סימן ב-אמור וכו'

Siman Two — Emor v'Chuleiסימן ב — אמור וכו' "And whoever merits this sword must know how to do battle with it — not to incline it to the right or to the left…" — See Likutay Halachos, Choshen Mishpas, Laws of Inheritance, Halacha 4, Letter 20, which writes there: this too is within the purview of what is indicated here — that in prayer one must be like one who slings at a hair's breadth and does not err, not inclining to the right or to the left. Not to the left: One must not mistakenly conclude that the prayers are in vain, G-d forbid, because one has cried out for so long without being saved — for this is the aspect of "inclining to the left," treating His attribute of mercy as if He were cruel, G-d forbid, as if Hashem does not hear Israel's prayers. Not to the right: And likewise one must not err in the other direction — saying: since we can only prevail through His grace, why need we multiply prayer at all? Let us rely on His grace alone. This is the aspect of incorrectly inclining to the right — relying solely on His grace. In truth, both together are good: one must multiply prayer greatly and constantly, and know that not a single one of our prayers is ever lost, G-d forbid; and one must know the truth that we have no merit to prevail through our prayers except through His grace — yet nonetheless we must do our part: multiply prayer always, and Hashem will do His part, extending upon us His grace for His own sake, saving us speedily. All of this is elaborated at the end of that teaching, and further wondrous matters are stated there on this topic. — Complete, unabridged translation of the Introduction and Simanim 1–2 — Na Nach Nachma Nachman MayUman This discourse was said on Shabbas Chanukah 5569. And more will be elaborated below. There — in the above discourse — Letter Gimmel: "and from this comes childbirth easily." And so on. The author says: through this will be understood the secret of the Sages' teaching in Sanhedrin, p. 91b: "one who withholds a halacha [law] from a student's mouth — even if [the student] were only an embryo in his mother's womb — the Scripture accounts it to him as if he diminished [the world]." And so on. For through the Halachos — which are the aspect of kindness — the deficiency of the supporters of Torah is replenished. And through this childbirth becomes easy — as elaborated above in Letter Beis — as elaborated in the discourse. And so on. There: "for the Halachos are the repair and sustaining of the feet [raglayim]." The meaning is: for through the Halachos — which are the aspect of kindness — the deficiency of the supporters of Torah is replenished. And through this: the feet are repaired and sustained. And so on — as elaborated above in the discourse Yemei Chanukah — as elaborated in the main body of the discourse. There — Letter Daled: "'hu yihyeh l'cha l'feh' [he will be a mouth for you]." And so on. Meaning: this will illuminate your speech. "And you will be to him as Elokim." And the Targum translates: as a master [l'rav]. For through the light of the face of the Tzaddik — one attains the aspect of speech. And so on. And also: through this a person is able to illuminate others with the light of the face of the Tzaddik — which is also the aspect of speech — as elaborated in the discourse. There: "the Heh — this is the aspect of matchmaking [shidduchim]." And so on. Even though presumably the meaning is also according to the plain sense — for through proper matchmaking — speech is completed. And so on. Even so: were I not afraid — I would say to explain somewhat further in the way of allusion — in connection with what is elaborated above. And so on — as elaborated in the discourse. There — Letter Vov: "for Rabbi Eliezer — the law follows him in every place [halacha k'moso b'chol makom]." And so on. The meaning is: as they said there — that a heavenly voice went forth: "what is it to you regarding Rabbi Eliezer — that the law follows him in every place?" And so on — as elaborated in the discourse. There: "and this is the aspect of: 'ivdu es Haveye'ah b'simchah' [worship Haveye'ah with joy]." And so on. See in Pri Etz Chaim — in the kavvanot of mizmor l'todah — where the matter of the Sages' teaching is elaborated there: [Midrash Rabbah 96:9] "all offerings will be nullified in the future — except the offering of todah [thanksgiving]." And so on. And so on — as elaborated in the discourse. There: "two years — meaning: the days that are counted as years — through the study of Halachos — the aspect of: [Isaiah 58] 'yom yom yidreshunim' [day by day they seek me]." In my humble opinion the meaning is: the meaning is that the days which are counted there — as years — is because through the study of Halachos — which is the aspect of: "day by day they seek me" — meaning: that one studies Torah and serves Hashem each day and each hour — through this the days rise and become elevated to the level of years. And through this they are counted as years — as elaborated in the discourse. See in the book Chayyay Moharan [Conversations pertaining to the Torah discourses, Siman 20] — where Rabbi Nosson wrote: that in his opinion — Rabbainu drew out through this discourse the aspect of the rectification of the offering of todah [thanksgiving] — as elaborated there. And so on.