Torah Study

Through genuine Torah study—that is, through studying for the sake of Heaven, not for honor or money—all the prayers and all the requests are accepted. And the favor and esteem of Israel are elevated, both spiritually and materially. That is, through studying Torah for the sake of Heaven, a person finds favor before Him, may He be blessed, and He hears his prayers and fulfills the requests that he asks of Him, may He be blessed, whether for material good or for spiritual good.

Through engaging in Torah with strength—that is, through studying with desire and willingness, and through mustering strength to subdue the obstacles that prevent one from engaging in Torah for the sake of Heaven—the holy kingship is thereby strengthened within a person; that is, the true faith that is called the holy kingship. And through this, the good inclination is strengthened and prevails over the evil inclination. That is, the person strengthens himself to subdue the views of the evil inclination, and he establishes the views of the good inclination.

Through engaging in Torah genuinely and with strength, as explained in sections 1 and 2, it is possible to merit understanding the hints in all the circumstances that Hashem, may He be blessed, brings about for a person, so that through everything he is aroused to draw genuinely close to Hashem, may He be blessed. Also, through genuinely engaging in Torah, one merits true knowledge: even if one falls, G-d forbid, into a place of darkness—that is, into a place of people who are distant, to the point that it seems that in this place it is very difficult to be close to Hashem, may He be blessed, that is, to attain fear of Hashem and fulfillment of the Torah—nevertheless, through genuinely engaging in Torah for the sake of Heaven, one merits understanding how to find Hashem, may He be blessed, even in a place of darkness; and precisely from the distant and dark place in which one finds oneself, one can draw genuinely close to Him.

A person does not commit a transgression unless a spirit of folly enters him, and because of this he does not understand the magnitude of the blemish caused by the transgression. Therefore, according to the transgressions a person has committed and the blemishes he has caused, G-d have mercy, so he becomes literally insane. For sins and iniquities greatly damage the mind of the transgressor; and if he does not regret them and does not return in repentance, the damage to his mind increasingly overpowers him until he becomes insane, G-d have mercy. In most cases, however, the insanity of transgressors is only spiritual. That is, they commit many transgressions and are drawn after their lusts and evil traits, until they sense no wrongdoing at all in their deeds. But sometimes they also fall into physical insanity, G-d have mercy. Because of this, many kinds of insanity are found among many people. The rectification and cure for the damage to the mind caused by sins and iniquities is to engage in Torah genuinely and with strength, as explained above in sections 1 and 2. For through the power of the Torah one subdues the evil inclination and expels the insanity and spirit of folly that entered him as a result of his sins and iniquities; and then he merits fear of Hashem and genuine repentance.

Also, through genuinely studying the Torah, one merits being saved from the false views of the evil inclination, which generally does not entice a person to commit a transgression immediately. Rather, at first it clothes itself in mitzvos. That is, it entices the person to perform deeds that appear to be mitzvos, but in truth they are grave transgressions; and one who is a man of truth immediately understands and recognizes their true nature. Because of this, many people stumble into many transgressions, since a transgression appears to them to be a mitzvah. But through genuinely engaging in Torah, without falsehood, one merits true intellect and knowledge, and understands how to be saved from the evil inclination that clothes itself in mitzvos.

Torah and prayer strengthen and illuminate one another. That is, through engaging in Torah genuinely and properly, as explained in the preceding sections, one merits strengthening oneself in the service of prayer with genuine arousal, and one merits feeling vitality and light in the words of prayer—both in the fixed prayers and in every kind of prayer in which one engages genuinely. And through engaging in prayer genuinely and properly, one merits engaging in Torah genuinely and feeling vitality and light in all Torah studies.

Studying Gemara at night, genuinely for the sake of Heaven as is proper—not for honor, money, or the like—draws a thread of kindness upon the one who studies it. That is, Hashem, may He be blessed, bestows many good kindnesses upon him, and he is saved from thoughts of studying not for its own sake—that is, from evil thoughts that entice a person to study neither genuinely nor properly—and through this he rectifies the sound of music. That is, the sound of music from a wicked musician will not harm him. For the sound of music from a wicked musician is very harmful to the service of Hashem, may He be blessed; but through studying Gemara genuinely and properly, as explained at the beginning of this section, one is saved from the harm liable to come from the sound of music of a wicked musician. Nevertheless, from the outset one must certainly strive not to hear the sound of a wicked person's music. Only if one hears it inadvertently or under compulsion, or even hears it deliberately at a time when one did not know that it was forbidden to hear it, then one is saved from the harm through studying Gemara at night genuinely and properly. Then one merits establishing and elevating the holy melody—that is, one merits rectifying the sound of music so that one can attach oneself to Hashem, may He be blessed, through songs and melodies. In particular, one merits at least sensing the prohibition of songs and melodies of the Sitra Achara. Through the study explained in this section, one also merits elevating and strengthening the holy kingship, and one merits true prophecy.

Through studying the halachic decisors—that is, studying the Shulchan Aruch in order to know how to distinguish between what is forbidden and what is permitted, and in order to know how to fulfill the commandments that one is obligated to fulfill every day and at all times; because of this, one must primarily study the halachos that are necessary for every person and at all times, such as the halachos of tzitzis, tefillin, the recitation of the Shema, prayer, Shabbos, Yom Tov, and so forth, and especially the halachos that one must know in order to be saved from transgressions in which people stumble because they do not study the Shulchan Aruch—through this one separates and nullifies the evil from the good. For good and evil are found within every person, and through the evil within him he comes to all kinds of evil traits. But through studying the Shulchan Aruch, and especially through studying necessary halachos, as explained above in this section, the evil is subdued and nullified, and the good found within the person becomes stronger; and he merits good traits and good deeds, which are the primary rectification of every person. Through this, the request he asks of Hashem, may He be blessed, is actually accomplished and fulfilled; that is, he brings it about before Hashem, may He be blessed, that He gives him the good thing he requests. And he merits lowering and subduing those who dispute and oppose—that is, the people who disgrace the true Tzadikim.

To merit clarifying a halachic ruling—that is, properly understanding every halacha one studies and its practical application, without any error—is possible only through prayer. That is, one must pray abundantly to Hashem, may He be blessed, that one merit genuinely understanding every halacha one studies, without any error, in such a way that one can fulfill every commandment properly. This means neither being stringent regarding any commandment where there is no need to be stringent, nor being lenient regarding any commandment where it is forbidden to be lenient, but rather fulfilling every commandment properly, and especially guarding oneself and keeping far from transgression, as explained in the Shulchan Aruch.

Through speaking words of Torah—that is, when one studies, properly enunciating the words of the study and intending in one's study for the sake of Heaven, not for honor, money, or the like—the speech thereby shines for him into all the places concerning which he must return in repentance. That is, he merits knowing and understanding how to return in repentance for all the places in which he sinned, and he merits literal balanced repentance. That is, he withstands the test regarding all the transgressions that he has committed until now, and always strengthens himself not to repeat the transgressions; this is called ‘balanced repentance.’ Also, with every act of repentance that he performs, he merits ascending from level to level. That is, each time he merits a greater feeling for fear of Hashem and fulfillment of the Torah, until he ascends from his low level—that is, from lusts and evil traits—and attains the Torah's insights in their depth. That is, he merits understanding true explanations and interpretations, without any error, in all Torah studies.

But it is impossible to merit such illuminating speech as described in section 10 unless one properly and genuinely breaks the trait of pride and evil self-importance. In particular, when one engages in Torah study, one must guard oneself greatly against pride and contentiousness—that is, one must not study in order to glorify oneself, to overpower someone through one's learning, or to attain a rabbinic position and superiority. And all this depends upon guarding the Covenant; that is, it is possible to be saved from pride and self-importance only through rectification of the Covenant. This means guarding the mind from evil thoughts and evil reflections so that one will be saved from actually blemishing the Covenant, as explained in Likutay Halachos.

Through studying Torah not for its own sake, and especially through studying the Oral Torah—that is, Gemara and the halachic decisors—not for the sake of Heaven, meaning that one studies for honor, money, a rabbinic position, and so forth, one thereby acquires a mouth with which to speak disparaging words, slander, falsehood, and so forth against the true Tzadikim. From this arises the opposition of Torah scholars to the true Tzadikim. That is, through studying Torah with pride and self-importance, as explained above, one becomes a disputant and opponent of the true Tzadikim, as explained in Likutay MoHaRaN, Part I, §12.

One who studies Torah must know that while he is studying, the Tzadik in the Garden of Eden listens to his voice; and he must bind himself to the Tanna or Tzadik who revealed and innovated the Torah teaching that he is studying. Through genuinely studying Torah for its own sake, the soul of the person who studies Torah for its own sake attaches to the soul of the Tzadik who revealed the Torah teaching, and through this the learner merits genuine repentance. That is, he renews the days that passed over him in darkness, meaning the time when he was distant from Hashem, may He be blessed. For through genuinely studying Torah, he merits knowledge and arousal to strengthen and renew himself in good traits and good deeds, and to distance himself from lusts and evil traits; he merits this when he genuinely studies Torah for the sake of Heaven. But when he studies not for its own sake, merely in order to be called a scholar or for money and the like, then he is worse than a carcass; certainly such a person cannot attach himself to the spirit of the Tanna, as explained above. For through studying Torah not for its own sake, he does not understand the truth and becomes a hater and opponent of the true Tzadik. This is called the exile of the Shechinah, for the Oral Torah is in exile—that is, in the mouth of the scholar who studies for the sake of pride.

The worthy Torah scholar—that is, one who studies Torah worthily and genuinely for the sake of Heaven, without any deceit, as explained in the preceding sections—by studying the Torah teaching of the Tanna or of the Tzadik who innovated that Torah teaching, returns their soul to their body. This is what is called, ‘His lips move in the grave.’

It is good to study a halachic decisor—that is, the Shulchan Aruch—together with Be'er HaGolah, in order to mention the name of the Tanna or halachic decisor who innovated the ruling in the Shulchan Aruch that one is studying. For by mentioning the name of the Tanna or Tzadik while studying their Torah teaching, the spirit of the person studying it for its own sake attaches to the spirit of the Tanna or Tzadik who innovated and revealed the Torah teaching being studied.

Through studying Torah in holiness—that is, genuinely for the sake of Heaven, not for honor, money, or the like, as explained in the preceding sections—Jewish transgressors and converts are thereby aroused to repentance. That is, transgressors among Israel who have become very distant from Hashem, may He be blessed, are aroused to turn back from their evil way and draw close to fear of Hashem and fulfillment of the Torah; and even people from the nations of the world are aroused to convert and draw close to the faith of Israel. But it is impossible to merit studying Torah genuinely and properly except through the trait of ultimate humility and lowliness, as explained in Likutay MoHaRaN, Part I, §14.

Every person, and especially a Torah scholar, must study with such holiness and worthiness that his Torah study illuminates and shines into the root of the souls. Through this he can draw close and arouse to repentance wicked people and converts, even those who are distant from him; and through this he will merit that his son, too, will be a Torah scholar. But when he studies without the holiness and worthiness necessary for his study to illuminate the root of the souls, then his son will not be a Torah scholar. It follows that only a true Tzadik merits studying Torah in perfection, as explained in this section; and one who is genuinely close to him can also merit something of the aspect of such study.

Through hisbodedus—that is, choosing a particular place where one secludes oneself and examines oneself and one's deeds, to see whether one conducts oneself properly and fittingly in all one's traits and deeds; and when one senses some distortion or defect in one's traits and deeds, striving to rectify the wrongs and defects—through this one merits fear; that is, one fears transgressing the will of Hashem. Through fear, one merits the revealed Torah—that is, fulfilling the commandments explicitly stated in the revealed Torah, both in the Written Torah and in the Oral Torah. Through this one merits genuine humility—that is, sensing and understanding one's own nothingness. And through striving to attain all the rectifications stated in this section—that is, through proper hisbodedus, genuine fear of Hashem, the revealed Torah, and genuine humility—through this one merits prayer with self-sacrifice. That is, one merits nullifying selfhood and materiality at the time of prayer; namely, one merits feeling that during prayer it is forbidden to think about any business dealings, any matter of money, or any bodily matter, but rather one must listen to the words of the prayer and remember that one is praying to Hashem, may He be blessed. Through this one merits attaining the secrets of the Torah—that is, understanding true matters in the Torah that are not written explicitly. For through the rectifications mentioned above, one merits the light of knowledge hidden in the Torah, which is the light that will be revealed in the future to all Israel. By genuinely striving to attain the rectifications explained above, one already merits that light of knowledge now; through it, one understands true explanations and interpretations, which are not written explicitly, in all Torah studies. This is explained in Likutay Halachos. Fortunate is the person who merits all these rectifications explained in this section.

Only one who blackens his face like a raven and becomes cruel like a raven toward its young can merit the secrets of the Torah. That is, in order to maintain himself genuinely in fear of Hashem and fulfillment of the Torah, he completely nullifies his materiality, as though he did not exist in the world, and his intention is genuinely only to strengthen himself in fear of Hashem and fulfillment of the Torah. That is, when a person wishes to strengthen himself properly in fear of Hashem and fulfillment of the Torah, Hashem, may He be blessed, tests him with sufferings, G-d forbid—whether in health, livelihood, and so forth—to see whether he truly fears and trembles before Him and endures sufferings until his face blackens because of the sufferings. He also endures sufferings from his children and members of his household, or straitened livelihood, G-d forbid, or bodily weakness, G-d have mercy. If despite all this he maintains himself even then, genuinely and properly, in his fear and fulfillment of the Torah, such a person is capable of understanding the secrets of the Torah. That is, he merits understanding true explanations and interpretations in all Torah studies that are not explicitly stated.

The secrets of the Torah are called ‘holy,’ and every stranger is forbidden to eat what is holy. That is, a person who has not subdued and broken his lusts and evil traits, and who did not withstand the test of strengthening himself in genuine faith when sufferings in bodily health and livelihood passed over him, is called a ‘stranger’; and he cannot understand the true teachings alluded to in the secrets of the Torah. Only holy people can eat—that is, understand—from the holiness within the secrets of the Torah. That is, only people who genuinely strive to sanctify and purify themselves from lusts and evil traits can understand the allusions within the secrets of the Torah. Section 18 explains what is called the secrets of the Torah.

Through drawing Torah into the world—that is, through instilling Torah knowledge in the people of the world, who are people engaged in worldly affairs, in commerce and in crafts, so that they understand and feel that they too must remember Hashem, may He be blessed, even though they are preoccupied with their affairs, and so that they know and believe that their livelihood comes through particular Divine Providence from Hashem, may He be blessed, and does not come from the means with which they occupy themselves, for the means themselves cannot bring livelihood without His will and His Providence, may He be blessed—and through Torah knowledge they strengthen themselves to engage in commerce and in their work truthfully and faithfully, without deceit or falsehood, set fixed times for genuine Torah study, and give much charity from their livelihood—through this His Providence, may He be blessed, is drawn into the world. That is, faith in Divine Providence is strengthened: to believe and feel that everything brought about in the world, both generally and particularly, is through His Providence, may He be blessed, and not according to nature. And the closer every person is to the Torah—that is, the more he genuinely engages in Torah and fulfills what is explained in the Torah—the more he merits His Providence, may He be blessed. That is, he merits to believe and feel more deeply that everything brought about with every person occurs through particular Divine Providence, as explained in Likutay Halachos.

Sometimes one merits to uphold the Torah precisely through suspending its study, as explained in the words of our Sages, of blessed memory (Menachos 99): "Sometimes the suspension of Torah study is its fulfillment." For one who desires to engage constantly in Torah and in the service of Hashem cannot remain constantly attached to Hashem, may He be blessed, and to the Torah without any interruption whatsoever. Rather, he must sometimes suspend his study a little and go out into the street and the marketplace to attend to worldly needs—that is, to commerce, work, or the like—as much as he must attend to them, whether for livelihood or for other matters that are genuinely necessary. For Hashem, may He be blessed, arranges all these things so that the person will be compelled to interrupt his study a little for the sake of matters of this world, so that the confusions of the Sitra Achara—that is, evil thoughts and evil reflections—will not overpower him while he is engaged in Torah and in the service of Hashem, may He be blessed. For if a person were to engage in Torah and Divine service without any interruption whatsoever, his mind would weaken, G-d forbid, and his wisdom would be completely nullified within him because of the mental confusion liable to overpower him as a result of his uninterrupted service. And so that no harm, G-d forbid, will come to his mind and understanding, when he attends to worldly affairs he must guard himself very carefully from evil, whether in thought, speech, or deed. But when Mashiach comes, it will no longer be necessary to suspend Torah study or attachment to Hashem, may He be blessed, for then there will no longer be any impurity to confuse the mind (see Likutay MoHaRaN, Part One, teaching 16).

One who desires to draw forth explanations of the Torah—that is, one who wishes to understand true explanations and interpretations of the Torah in order to be aroused to draw genuinely close to Hashem, may He be blessed—must first draw into himself words that blaze like fiery coals. That is, he must increase his prayers and supplications before Hashem, may He be blessed, asking Him to grant him genuine arousal and fervor. Through true prayer, His compassion, may He be blessed, is aroused, and He bestows upon him arousal and fervor for Torah and prayer, and grants him knowledge and intellect to understand true explanations and interpretations of the Torah without any error whatsoever.

One who prays before studying must make his prayer a supplication and ask Hashem, may He be blessed, only for a gratuitous gift. That is, he must not think that Hashem, may He be blessed, is "obligated" to grant him knowledge and intellect to understand the explanations of the Torah because of his righteousness or his good deeds; rather, he must ask like a poor and destitute person. He must also bind himself, at the time of prayer, with the people who are coming to hear his teaching, and then his prayer is a prayer of the many and will certainly be accepted before Him, may He be blessed. Then, too, every person among those who come has a share in the Torah that the sage delivering the discourse reveals.

In the merit of the Torah that one draws forth, one merits to come to the Land of Israel. That is, by drawing forth explanations of the Torah together with the rectifications explained above, in sections 23 and 24, one merits to come to the Land of Israel. Certainly, one must know and believe that only a true Tzadik can draw forth explanations and interpretations of the Torah together with the aforementioned rectifications in their completeness. And because our master, teacher, and rabbi, Rabbi Nachman, of blessed memory, merited to draw forth the explanations of the Torah and the aforementioned rectifications in absolute completeness, he therefore merited actually to come to the Land of Israel and attained its holiness in absolute completeness, at the ultimate degree of perfection. And people who are genuinely close to a true Tzadik who can draw forth Torah together with the rectifications mentioned above merit to yearn and long genuinely to come to the Land of Israel, until they merit actually to come to the Land, in the merit of the true Tzadik to whom they are close. And if a person is close to the true Tzadik and desires actually to come to the Land of Israel, but because of difficult and formidable obstacles he cannot reach there, nevertheless he must know that genuine closeness to the true Tzadik is the principal holiness of the Land of Israel. It is forbidden for him to become sad or worried because he cannot reach the Land of Israel; rather, he must strengthen himself in prayer and genuine longing until Hashem, may He be blessed, helps him so that the obstacles are nullified and he can come to the Land of Israel. Closeness to the Tzadik means studying his books and genuinely fulfilling his counsels, as explained in Likutay Halachos, in the holy words of our teacher, Rabbi Natan.

When a person studies Torah and does not understand any innovation in it—that is, he does not understand in his study any intimations of wisdom and intellect in a way that will enable him to become renewed, strengthen himself, and be aroused, but merely studies the Torah lesson as written in the book, without any intellect or understanding alluded to in the lesson, each person according to his level—it is a sign that his mind and understanding are covered, just as an infant is concealed during gestation. And the counsel for giving birth to the faculties of mind—that is, meriting mind and understanding, so as to comprehend true intellectual intimations in the Torah teachings he studies, in order to become renewed and aroused to the service of Hashem as he should—is through crying out, both in Torah and in prayer, with genuine arousal from the depths of the heart, truly, without any ulterior motive. Thus it is explained in Likutay Halachos.

One who studies Torah and does not understand any innovation in his study—that is, he does not understand how to strengthen himself with new vitality from within his study, which is the primary purpose of study, and especially if he does not know how to interpret the lesson properly for the people who are listening, so that they will be aroused with new vitality to fear of Hashem and Torah observance—even though Hashem, may He be blessed, as it were, takes delight even in such study, if it is conducted with true fear of Hashem and without any intention for money, honor, or the like, nevertheless, a person who cannot interpret the lesson properly should not teach before the public. As explained in Midrash Rabbah, Song of Songs 4, regarding a person who teaches publicly but whose teaching is not as sweet as honey and milk to the people listening to his voice: it is better that he not teach before them. But a person whom Hashem, may He be blessed, has privileged to understand, interpret, and clearly explain the teachings of the Torah—that is, one who teaches publicly in such a way that the listeners are aroused with new vitality to fear of Hashem and Torah observance—is obligated to teach publicly, so that through the true teaching and its true explanations, his listeners will be aroused to fear of Hashem and Torah observance, which is the primary purpose and ultimate goal of all good deeds and Torah study.

Through Torah and prayer, one merits joy. That is, one who engages in Torah genuinely—not for money, honor, or the like, but studies in order to find counsels through which to strengthen himself in truth, as explained in Likutay MoHaRaN, Part I, §61, that from all the teachings a person studies, he must derive true counsels and upright ways of conduct, so as to understand how to conduct himself in his character traits and his deeds—and likewise, when he engages in prayer genuinely, not for money or the like, he certainly merits joy through Torah and prayer. And through genuine joy in Torah and prayer, he merits holy boldness. That is, he strengthens himself in Judaism and is not deterred by any mockery, opposition, or obstacles. And through holy boldness, he merits drawing close to true Tzadikim; and through drawing close to true Tzadikim, he merits complete faith; and through complete faith, he merits receiving moral instruction from true reprovers; and through this he is saved from banishment—that is, from being a wanderer—and is saved from strife, and peace increases in the world. And peace is made between Israel and our Father in Heaven. And through this, the seal of holiness is rectified with two seals. That is, when one merits the rectifications explained in this section, he is strengthened and sealed in complete holiness, in the aspect of a seal within a seal, in such a way that no confusion or obstacle can prevent him from following the straight path, the path of truth.

One must distance oneself greatly from hearing Torah from unworthy Torah scholars, who are called in the holy Zohar (Pinchas, p. 253) "Jewish demons." For they receive their Torah teachings from demons and the Sitra Achara, G-d have mercy, and therefore their Torah teachings are fallen Torah teachings—that is, false Torah teachings. Therefore it is the way of unworthy Torah scholars always to deliver wondrous discourses that find great favor in the ears of the masses who listen to them, and all the words that issue from their mouths are interwoven with parables, rhetoric, and wondrous reasoning. But all the people who listen to their discourses receive from them no benefit and no rectification, because their Torah teachings and discourses cannot guide any person along the good and straight path, and cannot arouse in a person’s heart a desire to follow the straight path. On the contrary, through their Torah teachings and discourses, the listeners fall into heresies, G-d have mercy, and they disgrace and revile those who truly fear Hashem. All forms of opposition to true Tzadikim and their followers also emerge from these Torah scholars.

The rectification and counsel for being saved from unworthy Torah scholars is to fulfill the commandment of hospitality toward true Torah scholars. And through the commandment of extending hospitality to true Torah scholars, one merits true faith and kindness. That is, Hashem, may He be blessed, performs acts of kindness for him in the merit of this commandment, and he merits nullifying himself before Hashem, may He be blessed, with true humility and lowliness. Also, through the commandment of extending hospitality to true Torah scholars, one merits overcoming opponents—that is, not being deterred by any opponent—and merits breaking and subduing heresies and unbelief, and merits clarifying and elevating the good hidden within the Torah teachings of unworthy Torah scholars.

It is impossible to attain the Torah of truth except through holy boldness. That is, through being forceful and strengthening oneself in the service of Hashem, may He be blessed, like a leopard, and not allowing oneself to be intimidated by any scoffer or mocker. Only this is called "holy boldness"—not, G-d forbid, engaging in strife, disparagement, and humiliation with scoffers and opponents. According to the measure of a person’s holy boldness, so does he merit Torah. That is, he merits to draw forth genuine Torah innovations, which he merits to understand on his own; and he also merits to explain and interpret for other people the Torah teachings in which he is engaged, with genuine innovations and interpretations capable of awakening people to fear of Hashem and Torah observance. These genuine explanations are called "Torah innovations," because through them people are awakened to renew themselves in Torah observance, which is the primary purpose. And likewise, conversely, one who possesses evil brazenness—because of which, not only does he fail to strengthen himself and overcome obstacles, but on the contrary, he uses it to act brazenly toward the worthy people of the generation, namely, those who truly fear Hashem—does not merit genuine Torah innovations, but instead receives Torah from the Sitra Achara, G-d have mercy. That is, his studies are teachings of falsehood and deceit. And according to a person’s Torah—which depends upon the boldness within him, as explained above—so does he merit prayer. That is, if he possesses holy boldness, as explained above, then his Torah is certainly the Torah of truth, and his prayer is likewise genuine, as it should be. But if his boldness is the brazenness of the Sitra Achara, G-d have mercy, then his Torah is false, and his prayer is also not genuine. May Hashem, may He be blessed, help us in His mercy always to strengthen ourselves with holy boldness, to be saved from the brazenness of the Sitra Achara, and to merit genuine Torah and prayer, without any falsehood:

The perfection of a person is that he be both a Tzadik and a Torah scholar. That is, one who possesses genuine fear of Heaven and is learned in Torah. For if he does not know how to study, our Sages, of blessed memory, have already said concerning him (Pirkei Avot, chapter 2, mishnah 6): "An unlearned person cannot be pious." For one who is unlearned—that is, who does not know how to study at all—cannot properly possess fear and reverence, because he does not know where to be lenient and where to be stringent. For without Torah knowledge, through "frumkeit" (being constantly stringent), one can fall into many pitfalls. But one who knows how to study and does not possess fear of Heaven is certainly nothing at all. For it is possible, G-d forbid, to be a Torah scholar and a completely wicked person. Thus it is explained in Likutay MoHaRaN, Part I, section 31, that one who knows how to study but does not possess fear of Heaven is called one who "did not merit," and his learning is transformed for him into a deadly poison, G-d have mercy. That is, through studying Torah without fear of Heaven, he falls into arrogance, heresies, many sins, and iniquities, which are a deadly poison, G-d have mercy. Therefore, every person must strive to be learned in Torah and pious in his deeds. But everything must be in truth, without any falsehood, in accordance with the teachings of the true Tzadikim, who teach a person how to conduct himself in every character trait and every deed. When a person strives in Torah study, piety, and good deeds, and his entire intention is genuinely for the sake of Heaven, without any falsehood, he resembles an angel of Hashem, Master of Legions. That is, this is a complete person, and he forms the letters of the Torah for good. That is, from all the Torah teachings he studies, he learns good perspectives and good character traits, and brings abundant goodness into the world. But one who believes that the primary thing is to be a Torah scholar and that fear of Heaven is secondary for him, G-d have mercy—that is, he concedes that fear of Heaven is also necessary, but maintains that study is the primary thing—such a person is a heretic and an unbeliever, like "Acher," who became a heretic and an unbeliever through his false views and mistaken reasoning, because he thought that scholarship was the primary thing:

Even a completely righteous person—that is, one who is both a Tzadik and a Torah scholar, as explained in section 32—when he falls from his spiritual level, namely, from his feelings, arousal, and desire for the service of Hashem, then if he merely sustains and strengthens himself through the virtue of scholarship that he possesses—that is, if he constantly engages only in Torah study—this is not good. For from a Torah scholar who does not possess fear of Heaven, a completely wicked person can emerge, as explained above in section 32. Rather, he must strengthen himself in fear of Hashem and abundantly offer genuine prayers and requests to Hashem, may He be blessed, asking Him to help him return to his spiritual level—that is, to the feeling of arousal and desire for the service of Hashem, may He be blessed, that he possessed before he fell from his level. He must also strengthen himself and rejoice in the good points that still remain within him, so that he may return to his previous level. And so it is explained by our Rebbe, Rabbi Nachman, of blessed memory (Likutay MoHaRaN, Part I, section 282), that strengthening oneself and rejoicing in one’s good points has the power to awaken and strengthen a person in holiness, both generally and particularly:

Through the Torah and through the Tzadikim, one merits peace. That is, through engaging in Torah genuinely for the sake of Heaven—not because of money, honor, or the like, but solely in order to know how to conduct oneself in one’s character traits and deeds. For without Torah knowledge, one does not know how to conduct oneself properly in one’s character traits and deeds, as explained in Pirkei Avot: "An unlearned person cannot be pious." That is, one who possesses no Torah knowledge at all does not know how to conduct himself. But through genuine Torah engagement, as explained above in this section, and through genuine closeness to the true Tzadikim, one merits to understand how to conduct oneself in one’s deeds, as explained in Likutay Halachos, and one merits peace. That is, both the Jewish people as a whole and the individual who genuinely engages in Torah and is genuinely close to the true Tzadikim, without any falsehood, always merit peace of mind, and he is saved from confusion and doubts. For no matter how Hashem, may He be blessed, conducts Himself toward him—whether with expansiveness or, G-d forbid, with suffering—he does not become confused. For because of his faith in Divine Providence, which he merits through genuine Torah engagement and through closeness to the true Tzadikim, he does not fall into arrogance in a time of expansiveness, nor into sadness in a time of suffering. And he knows that there is no counsel for suffering other than genuine prayer and supplication to Hashem, may He be blessed. Because of this, he never becomes confused, and he merits peace and tranquility:

External wisdoms—that is, all the forms of wisdom found in the world other than the wisdom of the Torah—are called external wisdoms. In contrast to the inward wisdom of the Torah, all other forms of wisdom are external and are called "folly" and "darkness." For the primary vitality, wisdom, and light are found only in the wisdom of the Torah. Through genuine fasting and through giving charity for the Land of Israel, one merits the wisdom of the Torah. Through this, harsh judgments are sweetened and nullified—that is, troubles and suffering are nullified—and one merits salvations and kindnesses:

The continued existence of the world and the nullification of troubles are brought about only through the breath of the mouths of young schoolchildren—that is, through the holy lessons that children learn in the “chedarim” from worthy, G-d-fearing teachers. Therefore, every person must make an effort and search for a worthy, G-d-fearing teacher to teach his children, and he must pray abundantly before Hashem, may He be blessed, that He provide him with a worthy, G-d-fearing teacher, so that the holy breath of the children’s mouths will not be corrupted. For a teacher who lacks fear of Heaven harms the holiness of the children with whom he studies. May Hashem, may He be blessed, save us from unfit teachers and provide us with worthy, G-d-fearing teachers.

Through the Torah that a person studies at an unfavorable time, G-d forbid—that is, at a time of poverty and financial hardship, may the Merciful One save us—and through strengthening himself to engage in Torah and fulfill what he studies, for fulfillment is the main thing, as explained in the words of our Sages, of blessed memory: (Pirkei Avot, Chapter 1, Mishnah 17) “Study is not the main thing, but rather action,” through this Hashem, may He be blessed, draws down upon him a thread of lovingkindness. That is, Hashem, may He be blessed, bestows many kindnesses upon him and drives away from before him all kinds of judgments and accusations. Through this, he merits to rectify his speech—that is, he merits to guard his mouth from speaking flawed words, namely, slander, gossip, mockery, and so forth—and he merits to speak out his entire heart before Hashem, may He be blessed, to thank Him for the goodness and kindnesses that He bestows upon him even in his time of hardship, and to ask Hashem, may He be blessed, for complete deliverance from the suffering and hardship in which he finds himself. He also merits to speak before Hashem, may He be blessed, with arousal and absolute truth, from the depths of his heart.

Through sharpening his intellect in Torah—that is, by applying his mind and intellect to Torah study, studying and desiring to understand truthfully the wisdom and knowledge explained in the Torah that he is studying, in order to be awakened to fear of Hashem and fulfillment of the Torah, which is the main thing—through this his mental faculties are sharpened. That is, he merits that his mind and wisdom grow, and true knowledge increases within him, enabling him to recognize the greatness of Hashem, may He be blessed. Then, when his knowledge and wisdom grow so that he recognizes the greatness of Hashem, may He be blessed, he becomes ashamed before Him, may He be blessed, because of his sins and iniquities, and deeply regrets having sinned against Him; this is the essence of repentance. For the essence of repentance is regret over the sins and iniquities that he committed previously, and strengthening himself and resolving for the future not to sin again. Through this, one merits the light of the tefillin—that is, true fear of Hashem and true knowledge—as explained in Likutey Moharan, Part One, Lesson 38.

A flaw in faith leads to neglect of Torah study. That is, because a person does not believe that Hashem, may He be blessed, provides his livelihood through His individual Divine Providence, but instead imagines that he earns his livelihood through his own efforts, exertions, and toil, he is consequently always preoccupied with many exertions and labors for the sake of livelihood and money, and he never has any time to engage in Torah. Because of the sin of neglecting Torah study, he becomes liable to the punishment of exile, wandering, and traveling upon the roads. That is, he is constantly forced to be a wanderer, moving about and traveling from place to place in order to seek a livelihood. But when he truly believes in individual Divine Providence and trusts in Hashem, may He be blessed, that He will certainly not abandon him and will provide him with everything he needs, and he strengthens himself each day to establish fixed times for Torah study, through this he merits to earn his livelihood easily and amply. That is, Hashem, may He be blessed, provides him with a livelihood through little toil and exertion. Whatever Hashem, may He be blessed, provides for him gladdens him, he experiences expansiveness through it, and he is always happier with his portion than he would be with the greatest wealth.

One must also know and remember that, in Torah study, one must also employ the trait of contentment. That is, when a person longs to study a great deal but obstacles overpower him, to the point that he cannot engage in Torah as he desires, he must be content with a little—with however much he manages to study. Sometimes a person also becomes confused because he sees that the time is short and the work is great. That is, there is much to study, and he longs to study the entire Torah in a short time; because he sees that he will not be able to study everything, he distances himself completely from Torah study and studies nothing. Therefore, one must embrace the trait of contentment in Torah study as well. When he cannot engage in Torah as he desires because of genuine obstacles—whether obstacles caused by the burdens of earning a livelihood, obstacles caused by physical illness, G-d forbid, or other obstacles that prevent him from studying properly—he must be content with a little. That small amount of Torah must be very important in his eyes, and he must strengthen himself greatly not to neglect that little amount, G-d forbid. When this small amount of Torah is important in his eyes, he will certainly long greatly to strengthen himself in Torah study with even greater vigor, to the full extent of his ability. But if he does not duly value the small amount of study that he merits to accomplish despite the obstacles, this can cause him, G-d forbid, to cease studying entirely. Completely neglecting Torah study is a grave prohibition, as explained in Tractate Avot (the end of Chapter 2): “It is not incumbent upon you to finish the work, but neither are you free to desist from it.” That is, you are not obligated to study the entire Torah if you have genuine obstacles that prevent you from engaging in Torah properly, but it is certainly forbidden to cease studying entirely. Every person is obligated to engage in Torah each day to the full extent of his ability, whether a little or a great deal. Likewise, every ordinary person who cannot understand books written in the Holy Tongue is obligated each day to study books of ethical instruction and the Shulchan Aruch from books printed with a Hebrew explanation. For this reason, Hashem, may He be blessed, has brought it about in our times that nearly all areas of Torah study have been translated, so that all ordinary people can engage in Torah and understand the truth, as explained in Likutey Halakhot in several places.

Through genuine Torah innovations, new heavens and a new earth are created. That is: through the new and true explanations and interpretations — that are not explicitly stated — with which one explains Torah studies, and through which people are aroused to fear of G-d and Torah observance, the heavens and earth are renewed with new strength as if created anew. That is: through genuine innovations as described above, all manner of influences and blessings flow in the world. But there also exist false Torah innovations — that is, there are people who know how to learn and say explanations and interpretations on Torah studies — and these are complete falsehood. For they did not toil to stand in the trial and break obstacles and trials, and did not prevail over themselves to distance from lusts and evil traits. And because of this their learning, their explanations and their interpretations are complete falsehood. And through their learning and innovations, one distances, G-d forbid, from Hashem — as explained in Likutay MoHaRaN Part I, §28. And through false Torah innovations, famine comes to the world and Parnasah is damaged, G-d forbid. And one must very much request from Hashem, may He be blessed, to be saved from false Torah innovations. The rectification and counsel to be saved from these Torah innovations is to guard greatly from speaking and hearing slander, to always strengthen oneself in joy, and especially to distance from sadness. And through this Hashem, may He be blessed, will help one to merit genuine intellect and knowledge to understand who are the false people whose Torah innovations are falsehood and deceit — and then one is saved from them.

Through genuine Torah engagement — that is, through genuinely studying Torah and fulfilling the learning in deed — one merits length of days. For through genuinely engaging in Torah for the sake of Heaven, one calls out to Hashem, may He be blessed, Who is called "the Life of all life" — and draws from Him, may He be blessed, life and length of days. And when one studies Torah, one must enunciate the words from the mouth — for through this one merits to call to Hashem and to draw from Him length of days and great goodness.

Through genuine Torah engagement one can give mussar and reprove even those distant from oneself — even though one does not know what words of reproof they need. For all manner of words of reproof, mussar for arousal, strengthening, and good character traits are found within the Torah. And even the people who need to be reproved are not close to one in such a way that one could reprove them directly — nonetheless, through genuine Torah engagement as it should be, those distant hear the voice of the herald of the holy Torah. For the Torah always cries out and calls to people distant from Him, may He be blessed (Proverbs 1:22): "How long, O simple ones, will you love simplicity…" Only they do not hear the voice of the Torah because of the many concealments that sins have caused — that is, because these people are deeply mired, G-d have mercy, in many iniquities, and have therefore distanced from Hashem and from the Torah and do not hear the Torah's voice. And because of our iniquities Hashem, may He be blessed, hides Himself from us in a concealment within a concealment, as stated in the Torah (Deuteronomy 31): "And I will surely hide." That is: if you multiply iniquity, G-d forbid, I will distance from you and conceal Myself from you. But through genuine Torah engagement as described above, one reveals all manner of concealments — that is, through proper Torah engagement, one brings it about that even people who have distanced greatly from Hashem and from the Torah are aroused and hear the voice and reproof of the Torah — until they return to Hashem.

Even people who have distanced greatly from Hashem and from the Torah can return and draw close to Him through studying the holy Torah — for in distancing there are several levels. There are people who were only a little close to Him, may He be blessed — to fear of G-d and Torah observance — and distanced so far that they forgot Him entirely, G-d forbid. And there are people who still remember Him, may He be blessed — that is, who have not distanced entirely — and who wish to walk in the straight path, the path of Torah, only cannot prevail over their inclination to break their lusts and evil traits. And because of this they too are distant from fear of G-d and Torah observance. But through genuine Torah study as it should be, one brings it about that all of them hear the voice of the herald and reproof of the Torah itself — and all return to Hashem.

When a person studies Torah, one must study in such a way that one receives from Torah studies true judgments and upright conduct. That is: genuine counsels and good views to understand how to properly conduct oneself in all character traits and all deeds — which is the primary purpose. And one must also understand from the Torah studies one learns what to advise other people who seek one's counsel — how to conduct themselves in their matters according to truth and Torah. And to this one merits through faith in the Sages. That is: through being genuinely close to the true Tzadikim and believing in them as it should be — and fulfilling their counsels and views — through this one merits to find in all Torah studies one studies true judgments and upright conduct, to know how to conduct oneself in every matter, and even to teach others.

There are many books in the world, and there will be yet more books. And all these books are very necessary for the world — and it is forbidden to mock or disgrace any book from among these books. For the views of the aforementioned books are founded on our holy Torah — both Written and Oral. But books compiled on matters of inquiry and external wisdoms — that is, heresy — from such books one must distance greatly, for they very much harm faith and fear of G-d, which are the foundation and root of Jewishness. And one who mocks and disgraces a book that was compiled according to our holy Torah that we received from Sinai, will be judged and punished by Hashem, may He be blessed, with mental confusion — that is, one will never be able to find genuine counsels in all one's studies, and will always be in doubt and not know any matter clearly — how to conduct oneself properly. The rectification for one who disgraced and mocked the books of truth is to return in genuine repentance — to genuinely regret what one blemished through disgracing and mocking the books of truth compiled according to our holy Torah — and to begin anew to value and believe in all books compiled according to the Written and Oral Torah as described above. Through this one merits rectification of the mind, and can draw and find complete and genuine counsels in all Torah studies one studies.

One who has merited to innovate Torah — that is, who merits to understand true explanations and interpretations suited to renew and arouse people to fear of G-d and Torah observance — such explanations and interpretations are called Torah innovations, for they are suited to renew people and arouse them to serve Hashem, which is the primary purpose. And if the person who understands the Torah explanations and innovations teaches them to others genuinely for the sake of Heaven — not for honor, money, or the like — only in order to arouse their hearts to fear of G-d and Torah observance, then he must also believe within himself that Hashem, may He be blessed, has great delight from his Torah innovations. And he must strengthen himself and write down the Torah explanations and true interpretations that Hashem, may He be blessed, privileged him to find in the holy Torah — until from these innovations holy books emerge. And through this all manner of harsh judgments in the world are sweetened — that is, through people who study these books being aroused to fear of G-d and Torah observance, sufferings and troubles are nullified from the world and salvations and kindnesses come to the world.

Through studying the halachic decisors — that is, studying the Shulchan Aruch to know the forbidden and permitted, etc. — and through studying the halachos and counsels in the books of the true Tzadikim, to know how to strengthen oneself in complete faith in particular Providence and Torah observance, which is the primary purpose — through this strife is nullified both at its root — that is, in Heaven — and below in the world. And the strife of the evil inclination within every person's heart is nullified — that is, the difficulties, heresies, and confusions of faith that the evil inclination inserts into every person's heart are nullified. Because of this one's heart is divided from Hashem, G-d forbid, and one cannot pray properly. For the primary obstacle that prevents proper prayer — that is, prayer is not precious in one's eyes, G-d forbid, to the degree that one does not listen to the words of the prayer one recites — this stems only from faith that is not complete. For if the person knew and truly believed with all his heart that "the whole earth is full of His glory" (Isaiah 6:3) — and that Hashem, may He be blessed, hears every word of his prayer — certainly he would pray with great arousal and abundant burning, and would be careful to concentrate on the words of prayer he enunciates. But because one's faith is not complete and strong as it should be — therefore prayer is not sufficiently precious in one's eyes and one does not concentrate one's heart in prayer. Therefore the rectification and counsel for deficient faith is studying the halachic decisors — studying the Shulchan Aruch to know the forbidden and permitted. And one must study clear halachos from the books of Tzadikim — to know how to strengthen oneself in faith and fear of G-d, as described in this section. For studying the Shulchan Aruch in order to fulfill — as stated in the Shulchan Aruch (Yoreh De’ah §246) — is very effective for subduing and nullifying the evil within the person, as explained in Likutay Moharan Part I, §8 in the Torah "Ra'isi Menoras Zahav". And studying halachos from the books of the true Tzadikim — in order to strengthen oneself in faith and proper fear of G-d — is certainly effective for subduing and nullifying the difficulties and heresies that the evil inclination inserts into the heart. And one who fulfills this — studying the Shulchan Aruch and studying mussar books from the true Tzadikim as described above — one's heart is not divided from Hashem and one can serve Him with all one's heart. And through this one merits genuine knowledge and intellect with which to settle the difficulties and nullify the heresy in the heart, and merits to genuinely pray as it should be — with all one's heart.

Through genuine Torah toil as it should be — that is, through applying all one's mind and heart to Torah study, studying until one merits to properly understand one's learning, in such a way that one can be aroused to fear of G-d and Torah observance — through this one heals the soul. That is: one's soul is healed from the blemishes created through the sins and iniquities one committed. And through this one elevates one's soul to its root and sweetens all harsh judgments — that is, all manner of troubles and sufferings — generally and particularly — are nullified through this. The person who engages in Torah study in the manner described above plants trees of life in which all manner of healings exist. That is: one can explain and clarify the Torah studies in such a way that vitality and healing — both materially and spiritually — enters every person who hears the genuine explanations and interpretations. And one also renews and sustains all the worlds. That is: through studying genuine Torah, one introduces force into all the worlds and reveals the honor of Hashem, may He be blessed, in the world — which is the primary purpose and aim of all a person's service — that precisely through one's action the honor of Hashem, may He be blessed, is magnified and sanctified in the world.

One who engages in Torah and cannot understand one's learning — nonetheless this too is very good if one intends one's heart toward Heaven. For every word of one's learning ascends to Hashem, may He be blessed, and Hashem is pleased with it. And from such studies one plants trees of the aspect of "willows of the brook" — see the holy Zohar, Kedoshim, p. 85.

Without Torah engagement it is impossible to live. For without Torah knowledge one does not know how to conduct oneself in any good character trait — and especially how to be saved from evil traits. For sometimes a person's heart burns toward Hashem too much — that is, one is aroused to excessive “frumkeit” (fear of Heaven), beyond one's level. And when one is aroused beyond one's measure, one is liable, G-d forbid, to be harmed. For through this arousal one is liable to execute actions that could harm one, G-d forbid. But through genuine Torah engagement as it should be, one merits knowledge and understands how to temper the arousal to suit one's measure and level. And sometimes, G-d forbid, a person burns with lusts and evil traits that can harm one G-d forbid even physically. And without Torah knowledge — and especially without the knowledge of the true Tzadikim — one does not know how to subdue and nullify this evil burning. But through genuine Torah study as it should be, and especially through studying the knowledge of the true Tzadikim, one merits genuine knowledge — to know how to subdue and nullify the evil burning of the inclination's overpowering, and to know how to conduct oneself in all good character traits — each person according to his level. From this it is clear that the primary vitality is only through Torah knowledge and genuine knowledge from the true Tzadikim.

The primary repentance is only through genuine Torah engagement. That is: through Torah study with great attention until one merits to understand one thing from within another — that is, understanding in the Torah study one is engaged in true explanations and interpretations not explicitly stated. And if one intends genuinely for the sake of Heaven — this is complete repentance: one is transformed into a new person as if just created. For without Torah knowledge one is like an animal in human form — but when one merits Torah knowledge one is in the aspect of a person. Therefore one resembles a newly created being. And one merits composure of mind, arousing Hashem's mercy, and great complete salvation.

The Torah one studies — even in private — it is good to explain it in the language one understands. And especially when studying publicly, one must certainly explain the Torah study in a language that every listener understands. For this is a benefit to the world — for Torah knowledge enters simple people through proper explanation. Thus is it explained in Likutay Halachos.

Every book a person studies must find himself within it. That is: through the study one feels one's smallness, lowliness, and distance from Hashem — and one extracts from the study mussar and arousal to draw close to the service of Hashem. And when one studies with attention and truth — finding oneself within one's study as described in this section — this is a sign that one desires to do His will, may He be blessed. As stated in Psalms (40:8–9): "Behold I have come; in the scroll of a book it is written about me — to do Your will, my G-d, I desire." That is: when one studies the book and finds himself there — this is a sign that one wishes to fulfill — that is, to fulfill His will, may He be blessed.

When a person teaches Torah publicly, he must be worthy of this — that is, he must have proper fear of Heaven and truth, to the degree that he can through his Torah words arouse those who hear him to fear of G-d and Torah observance — which is the primary intention of public teaching. And the public teacher must also intend that every person who listens to his words should hear only what pertains to him. And indeed: if the public teacher intends only for the sake of Heaven — to arouse the hearts of the people to fear of Heaven and Torah observance — then Hashem, may He be blessed, arranges that every person who hears his Torah words hears only the words that pertain to him. And what does not pertain to him he does not hear at all — or hears and forgets. As explained and alluded to in Likutay Moharan Part I, §60, "Patach Rabbi Shimon," §7. And if the public teacher is not worthy that these rectifications be accomplished through him — as described in this section — and nonetheless he teaches publicly, through this the lust for sexual immorality can overpower him, G-d have mercy. For it is a great service to say Torah even to a single individual — and especially to the public. See Likutay Moharan Part I, §134.

When a person studies the Torah of a Tanna or Tzadik, one must picture in one's mind the image of the Tanna and Tzadik. That is: one must think that the Tanna and Tzadik whose Torah innovations one is studying are standing beside one and listening to one's voice. And through this one is saved from forgetting.

Through feeling sweetness in the Torah — that is, studying Torah and feeling vitality in one's learning — through this one is saved from being widowed, G-d have mercy.

One who merits to innovate Torah innovations that have substance — that is, who explains and clarifies Torah studies with explanations and interpretations that arouse people to fear of G-d and Torah observance, and these explanations and interpretations are called Torah innovations because through them people are renewed and aroused to love of Torah and fear of Heaven — the person who merits to engage in the aforementioned Torah innovations must weep before Hashem, may He be blessed, before his study, and request from Him that He help him to engage in innovations in absolute truth — without any falsehood. And through this one is saved from the Sitra Achara and the klipos that they not draw sustenance from his innovations. That is: Hashem, may He be blessed, will help him to be saved from all manner of false views, and one merits to engage in Torah innovations genuinely for the sake of Heaven in truth.

There are people who say Torah that is very broad below. That is: people who say Torah with great intentions and lofty attainments — and because of this it seems to them that the Torah they are saying is great and broad. But above at the root, their Torah is small and short — for above in holiness nothing remains of their Torah except a small spark. That is: their Torah lacks great importance, and no proper purpose emerges from it. For their Torah cannot arouse the hearts of people to the service of Hashem, may He be blessed. But there are true Tzadikim who say Torah — and their Torah appears short below — that is, they say Torah not with lofty intentions and great attainments, in order that every person can understand their Torah words. And because of this it seems that they said simple matters without proper importance. But above at the root, their Torah is very broad — that is, Hashem, may He be blessed, has great delight from their Torah — for the purpose that emerges from it is very good. That is: all manner of people are aroused through their Torah to fear of G-d and Torah observance, which is the primary intention of all the attainments and intentions of Torah.

Even a simple person — if he truly gazes and examines a book, and with all his heart and mind looks at the letters of the Torah in the book he is studying — can see in the book many innovations and wonders. And it is impossible to explain what is meant by "many innovations and wonders" — for in this matter many interpretations exist. Only it is forbidden to do this as a test — that is, it is forbidden to contemplate the book in order to specifically find novelties and wonders. But one must study every Torah study with wholesomeness and simplicity — genuinely for the sake of Heaven. And if one properly gazes at the Torah letters in the book as it should be — certainly Hashem, may He be blessed, will help one and one will merit to see novelties and wonders. But the primary thing is to intend genuinely in order to merit closeness to Hashem — and not, G-d forbid, in order to be proud of knowledge and attainments. Thus is it explained in Likutay Halachos.

Every person must set for himself a fixed time each day for Torah engagement — even one who is occupied with many burdens and many affairs. For even one who has many burdens and affairs — whether of Parnasah or other necessary matters — it is inconceivable that one cannot set aside time to engage in Torah, by day or by night. One only needs to genuinely wish to set fixed times for Torah — and then certainly Hashem, may He be blessed, will help one to be able to fulfill one's wish. As stated in the words of our Sages, of blessed memory (Yoma 38): "One who comes to purify himself is assisted." That is: one who genuinely wishes to fulfill His will, may He be blessed — Hashem, may He be blessed, assists him to be able to fulfill His will.

It is a great obligation upon every person from Israel to study a portion of the halachic decisors — that is, the Shulchan Aruch — every day. And if one cannot study the Shulchan Aruch in the holy tongue, one must study it in the language one understands. And the importance of the Shulchan Aruch study — whether in the holy tongue or in the language one knows — is one and the same, with no distinction between them. And even if one has no leisure because one is occupied with necessary burdens — whether of Parnasah, whether of other matters — or while traveling on the road, so that one cannot study properly — nonetheless one must study at least one section of the Shulchan Aruch even out of sequence from one's regular daily study — so as not to skip even one day from studying the Shulchan Aruch. But when one's time is not pressed, one must study all four sections of the Shulchan Aruch in sequence — every day as much as one can manage — until one merits to complete all of the Shulchan Aruch. And even after completing it, one must begin again and study in sequence until completing the study of the Shulchan Aruch again — and so must one conduct oneself all the days of one's life. And this is a great rectification for all the blemishes one has blemished through iniquities and sins. For through studying the halachic decisors — the Shulchan Aruch — one clarifies the good from the evil, which is the totality of all rectifications.

Through studying the halachic decisors — the Shulchan Aruch — genuinely for the sake of Heaven as it should be, one merits to be a householder and ruler over the earth. And through this one merits to establish the gates of the Garden of Eden. And one merits to understand supernal wisdom [חָכְמָה עִילָּאָה] and lower wisdom [חָכְמָה תַּתָּאָה]. That is: one merits genuine knowledge and intellect to know how to conduct oneself spiritually in all matters of the service of Hashem without stumbling — which is called "supernal wisdom." And likewise one knows how to conduct oneself materially in all bodily matters so as not to stumble — which is called "lower wisdom."

Children of the study hall who begin studying the Chumash begin from the book of Vayikra. For in Vayikra the matter of the erection of the Mishkan is discussed — when Hashem, may He be blessed, began speaking with Moshe Rabbeinu, peace be upon him. And since the children receive the breath of their mouths from the Mishkan through the Tzadikim of the generation — that is, if they are guided in the path of truth according to the views of the Tzadikim of the generation, then certainly the breath of their mouths is very pure and holy and is received from the Mishkan — because of this they begin to study the Torah from the book of Vayikra.

Through studying halachos — both the halachos of the Shulchan Aruch, if one studies genuinely in order to know the forbidden and the permitted, and especially in order to fulfill the words of our Sages, of blessed memory (Avos 1:17): "Study is not the primary thing — but deed." And through studying genuine teachings from the true Tzadikim who teach the person how to conduct oneself in life — for this reason the genuine teachings of the true Tzadikim are called "halachos," for they teach the person how to walk in the path of Torah without any stumbling. And especially when one merits to innovate in these genuine teachings — that is, to find in the aforementioned genuine teachings true explanations and interpretations suited to renew the person and arouse one to fear of G-d and Torah observance — all of this is in the aspect of delights of the World to Come [שַׁעֲשׁוּעֵי עוֹלָם הַבָּא]. That is: if one studies the aforementioned teachings genuinely as it should be — one feels in the study the pleasure of the World to Come. And through this one merits childbirth with ease — both bearing children materially, and bearing commandments and good deeds — which is the primary bearing, as stated in the words of our Sages, of blessed memory (Midrash, beginning of Parashas Noach, cited by Rashi there), that the primary offspring of Tzadikim are commandments and good deeds. And through this one is saved from all manner of troubles.

Through causing true Torah scholars to neglect their study, one falls ill in one's legs.

One who teaches Torah publicly and unworthy students listen to one's teaching — through this drought comes to the world, G-d forbid, and one is seized with confinement. The counsel for not being harmed by unworthy students is explained in Likutay Moharan Part I, §60 in the Torah "Patach Rabbi Shimon" — that the public teacher's study should be "in order to study and to teach, to guard and to do." That is: one must not intend for falsehood, G-d forbid — for money, honor, or the like — but one's intention must be to introduce fear of Heaven and Torah observance into those who hear one's teaching. And through this Hashem, may He be blessed, will protect and help that the words of one's teaching not enter the views of the unworthy students — and what they hear will be forgotten by them. And no harm, G-d forbid, will emerge, G-d forbid, from one's teaching — but on the contrary, many goodnesses will come through this.

Through the honor of Torah, rains come to the world. That is: through Torah study for the sake of Heaven — in order to be aroused to fear of G-d, and especially if one studies in order to attain genuine and complete faith [for the purpose of all Torah studies is to introduce complete faith into the person, as explained in Likutay Halachos on the verse (Psalms 119:86), "All Your commandments are faith" — that is, the purpose of all the Torah and commandments is only for the sake of complete faith] — through such Torah engagement the honor of the Torah is revealed. And through the revelation of the Torah's honor, rains come to the world, and abundance of blessing and salvation descends to the world — as explained in Likutay Halachos.

A segulah for perseverance in study [הַתְמָדָה] is to be careful not to speak any evil about any person from Israel. And on the contrary: one must strive to find merit and good points in every Jew — even one who appears to be wicked — for one must strive to find good points in him in which he is not wicked, as explained in Likutay Moharan Part I, §282. And through judging every person from Israel favorably, one merits to study Torah with longing and perseverance. But one must be careful not to fall into the evil traits of the transgressors one is judging favorably. And one must also carefully examine whether the people one is judging favorably are drawing close to Jewishness through this — for if one does not know how to judge favorably properly, one's favorable judgment could distance them, G-d forbid, even further from truth — as explained in Likutay Halachos.

Through studying the holy Zohar, one merits to study all manner of Torah studies with longing. And the holy language of the Zohar is very effective and arouses the heart to His service, may He be blessed.

Rabbi Shimon bar Yochai greatly sanctified the language of Targum [Aramaic] — through composing the Zohar in the Targum language — to the degree that even other Torah words written in this language have the power to arouse a person to service of Hashem, may He be blessed.

There is pleasantness in the Torah [נְעִימוּת] — and the primary thing is to merit to feel this pleasantness. And to merit to feel the pleasantness of the Torah, it is possible only through the rectification of honor [תִּקּוּן הַכָּבוֹד]. That is: when the Holy One, blessed be He, sends one some honor — one should not take it for oneself. That is: one must not use this honor for any pleasure or pride for oneself — but must offer the honor to Hashem, may He be blessed. That is: through the power of this honor, one reproves people with words of mussar — to strengthen them in service of Hashem and Torah observance. For one's words will be received by them because of one's standing — and through one, people will draw close to Hashem. And this is certainly the rectification of honor — for through this the honor of Hashem is magnified in the world. And through the commandment of charity — and especially charity for the Land of Israel — one merits through this the minds of the Land of Israel [מוֹחִין דְּאֶרֶץ יִשְׂרָאֵל] — that is, the wisdom of the Land of Israel, in which the primary pleasantness of the Torah resides. And the wisdom of the Land of Israel cannot be merited except through genuine closeness to the true Tzadikim who draw people close to Hashem. For the primary holiness of the Land of Israel is created only through the aforementioned true Tzadikim. Thus is it explained in Likutay Moharan Part II, §40. Fortunate is the person who merits the minds of the Land of Israel — the wisdom of the Land of Israel — for he knows and feels the pleasantness of the Torah.

One who studies Torah genuinely can know the future from the Torah.

When studying the books of the true Tzadikim, one must study with great attention and composure — in order to understand their wondrous innovations, the depth of their words, and their sweetness. For the views written on the book — their light is concealed and covered. For as soon as a book is made from them — even from the greatest and most sublime Torah teachings — many many concealments cover the book and conceal the light of the Torah teachings from which the book was made — and even the binding of the book conceals much of the book's light. Therefore one must carefully examine the books of the Tzadikim one is studying — in order to properly understand and feel the wondrous innovations within them.

Torah students must greatly strengthen themselves to innovate in Torah. That is: to explain and interpret Torah studies in such a way that the people who hear or study their innovations and explanations are aroused and renewed in service of Hashem, may He be blessed. And this is a great rectification for evil reflections — that is, through Torah innovations as described above, one merits to be saved from evil reflections, and merits good and clean thoughts. And also during the time of marital union one must think Torah thoughts — each person according to his level.

When studying matters of punishment, G-d forbid — that is, matters of mourning, G-d forbid, and the like — one must study these teachings quickly and not deeply contemplate them in one's mind — for thought has great power.

In the Torah there is very great power. And through always engaging in Torah with perseverance and longing — only in absolute truth without any falsehood — one can perform wonders [מוֹפְתִים], even without knowing any kavannas [mystical intentions]. And especially through studying the halachic decisors — that is, studying the decisors until one can rule on questions — and studying genuinely for the sake of Heaven, without any intention for money, honor, or the like — through this one can perform wonders even without knowing kavannas. As is told of great and righteous people of previous generations who performed great wonders only through their constant Torah engagement — genuinely as it should be.

The holy Torah has great power to extract a person even from transgressions. That is: even one who has stumbled in the greatest of sins and iniquities, G-d have mercy — if one only strengthens oneself to study a regular Torah portion, each and every day, and is careful not to neglect this portion because of any obstacle, and studies genuinely for the sake of Heaven — not for any other purpose such as honor or money or the like — then certainly one will merit to emerge from one's evil deeds and evil traits and come to good deeds and good character traits.

A person who studies Torah and forgets, G-d forbid, one's learning — nonetheless it is very good what one has studied, and it is not in vain. For in the World to Come everything one has studied is recalled — even what one has already forgotten. But certainly it is better to remember one's learning.

Every person must strive to study all the holy Torah studies — that is, Tanach, Shas, and all the early and later halachic decisors in the revealed dimension — and also all the books of the holy Zohar, all the Midrashim, the writings of the Ari, of blessed memory, and other holy books. And this is in order that one can be proud in the World to Come that one studied all the Torah studies. But one must not be afraid or confused, and must not think it is impossible or too difficult to study all the books — for in truth one is not required nor obligated to study everything in one day. One only needs to genuinely desire and wish to study all the Torah studies — and study them a little each day, not all the books at once. And one must strengthen oneself to study a regular portion each day, and not neglect this portion because of any obstacle — and then with Hashem's help one can study all the Torah without any difficulty. Just as there have already been several Torah scholars who studied all the Torah and were fluent in the Shas and all the true books as mentioned above — which was only because of their longing and perseverance in Torah study. And likewise every person who strengthens himself in genuine longing and perseverance — can with Hashem's help study all the Torah studies. And there will still remain time for prayers and requests to Hashem, which is the primary thing. For the time of each day suffices for everything: both Torah study, prayer service as it should be, and commerce or craft. But one must be careful to guard and utilize one's time each day, and not waste any hour of the day — for then the day suffices for all necessary things. And one must be very careful to study and review all the decisors many times — with a regular daily portion — as described in §62.

When one thinks about Torah matters in truth — in order to properly understand within oneself the Torah matters one is studying, and in order to be able to explain the matters to other people so that they too properly understand the teaching — so that they are aroused to fear of G-d and Torah observance — one must contemplate and think many times carefully about the verses or topics one is studying — in absolute truth. And to multiply prayer to Hashem, may He be blessed, that He help one to genuinely understand the verses and Torah matters without any error — until Hashem, may He be blessed, helps one to properly understand the matters in truth. Both for oneself, and for explaining to others — so they properly understand one's teachings — in order that they be aroused to proper fear of G-d and Torah observance. This is the primary purpose.

The transcription of the entry “Torah Study” has been completed, with the help of the Giver of the Torah, from Likutay Eitzos by the Admor Moharan, may the memory of the Tzadik be for a blessing.