אֱמֶת וֶאֱמוּנָה

The main redemption depends on faith, for the main exile is only due to a lack of faith (7, 1). Faith, and prayer, and miracles, and the Land of Israel are one aspect, and all are dependent on one another (ibid.). There are people who cover all miracles with the way of nature, and when these heretics, who have no faith in miracles, perish, and faith increases in the world, then the Messiah will come, for the redemption depends on faith, as mentioned above (ibid.).

It is impossible to come to faith, except through truth (that is, because the essence of faith is only in what the intellect cannot comprehend, for where the intellect comprehends, faith is not relevant.

Thus, when the intellect does not comprehend, from where will one come to believe in what one must believe? Therefore, the essence of faith depends on truth, that if a person desires to look at the real truth, he will understand on his own that it is necessary to believe the holy faith in Hashem, may He be blessed, and in the true righteous ones and in His holy Torah, even though it is impossible to understand with our coarse intellect. For through looking at the truth with the eye of truth, he will understand from afar that the truth is so, only it is impossible to understand with the intellect, and one must only strengthen oneself in complete faith. Understand this well)(ibid., 2). It is impossible to come to truth except through drawing close to true righteous ones, and walk in the path of their counsel, and not to turn to the right or to the left from their words. [And] Through this, truth is engraved in him, and he merits faith, etc., as mentioned above. Likewise, one must distance oneself from the counsel of the wicked, and from opponents and those who dispute the truth. [And] All this is merited through the commandment of tzitzis, which is the aspect of guarding against promiscuity, which is the aspect of the counsel of the wicked, and one merits the rectification of the bris (-covenant), which is the aspect of the counsels of the righteous (ibid., 3).

Through praying with strength and investing all one’s strength in the letters of the prayer, through this, one merits faith (9, 1). Those people who deny all miracles and say that everything is through the way of nature, and if they see some miracle, they cover the miracle with the way of nature, saying that it is the way of nature, they greatly damage faith, and they damage prayer and the Land of Israel, and they prolong the exile (ibid., 2). According to the diminution of faith, so is the hiding of the face of the Lord and His burning anger, G-d forbid, and then the righteous flee from (taking) authority and honor, and the world has no true leader. [And] Through breaking anger with mercy, through this, the burning anger is sweetened, and then the true righteous ones accept the honor and leadership, and everyone merits a true leader who will bring each one to the true purpose (18, 2).

A person must not accept (-take) leadership or authority unless he has complete faith, which has no further perfection. Even one who believes in some matter of the ways of the Amorites (Darchay HaEmoarey), such as a deer crossing his path, even though he believes in Hashem, may He be blessed, he must not accept (-take) leadership.

And even if a person thinks of himself that he has mercy on the world and therefore desires to lead them, in truth, he is pursuing honor and attributes his pursuit to mercy. [And] Through this, one can come to heresy and apostasy, G-d forbid, but from Heaven they have mercy, and do not leave leadership in their hands (ibid., 3).

One must greatly guard the faith so that it is not spoiled, G-d forbid, for through the corruption of faith, one cannot accept reproof from true reprovers, and peace is spoiled, and there are inacted expulsion and disputes, G-d forbid, and one comes to heresy, and to idolatry, and to false beliefs, for faith is the main supreme seal of holiness that must be greatly guarded, because through this all holiness is guarded (22, 1-2). It is impossible to merit complete faith except through coming to the true righteous ones of the generation, because all the essential faith of Israel, they draw to the generation, as they are the totality (aggregation) of holiness (ibid., 3).

Truth and faith are the aspect of shining countenance, the aspect of joy, the aspect of life, and therefore, one merits length of days through this. And the opposite—falsehood shortens days, for falsehood is the aspect of death, darkened countenance, idolatry, may the Merciful One save us (23, 1). Faith is the end of days, for upon it stand all the attributes, as faith is the foundation and root of all holiness. And it has already been explained above that through truth, one comes to faith (ibid., 3). Even one who merits to draw some holy intellect must draw faith into the intellect, for one cannot rely on the intellect alone (24, 6). Through Torah scholars who are not worthy, who speak (-deliver) fallen Torah, through this, heresy, disgraces, and opposition arise against those who fear Hashem. The rectification for this is hosting true Torah scholars, and through this, one merits faith and to break the heresy and disgraces and to prevail over the opponents (28, 1, 3).

The main importance and perfection of charity is through faith. [And] All the blessings and the bounty that come through charity, do not have completion, except through faith, which is the source of the blessings. And the essential faith is merited through observing the holy Sabbath (31, 2). Likewise, the perfection of all things is faith, and without faith, all things are deficient. Similarly, the perfection of the Torah, which is knowledge (daas), is only through faith, for the entire Torah stands on faith, as the fundamental is faith (ibid.). The main sustenance of faith is only through guarding the covenant (ibid.). Through faith, one renews the mind, which is the soul, during sleep, and merits to receive through the sleep new intellect and a new soul from the light of the countenance (35, 3-5).

יא. אִי אֶפְשָׁר לִזְכּוֹת לֶאֱמוּנָה שְׁלֵמָה כִּי אִם עַל־יְדֵי שֶׁבָּאִים לְצַדִּיקֵי הַדּוֹר הָאֲמִתִּיִּים כִּי כָּל עִקַּר אֱמוּנַת יִשְׂרָאֵל מַמְשִׁיכִין הֵם לְהַדּוֹר כִּי הֵם כְּלָלִיּוּת הַקְּדֻשָּׁה (שָׁם ג). It is impossible to merit complete faith except through coming to the true righteous ones of the generation, because all the essential faith of Israel, they draw to the generation, as they are the totality (aggregation) of holiness (ibid., 3). Root and remedy (§§ 3, 10): The root of this lust is sadness and melancholy. The remedy is therefore joy — relentless, committed joy. The rectification of the bris itself sweetens the mochin and even transforms sleep into a holy experience.

יג. אֱמוּנָה הִיא אַחֲרִית הַיָּמִים כִּי עָלֶיהָ עוֹמְדִים כָּל הַמִּדּוֹת, כִּי הָאֱמוּנָה הִיא יְסוֹד וְשֹׁרֶשׁ כָּל הַקְּדֻשָּׁה. וּכְבָר נִתְבָּאֵר לְמַעְלָה שֶׁעַל־יְדֵי אֱמֶת בָּאִים לֶאֱמוּנָה (שָׁם ג). Faith is the end of days, for upon it stand all the attributes, as faith is the foundation and root of all holiness. And it has already been explained above that through truth, one comes to faith (ibid., 3). The vitiation (-spoilage, corruption) of faith, G-d forbid, is the aspect of idolatry, and through this, rain is withheld, and there is no satiation, and no peace, and no one helps his fellow, and each one must travel and move from place to place for his livelihood (40). The essence of wealth comes from truth, and when one damages truth, poverty, disgraces, and shame come upon him.

טו. עַל־יְדֵי תַּלְמִידֵי חֲכָמִים שֶׁאֵינָם הֲגוּנִים שֶׁאוֹמְרִים תּוֹרָה נְפוּלָה, עַל־יְדֵי זֶה בָּאִים כְּפִירוֹת וּבִזְיוֹנוֹת וְהִתְנַגְּדוּת עַל יִרְאֵי הַשֵּׁם. וְהַתִּקּוּן לָזֶה הַכְנָסַת אוֹרְחִים תַּלְמִידֵי חֲכָמִים אֲמִתִּיִּים וְעַל־יְדֵי זֶה זוֹכִין לֶאֱמוּנָה וּלְשַׁבֵּר הַכְּפִירוֹת וְהַבִּזְיוֹנוֹת וּלְהִתְגַּבֵּר עַל הַמִּתְנַגְּדִים (כח, א ג). Through Torah scholars who are not worthy, who speak (-deliver) fallen Torah, through this, heresy, disgraces, and opposition arise against those who fear Hashem. The rectification for this is hosting true Torah scholars, and through this, one merits faith and to break the heresy and disgraces and to prevail over the opponents (28, 1, 3). The summit (§ 7): One who fully purifies himself from this lust becomes fearless — even before angelic forces. Purity of the bris is the gateway to fearlessness.

יז. וְכֵן שְׁלֵמוּת כָּל הַדְּבָרִים הִיא הָאֱמוּנָה, וּבִלְתִּי הָאֱמוּנָה כָּל הַדְּבָרִים הֵם חֲסֵרִים וְכֵן שְׁלֵמוּת הַתּוֹרָה שֶׁהִיא הַדַּעַת הִיא רַק עַל־יְדֵי אֱמוּנָה, כִּי כָּל הַתּוֹרָה עוֹמֶדֶת עַל הָאֱמוּנָה כִּי עִקָּר הִיא הָאֱמוּנָה (שָׁם). Likewise, the perfection of all things is faith, and without faith, all things are deficient. Similarly, the perfection of the Torah, which is knowledge (daas), is only through faith, for the entire Torah stands on faith, as the fundamental is faith (ibid.). But one who holds to the attribute of truth—his livelihood is with abundance (47). Falsehood harms the eyes, physically and spiritually (47). When one speaks falsehood, the turbidity of the blood is strengthened, from which comes black bile and tears that damage his eyes. For it is impossible to speak falsehood until one muddies his blood, and truth is impossible to speak unless one first purifies the blood (Likutay Moharan 51).

יט. עַל־יְדֵי אֱמוּנָה מְחַדְּשִׁין הַמֹּחַ שֶׁהִיא הַנְּשָׁמָה בִּשְׁעַת שֵׁנָה וְזוֹכִין לְקַבֵּל עַל־יְדֵי הַשֵּׁנָה שֵׂכֶל חָדָשׁ וּנְשָׁמָה חֲדָשָׁה מְאוֹר הַפָּנִים (לה, ג ד ה). Through faith, one renews the mind, which is the soul, during sleep, and merits to receive through the sleep new intellect and a new soul from the light of the countenance (35, 3-5). These three teachings reveal bushah as one of the most powerful and multidimensional forces in Divine service — not merely an emotion but a spiritual mechanism of transformation:

כא. עִקַּר עֲשִׁירוּת בָּא מֵאֱמֶת, וּכְשֶׁפּוֹגְמִין בָּאֱמֶת בָּא עָלָיו עֲנִיּוּת גַּם בִּזְיוֹנוֹת וּבוּשׁוֹת. אֲבָל הָאוֹחֵז בְּמִדַּת הָאֱמֶת - פַּרְנָסָתוֹ בְּרֶוַח (מז). The essence of wealth comes from truth, and when one damages truth, poverty, disgraces, and shame come upon him. But one who holds to the attribute of truth—his livelihood is with abundance (47). Falsehood is the evil, it is the impurity, and through this he removes the providence of Hashem, may He be blessed, from upon him. But through truth, the providence of Hashem, may He be blessed, is upon him in perfection (ibid.). Truth is one, and falsehood is many, for it is impossible to say truth about a matter except one, that is, exactly as it is, such as regarding silver, only silver, and on gold, only gold, etc.

כג. כְּשֶׁאוֹמֵר שֶׁקֶר, מִתְגַּבְּרִים עֲכִירוּת הַדָּמִים, שֶׁמִּשָּׁם בָּאָה הַמָּרָה שְׁחֹרָה וְהַדְּמָעוֹת שֶׁמְּקַלְקְלִין עֵינָיו. כִּי אִי אֶפְשָׁר לְדַבֵּר שֶׁקֶר עַד שֶׁיַּעֲכֹר אֶת דָּמָיו, וֶאֱמֶת אִי אֶפְשָׁר לְדַבֵּר כִּי אִם כְּשֶׁמְּזַכֵּךְ מִקֹּדֶם אֶת הַדָּמִים (ליקוטי מוהר"ן נא). When one speaks falsehood, the turbidity of the blood is strengthened, from which comes black bile and tears that damage his eyes. For it is impossible to speak falsehood until one muddies his blood, and truth is impossible to speak unless one first purifies the blood (Likutay Moharan 51). Bushah as shechitah (§ 2): This is one of the most startling Kabbalistic teachings in Likutay Moharan. G-d's mitzvos, prior to the Jew experiencing shame, are in the dimension of eiver min hachai — forbidden. The Jew's shame is the shechitah that permits them to be received on high. The Shechinah then performs kisuy dam — covering the blood with love — to protect the fallen souls who hover nearby. And through this act of shame, sins are not merely forgiven but transformed into merits.

כה. הָאֱמֶת הוּא אֶחָד וְהַשֶּׁקֶר הוּא הַרְבֵּה, כִּי אִי אֶפְשָׁר לוֹמַר אֱמֶת עַל הַדָּבָר כִּי־אִם אֶחָד, דְּהַיְנוּ כְּמוֹ שֶׁהוּא דַּיְקָא כְּגוֹן עַל כֶּסֶף כֶּסֶף לְבַד וְעַל זָהָב זָהָב לְבַד וְכוּ', אֲבָל שֶׁקֶר הוּא הַרְבֵּה כִּי יְכוֹלִין לוֹמַר שְׁקָּרִים בְּלִי שִׁעוּר, כְּגוֹן עַל כֶּסֶף שֶׁהוּא נְחֹשֶׁת אוֹ בְּדִיל אוֹ עוֹפֶרֶת וּשְׁאָרֵי שֵׁמוֹת בְּלִי שִׁעוּר, עַל־כֵּן סוֹף כָּל סוֹף יִתְגַּלֶּה הָאֱמֶת בְּוַדַּאי וְיִתְבַּטֵּל הַהִתְנַגְּדוּת, כִּי כָּל הַהִתְנַגְּדוּת הִיא רַק מֵחֲמַת רִבּוּי הַשֶּׁקֶר בְּלִי שִׁעוּר שֶׁמִּשָּׁם בָּא כָּל הַהִתְנַגְּדוּת, כִּי בְּאֶחָד אֵין שַׁיָּךְ הִתְנַגְּדוּת, וְעַל־כֵּן הָאֱמֶת שֶׁהוּא אֶחָד בְּוַדַּאי יִשָּׁאֵר קַיָּם לְעוֹלָם, כִּי הָאֱמֶת הִיא אַחְדוּתוֹ יִתְבָּרַךְ שֶׁכָּל הַשְּׁקָרִים שֶׁמֵּהֶם הַהִתְנַגְּדוּת הֵמָּה יֹאבֵדוּ, וְהוּא יַעֲמֹד לְעוֹלָם. כִּי אֱמֶת יְיָ לְעוֹלָם (שָׁם). Truth is one, and falsehood is many, for it is impossible to say truth about a matter except one, that is, exactly as it is, such as regarding silver, only silver, and on gold, only gold, etc. But falsehood is many, for one can say falsehoods without limit, such as saying about silver that it is copper, or tin, or lead, or other names without limit. Therefore, in the very end, the truth will surely be revealed, and opposition will be nullified, for all opposition is only due to the multitude of falsehoods without limit, from which all opposition comes. For in one, opposition is not possible, and therefore, the truth, which is one, will surely remain existent forever, for the truth is His unity, may He be blessed, so that all the falsehoods from which the opposition comes, they will perish, and He will stand forever. For the truth of the Lord is forever [Psalms 117:2] (ibid.). But falsehood is many, for one can say falsehoods without limit, such as saying about silver that it is copper, or tin, or lead, or other names without limit. Therefore, in the very end, the truth will surely be revealed, and opposition will be nullified, for all opposition is only due to the multitude of falsehoods without limit, from which all opposition comes.

כז. עַל־יְדֵי אֱמוּנָה נִפְתָּחִין שַׁעֲרֵי הַקְּדֻשָּׁה (נז, ח). Through faith, the gates of holiness are opened (57, 8). Seven teachings unfold Rebbe Nachman's multi-dimensional portrait of humility — at once the most demanding and the most liberating of all attributes:

For in one, opposition is not possible, and therefore, the truth, which is one, will surely remain existent forever, for the truth is His unity, may He be blessed, so that all the falsehoods from which the opposition comes, they will perish, and He will stand forever. For the truth of the Lord is forever [Psalms 117:2] (ibid.). When you desire to be included in One, such that after creation will be included in the aspect of before creation, so that all is one, all is good, all is holy, as it was before creation, guard yourself from falsehood and speak only truth, and be a real true person.

ל. מֵחֲמַת שֶׁאֵין הָאֱמוּנָה בִּשְׁלֵמוּת, עַל־יְדֵי זֶה רַבִּים נִכְשָׁלִים בְּטָעוּת וְעוֹשִׂים אֶת הַסִּבּוֹת אֶמְצָעִיִּים בֵּינָם לְבֵין הַשֵּׁם יִתְבָּרַךְ. הַיְנוּ שֶׁמַּאֲמִינִים בַּשֵּׁם יִתְבָּרַךְ אֲבָל מַאֲמִינִים גַּם כֵּן בְּאֶמְצָעִי וְאוֹמְרִים, שֶׁצָּרִיךְ לַסִּבּוֹת, הַיְנוּ שֶׁמַּאֲמִינִים לְמָשָׁל בְּהַסִּבָּה שֶׁל הַפַּרְנָסָה שֶׁהוּא הַמַּשָּׂא וּמַתָּן, וְאוֹמְרִים הַסִּבָּה שֶׁל הַמַּשָּׂא וּמַתָּן הוּא עִקָּר, כְּאִלּוּ חַס וְחָלִילָה, בְּלֹא הַסִּבָּה שֶׁל הַמַּשָּׂא וּמַתָּן אֵין יְכֹלֶת בְּיַד הַשֵּׁם יִתְבָּרַךְ לִתֵּן לָהֶם פַּרְנָסָה. וְהַסִּבָּה שֶׁל הָרְפוּאָה שֶׁהִיא סַמִּים עוֹשִׂים מֵהֶם עִקָּר כְּאִלּוּ, חַס וְחָלִילָה, בְּלִי הַסַּמִּים אֵין יְכֹלֶת בְּיַד הַשֵּׁם יִתְבָּרַךְ לְרַפֵּא. וְאֵין הַדָּבָר כֵּן כִּי הַשֵּׁם יִתְבָּרַךְ הוּא סִבַּת כָּל הַסִּבּוֹת וְעִלַּת כָּל הָעִלּוֹת וְאֵין צָרִיךְ לְשׁוּם סִבָּה. וְעִסְקֵנוּ בְּאֵלּוּ הַסִּבּוֹת, צָרִיךְ לְהַאֲמִין בַּשֵּׁם יִתְבָּרַךְ לְבַד וְלֹא לַעֲשׂוֹת מֵהַסִּבּוֹת עִקָּר (שָׁם, ו). Because faith is not complete, through this many stumble in error and make causes intermediaries between themselves and Hashem, may He be blessed. That is, they believe in Hashem, may He be blessed, but also believe in intermediaries and say that causes are necessary. For example, they believe in the cause of livelihood, which is commerce, and say that the cause of commerce is the essence, as if, G-d forbid, without the cause of commerce, Hashem, may He be blessed, has no ability to give them livelihood. And the cause of healing, which is medicines, they make essential, as if, G-d forbid, without medicines, Hashem, may He be blessed, has no ability to heal. But this is not so, for Hashem, may He be blessed, is the cause of all causes and the effector of all effectors, and no cause is needed. And our engagement with these causes requires believing in Hashem, may He be blessed, alone, and not making the causes the essence (ibid., 6). Humility is not weakness (§§ 2–3): Appearing twice in this book — once in Chapter 7 and once here — this teaching insists that humility devoid of holy boldness and wisdom is counterfeit. Only the truly great can authentically claim the name of "humble."

לב. כְּשֶׁאָדָם חָזָק בֶּאֱמוּנָה מְאֹד, זוֹכֶה אַחַר כָּךְ לָבוֹא אֶל הַשֵּׂכֶל, וְכָל מַה שֶּׁמְּחַזֵּק אֶת עַצְמוֹ בֶּאֱמוּנָה יוֹתֵר בָּא אֶל שֵׂכֶל יוֹתֵר, כִּי הַדָּבָר שֶׁהָיָה צָרִיךְ מִתְּחִלָּה לְהַאֲמִין מֵחֲמַת שֶׁלֹּא הֵבִין הַדָּבָר זוֹכֶה אַחַר כָּךְ לַהֲבִינוֹ בַּשֵּׂכֶל עַל־יְדֵי אֱמוּנָתוֹ הַחֲזָקָה, אַךְ אַחַר כָּךְ יֵשׁ לוֹ דְּבָרִים גְּבוֹהִים יוֹתֵר שֶׁהֵם נִסְתָּרִים מִמֶּנּוּ וְאֵינוֹ יָכוֹל לַהֲבִינָם בְּשֵׂכֶל, וַאֲזַי צָרִיךְ לְהִתְחַזֵּק יוֹתֵר בֶּאֱמוּנָה לְהַאֲמִין בְּמַה שֶּׁנִּסְתָּר מִמֶּנּוּ עַתָּה, וְאֵינוֹ מֵבִין בְּשֵׂכֶל עַד שֶׁיִּזְכֶּה לְהָבִין גַּם אֵלּוּ הַדְּבָרִים בְּשֵׂכֶל וְכֵן לְעוֹלָם. אֲבָל צָרִיךְ לִהְיוֹת הָאֱמוּנָה חֲזָקָה מְאֹד מְאֹד עַד שֶׁתִּתְפַּשֵּׁט הָאֱמוּנָה בְּכָל הָאֵיבָרִים, וַאֲזַי יָכוֹל לִזְכּוֹת לָבוֹא אֶל הַשֵּׂכֶל עַל־יְדֵי הָאֱמוּנָה, כָּנִּזְכַּר לְעֵיל (צא). When a person is very strong in faith, he merits afterward to come to the intellect, and the more he strengthens himself in faith, the more he comes to greater intellect. For a matter that he initially needed to believe because he did not understand it, he merits afterward to understand it with intellect through his strong faith. But afterward, there are higher matters hidden from him that he cannot understand with intellect, and then he must strengthen himself further in faith to believe in what is now hidden from him and he does not understand with intellect, until he merits to understand even those matters with intellect, and so forever. But the faith must be very, very strong, until the faith spreads in all the limbs, and then he can merit to come to intellect through faith, as mentioned above (91). Total humility (§ 5): True humility must permeate every limb — not merely the heart, not merely the face. It is a whole-body, whole-soul state of bitul.

[And] Through this, you will be included in One, as mentioned above, for truth is one, as mentioned above (ibid.). Through faith, the gates of holiness are opened (57, 8). Faith does not pertain, except to a matter whose reason is unknown, and yet, for the believer, the matter is clear as if he sees the thing he believes in with his eyes, because of the greatness of his complete faith (62, 5). The main perfection of faith is through bringing those far off close to Hashem, may He be blessed, and this is merited through fasting. Then one merits that through his eating, the Holy One, blessed be He, and His Shechinah (-Devine Presence) are united face to face (42, 3-5). Because faith is not complete, through this many stumble in error and make causes intermediaries between themselves and Hashem, may He be blessed. That is, they believe in Hashem, may He be blessed, but also believe in intermediaries and say that causes are necessary.

לד. אֱמוּנָה הִיא בְּחִינַת כֹּחַ הַגָּדֵל וְכֹחַ הַצּוֹמֵחַ וְהִיא בְּחִינַת אֲרִיכוּת אַפַּיִם, הַיְנוּ כְּשֶׁיֵּשׁ לוֹ אֱמוּנָה בִּשְׁלֵמוּת הוּא גָּדֵל וְצוֹמֵחַ בַּעֲבוֹדָתוֹ יִתְבָּרַךְ אֲפִלּוּ אִם יַעֲבֹר עָלָיו מָה, כִּי אֵין יוּכַל לְבַלְבְּלוֹ שׁוּם בִּלְבּוּל וּמוֹנֵעַ רַק הוּא מַאֲרִיךְ אַפּוֹ לִסְבֹּל כָּל מַה שֶּׁיַּעֲבֹר עָלָיו. כִּי כָּל הַמְּנִיעוֹת וְהַבִּלְבּוּלִים מֵעֲבוֹדַת הַשֵּׁם מַה שֶּׁאֵינוֹ מִתְקָרֵב לְיִרְאֵי הַשֵּׁם, הַכֹּל הוּא מֵחֲמַת עַצְלוּת וְעַצְבוּת וּכְבֵדוּת שֶׁבָּא מֵחֲמַת חֶסְרוֹן אֱמוּנָה, כִּי אִם הָיָה לוֹ אֱמוּנָה שְׁלֵמָה בְּהָאֱמֶת כָּרָאוּי בְּוַדַּאי הָיָה רָץ וּמִזְדָּרֵז מְאֹד לְהִתְקָרֵב לָהֶם. וְכֵן מַה שֶּׁאֵינוֹ מִתְפַּלֵּל כָּרָאוּי הוּא גַּם כֵּן מֵחֲמַת עַצְלוּת וּכְבֵדוּת שֶׁבָּא מֵחֶסְרוֹן אֱמוּנָה, כִּי בְּוַדַּאי אִם הָיָה לוֹ אֱמוּנָה שְׁלֵמָה וְהָיָה מַאֲמִין, שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹמֵד עָלָיו וְשׁוֹמֵעַ כָּל דִּבּוּר וְדִבּוּר שֶׁיּוֹצֵא מִפִּיו וּמַאֲזִין לְקוֹל תְּפִלָּתוֹ, בְּוַדַּאי הָיָה מִתְפַּלֵּל כָּרָאוּי בְּהִתְלַהֲבוּת וְחֵשֶׁק גָּדוֹל אַךְ עִקַּר בִּלְבּוּל הַתְּפִלָּה הוּא מֵחֲמַת חֶסְרוֹן אֱמוּנָה. וְכֵן כָּל הַהִתְרַחֲקוּת מִצַּדִּיקִים וִירֵאִים וּמֵעֲבוֹדַת הַשֵּׁם בֶּאֱמֶת הַכֹּל מֵחֲמַת חֶסְרוֹן אֱמוּנָה, שֶׁעַל־יְדֵי זֶה בָּא עָלָיו עַצְלוּת וְעַצְבוּת וּכְבֵדוּת כַּנַּ"ל. אֲבָל כְּשֶׁיֵּשׁ לוֹ אֱמוּנָה שְׁלֵמָה אֵין יָכוֹל לְמָנְעוֹ שׁוּם דָּבָר, רַק מַאֲרִיךְ אַפּוֹ לִסְבֹּל הַכֹּל וְגָדֵל וְצוֹמֵחַ בַּעֲבוֹדַת הַשֵּׁם אֵיךְ שֶׁיִּהְיֶה (קנה). Faith is the aspect of the power of growth and sprouting, and it is the aspect of patience (long suffering). That is, when one has complete faith, he grows and sprouts in his service of Him, may He be blessed, even if something passes over him (-undergoes hardship), because no confusion or obstacle can confound him; rather, he extends his patience to bear all that passes over him. For all the obstacles and confusions in the service of Hashem, that one does not draw close to those who fear Hashem, all come from laziness, sadness, and heaviness that arise due to a lack of faith. For if he had complete faith in truth as is proper, he would surely run and hasten greatly to draw close to them. Likewise, that he does not pray properly is also due to laziness and heaviness that come from a lack of faith. For surely, if he had complete faith and believed that Hashem, may He be blessed, stands over him and hears every word and word that comes from his mouth and listens to the voice of his prayer, he would surely pray properly with fervor and great desire. But the main confusion in prayer is due to a lack of faith. Likewise, all distancing from the righteous and the G-d-fearing and from the true service of Hashem is all due to a lack of faith, through which laziness, sadness, and heaviness come upon him, as mentioned above. But when he has complete faith, nothing can prevent him; rather, he extends his patience to bear all and grows and sprouts in the service of Hashem, however it may be (145). Chapter Five: Bris — Its Blemish and Its Rectification

לו. עִקַּר שְׁלֵמוּת הָאֱמוּנָה הוּא שֶׁיִּתְחַזֵּק בֶּאֱמוּנָה חֲזָקָה כָּל כָּךְ עַד שֶׁתִּהְיֶה זַכָּה וּבְרוּרָה מְאֹד, עַד שֶׁיִּהְיֶה דּוֹמֶה בְּעֵינָיו כְּאִלּוּ רוֹאֶה בְּעֵינָיו מַמָּשׁ הַדָּבָר שֶׁמַּאֲמִין בּוֹ, וְכַמְבֹאָר לְעֵיל (שָׁם). The main perfection of faith is that one strengthens himself in faith so strongly that it becomes very pure and clear, until it seems in his eyes as if he actually sees with his eyes the matter in which he believes, as explained above (ibid.). For example, they believe in the cause of livelihood, which is commerce, and say that the cause of commerce is the essence, as if, G-d forbid, without the cause of commerce, Hashem, may He be blessed, has no ability to give them livelihood.

Chapter Six: Banim

לח. אִישׁ אֱמֶת שֶׁעוֹשֶׂה כָּל הַמִּצְווֹת בְּכָל הַדִּקְדּוּקִים בֵּינוֹ לְבֵין קוֹנוֹ כְּמוֹ בִּפְנֵי בְּנֵי אָדָם וְאֵין חִלּוּק אֶצְלוֹ כְּלָל, כִּי אֵין בּוֹ שׁוּם צַד שֶׁקֶר לַעֲשׂוֹת חַס וְשָׁלוֹם, אֵיזֶה תְּנוּעָה בַּעֲבוֹדָתוֹ בִּשְׁבִיל בְּנֵי אָדָם, הוּא מַמְשִׁיךְ לְעַצְמוֹ כֹּחַ כָּל הַצְּדָקוֹת וְעַל־יְדֵי זֶה הוּא מְבַטֵּל מַחֲשָׁבוֹת שֶׁל כְּפִירוֹת הַנִּזְכָּרוֹת לְעֵיל (שָׁם). A man of truth who performs all the commandments with all their details between himself and his Creator as he would before people, with no difference at all, for there is no aspect of falsehood in him to perform, G-d forbid, any movement in his service for the sake of people, draws to himself the power of all the charity, and through this nullifies the thoughts of heresy mentioned above (ibid.). And the cause of healing, which is medicines, they make essential, as if, G-d forbid, without medicines, Hashem, may He be blessed, has no ability to heal. But this is not so, for Hashem, may He be blessed, is the cause of all causes and the effector of all effectors, and no cause is needed.

מ. עַל־יְדֵי הוֹדָאָה לַשֵּׁם יִתְבָּרַךְ בְּכָל עֵת עַל כָּל מַה שֶּׁעוֹבֵר עָלָיו וּבִפְרָט כְּשֶׁיּוֹצֵא מֵאֵיזֶה צָרָה חַס וְחָלִילָה, וְעַל־יְדֵי לִמּוּד הֲלָכוֹת. עַל־יְדֵי זֶה מֵאִיר הָאֱמֶת בְּהַדִּבּוּר וּמַשְׁלִים כָּל חֶלְקֵי הַדִּבּוּר, כִּי עִקַּר קִיּוּם וּשְׁלֵמוּת הַדִּבּוּר הוּא רַק עַל־יְדֵי אֱמֶת, וְזוֹכֶה לְהִתְפַּלֵּל בֶּאֱמֶת שֶׁזֶּה עִקַּר שְׁלֵמוּת הַתְּפִלָּה. וְזוֹכֶה לְקַבֵּל תּוֹרַת אֱמֶת מֵרַבִּי אֲמִתִּי, שֶׁיּוֹרֶה אוֹתוֹ בְּדֶרֶךְ הָאֱמֶת בְּתוֹרָתוֹ הָאֲמִתִּית. וְזוֹכֶה לַעֲשׂוֹת שִׁדּוּכִים אֲמִתִּיִּים, שֶׁיַּזְמִין הַשֵּׁם יִתְבָּרַךְ לוֹ וּלְבָנָיו זִוּוּגָם הָאֲמִתִּי. וְכָל זֶה זוֹכֶה עַל־יְדֵי הַלֵּל וְהוֹדָאָה לַשֵּׁם יִתְבָּרַךְ וְעַל־יְדֵי לִמּוּד הֲלָכוֹת כַּנַּ"ל. וְעַל־יְדֵי זֶה זוֹכֶה לְהַמְשִׁיךְ הַבְּרָכָה וְהַקְּדֻשָּׁה וְהַשִּׂמְחָה שֶׁל שַׁבָּת לְשֵׁשֶׁת יְמֵי הַחֹל, וְעַל־יְדֵי זֶה נִתְגַּלֶּה אַחְדוּת הַפָּשׁוּט מִתּוֹךְ פְּעֻלּוֹת מִשְׁתַּנּוֹת, לְהַאֲמִין וְלֵידַע בֶּאֱמֶת, שֶׁכָּל הַפְּעֻלּוֹת מִשְׁתַּנּוֹת נִמְשָׁכִין מֵאֶחָד הַפָּשׁוּט יִתְבָּרַךְ שֶׁזֹּאת הַבְּחִינָה יְקָרָה מְאֹד לְמַעְלָה בְּכָל הָעוֹלָמוֹת וַאֲפִלּוּ אֶצְלוֹ יִתְבָּרַךְ הִיא דָּבָר נִפְלָא וְיָקָר וְחָשׁוּב מְאֹד (שָׁם). Through giving thanks to Hashem, may He be blessed, at all times for all that transpires over him, and especially when he emerges from some trouble, G-d forbid, and through studying halachos, through this, the truth in what is said radiates, and perfects all parts of speech, for the essence of the sustenance and perfection of speech is only through truth, and one merits to pray in truth, which is the essence of the perfection of prayer, and merits to receive true Torah from a true rabbi who teaches him in the true path in/with his true Torah. And one merits to make true matches, that Hashem, may He be blessed, arranges for him and his children their true match. [And] All this is merited through praise and thanksgiving to Hashem, may He be blessed, and through studying halachos, as mentioned above. [And] Through this, one merits to draw the blessing, and the holiness, and the joy of Sabbath to the six weekdays, and through this, the achdus hapashoot [simple (-singular, absolute, indivisible) unity] is revealed out of varied actions, to believe and know in truth that all varied actions are drawn from the simple (-singular/absolute/indivisible) One, may He be blessed, this aspect being exceedingly precious above in all the worlds, and even by Him, may He be blessed, it is a wondrous, precious, and very important matter (ibid.). And our engagement with these causes requires believing in Hashem, may He be blessed, alone, and not making the causes the essence (ibid., 6). The principle is that all that we do, whether prayer, Torah study, or performing commandments, is all in order that His kingship and His faith, may He be blessed, be revealed (77). When a person is very strong in faith, he merits afterward to come to the intellect, and the more he strengthens himself in faith, the more he comes to greater intellect.

מב. כְּשֶׁאָדָם נוֹפֵל מֵאֱמוּנָה חַס וְשָׁלוֹם, וַאֲזַי אֵין מוֹעִיל אֲפִלּוּ קוֹל צְעָקָה בְּלֹא דִּבּוּר, אֲזַי צָרִיךְ לִצְעֹק מֵעֹמֶק הַלֵּב בִּבְחִינַת מִמַּעֲמַקִּים קְרָאתִיךָ יְיָ, מֵעֻמְקָא דְּלִבָּא, וְעַל־יְדֵי זֶה נִתְגַּלוּ עֵצוֹת עֲמֻקּוֹת וְעַל־יְדֵי זֶה גְּדֵלָה הָאֱמוּנָה וְנִתְתַּקְּנָה, וְעַל־יְדֵי זֶה חוֹזְרִין וְנִתְתַּקְּנִים כָּל הַנִּזְכָּרִים לְעֵיל שֶׁהֵם רְפוּאָה וּתְפִלָּה וּזְכוּת אָבוֹת וְכוּ' (שם ב'). When a person falls from faith, G-d forbid, and then even the sound of a cry without speech does not help, then he must cry from the depth of the heart in the aspect of “From the depths I have called You, O Lord” [Psalms 130:1], from the depth of the heart. [And] Through this, deep counsels are revealed, and through this, faith grows and is rectified, and through this, all the aforementioned—medicine, prayer, and the merit of the forefathers, etc.—return and are rectified (ibid., 2). Chapter Eight: Begadim

מד. עִקַּר הָאֱמוּנָה שְׁלֵמָה זוֹכִין עַל־יְדֵי הִתְקָרְבוּת לַצַּדִּיק הָאֲמִתִּי שֶׁיֵּשׁ לוֹ בְּחִינַת רוּחַ הַקֹּדֶשׁ, שֶׁעַל־יְדֵי זֶה נִתְבָּרֵר הַמְדַמֶּה שֶׁעַל־יְדֵי זֶה עִקַּר שְׁלֵמוּת הָאֱמוּנָה, שֶׁזּוֹכִין לְהַאֲמִין בַּשֵּׁם יִתְבָּרַךְ וּבְחִדּוּשׁ הָעוֹלָם שֶׁהוּא יְסוֹד הַכֹּל וְכָל הָעוֹלָם תָּלוּי בָּזֶה (עַיֵּן צַדִּיק אוֹת צ"ח (ח, ז' ח'). The essence of complete faith is merited through drawing close to the true righteous one who has the aspect of the ruach hakodesh (Divine Inspiration), through which the imagination is clarified, through which is the essence of the perfection of faith, that one merits to believe in Hashem, may He be blessed, and in the creation (ex nihilo) of the world, which is the foundation of everything, and the entire world depends on this (see Tzaddik, item 98) (8, 7-8). For a matter that he initially needed to believe because he did not understand it, he merits afterward to understand it with intellect through his strong faith.

מו. וְכֵן לְהֵפֶךְ חַס וְשָׁלוֹם, צָרִיךְ לִזָּהֵר מְאֹד שֶׁלֹּא לְהוֹצִיא מִפִּיו אֵיזֶה דִּבּוּר שֶׁל כְּפִירָה וְאֶפִּיקוֹרְסוּת חַס וְחָלִילָה, אֲפִלּוּ בְּדֶרֶךְ לֵיצָנוּת, דְּהַיְנוּ שֶׁבְּלִבּוֹ הוּא מַאֲמִין רַק שֶׁאוֹמֵר דִּבּוּר זֶה שֶׁל כְּפִירָה בְּשֵׁם אַחֵר וּמִתְלוֹצֵץ מִמֶּנּוּ, גַּם זֶה הוּא אִסּוּר גָּדוֹל כִּי מַזִּיק לָאֱמוּנָה, כִּי עַל הַשֵּׁם יִתְבָּרַךְ בָּרוּךְ הוּא אָסוּר לוֹמַר דִּבְרֵי הֲלָצוֹת אֲפִלּוּ בְּדֶרֶךְ שְׂחוֹק (שָׁם). And likewise the opposite, G-d forbid, one must be very careful not to utter any word of heresy or apostasy, G-d forbid, even by way of scoffing, that is, even if in his heart he believes, but says this word of heresy in the name of another and mocks it, this too is a great prohibition, for it harms faith. For it is forbidden to speak words of jest about Hashem, may He be blessed, even in the way of play (ibid.). ❖ Translator's Summary — Gaavah v'Anavah

מט. שְׁלֵמוּת הָאֱמוּנָה הִיא רַק כְּשֶׁמַּאֲמִין בַּשֵּׁם יִתְבָּרַךְ בְּלִי שׁוּם חָכְמָה כְּלָל וּבְלִי שׁוּם אוֹת וּמוֹפֵת וּבְלִי שׁוּם חֲקִירָה כְּלָל רַק בִּפְשִׁיטוּת וּבִתְמִימוּת, כְּמוֹ שֶׁהַנָּשִׁים וַהֲמוֹן עַם יִשְׂרָאֵל מַאֲמִינִים (שָׁם לג). The perfection of faith is only when one believes in Hashem, may He be blessed, without any wisdom at all, and without any sign or wonder, and without any investigation at all, only in simplicity and innocence, as the women and the masses of Israel believe (ibid., 33). Nineteen teachings on da'as — at once the most technical and the most intimate of Kabbalistic concepts. Da'as is not knowledge in the cerebral sense but union — the same word used for marital intimacy in the Torah. Its presence or absence determines almost everything:

נא. עַל־יְדֵי שִׂמְחַת תּוֹרָה וּמִצְווֹת עַד שֶׁמְּרַקֵּד מֵחֲמַת שִׂמְחָה עַל־יְדֵי זֶה נִתְעַלֶּה הָאֱמוּנָה הַקְּדוֹשָׁה (ח"ב פא). Through the joy of Torah and mitzvos (-commandments), until one dances from joy, through this, the holy faith is elevated (Part II, 81). Life beyond death (§ 1): True da'as dissolves the distinction between living and dying — because the person is absorbed in the Eternal.

נג. אֱמוּנָה חָשׁוּב כִּצְדָקָה (פו). Faith is considered like charity (86). But afterward, there are higher matters hidden from him that he cannot understand with intellect, and then he must strengthen himself further in faith to believe in what is now hidden from him and he does not understand with intellect, until he merits to understand even those matters with intellect, and so forever. But the faith must be very, very strong, until the faith spreads in all the limbs, and then he can merit to come to intellect through faith, as mentioned above (91).

נה. אֱמוּנָה הִיא דָּבָר חָזָק מְאֹד, וְעַל־יְדֵי אֱמוּנָה וּתְמִימוּת בְּלִי שׁוּם חָכְמוֹת זוֹכִין לָבוֹא לִבְחִינַת רָצוֹן שֶׁהוּא לְמַעְלָה אֲפִלּוּ מֵחָכְמָה דִּקְדֻשָּׁה, דְּהַיְנוּ שֶׁיִּזְכֶּה לְרָצוֹן מֻפְלָג חָזָק מְאֹד אֵלָיו יִתְבָּרַךְ בְּהִשְׁתּוֹקְקוּת נִמְרָץ מְאֹד עַד שֶׁלֹּא יֵדַע כְּלָל מַה לַּעֲשׂוֹת מִגֹּדֶל הַהִשְׁתּוֹקְקוּת, וְיִצְעַק בִּכְלוֹת הַנֶּפֶשׁ וְכוּ' (שָׁם לב). Faith is a very strong matter, and through faith and temeemus (-simple sincerity) without any wisdoms, one merits to come to the aspect of ratzon (-will), which is above even holy wisdom. That is, he merits an exceedingly strong, intense will toward Him, may He be blessed, with very fervent longing, until he does not know at all what to do from the greatness of the longing, and he cries out with the exhaustion of the soul, etc. (ibid., 32). The Tzaddik's hairs (§ 3): The great Tzaddik's overflow of wisdom — too bright for direct reception — becomes "hairs": the gates through which ordinary people can enter.

נז. מִי שֶׁיֵּשׁ לוֹ אֱמוּנָה - חַיָּיו חַיִּים. אֲבָל בְּלֹא אֱמוּנָה חַס וְשָׁלוֹם, אֵין לוֹ חַיִּים כְּלָל, כִּי אֵין אָדָם שֶׁלֹּא יַּעַבְרוּ עָלָיו תְּלָאוֹת רַבּוֹת וְהַרְפַּתְקָאוֹת וְצָרוֹת. כִּי אָדָם לֶעָמָל יֻלָּד, וּכְשֶׁיֵּשׁ לוֹ אֱמוּנָה אֲזַי אֲפִלּוּ כְּשֶׁבָּאִים עָלָיו יִסּוּרִים וְצָרוֹת חַס וְשָׁלוֹם, יוּכַל לְנַחֵם אֶת עַצְמוֹ, כִּי הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלָיו וְיֵיטִיב אַחֲרִיתוֹ, וְהַיִּסּוּרִין הֵם לוֹ לְטוֹבָה וּלְכַפָּרָה, כִּי כָּל מַה שֶּׁעוֹשֶׂה הַשֵּׁם יִתְבָּרַךְ הוּא בְּוַדַּאי לְטוֹבָה גְּדוֹלָה. אֲבָל מְחַקֵּר שֶׁאֵין לוֹ אֱמוּנָה כְּשֶׁבָּא עָלָיו אֵיזֶה צָרָה, אֵין לוֹ לְמִי לִפְנוֹת וְאֵין לוֹ בַּמֶּה לְהַחֲיוֹת אֶת עַצְמוֹ וּלְנַחֵם אֶת עַצְמוֹ, עַל־כֵּן אֵין לוֹ שׁוּם חַיִּים כְּלָל מֵאַחַר שֶׁהוֹלֵךְ בְּלִי הַשֵּׁם יִתְבָּרַךְ וּבְלִי הַשְׁגָּחָה רַחֲמָנָא לִצְלָן. אֲבָל עַל־יְדֵי אֱמוּנָה חַיָּיו טוֹבִים תָּמִיד כַּנַּ"ל (שָׁם קב). One who has faith—his life is alive. But without faith, G-d forbid, he has no life at all, for there is no person who does not undergo many troubles, misfortunes, and distresses. For man is born to toil [Job 5:7], and when he has faith, even when sufferings and troubles come upon him, G-d forbid, he can comfort himself, for Hashem, may He be blessed, will have mercy on him and make his end good, and the sufferings are for his benefit and atonement, for all that Hashem, may He be blessed, does is surely for great good. But a (philosophical) inquirer who has no faith, when some trouble comes upon him, he has no one to turn to and nothing with which to vitalize himself and comfort himself. Therefore, he has no life at all, since he goes without Hashem, may He be blessed, and without providence, may the Merciful One save us. But through faith, his life is always good, as mentioned above (ibid., 102). The desire for victory does not tolerate truth, and even if a matter of truth is clarified before his eyes, he will reject it because of victory. Therefore, one who desires the real truth must first remove the attribute of victory, and then he can see the truth if he desires (122).

א. אֲנָחָה וּגְנוּחִי שֶׁל אִישׁ הַיִּשְׂרְאֵלִי הוּא יָקָר מְאֹד כִּי הוּא שְׁלֵמוּת הַחֶסְרוֹנוֹת. אֲבָל אִי אֶפְשָׁר לְהַשְׁלִים הַחִסָּרוֹן עַל־יְדֵי אֲנָחָה כִּי אִם עַל־יְדֵי הִתְקָרְבוּת לְהַצַּדִּיק שֶׁהוּא הָרַב הָאֱמֶת שֶׁבַּדּוֹר, כִּי מִמֶּנּוּ מְקַבְּלִין הָרוּחַ חַיִּים לְהַשְׁלִים הַחִסָּרוֹן עַל־יְדֵי אֲנָחָה (עַיֵּן צַדִּיק אוֹת י"א (ח, א' ב'). The sigh and groan of a Jewish (lit. Israeli) man are exceedingly precious, for it is the completion of deficiencies. However, it is impossible to perfect the deficiency through sighing except through drawing close to the righteous one who is the true rabbi of the generation, for from him one receives the spirit of life to complete the deficiency through sighing (see Tzaddik, item 11) (8, 1-2). Quarter-hour vs. seventy years (§ 14): Complete da'as compresses time itself — what ordinarily requires a lifetime can be accomplished in minutes.

ג. אֲנָחָה דִּקְדֻשָּׁה יְקָרָה מְאֹד, כִּי עַל־יְדֵי שֶׁמִּתְאַנֵּחַ עַל שֶׁרָחוֹק מֵהַקְּדֻשָּׁה עַל־יְדֵי זֶה נִפְסָק מֵחֶבֶל הַטֻּמְאָה וְנִתְקַשֵּׁר לְחֶבֶל דִּקְדֻשָּׁה, וְכֵן לְהֵפֶךְ חַס וְשָׁלוֹם, כְּשֶׁמִּתְאַנֵּחַ עַל אֵיזֶה דְּבַר תַּאֲוָה שֶׁהוּא נִכְסָף אֵלֶיהָ הוּא לְהֶפֶךְ חַס וְשָׁלוֹם (קט). A sigh of holiness is exceedingly precious, for through sighing over being far from holiness, through this, one is severed from the rope (-succession) of impurity and connected to the rope of holiness. And the opposite, G-d forbid, when one sighs over some matter of desire that he longs for, it is the opposite, G-d forbid (109). Faith is the aspect of the power of growth and sprouting, and it is the aspect of patience (long suffering). That is, when one has complete faith, he grows and sprouts in his service of Him, may He be blessed, even if something passes over him (-undergoes hardship), because no confusion or obstacle can confound him; rather, he extends his patience to bear all that passes over him. For all the obstacles and confusions in the service of Hashem, that one does not draw close to those who fear Hashem, all come from laziness, sadness, and heaviness that arise due to a lack of faith. For if he had complete faith in truth as is proper, he would surely run and hasten greatly to draw close to them. Likewise, that he does not pray properly is also due to laziness and heaviness that come from a lack of faith. For surely, if he had complete faith and believed that Hashem, may He be blessed, stands over him and hears every word and word that comes from his mouth and listens to the voice of his prayer, he would surely pray properly with fervor and great desire. But the main confusion in prayer is due to a lack of faith. Likewise, all distancing from the righteous and the G-d-fearing and from the true service of Hashem is all due to a lack of faith, through which laziness, sadness, and heaviness come upon him, as mentioned above.

א. עַל־יְדֵי אֲכִילָה בְּכַשְׁרוּת כָּרָאוּי שֶׁאוֹכַל בִּמְתִינוּת וְאֵינוֹ אוֹכֵל בְּדֶרֶךְ הַלְעָטָה, עַל יְדֵי זֶה נִתְתַּקֵּן הַשֵּׂכֶל וְנִכְנָע הַכְּסִילוּת. אֲבָל כְּשֶׁאוֹכֵל כְּזוֹלֵל וְסוֹבֵא, עַל־יְדֵי זֶה מִתְגַּבֵּר הַכְּסִילוּת עַל הַשֵּׂכֶל וְעַל־יְדֵי זֶה נֶחֱשָׁךְ אֶצְלוֹ אוֹר הַצַּדִּיק וְאֵינוֹ יָכוֹל לְקַבֵּל מִמֶּנּוּ יִרְאָה וְאַהֲבָה (יז, ב' ג'). Through eating in a proper kosher manner, that one eats with moderation and not in a gluttonous way, through this, the intellect is rectified, and foolishness is subdued. But when one eats like a glutton and drunkard, through this, foolishness overcomes the intellect, and through this, the light of the righteous one is darkened for him, and he is unable to receive from him fear and love (17, 2-3). Eighteen teachings reveal dibur — speech — as one of the most cosmically charged realities in Breslov teaching. Speech is not merely communication; it is the soul itself made audible (§ 9), the impression of the brain made visible (§ 13), the force that either liberates or imprisons the world:

ג. מִי שֶׁיֵּשׁ לוֹ שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ וְהוּא שׁוֹמֵר הַבְּרִית, הוּא יָכוֹל לְעוֹרֵר הִתְנוֹצְצוּת הָאוֹתִיּוֹת שֶׁיֵּשׁ בְּכָל דָּבָר וַאֲזַי אֲכִילָתוֹ וּשְׁתִיָּתוֹ וְכָל תַּעֲנוּגָיו אֵינוֹ אֶלָּא מֵהִתְנוֹצְצוּת הָאוֹתִיּוֹת וּמִזֶּה מֵאִיר לִבּוֹ, וְעַל־יְדֵי זֶה פָּנָיו מְאִירוֹת וְזוֹכֶה לְזַכֵּךְ אֶת הַפָּנִים כָּל כָּךְ, עַד שֶׁיּוּכַל לְעוֹרֵר אֲחֵרִים בִּתְשׁוּבָה עַל־יְדֵי שֶׁיִּסְתַּכְּלוּ בַּפָּנִים שֶׁלּוֹ לְבַד, כִּי יִרְאֶה כָּל אֶחָד אֶת עַצְמוֹ בַּפָּנִים שֶׁלּוֹ כְּמוֹ בַּמַּרְאָה וְיִרְאֶה אֵיךְ שֶׁהוּא מְשֻׁקָּע בַּחֹשֶׁךְ, עַד שֶׁבְּלֹא תּוֹכָחָה וּבְלֹא מוּסָר יְעוֹרֵר אֶת חֲבֵרוֹ בִּתְשׁוּבָה, רַק מִמַּה שֶׁיַּבִּיט בַּפָּנִים שֶׁלּוֹ לְבַד כַּנַּ"ל (לט). One who has perfection of the holy tongue and guards the bris (covenant, meaning sexual purity), he can awaken the sparks of the letters that exist in every thing, and then his eating, and drinking, and all his pleasures are only from the sparks of the letters, and from this, his heart radiates, and through this, his face shines, and he merits to purify his face so much, until he can inspire others to repentance just by their looking at his face alone. For each one will see himself in his face as in a mirror, and see how he is sunk in darkness, to the extent that without reproof and without mussar (-ethical criticism), he will arouse his fellow to repentance, just from looking at his face alone, as mentioned above (39). But when he has complete faith, nothing can prevent him; rather, he extends his patience to bear all and grows and sprouts in the service of Hashem, however it may be (145). To merit faith and patience (-long suffering), as mentioned above, is through the Land of Israel, and each one must request from Hashem, may He be blessed, that he have yearning and longing for the Land of Israel until he merits to come there, and also that there be longing for all the righteous to the Land of Israel. [And] This is a remedy (segula) to nullify anger and sadness, for faith and patience that one merits in the Land of Israel are the opposite of anger and sadness (ibid.).

ו. מִי שֶׁהוּא מְשֻׁקָּע בְּתַאֲוַת אֲכִילָה, בְּיָדוּעַ שֶׁהוּא רָחוֹק מֵאֱמֶת וּבְיָדוּעַ שֶׁדִּינִים שׁוֹרִין עָלָיו. גַּם זֶה סִימָן עַל דַּלּוּת, גַּם יָבוֹא לִידֵי בִּזְיוֹנוֹת וּבוּשׁוֹת (מז). One who is sunk in the desire for eating, it is known that he is far from truth, and it is known that judgments rest upon him. This is also a sign of poverty, and he will come to disgraces and shame (47). Speech in exile (§ 7): Speech itself is in exile with Israel. Its redemption and Israel's redemption are one and the same event.

ח. יֵשׁ בְּנֵי אָדָם שֶׁיְּשֵׁנִים אֶת יְמֵיהֶם וְיֵשׁ שֶׁנָּפְלוּ לִבְחִינַת שֵׁנָה עַל־יְדֵי תַּאֲווֹת וּמַעֲשִׂים רָעִים, וְיֵשׁ שֶׁהֵם אֲנָשִׁים כְּשֵׁרִים וְיָפִים, רַק שֶׁנְּפִילָתָם עַל־יְדֵי אֲכִילָה. כִּי לִפְעָמִים כְּשֶׁאוֹכֵל אָדָם מַאֲכָל שֶׁלֹּא נִתְבָּרֵר עֲדַיִן לְמַאֲכַל אָדָם, עַל־יְדֵי זֶה נוֹפֵל מֹחוֹ לִבְחִינַת שֵׁנָה. כִּי כְּשֶׁאוֹכֵל בִּקְדֻשָּׁה וּבְטָהֳרָה, אֲזַי מֵאִיר פָּנָיו, הַיְנוּ שִׂכְלוֹ עַל־יְדֵי אֲכִילָתוֹ, אֲבָל כְּשֶׁאֵין אֲכִילָתוֹ בִּקְדֻשָּׁה, אֲזַי הַמַּאֲכָל מֵבִיא רֹעַ אֶל הַלֵּב וְעַל־יְדֵי זֶה אוֹבֵד אֶת פָּנָיו וְשִׂכְלוֹ וְנוֹפֵל לִבְחִינַת שֵׁנָה. וַאֲפִלּוּ שֶׁנִּדְמֶה לְהָעוֹלָם שֶׁהוּא עוֹבֵד הַשֵּׁם וְעוֹסֵק בְּתוֹרָה וּבִתְפִלָּה אַף עַל פִּי כֵן הוּא בִּבְחִינַת שֵׁנָה, כִּי כָּל עֲבוֹדָתוֹ נִשְׁאָר לְמַטָּה וְאֵין לַשֵּׁם יִתְבָּרַךְ נַחַת מִמֶּנּוּ וְצָרִיךְ לְעוֹרְרוֹ מִשְּׁנָתוֹ וְאִי אֶפְשָׁר לְעוֹרְרוֹ, כִּי אִם כְּשֶׁמִּתְעוֹרֵר תְּחִלָּה קְצָת מֵעַצְמוֹ. וְהִתְעוֹרְרוּת הַשֵּׁנָה שֶׁלֹּא יְכַלֶּה יָמָיו חַס וְשָׁלוֹם, בְּשֵׁנָה זוֹכִין עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל הַצַּדִּיקֵי אֱמֶת. אַשְׁרֵי הַזּוֹכִים לָבוֹא לְצַדִּיק כָּזֶה שֶׁיּוּכַל לְעוֹרְרוֹ מִשְּׁנָתוֹ שֶׁלֹּא יִישַׁן אֶת יָמָיו חַס וְשָׁלוֹם (ס, ו'). There are people who sleep away their days, and there are those who have fallen into the aspect of sleep through (bodily) desires and evil deeds, and there are those who are worthy and fine people, just that their fall is through eating. For sometimes, when a person eats food that has not yet been clarified for human consumption, through this, his mind falls into the aspect of sleep. For when one eats in holiness and purity, then his face, that is, his intellect, radiates through his eating, but when his eating is not in holiness, then the food brings evil to the heart, and through this, he loses his face and his intellect and falls into the aspect of sleep. And even if it seems to the world that he serves Hashem and engages in Torah and prayer, nevertheless, he is in the aspect of sleep, for all his service remains below, and Hashem, may He be blessed, has no nachas (-satisfaction) from him, and he needs to be awakened from his sleep, and it is impossible to awaken him unless he first awakens a little by himself. [And] The awakening from sleep, so that he does not, G-d forbid, waste his days in sleep, is merited through stories of the true righteous ones. Fortunate are those who merit to come to such a righteous one who can awaken him from his sleep so that he does not sleep away his days, G-d forbid (60, 6). The main perfection of faith is that one strengthens himself in faith so strongly that it becomes very pure and clear, until it seems in his eyes as if he actually sees with his eyes the matter in which he believes, as explained above (ibid.).

י. כָּל הַתַּאֲווֹת הֵם בְּחִינַת קְלִפּוֹת וּמוֹתָרוֹת, כִּי בְּלֹא הַתַּאֲווֹת יָכוֹל הַגּוּף לְהִתְקַיֵּם, וּכְשֶׁמִּתְגַּבְּרִין הַתַּאֲווֹת עַל הָאָדָם הִיא הִתְגַּבְּרוּת הַקְּלִפּוֹת עַל הַקְּדֻשָּׁה. וְרָאשֵׁי הַתַּאֲווֹת הֵם תַּאֲוַת אֲכִילָה וּשְׁתִיָּה, שֶׁכָּל הַתַּאֲווֹת נִמְשָׁכִין אַחֲרֵיהֶם, וּכְשֶׁהֵם מִתְגַּבְּרִים מַמְשִׁיכִין אֶת הַדִּבּוּר לַגָּלוּת וַאֲזַי הוּא בִּבְחִינַת נִחַר גְּרוֹנִי וְאֵינוֹ יָכוֹל לְדַבֵּר שׁוּם דִּבּוּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. וְהַתִּקּוּן לָזֶה תַּעֲנִית וְאָז יוּכַל לְדַבֵּר וְעַל־יְדֵי זֶה יְכוֹלִין לְקָרֵב הָרְחוֹקִים לַשֵּׁם יִתְבָּרַךְ שֶׁזֶּה עִקַּר שְׁלֵמוּת הָאֱמוּנָה. וַאֲזַי אֲכִילָתוֹ יְקָרָה מְאֹד כַּנִּזְכָּר לְעֵיל, כִּי נַעֲשֶׂה יִחוּד גָּדוֹל עַל־יְדֵי אֲכִילָתוֹ כַּנַּ"ל (שם). All desires are the aspect of husks and superfluities, for without the (bodily) desires the body can maintain. And when desires overcome a person, it is the husks overcoming holiness. [And] The primary desires are the desire for eating and drinking, which all the desires follow after them. When they prevail, they draw speech into exile, and then he is in the aspect of “my throat is parched” [Psalms 69:4], and he cannot speak any word before Hashem, may He be blessed. [And] The rectification for this is fasting, and then he can speak, and through this, one can bring those far off close to Hashem, may He be blessed, which is the essence of the perfection of the faith. Then his eating is exceedingly precious, as mentioned above, for a great unification is achieved through his eating, as mentioned above (ibid.). The danger of a careless word (§ 18): The entire story of the Lost Princess hinges on a single angry word spoken by a king. One word — especially a curse — can set off a chain of cosmic suffering. Guard the mouth with the greatest care.

יב. צָרִיךְ לְדַקְדֵּק מְאֹד לִבְלִי לֶאֱכֹל יוֹתֵר מִצָּרְכּוֹ, כִּי כְּשֶׁאוֹכֵל יוֹתֵר מִצָּרְכּוֹ מַזִּיק לוֹ מְאֹד, כִּי אֲפִלּוּ שְׁאָר הַמַּאֲכָלִים מִצְטָרְפִין עִם זֹאת הָאֲכִילָה וּמַזִּיקִים לוֹ הַרְבֵּה (רנז). One must be very meticulous not to eat more than his need, for when he eats more than his need, it greatly harms him, for even the rest of the foods combine with this eating and harm him greatly (257). Through strife, through this thoughts of the wicked, which are thoughts of heresy, fall upon worthy (kosher) people. [And] The rectification for this is to remain silent and entrust the battle to Hashem (251).

יד. תַּאֲוַת אֲכִילָה הִיא אַחַת מִשָּׁלֹשׁ תַּאֲווֹת שֶׁפּוֹגְמִין וּמַפְסִידִין הַיִּרְאָה שֶׁבַּלֵּב, וְעַל יְדֵי שֶׁמְּקַבְּלִין חַג הַסֻּכּוֹת כָּרָאוּי עַל־יְדֵי זֶה נִמְשָׁךְ דַּעַת לְתַקֵּן תַּאֲוַת אֲכִילָה וְאָז זוֹכֶה לְיִרְאָה וּלִתְפִלָּה וְכוּ'. עַיֵּן יִרְאָה אוֹת י"ט כ' כ"א (ח"ב, ד', ה'). The desire for eating is one of three desires that damage and ruin the fear in the heart, and through properly accepting the festival of Sukkot, through this, knowledge is drawn to rectify the desire for eating, and then one merits fear and prayer, etc. See Fear, items 19, 20, 21 (Part II, 4, 5). Chapter Ten: Da'as

טז. מִי שֶׁזּוֹכֶה לְרַבִּי אֲמִתִּי שֶׁיּוֹדֵעַ לְהָאִיר הֶאָרָה הַקְּדוֹשָׁה בְּיִשְׂרָאֵל כָּרָאוּי וְהוּא אִישׁ חַיִל וְלֹא לְהֵפֶךְ שֶׁקּוֹרִין (שְׁלֵימַזְלְנִיק), עַל־יְדֵי זֶה יָכוֹל לְקַבֵּל בְּעֵת הָאֲכִילָה הֶאָרַת הָרָצוֹן הַמֻּפְלָג, דְּהַיְנוּ שֶׁיָּאִיר לוֹ הָרָצוֹן בְּעֵת הָאֲכִילָה וְיִשְׁתּוֹקֵק וְיִכְסֹף מְאֹד אֵלָיו יִתְבָּרַךְ בְּרָצוֹן מֻפְלָג בְּלִי שִׁעוּר בְּלִי שׁוּם יְדִיעָה, שֶׁלֹּא יֵדַע כְּלָל מַה הוּא רוֹצֶה רַק רָצוֹן פָּשׁוּט בִּכְלוֹת הַנֶּפֶשׁ אֵלָיו יִתְבָּרַךְ (ז, י'). One who merits a true rabbi who knows how to properly illuminate the holy radiance in Israel, and who is a man of valor and not the opposite, called a shlimazelnik (-a good-for-nothing, unlucky person), through this, he can receive during eating the radiance of the extraordinary ratzon (-will). That is, the ratzon (will) radiates for him during eating, and he longs and yearns greatly toward Him, may He be blessed, with an extraordinary will without measure, without any knowledge, not knowing at all what he wants, only a simple (-absolute, indivisible) will, with the exhaustion of the soul, toward Him, may He be blessed (7, 10). A man of truth who performs all the commandments with all their details between himself and his Creator as he would before people, with no difference at all, for there is no aspect of falsehood in him to perform, G-d forbid, any movement in his service for the sake of people, draws to himself the power of all the charity, and through this nullifies the thoughts of heresy mentioned above (ibid.).

יח. עַל־יְדֵי שֶׁמְּקַבְּלִין תּוֹכָחָה מֵהַצַּדִּיק הָאֱמֶת, שֶׁיָּכוֹל לְהוֹכִיחַ אֶת יִשְׂרָאֵל כָּרָאוּי (כְּמוֹ שֶׁכָּתוּב בִּפְנִים). עַל־יְדֵי זֶה מַגְבִּירִין מְזוֹנָא דְנִשְׁמָתָא עַל מְזוֹנָא דְגוּפָא (שָׁם). Through receiving reproof from the true righteous one who can properly reprove Israel (as written within), through this, the food of the soul is strengthened over the food of the body (ibid.). When a person is in some trouble, G-d forbid, then truth is damaged. Therefore, he must then guard himself exceedingly so as not to be caught in any error or falsehood due to the trouble, G-d forbid (Part II, 2, 4). Through giving thanks to Hashem, may He be blessed, at all times for all that transpires over him, and especially when he emerges from some trouble, G-d forbid, and through studying halachos, through this, the truth in what is said radiates, and perfects all parts of speech, for the essence of the sustenance and perfection of speech is only through truth, and one merits to pray in truth, which is the essence of the perfection of prayer, and merits to receive true Torah from a true rabbi who teaches him in the true path in/with his true Torah. And one merits to make true matches, that Hashem, may He be blessed, arranges for him and his children their true match. [And] All this is merited through praise and thanksgiving to Hashem, may He be blessed, and through studying halachos, as mentioned above. [And] Through this, one merits to draw the blessing, and the holiness, and the joy of Sabbath to the six weekdays, and through this, the achdus hapashoot [simple (-singular, absolute, indivisible) unity] is revealed out of varied actions, to believe and know in truth that all varied actions are drawn from the simple (-singular/absolute/indivisible) One, may He be blessed, this aspect being exceedingly precious above in all the worlds, and even by Him, may He be blessed, it is a wondrous, precious, and very important matter (ibid.).

כ. כָּל אֶחָד מִיִּשְׂרָאֵל אֲפִלּוּ צַדִּיק גָּדוֹל צָרִיךְ שֶׁיִּהְיֶה לוֹ אֵיזֶה צַעַר בְּכָל יוֹם. וְכָל מִי שֶׁיֵּשׁ לּוֹ דַעַת יוֹתֵר גָּדוֹל, צַעֲרוֹ גָּדוֹל בְּיוֹתֵר, וְעַל־יְדֵי אֲכִילָה בִּקְדֻשָּׁה וּבְיִרְאַת שָׁמַיִם עַל־יְדֵי זֶה מַמְתִּיקִין זֶה הַצַּעַר שֶׁלֹּא יִתְגַּבֵּר חַס וְשָׁלוֹם (עז). Every one of Israel, even a great righteous person, must have some distress every day. [And] The greater one’s knowledge, the greater his distress, and through eating in holiness and with fear of Heaven, through this, this distress is sweetened so that it does not intensify, G-d forbid (77). ❖ Translator's Summary — Dibur

כב. עִקַּר הַיִּרְאָה הִיא בָּאָה וְנִגֶּשֶׁת אֶל הָאָדָם בִּשְׁעַת אֲכִילָה, עַל־כֵּן צָרִיךְ לִזָּהֵר מְאֹד לֶאֱכֹל בִּקְדֻשָּׁה וּלְהַמְשִׁיךְ עַל עַצְמוֹ הַיִּרְאָה הַבָּאָה אֵילָיו אָז, וְעַל־יְדֵי זֶה זוֹכֶה לְכָל הַנַּ"ל בְּאוֹת כ' וכ"א (שָׁם). The essence of fear comes and approaches a person during eating, therefore, one must be very careful to eat in holiness and to draw upon himself the fear that comes to him then, and through this, he merits all the above in items 20 and 21 (ibid.). The essence is faith, and each one must search himself to see if his faith is complete and strengthen himself in faith always, for through a defect in faith, wondrous plagues come which don’t help (to alleviate or end) them, not medicines, and not prayer, and not the merit of the forefathers.

כה. גַּם כְּשֶׁמְּבַשְּׁלִין הַפֵּרוֹת בְּבֵיתוֹ אֵינוֹ מוֹעִיל לָזֶה, לְהַתִּיר לֶאֱכֹל פְּרִי שֶׁלֹּא נִתְבַּשְּׁלָה עַל הָאִילָן, אֲבָל אִם הַפֵּרוֹת שֶׁלֹּא נִגְמְרוּ מֻנָּחִים אֵיזֶה זְמַן עַד שֶׁנַּעֲשִׂין מְבֻשָּׁלִין מֵאֲלֵיהֶן בְּתָלוּשׁ, זֶה מוֹעִיל וּמֻתָּר לְאָכְלָן (שָׁם). Even when fruits are ripened in his house, this does not help to permit eating a fruit that was not ripened on the tree. But if the unripe fruits are left for some time until they become ripened detached, this helps, and it is permitted to eat them (ibid.). Universal obligation (§§ 1, 8): Not a practice for advanced souls — every Jew is obligated in at least one hour of hisbodidus daily. And it must be in one's own language, the language in which one actually thinks and feels.

א. עַל־יְדֵי הַכְנָסוֹת אוֹרְחִים תַּלְמִידֵי חֲכָמִים אֲמִתִּיִּים לְתוֹךְ בֵּיתוֹ, עַל־יְדֵי זֶה זוֹכִין לֶאֱמוּנָה וְלִשְׁבֹּר הַכְּפִירוֹת, וְעַל־יְדֵי זֶה מַעֲלִין וּמְתַקְּנִין הַתּוֹרָה הַנְפוּלָה שֶׁל הַתַּלְמִידֵי חֲכָמִים שֶׁאֵינָם הֲגוּנִים שֶׁהֵם בְּחִינַת שֵׁדִין יְהוּדָאִין, שֶׁמֵּהֶם בָּא כָּל הִתְנַגְּדוּת עַל יִרְאֵי הַשֵּׁם, וְעַל־יְדֵי זֶה זוֹכִין לְהִתְגַּבֵּר עַל הַמִּתְנַגְּדִים (כח). Through bringing in true Torah scholars as guests into one’s home, through this, one merits faith and to break the heresies, and through this, one elevates and rectifies the fallen Torah of unworthy Torah scholars, who are in the aspect of Jewish demons, from whom comes all opposition against those who fear Hashem. Through this, one merits to prevail over the opponents (-misnagdim) (28). Also, the sound of the cry of ‘ach’ and groans do not help the sick person, because sometimes these callings help the sick, as they evoke mercy for him through this, but through the fall of faith, even these calls do not help (5, 1). When a person falls from faith, G-d forbid, and then even the sound of a cry without speech does not help, then he must cry from the depth of the heart in the aspect of “From the depths I have called You, O Lord” [Psalms 130:1], from the depth of the heart. [And] Through this, deep counsels are revealed, and through this, faith grows and is rectified, and through this, all the aforementioned—medicine, prayer, and the merit of the forefathers, etc.—return and are rectified (ibid., 2). Through the fall of holy faith, through this, false beliefs are formed and strengthened. And likewise the opposite: when holy faith is elevated and rectified, through this, false beliefs are weakened and fall, and the idol-worshippers and star-worshippers return and repent from their false beliefs to our holy faith and become converts. [And] Sometimes they become converts in potential, that is, even though they do not actually come to convert in deed, even still they recognize Hashem, may He be blessed, in their place, and know and believe that there is a singular, primordial One, may He be blessed.

א. עִקַּר אֱמוּנָה בְּחִינַת תְּפִלָּה בְּחִינַת נִסִּים אֵינוֹ אֶלָּא בְּאֶרֶץ יִשְׂרָאֵל, וְשָׁם עִקַּר עֲלִיּוֹת הַתְּפִלּוֹת. וְיָכוֹל לִפְעֹל בִּתְפִלָּתוֹ מַה שֶּׁצָּרִיךְ וְלַעֲשׂוֹת נִסִּים וּמוֹפְתִים אֲמִתִּיִּים בָּעוֹלָם (ז. א'). The main faith, the aspect of prayer, the aspect of miracles, is only in the Land of Israel, and there, is the main ascent of prayers. [And] One can accomplish through his prayer what is needed and perform true miracles and wonders in the world (7, 1). [And] Sometimes they become converts in actual deed, that they come and convert. [And] These converts harm Israel, and introduce haughtiness and promiscuity into Israel, and this still requires many rectifications (see Tefillin, item 6; Simcha, item 24) (ibid., 4).

G-d drops everything (§ 4): When a Jew speaks to G-d from the heart — G-d, as it were, sets aside all other business, including decrees, and turns entirely to that person. This alone saves Israel from harsh judgments. Two hours (§ 12): The ideal structure: one hour of silent preparation and yearning; one hour of actual speech. Both are essential.

ג. מִי שֶׁרוֹצֶה לִהְיוֹת אִישׁ יִשְׂרְאֵלִי בֶּאֱמֶת, דְּהַיְנוּ שֶׁיֵּלֵךְ מִדַּרְגָּא לְדַרְגָּא אִי אֶפְשָׁר כִּי אִם עַל־יְדֵי קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל, כִּי כָּל עֲלִיּוֹת שֶׁצָּרִיךְ לַעֲלוֹת אֶל הַקְּדֻשָּׁה הוּא רַק עַל יְדֵי אֶרֶץ יִשְׂרָאֵל, וְכֵן כָּל עֲלִיּוֹת הַתְּפִלָּה הוּא רַק בְּאֶרֶץ יִשְׂרָאֵל (כ). One who wants to be a true Israelite man, that is, that he goes from level to level, it is impossible except through the holiness of the Land of Israel, for all ascents needed to rise to holiness are only through the Land of Israel, and likewise, all ascents of prayer are only in the Land of Israel (20). The essence of complete faith is merited through drawing close to the true righteous one who has the aspect of the ruach hakodesh (Divine Inspiration), through which the imagination is clarified, through which is the essence of the perfection of faith, that one merits to believe in Hashem, may He be blessed, and in the creation (ex nihilo) of the world, which is the foundation of everything, and the entire world depends on this (see Tzaddik, item 98) (8, 7-8). Faith depends on the mouth of a person, who must speak faith with his mouth, as it is written: “I will make known Your faith with my mouth” [Psalms 89:2]. [And] Therefore, when a person falls from faith, G-d forbid, the advice for this is that he speak faith with his mouth, that he say with a full mouth (-clearly, definitively, unequivocally, with complete conviction, without hesitation or reservation) that he believes, etc., for this itself, that he speaks words of faith with his mouth, is itself the aspect of faith. Also, through this, he merits to come to complete faith, for the faith depends on the mouth of a person, as mentioned above (44). And likewise the opposite, G-d forbid, one must be very careful not to utter any word of heresy or apostasy, G-d forbid, even by way of scoffing, that is, even if in his heart he believes, but says this word of heresy in the name of another and mocks it, this too is a great prohibition, for it harms faith. For it is forbidden to speak words of jest about Hashem, may He be blessed, even in the way of play (ibid.). One must be very careful not to look at all at books that speak of philosophical inquiries, for they greatly harm and damage the holy faith. [And] This has already been explained in several places, but this warning must be repeated several times so that one does not lose his world in a moment, G-d forbid (ibid.). It is better to believe even in nonsense and falsehoods in order to also believe in the truth, than to deny everything, G-d forbid, that is, to deny nonsense and falsehoods, and through this, everything becomes mockery to him, and he also denies the truth (Sichot HaRan 103).

ט. עַל־יְדֵי תְּפִלָּה בְּכֹחַ זוֹכִין לָבוֹא לְאֶרֶץ יִשְׂרָאֵל, וְכֵן עַל־יְדֵי מִצְוַת סֻכָּה. כִּי סֻכָּה וּתְפִלָּה בְּכֹחַ וְאֶרֶץ יִשְׂרָאֵל הֵם בְּחִינָה אַחַת וּתְלוּיִים זֶה בָּזֶה (שָׁם). Through prayer prayed with strength, one merits to come to the Land of Israel, and likewise through the mitzva of Sukkah. For Sukkah, prayer prayed with strength, and the Land of Israel are one aspect and are dependent on one another (ibid.). ה. אִי אֶפְשָׁר לָבוֹא לְאֶרֶץ יִשְׂרָאֵל כִּי אִם עַל־יְדֵי יִסּוּרִין. וְעִקַּר הַיִּסּוּרִין הֵם הַמּוֹנְעִים הָרְשָׁעִים מוֹצִיאֵי דִבַּת הָאָרֶץ, וְעַל־יְדֵי הַמְשָׁכַת הַתּוֹרָה כַּנַּ"ל, זוֹכֶה לְהַכְנִיעַ כָּל הַמְּנִיעוֹת וְהַיִּסּוּרִים. וּכְפִי שְׁלֵמוּת הַתּוֹרָה שֶׁזּוֹכֶה לְהַמְשִׁיךְ בְּתִקּוּן גָּדוֹל בְּיוֹתֵר, כְּמוֹ כֵן הוּא זוֹכֶה לְהַכְנִיעַ הַמּוֹנְעִים וְלָבוֹא לְאֶרֶץ יִשְׂרָאֵל (שם). It is impossible to come to the Land of Israel except through sufferings. [And] The main sufferings are the obstacles of the wicked who spread evil reports about the Land [Numbers 13:32], and through drawing the Torah, as mentioned above, one merits to subdue all obstacles and sufferings. [And] According to the perfection of the Torah that one merits to draw with greater rectification, so too does one merits to subdue the preventers, and come to the Land of Israel (ibid.). Eight teachings on the single most important practical principle in Breslov: never fall in your mind [al tipol b'da'atecha]. The chapter is a sustained, compassionate battle-cry for the soul that keeps stumbling:

יא. עַל־יְדֵי תְּפִלָּה כְּתִקּוּנוֹ כַּמְבֹאָר בִּתְפִלָּה (מִן אוֹת נ"א עַד אוֹת נ"ו) מִתְנוֹצֵץ אוֹר זְכוּת אָבוֹת וְעַל־יְדֵי זֶה מַמְשִׁיכִין בְּחִינַת קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל גַּם עַכְשָׁו בַּגָּלוּת, שֶׁהִיא תַּחַת יָד הַסִּטְרָא אַחֲרָא וְאֵין יְכֹלֶת בִּקְדֻשָּׁתָהּ לְהִתְגַּלּוֹת, אַף עַל פִּי כֵן יְכוֹלִין לְגַלּוֹת וּלְהַמְשִׁיךְ קְדֻשָּׁתָהּ אֲפִלּוּ בַּגָּלוּת הַמָּר הַזֶּה עַל־יְדֵי הִתְנוֹצְצוּת אוֹר זְכוּת אָבוֹת. וְעַל־יְדֵי שֶׁנִּתְגַּלֶּה קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל, עַל־יְדֵי זֶה זוֹכִין לִרְאוֹת בְּמַפַּלְתָּן שֶׁל רְשָׁעִים, וְלֹא דַּי שֶׁהָאָדָם נִצּוֹל מֵהָרָשָׁע, אַף גַּם רוֹאֶה בְּהָרָשָׁע מַה שֶּׁהָרָשָׁע רוֹצֶה לִרְאוֹת בּוֹ. וְכָל זֶה נַעֲשֶׂה עַל־יְדֵי לִמּוּד זְכוּת שֶׁמְּלַמְּדִין עַל הָרָשָׁע, גַּם עַל־יְדֵי זֶה הַצַּדִּיקִים שֶׁהֵם עוֹשֵׂי טוֹב זוֹכִין לִפְנֵי ה' (שָׁם ב' ג'). Through proper prayer, as explained in the section on prayer (from item 51 to item 56), the light of the merit of the forefathers sparkles, and through this, one draws the aspect of the holiness of the Land of Israel even now in exile, when it is under the hand of the Other Side and its holiness cannot be revealed. Nevertheless, one can reveal and draw its holiness even in this bitter exile through the sparkling of the light of the merit of the forefathers. [And] Through the revelation of the holiness of the Land of Israel, through this one merits to see the downfall of the wicked, and not only is a person saved from the wicked, but he also sees by the wicked what the wicked wants to see by him. [And] All this is achieved through the learning merit (-judging favorably) of the wicked, and also through this, the righteous who do good merit before the Lord (ibid., 2-3). ז. עַל־יְדֵי שֶׁנּוֹתְנִין צְדָקָה לְאֶרֶץ יִשְׂרָאֵל נִכְלָלִין בַּאֲוִירָא דְּאֶרֶץ יִשְׂרָאֵל, שֶׁהִיא בְּחִינַת הֶבֶל הַקָּדוֹשׁ שֶׁאֵין בּוֹ חֵטְא. וְעַל־יְדֵי זֶה מְבַטְּלִין הַדִּין וְהַחֹשֶׁךְ וְכוּ' מִן הָעוֹלָם. גַּם עַל־יְדֵי זֶה נִצּוֹלִין מִמַּחֲשָׁבוֹת זָרוֹת שֶׁבַּתְּפִלָּה וְנִזְדַּכֵּךְ מֹחוֹ וּמַחֲשַׁבְתּוֹ וְהִיא בְּחִינַת תִּקּוּן הַבְּרִית (לז, ד'). Through giving charity to the Land of Israel, one is included in the atmosphere of the Land of Israel, which is the aspect of the holy breath that has no sin. [And] Through this, one nullifies judgment and darkness, etc., from the world. Also, through this, one is saved from foreign thoughts during prayer, and his mind and thought are purified, and this is the aspect of the rectification of the bris (-covenant) (37, 4). The perfection of faith is only when one believes in Hashem, may He be blessed, without any wisdom at all, and without any sign or wonder, and without any investigation at all, only in simplicity and innocence, as the women and the masses of Israel believe (ibid., 33). There are wise men who are wise even in the wisdoms of Torah but have no faith. These wise men are called “baalay raasan (people who have some sort of insect in their brain, which debilitates them, and it is highly contagious),” and one must distance oneself from them and their neighborhoods with every kind of distancing, as our rabbis, of blessed memory, warned to distance oneself from baalay raasan, for the breath of their mouths greatly harms a kosher (-worthy) person. The past is gone (§ 2): One of the most liberating teachings in all of Breslov. The past is ayin — nothingness. The only question is: from here forward. And even passive refraining — shaiv v'al ta'aseh — counts. Even thought-level restraint counts. And what happens to a person against his will — he is not to look at it at all. [And] One can also fall into the desire for promiscuity, G-d forbid, through the breath of their mouths, for these scholars mentioned above are, for the most part, very great fornicators (ibid., 106). Through the joy of Torah and mitzvos (-commandments), until one dances from joy, through this, the holy faith is elevated (Part II, 81). When there is smallness and a defect in faith, it is necessary to perform difficult services, such as fasting and the like. Strengthen your fellow (§ 7): The person who cannot strengthen himself can still strengthen his fellow — and paradoxically, this itself becomes the path back to his own service of G-d. But when faith is complete, one can serve Hashem, may He be blessed, with everything, for the Holy One, blessed be He, does not come with complaints (-unreasonable demands) against His creatures (86). Faith is considered like charity (86). Through faith, one merits children; “faith” in gematria equals “children”. Chapter Twelve: Hisbodidus (86) Faith is a very strong matter, and through faith and temeemus (-simple sincerity) without any wisdoms, one merits to come to the aspect of ratzon (-will), which is above even holy wisdom. That is, he merits an exceedingly strong, intense will toward Him, may He be blessed, with very fervent longing, until he does not know at all what to do from the greatness of the longing, and he cries out with the exhaustion of the soul, etc. (ibid., 32). Some have thoughts against holy faith because they were not born in proper holiness. And some have added to this through their own evil deeds. Chapter Thirteen: Hischazakus For there are transgressions that infuse heresies into a person, and for all this, shame and a broken heart are needed. For one who has (philosophical) inquiries and thoughts like these, G-d forbid, which are against our holy faith, it is appropriate for him to be very, very ashamed that he came to this through his sins. [And] Through the shame and broken heart, he will expel and break the heresies. Also, a great advice for faith has already been explained: to say and speak the faith with his mouth, as mentioned above in item 45 (ibid.). One who has faith—his life is alive. But without faith, G-d forbid, he has no life at all, for there is no person who does not undergo many troubles, misfortunes, and distresses. For man is born to toil [Job 5:7], and when he has faith, even when sufferings and troubles come upon him, G-d forbid, he can comfort himself, for Hashem, may He be blessed, will have mercy on him and make his end good, and the sufferings are for his benefit and atonement, for all that Hashem, may He be blessed, does is surely for great good. But a (philosophical) inquirer who has no faith, when some trouble comes upon him, he has no one to turn to and nothing with which to vitalize himself and comfort himself. Therefore, he has no life at all, since he goes without Hashem, may He be blessed, and without providence, may the Merciful One save us. But through faith, his life is always good, as mentioned above (ibid., 102). of “Echad” (One) [if the dalet were to be read as if it was a resh, it would spell – achair – another, which would denote plurality, thus it is the yud of the dalet – the righteous, which uphold the unity of HY], as it is stated in the holy Zohar that the righteous one is the serif of the letter dalet, etc. (Part I, 10, 5). It is a very great thing to be present at the passing of a tzaddik, even for one who is not his disciple. For a very great illumination is revealed at that time, and it is a great benefit for all who are present there, and through this, they merit long life. Six teachings on the spiritual danger of secular philosophical inquiry — and the infinite superiority of Torah. The chapter's central argument is structural: philosophy's ceiling is Kabbalah's floor (§1, cf. Ch. 14 §2). The investigative books do not create righteous people — they give ammunition to the inborn inclination toward wickedness (§2). Every human innovation, however, originates in a flash from above: Torah scholars receive their illumination through holiness; philosophers through the Sitra Achra (§2). New philosophy produces new diseases (§3). And the decree to teach children external wisdoms is singled out as the most dangerous of all decrees — more threatening than physical persecution — because it uproots faith from within (§6). However, the disciples who stand there at the moment of the tzaddik’s passing receive an even greater illumination, and they can merit at that time to receive a double portion of their master’s spirit, provided they are strongly connected to him, like branches to a tree, to the extent that they feel all the ascents and descents of their master, even when they are not with him. And then it may be that the disciple prays with greater intention and performs deeds and acts of charity more than his master, yet in truth, it is all through the spirit of his master (66, 1). Also, sometimes through rabbis and judges who are not kosher (-worthy) who pervert justice, through this comes the impurity of a nocturnal emission, G-d forbid. Chapter Fourteen: Hasagos v'Hisnotzetzus Elokus And the rectification for this is the configuration/binding of the Mehrkava (-chariot, the throne of the Divine Presence). And this is what the early Sages established to say before sleep, “In the name of G-d… on my right (the angel) Michael… (and on my left Gavriel…)” which is the configuration/binding of the Mehrkava, and it is a segula (-propitious) for the aforementioned impurity that comes through the perversion of justice by unworthy judges, as mentioned above (ibid., 11). The mind and the daas (intellect, reasoning, realization of knowledge) of a person, it is a shield in the face of the desire for licentiousness. Chapter Fifteen: Viduy Devarim For there are three moachin (-minds - intellects, consciousnesses) in a person, and each and every one is a partition spread before this desire, for the main strengthening of this desire is through a spirit of folly. Therefore, every person must know and remember this, that every time these thoughts seek to overcome him, G-d forbid, he should immediately flee from the spirit of folly to the daas (-intellect, realization of knowledge) and spread the partitions of the moachin (-minds) before this desire, for true daas (-intellect, realization of knowledge) shields before this desire like an actual partition. And understand this, for it is impossible to explain this, just, each one will understand for himself how to flee and divert his mind from the spirit of folly mentioned above and draw himself to the daas, which is the aspect of a partition spread before them, as mentioned above (8, 2). Through anger and cruelty, the daas (intellect, realization of knowledge) is defected, and through this comes the desire for licentiosness, G-d forbid. And then the prayer is in the aspect of judgment, and then the Other Side suckles from it. And then a person of great power is needed to pray a prayer in the aspect of judgment, and through this, everything is rectified (see within, Likutay Tinayana, Torah-teaching 8) (ibid., 3). Chapter Seventeen: Chakirot v'Chachmos Chitzoniyos Each and every one of Israel, according to his purity and holiness, so he has an aspect of Messiah. And he must guard greatly that his aspect of Messiah is not ruined. And the main thing is to guard himself from licentiousness. And he needs to guard himself greatly even from the scent of licentiousness, for it defects his aspect of Messiah (32). The spirit of Messiah becomes a spirit of (jealous) vengeance, and it goes and is vengeant in every place where there is a defect of licentiousness, and even in a place where there is not absolute licentiousness, only a slight/inadvertent defect, it is also vengeant on this. Chapter Eighteen: Chitun For due to the great holiness and purity of the aspect of Messiah, it cannot bear even a slight/inadvertent defect of licentiousness, and it is greatly vengeant over this, may the Merciful One save us (ibid.). When the couple, that is, the man and woman, are kosher without any blemish of disqualification, and their mating is in propriety and great holiness, then through their mating, an upper unification is made, and their mating is very, very precious (ibid.). Through the rectification of the bris, one can send out the words of prayer like arrows from a bow, and then begins the sprouting of the horn of Messiah, and then he comes to the holiness of Shabbos, and becomes a free man, and merits the ultimate knowledge (-the tachlis of knowledge it to not know). ❖ Translator's Summary — Tiltul u'Nesi'os And then he sheds his leprous body, which is the serpent’s skin, and dons Shabbos garments, that is, a holy body from the Garden of Eden. And then his mazal (-fortune) is elevated, and he merits wealth, and his good inclination is strengthened, and the sadness and the mockery are nullified. And through this, he raises those who fall to evil loves and fears, he raises them to holy loves and fears, and removes the darkness from their eyes, and then their eyes see wonders, and it is considered as if he created the world. And through this, all the requests and supplications that are prayed are elevated, and the redemption that depends on the heart is aroused, to nullify the leaven and chametz of the evil inclination of man’s heart that remains from his youth [Genesis 8:21]. The intellect in all things (§§ 1–6): The opening series presents a complete Kabbalistic theory of spiritual perception: every created thing contains a holy intellect — a spark of wisdom — and the Jewish person's task is to perceive it and use it as a ladder toward G-d. This is precisely how Yosef withstood his trial. The gateway to this perception is accepting the Kingship of Heaven with complete self-nullification. And then the heart can blaze in Torah study with flames of love, and many waters, which are external loves and fears, cannot extinguish this blaze [Song of Songs 8:7]. And the Shechinah (-Divine Provence) covers with its wings the blood of Israel with this love, so that the seed (-children) of evildoers, which are the waters of the flood, do not rule over them. And all this is merited through the rectification of the bris, as mentioned above (83). The shadow (§§ 16, 30): Deficiencies in children, livelihood, and health are not G-d withholding light — the light flows always. The person's own physicality and deeds create a shadow blocking it. Rectification of deeds removes the shadow. Due to the defect of the bris, it is difficult for a person to find his match, and even if he finds his match, she will oppose him and will not incline to his will. And through the kavonoas (-kabalistic intentions) of Elul, one rectifies the defect of the bris, and through this, he merits to find his match, and she will incline after his will. And see the secret of the intention of Elul within, Likutay Moharan, Torah-teaching 6. Alacrity and patience (§ 41): The final teaching holds both poles simultaneously: act immediately, without delay — and yet sometimes, wait. Both are equally essential. This is the paradox of balanced holy service. [Likutay Moharan vol. 2, 87] A great rectification for a nocturnal emission, G-d forbid, is to recite ten chapters of Psalms on that day, and they are: “A Michtam of David” - Psalm 16, “A Maskil of David” - Psalm 32, “Happy is he who understandingly considers the poor” - Psalm 41, “As the deer longs” - Psalm 42, “For the conductor, do not destroy” - Psalm 59, “For the conductor, on the religious decrees and judgements” - Psalm 77, “A prayer of Moses” - Psalm 90, “Give thanks to the Lord, call out in His name” - Psalm 105, “On the rivers of Babylon” - Psalm 137, “Praise G-d in His sanctuary” - Psalm 150. And one who merits to say them on that day need not fear any longer from the terrible defect of the emission, G-d forbid, for it is certainly rectified through this (92). When thoughts of licentiousness come to one’s mind and he breaks his desire and diverts his mind from them, this is his main repentance and rectification for the defect of the bris that he previously defected, each one according to his situation. For this is the aspect of true balanced (-in the same measure of the sin so is the) repentance, and through this, he extracts the sparks of holiness that fell due to the defect of the bris. Chapter Twenty-One: Ka'as And through this, he merits to the rectification of the bris, and through this, he merits to purify the wisdom and voice, as written above in item 23, and he merits peace, through which one can draw the entire world to the service of Him, may He be blessed (see Machshavot ve-Hirhurim, item 2) (Part I, 27, 8). Chapter Twenty-Three: Laitzanus The graves of true Tzadikim are holy with the actual holiness of the Land of Israel, and the Land of Israel is a great rectification for the defection of the bris. Part II, 109). Now it is easier to withstand the test, for there have already been many righteous and worthy ones who withstood great and numerous tests in this desire, so that now one can easily withstand the test, even a simple person, if he wishes to have compassion on his life in this world and in the World to Come forever. The idolatry of money (§§ 2, 11, 20): The lust for money is literally idolatry — and the most dangerous of all lusts, harder to escape than any other (§20). The very wealthy are generally literally mad (§11). Those sunken in it are immune to rebuke — they treat money as their faith and ultimate purpose. True wealth from truth (§§ 2–4): The only path to genuine livelihood is emes — the breaking of the lust for money. Faithfulness in business fulfills the root of all mitzvos and elevates the mind to mochin d'gadlus. The royalty of sustenance (§ 8): Livelihood does not come immediately because it must pass through the King — undergoing clarifications until beautiful utterances [imrei shafer] are formed and crown the King. The circuits and delays of sustenance are not obstacles but the royal process itself. Contentment (§ 17): One of the most practical teachings: do not force the hour. Wait in trust. Better to be a debtor to oneself than a debtor to others. The future redemption of money (§ 21): The wondrous foods that will cause all humanity to suddenly see the stench of money — and cast it away — point toward a messianic future in which the distortion of money-worship is entirely reversed. Sichot HaRan 114 Dispute as Divine protection (§ 2): When a Tzaddik becomes too famous, G-d places it in another tzaddik's heart to oppose him — to shield his light from prosecution. Controversy can be the very mechanism through which shefa reaches the world. Dispute as building material (§ 13): The scattered stones of dispute become the building blocks of the Tzaddik's worlds — all 310 of them. The more opposition, the more construction material. The true Tzaddik's response (§§ 6, 12, 15): Judge with the scale of merit. Accept suffering with love. Understand that those who oppose do not even know who they are opposing — they oppose a fiction, not the real Tzaddik. Dispute and growth (§ 17): The earth must split for the tree to grow. Dispute is the splitting. Chapter Twenty-Four: Mamon u'Parnasah ❖ Translator's Summary — Mamon u'Parnasah