מַחֲלוֹקוֹת וּמְרִיבָה

One must be very careful that the dispute among tzaddikim does not confuse them, but rather believe in all of them. For all the confusions that come to their mind about tzaddikim due to the disputes among them and other questions that are difficult for them, all come to them because they blemished the drops of their mind. Because of this, there is an attempt to expel them from the true and eternal life, which is the true tzaddikim and those who join them. One must have mercy on themselves and take reproof and instruction from this itself, that questions about true tzaddikim fall into their heart. Through this specifically, they will return to the truth [see Tzaddik, section 8] (5:4).

One must always strive to find every merit and good thing possible in Israel and judge every person favorably, even those who dispute and disparage them. Then they will always be saved from dispute. Through this, they create a precious crown for the Blessed Name with many kinds of good stones (6, at the end).

When there are disputes and strife against them, and they remain silent, paying no attention to the disputes and disgraces that disparage them, hearing their reproach and not responding, this is the primary repentance and rectification for all their sins. They are truly wise, meriting divine honor and a good portion in the World to Come, and they merit to be included in the aspect of the person seated on the throne, from where judgment issues for all who come to the world (ibid.).

It is forbidden to provoke the wicked and disputants except for one who is a complete tzaddik, meaning one who has already expelled and completely nullified all the evil of the four elements, which encompass all traits, so they are certain no stumbling block of sin will befall them. Such a tzaddik and those joined with them are specifically able to provoke the wicked. But anyone who has not completely nullified the evil, and the evil still has strength, even if they have no sin, is not a complete tzaddik, and it is forbidden for them to provoke the wicked, for the prolonged spirit they receive from the Other Side, which is great at its time, could harm them, G-d forbid, G-d save us. But the complete tzaddik mentioned above can lower themselves into the channel through which the wicked receive their vital spirit, break it, subdue it, and humble the wicked to the ground (8:5).

Through being careful with the commandment of tzitzit, one can stand against disputants and humble them (ibid., 8).

The wicked and those who dispute against tzaddikim are, in their lifetime, called dead, for they have no holy vital spirit, which is drawn only through true tzaddikim (ibid.).

The reason most scholars dispute against tzaddikim is that they study the Oral Torah, that is, Gemara, poskim, and so forth, with great pride. Then, the Oral Torah becomes for them a mouth to speak arrogantly and contemptuously against tzaddikim. But true tzaddikim elevate and rectify all their evil words, turning them into halachot, raising great delights for the Blessed Name specifically through this (12:1).

When one suffers torments from disputants and wicked people who obstruct holiness, and they have no strength to repel or subdue them except through their legal judgments, it is a great mitzvah to go to their courts and strive with all their might to humble them specifically through their judgments, even spending money on this. Through this, they elevate the judgment of holiness from the husks and the Other Side. Sometimes, the Blessed Name orchestrates all the disputes for this purpose, so that the disputants stand against the upright people of truth, and the upright have no strength to stand against them except through their judgments, so that through this, the judgment of holiness is elevated from the husks, as mentioned above (20:9).

The reprovers of the generation who go and reprove the generation to return them to good sweeten the judgments and increase peace in the world, making peace between Israel and their Father in Heaven. But when, G-d forbid, the evil of the generation prevails, corrupting the reproof and instruction, through this, the peace of the world is corrupted, and through this, expulsion and disputes arise in the world (22:1).

When people dispute against true tzaddikim and their followers, and the Holy One, Blessed be He, wishes to expel their enemies from before them, He causes their enemies to fall into the desire for wealth, which is destruction, idolatry, darkened faces, sadness, black bile, and death, for there is no greater fall than this. For the desire for wealth embitters their days and destroys them. The general rule is that when there are disputes, whoever guards the covenant more than their peer can cause their peer to fall from their level. The fall is that they fall into the desire for wealth, as mentioned above. Therefore, one must be especially careful when there are disputes against them not to fall into the desire for wealth (23:3).

The wicked and those who dispute against tzaddikim are, in their lifetime, called dead, for they have no holy vital spirit, which is drawn only through true tzaddikim (ibid.). Those who oppose, disparage, and revile the G-d-fearing do so because they receive Torah from scholars who are not upright, called Jewish demons, who receive a fallen Torah that has no power to guide a person on the true path of good. No benefit is attained through such scholars; on the contrary, through them, one falls into heresies and opposition (28:1).

The reason most scholars dispute against tzaddikim is that they study the Oral Torah, that is, Gemara, poskim, and so forth, with great pride. Then, the Oral Torah becomes for them a mouth to speak arrogantly and contemptuously against tzaddikim. But true tzaddikim elevate and rectify all their evil words, turning them into halachot, raising great delights for the Blessed Name specifically through this (12:1). Those who oppose, disparage, and revile the G-d-fearing do so because they receive Torah from scholars who are not upright, called Jewish demons, who receive a fallen Torah that has no power to guide a person on the true path of good. No benefit is attained through such scholars; on the contrary, through them, one falls into heresies and opposition (28:1). Through hosting true Torah scholars, one merits faith, and through this, they overcome the opponents mentioned above (ibid., 2, 3).

When one suffers torments from disputants and wicked people who obstruct holiness, and they have no strength to repel or subdue them except through their legal judgments, it is a great mitzvah to go to their courts and strive with all their might to humble them specifically through their judgments, even spending money on this. Through this, they elevate the judgment of holiness from the husks and the Other Side. Sometimes, the Blessed Name orchestrates all the disputes for this purpose, so that the disputants stand against the upright people of truth, and the upright have no strength to stand against them except through their judgments, so that through this, the judgment of holiness is elevated from the husks, as mentioned above (20:9). People who judge everyone unfavorably and constantly investigate others’ faults are from the strength of the Other Side, from the aspect of the end of all flesh, which constantly seeks to bring about an end and destruction, G-d forbid, to arouse judgment, slander, and accuse. Their primary strength is drawn from the blemish of speech. Their primary subjugation and nullification are through the rectification of speech [see Speech, sections 6, 7] (38:2).

The reprovers of the generation who go and reprove the generation to return them to good sweeten the judgments and increase peace in the world, making peace between Israel and their Father in Heaven. But when, G-d forbid, the evil of the generation prevails, corrupting the reproof and instruction, through this, the peace of the world is corrupted, and through this, expulsion and disputes arise in the world (22:1). People who judge everyone unfavorably and constantly investigate others’ faults are from the strength of the Other Side, from the aspect of the end of all flesh, which constantly seeks to bring about an end and destruction, G-d forbid, to arouse judgment, slander, and accuse.

When people dispute against true tzaddikim and their followers, and the Holy One, Blessed be He, wishes to expel their enemies from before them, He causes their enemies to fall into the desire for wealth, which is destruction, idolatry, darkened faces, sadness, black bile, and death, for there is no greater fall than this. For the desire for wealth embitters their days and destroys them. The general rule is that when there are disputes, whoever guards the covenant more than their peer can cause their peer to fall from their level. The fall is that they fall into the desire for wealth, as mentioned above. Therefore, one must be especially careful when there are disputes against them not to fall into the desire for wealth (23:3). One who has understanding distances themselves greatly from disputes, for the primary cause of disputes and anger is a lack of understanding. The more understanding increases, the more disputes are nullified. Therefore, through engagement in Torah, which is understanding, disputes are nullified, and peace is increased (56:3, 6).

Those who oppose, disparage, and revile the G-d-fearing do so because they receive Torah from scholars who are not upright, called Jewish demons, who receive a fallen Torah that has no power to guide a person on the true path of good. No benefit is attained through such scholars; on the contrary, through them, one falls into heresies and opposition (28:1). Their primary strength is drawn from the blemish of speech. Their primary subjugation and nullification are through the rectification of speech [see Speech, sections 6, 7] (38:2). Through clapping hands in prayer, disputes are nullified, killing and loss are nullified from the world, and one merits peace (44). One who has understanding distances themselves greatly from disputes, for the primary cause of disputes and anger is a lack of understanding.

Through hosting true Torah scholars, one merits faith, and through this, they overcome the opponents mentioned above (ibid., 2, 3). Through anger, accusers and haters are aroused against a person, and they dispute with them. The rectification for this is fasting or the delight of Shabbat (57:6).

People who judge everyone unfavorably and constantly investigate others’ faults are from the strength of the Other Side, from the aspect of the end of all flesh, which constantly seeks to bring about an end and destruction, G-d forbid, to arouse judgment, slander, and accuse. Their primary strength is drawn from the blemish of speech. Their primary subjugation and nullification are through the rectification of speech [see Speech, sections 6, 7] (38:2). The more understanding increases, the more disputes are nullified. Therefore, through engagement in Torah, which is understanding, disputes are nullified, and peace is increased (56:3, 6).

Through clapping hands in prayer, disputes are nullified, killing and loss are nullified from the world, and one merits peace (44). There are many books now, and there will yet be more books, all of which are needed for the world. It is forbidden to dispute or mock any book that follows our holy Torah. Anyone who mocks them is judged in boiling excrement, except for those that follow investigations of their wisdoms, which are entirely forbidden to look at, as explained elsewhere [see Torah Study] (ibid.).

Likewise, through immersion in a mikveh, understanding is drawn, and disputes are nullified (ibid., 7, 6). Through anger, accusers and haters are aroused against a person, and they dispute with them. The rectification for this is fasting or the delight of Shabbat (57:6). The primary cause of dispute comes through a blemish in faith in the sages.

וְכֵן עַל־יְדֵי טְבִילַת מִקְוֶה נִמְשָׁךְ דַּעַת וּמְבַטֵּל הַמַּחֲלוֹקוֹת (שָׁם, ז ו And there are those who face disputes because they lack faith in themselves and do not believe in their Torah innovations, from which the Blessed Name has great delight. Because of this, they become lax in their innovations. Therefore, disputes come upon them so that they repent for this, for not believing in their own innovations is also an aspect of a blemish in faith in the sages. Through the dispute, they repent for this, return, and hasten their innovations, which become a book. Holy books of the sacred Torah are multiplied, and through this, the dispute is nullified, and all judgments are sweetened (ibid.).

עַל יְדֵי הַכַּעַס נִתְעוֹרְרִים מְקַטְרְגִים וְשׂוֹנְאִים עַל הָאָדָם וְחוֹלְקִים עָלָיו, וְהַתִּקּוּן לָזֶה הוּא תַּעֲנִית אוֹ עֹנֶג שַׁבָּת (נז, ו The fact that there is dispute among true tzaddikim is drawn from the aspect of the empty void, see within. It is impossible to understand this with intellect, and therefore, it is forbidden to reflect on this dispute. Rather, one must believe that both these and those are the words of the living G-d, only it is impossible for us to understand this, and we must strengthen ourselves only in faith (64:4).

עִקַּר הַמַּחֲלֹקֶת בָּא עַל יְדֵי פְּגַם אֱמוּנַת חֲכָמִים, עַל כֵּן כְּשֶׁיֵּשׁ עָלָיו מַחֲלֹקֶת, שֶׁחוֹלְקִין וּמַקְשִׁין וְשׁוֹאֲלִין עָלָיו קֻשְׁיוֹת, צָרִיךְ לְהִתְבּוֹנֵן בְּהַמַּחֲלֹקֶת וְלָשׁוּב עַל־יְדֵי זֶה עַל פְּגַם אֱמוּנַת חֲכָמִים וְעַל־יְדֵי זֶה יְתַקֵּן אֱמוּנַת חֲכָמִים [עַיֵּן צַדִּיק] (סא, ה Through the separation between enemies, they have greater permanence, but when enemies unite, they quickly draw the excesses in the mind from which their vitality comes and fall quickly (87:6).

יֵשׁ כַּמָּה סְפָרִים עַכְשָׁו וְגַם עֲתִידִין עוֹד לִהְיוֹת סְפָרִים וְכֻלָּם צְרִיכִים לְהָעוֹלָם וְאָסוּר לַחֲלֹק וּלְהַלְעִיג עַל שׁוּם סֵפֶר שֶׁהוֹלֵךְ עַל פִּי תּוֹרָתֵינוּ הַקְּדוֹשָׁה. וְכָל מִי שֶׁמַּלְעִיג עֲלֵיהֶם, נִדּוֹן בְּצוֹאָה רוֹתַחַת, מִלְּבַד אִם הוֹלֵךְ עַל פִּי חֲקִירוֹת שֶׁל חָכְמוֹת שֶׁלָּהֶם שֶׁאָסוּר לְהִסְתַּכֵּל בָּהֶם כְּלָל, כַּמְבֹאָר בְּמָקוֹם אַחֵר [עַיֵּן תַּלְמוּד תּוֹרָה] (שָׁם Therefore, when there is a dispute against them, where people dispute, raise difficulties, and ask questions about them, they must contemplate the dispute and repent through this for the blemish in faith in the sages, and through this, they rectify faith in the sages [see Tzaddik] (61:5).

יֵשׁ צַדִּיקֵי אֱמֶת שֶׁאֱמוּנָתָם שְׁלֵמָה בְּוַדַּאי, וְאַף עַל פִּי כֵן יֵשׁ עֲלֵיהֶם מַחֲלוֹקוֹת. הוּא בִּבְחִינַת וְהוּא חֵטְא רַבִּים נָשָׂא, שֶׁסּוֹבֵל צַעַר הַמַּחֲלֹקֶת בִּשְׁבִיל פְּגַם אֱמוּנַת חֲכָמִים שֶׁל הָעוֹלָם, וְעַל־יְדֵי הַמַּחֲלֹקֶת שֶׁיֵּשׁ עָלָיו הוּא מְתַקֵּן פְּגַם אֱמוּנַת חֲכָמִים אֵצֶל הַהֲמוֹן עַם (שָׁם Through hearing their reproach and not responding, doing so out of love and not to anger their peer more through silence, through this, they repel all the impure husks so they do not cling to holiness (82).

וְיֵשׁ שֶׁיֵּשׁ עֲלֵיהֶם מַחֲלוֹקוֹת מֵחֲמַת שֶׁאֵין לָהֶם אֱמוּנָה בְּעַצְמָן, וְאֵינָם מַאֲמִינִים בְּהַחִדּוּשֵׁי תּוֹרָה שֶׁלָּהֶם שֶׁמְּחַדְּשִׁין, שֶׁיֵּשׁ לְהַשֵּׁם יִתְבָּרַךְ שַׁעֲשׁוּעִים גְּדוֹלִים מֵהֶם, וְעַל־יְדֵי זֶה מִתְרַשְּׁלִין בְּהַחִדּוּשִׁין שֶׁלָּהֶם. וְעַל־כֵּן בָּא עֲלֵיהֶם מַחֲלוֹקוֹת, כְּדֵי שֶׁיָּשׁוּבוּ בִּתְשׁוּבָה עַל זֶה, כִּי זֶה שֶׁאֵין מַאֲמִין בְּהַחִדּוּשִׁין שֶׁל עַצְמוֹ הוּא גַּם כֵּן בְּחִינַת פְּגַם אֱמוּנַת חֲכָמִים, וְעַל־יְדֵי הַמַּחֲלֹקֶת שָׁב בִּתְשׁוּבָה עַל זֶה וְחוֹזֵר וּמְזָרֵז בְּחִדּוּשָׁיו וְנַעֲשֶׂה מֵהֶם סֵפֶר. וְנִתְרַבִּין סְפָרִים קְדוֹשִׁים שֶׁל הַתּוֹרָה הַקְּדוֹשָׁה וְעַל־יְדֵי זֶה נִתְבַּטֵּל הַמַּחֲלֹקֶת וְנִמְתָּקִין כָּל הַדִּינִים (שָׁם There are many books now, and there will yet be more books, all of which are needed for the world. It is forbidden to dispute or mock any book that follows our holy Torah. Anyone who mocks them is judged in boiling excrement, except for those that follow investigations of their wisdoms, which are entirely forbidden to look at, as explained elsewhere [see Torah Study] (ibid.).

מַה שֶּׁיֵּשׁ מַחֲלֹקֶת בֵּין הַצַּדִּיקִים הָאֲמִתִּיִּים זֶה נִמְשָׁךְ מִבְּחִינַת חָלָל הַפָּנוּי, עַיֵּן בִּפְנִים. וְאִי אֶפְשָׁר לְהָבִין זֹאת בְּשֵׂכֶל, וְעַל־כֵּן אָסוּר לְהַרְהֵר עַל זֶה הַמַּחֲלֹקֶת רַק לְהַאֲמִין כִּי אֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹקִים חַיִּים, רַק שֶׁאִי אֶפְשָׁר לָנוּ לְהָבִין זֹאת וְאָנוּ צְרִיכִין לְהִתְחַזֵּק רַק בֶּאֱמוּנָה לְבַד (סד, ד One who restrains their desire for disputes merits that a halachic teaching is said in their name, and then they dwell in both worlds as if they never died (145).

עַל־יְדֵי הַפֵּרוּד שֶׁיֵּשׁ בֵּין הַשּׂנְאִים, עַל־יְדֵי זֶה יֵשׁ לָהֶם קִיּוּם בְּיוֹתֵר, אֲבָל כְּשֶׁהַשּׂנְאִים מִתְחַבְּרִים יַחַד אֲזַי יוֹנְקִים מְהֵרָה הַמּוֹתָרוֹת שֶׁבַּמֹּחַ שֶׁמִּשָּׁם חִיּוּתָם וְנוֹפְלִים מְהֵרָה (פז. ו There are true tzaddikim whose faith is certainly complete, yet there are disputes against them. This is in the aspect of “and he bore the sin of many,” that they endure the pain of dispute for the sake of the blemish in faith in the sages of the world. Through the dispute against them, they rectify the blemish in faith in the sages among the masses (ibid.). And there are those who face disputes because they lack faith in themselves and do not believe in their Torah innovations, from which the Blessed Name has great delight.

מִדַּת הַנִּצָּחוֹן וְהַמַּחֲלוֹקוֹת וּמִלְחָמָה נִמְשָׁךְ מֵהַדָּמִים, שֶׁעֲדַיִן לֹא עָבַד בָּהֶם אֶת הַשֵּׁם יִתְבָּרַךְ. כִּי צָרִיךְ כָּל אָדָם לְהִסְתַּכֵּל שֶׁיַּעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בְּכָל הַטִּפֵּי דָּמִים שֶׁנִּמְצָאִים בּוֹ, דְּהַיְנוּ שֶׁיְּדַבֵּר הַרְבֵּה בְּתוֹרָה וּתְפִלָּה, עַד יִהְיוּ נַעֲשִׂים מִכָּל הַדָּמִים דִּבּוּרִים שֶׁל תּוֹרָה וּתְפִלָּה וְאָז יִזְכֶּה לְשָׁלוֹם וִיבַטֵּל כָּל מִדַּת הַנִּצָּחוֹן וּמַחֲלוֹקוֹת (עה Because of this, they become lax in their innovations. Therefore, disputes come upon them so that they repent for this, for not believing in their own innovations is also an aspect of a blemish in faith in the sages. Through the dispute, they repent for this, return, and hasten their innovations, which become a book. Holy books of the sacred Torah are multiplied, and through this, the dispute is nullified, and all judgments are sweetened (ibid.).

When there are disputes against a person, they can cause them to fall from their level, G-d forbid. They must strengthen themselves greatly, pray, and plead much before the Blessed Name not to stray from the path, G-d forbid, due to the disputes (258).

Through hearing their reproach and not responding, doing so out of love and not to anger their peer more through silence, through this, they repel all the impure husks so they do not cling to holiness (82). The fact that there is dispute among true tzaddikim is drawn from the aspect of the empty void, see within. It is impossible to understand this with intellect, and therefore, it is forbidden to reflect on this dispute. Rather, one must believe that both these and those are the words of the living G-d, only it is impossible for us to understand this, and we must strengthen ourselves only in faith (64:4). Through the separation between enemies, they have greater permanence, but when enemies unite, they quickly draw the excesses in the mind from which their vitality comes and fall quickly (87:6). The trait of victory, disputes, and war is drawn from the blood that has not yet been used to serve the Blessed Name.

One must judge every person favorably, even those who dispute against them; they must search to find merit in them in what they dispute about. Through this, they can completely nullify the disputes or cause a downfall for the disputants (136). All this is when the disputants are wicked. But when the disputants against them are tzaddikim, their intention is certainly only for good, to elevate and uplift them through this and sweeten judgments upon them through their dispute. A person must know that when there are disputes from tzaddikim, it is only for good. They must pray to the Blessed Name not to err in thinking it is a complete dispute, G-d forbid, so that a complete dispute of the Other Side does not strengthen, G-d forbid, through this (ibid.).

One who restrains their desire for disputes merits that a halachic teaching is said in their name, and then they dwell in both worlds as if they never died (145). For every person must ensure they serve the Blessed Name with all the drops of blood within them, that is, speak much in Torah and prayer until all the blood becomes words of Torah and prayer. Then they merit peace and nullify the entire trait of victory and disputes (75). Through hearing their reproach and not responding, doing so out of love and not to anger their peer more through silence, through this, they repel all the impure husks so they do not cling to holiness (82).

Through disputes, it is difficult to pray and speak holy words. Therefore, before prayer, one must accept upon themselves the positive commandment of “You shall love your neighbor as yourself” to draw love and peace, for the primary source of speech is peace (239). When there are wars and bloodshed in the world, through this, rainfall is withheld, G-d forbid, and scarcity arises, G-d forbid (Part II, 60).

One must judge every person favorably, even those who dispute against them; they must search to find merit in them in what they dispute about. Through this, they can completely nullify the disputes or cause a downfall for the disputants (136).

When there are disputes against a person, they can cause them to fall from their level, G-d forbid. They must strengthen themselves greatly, pray, and plead much before the Blessed Name not to stray from the path, G-d forbid, due to the disputes (258). Through disputes, thoughts of heresy fall upon upright people, and so forth [see Truth and Faith, sections 37, 38] (251). The entire world is full of disputes, whether among the nations of the world, in every city, in every household, among neighbors, and between each person and their spouse, household members, servants, children, and the like. No one considers the ultimate purpose, that every day a person dies, for the day that has passed will not return, and each day they approach death. How do they have time to waste on disputes? Therefore, one who has understanding must take this to heart, draw upon themselves patience, and not lose their days through small or large disputes. Rather, they should restrain their spirit and anger and have peace with all (Sefer HaRan 77). One who restrains their desire for disputes merits that a halachic teaching is said in their name, and then they dwell in both worlds as if they never died (145). Through disputes, it is difficult to pray and speak holy words. Therefore, before prayer, one must accept upon themselves the positive commandment of “You shall love your neighbor as yourself” to draw love and peace, for the primary source of speech is peace (239). Through disputes, thoughts of heresy fall upon upright people, and so forth [see Truth and Faith, sections 37, 38] (251). Know that the greater the desired goal, the greater the obstacles provided, to strengthen the desire further, for the desire is proportional to the obstacle. Therefore, a person should understand that when they face very great obstacles to drawing close to a tzaddik, and obstacles stand and spread before them from all sides to prevent them, from this itself they should know and understand the immense value of the desired goal, that the obstacles are so great because of this. For all holy matters have many obstacles, especially when one wishes to travel to true tzaddikim, upon which everything depends; then the obstacles certainly intensify. But there is an aspect of the point of truth among tzaddikim, and when one wishes to draw close to it, upon which everything depends, the obstacles spread and extend greatly from all sides. From this itself, one can understand the value of the desired goal, as mentioned above. Therefore, one must strengthen themselves to have a very strong will and desire proportional to the value of this desired goal. Through this, they will merit to break the obstacles and reach it. For this is a rule: there is no obstacle in the world that a person cannot break, but they need a very strong desire and will proportional to the value of the desired goal, as mentioned above (ibid.). When there are disputes against a person, they can cause them to fall from their level, G-d forbid. They must strengthen themselves greatly, pray, and plead much before the Blessed Name not to stray from the path, G-d forbid, due to the disputes (258). One who has walked in materialism all their days and then becomes inspired and wishes to walk in the ways of the Blessed Name, the attribute of judgment accuses them. It does not allow them to walk in the ways of the Blessed Name and provides an obstacle. The fool, seeing the obstacles, turns back. But one who has understanding draws closer to the Blessed Name specifically then, for they look and find in the obstacle itself the Blessed Creator, for in truth, the Blessed Name Himself is hidden in this obstacle (115). When there are disputes against a person, they should not stand against their enemies, saying, “As they do to me, so I will do to them in return,” for this causes the enemy to achieve their desire to see in them, G-d forbid, what they want to see. Whoever wishes to enter the service of the Blessed Name in truth cannot enter except by thinking that there is no one in the world except themselves alone, solitary in the world. They should not look at anyone who prevents them, such as their father, mother, father-in-law, wife, children, and the like, or the obstacles from other people in the world who mock, incite, and prevent from the path of truth. They must not care or look at them at all but be in the aspect of “Abraham was one,” as if they were solitary in the world (Part II, omission). Rather, on the contrary, it is proper to judge them favorably and do all good things for them. Through this, they thwart the enemy’s intention, and then, on the contrary, their evil intention returns upon their own head (277). The greatest obstacle of all obstacles is the obstacle of the mind, that is, when their heart is wavering and they do not set their heart and mind well to understand the extent of the matter. For example, when they wish to travel to true tzaddikim and face many obstacles, if their mind and heart are strong in the truth that their entire vitality and eternal legacy for themselves and their generations depend on this, certainly no preventer will stop them, and all obstacles are as nothing compared to this. But the primary obstacle is the obstacle of the mind, that their mind is not so strong. Likewise, even when they merit to come to the true tzaddik and overcome all the obstacles that prevented them from coming, if they find some difficulty regarding them and their heart wavers, this obstacle is greater than all. Similarly, in prayer, at first, they face many obstacles to prayer, and afterward, when they overcome them and come to pray, if their heart is crooked and doubts about the Blessed Name fall upon them, G-d forbid, this obstacle is greater than all. The rectification for this is when they face a difficulty regarding the Blessed Name or true tzaddikim, to cry out to the Blessed Name with a strong voice from the depths of the heart (ibid.). All this is when the disputants are wicked. But when the disputants against them are tzaddikim, their intention is certainly only for good, to elevate and uplift them through this and sweeten judgments upon them through their dispute. A person must know that when there are disputes from tzaddikim, it is only for good. Also, when a person has heart, no place prevents them from the service of the Blessed Name, and they have no excuse to say that in a certain place it is impossible to engage in G-d’s service. For when they have heart, all places in the entire world are theirs (50). They must pray to the Blessed Name not to err in thinking it is a complete dispute, G-d forbid, so that a complete dispute of the Other Side does not strengthen, G-d forbid, through this (ibid.). Through disputes, poverty comes, and one does not merit healing, but through peace, healing and livelihood come (ibid.). When there are wars and bloodshed in the world, through this, rainfall is withheld, G-d forbid, and scarcity arises, G-d forbid (Part II, 60). Through immersion in a mikveh, livelihood comes easily, disputes and anger are nullified, and one merits peace, compassion, and great understanding. They merit healing, life, longevity, and to arouse people to the Blessed Name (ibid.). Through blemishing His honor, Blessed be He, disputes arise [see Land of Israel, section 18] (71). The entire world is full of disputes, whether among the nations of the world, in every city, in every household, among neighbors, and between each person and their spouse, household members, servants, children, and the like. No one considers the ultimate purpose, that every day a person dies, for the day that has passed will not return, and each day they approach death. Festivals and Holy Convocations How do they have time to waste on disputes? Therefore, one who has understanding must take this to heart, draw upon themselves patience, and not lose their days through small or large disputes. Rather, they should restrain their spirit and anger and have peace with all (Sefer HaRan 77). Through observing Shabbat, one merits faith. All charity performed lacks the perfection of light except through Shabbat, which is the aspect of faith. All blessings and abundances drawn through charity lack perfection except through Shabbat, which is the aspect of faith, the source of blessings. It is the aspect of the perfection of all things in the world, which are all deficient and lack perfection except through the holy Shabbat, which is the aspect of faith. Likewise, the perfection of understanding and Torah is only through Shabbat, the aspect of faith (30:2). The primary holiness of Shabbat, which is the aspect of faith, is drawn through guarding the covenant. Therefore, people travel to tzaddikim for Shabbat, for the primary holiness of true tzaddikim is guarding the covenant in complete perfection in all aspects. Thus, people travel to them for Shabbat to receive the holiness of Shabbat, the aspect of faith, which is the perfection of everything, as mentioned above (ibid., 3). Every person must draw the holiness of Shabbat to sanctify the weekdays. According to the holiness with which they sanctify the weekdays, the impurity of the serpent, the end of all flesh, the stormy spirit, is repelled, and through this, speech is elevated (38:7). Through a vow, that is, when one makes a vow and fulfills it immediately, through this, they merit the delight of Shabbat, which is the aspect of eating in holiness. One who merits the aspect of the delight of Shabbat does not need to fast, for their eating achieves what fasting achieves, namely, subduing anger and restoring their wisdom, which is the image of G-d that shines in their face. Through this, their enemies fall before them (57:4, 6). Eating on Shabbat is very precious and holy, for eating on Shabbat becomes complete holiness and divinity without any mixture of dross whatsoever. The Other Side has no share in eating on Shabbat at all, for the eating of the holy Shabbat is entirely divinity, entirely holy. Through eating on Shabbat, anger is subdued and nullified, as mentioned above, and all rulers of wrath flee and are removed, and then all is love and peace (ibid., 5, 6). Also, one must increase in charity, and then they will merit great peace, namely, peace that has a mouth through the delight of eating on Shabbat with charity. For there is peace that has no mouth, meaning there is peace between people, but they cannot speak to one another. But through eating on Shabbat with charity, one merits peace that has a mouth, meaning the peace is complete, and they speak to one another, for the mouth is perfected with great light at the time of eating on Shabbat (ibid., 7). On Shabbat, through the tzaddik, the aspect of double bread is drawn, namely, a doubling of Torah. Through this, one merits to innovate Torah insights on Shabbat, one becoming two. Shabbat influences all the worlds, sending its illuminations to all levels, healing the soul and healing the body (58:5). Through the illumination of Shabbat, the world is aroused to repentance out of love. Then, all the upright of the generation are healed from the sufferings they endured previously, becoming honored in the eyes of people, beautified, and respected in the eyes of all. Each one, according to their uprightness, receives beauty and splendor and is elevated in the eyes of people. According to the greatness and honor they have based on their uprightness, as mentioned above, so too can they receive the renewal of Torah that the tzaddik of the generation imparts on Shabbat (ibid., 7).