מַחֲלֹקֶת וּמְרִיבָה

One must be very careful not to become confused in the face of strife between true Tzadikim. Rather: one must believe in all the true Tzadikim, that through them it is possible to draw close to Hashem, may He be blessed, and that they conduct themselves in all matters according to the Torah and truth. For all the confusions and difficulties that arise in a person's mind regarding the true Tzadikim because of the strife between them — these flow from the mind being very corrupted through lusts and evil character traits, and especially through the corruption of the blemish of the bris — that is, evil reflections of the general lust. And because of the corruption of his mind, his evil views wish to distance him and push him away from the true Tzadikim and from the people of truth who are close to them. And every person must know that the rectification of his character traits and deeds he can attain only through genuine closeness to the true Tzadikim and their true disciples. And because of this the evil inclination overpowers every person greatly with all manner of stratagems — so as not to allow him to draw close to the true Tzadikim and their people. Therefore a person must pity and have mercy upon himself and contemplate well — and precisely through the confusions and difficulties that penetrate his mind regarding the true Tzadikim and their people, he must be aroused and take upon himself rebuke and mussar to return to Hashem, may He be blessed. For he must contemplate well: the confusions and difficulties wish to distance him from the true Tzadikim and their people — and through this distancing he could remain, G-d forbid, corrupted in his mind, character traits, and deeds forever. But through closeness to the true Tzadikim and fulfillment of their counsels — he will certainly be rectified: both in mind, in character traits, and in deeds.

One must always strive to find some merit and good point in every Jew, and not look at all at his deficiencies and evil character traits — for through looking at a person's deficiencies one comes to hatred, envy, and strife. But while on the other hand most people also have evil character traits and evil deeds — therefore one must be very careful not to learn, G-d forbid, from their evil character traits and deeds. And one must judge every person favorably — even those people who contend against him and disgrace him — and through this one will always be saved from strife, hatred, and envy. And through judging every person favorably, one makes a precious crown studded with many precious stones for Hashem, may He be blessed, as explained in Likutay MoHaRaN Part I, at the end of the Torah "Kra es Yehoshua," §6.

When there is strife and quarrel against someone and he is disgraced — and he is silent, not returning the battle against the people who battle him and disgrace him, but rather hears his shame and remains silent, and not because he wishes to pain the one who battles him — but remains silent so that it will be an atonement for his iniquities and rectify his sins — this is the very essence of repentance and the primary rectification for all his sins and iniquities. And he is a true sage and merits "Divine honor" [כָּבוֹד אֱלוֹקִי] and a good portion in the World to Come, and will merit to be included in the aspect of "the man sitting upon the throne" — from which judgment goes forth for all the people of the world.

It is forbidden for a person to provoke the wicked and those who contend against truth — except for one who is a complete Tzadik who has already removed and nullified all evil from the four elements and rectified all his character traits, until he is certain that no stumbling-block of transgression will befall him. Such a Tzadik and the people close to him are suited to provoke the wicked. But a person who has not yet completely nullified the evil within him — even if the evil is within him only in potential and not in actuality, meaning he does not actually transgress as long as he is not standing before a trial, but if a trial came he could, G-d forbid, stumble — such a person is not considered a complete Tzadik, and it is forbidden for him to provoke the wicked, for the wicked could, G-d forbid, harm him through the strength and power he receives from the Sitra Achara. But one who is a complete Tzadik can lower himself into the channel through which the wicked receives his power, and break, subdue, and humble the wicked as it should be.

Through being meticulous regarding the commandment of tzitzis — that the tzitzis be with kashrus and completeness as explained in the Shulchan Aruch — through this it is possible to prevail against those who contend — that is, the people who contend against truth — and it is possible to humble and subdue them.

The wicked and those who contend against the true Tzadikim — even during their lives they are called dead [מֵתִים], for they have no spirit of holy life which flows only through the true Tzadikim. And it is also explained in the books of the Rebbe, of blessed memory, that the essence of the soul is the knowledge and intellect in the person — to understand that the primary purpose is to believe in Hashem, may He be blessed, and His particular Providence, to fear transgressing His will, and to lovingly fulfill the commandments of the Torah. And these wicked people — through their evil lusts and evil deeds — have lost the true knowledge and intellect mentioned above, and there remains in them only the animal soul [נֶפֶשׁ הַבְּהֵמִית] — that is, the coarse intellect present even in animals: meaning they know only to eat, drink, and fulfill other lusts like a literal animal. But the true intellect through which one is called "Adam" [אָדָם] — they have lost. Therefore they are called dead even in their lifetime. For the true intellect, which is the very essence of the person, has already died within them, G-d have mercy, and there remains in them only the animal soul, as described above.

The fact that most lamdanim [learned people] — meaning people called such because of their great knowledge in Torah study — contend against the Tzadikim: this flows from the fact that they study Torah with pride, G-d have mercy, and through this they receive license to speak evil and contemptible words against the true Tzadikim. But the true Tzadikim rectify all their evil words and transform them into "halachos" — true teachings. And precisely through their evil words and the disgrace with which they disgrace the true Tzadikim — the Tzadikim bring great delight [שַׁעֲשׁוּעִים גְּדוֹלִים] to Hashem, may He be blessed.

When one suffers from those who contend and from the wicked who prevent one from holiness — meaning when the wicked and scoffers overpower against true, upright people and torment and confuse them with sufferings in order to distance them from the path of truth, the path of Torah — and these upright people cannot be saved from them and subdue them except through the courts of the nations of the world — then it is a great commandment to strive to subdue and humble the wicked and scoffers through the laws of the nations, meaning through the government and the rule of the nations of the world. And it is also a great commandment to disperse money in order to subdue and humble them through the laws of the nations, as described — and through this the judgment of holiness [מִשְׁפָּט דִּקְדֻשָּׁה] is rectified and elevated from the klipos and the Sitra Achara. That is: through this the judgment of holiness of the Jewish courts of law is rectified, so that Torah laws should emerge without any distortion and falsehood. And it is also explained in Likutay Halachos that sometimes Hashem, may He be blessed, arranges that the wicked and the contentious — people who cannot tolerate truth — should overpower against people of truth, and these cannot subdue them except through the judgments and judges of the nations of the world — in order that the judgment of holiness be rectified, as described in this section.

The rebukers of the generation — that is, the true Tzadikim of the generation who travel and journey across the lands in order to rebuke and return to repentance the children of Israel to their Father in Heaven — these rebukers nullify troubles and sufferings from the world, increase peace through their service, and prevent strife and war. And through the rebuke and mussar they draw the heart of Israel close to their Father in Heaven. For when the children of Israel are, G-d forbid, distant from the path of Torah, the path of truth — then certainly Hashem, may He be blessed, is also distant from them, G-d forbid, and there is, G-d forbid, no peace between Israel and Hashem, may He be blessed. But when Israel draws close to Hashem, may He be blessed, through the rebuke and mussar from the mouths of the true rebukers — there is peace between them and Him, may He be blessed. And when the evil in the generation intensifies, G-d forbid, until the rebuke and mussar become corrupted — meaning the people of the generation have become so wicked and distant from truth that they no longer wish to hear the rebuke from the mouths of the true rebukers — through this the peace in the world is corrupted, and exiles and strife are caused. That is: Israel is exiled from place to place, and there are wars and strife in the world — both generally between nation and nation, and personally between one person and his fellow. And all this because they do not listen to the words of truth and mussar from the mouths of the true rebukers — and through this every person errs through his false views and falls into many stumbling-blocks and blemishes. For from blemishes and stumbling-blocks one can be saved only through the views of the rebukers, the true Tzadikim. Thus is it explained in Likutay Halachos in many places.

When Hashem, may He be blessed, desires to push away the opponents and those who contend against the true Tzadikim and their followers — He causes them to fall into the lust for money, and arouses in them will and desire to always pursue money, abundance, and the pleasures of this world — all of which are included in the lust for money — in order that they be always busy with their lusts, until they forget the true Tzadikim and their followers. And one must know and remember that the lust for money is, G-d have mercy, literally "apostasy, idolatry, dark faces, sadness, melancholy, and death" — may Hashem protect and save us. And there is no greater fall — meaning there is no greater corruption and stumbling-block than the lust for money. And especially, as described in the story-tales of our Rebbe, of blessed memory — of all the lusts, it is harder to be saved from the lust for money than from any other. For this lust and the worry about livelihood embitter a person's life all his days — and through this shameful lust one is liable to lose, G-d forbid, one's portion in both worlds — if one does not contemplate properly to feel the corruptions and stumbling-blocks that come from the lust for money, in order to be saved from them. And when strife breaks out between people, one must know that whoever guards his bris better — through genuine closeness to a true Tzadik — can cause his fellow who is more distant from him in the matter of guarding the bris to fall from his level in the matter of guarding the bris to the lust for money — which is a very great fall, for it is the greatest corruption and stumbling-block, as described above. Therefore every person must be very careful not to fall into the lust for money through strife. And the best counsel is to distance oneself greatly from strife — even by the smallest amount.

The opponents who disgrace and revile the truly G-d-fearing do so because they receive Torah from false Torah scholars whom the holy Zohar calls "שֵׁדִין יְהוּדָאִין" ["Jewish demons"]. And the Torah these opponents receive from them is false Torah — and it cannot arouse any person to genuine fear of G-d and Torah observance. From such Torah scholars it is impossible to receive any benefit and good — on the contrary, through them one falls, G-d forbid, into heresies and opposition.

Through hospitality toward true Torah scholars one merits true faith. And one also merits through this commandment to prevail against the opponents, those who contend and the scoffers — and especially not to be deterred before them at all.

People who always judge every person unfavorably, and always search for deficiencies and blemishes in others — these come from the power of the Sitra Achara and from the aspect of "the end of all flesh" [קֵץ כָּל בָּשָׂר] — because they cannot tolerate any person and find deficiencies and corruptions in every person. This evil trait of seeking deficiencies flows from the blemish of speech — meaning slander, gossip, mockery, etc. — may Hashem protect and save us. And it is impossible to subdue this evil trait — of judging every person unfavorably — except through rectifying speech, meaning to be careful and guard oneself very much from blemished words, and to multiply words of holiness.

Through clapping of hands during prayer — that is, through praying with arousal and enthusiasm, feeling vitality and light in the words of the prayer, and being aroused through this vitality to clap one's hands — through this strife and killings in the world are nullified, and one merits peace.

One who possesses true knowledge distances himself from strife. For the primary strife and anger flow from a lack of knowledge. That is: the strife that breaks out between people is because their knowledge is not as it should be — they do not understand each other, and because of this there are confusions between them, and they come to quarrel and fight one with another. But one whose knowledge is broader understands and feels that anger and strife are very ugly — that a person of knowledge is not fitting to conduct himself thus — and distances himself from them greatly. And it is explained in Likutay Halachos that when there is strife between people — whether because of money, whether because of other matters — one must concede to one's fellow the portion that is truly due to him, in order to be saved from anger and strife. And through true engagement with Torah one merits true knowledge, for the Torah brings knowledge to the person who engages with it in truth. Therefore through true engagement with Torah, strife is nullified and peace multiplies — as explained in Likutay MoHaRaN Part I, §56: "For peace depends upon knowledge" — and certainly the Rebbe, of blessed memory, intends thereby true knowledge, Torah knowledge.

Also through immersion in a mikveh, true knowledge is drawn upon the person, and he distances himself from strife and quarrels.

Through the evil trait of anger, accusers and enemies are aroused against the person, G-d forbid — and they always accuse and contend against him. The rectification and counsel for being saved from anger is through fasting — or through Shabbas delight for the sake of Heaven. That is: through taking delight in Shabbas through pleasures and expanses of food and drink, clothing, etc. — but all this in order to honor the Shabbas for the fulfillment of Hashem's will, and not, G-d forbid, out of lust or pride — through this one is saved from accusers and enemies. However, the primary counsel for being saved from all manner of evil traits — and likewise for being saved from the shameful trait of anger — is only through abundant true prayer and supplications before Hashem, may He be blessed, as explained in Likutay Halachos.

The primary strife that is aroused against a person is because he does not believe in the true Tzadikim. Therefore when strife is aroused against a person — when people contend against him and ask him difficult questions — he must contemplate and be aroused to repent over this blemish of not having believed in the true sages. And through being rectified in faith in the sages, the strife against him will be nullified and he will merit peace.

There are in the world many books of truth, and there will yet be additional books in the future — and all of these are needed by the world. That is: it is very necessary that all the people on the face of the earth study in the books of truth, in order that they be aroused to fear of G-d and Torah observance. And it is forbidden to contend against or mock any book that was composed according to true Torah knowledge — for through studying in such a book one will certainly be aroused to fear of G-d, which is the foundation and root of all the Torah's commandments. But books composed according to alien wisdoms and inquiries — one is forbidden even to look in them, as is stated in the conversations of our Rebbe, of blessed memory.

There are true Tzadikim whose faith is certainly complete — and yet there is strife against them. This thing flows from a deficiency of faith in the world — that people in the world have no faith in the sages. And through the strife that exists against the true Tzadikim, faith in the sages is rectified among the multitude of the people.

There are many people who are true people of truth in absolute truth — and yet there is strife against them. And this is because they have no faith in themselves — that is, they do not believe in the Torah innovations they themselves produce. Meaning: they elucidate and explain true explanations and interpretations of the Torah, and they explain Torah teachings in explanations and reasoning through which people are aroused to fear of G-d and Torah observance — but because of their lowliness and smallness in their own eyes they do not believe that their Torah innovations cause delight to Hashem, may He be blessed — meaning through their explanations and interpretations. And because they do not believe properly in their own Torah innovations, they are lax to engage and write them in a book. And then strife is aroused against them — in order that they be aroused to repentance over this blemish of faith — that they do not believe in the Torah innovations they have merited to produce through true Torah. For this deficiency of faith is also in the category of the blemish of faith in sages. And through the strife they return in repentance over this blemish, and are renewed with alacrity and strengthen themselves to engage in writing and printing their innovations — which are very needed for the good of the world, as described above. And from their innovations and explanations yet another book is renewed — and through this holy books of Torah multiply, explaining Torah teachings in wondrous explanations and interpretations to arouse people to fear of G-d, which is, as stated, the primary foundation of Torah observance. And through this all manner of strife are nullified and all manner of judgments are sweetened — that is, many troubles are nullified from the world, and one merits all manner of goodness.

What exists as strife between the true Tzadikim flows from the empty void [הֶחָלָל הַפָּנוּי] that was created in the creation of the world — which is something that cannot be understood through human intellect. Therefore it is forbidden to reflect on the strife between true Tzadikim — but one must believe that the views of all the true Tzadikim are from Hashem, may He be blessed — even the views of those true Tzadikim whose opinion the halacha does not follow. That is: people cannot conduct themselves in the path of Torah and in matters of proper conduct according to their views and behaviors, and also cannot be aroused to fear of G-d and good character traits from their character traits and behaviors — and yet nonetheless one must know that even their views are from Hashem, may He be blessed, if they intend them for the sake of Heaven in truth and absolute truth, as explained in Likutay MoHaRaN Part I, §56. And why does Hashem, may He be blessed, introduce into the minds of these Tzadikim views that are not according to the halacha for every person? — this cannot be understood through any human intellect, as explained in the Torah mentioned above. Rather: one must strengthen oneself in faith and believe that it is impossible to understand this — and not reflect on or become confused from the strife of the true Tzadikim.

Through the separation and distancing that reign between enemies and the wicked — through this their existence is strengthened. But when the enemies unite, they quickly fall and are nullified.

The traits of contention, strife, and battle within a person flow from the bloods [דָּמִים] in which one has not yet served Hashem, may He be blessed. For every person must serve Hashem, may He be blessed, with all his bloods. That is: one must multiply words of Torah and prayer until all the bloods are transformed into Torah and prayer. And through transforming all the bloods into Torah and prayer — through this one merits peace and the nullification of the trait of contention and strife.

Through a person hearing his shame and remaining silent — that is, when he is disgraced and does not respond, and does not battle against the people who disgrace him — neither at the time they disgrace him, nor afterwards — and he remains silent out of love of Hashem, may He be blessed, meaning because he feels that he has sinned before Hashem, may He be blessed, and he intends in his silence at the time they disgrace him: that through this disgrace his iniquities should be atoned and his sins rectified, and he does not intend in his silence to pain and anger those who disgrace him — through this silence he pushes away from himself all the impure klipos so that they cannot cling to the holiness within him. That is: through this, all manner of evil thoughts and lusts — which are the primary impure klipos — depart from him. And he merits to hold himself in holiness and truth.

One must judge every person favorably. And even the people who contend against him — one must strive to find a reason and cause for which they contend against him, in order to be able to judge them favorably. And through this good trait of judging every person favorably, it is possible to entirely nullify strife — so that those who contend will make peace with him or will suffer defeat. And this is precisely through judging them favorably.

One must know that strife is a lust like all the lusts. And a person who subdues this lust merits that halachos are stated in his name — meaning that words of Torah and halachos that he has said will be spoken — and this person merits both worlds: meaning after his passing he is as if he has not died, for his true views endure forever.

Through strife it is difficult to pray and speak holy words of Torah and prayer, etc. Therefore before prayer one must accept upon himself the commandment of "And you shall love your fellow as yourself" — in order to draw peace and love, and then one will be able to pray and bring forth holy words from one's mouth — for the primary source of speech is from peace.

Through strife, the thoughts of the wicked fall into the minds of the upright — that is, evil reflections and heresy, G-d have mercy. And the counsel for being saved from evil thoughts is silence [שְׁתִיקָה]. That is: to remain silent and not seek answers — even in thought — to those evil thoughts and heresies that confuse one's mind. For through the answers one tries to give them, the heresies can intensify further. Rather: one should surrender the battle to Hashem, may He be blessed — that is, multiply requests from Him, may He be blessed, to be saved from heresies and evil thoughts, and remove them from oneself.

When there is strife against a person, it can cause him to fall, G-d forbid, from his level — meaning through the strife that person against whom others contend is liable to distance himself, G-d forbid, from truth and from the straight path appropriate for him. Therefore a person against whom others contend must strengthen himself greatly and multiply prayer, not to be swept from the absolute truth through the strife.

When there is strife against a person — let him not stand against his enemies and harm them as they do to him, for through standing forcefully against his enemies he causes them to intensify and more easily accomplish their aim, G-d forbid. That is: they can more easily harm him, G-d forbid. On the contrary: one must judge the enemies and the contentious favorably, and bestow upon them all manner of goodness — and through this the thoughts and views of the enemies are nullified, and the evil they wished to cause him is turned upon them, and he is saved from them.

One must know that when those who contend against and are enemies of a person are wicked — then certainly their intention in the strife is for evil, meaning they contend against the person out of hatred or envy. But when those who contend are Tzadikim — then certainly their intention is for good: that through contending against the person, they sweeten from him the harsh judgments. That is: through the strife with which they contend against him, many troubles and sufferings are nullified from him. And one must pray to Hashem, may He be blessed, to be saved from error — and not to think that the Tzadikim's strife is complete strife, so that this strife should not be transformed, G-d forbid, into strife of the Sitra Achara.

Through strife comes poverty, G-d forbid, and one does not merit healing. But through peace come healing and livelihood. Therefore one must distance oneself greatly from strife and seek peace with every person.

When there are wars and bloodshed in the world — rain is withheld, G-d forbid, and great, G-d forbid, costliness is caused in the world.

Through blemishing His honor, may He be blessed — that is, through transgressing, G-d forbid, the Torah's commandments, which is certainly contrary to the honor of Hashem, may He be blessed — through this strife is aroused: both generally in the world, and personally with each individual person, as explained in Likutay Halachos.

The entire world is full of strife — between the nations of the world, between every city and city, between every house, between neighbors, between each person and his household members, between his servants and his children — and no one takes to heart what the outcome will be from all his days and years, from all his dealings, toils, and labors. No one contemplates how the days are being consumed — and every day one draws closer to one's end. Therefore: whoever possesses true knowledge must distance himself from anger and strife, and use his time wisely for the true purpose. And he will be in peace with every person.