אות-ע

Holy speech tempers the tempest of libido ultimately resulting in a radiant countenance Through the wholeness of the Holy Tongue (i.e. that one guards the language to sanctify it with holy words of Torah, and prayer, and entreaties, and beseeching, and conversation between him and his Maker, even in the language that he speaks (-not Hebrew), for on the contrary, when he speaks between himself and his Maker he needs to speak specifically in the language of his vernacular, for through this he arouses his heart surpassingly, as mentioned above), through this one merits to rectification of the bris (-circumcision-covenant) and to quell the evil which encompasses all the bad desires, which is the desire for promiscuity, for he cools his heat (-libido) with speech of the Holy Tongue mentioned above, in the aspect of (Psalms 39:4), “My heart is feverish inside of me etc. I spoke with my tongue,” but whoever does not cool his heat (-libido) with speech of the Holy Language mentioned above, then the storm wind cools (mikarrehr) him with a nocturnal emission (mikreh), may the Merciful One save us. And so too the converse, through the rectification of the bris (-circumcision-covenant) one merits to the wholeness of the Holy Language mentioned above, for they are contingent upon each other (Likutay Aitzoas, bris (-covenant/circumcision) 10-14). And through this a person merits to sublimate his countenance, so that his face radiates so much, to the extent that it is possible for one to see himself (reflected) in the face of this person who merited to rectification of the bris and wholeness of Holy Language mentioned above, like a mirror, how his (own) face is sunken in darkness, and he will return in complete repentance to Hashem Yisburach even without rebuke and without mussar (moral, morale, and ethical criticism), just through looking at his face alone. (Likutay Moharan, torah 19).