה וְהִשְׁתּוֹקְקוּת וְכִסּוּפִין טוֹבִים לַשֵּׁם יִתְבָּרַךְ, שֶׁעַל־יְדֵי זֶה הוּא מְצַיֵּר אוֹתִיּוֹת הַתּוֹרָה לְטוֹב. וַאֲזַי אוֹתִיּוֹת הַתּוֹרָה בְּעַצְמָן מְבַקְּשִׁין מִמֶּנּוּ שֶׁיְּדַבְּרֵם בְּפִיו כְּדֵי שֶׁיְּצַיְּרֵם לְטוֹבָה, וְעַל־יְדֵי זֶה זוֹכֶה שֶׁיִּהְיוּ כָּל אֲכִילוֹתָיו וּסְעוּדוֹתָיו בִּבְחִינַת לֶחֶם הַפָּנִים, וַאֲזַי שֻׁלְחָנוֹ מְכַפֵּר כַּמִּזְבֵּחַ, וַאֲזַי כָּל הַכּוֹכָבִים וְהַמַּזָּלוֹת וְכָל הַגּוֹיִים - כֻּלָּם הֵם טוֹרְחִים בִּשְׁבִיל פַּרְנָסָתוֹ (שָׁם).
נג.
מַתָּן בַּסֵּתֶר הוּא תִּקּוּן לְמִקְרֵה־לַיְלָה רַחֲמָנָא לִצְלַן.
Giving charity in secret is a rectification for a nocturnal emission, may the Merciful One save us (ibid.).
נג. מַתָּן בַּסֵּתֶר הוּא תִּקּוּן לְמִקְרֵה־לַיְלָה רַחֲמָנָא לִצְלַן. Giving charity in secret is a rectification for a nocturnal emission, may the Merciful One save us (ibid.).
## Segment 58
עַל־יְדֵי שְׁמִירַת הַבְּרִית זוֹכֶה לְחֵרוּת (שָׁם ד). עִקַּר הַנִּסָּיוֹן וְהַצֵּרוּף שֶׁמְּנַסִּין אֶת הָאָדָם אֵין מְנַסִּין אוֹתוֹ אֶלָּא בְּנִאוּף שֶׁהִיא כְּלוּלָה מֵהַתַּאֲווֹת שֶׁל שִׁבְעִים אֻמּוֹת. וּכְשֶׁאָדָם בָּא בַּגָּלוּת הַזֶּה בְּנִסָּיוֹן כָּל אֶחָד לְפִי בְּחִינָתוֹ, אֲזַי הוּא צָרִיךְ לִצְעֹק קוֹלוֹת הַרְבֵּה לַשֵּׁם יִתְבָּרַךְ כְּמוֹ הַיּוֹלֶדֶת מַמָּשׁ, שֶׁצּוֹעֶקֶת מֵחֲמַת מְרִירוּת כְּאֵב חֶבְלֵי הַלֵּדָה, כַּמָּה וְכַמָּה קוֹלוֹת שֶׁהֵם כְּלוּלִים בְּשִׁבְעִים קָלִין לְפָחוֹת. כָּךְ הוּא צָרִיךְ לִצְעֹק קוֹלוֹת הַרְבֵּה לַשֵּׁם יִתְבָּרַךְ, עַד שֶׁיְּרַחֵם עָלָיו הַשֵּׁם יִתְבָּרַךְ וְיִזְכֶּה לְהִתְגַּבֵּר וּלְשַׁבֵּר הַתַּאֲוָה הַזֹּאת, וַאֲזַי יִזְכֶּה לְהוֹלִיד הַמֹּחִין וְאָז נִפְתָּחִין לוֹ סוֹדוֹת הַתּוֹרָה דְּמִטַּמְרִין מְגַלְּיָן לֵיהּ. וְכָל אֶחָד כְּפִי מַה שֶּׁעוֹמֵד בְּנִסָּיוֹן זֶה וּמְשַׁבֵּר הַתַּאֲוָה, כֵּן זוֹכֶה לְהִתְגַּלּוּת גָּדוֹל בְּתוֹרָה וַעֲבוֹדָה וְזוֹכֶה לְשִׁבְעִים פָּנִים שֶׁל הַתּוֹרָה (לו, א' ב').
Therefore, it is necessary to rectify the general rectification [Tikun Haklalley], which is the rectification of the bris, and through this, all the negative commandments one transgressed are automatically rectified, even in the narrow and thin places where it is not possible for any rectification to reach there, through the general rectification, one casts rectifications even there (29, 3).
Through the general rectification [Tikun Haklalley], which is the rectification of the bris, the intellect/consciousness is elevated, for the main rectification of the daas (=realization of knowledge) is according to the rectification of the bris, and the main drawing close of Israel to their Father in Heaven is through guarding the bris (ibid., 4). Through the rectification of the bris, one has livelihood without toil, in the aspect of manna (ibid., 5). As long as one has not rectified the general rectification, (then) speech is forbidden, and it is impossible then to speak and reveal Torah. [And] One who speaks then transgresses “You shall not go about as a talebearer among your people” [Leviticus 19:16] and he goes talebearing revealing a secret.
## Segment 60
לד. תִּקּוּן שֶׁל הִרְהוּרֵי זְנוּת שֶׁבָּא לָאָדָם, שֶׁיֹּאמַר שְׁמַע וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. וְאָז כּוֹלֵל נִשְׁמָתוֹ בִּשְׁנֵים עָשָׂר שִׁבְטֵי יָהּ, וּמַפְרִישׁ אֶת נִשְׁמָתוֹ מִנִּשְׁמַת עֶרֶב רַב הַבָּאִים מֵאִשָּׁה זוֹנָה, שֶׁהִיא שִׁפְחָה בִּישָׁא, שֶׁמִּשָּׁם בָּאָה הַתַּאֲוָה הַזֹּאת שֶׁכּוֹלֶלֶת כָּל הַמִּדּוֹת רָעוֹת (שָׁם ג').
נה.
תַּאֲוַת מִשְׁגָּל הִיא אַחַת מִשָּׁלֹשׁ תַּאֲווֹת שֶׁהֵם מַפְסִידִין וּפוֹגְמִין הַיִּרְאָה שֶׁבַּלֵּב, וְעַל יְדֵי שֶׁמְּקַבְּלִין חַג הַשָּׁבוּעוֹת כָּרָאוּי, עַל־יְדֵי זֶה מַמְשִׁיכִין דַּעַת לְתַקֵּן תַּאֲוָה זֹאת, וְעַל יְדֵי זֶה זוֹכִין לְיִרְאָה וּלְהַשְׁפָּעוֹת הַנְּבוּאָה וּלִתְפִלָּה וְכוּ' [עַיֵּן יִרְאָה וְיוֹם טוֹב] (ח"ב א, ד, ה, ח).
Sexual desire is one of three desires that detriment and defect the fear that is in the heart, and through properly accepting the festival of Shavuos, through this, one draws daas (realization of knowledge) to rectify this desire, and through this, one merits fear, and the efflux of prophecy, and prayer, etc. [see Yirah and Yom Tov] (Part II, 1, 4, 5, 8).
נו. תַּאֲוַת מִשְׁגָּל הִיא כְּפִי הֶחָלָב שֶׁיָּנַק בְּקַטְנוּתוֹ. עַל־כֵּן צְרִיכִין לִשְׁמֹר אֶת הַתִּינוֹק מְאֹד שֶׁיִּינַק מֵאִשָּׁה כְּשֵׁרָה. כִּי כְּשֶׁהַתִּינוֹק יוֹנֵק מֵאִשָּׁה חֲצוּפָה, אֲזַי מִתְגַּבֵּר בּוֹ, חַס וְשָׁלוֹם, תַּאֲוַת נִאוּף. וְכֵן לְהֶפֶךְ, כְּשֶׁיּוֹנֵק מֵאִשָּׁה כְּשֵׁרָה, אֵין לוֹ חֲמִימוּת תַּאֲוָה זֹאת כִּי אִם מְעַט הַמֻּכְרָח לְמִצְוַת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ (שָׁם ד'). Libido (-sexual desire) is according to the milk one nursed in infancy. Therefore, one must guard the infant greatly to nurse from a worthy (‘kosher’) woman. For when the infant nurses from an impudent woman, then, G-d forbid, the desire for licentiousness is strengthened in him. And likewise the coverse, when he nurses from a kosher woman, he does not have the heat (-passion) of this desire, only the little (amount) necessary heat for the commandment of the Creator, may His Name be blessed (ibid., 4).
## Segment 62
לה. וְכָל זֶה כְּשֶׁיֵּשׁ לָאָדָם הִרְהוּר בְאַקְרָאִי בְּעַלְמָא, אָז דַּי לוֹ בַּאֲמִירַת שְׁנֵי פְּסוּקִים, הַנִּזְכָּרִים לְעֵיל. אֲבָל אִם חַס וְשָׁלוֹם, רָגִיל בְּהִרְהוּר שֶׁל הַתַּאֲוָה הָרָעָה הַכְּלָלִית הַנִּזְכֶּרֶת לְעֵיל וְאֵינוֹ יָכוֹל לְהִפָּרֵד מִמֶּנָּה, אֲזַי צָרִיךְ גַּם כֵּן לְהוֹרִיד דְּמָעוֹת בִּשְׁעַת קַבָּלַת עֹל מַלְכוּת שָׁמַיִם, דְּהַיְנוּ שֶׁיְּעוֹרֵר אֶת עַצְמוֹ עַד שֶׁיִּבְכֶּה וְיוֹרִיד דְּמָעוֹת בְּשָׁעָה שֶׁיֹּאמַר שְׁמַע וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד (שָׁם ד').
נז.
עַל־יְדֵי הַגַּאֲוָה שֶׁל הַמַּנְהִיגִים וּמְפֻרְסָמִים שֶׁל שֶׁקֶר, עַל־יְדֵי זֶה מִתְגַּבֵּר תַּאֲוַת נִאוּף בָּעוֹלָם וְעַל־יְדֵי זֶה בָּא הַשְׁחָתַת זֶרַע חַס וְשָׁלוֹם, שֶׁהוּא בְּחִינַת הֶחְתִּים בְּשָׂרוֹ שֶׁהוּא חוֹתָם דְּסִטְרָא אַחֲרָא. וְאִי אֶפְשָׁר לְהִנָּצֵל מִזֶּה כִּי אִם עַל־יְדֵי כֹּחַ הַמְּגִנִּים שֶׁבַּדּוֹר שֶׁהֵם הַצַּדִּיקִים וְהַכְּשֵׁרִים שֶׁנִּקְרָאִים מָגִנֵּי אֶרֶץ, שֶׁיֵּשׁ לָהֶם מִלְחָמָה גְּדוֹלָה בְּעִנְיָן זֶה, וְהֵם מַעֲלִין מִבְּחִינַת הֶחְתִּים בְּשָׂרוֹ לִבְחִינַת חוֹתָם דִּקְדֻשָּׁה שֶׁהִיא בְּחִינַת תְּפִלִּין שֶׁהֵם הִתְנוֹצְצוּת הַמֹּחִין, כִּי עִקַּר תִּקּוּן הַמֹּחַ הוּא כְּפִי שְׁבִירַת תַּאֲוָה זֹאת, הַיְנוּ כְּשֶׁמִּתְגַּבְּרִין עֲלֵיהֶם הַהִרְהוּרִים מְאֹד מְאֹד, וְהָיוּ יְכוֹלִים לָבוֹא עַל־יְדֵי זֶה לִידֵי מִקְרֵה לַיְלָה חַס וְשָׁלוֹם, שֶׁהִיא בְּחִינַת הֶחְתִּים בְּשָׂרוֹ. וְהֵם מִתְגַּבְּרִים מְאֹד לְשַׁבֵּר וּלְגָרֵשׁ הַהִרְהוּרִים מֵהֶם וּלְהַמְשִׁיךְ עַצְמָם מַחֲשָׁבוֹת קְדוֹשׁוֹת, וְעַל־יְדֵי זֶה מַעֲלִין מֵהֶחְתִּים בְּשָׂרוֹ לִבְחִינַת תְּפִלִּין שֶׁהוּא חוֹתָם דִּקְדֻשָּׁה שֶׁהוּא הִתְנוֹצְצוּת הַמֹּחִין. וּמֵאֵלּוּ הַמָּגִנֵּי אֶרֶץ צָרִיךְ כָּל אֶחָד לְקַבֵּל כֹּחַ לְהִתְגַּבֵּר עַל הַהִרְהוּרִים וְלַהֲפֹךְ אוֹתָם לְמֹחִין דִּקְדֻשָּׁה כַּנַּ"ל. וְזֶה צָרִיךְ כָּל אֶחָד לֵידַע, שֶׁכָּל מַה שֶּׁמִּתְגַּבְּרִין עָלָיו הַהִרְהוּרִים בְּיוֹתֵר, כְּשֶׁמִּתְגַּבֵּר כְּנֶגְדָּם וּבוֹרֵחַ מֵהֶם וּמְשַׁבְּרָם הוּא עוֹשֶׂה בָּזֶה תִּקּוּן גָּדוֹל מְאֹד, וּמַעֲלֶה הַקְּדֻשָּׁה מֵהַקְּלִפָּה וּמַמְשִׁיךְ בְּחִינַת קְדֻשַּׁת הַתְּפִלִּין שֶׁהֵם הִתְנוֹצְצוּת הַמֹּחִין, לֵידַע וּלְהוֹדִיעַ אֱלֹקוּתוֹ יִתְבָּרַךְ בָּעוֹלָם. וְכָל מַה שֶּׁמִּתְגַּבְּרִין עָלָיו יוֹתֵר וְיוֹתֵר נַעֲשֶׂה מִזֶּה בְּחִינַת תִּקּוּן הַתְּפִלִּין בְּיוֹתֵר כְּשֶׁמִּתְגַּבֵּר כְּנֶגְדָּם לְשַׁבְּרָם, כִּי רַק בִּשְׁבִיל זֶה נִשְׁלָח עָלָיו הַהִרְהוּרִים וְרַעְיוֹנִים רָעִים וְזָרִים כָּאֵלֶּה, כְּדֵי שֶׁיִּתְהַפֵּךְ וְיִהְיֶה נַעֲשֶׂה מֵהֶם דַּיְקָא בְּחִינַת תִּקּוּן הַתְּפִלִּין כַּנַּ"ל (ה, ו').
Through the pride of false leaders and famous ones, through this, the desire for licentiousness is strengthened in the world, and through this comes the destruction of seed, G-d forbid, which is the aspect of “his flesh was sealed (-from an emission - Leviticus 15:3),” which is the seal of the Other Side. [And] It is impossible to be saved from this except through the power of the defenders (/shields/protectors) of the generation, who are the tzadikim and worthy (‘kosher’) ones called the “shields of the earth” [Psalms 47:10], who have a great battle in this matter. [And] They elevate from the aspect of “his flesh was sealed” to the aspect of the holy seal, which is the aspect of tefillin, which are the sparkling of the intellect/consciousness, for the main rectification of the moachin (minds - intellect/consciousness) is according to the breaking of this desire. That is, when the thoughts overcome them very, very much, and they could come through this to a nocturnal emission, G-d forbid, which is the aspect of “his flesh was sealed.” And they greatly surmount to break and expel the thoughts from themselves and draw upon themselves holy thoughts, and through this, they elevate from “his flesh was sealed” to the aspect of tefillin, which is the seal of holiness, which is the sparkling of the moachin (-minds - intellect/consciousness). And from these shields of the earth, each one must receive strength to prevail over the thoughts and turn them around into intellect/consciousness of holiness, as mentioned above. And this every one needs to know, that the more the thoughts overcome him, when he prevails against them, and flees from them, and breaks them, he performs a very great rectification, and elevates the holiness from the klipa (-evil husk) and draws the aspect of the holiness of tefillin, which are the sparkling of the moachin (-minds - intellect/consciousness), to know and make known His divinity, may He be blessed, in the world. [And] The more the thoughts overcome him, more and more, the more the aspect of the rectification of tefillin is achieved when he prevails against their great expansion to break them, because just for this purpose these thoughts and evil, foreign ideas were sent upon him, so that they may be reversed and become specifically the aspect of the rectification of tefillin, as mentioned above (5, 6).
But through the general rectification [Tikun Haklalley], speech is permitted, and one can open one’s mouth with words that illuminate in the Torah (ibid., 6). Due to the defect of the bris, the illness of epilepsy comes, may the Merciful One save us. [And] Through the rectification of the bris, one is healed from the illness of epilepsy (ibid., 7). When the general rectification is not complete, one must distance oneself from drinking wine, for through this (they) are strengthened, the bloods from which all transgressions come, G-d forbid, [and it] also harms livelihood and makes one poor. But one who merits to the general rectification [Tikun Haklalley], then on the contrary, [it] elevates the intellect/consciousness through his drinking, and rectifies the general rectification exceedingly (ibid., 8).
## Segment 64
לו. כְּשֶׁמְּתַקֵּן אוֹת בְּרִית קֹדֶשׁ, אֲזַי הַמֹּחִין שֶׁלּוֹ בִּשְׁלֵמוּת וְיוּכַל לְהָבִין דִּבּוּרוֹ שֶׁל הַצַּדִּיק, כְּפִי הַתִּקּוּן שֶׁל כָּל אֶחָד כָּךְ הַשָּׂגָתוֹ, דְּזֶהוּ כְּלָל גָּדוֹל שֶׁאִי אֶפְשָׁר לְשׁוּם אָדָם לְהַשִּׂיג וְלִתְפֹּס בְּדִבּוּרוֹ שֶׁל הַצַּדִּיק אִם לֹא שֶׁתִּקֵּן תְּחִלָּה אוֹת בְּרִית קֹדֶשׁ כָּרָאוּי, אֲבָל עַל־יְדֵי פְּגַם הַבְּרִית נִפְגָּם דַּעְתּוֹ וּמֹחוֹ, עַד שֶׁאֵינוֹ תּוֹפֵס וּמַשִּׂיג כְּלָל דִּבְרֵי הַצַּדִּיק, וְיוּכַל לְהִכָּשֵׁל בָּהֶם אִם יֵלֵךְ אַחֲרֵי עַקְמִימֻיּוֹת שֶׁבְּלִבּוֹ, וְאַחֲרֵי הַקֻּשְׁיוֹת שֶׁל שְׁטוּת שֶׁנּוֹפְלִים בְּדַעְתּוֹ עָלָיו (שָׁם ה').
נט.
גַּם יֵשׁ לְהַמַּאֲכָלִים חֵלֶק בַּחֲלוֹם. עַל־כֵּן לִפְעָמִים נִפְגָּם הַחֲלוֹם בִּבְחִינַת חֲלוֹם עַל יְדֵי שֵׁד חַס וְשָׁלוֹם, עַל־יְדֵי הַמַּאֲכָלִים שֶׁאוֹכְלִים וִיכוֹלִים לָבוֹא עַל־יְדֵי זֶה לְטֻמְאַת קֶרִי חַס וְשָׁלוֹם. וְהַתִּקּוּן לָזֶה הוּא שִׂמְחָה, לְהִתְחַזֵּק לִהְיוֹת בְּשִׂמְחָה (שָׁם י').
Also, foods have a part in dreams. Therefore, sometimes the dream is defected in the aspect of a dream via a demon, G-d forbid, through the foods one eats, and one can come through this to the impurity of a nocturnal emission, G-d forbid. And the rectification for this is joy, to strengthen oneself to be in joy (ibid., 10).
נח. עַל־יְדֵי שֶׁמְּשַׁבְּרִין הִרְהוּרֵי נִאוּף וְזוֹכִין לְתִקּוּן הַמֹּחִין כַּנַּ"ל עַל יְדֵי זֶה זוֹכִים לַחֲלוֹם עַל־יְדֵי מַלְאָךְ, וְאָז הוּא נִקְרָא אָדָם. וְכֵן לְהֵפֶךְ, כְּשֶׁאֵין הַמֹּחִין זַכִּים אֲזַי הַחֲלוֹם עַל־יְדֵי שֵׁד חַס וְשָׁלוֹם, וַאֲזַי הוּא נִדְמֶה כִּבְהֵמָה (שָׁם ט'). Through breaking thoughts of licentiousness and meriting the rectification of the moachin (-minds – intellect/consciousness), as mentioned above, through this, one merits to dream via an angel, and then he is called a man (‘adam’). And likewise the converse, when the moachin are not pure, then the dream is through a demon, G-d forbid, and then he is likened to an animal (ibid., 9).
## Segment 66
לז. עַל־יְדֵי תַּאֲוַת נִאוּף יָכוֹל לָבוֹא לְשִׁגָּעוֹן לִהְיוֹת מְשֻׁגָּע מַמָּשׁ. וְעַל־כֵּן כָּתְבוּ חַכְמֵי הָרוֹפְאִים שֶׁהַסֵּרוּס - רְפוּאָה לַמְשֻׁגָּע (שָׁם ו').
סא.
הַמֹּחַ וְהַדַּעַת שֶׁל אָדָם הוּא מֵגֵן בִּפְנֵי תַּאֲוַת נִאוּף. כִּי יֵשׁ שְׁלשָׁה מֹחִין בָּאָדָם, וְכָל אֶחָד וְאֶחָד הוּא מְחִצָּה פְּרוּסָה בִּפְנֵי זֹאת הַתַּאֲוָה, כִּי עִקַּר הִתְגַּבְּרוּת זֹאת הַתַּאֲוָה הוּא עַל־יְדֵי רוּחַ שְׁטוּת. עַל־כֵּן צָרִיךְ כָּל אָדָם לֵידַע וְלִזְכֹּר זֹאת, שֶׁבְּכָל פַּעַם שֶׁרוֹצִים לְהִתְגַּבֵּר עָלָיו הַהִרְהוּרִים אֵלּוּ חַס וְשָׁלוֹם, יִבְרַח מִיָּד מֵהָרוּחַ שְׁטוּת אֶל הַדַּעַת וְיִפְרֹס מְחִצּוֹת הַמֹּחִין בִּפְנֵי זֹאת הַתַּאֲוָה כִּי הַדַּעַת הָאֲמִתִּי מֵגֵן בִּפְנֵי זֹאת הַתַּאֲוָה כְּמוֹ מְחִצָּה מַמָּשׁ. וְהָבֵן זֹאת, כִּי אִי אֶפְשָׁר לְבָאֵר זֹאת, רַק כָּל אֶחָד יָבִין מֵעַצְמוֹ אֵיךְ לִבְרֹחַ וּלְהַסִּיחַ דַּעְתּוֹ מֵהָרוּחַ שְׁטוּת הַנִּזְכֶּרֶת לְעֵיל וּלְהַמְשִׁיךְ עַצְמוֹ אֶל הַדַּעַת שֶׁהִיא בְּחִינַת מְחִצָּה פְּרוּסָה בִּפְנֵיהֶם כַּנַּ"ל (ח, ב').
The mind and the daas (intellect, reasoning, realization of knowledge) of a person, it is a shield in the face of the desire for licentiousness. For there are three moachin (-minds - intellects, consciousnesses) in a person, and each and every one is a partition spread before this desire, for the main strengthening of this desire is through a spirit of folly. Therefore, every person must know and remember this, that every time these thoughts seek to overcome him, G-d forbid, he should immediately flee from the spirit of folly to the daas (-intellect, realization of knowledge) and spread the partitions of the moachin (-minds) before this desire, for true daas (-intellect, realization of knowledge) shields before this desire like an actual partition. And understand this, for it is impossible to explain this, just, each one will understand for himself how to flee and divert his mind from the spirit of folly mentioned above and draw himself to the daas, which is the aspect of a partition spread before them, as mentioned above (8, 2).
The main sustenance of faith is only through guarding the bris (31, 3). All the conduct of the celestial spheres, and all the conduct of the world, and all blessings and the bounties, all is contingent on guarding the bris (ibid.). All the suffering one has on the roads (-travelling) are all due to the defect of the bris, and through guarding the bris, one will have no distress on the way (ibid., 4).
## Segment 67
לח. מִי שֶׁמְּשַׁבֵּר תַּאֲוָה זֹאת שֶׁל נִאוּף, אֲזַי בְּקַל יוּכַל לְשַׁבֵּר כָּל הַתַּאֲווֹת וְעַל־כֵּן הוּא תִּקּוּן הַכְּלָלִי. וְכָל אֶחָד וְאֶחָד לְפִי רִחוּקוֹ מֵהַתַּאֲוָה הַזֹּאת, כֵּן הוּא קָרוֹב לְהִתְגַּלּוּת הַתּוֹרָה, וְכֵן לְהֶפֶךְ חַס וְשָׁלוֹם. עַל־כֵּן קֹדֶם שֶׁיִּזְכֶּה אָדָם לְהִתְגַּלּוּת הַתּוֹרָה, הוּא צָרִיךְ לָבוֹא בְּנִסָּיוֹן בְּצֵרוּף בְּתוֹךְ הַתַּאֲוָה הַנִּזְכֶּרֶת לְעֵיל שֶׁהוּא עִקַּר הַנִּסָּיוֹן וְהַצֵּרוּף כַּנַּ"ל, וּכְשֶׁיַּעֲמֹד בַּנִּסָּיוֹן וִישַׁבֵּר הַקְּלִפָּה שֶׁקָּדְמָה לַפְּרִי, יִזְכֶּה לַפְּרִי דְּהַיְנוּ לְהִתְגַּלּוּת הַתּוֹרָה וְכַנִּזְכָּר לְעֵיל (שָׁם).
סג.
כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל כְּפִי טָהֳרָתוֹ וּקְדֻשָּׁתוֹ, כֵּן יֵשׁ לוֹ בְּחִינַת מָשִׁיחַ. וְצָרִיךְ לִשְׁמֹר מְאֹד שֶׁלֹּא יִתְקַלְקֵל בְּחִינַת מָשִׁיחַ שֶׁלּוֹ. וְעִקָּר הוּא שֶׁיִּשְׁמֹר אֶת עַצְמוֹ מִנִּאוּף. וְצָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ מְאֹד אֲפִלּוּ מֵרֵיחַ נִאוּף, כִּי הוּא פּוֹגֵם בְּחִינַת מָשִׁיחַ שֶׁלּוֹ (לב).
Each and every one of Israel, according to his purity and holiness, so he has an aspect of Messiah. And he must guard greatly that his aspect of Messiah is not ruined. And the main thing is to guard himself from licentiousness. And he needs to guard himself greatly even from the scent of licentiousness, for it defects his aspect of Messiah (32).
סא. הַמֹּחַ וְהַדַּעַת שֶׁל אָדָם הוּא מֵגֵן בִּפְנֵי תַּאֲוַת נִאוּף. כִּי יֵשׁ שְׁלשָׁה מֹחִין בָּאָדָם, וְכָל אֶחָד וְאֶחָד הוּא מְחִצָּה פְּרוּסָה בִּפְנֵי זֹאת הַתַּאֲוָה, כִּי עִקַּר הִתְגַּבְּרוּת זֹאת הַתַּאֲוָה הוּא עַל־יְדֵי רוּחַ שְׁטוּת. עַל־כֵּן צָרִיךְ כָּל אָדָם לֵידַע וְלִזְכֹּר זֹאת, שֶׁבְּכָל פַּעַם שֶׁרוֹצִים לְהִתְגַּבֵּר עָלָיו הַהִרְהוּרִים אֵלּוּ חַס וְשָׁלוֹם, יִבְרַח מִיָּד מֵהָרוּחַ שְׁטוּת אֶל הַדַּעַת וְיִפְרֹס מְחִצּוֹת הַמֹּחִין בִּפְנֵי זֹאת הַתַּאֲוָה כִּי הַדַּעַת הָאֲמִתִּי מֵגֵן בִּפְנֵי זֹאת הַתַּאֲוָה כְּמוֹ מְחִצָּה מַמָּשׁ. וְהָבֵן זֹאת, כִּי אִי אֶפְשָׁר לְבָאֵר זֹאת, רַק כָּל אֶחָד יָבִין מֵעַצְמוֹ אֵיךְ לִבְרֹחַ וּלְהַסִּיחַ דַּעְתּוֹ מֵהָרוּחַ שְׁטוּת הַנִּזְכֶּרֶת לְעֵיל וּלְהַמְשִׁיךְ עַצְמוֹ אֶל הַדַּעַת שֶׁהִיא בְּחִינַת מְחִצָּה פְּרוּסָה בִּפְנֵיהֶם כַּנַּ"ל (ח, ב'). The mind and the daas (intellect, reasoning, realization of knowledge) of a person, it is a shield in the face of the desire for licentiousness. For there are three moachin (-minds - intellects, consciousnesses) in a person, and each and every one is a partition spread before this desire, for the main strengthening of this desire is through a spirit of folly. Therefore, every person must know and remember this, that every time these thoughts seek to overcome him, G-d forbid, he should immediately flee from the spirit of folly to the daas (-intellect, realization of knowledge) and spread the partitions of the moachin (-minds) before this desire, for true daas (-intellect, realization of knowledge) shields before this desire like an actual partition. And understand this, for it is impossible to explain this, just, each one will understand for himself how to flee and divert his mind from the spirit of folly mentioned above and draw himself to the daas, which is the aspect of a partition spread before them, as mentioned above (8, 2).
## Segment 69
לט. כְּשֶׁיִּהְיֶה זִוּוּגְךָ בִּקְדֻשָּׁה וּתְשַׁבֵּר נֶפֶשׁ הַמִּתְאַוָּה שֶׁלְּךָ, הַיְנוּ נֶפֶשׁ הַבַּהֲמִיּוּת, וְיִהְיֶה נִדְמֶה לְךָ כְּאִלּוּ כְּפָאֲךָ שֵׁד, עַל־יְדֵי זֶה יִהְיֶה לְךָ בְּנֵי קַיָּמָא. כִּי מִיתַת הַבָּנִים חַס וְשָׁלוֹם, הוּא מֵחֲמַת נֶפֶשׁ הַבַּהֲמִיּוּת (לט).
סה.
כְּשֶׁהַזּוּג, דְּהַיְנוּ הָאִישׁ וְהָאִשָּׁה כְּשֵׁרִים בְּלִי שֶׁמֶץ פְּסוּל, וְזִוּוּגָם בְּכַשְׁרוּת וּבִקְדֻשָּׁה גְּדוֹלָה אֲזַי נַעֲשֶׂה עַל־יְדֵי זִוּוּגָם יִחוּדָא עִלָּאָה וְזִוּוּג שֶׁלָּהֶם יָקָר מְאֹד מְאֹד (שָׁם).
When the couple, that is, the man and woman, are kosher without any blemish of disqualification, and their mating is in propriety and great holiness, then through their mating, an upper unification is made, and their mating is very, very precious (ibid.).
Through guarding the bris, one merits to freedom (ibid., 4). There are two aspects of bris. One aspect is guarding the holy bris, which is a higher aspect.
## Segment 73
מא. צָרִיךְ לִזָּהֵר מִלִּשְׁמֹעַ דִּבּוּרִים שֶׁל רָשָׁע שֶׁהוּא בַּר דַּעַת, כִּי דִּבּוּרָיו מוֹלִידִים נִאוּף בְּהַשּׁוֹמֵעַ, כִּי דִּבּוּרָיו הֵם דִּבּוּרִים אַרְסִיִּים שֶׁל נִאוּף וְנִכְנָסִים בְּגוּף הַשּׁוֹמֵעַ (מג).
סח.
תִּקּוּן גָּדוֹל לְמִקְרֵה לַיְלָה חַס וְשָׁלוֹם לוֹמַר עֲשָׂרָה קַפִּיטְל תְּהִלִּים בְּאוֹתוֹ הַיּוֹם וְאֵלּוּ הֵן: מִכְתָּם לְדָוִד. ט"ז: לְדָוִד מַשְׂכִּיל. ל"ב: אַשְׁרֵי מַשְׂכִּיל אֶל דָּל. מ"א: כְּאַיָּל תַּעֲרֹג. מ"ב: לַמְנַצֵּחַ אַל תַּשְׁחֵת. נ"ט: לַמְנַצֵּחַ עַל יְדוּתוּן. ע"ז: תְּפִלָּה לְמֹשֶׁה. צ': הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ. ק"ה: עַל נַהֲרוֹת בָּבֶל. קל"ז: הַלְלוּ אֵל בְּקָדְשׁוֹ. ק"נ: וּמִי שֶׁזּוֹכֶה לְאָמְרָם בְּאוֹתוֹ הַיּוֹם, אֵין צָרִיךְ לִפְחֹד עוֹד מִפְּגָם הַנּוֹרָא שֶׁל הַמִּקְרֶה, חַס וְשָׁלוֹם, כִּי בְּוַדַּאי נִתְתַּקֵּן עַל־יְדֵי זֶה (צב).
A great rectification for a nocturnal emission, G-d forbid, is to recite ten chapters of Psalms on that day, and they are: “A Michtam of David” - Psalm 16, “A Maskil of David” - Psalm 32, “Happy is he who understandingly considers the poor” - Psalm 41, “As the deer longs” - Psalm 42, “For the conductor, do not destroy” - Psalm 59, “For the conductor, on the religious decrees and judgements” - Psalm 77, “A prayer of Moses” - Psalm 90, “Give thanks to the Lord, call out in His name” - Psalm 105, “On the rivers of Babylon” - Psalm 137, “Praise G-d in His sanctuary” - Psalm 150. And one who merits to say them on that day need not fear any longer from the terrible defect of the emission, G-d forbid, for it is certainly rectified through this (92).
The second aspect is guarding the laws of [what is] forbidden and [what is] permitted. Therefore, one must study the laws of [what is] forbidden and [what is] permitted to merit the second aspect as well. [And] When one merits guarding the bris in these two aspects, then he is likened to an angel of the Lord of Hosts and merits complete faith, and draws all blessings and bounties, as mentioned above, and merits to love, and good longing and yearning for Hashem, may He be blessed, through which he shapes the letters of the Torah for good.
## Segment 75
מב. הַפּוֹגֵם בִּבְרִיתוֹ הוּא בִּבְחִינַת מַיִן מְרִירִין מַיִן מְסָאֲבִין זֶרַע טָמֵא, וַאֲזַי אֵין יָכוֹל לְהִתְפַּלֵּל בִּבְחִינַת כָּל עַצְמוֹתַי וְכוּ'. הַיְנוּ שֶׁאֵינוֹ יָכוֹל לִטְעֹם מְתִיקוּת בְּדִבּוּרֵי הַתְּפִלָּה וְאָז כַּלְבָּא נָחִית לֶאֱכֹל קָרְבָּנוֹ, הַיְנוּ תְּפִלָּתוֹ. וְהִיא בְּחִינַת מָרָה בְּחִינַת חֶרֶב פִּיפִיּוֹת בְּחִינַת גֵּיהִנֹּם. אֲבָל עַל־יְדֵי שְׁמִירַת הַבְּרִית הִיא בִּבְחִינַת מַיִן מְתִיקִין מַיִן דְּדַכְיָן זֶרַע קֹדֶשׁ, וַאֲזַי דִּבּוּרָיו מְתוּקִים וְטוֹבִים. וּכְשֶׁיּוֹצְאִים מִפִּיו וּמַשְׁמִיעַ לְאָזְנוֹ, אֲזַי נִכְנָסִים מְתִיקוּת הַדִּבּוּרִים לְתוֹךְ עַצְמוֹתָיו, וַאֲזַי תְּפִלָּתוֹ בִּבְחִינַת כָּל עַצְמוֹתַי תֹּאמַרְנָה, וְאָז אַרְיֵה נָחִית לֶאֱכֹל קָרְבָּנוֹ (נ).
ע.
קִבְרֵי הַצַּדִּיקִים אֲמִתִּיִּים הֵם קְדוֹשִׁים בִּקְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל מַמָּשׁ וְאֶרֶץ יִשְׂרָאֵל הוּא תִּקּוּן גָּדוֹל לִפְגַם הַבְּרִית (ח"ב. קט).
The graves of true Tzadikim are holy with the actual holiness of the Land of Israel, and the Land of Israel is a great rectification for the defection of the bris. Part II, 109).
סו. עַל־יְדֵי תִּקּוּן הַבְּרִית יָכוֹל לְהוֹצִיא דִּבּוּרֵי הַתְּפִלָּה כְּחִצִּים מִן הַקֶּשֶׁת, וְאָז הַתְחָלַת צְמִיחַת קֶרֶן מָשִׁיחַ וְאָז בָּא לִקְדֻשַּׁת שַׁבָּת, וְנַעֲשֶׂה בֶּן חוֹרִין, וְזוֹכֶה לְתַּכְלִית הַיְדִיעָה. וְאָז פּוֹשֵׁט גּוּפוֹ הַמְצֹרָע שֶׁהִיא מִמַּשְׁכָא דְּחִוְיָא, וְלוֹבֵשׁ בִּגְדֵי שַׁבָּת, הַיְנוּ גּוּף קָדוֹשׁ מִגַּן עֵדֶן וְאָז נִתְרוֹמֵם מַזָּלוֹ וְזוֹכֶה לְעֹשֶׁר, וְנִתְחַזֵּק יִצְרוֹ הַטּוֹב וְנִתְבַּטֵּל הָעַצְבוּת וְהַלֵּיצָנוּת. וְעַל־יְדֵי זֶה הוּא מֵקִים אֶת הַנּוֹפְלִים לְאַהֲבוֹת וְיִרְאוֹת רָעוֹת, הוּא מֵקִים אוֹתָם לְאַהֲבוֹת וְיִרְאוֹת קְדוֹשׁוֹת, וּמַעֲבִיר הַחֹשֶׁךְ מֵעֵינֵיהֶם וְאָז עֵינֵיהֶם רוֹאוֹת נִפְלָאוֹת, וְנֶחֱשָׁב כְּאִלּוּ בָּרָא אֶת הָעוֹלָם. וְעַל־יְדֵי זֶה מַעֲלִין כָּל הַבַּקָּשׁוֹת וְהַתְּחִנּוֹת אֲשֶׁר מִתְפַּלְּלִין, וּמְעוֹרְרִין הַגְּאֻלָּה הַתְּלוּיָה בַּלֵּב, לְבַטֵּל שְׂאוֹר וְחָמֵץ שֶׁל יֵצֶר לֵב הָאָדָם רָע שֶׁנִּשְׁאַר לוֹ מִנְּעוּרָיו, וְאָז יָכוֹל הַלֵּב לְהִתְלַהֵב בְּלִמּוּד הַתּוֹרָה בְּשַׁלְהוֹבִין דִּרְחִימוּתָא. וּמַיִם רַבִּים שֶׁהֵם אַהֲבוֹת וְיִרְאוֹת חִיצוֹנִיּוֹת אִי אֶפְשָׁר לָהֶם לְכַבּוֹת הַהִתְלַהֲבוּת הַזֹּאת. וְהַשְּׁכִינָה הִיא מְכַסָּה בִּכְנָפֶיהָ עַל דְּמֵהוֹן שֶׁל יִשְׂרָאֵל בָּאַהֲבָה הַזֹּאת שֶׁלֹּא יִשְׁלְטוּ עֲלֵיהֶם זֶרַע מְרֵעִים שֶׁהֵם מֵי הַמַּבּוּל. וְכָל זֶה זוֹכִין עַל־יְדֵי תִּקּוּן הַבְּרִית כַּנַּ"ל (פג). Through the rectification of the bris, one can send out the words of prayer like arrows from a bow, and then begins the sprouting of the horn of Messiah, and then he comes to the holiness of Shabbos, and becomes a free man, and merits the ultimate knowledge (-the tachlis of knowledge it to not know). And then he sheds his leprous body, which is the serpent’s skin, and dons Shabbos garments, that is, a holy body from the Garden of Eden. And then his mazal (-fortune) is elevated, and he merits wealth, and his good inclination is strengthened, and the sadness and the mockery are nullified. And through this, he raises those who fall to evil loves and fears, he raises them to holy loves and fears, and removes the darkness from their eyes, and then their eyes see wonders, and it is considered as if he created the world. And through this, all the requests and supplications that are prayed are elevated, and the redemption that depends on the heart is aroused, to nullify the leaven and chametz of the evil inclination of man’s heart that remains from his youth [Genesis 8:21]. And then the heart can blaze in Torah study with flames of love, and many waters, which are external loves and fears, cannot extinguish this blaze [Song of Songs 8:7]. And the Shechinah (-Divine Provence) covers with its wings the blood of Israel with this love, so that the seed (-children) of evildoers, which are the waters of the flood, do not rule over them. And all this is merited through the rectification of the bris, as mentioned above (83).
## Segment 77
גַּם צָרִיךְ שֶׁיִּהְיֶה זִוּוּגְךָ בְּלֵיל שַׁבָּת, כְּדֵי שֶׁיִּהְיֶה לְךָ בָּנִים חַיִּים וְקַיָּמִים (שָׁם). וְדַע שֶׁעַזֵּי פָּנִים שֶׁיֵּשׁ בַּדּוֹר הֵן הֵן הַכְּלָבִים וְהֵן הָעוֹמְדִים וְחוֹלְקִים עַל תְּפִלַּת אִישׁ הַיִּשְׂרְאֵלִי, שֶׁעֲדַיִן לֹא תִּקֵּן בְּרִיתוֹ בִּשְׁלֵמוּת (שָׁם).
סד. רוּחוֹ שֶׁל מָשִׁיחַ נַעֲשֶׂה רוּחַ קִנְאָה, וְהוֹלֵךְ וּמְקַנֵּא בְּכָל מָקוֹם שֶׁיֵּשׁ שָׁם פְּגַם נִאוּף, וַאֲפִלּוּ בְּמָקוֹם שֶׁאֵין שָׁם נִאוּף גָּמוּר, רַק פְּגַם בְּעַלְמָא, הוּא גַּם כֵּן מְקַנֵּא עַל זֶה. כִּי לְגֹדֶל הַקְּדֻשָּׁה וְהַטָּהֳרָה שֶׁל בְּחִינַת מָשִׁיחַ אֵינוֹ יָכוֹל לִסְבֹּל אֲפִלּוּ פְּגָם בְּעַלְמָא שֶׁל נִאוּף. וְהוּא מְקַנֵּא מְאֹד עַל זֶה רַחֲמָנָא לִצְלָן (שָׁם). The spirit of Messiah becomes a spirit of (jealous) vengeance, and it goes and is vengeant in every place where there is a defect of licentiousness, and even in a place where there is not absolute licentiousness, only a slight/inadvertent defect, it is also vengeant on this. For due to the great holiness and purity of the aspect of Messiah, it cannot bear even a slight/inadvertent defect of licentiousness, and it is greatly vengeant over this, may the Merciful One save us (ibid.).
סז. עַל־יְדֵי פְּגַם הַבְּרִית קָשֶׁה לְהָאָדָם לִמְצֹא אֶת זִוּוּגוֹ וַאֲפִלּוּ אִם יִמְצָא אֶת זִוּוּגוֹ תִּהְיֶה לוֹ מְנַגֶּדֶת, וְלֹא תִּהְיֶה נוֹטָה אַחַר רְצוֹנוֹ. וְעַל־יְדֵי כַּוָּנַת אֱלוּל מְתַקְּנִים פְּגַם הַבְּרִית. וְעַל־יְדֵי זֶה יִזְכֶּה לִמְצֹא אֶת זִוּוּגוֹ וְתִהְיֶה נוֹטָה אַחַר רְצוֹנוֹ וְעַיֵּן סוֹד כַּוָּנַת אֱלוּל בִּפְנִים סִימָן ו' (פז). Due to the defect of the bris, it is difficult for a person to find his match, and even if he finds his match, she will oppose him and will not incline to his will. And through the kavonoas (-kabalistic intentions) of Elul, one rectifies the defect of the bris, and through this, he merits to find his match, and she will incline after his will. And see the secret of the intention of Elul within, Likutay Moharan, Torah-teaching 6. [Likutay Moharan vol. 2, 87]
## Segment 81
מג. עַל־יְדֵי שֶׁמַּכְנִיעִין קְלִפּוֹת עֲמָלֵק שֶׁהוּא פְּגַם הַבְּרִית, וְזוֹכִין לְתִקּוּן הַבְּרִית עַל־יְדֵי זֶה זוֹכִין לְשֶׁפַע כְּפוּלָה שֶׁהִיא בְּחִינַת לֶחֶם מִשְׁנֶה בְּשַׁבָּת, הַיְנוּ מִשְׁנֵה תּוֹרָה. וְעַל־יְדֵי זֶה זוֹכִין לְחַדֵּשׁ חִדּוּשִׁין דְּאוֹרַיְתָא בְּשַׁבָּת עַל חַד תְּרֵין, וְשַׁבָּת מַשְׁפִּיעַ לִשְׁאָר הָעוֹלָמוֹת וּמְשַׁלֵּחַ הֶאָרוֹתָיו לְכָל הַמַּדְרֵגוֹת וּמְרַפֵּא רְפוּאוֹת הַנֶּפֶשׁ וּרְפוּאוֹת הַגּוּף. וְנִתְעוֹרֵר הָעוֹלָם לִתְשׁוּבָה מֵאַהֲבָה וְאָז כָּל הַכְּשֵׁרִים שֶׁבַּדּוֹר נִתְרַפְּאִין וְנַעֲשִׂים מְכֻבָּדִים בְּעֵינֵי הַבְּרִיּוֹת. וְעַל־יְדֵי זֶה מְקַבְּלִים כָּל אֶחָד חִדּוּשֵׁי תּוֹרָה שֶׁהִשְׁפִּיעַ הַצַּדִּיק בְּיוֹם הַשַּׁבָּת (נח).
א.
תְּפִלָּה בְּכֹחַ הִיא סְגֻלָּה לְבָנִים (מח).
Prayer (said) with strength is a segula (-propitious) for children (48).
[And] Then the letters of the Torah themselves request from him to speak them with his mouth so that he forms them for good, and through this, one merits that all his eating and meals are in the aspect of the showbread (‘lechem hapunnim’), and then his table atones like the altar, and then all the stars, constellations, and all the nations—they all toil for his livelihood (ibid.). The main test and refinement that a person is tested with is only in licentiousness, which encompasses the desires of the seventy nations.
## Segment 83
מד. עַל־יְדֵי הֶבֶל הַיֹּפִי דְּהַיְנוּ שֶׁאֵינוֹ נִשְׁמָר מִיוֹפִי הַנָּשִׁים, עַל־יְדֵי זֶה בָּאִים לְחֵן שֶׁל שֶׁקֶר. כִּי יֵשׁ כַּמָּה מִינֵי חֵן שֶׁל שֶׁקֶר שֶׁעוֹשִׂין בְּנֵי אָדָם בַּעֲמִידָה וּבַאֲכִילָה וּבְדִבּוּרוֹ עִם אֲנָשִׁים וְכוּ' וְעַל כָּל דָּבָר יֵשׁ חֵן אַחֵר מְיֻחָד וְכָל אֵלּוּ מִינֵי חֵן שֶׁל שֶׁקֶר בָּאִים, עַל־יְדֵי שֶׁלֹּא נִזְהָר מִיוֹפִי הַנָּשִׁים (ס,ג').
ג.
אֶרֶץ־יִשְׂרָאֵל הִיא הִיא סְגֻלָּה לְבָנִים (שָׁם).
The Land of Israel is a segula (-propitious) for children (ibid.).
ע. קִבְרֵי הַצַּדִּיקִים אֲמִתִּיִּים הֵם קְדוֹשִׁים בִּקְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל מַמָּשׁ וְאֶרֶץ יִשְׂרָאֵל הוּא תִּקּוּן גָּדוֹל לִפְגַם הַבְּרִית (ח"ב. קט). The graves of true Tzadikim are holy with the actual holiness of the Land of Israel, and the Land of Israel is a great rectification for the defection of the bris. Part II, 109).
## Segment 86
מה. עַל־יְדֵי נִאוּף נִפְסָק הַנְּשִׁימָה שֶׁהוּא עִקַּר חִיּוּת הָאָדָם, וְעַל־יְדֵי זֶה נִתְיַבְּשִׁין לֵחוֹת הַגּוּף וְעַל־יְדֵי זֶה נִתְקַלְקֵל הַמֹּחַ וְהַשֵּׂכֶל, כִּי עִקַּר הַשֵּׂכֶל עַל־יְדֵי לֵחוֹת וּשְׁמַנִּים שֶׁבַּגּוּף. וְעַל־כֵּן כָּל הַמְשֻׁגָּעִים נַעֲשִׂין עַל־יְדֵי נִאוּף כַּיָּדוּעַ. וְכֵן שְׁאָר בְּנֵי אָדָם שֶׁאֵינָם מְשֻׁגָּעִים מַמָּשׁ אֲבָל יֵשׁ בָּהֶם חִסָּרוֹן וּבִלְבּוּל הַדַּעַת הַרְבֵּה, הַכֹּל בָּא עַל יְדֵי נִאוּף שֶׁמְּיַבֵּשׁ לֵחוֹת וּשְׁמַנִּים שֶׁבַּגּוּף, שֶׁעַל־יְדֵי זֶה נִתְקַלְקֵל הַשֵּׂכֶל כַּנַּ"ל (שָׁם).
ה.
כְּשֶׁיִּהְיֶה זִוּוּגְךָ בִּקְדֻשָּׁה וּתְשַׁבֵּר נֶפֶשׁ הַמִּתְאַוָּה שֶׁלְּךָ, הַיְנוּ נֶפֶשׁ הַבַּהֲמִיּוּת וְיִהְיֶה נִדְמֶה לְךָ כְּאִלּוּ כְּפָאֲךָ שֵׁד עַל־יְדֵי זֶה יִהְיֶה לְךָ בְּנֵי קַיָּמָא (לט).
When your mating is in holiness and you break your desiring soul, that is, the animalistic soul, and it seems to you as if a demon forced you, through this, you will have children who endure (-don’t die in infancy) (39).
[And] When a person comes into this exile in a test, each according to his aspect, then he must scream many calls to Hashem, may He be blessed, like an actual woman in labor, who screams from the bitterness of the pain of the birth pangs, many, many calls that are included in at least seventy calls.
## Segment 88
מו. עַל־יְדֵי יִרְאָה, דְּהַיְנוּ מוֹרָא שָׁמַיִם וּמוֹרָא רַבָּךְ וּמוֹרָא אָב וָאֵם, נִצּוֹלִין מִיוֹפִי הַנָּשִׁים וּמֵחֵן שֶׁל שֶׁקֶר וְזוֹכִין לַעֲשִׁירוּת (עַיֵּן יִרְאָה) (שָׁם).
ז.
עַל־יְדֵי רַע־עַיִן לֹא יִזְכֶּה לְהַנִּיחַ בֵּן־זָכָר (נד).
Through an evil eye, one does not merit to leave a male son (54).
ג. אֶרֶץ־יִשְׂרָאֵל הִיא הִיא סְגֻלָּה לְבָנִים (שָׁם). The Land of Israel is a segula (-propitious) for children (ibid.).
## Segment 90
מִי שֶׁפָּגַם בִּבְרִיתוֹ, יִשְׁמֹר אֶת עַצְמוֹ מִכְּלָבִים וּמֵחָרֶב (שָׁם). הַנּוֹשֵׂא אִשָּׁה לְשֵׁם מָמוֹן, הוּא שׁוֹטֶה וּכְסִיל וּפוֹגֵם וּמְאַבֵּד דַּעְתּוֹ וְשִׂכְלוֹ. וְעַל־יְדֵי זֶה הַוְיָן לֵיהּ בָּנִים שֶׁאֵינָם מְהֻגָּנִים (סט).
סח. תִּקּוּן גָּדוֹל לְמִקְרֵה לַיְלָה חַס וְשָׁלוֹם לוֹמַר עֲשָׂרָה קַפִּיטְל תְּהִלִּים בְּאוֹתוֹ הַיּוֹם וְאֵלּוּ הֵן: מִכְתָּם לְדָוִד. ט"ז: לְדָוִד מַשְׂכִּיל. ל"ב: אַשְׁרֵי מַשְׂכִּיל אֶל דָּל. מ"א: כְּאַיָּל תַּעֲרֹג. מ"ב: לַמְנַצֵּחַ אַל תַּשְׁחֵת. נ"ט: לַמְנַצֵּחַ עַל יְדוּתוּן. ע"ז: תְּפִלָּה לְמֹשֶׁה. צ': הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ. ק"ה: עַל נַהֲרוֹת בָּבֶל. קל"ז: הַלְלוּ אֵל בְּקָדְשׁוֹ. ק"נ: וּמִי שֶׁזּוֹכֶה לְאָמְרָם בְּאוֹתוֹ הַיּוֹם, אֵין צָרִיךְ לִפְחֹד עוֹד מִפְּגָם הַנּוֹרָא שֶׁל הַמִּקְרֶה, חַס וְשָׁלוֹם, כִּי בְּוַדַּאי נִתְתַּקֵּן עַל־יְדֵי זֶה (צב). A great rectification for a nocturnal emission, G-d forbid, is to recite ten chapters of Psalms on that day, and they are: “A Michtam of David” - Psalm 16, “A Maskil of David” - Psalm 32, “Happy is he who understandingly considers the poor” - Psalm 41, “As the deer longs” - Psalm 42, “For the conductor, do not destroy” - Psalm 59, “For the conductor, on the religious decrees and judgements” - Psalm 77, “A prayer of Moses” - Psalm 90, “Give thanks to the Lord, call out in His name” - Psalm 105, “On the rivers of Babylon” - Psalm 137, “Praise G-d in His sanctuary” - Psalm 150. And one who merits to say them on that day need not fear any longer from the terrible defect of the emission, G-d forbid, for it is certainly rectified through this (92).
So too must he scream many calls to Hashem, may He be blessed, until Hashem, may He be blessed, has mercy on him and he merits to surmount and break this desire. [And] Then he merits to give birth to intellect/consciousness, and then the hidden secrets of the Torah are revealed to him.
## Segment 94
מז. עִקַּר פְּגַם הַבְּרִית הוּא עַל־יְדֵי עַצְבוּת וּמָרָה שְׁחֹרָה, וְכֵן לְהֵפֶךְ, עִקַּר שְׁמִירַת הַבְּרִית הוּא עַל־יְדֵי שִׂמְחָה (עַיֵּן שִׂמְחָה) (קסט).
ט.
סְגֻלָּה לְזֶרַע שֶׁל קַיָּמָא, שֶׁיֹּאמְרוּ שְׁנֵיהֶם אִישׁ וְאִשְׁתּוֹ קֹדֶם הַזִּוּוּג פָּרָשַׁת וּבְרָאשֵׁי חָדְשֵׁיכֶם וְכֵן כְּשֶׁהַתִּינוֹק חוֹלֶה חַס וְשָׁלוֹם, יֹאמְרוּ אָז גַּם כֵּן הָאִישׁ וְהָאִשָּׁה פָּרָשַׁת וּבְרָאשֵׁי חָדְשֵׁיכֶם (קנא).
A segula (-propitious) for enduring offspring is that both husband and wife recite before mating the portion of “And on the beginnings of your months” [Numbers 28:11-15]. And Likewise, when the child is ill, G-d forbid, the husband and wife should also recite the portion of “And on the beginnings of your months” (151).
Each one, according to how he stands in this test and breaks the desire, so too does he merit great revelation in Torah and devotion, and he merits the seventy faces of the Torah (36, 1-2).
## Segment 96
מח. תַּאֲוַת מִשְׁגָּל הִיא אַחַת מִשָּׁלֹשׁ תַּאֲווֹת שֶׁהֵם מַפְסִידִין וּפוֹגְמִין הַיִּרְאָה שֶׁבַּלֵּב, וְעַל יְדֵי שֶׁמְּקַבְּלִין חַג הַשָּׁבוּעוֹת כָּרָאוּי, עַל־יְדֵי זֶה מַמְשִׁיכִין דַּעַת לְתַקֵּן תַּאֲוָה זֹאת, וְעַל יְדֵי זֶה זוֹכִין לְיִרְאָה וּלְהַשְׁפָּעוֹת הַנְּבוּאָה וּלִתְפִלָּה וְכוּ' [עַיֵּן יִרְאָה וְיוֹם טוֹב] (ח"ב א, ד, ה, ח).
יא.
סְגֻלָּה לְמַקְשָׁה לֵילֵד, לוֹמַר מִזְמוֹר לְתוֹדָה (שָׁם ד').
A segula (-propitious) for a woman who has difficulty giving birth is to recite “A Psalm of Thanksgiving” [Psalm 100] (ibid., 4).
יא. סְגֻלָּה לְמַקְשָׁה לֵילֵד, לוֹמַר מִזְמוֹר לְתוֹדָה (שָׁם ד'). A segula (-propitious) for a woman who has difficulty giving birth is to recite “A Psalm of Thanksgiving” [Psalm 100] (ibid., 4).
## Segment 98
מט. תַּאֲוַת מִשְׁגָּל הִיא כְּפִי הֶחָלָב שֶׁיָּנַק בְּקַטְנוּתוֹ. עַל־כֵּן צְרִיכִין לִשְׁמֹר אֶת הַתִּינוֹק מְאֹד שֶׁיִּינַק מֵאִשָּׁה כְּשֵׁרָה. כִּי כְּשֶׁהַתִּינוֹק יוֹנֵק מֵאִשָּׁה חֲצוּפָה, אֲזַי מִתְגַּבֵּר בּוֹ, חַס וְשָׁלוֹם, תַּאֲוַת נִאוּף. וְכֵן לְהֶפֶךְ, כְּשֶׁיּוֹנֵק מֵאִשָּׁה כְּשֵׁרָה, אֵין לוֹ חֲמִימוּת תַּאֲוָה זֹאת כִּי אִם מְעַט הַמֻּכְרָח לְמִצְוַת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ (שָׁם ד').
יג.
מִי שֶׁאֵין לוֹ בָּנִים, יַרְגִּיל אֶת עַצְמוֹ לִשְׂמֹחַ בְּשִׂמְחָה שֶׁל מִצְוָה וְיִלְמַד תּוֹרָה וְיַעֲשֶׂה כָּל הַמִּצְווֹת בְּשִׂמְחָה, וְהַשִּׂמְחָה תִּהְיֶה גְּדוֹלָה כָּל כָּךְ עַד שֶׁיְּרַקֵּד מֵחֲמַת שִׂמְחָה, עַל יְדֵי זֶה יִזְכֶּה לְבָנִים (פא).
One who has no children should accustom himself to rejoice in the joy of a mitzvah, and he should study Torah and perform all the commandments with joy, and the joy should be so great that he dances from joy. [And] Through this, he will merit children (81).
A rectification for licentious thoughts that come to a person is to say “Shema” (-‘Hear Oh Israel…’) and “Blessed be Hashem of His glorious kingdom forever and ever.” [And] Then he includes his soul in the twelve tribes of Y”ah, and separates his soul from the soul of the mixed multitude (“erev rav”) that comes from a harlot, who is the evil maidservant, from where this desire comes, which encompasses all the evil traits (ibid., 3). And] All this is when a person has a fleeting (bad) thought randomly by chance. Then it is enough for him to recite the two verses mentioned above [“Shema” and “Blessed be Hashem…”]. But if, G-d forbid, he is accustomed to thoughts of this general/encompassing evil desire mentioned above, and cannot separate himself from it, then he must also shed tears at the time of accepting the yoke of Heaven, that is, he must arouse himself until he weeps and sheds tears when he says “Shema” and “Blessed be Hashem of His glorious kingdom forever and ever” (ibid., 4). When one rectifies the holy sign of the bris, then his intellect/consciousness is complete, and he can understand the speech of the tzadik (-righteous one).
## Segment 100
עַל־יְדֵי הֶבֶל הַיֹּפִי בָּאִים לַעֲנִיּוּת (ס,ג'). עַל־יְדֵי הַגַּאֲוָה שֶׁל הַמַּנְהִיגִים וּמְפֻרְסָמִים שֶׁל שֶׁקֶר, עַל־יְדֵי זֶה מִתְגַּבֵּר תַּאֲוַת נִאוּף בָּעוֹלָם וְעַל־יְדֵי זֶה בָּא הַשְׁחָתַת זֶרַע חַס וְשָׁלוֹם, שֶׁהוּא בְּחִינַת הֶחְתִּים בְּשָׂרוֹ שֶׁהוּא חוֹתָם דְּסִטְרָא אַחֲרָא. וְאִי אֶפְשָׁר לְהִנָּצֵל מִזֶּה כִּי אִם עַל־יְדֵי כֹּחַ הַמְּגִנִּים שֶׁבַּדּוֹר שֶׁהֵם הַצַּדִּיקִים וְהַכְּשֵׁרִים שֶׁנִּקְרָאִים מָגִנֵּי אֶרֶץ, שֶׁיֵּשׁ לָהֶם מִלְחָמָה גְּדוֹלָה בְּעִנְיָן זֶה, וְהֵם מַעֲלִין מִבְּחִינַת הֶחְתִּים בְּשָׂרוֹ לִבְחִינַת חוֹתָם דִּקְדֻשָּׁה שֶׁהִיא בְּחִינַת תְּפִלִּין שֶׁהֵם הִתְנוֹצְצוּת הַמֹּחִין, כִּי עִקַּר תִּקּוּן הַמֹּחַ הוּא כְּפִי שְׁבִירַת תַּאֲוָה זֹאת, הַיְנוּ כְּשֶׁמִּתְגַּבְּרִין עֲלֵיהֶם הַהִרְהוּרִים מְאֹד מְאֹד, וְהָיוּ יְכוֹלִים לָבוֹא עַל־יְדֵי זֶה לִידֵי מִקְרֵה לַיְלָה חַס וְשָׁלוֹם, שֶׁהִיא בְּחִינַת הֶחְתִּים בְּשָׂרוֹ. וְהֵם מִתְגַּבְּרִים מְאֹד לְשַׁבֵּר וּלְגָרֵשׁ הַהִרְהוּרִים מֵהֶם וּלְהַמְשִׁיךְ עַל עַצְמָם מַחֲשָׁבוֹת קְדוֹשׁוֹת, וְעַל־יְדֵי זֶה מַעֲלִין מֵהֶחְתִּים בְּשָׂרוֹ לִבְחִינַת תְּפִלִּין שֶׁהוּא חוֹתָם דִּקְדֻשָּׁה שֶׁהוּא הִתְנוֹצְצוּת הַמֹּחִין. וּמֵאֵלּוּ הַמָּגִנֵּי אֶרֶץ צָרִיךְ כָּל אֶחָד לְקַבֵּל כֹּחַ לְהִתְגַּבֵּר עַל הַהִרְהוּרִים וְלַהֲפֹךְ אוֹתָם לְמֹחִין דִּקְדֻשָּׁה כַּנַּ"ל. וְזֶה צָרִיךְ כָּל אֶחָד לֵידַע, שֶׁכָּל מַה שֶּׁמִּתְגַּבְּרִין עָלָיו הַהִרְהוּרִים בְּיוֹתֵר, כְּשֶׁמִּתְגַּבֵּר כְּנֶגְדָּם וּבוֹרֵחַ מֵהֶם וּמְשַׁבְּרָם הוּא עוֹשֶׂה בָּזֶה תִּקּוּן גָּדוֹל מְאֹד, וּמַעֲלֶה הַקְּדֻשָּׁה מֵהַקְּלִפָּה וּמַמְשִׁיךְ בְּחִינַת קְדֻשַּׁת הַתְּפִלִּין שֶׁהֵם הִתְנוֹצְצוּת הַמֹּחִין, לֵידַע וּלְהוֹדִיעַ אֱלֹקוּתוֹ יִתְבָּרַךְ בָּעוֹלָם. וְכָל מַה שֶּׁמִּתְגַּבְּרִין עָלָיו יוֹתֵר וְיוֹתֵר נַעֲשֶׂה מִזֶּה בְּחִינַת תִּקּוּן הַתְּפִלִּין בְּיוֹתֵר כְּשֶׁמִּתְגַּבֵּר כְּנֶגֶד גֹּדֶל הִתְפַּשְּׁטוּתָם לְשַׁבְּרָם, כִּי רַק בִּשְׁבִיל זֶה נִשְׁלָח עָלָיו הַהִרְהוּרִים וְרַעְיוֹנִים רָעִים וְזָרִים כָּאֵלֶּה, כְּדֵי שֶׁיִּתְהַפֵּךְ וְיִהְיֶה נַעֲשֶׂה מֵהֶם דַּיְקָא בְּחִינַת תִּקּוּן הַתְּפִלִּין כַּנַּ"ל (ה, ו').
א. תְּפִלָּה בְּכֹחַ הִיא סְגֻלָּה לְבָנִים (מח). Prayer (said) with strength is a segula (-propitious) for children (48).
יד. עַל־יְדֵי אֱמוּנָה זוֹכִין לְבָנִים. אֱמוּנָה בְּגִימַטְרִיָּא בָּנִים (שיחות הר"ן לד). Through faith, one merits children. “Faith” (emunah) in gematria equals “children” (banim) (=102) (Sichos HaRan, 34).
## Segment 102
נא. עַל־יְדֵי שֶׁמְּשַׁבְּרִין הִרְהוּרֵי נִאוּף וְזוֹכִין לְתִקּוּן הַמֹּחִין כַּנַּ"ל עַל יְדֵי זֶה זוֹכִים לַחֲלוֹם עַל־יְדֵי מַלְאָךְ, וְאָז הוּא נִקְרָא אָדָם. וְכֵן לְהֵפֶךְ, כְּשֶׁאֵין הַמֹּחִין זַכִּים אֲזַי הַחֲלוֹם עַל־יְדֵי שֵׁד חַס וְשָׁלוֹם, וַאֲזַי הוּא נִדְמֶה כִּבְהֵמָה (שָׁם ט').
טז.
עַל־יְדֵי שִׂמְחָה נִצּוֹלִין מִמִּיתַת בָּנִים, חַס וְשָׁלוֹם (שָׁם סה).
Through joy, one is saved from the death of children, G-d forbid (ibid., 65).
According to each one’s rectification, so is his attainment (of spiritual perception and conception), for this is a great principle: that it is impossible for any person to comprehend or to grasp the speech of the tzadik unless he first properly rectifies the holy sign of the bris. But through the defect of the bris, his daas (-realization of knowledge) and intellect/consciousness are defected, so that he cannot grasp or comprehend the words of the tzadik at all, and he may stumble in them if he goes after the distortions of his heart and after the foolish questions that fall into his mind about him (-the tzadik) (ibid., 5). Through the desire for licentiousness, one can come to madness, to be actually insane. [And] Therefore, the wise ones of the doctors wrote that castration is a remedy for the insane (ibid., 6). One who breaks this desire for licentiousness, then he can easily break all the (bodily) desires, and therefore it is the general rectification [Tikun Haklalley]. [And] Each and every one, according to his distance from this desire, [so he] is close to the revelation of the Torah, and conversely as well, G-d forbid.
## Segment 104
נב. גַּם יֵשׁ לְהַמַּאֲכָלִים חֵלֶק בַּחֲלוֹם. עַל־כֵּן לִפְעָמִים נִפְגָּם הַחֲלוֹם בִּבְחִינַת חֲלוֹם עַל יְדֵי שֵׁד חַס וְשָׁלוֹם, עַל־יְדֵי הַמַּאֲכָלִים שֶׁאוֹכְלִים וִיכוֹלִים לָבוֹא עַל־יְדֵי זֶה לְטֻמְאַת קֶרִי חַס וְשָׁלוֹם. וְהַתִּקּוּן לָזֶה הוּא שִׂמְחָה, לְהִתְחַזֵּק לִהְיוֹת בְּשִׂמְחָה (שָׁם י').
ב.
עַל־יְדֵי בִּטָּחוֹן לַשֵּׁם יִתְבָּרַךְ שֶׁמִּסְתַּכֵּל וְצוֹפֶה לַשֵּׁם יִתְבָּרַךְ לְבַד וּבוֹטֵחַ בּוֹ, עַל־יְדֵי זֶה עוֹשֶׂה כְּלִי לְהַשֶּׁפַע, וְזוֹכֶה שֶׁתָּבוֹא לוֹ הַשֶּׁפַע וְהַפַּרְנָסָה בְּעֵת וּזְמַן שֶׁצָּרִיךְ (עו).
Through trust in Hashem, may He be blessed, by looking and hoping only to Hashem, may He be blessed, and trusting in Him, through this, one creates a vessel for the bounty, and one merits that the bounty and the livelihood come to him at the time and moment he needs (76).
ד. יֵשׁ בִּטָּחוֹן דְּסִטְרָא אַחֲרָא בְּחִינַת מִבְטַח בּוֹגֵד. וְעַל־יְדֵי הִתְקַשְּׁרוּת הַזִּוּוּגִים דִּקְדֻשָּׁה נִשְׁבָּר הַבִּטָּחוֹן הַזֶּה דְּסִטְרָא אַחֲרָא כְּחֶרֶס הַנִּשְׁבָּר. וְעַל זֶה מְרַמֵּז מַה שֶּׁשּׁוֹבְרִין כְּלִי חֶרֶס בִּשְׁעַת הִתְקַשְּׁרוּת הַשִּׁדּוּכִים. וּלְבָאֵר הַדָּבָר קְצָת כִּי עִקַּר מַעֲלוֹת הַבִּטָּחוֹן הוּא לִבְטֹחַ בַּה' וְלַעֲשׂוֹת טוֹב, כְּמוֹ שֶׁכָּתוּב בְּטַח בַּה' וַעֲשֵׂה טוֹב, דְּהַיְנוּ שֶׁלֹּא יִתְבַּלְבֵּל מִתּוֹרָתוֹ וַעֲבוֹדָתוֹ מֵחֲמַת דַּאֲגַת וְטִרְדַּת הַפַּרְנָסָה, רַק יַעֲסֹק בַּתּוֹרָה וַעֲבוֹדָה וְיִבְטַח בַּשֵּׁם יִתְבָּרַךְ, שֶׁיְּפַרְנְסוֹ כָּל יְמֵי חַיָּיו. וְאִם אֵינוֹ אוֹחֵז בְּבִטָּחוֹן כָּזֶה, שֶׁיְּסַלֵּק אֶת עַצְמוֹ מֵעִסְקֵי הָעוֹלָם הַזֶּה לְגַמְרֵי, וְרוֹצֶה לַעֲסֹק בְּדֶרֶךְ אֶרֶץ גַּם כֵּן בְּמַשָּׂא וּמַתָּן אוֹ בִּמְלָאכָה, עַל כָּל פָּנִים יִקְבַּע עִתִּים לַתּוֹרָה וְיִתְפַּלֵּל בִּזְמַנּוֹ וְכוּ' וְלֹא יִדְאַג וְלֹא יִתְבַּלְבֵּל מֵחֲמַת דַּאֲגַת הַפַּרְנָסָה, רַק יִבְטַח בַּה'. גַּם לְעִנְיַן צְדָקָה וּגְמִילוּת חֲסָדִים וּלְהוֹצִיא מָמוֹן עַל עִסְקֵי מִצְווֹת יִהְיֶה לוֹ בִּטָּחוֹן בַּה', שֶׁהַשֵּׁם יִתְבָּרַךְ יְמַלֵּא מַחְסוֹרוֹ וּבִגְלַל הַדָּבָר הַזֶּה יְבָרְכֵהוּ ה'. וַאֲפִלּוּ אִם יוֹדֵעַ בְּעַצְמוֹ שֶׁאֵין מַעֲשָׂיו עוֹלִים יָפֶה כָּרָאוּי, אַל יִפֹּל מֵהַבִּטָּחוֹן מֵחֲמַת זֶה לוֹמַר מִי אָנֹכִי לִבְטֹחַ וּלְהִשָּׁעֵן בַּה' מֵאַחַר שֶׁהֲרֵעוֹתִי אֶת מַעֲשַׂי כָּל כָּךְ, רַק יִבְטַח בְּחַסְדֵּי ה', אֲשֶׁר לֹא תָמְנוּ וּבְרַחֲמָיו שֶׁאֵינָם כָּלִים שֶׁיְּרַחֵם עָלָיו גַּם כֵּן וְיָזוּן וִיפַרְנֵס אוֹתוֹ כִּי טוֹב ה' לַכֹּל, וְאַל יַטְרִיד עַצְמוֹ בְּדַאֲגַת וְטִרְדַּת הַפַּרְנָסָה מֵחֲמַת קַטְנוּתוֹ בְּעֵינֵי עַצְמוֹ, רַק יִתְחַזֵּק בְּבִטָּחוֹן אֵיךְ שֶׁהוּא מֵחֲמַת שֶׁכַּוָּנָתוֹ לַשָּׁמַיִם. וְכָל זֶה וְכַיּוֹצֵא בּוֹ הוּא בִּטָּחוֹן דִּקְדֻשָּׁה. אֲבָל לַעֲשׂוֹת אֵיזֶה עַוְלָה חַס וְשָׁלוֹם, מִכָּל שֶׁכֵּן אֵיזֶה גְּזֵלָה וְרַמָּאוּת אוֹ לַעֲסֹק בְּזִיּוּפִים וּשְׁקָרִים וְלִסְחֹר בִּסְחוֹרוֹת מִחוּץ לַמְּדִינָה שֶׁאָסְרָה הַמַּלְכוּת, וְלִבְטֹחַ בַּשֵּׁם יִתְבָּרַךְ, שֶׁיַּצִּילוֹ וְיַעֲזֹר לוֹ לִגְמֹר הָעֵסֶק וְלֹא יִתְוַדַּע הַדָּבָר, זֶהוּ בִּטָּחוֹן דְּסִטְרָא אַחֲרָא בְּחִינַת מִבְטַח בּוֹגֵד בְּחִינַת וַתִּבְטְחוּ בְּעוֹשֵׁק וּבְנָלוֹז. וּבִטָּחוֹן כָּזֶה הוּא כְּחֶרֶס הַנִּשְׁבָּר שֶׁאֵין בּוֹ תַּקָּנָה. וַאֲפִלּוּ מִי שֶׁעוֹסֵק בְּמַשָּׂא וּמַתָּן בִּגְדוֹלוֹת מִמֶּנּוּ הַרְבֵּה, וּמַרְבֶּה לִלְווֹת מִכַּמָּה אֲנָשִׁים, וּבוֹטֵחַ שֶׁהַשֵּׁם יִתְבָּרַךְ יַעְזְרוֹ לִגְמֹר הַמַּשָּׂא וּמַתָּן, גַּם זֶה הוּא בְּחִינַת בִּטָּחוֹן דְּסִטְרָא אַחְרָא. אַדְּרַבָּא, צָרִיךְ שֶׁיִּהְיֶה לוֹ בִּטָּחוֹן חָזָק שֶׁאֲפִלּוּ אִם לֹא יִנְהַג מַשָּׂא וּמַתָּן גָּדוֹל כָּל כָּךְ, אַף עַל פִּי כֵן יְפַרְנְסוֹ הַשֵּׁם יִתְבָּרַךְ כָּרָאוּי. וְהַמַּשְׂכִּיל יָבִין דְּבָרִים הַרְבֵּה מִתּוֹךְ דְּבָרֵינוּ אֵיךְ לִבְרֹחַ מִבִּטָּחוֹן דְּסִטְרָא אַחֲרָא שֶׁהוּא כְּנֶגֶד הַתּוֹרָה, וּלְהִתְחַזֵּק בְּבִטָּחוֹן דִּקְדֻשָּׁה אַף אִם הוּא כְּמוֹ שֶׁהוּא וְכַנִּזְכָּר לְעֵיל (ס',ח'). There is a trust of the Other Side, the aspect of the “a deceitful guarantor (-object that is trusted, trust in a traitor)” [Proverbs 25:19]. And through the binding of holy marriages, this trust of the Other Side is broken like shattered pottery. [And] This is alluded to by the custom of breaking a clay vessel at the time of betrothal. [And] To explain this briefly: because the main virtues of trust is to trust in the Lord and do good, as it is written, “Trust in the Lord and do good” [Psalms 37:3]. That is, one should not be confused from (proper engagement in) his Torah and devotion due to the worry and burden of (making a) livelihood, but rather engage in Torah and devotion and trust in Hashem, may He be blessed, that He will provided for him all the days of his life. [And] If one is not holding by such (a high level of) trust, to completely remove himself from the affairs of this world, and wishes to engage in worldly matters as well, in commerce or labor, in any case, he should set times for Torah, and pray at the appointed time, etc., and not worry nor be confused due to the concern for livelihood, just trust in the Lord. Also, regarding charity, acts of kindness, and spending money on matters of mitzvos, he should have trust in the Lord that Hashem, may He be blessed, will fill his lack, and because of this matter, Hashem will bless him (Deuteronomy 15:10). Even if he knows of himself that his deeds are not as proper/nice as they should be, he should not fall from trust because of this, saying, “Who am I to trust and rely on the Lord, since I have so acted so badly?” Rather, he should trust in the kindnesses of the Lord, which do not cease, and in His mercies, which are not exhausted [Lamentations 3:22], that He will have mercy on him as well, and give him food and provide for him, for Hashem is good to all [Psalms 145:9]. And he should not burden himself with worry and preoccupying burden of (making a) livelihood due to his own perceived smallness, just strengthen himself in trust, whatever his state, because his intention is for Heaven. [And] All this and the like of this, is trust of holiness. But to commit some injustice, G-d forbid, especially theft, and deceit, or to engage in forgeries, and lies, or trade in goods outside the country which the government prohibited, and to trust in Hashem, may He be blessed, that He will save him and help him complete the deal without it being discovered—this is trust of the Other Side, the aspect of the “deceitful guarantor (-trust in the treacherous – rendering it as – treacherous trust),” the aspect of “You trusted in oppression and perversity” [Isaiah 30:12]. [And] Such trust is like shattered pottery which can not be fixed. [And] Even one who engages in commerce far beyond his means, and abounds in borrowing from many people, and trusts that Hashem, may He be blessed, will help him complete the commerce—this too is the aspect of trust of the Other Side. On the contrary, he should have strong trust that even if he does not conduct such large commerce, nevertheless, Hashem, may He be blessed, will sustain him appropriately. [And] The wise will understand many things from our words, how to flee from the trust of the Other Side, which is against the Torah, and to strengthen in trust of holiness, even if he is as he is, as mentioned above (60, 8).
## Segment 105
נג. גַּם לִפְעָמִים עַל־יְדֵי רַבָּנִים וְדַיָּנִים שֶׁאֵינָם כְּשֵׁרִים שֶׁמְּעַוְּתִין אֶת הַמִּשְׁפָּט, עַל יְדֵי זֶה בָּא טֻמְאַת הַמִּקְרֶה חַס וְשָׁלוֹם, וְהַתִּקּוּן לָזֶה הוּא קִשּׁוּר הַמֶּרְכָּבָה. וְהוּא מַה שֶּׁנִּתְיַסֵּד מִקַּדְמוֹנִים לוֹמַר קֹדֶם הַשֵּׁנָה בְּשֵׁם ה' וְכוּ' מִימִינִי מִיכָאֵל וְכוּ' שֶׁהוּא קִשּׁוּר הַמֶּרְכָּבָה וְהִיא סְגֻלָּה מִטֻּמְאָה הַנַּ"ל, שֶׁבָּא עַל־יְדֵי עִוּוּת הַמִּשְׁפָּט שֶׁל הַדַּיָּנִים שֶׁאֵינָם כְּשֵׁרִים כַּנַּ"ל (שם י"א).
ד.
יֵשׁ בִּטָּחוֹן דְּסִטְרָא אַחֲרָא בְּחִינַת מִבְטַח בּוֹגֵד. וְעַל־יְדֵי הִתְקַשְּׁרוּת הַזִּוּוּגִים דִּקְדֻשָּׁה נִשְׁבָּר הַבִּטָּחוֹן הַזֶּה דְּסִטְרָא אַחֲרָא כְּחֶרֶס הַנִּשְׁבָּר. וְעַל זֶה מְרַמֵּז מַה שֶּׁשּׁוֹבְרִין כְּלִי חֶרֶס בִּשְׁעַת הִתְקַשְּׁרוּת הַשִּׁדּוּכִים. וּלְבָאֵר הַדָּבָר קְצָת כִּי עִקַּר מַעֲלוֹת הַבִּטָּחוֹן הוּא לִבְטֹחַ בַּה' וְלַעֲשׂוֹת טוֹב, כְּמוֹ שֶׁכָּתוּב בְּטַח בַּה' וַעֲשֵׂה טוֹב, דְּהַיְנוּ שֶׁלֹּא יִתְבַּלְבֵּל מִתּוֹרָתוֹ וַעֲבוֹדָתוֹ מֵחֲמַת דַּאֲגַת וְטִרְדַּת הַפַּרְנָסָה, רַק יַעֲסֹק בַּתּוֹרָה וַעֲבוֹדָה וְיִבְטַח בַּשֵּׁם יִתְבָּרַךְ, שֶׁיְּפַרְנְסוֹ כָּל יְמֵי חַיָּיו. וְאִם אֵינוֹ אוֹחֵז בְּבִטָּחוֹן כָּזֶה, שֶׁיְּסַלֵּק אֶת עַצְמוֹ מֵעִסְקֵי הָעוֹלָם הַזֶּה לְגַמְרֵי, וְרוֹצֶה לַעֲסֹק בְּדֶרֶךְ אֶרֶץ גַּם כֵּן בְּמַשָּׂא וּמַתָּן אוֹ בִּמְלָאכָה, עַל כָּל פָּנִים יִקְבַּע עִתִּים לַתּוֹרָה וְיִתְפַּלֵּל בִּזְמַנּוֹ וְכוּ' וְלֹא יִדְאַג וְלֹא יִתְבַּלְבֵּל מֵחֲמַת דַּאֲגַת הַפַּרְנָסָה, רַק יִבְטַח בַּה'. גַּם לְעִנְיַן צְדָקָה וּגְמִילוּת חֲסָדִים וּלְהוֹצִיא מָמוֹן עַל עִסְקֵי מִצְווֹת יִהְיֶה לוֹ בִּטָּחוֹן בַּה', שֶׁהַשֵּׁם יִתְבָּרַךְ יְמַלֵּא מַחְסוֹרוֹ וּבִגְלַל הַדָּבָר הַזֶּה יְבָרְכֵהוּ ה'. וַאֲפִלּוּ אִם יוֹדֵעַ בְּעַצְמוֹ שֶׁאֵין מַעֲשָׂיו עוֹלִים יָפֶה כָּרָאוּי, אַל יִפֹּל מֵהַבִּטָּחוֹן מֵחֲמַת זֶה לוֹמַר מִי אָנֹכִי לִבְטֹחַ וּלְהִשָּׁעֵן בַּה' מֵאַחַר שֶׁהֲרֵעוֹתִי אֶת מַעֲשַׂי כָּל כָּךְ, רַק יִבְטַח בְּחַסְדֵּי ה', אֲשֶׁר לֹא תָמְנוּ וּבְרַחֲמָיו שֶׁאֵינָם כָּלִים שֶׁיְּרַחֵם עָלָיו גַּם כֵּן וְיָזוּן וִיפַרְנֵס אוֹתוֹ כִּי טוֹב ה' לַכֹּל, וְאַל יַטְרִיד עַצְמוֹ בְּדַאֲגַת וְטִרְדַּת הַפַּרְנָסָה מֵחֲמַת קַטְנוּתוֹ בְּעֵינֵי עַצְמוֹ, רַק יִתְחַזֵּק בְּבִטָּחוֹן אֵיךְ שֶׁהוּא מֵחֲמַת שֶׁכַּוָּנָתוֹ לַשָּׁמַיִם. וְכָל זֶה וְכַיּוֹצֵא בּוֹ הוּא בִּטָּחוֹן דִּקְדֻשָּׁה. אֲבָל לַעֲשׂוֹת אֵיזֶה עַוְלָה חַס וְשָׁלוֹם, מִכָּל שֶׁכֵּן אֵיזֶה גְּזֵלָה וְרַמָּאוּת אוֹ לַעֲסֹק בְּזִיּוּפִים וּשְׁקָרִים וְלִסְחֹר בִּסְחוֹרוֹת מִחוּץ לַמְּדִינָה שֶׁאָסְרָה הַמַּלְכוּת, וְלִבְטֹחַ בַּשֵּׁם יִתְבָּרַךְ, שֶׁיַּצִּילוֹ וְיַעֲזֹר לוֹ לִגְמֹר הָעֵסֶק וְלֹא יִתְוַדַּע הַדָּבָר, זֶהוּ בִּטָּחוֹן דְּסִטְרָא אַחֲרָא בְּחִינַת מִבְטַח בּוֹגֵד בְּחִינַת וַתִּבְטְחוּ בְּעוֹשֵׁק וּבְנָלוֹז. וּבִטָּחוֹן כָּזֶה הוּא כְּחֶרֶס הַנִּשְׁבָּר שֶׁאֵין בּוֹ תַּקָּנָה. וַאֲפִלּוּ מִי שֶׁעוֹסֵק בְּמַשָּׂא וּמַתָּן בִּגְדוֹלוֹת מִמֶּנּוּ הַרְבֵּה, וּמַרְבֶּה לִלְווֹת מִכַּמָּה אֲנָשִׁים, וּבוֹטֵחַ שֶׁהַשֵּׁם יִתְבָּרַךְ יַעְזְרוֹ לִגְמֹר הַמַּשָּׂא וּמַתָּן, גַּם זֶה הוּא בְּחִינַת בִּטָּחוֹן דְּסִטְרָא אַחְרָא. אַדְּרַבָּא, צָרִיךְ שֶׁיִּהְיֶה לוֹ בִּטָּחוֹן חָזָק שֶׁאֲפִלּוּ אִם לֹא יִנְהַג מַשָּׂא וּמַתָּן גָּדוֹל כָּל כָּךְ, אַף עַל פִּי כֵן יְפַרְנְסוֹ הַשֵּׁם יִתְבָּרַךְ כָּרָאוּי. וְהַמַּשְׂכִּיל יָבִין דְּבָרִים הַרְבֵּה מִתּוֹךְ דְּבָרֵינוּ אֵיךְ לִבְרֹחַ מִבִּטָּחוֹן דְּסִטְרָא אַחֲרָא שֶׁהוּא כְּנֶגֶד הַתּוֹרָה, וּלְהִתְחַזֵּק בְּבִטָּחוֹן דִּקְדֻשָּׁה אַף אִם הוּא כְּמוֹ שֶׁהוּא וְכַנִּזְכָּר לְעֵיל (ס',ח').
There is a trust of the Other Side, the aspect of the “a deceitful guarantor (-object that is trusted, trust in a traitor)” [Proverbs 25:19]. And through the binding of holy marriages, this trust of the Other Side is broken like shattered pottery. [And] This is alluded to by the custom of breaking a clay vessel at the time of betrothal. [And] To explain this briefly: because the main virtues of trust is to trust in the Lord and do good, as it is written, “Trust in the Lord and do good” [Psalms 37:3]. That is, one should not be confused from (proper engagement in) his Torah and devotion due to the worry and burden of (making a) livelihood, but rather engage in Torah and devotion and trust in Hashem, may He be blessed, that He will provided for him all the days of his life. [And] If one is not holding by such (a high level of) trust, to completely remove himself from the affairs of this world, and wishes to engage in worldly matters as well, in commerce or labor, in any case, he should set times for Torah, and pray at the appointed time, etc., and not worry nor be confused due to the concern for livelihood, just trust in the Lord. Also, regarding charity, acts of kindness, and spending money on matters of mitzvos, he should have trust in the Lord that Hashem, may He be blessed, will fill his lack, and because of this matter, Hashem will bless him (Deuteronomy 15:10). Even if he knows of himself that his deeds are not as proper/nice as they should be, he should not fall from trust because of this, saying, “Who am I to trust and rely on the Lord, since I have so acted so badly?” Rather, he should trust in the kindnesses of the Lord, which do not cease, and in His mercies, which are not exhausted [Lamentations 3:22], that He will have mercy on him as well, and give him food and provide for him, for Hashem is good to all [Psalms 145:9]. And he should not burden himself with worry and preoccupying burden of (making a) livelihood due to his own perceived smallness, just strengthen himself in trust, whatever his state, because his intention is for Heaven. [And] All this and the like of this, is trust of holiness. But to commit some injustice, G-d forbid, especially theft, and deceit, or to engage in forgeries, and lies, or trade in goods outside the country which the government prohibited, and to trust in Hashem, may He be blessed, that He will save him and help him complete the deal without it being discovered—this is trust of the Other Side, the aspect of the “deceitful guarantor (-trust in the treacherous – rendering it as – treacherous trust),” the aspect of “You trusted in oppression and perversity” [Isaiah 30:12]. [And] Such trust is like shattered pottery which can not be fixed. [And] Even one who engages in commerce far beyond his means, and abounds in borrowing from many people, and trusts that Hashem, may He be blessed, will help him complete the commerce—this too is the aspect of trust of the Other Side. On the contrary, he should have strong trust that even if he does not conduct such large commerce, nevertheless, Hashem, may He be blessed, will sustain him appropriately. [And] The wise will understand many things from our words, how to flee from the trust of the Other Side, which is against the Torah, and to strengthen in trust of holiness, even if he is as he is, as mentioned above (60, 8).
Therefore, before a person merits the revelation of the Torah, he must come into a test and refinement within this desire mentioned above, which is the main test and refinement, as mentioned above. [And] When he withstands the test and breaks the husk that precedes the fruit, he merits to the fruit, that is, to the revelation of the Torah, as mentioned above (ibid.). When your mating is in holiness, and you break your desiring soul, that is, the animalistic soul, and it seems to you as if a demon forced you, through this, you will have enduring children.
## Segment 107
מַתָּן בַּסֵּתֶר הוּא תִּקּוּן לְמִקְרֵה־לַיְלָה רַחֲמָנָא לִצְלַן. הַמֹּחַ וְהַדַּעַת שֶׁל אָדָם הוּא מֵגֵן בִּפְנֵי תַּאֲוַת נִאוּף. כִּי יֵשׁ שְׁלשָׁה מֹחִין בָּאָדָם, וְכָל אֶחָד וְאֶחָד הוּא מְחִצָּה פְּרוּסָה בִּפְנֵי זֹאת הַתַּאֲוָה, כִּי עִקַּר הִתְגַּבְּרוּת זֹאת הַתַּאֲוָה הוּא עַל־יְדֵי רוּחַ שְׁטוּת. עַל־כֵּן צָרִיךְ כָּל אָדָם לֵידַע וְלִזְכֹּר זֹאת, שֶׁבְּכָל פַּעַם שֶׁרוֹצִים לְהִתְגַּבֵּר עָלָיו הַהִרְהוּרִים אֵלּוּ חַס וְשָׁלוֹם, יִבְרַח מִיָּד מֵהָרוּחַ שְׁטוּת אֶל הַדַּעַת וְיִפְרֹס מְחִצּוֹת הַמֹּחִין בִּפְנֵי זֹאת הַתַּאֲוָה כִּי הַדַּעַת הָאֲמִתִּי מֵגֵן בִּפְנֵי זֹאת הַתַּאֲוָה כְּמוֹ מְחִצָּה מַמָּשׁ. וְהָבֵן זֹאת, כִּי אִי אֶפְשָׁר לְבָאֵר זֹאת, רַק כָּל אֶחָד יָבִין מֵעַצְמוֹ אֵיךְ לִבְרֹחַ וּלְהַסִּיחַ דַּעְתּוֹ מֵהָרוּחַ שְׁטוּת הַנִּזְכֶּרֶת לְעֵיל וּלְהַמְשִׁיךְ עַצְמוֹ אֶל הַדַּעַת שֶׁהִיא בְּחִינַת מְחִצָּה פְּרוּסָה בִּפְנֵיהֶם כַּנַּ"ל (ח, ב').
ט. סְגֻלָּה לְזֶרַע שֶׁל קַיָּמָא, שֶׁיֹּאמְרוּ שְׁנֵיהֶם אִישׁ וְאִשְׁתּוֹ קֹדֶם הַזִּוּוּג פָּרָשַׁת וּבְרָאשֵׁי חָדְשֵׁיכֶם וְכֵן כְּשֶׁהַתִּינוֹק חוֹלֶה חַס וְשָׁלוֹם, יֹאמְרוּ אָז גַּם כֵּן הָאִישׁ וְהָאִשָּׁה פָּרָשַׁת וּבְרָאשֵׁי חָדְשֵׁיכֶם (קנא). A segula (-propitious) for enduring offspring is that both husband and wife recite before mating the portion of “And on the beginnings of your months” [Numbers 28:11-15]. And Likewise, when the child is ill, G-d forbid, the husband and wife should also recite the portion of “And on the beginnings of your months” (151).
ג. מִי שֶׁיֵּשׁ בּוֹ עַזּוּת דְּסִטְרָא אַחֲרָא וְאֵינוֹ מִתְבַּיֵּשׁ מִצַּדִּיקֵי אֱמֶת וִירֵאִים וּכְשֵׁרִים, בְּיָדוּעַ שֶׁלֹּא עָמְדוּ רַגְלֵי אֲבוֹתָיו עַל הַר סִינַי וּפוֹגֵם בִּקְדֻשַּׁת הַתְּפִלִּין שֶׁהֵם בְּחִינַת עֵץ הַחַיִּים וּמְדַבֵּק אֶת עַצְמוֹ בְּאִילָנָא דְּמוֹתָא, וּמְגָרְשִׁין אוֹתוֹ מֵהַגַּן עֵדֶן וְיוֹרֵד לַגֵּיהִנֹּם. וּכְשֶׁעוֹשֶׂה תְּשׁוּבָה וּמִתְבַּיֵּשׁ עַל עֲווֹנוֹתָיו, עַל־יְדֵי זֶה מוֹחֲלִין לוֹ מִיָּד, וּמַחֲזִיר לְעַצְמוֹ הַדַּעַת וְהַמֹּחִין וּמְגָרֵשׁ הָרוּחַ שְׁטוּת מִקִּרְבּוֹ וְזוֹכֶה לִבְחִינַת אוֹר הַתְּפִלִּין שֶׁהֵם בְּחִינַת קֵרוּן אוֹר הַפָּנִים בְּחִינַת עֵץ הַחַיִּים וְכוּ' כַּנַּ"ל (שָׁם ה,ו). One who has the brazenness of the Other Side and is not ashamed from (-before) true tzadikim, and G-d-fearing, and kosher (-worthy) people, it is known that his ancestors’ feet did not stand at Mount Sinai. And he defects the holiness of the tefillin, which are the aspect of the Tree of Life, and attaches himself to the Tree of Death. [And] He is expelled from the Garden of Eden and descends to Gehinnom (-hell). [And] When he does teshuva (-repentance) and is ashamed of his iniquities, through this, his sins are forgiven immediately, and he restores to himself the daas (intellect, realization of knowledge) and moachin (-minds – intellect/consciousness), and expels the spirit of folly from within him, and merits the aspect of the light of the tefillin, which are the aspect of the beamming light of the face, the aspect of the Tree of Life, etc., as mentioned above (ibid., 5, 6).
## Segment 109
נד. עַל־יְדֵי כַּעַס וְאַכְזָרִיּוּת נִפְגָּם הַדַּעַת, וְעַל־יְדֵי זֶה בָּא תַּאֲוַת נִאוּף חַס וְשָׁלוֹם. וַאֲזַי הַתְּפִלָּה בִּבְחִינַת דִּין, וַאֲזַי הַסִּטְרָא אַחֲרָא יוֹנְקִים מִמֶּנָּה, וַאֲזַי צְרִיכִין בַּעַל כֹּחַ גָּדוֹל שֶׁיִּתְפַּלֵּל תְּפִלָּה בִּבְחִינַת דִּין, וְעַל־יְדֵי זֶה מְתַקֵּן הַכֹּל (עַיֵּן בִּפְנִים "לִקּוּטֵי תִּנְיָנָא" סִימָן ח') (שָׁם ג').
ב.
צָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בֶּאֱמֶת גָּדוֹל, עַד שֶׁיְּעוֹרֵר אֶת לְבָבוֹ בֶּאֱמֶת, עַד שֶׁיַּתְחִיל לְדַבֵּר בַּחֲמִימוּת שֶׁבַּלֵּב דִּבְרֵי אֱמֶת שֶׁבְּלִבּוֹ בְּהִתְעוֹרְרוּת בִּתְשׁוּבָה, עַד שֶׁיִּרְאֶה פְּחִיתוּתוֹ וּגְדֻלַּת הַבּוֹרֵא, עַד שֶׁיִּתְבַּיֵּשׁ מְאֹד מִלְּפָנָיו יִתְבָּרַךְ. כִּי עַד עַכְשָׁו הִשְׁלִיךְ חַטְּאוֹתָיו אַחַר כְּתֵפָיו וְלֹא עִיֵּן בָּהֶם, וְעַכְשָׁו כְּשֶׁיּוֹדֵעַ אוֹתָם, אֲזַי נִכְנַס בּוֹ בּוּשָׁה גְּדוֹלָה עַל גֹּדֶל פְּשָׁעָיו כְּנֶגֶד רַב וְשַׁלִּיט עִקָּרָא וְשָׁרְשָׁא דְּכָל עַלְמִין. וּבַתְּחִלָּה הַבּוּשָׁה עֲדַיִן אֵינָהּ בְּפֹעַל עַל פָּנָיו, כִּי חַטְּאוֹתָיו מְטַמְטְמִין שִׂכְלוֹ וִידִיעָתוֹ עַל־יְדֵי רוּחַ שְׁטוּת שֶׁבְּקִרְבּוֹ. עַל־כֵּן קֹדֶם שֶׁזּוֹכֶה לִתְשׁוּבָה שְׁלֵמָה אֵין לוֹ דַּעַת כָּל כָּךְ שֶׁיִּתְבַּיֵּשׁ כָּרָאוּי לוֹ לְהִתְבַּיֵּשׁ לְפִי עֹצֶם פְּשָׁעָיו. וּלְפִי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ שֶׁפָּשַׁע כְּנֶגְדּוֹ. אֲבָל אַחַר כָּךְ כְּשֶׁעוֹשֶׂה תְּשׁוּבָה וּמֵסִיר מִמֶּנּוּ הַטִּפְּשׁוּת וְנִתּוֹסֵף בּוֹ שֵׂכֶל, אֲזַי הוּא מִתְבַּיֵּשׁ בְּיוֹתֵר וְנִתְגַּלֶּה הַבּוּשָׁה עַל פָּנָיו. וְזֹאת הַבּוּשָׁה הִיא בְּחִינַת אוֹר הַתְּפִלִּין שֶׁהֵם סִימָן עַל דְּבֵקוּת הַבּוֹרֵא יִתְבָּרַךְ, וְהִיא בְּחִינַת קֵרוּן אוֹר הַפָּנִים וְעַל־יְדֵי הַבּוּשָׁה הַזֹּאת מוֹחֲלִין לוֹ כָּל עֲווֹנוֹתָיו וּמְדַבֵּק אֶת עַצְמוֹ בְּעֵץ הַחַיִּים [עַיֵּן דִּבּוּר אוֹת ז'] (לח).
One must accustom himself to speak between himself and his Creator with great truth, until he arouses his heart in truth, until he begins to speak with the heat of the heart the true words in his heart with arousal in repentance, until he sees his lowliness and the greatness of the Creator, until he is very ashamed before Him, may He be blessed. For until now, he cast his sins behind his shoulders and did not examine them, but now that he knows them, (so/then) great shame enters him for the magnitude of his transgressions against the great and sovereign, the core and the root of all worlds. [And] Initially, the shame is not yet active on his face, for his sins dull his intellect and awareness through the spirit of folly within him. Therefore, before he merits complete repentance, he does not have enough daas (-awareness, intellect, realization of knowledge) to be ashamed as he ought, according to the magnitude of his transgressions and according to the greatness of the Creator, may He be blessed, against whom he transgressed. But afterward, when he does teshuva (-repentance) and removes the foolishness from himself and gains intellect, then he is more ashamed, and the shame is revealed on his face. [And] This shame is the aspect of the light of the tefillin, which are a sign of divaikus (-binding, clinging, attachment) to the Creator, may He be blessed, and it is the aspect of the beaming light of the face. [And] Through this shame, all his iniquities are forgiven, and he binds himself to the Tree of Life [see Dibur, item 7] (38).
For the death of children, G-d forbid, is due to the animalistic soul (39). Also, your mating must be on the night of the Sabbath, so that you have living and enduring children (ibid.). One must be careful not to listen to the words of a wicked person who is intelligent/knowledgeable, for his words birth licentiousness in the listener, for his words are poisonous words of licentiousness, and they enter the body of the listener (43). One who defects his bris is in the aspect of bitter waters, defiled waters, impure seed, and then he cannot pray in the aspect of “All my bones shall say…” [Psalms 35:10].
## Segment 111
נה. כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל כְּפִי טָהֳרָתוֹ וּקְדֻשָּׁתוֹ, כֵּן יֵשׁ לוֹ בְּחִינַת מָשִׁיחַ. וְצָרִיךְ לִשְׁמֹר מְאֹד שֶׁלֹּא יִתְקַלְקֵל בְּחִינַת מָשִׁיחַ שֶׁלּוֹ. וְעִקָּר הוּא שֶׁיִּשְׁמֹר אֶת עַצְמוֹ מִנִּאוּף. וְצָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ מְאֹד אֲפִלּוּ מֵרֵיחַ נִאוּף, כִּי הוּא פּוֹגֵם בְּחִינַת' מָשִׁיחַ שֶׁלּוֹ (לב).
ד.
עִקַּר הַתְּשׁוּבָה עַל־יְדֵי הַבּוּשָׁה. כִּי צָרִיךְ הָאָדָם לְהִתְבַּיֵּשׁ בְּעַצְמוֹ מְאֹד מְאֹד כִּי עֲבֵרָה הִיא בְּוַדַּאי בּוּשָׁה רַחֲמָנָא לִיצְלָן, כִּי עֲבֵרָה אֵינָהּ שַׁיָּכָה וּרְאוּיָה לְיִשְׂרָאֵל כְּלָל. כִּי אִישׁ הַיִּשְׂרְאֵלִי רָחוֹק בְּשָׁרְשׁוֹ מֵעֲבֵרָה לְגַמְרֵי וּבְוַדַּאי אֵין נָאֶה לְאִישׁ יִשְׂרְאֵלִי שֶׁיִּהְיֶה לוֹ עֲבֵרָה חַס וְחָלִילָה. אֲבָל גַּם כְּשֶׁרוֹצֶה לַעֲשׂוֹת מִצְוָה, רָאוּי שֶׁיִּהְיֶה לוֹ גַּם כֵּן בּוּשָׁה גְּדוֹלָה, כִּי אֵיזֶה זְכוּת יֵשׁ לוֹ שֶׁיִּזְכֶּה לַעֲשׂוֹת הַמִּצְוָה וְאֵיךְ יָעֵז פָּנָיו לִכָּנֵס בְּהֵיכַל הַמֶּלֶךְ לַעֲשׂוֹת הַמִּצְוָה וִישַֹׁעֵר בְּדַעְתּוֹ לִפְנֵי מִי הוּא עוֹשֶׂה הַמִּצְוָה. וְגַם גֹּדֶל מַעֲלוֹת הַמִּצְוָה, כִּי עֹצֶם יְקַר מַעֲלַת הַמִּצְוָה בְּעַצְמָהּ אֵין לָהּ שִׁעוּר. וּבְוַדַּאי רָאוּי שֶׁיִּפֹּל עָלָיו בּוּשָׁה גְּדוֹלָה כְּשֶׁבָּא לַעֲשׂוֹת אֵיזֶה מִצְוָה, כְּשֶׁיִּסְתַּכֵּל עַל עַצְמוֹ וְיִרְאֶה שֶׁהוּא רָחוֹק מֵהַשֵּׁם יִתְבָּרַךְ, וְאֵין לוֹ שׁוּם זְכוּת לַעֲשׂוֹת מִצְוָה. וְאֵיךְ הוּא בָּא לַחֲטֹף הַתְּפִלִּין שֶׁהֵם כִּתְרֵי דְּמַלְכָּא וּלְהַנִּיחָם פִּתְאֹם עַל הָרֹאשׁ, בְּוַדַּאי רָאוּי שֶׁיִּפֹּל עָלָיו בּוּשָׁה גְּדוֹלָה. וְאִם הָיָה לְהָאָדָם בּוּשָׁה הָיָה מִתְבַּיֵּשׁ מִלְּפָנָיו יִתְבָּרַךְ אֲפִלּוּ לִקַּח הַמַּאֲכָל לְתוֹךְ פִּיו, כִּי אֵיזֶה זְכוּת יֵשׁ לוֹ שֶׁיִּהְיֶה לוֹ אֹכֵל. אַךְ עִקַּר הַבּוּשָׁה זוֹכִין עַל־יְדֵי שֶׁרוֹאִין אֶת עַצְמוֹ עִם הַצַּדִּיק הָאֱמֶת, וְעַל־יְדֵי זֶה זוֹכִין לִתְשׁוּבָה. כִּי עִקַּר הַתְּשׁוּבָה הוּא עַל־יְדֵי הַבּוּשָׁה כַּנַּ"ל וְעַל־יְדֵי זֶה זוֹכִין לַעֲנָוָה אֲמִתִּית שֶׁהִיא בְּחִינַת עֲנָוָה שֶׁל מֹשֶׁה רַבֵּנוּ שֶׁהוּא עִקַּר הַחַיִּים בְּחִינַת חַיִּים נִצְחִיִּים שֶׁל עוֹלָם הַבָּא (ח"ב עב).
The main repentance is through shame. For a person needs to be very, very ashamed of himself, for a transgression is certainly an embarrassment, may the Merciful One save us, because a transgression is not at all fitting or appropriate for Israel. For an Israelite (man) is entirely distant in his root from transgression, and certainly it is not pleasing for a Jewish person to have a transgression, G-d forbid. But even when he wants to perform a mitzvah, it is fitting that he have great shame as well, for what merit does he have to perform the mitzvah, and how dare he brazenly enter the palace of the King to perform the mitzvah, and let him fathom in his mind before whom he is performing the mitzvah. [And] Also, the greatness of the virtues/heights of the mitzvah, for the utter preciousness of the mitzvah’s virtue/height in itself is without measure. [And] Certainly it is fitting, that great shame fall upon him when he comes to perform any mitzvah, when he looks at himself and sees that he is distant from Hashem, may He be blessed, and has no merit to perform a mitzvah. [And] How does he come to snatch the tefillin, which are the crowns of the King, and suddenly place them on his head? Certainly it is fitting, that great shame fall upon him. [And] If a person had shame, he would be ashamed before Him, may He be blessed, even to take food into his mouth, for what merit does he have to have food? But the main shame is merited through seeing oneself with the true tzadik, and through this, one merits repentance. For the main repentance is through shame, as mentioned above, and through this, one merits true humility, which is the aspect of the humility of Moshe Rabbainu (-our Teacher), which is the main life, the aspect of eternal life of the World to Come (Part II, 72).
ד. הַבְּגָדִים יִהְיוּ שְׁלֵמִים תָּמִיד וְלֹא קְרוּעִים, כִּי כְּשֶׁהַבְּגָדִים קְרוּעִים חַס וְשָׁלוֹם, הוּא קִלְקוּל הַשְּׁמִירָה, כִּי הַבְּגָדִים הֵם בְּסוֹד הַחַשְׁמַ"ל שֶׁהִיא שְׁמִירָה (קכז). Clothing should always be whole and not torn, for when clothing is torn, G-d forbid, it is a breakage of protection, because clothing is in the secret of the chashmal [Ezekiel 1:4, modern Hebrew borrowed this word to use it for electricity, but the verse is obviously referring to a spiritual force which is frequently discussed in Kabbala], which is protection (127).
## Segment 113
נו. רוּחוֹ שֶׁל מָשִׁיחַ נַעֲשֶׂה רוּחַ קִנְאָה, וְהוֹלֵךְ וּמְקַנֵּא בְּכָל מָקוֹם שֶׁיֵּשׁ שָׁם פְּגַם נִאוּף, וַאֲפִלּוּ בְּמָקוֹם שֶׁאֵין שָׁם נִאוּף גָּמוּר, רַק פְּגַם בְּעַלְמָא, הוּא גַּם כֵּן מְקַנֵּא עַל זֶה. כִּי לְגֹדֶל הַקְּדֻשָּׁה וְהַטָּהֳרָה שֶׁל בְּחִינַת מָשִׁיחַ אֵינוֹ יָכוֹל לִסְבֹּל אֲפִלּוּ פְּגָם בְּעַלְמָא שֶׁל נִאוּף. וְהוּא מְקַנֵּא מְאֹד עַל זֶה רַחֲמָנָא לִצְלָן (שָׁם).
ב.
עַל־יְדֵי שֶׁאֵינוֹ שׁוֹמֵר אֶת הַבְּגָדִים מִכְּתָמִים, עַל־יְדֵי זֶה עוֹשֶׂה פֵּרוּד בֵּין קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, וְאָז שׁוֹלֶטֶת שִׁפְחָה בִּישָׁא שֶׁהִיא מַלְכוּת הָרְשָׁעָה וְהוּא כְּמוֹרֵד בַּמַּלְכוּת, וְעַל־יְדֵי זֶה פַּרְנָסָתוֹ בְּטֹרַח וּבִכְבֵדוּת (שָׁם).
Through not guarding clothing from stains, through this, one causes a separation between the Holy One, blessed be He, and His Shechinah (-Divine Presence, holy kingdom). Then the evil maidservant, which is the kingdom of wickedness, rules, and he is like one who rebels against the kingdom. [And] Through this, his livelihood comes with toil and heaviness (-difficulty) (ibid.).
That is, he cannot taste sweetness in the words of prayer, and then a dog comes down to eat his offering (-korban), that is, his prayer. [And] This is the aspect of bitterness, the aspect of a double-edged sword [Psalms 149:6], the aspect of Gehinnom (-hell). But through guarding the bris, it is in the aspect of sweet waters, pure waters, holy seed, and then his words are sweet and good. And when they come out of his mouth and he hears them with his ear, then the sweetness of the words enters his bones, and then his prayer is in the aspect of “All my bones shall say,” and then a lion comes down to eat his offering (50). And] Know that the brazen-faced that there are in the generation, they themselves are the dogs (-mentioned in the previous item), and they are the ones who stand and dispute the prayer of a Jewish person who has not yet completely rectified his bris (ibid.).
## Segment 115
סה. נז. כְּשֶׁהַזּוּג, דְּהַיְנוּ הָאִישׁ וְהָאִשָּׁה כְּשֵׁרִים בְּלִי שֶׁמֶץ פְּסוּל, וְזִוּוּגָם בְּכַשְׁרוּת וּבִקְדֻשָּׁה גְּדוֹלָה אֲזַי נַעֲשֶׂה עַל־יְדֵי זִוּוּגָם יִחוּדָא עִלָּאָה וְזִוּוּג שֶׁלָּהֶם יָקָר מְאֹד מְאֹד (שָׁם).
יד.
כְּפִי שֶׁמְּשַׁבֵּר גַּאֲוָתוֹ כֵּן הוּא זוֹכֶה לְתוֹרָה, וְעַל־יְדֵי זֶה זוֹכֶה לְקָרֵב רְחוֹקִים לַשֵּׁם יִתְבָּרַךְ, שֶׁעַל־יְדֵי זֶה נִתְגַּדֵּל וְנִתְעַלֶּה כְּבוֹדוֹ יִתְבָּרַךְ, וּמַעֲלֶה הַכָּבוֹד לְשָׁרְשׁוֹ וְזוֹכֶה לְיִרְאָה, וְעַל־יְדֵי זֶה זוֹכֶה לִשְׁלוֹם בַּיִת, שָׁלוֹם בַּעֲצָמָיו, וְעַל־יְדֵי זֶה זוֹכֶה לִתְפִלָּה וְעַל־יְדֵי זֶה זוֹכֶה לַשָּׁלוֹם הַכְּלָלִי, שָׁלוֹם בְּכָל הָעוֹלָמוֹת (שָׁם).
According to the degree to which one breaks his pride, so too does he merit Torah, and through this, he merits to bring near those who are far away to Hashem, may He be blessed, which through this, His honor, may He be blessed, is magnified and exalted, and one elevates the honor to its root, and merits fear [of Heaven], and through this, merits peace in the home, peace in his bones, and through this, merits prayer, and through this, merits universal peace, peace in all the worlds (ibid.).
ד.
הַבְּגָדִים יִהְיוּ שְׁלֵמִים תָּמִיד וְלֹא קְרוּעִים, כִּי כְּשֶׁהַבְּגָדִים קְרוּעִים חַס וְשָׁלוֹם, הוּא קִלְקוּל הַשְּׁמִירָה, כִּי הַבְּגָדִים הֵם בְּסוֹד הַחַשְׁמַ"ל שֶׁהִיא שְׁמִירָה (קכז).
Clothing should always be whole and not torn, for when clothing is torn, G-d forbid, it is a breakage of protection, because clothing is in the secret of the chashmal [Ezekiel 1:4, modern Hebrew borrowed this word to use it for electricity, but the verse is obviously referring to a spiritual force which is frequently discussed in Kabbala], which is protection (127).
א. עַל־יְדֵי גֹּדֶל הָעֲנָוָה שֶׁל צַדִּיקֵי אֱמֶת עַד שֶׁהוּא בִּבְחִינַת אַיִן, עַל־יְדֵי זֶה הוּא יָכוֹל לְכַפֵּר עֲווֹנוֹת (ד ז'). Through the great humility of true tzadikim, to the point that he is in the aspect of nothingness, through this, he can atone for iniquities (4, 7).
## Segment 117
סו. נח. עַל־יְדֵי תִּקּוּן הַבְּרִית יָכוֹל לְהוֹצִיא דִּבּוּרֵי הַתְּפִלָּה כְּחִצִּים מִן הַקֶּשֶׁת, וְאָז הַתְחָלַת צְמִיחַת קֶרֶן מָשִׁיחַ וְאָז בָּא לִקְדֻשַּׁת שַׁבָּת, וְנַעֲשֶׂה בֶּן חוֹרִין, וְזוֹכֶה לְתַּכְלִית הַיְדִיעָה. וְאָז פּוֹשֵׁט גּוּפוֹ הַמְצֹרָע שֶׁהִיא מִמַּשְׁכָא דְּחִוְיָא, וְלוֹבֵשׁ בִּגְדֵי שַׁבָּת, הַיְנוּ גּוּף קָדוֹשׁ מִגַּן עֵדֶן וְאָז נִתְרוֹמֵם מַזָּלוֹ וְזוֹכֶה לְעֹשֶׁר, וְנִתְחַזֵּק יִצְרוֹ הַטּוֹב וְנִתְבַּטֵּל הָעַצְבוּת וְהַלֵּיצָנוּת. וְעַל־יְדֵי זֶה הוּא מֵקִים אֶת הַנּוֹפְלִים לְאַהֲבוֹת וְיִרְאוֹת רָעוֹת, הוּא מֵקִים אוֹתָם לְאַהֲבוֹת וְיִרְאוֹת קְדוֹשׁוֹת, וּמַעֲבִיר הַחֹשֶׁךְ מֵעֵינֵיהֶם וְאָז עֵינֵיהֶם רוֹאוֹת נִפְלָאוֹת, וְנֶחֱשָׁב כְּאִלּוּ בָּרָא אֶת הָעוֹלָם. וְעַל־יְדֵי זֶה מַעֲלִין כָּל הַבַּקָּשׁוֹת וְהַתְּחִנּוֹת אֲשֶׁר מִתְפַּלְּלִין, וּמְעוֹרְרִין הַגְּאֻלָּה הַתְּלוּיָה בַּלֵּב, לְבַטֵּל שְׂאוֹר וְחָמֵץ שֶׁל יֵצֶר לֵב הָאָדָם רָע שֶׁנִּשְׁאַר לוֹ מִנְּעוּרָיו, וְאָז יָכוֹל הַלֵּב לְהִתְלַהֵב בְּלִמּוּד הַתּוֹרָה בְּשַׁלְהוֹבִין דִּרְחִימוּתָא. וּמַיִם רַבִּים שֶׁהֵם אַהֲבוֹת וְיִרְאוֹת חִיצוֹנִיּוֹת אִי אֶפְשָׁר לָהֶם לְכַבּוֹת הַהִתְלַהֲבוּת הַזֹּאת. וְהַשְּׁכִינָה הִיא מְכַסָּה בִּכְנָפֶיהָ עַל דְּמֵהוֹן שֶׁל יִשְׂרָאֵל בָּאַהֲבָה הַזֹּאת שֶׁלֹּא יִשְׁלְטוּ עֲלֵיהֶם זֶרַע מְרֵעִים שֶׁהֵם מֵי הַמַּבּוּל. וְכָל זֶה זוֹכִין עַל־יְדֵי תִּקּוּן הַבְּרִית כַּנַּ"ל (פג).
טז.
כְּשֶׁהַדּוֹר אֵינָם שׁוֹמְרִים אֶת פִּיהֶם, עַל־יְדֵי זֶה נִכְשָׁלִים חַס וְשָׁלוֹם, כְּשֵׁרֵי הַדּוֹר בְּגֵאוּת. עַל־כֵּן צְרִיכִין אֵלּוּ כְּשֵׁרֵי הַדּוֹר לְהִתְבּוֹנֵן מְאֹד בְּהַגְּדֻלָּה וְהַהִדּוּר וְהַחֲשִׁיבוּת, שֶׁמַּגִּיעַ לָהֶם לְכָל אֶחָד לְפִי עֶרְכּוֹ מְעַט אוֹ הַרְבֵּה, לְהִתְבּוֹנֵן וּלְהִסְתַּכֵּל עַל עַצְמוֹ. שֶׁלֹּא יִכָּשֵׁל בְּגֵאוּת שֶׁהִיא גָּלוּת הַשְּׁכִינָה חַס וְשָׁלוֹם (נח. י').
When the generation does not guard their mouths, through this, the worthy ones of the generation stumble, G-d forbid, into pride. Therefore, these worthy ones of the generation must greatly reflect on the greatness, splendor, and importance that comes to each one according to his level, whether little or much, to reflect and look at himself, so as not to stumble into pride, which is the exile of the Shechinah, G-d forbid (58, 10).
א.
עַל־יְדֵי גֹּדֶל הָעֲנָוָה שֶׁל צַדִּיקֵי אֱמֶת עַד שֶׁהוּא בִּבְחִינַת אַיִן, עַל־יְדֵי זֶה הוּא יָכוֹל לְכַפֵּר עֲווֹנוֹת (ד ז').
Through the great humility of true tzadikim, to the point that he is in the aspect of nothingness, through this, he can atone for iniquities (4, 7).
One who defected his bris should guard himself from dogs and from a sword (ibid.). Through subduing the husks of Amalek, which is the defect of the bris, and meriting the rectification of the bris, through this, one merits doubled abundance, which is the aspect of the double bread (-lechem mishneh) on Shabbos, that is, the doubled [-mishneh] Torah.
## Segment 119
סז. נט. עַל־יְדֵי פְּגַם הַבְּרִית קָשֶׁה לְהָאָדָם לִמְצֹא אֶת זִוּוּגוֹ וַאֲפִלּוּ אִם יִמְצָא אֶת זִוּוּגוֹ תִּהְיֶה לוֹ מְנַגֶּדֶת, וְלֹא תִּהְיֶה נוֹטָה אַחַר רְצוֹנוֹ. וְעַל־יְדֵי כַּוָּנַת אֱלוּל מְתַקְּנִים פְּגַם הַבְּרִית. וְעַל־יְדֵי זֶה יִזְכֶּה לִמְצֹא אֶת זִוּוּגוֹ וְתִהְיֶה נוֹטָה אַחַר רְצוֹנוֹ וְעַיֵּן סוֹד כַּוָּנַת אֱלוּל בִּפְנִים סִימָן ו' (פז).
יח.
עַל־יְדֵי קְדֻשַּׁת שַׁבָּת זוֹכִין לַעֲנָוָה בֶּאֱמֶת, דְּהַיְנוּ לִרְאוֹת שִׁפְלוּתוֹ וּלְהַכִּיר חֲשִׁיבוּת יִשְׂרָאֵל וְלִמְסֹר נַפְשׁוֹ בַּעֲדָם כְּמוֹ מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם (עט).
Through the holiness of the Sabbath, one merits true humility, that is, to see his lowliness, recognize the importance of Israel, and give his soul for them, like Moses our Teacher, peace be upon him (79).
ג.
עַל־יְדֵי גַּאֲוָה בָּא עֲנִיּוּת (שָׁם ט').
Through pride comes poverty (ibid., 9).
And through this, one merits to create new Torah insights on Shabbos, twofold (-one becoming two), and the Shabbos gives forth to the other worlds, and sends its illuminations to all the levels, and heals the (healing of the) soul and (healing of the) body. And the world is aroused to repentance from love, and then all the worthy ones in the generation are healed and become honored in the eyes of the people ( lit. creations). And through this, each one receives the Torah novelties that the tzadik imparted on the day of Shabbos (58). Through the vanity of beauty, that is, not guarding oneself from the beauty of women, through this, one comes to false charm.
## Segment 121
סח. סא. תִּקּוּן גָּדוֹל לְמִקְרֵה לַיְלָה חַס וְשָׁלוֹם לוֹמַר עֲשָׂרָה קַפִּיטְל תְּהִלִּים בְּאוֹתוֹ הַיּוֹם וְאֵלּוּ הֵן: מִכְתָּם לְדָוִד. ט"ז: לְדָוִד מַשְׂכִּיל. ל"ב: אַשְׁרֵי מַשְׂכִּיל אֶל דָּל. מ"א: כְּאַיָּל תַּעֲרֹג. מ"ב: לַמְנַצֵּחַ אַל תַּשְׁחֵת. נ"ט: לַמְנַצֵּחַ עַל יְדוּתוּן. ע"ז: תְּפִלָּה לְמֹשֶׁה. צ': הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ. ק"ה: עַל נַהֲרוֹת בָּבֶל. קל"ז: הַלְלוּ אֵל בְּקָדְשׁוֹ. ק"נ: וּמִי שֶׁזּוֹכֶה לְאָמְרָם בְּאוֹתוֹ הַיּוֹם, אֵין צָרִיךְ לִפְחֹד עוֹד מִפְּגָם הַנּוֹרָא שֶׁל הַמִּקְרֶה, חַס וְשָׁלוֹם, כִּי בְּוַדַּאי נִתְתַּקֵּן עַל־יְדֵי זֶה (צב).
כ.
עַל־יְדֵי עֲנָוָה וְשִׁפְלוּת עַל־יְדֵי זֶה אֵין שׁוּם אָדָם יָכוֹל לְהוֹצִיאוֹ וְלִדְחוֹתוֹ מִמְּקוֹמוֹ, דְּהַיְנוּ לְקַפֵּחַ פַּרְנָסָתוֹ חַס וְשָׁלוֹם (שָׁם).
Through humility and lowliness, through this, no person can remove or displace him from his place, that is, to deprive him of his livelihood, G-d forbid (ibid.).
ו.
אֵלּוּ הַבַּעֲלֵי גַּאֲוָה הַמּוֹנְעִים עַצְמָם וַאֲחֵרִים, מִלֵּילֵךְ לְצַדִּיקִים לְהִתְפַּלֵּל עֲלֵיהֶם, הֵם מְעַכְּבִין תַּאֲוָתוֹ שֶׁל הַשֵּׁם יִתְבָּרַךְ (שָׁם).
Those prideful ones who prevent themselves and others from going to tzadikim to (have them) pray for them, they obstruct the desire of Hashem, may He be blessed (ibid.).
י. גֵּאוּת וְנִאוּף תְּלוּיִים זֶה בָּזֶה, וּכְשֶׁשּׁוֹמֵר הַבְּרִית וְנִצּוֹל מִגֵּאוּת, זוֹכֶה לְאוֹר הַמֵּאִיר לוֹ לִתְשׁוּבָה עַד שֶׁזּוֹכֶה לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעֻמְקָהּ (שם ג'). Pride and licentiousness are contingent on each other, and when one guards the bris and is saved from pride, he merits light that illuminates for him to repentance, until he merits to come to the depths of the tevoonoas (fields and facets of systemic and profound understandings of the various dimensions, layers, and interconnected wisdom of the) Torah (ibid., 3).
## Segment 123
סט. סב. כְּשֶׁבָּאִים עַל מַחֲשַׁבְתּוֹ הִרְהוּרֵי זְנוּת וְהוּא מְשַׁבֵּר תַּאֲוָתוֹ וּמַסִּיחַ דַּעְתּוֹ מֵהֶם, זֶהוּ עִקַּר תְּשׁוּבָתוֹ וְתִקּוּנוֹ עַל פְּגַם הַבְּרִית שֶׁפָּגַם מִקֹּדֶם, כָּל אֶחָד לְפִי עִנְיָנוֹ. כִּי זֶהוּ בְּחִינַת תְּשׁוּבַת הַמִשְׁקָל מַמָּשׁ, וּבָזֶה הוּא מוֹצִיא נִיצוֹצֵי הַקְּדֻשָּׁה שֶׁנָּפְלוּ עַל־יְדֵי פְּגַם הַבְּרִית. וְעַל־יְדֵי זֶה זוֹכֶה לְתִקּוּן הַבְּרִית וְעַל־יְדֵי זֶה זוֹכֶה לְהִזְדַּכֵּךְ הַחָכְמָה וְהַקּוֹל כְּמוֹ שֶׁכָּתוּב לְעֵיל אוֹת כ"ג, וְזוֹכֶה לְשָׁלוֹם שֶׁעַל־יְדֵי זֶה יְכוֹלִין לִמְשֹׁךְ כָּל הָעוֹלָם לַעֲבוֹדָתוֹ יִתְבָּרַךְ (עַיֵּן מַחֲשָׁבוֹת וְהִרְהוּרִים אוֹת ב'.) (ח"א. כז, ח').
כב.
סְגֻלָּה לְהִנָּצֵל מִגַּדְלוּת, לְכַבֵּד אֶת הַיָּמִים טוֹבִים וּלְקַבְּלָם בְּשִׂמְחָה וּבְהַרְחָבַת הַלֵּב כְּפִי יְכָלְתּוֹ (קלה).
A remedy to be saved from greatness is to honor the festivals and receive them with joy and expansiveness of heart according to one’s ability (135).
ח.
עַל־יְדֵי בִּטּוּל הַגַּאֲוָה, הַחָכְמָה עַל תִּקּוּנָהּ, וְזוֹכִין לְחַיִּים וַאֲרִיכוּת יָמִים, וְנִמְתָּקִין הַדִּינִים, וְזוֹכִין לֶאֱמוּנָה וּלְשִׂמְחָה גְּדוֹלָה וּלְהַשָּׂגַת הַתּוֹרָה בְּנִגְלֶה וְנִסְתָּר וְלִבְחִינַת רוּחַ הַקֹּדֶשׁ (שָׁם ח' ט').
Through nullifying pride, wisdom is at its ideal state, and one merits life and longevity, and judgments are sweetened, and one merits faith, and great joy, and attainment/conception of the revealed and esoteric Torah, and the aspect of ruach hakodesh (-Divine inspiration) (ibid., 8, 9).
For there are many types of false charm that people employ in standing, and in eating, and when speaking with others, etc., and for each thing, there is a different distinct charm, and all these types of false charm come through not guarding from the beauty of women (60, 3). Through the vanity of beauty, one comes to poverty (60, 3).
## Segment 124
סג. קִבְרֵי הַצַּדִּיקִים אֲמִתִּיִּים הֵם קְדוֹשִׁים בִּקְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל מַמָּשׁ וְאֶרֶץ יִשְׂרָאֵל הוּא תִּקּוּן גָּדוֹל לִפְגַם הַבְּרִית (ח"ב. קט).
י.
גֵּאוּת וְנִאוּף תְּלוּיִים זֶה בָּזֶה, וּכְשֶׁשּׁוֹמֵר הַבְּרִית וְנִצּוֹל מִגֵּאוּת, זוֹכֶה לְאוֹר הַמֵּאִיר לוֹ לִתְשׁוּבָה עַד שֶׁזּוֹכֶה לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעֻמְקָהּ (שם ג').
Pride and licentiousness are contingent on each other, and when one guards the bris and is saved from pride, he merits light that illuminates for him to repentance, until he merits to come to the depths of the tevoonoas (fields and facets of systemic and profound understandings of the various dimensions, layers, and interconnected wisdom of the) Torah (ibid., 3).
כה. כְּשֶׁיֵּשׁ לָאָדָם גַּדְלוּת, סִימָן שֶׁיָּבוֹא לוֹ צָרָה רַחֲמָנָא לִצְלָן. וְכֵן לְהֵפֶךְ, כְּשֶׁהוּא עָנָו וְשָׁפָל, יָבוֹא לְכָבוֹד גָּדוֹל (קסח). When a person has greatness, it is a sign that trouble will come to him, may the Merciful One save us. Conversely, when he is humble and lowly, he will come to great honor (168).
## Segment 126
עא. סד. עַכְשָׁו בְּנָקֵל יוֹתֵר לַעֲמֹד בַּנִּסָּיוֹן. כִּי כְּבָר הָיוּ כַּמָּה צַדִּיקִים וּכְשֵׁרִים שֶׁעָמְדוּ בְּנִסְיוֹנוֹת גְּדוֹלִים וְרַבִּים בְּתַאֲוָה זֹאת, עַד שֶׁעַכְשָׁו בְּקַל יְכוֹלִים לַעֲמֹד בַּנִּסָּיוֹן, אֲפִלּוּ אִישׁ פָּשׁוּט אִם יִרְצֶה לָחוּס עַל חַיָּיו בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא לָנֶצַח (שהר"ן קיד).
כה.
כְּשֶׁיֵּשׁ לָאָדָם גַּדְלוּת, סִימָן שֶׁיָּבוֹא לוֹ צָרָה רַחֲמָנָא לִצְלָן. וְכֵן לְהֵפֶךְ, כְּשֶׁהוּא עָנָו וְשָׁפָל, יָבוֹא לְכָבוֹד גָּדוֹל (קסח).
When a person has greatness, it is a sign that trouble will come to him, may the Merciful One save us. Conversely, when he is humble and lowly, he will come to great honor (168).
יב.
אֵין אָדָם זוֹכֶה לְתוֹרָה אֶלָּא עַל־יְדֵי שִׁפְלוּת, שֶׁיְּשַׁבֵּר גַּאֲוָתוֹ מֵאַרְבַּע בְּחִינוֹת שִׁפְלוּת. כִּי צָרִיךְ לְהַקְטִין אֶת עַצְמוֹ לִפְנֵי גְּדוֹלִים מִמֶּנּוּ, וְלִפְנֵי בְּנֵי אָדָם כְּעֶרְכּוֹ, וְלִפְנֵי קְטַנִּים מִמֶּנּוּ, וְלִפְעָמִים שֶׁהוּא בְּעַצְמוֹ קָטָן שֶׁבַּקְּטַנִּים. וְצָרִיךְ לְהַקְטִין אֶת עַצְמוֹ כְּנֶגֶד מַדְרֵגוֹת עַצְמוֹ וְיִדְמֶה בְּעֵינָיו שֶׁהוּא לְמַטָּה מִמַּדְרֵגָתוֹ (יד, ה').
A person does not merit the Torah except through lowliness, by breaking his pride in four aspects of lowliness. For he must diminish himself before those greater than him, before people of his own level, before those lesser than him, and sometimes when he himself is the least of the least. He must diminish himself relative to his own levels and imagine in his eyes that he is below his level (14, 5).
Through licentiousness, the breath, which is the main life of a person, is cut off, and through this, the body’s moistures dry up, and through this, the brain and the intellect are ruined/broken, for the essence of the intellect is through the moistures and oils that are in the body.
דעת (Knowledge)
[And] Therefore, all the insane become so through licentiousness, as is known. [And] Likewise, other people who are not actually insane but have much lack and confusion of daas (-mind, reasoning), all this comes through licentiousness, which dries the moistures and oils that are in the body, through which the intellect is ruined/broken, as mentioned above (ibid.).
ח. לִפְעָמִים נִתְעַלְּמִין הַמֹּחִין וְהַדַּעַת, וְאָז יָפָה צְעָקָה לָאָדָם בֵּין בִּתְפִלָּה בֵּין בְּתוֹרָה, וְעַל־יְדֵי זֶה מוֹלִיד הַמֹּחַ וְהַדַּעַת (שָׁם ז'). Sometimes the intellect and knowledge are concealed, and then crying out is beneficial for a person, whether in prayer or Torah study, and through this, the intellect and knowledge are born (ibid., 7).
Through fear, that is, fear of Heaven, and fear of one’s teacher, and fear of father and mother, one is saved from the beauty of women and from false charm and merits wealth (see Fear) (ibid.). One who marries a woman for the sake of money, he is a fool and an imbecile, and he defects and loses/demolishes his mind and intellect. And through this, he has children who are not proper (69). Giving charity in secret is a rectification for a nocturnal emission, may the Merciful One save us (ibid.). The primary defect of the bris is through sadness and black disposition (-bad mood, depression), and so too conversely, the main guarding of the bris is through joy (see Simcha) (169). Sexual desire is one of three desires that detriment and defect the fear that is in the heart, and through properly accepting the festival of Shavuos, through this, one draws daas (realization of knowledge) to rectify this desire, and through this, one merits fear, and the efflux of prophecy, and prayer, etc.
יד. חֹדֶשׁ אֱלוּל הוּא הַזְּמַן הַמְּסֻגָּל יוֹתֵר לִזְכּוֹת לְדַעַת, דְּהַיְנוּ שֶׁיִּזְכֶּה לְהַשִּׂיג הַמַּקִּיפִין שֶׁל הַשֵּׂכֶל וְלַעֲשׂוֹת מֵהַמַּקִּיף פְּנִימִי עַד שֶׁיִּהְיֶה לוֹ מַקִּיפִין אֲחֵרִים, וְעַל־יְדֵי זֶה עוֹשֶׂה לְבוּשִׁין לְנִשְׁמָתוֹ וְנִצּוֹל מִכָּל אוֹרֵב וּמַסְטִין כַּנַּ"ל (שם). The month of Elul is the most opportune time to merit knowledge, that is, to merit attaining the encompassing aspects of the intellect and making the encompassing internal until he has other encompassing aspects. Through this, he makes garments for his soul and is saved from all ambushers and accusers, as mentioned above (ibid.).
[see Yirah and Yom Tov] (Part II, 1, 4, 5, 8). Libido (-sexual desire) is according to the milk one nursed in infancy. Therefore, one must guard the infant greatly to nurse from a worthy (‘kosher’) woman. For when the infant nurses from an impudent woman, then, G-d forbid, the desire for licentiousness is strengthened in him.
לד. צָרִיךְ הָאָדָם לְהִשְׁתַּדֵּל שֶׁיַּגִּיעַ לִשְׁלֵמוּת הַדַּעַת, דְּהַיְנוּ שֶׁיִּזְכֶּה לְדַעַת דִּקְדֻשָּׁה כָּל מַה שֶּׁאֶפְשָׁר לָאָדָם לֵידַע וּלְהַשִּׂיג מַה שֶּׁאִי אֶפְשָׁר לְאָדָם לֵידַע יוֹתֵר. וְאִי אֶפְשָׁר לָבוֹא לָזֶה כִּי אִם עַל־יְדֵי שֶׁעוֹסֵק עִם בְּנֵי אָדָם לְקָרְבָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, עַל־יְדֵי זֶה נִשְׁלָם דַּעְתּוֹ כַּנַּ"ל, וְעַל־יְדֵי זֶה זוֹכֶה לְבָנִים, וְיוּכַל לִפְקֹד עֲקָרוֹת (נג). A person must strive to attain the perfection of knowledge, that is, to merit holy knowledge, all that a person can know and attain, beyond which it is impossible to know more. This is impossible to achieve except through engaging with people to bring them close to the service of Hashem, may He be blessed. Through this, his knowledge is perfected, as mentioned above, and through this, he merits children and can cause barren women to be remembered [i.e., bear children] (53).
And likewise the coverse, when he nurses from a kosher woman, he does not have the heat (-passion) of this desire, only the little (amount) necessary heat for the commandment of the Creator, may His Name be blessed (ibid., 4).
מ. צָרִיךְ לָדַעַת שֶׁבְּכָל הַהַסְתָּרוֹת שֶׁבָּעוֹלָם נֶעְלָם בָּהֶם הַשֵּׁם יִתְבָּרַךְ, כִּי יֵשׁ שְׁתֵּי בְּחִינוֹת הַסְתָּרוֹת. כִּי יֵשׁ הַסְתָּרָה וְיֵשׁ הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה. וּכְשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר בְּהַסְתָּרָה אַחַת, גַּם כֵּן קָשֶׁה מְאֹד לְמָצְאוֹ, אַךְ אַף עַל פִּי כֵן אֶפְשָׁר לְיַגֵּעַ וְלַחֲתֹר עַד שֶׁיִּמְצָא אוֹתוֹ יִתְבָּרַךְ מֵאַחַר שֶׁיּוֹדֵעַ, שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ. אֲבָל כְּשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר בְּהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, דְּהַיְנוּ שֶׁהַהַסְתָּרָה בְּעַצְמָהּ נִסְתֶּרֶת מִמֶּנּוּ עַד שֶׁאֵינוֹ יוֹדֵעַ כְּלָל שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ, אֲזַי קָשֶׁה מְאֹד לִמְצֹא אוֹתוֹ יִתְבָּרַךְ. וְזֶה נִמְשָׁךְ עַל־יְדֵי רִבּוּי הָעֲווֹנוֹת רַחֲמָנָא לִצְלַן, כִּי עָבַר וְשָׁנָה נַעֲשָׂה לּוֹ כְּהֶתֵּר זֶה בְּחִינַת הַסְתָּרָה אַחַת. אֲבָל מִי שֶׁעוֹבֵר יוֹתֵר חַס וְחָלִילָה, נוֹפֵל לִבְחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה. אֲבָל בֶּאֱמֶת גַּם שָׁם בְּתוֹךְ הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, נֶעְלָם הוּא יִתְבָּרַךְ, כִּי בְּלֹא חִיּוּתוֹ יִתְבָּרַךְ אֵין שׁוּם קִיּוּם לְשׁוּם דָּבָר שֶׁבָּעוֹלָם. עַל־כֵּן בְּכֹחַ עֵסֶק הַתּוֹרָה יְכוִלִים לַהֲפֹךְ כָּל הַהַסְתָּרוֹת לְדַעַת. לֵידַע שֶׁגַּם שָׁם נֶעְלָם הַשֵּׁם יִתְבָּרַךְ אֲפִלּוּ בְּתֹקֶף הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, עַד שֶׁיִּשְׁמַע קוֹל הַכְּרוּז הַגָּדוֹל שֶׁל הַתּוֹרָה שֶׁמַּכְרֶזֶת וְצוֹעֶקֶת תָּמִיד: עַד מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְכוּ' עַד שֶׁיָּשׁוּב אֶל ה' מִכָּל מָקוֹם שֶׁהוּא (נו. ג'). One must know that in all the concealments in the world, Hashem, may He be blessed, is hidden within them, for there are two aspects of concealment: there is concealment, and there is concealment within concealment. When Hashem, may He be blessed, is hidden in a single concealment, it is very difficult to find Him, but nevertheless, it is possible to toil and dig until one finds Him, may He be blessed, since he knows that Hashem, may He be blessed, is hidden from him. But when Hashem, may He be blessed, is hidden in concealment within concealment, that is, the concealment itself is hidden from him so that he does not know at all that Hashem, may He be blessed, is hidden from him, then it is exceedingly difficult to find Him, may He be blessed. This is drawn through the abundance of iniquities, may the Merciful One save us, for one who sins and repeats, it becomes permissible to him—this is the aspect of a single concealment. But one who sins further, G-d forbid, falls into the aspect of concealment within concealment. But in truth, even there, within the concealment within concealment, He, may He be blessed, is hidden, for without His vitality, may He be blessed, there is no existence for anything in the world. Therefore, through the power of engaging in Torah, one can transform all concealments into knowledge, to know that even there, Hashem, may He be blessed, is hidden, even in the intensity of concealment within concealment, until he hears the great heralding voice of the Torah that constantly proclaims and cries: “How long, O simpletons, will you love simplicity?” [Proverbs 1:22], until he returns to the Lord from every place he is (56, 3).
Through the pride of false leaders and famous ones, through this, the desire for licentiousness is strengthened in the world, and through this comes the destruction of seed, G-d forbid, which is the aspect of “his flesh was sealed (-from an emission - Leviticus 15:3),” which is the seal of the Other Side. [And] It is impossible to be saved from this except through the power of the defenders (/shields/protectors) of the generation, who are the tzadikim and worthy (‘kosher’) ones called the “shields of the earth” [Psalms 47:10], who have a great battle in this matter. [And] They elevate from the aspect of “his flesh was sealed” to the aspect of the holy seal, which is the aspect of tefillin, which are the sparkling of the intellect/consciousness, for the main rectification of the moachin (minds - intellect/consciousness) is according to the breaking of this desire.
דיבור / גֹדֶל כֹּחוֹ לַטּוֹב, וְכֵן לְהֵפֶךְ חַס וְשָׁלוֹם (Speech / The Great Power of Speech for Good, and Likewise the Opposite, G-d Forbid)
That is, when the thoughts overcome them very, very much, and they could come through this to a nocturnal emission, G-d forbid, which is the aspect of “his flesh was sealed.” And they greatly surmount to break and expel the thoughts from themselves and draw upon themselves holy thoughts, and through this, they elevate from “his flesh was sealed” to the aspect of tefillin, which is the seal of holiness, which is the sparkling of the moachin (-minds - intellect/consciousness).
ה. צָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בֶּאֱמֶת גָּדוֹל לַאֲמִתּוֹ, עַד שֶׁיִּתְבַּיֵּשׁ לְפָנָיו יִתְבָּרַךְ הַרְבֵּה עַל גֹּדֶל פְּשָׁעָיו כְּנֶגֶד רַב וְשַׁלִּיט עִקָּרָא וְשָׁרְשָׁא דְּכָל עָלְמִין וְכוּ' [עַיֵּן בּוּשָׁה ב'. וְעַיֵּן דִּבּוּר ז'] (לח, ה'). One must accustom himself to speak between himself and his Creator with great truth, in absolute truth, until he is greatly ashamed before Him, may He be blessed, for the magnitude of his transgressions against the great and sovereign Master, the root and source of all worlds, etc. [see Shame, item 2; and see Speech, item 7] (38, 5).
And from these shields of the earth, each one must receive strength to prevail over the thoughts and turn them around into intellect/consciousness of holiness, as mentioned above.
And this every one needs to know, that the more the thoughts overcome him, when he prevails against them, and flees from them, and breaks them, he performs a very great rectification, and elevates the holiness from the klipa (-evil husk) and draws the aspect of the holiness of tefillin, which are the sparkling of the moachin (-minds - intellect/consciousness), to know and make known His divinity, may He be blessed, in the world. [And] The more the thoughts overcome him, more and more, the more the aspect of the rectification of tefillin is achieved when he prevails against their great expansion to break them, because just for this purpose these thoughts and evil, foreign ideas were sent upon him, so that they may be reversed and become specifically the aspect of the rectification of tefillin, as mentioned above (5, 6).
התחזקות (Strengthening)
Through breaking thoughts of licentiousness and meriting the rectification of the moachin (-minds – intellect/consciousness), as mentioned above, through this, one merits to dream via an angel, and then he is called a man (‘adam’).
ב. עִקַּר גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁגַּם הָרְחוֹקִים מִמֶּנּוּ יִתְבָּרַךְ מְאֹד מְאֹד גַּם הֵמָּה יִתְקָרְבוּ לַעֲבוֹדָתוֹ, וּבָזֶה נִתְיַקֵּר וְנִתְעַלֶּה שְׁמוֹ יִתְבָּרַךְ לְמַעְלָה וּלְמַטָּה. עַל־כֵּן אֵין לָאָדָם לְיָאֵשׁ עַצְמוֹ מִלְּהִתְקָרֵב לַעֲבוֹדַת ה', מֵחֲמַת שֶׁנִּתְרַחֵק מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי חֲטָאָיו הַמְרֻבִּים, אַף שֶׁהִרְבָּה לַעֲשׂוֹת הָרָע חַס וְשָׁלוֹם. כִּי אַדְּרַבָּא, מִמֶּנּוּ דַּיְקָא יִתְעַלֶּה וְיִשְׁתַּבַּח וְיִתְגַּדַּל כְּבוֹדוֹ יִתְבָּרַךְ בְּיוֹתֵר כַּנַּ"ל, אֲבָל עִקַּר הִתְקָרְבוּת הָרְחוֹקִים לַשֵּׁם יִתְבָּרַךְ הוּא עַל־יְדֵי צַדִּיקֵי הַדּוֹר (שָׁם י, א'). The essence of the greatness of the Holy One, blessed be He, is that even those who are very far from Him, may He be blessed, can also draw close to His service, and through this, His Name, may He be blessed, is cherished and exalted above and below. Therefore, a person must not despair of drawing close to the service of the Lord because he has become very distant from Hashem, may He be blessed, through his many sins, even if he has greatly done evil, G-d forbid. On the contrary, from him specifically, His glory, may He be blessed, will be exalted, praised, and magnified even more, as mentioned above. But the primary means of the distant drawing close to Hashem, may He be blessed, is through the righteous ones of the generation (ibid., 10, 1).
And likewise the converse, when the moachin are not pure, then the dream is through a demon, G-d forbid, and then he is likened to an animal (ibid., 9). Also, foods have a part in dreams.
יז. גַּם בְּעִנְיַן הַהִתְקָרְבוּת עַצְמוֹ לַשֵּׁם יִתְבָּרַךְ יֵשׁ יֵצֶר הָרָע גָּדוֹל, הַיְנוּ שֶׁלִּפְעָמִים רִבּוּי הַהִתְלַהֲבוּת חוּץ מֵהַמִּדָּה הוּא מֵהַיֵּצֶר הָרָע וְזֶה בְּחִינַת פֶּן יֶהֶרְסוּ לַעֲלוֹת אֶל ה', וּצְרִיכִין לְבַקֵּשׁ רַחֲמִים לְהִנָּצֵל גַּם מִזֶּה (שָׁם). Also, in the matter of drawing close to Hashem, may He be blessed, itself, there is a great evil inclination, that is, sometimes excessive fervor beyond measure comes from the evil inclination, and this is the aspect of “lest they be destroyed in ascending to the Lord” [Exodus 19:21]. One must seek mercy to be saved from this as well (ibid.).
Therefore, sometimes the dream is defected in the aspect of a dream via a demon, G-d forbid, through the foods one eats, and one can come through this to the impurity of a nocturnal emission, G-d forbid.
יט. גַּם עַצְבוּת מַזִּיק מְאֹד וְנוֹתֵן כֹּחַ לְהַיֵּצֶר הָרָע. עַל־כֵּן צָרִיךְ לְהִתְגַבֵּר מְאֹד לְשַׂמֵּחַ אֶת נַפְשׁוֹ בְּכָל דַּרְכֵי הָעֵצוֹת הַמְבֹאָרִים בִּמְקוֹמָם, כִּי עִקַּר הִתְחַזְּקוּת הוּא עַל־יְדֵי שִׂמְחָה וְחֶדְוָה כְּמוֹ שֶׁכָּתוּב: כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם (שָׁם). Also, sadness is very harmful and gives strength to the evil inclination. Therefore, one must greatly overcome to gladden his soul through all the ways of the counsels explained in their place, for the primary strengthening is through joy and gladness, as it is written: “For the joy of the Lord is your strength” [Nehemiah 8:10] (ibid.).
And the rectification for this is joy, to strengthen oneself to be in joy (ibid., 10). Also, sometimes through rabbis and judges who are not kosher (-worthy) who pervert justice, through this comes the impurity of a nocturnal emission, G-d forbid.
השגות והתנוצצות אלקות (Attainments and Sparks of Divinity)
And the rectification for this is the configuration/binding of the Mehrkava (-chariot, the throne of the Divine Presence). And this is what the early Sages established to say before sleep, “In the name of G-d… on my right (the angel) Michael… (and on my left Gavriel…)” which is the configuration/binding of the Mehrkava, and it is a segula (-propitious) for the aforementioned impurity that comes through the perversion of justice by unworthy judges, as mentioned above (ibid., 11).
ב. עַל־יְדֵי הַדְּבֵקוּת שֶׁל אָדָם בָּאֵין סוֹף בְּרָצוֹא וָשׁוֹב כְּדֵי שֶׁלֹּא יִתְבַּטֵּל לְגַמְרֵי, כַּנַּ"ל, אֲזַי אַחַר כָּךְ כְּשֶׁהוּא בִּבְחִינַת וָשׁוֹב, שֶׁשָּׁב לְדַעְתּוֹ וְיֵשׁוּתוֹ, אֲזַי נִשְׁאָר בּוֹ רְשִׁימוּ מֵאוֹר הַנִּפְלָא שֶׁל הַדְּבֵקוּת הַזֹּאת, וַאֲזַי הָרְשִׁימוּ מַרְאֶה לָדַעַת אַחְדוּת הָאֵין סוֹף וְטוּבוֹ, שֶׁיֵּדַע שֶׁכֻּלּוֹ טוֹב וְכֻלּוֹ אֶחָד, שֶׁזֹּאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא. וְכָל זֶה זוֹכִין עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם הָאֲמִתִּי (שָׁם). Through a person’s attachment to the Infinite in running and returning so that he is not completely nullified, as mentioned above, then afterward, when he is in the aspect of returning, when he returns to his consciousness and existence, a trace (reshimu) remains in him from the wondrous light of this attachment. Then the trace shows him to know the unity of the Infinite and His goodness, that he knows it is all good and all one, which is an aspect of a semblance of the World to Come. All this is merited through confession of words before a true Torah scholar (ibid.).
The mind and the daas (intellect, reasoning, realization of knowledge) of a person, it is a shield in the face of the desire for licentiousness. For there are three moachin (-minds - intellects, consciousnesses) in a person, and each and every one is a partition spread before this desire, for the main strengthening of this desire is through a spirit of folly.
ו. עַל־יְדֵי הַתּוֹרָה וְהַמִּצְווֹת מַמְשִׁיכִין הַשָּׂגַת אֱלֹקוּתוֹ יִתְבָּרַךְ, כִּי כָּל אוֹת שֶׁבַּתּוֹרָה וְכָל מִצְוָה וּמִצְוָה הִיא בְּחִינַת צִמְצוּם לְהַשִּׂיג עַל יָדוֹ הַשָּׂגַת אֱלֹקוּתוֹ יִתְבָּרַךְ (שָׁם ג'). Through Torah and mitzvot, one draws down the attainment of His divinity, may He be blessed, for every letter in the Torah and every mitzvah is an aspect of contraction to attain through it the attainment of His divinity, may He be blessed (ibid., 3).
Therefore, every person must know and remember this, that every time these thoughts seek to overcome him, G-d forbid, he should immediately flee from the spirit of folly to the daas (-intellect, realization of knowledge) and spread the partitions of the moachin (-minds) before this desire, for true daas (-intellect, realization of knowledge) shields before this desire like an actual partition. And understand this, for it is impossible to explain this, just, each one will understand for himself how to flee and divert his mind from the spirit of folly mentioned above and draw himself to the daas, which is the aspect of a partition spread before them, as mentioned above (8, 2). Through anger and cruelty, the daas (intellect, realization of knowledge) is defected, and through this comes the desire for licentiosness, G-d forbid. And then the prayer is in the aspect of judgment, and then the Other Side suckles from it. And then a person of great power is needed to pray a prayer in the aspect of judgment, and through this, everything is rectified (see within, Likutay Tinayana, Torah-teaching 8) (ibid., 3). Each and every one of Israel, according to his purity and holiness, so he has an aspect of Messiah. And he must guard greatly that his aspect of Messiah is not ruined. And the main thing is to guard himself from licentiousness. And he needs to guard himself greatly even from the scent of licentiousness, for it defects his aspect of Messiah (32). The spirit of Messiah becomes a spirit of (jealous) vengeance, and it goes and is vengeant in every place where there is a defect of licentiousness, and even in a place where there is not absolute licentiousness, only a slight/inadvertent defect, it is also vengeant on this. For due to the great holiness and purity of the aspect of Messiah, it cannot bear even a slight/inadvertent defect of licentiousness, and it is greatly vengeant over this, may the Merciful One save us (ibid.). When the couple, that is, the man and woman, are kosher without any blemish of disqualification, and their mating is in propriety and great holiness, then through their mating, an upper unification is made, and their mating is very, very precious (ibid.). Through the rectification of the bris, one can send out the words of prayer like arrows from a bow, and then begins the sprouting of the horn of Messiah, and then he comes to the holiness of Shabbos, and becomes a free man, and merits the ultimate knowledge (-the tachlis of knowledge it to not know).
וִדּוּי דְּבָרִים (Confession of Words)
And then he sheds his leprous body, which is the serpent’s skin, and dons Shabbos garments, that is, a holy body from the Garden of Eden. And then his mazal (-fortune) is elevated, and he merits wealth, and his good inclination is strengthened, and the sadness and the mockery are nullified. And through this, he raises those who fall to evil loves and fears, he raises them to holy loves and fears, and removes the darkness from their eyes, and then their eyes see wonders, and it is considered as if he created the world.
ד. בְּכָל פַּעַם שֶׁבָּא אֵצֶל הַתַּלְמִיד חָכָם, יְסַפֵּר לְפָנָיו כָּל לִבּוֹ וְעַל־יְדֵי זֶה אַתָּה נִכְלָל בָּאֵין סוֹף (שָׁם ט). Each time he comes to a Torah scholar, he should recount his entire heart before him, and through this, you are included in the Infinite (Ein Sof) (ibid., 9).
And through this, all the requests and supplications that are prayed are elevated, and the redemption that depends on the heart is aroused, to nullify the leaven and chametz of the evil inclination of man’s heart that remains from his youth [Genesis 8:21]. And then the heart can blaze in Torah study with flames of love, and many waters, which are external loves and fears, cannot extinguish this blaze [Song of Songs 8:7].
And the Shechinah (-Divine Provence) covers with its wings the blood of Israel with this love, so that the seed (-children) of evildoers, which are the waters of the flood, do not rule over them. And all this is merited through the rectification of the bris, as mentioned above (83). Due to the defect of the bris, it is difficult for a person to find his match, and even if he finds his match, she will oppose him and will not incline to his will. And through the kavonoas (-kabalistic intentions) of Elul, one rectifies the defect of the bris, and through this, he merits to find his match, and she will incline after his will.
Investigations and External Wisdoms
And see the secret of the intention of Elul within, Likutay Moharan, Torah-teaching 6. [Likutay Moharan vol. 2, 87] A great rectification for a nocturnal emission, G-d forbid, is to recite ten chapters of Psalms on that day, and they are: “A Michtam of David” - Psalm 16, “A Maskil of David” - Psalm 32, “Happy is he who understandingly considers the poor” - Psalm 41, “As the deer longs” - Psalm 42, “For the conductor, do not destroy” - Psalm 59, “For the conductor, on the religious decrees and judgements” - Psalm 77, “A prayer of Moses” - Psalm 90, “Give thanks to the Lord, call out in His name” - Psalm 105, “On the rivers of Babylon” - Psalm 137, “Praise G-d in His sanctuary” - Psalm 150. And one who merits to say them on that day need not fear any longer from the terrible defect of the emission, G-d forbid, for it is certainly rectified through this (92). When thoughts of licentiousness come to one’s mind and he breaks his desire and diverts his mind from them, this is his main repentance and rectification for the defect of the bris that he previously defected, each one according to his situation.
Wisdom is the root of all things; therefore, every individual must guard their intellect from external foolishness, for the primary wisdom to acquire perfection is only divine wisdom. All other wisdoms are nullified wisdoms and are not wisdoms at all (35:1).
For this is the aspect of true balanced (-in the same measure of the sin so is the) repentance, and through this, he extracts the sparks of holiness that fell due to the defect of the bris. And through this, he merits to the rectification of the bris, and through this, he merits to purify the wisdom and voice, as written above in item 23, and he merits peace, through which one can draw the entire world to the service of Him, may He be blessed (see Machshavot ve-Hirhurim, item 2) (Part I, 27, 8).
Therefore, every person must greatly guard their intellect and thought, so that no external thought or external wisdom enters their thought. For all evils, all blemishes, and all sins come from a blemish of thought, G-d forbid, by allowing, G-d forbid, external wisdoms and external thoughts to enter the thought. The primary repentance and rectification for all sins is when one strengthens themselves to expel all external thoughts from their mind and intellect. For wisdom and intellect are the soul, which is the root of everything. When one sanctifies their intellect, that is, their soul, through this, they elevate and restore everything to its root, and this is the essence of repentance (ibid.).
The graves of true Tzadikim are holy with the actual holiness of the Land of Israel, and the Land of Israel is a great rectification for the defection of the bris. Part II, 109). Now it is easier to withstand the test, for there have already been many righteous and worthy ones who withstood great and numerous tests in this desire, so that now one can easily withstand the test, even a simple person, if he wishes to have compassion on his life in this world and in the World to Come forever.
The abundance of wisdoms, particularly the wisdom of philosophy, is extremely harmful, for the primary strengthening of the heart to acquire true wisdom and intellect is only through good deeds. But one whose intellect exceeds their good deeds lacks the strength in their heart to contain their intellect, and then the intellect causes them to sin further. These are the philosophers who lack a pure heart, and their heart cannot receive the intellect in holiness, truly and appropriately, because their heart is weak and deficient. Especially those who commit adultery and engage in the wisdom of philosophy—it is extremely harmful to them, for through adultery, their heart is greatly deficient, and their heart lacks the capacity to contain the intellect within it, to distance themselves from sins and cleave to the Blessed Name through it, which is the essence of true intellect. On the contrary, through their intellect, they cause further sin, harming themselves and the entire world more than snakes, scorpions, and all kinds of harmful and evil creatures in the world, G-d save us. For they blaspheme and curse upward with their wisdom, against the holy Torah, particularly against the sages of the Talmud and the righteous ones who follow them, may their memory be a blessing, as is known and widely recognized. May the Master of Mercy protect the remnant of Israel from them and their multitude (55:6).
Sichot HaRan 114
Through evil speech, the wisdoms of philosophy grow stronger and spread in the world, which is the aspect of the impurity of the serpent, and it greatly harms the world, G-d save us (63).
It is a great prohibition to investigate books of inquiry, for there are several questions that stem from the aspect of the vacant space, for which it is impossible to find any resolution whatsoever, and their resolution will only be revealed in the future. But in this world, it is impossible to resolve them with any intellect. Whoever investigates these wisdoms that stem from there will sink and be lost there forever, for about them it is said: "All who enter it will not return." For it is impossible to find the Blessed Name in them to resolve the questions and confusions within them with any intellect. Only Israel, through faith, transcends all wisdoms and all confusions in the world, for they believe in the Blessed Name and His holy Torah without any investigation or wisdom, but with complete faith. For this reason, Israel is called "Hebrews," because through their faith, they transcend and rise above all kinds of wisdoms and investigations, for they do not need to investigate after the truth at all, since they know the truth truly through their complete faith, believing in the truth as they received it from our ancestors and teachers, may their memory be a blessing. Through this, they transcend and rise above all wisdoms entirely (64:2).
Know that there are great righteous individuals who specifically need to investigate these wisdoms, for through their investigation of them, they elevate and extract several souls that fell and sank into them. Therefore, do not bring proof from the fact that we find several great sages of earlier generations who engaged in these wisdoms, for they were compelled to do so, as mentioned above. Due to their immense holiness, they elevated the souls that fell into them, as mentioned above. However, people who are not so great in their righteousness, and all the more so simple people, especially in these generations, G-d forbid that they should look into or engage in them, for they will sink and be lost there forever, G-d save us (ibid., 3).
Through the melody of the great, true righteous individual, they elevate the souls that fell into the aforementioned heresy, for which there is no repentance (ibid., 5).
The scholars of nature who seek to demonstrate through their mistaken wisdom that everything is according to nature, G-d forbid, are evil beasts that trample and devour many of our people. For many souls from Israel have sunk into this, G-d save us. These souls are like birds caught in a trap. Therefore, anyone who cares for their soul must flee and save their soul from them, lest their soul be devoured and trampled, G-d forbid, by the aforementioned evil beasts. Therefore, G-d forbid that one should even glance at these books that speak of investigations, even those authored by great Jewish sages, for there is no greater evil than this (Part II, 4:6).
Through charity, one nullifies the power of the serpent, which is the root of the wisdom of nature, and through this, one is automatically saved from the aforementioned evil beasts, who are the scholars of nature. Sometimes, even when they are subdued, they return and cast some doubt regarding the Divine Will, whether everything is conducted solely by the Will of the Blessed One. Then one must return and increase in charity. For charity always subdues and humbles the wisdom of nature and reveals that everything is conducted solely by the Will of the Blessed One (ibid., 9).
The primary service is only through complete sincerity and simplicity without any wisdoms whatsoever. This is the essence of the true purpose, and G-d forbid that anyone called by Hashem of Israel should engage in books of inquiry, G-d forbid, for these are not the portion of Jacob. For in all these wisdoms, there is a stumbling block, the aspect of Amalek, through which one falls and stumbles and can lose their world in a moment, G-d forbid. This is the greatest evil of all evils, and even Jewish books that speak of investigations should not be looked at at all, for they greatly harm the holy faith, which is the foundation of everything. Praise be to G-d, there are now many holy books, filled with ethics and fear of G-d without any investigations, which are not founded on the opinions of the Greek sages, may their name be erased, but their foundation is on the holy mountains, based on the words of our sages, may their memory be a blessing, in the Talmud and Midrashim, and especially those founded on the words of Rabbi Shimon ben Yochai and his colleagues—delve into them and delve into them. In these specifically, and not in books mixed with the opinions of the nations, who deny the essence. From them, save your soul, from them and their multitude, and your soul will be yours as a spoil for eternal life, for worlds everlasting, and for eternity of eternities (19).
Regarding the questions that are difficult concerning the Blessed Name: Anyone who has even a small amount of true understanding should comprehend that, on the contrary, it is precisely fitting that there be questions about the Blessed Name, and this is appropriate and beautiful for Him, Blessed be He, according to His greatness and exaltedness. For it is certainly impossible for us to understand and apprehend His conduct, Blessed be He, with our intellect, and therefore, it is necessary that there be questions about Him, Blessed be He, according to our deficient human understanding. Look within and understand the truth (52).
Through forceful prayer, one merits their mate (9).
Through the dances of a wedding, judgments are sweetened (32).
The fact that the bride sends a tallit to the groom has a great reason according to the Torah of truth. Similarly, the fact that they proclaim on Shabbat and say humorous words (called gramin), all of this pertains that they proclaim on Shabbat and say humorous words (called gramin), all of this pertains to the wedding according to the truth [see Likutay Moharan, Part I, section 49 at the end]. See also elsewhere regarding all the things done at the wedding: covering the bride, throwing baked goods at the groom, the groom giving a Torah discourse and being compensated for the discourse and given gifts for it, and also the jesters turning themselves about, etc.—all of this is from G-d. Wonderful reasons for these are explained there, and there is no place to elaborate here (Sefer HaRan 86).
Through praise and thanksgiving to the Blessed Name and through studying halachot, one merits to find their true mate, for all those who need to find their mate (Part II, 2).
Through a blemish of the covenant, it is difficult to find one’s mate, and the intentions of Elul are a rectification for this [see Elul] (87).
# בָּנִים
URL: https://ajew.org/reader-plain/likutay-eitzos/1/8/
# בָּנִים
בָּנִים
Source: https://ajew.org/reader/likutay-eitzos/1/8
## Segment 4
תְּפִלָּה בְּכֹחַ הִיא סְגֻלָּה לְבָנִים (מח). עַל־יְדֵי שֶׁמִּשְׁתַּדְּלִין לְקָרֵב אֲנָשִׁים לַשֵּׁם יִתְבָּרַךְ וּלְצַדִּיקֵי־אֱמֶת, עַל־יְדֵי־זֶה זוֹכִין לְבָנִים (נג).
Prayer (said) with strength is a segula (-propitious) for children (48).
Through striving to bring people close to Hashem, may He be blessed, and to true tzadikim, through this, one merits children (53).
## Segment 5
סֻכָּה הִיא סְגֻלָּה לְבָנִים. (שָׁם). כְּשֶׁיִּהְיֶה זִוּוּגְךָ בִּקְדֻשָּׁה וּתְשַׁבֵּר נֶפֶשׁ הַמִּתְאַוָּה שֶׁלְּךָ, הַיְנוּ נֶפֶשׁ הַבַּהֲמִיּוּת וְיִהְיֶה נִדְמֶה לְךָ כְּאִלּוּ כְּפָאֲךָ שֵׁד עַל־יְדֵי זֶה יִהְיֶה לְךָ בְּנֵי קַיָּמָא (לט).
The Sukkah is a segula (-propitious) for children (ibid.).
When your mating is in holiness and you break your desiring soul, that is, the animalistic soul, and it seems to you as if a demon forced you, through this, you will have children who endure (-don’t die in infancy) (39). Also, your main mating must be on the night of Shabbos, so that you have living and enduring children (ibid.).
## Segment 8
ג. אֶרֶץ־יִשְׂרָאֵל הִיא הִיא סְגֻלָּה לְבָנִים) (שָׁם). עַל־יְדֵי לְשׁוֹן הָרָע אֵין זוֹכֶה לְהַנִּיחַ בֵּן זָכָר (שָׁם).
The Land of Israel is a segula (-propitious) for children (ibid.).
And Likewise, when the child is ill, G-d forbid, the husband and wife should also recite the portion of “And on the beginnings of your months” (151).
## Segment 9
גַּם צָרִיךְ שֶׁיִּהְיֶה עִקַּר זִוּוּגְךָ בְּלֵיל־שַׁבָּת, כְּדֵי שֶׁיִּהְיֶה לְךָ בָּנִים חַיִּים וְקַיָּמִים (שָם). סְגֻלָּה לְזֶרַע שֶׁל קַיָּמָא, שֶׁיֹּאמְרוּ שְׁנֵיהֶם אִישׁ וְאִשְׁתּוֹ קֹדֶם הַזִּוּוּג פָּרָשַׁת וּבְרָאשֵׁי חָדְשֵׁיכֶם וְכֵן כְּשֶׁהַתִּינוֹק חוֹלֶה חַס וְשָׁלוֹם, יֹאמְרוּ אָז גַּם כֵּן הָאִישׁ וְהָאִשָּׁה פָּרָשַׁת וּבְרָאשֵׁי חָדְשֵׁיכֶם (קנא).
Through an evil eye, one does not merit to leave a male son (54). Through lushon hura (-evil speech), one does not merit to leave a male son (ibid.).
Through praise and thanksgiving to Hashem, may He be blessed, and through studying halachos, especially when one merits to innovate in them, through this, childbirth comes easily. And likewise, through supporters of the Torah who sustain talmeeday chachamim (-students of Torah scholars) with their money, through this, childbirth is easy (Part II, 2).
## Segment 10
עַל־יְדֵי רַע־עַיִן לֹא יִזְכֶּה לְהַנִּיחַ בֵּן־זָכָר (נד). עַל־יְדֵי הַלֵּל וְהוֹדָאָה לַשֵּׁם יִתְבָּרַךְ וְכֵן עַל־יְדֵי לִמּוּד הֲלָכוֹת מִכָּל שֶׁכֵּן כְּשֶׁזּוֹכִין לְחַדֵּשׁ בָּהֶם, עַל־יְדֵי זֶה בָּאָה הוֹלָדָה בְּנָקֵל. וְכֵן עַל־יְדֵי תּוֹמְכֵי אוֹרַיְתָא שֶׁמַּחֲזִיקִין בְּמָמוֹנָם אֶת הַתַּלְמִידֵי חֲכָמִים עַל־יְדֵי זֶה הַהוֹלָדָה בְּנָקֵל (ח"ב ב').
A segula (-propitious) for enduring offspring is that both husband and wife recite before mating the portion of “And on the beginnings of your months” [Numbers 28:11-15].
A segula (-propitious) for a woman who has difficulty giving birth is to recite “A Psalm of Thanksgiving” [Psalm 100] (ibid., 4). Also, a segula for a woman who has difficulty giving birth is to perform abundant kindness, that is, to increase in charity and acts of kindness (ibid., 3). One who has no children should accustom himself to rejoice in the joy of a mitzvah, and he should study Torah and perform all the commandments with joy, and the joy should be so great that he dances from joy.
## Segment 14
יא. גַּם סְגֻלָּה לְמַקְשָׁה לֵילֵד, לַעֲשׂוֹת חֶסֶד הַרְבֵּה דְּהַיְנוּ לְהַרְבּוֹת בִּצְדָקָה וּגְמִילוּת חֶסֶד (שָׁם ג').
יא.
סְגֻלָּה לְמַקְשָׁה לֵילֵד, לוֹמַר מִזְמוֹר לְתוֹדָה (שָׁם ד').
A segula (-propitious) for a woman who has difficulty giving birth is to recite “A Psalm of Thanksgiving” [Psalm 100] (ibid., 4).
[And] Through this, he will merit children (81). Through faith, one merits children.
## Segment 16
סְגֻלָּה לְמַקְשָׁה לֵילֵד, לוֹמַר מִזְמוֹר לְתוֹדָה (שָׁם ד'). מִי שֶׁאֵין לוֹ בָּנִים, יַרְגִּיל אֶת עַצְמוֹ לִשְׂמֹחַ בְּשִׂמְחָה שֶׁל מִצְוָה וְיִלְמַד תּוֹרָה וְיַעֲשֶׂה כָּל הַמִּצְווֹת בְּשִׂמְחָה, וְהַשִּׂמְחָה תִּהְיֶה גְּדוֹלָה כָּל כָּךְ עַד שֶׁיְּרַקֵּד מֵחֲמַת שִׂמְחָה, עַל יְדֵי זֶה יִזְכֶּה לְבָנִים (פא).
ד. יֵשׁ בִּטָּחוֹן דְּסִטְרָא אַחֲרָא בְּחִינַת מִבְטַח בּוֹגֵד. וְעַל־יְדֵי הִתְקַשְּׁרוּת הַזִּוּוּגִים דִּקְדֻשָּׁה נִשְׁבָּר הַבִּטָּחוֹן הַזֶּה דְּסִטְרָא אַחֲרָא כְּחֶרֶס הַנִּשְׁבָּר. וְעַל זֶה מְרַמֵּז מַה שֶּׁשּׁוֹבְרִין כְּלִי חֶרֶס בִּשְׁעַת הִתְקַשְּׁרוּת הַשִּׁדּוּכִים. וּלְבָאֵר הַדָּבָר קְצָת כִּי עִקַּר מַעֲלוֹת הַבִּטָּחוֹן הוּא לִבְטֹחַ בַּה' וְלַעֲשׂוֹת טוֹב, כְּמוֹ שֶׁכָּתוּב בְּטַח בַּה' וַעֲשֵׂה טוֹב, דְּהַיְנוּ שֶׁלֹּא יִתְבַּלְבֵּל מִתּוֹרָתוֹ וַעֲבוֹדָתוֹ מֵחֲמַת דַּאֲגַת וְטִרְדַּת הַפַּרְנָסָה, רַק יַעֲסֹק בַּתּוֹרָה וַעֲבוֹדָה וְיִבְטַח בַּשֵּׁם יִתְבָּרַךְ, שֶׁיְּפַרְנְסוֹ כָּל יְמֵי חַיָּיו. וְאִם אֵינוֹ אוֹחֵז בְּבִטָּחוֹן כָּזֶה, שֶׁיְּסַלֵּק אֶת עַצְמוֹ מֵעִסְקֵי הָעוֹלָם הַזֶּה לְגַמְרֵי, וְרוֹצֶה לַעֲסֹק בְּדֶרֶךְ אֶרֶץ גַּם כֵּן בְּמַשָּׂא וּמַתָּן אוֹ בִּמְלָאכָה, עַל כָּל פָּנִים יִקְבַּע עִתִּים לַתּוֹרָה וְיִתְפַּלֵּל בִּזְמַנּוֹ וְכוּ' וְלֹא יִדְאַג וְלֹא יִתְבַּלְבֵּל מֵחֲמַת דַּאֲגַת הַפַּרְנָסָה, רַק יִבְטַח בַּה'. גַּם לְעִנְיַן צְדָקָה וּגְמִילוּת חֲסָדִים וּלְהוֹצִיא מָמוֹן עַל עִסְקֵי מִצְווֹת יִהְיֶה לוֹ בִּטָּחוֹן בַּה', שֶׁהַשֵּׁם יִתְבָּרַךְ יְמַלֵּא מַחְסוֹרוֹ וּבִגְלַל הַדָּבָר הַזֶּה יְבָרְכֵהוּ ה'. וַאֲפִלּוּ אִם יוֹדֵעַ בְּעַצְמוֹ שֶׁאֵין מַעֲשָׂיו עוֹלִים יָפֶה כָּרָאוּי, אַל יִפֹּל מֵהַבִּטָּחוֹן מֵחֲמַת זֶה לוֹמַר מִי אָנֹכִי לִבְטֹחַ וּלְהִשָּׁעֵן בַּה' מֵאַחַר שֶׁהֲרֵעוֹתִי אֶת מַעֲשַׂי כָּל כָּךְ, רַק יִבְטַח בְּחַסְדֵּי ה', אֲשֶׁר לֹא תָמְנוּ וּבְרַחֲמָיו שֶׁאֵינָם כָּלִים שֶׁיְּרַחֵם עָלָיו גַּם כֵּן וְיָזוּן וִיפַרְנֵס אוֹתוֹ כִּי טוֹב ה' לַכֹּל, וְאַל יַטְרִיד עַצְמוֹ בְּדַאֲגַת וְטִרְדַּת הַפַּרְנָסָה מֵחֲמַת קַטְנוּתוֹ בְּעֵינֵי עַצְמוֹ, רַק יִתְחַזֵּק בְּבִטָּחוֹן אֵיךְ שֶׁהוּא מֵחֲמַת שֶׁכַּוָּנָתוֹ לַשָּׁמַיִם. וְכָל זֶה וְכַיּוֹצֵא בּוֹ הוּא בִּטָּחוֹן דִּקְדֻשָּׁה. אֲבָל לַעֲשׂוֹת אֵיזֶה עַוְלָה חַס וְשָׁלוֹם, מִכָּל שֶׁכֵּן אֵיזֶה גְּזֵלָה וְרַמָּאוּת אוֹ לַעֲסֹק בְּזִיּוּפִים וּשְׁקָרִים וְלִסְחֹר בִּסְחוֹרוֹת מִחוּץ לַמְּדִינָה שֶׁאָסְרָה הַמַּלְכוּת, וְלִבְטֹחַ בַּשֵּׁם יִתְבָּרַךְ, שֶׁיַּצִּילוֹ וְיַעֲזֹר לוֹ לִגְמֹר הָעֵסֶק וְלֹא יִתְוַדַּע הַדָּבָר, זֶהוּ בִּטָּחוֹן דְּסִטְרָא אַחֲרָא בְּחִינַת מִבְטַח בּוֹגֵד בְּחִינַת וַתִּבְטְחוּ בְּעוֹשֵׁק וּבְנָלוֹז. וּבִטָּחוֹן כָּזֶה הוּא כְּחֶרֶס הַנִּשְׁבָּר שֶׁאֵין בּוֹ תַּקָּנָה. וַאֲפִלּוּ מִי שֶׁעוֹסֵק בְּמַשָּׂא וּמַתָּן בִּגְדוֹלוֹת מִמֶּנּוּ הַרְבֵּה, וּמַרְבֶּה לִלְווֹת מִכַּמָּה אֲנָשִׁים, וּבוֹטֵחַ שֶׁהַשֵּׁם יִתְבָּרַךְ יַעְזְרוֹ לִגְמֹר הַמַּשָּׂא וּמַתָּן, גַּם זֶה הוּא בְּחִינַת בִּטָּחוֹן דְּסִטְרָא אַחְרָא. אַדְּרַבָּא, צָרִיךְ שֶׁיִּהְיֶה לוֹ בִּטָּחוֹן חָזָק שֶׁאֲפִלּוּ אִם לֹא יִנְהַג מַשָּׂא וּמַתָּן גָּדוֹל כָּל כָּךְ, אַף עַל פִּי כֵן יְפַרְנְסוֹ הַשֵּׁם יִתְבָּרַךְ כָּרָאוּי. וְהַמַּשְׂכִּיל יָבִין דְּבָרִים הַרְבֵּה מִתּוֹךְ דְּבָרֵינוּ אֵיךְ לִבְרֹחַ מִבִּטָּחוֹן דְּסִטְרָא אַחֲרָא שֶׁהוּא כְּנֶגֶד הַתּוֹרָה, וּלְהִתְחַזֵּק בְּבִטָּחוֹן דִּקְדֻשָּׁה אַף אִם הוּא כְּמוֹ שֶׁהוּא וְכַנִּזְכָּר לְעֵיל (ס',ח'). There is a trust of the Other Side, the aspect of the “a deceitful guarantor (-object that is trusted, trust in a traitor)” [Proverbs 25:19]. And through the binding of holy marriages, this trust of the Other Side is broken like shattered pottery. [And] This is alluded to by the custom of breaking a clay vessel at the time of betrothal. [And] To explain this briefly: because the main virtues of trust is to trust in the Lord and do good, as it is written, “Trust in the Lord and do good” [Psalms 37:3]. That is, one should not be confused from (proper engagement in) his Torah and devotion due to the worry and burden of (making a) livelihood, but rather engage in Torah and devotion and trust in Hashem, may He be blessed, that He will provided for him all the days of his life. [And] If one is not holding by such (a high level of) trust, to completely remove himself from the affairs of this world, and wishes to engage in worldly matters as well, in commerce or labor, in any case, he should set times for Torah, and pray at the appointed time, etc., and not worry nor be confused due to the concern for livelihood, just trust in the Lord. Also, regarding charity, acts of kindness, and spending money on matters of mitzvos, he should have trust in the Lord that Hashem, may He be blessed, will fill his lack, and because of this matter, Hashem will bless him (Deuteronomy 15:10). Even if he knows of himself that his deeds are not as proper/nice as they should be, he should not fall from trust because of this, saying, “Who am I to trust and rely on the Lord, since I have so acted so badly?” Rather, he should trust in the kindnesses of the Lord, which do not cease, and in His mercies, which are not exhausted [Lamentations 3:22], that He will have mercy on him as well, and give him food and provide for him, for Hashem is good to all [Psalms 145:9]. And he should not burden himself with worry and preoccupying burden of (making a) livelihood due to his own perceived smallness, just strengthen himself in trust, whatever his state, because his intention is for Heaven. [And] All this and the like of this, is trust of holiness. But to commit some injustice, G-d forbid, especially theft, and deceit, or to engage in forgeries, and lies, or trade in goods outside the country which the government prohibited, and to trust in Hashem, may He be blessed, that He will save him and help him complete the deal without it being discovered—this is trust of the Other Side, the aspect of the “deceitful guarantor (-trust in the treacherous – rendering it as – treacherous trust),” the aspect of “You trusted in oppression and perversity” [Isaiah 30:12]. [And] Such trust is like shattered pottery which can not be fixed. [And] Even one who engages in commerce far beyond his means, and abounds in borrowing from many people, and trusts that Hashem, may He be blessed, will help him complete the commerce—this too is the aspect of trust of the Other Side. On the contrary, he should have strong trust that even if he does not conduct such large commerce, nevertheless, Hashem, may He be blessed, will sustain him appropriately. [And] The wise will understand many things from our words, how to flee from the trust of the Other Side, which is against the Torah, and to strengthen in trust of holiness, even if he is as he is, as mentioned above (60, 8).
ג. מִי שֶׁיֵּשׁ בּוֹ עַזּוּת דְּסִטְרָא אַחֲרָא וְאֵינוֹ מִתְבַּיֵּשׁ מִצַּדִּיקֵי אֱמֶת וִירֵאִים וּכְשֵׁרִים, בְּיָדוּעַ שֶׁלֹּא עָמְדוּ רַגְלֵי אֲבוֹתָיו עַל הַר סִינַי וּפוֹגֵם בִּקְדֻשַּׁת הַתְּפִלִּין שֶׁהֵם בְּחִינַת עֵץ הַחַיִּים וּמְדַבֵּק אֶת עַצְמוֹ בְּאִילָנָא דְּמוֹתָא, וּמְגָרְשִׁין אוֹתוֹ מֵהַגַּן עֵדֶן וְיוֹרֵד לַגֵּיהִנֹּם. וּכְשֶׁעוֹשֶׂה תְּשׁוּבָה וּמִתְבַּיֵּשׁ עַל עֲווֹנוֹתָיו, עַל־יְדֵי זֶה מוֹחֲלִין לוֹ מִיָּד, וּמַחֲזִיר לְעַצְמוֹ הַדַּעַת וְהַמֹּחִין וּמְגָרֵשׁ הָרוּחַ שְׁטוּת מִקִּרְבּוֹ וְזוֹכֶה לִבְחִינַת אוֹר הַתְּפִלִּין שֶׁהֵם בְּחִינַת קֵרוּן אוֹר הַפָּנִים בְּחִינַת עֵץ הַחַיִּים וְכוּ' כַּנַּ"ל (שָׁם ה,ו). One who has the brazenness of the Other Side and is not ashamed from (-before) true tzadikim, and G-d-fearing, and kosher (-worthy) people, it is known that his ancestors’ feet did not stand at Mount Sinai. And he defects the holiness of the tefillin, which are the aspect of the Tree of Life, and attaches himself to the Tree of Death. [And] He is expelled from the Garden of Eden and descends to Gehinnom (-hell). [And] When he does teshuva (-repentance) and is ashamed of his iniquities, through this, his sins are forgiven immediately, and he restores to himself the daas (intellect, realization of knowledge) and moachin (-minds – intellect/consciousness), and expels the spirit of folly from within him, and merits the aspect of the light of the tefillin, which are the aspect of the beamming light of the face, the aspect of the Tree of Life, etc., as mentioned above (ibid., 5, 6).
## Segment 18
יד. יב. עַל־יְדֵי אֱמוּנָה זוֹכִין לְבָנִים. אֱמוּנָה בְּגִימַטְרִיָּא בָּנִים (שיחות הר"ן לד).
א.
בִּטְחוֹנֵי הַדּוֹר הֵם בְּחִינַת כְּלֵי הַהוֹלָדָה. כִּי כָּל הַהוֹלָדוֹת וְכָל הַהַשְׁפָּעוֹת נִמְשָׁכִין עַל־יְדֵי בִּטָּחוֹן. וְזֶה זוֹכִין עַל־יְדֵי שֶׁשּׁוֹמְעִין סִפּוּרֵי מַעֲשִׂיּוֹת מִצַּדִּיקִים אֲמִתִּיִּים שֶׁיֵּשׁ לָהֶם כֹּחַ לְעוֹרֵר מֵהַשֵּׁנָה עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁלָּהֶם, שֶׁעַל־יְדֵי זֶה יוֹצֵא הַדִּבּוּר בְּכֹחַ גָּדוֹל. שֶׁאוֹתָן שֶׁהָיוּ בִּבְחִינַת שֵׁנָה שֶׁהָיוּ כְּאִלְּמִים מַמָּשׁ וְלֹא הָיוּ יְכוֹלִים לְדַבֵּר כְּלָל שׁוּם דִּבּוּר שֶׁבִּקְּדֻשָּׁה, נִתְעוֹרְרִין עַכְשָׁו מִשְּׁנָתָם וּמַתְחִילִים לְדַבֵּר בְּכֹחַ גָּדוֹל, וְעַל־יְדֵי הַדִּבּוּר נִתְחַזֵּק הַבִּטָּחוֹן וְעַל־יְדֵי זֶה נִפְקָדִין הָעֲקָרוֹת וְזוֹכִין לְיִרְאָה. [עַיֵּן יִרְאָה] (ס, ו' ח').
Those of the generation who trust (in HY), they are the aspect of the vessels of birth. For all births and all the bounties are drawn through trust. And this is merited through the storytelling of true Tzadikim who have the power to awaken from sleep through their storytelling, through which speech comes forth with great force. [That] Those who were in the aspect of sleep, who were like actually mute and were unable to speak at all any holy speech, are now aroused from their sleep and begin to speak with great strength. And through the speech, trust is strengthened, and through this, barren women are remembered [i.e., granted children], and one merits fear [of Heaven]. [See Yirah] (60, 6, 8).
יג.
מִי שֶׁאֵין לוֹ בָּנִים, יַרְגִּיל אֶת עַצְמוֹ לִשְׂמֹחַ בְּשִׂמְחָה שֶׁל מִצְוָה וְיִלְמַד תּוֹרָה וְיַעֲשֶׂה כָּל הַמִּצְווֹת בְּשִׂמְחָה, וְהַשִּׂמְחָה תִּהְיֶה גְּדוֹלָה כָּל כָּךְ עַד שֶׁיְּרַקֵּד מֵחֲמַת שִׂמְחָה, עַל יְדֵי זֶה יִזְכֶּה לְבָנִים (פא).
One who has no children should accustom himself to rejoice in the joy of a mitzvah, and he should study Torah and perform all the commandments with joy, and the joy should be so great that he dances from joy. [And] Through this, he will merit children (81).
“Faith” (emunah) in gematria equals “children” (banim) (=102) (Sichos HaRan, 34). It is more propitious for children to endure with him (-not to die early) to be distant from them, that is, not to be overly attached to them or to play with them all the time.
## Segment 20
טו. יג. מְסֻגָּל יוֹתֵר לְבָנִים שֶׁיִּתְקַיְּמוּ אֶצְלוֹ לִהְיוֹת רָחוֹק מֵהֶם, דְּהַיְנוּ לִבְלִי לִהְיוֹת דָּבוּק בָּהֶם הַרְבֵּה וּלְשַׁעְשֵׁעַ אִתָּם בְּכָל פַּעַם. רַק לִבְלִי לְהִסְתַּכֵּל עֲלֵיהֶם, רַק מַה שֶּׁצְּרִיכִים לְחַנְּכָם בַּעֲבוֹדַת ה' כְּשֶׁמַּתְחִילִין לְהִתְגַּדֵּל, אֲבָל לֹא לְהִשְׁתַּעְשֵׁעַ בָּהֶם הַרְבֵּה (שָׁם נט).
ג.
יֵשׁ כַּמָּה מַעֲלוֹת וּמַדְרֵגוֹת בְּבִטָּחוֹן עַד אֵין סוֹף. וְכָל שֶׁהַשֵּׂכֶל גָּדוֹל בְּיוֹתֵר יֵשׁ לוֹ בִּטָּחוֹן יוֹתֵר וּכְפִי הַבִּטָּחוֹן כֵּן זוֹכֶה לְהַרְבּוֹת בִּצְדָקָה, וְעַל־יְדֵי זֶה זוֹכֶה לְהַשְׁלִים וּלְתַקֵּן הַדִּבּוּר שֶׁהוּא גֶּדֶר הָאָדָם (רכה).
There are many virtuous degrees and levels in trust, without end. And the more one’s intellect is greater, he has more trust, and according to the trust, so too he merits to abound in charity. And through this, one merits to complete and rectify speech, which is the defining trait of a human (225).
טו.
מְסֻגָּל יוֹתֵר לְבָנִים שֶׁיִּתְקַיְּמוּ אֶצְלוֹ לִהְיוֹת רָחוֹק מֵהֶם, דְּהַיְנוּ לִבְלִי לִהְיוֹת דָּבוּק בָּהֶם הַרְבֵּה וּלְשַׁעְשֵׁעַ אִתָּם בְּכָל פַּעַם. רַק לִבְלִי לְהִסְתַּכֵּל עֲלֵיהֶם, רַק מַה שֶּׁצְּרִיכִים לְחַנְּכָם בַּעֲבוֹדַת ה' כְּשֶׁמַּתְחִילִין לְהִתְגַּדֵּל, אֲבָל לֹא לְהִשְׁתַּעְשֵׁעַ בָּהֶם הַרְבֵּה (שָׁם נט).
It is more propitious for children to endure with him (-not to die early) to be distant from them, that is, not to be overly attached to them or to play with them all the time. Rather, he should not look upon them, except for what is necessary to educate them in the service of the Lord when they begin to grow, but not to play/delight with them a lot (ibid., 59).
ד. הַבְּגָדִים יִהְיוּ שְׁלֵמִים תָּמִיד וְלֹא קְרוּעִים, כִּי כְּשֶׁהַבְּגָדִים קְרוּעִים חַס וְשָׁלוֹם, הוּא קִלְקוּל הַשְּׁמִירָה, כִּי הַבְּגָדִים הֵם בְּסוֹד הַחַשְׁמַ"ל שֶׁהִיא שְׁמִירָה (קכז). Clothing should always be whole and not torn, for when clothing is torn, G-d forbid, it is a breakage of protection, because clothing is in the secret of the chashmal [Ezekiel 1:4, modern Hebrew borrowed this word to use it for electricity, but the verse is obviously referring to a spiritual force which is frequently discussed in Kabbala], which is protection (127).
## Segment 22
טז. עַל־יְדֵי שִׂמְחָה נִצּוֹלִין מִמִּיתַת בָּנִים, חַס וְשָׁלוֹם (שָׁם סה).
א.
צָרִיךְ הָאָדָם לְהִתְבַּיֵּשׁ מְאֹד לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁלֹּא לַעֲשׂוֹת נֶגֶד רְצוֹנוֹ חַס וְשָׁלוֹם, מִכָּל שֶׁכֵּן שֶׁלֹּא לַעֲשׂוֹת אֵיזֶה חֵטְא וְעָווֹן חַס וְשָׁלוֹם, וְהַבּוּשָׁה הִיא מַעֲלָה גְּדוֹלָה מְאֹד כִּי עִקַּר הַיִּרְאָה הִיא הַבּוּשָׁה. וְאִם לֹא יַמְשִׁיךְ עָלָיו בּוּשָׁה דִּקְדֻשָּׁה בָּעוֹלָם הַזֶּה כַּנִּזְכָּר לְעֵיל יִתְבַּיֵּשׁ בָּעוֹלָם הַבָּא, שֶׁזֶּה קָשֶׁה מִכָּל הָעֳנָשִׁים, כִּי צַעַר הַבּוּשָׁה לֶעָתִיד לָבוֹא קָשֶׁה מְאֹד מְאֹד וְהוּא קָשֶׁה יוֹתֵר אֲפִלּוּ מִגֵּיהִנֹּם הַמָּר. וַאֲפִלּוּ כָּל צַדִּיק יִתְבַּיֵּשׁ בִּפְנֵי חֲבֵרוֹ הַגָּדוֹל מִמֶּנּוּ בְּמַעֲלָה. וְאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה, עַל זֶה: אוֹי לְאוֹתָהּ בּוּשָׁה אוֹי לְאוֹתָהּ כְּלִמָּה, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן אֵיךְ יִתְבַּיְּשׁוּ הַחוֹטְאִים חַס וְשָׁלוֹם, שֶׁאִי אֶפְשָׁר לְשַׁעֵר בָּעוֹלָם הַזֶּה גֹּדֶל הַצַּעַר וְהַמְּרִירוּת שֶׁל הַבּוּשָׁה הַזֹּאת בָּעוֹלָם הַבָּא רַחֲמָנָא לִצְלָן. וּכְשֶׁזּוֹכֶה לְבוּשָׁה דִּקְדֻשָּׁה לְבַל יֶחֱטָא כַּנַּ"ל, עַל־יְדֵי זֶה זוֹכֶה לִתְפִלָּה וּלְשִׂמְחָה וּלְעַזּוּת דִּקְדֻשָּׁה וּלְהִתְקָרֵב וּלְהִכָּלֵל בְּצַדִּיקֵי אֱמֶת וּלְקַבֵּל מֵהֶם אֱמוּנָה בְּתַכְלִית הַשְּׁלֵמוּת (כב).
A person needs to be very embarrassed before Hashem, may He be blessed, not to act against His will, G-d forbid, and all the more so not to commit any sin or iniquity, G-d forbid. [And] Shame is a very great virtue, for the main fear [of Heaven] is shame. [And] If one does not draw upon himself holy shame in this world, as mentioned above, he will be ashamed in the World to Come, which is harsher than all punishments, for the pain of shame in the future is very, very harsh, and it is even harsher than the bitter Gehinnom (-hell). [And] Even every tzadik will be ashamed before his fellow who is greater than him in stature. [And] Our Rabbis, of blessed memory, said about this: “Woe to that shame, woe to that disgrace” [Mishnah Avos 3:11], and all the more so, and all the more so, how the sinners will be ashamed, Heaven have mercy, for it is impossible to fathom in this world the magnitude of the pain and bitterness of this shame in the World to Come, may the Merciful One save us. [And] When one merits holy shame not to sin, as mentioned above, through this, he merits to prayer, and joy, and holy brazenness, and to draw close and be included in true tzadikim, and to receive from them faith in the ultimate perfection (22).
Rather, he should not look upon them, except for what is necessary to educate them in the service of the Lord when they begin to grow, but not to play/delight with them a lot (ibid., 59).
א. עַל־יְדֵי גֹּדֶל הָעֲנָוָה שֶׁל צַדִּיקֵי אֱמֶת עַד שֶׁהוּא בִּבְחִינַת אַיִן, עַל־יְדֵי זֶה הוּא יָכוֹל לְכַפֵּר עֲווֹנוֹת (ד ז'). Through the great humility of true tzadikim, to the point that he is in the aspect of nothingness, through this, he can atone for iniquities (4, 7).
ד. עַל־יְדֵי עֲנָוָה זוֹכִין לִתְשׁוּבָה. כִּי עִקַּר הַתְּשׁוּבָה הוּא עַל־יְדֵי שֶׁמַּרְגִּישׁ שִׁפְלוּתוֹ וְקַטְנוּתוֹ וּפְגָמָיו הַמְּרֻבִּים, וּמֵבִין שֶׁבְּוַדַּאי רָאוּי לוֹ לִסְבֹּל בִּזְיוֹנוֹת וּשְׁפִיכוּת דָּמִים בִּשְׁבִיל לְהִתְקָרֵב אֶל הָאֱמֶת, וְזֶה עִקַּר הַתְּשׁוּבָה (ו, ב'). Through humility, one merits repentance. For the main repentance is through feeling his lowliness, and smallness, and numerous flaws, and understanding that he is certainly worthy to endure disgrace and bloodshed (-when the blood rushes from and to one’s face when being shamed) in order to draw close to the truth. [And] This is the main repentance (6, 2).
ח. עַל־יְדֵי בִּטּוּל הַגַּאֲוָה, הַחָכְמָה עַל תִּקּוּנָהּ, וְזוֹכִין לְחַיִּים וַאֲרִיכוּת יָמִים, וְנִמְתָּקִין הַדִּינִים, וְזוֹכִין לֶאֱמוּנָה וּלְשִׂמְחָה גְּדוֹלָה וּלְהַשָּׂגַת הַתּוֹרָה בְּנִגְלֶה וְנִסְתָּר וְלִבְחִינַת רוּחַ הַקֹּדֶשׁ (שָׁם ח' ט'). Through nullifying pride, wisdom is at its ideal state, and one merits life and longevity, and judgments are sweetened, and one merits faith, and great joy, and attainment/conception of the revealed and esoteric Torah, and the aspect of ruach hakodesh (-Divine inspiration) (ibid., 8, 9).
Through joy, one is saved from the death of children, G-d forbid (ibid., 65).
יד. כְּפִי שֶׁמְּשַׁבֵּר גַּאֲוָתוֹ כֵּן הוּא זוֹכֶה לְתוֹרָה, וְעַל־יְדֵי זֶה זוֹכֶה לְקָרֵב רְחוֹקִים לַשֵּׁם יִתְבָּרַךְ, שֶׁעַל־יְדֵי זֶה נִתְגַּדֵּל וְנִתְעַלֶּה כְּבוֹדוֹ יִתְבָּרַךְ, וּמַעֲלֶה הַכָּבוֹד לְשָׁרְשׁוֹ וְזוֹכֶה לְיִרְאָה, וְעַל־יְדֵי זֶה זוֹכֶה לִשְׁלוֹם בַּיִת, שָׁלוֹם בַּעֲצָמָיו, וְעַל־יְדֵי זֶה זוֹכֶה לִתְפִלָּה וְעַל־יְדֵי זֶה זוֹכֶה לַשָּׁלוֹם הַכְּלָלִי, שָׁלוֹם בְּכָל הָעוֹלָמוֹת (שָׁם). According to the degree to which one breaks his pride, so too does he merit Torah, and through this, he merits to bring near those who are far away to Hashem, may He be blessed, which through this, His honor, may He be blessed, is magnified and exalted, and one elevates the honor to its root, and merits fear [of Heaven], and through this, merits peace in the home, peace in his bones, and through this, merits prayer, and through this, merits universal peace, peace in all the worlds (ibid.).
כה. כְּשֶׁיֵּשׁ לָאָדָם גַּדְלוּת, סִימָן שֶׁיָּבוֹא לוֹ צָרָה רַחֲמָנָא לִצְלָן. וְכֵן לְהֵפֶךְ, כְּשֶׁהוּא עָנָו וְשָׁפָל, יָבוֹא לְכָבוֹד גָּדוֹל (קסח). When a person has greatness, it is a sign that trouble will come to him, may the Merciful One save us. Conversely, when he is humble and lowly, he will come to great honor (168).
# בִּטָּחוֹן
URL: https://ajew.org/reader-plain/likutay-eitzos/1/9/
# בִּטָּחוֹן
בִּטָּחוֹן
Source: https://ajew.org/reader/likutay-eitzos/1/9
## Segment 1
בִּטְחוֹנֵי הַדּוֹר הֵם בְּחִינַת כְּלֵי הַהוֹלָדָה. כִּי כָּל הַהוֹלָדוֹת וְכָל הַהַשְׁפָּעוֹת נִמְשָׁכִין עַל־יְדֵי בִּטָּחוֹן. וְזֶה זוֹכִין עַל־יְדֵי שֶׁשּׁוֹמְעִין סִפּוּרֵי מַעֲשִׂיּוֹת מִצַּדִּיקִים אֲמִתִּיִּים שֶׁיֵּשׁ לָהֶם כֹּחַ לְעוֹרֵר מֵהַשֵּׁנָה עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁלָּהֶם, שֶׁעַל־יְדֵי זֶה יוֹצֵא הַדִּבּוּר בְּכֹחַ גָּדוֹל. שֶׁאוֹתָן שֶׁהָיוּ בִּבְחִינַת שֵׁנָה שֶׁהָיוּ כְּאִלְּמִים מַמָּשׁ וְלֹא הָיוּ יְכוֹלִים לְדַבֵּר כְּלָל שׁוּם דִּבּוּר שֶׁבִּקְּדֻשָּׁה, נִתְעוֹרְרִין עַכְשָׁו מִשְּׁנָתָם וּמַתְחִילִים לְדַבֵּר בְּכֹחַ גָּדוֹל, וְעַל־יְדֵי הַדִּבּוּר נִתְחַזֵּק הַבִּטָּחוֹן וְעַל־יְדֵי זֶה נִפְקָדִין הָעֲקָרוֹת וְזוֹכִין לְיִרְאָה. [עַיֵּן יִרְאָה] (ס, ו' ח').
Those of the generation who trust (in HY), they are the aspect of the vessels of birth. For all births and all the bounties are drawn through trust. And this is merited through the storytelling of true Tzadikim who have the power to awaken from sleep through their storytelling, through which speech comes forth with great force. [That] Those who were in the aspect of sleep, who were like actually mute and were unable to speak at all any holy speech, are now aroused from their sleep and begin to speak with great strength. And through the speech, trust is strengthened, and through this, barren women are remembered [i.e., granted children], and one merits fear [of Heaven]. [See Yirah] (60, 6, 8).
## Segment 2
עַל־יְדֵי בִּטָּחוֹן לַשֵּׁם יִתְבָּרַךְ שֶׁמִּסְתַּכֵּל וְצוֹפֶה לַשֵּׁם יִתְבָּרַךְ לְבַד וּבוֹטֵחַ בּוֹ, עַל־יְדֵי זֶה עוֹשֶׂה כְּלִי לְהַשֶּׁפַע, וְזוֹכֶה שֶׁתָּבוֹא לוֹ הַשֶּׁפַע וְהַפַּרְנָסָה בְּעֵת וּזְמַן שֶׁצָּרִיךְ (עו).
Through trust in Hashem, may He be blessed, by looking and hoping only to Hashem, may He be blessed, and trusting in Him, through this, one creates a vessel for the bounty, and one merits that the bounty and the livelihood come to him at the time and moment he needs (76).
## Segment 3
יֵשׁ כַּמָּה מַעֲלוֹת וּמַדְרֵגוֹת בְּבִטָּחוֹן עַד אֵין סוֹף. וְכָל שֶׁהַשֵּׂכֶל גָּדוֹל בְּיוֹתֵר יֵשׁ לוֹ בִּטָּחוֹן יוֹתֵר וּכְפִי הַבִּטָּחוֹן כֵּן זוֹכֶה לְהַרְבּוֹת בִּצְדָקָה, וְעַל־יְדֵי זֶה זוֹכֶה לְהַשְׁלִים וּלְתַקֵּן הַדִּבּוּר שֶׁהוּא גֶּדֶר הָאָדָם (רכה).
There are many virtuous degrees and levels in trust, without end. And the more one’s intellect is greater, he has more trust, and according to the trust, so too he merits to abound in charity. And through this, one merits to complete and rectify speech, which is the defining trait of a human (225).
## Segment 4
יֵשׁ בִּטָּחוֹן דְּסִטְרָא אַחֲרָא בְּחִינַת מִבְטַח בּוֹגֵד. וְעַל־יְדֵי הִתְקַשְּׁרוּת הַזִּוּוּגִים דִּקְדֻשָּׁה נִשְׁבָּר הַבִּטָּחוֹן הַזֶּה דְּסִטְרָא אַחֲרָא כְּחֶרֶס הַנִּשְׁבָּר. וְעַל זֶה מְרַמֵּז מַה שֶּׁשּׁוֹבְרִין כְּלִי חֶרֶס בִּשְׁעַת הִתְקַשְּׁרוּת הַשִּׁדּוּכִים. וּלְבָאֵר הַדָּבָר קְצָת כִּי עִקַּר מַעֲלוֹת הַבִּטָּחוֹן הוּא לִבְטֹחַ בַּה' וְלַעֲשׂוֹת טוֹב, כְּמוֹ שֶׁכָּתוּב בְּטַח בַּה' וַעֲשֵׂה טוֹב, דְּהַיְנוּ שֶׁלֹּא יִתְבַּלְבֵּל מִתּוֹרָתוֹ וַעֲבוֹדָתוֹ מֵחֲמַת דַּאֲגַת וְטִרְדַּת הַפַּרְנָסָה, רַק יַעֲסֹק בַּתּוֹרָה וַעֲבוֹדָה וְיִבְטַח בַּשֵּׁם יִתְבָּרַךְ, שֶׁיְּפַרְנְסוֹ כָּל יְמֵי חַיָּיו. וְאִם אֵינוֹ אוֹחֵז בְּבִטָּחוֹן כָּזֶה, שֶׁיְּסַלֵּק אֶת עַצְמוֹ מֵעִסְקֵי הָעוֹלָם הַזֶּה לְגַמְרֵי, וְרוֹצֶה לַעֲסֹק בְּדֶרֶךְ אֶרֶץ גַּם כֵּן בְּמַשָּׂא וּמַתָּן אוֹ בִּמְלָאכָה, עַל כָּל פָּנִים יִקְבַּע עִתִּים לַתּוֹרָה וְיִתְפַּלֵּל בִּזְמַנּוֹ וְכוּ' וְלֹא יִדְאַג וְלֹא יִתְבַּלְבֵּל מֵחֲמַת דַּאֲגַת הַפַּרְנָסָה, רַק יִבְטַח בַּה'. גַּם לְעִנְיַן צְדָקָה וּגְמִילוּת חֲסָדִים וּלְהוֹצִיא מָמוֹן עַל עִסְקֵי מִצְווֹת יִהְיֶה לוֹ בִּטָּחוֹן בַּה', שֶׁהַשֵּׁם יִתְבָּרַךְ יְמַלֵּא מַחְסוֹרוֹ וּבִגְלַל הַדָּבָר הַזֶּה יְבָרְכֵהוּ ה'. וַאֲפִלּוּ אִם יוֹדֵעַ בְּעַצְמוֹ שֶׁאֵין מַעֲשָׂיו עוֹלִים יָפֶה כָּרָאוּי, אַל יִפֹּל מֵהַבִּטָּחוֹן מֵחֲמַת זֶה לוֹמַר מִי אָנֹכִי לִבְטֹחַ וּלְהִשָּׁעֵן בַּה' מֵאַחַר שֶׁהֲרֵעוֹתִי אֶת מַעֲשַׂי כָּל כָּךְ, רַק יִבְטַח בְּחַסְדֵּי ה', אֲשֶׁר לֹא תָמְנוּ וּבְרַחֲמָיו שֶׁאֵינָם כָּלִים שֶׁיְּרַחֵם עָלָיו גַּם כֵּן וְיָזוּן וִיפַרְנֵס אוֹתוֹ כִּי טוֹב ה' לַכֹּל, וְאַל יַטְרִיד עַצְמוֹ בְּדַאֲגַת וְטִרְדַּת הַפַּרְנָסָה מֵחֲמַת קַטְנוּתוֹ בְּעֵינֵי עַצְמוֹ, רַק יִתְחַזֵּק בְּבִטָּחוֹן אֵיךְ שֶׁהוּא מֵחֲמַת שֶׁכַּוָּנָתוֹ לַשָּׁמַיִם. וְכָל זֶה וְכַיּוֹצֵא בּוֹ הוּא בִּטָּחוֹן דִּקְדֻשָּׁה. אֲבָל לַעֲשׂוֹת אֵיזֶה עַוְלָה חַס וְשָׁלוֹם, מִכָּל שֶׁכֵּן אֵיזֶה גְּזֵלָה וְרַמָּאוּת אוֹ לַעֲסֹק בְּזִיּוּפִים וּשְׁקָרִים וְלִסְחֹר בִּסְחוֹרוֹת מִחוּץ לַמְּדִינָה שֶׁאָסְרָה הַמַּלְכוּת, וְלִבְטֹחַ בַּשֵּׁם יִתְבָּרַךְ, שֶׁיַּצִּילוֹ וְיַעֲזֹר לוֹ לִגְמֹר הָעֵסֶק וְלֹא יִתְוַדַּע הַדָּבָר, זֶהוּ בִּטָּחוֹן דְּסִטְרָא אַחֲרָא בְּחִינַת מִבְטַח בּוֹגֵד בְּחִינַת וַתִּבְטְחוּ בְּעוֹשֵׁק וּבְנָלוֹז. וּבִטָּחוֹן כָּזֶה הוּא כְּחֶרֶס הַנִּשְׁבָּר שֶׁאֵין בּוֹ תַּקָּנָה. וַאֲפִלּוּ מִי שֶׁעוֹסֵק בְּמַשָּׂא וּמַתָּן בִּגְדוֹלוֹת מִמֶּנּוּ הַרְבֵּה, וּמַרְבֶּה לִלְווֹת מִכַּמָּה אֲנָשִׁים, וּבוֹטֵחַ שֶׁהַשֵּׁם יִתְבָּרַךְ יַעְזְרוֹ לִגְמֹר הַמַּשָּׂא וּמַתָּן, גַּם זֶה הוּא בְּחִינַת בִּטָּחוֹן דְּסִטְרָא אַחְרָא. אַדְּרַבָּא, צָרִיךְ שֶׁיִּהְיֶה לוֹ בִּטָּחוֹן חָזָק שֶׁאֲפִלּוּ אִם לֹא יִנְהַג מַשָּׂא וּמַתָּן גָּדוֹל כָּל כָּךְ, אַף עַל פִּי כֵן יְפַרְנְסוֹ הַשֵּׁם יִתְבָּרַךְ כָּרָאוּי. וְהַמַּשְׂכִּיל יָבִין דְּבָרִים הַרְבֵּה מִתּוֹךְ דְּבָרֵינוּ אֵיךְ לִבְרֹחַ מִבִּטָּחוֹן דְּסִטְרָא אַחֲרָא שֶׁהוּא כְּנֶגֶד הַתּוֹרָה, וּלְהִתְחַזֵּק בְּבִטָּחוֹן דִּקְדֻשָּׁה אַף אִם הוּא כְּמוֹ שֶׁהוּא וְכַנִּזְכָּר לְעֵיל (ס',ח').
There is a trust of the Other Side, the aspect of the “a deceitful guarantor (-object that is trusted, trust in a traitor)” [Proverbs 25:19]. And through the binding of holy marriages, this trust of the Other Side is broken like shattered pottery. [And] This is alluded to by the custom of breaking a clay vessel at the time of betrothal. [And] To explain this briefly: because the main virtues of trust is to trust in the Lord and do good, as it is written, “Trust in the Lord and do good” [Psalms 37:3]. That is, one should not be confused from (proper engagement in) his Torah and devotion due to the worry and burden of (making a) livelihood, but rather engage in Torah and devotion and trust in Hashem, may He be blessed, that He will provided for him all the days of his life. [And] If one is not holding by such (a high level of) trust, to completely remove himself from the affairs of this world, and wishes to engage in worldly matters as well, in commerce or labor, in any case, he should set times for Torah, and pray at the appointed time, etc., and not worry nor be confused due to the concern for livelihood, just trust in the Lord. Also, regarding charity, acts of kindness, and spending money on matters of mitzvos, he should have trust in the Lord that Hashem, may He be blessed, will fill his lack, and because of this matter, Hashem will bless him (Deuteronomy 15:10). Even if he knows of himself that his deeds are not as proper/nice as they should be, he should not fall from trust because of this, saying, “Who am I to trust and rely on the Lord, since I have so acted so badly?” Rather, he should trust in the kindnesses of the Lord, which do not cease, and in His mercies, which are not exhausted [Lamentations 3:22], that He will have mercy on him as well, and give him food and provide for him, for Hashem is good to all [Psalms 145:9]. And he should not burden himself with worry and preoccupying burden of (making a) livelihood due to his own perceived smallness, just strengthen himself in trust, whatever his state, because his intention is for Heaven. [And] All this and the like of this, is trust of holiness. But to commit some injustice, G-d forbid, especially theft, and deceit, or to engage in forgeries, and lies, or trade in goods outside the country which the government prohibited, and to trust in Hashem, may He be blessed, that He will save him and help him complete the deal without it being discovered—this is trust of the Other Side, the aspect of the “deceitful guarantor (-trust in the treacherous – rendering it as – treacherous trust),” the aspect of “You trusted in oppression and perversity” [Isaiah 30:12]. [And] Such trust is like shattered pottery which can not be fixed. [And] Even one who engages in commerce far beyond his means, and abounds in borrowing from many people, and trusts that Hashem, may He be blessed, will help him complete the commerce—this too is the aspect of trust of the Other Side. On the contrary, he should have strong trust that even if he does not conduct such large commerce, nevertheless, Hashem, may He be blessed, will sustain him appropriately. [And] The wise will understand many things from our words, how to flee from the trust of the Other Side, which is against the Torah, and to strengthen in trust of holiness, even if he is as he is, as mentioned above (60, 8).