אות - מא
אות - מא
Source: https://ajew.org/reader/sichos-haran/1/41

Segment 1
HE:
לב נשבר ועצבות אינו ענין אחד כלל. כי לב נשבר הוא בלב, אבל עצבות הוא בא מן הטחול (פ). ועצבות שהוא מהטחול היא סטרא אחרא והקדוש ברוך הוא שונא אותה. אבל לב נשבר היא חביב לפני השם יתברך, כי לב נשבר יקר מאד מאד בעיניו יתברך (פא). והיה טוב שיהיה לו לב נשבר כל היום, אך אנשים כערככם יכולין לבוא מלב נשבר לעצבות. על כן צריכין ליחד איזה שעה ביום שיהיה לו לב נשבר דהינו להתבודד ולשבר לבו לפניו יתברך כמבאר במקום אחר (פב) אבל שאר כל היום כולו יהיה רק בשמחה (פג). ועל זה הזהיר אותנו כמה פעמים. להתאמץ ולהתגבר שלא יהיה לנו לב נשבר רק איזה שעה ביום, ועצבות כלל לא. ושאר כל היום יהיה בשמחה:

EN:
A broken heart and sadness are not one matter at all. For a broken heart is in the heart, but sadness comes from the spleen.[80] And sadness — which is from the spleen — is the sitra achra [the other side], and the Holy One Blessed He hates it. But a broken heart is cherished before Hashem Yisburach, and is very dear in His eyes blessed He.

Segment 2
EN:
And it would be good for a person to have a broken heart the entire day — but people of your standing are not able to maintain this, because it is possible from having a broken heart to come to sadness Heaven forbid, which is completely forbidden for a person. Therefore it is necessary to designate some hour in the day in which to have a broken heart — that is, to do hisbodidus and to break one's heart before Him blessed He — but the rest of the entire day, to be only joyful.

Segment 3
EN:
Sadness is like someone who is angry and upset — like someone who resentfully finds fault and complains against Him blessed He, Heaven forbid, for not doing for him as he wishes. But a broken heart is like a son who expresses his yearning before his father, like a baby who complains and cries before his father for being distant from him, etc. And see elsewhere on this.[84]

Segment 4
EN:
Through bitterness and sadness one does not know his own name.[85] And he said in the manner of a quip [derech tzachut]: That a dead person, when they ask him to say his name, he forgets his name, as is mentioned.[86] And this is because the dead person is in deep sadness and bitterness — therefore he does not know his name. And the general rule is that one must be very, very careful to always be joyful. And even if one is as he is — that is, Heaven forbid, very far from Hashem — even still he should rejoice greatly that he was not made a gentile. And it is already explained that regarding the matters of his deeds which are not worthy before Him blessed He — for this one needs to designate an hour of the day to do hisbodidus and to break his heart before Him blessed He, as explained elsewhere. And also during that hour it is forbidden that he should have sadness — only a broken heart. But the rest of the entire day he should be only joyful.[87]

Segment 5
EN:
Also, through joy one can give life to another person. Because there are people who have great and terrible sufferings, may the Merciful One save us, and it is impossible for them to relate what is in their heart. And they would want to tell, but they have no one before whom to tell and to converse all that is in their heart. And they go full of sufferings and worries — and when a person comes with a cheerful face he can truly revive them. And to revive a person is not a small thing, for it is a very great thing. And as is brought in the Gemara [Ta'anit 22b]: of those two jesters who merited what they merited through this — that they used to make people joyful.

Segment 6
EN:
Regarding a person's name — the name is a very great matter, and he spoke much about this. He also spoke with us about the verses that are customarily said before "Yih-yu leratzon" — [concluding prayers from verses] which begin and end with the letters of one's name. And he said that he knows how to explain all the names of those who stood around him — where each is hinted to. And especially regarding Rabbi Shimon[88] he spoke at length. Shimon is a permutation of the letters of "Avon Mash" [=a sin washed] — and he did not wish to explain the matter and said that this permutation is precisely all the matter and aspect of Rabbi Shimon. This Rabbi Shimon was one of his important disciples. And he said: Do not make the mistake, if I tell you where you are hinted to, that another person with the same name also has that reference. Do not say so. And from the general import of his words we understood that every single person, according to his matter and his level and his aspect, has some permutation and hint [in his name]. And he knows all this well with precision. He said that permutations of letters are very great. And he said that his Torah teaching is great — but in the place where he must make use of permutations of letters, he is all the greater.[89]

Segment 7
EN:
After having a broken heart comes joy — and this is an indication whether one had a broken heart: when afterwards he comes to joy.

Segment 8
EN:
One must guard the thought very much, because from thought an actual vital thing can be made.

Segment 9
EN:
And know that every aspect that is higher above in the person, it is able to attain and reach more. For example, with the foot one can throw some object upward, but with the hand one can throw upward more. And with speech one can attain and reach even more and more, because with speech one can speak to a distant place. And hearing is higher above and one can hear a sound from very far away — like when one fires cannons (what they call "hormates") one can hear from very far away. And sight can attain and reach still more and more, because with sight one can see and gaze at the heavens. Thus every aspect that is higher above, it can attain and reach more.

Segment 10
EN:
And the thought is very high above, above everything — and can attain and reach higher, higher above. Therefore one must guard it very much.