אות - רעג

He said: It is good for a person to habituate himself so that he can enliven himself with some melody. For melody is a very great and elevated matter and has great power to arouse and draw a person's heart toward Hashem Yisburach. And even one who cannot sing — even so in his home and by himself he can enliven himself with some melody according to how he is able to sing it. For the virtue of melody is beyond measure. And it is already explained in the words of Rabbainu, o.b.m., in many lofty teachings about the matter of melody.[455] And see at the end of the story of the Seven Beggars — there it is hinted somewhat about the virtue of melody. For it is explained there that the essential healing of the king's daughter who fell ill is through melody — namely through the ten types of melody, as is explained there. See there well, and understand to what extent the matter reaches. For also the holy soul of every single person of Israel is called a king's daughter — as is known. And she lies where she lies within each and every person — weary and exhausted and weakened by her sins, which are the ten types of arrows that the King shot and aimed at her, as explained there. And one needs a Tzadik of great power who can enter into all the places where she has fallen — and extract from her all ten types of arrows, and know all ten types of heartbeats in order to know how to heal her. And to play all ten types of melody — for the essential healing is through melody and joy. And understand there further — matters within matters. And the essential thing is to draw from there good counsels to return to Hashem Yisburach in truth. For "it is not the study but the deed that is essential" (Avos 1:17). 455. RAK: See Likutay Moharan 3, 8, 38, 42, 49, 282; Likutay Tinyana 8, 31, 92.