סימן י"ד-תקעו להמשיך שלום

This discourse was said on Shabbas Chanukah of the year [5]564. At that time the righteous and pious rabbi — the renowned Rabbi Gedalia, the rabbi of Linitz — passed away. And he alluded in that Torah discourse to a eulogy for the above rabbi — for he mentioned within the Torah what the Sages said [Shabbas 21b]: "One does not deliver eulogies on Chanukah." He also said then that it is now difficult to say Torah — for when a Tzaddik departs, it is difficult to say Torah — because every Tzaddik departs together with all his portion in the Torah — for every Tzaddik has a portion in the Torah — and when he departs, he departs together with his entire portion in the Torah. [All of this is copied from the book Chayyay Moharan.]

Letter Alef — "One must elevate the honor of the Holy One to its root — namely to fear." And it appears to me that this alludes to what is elaborated in the [Kabbalistic] writings: that the essential building of Malchus is from the gevuros — and this is also understood from the end of the discourse. And afterwards he elaborates: to honor those who fear Hashem with a whole heart — for there is the root of the gevuros. And likewise the rectification of Malchus comes from the aspect of Binah-leva, as is known. And there are many more hidden matters in this discourse — easy to understand. And see in the kavvanot of Chanukah and in the kavvanah of Sim Shalom.

There — in this discourse, Letter Khes — "For first a person must see that there be peace within himself…" — This means: that there be peace between his body and his soul — that the body be subdued and nullify its will before the will of the soul. And as is explained below: this is the aspect of "the earth and the heavens kiss each other." Through fear one merits peace within oneself — and then one can pray. For prayer is in the place of sacrifice — and regarding sacrifice it is written: "Whoever has a blemish shall not draw near" [Leviticus 21] — meaning: and how much more so one in whom there is no peace within himself — whose soul is distant from the body and has no dominion over it — for then there is no greater blemish than this — "from the sole of the foot to the head there is no wholeness in him." But when one merits fear — and through this there is peace within oneself — and there is no blemish — then one draws near to perform His complete service and merits the service of prayer. Until through this one merits general peace. And to elaborate somewhat further: when one merits peace within oneself — then all of one's prayer is entirely for the needs of one's soul — to rectify everything spiritually. This is the essential perfection of the intentions of prayer, as is known. And then prayer has the power to draw down general peace — to bring the worlds closer to their perfection. And see Toras Kohanim, Vayikra, ch. 13: "Every sacrifice brings peace to the world" — this is precisely aligned with what is elaborated in the discourse.

There — at the end of the discourse — "Tik'u [blast/sound] — this is the aspect of peace — as it is written: 'And I will fasten him as a peg in a firm place'" [Isaiah 22] — meaning: that he have strengthening and establishment in his dominion — like a peg fastened in a faithful place, impossible to move or dislodge — this being the aspect of peace. And the conclusion: "and it shall be as a throne of honor" — that honor ascend to its root — which is fear — which is the aspect of the throne, as is elaborated in the discourse. And see the portion B'Ha'aloscha on the matter of the trumpets — it is understood there that blasting [teki'ah] alludes to joy and peace — as it is written: "And on the day of your rejoicing…" [Numbers 10] — and likewise: "When the assembly is gathered you shall blast…" — and see there in the Ramban.