# Contention
מְרִיבָה
Source: https://ajew.org/reader/sefer-hamidos/1/54
## Segment 1
אֵין תְּקוּמָה בְּמִלְחָמָה עַל־יְדֵי הַעֲבָרַת הַשְּׁבוּעָה.
1. There is no maintaining a stand in war as a result of the transgression of an oath.
## Segment 2
מִי שֶׁרוֹדֵף אֶת חֲבֵרוֹ, הַקָּדוֹשׁ־בָּרוּךְ־הוּא מֵבִיא עָלָיו רָעָה, כְּדֵי שֶׁיִּשְׁכַּח אֶת חֲבֵרוֹ מִלִּרְדּוֹף אוֹתוֹ.
2. One who pursues his fellow-man (to attack or harm him), G-d brings evil upon him (the pursuer) in order that he will forget his fellow man from pursuing him.
## Segment 3
עַל־יְדֵי קְרִיאַת הַלֵּל יוֹשִׁיעַ לְךָ הַקָּדוֹשׁ־בָּרוּךְ־הוּא מֵאוֹיְבֶיךָ.
3. Through the recitation of Hallel (six specific chapters of Tehillim traditionally recited together on certain holidays) the Holy Blessed One will save you from your enemies.
## Segment 4
עַל־יְדֵי כְּבוֹד הַתּוֹרָה אָדָם נִצּוֹל מִשּׂוֹנְאָיו.
4. Through giving honor to the Torah, a man is saved from those who hate him.
## Segment 5
קֹדֶם הַמִּלְחָמָה צָרִיךְ תְּפִלָּה לַה' יִתְבָּרַךְ.
5. Before engaging in war, it is necessary to pray to the Blessed G-d.
## Segment 6
בְּכָל פַּעַם שֶׁאָדָם נוֹפֵל מֵאֱמוּנָתוֹ, הוּא מַמְשִׁיךְ עָלָיו מִתְנַגֵּד גָּדוֹל וְעָשִׁיר.
6. Each time that a person falls from his faith, he draws upon himself a rich and powerful adversary.
## Segment 7
כְּשֶׁאָדָם מִתְפַּלֵּל עַל שׂוֹנְאָיו, יִתְפַּלֵּל בַּבֹּקֶר.
7. When a person prays about his enemies, he should pray in the morning.
## Segment 8
הִסְתַּכְּלוּת בְּכָל פַּעַם עַל הַשָּׁמַיִם זֶהוּ מְבַטֵּל שִׂנְאַת הָאוֹיְבִים.
8. Gazing frequently at the heavens, this annuls the hatred of one's enemies.
## Segment 9
כְּשֶׁשּׁוֹכֵחַ אֶת הָעֲנִיִּים אֵין מְנַצֵּחַ.
9. When one forgets the poor, he does not triumph.
## Segment 10
עָנִי – שֶׁהָרָשָׁע רוֹדֵף אוֹתוֹ, תֵּדַע שֶׁהוּא בַּעַל־גַּאֲוָה.
10. A poor man that is pursued by an evil man, know that the poor man is arrogant.
## Segment 11
מִי שֶׁהוּא נַצְחָן, הַקָּדוֹשׁ־בָּרוּךְ־הוּא שׁוֹכֵחַ אוֹתוֹ וּמַסְתִּיר פָּנָיו מִמֶּנּוּ.
11. One who is obsessed with winning, the Holy Blessed One forgets him and hides His face from him.
## Segment 12
כְּשֶׁאָדָם מֵצֵר, אוֹיְבָיו נִתְרוֹמְמִים.
12. When a person is in distress, his enemies rise.
## Segment 13
מִי שֶׁהוּא נַצְחָן, בָּא לִידֵי שִׁכְחָה.
13. One who is obsessed with winning comes to forgetfulness.
## Segment 14
מְרִיבָה בָּא לָאָדָם כְּשֶׁבָּא לָאָדָם אֵיזֶהוּ מִצְוָה וְהוּא מְשַׁלְּחָהּ וְאֵינוֹ מְקַיְּמָהּ.
14. Contention befalls a person when the person is presented with the opportunity to do a Mitzvah, and he dismisses it and does not perform it.
## Segment 15
מִי שֶׁעוֹשֶׂה מְרִיבָה עִם הַצַּדִּיקִים, בְּיָדוּעַ שֶׁמַּחְשְׁבוֹתָיו רָעִים.
15. One who quarrels with the Tzaddikim, it is certain that his thoughts are evil.
## Segment 16
לִפְעָמִים הַמָּקוֹם גּוֹרֵם מְרִיבָה לָאָדָם.
16. Sometimes the location causes a person contention.
## Segment 17
מִי שֶׁיֵּשׁ לוֹ שׂוֹנְאִים יַכְנִיעַ אֶת עַצְמוֹ, עַל־יְדֵי זֶה יַצִּילֵהוּ הַקָּדוֹשׁ־בָּרוּךְ־הוּא מִשּׂוֹנְאָיו.
17. Someone who has enemies should humble himself, and through this G-d will save him from his enemies.
## Segment 18
כְּשֶׁיֵּשׁ לָאָדָם שׂוֹנְאִים, וְהוּא מְחַפֵּשׂ בְּכָל מִינֵי חִפּוּשׂ לִמְצֹא לָהֶם אַהֲבָה, עַל־יְדֵי זֶה יִהְיוּ כְּאֶפֶס וּכְאַיִן.
18. When a person has enemies, and he searches in all sorts of ways to find (a way to) love them, through this they will be as absolutely nothing.
## Segment 19
כְּשֶׁיֵּשׁ לָאָדָם אוֹיְבִים, וְאֵינוֹ חוֹשֵׁב אֵיךְ לִנְקֹם בָּהֶם אֶלָּא, הוּא דָּבוּק בְּשִׂמְחַת הַשֵּׁם יִתְבָּרַךְ, עַל־יְדֵי זֶה הַקָּדוֹשׁ־בָּרוּךְ־הוּא נוֹתֵן לּוֹ כֹּחַ לִנְקֹם מֵהֶם.
19. When a person has enemies and he does not think of how to take revenge against them, but remains bound to the joy of the Blessed G-d, through this the Holy Blessed One gives him the power to avenge himself against them.
## Segment 20
הַנּוֹאֲפִים – לָרֹב הֵם בַּעֲלֵי מְרִיבָה לַצַּדִּיקִים.
20. Those who sin sexually, for the most part, are fighters with (i.e. against) the Tzaddikim.
## Segment 21
כְּשֶׁיֵּשׁ הַכְנָעָה, עַל־יְדֵי זֶה אֵין מוֹרָא בַּמִלְחָמָה. כְּאִלּוּ הוּא יוֹשֵׁב בְּמָצוֹר.
21. When there is [the trait of] yielding (humility), through this there is no fear at war, as if he is dwelling in an impregnable fortress.
## Segment 22
מִי שֶׁהוּא נַצְחָן, בָּא עָלָיו חֳלָאִים לְאֵין מַרְפֵּא.
22. One who is obsessed with winning is visited with incurable illnesses.
## Segment 23
שְׁנַיִם שֶׁמְּרִיבִים וְהוֹלְכִים לָדוּן לִפְנֵי הַשַׂר שֶׁל עַכּוּ"ם, עַל־יְדֵי זֶה הַקָּדוֹשׁ־בָּרוּךְ־הוּא מֵבִיא עֲלֵיהֶם מַכָּה, שֶׁאֵין לָהּ רְפוּאָה.
23. Two who are quarreling and take their case before a gentile dignitary, through this the Holy Blessed One brings upon them a blow that cannot be healed.
## Segment 24
לִפְעָמִים הַקָּדוֹשׁ־בָּרוּךְ־הוּא מְחַזֵּק לֵב הָרְשָׁעִים כְּנֶגֶד הַצַּדִּיקִים בִּמְרִיבָה, כְּדֵי שֶׁיִּהְיֶה לָהֶם מַפָּלָה.
24. Sometimes, the Holy One, Blessed be He, hardens the heart of the wicked in contention against the righteous in order that [the wicked] have a downfall.
## Segment 25
מִי שֶׁנּוֹתֵן כָּבוֹד לְזָקֵן, הוּא נִצּוֹל מִמִּלְחָמָה.
25. One who gives honor to an elderly man is saved from war.
## Segment 26
מִי שֶׁמַּגִּיד רִיבוֹ לִפְנֵי הַקָּדוֹשׁ־בָּרוּךְ־הוּא, רוֹאֶה נִקְמָתוֹ בְּשׂוֹנְאָיו.
26. One who recounts his quarrel before the Holy One, Blessed be He, sees his vengeance on his enemies.
## Segment 27
עַל־יְדֵי הַמַּחֲלֹקֶת בָּא דַּלּוּת.
27. Through strife comes poverty.
## Segment 28
מִי שֶׁחוֹלֵק עִם שְׁכֵנָיו, לְסוֹף שֶׁיִּהְיֶה לַעַג לְאוֹיְבָיו.
28. One who quarrels with his neighbors ends up being an object of ridicule to his enemies.
## Segment 29
מִי שֶׁשּׁוֹמֵעַ חֶרְפָּתוֹ וְשׁוֹתֵק, נִקְרָא חָסִיד, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא שׁוֹמֵר אֶת נַפְשׁוֹ.
29. One who is denigrated and remains silent is called pious and the Holy One, Blessed be He, guards his soul.
## Segment 30
הַתְּפִלָּה בְּהִתְלַהֲבוּת עַד שֶׁהַהִתְלַהֲבוּת בָּא לוֹ בַּפָּנִים, עַל־יְדֵי זֶה נוֹפְלִים וְנִתְלַהֲטִים שׂוֹנְאָיו.
30. Fiery prayer, so fired up that it comes to his face, through this his enemies fall and are singed.
## Segment 31
מִי שֶׁהוּא טוֹב וְיָשָׁר מִנְּעוּרָיו, עַל־יְדֵי זֶה כְּשֶׁיֵּשׁ לוֹ אֵיזֶה מַחֲלֹקֶת, יִתְנַדְּבוּ לִבָּם שֶׁל הַרְבֵּה בְּנֵי־אָדָם וְיִתְחַבְּרוּ אֵלָיו לַעֲזוֹר לוֹ.
31. One who is good and upright from his youth, through this, when he has a conflict, many people will volunteer and band together with him to help him.
## Segment 32
מִי שֶׁמֵּסִית וּמוֹנֵעַ אֶת חֲבֵרוֹ מִדֶּרֶךְ הַטּוֹב, אֵינוֹ יָכוֹל לָקוּם נֶגֶד אוֹיְבָיו בִּשְׁעַת מְרִיבָה וּמִלְחָמָה.
32. One who seduces his fellow man and bars him from the good path, cannot stand up against his enemies in the time of contention and war.
## Segment 33
עַל־יְדֵי וִדּוּי יִתְבַּטֵּל מֵעָלֶיךָ מַחְשְׁבוֹת שׂוֹנְאֶיךָ.
33. Through confession, the thoughts of your enemies directed against you will be annulled.
## Segment 34
הַבַּעַל־מַחֲלֹקֶת, בְּיָדוּעַ שֶׁהוּא אוֹהֵב פֶּשַׁע.
34. A contentious person, it is certain that he likes sin (crime).
## Segment 35
מִי שֶׁהוּא עָצוּר בְּמִלִּין, לֹא יוּכַל אוֹתוֹ שׁוּם אָדָם.
35. One who is reticent, no man can overcome him (compete with him).
## Segment 36
כְּשֶׁמִּתְנַגְּדִים חוֹלְקִים עַל חֲסִידִים וְרוֹצִים לְבַטֵּל אוֹתָם מִמְּלֶאכֶת־שָׁמַיִם, עַל־יְדֵי זֶה נוֹפְלִים וְנִבְזִים בְּעֵינֵי עַצְמָן.
36. When those opposed [to Chassidus - an approach to Jewish observance brought into the world by the holy Ba’al Shem Tov and his students] oppose chassidim and want to arrest them from their devotions of Heaven, through this they fall and become despicable in their own eyes.
## Segment 37
לְנִצָּחוֹן תֹּאמַר קַפִּיטְל "עַל הַשְּׁמִינִית".
37. For victory, say the chapter(s) (which opens), "On the eight-stringed instrument..." (Psalms 6 and 12)
## Segment 38
מִי שֶׁמְּבַקֵּר אֶת הַחוֹלֶה, הַקָּדוֹשׁ־בָּרוּךְ־הוּא אֵינוֹ מוֹסֵר אוֹתוֹ בְּיַד שׂוֹנְאָיו.
38. One who visits the sick, the Holy One, Blessed be He, does not hand him over to his enemies.
## Segment 39
מִי שֶּׁיֵּשׁ לוֹ שׂוֹנְאִים יֹאמַר כָּל הַיּוֹם תְּפִלּוֹת וּבַקָּשׁוֹת וְאַל יִפְסֹק פִּיו מִתְּפִלּוֹת וּבַקָּשׁוֹת, עַל־יְדֵי זֶה יוֹשִׁיעַ לוֹ הַקָּדוֹשׁ־בָּרוּךְ־הוּא וְאוֹיְבָיו יֵבוֹשׁוּ.
39. One who has enemies should say prayers and petitions all day, and his mouth should not cease from prayer and supplication, through this the Holy One, Blessed be He, will save him, and his enemies will be shamed (see also 46).
## Segment 40
מִי שֶׁהוּא נִרְדָּף, יִזְכֶּה לְבָנִים וּבְנֵי בָּנִים.
40. One who is pursued will merit having children and grandchildren.
## Segment 41
מִי שֶׁיֵּשׁ לוֹ שׂוֹנְאִים, יְבַקֵּשׁ רַבִּים, שֶׁיְּבַקְשׁוּ עָלָיו רַחֲמִים, וְיִהְיֶה לוֹ שָׁלוֹם מִן הַשּׂוֹנְאִים.
41. One who has enemies should request of many people that they pray for mercy for him, and he will have peace from his enemies.
## Segment 42
כְּשֶׁיֵּשׁ לְךָ שׂוֹנְאִים לְמַטָּה, בְּיָדוּעַ שֶׁיֵּשׁ לְךָ שׂוֹנְאִים לְמַעְלָה.
42. When you have enemies below (in this world), it is certain that you also have enemies Above (in the Upper World).
## Segment 43
עַל־יְדֵי לִמּוּד הַשּׂוֹנְאִים יָשׁוּבוּ אָחוֹר.
43. Through learning [Torah], one's enemies retreat.
## Segment 44
עַל־יְדֵי בִּטָּחוֹן לֹא יוּכְלוּ הַשּׂוֹנְאִים לְהָרַע לְךָ.
44. By having trust, enemies will not be able to harm you.
## Segment 45
עַל־יְדֵי הַכְנָעָה יִפְּלוּ הַשּׂוֹנְאִים בַּמְּצוּדָה, שֶׁהֵכִינוּ לְךָ.
45. By having [the trait of] submission, your enemies will fall into the trap that they prepared for you.
## Segment 46
מִי שֶׁמִּתְפַּלֵּל כָּל הַיּוֹם, עַל־יְדֵי זֶה בָּא בּוּשָׁה עַל אוֹיְבָיו.
46. One who prays all day – through this shame comes upon his enemies (see also above 39).
## Segment 47
מִי שֶׁהֵרַע לְשׂוֹנְאוֹ שֶׁל הַצַּדִּיק, עַל־יְדֵי זֶה יִזְכֶּה לְנַצֵּחַ תָּמִיד.
47. One who harms (lit. did bad to) the enemy of a Tzaddik will merit to always triumph.
## Segment 48
כְּשֶׁבְּנֵי־אָדָם דּוֹבְרִים עָלֶיךָ, תִּלְמַד בְּכָל לַיְלָה אַגָּדָה.
48. When people speak bad about you, learn Agaddah (legends of the Oral Torah) every night (t.n. see superiority #30).
## Segment 49
שְׁנֵי צַדִּיקִים אֵינָם יְכוֹלִים לָדוּר בְּעִיר אַחַת, עַד שֶׁיִּהְיֶה לָהֶם אֱמֶת.
49. Two Tzaddikim cannot live in the same city, until they have truth.
## Segment 50
עַל־יְדֵי בִּטָּחוֹן אוֹיְבָיו לֹא יִשְׂמְחוּ בְּצָרָתוֹ.
50. Through having trust [in G-d], one's enemies will not rejoice in one's troubles.
## Segment 51
מִי שֶׁאֵין מְבַיֵּשׁ פְּנֵי חֲבֵרוֹ, לֹא יִשְׂמְחוּ אוֹיְבָיו עָלָיו.
51. One who does not humiliate his fellow man, his enemies will not rejoice over him.
## Segment 52
מִי שֶׁיֵּשׁ לוֹ הַרְבֵּה שׂוֹנְאִים, בְּיָדוּעַ שֶׁהַשִּׂנְאָה שֶׁלֹּא כַּדִּין, כִּי אִי אֶפְשָׁר שֶׁיֵּצְאוּ כֻּלָּם יְדֵי חוֹבָתוֹ כְּנֶגְדּוֹ.
52. One who has many enemies, it is certain that their hatred is not justified. For it is impossible that they are all vindicated in his wronging them.
## Segment 53
כְּשֶׁיֵּשׁ לָאָדָם שׂוֹנְאִים, וְאַחַר־כָּךְ קָם עָלָיו אִישׁ אֶחָד מֵרֵעָיו וַאֲנָשָׁיו גַּם הוּא לַחֲלֹק עָלָיו, הוּא סִימָן שֶׁהַבַּעֲלֵי־מַחֲלֹקֶת שֶׁלּוֹ יִהְיוּ נִכְשָׁלִים וְנוֹפְלִים.
53. When a man has enemies, and afterwards one of his own friends and comrades also rises against him, it is a sign that his opponents will stumble and fall.
## Segment 54
מִי שֶׁיֵּשׁ לוֹ אֱמוּנָה, אֵינוֹ יָרֵא מֵאוֹיְבִים.
54. One who has faith is not afraid from enemies.
## Segment 55
עַל־יְדֵי תְּפִלָּה בְּשַׁוְעָה אוֹיְבָיו אֵינָם שְׂמֵחִים עָלָיו.
55. Through prayer - crying out from pain, one's enemies will not rejoice over him.
## Segment 56
מִי שֶׁיֵּשׁ לוֹ שׂוֹנְאִים, וְאֵינוֹ יוֹדֵעַ אִם יִפֹּל בְּיָדָם אִם לָאו, יִסְתַּכֵּל אִם נוֹפֵל מִמַּדְרֵגַת עֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, בְּיָדוּעַ שֶׁיִּהְיֶה נִמְסָר בְּיָדָם.
56. One who has enemies and does not know whether or not he will fall into their hands, should examine whether he falls from his level in service of the Blessed G-d, then it is certain he will be delivered into their hands.
## Segment 57
לְמַחֲלֹקֶת יִלְמַד מַסֶּכֶת סֻכָּה.
57. For [abating] contention, learn the Tractate Sukkah.
## Segment 58
מַחֲלֹקֶת בָּא עַל־יְדֵי חֲבוּרַת רְשָׁעִים.
58. Contention comes through an association of evildoers.
## Segment 59
עַל־יְדֵי עַצְבוּת גַּם הָאוֹהֲבִים יַחְלְקוּ עָלֶיךָ.
59. Due to depression, even your friends will oppose you.
## Segment 60
אֵין מְרִיבָה מְצוּיָה בְּבֵיתוֹ אֶלָּא עַד שֶׁתִּכְלֶה תְּבוּאָה מִבֵּיתוֹ.
60. Contention is not found (prevalent) in one's home only when all the produce in the house has been consumed.
## Segment 61
לִפְעָמִים כְּשֶׁהַרְבֵּה צַדִּיקִים חוֹלְקִים עַל צַדִּיק אֶחָד גַּם הַקָּדוֹשׁ־בָּרוּךְ־הוּא מַסְכִּים עִמָּהֶם אַף שֶׁהָאֱמֶת עִם הַצַּדִּיק הָאֶחָד, וְהַצַּדִּיקִים מַמְשִׁיכִין אֶת רְצוֹן הַקָּדוֹשׁ־בָּרוּךְ־הוּא עִמָּהֶם.
61. Sometimes, when many Tzaddikim oppose one Tzaddik, the Holy One, Blessed be He sides with them, even though the truth rests with the one Tzaddik. the other Tzaddikim draw the Will of G-d to them.
## Segment 62
הַקּוֹרֵא לַחֲבֵרוֹ רָשָׁע, רַשַּׁאי לֵירֵד לְתוֹךְ אֻמָּנוּתוֹ וּלְמַעֵט מְזוֹנוֹתָיו עַד שְׁלִישׁ.
62. One who calls his fellow man wicked, it is permitted to interfere with his business and to decrease his income by up to one third.
## Segment 63
אִם אֵין לָאָדָם חֲבֵרִים וְאוֹהֲבִים, נֹחַ לוֹ שֶׁיָּמוּת.
63. If a person does not have friends and those who love him, death would be relief for him.
## Segment 64
כָּל הַדְּבָרִים נִבְרָאִים בִּבְחִינַת זָכָר וּנְקֵבָה, אֲפִלּוּ מְלָכִים: יֵשׁ מֶלֶךְ בְּחִינַת זָכָר וְיֵשׁ מֶלֶךְ בְּחִינַת נְקֵבָה, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא מַרְחִיקָן זֶה מִזֶּה כְּדֵי שֶׁלֹּא יַחֲרִיבוּ אֶת הָעוֹלָם.
64. All things are created in the aspect of male and female. Even kings - there is a king whose aspect is male, and there is a king whose aspect is female. The Holy One, Blessed be He distances them from each other, that they should not come to destroy the world.
## Segment 65
בַּעַל־מְרִיבָה – אַף־עַל־פִּי שֶׁהוּא לַמְדָן, אַל תְּכַבֵּד אוֹתוֹ.
65. One who is contentious, even if he is an intellectual (knows how to study Torah), do not honor him.
## Segment 66
בִּמְקוֹם מְרִיבָה שָׁם הַשָּׂטָן.
66. In the place of contention; there is the Satan.
## Segment 67
מִי שֶׁמְּקַיֵּם קְרִיאַת־שְׁמַע שַׁחֲרִית וְעַרְבִית, אֵינוֹ נִמְסָר בְּיַד שׂוֹנְאָיו.
67. One who fulfills (the commandment) to recite the Shma; every morning and night, will not be handed over to his enemies.
## Segment 68
עַל־יְדֵי תּוֹרָה וּגְמִילוּת־חֲסָדִים אוֹיְבָיו נוֹפְלִים לְפָנָיו.
68. Through [learning] Torah and performing kindnesses, one's enemies fall before him.
## Segment 69
עַל־יְדֵי רְדִיפָה הַנִּרְדָּף נִכְשָׁר לְקָרְבָּן לִפְנֵי אֱלֹקִים.
69. Through being pursued, a person becomes fit to be a sacrificial offering before G-d.
## Segment 70
לְעוֹלָם תְּצַדֵּד לְהַצִּיל אֶת הַנִּרְדָּפִים.
70. One should always side to save those being pursued (attacked).
## Segment 71
אֵין הָעוֹלָם מִתְקַיֵּם אֶלָּא בִּשְׁבִיל מִי שֶׁבּוֹלֵם אֶת פִּיו בִּשְׁעַת מְרִיבָה.
71. The world would not continue to exist except for the sake of one who shuts his mouth at the time of contention.
## Segment 72
מִי שֶׁשּׁוֹכֵחַ דָּבָר אֶחָד מִתַּלְמוּדוֹ, עַל־יְדֵי זֶה קָמִים עָלָיו בַּעֲלֵי מַחֲלֹקֶת.
72. One who forgets one detail from his learning causes antagonists to rise against him.
## Segment 73
עַל־יְדֵי מַחֲלֹקֶת שֶׁחוֹלְקִין עַל הַצַּדִּיק, נִתְעוֹרְרִים מִלְחָמוֹת.
73. Through strife, that there is opposition on the Tzaddik, wars are aroused.
## Segment 74
כְּשֶׁדּוֹבְרִים עַל הָאָדָם, אֲזַי יֵשׁ כֹּחַ בַּיֵּצֶר הָרָע לְהַגְבִּיר אֶת עַצְמוֹ עַל זֶה הָאָדָם, שֶׁדּוֹבְרִים עָלָיו, וְצָרִיךְ לְבַקֵּשׁ רַחֲמִים עַל זֶה.
74. When [people] speak about a person, the evil inclination has power to strengthen himself over that person, and one must pray for mercy about this.
## Segment 75
מִי שֶׁקָּשֶׁה לְקַבֵּל פִּיּוּס, הוּא מֵעָלְמָא דְּנוּקְבָא.
75. One who has difficulty accepting appeasement is from the feminine world.
## Segment 76
לִמְרִיבָה, הַשְׁכֵּם וְהַעֲרֵב לְבֵית־הַמִּדְרָשׁ וּלְמַד תּוֹרָה. אוֹ כְּשֶׁאִי אֶפְשָׁר לָדוּן אוֹתָם, תִּתְפַּלֵּל עֲלֵיהֶם וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא יַפִּילֵם, וְאַל תִּמְסֹר אוֹתָם לַשַּׂר.
76. For contention; go early and stay late in the hall of study and learn Torah. Or, if it is impossible to bring those opposing you to judgment [in a Beis Din - Jewish court], pray about them, and the Holy One, Blessed be He, will knock them down, but do not hand them over to a (non-Jewish) official.
## Segment 77
כָּל שֶׁיֵּשׁ לוֹ קִנְאָה עַל חֲבֵרוֹ וְדוֹמֵם, הַקָּדוֹשׁ־ בָּרוּךְ־הוּא עוֹשֶׂה לוֹ דִּין.
77. One who has cause to retaliate against his friend and remains silent about it, the Holy One, Blessed be He, does justice for him.
## Segment 78
אַל תָּרִיב עִם אָדָם שֶׁהוּא תַּקִּיף מִמְּךָ, אַף־עַל־פִּי שֶׁהוּא מֵכֵף אוֹתְךָ לְדָבָר בִּלְתִּי הָגוּן. אֲבָל אִם יֵשׁ לוֹ אֵימַת שַׂר, תֵּלֵךְ עִמּוֹ אֶל הַשַּׁר וְאַל תַּעֲשֶׂה הַדָּבָר בִּלְתִּי הָגוּן.
78. Do not contend with a man who is stronger than you, even though he drives you to do something dishonorable. However, if he has fear of the governor, go with him to an official, and do not do the dishonorable thing.
## Segment 79
עַל־יְדֵי לָשׁוֹן הָרָע נוֹפְלִים בַּמִּלְחָמָה.
79. Through evil speech (tale bearing), there are losses (fallen) in war.
## Segment 80
מִי שֶׁאֵין אוֹמֵר לָשׁוֹן הָרָע, הוּא מְנַצֵּחַ.
80. One who refrains from speaking slander (tale bearing - lit. evil language) triumphs.
## Segment 81
שָׁנָה וּפֵרֵשׁ, עַל־יְדֵי זֶה אוֹיְבָיו רוֹדְפִין אוֹתוֹ.
81. One who [was accustomed] to review [Torah] and then separated (ceasing his study of the Torah), through this his enemies will pursue him.
## Segment 82
כְּשֶׁאִשְׁתּוֹ שֶׁל אָדָם שׁוֹפַעַת דָּם בְּלֹא עֵת נִדָּתָהּ, בְּיָדוּעַ שֶׁאֵיזֶה שִׂנְאָה נִתְעוֹרֵר עָלָיו.
82. When a man's wife bleeds outside of the time of her period, it is certain that some hatred has been aroused against him.
## Segment 83
כְּשֶׁהַצַּדִּיק יֵשׁ לוֹ מַחֲלֹקֶת עִם אֶחָד וְיָכוֹל לְהַצִּיל אֶת עַצְמוֹ עִם מָמוֹן, יַצִּיל אֶת עַצְמוֹ וְאַל יִשְׁתַּמֵּשׁ בְּצִדְקָתוֹ.
83. When the Tzaddik has a conflict with someone and can save himself through monetary means, he should save himself, and not use his merits (lit. righteousness).
## Segment 84
בְּכָל בַּעֲלֵי מַחֲלֹקֶת נִתְגַּלְגְּלִים שָׁם נִיצוֹצִין מִנִּשְמַת דָּתָן וַאֲבִירָם.
84. In all perpetrators of conflict, there are sparks from the souls of Dusun and Aviram.
## Segment 85
הַמַּחֲלֹקֶת שֶׁיֵּשׁ בֵּין שְׁנֵי צַדִּיקִים לְטוֹבַת יִשְׂרָאֵל, תֵּדַע שֶׁגַּם לְמַעְלָה יֵשׁ שְׁנֵי מַלְאָכִים שֶׁגַּם הֵם חוֹלְקִים גַּם־כֵּן, וְאֵין לָהֶם מַכְרִיעַ אֶלָּא הַקָּדוֹשׁ־ בָּרוּךְ־הוּא בְּעַצְמוֹ.
85. Conflict between two tzaddikim is for the good of the Jewish People: Know that this is true, for also Above, there are two angels who are also in conflict, and there is no one to adjudicate for them except for the Holy One, Blessed be He, Himself.
## Segment 86
מִי שֶׁשּׁוֹמֵעַ חֶרְפָּתוֹ וְשׁוֹתֵק, עַל־יְדֵי זֶה נִתְבַּטֵּל מִמֶּנּוּ רַבּוֹת רָעוֹת שֶׁהָיוּ רְאוּיִין לָבוֹא עָלָיו.
86. One who hears his degradation and remains silent through this great evils that were fit to come upon him are nullified.
## Segment 87
דַּעְתּוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא נוֹטָה תָּמִיד אַחַר הָרֹב, אֲבָל אִם הָרֹב הֵם רְשָׁעִים, אֵין דַּעְתּוֹ נוֹטָה אַחֲרֵיהֶם.
87. The Holy One, Blessed be He, always assumes a position in favor of the majority. However, if the majority is [comprised of ] evildoers, He does not favor them.
## Segment 88
אֵין מְלַמְּדִין זְכוּת עַל הַמֵּסִית.
88. One must not give the benefit of the doubt (interpret his actions in a favorable manner) to a seducer (someone who tries to bring people to foreign beliefs).
## Segment 89
כְּשֶׁיֵּשׁ מַחֲלֹקֶת מִשְּׁנֵי אֲנָשִׁים, וּלְכָל אֶחָד יֵשׁ לוֹ אֲנָשִׁים הַמְצַדְּדִים לוֹ, כְּשֶׁגּוֹזְרִים מִיתָה לְמַעְלָה חַס וְשָׁלוֹם, עַל אֶחָד מֵאַנְשֵׁי הַמַּחֲלֹקֶת, מַתְחִילִין מִן הַקָּטָן שֶׁבָּהֶם, וְלֹא מִן הָאִיש שֶׁהוּא עִקָּר בַּמַּחֲלֹקֶת.
89. When there is a conflict between two people, and each one has people taking his side; when from Above, death is decreed upon one of the disputants, G-d forbid, it begins with the (smallest) least involved, and not with the person who is the main contender.
## Segment 90
לִפְעָמִים נִגְזָר עַל הָאָדָם, שֶׁיִּכְלֶה זַרְעוֹ. וּכְשֶׁנִּמְסָר בְּיַד שׂוֹנְאָיו, עַל־יְדֵי זֶה נִתְבַּטֵּל הַגְּזֵרָה שֶׁל כְּלָיַת זַרְעוֹ.
90. Sometimes it is decreed on a man that his seed will be wiped out. However, when he is delivered into his enemies' hands, the decree of the destruction of his seed is annulled.
## Segment 91
מִי שֶׁמַּרְחִיק אֶת הָאָדָם מֵעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, עַל־יְדֵי זֶה יָבוֹא מִמֶּנּוּ זֶרַע, שֶׁיְּצַעֲרוּ לְזַרְעוֹ שֶׁל הַמַּרְחִיק.
91. One who distances a man from the service of the Blessed G-d, through this that man will have descendants who will afflict the descendants of the one who distanced him.
## Segment 92
מִי שֶׁיֵּשׁ בְּיָדוֹ לִמְחוֹת בָּרְשָׁעִים וְלֹא מִחָה, כְּאִלּוּ הוּא עוֹשֶׂה הָרָע.
92. One who has the ability to protest [the deeds of] the wicked and does not, it is as if he himself did the wrong.
## Segment 93
הַמַּחֲזִיק בַּמַּחֲלֹקֶת, עוֹבֵר בְּלָאו וְרָאוּי לְהִצְטָרֵעַ.
93. One who sustains a conflict transgresses a negative commandment, and it befits him to become a leper.
## Segment 94
הַחוֹלֵק עַל מַלְכוּת בֵּית־דָּוִד, רָאוּי לְהַכִּישׁוֹ נָחָשׁ.
94. One who challenges the Kingship of the House of David is fit to be bitten by a snake.
## Segment 95
עַל־יְדֵי עֵסֶק הַתּוֹרָה יָכוֹל לַעֲמֹד בְּקִשְׁרֵי הַמִּלְחָמָה.
95. Through being involved in studying Torah, one can withstand the vicissitudes of war.
## Segment 96
צָרִיךְ לְהִתְחַזֵּק נֶגֶד הַשּׂוֹנְאִים וּלְהַעֲרִיךְ עִמָּהֶם מִלְחָמָה בְּתַחְבּוּלָה, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא יַעֲשֶׂה הַטּוֹב בְּעֵינָיו.
96. One must strengthen oneself against those who hate him, and wage war upon them cunningly, and [know that] the Holy One, Blessed be He, will do what is right in His Eyes.
## Segment 97
לְמַחֲלֹקֶת סְגֻלָּה לוֹמַר: "וַיִּקְרָא אָסָא אֶל ה'" עַד "אֱנוֹשׁ" (בְּדִבְרֵי־הַיָּמִים־ב יד,י).
97. In situations of conflict, it is auspicious (segulah) to say the passages, "And Asa called to G-d …” until “mortal." (Chronicles II, 14:10).
## Segment 98
מִי שֶׁאֵין בִּטְחוֹנוֹ בֶּאֱלֹקָיו, עַל־יְדֵי זֶה בָּאִים מִלְחָמוֹת וּמְרִיבוֹת.
98. One who does not put his trust in G-d, through this he is confronted with war and conflict.
## Segment 99
עַל־יְדֵי לִמּוּד תּוֹרָה נוֹפֵל פַּחַד עַל הָאֻמּוֹת, שֶׁלֹּא יִלָּחֲמוּ עִם יִשְׂרָאֵל.
99. Through the study of Torah, fear falls upon the nations that they do not wage war against Israel.
## Segment 100
לְמַחֲלֹקֶת תֹּאמַר: "וַיֹּאמֶר ה' אֱלֹקֵי אֲבוֹתֵינוּ" עַד "כִּי עָלֶיךָ עֵינֵינוּ" מַה שֶׁאָמַר יְהוֹשָׁפָט (בדברי הימים ב' כ').
100. In situations of conflict, say, "And he (king Yehoshafat) said, G-d of our forefathers,…” until “For our eyes are turned to You." What was said by Yehoshafat by Yehoshafat (Chronicles II, 20: 6-12).
## Segment 101
בִּשְׁעַת מִלְחָמָה צָרִיךְ לְהָכִין כְּלֵי מִלְחָמָה כַּנָּהוּג, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא יַעֲשֶׂה מַה שֶּׁבִּרְצוֹנוֹ, וְאֵין לִסְמוֹךְ עַל הַנֵּס.
101. In a time of war, one must prepare the weapons of war appropriately, and the Holy One, Blessed be He, will do according to His Will, but do not rely on miracles.
## Segment 102
הַקּוֹבֵעַ מָקוֹם לִתְפִלָּתוֹ, אוֹיְבָיו נוֹפְלִים תַּחְתָּיו.
102. One who establishes a fixed place for his prayer, his enemies fall beneath him.
## Segment 103
אֵין לְהִתְפַּלֵּל עַל שׁוּם אָדָם שֶׁיָּמוּת אֲפִלּוּ עַל מִין, כִּי יוֹתֵר טוֹב לַהֲרֹג אוֹתָם בִּידֵי אָדָם וְלֹא בִּידֵי שָׁמַיִם.
103. One should not pray for the death of any man, even an apostate. For it is better to kill them by mortal means, rather than by the Hand of Heaven.
## Segment 104
אַל תִּתְגָּרֶה בְּרָשָׁע; כָּל שֶׁכֵּן בְּרָשָׁע שֶׁהַשָּׁעָה מְשַׂחֶקֶת לוֹ.
104. Do not provoke an evildoer, all the more so (don't start up with) one whose hour of fortune is at hand (lit. the hour is laughing for him).
## Segment 105
מֻתָּר שֶׁלֹּא לְהוֹדוֹת עַל הָאֱמֶת וְלַחֲלֹק עָלָיו, כְּדֵי דְּלָא לִטְעֵי כֻּלֵּי עַלְמָא בַּתְרֵהּ.
105. It is permissible to not admit the truth, and (even) deny it, in order that people not be led astray after [an evildoer].
## Segment 106
בַּעֲווֹן שִׂנְאַת־חִנָּם מְרִיבָה רַבָּה בְּתוֹךְ בֵּיתוֹ.
106. Due to baseless hatred, a person will have great conflict in his house.
## Segment 107
חֶרֶב וּבִזָּה רַבָּה בָּא בַּעֲווֹן עִנּוּי הַדִּין וְעִוּוּת וְקִלְקוּל הַדִּין וּבִטּוּל תּוֹרָה.
107. [Blows from] a sword and great plundering come through the sin of procrastinating justice, distorting, and ruining judgment, and for neglect of Torah [study].
## Segment 108
אִשָּׁה נִדָּה דְּפָסְקָה בֵּין תְּרֵי, אִם סוֹף נִדָּה הִיא עוֹשָׂה מְרִיבָה בֵּינֵיהֶם.
108. A woman at the end of her menstrual period who passes between two men causes strife between them.
## Segment 109
הַנִּרְדָּף שֶׁמְּפַיֵּס אֶת הָרוֹדֵף, עַל־יְדֵי זֶה נִתְעוֹרֵר דִּין עַל הָרוֹדֵף.
109. A pursued (attacked) person who placates the pursuer, through this harsh judgment is aroused upon the pursuer.
## Segment 110
הַמְפַרְנֵס אֶת שׂוֹנְאָיו, עַל־יְדֵי זֶה נִדּוֹן הַשּׂוֹנֵא בְּדִין שְׂרֵפָה.
110. One who gives sustenance to his enemy causes a decree of burning on the enemy.
## Segment 111
עַל־יְדֵי שֶׁדּוֹבְרִים עַל הַצַּדִּיק, עַל־יְדֵי זֶה נִתְגַּבֵּר הַפִּילוֹסוֹפְיָא בָּעוֹלָם וְכֵן לְהֵפֶךְ.
1. Talking (bad) about a Tzaddik causes [heretical] philosophy to gain strength in the world, and so too, the opposite [i.e. praising a tzaddik strengthens faith].
## Segment 112
יֵשׁ מְפֻרְסָמִים שֶׁעִקַּר הַפִּרְסוּם שֶׁלָּהֶם נַעֲשָׂה עַל־יְדֵי הַמַּחֲלֹקֶת.
2. There are famous religious leaders whose fame is primarily created through controversy.
## Segment 113
עַל־יְדֵי הַמַּחֲלֹקֶת נוֹפֵל לְתַאֲוַת נִאוּף.
3. Through strife, one falls into sexual lust.
## Segment 114
מִי שֶׁקָּמִים עָלָיו רַבִּים וְחוֹלְקִים עָלָיו עַל אֱמוּנָתוֹ, וְהוּא עוֹמֵד כְּנֶגְדָּם וְטוֹעֵן כְּנֶגְדָּם דְבָרִים הַנִּתְקַבְּלִים, עַל־יְדֵי זֶה זוֹכֶה לְבָנִים רַבִּים וְהָעוֹלָם נִתְמַלֵּא מִזַּרְעוֹ.
4. One against whom many arise to challenge him on account of his faith; and he stands up against them and makes well-received counter-claims, through this he will merit having many children, and the world will be filled with his seed.
## Segment 115
מִי שֶׁנּוֹתֵן עֵינֵי שִׂכְלוֹ תָּמִיד לַחְקֹר אֶת רָאשֵׁי־הַדּוֹר וּמְעַיֵּן בָּהֶם בְּעֵינָא בִּישָׁא, עַל־יְדֵי זֶה נוֹפֵל לְרָעָב שֶׁלֶּעָתִיד, הַיְנוּ לֹא רָעָב לַלֶּחֶם, וְזֶה "רָעָב" עַ'יִן בְּ'תוֹךְ רַ'ב.
5. One who always sets his mind's eye to investigate the leaders of the generation, examining them unfavorably (lit. with a “bad eye”), through this he falls into the hunger predicted for the future, that is to say, "…not a hunger for bread…" (Amos 8) For the Hebrew word for hunger, Ra’AV, is the word RaV (denoting the head rabbi) with the letter Ayin (which is Hebrew for “eye”) in the middle (Reish and Beit spell Rav, and Reish - Ayin - Beit spell hunger. [I.e. putting a (bad) eye on (in) the Rav leads to hunger, Ra’AV.])
## Segment 116
עַל־יְדֵי צְדָקָה בְּסִבָּה קַלָּה הוּא מַכְנִיעַ אֶת אוֹיְבָיו, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא מַצִּילוֹ מִסִּבּוֹת גְּדוֹלוֹת שֶׁל אוֹיְבָיו.
6. Through giving charity, one defeats his enemies through minimal means (cause or effect) and the Holy One, Blessed be He, saves him from even the great means of his enemies.
## Segment 117
עַל־יְדֵי בִּרְכַּת־הַמָּזוֹן נִתְוַדַּע הַשֵּׁם יִתְבָּרַךְ בָּעוֹלָם. גַּם עַל־יְדֵי בִּרְכַּת־הַמָּזוֹן נִתְיַשֵּׁב הַמַּלְכוּת מִן הַמְּרִיבוֹת וְהַמִּלְחָמוֹת.
7. By saying Birkat HaMazon (the blessings after the meal which fulfill the Torah mandate, “You shall eat, be satisfied and bless the L-rd, your G-d…”), the Blessed G-d becomes known in the world. Also through Grace After Meals, the government is rested from strife and war.
## Segment 118
מִי שֶׁלִּמּוּדוֹ בַּתּוֹרָה בְּמֹחִין זַכִּים, שֶׁאֲכִילָתוֹ כָּל־כָּךְ בִּקְדֻשָּׁה, שֶׁנִּזּוֹן מִמָּזוֹן שֶׁהַמַּלְאָכִים נִזּוֹנִין מִמֶּנּוּ, עַל־יְדֵי זֶה שׂוֹנְאָיו נִדּוֹנִין בְּחֶנֶק. וְסִימָן לַדָּבָר: "וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי בִּהְיוֹת הַבֹּקֶר"; "וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטָּל"; "וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר".
8. One who's Torah learning is with a pure mind, [including that his] eating is so holy that he is nourished from the [same] food from which the angels are nourished, causes that his enemies be punished with strangulation. A sign (or hint to the veracity ) of this matter is: (three similar Biblical phrases): "And it was on the third day, at the beginning of the morning…” (Shemot 19:16), "And in the morning there was a layer of dew…” (Shemot 16:13)" "And it was in the watch of the morning…” (Shemot 14:24)
## Segment 119
הַצַּעַר וְהַקִּנְטוּר שֶׁיֵּשׁ עַל הֶחָכָם, עַל־יְדֵי זֶה בָּא לִידֵי שִׁכְחָה.
9. The suffering and accusations that come upon a Torah sage cause him to forget.
## Segment 120
עַל־יְדֵי הַמְּרִיבָה גּוֹרְמִים, שֶׁהַתַּלְמִידִים הַקְּטַנִּים נִתְפַּרְסְמִים קֹדֶם זְמַנָּם, וְזֶהוּ בְּחִינַת הַפָּלַת נְפָלִים, שֶׁהַוָּלָד יוֹצֵא לַאֲוִיר הָעוֹלָם קֹדֶם זְמַנּוֹ, וְעַל־יְדֵי זֶה גּוֹרֵם עֲנִיּוּת וְלִפְעָמִים גּוֹרֵם מִיתוֹת, חַס וְשָׁלוֹם.
10. Quarreling causes that students of small stature become famous before their time. This is an aspect of miscarriage -when a fetus comes into the air of the world before its time. This causes poverty, and sometimes (even) causes deaths, G-d forbid.
## Segment 121
לִפְעָמִים אֵין שְׁלוֹם בַּיִת לָאָדָם וְכָל בְּנֵי־בֵיתוֹ בִּקְטָטָה, בְּיָדוּעַ שֶׁיֵּשׁ שֵׁדִים בַּבַּיִת הַגּוֹרְמִין כָּל זֶה, וְעַל־יְדֵי זֶה בָּאִים יִסּוּרִים עַל אַנְשֵׁי בֵּיתוֹ.
11. Sometimes a man does not have peace in his house, and all the members of his household quarrel with each other. It is certain that there are demons in the house causing all this - and through this affliction comes upon his household.
## Segment 122
לִפְעָמִים מְקוֹמוֹ שֶׁל אָדָם גּוֹרֵם לוֹ מְרִיבוֹת, כְּמוֹ שֶׁאֵין שׁוֹאֲלִין בִּשְׁלוֹם חֲבֵרוֹ בִּמְקוֹם הַטִּנֹּפֶת.
12. Sometimes a person's place causes him quarrels, for the same reason as it is forbidden to ask about a person's peace in an unclean place. [The Hebrew word for peace, “shalom” is a Name of G-d and should not be spoken in a filthy place – thus we find that certain places are contrary to peace.]
## Segment 123
עַל־יְדֵי הַצַּעַר וְהָעַצְבוּת בָּא מְרִיבָה בָּעוֹלָם, וְעַל־יְדֵי הַשִׂמְחָה בָּא שָׁלוֹם בָּעוֹלָם.
13. Through pain and sadness, contention comes to the world. [Conversely], through joy, peace comes to the world.
## Segment 124
הִתְגַּלּוּת הַתּוֹרָה הִיא עַל־יְדֵי הַשָּׁלוֹם.
14. Revelation of the Torah comes through peace.
## Segment 125
הַמַּשָּׂא־וּמַתָּן אוֹ הַמְּלָאכָה שֶׁאָדָם מְיַגֵּעַ בּוֹ בְּיוֹם תַּעֲנִיתוֹ, זֶה הַדָּבָר מַצִּיל אוֹתוֹ מִשּׂוֹנְאִים וּמֵרוֹצְחִים.
15. The business or work that a man strains to do on a fast-day, this matter saves him from enemies and murderers.
## Segment 126
מִי שֶׁיֵּשׁ לוֹ שׂוֹנְאִים, קָשֶׁה לוֹ לְכַוֵּן דַּעְתֵּהּ בַּתְּפִלָּה.
16. One who has enemies has difficulty concentrating in prayer.
## Segment 127
מִי שֶׁעוֹשֶׂה פֵּרוּד בֵּין אִישׁ לְאִשְׁתּוֹ, הַיְנוּ שֶׁהוֹלֵךְ לָאִישׁ וּמְיַפֶּה אֶת הָאִשָׁה בִּפְנֵי הַבַּעַל, וְהוֹלֵךְ אֶל הָאִשָּׁה וּמְגַנֶּה אֶת בַּעְלָהּ בְּעֵינֶיהָ, עַד שֶׁנַעֲשָׂה פֵּרוּד בֵּינֵיהֶם, עַל־יְדֵי זֶה נַעֲשָׂה טָרוּד בִּמְזוֹנוֹתָיו.
17. One who causes a separation between a man and his wife - that is, he goes to the husband and glorifies the wife in his eyes, and then goes to the wife and discredits the husband in her eyes, until it causes a separation between them - causes difficulty with his own livelihood.
## Segment 128
כְּשֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא רוֹאֶה אֵיזֶה צַדִּיק, שֶׁיֵּשׁ כֹּחַ בְּיָדוֹ לְקָרֵב בְּנֵי־אָדָם לַעֲבוֹדָתוֹ, אֲזַי מַעֲמִיד עָלָיו שׂוֹנְאִים, כְּדֵי שֶׁיּוּכַל לְקָרֵב בְּנֵי־אָדָם, כִּי הַצַּדִּיק שֶׁאֵין לוֹ שׂוֹנְאִים, אֵין יָכוֹל לְקָרֵב, כְּמוֹ בְּעֵת בִּיאַת הַמָּשִׁיחַ יֵשְׁבוּ בְּשַׁלְוָה, וְאָז אֵין מְקַבְּלִים גֵּרִים.
18. When the Holy One, Blessed be He, sees that there is a Tzaddik who has the power to draw people to the service of G-d, He raises up enemies against him inorder to enable him to draw people close [to G-d]. For a Tzaddik without enemies cannot draw anyone close – just like in the days of the Messiah the world will dwell in tranquility, and then no new converts will be accepted.
## Segment 129
עַל־יְדֵי הִרְהוּרֵי עֲבוֹדָה זָרָה שׂוֹנְאִים בָּאִים וְנִתְרוֹמְמִים עַל אָדָם.
19. Due to idolatrous thoughts enemies come and dominate (lit. elevate over) a person.
## Segment 130
מִי שֶׁשּׂוֹנְאָיו נִתְרוֹמְמִים, הוּא נוֹפֵל לְתַאֲוַת אֲכִילָה.
20. One whose enemies rise up (against him) falls into lust for food .
## Segment 131
כְּשֶׁאָדָם מַרְגִּישׁ חִכּוּךְ בְּגוּפוֹ, יֵדַע שֶּׁיֵּשׁ לוֹ שׂוֹנְאִים, וְלִפְעָמִים שֶׁעַל־יְדֵי מַכּוֹת וְחַבּוּרוֹת שֶׁיַּעֲשֶׂה בְּגוּפוֹ, עַל־יְדֵי זֶה נִצּוֹל מִשּׂוֹנְאִים, כִּי זֶה נִתְחַלֵּף בָּזֶה.
21. When a person feels itching in his body, he should know that he has enemies. Sometimes through the blows and bruises he brings upon his own body, he is saved from enemies, for one is in exchange for the other.
## Segment 132
יֵשׁ שְׁנֵי צַדִּיקִים, שֶׁאֶחָד דִּבּוּרָיו הֵם בַּחֲרִישָׁה, וְהַשֵּׁנִי דְּבָרָיו בִּקְצִירָה, אוֹ אֶחָד דְּבָרָיו הֲקָמַת הַבְּרִית לְזִוּוּג, וְהַשֵּׁנִי דְּבָרָיו הֵם הַמַּמְשִׁיכִים אֶת הַזֶּרַע וּמְהַוִּים אֶת הַוָּלָד בְּבֶטֶן אִמּוֹ וּמְגַדְּלִין אוֹתוֹ. בְּכֵן כְּשֶׁיֵּשׁ מַחֲלֹקֶת בֵּין שְׁנֵי צַדִּיקִים הָאֵלּוּ, אַל יִתְעָרֵב זָר בְּתוֹךְ דִּבּוּרִים, שֶׁמְּדַבְּרִים זֶה עַל זֶה, כְּדֵי שֶׁלֹּא יְקַלְקֵל הַמְכֻוָּן.
22. There are two Tzaddikim, one of whose words are in plowing, and the other's in harvesting; or one whose words erect the the bris (circumcision – a holy reference to the male covenant) for relations, and the other's words draw the seed and create the fetus in its mother's womb, and cultivate it. Thus, when there is an argument between these two Tzaddikim, an outsider should not involve himself in their words that they speak one on another, in order not to ruin the goal.
## Segment 133
מִי שֶׁיֵּשׁ לוֹ שׂוֹנְאִים, יַזִּיר מִן הַיַּיִן, וְעַל־יְדֵי זֶה נַעֲשָׂה רֹאשׁ לָהֶם.
23. One who has enemies should prohibit himself from wine, and through this he will become their head
## Segment 134
סְגֻלָּה לְהִנָּצֵל מִשּׂוֹנְאִים, הֵן שׂוֹנְאִים שֶׁל מַחֲלֹקֶת הֵן שׂוֹנְאִים שֶׁבַּדֶּרֶךְ, שֶׁמִּתְיָרֵא מֵהֶם, לוֹמַר כָּל הַטְּעָמִים שֶׁבַּתּוֹרָה, דְּהַיְנוּ פַּשְׁטָא מֻנַּח זַרְקָא וְכוּ'.
24. A segulah to be saved from one's enemies - whether they are enemies in controversy or enemies on the routes of travel - of whom he is afraid; is to say all the names of the ta'amim (incantation notes) of the Torah - that is: Pashta, Munach, Zarkah, etc.