Oatzar HaYeerah – Yissurin v'Yishuah §§11–21
אוֹצַר הַיִּרְאָה · Oatzar HaYeerah
Source: https://ajew.org/reader/otzar-hayirah/2/23

Segment 1
HE:
כְּשֶׁהַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ עַל הָאָדָם יִסּוּרִים, חַס וְשָׁלוֹם, אוֹ שֶׁרוֹאֶה יִסּוּרִים וָעֳנָשִׁים שֶׁל אֲחֵרִים, וְכָל כַּוָּנָתוֹ יִתְבָּרַךְ כְּדֵי שֶׁיִּתְעוֹרֵר הָאָדָם לָשׁוּב אֵלָיו; אֲבָל בְּזֶה הָעוֹלָם יֵשׁ לְהָאָדָם בְּחִירָה תָּמִיד, עַד שֶׁלִּפְעָמִים מִתְגַּבֵּר עָלָיו הַבַּעַל־דָּבָר בְּמָרָה שְׁחֹרָה וְעַצְבוּת, עַד שֶׁנּוֹפֵל יוֹתֵר עַל־יְדֵי זֶה. עַל־כֵּן צְרִיכִין לְהִתְגַּבֵּר תָּמִיד, בְּכָל עֵת שֶׁבָּא עָלָיו אֵיזֶה יִרְאָה, שֶׁתִּהְיֶה לְטוֹבָה, הַיְנוּ, שֶׁיִּהְיֶה נִזְהָר מְאֹד, שֶׁתֵּכֶף כְּשֶׁהַמַּחֲשָׁבוֹת רוֹצִים לְהַחֲלִישׁ דַּעְתּוֹ וּלְהַפִּילוֹ בְּיוֹתֵר חַס וְשָׁלוֹם עַל־יְדֵי זֶה, אֲזַי תֵּכֶף יִתְגַּבֵּר כְּנֶגְדָּם וִיחַזֵּק אֶת עַצְמוֹ בְּכָל דַּרְכֵי הַהִתְחַזְּקוּת שֶׁחִזְּקוּ אוֹתָנוּ הַצַּדִּיקֵי־ אֱמֶת, וְאָז תִּהְיֶה הַיִּרְאָה לְטוֹבָה, שֶׁיִּזְכֶּה עַל־יְדֵי־זֶה לִתְשׁוּבָה שְׁלֵמָה וּלְשִׂמְחָה גְדוֹלָה (הלכות פסח הלכה ט).

EN:
All the judgments, sufferings, and strict decrees that pass over a person come only as a trial . And one who does not question His judgment, may He be blessed — but rather knows and believes that " Tzadik Hashem v'yashar mishpatav — Hashem is righteous and His judgments are upright" [ Deuteronomy 32:4 ] — and returns to Hashem, may He be blessed, and beseeches and supplicates and cries out before Him that He ease his judgments and decrees from upon him — through this the judgment and sentence are sweetened and everything is transformed to good . (Source: Likutay Halachos, Laws of Rosh Chodesh — Hilchos Rosh Chodesh , Halachah 6, sub-sections [ osios ] יב and יד — passages 12 and 14 of that Halachah.)

Segment 2
HE:
אָמְרוּ רַבּוֹתֵינוּ זַ"ל: נֶאֱמַר 'בְּרִית' בְּמֶלַח וְנֶאֱמַר 'בְּרִית' בְּיִסּוּרִין - כִּי הַיִּסּוּרִין הֵם בְּחִינַת מֶלַח, שֶׁפּוֹלְטִין מֵהָאָדָם כָּל הַדָּמִים רָעִים, שֶׁמֵּהֶם בָּאִין כָּל הַתַּאֲווֹת וְכָל הַחֲטָאִים, שֶׁמִּשָּׁם נִמְשָׁכִין כָּל הַכְּפִירוֹת וְכָל הַקֻּשְׁיוֹת וְחֶסְרוֹן אֱמוּנָה. וְעַל־כֵּן כְּשֶׁזּוֹכֶה עַל־יְדֵי יִסּוּרִין לְהִתְעוֹרֵר בִּתְשׁוּבָה וּלְפַשְׁפֵּשׁ בְּמַעֲשָׂיו וְלִפְתֹּחַ וּלְנַקֵּב לִבּוֹ הָאֶבֶן, שֶׁזֶּה בְּחִינַת מְלִיחָה בִּכְלִי מְנֻקָּב דַּיְקָא, אָז זוֹכֶה עַל־יְדֵי־זֶה לְגָרֵשׁ וְלִפְלֹט כָּל הַדָּמִים הָרָעִים, שֶׁהֵם כָּל הַתַּאֲווֹת, וְלִזְכּוֹת לֶאֱמוּנָה שְׁלֵמָה. וְכֵן עַל־יְדֵי תַּעֲנִית בְּהִתְעוֹרְרוּת הַתְּשׁוּבָה וְלֵב נִשְׁבָּר כַּנַּ"ל, זוֹכֶה גַם־כֵּן לָזֶה (הל' חלב ודם הלכה ד, אותיות י יא). קכא

EN:
When Hashem, may He be blessed, sends sufferings upon a person, G‑d forbid — or one sees sufferings and punishments of others — His entire intention, may He be blessed, is so that the person be aroused to return to Him . But in this world the person always has free choice — and sometimes the Evil One overpowers him with black melancholy and sadness [ marah sh'chorah v'atzbus — literally: black bile and depression; both a Talmudic and Kabbalistic term for the spiritual-emotional state of heaviness and despair that the Evil One exploits in times of suffering ] to the point that he falls even further through this. Therefore one must always strengthen oneself — at every time that some fear comes upon him, let it be for the good: that he be very careful that immediately when the thoughts wish to weaken his mind and cause him to fall further, G‑d forbid — immediately let him strengthen himself against them and fortify himself through all the ways of strengthening that the true Tzadikim have strengthened us — and then the fear will be for the good: that through this he merits complete teshuvah and great joy. (Source: Likutay Halachos, Laws of Pesach — Hilchos Pesach , Halachah 9.)

Segment 3
HE:
בְּכָל יוֹם וָיוֹם שׁוֹלֵחַ הַשֵּׁם יִתְבָּרַךְ יְשׁוּעוֹת חֲדָשׁוֹת לְהַצִּיל אֶת הָאָדָם מִמַּה שֶּׁצָּרִיךְ לְהִנָּצֵל, וְעַל־כֵּן אֵין לְבַלְבֵּל עַצְמוֹ כְּלָל מִיּוֹם לַחֲבֵרוֹ, כִּי מִי יוֹדֵעַ כַּמָּה גָדְלָה הַיְשׁוּעָה הַחֲדָשָׁה שֶׁהַשֵּׁם יִתְבָּרַךְ יִשְׁלַח לוֹ הַיּוֹם? (הל' בשר בחלב הלכה ד, אות יב; ועי' התחזקות אות סא).

EN:
Our Sages of blessed memory taught: the word bris [covenant] is stated regarding salt and bris is stated regarding suffering [ Berachos 5a — just as salt purifies and preserves meat, suffering purifies and preserves the soul ] — for suffering is the aspect of salt, which draws out from a person all the bad blood [ damim ra'im — in the traditional physiology underlying these teachings, bad blood is the physical substrate of evil desires ] — from which come all the desires and all the sins, from which in turn flow all heretical thoughts, all difficult questions, and the deficiency of faith. And therefore when one merits through suffering to be aroused to teshuvah — to examine one's deeds and to open and pierce one's stony heart [ cracking open the heart that had become hard and closed — the suffering does what ordinary self-examination cannot do alone ] — which is the aspect of salting in a perforated vessel specifically [ m'lichah vik'li m'nukav — salting meat requires a vessel with holes so the drawn-out blood can drain; the pierced, broken heart allows the bad blood of desire to drain away ] — then through this one merits to expel and draw out all the bad blood — which is all the desires — and to merit complete faith. And likewise through fasting with the arousal of teshuvah and a broken heart as above — one merits this as well. (Source: Likutay Halachos, Laws of Blood and Forbidden Fat — Hilchos Chelev v'Dam , Halachah 4, sub-sections [ osios ] י and יא — passages 10 and 11 of that Halachah.) [printing artifact: קכא appears at the end of this section in the source — handled silently]

Segment 4
HE:
עִנְיַן מַה שֶּׁהַהֶכְרֵחַ לִסְבֹּל מְרִירוּת וְיִסּוּרִים בִּשְׁבִיל לִזְכּוֹת לִרְפוּאַת הַנֶּפֶשׁ, וּמַה שֶּׁעֲמָלֵק הוּא הַמְקַטְרֵג, שֶׁיּוֹרֵד וּמֵסִית אֶת הָאָדָם לְבַעֵט בְּהַמְּרִירוּת, וְעוֹלֶה וּמְקַטְרֵג עַל־יְדֵי־זֶה לִשְׁלֹחַ עָלָיו מְרִירוּת גָּדוֹל בְּיוֹתֵר, חַס וְשָׁלוֹם - עַיֵּן 'פּוּרִים' וְכוּ', אוֹת מו.

EN:
Every single day Hashem, may He be blessed, sends new salvations to save the person from what he needs to be saved from. Therefore one must not confuse oneself at all from one day to the next — for who knows how great is the new salvation that Hashem, may He be blessed, will send today? (Source: Likutay Halachos, Laws of Meat and Milk — Hilchos Basar b'Chalav , Halachah 4, sub-section [ os ] יב — passage 12 of that Halachah. See also: HisChazakus [Strengthening Oneself], entry 61.)

Segment 5
HE:
עִקַּר כָּל הַצָּרוֹת וְהַפְּגָעִים, חַס וְשָׁלוֹם, הֵם תַּחַת הַזְּמַן, שֶׁהוּא בְּחִינַת אַחֲרִית הַיָּמִים, שֶׁזֶּה בְּחִינַת "בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים". וְזֶה מְרֻמָּז גַּם בְּדִבְרֵי רַבּוֹתֵינוּ זַ"ל: כָּל מָקוֹם שֶׁנֶּאֱמַר "וַיְהִי" אֵינוֹ אֶלָּא צָרָה; כִּי כָל הַצָּרוֹת הֵם מַה שֶּׁנִּתְהַוֶּה בְּיָמִים וּבִזְמַן, בְּחִינַת "וַיְהִי בִּימֵי". וְעִקַּר הַנֵּס וְהַיְשׁוּעָה הוּא עַל־יְדֵי שֶׁזּוֹכִין לַעֲלוֹת לִבְחִינַת לְמַעְלָה מֵהַזְּמַן, שֶׁשָּׁם נִתְהַפֵּךְ הַכֹּל לְטוֹבָה (הלכות מילה, הלכה ד, אות כד).

EN:
The matter of how it is necessary to endure bitterness and suffering in order to merit the healing of the soul — and the matter of how Amalek is the accuser who descends and entices the person to kick against the bitterness, and then ascends and accuses — to send upon him even greater bitterness, G‑d forbid — see the chapter Purim etc., entry 46.

Segment 6
HE:
חֵזוּ דְהַאי עָלְמָא, שֶׁהֵם הַבְלֵי עוֹלָם הַזֶּה וְתַאֲווֹתָיו, הֵם עִקַּר הַיִּסּוּרִין שֶׁל הַנֶּפֶשׁ, וּמֵהֶם בָּאִים כָּל הַיִּסּוּרִין שֶׁל הַגּוּף גַּם־כֵּן חַס וְשָׁלוֹם. וְעַל־כֵּן כְּשֶׁבָּאִין יִסּוּרִין עַל הָאָדָם חַס וְשָׁלוֹם, אֲזַי עִקַּר עֲצָתוֹ - לִסְתֹּם עֵינָיו בְּחָזְקָה מֵחֵזוּ דְהַאי עָלְמָא לְגַמְרֵי וּלְבַטֵּל אֶת עַצְמוֹ אֶל הַתַּכְלִית, שֶׁשָּׁם כֻּלּוֹ טוֹב, וְעַל־יְדֵי־זֶה נִתְבַּטְּלִין הַיִּסּוּרִין, שֶׁזֶּה בְּחִינַת מַה שֶּׁבְּטֶבַע הָאָדָם לַעֲצֹם וְלִסְתֹּם עֵינָיו בִּשְׁעַת יִסּוּרִים גְּדוֹלִים, רַחֲמָנָא לִצְּלַן, כַּמְבֹאָר בִּפְנִים. אַךְ מֵחֲמַת שֶׁהַבִּטּוּל צָרִיךְ לִהְיוֹת בִּבְחִינַת רָצוֹא וָשׁוֹב, עַל־כֵּן אַחַר־כָּךְ כְּשֶׁשָּׁב מֵהַבִּטּוּל, אָז חוֹזְרִין הַיִּסּוּרִין וּמִתְגַּבְּרִין עָלָיו בְּיוֹתֵר, וְכֵן חֵזוּ דְהַאי עָלְמָא רוֹצִין לְהִתְגָּרוֹת בּוֹ אָז בְּיוֹתֵר. אַךְ עַל־יְדֵי אוֹר הָרְשִׁימָה שֶׁנִּשְׁאַר בְּדַעְתּוֹ מֵאוֹר הַבִּטּוּל, מִשָּׁם נִמְשָׁךְ תּוֹרָה, וְעַל־יְדֵי־זֶה נִתְבַּטְּלִין בִּשְׁלֵמוּת כָּל יִסּוּרֵי הַנֶּפֶשׁ וְהַגּוּף. וְזֶה בְּחִינַת מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל: שְׁלשָׁה דְבָרִים נִתְּנוּ בְּיִסּוּרִין: עוֹלָם הַבָּא וְתוֹרָה וְאֶרֶץ־ יִשְׂרָאֵל. עוֹלָם הַבָּא - הוּא בְּחִינַת בִּטּוּל אֶל הַתַּכְלִית, שֶׁזּוֹכֶה עַל־יְדֵי שֶׁדּוֹחֲקִין אוֹתוֹ הַיִּסּוּרִים, שֶׁעַל־יְדֵי־זֶה עוֹצֵם אֶת עֵינָיו מִכָּל חֵזוּ דְהַאי עָלְמָא, וּמְבַטֵּל אֶת עַצְמוֹ אֶל הַתַּכְלִית שֶׁהוּא בְּחִינַת עוֹלָם הַבָּא. וְאַחַר־ כָּךְ, מֵאוֹר הָרְשִׁימָה שֶׁל הַבִּטּוּל זוֹכֶה לְתוֹרָה; וְעִקַּר בְּחִינַת הַמָּקוֹם לָזֶה, לְקַבֵּל אוֹר הַבִּטּוּל וְהָרְשִׁימָה הַנַּ"ל, הוּא בְּאֶרֶץ־ יִשְׂרָאֵל, כַּמְבֹאָר בִּפְנִים. וְזֶה בְּחִינַת אֶרֶץ־ יִשְׂרָאֵל, שֶׁחוֹשֵׁב שָׁם גַּם־כֵּן (שם ה"ה, אותיות ט יג).

EN:
The essential source of all troubles and afflictions, G‑d forbid, is that they are subject to time [ tachas hazman — under/within time; temporal limitation is itself the domain of constriction and judgment ] — which is the aspect of acharis hayamim [end of days] — as this is the aspect of: " Batzar l'cha umtzaucha kol had'varim ha'eileh b'acharis hayamim — When you are in distress and all these things befall you in the end of days" [Deuteronomy 4:30] . And this is hinted at also in the words of our Sages of blessed memory: "Wherever 'vay'hi' [and it was] is said — it is nothing other than trouble" [ Megillah 10b ] — for all troubles are what came to be in days and in time — the aspect of "vay'hi bimei" [and it was in the days of]. And the essential miracle and salvation is through meriting to ascend to the aspect of above time [ l'ma'alah min hazman ] — where everything is transformed to good. (Source: Likutay Halachos, Laws of Circumcision — Hilchos Milah , Halachah 4, sub-section [ os ] כד — passage 24 of that Halachah.)

Segment 7
HE:
כְּלַל הַמִּלְחָמָה שֶׁיֵּשׁ לְהָאָדָם בְּזֶה הָעוֹלָם הוּא - כִּי הָאָדָם לֹא נִבְרָא רַק בִּשְׁבִיל זֶה, שֶׁיִּזְכֶּה לִכְלֹל בְּאַחְדוּתוֹ יִתְבָּרַךְ וּלְבַטֵּל עַצְמוֹ אֵלָיו יִתְבָּרַךְ בְּכָל עֵת בְּרָצוֹא וָשׁוֹב, שֶׁעַל־יְדֵי־זֶה יִזְכֶּה לְהַכִּיר וְלֵידַע אוֹתוֹ יִתְבָּרַךְ, שֶׁבִּשְׁבִיל זֶה הָיְתָה כָּל הַבְּרִיאָה כֻּלָּהּ, בְּגִין דְּיִשְׁתְּמוֹדְעִין לֵהּ. אַךְ חֵזוּ דְהַאי עָלְמָא מִשְׁתַּטֵּחַ כְּנֶגֶד הָאָדָם וּמוֹנֵעַ אוֹתוֹ מְאֹד מִלְּהִסְתַּכֵּל אֶל הַתַּכְלִית וּלְהִתְבַּטֵּל אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת. וּבִשְׁבִיל זֶה בָּאִין כָּל הַיִּסּוּרִים עַל הָאָדָם בְּזֶה הָעוֹלָם, שֶׁהוּא מָלֵא יִסּוּרִים, וְהַכֹּל כְּדֵי שֶׁעַל־יְדֵי הַיִּסּוּרִים יִבְרַח אֶל הַתַּכְלִית. אֲבָל אֲפִלּוּ מִי שֶׁזּוֹכֶה לְאֵיזֶה בְּחִינַת בִּטּוּל, אֲבָל אַחַר־כָּךְ, כְּשֶׁשָּׁב מֵהַבִּטּוּל, אָז מִתְגַּבְּרִים עָלָיו הַמּוֹנְעִים וְהַיִּסּוּרִים בְּיוֹתֵר כַּנַּ"ל, וְאָז עִקַּר הַנֶּחָמָה עַל־יְדֵי הַתּוֹרָה שֶׁמַּמְשִׁיכִין מֵהָרְשִׁימָה שֶׁל הַבִּטּוּל. אֲבָל בְּוַדַּאי לָאו כָּל אָדָם זוֹכֶה לָזֶה עַל־יְדֵי הַיִּסּוּרִין שֶׁלּוֹ, כְּמוֹ שֶׁכָּתוּב: "אַשְׁרֵי הַגֶּבֶר אֲשֶׁר תְּיַסְּרֶנּוּ יָּ-הּ וּמִתּוֹרָתְךָ תְלַמְּדֶנּוּ" - מִכְּלָל שֶׁלָּאו כָּל אָדָם זוֹכֶה לָזֶה. עַל־כֵּן עִקַּר הַתִּקּוּן הוּא עַל־יְדֵי הַצַּדִּיק־הָאֱמֶת, שֶׁיּוּכַל לְהָבִיא אֶת כָּל אֶחָד אֶל הַתַּכְלִית, כִּי הוּא מַמְשִׁיךְ בְּכָל פַּעַם תּוֹרָה נִפְלָאָה עַל־יְדֵי גֹּדֶל עֹצֶם הַיִּסּוּרִים שֶׁמְּקַבֵּל עַל עַצְמוֹ בְּכָל פַּעַם בִּשְׁבִיל יִשְׂרָאֵל, עַד שֶׁמַּמְשִׁיךְ בְּכָל פַּעַם חִדּוּשֵׁי־תוֹרָה נִפְלָאִים כָּאֵלֶּה, עַד שֶׁמֵּאִיר בְּלֵב כָּל אֶחָד, אֲפִלּוּ בְּהַפָּחוּת שֶׁבַּפְּחוּתִים, אֵיזֶה הִתְנוֹצְצוּת וּזְרִיחָה מֵהָרְשִׁימָה שֶׁל הַבִּטּוּל, עַד שֶׁיָּכוֹל גַּם הַפָּחוּת לְבַטֵּל עַצְמוֹ בְּרָצוֹא וָשׁוֹב, עַד שֶׁיִּתְנוֹצֵץ וְיִזְרַח גַּם בְּדַעְתּוֹ הִתְנוֹצְצוּת אֱלָקוּתוֹ יִתְבָּרַךְ וּגְדֻלַּת הַתּוֹרָה וְהַצַּדִּיקִים הַקְּדוֹשִׁים - וְזֶה עִקַּר הַנֶּחָמָה מִכָּל הַצָּרוֹת. וְזֶה: "אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם", כִּי עִקַּר הַנֶּחָמָה הוּא "אָנֹכִי אָנֹכִי", שֶׁהוּא הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ, שֶׁשָּׁם נִכְלָלִין בְּעֵת הַבִּטּוּל, שֶׁהוּא עִקַּר הַנֶּחָמָה, כִּי שָׁם כֻּלּוֹ טוֹב, כֻּלּוֹ אֶחָד, וְהַכֹּל מִתְהַפֵּךְ לְטוֹבָה שָׁם. וְזֶה "אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם" - שְׁנֵי פְּעָמִים 'אָנֹכִי', הַיְנוּ בְּחִינַת הַבִּטּוּל הַנַּ"ל בְּרָצוֹא וָשׁוֹב, כִּי בִּשְׁעַת הַבִּטּוּל, אָז מִתְבַּטֵּל בְּאַחְדוּתוֹ יִתְבָּרַךְ, שֶׁשָּׁם כֻּלּוֹ טוֹב, וְאָז בְּוַדַּאי מִתְבַּטְּלִין הַדִּינִים וְהַיִּסּוּרִים לְגַמְרֵי. וְזֶה בְּחִינַת 'אָנֹכִי' הָרִאשׁוֹן, כִּי אָז מִתְבַּטֵּל, וְיוֹדֵעַ שֶׁאֵין נִמְצָא שׁוּם דָּבָר כִּי אִם אָנֹכִי ה', שֶׁהוּא כֻּלּוֹ אֶחָד, כֻּלּוֹ טוֹב; אֲבָל אַחַר־ כָּךְ, כְּשֶׁשָּׁב מֵהַבִּטּוּל, וְחוֹזְרִים הַיִּסּוּרִים וּמִתְגַּבְּרִין בְּיוֹתֵר, וְאָז מִתְנַחֲמִין עַל־יְדֵי הַתּוֹרָה שֶׁשּׁוֹאֵב מֵהָרְשִׁימָה הַנַּ"ל. וְזֶה בְּחִינַת 'אָנֹכִי' הַשֵּׁנִי, לוֹמַר שֶׁ"אָנֹכִי אָנֹכִי" הוּא הַכֹּל אֶחָד, בְּחִינַת "אֲנִי אֲנִי הוּא", הַיְנוּ: אָנֹכִי ה' שֶׁהִרְגַּשְׁתָּ בִּשְׁעַת הַבִּטּוּל, אָנֹכִי הוּא בְּעַצְמִי, וְזֶה הוּא נֶחָמָתְךָ, בְּחִינַת "אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם", כִּי אַף־עַל־פִּי שֶׁאַחַר הַבִּטּוּל אִי אֶפְשָׁר לֵידַע כְּמוֹ בִּשְׁעַת הַבִּטּוּל, אֲבָל אַף־עַל־פִּי־כֵן הָרְשִׁימָה שֶׁנִּשְׁאָר מֵהַבִּטּוּל מְאִירָה לָדַעַת, וְאָז הַשֵּׁם יִתְבָּרַךְ כִּבְיָכוֹל מְנַחֵם אוֹתוֹ עַל־יְדֵי הַתּוֹרָה שֶׁשּׁוֹאֵב מִשָּׁם, וּמוֹדִיעַ וּמֵאִיר בְּדַעְתּוֹ כִּי "אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם", הַיְנוּ אָנֹכִי בְּעַצְמִי שֶׁהִרְגַּשְׁתָּ בִּשְׁעַת הַבִּטּוּל, אָנֹכִי הוּא בְּעַצְמִי הַמְחַיֶּה וּמַנְהִיג אוֹתְךָ גַּם עַתָּה, וְהוּא מְנַחֶמְכֶם, כִּי כַּוָּנַת הַשֵּׁם יִתְבָּרַךְ בְּוַדַּאי לְטוֹבָה, וּבְוַדַּאי יִתְבַּטְּלוּ כָּל הַדִּינִים וְהַיִּסּוּרִים וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה (שם אותיות יט כ כז).

EN:
The sight of this world [ cheizu d'hai alma — Aramaic: the appearances/visions of this world; all the enticing images, desires, and distractions of worldly life ] — the vanities of this world and its desires — these are the essential sufferings of the soul; and from them come all the bodily sufferings as well, G‑d forbid. Therefore when sufferings come upon a person, G‑d forbid — the essential counsel is to close one's eyes firmly from the sight of this world entirely and nullify oneself toward the ultimate end — where everything is entirely good — and through this the sufferings are nullified. This corresponds to the natural instinct of a person to close and shut one's eyes in a moment of great suffering, G‑d spare us, as is explained within. But since the nullification must be in the aspect of ratzo v'shov [running and returning] [ ratzo v'shov — the oscillating movement toward and away from the divine, as in the living creatures of Ezekiel's vision; one cannot remain in a state of complete nullification and must return to normal consciousness ] — therefore afterward, when one returns from the nullification, the sufferings return and intensify even more — and likewise the sight of this world wishes to provoke him then even more. But through the light of the trace [ or har'shimah — the residual impression left in the mind after the state of nullification ends; like the afterglow of a great light, it illuminates even after the direct experience has passed ] that remains in his mind from the light of the nullification — from there Torah is drawn. And through this all the sufferings of soul and body are nullified completely. And this is the aspect of what our Sages of blessed memory taught: "Three things were given through suffering: the World to Come, Torah, and the Land of Israel" [Berachos 5a] : The World to Come — this is the aspect of nullification toward the ultimate end, which one merits through the sufferings pressing upon him — that through this one closes one's eyes from all sight of this world and nullifies oneself toward the ultimate end, which is the aspect of the World to Come. And afterward, from the light of the trace of the nullification , one merits Torah . And the essential place for receiving the light of this nullification and trace is Eretz Yisroel — and there it is effective as well [for this purpose], as is explained within. (Source: Likutay Halachos, Laws of Circumcision, Halachah 5, sub-sections [ osios ] ט and יג — passages 9 and 13 of that Halachah.)

Segment 8
HE:
לִפְעָמִים מִתְגַּבְּרִין הַיִּסּוּרִין, חַס וְשָׁלוֹם, פַּעַם אַחַר פַּעַם, כַּמָּה פְּעָמִים, עַד שֶׁקָּשֶׁה לוֹ לַעֲמֹד בְּנִסָּיוֹן לְקַבֵּל קכג הַכֹּל בְּאַהֲבָה כָּרָאוּי, וְלֵידַע וּלְהַאֲמִין שֶׁהַכֹּל לְטוֹבָתוֹ הַנִּצְחִית. וּכְמוֹ־כֵן הוּא בְּכָל עִנְיְנֵי הַמְּנִיעוֹת וְהַבִּלְבּוּלִים שֶׁיֵּשׁ לְהָאָדָם מֵעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, שֶׁזֶּה עִקַּר יִסּוּרֵי הָאָדָם, וְהָאָדָם צָרִיךְ לְהִתְגַּבֵּר עֲלֵיהֶם עַל־יְדֵי שֶׁיִּסְתַּכֵּל אֶל הַתַּכְלִית. אֲבָל אַחַר־כָּךְ מִתְגַּבְּרִין עוֹד בְּיוֹתֵר, וְכֵן בְּכָל פַּעַם, עַד שֶׁיָּכוֹל לְהִכָּשֵׁל וְלִפֹּל עַל־יְדֵי זֶה, חַס וְשָׁלוֹם. וּכְמוֹ שֶׁמָּצִינוּ בְּאִיּוֹב, שֶׁקִּבֵּל הַיִּסּוּרִין בְּאַהֲבָה וְאָמַר: "יְהִי שֵׁם ה' מְבֹרָךְ וְכוּ'", אֲבָל אַחַר־כָּךְ הִתְגָּרָה בּוֹ הַבַּעַל־דָּבָר כָּל־כָּךְ, עַד שֶׁהֵטִיחַ דְּבָרִים כְּלַפֵּי מַעְלָה עַל־יְדֵי רִבּוּי הַיִּסּוּרִים שֶׁבָּאוּ עָלָיו בְּכָל פַּעַם בְּיוֹתֵר. אַךְ אַף־עַל־פִּי־כֵן בִּשְׁאָר מִינֵי יִסּוּרִים וּמְנִיעוֹת, אַף־עַל־פִּי שֶׁהַמִּלְחָמָה גְדוֹלָה גַם־כֵּן, אַף־עַל־פִּי־כֵן יָכוֹל לְחַזֵּק דַּעְתּוֹ וּלְהִסְתַּכֵּל אֶל הַתַּכְלִית פַּעַם אַחַר פַּעַם, עַד שֶׁיִּזְכֶּה עַל־יְדֵי־זֶה לְהַמְשִׁיךְ חִדּוּשֵׁי־תוֹרָה מִשָּׁם לְנַחֵם עַצְמוֹ, עַד שֶׁיְּבַטֵּל הַיִּסּוּרִין. כִּי בְּזֶה בְּעַצְמוֹ שֶׁמְּנַחֵם אֶת עַצְמוֹ עַל הַיִּסּוּרִין, עַל־יְדֵי־זֶה יִזְכֶּה לִדְחוֹתָם וּלְפָטְרָם לְגַמְרֵי, כִּי הַנִּמְשָׁךְ אַחַר צַעֲרוֹ - צַעֲרוֹ נִמְשָׁךְ אַחֲרָיו, וּלְהֵפֶךְ - לְהֵפֶךְ. וַאֲפִלּוּ מִי שֶׁאֵינוֹ בַּר הָכֵי לְהַמְשִׁיךְ חִדּוּשֵׁי־תוֹרָה בְּעַצְמוֹ, יָכוֹל לְנַחֵם עַצְמוֹ בְּכָל פַּעַם עַל־יְדֵי חִדּוּשֵׁי־תוֹרָה שֶׁכְּבָר קִבֵּל מֵרַבּוֹ, שֶׁיִּתְחַדְּשׁוּ אֶצְלוֹ וְיַרְגִּישׁ נְעִימַת מְתִיקָתָם מֵחָדָשׁ, שֶׁגַּם זֶה בִּכְלַל חִדּוּשֵׁי־תוֹרָה. אֲבָל הַמְּנִיעוֹת וְהַיִּסּוּרִים שֶׁבָּאִים עַל הָאָדָם מִבְּנֵי־אָדָם הַמּוֹנְעִים - זֶה קָשֶׁה בְּיוֹתֵר מִכָּל מִינֵי יִסּוּרִים, כִּי הֵם יְכוֹלִים לְהַטּוֹת דַּעְתּוֹ חַס וְשָׁלוֹם מִן הָאֱמֶת, מֵחֲמַת שֶׁהֵם בְּעַצְמָם גַּם־כֵּן בַּעֲלֵי בְחִירָה, עַד שֶׁלֹּא יוּכַל לְהִסְתַּכֵּל עַל הַתַּכְלִית בֶּאֱמֶת כָּרָאוּי, וְעַל־יְדֵי־זֶה יִפֹּל בְּיָדָם לְגַמְרֵי, חַס וְשָׁלוֹם, כִּי אִי אֶפְשָׁר לְהִנָּצֵל מִשּׁוּם יִסּוּרִין בָּעוֹלָם כִּי אִם עַל־יְדֵי הִסְתַּכְּלוּת עַל הַתַּכְלִית. וְזֶה שֶׁמּוּבָא בְּמָקוֹם אַחֵר, שֶׁבְּנֵי־אָדָם הֵם מוֹנְעִים גְּדוֹלִים יוֹתֵר מֵהַיֵּצֶר הָרָע בְּעַצְמוֹ. אֲבָל אַף־עַל־פִּי־כֵן, כְּשֶׁהָאָדָם חָזָק בְּדַעְתּוֹ וּמִסְתַּכֵּל בְּכָל פַּעַם עַל הָאֱמֶת לַאֲמִתּוֹ, אָז אֵינוֹ מִתְיָרֵא גַּם מִבְּנֵי־אָדָם. וְזֶה בְּחִינַת: "אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם, מִי אַתְּ וַתִּירְאִי מֵאֱנוֹשׁ יָמוּת", וְכֵן כָּתוּב: "ה' לִי לֹא אִירָא, מַה יַּעֲשֶׂה לִי אָדָם". עַיֵּן פְּנִים (שם אותיות כ כא).

EN:
The totality of the battle that a person has in this world is: for the human being was created for nothing other than to merit to be encompassed in His oneness, may He be blessed — and to nullify himself toward Him, may He be blessed, at every moment in ratzo v'shov — and through this to merit to recognize and know Him, for which the entire creation came to be: " B'gin d'yishtam'dun laih — In order that they should come to know Him" [ Zohar ]. But the sight of this world spreads before the person and prevents him greatly from looking toward the ultimate end and nullifying himself toward Him in truth. And because of this all the sufferings come upon the person in this world — for it is full of suffering — and all of it is so that through the sufferings one flees toward the ultimate end. But even one who merits some aspect of nullification — afterward, when one returns from the nullification, the obstacles and sufferings intensify upon him even more — and then the essential consolation is through the Torah that is drawn from the trace of the nullification. But certainly not every person merits this through his own sufferings — as it is written: " Ashrei hagever asher t'yass'renu Yah umitorascha t'lam'denu — Fortunate is the man whom G‑d afflicts and whom You teach from Your Torah" [Psalms 94:12] — implying that not every person merits this. Therefore the essential rectification is through the true Tzadik — who can bring every single person to the ultimate end — for he draws at every time wondrous Torah through the greatness and intensity of the sufferings he accepts upon himself at every time for the sake of Israel — until he draws each time such wondrous Torah novellae that illuminate in the heart of every person, even the lowest of the low — some glimmer and radiance from the trace of the nullification — until even the lowliest person can nullify himself in ratzo v'shov , until the spark of His divinity, may He be blessed, and the greatness of the Torah and the holy Tzadikim shines and glimmers in his mind too — and this is the essential consolation from all troubles. And this is: " Anochi anochi hu m'nachamchem — I, I am He Who comforts you" [Isaiah 51:12] — for the essential consolation is the Anochi — which is Hashem Himself — in Whom they are encompassed during the nullification — for there everything is entirely good, entirely one, and everything is transformed to good there. And this: "I, I am He Who comforts you" — the word Anochi [I] appears twice — corresponding to the aspect of the nullification in ratzo v'shov : for during the nullification one is nullified in His oneness, where everything is entirely good — and then the judgments and sufferings are nullified completely. And this is the first Anochi — for then one is nullified and knows that nothing exists except Anochi Hashem — who is entirely one, entirely good. But afterward, when one returns from the nullification and the sufferings return and intensify — one is then consoled through the Torah drawn from the trace above. And this is the second Anochi — to say that "Anochi Anochi" is all one: the aspect of " Ani ani hu — I, I am He" [ Deuteronomy 32:39 ]: the Anochi Hashem that you felt during the nullification — I am He Myself who animates and governs you also now — and He comforts you . For G‑d's intention, may He be blessed, is certainly for good — and certainly all the judgments and sufferings will be nullified and everything will be transformed to good. (Source: Likutay Halachos, Laws of Circumcision, sub-sections [ osios ] יט, כ, and כז — passages 19, 20, and 27 of that Halachah.)

Segment 9
HE:
כְּשֶׁהָאָדָם רוֹאֶה גֹּדֶל צָרוֹתָיו בְּגוּף וְנֶפֶשׁ וּמָמוֹן, שֶׁהוּא רָחוֹק מֵהַשֵּׁם יִתְבָּרַךְ מְאֹד, וְגַם בְּגוּף וּבְפַרְנָסָה יֶשׁ לוֹ גַם־כֵּן יִסּוּרִים גְּדוֹלִים, כְּמוֹ שֶׁשָּׁכִיחַ בְּרֹב הָעוֹלָם, אַף־עַל־ פִּי־כֵן הוּא צָרִיךְ לְבַל יִתְבַּלְבֵּל לְגַמְרֵי מֵחֲמַת הַצָּרוֹת וְהַיִּסּוּרִין, חַס וְשָׁלוֹם, רַק בְּכָל עֵת וָעֵת, בִּפְרָט בְּעֵת צָרָה רַחֲמָנָא לִצְּלַן, יִתֵּן עֵינֵי לִבּוֹ וְדַעְתּוֹ לְהִתְבּוֹנֵן הֵיטֵב עַל חַסְדֵי הַשֵּׁם וְטוֹבוֹתָיו שֶׁעָשָׂה עִמּוֹ עַד הֵנָּה. כִּי כָל אָדָם כְּמוֹ שֶׁהוּא, מֵאַחַר שֶׁהוּא בִּכְלַל יִשְׂרָאֵל וְכוּ', רָאוּי לוֹ לִתֵּן הוֹדָאָה עֲצוּמָה לְהַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם וָיוֹם עַל עֹצֶם חַסְדּוֹ וְטוּבוֹ יִתְבָּרַךְ עָלָיו, שֶׁזָּכָה לִהְיוֹת בִּכְלַל יִשְׂרָאֵל מְקַבְּלֵי הַתּוֹרָה. מִכָּל־ שֶׁכֵּן שֶׁכָּל אֶחָד יוֹדֵעַ בְּנַפְשׁוֹ כַּמָּה טוֹבוֹת נִפְלָאוֹת בִּפְרָטִיּוּת שֶׁגָּמַל הַשֵּׁם יִתְבָּרַךְ עִמּוֹ מֵעוֹדוֹ עַד הַיּוֹם הַזֶּה, וְגַם בְּהַצָּרָה בְּעַצְמָהּ בְּוַדַּאי יֵשׁ אֵיזֶה הַרְחָבָה, כְּשֶׁמִּסְתַּכְּלִין הֵיטֵב בְּעֵין הָאֱמֶת, שֶׁזֶּה בְּחִינַת "בַּצָּר הִרְחַבְתָּ לִּי", כַּמְבֹאָר בְּמָקוֹם אַחֵר. וְצָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ לְהוֹדוֹת לְהַשֵּׁם יִתְבָּרַךְ עַל כָּל הַטּוֹבוֹת שֶׁעָשָׂה עִמּוֹ, וְעַל־יְדֵי־זֶה יִהְיֶה לִבּוֹ נָכוֹן וּבָטוּחַ שֶׁגַּם עַתָּה לֹא יָסִיר הַשֵּׁם יִתְבָּרַךְ חַסְדּוֹ וְטוּבוֹ מֵאִתּוֹ, וְעַל־יְדֵי־זֶה יְחַזֵּק אֶת לִבּוֹ לִצְעֹק וּלְהִתְחַנֵּן לְהַשֵּׁם יִתְבָּרַךְ שֶׁיַּצִּילֵהוּ גַּם עַתָּה מִכָּל הַצָּרוֹת וְהַיִּסּוּרִין, שֶׁזֶּה בְּחִינַת מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל, שֶׁצָּרִיךְ לִהְיוֹת מוֹדֶה עַל הֶעָבָר וְצוֹעֵק לֶעָתִיד לָבוֹא. וְזֶה בְּחִינַת: "לְךָ אֶזְבַּח זֶבַח תּוֹדָה", וְעַל־יְדֵי־זֶה דַיְקָא "וּבְשֵׁם ה' אֶקְרָא" (הל' כלאי בהמה ה"ד, אותיות ד ה).

EN:
Sometimes the sufferings intensify, G‑d forbid, again and again, many times — to the point that it is hard for one to stand the trial and accept everything with love as is fitting — and to know and believe that all of it is for one's eternal good. And so too in all the matters of obstacles and confusions a person has in divine service — which is the essential suffering of the person — and one must overcome them by looking toward the ultimate end. But afterward they intensify even more — and so each time — until one can stumble and fall through this, G‑d forbid. As we find with Iyov [Job] — who accepted the suffering with love and said: " Y'hi shem Hashem m'vorach — May the Name of Hashem be blessed" [Job 1:21] — but afterward the Evil One provoked him so intensely that he eventually spoke harsh words toward Heaven because of the abundance of sufferings that came upon him again and again with greater force. But even so, in other kinds of sufferings and obstacles — even though the battle is great as well — one can still each time strengthen one's mind and look toward the ultimate end again and again until one merits through this to draw Torah novellae from there to console oneself — and thereby nullify the sufferings. For in this very act of consoling oneself over the sufferings — through this one merits to dismiss and dispense with them entirely: for one who is drawn after his pain — his pain is drawn after him; and the reverse — the reverse [ a fundamental Breslov teaching: dwelling on one's suffering amplifies it; moving away from it through Torah and gratitude dissolves it ]. And even one who is not capable of drawing Torah novellae himself — can console himself each time through Torah novellae he has already received from his teacher — experiencing them as newly illuminating, feeling the sweetness of their delight afresh — for this too is in the category of Torah novellae. But obstacles and sufferings that come from human beings who obstruct — these are harder than all other kinds of suffering — for they can divert one's mind from the truth, G‑d forbid, since they themselves also have free choice — to the point that one cannot look toward the ultimate end properly — and through this one can fall entirely into their hands, G‑d forbid. For there is no escaping any suffering in the world except through looking toward the ultimate end. And this is what is brought elsewhere — that human beings are greater obstacles than the evil inclination itself . But even so — when one is firm in one's mind and looks at the truth in its truth each time — one does not fear even human beings. And this is the aspect of: " Anochi anochi hu m'nachamchem, mi at vatiri me'enosh yamus — I, I am He Who comforts you — who are you that you fear a mortal man who shall die?" [Isaiah 51:12] And likewise it is written: " Hashem li lo ira, mah ya'aseh li adam — Hashem is for me — I shall not fear; what can a human being do to me?" [Psalms 118:6] . See within [in the main teaching]. (Source: Likutay Halachos, Laws of Circumcision, sub-sections [ osios ] כ and כא — passages 20 and 21 of that Halachah.)

Segment 10
HE:
כְּשֶׁאָדָם בְּצָרָה, חַס וְשָׁלוֹם, אָז הוּא בְּסַכָּנָה גְדוֹלָה גַּם בְּעִנְיַן כַּשְׁרוּתוֹ וְיַהֲדוּתוֹ. כִּי לִפְעָמִים נִתְעַקֵּם הַלֵּב מְאֹד עַל־יְדֵי הַצָּרוֹת וְהַיִּסּוּרִין, עַד שֶׁמְּהַרְהֵר, חַס וְשָׁלוֹם, אַחַר הַשֵּׁם יִתְבָּרַךְ, בִּבְחִינַת "אִוֶּלֶת אָדָם תְּסַלֵּף דַּרְכּוֹ, וְעַל ה' יִזְעַף לִבּוֹ". כִּי בְּזֶה הָעוֹלָם יֵשׁ לְהָאָדָם בְּחִירָה תָּמִיד, וְכָל מַה שֶּׁשּׁוֹלֵחַ עָלָיו הַשֵּׁם יִתְבָּרַךְ, בֵּין טוֹב וּבֵין לְהֵפֶךְ, הוּא בְּמִשְׁקָל וְנִסָּיוֹן. וּכְמוֹ שֶׁכְּשֶׁהַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ לְאָדָם טוֹבוֹת, בָּנִים וַעֲשִׁירוּת וְכָל־טוּב - יֵשׁ שֶׁמַּכִּיר חַסְדֵי הַשֵּׁם וְטוּבוֹ עָלָיו עַל־יְדֵי זֶה, וּמִתְעוֹרֵר לְהִתְקָרֵב אֵלָיו בִּצְדָקָה וּמַעֲשִׂים טוֹבִים וְכוּ', וְיֵשׁ חַס וְשָׁלוֹם לְהֵפֶךְ, בִּבְחִינַת "וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט וְכוּ'"; כְּמוֹ־כֵן לְהֵפֶךְ, כְּשֶׁהַשֵּׁם יִתְבָּרַךְ מְנַסֶּה וּמְיַסֵּר אֶת הָאָדָם בְּיִסּוּרִין וְצָרוֹת, חַס וְשָׁלוֹם, וּבְוַדַּאי כַּוָּנָתוֹ יִתְבָּרַךְ הוּא הַכֹּל רַק לְטוֹבָה, כְּדֵי שֶׁיִּזְכֹּר עַל־יְדֵי־זֶה לָשׁוּב אֵלָיו יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתוּב (איוב ל): "וַיֹּאמֶר כִּי יְשׁוּבוּן מֵאָוֶן וְכוּ'". אֲבָל מֵחֲמַת גֹּדֶל כֹּחַ הַבְּחִירָה, יֵשׁ לִפְעָמִים שֶׁאַדְּרַבָּא עַל־יְדֵי הַצָּרוֹת חַס וְשָׁלוֹם נִתְעַקֵּם לִבּוֹ בְּיוֹתֵר מֵהַשֵּׁם יִתְבָּרַךְ. וְעַל־כֵּן נֶאֱמַר בִּרְשָׁעִים: "וְרָגַז וְשָׂחַק וְאֵין נָחַת", אֲבָל בְּצַדִּיקִים נֶאֱמַר: "בַּה' אֲהַלֵּל דָּבָר, בֵּאלֹקִים אֲהַלֵּל דָּבָר", כִּי בְּכָל דָּבָר וּבְכָל עִנְיָן וְהַנְהָגָה שֶׁהַשֵּׁם יִתְבָּרַךְ מִתְנַהֵג עִם הָאָדָם וּמְסַבֵּב עִמּוֹ בְּכָל עֵת, יֶשׁ בּוֹ בְּחִינַת "צַדִּיקִים יֵלְכוּ בָם וּפשְׁעִים יִכָּשְׁלוּ בָם", כִּי לִפְעָמִים עַל־יְדֵי עֹצֶם הַיִּסּוּרִים וְהַמְּנִיעוֹת נוֹפֵל הָאָדָם לְמֹחִין דְּקַטְנוּת, כְּאִלּוּ נֶאְטַם לִבּוֹ כָּל־כָּךְ, עַד שֶׁקָּשֶׁה לוֹ אָז מְאֹד לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ, וַאֲפִלּוּ לִפְתֹּחַ פִּיו לְפָרֵשׁ שִׂיחָתוֹ וְצַעֲרוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת, גַּם־כֵּן קָשֶׁה וְכָבֵד עָלָיו מְאֹד. עַל־כֵּן צְרִיכִין לִזָּהֵר מְאֹד בָּעֵצָה הַזֹּאת הַנַּ"ל, לְהִסְתַּכֵּל הֵיטֵב עַל כָּל הַטּוֹבוֹת וְהַחֲסָדִים הַנִּפְלָאִים שֶׁעָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמּוֹ מֵעוֹדוֹ, עַד שֶׁיְּחַפֵּשׂ וְיִמְצָא שֶׁגַּם בְּעֹצֶם הַצָּרָה הַזֹּאת שֶׁהוּא בָּהּ עַתָּה, יֶשׁ בָּהּ גַּם־כֵּן כַּמָּה וְכַמָּה הַרְחָבוֹת, עַד שֶׁכַּאֲשֶׁר יִסְתַּכֵּל וְיִתְבּוֹנֵן הֵיטֵב, יוּכַל לִהְיוֹת שֶׁיֵּהָפֵךְ תֹּקֶף מְרִירוּת הַצָּרָה בְּעַצְמָהּ גַּם־כֵּן לְהַרְחָבָה. וּכְמוֹ שֶׁמָּצִינוּ אֵצֶל דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, בְּבָרְחוֹ מִפְּנֵי אַבְשָׁלוֹם בְּנוֹ, שֶׁהָיְתָה צָרָה גְדוֹלָה וּמָרָה מְאֹד, כִּי בֶּאֱמֶת לֹא שָׁכִיחַ כְּלָל עִנְיָן כָּזֶה, שֶׁבְּנוֹ הַיּוֹצֵא מֵחֲלָצָיו יִרְדֹּף אַחַר אָבִיו בִּרְדִיפוֹת כָּאֵלּוּ. וְהַבַּעַל־דָּבָר הִתְגָּרָה אָז בְּדָוִד מְאֹד וְרָצָה לְהַפִּילוֹ בְּדַעְתּוֹ, עַד קכה שֶׁנֶּאֱמַר אָז: "וַיְהִי דָוִד בָּא עַד הָרֹאשׁ", וְדָרְשׁוּ רַבּוֹתֵינוּ זַ"ל: בִּקֵּשׁ דָּוִד לַעֲבֹד וְכוּ'. וְדָוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, אַף־עַל־פִּי שֶׁזֶּה הָיָה דַרְכּוֹ מֵעוֹלָם לְפָרֵשׁ שִׂיחָתוֹ וְצַעֲרוֹ בְּכָל עֵת לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁמִּזֶּה נִתְיַסֵּד כָּל סֵפֶר תְּהִלִּים, אַף־עַל־פִּי־כֵן מֵחֲמַת תֹּקֶף מְרִירוּת הַצָּרָה וַחֲלִישַׁת הַדַּעַת שֶׁהִתְגַּבֵּר עָלָיו אָז, עַל־כֵּן לֹא הָיָה יָכוֹל אֲפִלּוּ לִפְתֹּחַ פִּיו לִצְעֹק אֵלָיו יִתְבָּרַךְ; עַד שֶׁהֵאִיר הַשֵּׁם יִתְבָּרַךְ אֶת עֵינָיו עַל־יְדֵי הַדֶּרֶךְ הַנַּ"ל, שֶׁמָּצָא הַרְחָבָה שֶׁבְּתוֹךְ הַצָּרָה בְּעַצְמָהּ, כִּי רָאָה טַכְסִיסוֹ קַיֶּמֶת וְכוּ', כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל, עַד שֶׁהָפַךְ תֹּקֶף מְרִירוּת הַצָּרָה בְּעַצְמָהּ, שֶׁהוּא נִרְדָּף כָּל־כָּךְ מִבְּנוֹ, גַּם זֶה לְהַרְחָבָה, כִּי סְתַם בְּרָא מְרַחֵם עַל אַבָּא, וְעַל כָּל הַהַרְחָבוֹת הַנַּ"ל הִתְחִיל לְהוֹדוֹת לְהַשֵּׁם וְלוֹמַר מִזְמוֹר עַל זֶה. וְתֵכֶף שֶׁמָּצָא הַהַרְחָבוֹת וְרָצָה לְזַמֵּר וּלְהוֹדוֹת לְהַשֵּׁם יִתְבָּרַךְ עֲלֵיהֶם, תֵּכֶף נִתְרַחֵב לִבּוֹ וְדַעְתּוֹ וְהִתְחִיל לְהִתְפַּלֵּל וְלִצְעֹק כָּרָאוּי: "ה' מָה רַבּוּ צָרָי רַבִּים קָמִים עָלָי" וְכוּ'; אַךְ בְּתֹקֶף הַצְּעָקָה בְּעַצְמָהּ הִתְחַזֵּק גַּם־כֵּן בְּכָל פַּעַם לִבְטֹחַ בְּחֶסֶד הַשֵּׁם, כְּמוֹ שֶׁכָּתוּב שָׁם: "וְאַתָּה ה' מָגֵן בַּעֲדִי וְכוּ'". וְעַל דֶּרֶךְ זֶה הוֹלְכִין רֹב מִזְמוֹרֵי תְהִלִּים, שֶׁמּוֹדֶה לְהַשֵּׁם יִתְבָּרַךְ עַל הֶעָבָר וְצוֹעֵק עַל לְהַבָּא, וּבְתוֹךְ דִּבְרֵי צַעֲקָתוֹ וּתְחִנָּתוֹ חוֹזֵר וּמוֹדֶה וְחוֹזֵר וְצוֹעֵק וְחוֹזֵר וּמוֹדֶה, וְכֵן כַּמָּה פְּעָמִים (שם אותיות ד ו).

EN:
When a person sees the greatness of his troubles — in body, soul, and money — that he is very far from Hashem, may He be blessed, and in body and livelihood he also has great sufferings, as is common among most of the world — even so, he must not become completely confused because of the troubles and sufferings, G‑d forbid. Rather, at every time — especially in a time of trouble, G‑d spare us — let him set the eyes of his heart and mind to contemplate carefully all the kindnesses of Hashem and the goodnesses He has done for him until now . For every person, as he is — since he is among the community of Israel etc. — it is fitting for him to offer tremendous thanksgiving to Hashem, may He be blessed, every single day for the immensity of His kindness and goodness toward him — that he merited to be among the community of Israel, recipients of the Torah. And all the more so, each person knows in himself how many wondrous particular good things Hashem, may He be blessed, has bestowed upon him from his beginning until this very day. And even within the trouble itself — there is certainly some expansiveness, when one looks carefully with the eye of truth — which is the aspect of: " Batzar hirchavta li — In my constriction You gave me expansiveness" [ Psalms 4:2 ], as is explained elsewhere. And one must accustom oneself to thank Hashem for all the good He has done — and through this one's heart will be steady and trusting that even now Hashem will not withdraw His kindness and goodness — and through this one strengthens one's heart to cry out and supplicate before Hashem to save him even now from all the troubles and sufferings. And this is the aspect of what our Sages of blessed memory taught: "One must give thanks for the past and cry out for what is to come" [ Berachos 54a ]. And this is the aspect of: " Lecha ezbach zevach todah — To You will I offer a sacrifice of thanksgiving" — and through this precisely: " Uvshem Hashem ekra — And in the Name of Hashem I will call" [Psalms 116:17] . (Source: Likutay Halachos, Laws of Mixed Species of Animals — Hilchos Kil'ei Beheimah , Halachah 4, sub-sections [ osios ] ד and ה — passages 4 and 5 of that Halachah.)

Segment 11
HE:
הָעוֹלָםהַזֶּה, שֶׁהוּא בְּחִינַת שֵׁשֶׁת יְמֵי הַחֹל, הוּא מָלֵא צָרוֹת וְיִסּוּרִים וִיגוֹנוֹת, רַחֲמָנָא לִצְּלַן, כְּמוֹ שֶׁכָּתוּב: "גַּם כָּל יָמָיו כַּעַס וּמַכְאוֹבוֹת". וְעוֹלָם הַבָּא, שֶׁהוּא שַׁבָּת, הוּא יוֹם שֶׁכֻּלּוֹ טוֹב, כִּי אָז יִתְבַּטְּלוּ כָּל צָרוֹת הָעוֹלָם הַזֶּה וְיַעַסְקוּ רַק בִּבְחִינַת תּוֹדָה, הוֹדָאָה, לְהוֹדוֹת וּלְהַלֵּל לִשְׁמוֹ יִתְבָּרַךְ. אֲבָל צְרִיכִין לְהַמְשִׁיךְ קְדֻשַּׁת הָעוֹלָם הַבָּא גַּם בְּהָעוֹלָם הַזֶּה, שֶׁזֶּה בְּחִינַת הַמְשָׁכַת קְדֻשַּׁת שַׁבָּת עַל שֵׁשֶׁת יְמֵי הַחֹל. וְעַל־כֵּן הַתּוֹדָה וְהַהוֹדָאָה שֶׁמּוֹדִין כְּשֶׁיּוֹצְאִין מֵהַצָּרָה בִּשְׁלֵמוּת, זֶה בְּחִינַת שַׁעֲשׁוּעַ עוֹלָם הַבָּא, בְּחִינַת קְדֻשַּׁת שַׁבָּת; וְהַתּוֹדָה וְהַהוֹדָאָה שֶׁמּוֹדִין לְהַשֵּׁם יִתְבָּרַךְ עַל הֶעָבָר וְכוּ' גַּם בָּעוֹלָם הַזֶּה שֶׁהוּא מָלֵא צָרוֹת, וַאֲפִלּוּ בִּשְׁעַת הַצָּרָה בְּעַצְמָהּ, רַחֲמָנָא לִצְּלַן, זוֹכֶה לְהִסְתַּכֵּל וְלִמְצֹא הַהַרְחָבוֹת שֶׁבָּהּ וּלְהוֹדוֹת לְהַשֵּׁם יִתְבָּרַךְ עַל זֶה - זֶה בְּחִינַת הַמְשָׁכַת קְדֻשַּׁת שַׁבָּת לְשֵׁשֶׁת יְמֵי הַחֹל, וְעַל־יְדֵי־זֶה דַיְקָא זוֹכִין לִצְעֹק לְהַשֵּׁם יִתְבָּרַךְ וְלָצֵאת מֵהַצָּרָה לְגַמְרֵי, וְאָז זוֹכִין לִבְחִינַת תּוֹדָה הוֹדָאָה שֶׁל בְּחִינַת עוֹלָם הַבָּא כַּנַּ"ל (שם אותיות ה ז).

EN:
When a person is in trouble, G‑d forbid — he is then in great danger also regarding his uprightness and his Jewishness [ kashrusom v'yahadutam — the integrity of one's spiritual standing; suffering can crack open fissures of doubt and resentment that threaten one's core relationship with G‑d and Torah ]. For sometimes the heart becomes very twisted through troubles and sufferings — until one entertains doubts, G‑d forbid, about Hashem — in the aspect of: " Ivveles adam t'saleif darko v'al Hashem yiz'af libbo — The foolishness of a person perverts his way, and his heart rages against Hashem" [Proverbs 19:3] . For in this world the person always has free choice — and everything Hashem, may He be blessed, sends upon him — whether good or the reverse — is a measure and a trial. And just as when Hashem sends a person goodness — children, wealth, and every good — there are those who recognize G‑d's kindness and are aroused to draw close to Him through charity and good deeds etc. — and there are those, G‑d forbid, who do the reverse: " Vayishman Yeshurun vayivat — And Yeshurun grew fat and kicked" [Deuteronomy 32:15] — so too in the reverse: when Hashem tries and afflicts a person with sufferings and troubles — and certainly His intention is entirely only for good, so that one remember through this to return to Him — but because of the great power of free choice, sometimes through the troubles, G‑d forbid, the heart becomes even more twisted from Hashem. And therefore it is said of the wicked: " V'ragaz v'sachak v'ein nachas — He raged and laughed and had no rest" [ Job 3:26 ] — but of the righteous it is said: " BaHashem ahaleil davar, b'Elokim ahaleil davar — In Hashem I will praise a matter; in G‑d I will praise a matter" [Psalms 56:11] — for in every matter and every circumstance and conduct that Hashem deals with the person and arranges with him at every moment — there is the aspect of: " Tzadikim yeilchu vam, ufosh'im yikashlu vam — The righteous walk in them [G‑d's ways], and sinners stumble in them" [Hosea 14:10] . For sometimes through the intensity of the sufferings and obstacles a person falls into mochin d'katnus [smallness of mind] — as though his heart has become so blocked that it is very hard for him to draw close to Hashem — and even to open his mouth to pour out his conversation and his pain before Hashem in truth is also difficult and heavy upon him. Therefore one must be very careful about the counsel described above: to look carefully at all the wondrous good things and kindnesses that Hashem has done with him from his beginning — until one searches and finds that even within the very intensity of this trouble he is in now, there are within it many and many expansivenesses — so that when one looks and contemplates carefully, it may be that the very intensity of the bitterness of the trouble itself can also be transformed into expansiveness . As we find with King David , peace be upon him, when he was fleeing from his son Avshalom — which was a great and very bitter trouble: for truly no such thing is common at all — that a son from one's own loins should pursue his father with such persecutions. And the Evil One provoked David greatly then and wanted to bring him down in his mind — until it is written: " Vay'hi David ba ad haRosh — And David came to the summit" [ II Samuel 15:32 ] — and our Sages interpreted: "David wished to worship [an idol]…" [ Sanhedrin 107a — David was on the verge of sin from the overwhelming pressure of the trial ]. Yet King David, peace be upon him — even though it had always been his way from his very beginnings to pour out his conversation and his pain before Hashem at every moment — from which the entire book of Psalms was composed — even so, because of the intensity of the bitterness of the trouble and the weakening of mind that overpowered him then, he could not even open his mouth to cry out to Him. Until Hashem illuminated his eyes through the way described above: that he found the expansiveness within the trouble itself — for he saw that his strategy was holding etc. [ ibid. — David saw that Hushai the Archite was sent to confound Achitofel's counsel, which was his hope for survival ] — until the very intensity of the bitterness of the trouble itself — being pursued as he was by his own son — that too he transformed into expansiveness: for an ordinary son has compassion on his father — and upon all these expansivenesses he began to thank Hashem and to recite a psalm about this. And immediately upon finding the expansivenesses and wishing to sing and give thanks to Hashem for them — immediately his heart and mind expanded and he began to pray and cry out as is fitting: " Hashem mah rabu tzarai, rabbim kamim alai — Hashem, how many are my oppressors; many rise up against me!" [Psalms 3:2] — but through the very intensity of the crying out itself he also strengthened himself each time to trust in G‑d's kindness: " V'attah Hashem magen ba'adi — But You, Hashem, are a shield about me" [Psalms 3:4] . And in this manner proceed most of the Psalms — giving thanks to Hashem for the past and crying out for what is to come — and within the words of his crying and supplication he returns to give thanks, and returns to cry out, and returns to give thanks — and so many times. (Source: Likutay Halachos, Laws of Mixed Species of Animals, sub-sections [ osios ] ד and ו — passages 4 and 6 of that Halachah.)