אות-צד

First one is silent, and can only yearn, and then Hashem provides the words

Whoever desires to approach the holy (Numbers 8:19), to merit to draw close to Hashem Yisburach, it is essential to pray copiously between himself and his Maker, as has been explained already many times. However, this itself is also very heavy on a person, and it seems to him that he has no words, and he doesn't know what to start speaking about, and most of the times he is under the impression that his heart is not with him, and if he does say some words, they are also without any arousal of the heart; so therefore it is necessary at the beginning to stand like a mute, (and) just yearn, and hope, and raise his eyes to Heaven, that He should confer him words, passionate like burning coals, and he should settle his mind well; where is he in the world, and to where has he strayed, and the utter magnitude of the pity on his soul, that has become so distanced from his Father Whom is Heaven. Only, even still he needs to search and find in himself also the good points that he still has nonetheless, and the power and merit of the true tzaddikim that he leans upon, in order that his badness should not make him fall into despairing of himself completely Heaven forbid. However, before Hashem Yisburach he should stand like a poor man, and like a pauper, and like a mute not opening his mouth, and stand, and hope, and yearn, that Hashem Yisburach will confer him passionate words, so that he can draw upon himself the holiness of the Torah, so that he merits from hereon to accept and fulfill the words of the Torah, until through this itself he subsequently merits to great arousal and speaks with holy passion, in the aspect of (Psalms 39:3), “I was mute with silence, quiescent (even) from (saying) good etc.,” and specifically through this (verse 4), “my heart is impassioned inside of me, when I speak it burns (like) fire, I spoke with my tongue.”

And this is the aspect of “chashmal” (-a spiritual force described in the first chapter of Ezekiel), and our Rabbis o.b.m. exposited (Chagiga 13b): at times quiet <chushoas – based on the first syllable>, at times speaking <mimahliloas – based on the last syllable>, and they further exposited (elongating the word in a function known as noatreekun, taking the word to be an abbreviation): 'cha'yoas (-angels of the realm of 'yetzira' which correlates to speech) aish (-fire) mimahliloas (-speak, cut)', that is, that the main rectification of speech is through first being silent and quiet like a mute not opening his mouth, just yearning with strong desire for Hashem Yisburach, and having pity on himself with great mercy, as everyone knows in his soul the great pity that there is upon him at all times, and specifically through this the mercy of Hashem Yisburach is aroused, until he begins to speak weakly (lit: chirp) and to speak a little, in the aspect of (Isaiah 29:4), “and from the dirt you words will speak out weakly,” until he merits subsequently to words passionate like burning coals, the aspect of 'cha'yoas (-angels) aish (-fire) mimahliloas (-speak, cut)'. And through this he merits afterwards to draw close to the holiness and to the aspect of receiving the Torah consummately. And this is the aspect of what our Rabbis o.b.m. said (Shabbos 104a): 'MaNTzPaCh (-these are the five Hebrew letters that are doubles, their counterparts function in the beginning and middle of a word only, and they function only as the last letter) the seers said them', because MaNTzPaCh are the aspect of the five gevooroas (-mights – in contradistinction to kindnesses, these are spiritual forces that have harshness and or constraint) which are the aspect of fire, and they are the root of the five moatza'oas (stations of enunciation, from which all vocalized sounds emanate) of the mouth, which is the aspect of words passionate like burning coals, which one merits to this through keeping silent at first, and hoping, and yearning, and waiting for the kindness of Hashem, in the aspect of (Mica 7:7), “And I put my hope in Hashem, I yearn for the G-d of my salvation;” the aspect of (Lamentation 3:26), “It is good for one to yearn and doomam (hope/wait expectantly/be silent) for the salvation of Hashem;” through this specifically one merits to perfection of speech as mentioned above. And this is also the aspect of (Psalms 19:4), “There is nothing said, and no words etc.,” the aspect of the silence and absence of speech, just through hope and yearning, which is the aspect of (verse 5), “Throughout the whole world went (/go) out their rays” - (the word for rays is the same as that) denoting hope and yearning for the kindness of Hashem, and through this (continuation of the verse), “and their words (go out) to the end of the world.” And this is also the aspect of what the darkness and the night proceed the light in the order of creation, because the darkness is the aspect of murkiness of the mind and the deficiency of speech, which is the aspect of the silence which proceeds the speech, the aspect of chashmal mentioned above, because at night, it is then the aspect of yearning and longing for Hashem Yisburach, in the aspect of (Song of Songs 3:1), “On my bed in the nights, I sought whom my soul loves etc.,” and it says (Psalms 77:7), “I remember my melody at night, with my heart I converse etc.,” and afterwards one merits through this to the light of day, which is perfection of the words, for they are the main light, in the aspect of (Psalms 119:130), “The opening of your words illuminate.”

And the general concept is that one cannot force the hour (-bring something about before its time) whatsoever, for immediately when one desires to truly draw close to Hashem Yisburach, then it is necessary to be very careful from destruction, not to force the hour Heaven forbid, because most of the troubles Heaven forbid are only by means of this, for this is the aspect of the warning (Exodus 19:21), “lest they break rank (-'destroy'),” that He warned Israel at the time of the giving of the Torah. Just, it is necessary to wait and await abundantly for the salvation of Hashem, which is the aspect of (Avoada Zura 55a), “He who comes to be purified, they (-from above) help him (etc.) they tell him wait,” - distinctly. And it is necessary to abound, just in prayer and entreaty to Hashem Yisburach, and in this as well it is forbidden to force the hour, to desire to achieve what he seeks immediately, for this is the aspect of (Ethics of Our Fathers 2:18), “Do not make your prayers a device to steal (see above article 65), just, invoking mercy and entreaty before G-d (“the Place” - because all of space exists in G-d and not vice versa);” and if Hashem Yisburach gives – He gives; and if not – wait longer and continue to entreat copiously before Him. And like our Rabbis o.b.m. said (Brachos 32b) concerning the bolstering of prayer (Psalms 27:14), “Hope to Hashem,” and if your player wasn't accepted, return “and hope” (continuation of the verse). However, even in the (expression of the) words of the prayer itself one cannot force the hour, which is the aspect of what everyone would like, that immediately upon entering hisbodidus and expressing his words before Hashem Yisburach, when he so opens his mouth, immediately and instantly he will speak abundant words before Hashem Yisburach, perfect words and passionate like burning coals, and with great arousal. And because not every person merits this, and each time it seems to the person that he does not have words, and he does not have any arousal whatsoever, due to this he is completely negligent (also) from prayer and entreaty. Therefore it is necessary to know this well, that this as well is the aspect of forcing the hour (Brachos 64a, Airuven 13b), because it is not possible to draw consummate words, mentioned above, except through the silence and hoping which proceeds speech, because it is necessary first to be silent (expectantly) and quiet, just, to wait, and to yearn, and to long, and to hanker for the kindness of Hashem, that He should provide him with consummate words, and afterwards he will merit through this itself to express his words before Hashem Yisburach with great arousal, with the entire sentiments of his heart, this being the aspect of “chash-mal”, the aspect of 'at times quiet <chash> at times speaking <mal>', 'cha'yoas (-angels) aish (-fire) mimahliloas (-speak, cut)', as mentioned above. (Likutay Halachos, Laws of Robbery, law 5).

And see in the book “Ullim LiTrufah” (Letters for Healing, letter 162), where it is written, in these words: That everyone needs to follow, to begin each and every time to fulfill the procedure of the aspect of chashmal mentioned above, that is, to begin by being silent and quiet before Hashem Yisburach, with great longing for Him blessed He, and with great pity on himself, “that I have become so distant, to the extent that I have no idea where to begin to talk, in the aspect of (Psalms 139:4), 'When there is no word on my tongue, behold Hashem You know everything', (Psalms 39:10) 'I have been mute, I will not open my mouth etc.', because it seems to me already, that I have started many times and yet I am still so very distant etc.,” as everyone knows in his soul. And Hashem Yisburach is always full of abundant mercy, and will usually have mercy upon you and will open (-give words to) the mouth of a mute such as yourself, mamash mamash (-really, literally, exactly) like a mute who begins to speak. And like we spoke (see above, article 79) about the verse (Isaiah 57:19), “Creator of the utterances of the lips,” that Hashem Yisburach mamash (-literally) creates from new the utterances of the lips, so that we can express our words (even) in the utter alienation, however it is, even if it was thousands of times (more) so, because to His greatness there is no reckon, and especially since in truth we believe, and can even slightly discern and understand, that even still, however it is, certainly not a word or scream is lost, even from the very depth of scheol (-hell), as was heard from the mouth of our master, leader and holy Rabbi, many times, and we must believe this with complete faith.

Especially [so,] since everyone can understand for himself, that if he would not strengthen in these screams and good yearning etc., certainly it would be very much worse, infinitely so, for there is no limit to the incitement of the baal duvur (-litigator – evil inclination – Satan), who desires to destroy and uproot the person completely Heaven forbid, like many souls have already sunk due to this, and principally – through not strengthening in all that was mentioned above. And blessed is our G-d who had compassion on us in this orphaned generation, and in this new generation, upon these generations it is said emphatically (Lamentation 1:9), “And she went down terribly, and there is no one to help her,” which was said regarding these generation of this bitter exile, like we see and understand from a distance, what is going on in the world, the evil conduct whi

ch is conducted under the sun, if not for Hashem who was with us, and sent us our master, leader and holy rabbi, such an awesome, august, new light, who did and does with us what he does, and in his mercy holds us strong with “seven responders (-restorations) of reason (Proverbs 26:16).” Therefore it is upon us to give thanks and praise to Hashem Yisburach always, and to go in his holy ways, to begin every time from new, to fulfill everything mentioned above, and Hashem is great, and to His greatness there is no reckon, and everything will be turned around to the good, see there.

Section 112