צְדָקָה

One must set aside charity before prayer, and through this, one is saved from foreign thoughts during prayer and can pray properly, not veering from the path to the right or to the left, but directing all his words with justice (2, 4). Through charity given to a Torah scholar, through this, one is saved from idle talk, slander, pride, and their offshoots.

Also, through charity, one is saved from poverty and merits wealth (4, 8). Through charity, one breaks the lust for money, draws down complete divine providence, nullifies divine wrath from the world, draws kindness into the world, and brings about the revelation of the Messiah and the building of the Holy Temple, which is the revelation of knowledge.

Through this, one can elevate and renew the souls of Israel. Through this, a unification of the Holy One, blessed be He, and His Shechinah is achieved, and through this, one merits to bring the revelation of the Torah of the future. And the rectification of the upper and lower chariots is accomplished, and it is considered as if one offered incense (4, 8). Through charity to true tzaddikim and worthy poor people, through this, converts are made, and through this, the intellect is completed, and one merits to see the light of the tzaddikim, and through this, one merits fear [of Heaven] and love (17, 5).

The charity given to true tzaddikim and worthy poor people is considered as if one gave to many, many souls of Israel (there). Through the aforementioned charity, one reminds the good that is suppressed among the nations, that is, the sparks of the souls of Israel that fell into exile, and due to the prolonged time of the exiles, they forgot their lofty status.

But through the aforementioned charity, they remember themselves, how they fell from heaven to earth, and they begin to have compassion on themselves and to yearn, for behold, they are above all the worlds, for Israel arose in thought first, and the Holy One, blessed be He, consulted with the souls of Israel in the creation of the world. And now they are suppressed in such an exile and could, Heaven forbid, go to destruction and loss. And because they remember all this, they return and come back to holiness. And from this, every person can understand for himself how much he himself needs to have compassion on himself, when he remembers the greatness of his status at its root, and says in his heart, “Behold, I am from the seed of Israel, who are above all the worlds, and so on,” as mentioned above, “and how am I now cast down, and Heaven forbid, Heaven forbid, who knows what will be in the future days, for behold, the Evil Inclination seeks to destroy me, Heaven forbid.” And through this, he will have compassion on himself and strive to return to Hashem, blessed be He (there, 6). Through charity given to a worthy poor person, through this, all one’s wealth is rectified, and then supernal colors are revealed through his wealth, which are the primary revelation of the greatness of the Creator, blessed be He. And through this, one subdues and breaks the husks, imaginations, confusions, desires, and obstacles that strengthen against a person each time he needs to ascend from level to level, spreading over him greatly and not allowing him to enter holiness. And through charity to a worthy poor person, they are broken, and one ascends from level to level (25, 4). Charity is the general rectification of commerce.

And one must intend with every step and every word that he takes and speaks during commerce that his intention in his walking, speaking, and toiling in commerce is all in order to give charity from the profit he earns in this commerce, and this is the primary rectification of commerce (29, 9). Through charity, the mind is elevated, and one has sustenance (there). Through charity, one can speak words that illuminate in the Torah (there, 10). Through charity and kindness, one subdues external wisdoms, is saved from the yoke of government, and merits the attainment of divinity (30, 7). Through accepting rebuke and ethical instruction from true rebukers, even though their rebuke is in a humiliating manner, through this, one merits to perform charity and kindness (there).

Charity guides all the celestial spheres, and through it, all blessings are poured forth. But the perfection of the blessings is only on Shabbat, which is the aspect of faith. For the primary importance of charity is faith. Therefore, the primary sparkling of the light of charity and its perfection is only on Shabbat, which is the aspect of faith (31). One should give charity before setting out on a journey, and through this, he will be saved, so that there will be no delay or distress on the journey (there, 9).

The essence of fasting is charity, and through fasting and charity, one merits to subdue the body to the soul, the material to the form, folly to the intellect, and comes out from darkness to light, from death to life, from beast to man. Through charity and kindness, one subdues external wisdoms, is saved from the yoke of government, and merits the attainment of divinity (30, 7).

And external wisdoms and all vain and false wisdoms are nullified before the wisdoms of the Torah, which is the true wisdom. And forgetfulness is nullified, and one merits memory, nullifies judgment and darkness, and draws kindness into the world (37, 3). Charity given to the Land of Israel is greater than charities given outside the Land.

Through the aforementioned charity, one reminds the good that is suppressed among the nations, that is, the sparks of the souls of Israel that fell into exile, and due to the prolonged time of the exiles, they forgot their lofty status. But through the aforementioned charity, they remember themselves, how they fell from heaven to earth, and they begin to have compassion on themselves and to yearn, for behold, they are above all the worlds, for Israel arose in thought first, and the Holy One, blessed be He, consulted with the souls of Israel in the creation of the world. And now they are suppressed in such an exile and could, Heaven forbid, go to destruction and loss. And because they remember all this, they return and come back to holiness. And from this, every person can understand for himself how much he himself needs to have compassion on himself, when he remembers the greatness of his status at its root, and says in his heart, “Behold, I am from the seed of Israel, who are above all the worlds, and so on,” as mentioned above, “and how am I now cast down, and Heaven forbid, Heaven forbid, who knows what will be in the future days, for behold, the Evil Inclination seeks to destroy me, Heaven forbid.” And through this, he will have compassion on himself and strive to return to Hashem, blessed be He (there, 6). Charity guides all the celestial spheres, and through it, all blessings are poured forth. But the perfection of the blessings is only on Shabbat, which is the aspect of faith. For the primary importance of charity is faith. Therefore, the primary sparkling of the light of charity and its perfection is only on Shabbat, which is the aspect of faith (31).

Through charity given to a worthy poor person, through this, all one’s wealth is rectified, and then supernal colors are revealed through his wealth, which are the primary revelation of the greatness of the Creator, blessed be He. And through this, one subdues and breaks the husks, imaginations, confusions, desires, and obstacles that strengthen against a person each time he needs to ascend from level to level, spreading over him greatly and not allowing him to enter holiness. And through charity to a worthy poor person, they are broken, and one ascends from level to level (25, 4). And through charity to the Land of Israel, you include yourself in the atmosphere of the Land of Israel, which is the aspect of the holy breath that has no sin, through which is the primary nullification of judgment, darkness, forgetfulness, folly, and so on, from the world (there, 4).

Charity is the general rectification of commerce. And one must intend with every step and every word that he takes and speaks during commerce that his intention in his walking, speaking, and toiling in commerce is all in order to give charity from the profit he earns in this commerce, and this is the primary rectification of commerce (29, 9). The essence of fasting is charity, and through fasting and charity, one merits to subdue the body to the soul, the material to the form, folly to the intellect, and comes out from darkness to light, from death to life, from beast to man. And external wisdoms and all vain and false wisdoms are nullified before the wisdoms of the Torah, which is the true wisdom. And forgetfulness is nullified, and one merits memory, nullifies judgment and darkness, and draws kindness into the world (37, 3).

Through charity, the mind is elevated, and one has sustenance (there). A person must have contentment, to be satisfied with only what he absolutely needs from this world. And even from this contentment itself, he must set aside from it for charity. And through this, a great unification is achieved above, and all good influences are drawn down (54, 2). Through charity to the Land of Israel, one is saved from foreign thoughts during prayer, and his mind and thoughts are purified, and this is the aspect of the rectification of the covenant (44).

Through charity, one can speak words that illuminate in the Torah (there, 10). A person must have contentment, to be satisfied with only what he absolutely needs from this world. And even from this contentment itself, he must set aside from it for charity. And through this, a great unification is achieved above, and all good influences are drawn down (54, 2).

Through charity and kindness, one subdues external wisdoms, is saved from the yoke of government, and merits the attainment of divinity (30, 7). Through charity, one merits great peace (57, 7). Through charity, one draws down all kindnesses, elevates the honor and kingship of holiness from the husks and the Other Side, and rectifies the blemish of the desire for eating.

Through accepting rebuke and ethical instruction from true rebukers, even though their rebuke is in a humiliating manner, through this, one merits to perform charity and kindness (there). And then, the honor and dominion of the brazen-faced of the generation are nullified, and the honor returns to true leaders (67). Therefore, one must give charity at [the prayer] “And You rule over all,” as is brought, in order to elevate the honor and dominion from the Other Side and return them to holiness (there, 7). Through charity, one rectifies his wealth, and then his wealth will endure in his hand, and he will have abundant sustenance [see Mamon, entry 38] (69). When one gives charity to a tzaddik who is greatly humble, he is blessed immediately (70).

Charity guides all the celestial spheres, and through it, all blessings are poured forth. But the perfection of the blessings is only on Shabbat, which is the aspect of faith. For the primary importance of charity is faith. Therefore, the primary sparkling of the light of charity and its perfection is only on Shabbat, which is the aspect of faith (31). Therefore, one must give charity at [the prayer] “And You rule over all,” as is brought, in order to elevate the honor and dominion from the Other Side and return them to holiness (there, 7).

One should give charity before setting out on a journey, and through this, he will be saved, so that there will be no delay or distress on the journey (there, 9). Giving in secret is a rectification for a nocturnal emission, may the Merciful One save us (83). Charity saves from transgressions (116). Through charity, knowledge is drawn down (119). A remedy for epilepsy, may the Merciful One save us, is to distribute charity to the poor. (Psalms 112: “He has distributed, he has given to the poor,” the initial letters spell “falling”) (201).

Charity saves from transgressions (116).

Through charity, one merits great peace (57, 7). A remedy for epilepsy, may the Merciful One save us, is to distribute charity to the poor. (Psalms 112: “He has distributed, he has given to the poor,” the initial letters spell “falling”) (201).

טז. צְדָקָה שֶׁנּוֹתְנִין לְאֶרֶץ יִשְׂרָאֵל הִיא גְּדוֹלָה מִצִּדְקוֹת חוּץ לָאָרֶץ. וְעַל־יְדֵי צְדָקָה דְּאֶרֶץ יִשְׂרָאֵל תִּכְלֹל עַצְמְךָ בַּאֲוִירָא דְּאֶרֶץ יִשְׂרָאֵל, שֶׁהוּא בְּחִינַת הֶבֶל הַקָּדוֹשׁ שֶׁאֵין בּוֹ חֵטְא, שֶׁעַל־יְדֵי זֶה עִקַּר בִּטּוּל הַדִּין וְהַחֹשֶׁךְ וְהַשִּׁכְחָה וְהַסִּכְלוּת וְכוּ' מִן הָעוֹלָם (שָׁם ד Those who support Torah scholars by giving money to Torah scholars have very great merit.

כד. מַתָּן בַּסֵּתֶר הוּא תִּקּוּן לְמִקְרֵה לַיְלָה רַחֲמָנָא לִצְלָן (פג For through their wealth, with which they sustain Torah scholars, through this, the Torah scholars can engage in Torah study and produce halachot and Torah innovations. It follows that they have a share in the Torah that was born and revealed through them. And all the wealth they give to Torah scholars, which is temporarily lacking for them, is filled for them afterward through the halachot that are innovated through them, as mentioned above.

Charity saves from transgressions (116).

Through tithes, one merits contentment (there). יז. צָרִיךְ שֶׁיִּהְיֶה לָאָדָם הִסְתַּפְּקוּת, לְהִסְתַּפֵּק רַק בַּמֶּה שֶׁצָּרִיךְ לוֹ בְּהֶכְרֵחִיּוּת מִזֶּה הָעוֹלָם. וַאֲפִלּוּ מִזֶּה הַהִסְתַּפְּקוּת גּוּפָהּ צָרִיךְ לְהַפְרִישׁ מִמֶּנּוּ לִצְדָקָה. וְעַל־יְדֵי זֶה נַעֲשֶׂה יִחוּד גָּדוֹל לְמַעְלָה וְנִמְשָׁכִין כָּל הַהַשְׁפָּעוֹת טוֹבוֹת (נד, ב For through this, kindness is poured forth, and the lack is returned and filled. And they merit the delight of the World to Come and the illumination of the three lines of truth to the four parts of speech, and so on [as explained in Emet v’Emunah, entry 40] (Likutay Moharan II, 2).

Through charity, knowledge is drawn down (119). יח. עַל־יְדֵי צְדָקָה לְאֶרֶץ יִשְׂרָאֵל נִצּוֹלִין מִמַּחֲשָׁבוֹת זָרוֹת שֶׁבַּתְּפִלָּה, וְנִזְדַּכֵּךְ מֹחוֹ וּמַחֲשַׁבְתּוֹ וְהוּא בְּחִינַת תִּקּוּן הַבְּרִית (מד Charity is a rectification for the blemish of the covenant. But one must be careful not to give to an unworthy poor person, for through this, one blemishes further. Rather, one should request from Hashem, blessed be He, to merit worthy poor people, to bestow charity upon them, and this is a very great rectification for the blemish of the covenant (264).

A remedy for epilepsy, may the Merciful One save us, is to distribute charity to the poor. (Psalms 112: “He has distributed, he has given to the poor,” the initial letters spell “falling”) (201). When one gives charity to a tzaddik who is greatly humble, he is blessed immediately (70). The defining characteristic of a human is speech, and this speech is drawn from charity. For charity and kindness are the primary defining characteristic of a human, for the defining characteristic of a speaking human is to bestow kindness on creatures.

The charity given to Torah scholars is very great and precious, and no transgression can extinguish it (204). יט. עַל־יְדֵי צְדָקָה זוֹכִין לְשָׁלוֹם רָב (נז, ז The defining characteristic of a human is speech, and this speech is drawn from charity. For charity and kindness are the primary defining characteristic of a human, for the defining characteristic of a speaking human is to bestow kindness on creatures. And one who does not perform charity and kindness greatly blemishes speech and is not included in the category of human at all (225).

Through giving tithes, one is saved from enemies (221). The charity given to Torah scholars is very great and precious, and no transgression can extinguish it (204). Through giving tithes, one is saved from enemies (221). Through tithes, one merits contentment (there). Charity saves from thoughts of adultery [see Machshavot v’Hirhurim, entry 13] (242). Charity is a rectification for the blemish of the covenant. And one who does not perform charity and kindness greatly blemishes speech and is not included in the category of human at all (225).

Through tithes, one merits contentment (there). כ. עַל־יְדֵי צְדָקָה מַמְשִׁיכִין כָּל הַחֲסָדִים וּמַעֲלִין אֶת הַכָּבוֹד וְהַמַּלְכוּת דִּקְדֻשָּׁה מִן הַקְּלִפּוֹת וְהַסִּטְרָא אַחֲרָא וּמְתַקְּנִים פְּגַם תַּאֲוַת אֲכִילָה, וַאֲזַי נִתְבַּטֵּל הַכָּבוֹד וְהַמֶּמְשָׁלָה שֶׁל הָעַזֵּי פָּנִים שֶׁבַּדּוֹר, וְחוֹזֵר הַכָּבוֹד לְמַנְהִיגֵי אֱמֶת (סז Charity widens all the openings of holiness, for when a person enters some path or service in the service of Hashem, blessed be He, he needs to open a door there to enter that path, and for this reason, all beginnings are difficult. And through charity, the opening is widened, for charity widens and opens all the openings of holiness even more (there, 2).

Charity saves from thoughts of adultery [see Machshavot v’Hirhurim, entry 13] (242). כא. עַל־כֵּן צְרִיכִין לִתֵּן צְדָקָה אֵצֶל "וְאַתָּה מוֹשֵׁל בַּכֹּל" כַּמּוּבָא, כְּדֵי לְהַעֲלוֹת הַכָּבוֹד וְהַמֶּמְשָׁלָה מֵהַסִּטְרָא אַחֲרָא וּלְהַחֲזִירָם אֶל הַקְּדֻשָּׁה (שָׁם ז The primary service of charity is to break one’s cruelty, to transform it into compassion, to volunteer for charity.

Charity is a rectification for the blemish of the covenant. But one must be careful not to give to an unworthy poor person, for through this, one blemishes further. Rather, one should request from Hashem, blessed be He, to merit worthy poor people, to bestow charity upon them, and this is a very great rectification for the blemish of the covenant (264). But one must be careful not to give to an unworthy poor person, for through this, one blemishes further. Rather, one should request from Hashem, blessed be He, to merit worthy poor people, to bestow charity upon them, and this is a very great rectification for the blemish of the covenant (264). Through charity, one rectifies the blemish of the elderly, long-lived people of the generation who are not as they should be [see Yirah, entry 25], and through this, one merits to nullify the root of natural wisdom and merits to hear the voice of the call of the holy festival, which calls and reveals the will, that everything is by His will, blessed be He, as we saw that Hashem, blessed be He, performed awesome signs with us on all the festivals and nullified nature. And through this, one merits the joy of the festival, and through this, one merits fear [of Heaven]. And through fear, kindness is poured forth, so that one does not need to engage in any business for sustenance, as mentioned above (there, 9).

Those who support Torah scholars by giving money to Torah scholars have very great merit. For through their wealth, with which they sustain Torah scholars, through this, the Torah scholars can engage in Torah study and produce halachot and Torah innovations. It follows that they have a share in the Torah that was born and revealed through them. And all the wealth they give to Torah scholars, which is temporarily lacking for them, is filled for them afterward through the halachot that are innovated through them, as mentioned above. For through this, kindness is poured forth, and the lack is returned and filled. And they merit the delight of the World to Come and the illumination of the three lines of truth to the four parts of speech, and so on [as explained in Emet v’Emunah, entry 40] (Likutay Moharan II, 2). For one who is naturally compassionate and gives charity due to his natural compassion, this is not service.

The true tzaddik receives the speech of his holy mouth from those who give charity (Likutay Moharan II, 15).

לה. עִקַּר עֲבוֹדַת הַצְּדָקָה הִיא לְשַׁבֵּר הָאַכְזָרִיּוּת שֶׁלּוֹ, לְהָפְכוֹ לְרַחֲמָנוּת, לְהִתְנַדֵּב לִצְדָקָה. כִּי מִי שֶׁהוּא רַחֲמָן בְּטִבְעוֹ וְנוֹתֵן צְדָקָה מֵחֲמַת רַחֲמָנוּת שֶׁבְּטִבְעוֹ, אֵין זֶה עֲבוֹדָה. עַל־כֵּן כָּל הַנְּדִיבֵי לֵב שֶׁרוֹצִים לְקַיֵּם מִצְוַת צְדָקָה כָּרָאוּי, צְרִיכִים לֵילֵךְ וְלַעֲבֹר בַּתְּחִלָּה דֶּרֶךְ בְּחִינָה זֹאת, דְּהַיְנוּ שֶׁבַּתְּחִלָּה צְרִיכִים לְשַׁבֵּר אַכְזָרִיּוּת שֶׁלָּהֶם שֶׁבְּטִבְעָם, לְהָפְכוֹ לְרַחֲמָנוּת, לִתֵּן צְדָקָה, כִּי זֶה עִקַּר עֲבוֹדַת הַצְּדָקָה כַּנַּ"ל (ח"ב ד, א When one is zealous with the zeal of Hashem of Hosts, it is considered like charity (65).

לו. הַצְּדָקָה מַרְחֶבֶת כָּל הַפְּתָחִים שֶׁל הַקְּדֻשָּׁה, שֶׁכְּשֶׁאָדָם נִכְנָס בְּאֵיזֶה דֶּרֶךְ וַעֲבוֹדָה מֵעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, אֲזַי הוּא צָרִיךְ לִפְתֹּחַ שָׁם פֶּתַח לִכְנֹס בְּאוֹתוֹ הַדֶּרֶךְ, וּבִשְׁבִיל זֶה כָּל הַהַתְחָלוֹת קָשׁוֹת. וְעַל־יְדֵי הַצְּדָקָה מַרְחִיב הַפֶּתַח, כִּי הַצְּדָקָה מַרְחֶבֶת וּפוֹתַחַת בְּיוֹתֵר כָּל הַפְּתָחִים שֶׁל הַקְּדֻשָּׁה (שָׁם ב כב. עַל־יְדֵי צְדָקָה מְתַקֵּן מָמוֹנוֹ, וְאָז יִתְקַיֵּם מָמוֹנוֹ בְּיָדוֹ וְיִהְיֶה לוֹ פַּרְנָסָה בְּרֶוַח [עַיֵּן מָמוֹן אוֹת ל"ח] (סט Through charity, and especially through charity to the Land of Israel, one merits to receive the influence of the supernal pleasantness, which is the aspect of the holy minds of the Land of Israel, which are the aspect of peace. And one merits to feel the pleasantness that is in the Torah, and through this, one merits worthy children and to magnify the honor of Hashem, blessed be He, which is the primary rectification and sustenance of the world. And through this, one can also rectify the blemished minds outside the Land and nullify strife [see Eretz Yisrael, entry 19] (71).

לז. הַתְחָלַת הַצְּדָקָה הִיא קָשָׁה וּכְבֵדָה מְאֹד, אֲבָל הַתּוֹעֶלֶת שֶׁל הַצְּדָקָה גָּדוֹל מְאֹד מְאֹד. כִּי צָרְכֵי הַגּוּף הֵם רַבִּים מְאֹד וַאֲפִלּוּ הַהֶכְרֵחִיּוּת הֵם רַבִּים מְאֹד, אֲכִילָה וּשְׁתִיָּה וּמַלְבּוּשִׁים וְדִירוֹת, וְהֵם מוֹנְעִים אֶת הָאָדָם מְאֹד מֵעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ. וְעַל־יְדֵי צְדָקָה מִתְבַּטְּלִים כָּל אֵלּוּ הַמְּנִיעוֹת, כִּי עַל־יְדֵי צְדָקָה זוֹכֶה שֶׁיַּשְׁפִּיעַ חַסְדּוֹ יִתְבָּרַךְ, עַד שֶׁלֹּא יִצְטָרֵךְ לַעֲשׂוֹת שׁוּם עֵסֶק וּמְלָאכָה בִּשְׁבִיל פַּרְנָסָה, רַק תִּהְיֶה מְלַאכְתּוֹ נַעֲשֵׂית עַל יְדֵי אֲחֵרִים וְהוּא יַעֲסֹק בַּעֲבוֹדָתוֹ יִתְבָּרַךְ (שָׁם ג כג. כְּשֶׁנּוֹתֵן צְדָקָה לְהַצַּדִּיק, שֶׁהוּא עָנָו גָּדוֹל הוּא מִתְבָּרֵךְ מִיָּד (ע Therefore, all those with generous hearts who wish to fulfill the mitzvah of charity properly must first go and pass through this aspect, that is, they must first break their natural cruelty, transforming it into compassion, to give charity, for this is the primary service of charity, as mentioned above (Likutay Moharan II, 4, 1). ציצית (Tzitzit) Charity widens all the openings of holiness, for when a person enters some path or service in the service of Hashem, blessed be He, he needs to open a door there to enter that path, and for this reason, all beginnings are difficult. Tzitzit are the aspect of the spirit of life of holiness, and through them, one completes all deficiencies through sighing. And they subdue the spirit of life of the husk, the stormy wind, the spirit of impurity, and separate and expel the evil from the good in all traits. And through this, one subdues the disputers and the wicked and humbles them to the ground (8). And through charity, the opening is widened, for charity widens and opens all the openings of holiness even more (there, 2). The beginning of charity is very difficult and heavy, but the benefit of charity is very, very great. Through the mitzvah of tzitzit, one draws down the rectification of the constriction of the mind, so that his mind does not go beyond its boundary when he expands his knowledge to understand the hints that Hashem, blessed be He, hints to him every day through all the things in the world to draw close to Him [see Da’at, entries 36, 37, and Zikaron, entry 4]. Therefore, tzitzit come before tefillin, for one must first rectify the constriction of the mind, so that the mind does not go beyond its boundary, and afterward, one can expand his knowledge to understand the hints of Hashem, blessed be He, which is the aspect of tefillin (54, 3). For the needs of the body are very numerous, and even the necessities are very numerous—eating, drinking, clothing, and housing—and they greatly prevent a person from the service of the Creator, blessed be He. The essence of holiness is the holiness of the covenant, and this is merited through the holiness of the tongue and speech, by sanctifying it with holy words and guarding oneself from all kinds of blemishes of speech, until one merits that his speech and tongue are in the aspect of the perfection of the holy tongue. And through this, one merits the holiness of the covenant (19). And through charity, all these obstacles are nullified, for through charity, one merits that His kindness, blessed be He, is bestowed, so that he will not need to engage in any business or work for sustenance, but his work will be done by others, and he will engage in the service of Hashem, blessed be He (there, 3). Through giving one’s life for the sanctification of Hashem, one merits peace, and through this, one merits to speak holy words of Torah and prayer, and to connect thought well to speech. Therefore, a good counsel for praying with intention is to accept in one’s thought to give one’s life for the sanctification of Hashem. Even without this, the primary perfection of prayer is to pray with self-sacrifice [see Tefillah, entry 26] (80). Through charity, one rectifies the blemish of the elderly, long-lived people of the generation who are not as they should be [see Yirah, entry 25], and through this, one merits to nullify the root of natural wisdom and merits to hear the voice of the call of the holy festival, which calls and reveals the will, that everything is by His will, blessed be He, as we saw that Hashem, blessed be He, performed awesome signs with us on all the festivals and nullified nature. And through this, one merits the joy of the festival, and through this, one merits fear [of Heaven]. And through fear, kindness is poured forth, so that one does not need to engage in any business for sustenance, as mentioned above (there, 9). Charity is a healing for all wounds (there, 12). The true tzaddik receives the speech of his holy mouth from those who give charity (Likutay Moharan II, 15). One must recite the Shema with self-sacrifice for the sanctification of Hashem, that is, he should visualize in his thought all four death penalties of the court, as if they are stoning and burning him, and so on, and visualize the death in his thought with such strong thought that he actually feels the pain of death for the sake of the holiness of His Name, blessed be He, for thought has great power. And one can, through visualizing death in his thought, actually feel the pain of death. And one who wishes to conduct himself thus must be precise not to remain there when he feels that his soul is close to departing, so that he does not die before his time, Heaven forbid (193). When one is zealous with the zeal of Hashem of Hosts, it is considered like charity (65). Through charity, and especially through charity to the Land of Israel, one merits to receive the influence of the supernal pleasantness, which is the aspect of the holy minds of the Land of Israel, which are the aspect of peace. There are great tzaddikim who have a great name from afar, but many disgrace their name and speak against them, and they suffer bloodshed from this. And they accept all this upon themselves for the sanctification of Hashem, and through this, they save myriads of souls of Israel from death and killing, Heaven forbid (there). And one merits to feel the pleasantness that is in the Torah, and through this, one merits worthy children and to magnify the honor of Hashem, blessed be He, which is the primary rectification and sustenance of the world. And through this, one can also rectify the blemished minds outside the Land and nullify strife [see Eretz Yisrael, entry 19] (71). One must learn to perform and fulfill the thirteen attributes of compassion and kindness, that is, to have compassion and increase in performing kindness, and fulfill all the thirteen attributes of compassion. And through this, one awakens above all the thirteen supernal attributes of compassion, and through this, one subdues and nullifies the destroyers that were created through his iniquities. רצון וכסופין (Will and Yearning) For the Holy One, blessed be He, forgives his iniquities through this and removes them one by one (Sichot Haran 89). But in order for his soul to go from potential to actuality, he must speak with his mouth his longings and yearning, and through this, it takes effect, that his request is fulfilled, and he merits to reach what he longs for. And this is the virtue of conversing between himself and his Creator, that one must converse and speak between himself and his Creator every day, and speak with a full mouth his good desires and longings, that is, what he lacks in the service of Hashem, which he wants and yearns for Hashem, blessed be He, to fulfill for him. And he requests, prays, and pleads before Hashem, blessed be He, for this, that He have compassion on him to fulfill his good desires and longings. And through this, he merits to bring from potential to actuality, to accomplish what is needed (there). Through good longings for Hashem, blessed be He, one shapes the letters of the Torah for good, and it becomes for him an elixir of life and brings good to the world. And conversely, through evil longings, Heaven forbid, one shapes the letters of the Torah to the contrary, and it becomes for him an elixir of death, in the aspect of “and sinners will stumble in them” (Hosea 14:10), and brings evils to the world, Heaven forbid (there). And the general principle is that the longings and yearning for something holy are very precious, for through them, a soul is formed and completed through speech, as mentioned above. And this soul can reincarnate into a wicked person and bring him to repentance. And conversely, how many evils are caused by longings for something that is not good, Heaven forbid, for the soul that is formed through evil longings sometimes reincarnates into a tzaddik and can cause him to sin, Heaven forbid (there). One who cannot study at all, such as an ignoramus, or one who has no book, or is on a journey or in the wilderness, and the like, but his heart burns within him and he greatly longs and yearns to study Torah, then the very desire of his heart to study is itself the aspect of studying from a book [see inside, entry 142] (142). Through a person having a desire other than the will of Hashem, blessed be He, a kingship is created for the Other Side. For a person must nullify his will so that he has no desire, except as Hashem, blessed be He, desires, whether he has wealth and children or not, Heaven forbid. And similarly, all other desires should not exist, except as Hashem, blessed be He, desires, and then he enthrones His kingship, blessed be He, alone (177). Regarding an extraordinary desire where one does not know at all what he wants [see Emunah, entry 55, Achilah, entry 17] (Likutay Moharan II, 7, 10). The essence is the will, and even though everyone desires and wants to serve Him, blessed be He, nevertheless, not all desires are equal. And there are many differences in will, even in one person himself, at every time and every moment, there are many differences between the desires. And the general principle is that the essence is the will and the longings, that one should long for Him, blessed be He, and within this, one prays, studies, and performs mitzvot [see Mamon, entry 50] (Sichot Haran 51). רפואה (Healing) A remedy for the sick is to look at the tzitzit (7, at the end). A woman with excessive bleeding and no fixed menstrual cycle, even though wine is harmful to her, nevertheless, her healing is through wine that a true tzaddik has looked at (29, at the end). According to the expansion of knowledge, so too is peace increased, and so one merits healing. Therefore, the primary healing is through engagement in Torah study, through which one merits knowledge (56, 6). And similarly, through immersion in a mikveh, knowledge is drawn down, and one merits healing (there, 7). It is very good for a person when he relies on nothing but Hashem, blessed be He, alone, for when he does not rely on Hashem, blessed be He, he must pursue many strategies. For example, when he needs healing, he must pursue many herbs, and sometimes the herbs he needs are not available in his country, and the herbs that are available are not good for his ailment. But the Holy One, blessed be He, is good for all ailments and all kinds of illnesses to heal them, and He is always available. Therefore, when he has a sick person, Heaven forbid, all his reliance should be only on prayer and supplications, which he can always find, and it will surely benefit him, as mentioned above. But to receive healing through the remedies of doctors requires searching and seeking very, very much to find a doctor with remedies that can heal him. And in truth, this is not available at all, for doctors cause more harm than benefit at times, as will be explained below (14, 11).