Introduction

An introduction from the author himself, the memory of the tzadik and holy one for a blessing, which he wrote with his own hand:

This time I will give thanks to Hashem, Who has helped me thus far. What can I say? For He spoke and He acted. "Who is like Hashem our G-d…" (Psalms 113:5), "He raises the destitute from the dust, from the refuse-heaps He lifts the pauper" (Psalms 113:7) — such as myself — to draw me close to a light so pure and radiant as this, the Light of lights, the most brilliant of brilliances. Who can recount his praises? Who can tell of his glory? And although it is known that all expressions of praise and acclaim have already been customarily written about anyone of note, nevertheless, one who examines his holy books with an eye of truth — and "the understanding one will increase his learning" (Proverbs 1:5) — who sets his contemplative eye upon these words of mine, which Hashem has graciously granted me through His power, which are explained in these books — he will understand and perceive and know that all the praises and accolades and declarations of greatness that I have written about him, of blessed memory, I have still not reached even the ankles of his praiseworthy glory. For his stature, his greatness, and his might are exalted beyond limit, beyond end — that which the mouth cannot speak and the heart cannot fathom. And the One who examines hearts knows that I know within myself how meager I am. For who am I that I have come this far — to compose books? Especially matters such as these, which stand at the very apex of the universe, which open a gateway for all who knock in teshuvah [repentance], who desire to emerge from darkness into light, to draw close to Hashem yisbarach, to bask in the light of life. And if indeed, now in these generations, composing books is not considered a matter of greatness or importance — and if only it should not be cause for derision, for mockery and scorn, as there are now so many who ridicule new books, and before they even come close to look at them to see whether they are good or bad, they scheme against them in advance with sly cunning and bundles upon bundles of mockery, and assign them derogatory names — [and what of the one who assigns a nickname to his fellow — he has no share in the World to Come (Bava Metzia 58b); one who assigns a derogatory name to a sefer that speaks words of Torah, words of the living G-d, etc. — how much more so! But it is not the place to elaborate on this here] — in any event, composing books is not considered a matter of greatness and importance in these times. But even so, upright and sincere individuals are found in every generation, even now, who walk in wholeness and confidence, and "in the company of scoffers they do not sit" (Psalms 1:1), upon whom words of truth shall drip, like cold water upon a weary soul; they shall seek like silver and search like hidden treasures for words of truth and righteousness, founded upon pedestals of fine gold, upon the words of our holy Rabbis, of blessed memory.

And I, in my lowliness, know that I have not attained this level — not in the slightest — to express my opinion even before the most unworthy and the most insignificant. But this I shall proclaim and not be ashamed, and the truth I shall declare and not conceal, and "at the head of the bustling throngs I shall call out, at the openings of the gates in the city, my words I shall speak" (Proverbs 1:21), and "I shall speak of Your testimonies before kings and not be ashamed" (Psalms 119:46). For just as I am small in my own eyes on account of myself — as the One who examines hearts knows — so too is my soul precious on account of the stature and holiness of the one who bestows upon me wisdom, understanding, and knowledge: he is the honor of my master, my teacher, the holy and awesome Rav, the Rav of truth, the memory of the tzadik for a blessing. And if I were to attempt to recount even a minuscule fraction of all that he has done for my soul, the entire earth would not suffice to contain all my words. "With what shall I come before Hashem, bow before the G-d on high?" (Micah 6:6). "You have done much, You, Hashem my G-d — Your wonders and Your thoughts toward us — there is none comparable to You; were I to declare and speak of them, they are too numerous to recount" (Psalms 40:6).

And behold, the nature of this book and its construction — the reader will see with his own eyes that it is entirely founded and arranged upon all the halachos [laws] in the four sections of the Shulchan Aruch. For so was I commanded from his holy mouth: to ponder and examine each and every halachah until Hashem would illuminate my eyes to produce some novel insight within them. And everything that Hashem yisbarach merited me to innovate within them — all of it is founded upon the foundational premises that I received from our Rebbe, the holy and awesome one, the memory of the tzadik and holy one for a blessing, which are explained in his holy books — namely, Likutay Moharan Volumes 1 and 2. And at times I extracted certain awesome foundational premises from the awesome tales that he told, which are explained in the book Sipuray Ma'asiyos. For even though the allusions of the tales are beyond our comprehension — for the waters have risen to become a river that cannot be crossed — nevertheless, Hashem yisbarach graciously grants a person knowledge, and He illuminated my eyes to find within them at times certain wondrous things, as the reader will see with his own eyes in Hilchos Tefillin, Halacha 5 and in Hilchos Birchos HaShachar, Halacha 3, and in other places. And at times I gathered certain foundational premises from Sefer HaAleph-Bais [Sefer Hamidos]. And all the foundational premises that I extracted from the books of our Rebbe, of blessed memory, and all that Hashem yisbarach helped me to innovate within them — in all of them, Hashem illuminated my eyes to find them well-explained in the verses of Tanach and in the statements of our Sages, of blessed memory, in the Gemara and Midrashim, and in the books of the holy Zohar and the writings of the Arizal. Until Hashem illuminated my eyes to incorporate them in the manner of PaRDeS [Peshat (literal), Remez (allusion), Drush (homiletic), Sod (esoteric)] into the laws of the mitzvos, according to the order of their halachos as they are explained in the four sections of the Shulchan Aruch. And I have hoped to Hashem that your eyes will behold wonders in most places — "how great are the works of Hashem, exceedingly profound are His thoughts" (Psalms 92:6) — for through these matters explained in these books, every person will be able to understand and perceive from afar the great, awesome, and wondrous [dimensions of] each and every mitzvah, and each and every detailed law of a mitzvah, and even the laws between a person and his fellow, which are explained in Choshen Mishpat, which no one takes to heart to understand from them allusions and pathways for serving Hashem yisbarach. And through the kindness of Hashem, through these books, one will quench his soul that thirsts to hear the words of Hashem.

For it is known that from the entire Torah, and all the laws and halachos in all sections of the Torah, one must extract aitzos [practical advice], pathways, and allusions to draw close to Him, yisbarach, in truth. As is explained in the words of our Rebbe, of blessed memory, in the Torah [teaching] "Chadi Rabbi Shimon" in siman 61 (Likutay Moharan I): that from all the studies a person learns, one must extract upright guidelines of conduct, etc. — see there. However, not every person merits this. And with the help of Hashem and His wondrous salvation, in these books I have opened a gate somewhat, to find true pathways in all the studies of the holy Torah. And in most places they are not merely in the manner of remez and drush alone; rather, this is truly the essence of the matter according to the esoteric intention of the mitzvah. And to explain these words of mine — multitudes of pages would not suffice to elaborate upon them. But the person who perceives in truth will understand my words somewhat, when he sets his heart well upon the matters stated in these books and in the books of our Rebbe.

And behold, although it may seem to the reader at a superficial glance, in several places where I have been lengthy in my discourse and doubled and tripled the matters in numerous places — know, my dear reader, that this too has come from Hashem of Hosts, "Who made His counsel wondrous and magnified His wisdom" (Isaiah 28:29). For the one who takes to heart to examine in truth the words of our Rebbe, of blessed memory — which are deeper than all depths in the world, and wider than the sea, to which there is no comparison — and then sets his heart well upon these words of mine, which Hashem has graciously enabled me to innovate and explain within them, he will understand well that given the extreme depth of these matters, I have still not fulfilled the obligation of explanation, even in the places where I have been very lengthy, all the more so in the other places where I have been brief. For know, that everything our Rebbe, of blessed memory, revealed consists of entirely novel foundational premises [even though they are all built and founded upon all the mitzvos of the Torah that have been received into our hands from long ago, nevertheless they are entirely novel foundational premises], and all of them are wondrous aitzos and pathways to draw close through them to Hashem yisbarach, each and every person from wherever he is. And the main intention is to fulfill them with peshitus [simplicity], just as they emerged from his mouth, with temimus [sincerity] and peshitus. However, due to the extreme materiality of our bodies and the dullness of our intellects, it is very hard and difficult to implant in a person's heart the temimus and peshitus of these matters. For every person's mind is inclined toward the wisdoms of the world, which for the most part warp the heart away from the point of truth in its truest sense, in peshitus and temimus. Especially since, in absolute truth, the temimus and peshitus of the words of our Rebbe, of blessed memory, are "deep, deep — exceedingly deep; deep, deep — who can fathom it?" (cf. Ecclesiastes 7:24). And in each and every matter that he, of blessed memory, revealed there are mountains upon mountains of halachos, wellsprings of the deep flowing forth in the valley and upon the mountain. For all his words are like an ever-flowing wellspring. As the reader will see, little by little, in the places where Hashem has graciously enabled me to find wondrous and awesome things — and the inner intentions of numerous mitzvos within a single teaching that our Rebbe, of blessed memory, revealed. For example, in the Torah [teaching] "Joy and gladness they shall attain, and sorrow and sighing shall flee" [in siman 23 of Likutay Moharan II], which is a single teaching: to snatch the sorrow and sighing into the joy, as explained there. And Hashem yisbarach helped me and illuminated my eyes to find, based on this foundational premise, very many wondrous things, as the reader will see in Even HaEzer at its beginning, and similarly in many other places. And nevertheless, the main intention is literally to strive to snatch the sorrow and sighing into the joy — that is, to transform all forms of sadness into joy, as explained there in its place. But this matter, in its simplicity — to endeavor to overcome all types of sadness and transform everything into joy — is very hard and difficult to implant in a person's heart. And Hashem yisbarach has helped me to expand the discourse on this, and to reveal and show that upon this depends the fulfillment of the entire Torah, for simchah [joy] is the point of the entire Torah and mitzvos, etc. And through expanding the discourse on this, one can perceive from afar the immense stature of simchah, and how very much one must strengthen himself to transform sadness into joy. And the gist of the intention is to merit to fulfill this advice in peshitus, and to beseech Hashem yisbarach to merit this.

And similarly with the other wondrous aitzos and pathways that he, of blessed memory, revealed — such as the Torah [teaching] "And where is the lamb for the burnt-offering?" in Likutay Moharan II, siman 12 — where the advice explained there is very deep. That is, the peshitus and temimus of this advice and pathway is very deep, and one must expand the discourse on this greatly, and speak of it in many expressions. And through the kindness of Hashem, He illuminated my eyes and I found that the pathway of this advice is alluded to in many places in the Torah, as explained in Hilchos Geviyas Chov MeHaYesomim, where the perceptive person can understand on his own one thing from another — that the entire Torah is filled with this pathway and advice. And similarly in the Torah [teaching] "Azamrah — I shall sing to my G-d with my remaining" in siman 282, which is cited in Hilchos Hashkamas HaBoker, Halacha 1. And similarly regarding the matter of ratzon [will/yearning] and longing for Hashem yisbarach — that in all these matters, one must speak extensively, until we merit to implant them in a person's heart to fulfill them in peshitus and temimus. For this is the essential thing: "it is not the study that is the main thing, but rather the deed" (Avos 1:17). Indeed, on account of all this, the necessity to be lengthy in most places — in order to explain the advice in peshitus, so that this study will lead to actual practice. And also on account of the novelties themselves, for the words of our Rebbe, of blessed memory, are very deep and wide. And in each and every Torah [teaching] there are numerous foundational premises, subjects, and wondrous novelties. In all the novelties that Hashem yisbarach opened my eyes to innovate within them — they are all bound and fastened with many connections to his awesome and holy words. And in every place where the discourse and the novelty I innovated with the help of Hashem yisbarach expands, in all of them one must return each time to all the parts of the Torah [teaching] that our Rebbe, of blessed memory, revealed — in all of them there are very many divisions and details. And as I heard from his holy mouth, of blessed memory, who said regarding my novelties: that no one understands them properly, because one needs to remember very well the words of his holy Torah, and to be fluent in all its chambers, and its details and fine points. And therefore, I was compelled in many places to be lengthy and to expand the discourse, and to repeat a single subject several times — perhaps the essence of the true intention will enter the heart of the reader, to know the novelty thoroughly. And the main thing is that through this, it should come to actual practice — to be aroused through this to fulfill the words of our Rebbe, of blessed memory, in peshitus; to fulfill the foundational premise that I extracted from the words of our Rebbe, of blessed memory, upon which I built that structure — "for exceedingly profound are His thoughts" (Psalms 92:6).

And this is clear and known to every perceptive person: that in all the places where one finds in holy books novelties and explanations at great length — whether in the Gemara, the commentary of Tosafos, or in the books of Kabbalah and PaRDeS [Peshat (literal), Remez (allusion), Drush (homiletic), Sod (esoteric)] — such as in the books of the Shach on Choshen Mishpat, or in the books of She'ailos U'Teshuvos in a very lengthy manner, or in the books of the Ari, of blessed memory, where each and every discourse expands and continues at great length, and for the most part, the discourse at the end is very much connected to the discourse from many pages earlier; and one who is well-versed in the writings of the Arizal understands that virtually the entire book Aitz Chaim and Pri Aitz Chaim are one great discourse — similarly, in all places that come at such length, Heaven forbid that the reader should become alarmed and afraid, wondering how it is possible to grasp in mind and intellect such a very long discourse. For regarding this it was said: "and the eyes of the fool are at the ends of the earth" (Proverbs 17:24), as Rashi explained there — see there. But the wise man says: "today I will learn a little, and tomorrow a little," etc., as explained there in the commentary of Rashi — see there. And this matter the youth especially need to know, and it is an obligation upon their teachers and rabbis to inform them of this, so that they should not be alarmed or afraid at all of a lengthy discourse or novelty. Rather, they should set their eyes and hearts upon it in order, little by little, and first connect one subject until they understand it somewhat, and afterwards proceed onward in order, gradually, from novelty to novelty, and from subject to subject, until they complete a column or a page. And so they should proceed, in order, each time from subject to subject, without alarm or confusion. And then they will arrive at their destination in peace, and will be able to understand even a very long discourse, even one who is not exceedingly accomplished. And I was compelled to mention this here, because in our books, praise G-d, length is very common in them in many places. Therefore, I have come to remind the reader that his thoughts should not alarm him; rather, he should proceed in order, gradually, from subject to subject, and then he will go confidently on his way. And then, if he sets his heart well, he will understand that all that appears to be lengthy discourse — it is all essential to the explanation of the matter. For in truth, in many places what seems like length is only at first glance, before one sets his heart to understand the matter well and precisely. But afterwards, when one looks further and further and sets his eyes and heart upon the matters stated there until one understands them well, then one sees that all the matters I have repeated several times — there is still much lacking, that which still would have needed to be explained further. For with the help of Hashem, in most places in these books there are very deep matters, for their foundations are upon the holy mountains, based upon the awesome foundational premises that our great, holy, and awesome Rebbe, the memory of the tzadik for a blessing, revealed. There is no measure and no limit to the depth contained therein, unto infinity without end, as each person will understand according to what he senses in his heart, whoever desires the truth in its truest sense. (And this is not the place to elaborate on this; a bit is explained in other places — see Chayay Moharan, entry: Ma'alas Toraso viSefarav, sections 340–391; Sichos HaRan 196–211 — see there.) And therefore, these novelties as well, which Hashem has graciously granted me, which are all built upon his holy words — in all of them there is depth, since all of them are like a commentary and explanation upon his holy words, of blessed memory. But in truth, I know within myself that I have still not touched upon his words even less than a drop in the sea.

And Hashem, the G-d of truth, shall guide me in the path of truth, as the One who examines hearts knows what is hidden in my heart and my thought: that all my yearning is only for the point of truth. Blessed is our G-d Who has dealt bountifully with us and given us a Torah of truth. "These and more may He continue with us, and may He remember the kindnesses of the Patriarchs, and grant truth to Yaakov" (Micah 7:20). And may it be speedily fulfilled: "Truth shall sprout from the earth" (Psalms 85:12), until the throne of David shall be established in kindness, "and he shall sit upon it in truth" (Isaiah 16:5), speedily in our days, amen, so may it be His will.