סימן י"ד-תקעו להמשיך שלום

And what I have elaborated somewhat on this is because I saw in the manuscript version [nosach ksivat yad] — which was copied from Rabbainu's own handwriting of this discourse — and there several matters are written somewhat differently from what is elaborated in the printed version. For this version too is in Rabbainu's own language — as is elaborated at the end of Siman 14 [where Rabbainu confirms that the printed text of this discourse is his own language]. And it appears that Rabbainu intentionally changed the version afterwards at the time he gave permission to copy it — which is the printed version. And in the manuscript version it is elaborated that the matter of the vanity wrought upon the earth is because the world is judged according to its majority. And at first glance this too is not understood — for in one generation there can be a righteous man for whom good comes and a righteous man for whom evil comes. And according to the above, this matter is somewhat understood, as above. This discourse was said on Shabbas Chanukah of the year [5]564.

See Likutay Halachos, Laws of Lost Objects [Aveidah U'metzi'ah], Halacha 3, Section 1: that the great Tzaddikim — who are in the aspect of Moshe-Mashiach — draw novel Torah teachings through the elevation of souls, as above, from such a lofty, awesome, and exalted place, and with such wondrous intellect — that the power in their Torah innovations is such as to revive and renew every soul that will engage in their Torah forever. For in the greatness of their power, at the time they engaged in this rectification of elevating the souls in order to draw Torah — they also elevated at that moment all the souls destined to come — the aspect of: "not with you alone… for those who are here today and for those who are not here today" . And they drew the Torah with such holiness that every person who engages in their Torah — the holy Torah illuminates him to emerge from his darkness and blindness — the aspect of: "Your word is a lamp for my feet and a light for my path" . For through engaging in the Torah, one's soul is renewed in the aspect of ibur — since this Torah was drawn from the elevation and renewal of the souls of those who are here and those who are not here. 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 it follows automatically that it is even easier to draw the power of these above rectifications for those who come and gather together on the holy Rosh Hashonoh — and prostrate themselves on the eve of Rosh Hashonoh on his holy grave — and multiply there supplications, wills, and very strong longings to Hashem and His holy service — and strive to draw upon themselves the illumination, power, and merit of this holy Tzaddik who engaged during his lifetime in the rectification of the souls of Israel — to elevate them to the aspect of ibur and renew their souls for good — and to draw through this the revelation of the Torah. And certainly he still engages now in the rectification of the souls of those who come to pray at his holy burial site and lean on his holy merit — and then certainly their souls are renewed for good. And this is almost visibly perceptible — from the matter of the new love and arousal that is added then among the companions — the aspect of: "one wave raises its voice to its neighbor" — as is explained in this discourse. And presumably the rectification of the drawing down of the Torah is also made spiritually for each one according to their aspect — and it is impossible to elaborate so much on such spiritual matters — only each one according to what one weighs in one's heart will understand all this and more from one's own understanding. And afterwards he elaborates: to honor those who fear Hashem with a whole heart — for there is the root of the gevuros.

Siman Fourteen — Tik'u L'Hamshich Shalomסימן יד — תקעו להמשיך שלום 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. 📋 Translator's Summary — Siman 13 (Ashray Ha'am) 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. 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 : "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.] 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.