Translation:Likutei Etzot

Introduction from the Second Edition
"Who is the man that desires life?" (Ps. 34:13). Who will choose eternal life? Who truly cares about his soul? Who is for Hashem? (Ex. 32:26) Pay attention to this little book. It is small in size but rich in quality. "Look.. behold, and be totally astounded, for a great work has been done in our days" (Hab. 1:5), when paths and advices, wondrous and awesome, new and old, have been revealed, "founded on bases of fine gold" (Song 5:15), "planted by flowing water" (Ps. 1:3), gushing from "the spring that comes from the House of Hashem" (Joel 4), "deep waters, the counsel in the heart of the Leader, drawn by the Discerning Man" (Prov. 20:5).

"Come and see the works of Hashem" (Ps. 46:9). Pay attention to these words, for they are words that stand at the peak of the world, "words of the Living God" (Eruvin 13b), King of the World. Words to revive all souls, from the smallest to the greatest, from the soul at the top of all levels to that at the very bottom. No holy word of advice is hidden from you that you will not find in this book. Nothing that your soul asks will not emanate from this little book.

Prick up your ears and hear. Open your eyes and see. Understand and see the very truth. Turn away from crookedness of heart, from the paths of scoffing and falsehood. Keep far from vain sophistication. Take pity on your soul and direct your understanding and your thoughts to the truth alone. For if you stray from the truth, who will you be deceiving? Only yourself.

Take this book; examine it. Do its words contain even a hint of dishonesty, God forbid?! Have its footsteps strayed from the path of righteousness and truth that our fathers of old walked? In Hashem I have trusted - I will not be ashamed of these words, not in this world nor in the Coming World. "I will totally acknowledge Hashem with my mouth, and among the multitudes will I praise Him" (Ps. 109:30), Who "has stood by the right hand of one poor as myself" (:31), and has given me the strength and the courage to gather such precious flowers, precious segulot, and eternal healings. Such a source of vitality, from "the fountains of living water" (Gen. 26:19), "out of the wellsprings of salvation" (Isa. 12:3). Everything that flows from them is founded on the words of our fathers and teachers, of blessed memory, in the Written Torah and the Oral Torah, in the Scriptures, the Babylonian Talmud, the Jerusalem Talmud, the Midrashim and the books of the Holy Zohar and the Arizal's writings. These are the sources for all the teachings set forth in this awesome volume. To dwell on their praises would be to detract from the many veils that conceal their depth. But anyone whoever honestly examines them will see for himself the rare glory of their greatness.

The truth will testify for itself. Hashem, God of truth will give truth to Yaakob (Mic. 7:20); He will send His light and truth and shall ever lead us in the path of truth. He will incline our shoulders to serve Him all the days of our lives in truth, and to love peace and truth, until the throne of David will be set in kindness and he will sit upon it in truth, soon in our days, Amen.

Cover Page
Sefer

Likutei Etzot

containing

Part One and Part Two

Arranged by Alef-Bet

Straight ways and wondrous advices, "Hashem's counsel standing forever," flowing from that Spring that comes out of the House of Hashem, from the Torah of Rabbeinu haKadosh MOHARAN - Moreinu W'Rabbeinu Ha-rav Rabbi Nachman, Memory of the Tzaddik brings Blessing for the Life of the World to Come. To motivate, to awaken, to strengthen, and to attract every person wherever he may be, to guide him toward revival, recovery and healing, and to enliven him with True Eternal Life, to give him something that remains forever in everlasting, Amen so be His will.

This holy book has been printed previously but not in entirety, only in part. It also had errors and things out of order. Therefore we now print it again, the entire book with the topics in order, the way they should be and with precise editing.

Table of Contents
ALEF BEIT GIMEL
 * 1 AEMET W'EMUNAH - Truth and Faith
 * 2 ANACHAH - Sighing
 * 3 ACHILAH - Eating
 * 4 hachnasat ORCHIM - Hospitality
 * 5 ERETZ YISRAEL - The Land of Yisrael
 * 6 BERIT - The Covenant
 * 7 BANOM - Children
 * 8 BITACHON - Trust and Confidence
 * 9 BUSHAH - Bashfulness and Shame
 * 10 BEGADIM - Clothing
 * 11 GAAWA - Arrogance and Humility
 * 12 Knowledge
 * 13 Speech
 * 14 Hitbodedut
 * 15 Strengthening
 * 16 Divine Attainments
 * 17 Confession
 * 18 Memory
 * 19 Philosophy and Secular Wisdom
 * 20 Marriage
 * 21 Midnight
 * 22 Travel
 * 23 Fear of God
 * 24 Anger
 * 25 Honor
 * 26 Scoffing
 * 27 Money and Livelihood
 * 28 Thoughts
 * 29 Dispute and Discord
 * 30 Obstacles and Inhibitions
 * 31 Mikveh
 * 32 MOADEI HASHEM -- Shabbat
 * 33 Rosh Chodesh
 * 34 Three Festivals
 * 35 Nisan and Passover
 * 36 Omer and Shavuot
 * 37 Three Weeks
 * 38 Elul
 * 39 Rosh Hashana
 * 40 Yom Kippur
 * 41 Sukkot
 * 42 Chanukah
 * 43 Purim
 * 44 Music
 * 45 Patience
 * 46 Brazenness
 * 47 Advice
 * 48 Eyes
 * 49 Redeeming Prisoners
 * 50 Tzaddik
 * 51 Charity
 * 52 Tzitzit
 * 53 Sanctity
 * 54 Desire and Yearning
 * 55 Healing
 * 56 Happiness
 * 57 Peace
 * 58 Torah Learning
 * 59 Prayer
 * 60 Discipline
 * 61 Tefillin
 * 62 Fasting
 * 63 Repentance
 * 64 Completeness

=ALEF=

AEMET W'EMUNAH - Truth and Faith
1. Redemption depends mainly on faith, because the root cause of Exile is none other than lack of faith. (Likutei Moharan 7:1)

2. Faith, prayer, miracles, and the Land of Israel are one thing; they are all interdependent (Ibid.).

3. There are people who cover over all the miracles with natural explanations. When these unbelievers are finished, who have no faith in miracles, and when faith abounds in the world – then Mashiach will come, for Redemption depends on faith, as mentioned (Ibid.).

4. The only way to get faith is by truth. (That is, faith can only be in something the intellect cannot discern, for where the intellect can discern something, faith does not apply. Now then, when the intellect cannot discern something – from what [basis] should he come to believe in the thing he should believe in?! Therefore the root of faith depends on truth: if a man wants to honesty look at the very truth – he will discern automatically that he needs to believe the holy faith in Hashem Yitbarakh and the True Tzaddikim and His Holy Torah, even though it's impossible to understand with his physical mind. For by gazing at the truth honestly he will discern from afar that the truth is just so; only, it's impossible to understand intellectually so one must simply strengthen himself in complete faith. Understand this well.) (2).

5. To come to the truth is impossible except by following the True Tzaddikim and carrying out their advice, without veering left or the right from their words. Then the truth will be etched in you and you will achieve genuine faith etc. as mentioned. Also you must keep well away from the advice of the wicked who raise every kind of question about the truth. All this you can get by the miswah of Tzitzit [the fringes, v. Tzitzit #1], which are a hedge against sexual misdeed which is the aspect of the advice of the wicked, and you will be able to purify yourself and observe the Covenant which is the aspect of the Tzaddikim's guidance (Ibid. 3-4).

6. Praying vigorously and putting all your strength into the letters – will bring you to faith (9:1).

7. The people that deny that miracles are possible and claim that everything that happens has a natural explanation, and who can actually witness a miracle and still glaze over it with a natural explanation – they are extremely damaging to religious faith, prayer, and the Land of Yisrael, and they prolong the exile (Ibid. 2).

8. The less faith there is, the more the face of Hashem is concealed and the more fiercely His anger burns, God forbid. At such times the Tzaddikim shy away from accepting positions of authority and honor and the world is left without true leadership. But if people break their anger and show loving compassion instead, then (God's own) anger will be sweetened, and then the true Tzaddikim will again be willing to accept roles of leadership and honor and the world will be ready for the true leader who has the power to bring each person to his own complete fulfillment (18:2).

9. Nobody should accept a position of leadership and authority unless he has attained the complete level of faith. Even someone who still has some trace of Amorite ways (superstition) such as "a deer crossed my path," even if he believes in Hashem Yitbarakh he should not become a leader. Even if someone is convinced he loves the world and claims this as his motive for leadership, really he is pursuing prestige and attributing his motive to love. This can result in heresy and apostasy, God forbid. But Heaven takes pity and doesn't let these people take hold of authority (Ibid. 3).

10. You need to take great care that your faith never gets weak, God forbid. For a person whose faith is weak is unable to accept honest criticism. Then peace is ruined, causing breakup and disputes, God forbid, and one comes to denial, idolatry, and false beliefs. For faith is the main high seal of holiness so one must guard it well since by guarding it all sanctity is preserved (22:1,2).

11. It is impossible to reach total faith except by coming to the True Tzaddikim of the Era, for they are the ones who instill the Yisraelite faith into the people of the era, for they are the encompassment of all sanctity (Ibid. 3).

12. Truth and faith align with anpin nehorin (a shining face), joy, and life - therefore you attain arikhut yamim ("length of days"). Conversely sheker (untruth and things that are detrimental to faith) shortens days, for deceit corresponds to death, anpin chashukhin ("a dim face"), and foreign devotions, God forbid (23:1).

13. Faith is (Gen. 49:1, Dan 10:14, et. al.), acharit ha-yamim ("the last of days") for all the traits stand on her, for faith is the basis and root of all sanctity. And it has already been explained above (#4) that truth leads to faith. (Ibid. 3).

14. Even a person who attains a certain level of religious insight and understanding needs to fill that intellect with faith, for an intellect alone is not something to rely on. (Ibid. 6).

15. Torah scholars with knowledge of the hidden Torah (talmidei chakhamim) who lack personal integrity, who teach "fallen Torah" – they cause the spread of heresy and lack of belief, and for those who fear Hashem to be despised and opposed. The remedy for this is to extend welcome and hospitality to true Talmidei Chakhamim, which will lead to faith and to breaking the heresy and contempt, and to overcome the opposers (28:1-3).

16. The root of charity's importance and completeness is faith, and all the blessings that come by doing charity – they are not complete except when there is faith, which is the source of all blessings. And the main way to faith is by keeping the holy Shabbat (31:2).

17. And all things depend on faith for their perfection, and without faith nothing is complete. Even the Torah which is the source of Godly knowledge only has perfection through faith, for faith is the foundation of the whole Torah, for the main thing is faith (Ibid.).

18. Faith only lasts by guarding of the Covenant (31:3).

19. Faith refreshes the intellect - which is the soul - during sleep. And sleep helps a person attain new insight and a new spirit from the light of God's "face" (35:3-5).

20. Any flaw in people's faith, God forbid, is tantamount to idolatry. Because of this the rains are withheld (Taanit 8) and the world has no contentment or peace, and no one helps his neighbor, and everyone has to travel from place to place to make a living (40).

21. Truth is the source of genuine wealth. Whoever blemishes the truth will come to poverty, and also be despised and disgraced. But whoever maintains the trait of truth will have abundant livelihood (47).

22. Falsehood damages the eyes — physically and spiritually (51).

23. When a person tells lies it stirs up impurities in the blood, causing melancholy. The resulting tears are very harmful to the eyes. One cannot speak lies unless his blood is impure; and he cannot speak truth unless he first purifies his blood (Ibid.).

24. Falsehood is evil and corrupt. A person who is false tosses Hashem Yitbarakh's protective care from himself. But a person who is truthful will enjoy God's care and protection in all ways (Ibid.).

25. There is only one truth but a whole multitude of lies. You can only say one truth about any given object — just what it is and nothing else. Silver is silver and only silver. Gold is gold and only gold. But lies can be multiplied without end. Silver can be called copper...or tin...or lead...or any other name you can think of. That is why the truth will come out in the end and all the current opposition to the true Tzaddikim will disappear. The basic cause of this opposition is the terrible spread of falsehood everywhere. Where the truth is acknowledged to be only one there is no place for opposition. Therefore the truth which is definitely one will stay and thrive forever, because the truth is HaShem's oneness. All lies, from which opposition comes, will be lost and it [truth] will stand forever, for "the truth of HaShem is forever." (Ps. 117:2) (Ibid.).

26. When you want to become merged with "One" and to connect "after Creation" with "before the Creation" where it is all one, all good, and all holy, as it was before Creation - guard yourself from deceit and speak truth. Be a man of real truth and through this you'll be incorporated into "One," for truth is one as we have already stated (Ibid.).

27. Faith opens the gates of holiness (57:8).

28. It's only called "faith" when the one who believes does not know the reason why. Even so, for the believer himself the thing he believes in is perfectly clear and obvious to him — as if he sees with his own eyes what he believes in; that's how great is his total faith. (62:5).

29. To complete your faith you need to draw the distant people closer to Hashem Yitbarakh. This is achieved by fasting, and then by his eating the Holy One and His Divine Presence are united face to face (Ibid. 1,3,5).

30. When people lack absolute faith, many of them fall into misguided thinking of making the [physical] means obligatory between themselves and Hashem Yitbarakh. That is, they believe in Hashem Yitbarakh, but they believe also in the means and they think those means are obligatory. For example they put their faith in their means of livelihood, that it's the commerce, thinking that the commerce is the essential thing — as if God forbid without it Hashem Yitbarakh would have no other means of providing them with their sustenance. Or in the means of healing, they make the medicine the essential thing, as if God forbid without those medicines Hashem would have be unable to cause healing. Not so. For Hashem Yitbarakh is the means of all means and the cause of all causes, so you don't need any one means. When involved with these means we need to put our faith only in Hashem Yitbarakh, and not to make the means the main thing (Ibid. 6).

31. The rule is everything we do: prayer, learning Torah, carrying out the commandments - everything is in order that the kingship of, and the faith in, His Blessedness be revealed (77).

32. If you are very strong in your faith you will eventually reach understanding of what you believe in. The stronger your faith the greater your understanding will be. At the outset you have no option but to have faith because you cannot understand the matter rationally. Through faith you will come to understand it. Except that then there will be new, more exalted levels which are still hidden from you and beyond your ability to understand rationally. Here again you will have to make the effort to believe. You must always have faith in the levels that are hidden from you. In the end you will understand them also. And so the process goes on. The main thing is that your faith must be so strong that it spreads to all your limbs. This faith will bring you to true wisdom (91).

33. One who always wants to be victorious is intolerant of truth. The truth may be staring him in the face, but because he is determined to win he rejects it. So if you want the real truth you must rid yourself of the urge to win. Then you will be able to see the truth if you really want it (122).

34. Faith contains the power of growth; faith is the way to patience. That is, a person with perfect faith will grow and develop in serving His Blessedness no matter what he may have to go through, because no difficulty or obstacle will throw him off course. He will just have patience and endure whatever he's going through. For, all the obstacles and confusions in serving Hashem, in which he doesn't draw closer to those who fear Hashem, is all a result of being unhappy, lazy and heavy due to a lack of faith, because if he truly had as complete faith as he should, he would definitely run and hurry to follow them. Similarly, that he does not pray properly is also because of laziness and heaviness that comes from lack of faith. Because definitely if he had total faith, he would believe Hashem Yitbarakh stands over him, hears every word coming out of his mouth and listens to the voice of his prayer; he would definitely pray properly, with enthusiasm and aspiration. Just the main thing that confuses people to not pray is a lack of faith. Similarly, when people do not go and follow Tzaddikim and the pious, and do not serve Hashem in truth – it is all due to a lack of faith, which makes him lazy, sad and heavy. But when he has complete faith, nothing can hold him back. He just exercises patience and endures everything, and he grows and develops in serving Hashem no matter what (155).

35. You get this faith and patience by the Land of Yisrael. Everyone needs to pray to Hashem Yitbarakh with longing and yearning for the Land of Yisrael, till he merits to get there. Even all the tzaddikim should have great longing for the Land of Yisrael. And this is a segulah (propitious method) to neutralize anger and sadness. For faith and patience which one merits in the Land of Yisrael are the opposite of anger and sadness (Ibid.).

36. The main thing that makes total faith is that he has to have such as strong faith that it's extremely pure and clear, so much so that it's like he actually sees with his eyes the thing that he believes in, as explained above, #28 (234).

37. Controversy and divisiveness can cause kosher people to start having the thoughts of evil people, thoughts of disbelief. To fix this: be silent and leave "the battle to Hashem" (Ex. 17:16) (251).

38. A man of truth, who carries out all the miswoth with all their fine details between him and his Creator, making no difference for him whether people are present or not - for in him is no trace of deceit, God forbid, to do some motion in His service for peoples' display - he draws to himself the power of all the forms of charity, and thereby neutralizes the thoughts of disbelief (Ibid.).

39. When a man is experiencing some kind of suffering, God forbid, it means the truth has become flawed. Therefore he must guard himself exceedingly, that he not be ensnared in error and falsehood because of the suffering (II 2:4).

40. By giving thanks to His Holy Name at all times for whatever one is experiencing - and especially when he gets out of some suffering, God forbid - and by the study of Halakhot (Torah law), truth will radiate in his speech, and will perfect all aspects of his speech. For the existence and the perfection of speech comes only through truth. Then he merits to pray in truth, which is the essence of perfect prayer, and he'll merit receiving the Torat Emet from a True Rabbi who will show him the way in his True Torah, and he will merit arranging real matches - that Hashem Yithbarakh should summon for him and for his children their true match. All this is attained through thanks and acknowledgment to His Blessed Name and by learning Halakhot, as mentioned. In this way one can draw down the blessing, the sanctity, and the joy of Shabbat into the secular weekdays. Then the simple Unity which underlies all the diverse phenomena of this world will be revealed: to believe and to know the truth, that all the different things in the world stem from the simple Unity, of the Blessed One. Knowing this is very precious on High; even in His Blessedness's view it is something wondrous, precious and important (Ibid.).

41. The main thing is Emunah (faith). So every person has to search himself, and strengthen his faith. For blemish of faith brings extraordinary afflictions, that neither treatments nor prayer nor ancestral merit can help. The sick person isn't even helped by the sound of his sighs and groans, for such sounds can sometimes help the sick person by arousing mercy for him. But on account of the fall of faith, these too do not help (II 5:1).

42. When a man is so fallen from faith, God forbid, that even the wordless screams are of no avail, then one has to cry out from the heart (alone), as in (Ps. 130:1) "From the depths I call to you, Y-H!" This causes deep counsels to be revealed. Then all of the aforementioned is repaired, which are the healing, prayer, ancestral merit, etc. (Ibid. 2).

43. Allowing the holy faith to decline, causes false doctrines and beliefs to gain strength. Conversely, raising and repairing the holy faith, causes the false beliefs to weaken and fall, and the idolaters turn away from their false beliefs toward the holy faith and they convert. Sometimes they become "potential converts," meaning that even though they don't actually come and convert, they nevertheless recognize Hashem Yitbarakh in the place where they are, and they know and believe that there is a One, a First, Yitbarakh. And sometimes they become actual converts, who come and convert. These converts can cause harm to Yisrael, and they bring pride and promiscuity into Yisrael. So for this there are many tikkunim (repairs) that are still needed (see there) [and see Tefilin #6, Joy #24] (Ibid. 4,5).

44. The main way to attain perfect faith is by following the True Tzaddik who has attained the level of Ruach haKodesh ("holy spirit" of prophecy), whereby the Medammeh ("imagination;" man's faculty for symbolic thought and fantasy) is refined and cleansed, which is the main thing that perfects the faith, as it allows him to believe in Hashem Yitbarakh and in the Renewal of the world, which is the foundation of everything. The whole world depends on this (see Tzaddik #98) (8:7,8).

45. Faith depends on a person's mouth. You must declare the faith with your mouth, as it's written (Ps. 89:1), "I will declare Your faith with my mouth." So when someone falls from the faith, God forbid, the solution is to declare the faith with his mouth, saying out loud, "I believe!" and so forth. For this very act of declaring the faith, is itself a type of faith. Also it will bring you to perfect faith, for faith depends on your mouth, as mentioned (44).

46. Conversely, too, God forbid: One must be very careful to not utter any words of doubt or disbelief, God forbid, even as a joke. That is, in his heart he believes, but he just quotes somebody's words of disbelief and ridicules them. This too is very forbidden, because it damages your faith. For regarding Hashem Yitbarakh it's forbidden to say words of mockery, even as a jest (Ibid.).

47. You must take great care to not look at philosophical books at all, for they cause severe destruction and damage to the holy faith. We have explained this in many places, but we need to repeat this warning many times, so that you do not lose your eternal reward in an instant, God forbid (Ibid.).

48. It's better to believe some things that are foolish or untrue, in order to have faith in the truth as well, than to have disbelief in everything, God forbid. That is, one could so much deny the foolish and untrue things, that he mocks everything and denies the truth as well (Sichot haRan #103).

49. Perfect faith is only when you believe in Hashem Yitbarakh without any sophistication at all - without signs or miracles, without any philosophical reasoning - just a simple, pure and innocent faith, like the Yisraelite women and simple folk believe (Ibid. 33).

50. There are intellectuals who are versed even in the hidden Torah and who have no faith [in God]. These intellectuals are called Baalei Raathan [Ketubot 77b]. You must stay far from them and their area as far as you can get, for our sages obm warned us to literally stay far from Baalei Raathan, for the very breath of their mouths can be very destructive to kosher people and it cause them to fall into promiscuity, God forbid. For these intellectuals are themselves usually sexually immoral (Ibid. 106).

51. When you take such joy in Torah and miswoth that you dance for joy (raising your feet), it will elevate your faith (LM II 81).

52. When a person is in a state of "constricted consciousness" and weak in his faith, this is the time for difficult devotions such as fasting etc. But someone with total faith can serve Hashem Yitbarakh with all things, for "The Holy One, Blessed is He, does not act like a despot over His creatures" (Avodah Zarah 3a) (86).

53. Faith is counted as a righteous merit (Gen. 15:6) (Sichot haRan 34).

54. Faith brings children. Emunah אמונה is gematria Banim בנים (Ibid.).

55. Faith has an enormous power. Through faith and simplicity alone, with no sophistication whatsoever, you can reach the level of Ratzon (Desire) which is beyond even that of the Wisdom of Holiness (Chokhmah d'Kedushah). That is, your desire for Hashem Yitbarakh will be so extraordinarily strong with such a rapid yearning that you simply do not know what to do because of the great longing and you cry out with yearning (Ibid. 32).

56. There are cases where people are riddled with doubts about the holy faith because they were not conceived in holiness. And some people have made this worse by their own misdeeds, for there are transgressions that cause a person to have doubts. For all of this, one needs to feel shame and to have a "broken heart," for whoever has doubts like this, God forbid, against the holy faith, ought to be very, very ashamed for causing this by his transgressions. But the shame and a "broken heart" will drive out and break the doubts. Also a great advice for attaining faith has already been described - declaring words of faith with his mouth, as mentioned (in #45) (Ibid.).

57. Whoever has faith lives life; but someone without faith, God forbid, has no life at all. There is nobody who doesn't go thorough many troubles - incidents and hardships - for (Job. 5:7) "Man was born to struggle." But when he has faith then even when troubles and hardships come, God forbid, he can give himself comfort and vitality, that Hashem Yitbarakh loves him and means everything for his ultimate good, and that the hardships are for his benefit and atonement: for everything that Hashem does is for the best. But the sophisticated disbeliever, when some trouble comes he has no one to turn to and no way to give himself vitality and comfort. This is why he has no life at all, since he chooses to go without Hashem Yitbarakh and not under His watch, God save us. But with faith, life is always good (Ibid.).

58. Faith in the unity of God comes mainly through the True Tzaddikim, who are spike of the letter Daleth (ד), as it is brought in the holy Zohar, that the Tzaddik is the spike of the letter Daleth etc. [and without this spike Echad becomes Acher - "one" becomes "other," God forbid] (Tikkunei Zohar #21 55b; LM 10:5).

ANACHAH - Sighing
1. The sighing and groaning that the "Ish ha-Yisraeli" does, is very precious, for it brings completion to anything that is lacking. But the sighing only brings completion to whatever is lacking if he is a follower of the Tzaddik who is the True Rav of the Era, for the Ruach Chayyim (Spirit of Life) is received from him, to bring completion to the lackings by means of sighing (Likutei Moharan 8; see Tzaddik #11).

2. A person may be praying properly or doing Hitbodedut (talking to God) - when meanwhile he falls from the level he is at. This is caused by some flaw in his faith. He should feel a "broken heart" and embarrassment - how could he fall from heaven to earth?! He should have pity on himself to the point that he sighs, and the sigh with bring him back to his level (108).

3. How precious when you sigh out of longing for something holy. The sigh you let out because you are far from holiness breaks the bonds of impurity and ties you with the bonds of holiness. But the opposite is true if you sigh for some craving, God forbid (109).

4. One sigh of regret for your sins or how little you've attained (in perceptions of Godliness) is worth more than many acts of self-deprivation and fasts (Ibid.). See more regarding sighing in Azut #2-3. Because sighing for something holy can actually break the bodily Azut (brazenness). Then the soul can approach the body and inform it something of her perceptions of God and so forth; see there.

ACHILAH - Eating
1. Eating in a kosher, proper way - when you eat deliberately and don't just gulp it down - this repairs your intellect and subdues folly. But when someone eats like a glutton and drunkard then the foolishness overwhelms the intellect and the light of the Tzaddik becomes dim for him, and he cannot receive from him the fear and the love (of God) (17:2,3).

2. Giving charity to True Tzaddikim and to poor people who are genuinely deserving, causes converts to be made and the blemish in eating to be repaired. Then your intellect is completed and you will be privileged to see the light of the Tzaddik, which will make you privileged to receive the fear and the love from him (Ibid.).

3. When a person attains perfect mastery of the Holy Tongue and guards the Holy Covenant, he has the power to arouse the sparks of all the Letters that exist throughout every thing. Then his eating and drinking and other enjoyments comes only from the sparking of the Letters, which makes his heart shine, causing his face to shine. Then he reaches where his face is so pure that other people are moved to Repentance just by seeing his face, for whoever looks at his face sees his own reflected there as if in a mirror, and sees how deep in the dark he is - to the point that without any rebuke or moral teaching he arouses the other to Repentance just by seeing his face (19:7-9).

4. When someone feels a kind of hunger that is an urgent craving, he should know there are forces that hate him. So he has to attack and break his beastly urge to eat, because this hunger is being caused by the beastly part of his nature; then he'll be safe from the forces that hate him (39).

5. Craving food brings strife on a person; people will insult and despise him. But a person who breaks the love of food attains peace - and then there will also be peace in the realms Above. Then a great contentment in the world will reveal itself and flourish (Ibid.).

6. Whoever is sunk in the love of food, it is certain that he is far from the truth, and it is certain that he's under the force of heavenly judgments. It's also a sign of coming poverty, and that he will be subject to disgrace and shame (47).

7. Whoever breaks the love of food, the Holy Blessed One will perform miracles through him (Ibid.).

8. There are people who sleep away all their days. Some have fallen in the category of sleep through cravings and bad deeds. And some are kosher, decent people, except that their downfall is from eating. Because sometimes when a person eats a food that isn't refined to the level of Man's food, it causes his mind to fall in a kind of sleep. For when you eat in a sanctified way, food that is pure, it lights up your face, meaning your intellect. But when someone's eating is not sanctified then the food brings evil upon his heart causing the loss of this face and intellect, and he falls into a kind of sleep. Even if everyone thinks he is serving Hashem and involved in Torah and prayer, nevertheless he is in the category of sleep, because all his service stays down below and Hashem Yitbarakh has no satisfaction from it. He needs to be awakened from his sleep - but it's impossible to awaken him unless he first has a bit of awakening by himself. The awakening from sleep so that people don't waste their days, God forbid, in sleep, is achieved by the True Tzaddik's story telling. Fortunate is whoever can come to a Tzaddik like this that can awaken him from his sleep, to not sleep away all his days, God forbid! (60:6)

9. The food for "Ish ha-Yisraeli" needs to first be refined of any impurity of the Sitra Achra, because food that has impurities can cause a person to make mistakes. The refinement of the food is by faith, which is attained by fasting; and then his eating causes the unification of the Holy Blessed One and his Divine Presence, face to face (62:1,2,5).

10. All cravings are aspects of Klipot (husks) and Motarot (excess; waste), because the body could survive without the cravings. When a person is hit by cravings, the holiness is being attacked by the Klipot. The chief cravings are the food and drink cravings, because all the other cravings derive from them. When they gain power they drag a person's speech into exile and then he is in the category of (Ps. 69:4) "My throat is become dry" and he is unable to say any words to Hashem Yitbarakh. The remedy for this is fasting; then he'll be able to speak. Through this, one can bring those who are far toward Hashem Yitbarakh, which is the main thing that makes the faith complete. Then, his eating is a very precious thing, as explained above, for his eating causes a superb unification as mentioned (Ibid. 3-5).

11. Eating greedily damages the honor of that which is holy. Then the "brazen-faced" [unabashed tyrants] gain strength, because the honor falls to heathen nations, the wicked, and the brazen-faced of the generation who gain all the respect and power, and then it's the category of "hiding His face," the category of tragic decrees prevailing, God forbid. But when we break the craving of food then it's the "lifting of His face" upon us, the category of cancelling the severe decrees. Then the Holy Honor is made whole, and the brazen-faced have no power or authority (67:2,3).

12. You have to be very exact and eat no more than you need. Because when one eats more than his need, it does him great harm, for even the food that he needed joins together with that food and they do him severe damage (257).

13. When a person eats too much he is like a beast. Because what defines a Man is eating just what he needs - so eating more than that is really what a beast does. And overeating can cause fever (Kadachat, Lev. 26:16), God forbid. Also if what the Man eats contains some food that is insufficiently pure to be Man's food this can also cause that sickness, God forbid (263).

14. Greed for food is one of the three cravings that damage and destroy the heart's reverence. But proper celebration of Sukkot gives you an awareness (Daat) that repairs the greed for food; then you can attain reverence and prayer (II 1:4,5).

15. Sometimes the food someone eats brings him a bad dream, in the category of (Ber. 55b) "a dream sent by a demon," God forbid, which could cause a nocturnal emission, God forbid. To correct this just be happy; bolster yourself to be constantly happy (5:10).

16. Whoever is privileged to follow a True Rabbi who is able to properly illumine the Awareness of the Holy (haDaat haKadosh) for the Yisraelite people, and he himself is a successful person (Ish Chayyil) and not the opposite, a "Shlimazelnik" (unfortunate; loser) - this makes him able to receive an extraordinary revelation of the Divine Will when he eats. Meaning, the Divine Will lights up for him while eating, and he has such a powerful yearning and longing for Hashem Yitbarakh that it's infinite beyond comprehension. He has no idea what he wants; he has just a simple consuming desire toward His Blessedness (Ibid.).

17. Bodily nourishment, meaning the urge for food and drink, can weaken a person's spiritual nourishment, damaging his Reverence, which is the category of "a good smell" (Reyach Tob), which is the essence of spiritual nourishment (II 8:1).

18. By accepting rebuke from the True Tzaddik, who is able to properly rebuke Yisrael (as explained there), we make the spiritual nourishment gain strength over the physical nourishment (Ibid.).

19. A main purpose of eating is for the Berurim (clarifying, refining and extraction): in order to refine the food transforming it into fine speech, which are the blessings that are said over it, and the prayer, the learning, and serving Hashem Yitbarakh by the power of the food. Everyone needs to have these intentions when eating, and then the food becomes the aspect of the Incense and he attains happiness, and this becomes a crown of lovingkindness and goodness for King Shelomoh, of which it says (Song 3:11), "Go out and see ... the crown ..." - and this makes his livelihood come easily (16).

20. Every Yisrael, even the greatest Tzaddik, has to go through some suffering every day. The deeper his consciousness (Daat), the greater his pain. But eating in sanctity and with the fear of Heaven can help to sweeten this pain so it doesn't become overpowering, God forbid (77).

21. Eating with sanctity and fear of Heaven brings your mouth to the status of Qomat Adam (the image of God). Then you'll be privileged that the Shekhina could speak out of your throat. But whoever does not eat in sanctity, his mouth is in the animal realm; behold, he's just like an animal, God forbid (Ibid.).

22. When you are eating - it is one of the main times when the fear of Heaven comes and approaches you. Therefore you should take great care to eat in sanctity and draw upon yourself the Reverence that's approaching you then. Then you'll attain all the aforementioned (in #20-21, ibid.).

23. Take great care to never eat a fruit before it has fully ripened on the tree, for it could kill a person's life. It is also forbidden to pick a fruit before it's ripe, just as it's forbidden to chop down a fruit tree before its time (88).

24. By properly making the blessing over fruit with intense concentration and with fear of Heaven, you can avoid the dangers of unripe fruit. In fact, you need to be very careful with all the blessings of the enjoyments (food, drink, fragrances etc.) but especially with the blessings over fruit, because many lost items are actually present in the fruit of the tree, deep mysteries [such as the transmigration of souls are involved here]. These lost objects need to be refined and elevated (see there, Ibid.).

25. Cooking unripe fruit in order to make it fit for eating still doesn't help if the fruit did not ripen on the tree. But if unripe fruit is left for a time after it is picked until it ripens by itself, this does help and the fruit may be eaten (Ibid.).

26. Be careful to not gulp down your food hurriedly like a glutton. It was Esau who said (Gen. 25:30), "Let me gulp some [of this red pottage]." Be in the habit of eating at a moderate pace, calmly and with the same table manners you would show if an important guest were present. You should always eat like this, even when you are eating alone (see above, #1). Fortunate is whoever achieves this! (Chayei Moharan 515)

hakhnasat AORCHIM - HOSPITALITY
1. Welcoming true Talmidei Chakhamim (Torah scholars that are also expert in the Hidden Torah) into your home brings you to acquire faith and to break the prevalent Kefirot (heresy and lack of belief). This elevates and repairs the "fallen Torah" of the unscrupulous talmidei chakhamim, who are in the category of "Jewish demons" (see Zohar III:253a); they are the source of all the hostility towards those who fear Hashem. So this leads to defeat of the opposition (Likutei Moharan 28).

2. Offering hospitality to a Talmid Chakham repairs your prayers. Because everyone has offered some bad prayers, and they come back and confuse him when he stands up to pray a proper prayer. Welcoming and hosting the Talmid Chakham is a tikkun for this (209).

AERETZ YISRAEL - the Land of Yisrael
1. The root of faith, which corresponds to prayer and miracles, is none other place than the Land of Yisrael. That is the main place from where prayers ascend [to Heaven]; your prayers can achieve whatever is needed, and can accomplish true miracles and wonders in the world. (Likutei Moharan 7:1).

2. When the Land of Yisrael, which corresponds to faith and prayer, is abused, then we descend into exile. The main concern is prayer descending into exile: then it is impossible to pray and to do miracles in the world (Ibid.)

3. Whoever wants to really be an "Ish Yisraeli," meaning someone who keeps going from one level to the next, can only achieve this through the Land of Yisrael's holiness. Because every step that you need to ascend in holiness can only be accomplished through the Land of Yisrael. Likewise every ascension in prayer is only through the Land of Yisrael (20; Chayei Moharan 15).

4. In the merit of the Torah that we bring forth, we merit the Land of Yisrael. Also, by being present with the Tzaddik while he is drawing forth Torah and then teaches it in public - then we also have a portion in the Torah that the Tzaddik draws, and this also makes us merit getting into Eretz Yisrael (Ibid. 4,6).

5. You can only get to Eretz Yisrael through hardships. The root of the hardships stems from the wicked detractors that publicize a bad image of the Land. But drawing the Torah as mentioned, subdues the detractors and hardships. The more complete the Torah that you merit to draw forth in greater tikkun, the more you merit subduing the detractors and getting into Eretz Yisrael (Ibid. 6,10).

6. When a person has attained the aspect of Eretz Yisrael, he is called "Gibbor Takkif" (a man of strength and valor, Sifra d'Tzniuta, Gen. 10:8, Ruth 2:1). For before he's attained the aspect of Eretz Yisrael (1 Kings 20:11), "He that girds [his sword to fight] shall not boast as he that ungirds it [having won the battle]." But after, when he has won the battle, he's called Ish Milchamah (Man of War, I Sam. 16:18) (Ibid. 10).

7. By giving charity to the Land of Yisrael you become included in the air of the Land of Yisrael, which is holy breath that has no taint of sin (Shabbat 119b), and this banishes the forces of severity, darkness etc. from the world. This also guards you against foreign thoughts during prayer and makes your mind and thoughts clear and pure, which is a type of Tikkun Habrit (37:4; 44).

8. Eretz Yisrael is a Segula (has a mystical power) for having children and for relief from divisiveness and strife. Also, the sanctity of the Land of Yisrael will inform people who is the True Rabbi of the Era. Truth will spread throughout the world, and everyone will return to Hashem Yitbarakh, even the nations of the world, to serve Him (Zeph. 3:9) "with one consent" (48).

9. Praying vigorously is the way to get to Eretz Yisrael; another way is the miswah of Sukkah. Because Sukkah, vigorous prayer, and Eretz Yisrael are all one thing; they are all interdependent (Ibid.).

10. The only way to see the downfall of the wicked is by the aspect of Eretz Yisrael (55:1).

11. Praying in the proper way (as explained in Prayer #51-56) causes sparks of the Patriarchs' merits to flash forth. This allows us to feel the sanctity of Eretz Yisrael even today during the Exile, even when it's under the hand of the Sitra Achra (the forces of the Other Side) and her sanctity is hard to see. Nevertheless even in this bitter Exile these sparks of the Patriarchs' merits reveals and draws to us her sanctity. The revelation of her sanctity lets us see the downfall of the wicked. Not only will we be delivered from their evil - we will see them suffer the very evil they sought to inflict upon us. All this is accomplished by evoking the favorable side [of Heaven, causing the Tzaddikim to escape] when we look for merits in the wicked ones. This also allows the Tzaddikim, the Osei Tob (doers of good), to see and to attain P'nei Hashem (the "face" of God) (Ibid. 2,3,8,9,11,12).

12. The miswah of separating Challah is also bound up with the inherting Eretz Yisrael, because it allows us to draw the light of the Patriarchs, which lets us reveal the sanctity of the Eretz Yisrael and attain all the aforementioned (Ibid. 8).

13. Whoever travels to Eretz Yisrael truly for the sake of Heaven, to find or to get closer to Hashem Yitbarakh - Eretz Yisrael will definitely benefit him a great deal. For just by entering E"Y he is "eaten by her" (Num. 13:32) and transformed by her sacred character. Therefore, even "whoever walks four cubits in E"Y will assuredly inherit the Coming World." But whoever's motive is not at all for serving Hashem, to rid himself of his evil - then even dwelling in E"Y will be of no use, for she spews him out, a la (Lev. 18:28) "as it vomited out the nation that was before you" (129).

14. The sanctity of E"Y will bring you to faith and thereby to Arikhut Appayim ("long breath;" patience), meaning you'll break the force of anger, sadness, lethargy, and heaviness. You'll just make yourself very quick in serving Hashem, and you'll let no detractors or obstacles hinder you, because you're Erekh Appayim, patient, to endure anything (and see Aemuna #34) (155).

15. You need to pray of Hashem Yitbarakh, to have the desire and yearning for Eretz Yisrael until you merit to get there; and also that all the tzaddikim should have yearning for Eretz Yisrael. This is a Segula to cancel out anger and sadness, as mentioned (Ibid.).

16. When Hashem Yitbarakh pays back a person measure for measure it is really a great kindness, so that the person can understand from it and examine his deeds. The essential place where this happens [most directly and precisely] is Eretz Yisrael (187).

17. Eretz Yisrael is the supreme holiness comprising all the holinesses. There, we can free ourselves of the naturalistic viewpoint and come to know and believe that everything is by Heavenly supervision alone, which is the summation of holiness. This can make us like the Blessed One - dividing between light and darkness. Then we can tell stories of True Tzaddikim, having the ability to discern the difference between stories of True Tzaddikim and the opposite of them. Then the stories of True Tzaddikim can purify our Mach'shava (thoughts and thinking) and sweeten the evil decrees, saving us from all suffering (234).

18. Where you should get the right Moach (consciousness, "vibe") and the Chokhmah (wisdom) is only from Eretz Yisrael. Even those Yisrael that are outside the Land, they receive or they suckle all their Moach and Chokhmah from E"Y. Now, every Yisrael has a portion in E"Y so he suckles or receives his Chokhmah from E"Y according to his portion there. But when someone blemishes the honor of Hashem Yitbarakh, God forbid, it causes the Mochin of E"Y to fall onto the Mochin of the foreign lands, which causes controversy and strife, for the Mochin of the foreign lands are the aspect of controversy (II 71).

19. The Mochin of E"Y have the quality of "Noam," the quality of Ne'imut haTorah, the pleasantness of the Torah, the quality of peace. Charity, particularly charity for the Land of Israel, makes a vessel to receive the influx of this Noam; and then one can repair even the Mochin of the foreign lands. But when God forbid the Mochin of the foreign lands are severely damaged by people dishonoring His Blessedness then they can't be repaired - on the contrary, these foreign land Mochin even damage the Mochin of E"Y which are the quality of peace, and then there's strife even in E"Y. This is what's going on with the divisions today in E"Y being as deep as in the foreign lands (Ibid.).

20. The graves of the True Tzaddikim have the the exact same holiness as the E"Y, as it is written (Ps. 37:29), "Tzaddikim inherit the Land." Now, E"Y is a great remedy for abuse of the Berit. Therefore one must make an effort to come to their gravesites, for their gravesites are holy as mentioned, and this is a huge repair for damage to the Berit (109).

=BEIT=

BERIT - Covenant, Its Damage and Repair
1. By Shmirat haBrit (guarding the purity of the Abrahamic Covenant) you'll gain the ability to pray (in its twofold aspect including both praise of God and asking one's needs, like a double edged sword) (2:2).

2. The basic drive of the Yetzer haRa (Evil Inclination) is for sexual promiscuity, this being the fundamental source of defilement (Zohar III:15b). So you should know the main test of any man in this world is for this craving. Fortunate is whoever wins this war! (Ibid. 6)

3. Whoever has an awareness of himself that he has wasted "the drops of his brain" (meaning he wasted seed) needs to have mercy on himself and not let any of the controversy and divisiveness between the tzaddikim enter his heart; he should just believe in all of them. The only reason why any questions and crookedness of heart fall on his mind about the tzaddikim on account of the controversy between them is because he has wasted the drops of his brain - for had he not damaged his brain it wouldn't disturb him it all; the controversy is just for him (see Tzaddik #8) (5:4).

4. The counsel of the True Tzaddikim and their students are the aspect of Tikkun haBrit (purity), whereas the advices of their smooth-talking opposers inciting and repelling people away from the Point of Truth are the aspect of Pegam haBrit (damage to purity), because the advice that someone gets from a person are like drops of intellect. Therefore whoever has damaged his Berit needs to be extremely careful to guard himself from the influence of these enemies of the truth - otherwise he could lose his eternal reward in an instant, God forbid (7:3).

5. Wanton desire is mainly affected by what one sees, and the miswah of Tzitzit are a protection against this; it saves you from the abovementioned evil counsel and makes you able to receive the true advices of the True Tzaddikim. So you need to be extremely careful to do the miswah of Tzitzit. Also have the intention when you're doing their wrapping and blessing that you should attain Shmirat haBrit (guarding the Berit's purity) and True good advice. This will lead you to faith and Eretz Yisrael and will draw the Redemption closer, so you can attain prayer and miracles and wonders in the world; as well as livelihood, for livelihood primarily depends on Tikkun haBrit - and this will bring you to understand any part of Torah you're studying, and all the wisdoms will be revealed to you like a set table (Ibid. 1,4,5).

6. Pride and promiscuity go hand in hand. So by being Shomer haBrit a person can rid himself of pride and find the light that will guide him back to God (11:3).

7. A main cause of bitter struggle in order to make a livelihood, and why the man toils so much, is because of Pegam haBrit. For whoever is Shomer his Berit, even though he does work and commerce it's like the Mishkan construction, consisting of Thirty-Nine Lights. But he that is Pogem the Berit is pursued by poverty and he takes the yoke of bitter struggle on himself, like the thirty-nine 39 lashes (Deut. 25:2-3), God forbid. (Ibid.).

8. Shmirat haBrit has two aspects: One is that of the man whose marital relations is during the weekdays, and this is also called Shmirat haBrit, since his marital relations are permitted according to Torah - provided that he guards himself from transgression, God forbid. This is the aspect of "the lower union," which can bring one to attain Halakhah in the Torah, the aspect of Razin, secrets. But there is someone whose relations are only on Shabbat, and this is the aspect of "the upper union," and through this he attains also the aspect of Kabbalah and Razin d'Razin. However, even one whose marital relations are only on Shabbat also needs to be very careful that his marital relations be in sanctity and that he keeps them on the level of Shmirat haBrit - how much more so do those on the lower level whose marital relations are also during the secular days definitely need to be extra careful to not blemish their Berit, God forbid; but in any case they should just not transgress the Torah, God forbid. When Shmirat haBrit in observed on both of these levels then the Honor of Hashem Yitbarakh is complete and we attain all the abovementioned aspects, such that we arrive at deepest understandings in the Torah (Ibid. 5-7).

9. Talking with others about about self discipline and the fear of Heaven, inspiring them in searching for God, is a remedy for Keri (nocturnal emission) (14:13).

10. The sexual urge is the comprehensive evil that encompasses all the different kinds of evil of the seventy nations. For every nation and language has a hold on a certain evil, meaning some bad characteristic or some bad desire that is particular to that nation; they're mired in that urge and that's where they're under the grip [of evil]. But the sexual lust is the comprehensive vice where the evilest urges of all the evils of all the nations joins together. All these evils burn together to make a fire, and that's the blazing furnace that makes a person burn with sexual lust.

But Hashem Yitbarakh has separated us from the nations and elevated us over every tongue, so we need to keep apart from all of their wickedness, meaning from all those urges that are not appropriate for us - particularly the urge for sexual degeneracy which is the comprehensive evil of all the nations as mentioned. For this is the essential difference and delineation between us and the nations - that we keep away from promiscuity; it is the very main thing that makes Yisrael holy. For a man has the power to divert his mind from this urge and to break it - and this essence of our holiness (19:3).

11. The key to breaking all the cravings, especially promiscuous desires which are the main thing that needs to be broken, is by Shleimut Lashon haKodesh (perfection and mastery of the holy tongue, Hebrew). This means an abundance of holy speech: torah, prayer, and having chats with your Maker. Even though you speak with your Creator in Yiddish which is what we speak in this country, it's still counted as Lashon haKodesh, because in fact when you speak (your own words) with your Maker you need to specifically talk in your own language (as explained in elsewhere, Hitbodedut #13). The point is to guard your tongue, sanctifying it with holy words - which is an aspect of Shleimut Lashon haKodesh - and to guard your tongue so as to speak no evil words, which blemish the holy tongue. Then this sanctity of speech we've described will subdue the comprehensive evil as mentioned (Ibid.).

12. Tikkun haBrit and Shleimut Lashon haKodesh are interdependent: the more you speak holy words in the category of Lashon haKodesh, the more you attain Shmirat haBrit; and the more the Tikkun haBrit, the more Shleimut Lashon haKodesh. The same is true in reverse if someone blemishes, God forbid (Ibid.).

13. The sexual lust which is the comprehensive evil is embodied by the Serpent that seduced Eve and infected her with impurity that is [referred to in various of our holy literature as] "the temptest spirit," "the spirit of madness," "the foolish woman" (Prov. 14). It is the way of the Serpent to beguile the Ruach haKodesh (holy spirit of prophecy), which is Lashon haKodesh, corresponding to Shmirat Habrit, and to infect her with impurity. This is the aspect of (Gen. 4:7), "for the Petach (opening), misdeed crouches" - that this misdeed which is the Serpent, lies in wait to be nourished from a person through Pegam haBrit. For main object of the Yezter haRa is to make a person fail by this lust (Ibid.).

14. You need to speak a great deal of holy words, which are the aspect of Shleimut Lashon haKodesh, as (David haMelekh said, Ps. 39:4), "My heart waxed hot within me... then I spoke with my tongue" - using Lashon haKodesh to cool off your passion. This saves you from the Ruach Searah (tempest spirit) "cooling" you by a nocturnal emission, God forbid (Ibid. 5).

15. All the bad treatment and humiliation that happens to a person is due to Pegam haBrit. And conversely by Tikkun haBrit he is treated with respect (Ibid. 3).

16. Shleimut Lashon haKodesh, which is Tikkun haBrit, can give you the ability interpret dreams as did Yosef (Ibid. 4).

17. The essence of Shleimut Lashon haKodesh, which is the essence of Tikkun haBrit, which encompasses the repair of all the cravings and character traits - you can only receive from the mouth the True Tzaddikim. That's why you have to travel to the Tzaddik and hear from his mouth specifically. A book of moral teachings or hearing from another who heard from him is not enough, because the very root of Shleimut haDibbur (mastery and perfection of speech), which is the aspect of Shleimut Lashon haKodesh, which is the essence of its repair, you can only receive from his holy mouth specifically. Because the source of the Yir'ah (fear of Heaven), which is the key Shleimut Lashon haKodesh, which is Tikkun haBrit, which is comprised of all the Tikkunim, is there (Ibid. 20:1).

18. Because of Pegam haBrit a sword is let loose in the world, as in (Lev. 26:25), "the sword that executes the vengeance of the Berit" (Leviticus 26:25) (20:10).

19. Calling out to God in a loud voice is a Tikkun haBrit and bestows a revelation of the Daat (awareness and knowledge of Heaven), because at the outset when the Berit was pagum, the Daat was pagum (Ibid.).

20. For this reason we say the Haggadah in a loud voice, for the Haggadah is a Tikkun haBrit, and this is what brought the Redemption, because the Galut Matzrayim was over blemishing the Berit, as is brought (in the kabbalistic books). Also, the wine of the four cups (of the Seder) is Tikkun haDaat which is Tikkun haBrit (Ibid.)

21. Tikkun haBrit Kodesh (to try to a tzaddik in the aspect of Abraham) saves you from the "face" of Sitra Achra, which is the lust for money which is a foreign devotion, which is sadness, melancholy, darkness, "the dark face," death - and binds you to Godliness and you attain (Ps. 16:11) "satiety of happiness with (Hashem's) face," for the light of the face of the Living King dawns and shines on you (23:2)

22. By Tikkun haBrit you will be able to perceive the source of all the blessings and money, where at its root the abundance is entirely a pure and clear light, making the love of money just go away (Ibid. 5).

23. By Tikkun haBrit you'll perceive he'arat panim (revelation of the "face" of God and His ways), hadrat panim (the splendor of God's "face") [see the Idra Rabba, where the thirteen attributes of the Beard correspond to the thirteen attributes of mercy (Ex. 34:6-7)], meaning your mind gets purified by the Torah and you're able to entirely explain and teach it according to the thirteen principles of Torah exegesis, which are the very aspect of hadrat panim. This leads to the voice of your (joyous) shouting becoming so pure that just by the sound of your wordless cry the Holy Blessed One saves you at your time of trouble. Through this you attain peace, and you can even draw the whole world to the service of His Blessedness (27:1-6).

24. The more negative commandment prohibitions a person has transgressed, God forbid, the more he taints the Shekhinah with Dam Niddah (lit. banishment blood, menstrual blood) and sunders apart the Holy Blessed One and the Shekhinah. To repair all his transgressions in detail would be an extremely vast and difficult thing for the person, and it's impossible to repair them because there are many details and particulars in each prohibition. Therefore he needs to make the Tikkun haKlali (the General Remedy, the Comprehensive Repair) which is Tikkun haBrit (Restoration of the Covenant) and thereby all the prohibitions he transgressed will be anyway get repaired. Even in places so narrow and fine that a repair cannot get there - by Tikkun haKlali he disperses repairs even there (29:3-4)

25. By Tikkun haKlali which is Tikkun haBrit the Mochin ("brains," state of awareness) are elevated, because Tikkun haDaat (repair of awareness and knowledge) is mainly according to the Tikkun haBrit. The main way that Yisrael can get close to their Heavenly Father is by Shmirat haBrit (guarding the Berit's purity) (Ibid. 4).

26. Through Tikkun haBrit one receives livelihood without toil, in the aspect of Manna (Ibid. 5).

27. All the while a person has not achieved Tikkun haKlali, it's forbidden for him to speak. He doesn't know how to use speech and he's unable to reveal hidden Torah. Whoever speaks at such a time transgresses (Lev. 19:16), "Do not go talebearing among your people" and his (Prov. 11:13) "revealing secret is going talebearing." But with Tikkun haKlali he may feel free to speak; he can open his mouth and speech will shine with Torah (Ibid. 6).

28. Pegam haBrit can cause epilepsy (choli nofel), God forbid; but Tikkun haBrit brings healing from epilepsy (cholaat ha-nefilah) (Ibid. 7).

29. When someone has not yet achieved Tikkun haKlali he needs to avoid drinking wine, because it strengthens in him the blood that's the source of the transgressions, God forbid. It can also harm his livelihood and he could become impoverished. But whoever achieves Tikkun haKlali, then on the contrary his drinking raises high his Mochin (consciousness) and makes Tikkun haKlali even more complete (Ibid. 8).

30. The main thing that keeps faith enduring is Shmirat haBrit (31:3).

31. All the conduct (i.e. the laws and the behavior of) the Galgalim (heavenly orbs, the aspect of charity) and all the conduct on earth - all the blessings and all the devolutions (what passes down from level to level) - all depends of Shmirat haBrit (Ibid. 2,3).

32. Any trials a person has during travel are because of Pegam haBrit. But by Shmirat haBrit he won't suffer when traveling (Ibid. 4).

33. By Shmirat haBrit one achieves freedom (Ibid. 5).

34. There are two aspects of the Berit (the aspect of Abraham and of his servant Eliezer; master and servant; upper and lower firmament; Tzaddik and scholar). The one level is the guarding of the sanctity of the Covenant; this is the Upper Berit. The second level (the Lower Berit) is keeping [the laws of what is] forbidden and permissible. Therefore one needs to learn the laws of [what is] forbidden and permissible in order to also attain this second aspect. When Shmirat haBrit is achieved on both these levels then (M"K 17a) "he is like the Angel of Hashem Tzeva'ot," attaining perfect faith and conducting all the blessings and influxes as stated above. He is filled with love and good yearning and longing for Hashem Yitbarakh, so he is able to form the letters of the Torah for goodness. Then the letters of the Torah themselves ask of him that he speak them with his mouth, so that he forms them for goodness. This makes it that his eating and dining is in the category of the Lechem haPanim (the Showbread). Then his table atones like the altar, and then all the stars and constellations and all the nations which are under their influence all toil for his livelihood (Ibid. 5,6,9).

35. The main test of a person is the sexual urge, which is the sum total of the lusts of all the seventy nations. When a person is in this trial, constituting a kind of "exile" - each person in whatever way he's facing it, then he needs to cry out a great deal of shouts to Hashem Yitbarakh just like a birthing woman who cries out due to the bitter pain of the birthpangs, "cry after cry amounting to at least seventy" (Zohar III:249b). This is how he needs to call out out so many cries to Hashem Yitbarakh, so much that Hashem Yitbarakh has pity on him and he merits to overcome and break this craving. Then he'll merit to give birth to Mochin ("brains," a level of consciousness), and then the secrets of the Torah will be opened to him; d'tamirin m'galyan leih (what was hidden will be revealed to him). And every person, the more he withstands this test and breaks this craving, the more revelation in Torah and devotions he merits - even getting to (see) the "the seventy faces of the Torah" (36:1-2).

36. The remedy for sexual fantasies is to say (the twelve words) Shema' Yisrael H' Elokeinu H' Echad, and Barukh Shem Kevod Malkhuto Leolam Wa'ed. Then his Neshama-spirit will be joined with the twelve (Ps. 122:4) "Tribes of Y-h," and he separates his Neshama from that of the Erev Rav (the mixed multitude, Ex. 12:38) who are the children of "the harlot woman" (Prov. 6:26) who is the shifcha bisha (the wicked maidservant, T. Zohar 15a); for that's the source of this urge which is the fusion of all the evil character traits (Ibid. 3).

37. When a person merely has a stray thought or fantasy it will be effective enough for him to say these two verses we mentioned. But if he's someone who God forbid has thoughts of this all-encompassing evil lust all the time and he finds himself unable to rid himself of it - then when he's "accepting the yoke of heaven" (that is, when saying the Shema') he needs to also bring himself to shed tears. Meaning to motivate himself to literally weep and shed tears as he's saying "Shema ..." and "Blessed is the Name of His glorious Kingdom for ever and ever" (Ibid. 4).

38. When someone is me'Takken Ot Berit Kodesh (achieving high purity), then his Mochin (state of awareness) is complete, so he's able to understand what the Tzaddik says. The better a person's Tikkun, the better his religious perception. For this is a fundamental principle, that it is impossible for any person to perceive and retain what the Tzaddik says unless he is properly me'Takken Ot Berit Kodesh beforehand. But Pegam haBrit (damage to purity) damages his Daat and Moach to the extent that he's entirely unable to grasp and comprehend the Tzaddik's utterances; he could even stumble by them if he follows after the crookedness within his heart and the foolish and nonsense doubts and questions that arise in his mind. (Ibid 5).

39. Sexual temptation can literally make a person go out of his mind. This is why the medical authorities have written that castration is a cure for madness (Ibid. 6).

40. Once one breaks his sexual desire, he can easily break all his desires. This is why (the tikkun for sexual impurity) is called Tikkun haKlali the comprehensive tikkun. The further a person is from sexual desire, the closer he comes to the radiance of Torah. The opposite is also true; God save us. This explains why, before a person can receive a new revelation of Torah, he is first tested in the crucible of this passion. If he stands up to the test, breaking "the husk that precedes the fruit," he attains the fruit namely revelation of the Torah and the aforementioned things (Ibid. 1,2).

41.	When your marital relations are in holiness and you break your craving soul (nefesh ha'mit'awweh) — i.e. the beastly soul (nefesh ha'bahamiyyut) — so that (Nedarim 20b) "it seems like you're being forced by a demon (to act vigorously and quickly)" — thereby you will have viable children. Because the reason children die, God forbid, has to do with the nefesh ha'bahamiyyut (39).

42.	Also your marital relations should be mainly on Shabbat evening, so you shall have living and viable children (Ibid.).

43.	Be careful not to listen to the words of someone who is wicked and also intelligent, because hearing his words incites wanton desire. For his speech is speech laden with poison, entering in the body of the listener (43).

44.	One who abuses the Berit has the aspect of bitter waters — polluted waters, impure seed. Then he's unable to pray, as in (Ps. 35:10), "All my bones declare..." (and "Good tidings plump the bones," Prov. 15:30) meaning he can't taste sweetness in the words he prays. Then a dog comes down and eats his offering, his prayer (T. Zohar #3). This is the aspect of bitterness, corresponding to (Prov. 5:4) "a two-edged sword," the aspect of Gehennom (which "has two daughters that shout, 'Give! Give!'” (ibid. 30:15)).

But when one guards the Covenant in purity his prayers are in the category of sweet waters — the "waters of purity", the "seed of holiness;" then his words are sweet and beneficial, and when they go out of his lips and are heard by his ears they insert their sweetness into his bones, and then his prayer is in the category of, "All my bones declare ..." Then a lion comes down and consumes his offering (50).

45.	Now know this - the Azei Panim (brazen-faced; unabashed tyrants or opposers) of the generation are the dogs, and they rise up and make opposition to an Ish ha-Yisraeli who has not yet repaired his Berit perfectly (Ibid.).

46.	Whoever has been Pogem his Berit should be be wary of dogs and the sword (that is, weapons and battle) (Ibid.).

47. By subduing the Klipa (husk, impure spiritual forces) of Amalek, which is Pegam haBrit, attaining Tikkun haBrit, (Moshe) merited the double bounty which corresponds to Lechem Mishneh for Shabbat (the double bread given for Shabbat, Ex. 16:5), namely Mishneh Torah (Prov. 8:30 - yom yom is double). Through this, (a person doing the same) attains new Torah insights on Sabbath, "two for one," and Shabbat bestows blessing on all the rest of the worlds, dispatching its illuminations to all the levels, healing both spiritually physically, rousing the world to repentance out of love. And then all the devout people of the generation are healed and they become admired in the eyes of people. Through this, each one receives new Torah insights that the Tzaddik bestows on yom Shabbath (58: 4,5,7-9).

48. Hevel ha-yofi (the vanity of beauty, Prov. 31:30) leads men, when they don't guard against the beauty of women, to perform chen shel sheker (deceitful charms; false graces; putting on airs). For there are various forms of deceitful charm that a person does while standing, eating, talking with people and so forth. Whatever thing he does has another special "charm" for it. And all these kinds of chen shel sheker come by not being cautious of female beauty (60:3).

49.	Hevel ha-yofi brings men to poverty (Ibid.).

50. Wantonness can cause breaks in breathing, which is the Neshama, which is the root of a person's vitality. This allows the bodily fluids to dry, which results in damage to the brain and the mind, because mental life depends on the fluids and fats in the body. This is why all forms of madness are caused fundamentally by sexual desire, as is known. Even other people that are not actually insane but who are very mentally feeble or confused, it's all because of wantonness, as it dries out the fluids and fats in the body, spoiling the intellect as mentioned (Ibid.).

51. Yir'ah (awe), namely the fear of heaven, fear of your rav, and fear of father and mother, saves you from the beauty of women and deceitful charms, and allows you to attain wealth (see Fear) (Ibid. 3,4).

52. Whoever marries a woman for money is a fool and an idiot (Kiddushin 72). He damages and ruins his mind and intellect. His children will turn out to be immoral (69).

53. Anonymous giving is a Tikkun for nocturnal emission, God forbid (83).

54. Pegam haBrit stems from sadness and melancholy. Conversely joy leads to Shmirat haBrit (see Simchah)(169).

55. Sexual desire is one of the three lusts that destroy and undermine fear (of God) in the heart. But by properly observing Chag Shavuot, we draw Daat (knowledge and awareness) into the heart to repair this lust. Thereby we attain fear, prophetic inspiration, and prayer [and medicine becomes unnecessary for we are healed as well by bread and water, and we are healed of illnesses when they're unknown and before they progress] etc. (see Festival, and Reverence) (Likutei Moharan II, 1:4,5,8-11).

56. A person's sexual desire is according to the milk he nursed as an infant. So great care should be taken that the baby nurse from a pious woman. For if the baby nurses from an immodest woman then the sex drive will be stronger than needed in him, God forbid. Conversely when he's nursed from a pious woman he won't have such passion in him except the little that's needed for the mitzvot of the Torah (Ibid. 4).

57. Today publicity and fame go to unworthy leaders and mefursamei shel sheker (who act like the Tzaddik and conduct themselves with prestige). The arrogance of the false leaders causes sexual immorality to become rife, leading to waste of seed, God forbid, as in (Lev. 15:3) "heChTiM besaro/ his flesh is stopped up (from his emission, it is his impurity)" - this is the ChoTaM, the seal and stamp, of the Sitra Achra. The only way to escape this is by the power of the Guardians of the era, who are the Tzaddikim and his pious followers who are called Maginnei Eretz, Guardians of the Land. They wage a fierce battle in this matter, but they transform heChTiM besaro to the ChoTaM diKedushah, the Seal of Holiness, which is the aspect of Tefillin, which are the hitnotzetzut haMochin (the dawning and shining of the "brains" and state of awareness of H"Y). For the main repair of the Moach goes according to breaking this lust, meaning when fantasies attack people very strongly and could result in an impure emission, God forbid, which is the aspect of heChTiM besaro, but they strengthen themselves well and drive away those fantasies and draw on themselves holy thoughts - by this they transform heChTiM besaro to the aspect of Tefillin which are the ChoTaM diKedushah, which is the hitnotzetzut haMochin.

So from these Maginnei Eretz every person needs to receive power to defeat the fantasies and reverse them to Mochin diKedushah as mentioned. And this, everyone needs to know, that the more the fantasies attack him, when he defeats them and flees from them and breaks them, by this he does an enormous Tikkun and raises the Kedushah from the Klipa, and draws the aspect of the Tefillin's sanctity, which are the hitnotzetzut Mochin, to know and to make known His Blessed Power in the world. And the more and the greater it attacks him, the more the tikkun of the Tefillin is accomplished, when he matches the powers of their campaign to break them. And it's only for this reason that those bad and foreign fantasies and ideas are sent upon him - in order that they be turned opposite and that from them specifically be made the Tikkun of the Tefillin as mentioned (Ibid. 6,7).

58. By breaking sexual fantasies we attain Tikkun haMochin as mentioned. This results in "a dream brought by an angel," and then is he called ADaM (Man, for he's on the level of "in our likeness [DeMuteinu]" - Gen 1:26). Conversely when the Mochin are not pure then the dream is brought by a demon, God forbid, and then he's "like a beast" (ka'b'hemot niDMu, Ps. 49:13) (Ibid. 9).

59. The food a person eats also influences his dreams. So sometimes the dream is damaged toward "a dream brought by a demon," God forbid, due to the food he ate, and it could cause him an impure emission, God forbid. The remedy for this is to be happy; to strengthen oneself in being always happy (Ibid. 10).

60. There are times when, God forbid, an impure emission results from unfit rabbis and judges perverting the mishpat (justice). The remedy for this is Kishur haMerkabah, "Assembling the Chariot" - a reference to what the early Sages instituted, to say before going to sleep, "(In the name of H' God of Yisrael:) To my right, Mikhael" etc.; this is Kishur haMerkabah. This is a Segulah for being saved from that defilement that is caused by perversion of the mishpat by the unfit judges (Ibid. 11, 12).

61. A person's Moach (mind) and Daat (knowledge, awareness) are the shield against sexual desire. For there are three Mochin in a person, and each one is a barrier deployed against this impulse. Where this impulse derives its strength from is "the spirit of folly." Therefore, every person needs to know and remember this, that every time these fantasies want to overpower him, God forbid, he should run away immediately from this spirit of folly unto divine knowledge and spread out the partitions of the mind against this lust just like a physical divider [because the true divine knowledge shields against this lust just like a physical divider]. Understand this. For it is not something than cannot really be explained; each individual just needs to see for himself how to escape from and divert his mind from this "spirit of folly" and pull himself to (his) spiritual powers (ha-Daat) which are the partitions against them (8:2).

62. Anger and cruelty damage the Daat, leading to immoral desire, God forbid. Then prayer falls into the aspect of Din, severe judgment, and the Sitra Achra, forces of evil, nourishes from it. Then we need a super powerful person to pray prayer in the category of Din and thereby everything is repaired (see there, Ibid.)

63. Every member of Yisrael, according to his purity and sanctity is the aspect of Mashiach that he has. Now, he needs to carefully guard against damaging this aspect of Mashiach he has. The main thing for that is to be on guard against sexual immorality. So he needs to guard himself very carefully, from even "a whiff of sexual immorality," because it damages his personal aspect of Mashiach (32:2).

64. The spirit of Mashiach produces a spirit of 'Kin'ah (zeal, jealousy and vengeance for Hashem's honor) that zealously protests wherever there is the blemish of sexual immorality, God forbid. So even where there is isn't an actual sexual misdeed but just some kind of blemish, it's also zealous over that. Because the enormous sanctity and purity of Mashiach's level is incompatible with even just a blemish of sexual immorality, so it's very zealous against that; God save us. (Ibid. 3)

65. When the Couple (זוג, the pair), namely the Man and Wife (איש and אשה, Man and Wife) are so Kosher (religiously fit, virtuous, pious) without any Shemetz Pasul (trace, blemish, suspicion of flaw) that their relations (זווג) are performed in great Kashrut and Kedushah (holiness), then their relations also unify the upper worlds (Yud and Hei), so their relations are an utterly, utterly precious thing (Ibid. 4).

66. One who attains Tikkun haBrit, utmost purity, knows how to send forth the words of prayer like arrows from a bow. Then the ray of Mashiach starts to shine, and becoming a truly free man he acquires the sanctity of Shabbat, attaining the culmination (Takhlit) of knowledge. He sheds his leprous body which is from the "skin of the Serpent" and is clothed in Shabbat garments - a holy body from Gan Eden. His Mazal rises to the top and he merits wealth. His Good Inclination takes power, and sadness and cynicism are eliminated. Then he is able to raise up those who have fallen into "degenerate loves and fears" (i.e. love and fear of anything but God), raising them up to holy loves and fears. He drives away the darkness from their eyes, and then their eyes see wonders. So it's considered as if he created the world. This leads to elevating all the requests and supplications that we pray, and awakening the Redemption which depends on the heart, eliminating the leaven and chametz of the human heart's inclination for evil, which remains from his youth. Then the heart can be ardent in Torah learning with "flames of love," and "mighty waters" which are the foreign loves and fears "cannot quench this passion" (Song 8:7). The Shekhinah with its wings covers Yisrael's blood (i.e. being embarrassed for one's sins constitutes as if his blood was spilt) with this love, so that the wicked seed which are the concept of the floodwaters cannot rule over them. All this is attained through Tikkun haBrit (83).

67. Pegam haBrit (sexual impurity) makes it hard for a person to find his mate, and even if he finds his mate she'll be oppositional and unwilling to follow his will. But the themes of Elul bring repair to Pegam haBrit. Thereby he can merit to find his mate, and she can be inclined to his will (see the secrets of the Elul themes in LM #6) (87).

68. It's an enormous repair for Mikreh Lailah (nocturnal emission) to say the ten chapters of Psalms on the same say it happened. And they are: Anyone who says them on the same day, need no longer have any fear at all of the terrible damage of the mikreh, God forbid, because it's definitely repaired by this (92).
 * Mikhtam L'Dawid, 16.
 * L'Dawid Maskil, 32.
 * Ashrei Maskil el-Dal, 41.
 * K'ayyal ta'rog, 42.
 * Lamnatseiach al-tashchet, 59.
 * Lamnatseiach 'al-yeduthun, 77.
 * Tefillah l'Moshe, 90.
 * Hodu Lashem Kir'u bishmo, 105.
 * Al naharot Bavel, 137
 * Hallelu El b'kodsho 150.

69. When sexual fantasies arise in his mind and he breaks his desire and averts his mind from them, this is the core of his Teshuvah and repair for Pegam haBrit that he was pogem previously, each person (doing this detachment) relative to his level and circumstances. Because this is now actually a type of Teshuvat haMishkal ["the weighty repentance" - a suffering that a person undertakes to counterbalance the sin]. By this he frees all the sparks of holiness that were entrapped by Pegam haBrit, which allows him to attain Tikkun haBrit, which allows him to purify his intellect and voice as we've mentioned above in #23. And he attains Peace, by which he's able to draw all the people of the world to serving His Blessedness (see Thoughts and Fantasies #2) (27:8).

70. Gravesites of the True Tzadikim are holy with the actual same Kedushah of Eretz Ysrael; and Eretz Yisrael is a major repair of Pegam haBrit. Therefore a person needs to make effort to get to their gravesites - for their gravesites have the same holiness as Eretz Yisrael as mentioned - and this is a big repair for Pegam haBrit (109).

71. Today it is easy to withstand tests. Because there have already been many Tzaddikim and proper men that have withstood so many severe temptations of this lust, and they've so broken the Klipa of this lust that nowadays it's easy to pass a test - even for a simple person - if he chooses to care about and have pity on his life, both in this world and in the everlasting Olam haBa (Sichot HaRan 114).

BANIM - Children
1. Praying vigorously is a Segulah (a supernatural aid) for having children (Likutei Moharan 48).

2. Sukkah is a Segulah for having children (Ibid.).

3. Eretz Yisrael is a Segulah for having children (Ibid.).

4. By making efforts to bring people to Hashem Yitbarakh and the True Tzaddikim, a person merits having children (39).

5. When your ZWWG (relations) are performed in purity and holiness and you break your Nefesh ha'Mit'awweh, the lifeforce of the craving, which is the Nefesh ha'Behamiyyut, beastly lifeforce, and you make it so that (Nedarim 20b) "it seems like you're being forced by a demon (to act vigorously and quickly)" — thereby you will have viable children (protected from premature death, God forbid) (Ibid.).

6. Also, the main relations need to be on Shabbat night, in order that you should have viable children (Ibid.).

7. Ra Ayin, (an evil eye, demise of the heart) makes a person not merit leaving a male descendant (54:4).

8. Lashon haRa (slander) makes a person not merit leaving a male descendant (Ibid. 5).

9. A Segulah for having children that live and last, is both the man and his wife before the relations should recite the section U'be'rashei Chadsheikhem (Num. 28:11-15). Also if the child is sick, God forbid, the man and wife should also say this section U'be'rashei Chadsheikhem. (151)

10. Praise and thanks to Hashem Yitbarakh, as well as learning Torah laws, and all the more so if one is able to attain new insights in them, leads to easy childbirth. And Tomkhei Oraita, who support Talmidei Chakhamim monetarily, lead to easy childbirth (II:1:1-3).

11. A Segulah for a woman with difficult childbirth is to say Mizmor L'Todah (Ps. 100) (Ibid. 6).

12. It's also a Segulah for a woman with difficult childbirth, to perform a great deal of Chesed, namely to perform a lot of Tzedakah and Gemilut Chasadim (charity and acts of kindness) (Ibid. 3).

13. Whoever has no children should make it his normal practice to be joyful in the joy of a Mitzvah, learning Torah and performing all the Miswot in joy. Let his joy be so great that he dances from joy. Through this he'll merit having children (81).

14. Emunah (faith) leads to having children [אמונה is Gematria בנים] (Sichot Haran 34).

15. It's better for your children's development that you have distance from them. That is: don't be too glued to them, don't play with them all the time, don't pay overmuch attention to them at all [t.n. it's been noted these are three increasing degrees]. Do only what you have to in order to bring them up in serving Hashem as the times come for them to grow, but don't play with them too much (59).

16. If you are joyous it saves your children from death, God forbid (65).

BITACHON - Trust and Confidence
1. Batchanei ha-Dor (The Guarantors of the Era, those with deep trust in Hashem) are like the reproductive organs. Because all the births and blessing are drawn through Bitachon (trust, surety, confidence). Attaining it is by hearing Sipurei Maasiyot (stories) from True Tzaddikim, who have the power to awaken people from their sleep through their story telling. This causes the speech to emerge with great power, as those that were in the category of sleep, who were like actual mute people and completely unable to speak words of holiness now wake up from their sleep and start speaking with great power and this speech causes the Bitachon to grow strong. This leads to barren women being visited with children and people gaining reverence (See Yir'ah) (60:6,8).

2. By Bitachon in Hashem Yitbarakh, looking to Hashem Yitbarakh alone and putting your trust in Him, you make a vessel (namely dimension and time) to receive the blessing. The bounty and sustenance will come to you as and when you need it (76).

3. There are higher and higher levels of trust reaching unto Infinity. The greater a person’s wisdom and understanding the deeper his trust. The more trusting he is the more charity he will do. Thereby he'll perfect and repair the faculty of speech, which is the marker of a man (225).

4. There's a Bitachon of the Sitra Achra, as in (Prov. 25:19) “mibtach boged/ trust in a betrayer.” The making of marriage bonds in holiness and purity causes this false trust to be broken like a piece of earthenware. This is what's hinted in the custom of breaking a piece of earthenware at the marriage ceremony (as explained there) (60:8).

To explain the concept a little more fully: the essence of Bitachon is trusting in Hashem and doing good, as it's written (Ps. 37:3), “B'tach b'H wa'seh-tob/ Trust in Hashem and do good.” Meaning, one should never let himself be diverted from his Torah study, prayer or devotions because of worries or toil for sustenance; just engage in Torah and devotions and trust in Hashem Yitbarakh that He will sustain him every day of his life. And if he's not on the level of this kind of Bitachon, to withdraw entirely from worldly matters, and he wants to engage in a trade or craft, nevertheless let him fix a time for Torah and pray at appropriate times and carry out all his other religious obligations. He should not allow himself to be pushed off course by worries about earning a living. Just trust in Hashem. When it comes to giving charity and helping others or spending whatever is needed for the various mitzvot, he should trust in Hashem, that Hashem Yitbarakh will fill his need and (Deut. 15:10) "because of this thing Hashem will bless [him]." Even if he's aware that his deeds are not what they ought to be, he should not fall from his Bitachon because of this and think, "Who am I to trust in and rely on Hashem seeing that I have done so much that was wrong?" Just let him trust in (Lam. 3:22), "Hashem's kindness which does not cease;" in His love that doesn't end; that He loves him too and He will feed him and sustain him, for (Ps. 145:9) "Hashem is good to all." A person should not trouble himself with worries and toil for sustenance on account of being low in his own eyes. He should just hold fast in Bitachon no matter what level he's on, as long as his intention is for the sake of Heaven. This and things like this describe holy Bitachon. But wrong-doing, God forbid, and all the more so, theft, deception, or forgery, falsity, and smuggling contraband - in the hope that Hashem Yitbarakh will protect him and help him succeed and without being discovered - this is the Bitachon of the Sitra Achra, as in (Prov. 25:19), “trust in a betrayer.” This kind of Bitachon is like a hopelessly broken earthenware. Even if a person takes business risks that are far beyond him and he borrows heavily from many people to do so, trusting that H"Y will help him to complete the business venture, this is also in the category of Bitachon of the Sitra Achra. Now just the opposite - a person needs to have such a strong Bitachon that even if his business is not on a large scale, nevertheless Hashem Yitbarakh will give him his proper income. Anyone with intelligence will infer many lessons from within our words, how to flee from the Bitachon of the Sitra Achra which is contrary to the teachings of the Torah, and strengthen himself in holy Bitachon regardless of his (opinion of his) level, as mentioned above (Ibid.)

BUSHAH - Bashfulness
1. A person needs to have a great bashfulness (l'hitbayyesh) before Hashem Yitbarakh; to never act against His will, God forbid, and all the more so, not commit a mistake or transgression, God forbid. So Bushah, bashfulness is a very great virtue, for the root of Yir'ah, fear, is Bushah. And if he doesn't draw this holy Bushah on himself in this world - he will be ashamed (mitbayyesh) in the Coming World, which is hardest of all the punishments; for the torment of Bushah, shame, in the coming future is utterly, utterly hard, and it's even harder than the most bitter Gehenom, and even every Tzaddik will be ashamed before his colleague that is of greater level than him, and our Rabbis z"l said of this (B"B 75a), "Woe for that shame! Woe for that embarrassment!" How much more so will sinners be ashamed, God forbid! It's impossible to imagine in this world, the enormous torment and bitterness of that shame in the Coming World, God save us. And when a person attains holy Bushah, to commit no errors as mentioned, thereby he attains prayer, joy, holy boldness, and to follow and enwrap himself in True Tzaddikim, and receive Emunah from them in total perfection (22:3,4,9,11).

2. A person needs to accustom himself to talk with his Creator with such honesty, until it truly awakens his heart, until he starts speaking with the heat of his heart the words of truth that are in his heart with excitement for Teshuvah, until he sees his lowliness and the greatness of the Creator, until he's utterly bashful before His Blessedness. For until now he has cast his errors behind his back and ignored them; but now that he knows them, great bashfulness has entered him for his great sins versus the Great and the Ruler, the Essence and Root of all the worlds. And at first this Bushah isn't actually on his face, for his mistakes dull his intellect and awareness by the spirit of folly that's in him, therefore before attaining complete Teshuvah he doesn't have so much Daat to recognize the greatness of the Blessed Creator so much, until he's as bashful as he ought to be in accord with the enormity of his sins and the greatness of the Blessed Creator Whom he's sinned against. But afterwards when he makes Teshuvah and removes the folly from him and his intellect joins him, then he's more bashful and the Bushah is on his face, and this Bushah is the aspect of the light of the Tefillin, which are a sign of cleaving to the Blessed Creator, and it's the aspect of "radiant light of the face." And by means of this Bushah all his sins are forgiven and he glues himself to the Etz haChayim (see Dibbur #7) (35:5,6).

3. Whoever has Azut, brazenness, of the Sitra Achra, and is not mitbayyesh from Hashem Yitbarakh, Tzaddikei Emet, yire'im, and k'sherim (the pious) - it's a definite sign that the feet of his ancestors did not stand on Har Sinai, and he blemishes the sanctity of the Tefillin which are the aspect of the Etz haChayim. Instead he has attached himself to the Tree of Death, and he's expelled from Gan Eden and will descend to Gehenom. But if he does teshuvah and is ashamed of his sins, thereby he's forgiven immediately, and he brings back on himself the Daat and the Mochin, and he drives the spirit of folly out of him, and attains the aspect of the Light of the Tefillin which are the aspect of the Radiant Light of the Face, the aspect of the Etz haChayim etc. as mentioned. (38:6).

4. The essence of Teshuvah is through Bushah. Because a person needs to be very, very bashful. For, a transgression is definitely an enormous shame, God forbid, for sin is not pertinent or appropriate for Yisrael at all, for the Ish Yisraeli at his root is entirely far from sin, so it's definitely unseemely for Ish Yisraeli to sin; but even when he wants to do a mitzvah - it's proper for him to also have great Bushah, for what merit does he have that he should be privileged to do the mitzvah?! How can he be so brazen to enter the King's Palace and do a mitzvah, and estimate in his mind Who it is before Whom he does the mitzvah, and also the virtue of hte mitzcah, for the enormous value of the mitzvah's virtue is infinite, so it's definitely proper that a huge Bushah fall on him when he comes to do some mitzvah, if he'l just look at himself and see that he's utterly far from Hashem Yitbarakh, and he has no merit to do a mitzvah, so how does he come and grab the Tefillin, which are the King's crowns - and suddenly lay them on his head?! Definitely it's proper for a great Bushah to fall on him; and if a person had Bushah - he'd be mitbayyesh before His Blessedness to even take some food into his mouth, for what merit does he have that he should have food?! But, the essence of Bushah, one attains by seeing himself with the True Tzaddikm and thereby he attains Teshuvah, for the essence of Teshuvah is by means of Bushah as mentioned. And through this he attains true Anawah, humility, which is the aspect of Moshe Rabbeinu's Anawah, which is essence of The Life, the aspect of Everlasting Life of the Coming World (II:72).

BEGADIM - Clothing
1. You need to take good care of your clothes: never treat them carelessly, and guard them well against getting stained or dirty. For a person’s clothes themselves judge him if he does not show them the proper respect. The greater the man the more he has to care for his clothes, because the higher his level the more they're exacting with him (29:3).

2. A person who fails to protect his garments from stains causes separation between the Holy One, Blessed Is He, and His Shekhinah. Then the rule is taken by the Evil Maidservant, which is the Evil Kingship, the forces of evil. And such a person is like a rebel against God’s kingship, and thereby his livelihood only comes by great exertion and difficulty (Ibid. 3,5).

3. By making a beautiful garment for a Tzaddik the Shekhinah is clothed in radiant garments, and the harsh judgements are sweetened (42).

4. Keep your clothes always intact and never torn, for when clothes are torn, God forbid, it's a flaw in the protection, for clothes are in the secret of the Chashmal (Ezekiel 1:27) which is protection (127).

5. The Accuser and the Sitra Achra grab a person by his clothes, meaning they burden people by trouble for their clothing and dress. For the trouble people have to go to for their clothing can easily become a serious distraction and hinder him from serving Hashem Yitbarakh. But someone whose heart is firm in Hashem will not be concerned about this, and even if he has nothing to wear he will still do what he can serve in serving Hahsem to the full extent of his capability, until Hashem looks down from the Heavens and sees (Sichot Haran 100).

=GIMEL=

GA'AWAH WA'ANAWA - Arrogance and Humility
1. The enormous humility of the True Tzaddik that brings him to the level of Nothing gives him the power to atone for sins (4:7).

2. A person who is humble becomes stripped of material aspects and merged with the Infinite. He then attains the awareness of how everything that happens to him is only for his benefit. This aspect is a taste the life of the World to Come (Ibid. 9).

3. Pride brings poverty (Ibid. 8).

4. Through humility a person attains Teshuvah, repentance. For the essence of repentance by feeling his own lowliness, insignificance, and the many wrongs he has done, and to understand that it's definitely proper if he has to endure contempt and murderous opposition in his quest for the truth, and this is the essence of Teshuvah (6:2).

5. Even someone who has fasted and undergone privations, let him not think he's already a tzaddik, with the power to perform Pidyonot (redemptions) or to accomplish great feats through prayer. He just needs to contemplate himself and see that after all his fasting and asceticism, his physical desires are still attached to his body, as well as the impurity of his father's lust from the time he was conceived; this too is still attached to his body. As soon as he recognizes this he will be overcome with trepidation and he will no longer delude himself with the thought that he is a tzaddik. Instead he will turn to the True Tzaddikim and bring his prayers to them and ask them to intercede on his behalf. For they alone understand the secret of prayer and the way to elevate prayer, and the Holy Blessed One yearns for their prayers and sends an eloquent flow of words to their lips (10:4).

6. Those arrogant people who hinder themselves as well as others from going to the Tzaddikim to ask them to pray on their behalf, they deprive Hashem Yitbarakh of His desire (for the prayers of the Tzaddikim) (Ibid.).

7. Pride is idolatry. A main way to crush it is by following the Tzaddikim (Ibid. 5).

8. To break one’s pride is the foundation for attaining wisdom, life and length of days. The harsh decrees are sweetened, and one attains faith, great joy, and attains both the revealed and hidden Torah, and the aspect of Ruach Hakodesh, the spirit of holiness (Ibid. 8,9).

9. Arrogance is a type of idolatry. Arrogance makes a person unable to open his mouth. He lacks the faculty of speech and is unable to speak words that shine. And when words of Torah enter his mouth, not only do the words themselves fail to shine in him and draw him to improve, worse still, the Torah itself becomes coarsened and dimmed from his mouth (11:2).

10. Arrogance and sexual immorality are connected. A person who succeeds in resisting temptation and extricating himself from pride will attain the light that will illumine his path to repentance. In the end he will reach an understanding of the depths of Torah (Ibid. 2,3).

11. There is a kind of humility that is the ultimate arrogance, namely when a person acts humbly because he knows that people look down upon those who flaunt themselves, so he behaves humbly in order to gain their respect and honor. Hence his humility is for flaunting and honor. So it takes a good deal of intelligence and self-examination to rid yourself of pride, cleansing yourself of it completely, as our Sages obm said (Avot 4:4), “Be very, very, lowly in spirit.” For pride is the aspect of the “seven idolatrous temples” that caused Yisrael to be exiled from their land (Gittin 88), and whereby we still have not returned to our land, since people still pursue honor by prestige (Ibid. 7).

12. A person can only acquire Torah by Shiflut, meekness, by breaking his pride by the four aspects of Shiflut: he must diminish himself before those who are greater than him, before those who are on his own level, and before those who are less than him. And sometimes if he's the smallest of the small he must diminish himself even against his own level and view himself as lower than his own level (14:5).

13. A person has to guard himself from all the things that usually make people arrogant, and they are three things: intelligence, power and wealth. Namely, he must break the arrogance that comes to him from all these things, and be humble and meek in all of them (Ibid.).

14. The more a person breaks his pride the more he attains Torah. Thereby he will have the power to draw those who are far toward Hashem Yitbarakh, whereby the Kavod, glory and presence, of Hashem Yitbarakh will be magnified and exalted and he raises the Kavod to its root and he attains Yir'ah, reverence. Thereby he will attain Shalom Bayit, Shalom in himself, and thereby he attains prayer, and thereby he attains universal Shalom, Shalom in all the worlds (Ibid. 1,2,3,5,6).

15. Arrogance can cause a person to be imprisoned (Ibid. 22:11).

16. When the generation fails to guard their tongues, it can cause the K'sherim, the religiously fit people, of the generation to succumb to feelings of pride. Therefore these K'sherim of the generation need to carefuly contemplate the prestige, honor and respect that comes to them, each according to his value, small or great, and contemplate and inspect himself lest he stumble in pride which is the “Exile of the Shechinah,” God forbid (58:10).

17. The more a person diminishes himself, the more drawing power (koach ha-moshekh) he has: namely he can draw the Shechinah of His Godliness to the lowest worlds to dwell with us, which is precisely His Blessedness's desire since the day He created His universe. Also he can draw people to serving His Blessedness, and also channel blessing and goodness to Yisrael. And he himself is able to be drawn to and follow the True Tzaddikim (70).

18. By the sanctity of Shabbat a person can attain true humility, meaning to see one’s own lowliness and recognize the importance of Yisrael and be willing to sacrifice oneself for them, as did Moshe Rabbeinu a"h (79).

19. The essence of humility is for a person to regard himself as being lower than his actual level, lesser than he is. But at the very least he should not go out of his place and regard himself as being higher than the level he is at (Ibid.).

20. When a person is meek and lowly, no one can remove him or push him from his place, meaning to take away his livelihood, God forbid (Ibid.).

21. Humility protects against sexual immorality. Pride arouses the Yetzer haRa for this temptation (and see above #10) (130).

22. A Segulah for being saved from pride is to honor the festivals, receiving them with joy and open-heartedness to the extent of his means (135).

23. Following the True Tzaddik nullifies pride. So this is a sign whether he's truly connected to the Tzaddik: if he's meek (Ibid.).

24. When a person is so humble that he is literally nothing, he can attain Torah and greatness at the same time. Otherwise it is hard to have both of them together, Torah and greatness (162).

25. When a person is arrogant, it is a sign that he will end up in trouble. The opposite is also true: a person who is humble and lowly will come to great honor (168).

26. Regarding the "sword of pride" that results from converts etc. - see Kavod #28 (II, 5:5).

27. Whatever glory and greatness any kingdom or leader or ruler may possess, their true basis lies in humility. The greater the humility of the ruler or leader, the more his power and dominion will spread (16).

28. Regarding Hakhna'ah, submission, humility, people have very mistaken ideas. You must guard yourself well from false modesty (anawah pesulah). Pray to Hashem Yitbarakh a great deal about this and ask to be worthy of true humility according to His Blessed will (22).

29. The essence of the resurrection which is destined for the future, when people will be revived and resurrected, will be only for the lowliness of each individal. Namely, only the lowly, humble part of each person will be revived in the future resurrection. For, the indescribable bliss which is the eternal life of the Coming World cannot be received except by the true lowliness and meekness within an individual. It alone will be privileged to be revived and to experience the bliss and eternal life of the Coming World (72).

30. Rooted within every single Yisrael is the lowliness and humility of Moshe Rabbeinu a"h, in each and every limb. But this humility and lowliness is hidden within each person in the aspect of "death," therefore a person does not feel this lowliness within himself, and therefore he is far from this humility and lowliness. But by drawing closer to the True Tzaddik — when he sees him, and all the more so when he hears Torah from his mouth — thereby he attains Bushah and Teshuvah, and thereby he merits that this lowliness and humility comes to life, and then he attains true humility which is the aspect of everlasting life of the Coming World (Ibid.).

31. We must pray and plead a great deal with Hashem Yitbarakh to make us worthy of true lowliness and humility. We really have no conception what is true humility and lowliness, because being despised and worthless is certainly not the purpose; what people call a Shlemazelnik. For humility is the essence of the life that is in every single limb, and it's the bliss of the Coming World, and it's certainly not the aim of the Coming World to be despised and worthless etc., God forbid. So we need to just ask of Hashem Yitbarakh to help us attain true humility and lowliness, which is the essence of the life and the essence of the bliss of the Coming World, as mentioned (Ibid.).

32. When a person sees that things are not going well for him, he should know that there's some arrogance in him. He should do Teshuvah, lower himself, and bring himself to the level of Mah, “What?” Then things will begin to go well for him (82).

=DALET=

DA'AT - Divine Awareness and Consciousness
1. Daat - awareness and consciousness of the Divine - lies mainly in the heart. Because the nations also have Daat but it doesn't lie in the heart; and the essence of the Daat is when it's in the heart. There in the heart is the place of Yir'ah, reverence, meaning the essence of the Daat is to know Hashem Yitbarakh in one's heart and not just mentally. This means drawing and connecting the Daat into the the heart until it's filled with the dread, fear and reverence of His Blessed greatness, until he's stirred up to truly serve Him, until he attains the fear of the Rommemut (His Exaltedness) - to know Who it is he should be fearing. And this he attains by doing Hitbodedut - secluded time and talk with God - until he judges himself from within himself. Thereby he attains the Ohr haGanuz, "the Light that is treasured up" for the just (15:1-3; 154).

2. All the afflictions, suffering, exile, and whatever a person is lacking - income, children, health and so forth - it's only according to his lack of Daat. When his Daat is perfected then all that was lacking is complete. And the essence of the eternal life of the future is on account of the Daat, when the Daat will abound, and everyone will know Hashem Yitbarakh, and thereby be merged in His Unity, and then they will live eternal life as does He. For by knowing the Blessed One a person is merged in the Blessed One, which this is the essence of the delight of the Coming World. So we need to diligently guard the Daat and thoughts, to keep it in holiness, guarding against bad thoughts and constantly pondering thoughts of Torah and devotion, to make the effort to arrive at the Daat of holiness, on which everything depends as mentioned (21:11).

3. Attaining perfection of the Daat is impossible unless you sanctify your mouth, nose, eyes and ears. This means: guarding your mouth from uttering falsehood; having fear of Heaven, which is the holiness of the nose; having Emunat Chakhamim, faith in the Sages, which is sanctity of the ears, believing in them and listening to their words; and averting your eyes from seeing evil. Thereby you will be privileged unto complete Daat, on which everything depends, as mentioned, and thereby you'll merit Hitlahavut Halev, burning of the heart, on the side of holiness. For the passion of the heart is generated due to movement of the intellect, therefore when a person contemplates Torah and devotion, thereby his heart burns for Hashem Yitbarakh, and the more he grows his Daat and moves his mind within holiness, the more his heart heats up and burns. And the burning of the heart on the side of holiness purifies his heart, for opposite to how it burns for sins or evil cravings, God forbid, which pollutes his heart, against this he needs his heart to burn for Hashem Yitbarakh in Torah and prayer, and thereby his heart will be purified, and he'll attain a pure heart, and thereby he'll always have new things to say when talking with his Creator, which is the category of Ruach haKodesh, the spirit of prophecy (21:2; 156).

4. Also when a person is humble, meek and patient, and doesn't let his anger flare when he's mistreated, thereby he sanctifies his nose completely. And by being (Prov. 11:13), "faithful-spirit covering a thing" so when he's told a secret he's careful to not disclose it to others, thereby he sanctifies his ears. By doing all this he draws the bounty of the Daat as mentioned (21:6).

5. By this sanctity of the mouth, eyes, ears etc. which are "the seven lamps," a person can receive a miraculous intellect (sekhel nifla) in the aspect of Shefa Eloki (Divine influx and gift), which is the essence of perfecting the Daat, perceiving and understanding Him without any introductions, but just by this Shefa Eloki which is the aspect of Ruach haKodesh (Ibid. 1-3).

6. Regarding those questions that trouble people, such as how can God be omniscient if we have Bechira, free will - know that the human mind is unable to understand this Omniscience, for this Sekhel, intellect, is the realm of Makif, "the surrounding lights;" it's so transcendent that the mind cannot bear it and it can't enter the mind except just encircle it from outside. If a person knew this Sekhel he'd be in the ranks of angels and not human. But know this: the essence of Bechira's power - is not knowing the Sekhel of the Omniscience and the Bechira. But in the future to come, when the human intellect expands and the Omniscience and Bechira is revealed to a mortal, then the Bechira will no longer exist, because then by the growth of the Sekhel he will leave the ranks of mortals and rise to the ranks of the angels and his Bechira will be no more. From this you should understand that you should not let such paradoxes as the Omniscience and the Bechira disconcert your mind, for at present there's no way to understand this Sekhel of the Omnicience and the Bechira, and they are the realm of Makif that cannot enter the mind in this world, which is the world of Bechira. For the essence of the faculty of Bechira is not knowing the intellect of the Omniscience and the Bechira (Ibid. 4).

7. When a person shows lack of respect for the True Tzaddik, the light of the Sekhel and the Daat is hidden from him, and he is unable to attain new Torah concepts. He's like a dead person (Ibid. 6).

8. Sometimes the consciousness and divine awareness (Mochin and Shefa Eloki) are obscured for a person (as if in "pregnancy"); it is very good then to cry out as he prays or studies. Thereby new divine consciousness is born (Ibid. 7).

9. The mind is man’s very essence. Wherever a person’s thoughts are, that is where his whole being is. So a person needs to totally run away from bad thoughts, in order to not acquire his place there, God forbid. He must force himself to think good thoughts, in order that he merits to get to know Hashem Yitbarakh, and then he's actually there; he's merged with His Blessedness! The more he knows (God) the more he becomes merged with Him, and he attains everlasting life, merits perfection of the Daat, and is delivered from lack of anything, as mentioned (Ibid. 11).

10. All the harsh judgements, God forbid, are drawn from lack of the Daat. This is why a sick person — who is under the sway of harsh judgements and constricted consciousness — is filled with anger. But by expanding one’s Daat, the harsh judgements are eliminated, and the anger and unkindness are dissipated, and great lovingkindness is attained - to know that everything that happens to him - it's all for the good, because it's all (for his ultimate) good (Ibid. 12).

11. All the greatness and prosperity that the nations of the world currently enjoy - it's all for our ultimate good and greatness. Even though presently it's impossible to understand all this - for we cannot deny the realities of what we see evidently before us - nevertheless in the future the Da'at will grow to the point where even the nations of the world themselves will know and understand that all the greatness and advantages they enjoy - are all for our benefit (Ibid. 13).

12. The main consolation from all the suffering, the essence of all our hope, and the essence of the life of the Coming World and its pleasure - lies only in the attainment of the holy Daat, which is to truly know His Blessedness. And as mentioned above, everyone will be purified and attain this in the future to come, even the nations of the world, as it's written (Isa. 11:9), "For the world will be filled with knowledge of Hashem" etc. But there will be a great difference between the understanding that they will attain and ours, for that which is considered by them a great and wondrous perception, will be for us a laugh and a simple thing. Even within the Yisraelite people themselves there will be great differences between the various Tzaddikim, and all the more so between the just and the wicked. For each person will attain according to his devotions, effort and toil that he toiled, strove and endured bitterness in this world for the sake of Hashem Yitbarakh. Even great Tzaddikim when they arrive in the Coming World at the perceptions attained in this world by a greater Tzaddik - they will be awesome matters for him, and they will be blaze and glow from them whilst for this Tzaddik that's greater than them it will be mere simple thing, for he attained these perceptions even in this world, so that which he attains in the Coming World - will be utterly huge. And similarly between one person and another. Understand this well and be well warned about these things! Make sure that you prepare yourself for the eternal life of the World to Come. “If you become wise, the wisdom is yours...” (Proverbs 9:12) (Ibid. 11-15).

13. When a person thinks good thoughts in Torah and devotions, thereby he merits knowing and understanding more all the time, and thereby he's protected from all lurking evil, ambushers and attackers, and the destroying forces all flee from him, and he needn't fear them at all (Ibid. 16)

14. The month of Elul is the time most Mesugal for attaining Daat, that is, to attain the Makifin, the transcendent comprehensions surrounding your Sekhel, and bring the Makif inward and make it Penimi, internal. When you bring [the Makifin] within your comprehension you create [new Makifin and] new garments for your Neshamah, which [disguises] and protects you from all the ambushers, attackers [and destroying angels] as mentioned (Ibid.).

15. When a person does some Miswah, there's a power in the Miswah to awaken all the worlds toward serving Hashem Yitbarakh. This draws Berakhah - blessing and increase - to all the worlds. The essence of the Berakhah that is bestowed from Above is Sekhel, Intellect. And when it comes down, it's made for each individual according to his Ratzon, will. Accordingly, whoever is a Baal-Nefesh (cares for his soul), needs to direct his Ratzon to draw Birkat haSekhel (increase his Divine Intellect). And he needs to draw Emunah, faith, into Birkat haSekhel, the blessing of the Intellect, because the Sekhel alone is not to be relied on, as we know. Also by the Penimiyot haBerakhot (inner aspects of the Blessing) that are drawn by the Miswot, the M'yashev uM'sadder et-haMochin (the Settling and Organizing Agent of the Mind) is nitBarekh - blessed and increased etc. And by means of all this he gets privileged to attain the Light that is higher than Nefesh-Ruach-Neshama etc. which is the Light of the Ein Sof, the Infinite, that is impossible to attain in any Sekhel except by performing the Miswot in Simchah, and he attains it in the category of "matei w'lo-matei/ reaching but not reaching" etc. - see there, #24 (24).

16. Every person needs to extract himself from the Medammeh (beastly imagination and fantasy) and rise up to the Sekhel (Divine Intellect), and not pursue those Taawot heMedumiyyot, fantasmic cravings, the beastly cravings. Just follow the Sekhel, for the Sekhel keeps a person away from all the cravings entirely. And all the cravings are the opposite of the Sekhel, and they're only by the power of the Medammeh, imagination, which is the Koach haBahmiyyut, the beastly force. For a Behemah, beast, also has this Koach, and it too gets misled by these Taawot. And when he's drawn after the Medammeh in his heart - this is serirut lev (letting the heart rule and lead, Deut. 29:18), when he follows the Medammeh in his heart and does actual beastly acts. So he needs to escape from serirut halev, and break his "heart of stone", and follow the Sekhel (25:1).

17. Even if he's already broken his Medammeh - power of nonsense fantasy - thereby establishing the proper rule of his Sekhel, intellect - nevertheless his Sekhel is still B'koach, in a potential state and not actual. So he needs to utilize his Sekhel, meaning: use it to probe and contemplate in the service of Hashem. Then when he probes using his Sekhel and utilizes it - then he brings his Sekhel from out of Koach (potential) into Po'al (actual). Then when he attains in his Sekhel whatever a mortal person is capable of attaining - then this is what remains of him after passing away. The essential existence and permanence of a person's life after death - is none other than this Sekhel d'Kedushah, Holy Intellect on the side of Good, that he acquired and attained in Torah and devotions (25:1).

18. When a person's Dibbur (speech) lacks Daat - holy knowledge and awareness - it contains no Tob, Good. Then his speech is neither listened to nor accepted. Then it's not called Dibbur, speech, at all. For Dibbur that's not heard or listened to is not called Dibbur. (29:1).

19. Tikkun haDibbur - repair and proper condition of one's speech - comes by praising the Tzaddikim. For by praising the Tzaddikim you elevate the Daat, holy knowledge. Then you receive the Dibbur, speech, from the Daat; that's when it contains Good. Only then is your speech is listened to and received. This is Tikkun haKlali for one's Dibbur, speech (Ibid. 2, 10).

20. You need to know that the whole world is full of His glory and there's no place devoid of Him and He both fills all the worlds and is Sovev them (transcends, encompasses, and moves them). Even if and when a person has to be involved in commerce among the gentiles he cannot excuse himself and say he cannot serve Hashem Yitbarakh due to the 'Aviyut - coarseness and thickness, and Gashmiyyut, materiality, that constantly bears down on him due to the business he's constantly involved in among them. For even in every worldly thing and every language of the nations - he can find Godliness within them, for without His Godliness they could have no Chiyyut/vitality or Kiyyum/existence at all. It's just that the lower the level of something, the more His Divinity there is more in Tzimtzum, "contraction," and more covered in veils (32:2).

21. Therefore you need to know, that even if you are sunk in the very lair of the Klipot/husks on such a bottommost level, that you think it is impossible for you to draw closer to His Blessedness since you're too far from Him, nevertheless know! - even where you're at, there too you can find His Godliness. Even there you can attach yourself to His Blessedness and return to Him in perfect repentance. For (Deut. 30:11), "it is not far from you." It is only that where you are, the veils are thicker (Ibid.).

22. This person who masters his Yetzer Hara, Evil Inclination, and subdues it is really like an angel of the Lord of Hosts (mal'akh H' Tzevaot), and he can find letters of Torah even where materialism is rampant. Even when he has to talk with idolaters or notice their characteristics - he knows the Godly vitality, the letters of Torah that are veiled inside. The secrets of Torah, the hidden Torah of the Ancient of Days (oraita d'Atika Setima'ah), is revealed to him, and he tastes the light of the love that is in Daat (or ha'ahavah sheb'daat) - an Ahavah that is above time and the Midot, attributes, and he perceives the light and goodness that are hidden away (ohr ha-tov w'ha-ganuz), the hidden Torah and hidden Tzaddikim (33:3,5).

23. As a person advances in levels, he gets closer to Hashem Yitbarakh with less veils and concealments. He can get to know Hashem Yitbarakh with a deep understanding, and reach an extraordinary kind of love between him and Hashem Yitbarakh (Ibid. 2).

24. Each individual has to connect his heart to his Daat (knowledge and awareness of Hashem). Because every member of Yisrael knows in a general sense that there's a God, and this Daat certainly ought to make all his cravings and bad traits go away. But “the evil are under the sway of their hearts” (Ber. Rabbah, 34) and the heart is the seat of all the passions and Midot of an individual. This is why each person must connect his heart to his Daat, so he's in control of his heart, so his heart and cravings are encompassed by this Daat, so he has such a knowledge of Hashem Yitbarakh in a universal way that "the whole world is full of His glory," that all his cravings are eliminated by this Yediah, knowledge. Thereby he can attain the or ha-ahavah sheb'daat which is the ohr ha-ganuz, which is the hidden Torah and the hidden Tzaddikim (33:7).

25. Chokhmah, wisdom, is the root and source of every thing. This is why every person needs to guard his Sekhel, mind, from all sikhliyyot chitzoniyyot, foreign ideologies. The only real and essential wisdom for acquiring Shleimut - wholeness and perfection - is Chokhmat Elokut, Godly wisdom. All other idea-systems are futile; they cannot really be called wisdoms at all (35:1).

26. From the time a person is born his Sekhel, mind, is in a state of Tzimtzum, contraction. If and when he starts using it in Hitbonenut, contemplation of Hashem's greatness and holy devotions - that's when his Sekhel starts growing. But when a person admits machshavot chitzoniyyot, alien thinking, into his mind - they are chokhmot chitzoniyyot, foreign ideologies - then the sanctity of his Sekhel, mind, is diminished in direct proportion to the space occupied by the chokhmah chitzonit. Around this sekhel ha-chitzon all the evil and odious character traits accumulate and join together (Ibid.).

27. That is why one has to be so careful to guard his mind and not allow any foreign thinking to enter in. And it's the key to repentance and repairing all his sins - when he makes a determined effort to expel and keep out all foreign thoughts from his mind. Because the Sekhel is the Neshama, soul, so sanctifying his mind is sanctifying his soul, and this is the way to lift his soul higher and bring back everything to its source. This is the the entire root of Teshuvah (Ibid.).

28. Just guarding oneself from foreign idea-systems is not  enough; you must always try to bring new vitality into your Sekhel, mind. This is how you revive and refresh your Neshama, soul, because the Sekhel is the Neshama [that gives life to the body, as written (Eccl. 7:12), "Wisdom is what gives life..."] (Ibid. 2).

29. None are more prone to the attacks of the Yetzer haRa, Evil Inclination, which is the aspect of the primordial Serpent, than Talmidei Chakhamim and Torah scholars, since they have the biggest minds (Daat). It's always stalking them the most, since they have a higher Neshama, which is the Sekhel, mind. The main thing is to carefully guard against evil thoughts, because they are the basis on which the Yetzer haRa builds, God forbid (Ibid. 1).

30. Sleep revitalizes the Sekhel, mind, and thus the Neshama, soul. Because when the Mochin, brain, are tired then sleep recharges them. During sleep the Mochin, mind, and hence the Neshama, soul, enters into Emunah, faith, as in (Job 3:23), "New to the morning - great is Thy faithf! (Ibid. 3)

31. There's many kinds of sleep. There's physical sleep which is good for the Mochin, brains. Some Torah learning is also a sleep relative to Dveikut (cleaving, communion) with the Blessed One, and that's learning Pashtei Oraita, basic levels of Torah. So someone that's constantly wrapped up in devotions to the Creator and his Mochin are tired due to so much Dveikut, he should study Pashtei Oraita. There's also sleep found in Masa uMatan b'Emunah (lit. commerce in faith) - when doing Masa uMatan b'Emunah then his Mochin i.e. his Neshama enters in Emunah and gets revitalized there and refreshed from its exhaustion, and he draws a new Sekhel, mind, from the Ohr haPanim, Light of the Face. The main point and the purpose is to carefully guard the Emunah. So when his Mochin, mind, is tired he needs to revive it in the Emunah through some kind of sleep, whether it's simple physical sleep which is when the Mochin are renewed as we can see tangibly, but again the main point and purpose is the Emunah, so before sleeping you need to attach yourself to the Emunah which this is the aspect of Kriat Shma She'al haMita that we recite before sleep. You need to read it with Kavana, intent, in order to hook up your Neshama and insert it inside the Emunah during sleep, and then your Nehsama will be revitalized in there, as in "New to the morning, great is Thy faith!" as mentioned. By sleeping you'll be able to get a new Sekhel, mind, and new Neshama, soul, from the Ohr haPanim. Likewise whoever has some kind of Dveikut and it has made his Moach tired, he needs to then occupy himself in Pashtei Oraita and enter inside the Emunah while doing so. Meaning, since his Moach starts to get confused and he's no longer able to cleave to Hashem Yitbarakh in the aspect of Daat and Mochin, by way of mind and brain, mentally, then he needs to just remove his Daat and Mochin entirely and hook himself up to the Emunah in Pshitut and occupy himself in Pashtei Oraita in Temimut, simplicity, and Emunah Sheleimah. Because actually whenever you're maintaining your Mochin in Dveikut or any kind of level, even then the main thing that sustains the mind is Emunah, for "you cannot rely on Sekhel, mind, alone" [like we've explained above in #15]. But when the mind goes away you need to enter into the Emunah alone, through some kind of sleep as mentioned. Similarly, doing commerce is sometimes a kind of sleep that can renew his Moach, as mentioned, and there too the main point and purpose is the Emunah, when he's doing commerce "in Emunah;" then his Neshama which is his Sekhel, mind, enters inside the Emunah and gets revitalized there as mentioned (Ibid. 4, 6).

32. Protecting the Emunah comes by performing (Ps. 15:2) "w'dover emet bilvavo/and speaks truth in his hearts" during commerce etc. (see Money #21).

33. Any Yisraelite person, before his soul has any manifestation in Torah or devotions, his Nefesh, his soul and personhood, are tried and tested in the exile of the Seventy Nations. For, each of the seventy nations has its own special bad trait that's not in any of the others, and due to these bad traits they are estranged from the seventy faces of Torah. And Klipa kadma la'pri - The husk preceeds the fruit [that grows inside], and whoever wants to eat the fruit has to first break the Klipa, so this is why before manifestation of the Daat, mind, which is manifestation of the Torah which is the essence of the true and real Daat and Chokhmah, his Nefesh has to go in exile, which means going into those very traits and cravings of the nations, in order that he should break them and then be able to get to revelation in Torah and devotions. And the main thing is to break the sexual craving which is the encompassment of all the bad cravings and traits, so this is the main test and trial. Now when the man's Nefesh enters in this test, this exile, this trial, of the attacks of the cravings and traits, the main one being the sexual one as mentioned - then he needs to raise his voice and cry out with a lot of cries, which are comprised of seventy Kolot (sounds or voices) at least. Just like a woman prior to giving birth "cries seventy cries." By doing this he'll be able to break this craving, as well as all the others, and he'll attain a big revelation in Torah and devotions. Proportionate to the Tikkun he accomplishes they will reveal him the seventy faces of the Torah (36:1)

34. A man needs to try to reach the ultimate complete Daat, meaning that he attains all the awareness of Holiness that's possible for a man to know and perceive and when there's no more that a man can know. But he cannot attain this except by having some involvement with people, drawing them into serving Hashem Yitbarakh; that's how hsi Daat can reach completion. It also causes him to beget children, and to be able to cause barren women to conceive (53).

35. And this is the reason why the Tzaddikim make outreach efforts with people, drawing them toward serving His Blessedness. It's not in order to boost their honor and status, God forbid. It's only so they can reach this completion of Daat (Ibid.).

36. A person has to take a good look at the paths he traverses, thoroughly inspecting and pondering all the factors and affairs that Hashem Yitbarakh makes him encounter and that He brings about for him each and every day. For every single day has its own thought, speech and action that's different from any other day's. And you need to know that Hashem Yitbarakh constructs his Divinity down from the Ein Sof, Infinite, down to the infinitesimal, down to the most concentrated points of the physical earth upon which a man stands, and brings each person such thought, speech and action according to the day and person and place, enveloping hints inside them in order to draw him to serve Him. So a person has to look at all this, growing his Daat and Sekhel (mind), gazing and pondering all the thought, speech and action that Hashem Yitbarakh summons him each day, trying to infer what it is that Hashem Yitbarakh is hinting to him in them, to draw him to Himself, continually and at all places. Because all the affairs and all exchanges and all things in the world that Hashem Yitbarakh summons for him each day, contain in them particular hints that His Blessedness is hinting to the man, always, to draw him to Himself. So he needs to develop his Daat and take a good look at all this (54:2).

37. But you need to be careful to limit your Daat, mind, so that you don't get too deep in your thought, so that you don't overstep the bounds of holiness. This means not letting your thoughts get duped into speculations and confusions by doing that, God forbid; only expand your thoughts into this within what a mortal Sekhel, mind, can think. And in doing this do not gaze into what is beyond your level, because "Seek not things concealed from you" (Ibid.).

38. Tall people are usually foolish (55:6).

39. You need to guard yourself well against having too much Chokhmot, conceptions. Don't let your Chokhmah exceed your deeds. Because the main way to make the heart strong, so that it should follow the truth - Hashem Yitbarakh and His holy Torah - is none other than good works. But anyone whose Sekhel, intelligent designs, are more than his good deeds, hasn't the power in his heart to properly make his Sekhel whole in sanctity. Then his Sekhel will make him err more. This is why you need to stay clear of excess Chokhmot of this world's nonsense Chokhmot. Most of all stay clear of philosophy. Just annul your Sekhel to the Anshei Emet, men of Truth, that go in the way of Emet according to what they received from our Rabbis obm [see Chakirot #6] (Ibid.).

40. You need to know that within all the Hastarot, concealments in the world Hashem Yitbarakh is hidden. For there are two kinds of Hastarot, because there's Hastara and there's concealment where the concealment itself concealed. Now when Hashem Yirbarakh is hidden under one veil, He is also very hard to find, but nevertheless it's possible to toil and probe until you find His Blessedness, since you know that Hashem Yitbarakh is hiding from you. But when Hashem Yitbarakh is hidden in a hidden concealment, meaning the very fact that He's concealed is so hidden from you that you have no idea that Hashem Yitbarakh is hidden from you, then it's extremely hard to find His Blessedness. And this is extends from our great many sins, God spare us. For "whoever transgresses repeatedly feels like it's permissible." This is like one concealment. But whoever transgresses more, God forbid, falls into the aspect of hidden concealment. But really, there too within the hidden concealment Hashem Yitbarakh is found hidden, for without His Blessedness giving it vitality nothing in the world could exist. This is why by the power of being involved in Torah you can flip all the concealments into Daat, information, to know that there even there Hashem Yitbarakh is found hidden even in the strongest hidden concealments, until you hear the great beckoning voice of the Torah which constantly cries out, "Ad-mathai pethaim te'ehvu pethi/How long, O foolish ones, will you love folly" etc. Until he returns to Hashem from whatever place he may be (56:3).

41. The larger you expand your Daat, mind, the easier your livelihood. Whoever is more lacking in Daat strives and toils for his livelihood the most (Ibid. 6).

42. The more you expand your Daat the greater your peace. Because strife, anger and cruelty is due to lack of Daat. So the more Daat, the more Rachmanut/goodness, Chesed/kindness, and peace, and thereby you attain healing (Ibid.).

43. Anger makes a person lose his mind and the Image of God detaches from his face so he hasn't Pnei Adam, a Face of Man. See Kaas, anger #4 (57:6).

44. The key to making your Daat, mind, endure [i.e. on earth and in time] lies in three practices, namely: You need to teach your Chokhmah, wisdom, to others and draw them under the wings of the Shekhinah. You also need to give priority to fearing sin more than gaining Chokhmah. And you need to be attentive to detail, how to transmit your Chokhmah, in a way that your speech be (Eccl. 10:12), "Divrei pi-chakham chen/The words of the sage's mouth are charmed" and not disregarded. Then your Daat will allow you draw the three bounties, which are: food, drink, and clothing (58:5).

45. When your Chokhmah, englightenment, is lasting and complete, then you have the ability to subdue the the afflictors that pick on the weak stragglers among Yisrael and bring the latter into serving Hashem Yitbarakh and thereby attain a double amount of original Torah insights on Shabbat (Ibid.).

46. The main bliss of the Coming World is thanking and praising His Blessedness's great Name and knowing and recognizing His Blessedness, which is what brings a person near to His Blessedness. For the more you recognize and know the Blessed One the closer you are to Him. Because everything else will pass away in the future and nothing else will remain besides this - thanking, praising and knowing the Blessed One. This is what the bliss of the Coming World will be (LM II: 2)

47. The main thing what constitutes a man is his Daat, mind. Whoever has no Daat is not from the world inhabited [by mankind] and is not called called Adam at all; he's just an animal that resembles a man. And the main Daat is the Daat of holiness, the Daat of our holy Torah, to know that there's God that rules and supervises over the earth, and to perform the will and the mitzvot of His Blessedness. And when you perfect this Daat you are saved from all kinds of mistakes and sins. For, "No man does a transgression unless a spirit of folly inters in him." But when he draws this holy Daat on himself, remembering Hashem Yitbarakh at all times, he definitely escapes mistakes. (7).

48. What causes people of the world to be far from Hashem Yitbarakh and not follow His Blessedness is none other than they have no Yeshuv haDaat, "settlement of the mind." They don't bring their mind to settle [on the purpose of life]. So the main thing is to try to totally settle your mind, what's the end of all the cravings and all of what goes on in this world, whether it's the cravings a person takes into his body or the external ones such as honor and so forth. Then he will definitely turn back to Hashem (10).

49. The main way to attain Yeshuv haDaat is by Simcha, being happy. Because when you're happy your mind is at ease and you can lead your Moach, brain, like you want to, and think about about your eternal purpose. But melancholy and sadness drive the Moach and Daat into exile so a person's mind cannot be made up. So sadness is a most severe obstacle to serving Hashem Yitbarakh (Ibid.).

50. Whoever has a perfect Daat knows that all the time in the world is nothing at all. Because time is essentially due to lack of knowledge. But the more you grow your Sekhel, mind, the more you see and understand time is nothing. Read the lesson which explains this thoroughly. Even tangibly you can see that time is utterly fleeting, just like a passing shadow, a cloud that evaporates, and so forth. If you pay attention to this you will save yourself from many worries of this world and you'll be very motivated to always grab whatever you can, that will bring you success in the eternity, where it's entirely above time, because that's the Olam ha-Nitzchi, the Eternal World (61).

51. There are many kinds of nonsense that get attached to a person's Moach, mind, especially confusions that affect one's faith, and these get detached from the Moach during sleep. So sleep is extremely beneficial for Emunah (Sichot 110).

52. Being seen by the Tzaddik haEmet causes your mind to shine and brings you greatness and authority proportionate to the shining of your mind. This allows you to attain new Torah insights that are fitting for you, and this leads you to shame, repentance and true humility, which is the theme of the eternal life of the Coming World; see Gaawa w'Anava #30 (II:72).

53. The essence of humility is realizing Chokhmah, wisdom, is far from you. It's a clever thing and a lot of work to consider yourself a beast; see Temimut (83 and Sichot 15).

54. It takes a big privilege to get yourself alone and still for a time period each day, and to have regret for whatever needs regretting. Because not every person is privileged to have Yeshuv haDaat (a settled mind to do this every day). So you have to motivate yourself a great deal to see to it to reflect on all your actions and behaviors; is it right to spend your days doing such things? (Sichot 47)

...

DIBBUR - Speech
Its enormous power for good, and for the opposite, God forbid.

1. Wasted speech and slander cause poverty. But charity to Talmidei Chakhamim repairs this and leads to wealth (4:8).

2. By speaking words of Torah, your speech will illuminate for you all the places where you need to make Teshuvah, so much so that you can attain complete Teshuvah. This lets you reach the deepest understandings of the Torah [see Talmud Torah #10 and 11] (11:1).

3. By perfection of Lashon haKodesh, the Holy Language, and hence the sanctity of speech, speaking a great deal of words of Torah, prayer, supplications, requests, and chat with your Creator, and being careful to not speak blemished speech, which is slander, lies and so forth - thereby a person attains Tikkun haBrit, repair of the Covenant. Conversely by Tikkun haBrit you attain perfection of Lashon haKodesh (19:3).

4. Speech that doesn't get heard or accepted can't be called "speech" at all. Tikkun haDibbur, when it's heard and accepted, comes by saying words of praise of the True Tzaddikim. This is Tikkun haKlali, General Remedy, for your speech (29:1,2).

5. Speech is the instrument and the vessel for blessings; through it the flow of blessings is received. Blessings are received according to how one's speech is; if his words are perfect and filled to their [potential] then a person can receive abundant blessings in them, etc. For this to happen you need to pray with the words actually spoken out (34:3).

6. When a person blemishes [the power of] speech, which is the Holy Blessed One's "breath of His mouth," the blemish makes the "breath of His mouth" into the "storm wind." This storm wind is a major accuser from which come all the accusers and trials, and it makes a man's body tempest. All the talebearing and evils that are spoken about a person are due to this storm wind, for it's the aspect of (Gen. 6:13), "ketz kol-basar/ the end of all flesh," which brings all flesh to an end, and all this is due to abuse of speech (38:2).

7. Repair of one's speech comes by learning Torah in poverty and under pressure when it's hard for a man. By this a cord of Chesed, kindness, is drawn to him, and drives away all the accusers and all Sitra d'Msaeva, Side of Filth, and this repairs his speech and raises it to its source. Then his speech comes out in song, praise and rejoicing to the Holy Blessed One, for being privileged to pray, to thank and to extol His Blessed Name, and this allows him to speak to his Creator with ardent flames as he excites himself in serving Hashem Yitbarakh. Until he merits true speech in the utmost truth that can exist in speech, meaning he speaks before Hashem Yitbrakh with the truly greatest honesty, laying out his speech and speaking with the simple innocence that's in his heart, words of truth from the heart with excitement for Teshuvah. Until he sees his shortcomings and the greatness of the Creator; until this brings him to an enormous bashfulness, to be embarrassed before His Blessedness due to the enormity of his sins etc. And thereby he'll attain the light of the Tefillin which are the aspect of cleaving to Hashem Yitbarakh, which are the aspect of (Gen. 34) "the radiance of the skin of his face," and by this all his sins are forgiven and he attaches himself to the Tree of Life. See Bushah #2 (Ibid. 4,5).

8. One must be very careful not to hear words from a wicked person who has Daat (knowledge), for his words are poisonous air of promiscuity that causes promiscuity in those that hear it (43).

9. But words that don't [get directed] to holiness stimulate the Sukkot of the Christians, the Sukkot of the idolaters, and make their (Ps. 144:11) "yemin sheker/ right hand of falsehood" [how an oath is made] to gain the upper hand and make the exile more severe, and they distance [everything] from the sanctity of Eretz Yisrael, which causes a great deal of the truth to go concealed, so RIV (fighting) and controversy prevail. Then the Shekhinah is RIV [with the Holy One] for the sake of her children in the exile who are gone exiled from their Father's table and from their Land. But holy words, which are enthusiastic prayer, energize the truth etc. [See Tefilah #45] (48).

10. Bad speech and slander causes the power of imagination to overcome a person, because it makes his Daat, wisdom, leave him and he falls from the love of the Blessed One and into the love of animality which is all the cravings, which all stem from the power of imagination which is the animalistic force that gets very strengthened by talking bad speech. This damages the faculty of Memory and he succumbs to Shikhechah, forgetfulness, which is "death of the heart," where his heart dies within him and he can't put his heart to remember every day the Alma d'Atei, the Coming World, which that's where the essential main Eternal Life and Vitality is. Even whilst living he's worth as much as dead, since he can't put his heart to remember his Eternal Purpose every day (54:5).

11. Bad speech can cause a person to not have male descendants that endure (Ibid. 4).

12. When the generation doesn't guard their mouth from slander and other damaged speech, it can God forbid cause the pious people of the times to stumble into arrogance, which is an aspect of the Shekhinah being in exile (58:10).

13. Craving food and drink causes the power of speech to be dragged into exile, into the strait of the throat by the back of the neck, and this makes it that he can't say one utterance to Hashem Yitbarakh. The remedy for this is fasting (62:5).

14. Bad speech such as slander, talebearing, lies, mockery, adulation (servile flattery), or embarrassing one's fellow with words, lewd speech, useless talk, and all the other kinds of bad speech - and especially if someone badmouths Tzaddikim and pious people - all these bad utterances give wings to the Serpent making him able to fly and to cause people a great deal of harm, God forbid. Namely it causes philosophy and hedonism, which are the aspect of the Primordial Serpent, to spread throughout the world, as their evil ideology gains the upper hand and the ability to fly, God forbid, due to these abovementioned forms of bad speech, and this causes tremendous damage in the world. But by holy utterances you can make the wings for holiness [to fly around the world] (63).

15. A person needs to serve Hashem Yitbarakh with every drop of blood that's in him, namely he needs to speak such a vast amount of Torah and prayer that all his blood is made into holy speech of Torah adn prayer. Then he'll attain peace and nullify all the expanses of contentiousness and strife, for the trait and dimension of contentiousness and strife and war are all drawn from those bloods with which he has still not served Hashem Yitbarakh (75).

16. By words of Torah and prayer you raise up all the fallen sparks and all the fallen worlds are repaired and refreshed, and it's considered like you created the heavens and the earth and all the worlds anew. This is why you need to speak only holy words and no other speech, in order to lift up the sparks and repair all the worlds. This makes Mashiach's coming draw closer (Ibid.)

17. You need to speak so much Torah and prayer to the point that your body is completely cancelled out like it's nothing and nonexistent. You attain this by fearing [Him] and the fear brings you peace and by peace all the blessings come (Ibid.).

18. Sacred speech, meaning words of Torah and prayer and fear of Heaven, is extremely lofty and precious. Because sacred speech is in the category of the Shekhina, the category of the revelation of the Blessed One's Kingship and Faithfulness. This is the category of Mashiach's Spirit and the aspect of the Holy Spirit, and the aspect of Revival of the Dead, the aspect of the Unity of the Holy Blessed One with his Shekhinah (78).

19. Also speech is the aspect of (Ps. 113:9), "Em haBanim," the mother of children, meaning just as the mother always goes with her child even into unclean places and can't forget him, so too a man's speech follows always follows him even unto the most unclean places and constantly reminds him of Hashem Yitbarakh, meaning even if the person is deep down at the lowest possible level, nevertheless using words he can always remind himself of Hashem Yitbarakh, meaning even if he's where he is, if in that place too he bolsters himself to anyhow speak holy words of Torah and prayer and chatting with His Creator or talking with his rabbi or his friend regarding fear of Heaven, he can remind himself of Hashem Yibarakh any time even there in places that are the utterly farthest from Hashem Yitbarakh which are in the category of unclean places, even if he's fallen in whatever situation he's in, God save us, because his speech never lets him forget Hashem Yitbarakh. Understand this well, how great is the power of speech, and it's a wondrous and awesome advice for whoever truly doesn't want to totally lose his eternal World, God forbid (Ibid.). 20. All words are expressions of power and need to be sweetened. The sweetness comes through the study of Torah and speaking good words. Therefore, one must be very careful to guard one's speech and not speak evil words, especially lashon hara (slander). All the more so, one needs to be very, very careful not to speak evil, God forbid, in order for a Tzaddik not to be overcome by harsh judgments, God forbid. And through these evil words, it is possible to cause the Tzaddik of the generation to fall from his level, God forbid, when he does not possess great ability to sweeten these strong powers or remove them, God forbid, through this. And then, through its removal, his soul is sweetened from these mentioned powers above (207). 21. When a person sits to judge his fellow, this is a form of the day of judgment, for he sits and judges his fellow. One must be very careful and examine oneself well if he is fit to judge his fellow, for judgment belongs to God, as our sages of blessed memory said, "Don't judge your friend until you have reached his place." And who can know and reach his fellow's place but God alone (LM II 1:14).

22. The main fulfillment and perfection of speech is through truth. Through this, one merits through praising and thanking God, and through learning Halachot (Jewish laws). Through this, all lines of truth are illuminated in all realms of speech, and speech is perfected. Through this, one merits the perfection of speech, which is a form of the holy language connected to Shabbat, and so on. (See Emet w'Emunah 40) (2)

23. Speech has an extremely great power. Therefore, one should greatly increase Torah study, prayer, supplications, and requests. And even more so, in speech and conversations between oneself and their Creator. If one is strong in this throughout their life, they will definitely merit a good future in this world and in the world to come, forever. (See Hitbodedut and the above #19 regarding the greatness of the power of speech.) (96)

=HEI=

HITBODEDUT - Alone time talking with God
1. A. Whoever wants to taste the taste of the hidden light, which are the secrets of the Torah that will be revealed in the future, should engage in seclusion between himself and his Creator, and judge and evaluate himself at all times regarding all his actions and deeds, if it is appropriate and fitting for him to do so, and to conduct himself in such a way before the blessed Name, who bestows goodness upon him at all times and moments, and to carefully follow His commandments in justice, and in all things to judge himself with himself, and he himself shall judge and evaluate himself regarding all his actions and deeds, and through this, all fears and fallen fears shall be removed from him, that he shall not fear or be afraid of any prince, lord, evil spirit, or misfortune, and not fear anything in the world, but only fear and be afraid of the blessed Name alone. And through this, he shall elevate fear to its root, that is, to know and merit to know perfect fear, to fear only the glorious Name, fear of exaltation, and by this he will merit to attain the revealed Torah, and merit genuine humility. And through this, he will merit praying with self-sacrifice, that he will nullify all his inclinations and physicality during prayer, and pray without any personal benefit or consideration, but rather nullify his ego and physicality as if he does not exist in the world. And through this, he will merit attaining the secrets of the Torah, which is the hidden light that will be revealed in the future. And all this is achieved through seclusion as mentioned above. (15)

2. The words that a person speaks and communicates between himself and his Creator are a manifestation of the holy spirit. For by entering into this and forcing himself and preparing himself to speak before the blessed Name, the blessed Name will send him words in his mouth that are a manifestation of the holy spirit. And one must see and strive to constantly renew, to seek at all times with desirable words and new supplications, and this is achieved through the purification of the heart, achieved through the movements of the intellect in holiness, etc. As elucidated in the aforementioned statement (Daat 3) (159).

3. By engaging in conversation and speaking between themselves and their Creator, and expressing their hidden and good desires, which they yearn and long for, with the intention of leaving their current negative state and attaining true goodness, and by praying and pleading before the blessed Name for this purpose, they bring forth good souls from potentiality into actuality. For through the hidden desires alone, souls are formed in potentiality, and through the aforementioned speech, they are completed and brought from potentiality into actuality. And through this, one merits to act according to their desire and is able to shape the letters of the Torah for good, bring them to life, and fulfill everything. It draws forth goodness and blessing in all worlds and it arouses repentance in many souls through this speech that takes place between themselves and their Creator. Indeed, the matter of hidden desires and good intentions, and expressing them verbally, is extremely precious, and every individual should accustom oneself to engage in this extensively every day. And through this, they can bring the entire world to goodness. (31:8-9) 4. In every individual of Israel, there is a precious and strong good point, whose desire is constantly to only do the will of its Creator. However, desires break its heart and therefore the heart is distant from the good point. Therefore, every individual must speak between themselves and their Creator, so that the good point in their heart will shine and through this, the uncircumcision of the heart, that is, the evil desires that break the heart of man, will be nullified. [See Tzaddik 42] (34:4,7,8) 5. Every individual must accustom oneself to speak honestly between themselves and their Creator until they are ashamed before the blessed Name, acknowledging the great magnitude of their sins, as they are compared to a multitude of great rulers and roots of all worlds. [See Bushah 2 and Dibbur 7] (38:8)

6. Each one must see that he will be included in his root. And in order to be included in his root, he must be nullified. And it is impossible to come to nullification except through isolation, for by isolating himself between himself and his Creator, through this he can nullify everything and cling to the blessed name and be included in his root. (52)

7. The essence of isolation is at night when everything is asleep, and also when the place is outside the city, where one walks alone, meaning in a place where there are no people going, even during the day. And through this, by isolating oneself at night, walking alone as aforementioned, and turning his heart and mind away from all the affairs of this world and nullifying everything, to the point where he completely nullifies himself. Meaning, at first, he prays a lot until he nullifies this attribute, and afterwards he nullifies this attribute. And then he nullifies himself completely, so that he has no pride or substance at all, until he is in his own eyes like nothingness and complete emptiness, until he merits reaching the state of true nullification. And through this, his soul is included in its root. And through this, the entire world is included with him in its root, meaning that everything is included with him in his unity, blessed be He. (Ibid.)

8. The night is the main time for isolation, namely to isolate oneself between oneself and one's Creator, to present one's conversation before the blessed name, to rejoice with one's heart, to seek the good spirit. This means to clarify the good points that still exist within oneself, to purify them from the evil spirit until one's heart pours forth like water before the face of the Lord. And through this, one will merit joy and suppressing the imitator, from whom all desires originate. And through this, one will merit constant remembrance in the world to come, and to constantly contemplate his ultimate purpose and final end, until he is able to return to him in truth. (54, end)

9. When a person prays with attachment or isolates himself appropriately and in the midst of it, he falls from his level. This is a result of a defect in faith. At that point, he needs to break his heart within himself and feel ashamed for falling from heaven to earth. He should have mercy on himself until he finds rest, and through this rest he can return to his original level. (108)

10. When one speaks before the blessed Creator and explains his thoughts with requests and desires, and wishes to prevail before the blessed Creator, it is possible for the blessed Creator to take pleasure and joy from the fact that we prevail. Therefore, He Himself sends words to him in his mouth, so that he can prevail, for without this, it would certainly not be possible for flesh and blood to prevail before the blessed Creator. Rather, the blessed Creator himself helps him with this, as mentioned above. (124)

11. When a person isolates himself and explains his thoughts, and his sorrow before the blessed Creator, and confesses and repents for the great defects he has caused, then the divine presence also reveals and explains its thoughts and sorrows before him. For all the defects and flaws that occurred in his soul also caused defects in the divine presence. And it comforts him, seeking solutions to fix all the defects. (259)

12. It is very good to pray and express one's thoughts before the blessed Creator in the field, among the grass and trees. For when a person prays and expresses his thoughts in the field, all the grass and all the vegetation of the field come into his prayer and assist him, giving him strength in his prayer and thoughts. (II:11)

13. Already it is explained that seclusion is a great elevation and a very proper and righteous way to draw closer to the Blessed Creator. Therefore, each person must establish for themselves certain times during the day when they can verbalize their thoughts before the Blessed One in the language they speak, such as in our countries, in the Ashkenazi language we speak. Because in the language we speak, it is easier to express all of one's thoughts well, and all that is in one's heart, to speak before the Blessed One with pleas, truths, and desired words and supplications, so that one may be able to draw closer to the Blessed One according to their own understanding of their heart's condition and how distant they are from the Blessed One.

The greatness of this practice cannot be fully explained or comprehended, for this practice encompasses all the service of the Almighty. Through this, one can achieve all goodness in this world and the world to come, for everything can be accomplished through prayer and supplications. And all the great righteous individuals did not attain their levels except through this practice, and one who understands this matter will comprehend the greatness of this practice on their own.

Fortunate is the one who is privileged to establish for themselves a designated time each day, and during the rest of the day, there will be joy (25).

14. Indeed it is good to make Torah teachings into prayers; see that lesson (25) and understand well. (Ibid.)

15. Even though crying before the blessed name in prayers and supplications is very good, nevertheless, when a person says Psalms or other prayers or speaks to God and thinks and gazes with his knowledge, every time he cries and sheds tears, this also is a foreign thought and is confusing the intention. The main thing is that he directs his mind to say the words with all his heart in truth. That he inclines his ear and heart to hear what comes out of his mouth, and if he is moved to tears, how good - but if not, he should not confuse his intention for this. (95)

16. All the righteous and truly God-fearing individuals do not attain their spiritual level except through seclusion and conversation between themselves and their Creator, as explicitly mentioned in the holy Zohar. Especially in these generations, towards the end of the exile, when the evil inclination and the other side greatly prevail, and the generations are extremely weak in body and soul, it is impossible to be saved from the overpowering of the evil inclination and the abundance of distractions and to draw close to the Blessed Name, except through conversation between oneself and their Creator, by setting aside a specific time each day to express one's thoughts before the Blessed Name in a precise manner.

And whatever one's heart desires, whether to seek forgiveness and pardon for the past, or to beseech for salvation in the future, that the Blessed Name will rescue them from what they need to be saved from and allow them to draw near to it, is very good. Even if they are not able to speak and express their thoughts, even if they only speak one word, this is also very good. Even if they do not speak only "Master of the Universe," this is also very good.

And even if the preparation itself, the fact that one prepares themselves and wants to speak, even if they are not able to speak, even so, the preparation and the intention itself are very precious in the eyes of the Blessed Name.

And if one strengthens themselves in this, to force themselves each time to speak before the Blessed Name about what is in their heart, undoubtedly, with time, the Blessed Name will help them so they can express their thoughts well, and they will be able to merit speaking new and dear words that will be influenced upon them from heaven, and they will come to every true and eternal good through this guidance, which includes all the advice for serving the Blessed Name. Because for all the advice, prayer and supplications are necessary, and fortunate is the person who strengthens themselves in this. For from small to great, it is impossible for a person to be a righteous individual except through seclusion and conversation between themselves and their Creator. (25, 96, 100, 101)

17. Furthermore, even when reciting Psalms or the midnight prayers or other supplications, one must immerse themselves in them. Take note of the wondrous conversations that appear within these matters. (II:101)

18. Even though it seems as if a person is speaking without intent, nevertheless this is also very good. And when one speaks a lot through this, for the most part, he will succeed because it will awaken his heart to speak with appropriate passion, as speech has the power to awaken a person. And even if days and years pass by and it seems to him that he has not accomplished anything with his words and conversations, nevertheless, he should not be discouraged, because surely speech makes an impression. By way of analogy, like water dripping onto a stone, even though it seems that water does not have the power against a hard stone and leaves no impression, even so, when water drips on the stone many times in a row, it creates a hole in the stone as if miraculously. Similarly, even if the heart is like a stone and no impression is discernible in his words and prayers, nevertheless, through many days and years, his heart will be penetrated through his conversations, like stones that are washed away by water, as mentioned. And it is good for a person to say during his personal introspection: "I am beginning to cleave to You." And he should make a fresh start each time because all continuances follow from beginnings. And just as they say that the beginning is like half of the entire action, it turns out the same with your soul. Therefore, make a fresh start each time and say as mentioned above. For if your soul was good in the past, now it will be even better. And if God forbid, it was not good from the beginning, certainly it is necessary and mandatory to make a fresh beginning, as mentioned. (II:92; Sichot haRan 234)

Translation:

19. It is necessary to rejoice and speak to oneself and between oneself and the Lord, and to awaken one's heart truly so much that one's soul will almost leave (God forbid), and this is the essence of perfect solitude. (II:99)

20. When the Lord helps in solitude, one can express his discourse before the blessed Lord as a person speaks to his teacher or friend, for the blessed Lord can be found everywhere, as His glory fills the entire earth. (Ibid.)

21. It is very good for one to be able to pour out his discourse before the blessed Lord in mercy and supplications, like a child who confesses to his father. And how good it is when one can stir his heart in his discourse until he cries and sheds tears, like a child who cries before his father. (Sichot 7)

22. He can cry out with a very faint voice in a very loud outcry, and no one will hear at all because he does not make any sound outwardly, but he clearly depicts the outcry well in his thoughts, etc. (See inside the matter). (Sichot 16)

23. A broken heart is very precious. And know that a broken heart and affliction are not the same thing at all. For affliction is like when one is angry and upset, but a broken heart is like a child who confesses before his father, like an infant who cries and falls down before his father, which is precious and beloved before the blessed Lord. And it is good for him to have a broken heart all day long. However, because most people can easily transition from a broken heart to affliction, which is very harmful, may it be God's will to protect us, as explained many times (see Joy 3 and 22), therefore, one should allocate certain times of the day to pour out his discourse with a broken heart, and then alone he will have a broken heart, and the rest of the day will be in joy. And see inside Simcha for the abundance of warnings and advice to be in constant joy. (Sichot 41)

HITCHAZKUT - Encouragement
1. "Anyone who wants to return to God should be very knowledgeable in Halacha (Jewish law) so that nothing in the world, neither ascent nor descent, should distance him. And in everything that he goes through, he should strengthen himself (derhaltn zikh) and realize that if I ascend to Heaven, you are still beyond there, and if I descend to the depths of Sheol, behold you are there. Even in the lowest depths, one can draw close to God, for even there He is found in the aspect of ascent and descent." (See Teshuvah 10; 6:4)

2. "The essence of God's greatness is that even those who are distant from Him can draw very close to serve Him. And in this, His name is exalted and elevated above, and below. Therefore, a person should not despair of drawing close to the service of God, even if he is very distant due to his many sins, even if he has done a great deal of evil. For on the contrary, from the very fact that he is so far, he will elevate and magnify God's name all the more, as mentioned above. But the essence of drawing close for those who are far from God is through the righteous people of the generation." (10:2,4)

3. Friends who are close to Tzaddikei Emet and attach themselves to them should strengthen and awaken each other. And the main strengthening is through the immense strength of The Tzaddik ha-Emet, that he is so great that he can elevate even the most flawed soul, even if it has not yet emerged from the profane to the holy, even as thin as a hair strand. He can elevate and renew it for good with his great power. And this is the essence of each individual's strengthening, that even the lowest of the low can have hope and an incredible future forever, as long as he holds onto The True Tzaddik. It is also necessary that each person strengthens his companion and awakens each other, and they strengthen each other in their service of God, reminding each other of all the good advice they know and understand, according to what they have received from their teachers." (13, end)

4. One must know that Hashem is glorified even with the lowest of the low among the Jews, even with the sins of the Jewish people. As long as the name of Israel is called upon him, there is in him individual glory, as Hashem is glorified with him. Therefore, a person must never despair of himself from Hashem, even if he has greatly sinned, God forbid. The love of Hashem for him has not stopped, and he can still return to Hashem. This is primarily done through truthful people who can find even the good and the glory that exists even in the poorest among the poor, and bring everything back to Hashem’s glory. (17:1)

5. When a person needs to ascend from one level to another, he must have a descent before his ascent, for the descent is the purpose of the ascent. This can be understood by anyone, how much he needs to strengthen himself in the service of Hashem and never fall from all the falls and declines in the world. If he makes an effort to strengthen himself without looking at it in any way, even if he passes through many obstacles, he will eventually have all his falls turned into great heights, for the descent is the purpose of the ascent. There is much to say about this, as all these things are also said of the smallest and poorest of the poor, for Hashem is good to all constantly. (22:11)

6. Anyone in the world, even if he is on the lowest level imaginable, if he wants to enter into the service of Hashem, he must go up from one level to another. And every time he goes up from one level to another in line with his current level, new obstacles arise in the form of desires, confusion, fantasies, thoughts, and biases. And they become very strong, always challenging him as he tries to enter the gates of holiness. And they deceive the true and righteous Chassidim who think they have fallen from their prior level because of their rising desires, confusions, and biases. And in reality, this is not a fall at all – rather, this is the process of ascending from one level to another according to his nature. And because of this, the desires, confusion, biases, and stubbornness in the heart become much stronger. And he must build himself up and not fall into this again and again until he overcomes and shatters them anew. (25:2, and the part of the end pertaining to 2)

7. And the advice for this is to give charity to the poor who are in need, because the essence of the greatness of the Creator, blessed be He, is revealed through charity that is given to the deserving poor. Through this, the Holy One, blessed be He, is praised and glorified, and through this, He will subdue the husks that are the hindrances and confusions, etc., that grow stronger at every level, as mentioned above. (Ibid. 4)

8. Furthermore, another advice for this is to rejoice and be glad and rejoice in his good fortune to be of the seed of Israel and to draw close to the people of truth who guide him in the path of truth. Through this, he will have a good hope for eternity, and through this joy, he will break the husks that are the hindrances, etc., at every level. (Ibid. 5)

9. When he strengthens and overpowers and breaks the hindrances, etc., and each time he rises to a higher and higher level according to his level, he also benefits his friend who was standing at the same level he has now entered, because his friend leaves that level and rises to a higher level, for it is impossible for two people to remain on the same level. This is the aspect of elevation, which is called "raising the others up," as mentioned above. (Ibid. and the end pertaining to 3)

10. One must know that His glory fills the entire earth, and there is no place empty of Him, and He fills all worlds and surrounds all worlds. And even one who is engaged in dealings with the nations cannot apologize and say it is impossible to serve the blessed God due to his stubbornness and physicality, as he always falls under the influence of the occupation that he is constantly engaged with. For in all physical things and in all the languages of the nations, one can find in them divinity, for without His divinity they have no life and no existence at all, only in that which is of a lower order does His divinity manifest with great limitation and veiled in various garments. (33:2)

11. Therefore, you must know that even if you are deeply sunk in the realm of the shells, and you are in a very low spiritual state to the point that it seems to you that it is impossible to draw near to Him blessed be He because you have distanced yourself greatly from Him, nevertheless, know that even there in your place you can find His divinity, and from there you can attach yourself to Him blessed be He and return to Him with a complete repentance, for it is not far from you, but rather that many garments are there (in that place). (Ibid.)

12. Some people have transgressed so much that they have fallen into a state of concealment within concealment, and because of this it seems to them that they have no hope at all, God forbid, for they have transgressed and changed and they are in a state where things are forbidden. This is one aspect of concealment, but when they pass through further, God forbid, then God blessed be He is concealed from them in a state of concealment within concealment [even more so], and then it becomes very difficult to find Him blessed be He. However, in the aspect of engaging in the Torah, one can still awaken and make known from Him blessed be He that He still has hope until he returns to the truth and draws near to God blessed be He. For truly, through the power of the righteous, everything is constantly able to draw near to God blessed be He; at all times, in any situation, from any place they are (56:3).

13. In the very low and distant places from God blessed be He, specifically there, high divine life is greatly clothed in the hidden aspects of the Torah. Therefore, one who has fallen very low, God forbid, must know this, that specifically there in his place, he can draw near to God blessed be He even more, for there specifically, very high divine life is hidden, and when he merits to return to God, specifically then high Torah is revealed to him, meaning the hidden aspects of the Torah (Ibid. 4).

14. If a person awakens to repentance, then whenever he wants to enter in the ways of God and strive to be righteous, the evil inclination becomes stronger and a new, stronger evil inclination arises each time. And the more one engages in the service of God, the greater the evil inclination becomes. Therefore, one must strengthen oneself more and acquire new strength against the new evil inclination that arises each time. Sometimes, when a person is inspired to associate with those who pursue truth, he has a great desire for it, but afterwards, when he begins to pursue it, his desire weakens. And sometimes, when he wants to be righteous on his own, he completely loses his desire. All this stems from the aforementioned situation. For as soon as a person is inspired to pursue the true, his initial evil inclination dies, and afterwards, when he wants to pursue it, a new evil inclination arises within him, stronger than before, for everything superior overpowers what is inferior. Therefore, one who desires to approach the blessed Name truly needs new strength each time against the new evil inclination that arises each time. (72)

15. There are several aspects to the evil inclination, and the majority of the world – their evil inclination is very weak and greatly manifested, like a real spirit of foolishness. And anyone who possesses a clear mind, who truly estimates the greatness of the Creator, it is certain that this evil inclination is a great foolishness and madness to him. Even the temptation of a lustful desire is a foolishness to him, and he does not require any effort against it, only that he has another, higher evil inclination than this. But the evil inclination of the majority of the world is truly a great foolishness to one who himself is nothing but a truly intelligent person. (Ibid.)

16. There is also the aspect of the evil inclination in the matter of drawing closer to the blessed Name itself, and there is a great evil inclination. That is, sometimes an abundance of enthusiasm is from outside the measure, that it is from the evil inclination. And this is the aspect of "lest they will become destroyed by going up to the Lord," and one must seek compassion to be saved from this as well.

17. Even concerning the matter of approaching oneself to the Blessed Name, there is a great evil inclination, which means that sometimes the abundance of enthusiasm is from the evil inclination and not from the good. And this is in the aspect of 'lest they break forth to go up to the Lord,' and we must seek mercy to be saved from this as well. (Ibid.)

18. Whoever has judgments upon him, heaven forbid, and has some kind of distress, it is necessary for him to seek to strengthen and fortify himself even more in order to be saved from the evil inclination. Because then the evil inclination becomes stronger upon him, for the main root of the evil inclination is strength and judgments, God forbid." (Ibid.)

19. Distress also greatly damages and strengthens the evil inclination. Therefore, one must strengthen oneself greatly to rejoice in all the advised ways that are clearly mentioned in their place, for the main source of strength lies in joy and happiness, as it is written, "For the joy of God is your strength. (Ibid.)

20. Distance is the beginning of closeness, meaning that when a person wants to draw closer to the Blessed Name, then many judgments, afflictions, and numerous obstacles come upon him, and it appears to him as if he is being pushed away. But all of this is for his benefit, so that he strengthens himself to draw closer even more, because distance is only for the sake of closeness. (74)

21. Advice for strength is through speech, meaning that even if one falls to a place where he fell, he should still strengthen himself there to speak words of truth, meaning words of Torah, prayer, and fear of Heaven. And to delight in his relationship with his Creator and to find joy in his relationship with his fellow, and especially with his teacher, because speech has great power to remind a person of the Blessed Name and to constantly strengthen him, even in places very far from holiness. (78)

22. One must always be in joy and serve God with joy. And if sometimes he falls from his level, he must strengthen himself with the previous days when he had some illumination, and hold onto himself now with the awakening and illumination that he had since then and before. (222)

23. Whoever is involved with foreigners, meaning that he has business dealings and social interactions with them, must be extremely cautious so as not to be harmed God forbid, and to safeguard the sanctity of his Judaism, for he can easily be influenced by their actions and ways. (244)

24. He must strengthen himself greatly and remind himself at all times of the sanctity of his Judaism and pray to God Almighty to protect him, so that he does not learn from their actions and ways. (245; II 43, 46)

25. The essence of strength lies in the heart, for someone with a strong heart is not afraid of any person or thing, and he can perform great and terrible acts and conquer mighty battles through the strength and courage of his heart, so that he is not frightened and run away from the challenges of fierce battles. This is also true in the service of God and understanding it well. (261)

26. When a person falls from his level, he should know that it is from Heaven, for distance is the ultimate means of drawing closer. Therefore, he fell so that he awakens and strives more to draw closer to God Almighty. His advice is to start anew entering the service of God as if he had not started at all from the beginning. This is a great principle in the service of God, in which we really need to start from scratch every day.

When a person begins to reflect on himself and sees that he is far from good and filled with sins, then he can stumble and be unable to pray at all. Therefore, he is obligated to search and seek and find within himself what is good. For how is it possible that he has not performed any commandment or good deed in his life? Even when he begins to reflect on the good that he has done, he sees that the good itself is filled with scars and imperfections, for the good is intermingled with flaws and flaws. Nevertheless, despite all this, in every little good deed, there is some good point.

He should continue to search and seek until he finds within himself some other good thing, and through this, he discovers some merit and goodness. Through this, one can truly move from the scale of obligation to the scale of merit, and one can truly repent. Through this, one can revive oneself, strengthen oneself, and find joy in whatever situation he is in, and then he can pray, sing, and give thanks to God. (282)

27. A person must be very careful to avoid walking down this path, for it is a general and fundamental principle for anyone who wishes to draw closer to God Almighty and not lose his world altogether. The main thing is to distance oneself from sadness, bitterness, and depression in any way possible, for most people who are far from God Almighty, their distance is due to the bitterness and sadness that they fall into due to seeing within themselves the extent of their flaws and ruined deeds. They blame themselves completely and become completely despairing, and they do not pray with any intention nor do they perform any service to God, even that which they were capable of doing before.

Therefore, a person must be very wise in this matter, for many souls have sunk because of this. Despair, God forbid, is more difficult than anything else. Therefore, we must strengthen ourselves greatly to walk with this path mentioned above, which includes searching within ourselves for good points at all times, in order to revive and strengthen ourselves constantly. Through this, we can pray with desire, liveliness, and joy at all times and truly return to God Almighty as mentioned. (Ibid.)

28. There are souls that have fallen and need to be revived and restored in various ways, and those who revive the soul. Through the stimulation of the brain, specifically through the use of tefillin, which are worn to strengthen the power of thought, one can speak words that are valid to revive and restore these fallen souls. (II 5, 7, 8)

29. It is forbidden for a person to despair, God forbid, even if they have fallen to a very low place, God forbid, and are resting in the depths of the lowest Sheol (Hell). May the Merciful One have mercy on them. Nevertheless, one must not despair of God, blessed be He, in any way in the world, for even from there one can approach Him, may He be blessed, because the whole earth is filled with His glory. (II 7:7)

The True Tzaddik is not called a Tzaddik unless he has the ability to revive and uplift those who have fallen very, very low, to strengthen and support them, to awaken and arouse them, and to reveal to them that God is still with them and close to them, for the whole earth is filled with His glory. And likewise, the Tzaddik must show those who are in a high level, that they still have much to learn about His knowledge, may He be blessed, in what essence did He create, what He revealed, and so on. (68)

30. When a person falls from their level, and sometimes their fall and descent are very, very great, the Merciful One has great compassion for them, because there are those who fall to extremely lowly places that are called disgraceful levels. They fall into doubts and harmful and very, very disgraceful thoughts, and their heart becomes confused, as the shell entangles and surrounds their heart with confusion and strong enticements. Even though in these places it is impossible to find the blessed name, even so, there is still great rectification there, through searching and seeking the blessed name from there, and asking, "Where is His honor?" and everything that they see themselves very far from His honor, they anguish and ask and seek even more where His honor is. And through this, by themselves, as they seek and search and yearn for His honor, and anguish and cry out and ask where His honor is, through this, by themselves, they ascend to the highest level, as they merit to ascend to the level of A'yin HaKadoshah, which is the highest holiness. And this is the essence of repentance, that one always seeks and searches for where the honor of the blessed name is, as aforementioned, that through this descent it is transformed into a great ascent. And this is the aspect of descent - the ultimate ascent, as is explained in all the sacred books. Look into them deeply and understand well, for it is very profound. (12)

31. One does not need to possess great intellectual prowess in order to engage in the service of God. However, it is crucial to have a deep understanding of the matter at hand. This is because anyone who desires to enter into the service of God, even someone who may be considered insignificant by societal standards, will undoubtedly encounter numerous challenges and obstacles. These challenges can manifest in various forms, such as moments of regression or fluctuation in one's spiritual journey. It is not uncommon for individuals to unintentionally fulfill certain aspects of God's service without even realizing it. Therefore, it is imperative to cultivate immense resilience and fortitude in the face of these trials. This resilience can only be attained by embracing and navigating through a path that may appear convoluted or contrary to conventional notions. In fact, one must embrace a level of "crookedness" that surpasses what is commonly understood. It is of utmost importance to bear this in mind, as one will undoubtedly require and greatly benefit from this unwavering determination and steadfastness. (Ibid.)

32. And know that all these descents and descents and confusions etc. necessarily need to pass through them before entering the gates of holiness. And all the True Tzaddikim and followers have gone through all this (Ibid.)

33. And if you are very, very far from Him, blessed be He, and it seems to you that you are really causing great harm to Him at all times, know that such a person who is so immersed, every movement and movement that he separates himself a little at a time from his materiality, even a movement in the world that draws him from his materiality towards Him, blessed be He, is very, very great and precious to Him, and he progresses in this thousands upon thousands of miles in his higher worlds. (Ibid.)

34. And the main thing is to strengthen oneself with joy in all kinds of advice, because sadness is very harmful. Therefore, one must strive with all his might to distance and drive away sadness and dark bitterness, either by searching and finding within oneself still good points, or by not making oneself a nation, and according to the majority, it is impossible to make oneself happy except through matters of laughter and humor, as explained all this in the letter "Simcha" mentioned there. (Ibid.)

35. And know that a person needs to pass through this world on a very narrow bridge, and the whole principle and essence is not to be afraid at all (Ibid.).

36. According to the greatness of the blessed Name and the strength of His exaltedness, with a light movement in the world and with a glance in a world that is not worthy of His honor at all, it would have been fitting for Him, God forbid, to bring upon man what is fitting. But the blessed Name is full of compassion, and the whole world is full of His mercy, and He greatly desires in the world. Therefore, my beloved, my brother, you are the spring of my soul and heart, be very strong and courageous and trust in God, for He will not forsake you. For everything that passes upon you, everything is for your good, and rely on His abundant mercies without limit, for the blessed Name is exceedingly great and His greatness is immeasurable. And there is a matter that everything is turned for good, and transgressions are turned into merits. Just be strong and courageous. (II:49)

37. And it is a great ascent when the evil inclination still exists within a person, for then he can serve God blessed be He, with the evil inclination specifically. That is, to overcome with fervor the evil inclination, to draw from it a certain service which is fitting for God blessed be He. And if there were no evil inclination, a person's service would not be considered at all. Therefore, God blessed be He allows the evil inclination to spread so much upon a person, and especially upon one who truly desires to draw close to Him blessed be He. Even though through its spread and its overpowering, it leads a person to commit many sins and great flaws, nevertheless, all this is precious before Him blessed be He because of the good movement, which is when through the overpowering of the evil inclination, a person overcomes it and flees from it. This is esteemed by Him blessed be He even more than if he had served Him for a thousand years without an evil inclination. For all the worlds were created only for the sake of man, for his entire elevation and importance is due to the fact that he has such an evil inclination, and he strengthens himself against it. Therefore, everything that spreads more and more is also more precious in his eyes blessed be He, every movement in the world that he strengthens against. And God blessed be He Himself helps him in this, as it is written, 'The Lord will not forsake him in His hand.' (Ibid.)

38. The evil inclination (yetzer hara) entices a person at all times and stirs him up to that which stirs him up. And even if the person does not listen to it and turns away from it, nevertheless, it entices him again a second, third, and more times. But if the person is strong in his knowledge and resolute against the evil inclination and does not turn to it at all, then the evil inclination departs and leaves him. And similarly with prayer regarding the thoughts that come to confuse him, it is exactly the same, for the thought comes numerous times to confuse him. And one needs to be strong not to look at it at all and not to consider it from any angle and to pay no attention to it whatsoever (51).

39. When a person enters a higher level of holiness, such as when approaching a True Tzaddik and the like, sometimes an impure incident may happen to him, God forbid. One should not let this affect his knowledge because, on the contrary, sometimes this is a sign that he is getting closer to holiness and sometimes it is a great reward for him (117).

40. Already explained that there is no despair in the world at all, and in this itself, that he sees himself as very far from the blessed God, in this itself, it is worthy for him to revive himself, since in any case, he knows that he is distant, for it was possible for him to be so far until he did not know at all that he is far. And since anyway he knows the greatness of his distance, even though it is true, nevertheless, this itself is considered by the blessed God as what he knows his distance, and through this itself, it is worthy for him to revive himself and strengthen himself in everything he can (68).

41. Even the simple people (called "prostitutes") and even the wicked and even the nations of the world, all of them receive vitality from the Torah. And therefore even one who is a simple person, for example, one who cannot learn or one who is in a place where he cannot learn, nevertheless, even then he receives vitality from the Torah. Therefore, even then he must maintain himself with fear of Heaven in everything he can, even at a time when he deviates from the Torah, and even one who cannot learn, for all of them receive vitality from the hidden Torah through the righteous one who behaves simply at times, and "look within yourself" (78).

42. And even one who has fallen, God forbid, very very low and resting in the lowest parts of Sheol, God forbid, even so, he has great rectification through the righteous true one, for through him all can receive vitality from the holiness in all places where they are. Therefore, truly there is no despair in the world at all (Cain, there is no despair if someone does not take the path of the other), and however he has fallen to a place where he has fallen, God have mercy on his soul, even so, he has hope to return and to return to the blessed God. And the main thing is, "From the depths of Sheol I cried out" (Psalms 130:1), for even the cry from the depths of Sheol below will never be lost, and he will cry out and cry out and cry out and he will not despair from the cry forever, he will only cry out and pray before the blessed God always, however it may be, until He looks and fears the Lord from the heavens (Sichot 202; Chayey 271).

43. Even in the lowest parts of Sheol, they can rely on Him, blessed be He (there).

44. If you believe that it is possible to spoil, believe that it is possible to repair (L. Moharan 112).

HITNOTZETZUT ELOHUT - The shining and effulgence of Divinity
1. This is what we see: sometimes a person becomes passionately inspired during prayer and says many words with great enthusiasm. This is due to God's compassion for him, in which an infinite light opens for him and illuminates him. When a person sees this effulgence, even though in reality he does not see its source, he immediately becomes inspired, his soul becomes ignited with great attachment and he attaches himself to the infinite light and the revelation of the infinite light. According to the number of words that are opened and shine, all of these words are said with great attachment, self-sacrifice, and the nullification of his powers. And when he becomes totally absorbed in the infinite, then he is in a state of "and no man knew," meaning he does not even know himself. But this state needs to be temporary and fluctuating, so that he will maintain his self-awareness without departing before its time, God forbid. For the Holy One, blessed be He, desires our service. Therefore, it is necessary that he not remain in this state, but only until God Himself comes and takes his soul. Then he will become completely nullified in the infinite, in absolute accordance to what he merits. [See Teshuvah 10] (4:9)

2. By adhering to the constant attachment to the Infinite Desire, so that it will not be completely nullified, as mentioned before, then afterwards, when one is in a state of Return, when he returns to his knowledge and essence, then there remains in him an impression from the wondrous Light of this attachment.

And then the impression reveals to him the knowledge of the unity of the Infinite and His goodness, that everything is good and everything is one, for this aspect is from the World to Come. All this is obtained through the confession of words before the true student. (Ibid.)

3. The True Tzaddik spends his whole life in repentance, even when he knows that he has already fully repented. He continues to repent for his initial attainment, considering it now as physicality compared to his current enlightened understanding of the divine blessing. This is his daily practice, going from one level of understanding to another and continually repenting for his previous level. This is the state of the World to Come, where everything will be Shabbat and all will be repentance. The essence of the World to Come is the understanding and connection to God, and whenever they attain higher levels of understanding, they will continue to repent for their previous understanding. And one who has deep understanding can comprehend through this the greatness of the Creator and the righteous ones. Blessed are they and blessed are those who attach themselves to them. (6:3)

4. Know that there is a light that is above spiritual souls and souls, and it is an endless light. Although the intellect cannot comprehend it, nevertheless, the pursuit of thought chases after it. Through the performance of mitzvot with joy, one can attain it, whether through pursuit or by refraining from pursuing. We create nine chambers that are not lights, nor souls, nor spirits, and no one can uphold them, cling to them, or perceive them. Fortunate is the one who endeavors to grasp these levels of perception, even though the intellect cannot comprehend them, because they cannot cling or be perceived. (See inside, 24)

5. The attainment of godliness is impossible to achieve except through many contractions, from the upper to the lower intellect. And each person must greatly seek a worthy teacher and guide who will be great in stature, to the point that he can internalize in his mind the attainment of godliness, which is the essence and true hope. And anything that is even smaller, he needs an even greater teacher who knows how to guide him by surrounding him with several wondrous concepts from a great intellect, which are contractions mentioned above, through which he can attain godliness. (See Tzadik, sign 37, 38) (30:1-2)

6. By means of the Torah and the commandments, one attains the understanding of God's blessedness, for every letter in the Torah and every commandment is a contraction to attain His blessedness. (Ibid. 3)

7. In order to merit this understanding, one must possess intellect, which serves as a precursor to attaining the understanding of God's blessedness. And it is impossible to attain this understanding except through hating financial gain to the extreme, hating money with utmost hatred. However, through the love of money, one falls from this intellect and, on the contrary, falls into folly, foolishness, sadness, and bitterness. The kelipot (negative spiritual forces) and the other side (evil inclination) surround one with their influences, which are the opposite of the aforementioned intellect. (Ibid. 4)

8. By rejoicing in the three pilgrimage festivals, one merits the attainment of God's blessedness. (Ibid. 5)

9. Every person in Israel is a divine part from above. The essence of divinity is in the heart. The divinity in the heart of each Israeli is infinite. For his fiery light is endless, meaning that there is no end or limit to his passion. According to the intensity of the heart's fervor in an Israeli, which is infinite, it would have been impossible for him to perform any service. He would not have been able to reveal any good qualities, for due to the intensity of his fervor, he can do nothing. Therefore, he must necessarily restrict the intensity of his heart's fervor in order to be able to serve the blessed name gradually and in measure. For the blessed name desires our service, that we serve Him through good actions and qualities, and through this, His kingdom will be revealed. (49)

10. Everything that comes closer to the blessed Name needs to know that it is very far from the blessed Name. For if one thinks and imagines in their knowledge that they have already come close to the blessed Name and know in the knowledge of the blessed Name, this is a sign that they do not know at all. For if they knew even a little of the blessed Name, they would know that they are very far from it and do not know at all. And this is something that cannot be spoken or explained with the mouth, for the greatness of the Creator is immeasurable. (Ibid.)

11. One must accustom oneself each time to the concept of complete nullification, focusing only on the true eternal good, and this is achieved by closing one's eyes from seeing the physical world. It is impossible to fully comprehend and include the ultimate good without completely closing one's eyes from seeing this world. Moreover, this also allows one to disregard the difficulties and pains of this world. However, one cannot constantly remain in a state of nullification as it goes beyond human limitations. Therefore, it is necessary for nullification to be in a state of desire and return, and then the impression of nullification will enlighten the consciousness with a sweet essence of divine existence, which cannot be explained to another person at all. Through this, great joy is drawn and through this, new revelations of the Torah are revealed. Through this, one can revive and strengthen oneself in all the challenges and adventures that one may experience, and taste and feel the essence of this world similar to the world to come. (65:3,4)

12. When one merits a certain revelation of the divine, one must be careful to exercise restraint, to limit the mind and knowledge so that they do not exceed their boundaries. Even in holiness, it is forbidden for the mind to wander into realms that are beyond its jurisdiction, for every created being has its own sufficiency and limitation in its connection to the divine. Specifically, in the revelation of one's connection to godliness, it is prohibited for one to go beyond the boundaries lest it lead to destruction, God forbid. (II:5,7)

13. King David, peace be upon him, said, "For I know that God is great, and so on." I know specifically that the greatness of the Creator, blessed be He, is according to the level of one's merit. One who merits to have a revelation in their heart, it is impossible to convey it to another person at all. Therefore, he said, "For I know specifically [Ikh vays]." (Sichot Haran 1)

14. And even to oneself, it is impossible to convey from day to day, based on what dawns and reveals itself to him on that day. One cannot even recount to oneself the second day, the dawn and the revelation of the greatness of the Creator, blessed be He, that he had yesterday. (Ibid.)

15. The Almighty, blessed be He, is exceedingly great, and His greatness is unfathomable, and no one knows it at all. Many wondrous and infinite things happen in the world, numerous and extraordinary changes and innovations, and no one knows them at all. It is impossible to speak about this, but based on what one perceives in their heart, they can understand from afar that no one knows at all. Yet, despite this, one is still very far from the ultimate knowledge that is not known, for one has not yet begun to know at all. Consider deeply the wondrous discussions on this matter and how to strengthen oneself through it, so as not to fall into eternal ignorance, even if one falls into a place of difficulty and distress. Let oneself never despair and always cry out, for the Almighty, blessed be He, is exceedingly great and can transform everything for the good, and so on. (See there, Ibid. 3)

=WAW=

VIDUI - Confession
1. Through the confession of words before a knowledgeable student, the truth is revealed, and through this, one attains the quality of the holiness of its roots. Through this, one cancels the rule of the celestial bodies, and through this, one gains the understanding that all events are for one's good, and one blesses for all the good and benevolent, as this perspective is a glimpse of the World to Come. (4:1,2,3) [Nanach]

2. A person's sins are engraved on their bones, and through the confession of words before a knowledgeable student, one removes the negative effects of these sins that were engraved on them, and all their sins are forgiven and atoned for. (Ibid. 5).

3. Before confessing and revealing one's heart to a knowledgeable student, even if one was near a knowledgeable student who provided them with money, they still do not know which path to follow, as there is a straight path before each person, but its end is the ways of death. However, through the confession of words before a knowledgeable student, the student guides them along the right path according to the root of their soul, and everything is rectified. (4:8)

4. Each time one comes before a knowledgeable student, they should tell their entire heart, and through this, they become included in the infinite. It is necessary to specify the sin, as one must confess specifically and in detail each time for everything they have done. There are many reasons for this, sometimes forgetting the sin, and sometimes it becomes very burdensome and difficult for one to utter the confession, along with many other reasons. The remedy for this is to find joy in the joy of a commandment, like a wedding with a commandment or any other joy of a commandment, to increase joy greatly. Through this, one will dance from the heat of joy, and through this, one can express their confession through words. Through this, one will rectify the impairment of their sins. (Ibid. 9)

=ZAYN=

ZIKKARON - Memory and Remembrance
1. Prayer is a segulah for remembrance (7:5).

2. Through fasting, charity, and especially charity for the land of Israel, forgetfulness is removed and one merits remembrance (37:3-4).

3. By clapping one's hands during prayer, decrees are annulled and forgetfulness is removed, leading to remembrance (46).

4. One must be very careful to not let remembrance fall into forgetfulness, meaning that they should always be remembered in the world to come and not be forgotten. It is appropriate for each individual of Israel to have the practice that as soon as they wake up from sleep, before engaging in any matters, they immediately remind themselves of the world to come. This is a general aspect of remembrance. Afterwards, one must continue the remembrance in detail, meaning that they should increase their awareness in every thought, speech, and action, so that the Blessed One invites them closer to Him through hints. For the Blessed One diminishes and reveals Himself from infinity to without end and hints to them hints every day through all things, summoning them on that particular day. And one must increase their awareness in this to remember the Blessed One through every thought, speech, and action that the Blessed One invites them with every day, and to understand through them hints of how to draw closer to Him. However, the expansion of awareness must be in moderation, etc. See Daat 36-37 (54:2).

5. Even someone who knows and understands hints from all matters, even from mundane matters, it is still forbidden for him to solely engage in this because of two reasons [see inside] but he must have satisfaction of satisfying his necessity only by compulsion. And even from this satisfaction itself, he must give charity [see money or sign number 27]. And someone who acts this way, great repairs and unifications are made above. And the majority of people who do not have this intellect to understand the hints as mentioned, for them, all this is done automatically through changing clothes, wearing tzitzit and tefillin, studying Torah, prayer and giving and receiving. (54:2-3)

6. In order to maintain the above-mentioned consciousness, one must guard oneself not to fall into the evil eye, which is the death of the heart, through which forgetfulness comes (there, 4).

7. There are several forms of the evil eye. One is when one feels distress over his friend's success, and there are several aspects to this. Therefore, one must be very careful not to have any evil eye towards his friend at all. And similarly, one must pray a lot to the blessed Name that he should be saved from the evil eye of his friend. And if one does not feel strong enough to withstand the evil eye and to subordinate it, he should flee from it (there).

8. One must also guard oneself from speaking evil because through speaking evil, the memory is damaged [see speech, letter yud]. One must also force oneself to be happy, and through all this, the above-mentioned consciousness is maintained [see joy, letters yud and dalet] (there, 5,6).

9. Even though one must guard the consciousness for the sake of Torah and divine service, but there are also virtues in forgetfulness because one must accustom oneself to forget all those things that distract one from divine service and especially during prayer, for all confusions come at that time. And because of the majority of distractions that crossed one's mind for not having acted well in this matter and that matter, etc., therefore, one must accustom oneself that as soon as it happens and passes and the matter is finished, one should forget it completely and should not start to think again about it at all, especially during prayer. And also, all worries about sins that have passed and all mistakes that have occurred, all should be forgotten during prayer and service. And even during the rest of the day, one must forget them from consciousness so that one is able to engage in divine service with joy, especially during prayer, as mentioned (Sichot Haran, 26). =CHET=

CHAKIROT U'CHOKHMOT CHITZONIYOT - Secular or non-Jewish knowledge and wisdom as it pertains to Jewish studies or Jewish life
1. The essence of intellect is the true intellect of the Tzaddikim. Through this intellect, one can attain godliness and bring the understanding of godliness to all who are receptive to it. All external wisdoms are complete foolishness in contrast to this intellect. And sometimes, due to our many sins, when this intellect falls, those external wisdoms, meaning idolatry, astrology, and the Sitra Achra, become stronger in their wisdom and their dominion, and then the dominion of idolatrous worshipers becomes stronger. And who can bear the sound of the great outcry and cry, when this intellect falls before them, as the fool wants to appear wise, and they continue to draw towards their true foolish wisdom the true wisdom that is the essence of true wisdom, which is the aforementioned intellect of attaining godliness. And it is said that only they are wise. And there is no greater wisdom than their seductive wisdom, whose entire nourishment comes from the fall of the aforementioned intellect. And the Holy One, blessed be He, cries out against this. And every individual must cut off and separate and elevate the wisdom and intellect from them and return it to its root. And this is achieved through charity and kindness that one performs. And through this kindness, one receives rebuke from truthful reprovers. (30:6-7)

2. Wisdom is the root of all things, therefore everyone must protect their intellect from external foolish wisdom, for the main wisdom to acquire perfection is only the wisdom of godliness. And all other wisdoms are worthless and not wisdom at all. (35:1)

3. At birth, the intellect is limited for everyone. And when one begins to utilize it in understanding the service of the Lord, then the intellect grows and develops. But when a person introduces external thoughts into their intellect, which are external wisdoms, then the holiness of their intellect diminishes according to the degree of external wisdom. And due to this, the external intellect collects and connects all desires and all bad and lowly qualities. (Ibid.)

4. Therefore, it is necessary for every person to diligently guard their intellect and thoughts, so that no external thought or external wisdom enters their thoughts, because all evil, flaws, and sins come from a defect in thoughts, God forbid. This is accomplished by not allowing external wisdom and thoughts to enter one's thoughts. The main repentance and correction for all sins is when one strengthens themselves to eliminate all external thoughts from their knowledge and intellect. Because wisdom and intellect are the soul, which is the root of everything. And when one sanctifies their intellect, meaning their soul, through this they elevate and restore everything to its root. And this is the essence of repentance. (Ibid.)

5. When the people of Israel enter with humility and peace into the external wisdom of the nations, the righteous one falls from his level of understanding, and his understanding becomes blurred and hidden (49:7).

6. The abundance of wisdom, especially the wisdom of philosophy, greatly damages, as the main strengthening of the heart that can acquire true wisdom and intellect is only through good deeds. However, one whose intellect is greater than his good deeds, his heart cannot contain his intellect, and then the intellect corrupts him further. These are the philosophers who do not have a pure heart, and their heart is not able to receive the intellect in holiness in truth as it should, because their heart is weak and lacking. Especially these intellectuals who engage in the wisdom of philosophy, which greatly damages them, because through their weak heart, they cannot contain the intellect within them, to distance themselves from sins and cleave to the blessed name through it, which is the essence of true intellect. Rather, because of their intellect, they corrupt more and harm them and the whole world more than snakes and scorpions and all kinds of evil animals and harmful creatures in the world, may the Merciful One protect us. For they blaspheme and deride the Supreme Being with their wisdom and against the holy Torah, especially against the sages of the Talmud and the righteous who came after them, may their memory be blessed, as is known and publicized. May the Merciful One protect the remnant of Israel from them and from their multitude. (55, 6)

7. What the blessed name has limited for human intellect to understand is a great commandment to sharpen the intellect to understand the matter to its core. But there are difficulties that the human intellect cannot currently understand, and only in the future will the solution be revealed. It is forbidden for a person to delve into them, and anyone who relies on his own intellect and investigates them, it is said about him: "All her slain will not return" because relying on his own intellect is forbidden, but rather one should rely on faith. Even these difficulties that have a solution, sometimes the paths of intellect are closed and one does not know how to respond to the atheism in his heart. The remedy for this is the study of the poskim [see Talmud Torah]. As long as one does not merit to fix and open his intellect to understand the solution, he must rely solely on faith even in these difficulties. Because the essence is faith (62:2).

8. Through evil speech, the wisdom of philosophers in the world strengthens and spreads. This is a form of the impurity of the serpent, and it greatly harms the world. May the Merciful One save us. (63)

9. It is forbidden to look into the books of research, for there are many difficulties that arise from the empty void that cannot find any solution at all. Only in the future will the solution be revealed, but in this world, no intellect can comprehend them. Anyone who looks into these wisdoms that arise from there will sink and be lost forever, for it is said about them, "All who come to it shall not return." For it is impossible to find in them the Blessed Name to answer the difficulties and complexities with any intellect. Only Israel, through complete faith, surpasses all wisdoms and complexities in the world, for they believe in the Blessed Name and His Holy Torah without any investigation and wisdom, only through perfect faith. Because of this, they are called "Israelite Hebrews," because through their faith, they pass and surpass all kinds of wisdoms and investigations. For they do not need to search for the truth at all, for they know the truth in its truthfulness through their complete faith, for they believe in the truth according to what they received from our fathers and our sages, may their memory be blessed. And through this, they pass and surpass all wisdoms (64:2)

10. And know that there are great righteous individuals who need to specifically delve into these wisdoms, for through their study, they elevate and extract the souls that have fallen and sunk into them. Therefore, do not bring to yourself a vision from what we have found regarding many of the great ancients who were engaged in these wisdoms, for they were forced to do so, as mentioned. And for the greatness of their holiness, they elevated the souls that fell into them, as mentioned. But individuals who are not so great in their righteousness, certainly not simple individuals in these generations, God forbid to look and engage in them, for there will be sinking and eternal loss, may God have mercy (64:3).

11. The melody of the True Great Tzaddik (ha-Tzaddik ha-Gadol ha-amiti) is able to lift up the souls that have fallen into the mentioned heresy, for which there is no return. (Ibid. 5)

12. The philosophers of nature who want to prove according to their distorted wisdom that everything is based on nature, God forbid, they are evil creatures that trample on and destroy many souls of our people. For many souls of Israel have sunk in this, may God have mercy on them. And these souls are like birds caught in a trap. Therefore, anyone who values his soul must flee and save his soul from them, so that his soul will not be torn and trampled, God forbid, by these evil creatures mentioned above. Therefore, it is unthinkable to consider at all these books that speak of investigations, even in books written by great scholars of Israel, for there is no greater evil than this. (4:6,11)

13. Through charity, the power of the serpent, which is the root of the wisdom of nature, is nullified, and through this, we are automatically saved from the evil creatures mentioned above, who are the philosophers of nature. And sometimes, even when they are subdued, they still instill some doubt willingly, if one behaves according to his blessed will alone. Then, we need to return and increase charity. For charity subdues and humbles the wisdom of nature constantly and reveals that everything behaves according to His blessed will alone. (Ibid. 9, 11)

14. The essence of worship is only through complete and absolute simplicity, without any kind of wisdom whatsoever. And this is the true goal, and Heaven forbid for anyone calling himself a Jew to enter into books of investigations, God forbid, for they have no part in the inheritance of Jacob. For in all wisdoms, there is a stone of stumbling in the form of Amalek, through which many fall and stumble and can instantly perish, God forbid. This is the greatest evil in all the evils, and even the books of Israel that speak of investigations should not be considered at all, for they greatly damage the holy faith, which is the foundation of everything. But praise be to God, there are many holy books now that are filled with teaching and fear of God without any investigations, which are not based on the knowledge of the Greek scholars whose name should be erased, but rather their foundation is on the holy mountains, based on the words of our wise sages, may their memory be blessed, in the Talmud and Midrashim, and specifically those based on the words of Rabbi Shimon bar Yochai and his colleagues, twist and turn in them, and improve and elevate them. Specifically in them and not in the books that are mixed with the opinions of the nations, who are primarily the deniers of faith. From them, save yourself, from them and their multitude, and let your soul be plundered for eternal life and for the world to come, forever and ever. (II:19)

15. Regarding difficulties that arise concerning the blessed name, one who possesses true knowledge, regardless of his level, is worthy to understand that just as She Diminutive, so too is it fitting for there to be difficulties concerning the blessed name. And it is becoming and beautiful for Him, blessed be He, according to His greatness and exaltation. For surely it is impossible for us to comprehend His guidance with our limited intellects. Therefore, it is necessary for there to be difficulties concerning Him according to our limited human knowledge. Look deeply and understand the truth. (52)

CHITTUN - Groom
1. By prayer you can find your match. (9)

2. Joyful dancing at weddings sweetens judgements. (32)

3. The fact that the bride sends a tallit to the groom has a great significance according to the true Torah. Similarly, the shouting of Shabbat greetings and the recitation of humorous words are all relevant to the wedding according to the truth. There are many profound reasons and explanations for all the actions performed at the wedding, such as what the bride covers, what is poured on the groom's hands, what the groom asks and receives a sermon for, and what the jokers do, etc. All of these come from God. Further explanations can be found elsewhere regarding all these matters. (Sichot Haran 86)

4. Through praise and thanksgiving to the blessed name and through the study of the laws, one can find their true match, the one they need to find. (II:1,2,4)

5. Due to the difficulty of finding one's match without any blemish, the month of Elul is a time to repair this. [See Elul 1] (87)

6. For those who cannot find their match, the fix is to make an effort to hear new Torah insights from someone who has Daat (mi'baal daat). (89)

7. On this matter, when breaking a clay vessel during the wedding ceremony, it is implied and reminded to the individual that there is a Gehenna (hell) existence. This is done so that one remembers, and does not become overly attached to their desires, but rather sanctifies oneself with a suitable pairing. Additionally, it hints to the person that if they have an evil wife, they should not commit adultery with her or divorce her, for through her influence, he will not see the face of Gehenna. It is necessary to be extremely cautious not to divorce one's wife. (90)

See further, regarding breaking the of the clay vessel as a sign, as indicated in Likutei Moharan Part 1 Torah 6 Letter 8, and Torah 265).

CHATZOT - Midnight
1. By observing rising up at midnight, engaging in Torah study, prayer, and solitude, through this one can clarify the good from the bad and maintain true remembrance, constantly remembering its purpose and eternal end, and always attaching its thoughts to the world to come. And to contemplate everything that Hashem (God) surrounds and reveals with every day, that everything is solely for the purpose of hinting to Him and constantly drawing closer to Him, which is the essence of true good. And the essence of a person's existence in this world is to count the days of their fleeting life, and everything that is done with them every day, all of it is solely for this purpose. (54, end)

2. Observing midnight is the reliever of judgments and it is capable of redeeming (line 149).

3. The time of midnight is always after six hours from the beginning of the night, whether it is in summer or winter. And then the time of midnight begins and continues until the completion of the second watch, which is two hours. In the morning, it is good to gaze at the heavens, and through this, knowledge is extended. (Ibid)

4. In these times, when the exile has already lasted a long time upon us, and the blessed name waits at all times to return to us and rebuild our holy temple, it is appropriate for us not to delay in the construction of the temple, but rather to make great efforts in its construction. Therefore, we must be very careful to rise at midnight every night and mourn greatly over the destruction of the temple, for perhaps in a previous incarnation, it was he who caused the temple to be destroyed. And even if not, perhaps he now delays the construction of the temple through his sins and is considered as if he caused its destruction. Therefore, he should weep and mourn greatly at midnight every night, and through this, he will be considered as if he participates in the construction of the temple. And through this, he will merit to draw near to the truth, that is, to draw near to the righteous, the God-fearing, and the honest, who are the essence of beauty and grace and the true beauty of the world. And through this, his eyes will be opened and he will look at himself in all measures, how he grasps them, and he will repent for all his bad traits and he will come to know and recognize the great blessed name. (II, 67)

5. Through rising at midnight and mourning over the destruction of the temple, we will be saved from the fires (there).

6. The main service of a Jewish individual is in the winter, to be careful to rise at midnight. And in the summer, when the night is very short, less than six hours, as we do not stand at midnight mentioned above, on letter Gimmel (3), then one should be careful to rise in the early morning at dawn (Sichot Haran 301). =TET=

TILTUL UN'SIOT LADERAKHIM - Journeys and Travels on the Road
1. Neglecting to rebuke and to practice ethics causes expulsion and moving. (22:1)

2. Before embarking on a journey, give charity, and through this, there will be no delay or hardship on the journey. (31, end)

3. All the travels and journeys of a person are due to the negligence of faith, which is a form of idolatry. Sometimes, through traveling, faith is repaired, and then anger is also repaired in the world, and compassion extends into the world.

4. Exile comes as a result of neglecting Torah. (Ibid.)

5. By appointing an unworthy rabbi, Israel is expelled from their place of settlement, where they were residing from the beginning. This is the aspect of expulsion from the land of Israel. For in the place where they settled, it was already the land of Israel. (61:2)

6. Even someone who wanders and occasionally visits places very far from the service of the blessed God, such as the homes of wicked people or even the homes of idolaters and astrologers and the like, nonetheless, there is the power for Israel to elevate and uplift all these places to the service of the blessed God. Therefore, one must do his part to draw himself to the service of the blessed God wherever he may be. (II:76)

7. When a person has a heart, there is no place that can prevent him from his service of the blessed God, and he has no excuse to say that in a certain place it is impossible for him to engage in the service of God. For when one has a heart, all the places in the world belong to him. (56)

8. On the road, one should be cautious of using the ritual baths (mikveh), for the mikveh is a Segular for being saved from murderers. (Chayey Moharan 275)

=YUD=

YIR'AH WA'AVODA - Fear and Devotion
1. One must guard himself from external fears, so that he does not fall into fear from anything in the world. Only when a certain fear and dread come upon him, he should immediately remember the fear of the blessed Name and His great awe, and he should constantly maintain the fear of God upon himself all day long. Through this, he will be able to pray with all his might, to pour forth his prayer with great strength, and his prayer will be like thunderstorms. He will merit to hear well what he utters with his mouth, and through this, he will merit joy, to perform all the commandments with great joy, greater than the joy of the commandment itself. And through this, he will merit to know to abolish all decrees, even after a decree has been issued, God forbid. (5:2,3)

2. One must also combine love with fear in order to merit all of the above. For the foundation of strength is through love.

However, even so, one must precede fear (Ibid. 5)

3. Through this fear, one merits peace and prayer, etc. [See Peace 2] (14:8)

4. One who desires to taste the flavor of the concealed light, which are the secrets of the Torah that will be revealed in the future, must raise the middah of fear back to its root. And this is achieved through the attribute of judgment, which is a form of introspection and conversation between oneself and his Creator, laying out all of his heart before the blessed God, the Judge and Arbiter, scrutinizing himself over all of his actions. Through this, he removes from himself all of the fears and elevates fear from its lowest point. For when a person does not judge and arbitrate himself, then he is judged and ruled from above. And then the judgment is hidden in all things, and all things in the world are messengers to do to him the written judgment, that is, to receive his punishment and judgment through all things in the world. As we see in actuality, that when a person is delivered a judgment and afflictions, God forbid, it is usually due to a minor cause or a small matter, which did not cross his mind that it could lead to illness and afflictions. However, all this is due to the fact that the judgment from above has clothed itself in this matter in order to implement upon him the judgment that is due to him. And all this is when a person does not judge and arbitrate himself. But when he judges himself as described above, then the judgment from above is nullified. And he does not need to fear or be afraid of anything, for his judgment is not clothed in them. For already, the judgments have nullified by his judging himself. And fear does not clothe itself in anything to arouse a person, for he has already been aroused by himself. And through this, he elevates fear back to its root, so that he will only have the fear of God and not fear anything else. And through this, he will merit the concealed light, as mentioned earlier. (15:1,2)

5. The fear and the love - are impossible to attain except through the righteous of the era (Tzaddikei ha-Dor). (See Tzadik 26, 27, 28) (17, 1)

6. Through this fear, one attains perfection of the Holy Language, and through this, one achieves the rectification of the covenant. For this reason, one must travel to the tzadik to hear specifically true words directly from his mouth, and not rely solely on what is learned from books of ethics. For the tzadik receives the word in its entirety, which is through fear, as this is the foundation of the rectification of the Holy Language upon which everything depends. Thus, even if one hears these words from another who heard them from the tzadik himself, it is not as effective because it has already descended from its level and perfection. For the main perfection of the Holy Language is received specifically from the mouth of the tzadik, where the treasure of fear of Heaven, which is the essence of the perfection of the Holy Language, exists. Through this, everything is achieved. (19:3,9)

7. The essence of fear is the embarrassment that one fears and feels ashamed before the blessed name so as not to sin, God forbid. For embarrassment is a very great virtue. Through fear and embarrassment, one attains prayer with intention, and through this, one attains the understanding of the hidden secrets of the Torah. And through this, one attains joy, and through joy, the essence of strength and empowerment. Through this, one specifically attains closeness to true tzadikim. Through this, one attains complete faith, which is the essence of everything, the general principle of holiness. (22:9,10) 8. Man must strive to prolong his days, meaning that he should see that every day and every hour that comes afterward, there should be an increase in holiness, making it longer, greater, and broader. And likewise, with each and every time, and each and every day, he should strive to expand and lengthen his days with additional holiness, purity, and sanctity, and this is the main aspect of longevity. For every day and every hour that begins for each individual at the beginning is initially short, meaning that at the beginning of the day, the work is very difficult for him, as he must do on that day. And therefore, one should strengthen oneself each day to start from the narrowness and constraint and the great heaviness, according to what one can strengthen oneself, and only then will it expand and progress in his blessed service. And every hour and every hour that comes afterward, he should strive to make it greater and broader with additional holiness. And likewise, each day and every day from his life that comes afterward, it should expand and progress with additional holiness greater than the day before, and so on forever. And this is the main aspect of longevity. And all of this is achieved through fear (of God). 9. Through fear, one can achieve the aforementioned longevity, and through fear, one can achieve great richness in holiness. Through this richness, one can come to very deep understanding. For there are paths of the Torah that have such deep understanding that it is impossible to reach this deep understanding except through great richness. And this is the reason why so many great and awesome righteous individuals were tremendously rich, such as our holy teacher and Rav Ashi, and others. But this richness can only be achieved through the aspect of longevity, which was mentioned above, that one should lengthen his days with additional holiness, which can be achieved through fear (60:2).

10. The perfection of fear [of God] is in three aspects, namely fear of Heaven, fear of your master, and fear of your father and mother. (Ibid. 4)

11. Through the perfection of fear, one is saved from the influence of women, and through this, one is saved from the grace of falsehood and poverty, and acquires wealth. (Ibid. 3)

12. The main aspect of fear is acquired through the righteous being able to awaken people in the world from their sleep with stories of ancient events. Through this, he examines the roots, and through this, great fear is drawn. And through this, one acquires all of the above. (Ibid. 5,6)

13. The essence of all things is the beginning, for all beginnings are difficult, because of the transition from one extreme to another. However, after the beginning, one enters a routine and it is not so difficult for him. Therefore, a person's service and fear every day should be according to the beginning. For every day, one must go back to accept strength from the beginning, which was previously difficult for him, as mentioned above. Therefore, one must start anew every time. And when one comes to a Tzaddik, one must come as though he had never been with the Tzaddik before, and now he is coming anew, not like he was before with the Tzaddik. For one must start anew every time. For perhaps his previous beginning was not proper, and if so, all of his work is not proper, as everything depends on the beginning, as mentioned above. Therefore, one must strengthen himself, arouse his heart, and start anew every time with great enthusiasm and new strength for his blessed service, as though he had never started before, so that his service will be proper according to the strength of the beginning, as mentioned above. And every time, one must fear this concern, lest he has not started properly yet, and strengthen himself to start anew from this moment and come to the Tzaddik. And so, every time, as mentioned above. (62:5, and the end pertaining to 5)

14. By fear and love, we generate and nurture the new soul that comes to a person [see honor] (67:7).

15. When a person does not contemplate the ultimate purpose, why does he need life (248).

16. A great rule in the service of God is that one should not set before his eyes anything except for the present day that he is currently in, whether it be in matters of livelihood and his necessary needs, or in the service of God. He must not think about what may come tomorrow. Similarly, in the service of God, one should not place before his eyes anything except for the current day and hour alone. When they desire to gather for the service of God, it seems to a person as if he has a heavy load that cannot be carried. However, when he considers that he has only that day, he will not have any load at all. Also, he should not push off from day to day, saying, "Tomorrow I will begin; tomorrow I will pray with proper intent and with appropriate strength and the like." For a person has in his world only that day and that hour in which he stands. For the next day is an altogether different world. When you hear His voice today, specifically today (272).

17. Every mitzvah that a person performs in this world, by doing it, he creates lamps to seek his reward in the treasury of the King after his departure. Fortunate is the one who merits this, for this is the ultimate pleasure of the world to come (275).

18. The essence of perfection is fear. There are two types of fear. There is one who fears God, His greatness and exaltedness, because He is great and supreme, and through this fear, he links himself to the Holy Presence of the Blessed One. And there is a lower level of fear, whereby he comes to fear through lower fears, such as fearing an animal or a servant, or from some other fear. Through this fear, he remembers and comes to fear God. And through this fear, influences flow into the world. And one needs to make vessels to receive this influence. And this is accomplished through silence and the desire to travel to true righteous individuals. Through this, the impression of the vessel is made. And afterwards, when one comes to him, the vessel is made. And whoever has more efforts and exertions in the beginning of approaching, and he breaks them, through this he has the most tremendous vessel [See Obstacles 5] (185).

19. A Jewish person was created in order to have dominion over the angels, and this is the purpose and ultimate goal of Israel. And each person must see that he comes to this goal. But the angels are extremely jealous of a person who has dominion over them. Therefore, one needs to be very careful and see to it that he has the strength to stand in this dominion, so that they will not cause him to fall, God forbid, due to their jealousy of him (II 1:1).

20. Through the desire for wealth, indulgence, and food, fear in the heart is lost and damaged. The fixing for this is to honor the three festivals and receive them properly [see Yom Tov]. Through this, fear is fixed. Through this fear, prophetic influences are drawn down. Through this, one can pray with completeness and be healed. Through this, one can connect himself to the roots of the souls of Israel. Through this, one is freed from the envy of the above mentioned angels, and his dominion over them is established (Ibid., 4,5,8,9).

21. When a person falls, God forbid, due to the three desires mentioned above, which cause the loss of fear as mentioned earlier, then the Holy One, blessed be He, roars like a lion over it (Ibid. 4).

22. All the mitzvot and good deeds and all the service of God are like a birth. For the main offspring of the righteous are good deeds. And just as a woman giving birth must suffer through many pains and tribulations and cry out in the voices of her brothers and fathers, etc., so too in the service of God, when one wants to do any service or repentance, inevitably he will have to go through many toilful efforts and hardships and some doubling over, and so on, before beginning any service. And even after that, there will not be an easy time in the service of God. One will have to go through many efforts and movements, as mentioned earlier, before being able to do any particular service suitably. Only the beginning is very difficult. Therefore, one should not be hastened by his evil thoughts about anything that happens to him, for he will have to bear all of it with difficulties and in keeping with the pain of reward (Ibid. 4:2)

23. Charity expands the gates of holiness, therefore, before any commandment and worship, it is good to give charity, in order to expand the gate of holiness that one needs to perform in his service, and it will not be difficult and burdensome for him to engage in them. [See Charity 36] (Ibid.)

24. Through this charity, one merits fear, and through fear, one merits kindness, and then one can engage in the service of God without hindrance from sustenance [See Charity sign 37, 38] (Ibid. 9).

25. Through the elderly who reach old age without perfection, through this, the wisdom of nature is strengthened, God forbid. Because man needs everything that is added and comes to him during his life, to increase holiness and knowledge every day. For every day that comes after that, he needs to shine more in the service of God, and only this is truly called a holy elder. But when he weakens his days, God forbid, and does not increase holiness every day, even though he is aging, he is not called an elder at all. On the contrary, he is called short-lived, and through him, the baby grows and the wisdom of nature is strengthened in the world. And the rectification for this is charity (Ibid. 4:9).

26. The essence of the pleasures and delights of the blessed Name is only when we are in this lowly world. We build and sanctify His name, and fulfill His will. For the blessed Name has many angels, living creatures, wheels, and numerous higher worlds that serve and worship Him. Nevertheless, the main pleasure and delight, in every respect, is when it ascends to the service of this lowly world. (II 7:4)

27. Every person must speak with their friend with fear of Heaven. But they must also have fear of Heaven themselves, so that their words are heard, and so that their words are fulfilled in the heart of their friend immediately. For by means of fear, their words are heard and their words are also fulfilled in the heart of their friend. (Ibid. and 6,5).

28. All the days of a person's life and all the time of the whole world is nothing, for everything blossoms in an instant, as it seems to the senses. And nothing remains of all the time except for what one reaps in the service of God in this world. That is what remains eternally in the world to come. But apart from this, everything is vain and empty, for all the time of the whole world, what was and what will be, is all nothingness and emptiness in comparison to a single day, and even in comparison to a single moment of the world to come. (Ibid. 6).

29. When we hear and speak about something new, that the righteous have innovated through this, fear of God falls (Ibid. 13).

30. The main goal is only to serve God and walk in His ways for His blessed name, in order to recognize Him, blessed be He, because this is His will, blessed be He. For one who serves for the sake of the World to Come, this is called "filling his belly," as he wants to satisfy his belly in the World to Come, even though it is truly better and better to serve God for the sake of the World to Come, rather than pursue this world, God forbid. And also, one who serves God even for the sake of the World to Come is certainly wiser than one who tires all his days for this world, for he chooses for himself eternal life. However, despite this, the main goal in completeness is only to serve Him, blessed be He, in order to recognize Him, blessed be He, for this is His will, blessed be He (II:37).

31. When a person does not sanctify himself and pursues desires and excesses, accumulating wealth and spending his days to leave an inheritance for his children, the wealth that he leaves for his children is like one who fouls himself with filth and puts filth upon the filth, as explained there (37). And even one who wants to leave his merit to his children, this is not the ultimate completeness. The righteous who are complete do not choose this at all, but only seek to fulfill His will, blessed be He. (Ibid.)

32. The choice is in the hands of a person to do as he desires. And even in all things, everything is in the hands of the individual Israelite to behave according to his own will, because with Israel, there is choice in their hands over everything in the world. For among the nations of the world, there are things that are forced upon them, but with the individual Israelite, everything he does, such as traveling to a certain place and the like, involves his own service. Therefore, he has a choice over everything (54).

33. The abundance of this world cannot be calculated, meaning what a person can gain in this world, and he does not need to spend from his own resources, but rather from what God, blessed be He, has prepared for him. He can extend his hand and gain very much, as the eye has not seen, etc. (55).

14. It is very good to cast oneself upon God, blessed be He, and rely upon Him. And when the day comes, we must surrender all our movements and those of our children and those dependent upon us to God, blessed be He, so that everything will be according to His will (Sichot Haran 2).

35. The essence of completeness is fear, and the main focus is fear of punishment, and even the righteous need fear of punishment. For the initial service is due to the fear of punishment (Sichot 5).

36. It is impossible to merit serving God unless one starts anew each time. And sometimes, even several fresh starts are needed, even in one day (Sichot 48).

37. Everything you see in the world, everything was created for choice, because the entire world and its contents were only created for choice (Sichot 300).

38. There are those who serve God, blessed be He, who do not see what they have accomplished all their days, but only after their death, in the World to Come, will they see what they have accomplished (Sichot 244).

39. The essence of the service of the individual Israelite is in the winter, to be careful to rise early, and in the summer, when the night is very short, to be careful to rise in the morning at dawn (Sichot 301).

=KAF=

KA'AS - Anger
1. It is necessary to break anger with compassion. This means that when anger arises, one should not act with any cruelty in their anger. On the contrary, one should strive to overpower their anger with great compassion for the one they wish to be angry with, and sweeten the anger with compassion. And through this, one merits to receive from the righteous and grasp in their thoughts the ultimate purpose that is the delight of the World to Come. And in every matter in the world, one can look at the ultimate purpose and attain it according to its root, which exists within the Neshama of the Tzaddik. (18:2)

2. Through the nullification of anger with compassion, as mentioned above, through this, the righteous receive true honor and greatness. And then, one merits to have a true leader who has mercy on the world and conducts them appropriately to bring each individual to the ultimate purpose. (Ibid.) 3. Anger and cruelty stem from a lack of understanding. And whatever increases understanding diminishes anger, and increases compassion, kindness, and peace. Therefore, through engaging in Torah study, which by it, understanding is acquired, through this, anger is nullified, and compassion and peace are increased. (56:6)

4. Similarly, immersion in the mikveh nullifies anger, for through immersion in the mikveh, understanding is acquired. (Ibid. 7)

5. Through anger, the great accuser is aroused, who is Esau, also known as Edom. And from the highest accuser, other accusers and adversaries are aroused against the one who is angry and have dominion over him. For through anger, his wisdom departs, and the image of God leaves his face, and he no longer has the face of a human. And because of this, the haters have dominion over him, for he appears like an animal to them, and they are not afraid of him (57:6).

6. Rectification for anger is fasting, and this is the main purpose of fasting. Therefore, on the day of fasting, the master of anger instigates the matter in a person, and provokes anger in order to ruin the fast. Therefore, extra caution is necessary to guard oneself extremely from the fire of anger on the day of fasting, for the main purpose of fasting is that which subdues anger. (Ibid.)

7. Through the consumption of Shabbat, anger is subdued and nullified. (Ibid.)

8. Through anger, one damages their wealth, and when the inclination tempts a person to become angry, they should know that at that moment there is a certain amount of money that will be withdrawn from them from above, and the inclination desires to ruin this influx of wealth (59:5).

9. Through the damage to the inflow of wealth caused by anger, one's reputation and soul are affected. But when one guards themselves from anger and when anger arises, they overpower their inclination and extend their patience, by doing so they merit wealth and their reputation and soul grow and they merit a good name. And all souls yearn to be included in their soul, and they merit to bring many souls close to the blessed name, which is the main honor of the blessed name. (Ibi

10. Anger damages one's livelihood as well, as mentioned before, and because of this, a person is distant from truth and is unable to pray. Additionally, they are unable to complete and carry out what is necessary, due to their anger (66:2).

11. When one overcomes and breaks their anger, through this they reach a level of the spirit of the Messiah, and it is considered as if the whole world is created through him. And they merit livelihood and to pray to God alone without any ulterior motives, and they merit to be able to carry out all the commandments and all the sacred things that have to be done. (Ibid. 2,3)

12. Through the holiness of the Land of Israel, one can overcome anger, sadness, and laziness. Therefore, we need to ask God very much to merit to come to the Land of Israel quickly, because through the holiness of the Land of Israel, one merits the quality of having a long spirit, meaning they are able to endure anything without anger or caring about what anyone else thinks, even if someone acted against them (155).

KAVOD - Honor
1. Every person should diminish their own honor and increase the honor of God. They should not pursue honor but rather flee from it. By doing so, they merit the honor of God, and no one else will question whether they deserve honor or not. But someone who pursues honor does not merit the honor of God. Therefore, even if they have honor, everyone will question and ask who this person is and what entitles them to such honor, and they will dispute that they are even worthy of it (6:1).

2. The essence of repentance is when one hears themselves being mocked, they remain silent, bear the mockery and the shedding of blood that comes with it. By doing so, they diminish the blood in the left ventricle, and they slaughter their evil inclination. Through this, they merit the honor of God mentioned previously (Ibid. 2). 3. By being cautious and preserving the honor of the blessed name of Hashem in a complete manner, one becomes esteemed in his own eyes, beloved, and honored. However, his honor is nothing compared to the honor of the blessed name of Hashem. Through this, one merits enlightening words of the Torah, which illuminate the path to complete repentance. And through this, one attains deep understanding of the Torah. (11:2) 4. The main honor of the blessed name of Hashem is when those who are very distant come close to Him. For then, His holy name is exalted and revered, and His honor is greatly magnified. Therefore, every person must exert great effort to draw closer to the blessed name of Hashem. Also, a person should not say, "How can I possibly draw near to the blessed name of Hashem when I am so distant, due to the multitude of my evil actions?" On the contrary, the more distant one is, the more His honor is magnified when he exerts himself to return and draw near to Him. For this is the essence of His honored name, as mentioned previously. (14:2)

5. According to the honor one gives to those who fear God, so does honor rise to its root. And the main thing is to honor those who fear God with a whole heart, and through this, they perfect the flaws of fear and merit peace (Ibid. 6,7,8).

6. A person should not accept leadership and rulership unless he has complete faith, because there is no completeness after him. And even someone who believes in something that is from the ways of the nations, etc., even though he believes in the blessed name, he should not accept leadership. And even though a person thinks that he has compassion for the world and therefore wants to guide it, in truth he is pursuing honor and he pursues his pursuit with compassion, and through this, they can come to heresy and apostasy, God forbid. But from heaven, they have mercy and they do not leave leadership in their hands (18:3,6).

7. By the love of the wise, the kingdom and leadership are established. And when a king or leader harbors hatred towards the wise, it is known that the wisdom from heaven will bring him down from his greatness, for there is no existence in the world without wisdom. (Ibid. 4)

8. One must be cautious of an elder who has forgotten his learning due to unavoidable circumstances, in order to honor him. And through the honor given to him, the forgetfulness is nullified, and the soul is revealed, meaning the memory of Torah, and judgments and darkness are abolished, and light, kindness, life, and the wisdom of Torah are drawn into the world (37:5).

9. Also, one must be very careful to honor the common people, for there are common people who have extremely precious souls, and we see this through their Torah. When we see that they are people of Torah, it is known that they have a precious soul. Therefore, we must be careful to honor them, for through honor, the Torah within them will be revealed even more, and the desires of the body, the material, the darkness, and the foolishness will be diminished. The soul, form, light, wisdom, life, kindness, memory, and all judgments will be elevated. (Ibid. 7)

10. There are leaders who are called "Rabbi" even though their knowledge is inadequate and flawed. They cannot even lead themselves, let alone others. Nevertheless, they seek greatness for themselves and strive for positions of leadership in the world. Each person must be cautious not to rely on them or give them any authority, for they themselves are not truly deserving of it, as they have a strong evil inclination to lead the world. However, those who give them authority and rely on them to be called "Rabbi" will eventually face judgment and accountability (61:2).

11. By ordaining a rabbi who is unfit, the written Torah of Israel weakens and loses its force. They give strength to the writings of other nations, and as a result, they decree that our writings will have no authority, only theirs. Israel is forced to learn their writings, and because of this, they decree to exile the people of Israel from their homeland, where they were already settled, to places where Israel had never been before. This is a form of expulsion from the land of Israel. And because of this, they cannot give birth to great souls. Through this, the secret of the exile is taken from us and handed over to them, God forbid. (61:2,3)

12. But when a wise and worthy scholar is ordained and receives semicha in the name of Rabbi, through this, he brings blessing and strength to our handwritten writings. Then, all the laws and regulations of their governance are also established through our handwritten writings. And through this, the air is sanctified in the manner of the air of the land of Israel. And through this, all the aforementioned issues are rectified. (Ibid. 2)

13. When a person experiences a new level of honor, they must be very cautious because sometimes honor comes to them in order to snatch their soul, God forbid. Therefore, one must be careful to accept honor with great sanctity, solely for the sake of the blessed Name and without using it for personal gain or self-indulgence, in order to prevent any harm to their soul, God forbid, so that honor does not take their soul. For the soul is extremely precious, and we must be very careful to guard it. We must pray frequently to the blessed Name, so that the honor does not harm us and cause our soul to be taken away, God forbid. For honor is the root of all souls, and when the soul is taken away, it is withdrawn into the honor, which is its root. (67:1)

14. However, according to the majority, honor comes for good. When a person attains a new level of soul, it is clothed in honor. Therefore, when one is deserving of receiving honor as appropriate, they can receive a new soul through the honor bestowed upon them.

15. Through the desire for food, honor is diminished, and then it becomes a form of hiding one's face and suppressing judgments, God forbid. Then, honor falls to those with audacity, as audacity is what the generation takes as honor, and all leadership, monarchy, government, and honor are with idolaters, astrologers, the wicked, and those with audacity. Therefore, when the people of Israel need to act with strength for the sake of the preservation of our holy religion, they should receive strength from them. But when the desire for food is broken, then the honor of holiness is elevated, and there is no dominance, arrogance, or honor to show audacity. Then it is in the realm of the "lifting of the face," which is the nullification of judgments. (67:3,4)

16. Through charity, the blemish of honor is corrected, and honor and sovereignty are elevated from the lower realm, returning honor to the enlightened ones who are the true leaders. (Ibid. 5)

17. Therefore, we give charity alongside the verse "You rule over all things" in order to elevate honor and sovereignty from the lower realm to holiness, as mentioned above. (Ibid. 7)

18. When honor returns to the enlightened ones, that is, to the true leaders, at the beginning of their leadership, disagreements may arise. (Ibid. 6)

19. When a new level of honor comes to a person, they must strive to have more fear and love, and through this, they will merit to give birth to and nurture a new soul that comes through the honor, as mentioned. (Ibid. 7)

20. Through giving honor to an elder who has forgotten their learning, one draws forth cool waters to revive the exhausted soul. By this, the blemish of those who pray without concentration is corrected. (67:8)

21. It is very difficult to be famous because those who are famous must suffer for the sake of others. However, some are forced from heaven to be famous. (71)

22. When those who provide for the generation and the leaders of the generation become haughty, God sets up people to speak against them, so that their minds will not become arrogant toward others. (95)

23. One must fear and be afraid of honor because honor is a great danger to the soul. Therefore, when honor comes to a person, they must be very careful to accept it appropriately for the sake of God alone. Otherwise, God forbid, it will diminish like a hair's breadth, and they will not receive it appropriately and may even be driven away by it. (131)

24. He who seeks honor excessively is considered foolish. [look inside the lesson] (194)

25. One who lacks knowledge excessively tends to be overly concerned with honor, such as women who are very particular about their honor due to their lack of intellect. (202)

26. One who conducts himself with honesty and integrity in leadership is deserving of ascending to greatness in his later years. And anything that is considered greatness in that generation, he attains this greatness. (236)

27. One must be very cautious of flattery, especially those who have fear of heaven, as they are particularly susceptible to flattery. However, one must be extremely cautious of this, as through flattery, they may lose the influence of prophecy that they could have merited through fear. (II 1:7)

28. There are leaders who conduct themselves with authority and rule over a poor people for no reason, as they have not been granted any greatness from heaven whatsoever. They only boast about themselves over the generation for no reason. And they acquire the sword of arrogance through the converts who convert, as they introduce arrogance into Israel, as explained elsewhere, to the extent that they have the power to even punish those who do not want to submit themselves under their rule. In truth, this is not called punishment, but rather causing harm, as they are causing harm to the world. And through this arrogance of these leaders of the generation, the desire for immorality strengthens in the world. To be saved from this, it is through the defenders of the land, etc. (5:5)

29. The essence of true leadership is dependent on mercy. It is impossible to be a true leader unless one possesses genuine mercy towards the people of Israel. However, the leader must know how to act with mercy, as it is prohibited to have mercy on evildoers, murderers, and thieves. Likewise, one must know how to have mercy on each individual, to influence and guide them towards their eternal good in truth. Therefore, the main mercy of a true leader is to remove Israel from their sins, for this is the greatest form of mercy of all. [See also Rebuke 17] (7:1,3)

30. It is a great danger to be famous and to lead the world without being truly worthy. Even the great leaders of the generation face tremendous risks in guiding the world. For in leading the world and teaching Torah to the masses, one can easily fall into theft, adultery, and murder at any time and any moment. May mercy protect us. (18)

31. The entire creation exists solely for the sake of God's glory, so everything was created for the sake of humankind. For the elevation of God's glory is dependent specifically on human beings. Therefore, when honor comes to a person, they must be extremely careful not to take any honor for themselves, but rather to seek to return and elevate all the honor to the name of God blessed be He. In doing so, one rectifies and fulfills the entire world, for the entire world, with all its contents, was created solely for the elevation of God's glory, as mentioned earlier. (71)

32. When a person achieves honor, through this he falls from the level of the intellect of the land of Israel, for there lies the essence of intellect and wisdom. And he falls into the defective intellects outside of the land. And through this divisions are created. And the eye of the land of Israel (i.e., the essence of wisdom) is negatively impacted. (See Israel) (Ibid.)

33. Because of jealousy towards his friend and the son of his rejoicing who rises to greatness, one can lose his faith and fall into denial of God's existence. Therefore, one must be extremely cautious of this. (80)

34. In our time, there is no one who desires to elevate oneself for the sake of Heaven, like in the previous generations. Therefore, it is forbidden to pursue honor and elevation, and one should distance oneself from honor and elevation in truth. (Ibid.)

35. If a person had a returning awareness, he would see that all matters of this world are vanity and emptiness. Especially the desire for honor and leadership to be famous and to dominate the people, all is vanity and a waste of spirit. And truly, it is great foolishness because in truth, it brings no pleasure and contentment, even in this world. For it is filled with suffering and humiliations. May the Merciful One protect us. (Sichot Haran 47)

=LAMED=

LEITZANUT - Mockery
1. He that scoffs at the words of the Sages, is judged / to be sentenced to [punishment in] boiling excrement, and this causes putrid fumes to go up to his Moach/brain, which bury and mix up and confuse his Daat/mind, so he's unable to bring out from his learning, Hanhagot Yesharot / proper conduct and behavior, and his heart is polluted like a Beit Ha-kisse ("toilet room," outhouse), which makes his Eitzah (counsel, determination) always split and divided so he's unable to give counsel to his soul (decide) about any thing at all; this results in Yisrael being expelled from their place and the Sod ha-Ibbur ("Secret of Intercalation," the calendar setting; impregnation and implanting of holy things in higher senses) is taken away from us. Then this results in controversies and fights (61:1-3).

2. There are already now many Sefarim, sacred Jewish books and still to come there will be many more Sefarim, and it's forbidden to be Mal'ig (to be dismissive, scorning, mocking, take lightly) any one of them, because the world needs every one of them [see Talmud Torah] (Ibid. 5).

3. Mockery is "the fool's laughter" (Eccl. 7:6); you nullify it by Tikkun Habrit (II 83).

4. People (in general) are a great hindrance (to serving Hashem), but the main thing is their Leitzanut (mockery, disbelief, skepticism); it's a big obstacle to (getting to) the Truth; this is very well known to anyone that's versed in the cunning cleverness of their Leitzanut (humor). This is needless to say about the clever humor of irreligious and not-serious people of the world that go in the ways of reductionism, materialism and nihilism, who are very scornful and dismissive of Yisrael as is well known, as this can harm and uproot a man in entirety, the Merciful One save us &mdash; but even the cleverness and Leitzanut (sarcasm) of those that appear to be pious and followers (of True Tzaddikim; "chassidim") but who perform Leitzanut (mockery, derision) at many things that are in Kedushah &mdash; - they too cause tremendous harm, and drive a person very, very far from truly serving Hashem. In many ways their Leitzanut (indifference, mockery, doubt) is worse than the Leitzanut (agnosticism) of plain irreligious people. Because most (religious) people will keep distance from those irreligious people, because every one knows, that philosophy uproots a man out of both worlds [this one and the Coming World] and takes him down to the lowest hell (Sheol), the Merciful One spare us! But the Leitzanut and cleverness of those ones that appear to be pious, kosher people &mdash; a man doesn't run away from them as much, since it's coming out of the mouth of somewhat religious God-fearing people and yet they enclothe all of it in Darkhei Emet (ways of truth). This is all the work of the Accuser (the Devil). "But he that goes pure, simple and innocent - will go in confidence." He will keep away from them and their multitudes that are like them. He will not have a look at any of their cleverness and Leitzanut (indifference, mockery, doubt). He will just go with simple innocence in the ways of our Patriarchs "that are from eternity [and unto eternity good.]" (Sichot Haran 81).

=MEM=

MAMON U'PARNASAH - Money and Livelihood
1. Through idle words and Lashon Hara, poverty comes; also through pride, poverty comes. And through charity, these things are rectified, and abundance is drawn and one becomes enriched. (Likutei Moharan 4:8)

2. Through a breach of the covenant, one does not have sustenance. (7, end)

3. Through prayer, one merits sustenance. (9:2)

4. The bitterness and toil of sustenance is proportionate to the breach of the covenant. (11:4)

5. When breaking desires for money, one draws down complete Divine Providence, and its breaking is through charity, for through charity one cools the fervor of the desire for money and breaks the desire for leadership and wealth. One who does this is able to give and take with faith and to be happy with one's portion, and has tranquility in that which God has granted him and is not eager to become wealthy. For this is the essence of the desire for money, which is constantly exhausted by the toil and travails and great toil of one's own labor, and draws upon oneself the curse of "by the sweat of your brow you shall eat bread." Through charity, one can be saved from this and be considered like the smoke of incense. (L. Moharan 13:1)

6. The desire for money is truly idolatry, and as long as this idol worship of money exists in the world, there is wrath in the world. And according to the nullification of this desire, thus is the nullification of wrath, and kindness is drawn into the world, and the aspect of the revelation of Messiah is drawn, and the knowledge of the building of the Temple is drawn. And one merits to draw wondrous new Torah insights that will be revealed in the future. Through this, the rectification of the upper and lower chariots is accomplished" (Ibid. 1,2,5).

7. These are people who fall into the desires for money and do not believe that God Almighty can sustain them through a simple means, and they chase after their sustenance with great effort. They are bread-eaters in sorrow, and they are filled with bitterness and blackness, an alien worship of death. But those who accept their subsistence and gifts with faith and strengthen themselves in their knowledge to be happy with their portion, and they know and believe in truth and perfect faith that the essence of sustenance and wealth are solely from God Almighty alone, only the fact that He desires for the individual to achieve a certain thing. For the essence of money and sustenance that is achieved through ongoing toil, great effort and troubles, and it brings upon itself the curse of 'By the sweat of your brow, you shall eat bread,' God's mercy protects us. And through charity, we are saved from this and it is considered like offering incense" (Likutei Moharan, 23:1).

8. One who is sunk into the idol worship that is the desire for money does not worship just one idol, but rather worships all the foreign worship of all seventy nations. For all foreign worships are obligated in money, and the Divine Presence cries out about them: 'One hundred and forty curses are upon me, they are light to my head, light to my arm, for the amount of money with its four letters' (Ibid.).

9. Through the rectification of the covenant in holiness and through the approach to true righteous people who are keepers of the covenant in the utmost perfection, through this we are saved from the desire for money, which is a foreign worship of darkness, and as mentioned above, we are connected to Godliness and merit to be illuminated and to have the radiance of God's presence shine upon us to behold the beauty of God" (Ibid. 2,3).

10. There is also another rectification for the desire for money, which is to look at the root from which all money and its influences come. Through contemplating this, one's desire is nullified, for there in its root, all influence is pure, clear light, and spiritual pleasure, and there is no desire except for that which is connected to holiness. And who is foolish enough to abandon spiritual pleasure and take material pleasure in its place? But this contemplation is impossible to achieve until one rectifies their covenant, as it is written, 'And from my flesh, I behold God,' as in the beginning, one must rectify the holy flesh, and then they can look upon Godliness. And for this reason, the essence of the rectification of the desire for money is through the covenant, and when one rectifies their covenant, it is impossible to fall back into the desire for money (Ibid. 5).

11. And all the falls that a person falls from his level are due to the desire for wealth, for this is the main downfall that causes one to perish and worship idols. Therefore, when distributing among the righteous, the true and holy blessed be He wants to banish his enemies, those of the righteous, He causes the enemy to fall to the desire for wealth, for there is no greater downfall than this. And the principle is that when there are disputes, whoever keeps the covenant more than his friend, and so on, and all those who are closer to this Tzaddik who keeps the covenant more, can cause their friends to fall from their level, and the downfall is that they fall to the desire for wealth. Therefore, a person must be extremely careful when there is a dispute with him so that he will not fall to the desire for money, God forbid (Ibid. 3, and the comment at the end that pertains to 3).

12. By the commandment of the Mezuzah, the desire and love of money are eliminated, and as a result, his livelihood hovers over him and comes to him easily (Ibid. 4).

13. All the commandments that a person does without money, meaning that he does not want to lose money for the sake of the commandment, are still not perfect, because it is not yet in the category of faith which is the essence of perfection. But when he thinks so much about the commandment until he does not feel the loss of money and spends and distributes money for the sake of the commandment, this is called faith because faith in money is the essence of perfection, as one who breaks the desire for money that is set before him as means to holiness, as mentioned above (Ibid. 5).

14. Those who are sunk in the desire for money are constantly in debt, as we see in every generation that this burden is hanging on the necks of people, as they are not satisfied with their money and borrow from others and resemble them, and they are scrupulous in seeking much reward and then die as debtors. And if they do not really die as debtors who owe money to others, they are still in debt to their desires, as we see in every generation that even those who have money to live on are chasing after the desire for money and are exhausting themselves in great dangers and sufferings in order to earn a lot of money, and they afflict themselves with great toil for the sake of money, as if there was a great debt incumbent upon them. And the debt is only for themselves, meaning for their desire that they are bound to follow after the desire for money to such an extent as if they are obligated with a great debt. It turns out that they are in constant debt to their desires, as mentioned above, and all their days they suffer bitterness, sorrow, and worries from the desire for money. And whatever money they have, it eats away their lives, for it exhausts their lives through troubles and worries of money (Ibid.)

15. Know that all the wealth and riches of the unrighteous rich, who do not give charity as they should according to their wealth, and are immersed in the desire for wealth and the distractions of time constantly— all their wealth and riches are in the category of foolishness of the fool, that the wealth mocks them, as if the wealth is playing with them, just as people play with a child with coins, and then the wealth itself kills them. As it is written in the Tikkunim: "The fool's laughter - who is the fool who does not pass it on to others, and so on. And this is the cause of the matter, to be saved from this, according to the Tikkun HaBrit, and as one merits to come close to the true tzaddik who is extremely careful in keeping the covenant, it is written about him: "It is good to be before God; He will save us from it," for he merits wisdom and knowledge and knows how to be saved from this.

For even great people need very great wisdom and knowledge in the matter of the bitterness of money and sustenance, lest they waste away and perish, God forbid, in this world due to this. Like the majority of people who suffer greatly all their days because of this and lose the two worlds due to this. For know that this world is full of bitterness beyond measure in the category of the bitterness of the world, which cannot be endured or sustained because of the great bitterness [it causes], as it is written in the holy Zohar: "If not for salt (food), the world could not bear the bitterness." And the main bitterness of the world is the desire, distraction, and worries of money and sustenance, which came about due to the blemish of the covenant. And if the power of the great righteous people, who are truly keepers of the covenant, who are called the covenant of everlasting salt, were not present, the world would not be able to endure at all because of the bitterness mentioned above, which is the desire for money. Therefore, everyone should endeavor to come close to the true tzaddikim, and thus sweeten for himself the bitterness mentioned above, which is the desire for money.

But he who is far from the tzaddikim and is himself far from keeping the covenant, as he knows in his soul, how much more so, when he opposes and antagonizes the aforementioned tzaddik and his people, he is overcome more and more by the bitterness of the world, until he is completely weakened by the mercy of Heaven. Therefore, pay close attention to these matters, for many souls have sunk because of them. Perhaps you can escape to the true tzaddikim to save yourself from the flood of many waters of the desire for money that comes through the desire for adultery, that they may not touch you, and your soul will plunder and you will merit true life in this world and the world to come. (Ibid.)

16. One who is immersed in a desire for money and does not engage in honest commerce, causes the aspect of "impure blood" to be present in the Divine Presence, and he will not have livelihood, and he is in a state of blemishing the covenant. (Ibid. 29:5,9)

17. Charity is the general rectification of giving and receiving. One must focus during every step and every speech in the act of giving and receiving, that his intention is in order to gain in order to give charity, and this is the main rectification of giving and receiving. (Ibid. 9)

18. Through hating monetary gain to the extent that he hates money with a complete hatred, one will acquire wisdom and understanding, by which he can attain closeness to God. Conversely, through loving money, he will fall into foolishness, emptiness, sorrow, and darkness, and the shells and barriers of negativity will surround him. (30:4)

19. By engaging in give-and-take (commerce) in faith, one renews his soul, his mind, and his understanding within his faith. And he merits to receive a new intellect and a new soul from the light of God's countenance every time. Even one who is not a scholar and does not receive new intellects within himself through the act of giving and receiving in faith, since he is not busy with Torah study, which is the main intellect and understanding, even he can still make great rectifications through giving and receiving in faith. For through this, he is carrying and giving in faith, and through this, he does good for his fellow, who is of his root. And the joy of his fellow is renewed within giving and receiving by him, from which he can attain new intellects to study and to cleave to the Creator. (35:6,9)

20. All monetary laws that relate to transactions and negotiations. Therefore, one who wishes to engage in negotiations and transactions in good faith must be knowledgeable in monetary laws so as not to stumble in them. (Ibid. 6)

21. When one wants to engage in negotiations and transactions in good faith, they must be very vigilant in preserving their faith, so that external forces do not overpower them to the point where their faith is harmed. Therefore, one must strive to engage in negotiations and transactions with complete faith, like Rabba Safr'a, and uphold and speak the truth in their heart, so that not even what is concluded in their heart will be changed. By doing so, they will preserve their faith and be able to renew their soul and intellect within the faith that is present in negotiations and transactions. (35:7).

22. When a person engages in negotiations and transactions in good faith, this is the aspect of bringing near the continual offering and the offering of incense. Then, all the husks fall away, and all the sparks of holiness within them rise. Their mind ascends and is rejuvenated, similar to when the Holy Temple was built in their days. (Ibid. 8)

23. The main deficiency in livelihood is due to the fact that it is scarce in these generations, and this is only due to the butchers who are not fit. For there are those who are fit butchers, who feed and support Israel, and they elevate the reincarnated soul through the blessing they make on the slaughter. However, when the butcher is not fit, and even during the blessing he contemplates thoughts of pigul (an invalid offering) and he is not present during the blessing, then when he stands with the knife to slaughter the animal, he stands as if he is murdering souls, and there is pain to the living soul and it cries out in a bitter voice, because he does not elevate the reincarnated soul. On the contrary, he brings it down from its level and it has no rest for its foot. Woe to this butcher, woe to the soul he killed and delivered it into the hands of its enemies. And due to this, livelihood is diminished, and with the diminished livelihood, great effort and toil is necessary. And through these butchers, the soul submits to the body and the material, and the desires of the body become strong. But through righteous butchers, the soul is elevated, and the body and the material submit and become like an animal, stupidity, and darkness, in the aspect of death, forgetfulness, and judgment, in the aspect of external wisdom. And the soul and form are elevated in the aspect of man, wisdom, light, life, memory, and kindness, in the aspect of the wisdom of the Torah. And through this, livelihood is drawn abundantly as mentioned above. (37:6) 24. When Israel guards themselves from forbidden acts, through this they have sustenance (Ibid). 25. Through the desire for food, poverty comes, and through lust and shame (47).

26. Through negligence in the winding of Tefillin, poverty and shame come. And also through negligence in truth, poverty and shame come, for the essence of wealth is from truth (Ibid.) 27. A person must have satisfaction with only what he truly needs in this world, and not behave in his home as the great do, specifically as is the custom today with many people. For those who do not have the attribute of satisfaction, it is said about them, "The belly of the wicked is lacking," for they are lacking in many things forever. Therefore, a person must have satisfaction to be satisfied with what God has granted him, and even from this satisfaction itself, he must set aside for charity, and through this, great unity is made above, and all good influences are drawn (54:2).

28. One who engages in give and take with faith, through this, he elevates and rectifies the sparks of holiness that have fallen, and he balances and illuminates the allure of the soul, spirit, and breath of his own nefesh, and through this, he unifies the Holy One, blessed be He, and His Divine Presence. (Ibid. 3)

29. All the dealings in commerce and trade, which revolve and pass from one person to another, be it merchandise or goods, everything depends on the vital sparks within them. Sometimes, it is necessary for an item to leave one ownership and go to another, and afterward return to its original ownership, all according to the sparks contained within that object and according to the divisions of the individual's soul, spirit, and breath, which exist in every moment and time. Therefore, one should not rush the hour for anything, to push oneself excessively to sell or buy something specifically at that exact moment one desires. For every time is determined by the clarity of the sparks and the divisions of the individual's soul and spirit as mentioned above. (54:3)

30. The craving for money causes the Malkhut haReshaah, forces of evil - which is the malkhut of Haman-Amalek, which is always hounding the Malkhut diKedushah, forces of good which get their vitality through the Daat which is the Torah - to gain the upper hand, God forbid. The Malkhut haReshaah is the opposite of this, for it's constantly wanting to amass money and it swallows many sparks of holiness that are concealed in the money, which at its root is Givunin Ila'in, supernal colors of light. Every person, the more he breaks the desire for money and pulls himself to the Torah and the holy Daat, the more he liberates the holy sparks from the Malkhut haReshaah. All this happens by the power of the True Tzaddikim that are truly occupied in the Torah, who have the power to subdue this Malkhut haReshaah, and free all the sparks from there and make Torah out of them (56:5).

31. According to one's desire for wealth, one's knowledge, life, and longevity are diminished, and one does not hear the voice of the proclamation of the Torah, which constantly announces to return to the blessed Name. Due to the desire for wealth, one does not hear the great proclamation. As a result, one is compelled to toil greatly for his livelihood and his sustenance comes with great difficulty and hardship. However, when one strengthens himself to enlarge his knowledge, to only think about the Torah, and to diminish and break his desire for wealth, through this his sustenance becomes easier and he merits hearing the hints and proclamations of the Torah, which are the good thoughts that arise in his heart each time to return to the blessed Name until he truly comes close to Him. (Ibid. 6)

32. The grief that comes from the excessive pursuit and persecution of money is the venom of the serpent, and through it all the vital organs become weakened and the heartbeat of the person, upon which his life depends, is weakened as well. And everything that weakens the heartbeat, the vital organs become even heavier and the heartbeat weakens even more and more, and thus it returns until his soul can depart, and all this is due to the troubles of the desire for money, from which arise the primary worries and griefs. And through a holy rest that gives rest to return to the name of the blessed God, the beating spirit is restored and his life is strengthened, and one is worthy of receiving great knowledge and receiving words from heaven. (56:9)

33. Anger is very damaging to livelihood and wealth. And you should know that when the inclination incites you to anger, know that at that moment there is an influence from above of how much money and the inclination wants to ruin the influence of wealth by anger that he has brought upon himself. And even if he already has money, the anger can cause him to lose it. (59:5; 68). 34. Theft is very serious because when one steals money from his friend, he is stealing his children, meaning that the thief is taking away the friend's children. And even if the victim has no children, the thief can still cause him to lose his children by death because of the theft. (69) 35. By stealing from his friend, he brings upon himself thoughts of wrongdoing. (Ibid.) 36. Also, sometimes a thief can lose his soulmate through theft, and sometimes the thief can steal from his soulmate so that he will not have one. (Ibid.) 37. It is also possible for a person to have stolen property even if he has not stolen anything with his own hands, because even through desire and covetousness that he has for his friend's money, he alone can steal it. And this is the very strict prohibition of "Do not covet" because the desire in and of itself is a very severe prohibition because there is power in the desire to steal his friend's money and the souls of his sons and daughters just as if he had actually stolen. (Ibid.)

38. By giving charity he repairs the money that his fellow has, that he stole by coveting. But real actual theft cannot be repaired, until he returns what he stole or does with it public service if it's impossible to return, as our Sages obm said. (Ibid.). 39. If you see someone who is lacking in food, make it your charity. Because charity repairs your money so that you will have abundant money and livelihood. (Ibid.). 40. Whoever marries a woman for money is a mindless fool and he blemishes and loses his Daat, consciousness and awareness, and it will lead to him having children that are not good, as our Sages obm said. (Ibid.)

41. Craving money causes a person to have enemies and haters, and the more he craves money the more enemies he has, and when the lust for money is extreme it causes baseless haters. (Ibid.)

42. Greed spoils and mixes up a person's brains and makes him stupid, and the more he lusts after the money the more his brains get rot. (Ibid.)

43. Being lowly and humble makes it that nobody is able to remove or expel you from your place, meaning to diminish your livelihood. (79)

44. By doing "commerce in faith" you perform the mitzva of "You shall love" etc., and this leads you to have income without toil and effort. (93, 210)

45. All commerce is all Torah. Therefore when doing any transaction you need to bind your thoughts and mind solely on the Torah and the rules that are enclothed in it. (280)

46. Whoever personally engages in a transaction and does not bind his thoughts to the Torah while doing the transaction, his punishment he suffers afterwards is he needs to come before the judges to rule the Torah judgement. All this goes according to the damage done; for one his punishment is he merely has to appear to court, but he wins the case; but someone else uprooted trade from the Torah to a greater extent; then he loses the case too. (Ibid.).

47. In the moment that negotiations take place, it is a time of war, for then one must fight against the other side, to clarify and elevate the holy sparks from there. For the essence of negotiations is to clarify sparks. And through conducting negotiations with faith, according to its simple interpretation, the speech will be true and unequivocal, whether it is yes or no. Also, by connecting one's thoughts to the Torah, when conducting negotiations, one's external thoughts should only be involved in the negotiation, but one's internal thoughts should be connected to the Torah, as mentioned before. Through this, one is able to clarify and elevate many sparks and holiness that have fallen, through the negotiations. And it becomes the ascent of the worlds and great rectifications through negotiations, just as through prayer. (Ibid.)

48. "Mammon (money) desire is one of three evil desires that damage and corrupt the fear in the heart. Through accepting the Passover holiday properly, one rectifies the desire for mammon, and through this, one merits fear, prophecy, prayer, and more. (see Yir'ah 20) (L. Moharan II 1:4,5)

49. If someone wants to provide for the needy, he should be a man of energy and not lazy, lest he become the opposite, called a shlemazelnik, for he needs a bit of authority and through this, he can draw sustenance. (7:10)

50. There is one sin that causes creditors to become impoverished in the world. We must repent generally and plead with God, to save us from this sin, and the opportune time for this is when a person is in a state of magnificence in his mind. (Sichot Haran 112)

51. Through the joy of Torah and mitzvot, until dancing out of the joy, a person ascends in money. (L. Moharan II 81)

52. This world is nothing but a means to reach the eternal goal. We should not look whether we have money or not, for regardless of having money or not, our days will pass in the same way. This world deceives us by showing us that every time we earn more money, but ultimately, we will end up with nothing, as it appears in reality. Even if it is difficult to earn for the service of the Creator, one must know that this world is nothing but a means to reach the eternal goal, and he should put all his desires and goals towards that purpose. For indeed, the will itself is precious, for the essence is the will, and in that, he will reap the good rewards of Torah, prayer, and good deeds, as he will be left with nothing from all his labor except for a good will, and whatever good he can earn every day of his life. (Sichot Haran 51)

53. And one must remember well what the righteous have warned us and loudly proclaimed, that a person should not allow himself to be deceived by the world, that the world should not deceive him. For there is no one who will have a good end and outcome from this world, except for what he truly acquires for himself in the eternal world. (Ibid.)

MACHSHAVOT W'HIRHURIM - Thoughts and Contemplating
1. The main thing is to guard one's mind from becoming leavened [with negative thoughts]. One should not dwell on evil thoughts and desires that are distractions and obstacles. It is necessary to rebuke these thoughts that are distractions and drive them away from one's mind and thoughts, so that they do not draw near to him. For they cloud his mind, and as a result, he cannot pray, and it is impossible for him to experience joy. Therefore, one must be cautious of them in some way, for they are the essence of the leaven and the yeast in the dough, which one must burn away so that they are not visible and no longer present, in order to purify and direct the mind away from them. (5:4)

2. When one is plagued with thoughts of immorality and he breaks his desire and diverts his thoughts from them, this is the essence of his repentance and rectification for the flaw in the covenant that he previously fell into. Each person according to his situation. For this is truly the rectification and repentance, as it is specifically through the thoughts that now come to him which are evil and very tempting. Through this, he is specifically rectifying and repenting, as it is only through these thoughts that are coming to him now and that he is overcoming, that he is actually being rectified and repenting, as mentioned above. And through this, he extracts the sparks of holiness that fell due to the flaw in the covenant, and then he merits the rectification of the covenant. Through this, he also attains wisdom and a voice, and more [as explained elsewhere], and he merits peace. Through this, he is able to draw the entire world towards the service of the Blessed One. (27:8)

3. When a person allows external thoughts to enter his mind, the holiness of his intellect diminishes according to the extent of the flaw in the thought that he introduced into his mind. And as a result of this flawed thought, all negative traits and evil and base desires gather and connect. Thus, all the flaws, sins, and transgressions only come about as a result of the flaw in one's thoughts.

Therefore, every person must be very careful to safeguard his intellect and thoughts, so that no external thought or wisdom enters them. This is the essence of repentance and rectification for all sins, when one is able to expel all external thoughts from his consciousness and intellect. For the intellect is the soul, and when one sanctifies his intellect, meaning his soul, through this, he elevates and restores everything to its root. This is the essence of repentance. (35:1)

4. When a person thinks evil thoughts, which are foolishness of the heart, he dulls his heart and it becomes uncircumcised, thereby corrupting the essence of creation. In this state, it is as if he has destroyed the world. However, when one thinks good thoughts, it is the rectification of creation. Through this, the heart is purified, and he expels evil thoughts and thinks good thoughts. As a result, he merits experiencing miracles and wonders in the world. (Likutei Moharan, 49:1)

5. The entire rectification or downfall of a person depends solely on the thoughts in his heart, for the essence of inclinations lies in the thoughts and wisdoms of the heart. Good thoughts are the inclination of good, and evil thoughts are the inclination of evil. (Ibid.)

6. When one guards himself from evil thoughts and thinks good thoughts in his heart, he makes his heart into a rock for his heart, so that his heart becomes an inner sanctuary, enabling him to perform good deeds and acquire good character traits. Through this, he merits to receive the complete yoke of the Kingdom of Heaven and achieve perfect repentance. Through this, he draws upon himself the supernal unity and the revelation of the hidden ancient wisdom.

All the rectification or downfall of a person depends solely on the thoughts in his heart. For good inclinations come from good thoughts and wisdom in the heart, and evil inclinations come from the evil thoughts and wisdom in the heart. (Ibid. 2)

7. All of a person's thoughts necessarily enter into his speech. And although a person may not feel this, it is absolutely true, as stated in Sefer HaZohar. All the thoughts a person has in his life are necessarily forced to enter into his speech during the moment of thought, albeit in a great subtlety. (66:4)

8. There are people who have thoughts of idolatry or thoughts of adultery and overpower them greatly during prayer. And there are those who, when they stand to pray, imagine in front of them images as if someone is standing in front of them resembling idolatry or other evil images, and they confuse them greatly during prayer. They experience great suffering and want to strongly overcome these thoughts and remove them from their minds, and they shake their heads here and there. But know that the more suffering they have, the more they try to overcome these evil confused thoughts and imaginations, for that is their nature – whatever they think about more to push away, they become more attached to. Therefore, the main advice is not to pay any attention at all to these images and thoughts and not to listen to them at all. Instead, they should focus on what they are engaged in, whether it is Torah study, prayer, or other matters, and not pay any attention or look back if they have disappeared from their minds. Instead, they should focus on what they are engaged in, and by doing so, these thoughts will disappear on their own. However, this is only temporary advice, and the main thing is that a person should sanctify and cleanse his body and seek out true righteous individuals who will guide him in the ways of truth, and then these thoughts will completely disappear from him. (72)

9. Anxiety is also very harmful in this regard and gives strength to these confused thoughts, God forbid. Therefore, one should not be disturbed by these thoughts and should not fear or be afraid of them at all. They should only divert their attention from them and not look at them at all, as mentioned above. They should rejoice in following the clear advice in their proper place, and through this, these thoughts will naturally disappear. However, they should not put themselves to the test by looking back every time to see if they are already gone. Instead, they should completely divert their attention from them, as mentioned earlier, and understand this. (Ibid.)

10. Pure thoughts are like pure animals, and evil thoughts are like impure animals. The battle that a person has in their mind between these thoughts is a real battle between pure and impure animals. And they should have the intention from above that the pure thoughts will overcome the impure thoughts, for the Holy Blessed One takes great pleasure when they succeed in defeating one another. And a person should triumph over the impure thoughts and defeat them. (233)

11. In general, it is impossible for two thoughts to exist together at the same time. Therefore, it is easy to expel evil thoughts by simply not entertaining them, meaning not thinking about them. Instead, one should think about something else related to Torah, prayer, or even mundane matters, and through this, they will automatically be released from these harmful thoughts and imagination. For it is impossible for two thoughts to exist together in any way. It is already clear that moving one's head here and there to drive away evil thoughts is not helpful at all. Instead, they should think about something else, as mentioned above, and not look back at all, as mentioned earlier. (Ibid.)

12. Thought is a very elevated thing, and whoever wants to think holy thoughts to ascend to the world of thought must remain completely silent, for even speaking interrupts the flow of thought. However, even if one remains completely silent, there are still many distractions that can disrupt the thought process, and for this, one needs the purity of thought, which is obtained through true righteous acts. (232)

13. Thoughts of adultery are the father of all impure thoughts and are considered a form of impurity like corpse impurity, but charity can protect one from them. However, one should not rely on this and should avoid unnecessary conversation with women, but if necessary, he should speak but not overdo it. And by doing so, he will be protected by the merit and power of charity. (242)

14. There are some thoughts that stem from a negative root and are very difficult to escape from, even if one tries to divert their attention. But no matter where one turns, a similar thought will always arise, and charity can still save one from them. (Ibid.)

15. One must elevate himself from the impurities of the flesh to the level of the holy seal, which is the level of the sparkling brain tefillin. When one is overwhelmed by impure thoughts, he should not be discouraged or dismayed, but rather he should strengthen himself and strive to escape from them and direct his thoughts towards holiness. It is through this effort that a great and wondrous rectification is achieved, similar to the rectification achieved through the wearing of tefillin. (See Covenant 27) (II 5,7)

16. Thought is in the hands of a person to direct it as he wishes, to the place he desires, and it is impossible for two thoughts to be together at all. Even if sometimes one's thoughts wander and roam in other unfamiliar directions, it is in the hands of the person to forcefully bring them back to the right path and think about what is suitable. It is exactly like a horse that veers off the path and strays onto another path; they tie and force it back to the right path. Similarly, with thoughts, when one realizes that they have deviated from the path, they must forcefully grasp them and bring them back willingly to the proper path. (50)

17. The greatness and value of thought cannot be estimated, for thoughts are extremely precious. Good thoughts in Torah and service of God can bring about things that have a complete existence throughout eternity. Wisdom is even more precious, as it is stated, "and consider what is in the roots" (Job 28:9). From this, one can understand automatically the opposite, Heaven forbid, the great detriment of evil thoughts. May the Merciful One save us from them. (53)

18. When you are in a state of "what" and you constantly connect yourself to the divinity, by always binding the divinity blessed be He in your thoughts, through this, all wars and desires against your will shall cease. This is the explanation of "thought," think "what" so that you can draw the divinity blessed be He within your thoughts continuously. (82)

19. One must be extremely careful of stray thoughts, for they are harmful and can greatly affect what is impossible for a person to discern in his mind, the essence of the detrimental effect of stray thoughts. May the blessed God save us. (114)

20. It is necessary to guard the thought very carefully, for from thought can come something that is truly alive. (46)

21. Thought is extremely high, higher than all the elevated and esteemed things in relation to humans, such as sight and hearing, and so on. Thought is higher than all of them and has the ability to reach and attain higher and higher levels. Therefore, it is necessary to guard it carefully. (Ibid.)

22. There is something that flourishes in thought (meaning an understanding or a new Torah concept) like a sprout, and afterward, it develops from thought. One must be created and possess the strength to pursue and chase after it and to reach it. (58)

23. Through the separation that exists between enemies, they have increased existence greatly. But when enemies unite, the permissible things in the mind from which their vitality comes forth quickly fall away. (87:6)

24. The attribute of victory, disputes, and war lasts because they have not yet served the blessed One with it. For every person needs to contemplate that he should serve the blessed One with all the drops of blood within him. That is, that he should speak much Torah and prayer until all the drops will become words of Torah and prayer, and then he will marry to peace and annul all the attributes of victory and disputes. (75)

25. Through the fact that one hears insults and does not reply, and he does this out of love, not in order to anger his fellow further by remaining silent, through this he pushes away all the impure shells from cleaving to holiness. (82)

26. One needs to judge every person favorably, even those who dispute with him. He needs to search and find merit in them in that which they dispute with him, and through this, he can completely nullify the disputes or make peace between the disputants. (136)

27. Whoever subjugates his desire from disputes is meritorious that they should say words of Halacha in his name. Then he dwells in two worlds, and it is as though he did not die. (175)

28. By intense arguments, one can pray and speak holy words, therefore before prayer, one must fulfill the positive commandment of "Love your neighbor as yourself", in order to draw love and peace, for the essence of speech is peace. (239)

29. By arguments, thoughts of heresy can fall on righteous individuals, and so on. (251)

30. When there are arguments concerning a person, they can lower him from his level, God forbid. Therefore, one must strengthen oneself greatly, pray, and plead a lot before the blessed God that he should not be led astray from the path, God forbid, through arguments. (258)

31. No. When there are arguments concerning a person, the person should not stand against those who hate him and say, "Just as he did to me, so will I do to him." This causes the hater to come to his desired target, to see in him peace and mercy that he wants to see. Rather, one should judge them favorably and do all good for them, and through this, he nullifies the evil thoughts of the hater and he will return their evil thoughts on their own heads. (277)

32. And all of this is when the ones arguing are wicked. But when the ones arguing against him are righteous, surely their intention is only for good, as they elevate and raise him through this and sweeten judgments from him through this division against him. And the person needs to know, when there are arguments of the righteous against him, that it is only for good, and he should seek from the blessed God that he not be led astray to say that it is a complete argument, God forbid, so that a complete argument of the other side does not prevail, God forbid, through this. (Ibid.)

33. Through disagreements, poverty comes, and there is no recovery from that. But through peace, healing and sustenance come. (Ibid.)

34. When there are wars and bloodshed in the world, through this, there is a cessation of rain, God forbid, and there will be a scarcity of rainwater. And through this, dearth comes, God forbid. (II:60) 35.By blemishing His honor, one will be cursed, and through this, disputes arise. [See Land of Israel, 18] (71) 36. The world is filled with disputes, whether among the nations of the world, in every city, in every household, between neighbors, between spouses, between a person and his wife, his children, his servants, and his family members, and so on. And no one should think in his heart that death is inevitable every day, for the day that has passed will not return, and every day brings one closer to death. How, then, does one have leisure time to spend on disputes? Therefore, someone who is of sound mind should take this to heart and continue to have patience and not waste his days on small or large disputes, but instead control his spirit and anger and live in peace with everyone. (Sefer HaRan 77)

MACHLOKET U'MERIBAH -- Controversy and Dispute
1. One must be very careful not to be confused by the disputes among the righteous, but rather to believe in all of them. Because all the confusion that arises in his mind about the righteous is due to the disputes among them and other difficulties that are difficult for him. All of this comes upon him because his mind has been tainted, as a result of which they want to expel him from true and eternal life, which are the true righteous and those who attach themselves to them. And he must have mercy on himself and take rebuke and discipline for himself from this, because he falls in his heart with difficulties regarding the true righteous. And through this, he will truly return to the truth. [See the sign of Tzaddik, symbol 8] (5:4)

2. One must always strive for every merit and good thing that can be found in Israel and judge every person favorably, even those who dispute with him and belittle him. And through this, he will always be saved from disputes. And through this, he will make a crown of honor for the Name of the Blessed One with various good types of stones. (6, end)

3. When he has disputes and conflicts upon him and he remains silent and does not pay attention to the disputes and the insults that belittle him, and he hears his disgrace and does not answer, this is the essence of his repentance and his reparation for all his sins. And he is truly wise and deserving of the honor of the Divine and a share in the good portion of the world to come. And he will merit to be included in the level of the seated person on the throne, from where judgment goes forth to all of humanity. (There)

4. It is forbidden to engage in disputes with wicked people and those who divide, except for someone who is a completely Tzaddik. That means that he has already expelled and completely eradicated all the evil from all four of the foundational attributes, to the point that no stumbling block of sin occurs to him. And such a Tzaddik, and those who attach themselves to him, are specifically capable of engaging with the wicked. But anyone who has not completely eradicated the evil and the evil is still active within him, even though he does not commit any sin, he is not a complete Tzaddik, and it is forbidden for him to engage in disputes with the wicked. Because it could cause him harm, God forbid, from the spiritual powers that they receive from the Other Side, which is great at its time and is merciful to them. But the aforementioned complete Tzaddik can descend himself into the pit, from where they receive the breath of life, and break them and subject them, and humble the wicked until the lowest level. (8:5)

5. By being careful to fulfill the mitzvah of tzitzit, one can stand against the dividers and humble them. (8)

6. The wicked and those who divide against the righteous are called dead in their lives, because they do not have the holy breath of life, which is drawn only through the righteous. (There)

7. The reason that the majority of Torah scholars argue against the righteous is due to the passion of Torah scholars of the Oral Law, meaning the Gemara, the Responsa, and the like, which is a great pride and insult to speak of the ancient righteous. But the true righteous elevate and rectify all their evil words, and return and make rulings based on them, and perform great acts of devotion for the Name of the Blessed One. Through this, they are specifically establishing the proper order. (12:1)

8. When we endure hardships from the wicked and immoral who prevent us from holiness, and we do not have the power to reject or subdue them except through their own laws, it is a great commandment to seek justice through their legal system and exert all efforts to humble them through their own laws specifically. And also to extract expenses incurred in this process. Through this, one elevates the justice of holiness above impurities and the other side. Sometimes, the Almighty orchestrates all disagreements for this purpose, so that the wicked stand against righteous individuals and the righteous lack the power to stand against them except through their own laws. This is so that through this, the justice of holiness will prevail over impurities, as has been mentioned above (20:9).

9. The leaders of the generation who go and convince the generation, in order to restore them to good, sweeten the judgments and increase peace in the world, and they make peace between Israel and their Heavenly Father. However, when wickedness and strife prevail, the evil of the generation overcomes, until it corrupts rebuke and discipline. Due to this, peace in the world is corrupted, and as a result, there is expulsion and discord in the world (22:1).

10. When there are disputes among the righteous and their people, and the Holy Blessed One wants to expel their enemies from before them, He causes their enemies to fall into the temptation of money, which is destruction: idolatry, hidden curses, bitterness and deep darkness, and death, for there is no greater downfall than this. For the desire for money embitters their days of life and consumes them. In general, when there are disputes, whoever observes the covenant more than his fellow can cause his fellow to fall from his position. And the downfall is when one falls into the temptation of money, as mentioned above. Therefore, a person needs to be very careful when there are disputes so that they do not fall into the temptation of money (23:2).

11. Those who oppose, demean, and defame the fearers of God, this is due to their receiving Torah from unworthy disciples of the sages who are called "shedim," Jews who receive fallen Torah, which lacks the power to guide a person in the right path. And through disciples like these, no benefit is achieved. On the contrary, they fall into heresy and opposition (28:1).

12. Through the welcoming of true righteous scholars, one attains loyalty, and through this, they gain strength over the aforementioned opposers (Ibid. 2,3).

13. People who judge every person according to the scale of guilt and constantly scrutinize the debts of others, they are under the influence of the Other Side in its aspect of the final end of all flesh, which constantly seeks to bring destruction and ruin. It seeks to arouse judgment, slander, and accusation. The basis of their power comes from the flaw in speech. The essence of their submission and their nullification is through the rectification of speech [See Speech 6,7] (38:2) 14. Through clapping hands during prayer, disputes are nullified, and violence and destruction are removed from the world, and one merits peace (44).

15. One who possesses great knowledge should distance themselves as much as possible from disputes, for the essence of disputes and anger is a lack of understanding. And as knowledge increases, disputes diminish. Therefore, through Torah study, which is knowledge, disputes are nullified and peace is increased (56:3,6). 16. Similarly, through immersion in the mikveh (ritual bath), understanding is drawn and disputes are nullified. (Ibid. 7,6)

17. Through anger, accusations and hatred towards a person arise, and disputes and divisions occur. The remedy for this is either fasting or the enjoyment of Shabbat (57:6). 18. The root of disputes comes from the flaw in the faith of the sages. Therefore, when there is a dispute, with those who question, argue, and challenge, one should contemplate the dispute and rectify the flaw in the faith of the sages. Through this, the dispute will be nullified. [See Tzaddik] (61:5) 19. There are many books nowadays and there will be more in the future, and all of them are necessary for the world. It is forbidden to argue or defame any book that follows the teachings of our holy Torah. Whoever does so will be judged with boiling excrement, unless one follows the investigations of their own sages, as explained elsewhere. [See Talmud Torah] (Ibid.)

20. There are true righteous individuals who possess complete faith, and yet they experience disputes. This is akin to the sin of carrying the burden of many people, as they suffer the pain of disputes for the sake of the flaw in the faith of the sages in the world. Through the disputes that they experience, they are able to rectify the flaw in the faith of the sages among the general public (Ibid).

21. There are those who experience disputes because they do not have faith in themselves and do not believe in the innovations of their own Torah, as they think that God has greater delights than those they propose. And through this, they become involved in their own innovations. Therefore, disputes arise among them, so that they may repent from this, for one who does not believe in their own innovations is also lacking in faith in the sages. Through the dispute, they will repent from this and become zealous in their innovations, and books will be written by them. Holy books of the holy Torah will multiply, and through this, disputes will be nullified, and all laws will be perfected. (Ibid.)

22. The disputes among the true righteous individuals stem from the empty space, but it is impossible to comprehend this with intellect. Therefore, it is forbidden to ponder on this matter. We should simply believe that both sides are the words of the living God, even though we cannot understand it, and we must strengthen ourselves solely through faith (64:4).

23. Through the separation that exists among haters, they are able to survive. But when the haters unite together, then they quickly perish from the permissible thoughts in the mind, from which their vitality comes, and they fall quickly (87:6).

24. The nature of victory, disputes, and warfare stems from the blood, as God has not yet placed His name upon it. Therefore, each person must reflect on serving God through all the drops of blood within them, which means speaking extensively in Torah and prayer until all the speech becomes words of Torah and prayer. Only then will one merit peace, and all aspects of victory and disputes will be nullified (75).

25. When one hears insults and does not respond, but rather does so out of love and not to provoke their friend further by maintaining silence, through this, all impure shells that do not adhere to holiness are pushed away (82).

26. One must judge every person favorably, even those who dispute against him. One must search for their merit in what they dispute against him, and through this, disputes can be completely eliminated or become a cause for reconciliation among the disputants (136).

27. One who overcomes his desire for disputes is deserving of having words of Jewish law spoken in his name, and then he lives in both worlds as if he has not died (145).

28. Through disputes, it becomes difficult to pray and speak words of holiness. Therefore, before prayer, one should accept upon themselves the positive commandment of "Love your neighbor as yourself" in order to draw love and peace, for the essence of speech is from peace (239).

29. Through disputes, thoughts of heresy can fall upon righteous individuals and so on. (Emet Ve'Emunah, letter 37-38) (251)

30. When there are disputes about a person, they can be pushed down from their level. Therefore, one must strengthen oneself greatly and pray and plead extensively before God so as not to be led astray from the path by disputes (258).

31. When there are disputes about a person, one should not stand against their haters and say, "I will do to them as they did to me," because this causes the hater to seek revenge. Rather, one should judge them favorably and do all kinds of good for them. Through this, the plan of the hater is foiled, and then the person can turn their evil thoughts away from themselves (277).

32. All this is when the disputants are wicked. But when they are righteous and they have disputes about a person, their intention is surely only for good. They raise and uplift him through this, and they sweeten the judgments against him through this dispute. Therefore, one must know when there are disputes of righteous people about him that are only for good, and one must ask God not to be led astray by this to say that there is a complete dispute, God forbid, so that a dispute of complete darkness does not prevail, God forbid, through this. (Ibid.)

33. Through disputes, poverty comes and one is not able to be healed from it. But through peace, healing and sustenance come. (Ibid.)

34. When there are wars and bloodshed in the world, through this, a drought comes, God forbid, and there will be a preciousness of peace. (260)

35. Because they blemish the honor of the Blessed One, conflicts arise. [See Eretz Yisrael 18] (71)

36. The whole world is filled with disputes, among the nations of the world, in every city and in every house, between neighbors, between each person and his wife, children, household servants, and the like. And there is no one who should set his heart on the ultimate goal, that every day a person dies, for the day that has passed will not return, and every day he approaches death. How can he have leisure to spend time on a dispute? Therefore, one who is wise needs to set his heart to this and continue his life with patience and not waste his days on a small or large dispute. Only he should restrain his spirit and anger, and he will have peace with everyone. (Sichot Haran 77)

M'NIYYOT -- Obstacle
1. All the obstacles that a person has are only for desire, so that he will have more desire to do the holy thing that he needs to do. For that is the nature of man, that whatever is withheld from him, he desires more. Therefore, when an Israelite needs to do something required by his faith, especially when he needs to do something upon which his entire faith depends, such as traveling to be with a True Tzaddik, then desire is granted to him from above. The desire given to him is through the motive that is provided to him, for through the motive, desire is strengthened, as mentioned above. Therefore, a person should know that there is no motive in the world that he cannot break if he wishes, for the motive is only for the sake of desire. When he has a strong desire and will, and there is great determination suitable for the matter that needs to be done, he will certainly succeed and bring it into action, for the motives are only for the strengthening of desire so that through it, he will indeed succeed and accomplish as mentioned. (66:4)

2. And know that whatever has the greatest desire, they provide him with the greatest obstacles so that desire will prevail more, for desire is in proportion to the motive. Therefore, a person should understand that when he has extremely powerful motives to draw near to a True Tzaddik, and obstacles stand before him from all sides to prevent him, from this, he should know and understand the essence of the levels of desire. Because of this, the motives become so strong, for in everything related to holiness, there are many obstacles, especially when one wants to travel to true righteous individuals upon whom everything depends. Then, certainly, the motives become extremely powerful. However, there is a distinct aspect of truth among the righteous: when someone wishes to draw near to him, upon whom everything depends, the obstacles strip away and spread out very much from all sides. From this alone, one can understand the level of desire.Therefore, one must strengthen himself to have a very strong will and desire, in accordance with the levels of this desire. Through this, he will merit to break the obstacles and reach him. For this is a principle: there is no motive in the world that a person cannot break, only he needs to have a very strong desire and will, in accordance with the level of this desire, as mentioned above. (Ibid.)

3. Also, it is not fitting for a person to exempt himself and find excuses, saying that since he desires and wishes to perform the holy act, but has only a motive and compulsion, therefore it will be considered as if he has done it. As our sages, may their memory be blessed, said: 'He who intends to perform...,' for all this is said only for one who wants to exempt himself. Then, he can exempt himself because what else can he do if he is compelled. However, one who does not want to exempt himself but desires the commandment or the holy act itself, what benefit does he gain from being considered as if he has done it? Indeed, it cools his mind completely with the 'as if' because he desires and longs very much to perform the commandment itself, not just to be considered as if.In truth, it is fitting for an Israelite to complete his desire and will in everything related to holiness and bring it into action perfectly. For one who has such a strong desire will surely merit to complete and bring it into action and nullify and eliminate all obstacles and compulsions because all of them come only for the sake of desire, as mentioned above. And when he has such a strong desire in accordance with the levels of desire mentioned above, he will surely merit to complete anything he wishes to do in the world, anything in holiness that will be, as mentioned (Ibid.)

4. One who indulges in physical pleasures all his days and afterward becomes enthusiastic and desires to walk in the ways of God, blessed be He, then the attribute of judgment accuses him. And he does not allow him to walk in the ways of God, blessed be He, and summons a obstacle for him. The fool, when he sees the obstacles, retreats backward. But one who is wise and understanding brings himself close at that moment specifically for the sake of God, blessed be He, for he looks and finds within the obstacle itself the Creator, blessed be He. Indeed, in truth, God, blessed be He, is concealed within this motive. (115) 5. Through the efforts, toils, and breaking of the obstacles that a person encounters at the beginning of his approach, such as obstacles from his father, father-in-law, wife, and others, he must strive and strengthen himself greatly to overcome them. Through this, he makes a vessel to receive holiness and purity within himself afterward. Anyone who has more efforts and toils at the beginning of his approach has a greater vessel to receive holiness and purity within himself. Through this, he merits awe and attracts all the positive influences. And through this, he achieves the completion of the name "Kadosh" (Holy), as the primary completion is through awe. (185) 6. Anyone who wants to enter the service of God cannot truly enter except by thinking that there is nothing in the world but Him alone. He should not consider any person who opposes him, such as his father, mother, father-in-law, wife, children, or others, or any obstacles from the rest of the people of the world who mock, incite, and prevent him from the path of truth. He should not feel or consider them at all; instead, he should be as if he is alone in the world. (II Omissions)

7. All the obstacles that a person has in the service of God, even though it seems to the person that his obstacle is very great and cannot be overcome, in truth, it is not so. For there is no person who has an obstacle that cannot be broken if he truly desires it, because the Name blessed be He sends no one obstacles beyond his strength and ability to withstand them, if he truly desires to overcome them. If one looks carefully, he can understand that even in the obstacle itself, the Name blessed be He is clothed [as explained above in section ד]. Therefore, in truth, there is no obstacle at all, for all obstacles are only in the grasp of the eyes (46).

8. The greatest obstacle among all obstacles is the obstacle of the mind, meaning when his heart is divided, and he does not set his heart and mind well to understand to what extent the matter reaches. For example, when one wants to travel to true righteous individuals and has many obstacles, if his mind and heart are strong in the truth that all his livelihood and the rest of his life depend on this, and more, surely no obstacles will prevent him. And all the obstacles are not considered anything against this. Only the main obstacle is the obstacle of the mind when his mind is not so strong. Similarly, even when one merits coming to the true righteous individual and passes all the obstacles he had from entering, when he encounters some difficulty and his heart becomes somewhat divided, this obstacle is greater than all of them. The remedy for this is, when he encounters a difficulty in calling out to the Name blessed be He or the true righteous individuals, to cry out to the Name with a loud voice from the depths of his heart (Ibid.).

9. The main thing is a strong and courageous heart, and then he has no specific obstacle among the obstacles in material matters. For example, due to financial issues or because his wife, children, or in-laws prevent him, or his father and mother, and more so, other people who prevent him from approaching the truth due to their words and scornful attitude. All of this becomes null and void for one who strengthens and fortifies his heart in the Name, blessed be He. (Ibid.)

10. Even when a person has a heart, there is no place that prevents him from the service of God, blessed be He, and he has no excuse to say that in a certain place it is impossible for him to engage in the service of God because when he has a heart, all the places in the entire world belong to him (56).

11. People have the power to prevent and incite a person to distance himself from the service of God, blessed be He, and from true righteous individuals more than the evil inclination. Therefore, one who truly wants to approach the truth needs to have great strength against scoffers, tempters, and those who prevent him, and he should not be embarrassed by the scoffers at all [see Azut - Courage] (Sichot Haran 80).

MIKVEH
1. Mikveh immersion saves you from all afflictions, God forbid, and purifies you from all impurities and from all sins. For the mikveh draws down unto you the very highest consciousness and kindness (daat w'chesed 'elyon m'od). (Likutei Moharan 56)

2. Immersing in a mikveh makes your livelihood come easy, causes dispute and anger to be annulled, and lets you attain abundant peace, goodness and consciousness, and to attain healing, life, and length of days, and to inspire people towards Hashem Yitbarakh (Ibid.).

3. Mikveh is not harmful at all. A doctor that says that a mikveh is harmful is not a doctor at all, for when the water is not too cold, then, on the contrary, immersing in a mikveh is very good for bodily health, for it opens the sweat pores, as the expert doctors know (Ibid. 123, and see Travel #8 [below] regarding mikveh).

=MOADEI HASHEM - Hashem's special times =

SHABBAT
1. Bathing in warm water on Friday evening is an aspect of rectifying the covenant, and similarly, reading the portion twice in the original and once in translation is also an aspect of rectifying the covenant. (19:5) 2. Through the observance of this Sabbath, one merits faith. All the righteousness they perform is not complete light except through the Sabbath, which is an aspect of faith. All the blessings and influences drawn through charity are not complete except through the Sabbath, which is an aspect of the perfection of all things in the world, for all of them are lacking and have no completeness except through the Sabbath of holiness, which is an aspect of faith. Similarly, knowledge and Torah, all their completeness is only through the Sabbath of faith. (31:2)

3. The main sanctity of the Sabbath, which is an aspect of faith, is drawn through the observance of the covenant. Therefore, people travel to the true, sincere righteous individuals on the Sabbath because the main holiness of the Tzaddik haEmet is the observance of the covenant in completeness in all aspects. Therefore, they travel to them on the Sabbath to receive the true faith, which is the perfection of all things, as explained above. (Ibid. 3)

4. Every person needs to extend the sanctity of the Sabbath to sanctify the weekdays. Through sanctifying the weekdays, the impurity of the serpent is pushed away, the end of all flesh, the spirit of the storm, and through this, the matter ascends. (38:7)

5. Through a vow, meaning that one vows to fulfill a specific vow and immediately fulfills it, one merits the pleasure of the Sabbath, which is an aspect of eating in holiness. One who merits the aspect of the pleasure of the Sabbath does not need to fast because he is acting in his eating what others achieve through fasting, namely, to subdue anger and restore his wisdom, which is the image of God that shines before him, and through this, his enemies fall before him (57:4,6).

6. Sabbath eating is precious and exceedingly holy, as it becomes entirely sanctified and divine without any impure mixtures or barriers. The anger is subdued and completely eliminated through Sabbath eating, resulting in the disappearance of all sources of arrogance. Sabbath eating brings about a state of pure love and peace. (Ibid. 5,6)

7. It is essential to increase acts of charity, and by doing so, one can merit abundant peace. Achieving peace that includes verbal communication is made possible through Sabbath eating with charity, as the mouth is illuminated with great light during the Sabbath meal. (Ibid. 7)

8. On the Sabbath, one experiences the influence of the Tzaddik through the concept of "double bread," signifying the doubling of Torah. This influence allows for the renewal of Torah on the Sabbath, symbolized by the two loaves. The Sabbath's impact extends to all realms, sending its divine light to heal both the soul and the body (58:5). 9. Through the radiance of the Sabbath, the world is stirred towards repentance out of love. All the righteous individuals in the generation are healed from previous afflictions, becoming esteemed and honored in the eyes of all. Each person, according to his merit, receives beauty and glory, and is able to absorb the renewed Torah influence of the Tzaddik on the Sabbath. (Ibid. 7) 10. By bringing souls closer to the Blessed One and engaging in personal reflection and confession, one attains the safeguarding of the Sabbath, a state of distancing from evil and peeling away of negative influences. (59:6)

11. The Sabbath represents the aspect of the World to Come and truth. Through it, downfall occurs for the wicked, revealing the greatness of the true and upright individuals. Sabbath observance leads everyone to call upon the Name, bringing all back to the Blessed One. Through this, the holy speech is perfected, and prayer is fulfilled in completeness. (66:3)

12. Through the sanctity of the Sabbath, one merits true humility, recognizing one's own lowliness, acknowledging the importance of the Jewish people, and being willing to sacrifice oneself for them, akin to Moses our Teacher, peace be upon him (79).

13. On the Sabbath, each person's awareness is elevated, empowering them with compassion for all creatures. Through this, the attribute of mercy strengthens within, and as a result, divine mercy is extended from heaven (119).

14. Sabbath feasting is not primarily for the sake of satiation but to receive blessing from it throughout the week (276).

15. The main honor of the Sabbath lies in the meal, as the Sabbath meal is exceedingly precious since it is entirely divine and holy. Therefore, it is a great mitzvah to enhance the Sabbath meal, and it serves as a rectification for desecration of the Sabbath (125, 277).

16. All the commandments performed during weekdays lack the power to ascend before the blessed Name unless through the Sabbath. On the Sabbath, they ascend and come before the blessed Name, and the blessed Name delights in them even if they are done by a young child without intent and with imperfect fulfillment befitting the commandment. All this is accomplished through the Sabbath meal, which is the essence of the honor of the Sabbath. (Ibid.)

17. Sabbath is the aspect of Ben, son, akin to Noah, rest. In this state of harmony and joy, the bitterness dissipates, and all the commandments performed on weekdays are elevated from sorrow, drawing joy upon them. Through praise and gratitude to the blessed Name and through the study of the laws, one merits to extend the holiness and joy of Sabbath to the weekdays, bringing joy even during the weekdays to rejoice in the blessed Name and perform all the commandments with joy. (II 2:5,6).

18. Through the joy of this Sabbath, one achieves freedom. Then, the mind is complete, unconfused, and attains a fear accompanied by knowledge, without foolishness. All inferior fears are elevated, and one will not fear anything, not even an angel, a ruler, or the like, only the blessed Name alone (17)

19. It is imperative to be extremely joyful on the Sabbath. The virtues and sanctity of the Sabbath are great and precious, as detailed in many books, especially at the beginning of Likutey Moharan in the Gateway to Holiness. It is recommended to study there and focus the heart on all the matters discussed regarding the essence of the holiness of the Sabbath. This helps to prepare the heart to receive the Sabbath with great and mighty joy. For the primary commandment of honoring the holy Sabbath is to be exceedingly joyful on the Sabbath and to be completely free from showing any signs of sorrow or worry on the Sabbath. Increase in the delights of the Sabbath in all kinds of pleasure, whether through eating, drinking, or wearing clothes according to one's ability. For the Sabbath meal is entirely holy, entirely spiritual, entirely divine, rising to a completely different place than weekday meals. Thus, fortunate is the one who excels in rejoicing on the Sabbath, as the essence of honoring the Sabbath is joy. (Ibid.) 20. The sanctity of the Sabbath is the culmination of knowledge, meaning the ultimate knowledge that we will not comprehend (83). 21. The Sabbath is a name of the blessed Holy One, and it is the aspect of the light of the eyes that illuminates the Holy Temple and the entire world. Therefore, through observing the Sabbath, one merits to open one's eyes and contemplate oneself—how one possesses all attributes. It is an opportunity to repent for all flaws in one's character, to reflect on the greatness of the Creator, and to consider the entire world. One merits to draw close to the point of truth, which is the righteous, the God-fearing, and the truly upright. The mind opens, knowledge increases, and one is considered as if engaged in building the Holy Temple and its restoration. Through the Sabbath, the dwellings of Israel are saved from the fires of divine wrath (67).

ROSH CHODESH - New months
1. Root of repentance begins on Rosh Chodesh (the first day of the month). Therefore, on Rosh Chodesh, repentance is instilled in all creatures, and a thought of repentance reaches them. Even the wicked, who are in the depth of slumber, are compelled to some degree of remorse on Rosh Chodesh. They wake up, regret their actions, confess, and feel shame (10:9).

SHALOSH REGALIM - The Three Festivals
1. Through joy on the three pilgrimage festivals, one merits the light of the divine countenance. Through this, the intellect that has been sanctified is vitalized, as it is through the intellect that one attains closeness to the Divine. (30)

2. The essence of joy comes from the commandments, and the primary source of joy is in the heart. Each person should feel in their heart the greatness of the Creator, His uniqueness, and His oneness. Therefore, when one fulfills a commandment and does the will of the blessed God, the singular, eternal Creator, there is a reason to rejoice in the heart. The joy of the festivals is the joy found in all the commandments performed throughout the year, and it particularly gathers and arouses the sacred joy of all the positive qualities of the commandments during the pilgrimage festivals. (Ibid.)

3. It is appropriate to apologize for the exaggerations regarding the honoring of the festivals and to welcome them with joy and happiness, indulging in food and drink and covering oneself appropriately, according to one's ability. (135)

4. When one properly receives a festival, it is akin to receiving the presence of their master on pilgrimage, even if the master is distant by several parasangs. Conversely, if one is connected to the wicked, they may not feel the holiness of the festival. Through this, one elevates the realm of holiness from among the husks (klipot), and the dominion of wickedness falls away, and the power of the dominion of the nations is nullified. (Ibid.)

5. On a festival, it is necessary to repent out of joy because, on all festive days, the world is judged, as our Sages said, "In four chapters, etc." Therefore, one needs to repent during this time, and through this, the dominion of holiness emerges from among the husks, as mentioned earlier, and brings the redemption closer. (Ibid.)

6. One who slips and falls, and the world mocks him while he is embarrassed, all this happens to him because he has diminished the joy of the festival (235).

7. Through honoring the three festivals properly with feasting, celebration, and wearing nice garments according to one's ability, and through sanctifying and purifying one's thoughts, and in joy and a good heart, and similar matters related to the holiness and joy of the festivals, one can merit knowing the Name and drawing the knowledge into the heart. Through this, the three negative traits, which are the root of everything – the desires for wealth, honor, and indulgence – are rectified. In each festival, one of these negative traits is rectified: on Passover, the desire for wealth is rectified; on Shavuot, the desire for honor is rectified; and on Sukkot, the desire for indulgence is rectified.

Therefore, one must be very careful to greatly honor the three festivals in order to merit overcoming these three negative desires, as the entire essence of Judaism depends on rectifying these three desires. Through this, one merits the influence of prophecy, perfection in prayer, healing, the sprouting of the Messiah, and so forth, until one attains the establishment of one's dominion over the angels. This is the purpose and ultimate goal of Israel. (II 1)

8. The festival day proclaims and declares the divine will, as everything is according to His blessed will, and there is no natural obligation whatsoever. On each festival, God performs miraculous signs with us, which are contrary to nature: on Passover, the exodus from Egypt, where He brought us out with miraculous signs; on Shavuot, the giving of the Torah, where He gave the Torah with miraculous signs; on Sukkot, the enveloping clouds of glory. Through all these awesome signs and wonders performed with us on all three festivals, it is revealed that everything is solely according to His blessed will, and there is no natural obligation at all.

However, one must incline one's ear and heart to heed this holy proclamation, and through this, one merits the joy of the festival. Each person, according to what one merits to hear in one's heart the voice of this proclamation of the festival, that everything is according to His blessed will alone, similarly merits the joy of the festival. All of this is achieved through charity. Therefore, one should increase in charity before each festival, in order to merit through this the complete joy of the festival. (4)

NISSAN AND PESACH
1. The days of Nissan are days of repentance, like the days of Tishrei. (49)

2. Nissan is the aspect of establishing the covenant, and through genuine joy, we continue the holiness of the month of Nissan throughout the entire year. This leads to the rectification of the covenant and protection from harm at night. (II 5:10)

3. The Passover Haggadah is the rectification of the covenant. Therefore, the Haggadah is recited loudly because a loud voice arouses awareness. Through this, one merits the revelation of awareness, which is the essence of redemption. The exile in Egypt was due to a flaw in the covenant, which is a flaw in awareness. Similarly, the wine of the four cups is the rectification of awareness, which is the aspect of rectifying the covenant (I 20:10).

4. On Passover, we cry aloud in prayer (201).

SEFIRA AND SHAVUOT
1. Through the joy of Purim, with clapping and dancing, one merits fulfilling the mitzvah of counting the Omer perfectly. Through this, one also merits receiving the Torah, both revealed and concealed. (10:8)

2. Whatever people talk about during the entire counting of the Omer, they are only talking about the Omer of that specific day. Those who understand this can hear and know it if they pay close attention to the words being said; they will realize that people are speaking only about the Omer of that particular day. (182)

3. The forty-nine days of counting the Omer correspond to the forty-nine gates of repentance, which correspond to the forty-nine letters in the names of the tribes. Through these letters and gates, we must return in repentance to God. Shavuot corresponds to the fiftieth gate, representing the repentance of God. What God, blessed be He, needs to repent for is as if He repents to us with mercy. All these gates can be approached and opened through reciting Psalms. Therefore, during the forty-nine days of the Omer, one should be especially careful to say Psalms with intention to merit, through the Psalms, to all the gates of repentance mentioned above, which correspond to the days of the Omer when we need to purify ourselves from our impurity and return to Him. This is so that He, blessed be He, will return to us on Shavuot, as mentioned earlier. (II 73).

4. Immersion in the mikveh on Shavuot is a great kindness and wondrous mercy. Shavuot is entirely sublime, lofty, and full of great kindness and mercy. For the concept of mercy is according to one's level of understanding, as explained elsewhere. Fortunate is one who merits receiving the holiness of Shavuot, particularly through the mikveh of Shavuot, which is the mikveh of the fiftieth gate. From there, holiness and purity flow to Israel at that time. (I 56:7).

5. On Shavuot, the Torah is received, and then one can receive new life and continue healing visibly. (266).

YAMIM SH'BEIN HA-METZARIM - The days between 17 Tammuz and 9 Av
1. "The twenty-one days between the straits" (days of mourning), and what one eats, including an egg in the meal that concludes on the 9th of Av. Through this, one merits to reach the Sabbath of consolation. All of this is discussed in Likutei Tefillot, in section 85.

2. The elegies (Kinot) will be transformed in the future to Rectifications (Tikkun) (L. Moharan 247).

ELUL
1. The kavanot/themes/meditations of Elul are a remedy for blemish of the Covenant. And through this one shall find his mate, and she will not be against him; she will only lean toward his will. And for the main kavanah of Elul, see Likutei Moharan 6.

2. The month of Elul is the time fit for attaining knowledge, i.e. that one should attain to know and understand what one did now know before; and through this one makes new garments for his soul, and is saved from all the afflictions (see Da`at/Knowledge).

3. Elul is capable of circumcising the foreskin of his heart, until he pays attention and thoroughly feels the pain of his sins in truth, until also all the hearts of all the drops that were drawn from him to any place that they were drawn, etc., should also feel, and a great noise should be made amongst them and they shall return in teshuvah, all of them (see Teshuvah/Return).

4. The main [time] of repentance is the month of Elul, for they are days of favor, since Moshe went up to receive the latter tablets and opened a paved road to go on. And the main way to repentance that Moshe made is to know that the Lord, blessed-be-He, is everywhere, and to find the Lord, blessed-be-He, everywhere, in all the declines in the world and in all the advances in the world, for sometimes through a man’s going up, for instance if he becomes wealthy, then he forgets the Lord, blessed-be-He. Also even in the service of the Lord we have found that there is one that went up to a great level, then denied at the root, may the Merciful One save us. Therefore one must ask of the Lord, blessed-be-He, that He should draw him close in an approach that will not harm him. And likewise in all the declines in the world, God forbid, even in the lowest level, also there one must tie himself to the Lord, blessed-be-He, for his Kingship rules over everything (see 27 in Hitchazkut/Strengthening and elsewhere). ...

ROSH HASHANAH
1. One who hears the shofar blowing on Rosh Hashanah from a person who is God-fearing and trembling, will surely not worry about thunder throughout the year. (5:3)

2. The shofar blasts of Rosh Hashanah represent the renewal of the source of vitality, which is the intellect and the soul of each individual. Each person merits, according to their level, to draw forth new intellect and a new soul from the light of the Countenance. (35:10) 3. Through the shofar blowing, judgments are sweetened. (42) 4. The sounding of the shofar on Rosh Hashanah is a manifestation of the awakening of the new year, stirring the people of the world from their slumber of the previous year, ensuring that their days in the upcoming year will not be wasted, God forbid. By awakening them from the previous year, a powerful spiritual force is unleashed, leading to a great sense of awe. Through this awe, individuals are shielded from immorality, the deceptive allure of external beauty, and the falsehood of deception. They merit an elongation of days in holiness, extending and expanding each day from their lives that follow afterward with additional sanctity and purity. Through this process, they attain a significant level of holiness, granting them profound insight. All of this is achieved through the sounding of the shofar on Rosh Hashanah, particularly in the hands of true righteous individuals who understand how to perpetuate all these rectifications. (60:9)

5. By traveling on Rosh Hashanah to true righteous individuals, through this act, all the judgments in the world are sweetened. Whatever judgment exists, everything is sweetened through this, and this is especially needed on Rosh Hashanah. Therefore, we specifically journey on Rosh Hashanah. Also, since many souls of Israel come to the true righteous on Rosh Hashanah and unite together with great love, through this, immense joy and abundant happiness come forth. (61:7,8)

6.The reason people journey on Rosh Hashanah to the righteous is that the primary sweetening of judgments occurs through sanctifying and purifying thoughts, and it is impossible to purify and sanctify thoughts except through connecting with the righteous. Rosh Hashanah is the source of judgments for the entire year, and one needs to purify thoughts to sweeten them. For this purpose, people travel to the righteous to merit the sanctification of their thoughts. (210) 7. Rosh Hashanah is a great kindness from the Almighty. See the lesson. (1:14)

8. One who merits connecting and anchoring himself to the roots of the souls of Israel can make Rosh Hashanah an eye in the face. See the lesson. (Ibid.) 9. Rosh Hashanah is the aspect of rectifying faith. Through the gathering of communities, all the holy congregations assemble on Rosh Hashanah, especially when they gather next to true righteous individuals. Through this, all the collections of holy faith gather and the vitality becomes awakened on Rosh Hashanah. The entire year's rectification is needed, and thus, on Rosh Hashanah, the entire rectification takes place, as mentioned above. (II 5:13-15)

10. On Rosh Hashanah, one should force oneself to pray with the utmost intensity and connect their prayer to The True Tzaddik who possesses great strength. This righteous individual can pray with a judgment-like quality, just as one should pray on Rosh Hashanah. Through this, a person merits drawing out from the Other Side (the negative forces) all the vitality it swallowed from the holiness of Israel—every prayer, supplication, and divine understanding that it absorbed. All of this compels the Other Side to vomit and expel from its midst through the prayer of the righteous individual. Through this, one merits the increase of the divine glory through the converts who are awakened. Consequently, one also attains prophecy and the holy faith, false beliefs are nullified, and one gains a renewal of the future world—characterized by the annulment of the laws of nature. The world will then behave akin to the Land of Israel, guided solely by divine providence and wonders. Thus, through this, one gains the melody and song that will arise in the future—a fundamental pleasure of the world to come. (II 8:11) 11. In the awesome days, one should cry a lot, and the main thing is to be like a "youth crying," removing all his wisdom and intellect, crying before God about the plagues of his heart and his known pains, like a baby crying before his father. Through this, one merits a beautiful etrog, and the more he leans towards being like a youth crying, the more he merits the most beautiful etrog. (Sichot 87) 12. On Rosh Hashanah, one should strive to be wise, guarding their thoughts and focusing only on positive reflections. May the blessed Name be benevolent towards us and grant us a good year, etc. There is a need to be joyful on Rosh Hashanah, yet one should also engage in weeping during this time. (Sichot 21) 13. On Rosh Hashanah, on the first day, one should speak very little, and a great person should be very careful about this. (Ibid.) 14. On Erev Rosh Hashanah, it is appropriate to give for redemption (214).

YOM KIPPUR
1. Yom Kippur is all-encompassing, sustaining all the days, and it invigorates throughout. It subdues the heart to cleave solely to the will of the blessed Name. Through this, all forms of divisions in physical and spiritual matters are nullified, peace is achieved, and joy and happiness ensue. (179)

2. Yom Kippur is the culmination of rectifying the sacred seal, which is the aspect of repairing the covenant [see Rosh Hashanah, Letter Tet] (II 5:14)

3. According to the concept of "Selich Na," the forgiveness sought on Yom Kippur, one merits the sanctification of Chanukah. This is the aspect of dedicating the rebuilt Temple [see Chanukah, Letter Dalet] (7:11)

4. What is called "Macharat Yom Kippur" [the day after Yom Kippur], the Name of Hashem is praised, as after Yom Kippur, His name is elevated. This is because on Yom Kippur, Hashem is appeased towards Israel, forgiving their sins. Through this, they are automatically saved from all punishments and decrees, and thus, His name is magnified (see the lesson). (66)

SUKKOT
1. Through the commandment of the sukkah, one merits the abundance of the Divine Presence, which is the aspect of the Holy Spirit. This allows one to attain great intellect, representing the encompassing influence of the mind. This quality is achieved without any prior preparation, solely through the abundance of the Divine. All human endeavors in this world are geared toward this purpose, enabling one to access the encompassing influences, which are the essence of the delights of the world to come. (21:3)

2. Through the commandment of the sukkah, one attains the purification of the heart. Consequently, one can articulate his thoughts effectively before the blessed Name, speaking in a manner suitable for the Divine Presence. This allows for the utterance of new words, embodying the aspect of the Holy Spirit. (Ibid.; 156)

3. The sukkah serves as a safeguard against strife, contention, and falsehood. It strengthens the truth, revealing the true leader of the generation. Through this, all nations of the world will ultimately return to the blessed Name, even serving a single yoke. (48)

4. Prayer with strength, the Land of Israel, and the commandment of the sukkah are all interconnected aspects. (Ibid.)

5. When individuals neglect the commandment of the sukkah, as a consequence, they fall from the abundance that humans receive to the abundance that animals receive. Through this, there comes the death of animals and creatures without any appointed time, may the Merciful One protect us. (266)

6. By fulfilling the commandment of the sukkah properly, one can engage in construction without harm. Engaging in construction poses a risk to those involved, but through the commandment of the sukkah, they are protected from harm (266).

7. Entering the sukkah transforms individuals into embodiments of the Torah. The sukkah symbolizes the entirety of the Torah, as all aspects of the Torah emerge from the sukkah. (Ibid.)

8. Through the commandment of taking the lulav and its species, one attains the revelation of the holy knowledge to understand that the fullness of His glory fills the entire earth. This leads to recognizing His divinity even in all the languages of the nations and drawing close to Him in every conceivable manner, connecting the holy knowledge to the heart, allowing the heart to be under His authority. This enables one to love oneself with the Divine Name in love and to enter the light of love that is hidden in the knowledge, which is the concealed light. The righteous and the concealed Torah will be revealed through this, and through this, abundant peace will increase in the world. (33:7)

9. Through the weeping during the Days of Awe, one attains the merit of acquiring a beautiful etrog. The more one weeps, the more fitting it is that they have an exceptionally beautiful etrog [refer above to Rosh Hashanah] (Sichot Haran 87).

10. The beauty of the etrog is drawn from the true righteous individual who is the head of the entire world. Therefore, through obtaining a beautiful and esteemed etrog, one can draw close to Him and integrate within Him. Through this, one's eyes are opened, and so on [see Tzaddik]. Conversely, through drawing close to true righteous individuals, one acquires a beautiful etrog and fulfills the mitzvah of the etrog, which is very precious and highly esteemed, with perfection. (II 67, end) 11. It is crucial to earnestly seek a highly esteemed etrog and shed many tears on Rosh Hashanah and Yom Kippur to merit a beautiful etrog, as mentioned above. For we are entirely unaware of the exaltedness and preciousness of this mitzvah, and it is impossible for us to estimate in our minds the greatness of the holiness of this commandment. Through this, one will merit the speedy construction of our Holy Temple and its glory in our days, Amen. May it be so. (Sichot Haran 87, LM 125) 12. "Hoshana Rabbah and the joy of Torah" - See Torah 74 regarding the elevated Torah above the heavens, etc.

13. Shemini Atzeret is a dimension of rectifying the judgment, which is the essence of the rectification of the Covenant. (II 5:14)

Chanukkah
1. Through the mitzvah of Ner Chanukkah he recognizes Kavod Hashem Yithbarakh (H"Y glory or presence), and His Kavod is elevated and aggrandized in the world, and those who were distant are awaked to return to Hashem Yithbarakh, and they attain Awe and Shalom Bayith and prayer, and strife and slander are nullified, and universal peace is drawn to all the worlds. (LM #14)

2. Through the mitzvah of lighting Ner Chanukkah one draws on himself the Holy Consciousness which is the aspect of shemen ha'tov/ the oil of the Good [Ps. 133:2], which is the aspect of remembrance, namely to constantly remember `alma d'atei/ the Coming World, in general and in particular. [See Memory #4] (LM #54)

3. The days of Chanukah are days of gratitude and praise. This is the main delight of the World to Come. Through this, one merits that the true light will shine, meaning to truly pray and learn Torah from the mouth of a true Sage, and to make true matches. All of these are three lines of truth and they illuminate all aspects of speech and fulfill speech. Through this, one merits to draw the holiness and joy of Shabbat into the six weekdays, and by this, the simple unity of God is revealed. All these rectifications are drawn through lighting the Chanukah candle and through the praise and gratitude of Chanukah. (II 2)

4. Just as everyone is granted to pray "Selichot" (forgiveness) and so on on Yom Kippur, one who does this merits the sanctity of Chanukah. The sanctity of Chanukah is drawn through forgiveness on Yom Kippur. Chanukah is the dimension of inaugurating the Holy Temple, and through the mitzvah of Chanukah, we continue the sanctity of the Holy Temple upon ourselves. This is drawn through forgiving the sins, which is the essence of Divine mercy on Israel. This allows the revelation of the knowledge and awareness of God, and to merit to the learning of sons and disciples for generations to come. This enables the achievement of the holy emanations that are the main delight of the World to Come, which are drawn through the lighting of the holy oil of the Chanukah candle. Through this, one merits sustenance from the supernal will. This is how one attains the illumination of the Divine will without measure, allowing the person to attain a unique closeness to God, which in turn grants a unique sustenance from the Divine will. Through this, the person will understand that Chanukah is impossible to attain except through the closeness to a true and compassionate Rabbi and leader. Blessed is one who merits to find such a leader. (7, 11)

PURIM
1. The Purim simcha and festivities - with hand clapping and dancing - this draws to us the aspect of receiving both the revealed and hidden Torah; this is the aspect of the wondrous supernatural revelation and illumination of Mordekhai and Ester. And we become privileged to perform the miswa of Sefirat haOmer in the way it ought to be done. And we subdue the klipot/husks of Haman-Amalekh may their names be obliterated. And arrogance and idolatry and apostasy/indifference are eliminated. And enormous faith and wisdom/kabbalah/esoterics of holiness and life and length of days are drawn forth. And all the harsh judgements are sweetened and all the decrees against Yisrael are nullified (LM #10:8).

2. Purim is a preparation for Pesach. By the miswot of Purim we merit to be saved from chametz on Pesach (LM II 74).

NEGINAH - Making music
1. Through sacred melody, one establishes and elevates the holy kingdom, and merits spiritual ascent. Conversely, those who sing profane songs damage the holy kingdom and prolong the exile. Through them, people stumble and become ensnared, like birds caught in a trap. Therefore, one must be very cautious not to listen to music played by those who follow the "Other Side" (negative forces), as their intention in playing is not for the sake of Heaven at all. It is solely for the sake of wealth, honor, and pride, as hearing the melody of such a musician harms the service of the Creator. (3)

2. The rectification so that the melody of profane songs will not harm a person is by learning Talmud at night. (Ibid.)

3. Through sacred melody, one can merit the aspect of prophecy. The main connection to the Divine, as will be further explained later on, is through melody. (Ibid.)

4. When one rectifies the voice through this melody, they merit the aspect of kingship and dominion. Consequently, they can rule over anything they desire, having the power to destroy one and revive another. However, one must be careful to judge everyone favorably so that he will not destroy the world. For the Blessed One desires kindness and wants the world to endure. (Ibid.)

5. Through the rectification of this covenant (referring to the covenant of circumcision), one merits that the voice of his song is purified. Then, through the hearing of the voice of his song and melody alone, the Blessed One sees who is troubling us, from which nation the trouble is coming, and He saves us from the distress. Therefore, when there is grace and peace, and there is a decree or trouble for Israel from a certain nation, then it is good to play the music of that nation that has grace and peace, for through singing and melody for the sake of Heaven, one can arouse the compassion of the Blessed One. He will see our troubles and save us from them. (27:5-6 and at the end)

6. From a person's voice, one can discern the nature of his kingship, for each person has the aspect of kingship, and it is recognizable through his voice. (30, at the end)

7. Through melody, judgments are sweetened. When one plays the musical notes of prayer and the voice of the melody is clear and excellent, it clothes the Divine Presence in radiant garments, and through this, judgments are sweetened. (42)

8. The hearing of the voice of song on a musical instrument played skillfully for the sake of Heaven is a great thing. It subdues and clarifies the melancholy and dispels sadness, bringing joy. Through this, memory is preserved, meaning that one remembers to draw near to the Blessed One daily. Additionally, through this, one can attain the aspect of the spirit of prophecy, the Holy Spirit. (54:6)

9. Through the playing of the truly great righteous one, he elevates the souls that have fallen into heresy, for which there is no chance of repentance. (66:5)

10. The tunes of lamentation and sadness that the wicked sing are, for the most part, very harmful to the world, as they tend to lead people astray. However, when the righteous sing them on the Sabbath, they elevate and rectify them. (226)

11. Melody and musical instruments have great power to draw a person toward the sake of Heaven. Therefore, it is good for a person to accustom himself to enliven his soul each time with some melody, to bring joy to his soul, and to attach himself to the Blessed One. This is especially true on the Sabbath, holidays, and the wedding day of a mitzvah. (273)

=SAMEKH=

SAVLANUT - Patience
1. When a person knows that all events in his life are for his benefit, this awareness is a kind of the World to Come. This is achieved through sincere self-examination before a wise student. Then, one will come to know that everything that happens to him throughout his life is all for his eternal good, as it is all due to the love that the Holy One, blessed be He, has for him. This is the essence of perfection of understanding for a person, that he does not stumble or become confused from the various challenges that come his way but rather believes that everything is for his eternal good. (4:1,3,4)

2. Just as all physical remedies involve bitter substances, so too remedies for the soul need to be administered through bitterness—meaning the motivating factors that need to be broken, and the hardships that must be endured before one can truly achieve the healing of the soul. Just as in physical illness, weakness sometimes prevails to the point where the sick person is unable, in any way, to endure the bitterness of medical treatments, and then the physicians withdraw their hands from the patient and give up on him, similarly, when the afflictions that are the illnesses of the soul are very severe, one cannot endure the bitterness of the remedies, and it seems that all hope is almost lost. But the Blessed Name, full of mercy, when observing a person who desires to return to Him but lacks the strength to endure the bitterness of the soul's remedies—due to the multitude of his powerful sins—He, in His mercy, has compassion on him. He casts all his sins behind him so that he will not have to endure much bitterness for the healing of his soul, only according to his capacity.From this, each person should understand on his own—someone who wishes to safeguard his life and desires to return to the Blessed Name—that usually, when he begins to take steps in the ways of improvement and to draw near to the Blessed Name, various motivating factors and hardships come upon him from different sides, each according to its nature. Sometimes, it seems to him that it is impossible to endure such bitterness, hardships, and motivating factors. Some have stumbled because of this and regressed, distancing themselves, may the Merciful One protect us. However, one who truly desires [to return] must know and believe that all the bitterness, hardships, motivating factors, and the like that come upon him are all in great kindness. For according to his many sins, he would have had to endure much more bitterness for his healing, which he would not have been able to endure in any way, and he would have lost all hope, as mentioned above. But the Blessed Name, in His mercy, has compassion on him and does not send upon him bitterness and hardships that he cannot endure. Rather, according to his ability. And this bitterness, hardships, etc., that he has, he certainly needs to endure, and surely he has the strength to endure them. For the Blessed Name does not send upon any person bitterness, hardships, and motivating factors that cannot be endured and broken, even though, based on his actions, it might have reached him as mentioned above. (27:7)

3. It is necessary for there to be peace for every person according to his measures, meaning that there should be no division in his character and in his actions. Whether in goodness or in adversity, he should always find in himself the Blessed Name, and he should not be hasty or confused about anything in the world. Rather, everything that passes over him every day, whether it be good, hardships, troubles, worries, or challenges, he should know and believe that everything is for his eternal good. Specifically through this, he can draw near to the Blessed Name if he truly desires. He also needs to love his fellow and have peace with everyone. He should bear with his friend, even if he experiences some hardships from him. He should strive to judge him favorably and find good in him and turn the matter into something good, meaning, in his own understanding, that his friend did not intend as much harm as he thinks, and so on. Similarly, he should make an effort to seek and pursue love and peace with his friends and with all of Israel. Through this, one merits through the Torah and through the righteous, who are called "peace," and through this, he will love peace in every situation, whether in goodness, etc., and love each one's friend. There will be peace among all of Israel. (33:1)

4. The root of the sorrow that a person experiences from hardships, troubles, and challenges that befall him, God forbid, is only because his understanding takes from him until he does not contemplate the purpose, which is entirely good. For if he contemplates the purpose, they are undoubtedly only great goods. For the intention of the Blessed Name is surely only for good, whether to remind him to repent, or to cleanse his sins through these hardships. It is fitting for him to rejoice greatly in these hardships when he contemplates the purpose that it is all entirely good, as mentioned above. And from this comes what is ingrained in a person to close his eyes very tightly when he has hardships and very great pains, may it be far from us. For by closing his eyes in this way, he escapes to the root of the eternal good purpose, which cannot be entirely comprehended except through concealed considerations. [See the lesson] (65:3)

5. Through accepting hardships with joy as appropriate, one merits the renewal of Torah insights. This is a sign that one has effectively acted through the hardships and accepted them properly when, afterwards, he merits the renewal of Torah insights. (Ibid. 4)

6. Bear and accept with love all the evils and hardships that come upon you, God forbid, for you should know that, according to your deeds, He is still dealing with you with great mercy. For more and more kindness and peace would have reached you, according to your deeds. (165)

7. One must have the trait of patience in all aspects, whether not being easily angered or fretful about anything, or enduring everything that comes upon him. He should not be disturbed by the disturbances, confusions, etc., that pass over him, and he should not be short-tempered about anything. Rather, he should have patience to endure everything and perform his own service of God with enthusiasm and joy. All this is acquired through complete faith, which is acquired through the Land of Israel. [and see Emunah, Letter 34] (155)

8. You need to know that in all the troubles and hardships in the world, there is some expansion in them, besides what we expect, that through His kindness He will save and completely annul the trouble. However, even in the trouble itself, there is certainly some expansion. Look closely at this, and through this, you will be able to endure and accept everything that comes upon you with love. Do not be hasty about anything, and through this, you will be able to constantly draw closer to Him, blessed be He. By embracing everything that comes upon you, through this, God, blessed be He, will save you. (195)

9. Through crying tears before the blessed God in times of distress and hardships, God forbid, through this, one draws forth awareness and divine providence. Through this, the pain and hardships are removed. For the essence of pain and suffering is only due to the lack of understanding, as one's mind does not settle in the knowledge that everything is under divine providence for his good. As explained above (250).

10. When people pursue and chastise an individual, it is all for the purpose of bringing him closer to the blessed God. For everything that pursues and inflicts suffering upon him, he must escape each time to the blessed God, for there is no other advice or remedy. Thus, it is found that through pursuits and sufferings, one draws closer to the blessed God. (II 13)

11. You need to know that every person in the world undergoes many sufferings, troubles, and various challenges without measure. Whether it is related to livelihood, physical health, his wife, children, or household, every person experiences sufferings and various difficulties, for man is born to toil, as it is written: "Every day of his life is anxiety and torment." There is no escape from this except to flee to the blessed God and to the Torah. Therefore, it is necessary for every person to be patient, to endure everything he undergoes, as our sages, may their memory be blessed, said: "Sama d'Yisurin kavila" (Suffering is a perfect remedy). As the wise one said, "Endurance is a remedy for one who has no other remedy." All the sages speak at length about this, and all of them say that this world is full of sufferings, worries, and challenges without measure. For man was not created in this world for enjoyment at all, only to toil in this world in order to merit the World to Come. Therefore, one must endure everything and believe that everything is for his benefit. Whatever the Merciful One does is for the good; therefore, flee at all times to the blessed God alone, as there is no place to escape from the collisions of the world except to Him alone, as it is written: "A refuge in times of trouble is He." Even the lowest among the lowly can constantly escape to the blessed God, for the blessed God is everywhere, as explained in detail elsewhere. There is much more to say about this, but there is no room here to elaborate. (Sichot Haran 308)

=AYN=

AZUT - Boldness and Courage
1. Boldness is a very negative trait because boldness leads to Gehenna (Hell). Abraham, our forefather, exchanged the punishments for servitude to kings, but the punishment of boldness remains only in Gehenna. However, you should know that just as boldness is a very negative trait, a person specifically needs to have sacred boldness. It is impossible to join the true righteous and draw near to holiness except through precise boldness. As our sages, may their memory be blessed, said: "Be bold as a leopard." For all those who resist and oppose, their main strength is only through boldness, which is their reigning power. Therefore, one who wants to choose life and draw near to the truth cannot do so in any way unless he has very great boldness to stand against the evil boldness and have a strong forehead against their foreheads. For it is impossible to enter holiness except through boldness (22:12).

2. Similarly, a person needs to have sacred boldness against himself, meaning against the boldness of the body, which is so strong and bold in its desires and has no shame before the blessed name. Through the boldness of the body, the soul cannot rely on itself and draw near to the body, to inform it of the sublime attainments that the soul perceives. For surely, the soul of every person constantly sees and perceives extremely elevated matters, but the body is unaware of them at all because it is distant from them due to its boldness, which is strong in desires. Therefore, every person must have great compassion on the flesh of the body, to see to it breaking its evil boldness so that through this, the soul can draw near to the body and show it all the enlightenment and understanding that the soul perceives, so that the body, too, will know them. Therefore, sacred boldness is necessary to stand against the boldness of the body. Sacred boldness is the voices of holiness, for all voices—whether a cry, a sigh, a shofar blast, a melody, or the voices of true righteous individuals—are all expressions of sacred boldness. Even the sound of the clinking of charity coins, which is the sound of righteousness, is also in the category of sacred boldness. Through these, the boldness of the body is broken (Ibid. 4,5, Chayey Moharan 17).

3. However, sometimes a person is at a lower level to the extent that the body is so distant from the soul that even when he sighs and cries out to the blessed name, the body does not hear the voice at all. Because of its great distance, it only hears the voice of speech. When the voice of holiness awakens, the voice of impurity is also aroused from it, and it is the voice of speech [see Pnimiyut HaTorah, Section 22]. Similarly, when one hears the voice of the righteous, he does not hear the essence of the voice but the voice of speech. Therefore, the boldness of his body is not yet broken, and for this, we need practical application. That is, the body should serve the soul by performing practical mitzvot. Likewise, it should serve the wise person, and through this, one will merit hearing the voice of the wise person, the voice of his own sigh, and then he will merit breaking the boldness of his body through this, as explained (Ibid. 7,8)

4. Coming to sacred boldness is through joy. For the essence of a person's boldness and strengthening to draw close to the service of the Lord is through joy and delight in the aspect of "for the joy of the Lord is your strength." (Ibid. 9).

5. It is impossible to merit the study of true Torah except through boldness of holiness, to be as bold as a leopard against those who obstruct and divide, and not to be ashamed before those who mock. Each person, according to his level of boldness, merits Torah and prayer. For one who has boldness of holiness merits receiving and perpetuating the innovations of true holy Torah. Conversely, one who has boldness of impurity does not merit the innovations of true Torah, only receiving Torah from impurity. According to the Torah that one receives, so is his merit in prayer. For the essence of prayer is also through boldness of holiness, as we need to boldly present ourselves before the Blessed One to request from Him everything we need, and even to perform wonders with Him. If one wishes to present himself before Him, blessed be He, to pray according to his actions and according to the greatness of the Creator, blessed be He, surely he will not be able to open his mouth to pray at all. Therefore, the essence of prayer is through boldness of holiness. According to the boldness of holiness that one has against those who obstruct, through this, one merits true Torah, as explained. Similarly, one merits prayer with intent, as mentioned above. (30:8)

6. One who lacks boldness of holiness has no share in the Torah. Likewise, conversely, one who lacks boldness of holiness has no share in the Torah. For one must possess boldness of holiness, as mentioned above. (147)

7. It is necessary for a person to have boldness of holiness, to be as bold as a leopard against those who obstruct and mock, and not to be nullified or ashamed before them at all. Even if it seems to him that they are righteous and better than him, and even if in truth they are better than him, since his intention is for Heaven, and they want to confuse him and divert him from the path of life, he must prevail against them with great boldness as opposed to them. It is impossible to enter holiness except through boldness, as explained above. Even against a multitude, one needs to have boldness, to be courageous and speak to them about anything he needs, without being ashamed. Regarding this, it is said, "The bashful one cannot learn." And one who is closer to [God] is more connected because he has more boldness, and because of this, the multitudes speak with him more. (171)

ETZAH - Advice
Advice

1. It is necessary to distance oneself greatly from the advice of the masses, as the majority of their counsel is very bad and corrupt. All the more so, advice from wicked, divisive individuals who oppose the truth should be avoided. One should distance themselves more and more from them, as they bring all kinds of corruption and flaws. Their advice is in the nature of the counsel of the ancient serpent. If one accepts their counsel, they, God forbid, instill impurity in him, akin to a breach of the covenant. They lead one away from the truth, holy faith, prayer, and the entrance into the Land of Israel. Therefore, one must distance oneself greatly from following their advice, only attaching oneself to true righteous individuals and their ways, for their entire counsel is in the nature of the seed of truth, in the mode of rectifying the covenant. Through their counsel, one merits all the true goodness—faith, prayer, the Land of Israel, and the ability to perform miracles in the world. (7:3)

2. By being meticulous in the commandment of tzitzit (ritual fringes), one can benefit from avoiding the advice of the serpent, which is evil counsel mentioned above, and instead gain the advice of the righteous. (Ibid. 4)

3. Due to a lack of faith in the sages, one cannot have perfect advice forever. His counsel will always be uncertain, and his advice will be divided. He will not know how to give advice with a clear mind about anything [see Tzadik 61]. (61:4) 4. If one seeks advice from true righteous individuals, the refinement of judgments takes place. Through this, salvation will come to him. Even if he does not accept advice from the righteous, it is possible that harm may come to him, God forbid, due to his own actions in the mode of human folly causing him to deviate from his path, etc. However, if he accepts advice from the righteous, even if later on things do not appear good to him, he knows that it is only from above [see Tzadik 43]. (143) 5. The rectification of counsel is achieved through the cry of the heart, for one must cry out to the Lord from the depth of the heart. Through this, they seek and reveal profound counsel, and through this, faith grows and the holy faith is repaired. By this means, they merit healing, and significant rectifications are accomplished. [see Emunah 41-42] (II 5:3)

AYNAYIM - Eyes
1. Through seeing the face of the righteous, one nullifies sorrow, laziness, and evil desires, along with their offspring. (4:8)

2. The essence of adultery depends on the eyes. By being careful with the commandment of tzitzit, which relates to the aspect of the eyes, one continues the rectification and protection in this regard. (7:4)

3. Lying harms both the physical and spiritual aspects of the eyes. (51)

4. One should be careful not to fall into the aspect of an evil eye, which is like a spiritual death. There are several aspects to the evil eye. Some feel distressed by the success or growth of their friend or something similar, while others may have a harmful and distressing influence on their friend in various ways. One must be very cautious and guard oneself against this. It is also important to pray extensively to God to be protected from the evil eye of one's friend, that it may not harm him. One who does not sense within himself the ability to protect himself from the evil eye should distance himself from it. [See the lesson] (54:4). 5. Through the influence of the evil eye, forgetfulness comes, and memory is impaired. One forgets the ultimate purpose, which is the world to come. One should remember this every day and constantly cling to the thought of the world to come, contemplating both its generality and its specifics [see "Memory of the world to come"]. Through the evil eye, one's heart dies within him, and he does not pay attention to remember all this (Ibid.) 6. Evil eye can result in one not having a male child. (Ibid.)

7. One must also guard against the power of imagination. Even someone who has a good eye needs to be cautious about this, as seen in cases where, despite having good vision, one can be misled from a distance, and things may appear contrary to the truth. Similarly, this can happen in the eyes of intellect in various ways, such as when it seems to him that his friend deviates from the truth or acts unfairly, leading to disputes and the impression that he is arguing for the sake of Heaven. In truth, all of this stems from the delusion of the power of imagination, which has deceived him until false and dubious things seem true about his friend. Because of this, there may be animosity, and disputes may arise due to this distorted perception. Everything originates from the error of the power of imagination, as it can make even someone with a good eye susceptible to deception. Therefore, one must be extremely vigilant against the delusions of the power of imagination. This is achieved by guarding oneself very well against the evil tongue, refraining from speaking it and accepting it, as the power of imagination is reinforced through the evil tongue, and memory is impaired, making it difficult to remember the constant contemplation of the world to come, which depends on the correction of the eyes, as discussed above. (Ibid. 5)

[Translator's note: The reference "כַּנַּ"ל" (similarly) implies that the guidance to guard against the power of imagination is similar to the previous instructions regarding guarding against the evil eye.]

8. Through studying the merit that a person teaches about the wicked, by doing so, one is protected from the evil eye of the wicked. Also, the fact that the wicked receive judgment, and God raises and removes His judgments from them, all of this is for the benefit of the righteous. For the Holy One, blessed be He, also teaches merit regarding the wicked in order to save the righteous from the evil eye of the wicked. (55:3)

9. Through seeing the countenance of the True Tzaddik, by doing so, one merits to reflect upon oneself regarding all the traits drawn from the four foundations, how one holds onto them, and to return in repentance for all the flaws within them (II 67). 10. Seeing oneself in the company of the Tzaddik haEmet is indeed a great accomplishment. Certainly, when one is privileged to hear Torah teachings directly from the mouth of the righteous, it elevates one even more. However, when one cannot actively engage in Torah study, merely observing the righteous is still highly beneficial. Through this observation, one's mind is enlightened, flourishing with knowledge and understanding. Additionally, this experience allows for personal growth and renewal. By witnessing oneself alongside the righteous, one gains insight into their own spiritual potential, leading to profound repentance and a true and lasting submission to the eternal life of the World to Come. (72) 11. Through the exclusive observation of the true countenance of the righteous, one can bring about considerable improvement and benefit to oneself. (75) =PEI=

PIDYON - Redemption
1. The essential healing for the sick person comes only through redemption (pidyon). The Torah did not grant permission for a doctor to heal except after the redemption has been specifically given [see Healing] (II:2-3).

2. Filling the throats of Torah scholars with wine is considered equivalent to redemption [pidyon] (I 45).

3. Midnight standing is considered like redemption (149).

4. It is fitting for a person to accustom himself to give redemption at every opportunity, in order to sweeten judgments upon himself each time. Even when he has no sick person or any distress within his home, it is good to perform redemptions regularly so that he does not come to pain and illness. This is the custom of many observant individuals in the lands of the holy community [see Chayei Moharan, Avodat Hashem 92]

=TZADDI=

TZADDIK - The Tzaddik
The Tzaddik (The Righteous One)

1. Everyone must intend in his prayer to connect himself to the righteous individuals of the generation, for only they know how to elevate every prayer to its necessary destination. [see Prayer 4] (2:6)

2. One who desires to walk on the path of holiness needs to break all the negative traits that stem from the four foundations. He should confess before a Torah scholar everything that is in his heart, meaning his thoughts and confessions. The Torah scholar will then explain and clarify for him the path according to the root of his soul. (4:8)

3. There are three types of approaches in getting closer to the righteous, and through these three approaches, everything is rectified. They are as follows:

The first approach, when one sees the righteous, through this, he nullifies the negative traits that come from the two foundations: inanimate (domem) and vegetative (tzome'ach), meaning laziness and its offspring, and evil desires [see Likutey Moharan I, Lesson 19].

The second approach, through charity given to a Torah scholar, by means of this, one is cleansed from negative traits of the two foundations: animal (chai) and speaking (medaber), which are idle talk and its offspring, and evil desires [see Likutey Moharan I, Lesson 19].

The third approach, when one confesses and expresses his thoughts before a Torah scholar, through this, the Torah scholar guides him on the straight path according to the root of his soul. This is the main thing, for through this, one is cleansed from everything. (Ibid.)

4. Each time one comes to a Torah scholar, he should tell him everything in his heart. Through this, he becomes included in the Infinite. Through this, he will merit to know that all of his experiences are for his good, and he will bless for everything, the good and the beneficial, and this approach is somewhat like the World to Come. (Ibid.)

5. Through confession before a Torah scholar, all of one's sins are forgiven. (Ibid.) 6. Every time one comes to a Torah scholar, he should pour out his heart before him. Through this, he becomes included in the Infinite, and by this, he will merit to know that all of his experiences are for his good. He will bless for everything, the good and the beneficial, and this approach is somewhat like the World to Come. (Ibid. 9) 7. Through confessing and expressing his thoughts before a Torah scholar, all of one's sins are forgiven (Ibid. 3)

8. One who desires to save his life needs to strengthen himself not to listen or pay attention at all to the disputes among the righteous. Rather, he should believe in all of them. Moreover, when he hears the disputes among the righteous, he should take it upon himself to receive rebuke and examine where he stands in the world. Through this, he can understand and remember by virtue of these disputes where he is in the world. They [the righteous] want to expel him from true life, which is the True Tzaddikim, through this dispute, because he has been blemished in his intellect. As it is said, "All who come to it shall not return, nor attain the paths of life" (Proverbs 2:19).

One who is a fool and does not truly understand this will distance himself because of this and will lose his world. But one who truly wants to save himself, on the contrary, through this will precisely awaken and remind himself where he is in the world, and he will understand that this is his trial and he needs to withstand this trial. He should not listen and not pay attention to this dispute and should draw close specifically by this to the True Tzaddikim, for the main correction is to be distant. This is because, due to his blemish, it is impossible for him to draw close except through this specific trial and understanding. Because Hashem truly desires kindness and wants to draw close those who are distant, even though they are not fit to be drawn close. However, they can only draw close through this specific trial, as mentioned above. (5:4)

9. By drawing close to the righteous and following their advice, one engraves the truth within himself. Through this, he merits faith, prayer, the Land of Israel, and miracles. Through this, salvation will come. (7:3)

10. Before one draws close to the righteous, he is like an earthen vessel, meaning that his heart is sealed, his ears are blocked, and his eyes are blind to see the truth and to awaken to repentance. However, when he attaches himself to the righteous and accepts their advice, his heart, eyes, and ears are opened. He sees, hears, understands the truth, and merits repentance. (Ibid. 5)

11. All the deficiencies that a person has, whether in livelihood, health, or other aspects, cannot be perfected and filled except through connection to the True Tzaddik and rabbi to whom he cleaves. For the perfection of deficiencies comes through sighs and groans over the lacking. The sigh of an Israelite is very precious, as through it, the spirit of life flows to fill the deficiency that he sighs over. However, this spirit of life to fill the deficiency is received only from the Tzaddik who is attached to the Torah, where the spirit of life is present (8:2).

12. Those who oppose and are wicked, who argue against the true righteous, receive their spirit of life from the impure husk. For there is a husk and an other side corresponding to the holy side, as God created both. Therefore, they are great in their time because the spirit of life drawn from the husk is in the form of a stormy wind, which is great at that moment. However, it is only for a short while, and ultimately it ceases, and those who hold onto it will be destroyed. Their bodies and souls will be swept away, and those who cling to them are called dead in their lifetimes, for they lack the true spirit of life from the holy side, which is drawn through the true righteous, as mentioned above. (Ibid. 3)

13. The righteous one hears all the sighs of those who cleave to him, for from him come forth life results for each individual. (Ibid. 8)

14. The true righteous atone for sins, as it is written, "A wise man shall atone for it" (Ecclesiastes 7:12). (Ibid. 4)

15. Every person should elevate his prayer through the gate that corresponds to his tribe, and he needs great merit to merit this. Therefore, each individual should connect his prayer to the true righteous of the generation, for they know how to direct the gates and elevate every prayer to the gate that belongs to it. (9:2)

16. True righteous individuals elevate prayer with great elevations, to the point where they reveal the blessed divinity and kingship to all inhabitants of the world, even to those very, very distant. These include the wicked and the idolaters who worship the stars and constellations, as this is the essence of the greatness of the Holy One, blessed be He. For the essence of His greatness is that even those very, very distant, and even the idolaters and star-worshipers, will know that there is a God who rules and governs. Therefore, whoever has an illness or some distress in his home should go to the true righteous who will seek mercy on his behalf. By doing this, one brings great satisfaction to the Holy Name, for the Holy One, blessed be He, desires the prayers of the righteous, as the essence of prayer is known only to the righteous. (10:2,3,4)

17. Through drawing close to the righteous, one nullifies arrogance, which is a form of foreign worship. By doing so, individuals merit complete faith and the presence of the Holy Spirit. Through this, they attain great joy, to the point where they engage in clapping hands and sacred dances. By doing so, they sweeten judgments and merit wisdom, life, longevity, and the acquisition of Torah, both revealed and concealed. (Ibid. 5)

18. One who speaks negatively about the righteous does great harm in the eyes of the Holy One, blessed be He, for God causes a great righteous individual to fall into the mouth of the one who speaks ill. This is done so that, through this, the Tzaddik may extract the Divine Presence, namely, the Oral Torah, from the exile in the mouth of the one who speaks ill. For the Tzaddik forms halakhot from these very words, uniting them with great and wondrous unifications. [See the lesson] (12:4)

19. It is necessary to seek earnestly and diligently pursue a righteous individual who has the ability to gather souls and elevate them, causing his own soul to ascend with them. Through this, he can renew and rectify them, bringing about a transformation and a descent of Torah. One should pray intensely to God to merit finding such a righteous individual, as he is specifically capable of rectifying and elevating even those flawed desires, turning them into good desires. When a person desires something inappropriate, that desire becomes a flaw and bitterness for the soul. This is the aspect of the scattered soul, and then the soul does not illuminate; it remains in a state of a hungry soul.

By coming close to a True Tzaddik, everything can be rectified, as he can repair and elevate even those flawed desires along with the good desires that one has. Then, the verse is fulfilled within him: "And a hungry soul shall be satisfied with good" – the aspect of satiating your soul with joy. It is renewed like the eagle, namely, that his youth is renewed. This means that the days of his youth, which passed in darkness, will be renewed and rectified. Then, he is called a complete "person." His body, too, will be elevated and renewed through coming close to the righteous. (13:5,6)

20. All these are the desires of people who come to the wise one of the generation; each one has some good desire. The Tzaddik elevates all these desires, and through this, he renews the souls of those who come to him. By doing so, he brings about the revelation of the Torah, as it is said in their presence. It turns out that everyone has a portion in the Torah according to his own will, and so his soul is renewed for good.

Therefore, everyone should strengthen and awaken himself to come with good desires and strong resolutions for the sake of God, blessed be He, so that his soul may be renewed for the better. We have also heard that the main thing is when the wise person prepares himself to study Torah. At that time, everyone needs to examine his actions and seek good desires for the sake of God, blessed be He, and pray for this. Through this, the Tzaddik can take his hand and elevate him from where he is and renew him for the better, as mentioned above. (Ibid.)

21. You should also understand the significant difference between when a person is by himself during the study of Torah and when he hears it from another person. When he is alone, he has a share in the Torah, and his soul is renewed at that time, besides many other divisions, as explained elsewhere. (Ibid.)

22. By coming to the righteous one, through this, complete providence is drawn down. (Ibid. 4)

23. Everything that increases the souls that come to the True Tzaddik to receive Torah, the more the negative vanity that occurs on Earth diminishes. This refers to the difficulties of the heretics, as they see a Tzaddik and consider it bad for him, and a wicked person and consider it good for him. Through the multitude of souls that gather around True Tzaddikim, the vanity of such difficulties diminishes. (Ibid. 6)

24. These are the people who travel and come to True Tzaddikim. It is appropriate for them to increase love for one another, awaken and remind one another in the service of God. This is a sign that their intention was desirable when they were with the righteous one and began to renew themselves for the better. (Ibid.)

25. here are souls that are very, very corrupted, and even when they come to the True Tzaddikim, they are still deeply immersed in all desires, and they have not yet emerged from the profane to the sacred, not even as thin as a hair. Souls such as these cannot be elevated and renewed for the better in the mode of "ibbur" (additional impregnation). However, there is a Tzaddik who is so great in an extraordinary and awesome degree that he can elevate and renew even such corrupted souls for the better. Therefore, one who knows in his own soul that he is extremely corrupted and wishes to have mercy on his life and return to God, blessed be He, must seek and plead greatly before God that He, in His mercy, should enable him to find such a Tzaddik. (Ibid.)

26. Fear and love can only be received through the True Tzaddikim of the generation. When it is darkened for someone in this regard, it is because the light of the righteous is concealed from him. Even though the righteous one truly illuminates in all worlds, all the more so in this world, nevertheless, he does not illuminate at all in the place where he is not shining due to the greatness of his darkness. Even though the person is with the righteous one and sits with him, he cannot taste, understand, see, or comprehend his great light, which will ultimately bring about the eternal goodness (17:1-2).

27. All of this is due to the evil deeds of a person. Because of this, his intellect is darkened with complete foolishness, meaning that his ideas are lost. In his eyes, he appears wise, and difficulties and accusations are directed at the True Tzaddik because of him. However, all these lost ideas, difficulties, and alleged wisdom are entirely folly and foolishness. Due to the obscuring of his deeds, his intellect is completely darkened with foolishness. Because of this, the light of the righteous one is obscured from him, and due to this, he lacks fear and love. (Ibid.)

28. Through charity given to True Tzaddikim and destitute individuals who are deserving, one repairs and rectifies the intellect. Through this, he merits seeing the light of the righteous one, and through this, he merits fear and love. (Ibid. 5)

29. Everything has a purpose, and beyond that purpose, there is another purpose higher than the first. The main purpose is the ultimate delight of the World to Come, which is the main purpose of all creation and all things in the world. However, no one can comprehend and grasp this ultimate purpose in his thought except the righteous ones. Each individual from Israel, according to his root within the soul of the righteous one, receives this ultimate purpose, as the anger is tempered by mercy. Through this, he will merit reaching the ultimate purpose, in everything in the world, which is the main thing. (18:1-2)

30. Sometimes, the righteous ones withdraw from rulership and leadership and do not want to lead the world. They belittle this with their humility, saying that they are not worthy of leading the world. In truth, it is because the wrath of God has been kindled against them, and the concealment of the face of God, blessed be He, comes about due to a decrease in faith. Through breaking the anger with mercy, through this, the wrath is calmed, and then the righteous ones accept leadership. The world then merits having a true leader who will guide them with compassion. (Ibid.)

31. What is difficult for the world in traveling to the righteous one to hear from his mouth, is it not possible to find in books words of ethics? But there is a great distinction, for one who hears from the mouth of the righteous one himself certainly connects his soul with the righteous one at the time of his prayer, which he prays before he continues the Torah, as explained elsewhere. Through this, the person has a share in the clarification. Because through prayer, holiness is added above, and every prayer that comes out from many souls is added with more holiness above and continues with more light of the Torah, all according to the majority of people, so is his holiness increased. Also, all the people who stand at the time of the sermon humble their wickedness by the good of the wise one who is preaching. Through this, he removes them from under the jurisdiction of the Other Side and brings them under the jurisdiction of holiness. [See Berit 17] (19:1,9)

32. There is a great difference between one who learns from a book and one who hears from the mouth of the righteous one himself. For one who hears from the mouth of the righteous one himself is certainly connected with his soul at the time of his prayer when he prays before he continues the Torah, and through this, he has a share in this explanation. Because through prayer, holiness is added above, and every prayer that comes out from many souls is added with more holiness above and continues with more light of the Torah. All this is according to the majority of people, so is his holiness increased. Also, all the people who stand at the time of the sermon humble their wickedness by the good of the wise one who is preaching. Through this, he removes them from under the jurisdiction of the Other Side and brings them under the jurisdiction of holiness. (20:4)

33. By standing near the righteous one when he preaches to the public, through this, one merits coming to the Land of Israel and subduing the wicked and all the deniers. (Ibid. )

34. The Holy One, blessed be He, examines the righteous ones meticulously, like a hair's breadth, and when they are faultless, they have no power in their hands to continue Torah (Ibid. 5).

35. It is impossible to come to complete faith, which is the essence of everything and the general principle of holiness, except through drawing close to the True Tzaddikim. For all the essence of the faith of Israel is drawn from generation to generation. But it is impossible to draw close to the True Tzaddikim except through boldness. Because there are many who prevent and oppose and do not allow approaching the point of truth. And all the power is only through the boldness of the Other Side. Therefore, a person must necessarily have the boldness of holiness to stand against the evil boldness and be strong to resist it completely and not be ashamed or nullify himself at all because of the scoffers. Rather, he should be strong like a leopard against them. (22:4)

36. Through drawing close and binding oneself to the True Tzaddik, one is saved from the desire for wealth, which is a foreign worship, darkness, death, and so on. Through this, one is saved from the bitterness of the world, which is the anxieties and troubles of wealth and livelihood that consume most of people's lives. One merits joy and being happy with one's portion and shines the light of the King of Life upon oneself. And similarly, the opposite, when one harbors envy and hostility towards the righteous one, then one falls into the desire for wealth even more, and one is constantly filled with more bitterness until wealth and livelihood completely consume one's life. For it is impossible to escape from the bitterness of this world, which is the bitterness of the anxieties of wealth and livelihood, except through the power of the True Tzaddik, who observes the covenant in ultimate perfection. (23)

37. Each person must go back and seek intensely and pray a lot to the blessed Name, that they may merit drawing close to a True Tzaddik who is greatly elevated, so much so that they can bring into them the attainments of Divinity, which is the essence of the ultimate purpose. For the attainments of Divinity cannot be attained except through several contractions, which are the aspects of antecedents and wondrous circles. The True Tzaddik surrounds with each person according to their worth until they come to the attainments of Divinity. Therefore, it is impossible to achieve this except through a truly exalted Rabbi (30:2).

38. You need to search for the absolute greatest Rebbe. Because for the abovementioned thing [to attain perceptions of Hashem Yithbarakh's Divinity] you need the absolute greatest Rebbe who can illumine - even in you - perceptions of His Blessed Godliness. And the lesser the person, the more he needs the very greatest Rebbe, to be such a wondrous coach, who can enclothe a lofty consciousness like this, namely perceptions of Him, Yithbarakh Shemo, for a person as lowly and as far as he. For the weaker the patient, the more he needs the greatest healer. So make no mistake and say, "It's enough if I just follow this kosher simple leader that has a presumptive status of fearing Hashem and has some status. Why do I need to seek out big things and keep looking for the absolute greatest Tzaddik specifically?  Let me first just try to be like this kosher leader! [like many followers err when following whatever leader]." Don't make such a mistake and say such a thing! Just the opposite - every person in accord with how he knows his soul is so low and so utterly far from Hashem Yithbarakh, accordingly he needs to follow specifically the True Rebbe of the utmost highest level. For the smaller he is, the more he needs the True Rebbe that is greatest of all as mentioned. (L"M 30:1-2.)

39. One must accept rebuke from true righteous individuals, even though their rebuke may sometimes be in a disparaging manner. Nevertheless, we must accept their rebuke because the righteous endure great suffering from us. All our mundane activities and idle talk cause them great distress. Even our sincere prayers, which are good in our estimation, can be harmful to them because our prayers confuse them greatly. Our thoughts are mixed with many foreign ideas and numerous confusions, and that is why they sometimes rebuke us disparagingly. However, we must accept their rebuke. Through this, we merit kindness, and through this, we humble and bring down the external superficial wisdom and the rule of the idolaters. Through this, we merit to elevate the wisdom and understanding that bring us closer to attaining Divinity. (Ibid. 7)

40. Those who draw close to true righteous individuals have four aspects, which our holy rabbis, may their memory be blessed, considered regarding the four who entered the orchard. For there are some who receive directly from the Master and become a complete individual until the end. This is the aspect of entering in peace and leaving in peace. There is the aspect of peeking and getting hurt—peeking and dying. This means one becomes overly inflamed beyond measure and, through this, can die or lose their sanity. But about them, it is said, "The righteous will walk in them, and sinners will stumble in them, may the Merciful One save us." (31:9)

41. Through the righteous and through the Torah, one can merit to love the blessed Name in all circumstances, whether in good or in hardship. They will have peace in their attributes, meaning that they will not be divided in their attributes or in their deeds. They will always find the blessed Name in them, whether in good or in hardship. They will have love and peace with their friends and with all of Israel. (33:1)

42. The righteous truth is the general principle of all Israel. Therefore, the essence is the connection to the righteous and speaking with them in awe of heaven, and they will enlighten and awaken his heart through their holy general point. Afterward, one must also speak with his friends in awe of heaven, so that he will receive the good point of his friend. For in each one of Israel, there is a good point, meaning something precious that is not in his friend. This good point is the quality of a Tzaddik and can influence, illuminate, and awaken the heart of his friend. His friend needs to receive inspiration from him. Everyone needs to receive this from each other, like receiving judgment from judgment. Also, each one needs to speak individually between himself and his Creator so that the good point of his own self will illuminate his heart from his Creator. Through all this, he nullifies the foreskin of his heart, meaning the evil desires, which are all evil cravings that insult the heart, breaking the heart of a person. (34:4)

43. The principle is that the government is in the hands of the righteous to act according to their will, as our sages of blessed memory said: "Who rules over me? The righteous." And the main purpose of the government is to enlighten and awaken the heart of Israel to the service of the blessed God. Therefore, the main thing is to connect with the true righteous and speak with them in the service of God, and through them, one will receive strength, enlightenment, and awakening for the sake of the blessed God until he truly returns to the Lord. (Ibid. 2)

44. From the light of the faces of the true righteous, they receive new intellect and a new soul, which is a new soul, for the soul is intellect, meaning that when the righteous explains the Torah to him, he receives new intellect and a new soul from the light of their holy faces. (35:5)

45. When the true righteous reveal a Torah matter, they release new souls to each listener according to his nature and understanding. (36:5)

46. It is very good for a person to accustom himself to give a ransom to the righteous each time, to the true and God-fearing ones, to sweeten and annul all judgments from him, even when he is not in any trouble. Nevertheless, he should give a ransom each time to nullify from himself all judgments so that he does not come to any trouble, God forbid. (Chayey Moharan, Avodat Hashem, 92).

47. When the throats of the students of the sages are filled with wine, it is considered a ransom, and it sweetens the judgments. (Ibid.).

48. Through the faith in the sages that one believes that all their words and actions are not simple, and there are secrets in them, through this, the judgments are attached. (42)

49. Even one who makes clothing that is pleasing to the righteous, through this, judgments are attached. (Ibid.)

50. The main and fundamental thing is to have faith in the sages and to be careful with their honor and greatly fear them. Even if it seems to him that they are acting, God forbid, against the Torah, he must believe that they are surely acting correctly according to the Torah, for the Torah was given to the sages of the generation to interpret it as they know. Therefore, he must throw away his intellect and knowledge, relying only on them. (57:1)

51. All healing is dependent on the Torah, and the Torah was given to the sages. We are commanded to listen to them and not deviate from their words, right or left. Even if it appears to him that they are acting against the Torah, he must believe that they are surely acting correctly according to the Torah. He must discard his intellect and knowledge, relying only on them. (Ibid.)

52. When falling from the trust of the wise, it is fitting for a person to take upon himself a vow, specifying the vow and fulfilling it immediately. Through this, one will return to the trust of the sages, merit healing, and through this, the lights of the forefathers will shine upon him. Through this, one will experience the delight of Shabbat, namely, the aspect of consuming sanctified food. Through this, one can nullify anger, subdue adversaries and enemies. Through this, the gate of Destrā Aḥrā will fall, and one will merit the coming of the Messiah and the construction of the gates of holiness. (Ibid 2)

53. The Tzaddik haEmet is the aspect of Moshe and he's the summation of the three Patriarchs, and he draws the three flows of blessings which are the aspect of the Well, the Cloud, and the Manna, which are the categories of food, drink, and clothing. And he's constantly fighting the wars of Hashem, for he fights against the Klipa of Amalek who is Pegam haBrit, blemish of the Covenant, that stems from him; and the Tzaddik subdues him and all the afflictors and attackers going after the weak stragglers of Yisrael, strengthening them and bringing them in Avodat Hashem Yitbarakh, drawing them to the category of Tikkun haBrit. By this we attain a double bounty, namely the category of Lechem Mishneh, double bread given for Shabbat (Ex. 16:5), namely Mishneh Torah (Prov. 8:30 - yom yom is double), repetition of the Torah, attaining new Torah insights on Shabbat, al had trein (double the amount), and thereby a person attains healing both spiritual and physical, and thereby the world gets motivated to do Teshuvah from out of love. Then all the pious ones in the generation are healed and gain respect in the eyes of creation, and thereby every person attains new Torah insights which is the hidden Torah that the Tzaddik poured forth on Yom Shabbat (58).

54. Through the trust in the sages, the mind is purified, and one merits clear intellect. Through this, one can discern and receive from all that he learns in the Torah the true judgments, namely, proper conduct in the service of the blessed God. He will know how to behave in everything, and it will depend on him. However, when God forbid, there is a blemish in the trust of the sages, he is judged with ailments in his flesh, meaning, in his permissible matters, in boiling excrement. Smoke rises to his brain, stirring and confusing his mind and knowledge. Then he cannot extract from his learning the true judgments and genuine conduct. On the contrary, due to the blemish in the trust of the sages, he speaks words contrary to the truth. Through this, he will never have complete advice, and he will always be doubtful, and his advice will be divided here and there. Because of the blemish in the trust of the sages, his heart becomes confused like a bathroom, as it is judged in permissible matters. Therefore, his advice is fiery advice, and he does not know how to conclude a complete advice in his heart, how to behave in anything. (61:1)

55. The main cause of disputes that befall a person is due to a blemish in the trust in the sages, for not believing in the righteous ones who are the sages, and their words and holy books were considered nothing in his eyes. They were only permissible in his eyes. Moreover, God forbid, he would scoff at them. Through all this, disputes arise, and by this, discord is caused, God forbid. Therefore, everyone must reflect in his heart, contemplate how much he needs to return due to a blemish in the trust in the sages, from which disputes arise. Through this, he will return in repentance and rectify the blemish in the trust in the sages. All the holy books will be considered in his eyes, and he will know and believe that all of them are eternal. Through this, he will be purified from the mentioned filths above, and he will merit complete advice. Through this, all the tightness, which are the judgments, will be sweetened. Wherever there is any law and tightness, everything is sweetened through this, through the rectification of faith mentioned above, by believing in the righteous ones as true and in their holy books. (Ibid. 5)

56. Every time one comes to the righteous, he must see that he comes anew each time, not as one who has already been with the righteous and now comes a second time. Rather, he must come as if for the first time because the essence is the beginning. [See Yir'ah 13] (62, end)

57. Know that the true guiding righteous ones have several variations in their approach to the conduct of the people of the world who draw near to them. For sometimes the righteous one draws very close to the world, and sometimes he covers himself, distances himself greatly from them, and not only does he distance himself from them and elevate himself from them, but they cannot draw near to him. Moreover, difficulties and wonders befall him until he bends and mixes his mind with their conduct. All this is for the benefit of those who draw near to him. Therefore, do not let your thoughts disturb you regarding this, for everything is for your benefit. (63)

58. There is an upper field where all the souls grow, and these souls require the owner of the field to engage in their rectification. Therefore, everyone who wishes to have mercy on his soul should seek and supplicate greatly before the blessed Name all his days, that he may merit drawing near to this righteous one who is the owner of the upper field. He gazes upon each one to bring him to the true ultimate, which is entirely good and entirely one. Through this, prayer reaches the ultimate perfection (see Tefillah Nun-Chet). For it is impossible to reach the eternal ultimate good except through this righteous one who is the owner of the upper field. (65)

59. It is extremely great to be present at the departure of a tzaddik, even if one is not his disciple. For then, a great light is revealed, and it is exceedingly good for anyone who is there, and they merit through this to have a long life. But the disciples who are present at the time of the tzaddik's departure receive an even greater and exceedingly great light. They can then merit to receive a double portion of their master's spirit, provided that they are closely connected to him, like branches on a tree, until they feel all the ascents and descents that their master has, even when he is not with them. Then it is possible that the disciple may pray with intent and perform more good deeds and righteousness than his master, and truly all in the spirit of his master. (66:1)

60. One should always make an effort to receive the countenance of his teacher each time, and by being more accustomed to receiving the countenance of his teacher, he can merit the aspect of 'two faces' in the spirit of his teacher. (Ibid.)

61. The true greatness of the righteous and those who attach themselves to them will only be revealed in the future, on the great and awesome Day of Judgment. Then, everyone will witness the greatness and glory of the true righteous and those who cleaved to them—fortunate are they and blessed is their portion. What immense goodness is reserved for them!

Conversely, all will see the downfall of the wicked. For it will be a day of great judgment, where every action will be scrutinized in detail, and nothing small will be overlooked, as nothing is forgotten before the blessed Name. At that time, the distinction between the righteous and the wicked, those who drew close and connected to the true righteous, and those who distanced themselves from them, will be apparent. Everything will then be transformed for the sake of the blessed Name, even the nations of the world, and they will all be called by the name of the blessed Name. Through truly praying to the Name alone, without seeking favor from humans, one can merit to continue in this aspect of the World to Come, even in this world.

This means that there will be a downfall for the wicked even in this world until all are compelled to return to the Lord. Through this, the sanctification of the Holy Name will be fulfilled, and through this, the power will be drawn into action. This entails completing in action all the things one desires to do in holiness. (Ibid. 3)

62. Through the righteous, one draws upon oneself the aspect of cool water to revive the weary soul. Through this, one can pray with all one's heart, 'All my bones shall say, "Hashem, who is like You?"' (Psalms 35:10). This is the essence of the perfection of prayer. This is the difference between hearing from the mouth of the righteous and learning from books. When one hears from the mouth of the righteous, it imparts to him the aspect of cool water, reviving him appropriately according to his level and the weariness of his soul. However, when one learns from books, he does not know how to properly revive his weary soul according to his level at all times. (67:5)

63. The true tzaddik possesses a force that draws the entire world to come closer to Hashem and His Torah. What is distant from him, and not everything is naturally drawn to him, is due to the force of resistance, which is opposed to the force of attraction of the true tzaddikim. For there are individuals whose words and actions cause them to distance themselves and force themselves away from the true tzaddik. The main power of the force that pushes away is through arrogance, haughtiness, and self-importance, fearing that one's honor will be diminished and he will be disgraced when coming close to the truth.Therefore, someone who wishes to know the truth sincerely should humble his understanding truly, remember his insignificance and lowliness in truth, and everything that has passed through his hands. When he feels his lowliness truly, then the truth will surely be revealed to him. The force of attraction will prevail over the force of resistance, and he will be drawn quickly and eagerly to the true tzaddik. (70)

64. The more a person diminishes himself, the greater is the force that draws down the Divine Presence, allowing it to dwell among us, blessed be He, and to bring down spiritual influences and blessings to the people of Israel. Similarly, he is closer and more connected to the force that draws of the true tzaddik (Ibid).

65. When one gives charity to a humble and great tzaddik, he is blessed immediately (Ibid).

66. Being a celebrity is an extremely difficult thing (See Kavod 30).

67. There are tzaddikim who willingly accept suffering upon themselves for the sake of Israel, and through this, they merit to receive extremely high spiritual abundance (Ibid).

68. One must strive to draw close to true tzaddikim because even someone who studies and constantly engages in his service does not know how to conduct himself in his service without the tzaddik (76).

69. What the tzaddik speaks with the world, sometimes mundane conversation, is a great benefit for them because through this, he connects them to the Torah. There are individuals who are very distant from the Torah, to the point that they cannot be brought close through Torah teachings but only through mundane conversation, specifically, that the tzaddik clothes the Torah in it. Sometimes, it is also beneficial for the tzaddik who needs to open his mind and vitalize himself through such conversation, and naturally, it brings a great benefit to the person, as he speaks mundane conversations with the tzaddik and animates him (81)." 70. Through the disputes that exist among the great righteous individuals, they can continue to draw influence without the need for sacrifice. (85) 71. What is required is to travel to the righteous, and it is not sufficient to rely on books of ethics, as explicitly stated in the Torah (Exodus 17): "And the Lord said to Moses, 'Write this as a memorial in a book and put it in the ears of Joshua,'" even though He told him to write in a book, nevertheless, He did not suffice with that and commanded him to put it in the ears of Joshua, so that he may speak with him face to face. Because the essence is what they hear from the mouth of the righteous. See the Midrash on Deuteronomy, Parasha 3, regarding the verse "Hear, O Israel, today you are crossing over," [see Inside, Siman 140]. Also, through learning from a book, it is in the aspect of "na'aseh" (we will do), and hearing from the mouth of the righteous is in the aspect of "nishma" (we will hear). Israel lost the crown of "na'aseh" through the sin of the golden calf, and there remained only "nishma," as explained in the aforementioned Midrash. Therefore, the book does not have the power to awaken like hearing directly from the mouth of the righteous, which is the aspect of "nishma" that remains for Israel. (120)

72. The essence and foundation upon which everything depends are to connect oneself to the righteous individual in the generation and to accept his words above all else because he is the one. Whether it is a small matter or a great one, and without deviating from his words, right and left. It is necessary to cast away all one's own wisdom and to remove one's own understanding as if he has no intellect, except what he receives from the righteous and the true teacher. As long as there remains in him any personal understanding, he is not in completeness and is not connected to the righteous. (123)

73. Faith alone, believing in the righteous and drawing oneself close to him, even if one does not receive anything from him at all, is extremely good in itself. Through faith and closeness alone, one consumes his own evil and transforms into the essence of the righteous. As long as his intention is directed towards heaven. However, one who travels and draws close to the righteous for another intention, it will not benefit him at all. (129)

74. Closeness to the righteous nullifies arrogance [as explained above in Sign 17]. Therefore, this is a sign if one is truly connected to the righteous – if he has humility. (135)

75. If one is connected to the righteous, he can feel the holiness of a festival. Through this, he elevates the kingdom of holiness from within the shells, and the kingdom of evil falls. (Ibid.)

76. The essential connection is love. One should love the righteous with a complete love, to the point that his soul is bound with the soul of the righteous, to the extent that through the love of the righteous, the love of women is nullified, as it is written: "How wonderful is your love to me..." (Ibid.)

77. The Shabbat that is observed with the true righteous is like a fast. (167)

78. One must be very careful to expel foolishness from his spirit, that which fills his heart with the spirit of folly clinging to him. By truly connecting to the true righteous, namely by loving the righteous with a soulful love, through this, he quickly expels the spirit of folly from within him. Through this, he achieves a broken heart. (176) 79. One who believes well in the words of the righteous sees great wonders from them at all times. For the righteous are truly full of wonders. One who believes in them and pays attention to their words sees and later finds that everything that happened afterward was hinted at in their words. (186) 80. Before a person enters into the atmosphere of the world, they teach and show him everything he needs to work on and achieve in this world. Once he enters the atmosphere of the world, everything is immediately forgotten and lost from him. Therefore, he needs to travel to the righteous to seek after these losses. For all these losses of all the people of the world are with the righteous. (188)

81. All the words spoken about the true righteous and his people are exceedingly beneficial both physically and spiritually. (181)

82. One who hears a teaching directly from the mouth of the true righteous, especially when seeing him at that moment, receives the aspect of the countenance of the righteous, along with his intellect and soul. However, one must guard against forgetfulness, as forgetfulness erases all of this from him. When the memory is truly engraved, it is through the power of memory. (192)

83. When one hears something new directly from the mouth of the rabbi at the time he imparts it, through this, it is remembered well. However, if one does not hear it directly from the rabbi or even from him after he imparts it, then it can be easily forgotten. (Ibid.)

84. The afflictions that the wicked bring upon the righteous and their pursuit of the righteous are from God. This is in order for the righteous to strengthen and examine his actions. The wicked act as guards to prevent the righteous from falling into materialism. (208)

85. It is also beneficial for the righteous to have some disagreements among them because disputes serve as a cover for them, preventing them from being exposed and publicized more than necessary. However, those who seek to completely cover them want to remove them entirely from the world, may it be far from us. But God, blessed be He, will not abandon them in their hands. (Ibid.)

86. It is impossible to attain merit and pure thought except through a connection to the righteous, and through this, the essence of legal judgments is sweetened. Therefore, it is necessary to travel to the righteous for Rosh Hashanah. (210)

87. The power of speech comes through a connection to the righteous. (212)

88. Even those who are far from the true righteous receive vitality and enlightenment from him. (224)

89. Narrating the deeds of the righteous, meaning recounting what occurred with them and all the great things they did, is exceedingly beneficial. Through this, one's thoughts become clarified, and through this, legal judgments become sweet, and one is saved from all troubles. However, it is impossible to narrate the deeds of the righteous except for one who knows how to distinguish between light and darkness, meaning between the deeds of the righteous and the wicked and deceitful. [See the lesson.] And this is attained by through the Land of Israel. (234)

90. All influences come solely from the true righteous. Therefore, one who is distant from the righteous experiences great difficulty in receiving their influence, to the extent that sometimes even a small amount of influence leads to his death. Sometimes, even the wealth is lost and does not remain even for his children. All this is due to the distance from the righteous. (240)

91. Through recounting the deeds of the righteous, a profound awakening and fervor arise in the heart, igniting a great desire to serve God diligently. Many great and awe-inspiring righteous individuals have attested that the essence of their awakening and devotion to God came through narrating the deeds of the righteous. This inspired their hearts to serve God to the extent that they reached great spiritual heights. (248)

92. The righteous themselves cannot be comprehended, as they lack any apprehension. It is only through their followers that one can understand the magnitude of their greatness. When people observe that the followers of the righteous engage in righteous actions and truly walk in the ways of God, they can begin to comprehend the immense greatness of the righteous. (140)

93. All counsel should be sought from true righteous individuals, and through this, legal judgments become refined, leading to salvation. [See Advice] (143)

94. The Tzaddik who conquers his desires, even in matters that are permissible for him, holds his desires in check. He remains alive even after death, and there is no distinction for him between life and death. (144) 95. Through the connection with the True Rebbe, everything is rectified with his disciples. This rectification includes the improvement of faith, the establishment of the covenant, which is the rectification of the brain, and the rectification of the teeth, to be in holiness and purity. Through this, one is saved from the impurity of mundane matters. In all aspects, all five senses of the brain are rectified by coming to the righteous, who is Rebbe Amati. By witnessing the Rebbe himself, the sense of sight is rectified, for the direct observation of the Rebbe is a great thing. By hearing the Rebbe's teachings, the sense of hearing is rectified. Through the efforts and hardships that each person undergoes to travel and come to the Rebbe, for it is impossible to reach the Rebbe without effort and to receive and derive from his sacred wisdom, by these efforts and hardships, the sense of smell is rectified. Through the merit of tasting and feeling the pleasant sayings of the Rebbe, the sense of taste is rectified. Through the expenses that everyone incurs, taking out his money and toiling, to come to the Rebbe, through this, the sense of touch is rectified. The primary time of gathering to the true Rebbe is at the beginning of the year, and then is the main rectification of the five senses mentioned above. During this time, all the rectifications mentioned earlier are wonderfully perfected. (II 5:15) 96. The true tzaddik is exceedingly merciful to Israel, for he has true compassion on them. This compassion is to bring the holy knowledge into them, to make them aware that the Lord is the God and to take them out from their sins. This is the essence of compassion for Israel, greater than all other forms of compassion. Because Israel is a holy people, they cannot bear the burden of sin, even for one day [see Likutey Moharan II, 7]. For he knows the levels of the holiness of Israel, their refinement, and spirituality. How they are completely distant from sin and no sin is attached to any Israelite. Therefore, he sacrifices himself each time for them to extricate them from their sins. He prays to the Blessed One to forgive them for all their sins. Also, he knows how to conduct himself with compassion. Not to have compassion on one with whom it is forbidden to have compassion even if it appears that he may be at peace. Moreover, he endeavors to leave his knowledge to future generations. This is the essence of the tzaddik's completeness after his departure. Even if the tzaddik merits to ascend and rise to the utmost heights after his departure, it is not considered complete unless he also leaves a son and disciple to receive his holy knowledge. They will continue to illuminate his knowledge in the world from generation to generation forever. Also, he knows how to speak with each and every individual and to adjust himself to where it is necessary to be silent so that listeners do not enter into difficulties and arguments that are forbidden to enter [see II 7]. Also, he is able to teach and illuminate both those on high and those below. He shows the loftiest among them that they know nothing about his knowledge, how much he has searched and examined, etc. And vice versa, to those below who are situated in the depths of degradation within the Land of Israel, he shows them that the Lord is still with them and close to them. He strengthens and fortifies them so that they will not despair, Heaven forbid. In any case, all this is achieved through the true tzaddik and his disciples who draw from his holy knowledge. Therefore, each person needs to have compassion on himself and to humble himself and plead before the Blessed One with tears three times, to merit knowing the truth in truth. To find a leader who is a truly compassionate guide. One who can extricate him from his sins and help him in all the aspects mentioned above. For this is the essence of compassion, greater than all other forms of compassion, as mentioned above (7). 97. Through the hints that the true rabbi gives to his disciples with his hands. When the rabbi learns with his disciples, there are things that cannot be explained to them except through hints, which are in the form of hand gestures. He hints to them and guides them with his hands. Through these hints, sustenance is drawn, as mentioned above (10). 98. Every true leader in every generation has a certain aspect of prophetic spirit. Even now, when prophecy has ceased to exist and there is no direct prophecy, nevertheless, by necessity, he will have another consecrated spirit, which is not the case for the rest of the multitude, which is in the aspect of the holy spirit of prophecy. Through the aspect of the prophetic spirit of the true righteous leader, the clarity of the image that corresponds to this, and through this, the perfection of the holy faith, is essentially clarified. Because the essence of the perfection of faith, as explained in the corresponding image, is through the aspect of the prophetic spirit. Therefore, everyone must diligently seek a true leader to draw near to him, in order to merit complete faith, meaning to believe in the renewal of the world that the blessed name created from absolute nothingness. For the renewal of the world cannot be understood by any intellect, except through the faith that is granted through the true righteous leader, as mentioned above. Do not assume within yourself that it is easy for you to achieve this, to draw near to a true leader. Indeed, one truly needs to search and seek him earnestly, and to beseech very much from the blessed name to merit finding a true leader, so that one may merit complete faith through him, for he is the essence of everything. Through this, one will merit the renewal of the world in the future, until he will merit to sing and compose a song for the future, when the blessed name will renew His world, which is the song that will be sung with the seventy-two melodies, from which all good fragrances and visions will emanate. This song is the essence of the reward received by the righteous in the future, as stated: "Fortunate is he who merits this" (8:7,8,10).

99. By drawing close to a true righteous individual, the turmoil of the serpent ceases. Conversely, through a leader of falsehood, the tumult increases, may God forbid. (8)

100. The righteous leaders, who are the true leaders of the generation, remove the bitter darkness and sorrow from the heart of Israel. Through this, they can kindle and ignite a fire for the blessed name. Sometimes, a person may burn excessively for the blessed name, but this is not good because it is from the aspect of a stormy spirit, and it is called destruction. The righteous leaders also watch over this to subdue the stormy spirit so that they do not burn more than the measure. Instead, the heart of each individual in Israel should only burn for the blessed name appropriately, according to the balanced temperament. (9) 101. Due to the presence of Tzaddik haEmet individuals of great stature, whose ways are to speak of great and wondrous things, for they are truly capable of performing great feats and serving the Almighty in everything in the world, even in eating and drinking and the like. Some righteous individuals can even redeem through their eating. Because there are righteous individuals like these, it is for this reason that hypocrites are found who also boast about great and wondrous deeds. There are those who act as leaders of the generation and act as if nothing is beyond their control. All of this is because there are Tzaddik haEmet individuals who possess this power. Therefore, hypocrites emulate them before people, and they are called prophets of falsehood. However, they do good for the Tzaddik haEmet. Some give charity, and they are wicked seducers. Their charity becomes a stumbling block for the true righteous, and therefore, it is good that the falsehood mentioned above exists. This is because through this, the wicked are enticed to give charity, and the Almighty causes the wicked to stumble with their charity, as mentioned above. Through this, the righteous are cleansed from the charity of the wicked mentioned above. (15) 102. The Tzaddik haEmet person receives the holy utterances from the possessors of righteousness. (Ibid)

103. Do not let the difficulties that the True Tzaddikim face be a stumbling block to you. Just as hardships are difficult for the Almighty, they are also difficult for the True Tzaddikim. When hardships are difficult for the righteous, it is just like hardships being difficult for the Almighty. [See Chakirot 15] (52)

104. Everything that the righteous, who is greater in stature, can endure more of, is more difficult for him. He can scrutinize and contemplate the world more. This is not like others who burden themselves somewhat and say that because of the greatness of the righteous, he is distant from the world. (58)

105. The Tzaddik haEmet person performs repentance for the sake of Israel. Therefore, those who draw close to him find their repentance accepted more easily, for the Tzaddik performs repentance on their behalf. (66)

106. The Tzaddik haEmet person is the splendor, beauty, and grace of the entire world. He is the master of the entire world, akin to the master of the Temple, as he illuminates the Temple and the entire world. For he is the light, splendor, beauty, and grace of the entire world. When the Tzaddik haEmet person becomes renowned and his name is glorified in the world, through this, the name of the Almighty is also glorified more. Everything that is elevated and glorified, and whose name is glorified more, elevates and glorifies the name of the Almighty more. Whoever becomes intertwined with this true name, which is the true splendor and grace of the entire world, namely, one who draws closer to it and becomes enveloped in it, through this, their eyes are opened. They begin to contemplate themselves, all their traits, how they hold onto them, and return in repentance for all the negative traits that they have acquired. They merit contemplating the greatness of the Creator and surveying the entire world. For their eyes and minds are opened by the Tzaddik haEmet person who illuminates the entire world. (67)

107. Conversely, God forbid, when the name of the True Tzaddik is concealed and departs from the world, and a false name is magnified and becomes renowned in a deceptive manner, devoid of the name of God altogether, through this, as it were, the name of God is diminished and concealed. In such a situation, they are elevated and glorified in the world, adorned with names and crowns that are essentially impure. This could lead to eternal destruction and distancing from the light of the eyes. It is considered as if the Temple has been destroyed by a sword, and then the precious children of Israel are considered as if they are rolling in the streets, as lamented by the Prophet Jeremiah (Lamentations 4:1): "The precious sons of Zion, worth their weight in fine gold, how they are regarded as earthen jars, the work of a potter's hands!" The remedy for all this is to be very careful to rise at midnight, to mourn the destruction of the Temple, and primarily to weep and mourn greatly for one's sins that cause the delay in the rebuilding of the Temple, as it is considered as if they destroyed it. Perhaps even in the first incarnation, it was he who caused the destruction of the Temple. Through all this, one should weep and mourn intensely every night at midnight. Through this, it is considered as if one is involved in the building of the Temple, and through this, all the above-mentioned corrections will be rectified. (Ibid.) 108. The true leader of the generation must truly be a great Tzaddik, meaning that he is truly holy and greatly removed from the desires of the corrupt secular culture, and only then is he fit to be the leader of Israel. Through his individual contemplation, as he looks at each and every one of Israel, he illuminates and discerns the intellect and essence of each and every individual, and through this, he allocates greatness to each one according to their intellectual brilliance. Through this, each one merits innovating new insights in the Torah according to their worthiness. He also draws each one towards holiness and separation from desires, as mentioned above, through the leadership of the one who is truly holy, as mentioned above. Through this, they achieve clothing and repentance. Through this, they merit true humility, which is the aspect of eternal life in the World to Come. However, when there is no such leader for Israel, God forbid, then the entire world is confused, and anyone who wants to take the name [of leadership] appropriates it as they now behave with our many sins. (72)

109. This is a sign that one was in the presence of a True Tzaddik when shame and humility were drawn upon him by hearing some Torah from his mouth. Through the Torah that the True Tzaddik expounds, one draws shame, which is the essence of repentance. Through this, one merits true humility, as mentioned above, through which one attains true humility, which is the aspect of eternal life in the World to Come. (Ibid.)

110. The gaze at the countenance of the righteous alone is also an extremely significant matter. Certainly, when one merits speaking with him, it is even better. However, even observing and gazing at him alone is also extremely good. [see Proverbs 10:11] (75)

111. It is necessary to earnestly seek from the blessed God to merit drawing near to a True Tzaddik. Happy is one who merits drawing near to him while he is still alive; fortunate is his portion, for after his death, it becomes exceedingly difficult to draw near. A wise person should set his heart on this to confuse the world, for nowadays, there is yearning and enthusiasm among the youth to draw near to the blessed God, which was not the case in ancient times. However, they do not know where to draw near. Therefore, one must fervently seek from the blessed God to merit drawing near to a True Tzaddik. (78)

112. A person does not come into this world except to attain the ultimate purpose. For it is impossible for the soul to achieve the purpose, namely, to recognize the blessed God appropriately, except through having a true righteous leader, especially one on the level of Moses our teacher, who is capable of enlightening us with the knowledge and understanding of the ultimate purpose through all the creations in this world. Even if we are currently in the lowest status, as we know ourselves in these generations, that our appearance is not beautiful at all, nevertheless, due to the greatness of the leader, as mentioned above, he is capable of enlightening each and every one of us with the understanding of the ultimate purpose mentioned above. Therefore, every person should earnestly seek and yearn and pray greatly before the blessed God, and cry with tears one-third of every day for this, that the blessed God should have mercy on us and grant us a true leader, a faithful shepherd like this, who will be on the level of Moses our teacher, may he rest in peace. He will instill in us true knowledge to recognize the Creator appropriately through all the things in the world until we merit achieving the ultimate purpose in completeness, what we need to attain in this lowly world, for this is the only reason we come into this humble world. (39)

113. Leaven and sourdough in the heart of a person incite him to consider the students of the sages of his generation, to say that this one is fitting and that one is not. Through the rectification of the covenant, the leaven and sourdough in the heart is nullified. (As explained in Covenant 66) (83)

114. Through the connection to true righteous individuals, by this, one merits complete repentance, atonement for sins, sweetening, and annulment of all judgments. Through this, a unification of the Holy One, blessed be He, and His Divine Presence is achieved. (91)

115. All things in the world and all the wisdom in the world, everything as it is, need to be connected to the blessed God. One who does not connect them to the blessed God is in the aspect of a weaver who separates one thread from another, causing, heaven forbid, the blemish of the moon and the exile of the Divine Presence. For everything a person encounters, he should connect to the Torah and the blessed God. All this is rectified through drawing close to true righteous individuals. For the true righteous individuals elevate and connect everything to the blessed God through their conversations, which involve mundane matters of the world. Even their mundane conversations are extremely precious, for through their precise conversations, they connect everything to the blessed God, even those who are very distant. Then all judgments are averted, all debts are repaid, and all awe and completeness are remembered. (Ibid.)

116. In the future, it is written, "To take hold of the corners of the earth, and the wicked will be shaken off it." However, one who draws close to a true righteous individual will then hold on and attach himself to the righteous, and he will remain established and not be shaken with the wicked. (Sichot Haran 22)

117. The greatness of the mercy upon souls in the World to Come cannot be comprehended. For there are souls that are completely naked and cry out in a bitter voice, and there is no one who will have mercy on them, for there, no mercy avails. But one who merits drawing close to a true righteous individual can run to him and receive clothing for his soul from there. (See more about this in there) (23)

118. The merit of giving money to true righteous individuals cannot be comprehended. (24)

119. One who speaks against a Tzaddik is as if he is speaking against the blessed God and is called an epicurean. (38)

120. One who does not listen and pay attention to the words of true sages is liable to be misled through this. (67)

121. One who is not connected and close to a true righteous individual, then all his service is like one who makes himself repugnant and resembles his friend as a monkey in the eyes of a man. For there is no actualization in service except through the true righteous individual. (111)

TZEDAKAH - Charity
1. It is necessary to set aside charity before prayer, and through this, one is purified from foreign thoughts during prayer. He can then pray properly, without inclining to the right or left, but rather directing all his words with justice. (2:4)

2. Through charity given to a Torah scholar, one is purified from idle words, evil speech, arrogance, and the negative aspects of one's lineage. Also, through charity, one is purified from poverty and merits wealth. (4:8)

3. Through charity, desires for wealth are broken, complete providence is drawn, and anger is nullified from the world. Kindness is drawn into the world, and the revelation of the Messiah is brought closer. Through this, the rectification of the upper and lower chariot is achieved, and it is considered like bringing a pleasing incense offering. (Ibid.)

4. Through charity given to true righteous individuals and destitute people who are properly assessed, converts are made. Through this, intelligence is complemented, and one merits seeing the light of the righteous. Through this, one merits fear and love. (17:5)

5. Charity given to true righteous individuals and destitute people who are properly assessed is considered as if one has given to many souls of Israel. (Ibid.)

6. Through charity, the above-mentioned remembrance is aroused, recalling the good that is still embedded among the nations, namely, the sparks of the souls of Israel that fell into exile. Due to the prolonged duration of the exiles, these sparks have forgotten their elevated status. However, through charity mentioned above, they remember their origin, how they fell from heaven to earth. They begin to have compassion on themselves and yearn, for they are above all worlds, as Israel ascended in thought first. The Holy One, blessed be He, rules over the souls of Israel at the time of the world's creation. Now that they are subjugated in such an exile and can easily fall into loss and destruction, by remembering all this, they return and revert to holiness. From this, one can naturally understand how much a person needs to have compassion on himself when he recalls the greatness of his root. He should say in his heart, "Am I not from the seed of Israel, who are above all worlds, and so on?" As mentioned above. Now, how am I lying here, and Heaven forbid, who knows what will happen in the future, for adversity seeks to consume him entirely. God forbid. Through this awareness, he will have compassion on himself and strive to return to the Blessed One. (6)

7. Through charity given to a worthy poor person, one's entire wealth is rectified, and then, through his wealth, supernal souls, which are the root of the revelation of the greatness of the Creator, are revealed. Through this, the husks, illusions, confusions, desires, and motivations that prevail over a person each time he must ascend from one level to another are subdued and broken. They strongly cling to him, and he cannot enter holiness. Through charity to a worthy poor person, they are broken, and he ascends from level to level. (25:4)

8. Charity is the general rectification for giving and receiving. One should intend with every step and in every word spoken during the giving and receiving that his intention in walking, talking, and exerting effort in giving and receiving is for the fragrance that will emanate from this giving and receiving. This is the primary rectification of giving and receiving. (29:9)

9. Through charity, the brain is elevated, and one will have a livelihood. (Ibid.)

10. Through charity, one can speak words that illuminate in the Torah. (10)

11. Through charity and kindness, one can subdue external intellectual powers and draw them down from the supernal world. This enables one to attain the perception of divine providence. (30:7)

12. When a person accepts rebuke and admonition from those who rebuke him with truth, even if they rebuke him in a disparaging manner, through this, one can merit performing acts of charity and kindness. (Ibid.)

13. Charity governs all the celestial spheres, and through it, all blessings are channeled. However, the completeness of blessings is attained only on the Sabbath, which represents the aspect of faith. The primary consideration in charity is faith. Therefore, the complete blossoming of the light of charity and its perfection is only on the Sabbath, representing the aspect of faith. (31) 14. One should give charity before embarking on a journey, and through this, one will be spared from hindrances and troubles on the way. (Ibid. :9)

15. The essence of fasting is charity, and through fasting and charity, one achieves subjugation of the body to the soul, matter to form, foolishness to intellect, and emerges from darkness into light, from death to life, from beastly nature to human nature. External intellectual powers and all the false wisdom of vanity and falsehood are nullified in relation to the wisdom of the Torah, which is the true wisdom. Forgetfulness is nullified, and one merits memory, nullifying judgment and darkness, and continuing kindness in the world. (37:3)

16. Charity given to the Land of Israel is greater than charity given outside the land, as through charity, the Land of Israel is rectified in the atmosphere of the Land of Israel. This is the aspect of the holy breath, free from sin, which nullifies judgment, darkness, forgetfulness, foolishness, and more, from the world. (Ibid. 4)

17. A person needs to have contentment, being satisfied only with what he truly needs from the necessities of this world. Even from these necessities, one should set aside for charity. Through this, a great unity is achieved above, and all positive influences are drawn down. (54:2)

18. Through charity to the Land of Israel, foreign thoughts in prayer are eliminated, and the mind and thoughts are purified. This is in the aspect of the covenant. (44)

19. Through this charity, one merits great peace. (57:7)

20. Through charity, all kindness is drawn down, and the honor and sanctity of the Holy Kingdom are elevated, rectifying the damage caused by the external forces and the impure husks. It corrects the desire for excessive consumption, and through this, the honor and leadership of the true leaders are restored. (67)

21. Therefore, one should give charity before the verse "You rule over all" to elevate the honor and leadership from the impure husks and return them to holiness. (Ibid. 7)

22. Through charity, one rectifies his finances, and then his wealth will be in his control, providing him with a livelihood with ease. [See Money 38] (69)

23. When giving charity to a Tzaddik, who is exceedingly humble, one is blessed by him. (70)

24. Giving charity in secret is a remedy for the harsh judgments at night. (83)

25. Charity saves from sins. (116)

26. Through charity, knowledge is drawn. (119)

27. It is a remedy for a fallen illness. Have mercy to distribute charity to the poor. (201)

28. Charity given to Torah scholars is very great and precious, and its reward cannot be extinguished. (204)

29. Through the giving of tithes, hatred is dispelled. (221)

30. Through this tithe, one attains contentment. (Ibid.)

31. Charity hastens the healing of thoughts of adultery. [See Thought 13] (242)

32. Charity is a remedy for the violation of the covenant. However, one must be cautious not to give to an unworthy poor person, as this can cause greater harm. Instead, one should pray to be able to give charity to worthy recipients, which is a great remedy for the violation of the covenant. (264)

33. Supporters of Torah scholars, who give money to support them, have a very great merit. Through their financial support, Torah scholars can engage in Torah study and generate new insights and innovations in Torah. Thus, they contribute to the development and dissemination of Torah knowledge. [as explained in Thought 9] (II 2)

34. The speech of a person is a fence, and this speech is drawn from charity. For charity and kindness are the main characteristics of human nature. One who does not engage in charity and kindness greatly damages his speech and is not considered a human being at all. (225)

35. The essence of charity is to break one's cruelty, transform it into compassion, and willingly give charity. True charity is an expression of inherent compassion. Therefore, those who want to fulfill the mitzvah of charity properly should start by breaking their inherent cruelty, transforming it into compassion, and then giving charity. This is the essence of the work of charity. (II 4:1)

36. Charity opens all the gates of holiness. When a person enters a certain path and service of the blessed Creator, he needs to open the gates to that path. Starting charity is difficult and very challenging, but the benefit of charity is extremely great. The needs of the body are numerous, and even necessities are very demanding—such as food, drink, clothing, and shelter—which greatly hinder a person from engaging in the service of the blessed Creator. Through charity, all these obstacles are removed, as one who gives charity merits that Divine kindness will influence him to the extent that he will not need to engage in any business or work for sustenance; instead, his work will be done by others, allowing him to focus on the service of the blessed Creator. (Ibid. 2)

37. The beginning of charity is difficult and very burdensome. However, the benefit of charity is extremely, extremely great. The needs of the body are numerous and even necessities are very demanding. Through charity, all these motivators are nullified, as through charity one receives the influence of Divine kindness to the extent that he will not need to engage in any business or work for sustenance. Instead, his work will be done by others, allowing him to focus on the service of the blessed Creator. (Ibid. 3)

38. Charity is a remedy for the ailments of the elders, who are stricken with the natural aging process. Through charity, they merit nullifying the root of the wisdom of nature and hearing the call of the holy day, rejoicing in the festival, experiencing fear, and through fear, the influence of kindness is felt. Consequently, they are not required to engage in any work for sustenance. (Ibid. 9)

39. Charity is a healing for all afflictions. (Ibid. 12)

40. The Tzaddik haEmet person receives the holy utterance from the masters of charity. (II 15)

41 When one acquires the zeal of the Lord of hosts, it is considered like charity. (65)

42. Through charity, and especially through charity to the land of Israel, one merits receiving the influence of the upper grace, which is the aspect of holy intellects of the land of Israel, representing peace. Through this, one can sense the pleasantness found in the Torah, merit well-raised children, and enhance his honor. This is the main rectification and establishment of the world. Through this, it is possible to rectify even external intellects and eliminate disputes. [See Land of Israel 19] (71)

43. It is necessary to learn to do and fulfill the thirteen attributes of mercy and kindness, meaning that one should have compassion and increase in performing kindness. He should fulfill all thirteen attributes of mercy. Through this, he arouses above all thirteen superior attributes of mercy. Through this, he persuades and annuls the schemers that were created due to his sins. For the Holy One, blessed be He, forgives his sins through this, wiping them away one by one. (Sichot Haran 89)

TZITZIT - The Tassels
1. Tzitzit serves as a guard against promiscuity, and through this, one is saved from the counsels of the serpent, which are the words of evil advice from those distant from the service of the Lord, preventing many from approaching the truth. By observing the mitzvah of tzitzit, one merits receiving the advice of the righteous and those attached to them, which is the aspect of the covenant's rectification. Through this, one attains truth, faith, prayer, the land of Israel, miracles, and through this, redemption will come quickly. One will also merit livelihood and gain understanding in all areas he studies. Therefore, one should be very careful with the mitzvah of tzitzit and have specific intention during the wrapping of the holy tzitzit and in their blessings. Through this, one will merit all these blessings through this holy mitzvah (7:4).

2. Tzitzit is an aspect of the wind of the living sanctity, and through them, all deficiencies are completed through satisfaction. They humble the wind of the impure husk, the stormy wind, the wind of impurity, and they spread and expel the evil from the good attributes. Through this, they humble the arrogant and the wicked and lower them to the lowest levels (8).

3. Tzitzit is an aspect of the revelation of the kingship of holiness, and through this, the dominion of the Other Side is subdued. However, Israel, who cleave to the kingship of holiness, draw their vitality from there and continue to draw great abundance and blessing without end (49).

4. By being careful with the mitzvah of tzitzit, one draws the rectification of the constriction of the intellects so that the mind does not go beyond its limits. This allows one to expand his understanding to comprehend the hints that the blessed name alludes to every day through all things in the world, to draw closer to Him. Therefore, tzitzit precede tefillin because it is necessary to rectify the constriction of the intellects beforehand so that the mind does not go beyond its limits. Afterward, one can expand his understanding to comprehend the hints of the blessed name, which is the aspect of tefillin. (Ibid.)

5. Through the mitzvah of tzitzit, the rectification of the constriction of the mind is drawn, preventing the mind from going beyond its boundaries. As one enlarges his understanding to grasp the hints and allusions that the blessed name imparts every day through all things in the world, it fosters a closeness to the divine. Tzitzit play a crucial role in preparing for tefillin, as they initiate the rectification of the mind's constriction, ensuring that the intellect does not surpass its limits. After this preparation, one can then expand their understanding to grasp the hints of the blessed name, symbolized by the tefillin. (54:3)

=QUF=

KEDUSHAH - Sacredness
Sanctity - including Kiddush Hashem, sanctifying the Name (in martyrdom).

1. The essence of holiness is the sanctity of the covenant, achieved through the holiness of language and speech. By sanctifying oneself through the use of holy words and guarding against any form of impure speech, one attains a level of perfection in the language of holiness. Through this, they merit the sanctity of the covenant. (19)

2. One must sanctify their mouth, lips, eyes, and ears. This entails refraining from speaking falsehoods and other defective expressions, ensuring that speech and language are in a state of perfection. Through this, one cultivates a sense of awe of heaven, purifying the nose, and developing faith in the wisdom of the sages. It involves closing one's eyes to avoid seeing evil and, through this, achieving complete knowledge and reaching the understanding associated with the divine abundance, symbolized by the holy spirit. Additionally, by being humble, modest, and patient, not letting anger flare against insult, one sanctifies the nose in its perfection. Also, by being trustworthy and keeping secrets that don't need to be revealed, one sanctifies the ears. (21)

3. Through self-sacrifice for the sanctification of the Name, one achieves peace. Through this, one is privileged to speak holy words of Torah and prayer. It helps connect thoughts well to speech. Therefore, it is advisable to pray with intention, to commit oneself in thought to sacrificing one's life for the sanctification of the Name. Without this, the essence of the perfection of prayer is to pray with self-sacrifice (See Prayer, 26). (80)

4. Even the lightest among the people of Israel, even those who transgress, when they wish to make them transgress against the Torah, they sacrifice their lives for the sanctification of the Name, as has been observed in many instances. Therefore, a person should remind themselves of this every day, expressing their desire to sacrifice their life for the sanctification of the Name. This is the essence of the holiness of a Jewish person, and through this, one will merit peace and praying with intention, as mentioned above. (Ibid.)

5. It is necessary to recite the Shema prayer with self-sacrifice for the sanctification of the Name. This means that one should imagine in their thoughts all four types of death penalties issued by a court, as if they were being stoned, burned, and so on. The individual should visualize the death penalty so strongly in their thoughts until they feel the actual pain of the death penalty, all for the sake of the sanctity of the blessed Name. Thought has such great power that through meditating on their thoughts, they can experience the pain of the death penalty to the point of actual suffering. One who wants to conduct themselves in this manner must be meticulous so that nothing remains in their thoughts at the moment they sense that their soul is departing, ensuring that they do not die without proper timing, God forbid. (193)

6. The primary uniqueness of the level of "ma'alah" (spiritual elevation) is achieved through self-sacrifice for the sanctification of the Name. (209).

7. There are righteous individuals who have a great reputation from afar, but many denigrate their name and speak ill of them. They endure bloodshed because of this, accepting all of it upon themselves for the sake of sanctifying the Name. Through this, they save countless Jewish souls from death and harm, may it be for the best. (Ibid.)

8. Whatever aspect dominates a person more, that very thing, precisely, they must break for the sake of the Name. This is the essence of their service, and this is the aspect of self-sacrifice. One who is greatly afraid of death should specifically accept upon themselves to sacrifice their life for the sanctification of the Name. (Sichot haRan 57)

=RESH=

RATZON W'KISSUFIM - Desire and Aspiration
1. The essence of the formation of the soul is through longing, yearning, and good intentions toward the blessed name of an Israelite man after the name of the Blessed One. Each person according to his level, as he aspires, longs, and yearns to reach a level higher than his, through these longings, a holy soul is formed. (31)

2. However, in order for the soul to move from potential to action, one must speak with the mouth about his longings and yearnings and through this, he will act. He will become as he requests and will merit to reach what he aspires. This is the level of conversation between him and his Creator, for they need to converse and speak between him and his Creator every day. He should speak with a mouth full of his good intentions and longings, meaning what he lacks in the service of the Blessed One, that he wants and longs to be filled with the blessed name.

And he seeks and prays and pleads before the Blessed One about this, that He will have mercy on him to fulfill his desires and good intentions, and through this, he will merit to bring forth from potential to action, to do what he needs. (Ibid.)

3. Through good intentions for the sake of the Blessed One, he draws the signs of the Torah to goodness. A potion of life is made for him, and he brings good to the world. Similarly, conversely, through evil intentions, may it not happen, he distorts the signs of the Torah to the opposite, and a potion of death is made for him. In the aspect of criminals stumbling over them, and he brings evils to the world, may it not happen. (Ibid.)

4. In general, very precious are the desires and yearnings for matters of holiness, for through them, a soul is formed and completed through speech, as mentioned above. This soul can even transform into a wicked one and return to repentance. Conversely, many evils can result from bad desires, may it not happen. For a soul that is formed through negative desires may sometimes turn towards the righteous and may cause him to sin, may it not happen. (Ibid.)

5. Someone who cannot learn at all, such as an ignorant person or one who has no books, or one who is on the road or in the desert and the like, only if his heart burns within him and he ardently desires to learn Torah, then what his heart desires, this itself is the aspect of learning from the book. [see inside] (142)

6. Through having a desire other than the desire of the Blessed One, a secondary dominion is established. For a person needs to nullify his own will so that he will have no will, only as the Blessed One desires, whether it be wealth or children, God forbid. And similarly, all other desires will not be, only as the Blessed One desires, and then His Kingdom alone will be established. (177)

7. Regarding an extraordinary desire where he does not know at all what he wants [see Faith and Truth 54 and Food 17] (II 7:10)

8. The main thing is the will, and even though everyone desires and wants to serve Him, blessed be He, nevertheless, not all desires are equal. There are many divisions in the will, even in one person himself at all times and every moment, there are many divisions between his desires. And the general principle is that the essence is the will and the desires, that it should incline towards Him, blessed be He, and in the midst of this, people pray, learn, and perform commandments. [See also Money 3] (Sichot haRan 51]

REFUAH - Healing
1. A remedy for an ill person is to gaze at the tzitzit. (7, end)

2. A woman whose blood is excessive, and she has no remedy, even though wine is harmful to her, with all this, her healing is through wine that a Tzaddik haEmet has looked at. (29, end)

3. According to the increase in knowledge, peace will also increase, and thus one merits healing. Therefore, the essence of healing is through involvement in Torah study, through which one attains knowledge. (56:6).

4. Similarly, through immersion in a mikveh, knowledge is drawn, and one merits healing. (Ibid. 7)

5. It is very good for a person, when he relies on nothing but the Blessed One alone. For when he does not rely on the Blessed One, he needs to make great efforts with many treatments. For example, when one needs healing, he needs to search and seek very much that he can find a physician with effective treatments that can heal him. But in truth, this is not at all in existence, for physicians sometimes harm more than they benefit, as will be explained later. (14:11)

6. One who lacks faith in the wise, there is no healing for his affliction. The remedy for this is to take upon himself some vow, and it will be fulfilled immediately. Through this, he will return to faith in the wise, and through this, he will have complete healing (57:2)

7. Sweat is a remedy for the illness of a fever. (263)

8. The main healing for the sick is only through redemption. The Torah does not allow a physician to heal before redemption, meaning after they make a redemption for the sick person, sweetening the judgments from him, then the physician can heal him with remedies. However, not before, because the essence of healing is through redemption. (II 3)

9. Charity is a healing for all ailments. (4:12)

10. There are sufferers of diseases who have miraculous afflictions, may the Merciful One spare us, and all of them come upon them due to a defect in faith. For through a defect in faith, miraculous afflictions come upon them that have no remedy, neither prayer, nor the merit of the fathers. Even the cries and groans of a brother, which are sometimes beneficial, these cries that are said [called "Achzin Un Kreachtzin"], also do not help through a defect in faith. The remedy for this is that he needs to cry from the heart alone, and through this, he will return to faith and have healing and correction for all of the above. (5:1-2)

11. One who wants to have mercy on his life needs to distance himself greatly from doctors and physicians, for they are destined to cause great harm and are very damaging. See the lengthy discussion on this matter. (Sichot haRan 50)

12. Saying Psalms is very effective for the healing of the sick. It is necessary for him to have strong confidence in this, and through this, the name will save him, and he will be healed and rise from his illness.

=SHIN=

SIMCHA - Joy
1. Seeing the Tzaddik's face makes you joyous and quick (Likutei Moharan 4).

2. You need to do the miswoth in such joy that you don't want any reward of the Coming World for it, just that the Holy One, blessed be He, should bring you another miswah in reward for that miswah - because you benefited from the mitzvah itself. By this, one can know what is decreed upon the world, and whether it is now before the passing of the decree or after, and upon just whom is passed the judgement, God forbid; and he'll know how to pray for the world. For after a decree the Tzaddikim must clothe their prayers in stories. All this they attain by doing wiswoth in extreme joy from the miswah itself (5).

3. The way to attain this joy is by praying hard, with great fear and in love etc., as it says in the prayer [to love and fear Your name etc.] (Ibid.).

4. Dancing and clapping your hands can sweeten severe decrees (10).

5. A person needs to have great boldness of holiness, so that he can stand against the brazen-faced deniers. The essence of this boldness and strengthening comes through joy and happiness in the aspect of "The joy of the Lord is your strength." (22:4,9)

6. To merit joy, it is through Torah and prayer, and the main thing is prayer. One should pray each time to attain the hidden from Him until he goes step by step, and through this, the main joy is achieved. And through joy, the main boldness and strengthening are gained to draw near to true righteous individuals, who are the general holiness, for the essence of the completeness of faith comes through them. (Ibid 10)

7. Joy is the aspect of shining countenances in the aspect of truth and faith, and conversely, sadness is the aspect of foreign service, darkened countenances, death. The main joy is gained according to the covenant arrangement and according to one's proximity to true righteous individuals who are the joy of all Israel, and through this, one connects himself to the Blessed One and merits to see the grace of the Lord and shine with the light of the King of Life. (23:1-2) 8. Through the performance of the commandment with joy, one attains the ultimate purpose of everything. Because through this, one merits to reach the light that is above souls, spirits, and intellects. This is the infinite light, in a manner of "whether he is pursued or not, fortunate is he who directs his thoughts to attain these achievements, etc." (24) 9. Through the joy of the mitzvah, holiness is completed, and the vitality and holiness in the peels are elevated. Therefore, when one performs the mitzvah with joy, the Shekhinah ascends from within the peels. (24:2) 10. One needs to distance oneself very much from sadness, for the peels are the aspect of sadness and are a trap of judgment. When sadness prevails, it is the aspect of the exile of the Shekhinah, which is the joy of the Jewish people. The main removal of the peels and the elevation of holiness is through joy. (Ibid.) 11. One must distance oneself greatly from sadness because the shells are the aspect of sadness and they are the kelipah of judgment. When sadness prevails, it is the aspect of the exile of the Divine Presence, which is the joy of the Jewish people. The primary elimination of the kelipot and the ascent of holiness is through joy, as mentioned above. (Ibid.)

12. By offering incense, their vital forces rise from the shells, and one merits joy. Therefore, one must say the incense with great intention, as the primary elevation of all the sparks of holiness from the depths of the shells is through the incense. Through this, one attains joy. (Ibid.)

13. All desires come from the power of imagination, the animalistic force, and one's dominance over it is through the sadness, which is a faint and evil spirit. Through this, one overcomes the power of forgetfulness, forgetting its purpose and not remembering the world to come, as is proper to remember daily, both in general and in detail, as written in the memorial. Therefore, one must strive to be in joy constantly, as through this, the dominance of the power of imagination is primarily subdued, and through this, one merits remembering the world to come daily. (54:5-6)

14. Hearing the sound of music from a musical instrument that is played skillfully for the sake of heaven is a great remedy for joy and for subduing and clarifying the imagination. Through this, one can remember his thoughts in the world to come and understand the hints that the Holy Name hints to him daily to draw near to Him. Also, through this joy and music, one can attain the aspect of prophecy and the Holy Spirit. (Ibid. 6)

15. Through music and joy, one can pour out his speech like water before God. Therefore, by being joyful all day, one can express his words in solitude as is appropriate. (Ibid., D"H and this is the aspect of "Ezkera"; Sichot haRan 20)

16. Through this joy, one merits the renewal of Torah. Joy is a vessel to draw and receive the renewals of the Torah. (65:4)

17. Through the holiness of the Land of Israel, one can nullify anger and sadness. (155)

18. When a person judges and evaluates himself for everything he does, through this, he annuls the judgments against him from above, and through this, he merits great joy, to the extent that he dances out of joy. However, when there is a judgment, God forbid, it is difficult to dance. (169)

19. The main flaw of the covenant is through sadness and bitterness. Conversely, the main preservation of the covenant is through joy because through this joy, one merits that God Himself will help him keep the holy covenant. (Ibid.)

20. The primary merit of weeping is when the weeping stems from joy and gladness. Even though excessive laughter may be good because it is due to joy, one who laughs excessively due to his great joy in the Name, may become remorseful and regretful for rebelling against Him, to the point that he is moved to tears due to joy. (175)

21. It is necessary to specify the sin, as confession must be precise and articulate, confessing with words specifically for each act committed privately. However, there are many motives for this. Through the joy of a mitzvah, such as a mitzvah celebration or another mitzvah performed with joy, when one overcomes himself to rejoice greatly to the extent of dancing out of joy, through this, he can confess and articulate his sins, and by this, he rectifies the flaw of his sins. (188)

22. Through fasting, one can attain joy, and according to the days of the fast, one can achieve corresponding joy. (179)

23. One must be very cautious of sadness and laziness because the main bite of the serpent is sadness and laziness, may the Merciful One save us. (189)

24. Through joy, strength is given to the angels who receive the abundance of sustenance. This also subdues the demons, preventing them from deriving excessive pleasure beyond what is proper for them. Through this, one can be saved from the impurity of the extraneous matter, may it be far from us. Occasionally, this impurity may result from the food when there is no strength in the angels. For the main strength of the angels comes through joy. (II 5:10)

25. Through causing perspiration for the sake of a holy matter, one can attain joy. (6)

26. Black bitterness and sadness is a form of dust that falls on the heart of a Jewish person, preventing him from burning and being enthusiastic for the sake of the blessed Name. True leaders of the generation breathe into their holy spirit and blow away the dust of bitterness from the heart of Israel. Through this, they ignite the hearts of Israel for the sake of the blessed Name. (9)

27. Through black bitterness and sadness, the mind and knowledge are in exile, making it difficult for a person to settle his mind to return to God. Due to this, he is distant from the blessed Name. The main reason the world is distant from the blessed Name is that they do not settle themselves properly. What is the purpose of all worldly matters? But through joy, the mind is settled, and one can settle oneself properly, for joy is the world of freedom. Therefore, when joy is connected to one's knowledge, his knowledge is in freedom and not in exile. He can then guide his mind and knowledge according to his will, settling his mind properly regarding the purpose of all matters in this world. Through this, he returns to God. (10)

28. Immediately when a person wishes to be a righteous individual and start engaging in the blessed service of God, there is immediately a great obstacle if he has bitterness, God forbid. The Holy One, blessed be He, despises black bitterness and sadness. (48)

29. You must bolster yourself to be cheery by any means, and to try and search out in yourself any good points in order to get cheerful, as explained regarding the verse "Azammera l'Elohai B'odi" (I will sing to my God while I yet live; have my being) [I will sever my judgements by finding bits of points good in me] (Ps. 104:33 — and see Hitchazqut/Encouragement #26). In any case you should be joyous about this — being privileged to be of the seed of Yisrael, "that He did not make him an idolater." This joy is definitely a wondrous, infinite happiness without a doubt, since it's something Hashem Yitbarakh did, Himself (and see elsewhere regarding this). So say it often, with your mouth and in your heart with great joy, "Blessed is our God, Who has created us for His glory, and separated us from those who err" etc. This should make you happy all your days, no matter what you go through. And at times you need to cheer yourself up by means of nonsense activities and words of jest. Because people experience so many troubles - ailments of the body or money - therefore they are usually unable to cheer themselves up except by means of nonsense things, acting a bit like a drunkard (clowning around) in order to get happy, as the whole life of the body and the soul depends on this. This also makes a superb unification up above, by this Bedicha Daateh (joking; to jostle and clear the mind) — that is, being cheerful or merry. (Ibid.; II 10; Sichot haRan 20)

30. It is a big mitzvah to always be happy! You need to bolster yourself with all your strength to drive away the sadness and the melancholy, being always only joyous. This is healing for all kinds of sicknesses, because all kinds of ailments are due to sadness and "black bile" (melancholy), \so you have to make yourself happy by any kinds of strategies. Usually this requires silly activities, items, or words, as mentioned. (II 24)

31. One should strive to transform all sadness and worries into joy. A discerning person can find, in every difficulty, affliction, and worry, some aspect through which he can turn all black bitterness into joy. This is the essence of the completeness of joy—when one overcomes black bitterness, sorrow, and captivates them into joy with compassion. In this way, he transforms all bitterness into joy. (23)

32. When a person is joyful throughout the day, it is easier for him to find some time to pour out his broken heart before God. Similarly, the reverse is true: after a broken heart comes joy. This is a sign—if he had a broken heart, and afterward, he comes to joy. (Sichot haRan 20, 45)

33. One should strive to transform all worries and concerns into joy. The discerning mind can find in all difficulties, afflictions, and worries an area where he can turn all the bitterness into joy [see elsewhere, as there is no room here to elaborate]. This is the essence of the perfection of joy: when one overcomes the bitterness, worries, and snatches them into joy with compassion, namely, turning them into joy [as explained above]. (II 34)

34. When one learns Torah or performs a mitzvah with great joy, to the point of dancing out of happiness, he elevates himself greatly. Through this, he also elevates and rectifies negative speech. Moreover, he will be blessed financially, and all supporters of Torah will be elevated. He will also be blessed with children, and he elevates and rectifies faith. All lower levels are elevated through the joy of Torah and mitzvah. (81)

35. Attaining joy is more difficult and weighty than all other tasks. Therefore, one must exert himself with all his might and seek various means to be in a state of joy constantly. As explained, it is generally impossible to be in a state of joy except through lightness of spirit as mentioned above in #29. (Sichot haRan 20; Sichot 24) 36. Moreover, one should strive to draw joy upon himself during the time of prayer, praying with joy. The same applies during the performance of mitzvot, especially on Shabbat and festivals. However, even on weekdays, it is a great mitzvah to be in a state of joy constantly throughout the day. (Sichot haRan 74, 155; II 24)

37. Through the bitterness and sorrow, one cannot know His Name. (Sichot haRan 43)

38. When a person is happy, he has the ability to revive another person. It is a significant matter to gladden the hearts of the children of Israel, as many people are filled with pain, worries, troubles, and changing sorrows that they cannot express. When someone with a cheerful face comes along, he can truly uplift and revive them, which is a tremendous accomplishment. When one merits to bring joy to another person, he truly revives and uplifts a soul from Israel. (Ibid.)

39. Through joy, one is saved from the death of his children, God forbid. (Sichot haRan 65)

SHALOM - Peace
1. Through humility and lowliness, one merits to Torah, and through Torah, one draws close to God. Those who repent and converts also draw near to God, and through this, the honor of God is elevated. The fear of God is fulfilled, and through this, peace is achieved. (14:1,2,3,5)

2. There are two types of peace. First, peace within oneself. Initially, one must ensure peace within oneself because sometimes there is no peace, as it is written, "There is no peace in my bones because of my sin." Through this fear, one achieves peace within oneself and can then pray. Through this prayer, one attains universal peace, peace in all worlds. (Ibid. 8)

3. The true peacemakers are those who increase peace in the world and also make peace between Israel and their Father in Heaven. (22:1)

4. According to the peace within a generation, one can draw the entire world to the worship of God. Through the peace among people, they communicate with each other, investigating together the purpose of the entire world and its vanities. They explain the truth to one another, realizing that ultimately nothing remains for man except what he has prepared for himself in the eternal world. Through this, each person discards the falsehood of his futile possessions, redirects himself toward God, His Torah, and His service, and brings himself closer to the truth. However, when there is no peace, especially in the presence of conflict, not only is communication hindered, but even when they do converse, each person does not internalize the words of his companion due to the desire for victory, discord, hatred, and jealousy. Dispute and victory cannot endure the truth, as explained elsewhere. (124) Thus, we find that the primary cause of distancing from God for most people is through discord, which has increased greatly in our numerous sins. May God have mercy. (27:1, 62 end) 5. Through the rectification of this covenant, one attains peace. (27:6)

6. One should seek peace by having peace among the people of Israel and by having peace with all people in their character traits. This means that there should not be any internal conflict in one's character traits and actions. Constantly, one should find favor with the name of God, and thus, one merits this through the Torah and through the righteous who are called peace. Through this, one will merit to be loved by God in all situations, whether in one's goodness, etc. And by loving one's fellow, there will be peace among all of Israel. (33:1)

7. To increase peace, one must increase charity. (27:6)

8. Through disputes, heretical ideas emerge, and through this, one cannot pray with intention. But when there is peace, the heretical ideas and skepticism in each person's heart are nullified. For when there is peace, and people are in harmony with each other, one can persuade their friend to change their bad opinions and remove heretical ideas from their heart. However, through disputes, they do not unite to speak with one another, to turn their opinions to the truth. Even when they do speak together, one does not listen to the words of their friend due to the victory of the dispute. As mentioned above in sign IV, it is found that the essence of faith depends on peace. (62:2, and at the end pertaining to 2)

9. To merit peace, one should study halachic rulings. Through this, one can pray with intention with all their heart. (Ibid.) 10. The essence of peace is to connect two opposites. Therefore, do not be dismayed, my friend, if you see one person who seems completely opposite to your understanding, and it appears to you that it is impossible to have peace with him in any way. Similarly, when you see two individuals who are diametrically opposed, do not say that it is impossible to make peace between them. On the contrary, this is the essence of completeness in peace – to strive to have peace between two opposites. Like the name of God, who makes peace in His heavens between fire and water, which are complete opposites. To merit peace is through the surrender of one's soul for the sanctification of God's name. Through this, one can pray with intention. (80)

11. In the way of God, one should focus on the good that others do. Even if there is some aspect that is not good, one should not dwell on it. Certainly, a person is forbidden to look at their fellow negatively, to find in them precisely what is not good, and to seek out flaws in their service. On the contrary, one is obligated to look only at the good and to seek to find merit and goodness in them always. Through this, one will have peace with everyone. (II 17)

=TAU=

TALMUD TORAH - Learning Torah
1. Learning [the Tzaddik's] Torah ("ha-Torah" – the hidden Torah, "Torat Hashem"), gets all our prayers and requests to be received, causing the Chen (favor, grace, charm) and the Chashivut (standing, importance) of Yisrael to rise to the top, in the eyes of all the entities and creatures, wherever it's needed – both the physical and spiritual entities (1:1).

2. By studying this Torah vigorously, you give strength to the Malkhut d'Kedusha ("the Holy Kingship;" the powers of good) to be dominant (over the Malkhut d'Sitra Achra, the forces of "the Other Side;" evil), and you strengthen the Yetzer haTov (the good inclination within a person) over the Yetzer haRa (the evil inclination) (Ibid.).

3. Being engaged in this Torah will bring you to understand the hints from all the different things in the world – to attach and to get close to Hashem Yitbarakh through them. So that even in the darkest and dimmest of places where it might seem impossible to be close to Hashem Yitbarakh – there too haSekhel haEmet (the Intellect of the Truth) will light your way, to find H"Y even there - and even get close to H"Y from that place specifically (Ibid.).

4. "A person doesn't commit a transgression unless a spirit of insanity gets in him" (Sotah 3a). Therefore the sins and the damage a person has done, is actually just how insane he is. This is why all kinds of crazy and nonsense can be found in most people. The remedy is to study Torah intensively, because the Torah is entirely the names of the Holy One, Blessed Is He - so it has the power to crush the Yetzer haRa and banish the madness and the spirit of insanity that have clung to a person because of his sins (Ibid.).

5. Being engaged in this Torah also saves you from the sneaky tricks of the Yetzer haRa. Usually instead of trying to persuade a person to do a blatant sin right away, it disguises itself as mitzvot and so forth. But being engaged in the Torah allows you to develop True Intellect and to escape from all that (Ibid.).

6. Torah and prayer give strength to one another and illumine each other (2:6).

7. By studying Gemara at night, a "string of lovingkindness" [חוט של חסד - see LM II:8 and the relation to the Future Song of 72] is drawn to you, and you can free yourself from thoughts and motives that are not for the Torah's own sake. This leads you to the proper state and channeling of the sound of music – so that you can't be harmed by hearing the sound of the Sitra Achra's music, which could do severe damage your service of Hashem Yitbarakh. And you'll be able to raise up the Neginah diKedusha (holy music), so that people can cleave to H"Y by songs and music. This sets up and raises high the Malkhut di'Kedusha ("the holy Kingship;" the forces of holiness), and can make such a person worthy of a position of authority and having command over whatever he wants. He can even attain a kind of prophecy (3).

8. By learning the Poskim (decided halakhic codes) you separate and clarify the good from the evil and banish and nullify the evil from within the four elements that constitute all the human character traits - which is man's essential Tikkun (repair; thing to fix; the proper state). This leads to the thing that he's praying for to achieve completion and to emerge from potential to actual so that his request is fulfilled; and he's able to cast down to the earth those who argue against him and oppose him (8:6,7). 9. The way to clarify what's the Psak Halakha (the decided law) is by prayer (Ibid.). 10. By saying out loud your Torah learning - this speech illumines and shows you where Teshuva is needed, so you can get to make actual teshuvah that's substantive and proportional (to the damage, teshuvat ha-mishkal). And in an ongoing process by each and every teshuvah, you advance from one level to the next; so you can even get out from the lowest levels and reach the deepest understandings of the Torah (11:1).

11. But attaining this kind of illuminating speech is impossible unless you break your arrogance and pride, so that your learning isn't for the sake of prestige – to make a show of it or to quarrel, God forbid, or to attain rabbinic office and authority. Prerequisite for this is Shmirat haBrit (Ibid. 2,3).

12. When people study Torah with improper intentions - the main (problem) being if they learn the Oral Torah: the Gemara and the legal codes with not the right intentions - a mouth is made for them (forces and people) to say untrue things about the True Tzaddikim. This is why there is opposition to the True Tzaddikim from "Torah scholars," as explained there in LM #12 (12:1).

13. Before learning, you need to know that when you sit down to learn, the Tzaddik who is in Gan Eden will be listening to your voice. So you need to bind yourself to the Tanna (Mishnaic teacher) or Tzaddik who originated and revealed this Torah teaching that you're learning. This constitutes a "kissing" – a type of bond between the two spirits, a cause for great joy to the Tanna. This will bring you to Teshuvah and renewing your days that have passed in darkness. All this happens when you learn Torah for its own sake, in order to perform the mitzvah of learning Torah — which is equal to all the other commandments put together — bringing you to fulfill the Torah. But when someone just learns not for the sake of Torah – to called a "Torah scholar" or so forth, then (ref) "a carcass is better than him." He definitely can't connect with the spirit of the Tanna and therefore can't see the truth, and he turns into an enemy and critic of the True Tzaddikim, as mentioned above. The exile of the Shechinah is just this – this that the Oral Torah is in exile in the mouth of such Torah scholars (Ibid.).

14. When the kosher Torah scholar learns the words of a Tanna, he thereby restores the soul of the Tanna to his (the Tanna's) body (Ibid.).

15. It is a good practice to study legal rulings in conjunction with the Be'er HaGolah (the commentary which gives the Talmudic source of each ruling), in order to mention the name of the Tanna or legal authority who originated the ruling in question, in order to attach your spirit with his spirit and achieve all the aforementioned (Ibid.).

16. Engaging in Torah in holiness and purity arouses the sinners of Yisrael and converts to return to God. But it is only possible to achieve this when one is absolutely humble and lowly (14:3-5).

17. Whenever a person learns Torah – and this applies especially to a Talmid Chakham – he must aim to send light to the root of the Neshamot. Then he'll be able to cause the wicked and the proselytes to turn back and make Teshuvah - even those who are far from Him; and he'll we worth of having a son who is also a Talmid Chakham. But when a person doesn't learn in this manner, his son will not be a Talmid Chakham (Ibid. 3,4).

18. By Hitbodedut, meaning, having a private experience (a time and conversation with God), judging and evaluating yourself regarding everything you do, you attain fear of God, which is the means to understand the Revealed Torah and attain true humility. Thereby you'll attain prayer in self-sacrifice - nullifying your very being and material existence during prayer - and this allows you to perceive Hidden Torah, which is the Hidden Light that will be revealed in the future. Fortunate is he that attains this (15)!

19. The secrets of the Torah can only be attained by someone who (Eruvin 22a), "blackens his face like a raven," becoming like a raven to its young, to the extent of nullifying all his physical existence as if he's not even in the world (Ibid.).

20. The secret aspects of Torah are called Koshesh, Holy. "And no common man shall eat the holy" (Lev. 22:13) - so only His Kedoshim - (truly) Saintly ones - and those whom (He/he) has called shall eat of it (Ibid.).

21. When Torah is drawn into the world, Hashem Yitbarakh's hashgachah (supervision, care, providence, tending) is drawn over us. And the closer a person is to the Torah, the more complete is Hashem Yitbarakh's hashgachah over him (13:4).

22. There are times when bittul Torah (neglecting Torah) is its fulfillment. Because someone who wants to be constantly engaged in Torah and in serving Hashem cannot be glued to Hashem Yitbarakh and His Torah continuously without a break. He's just forced to take some recess, for sometimes he has to go out and engage in worldly matters, so that the disturbances and distractions of the Sitra Achra can't rise up and destroy his mind completely, God forbid, so he has to desist sometimes. But when Mashiach comes then no one will need to interrupt from his devotions (16).

23. One who wants to receive new Torah insights must first draw to himself words hot as flaming coals. He must first pour out his words talking to Hashem Yitbarakh, warming up Hashem Yitbarakh's love toward him. Then the Lev Elyon (Supernal "Heart") opens and hot speech flows out - and this speech draws forth Torah insights from that place as well (20:2).

24. When he prays before giving a Torah lecture he needs to pray in Tachanunim (beseeching) - begging of Hakadosh Barukh Hu free grace and not because of his own right or merit. Just he should stand before Hashem Yitbarakh like a poor who has nothing, and speak Tachanunim. He also needs to bind himself with the Neshamot of his audience - and then his prayer is Tefillat Rabbim (prayer of the community) which is never spurned (Berakhot 8a) so it will surely be accepted. Then everybody who is present there will have a share in the Torah he reveals (see Tzaddik #32) (Ibid.).

25. Through the merit of this Torah that is revealed you can be privileged to enter the Land of Yisrael (Ibid. 6).

26. When a person learns Torah - and discerns no new aspect in it - this is because the Mochin ("brains," state of consciousness) are hidden from him, in the aspect of pregnancy. Then it is beautiful (i.e. appropriate) for the person to cry out, both in prayer and in Torah, and thereby he will bring the Mochin to fruition (21:7,8).

27. Whenever someone learns Torah without gaining any new original insights - even though HK"BH still delights in it, nevertheless he should not teach it publicly. But whoever Hashem has gifted with the understanding of some sort of original idea, according to his capacity - it's only proper that he reveal and introduce this understanding (that was previously Segulah, supernatural, and Makif, hovering, for him) to the Am Segulah (Yisrael, who were given the Torah by the Supernatural) and share his own goodness (TUBO) with the others (Ibid. 8,9).

28. Through Torah and prayer one attains joy. And from joy one attains Azut di'Kedushah (holy boldness), and from Azut di'Kedushah he merits following True Tzaddikim, and through them he attains perfect faith. And from faith he has the aspect of "hands" to receive Mussar (rebuke, also tradition or ethical teachings) from True Rebukers. Through this we are saved from expulsion and controversy, and peace in the world is increased, and peace is made between Yisrael and their Heavenly Father. Then he repairs the seal of holiness, in the aspect of a "seal within a seal" (22:9).

29. You need to keep far away from listening to Torah lessons from Talmidei Chakhamim (scholars who are learned in both halakhah and hidden Torah) that are unscrupulous, for they are the aspect of "Jewish demons" (v. Zohar III:253) who receive their Torah from the demons who are in possession of fallen Torah. This is why they seem to always give amazing lectures that are well received by the masses, and all their speech is by way of allegory, rhetoric and explanations that amaze. But there is nothing to be gained from them, because the torahs of these "Talmidei Chakhamim" have no power to direct men on the path of good. Just the opposite - their torahs lead people into severe disbelief and heresy, and they end up vilifying and shaming the Yir'ei Hashem (God Fearing), and all the opposition (to the Yir'ei Hashem) originates from them (28:1).

30. The remedy for this is to extend hospitality to True Talmidei Chakhamim within your house. This will bring you to faith, Chesed (Divine benevolence; human kindness and charity), and nullifying yourself before Hashem Yitbarakh, as in (Ps. 22:7), "But I am a worm and not a man." Through this, you defeat the opposers, and break the disbelief and heresy they cause - and you'll be able to elevate and refine the good that is in their Torah (Ibid. 3-5).

31. You can only attain true Torah through Azut di'Kedushah (holy boldness) - being "bold as a leopard" (Avot 5:24) in serving Hashem, paying no attention whatsoever to those who hinder you and try to ridicule you and so forth. According to a person's Azut is the Torah he will attain. For whoever has Azut diKedushah will gain true new Torah insights from the side of Kedushah. Conversely whoever has Azut of the Sitra Achra, who is brazen-faced in mirror opposition to the kosher and devout people of the generation etc. (עז פנים כנגד כשרי הדור וכו') doesn’t attain true Torah insights - only from the Sitra Achra attaining Torah. And according to the Torah a person receives in accord with his Azut as mentioned, the prayer he attains is such (30:8). 32. Shleimut haAdam (reaching the complete state of Man) - is to be both a Tzaddik and a Torah scholar. For if he's not learned our Sages obm said (Avot 2:6) "W'lo am-ha'aretz chasid/ An ignoramus can't be pious" (chasid also means a follower of the Tzaddik). On the other hand, to be learned by itself is for sure nothing, because one can be learned and completely wicked, God forbid, and (Yoma 72b on Deut. 44:4) "when a person is unworthy the Torah becomes the Sam (drug) of death for him." Therefore, a person needs to be both learned in Torah and pious in good deeds - and then, he is (Chagigah 15b) like (Mal. 2:7) mal'akh H' Tzevaot/ the angel, of the Lord of Hosts" and he forms the letters (Ot) of Torah for goodness, and brings life and all goodness to the world.

But whoever errs and thinks the main thing is to just be learned, he is like Acher (R' Elisha ben Abuya, the notorious scholar-turned-disbeliever of the Talmud) who (Chagiga 14b) "uprooted the saplings" (31).

33. Now, even when a perfect Tzaddik - being both a Tzaddik and Lamdan (Torah scholar) - when he occasionally falls from his level, as it's a known thing that it's impossible to constantly remain on the same level: Then when he's falling from his level, if he wants to hold on to the level of Lamdan that he still has - it's not good. He just needs to bolster himself in the the fear of Heaven and with the good points that are still in him (Ibid.). 34. By the Torah and the Tzaddikim you attain Shalom (peace, wholeness) - that there's Shalom among Yisrael, and Shalom for each person in his traits. Meaning, he's not divided in his traits [t.n. cf. schizophrenia lit. "split mind"] or by his experiences - they make no difference to him. Whether in good (times) or in bad, he always finds Hashem Yitbarakh there (33:2).

35. Chokhmot chitzoniyyot ("external wisdoms"; secular arts and sciences) are stupid and dark in relation to Chokhmot ha-Torah. By fasting and charity to Eretz Yisrael you can attain Chokhmot ha-Torah, which are a form of hit'alut ha-nefesh, elevation of the soul, the category of Chesed [72, Nanach] lovingkindness, light, and life, causing the Dinim (harsh judgements and decrees) to be sweetened and nullified (see Tzedakah #15,16) (35:1).

36. The judgements can only be sweetened, and the world can only exist, by "the breath of little children (learning Torah) of Beit Rabban" (Shabbat 119b). So every person needs to very much pray for and seek out a kosher, upright, God-fearing teacher — praying to Hashem Yitbarakh a great deal for this — so that the teacher shouldn't corrupt the holy breath of the children (37:4).

37. Through the Torah a person studies in times of hardship, in poverty and pressure, a thread of kindness (chut shel Chesed (=72), Chagiga 12b) is extended to him, and he drives out the masters of judgement and all the all the Sitra Achra. By this, he rectifies speech and elevates it to its source, to the point that he's able to lay out his speech beautifully before Hashem Yitbarakh, speaking with the warmth in his heart (Ps. 39:4), words of truth that are in his heart (Ibid. 15:2) (38:4). 38. When a person sharpens his Sekhel by studying Torah, his Mochin are sharpened, and haKarah (recognition) is added for him, to recognize the greatness of Hashem Yitbarakh. Then he's utterly ashamed of his mistakes, which is the essence of Teshuvah, and he attains the light of Tefillin, which are the aspect of the Or haPanim (Light of the Face), the aspect of the Etz haChayim (the Tree of Life). (Ibid. 5).

39. Damaged faith leads to neglect of Torah, resulting in exile, wandering and journeys. (40). 40. Even in learning Torah there has to be an aspect of contentment. Because sometimes a person gets confused by wanting to learn too much, for he sees there's a lot to learn and he wants to learn the entire Torah "standing on one foot" and due to this he gets very frustrated; he can even neglect it and not learn at all because of this. So he needs to have an aspect of contentment even in Torah, for (Avot 2:16) "it's is your duty to finish the work [but neither are you at liberty to neglect it]" as our Sages said (54:3).

41. New Torah insights bring the creation of new heavens and earth, and thereby all the influxes and blessings come to the world. However, there are new Torah teachings that come by way of the Medammeh, imagination, which constantly tries to dwell on those who study Torah law. This is why those novelties appear attractive and credible (in Yiddish glaykh, straight, right, reasonable) — because they come from the power of the Medammeh, which likens (medammeh) one thing to another. Now, even though there is good in them, since they're words of Torah - alas, the bad in them is more than the good. And Torah insights like these can bring famine in the world, God forbid, therefore they harm a person's livelihood; so we should pray to Hashem Yitbarakh to be saved from them. The remedy for it is: To guard oneself well from Lashon Hara (negative speech about others), from both speaking it or accepting (believing) it. And also to maintain oneself happy at all times, because the main cause of this disruption by the Medammeh and the source of all the lusts, is from being of sad spirits. And they way to subdue that is by being being happy (see Simcha #13) (Ibid. 6).

42. Through engagement in Torah we attain vitality and length of days. Because by Torah engagement we call the Chai haChayim, the Life Source of All Life, Blessed-be-He, and draw from Him life and length of days. And we need to engage in Torah with the mouth specifically, saying the Divrei Torah out loud; this way we call the Blessed One and draw from Him vitality and length of days (56:3).

43. A person who engages in the Torah can admonish even people that are very far from God, even without knowing what they need, and even without them being present. Even so, by his Torah learning and engagement, those who are far can hear the Torah’s proclamation. For the Torah proclaims, cries out, and admonishes constantly, declaring, "Until when, fools, will you love folly?" etc. (Zohar III: 36, 58, 126). Only, they don’t hear the voice of the Torah's proclamation due to the multiplied concealment resulting from multitude sins, God forbid. For nowadays God is hidden from us due to our many sins, in a "concealment within concealment" as in (Deut. 31:18) "Wanochi hasteir astir/ I will hide (even) the hiding." But by engaging in Torah we uncover the concealments, so much that even those who are utterly far (from God) hear the voice of the Torah's proclamation and admonishment and all return to Hashem (Ibid.).

44. And even people who are farthest from Hashem Yitbarakh, who have become "abandoned and estranged" from the Omnipresent One - including even those who had been at some time near Hashem Yitbarakh but who have already forgotten it, as well others who even now remember Hashem Yitbarakh but alas they haven't the strength to overcome their Yetzer - Nevertheless! by the enormous power of learning Torah earnestly, it can cause all of them to hear the Torah's own voice of proclamation and admonishment as mentioned and to all come back to Hashem (Ibid.).

45. When a person learns Torah he needs to see to it that from all his studies learning Torah that he receives and derives from them Mishpatei Emet, true justice and decisions, namely hangagot yesharot, proper conduct and behavior, both for himself and for others who conduct themselves according to his advice, each person according to his level, according to whatever greater or lesser rule and authority he has over him. He attains this by emunat chakhamim, faith in the Sages, by which he's able to receive and derive from all his studies learning Torah Mispatei Emet and hanagot yesharot, to know how to behave in every thing, both he and those who rely on him (61:1).

46. At present there are many (kosher holy) books, and there are still many such books to come. The world has need of them all, and it's forbidden to ridicule any of them, since their whole foundation and structure is according to the holy Torah, both the Written and the Oral. Only the books that go according to the Greek philosophies which are their speculations and secular philosophies and sciences, one must keep ultimate distance from them, no matter who composed them. But books that go according to the holy Torah that we have received from Har Sinai, the Written and the Oral, they are all extremely dear, and the world needs all of them, and whoever ridicules any one of them, God forbid, is sentenced to boiling excrement, and doesn't merit to derive and receive hanhagot yesharot, proper course of action, from his learning, and never attains perfect counsel, so his mind is always divided - until he makes complete Teshuvah on this and repairs this, so that all the holy books that go according the foundations of the holy Torah gain a renewed importance in his eyes. Thereby all the harsh decrees in the world are sweetened, and whatever decree may be in the world, everything will be sweetened by the holy Torah, whose completion and perfection is by the abundance of books on the Oral Torah, when people believe in them (Ibid. 5).

47. Likewise, whoever is able to innovate his own Torah insights and his intention is for the sake of Heaven, he needs to have faith in himself as well. He should believe that God has great delight from his innovations. He should not back off from them; rather he should hasten to develop new ideas all the time and write them down, until holy books are composed of them. Thereby all the judgements in the world will be sweetened, as mentioned (Ibid.).

48. Through studying the Poskim (the halakhic deciders' rulings, which represent the settlement of dispute between the Sages), one nullifies strife at its root (in holiness). This nullifies dispute that is below, eliminating the dispute of the Yetzer haRa (evil inclination) in his heart (libo), which are the doubts, disbelief and things that interfere with faith that arise in his heart, which make his heart divided from Hashem Yitbarakh making him unable to pray properly. For the root of the obstacles to prayer making him unable to pray with the proper devotion - it is solely due to imperfect faith. Because really if the person knew and believed whole-heartedly that (Isa. 6:3) "all the Earth is filled with His Glory" and the Holy Blessed One stands over him when he's praying and He hears, listens, and pays attention to his each and every word of prayer - he would definitely pray most fervently, taking great care to say his every utterance with concentration. It is only because the person isn't very strong in this, he therefore isn't so motivated and isn't so careful. All this stems from dispute by the Yetzer haRa in his heart; so the remedy is to learn the Poskim, as thereby he's connected with the peace that's in holiness, so the Yetzer haRa in his heart is nullified and then his heart is no longer divided and conflicted from Hashem Yitbarakh, so then he can serve Hashem "with all his heart" (levavo, Deut. 6:5) - with both Yetzers - and the gates of the intellect are opened for him, so that he "knows how to answer the heresies" (var. of Avot 2:14) that are in his heart and he's able to truly pray "with all his heart" (62:2).

49. When a person toils in Torah until he succeeds in knowing and understanding it, through this he heals his soul, he elevates it to its root, he sweetens all the judgements, and he plants a "tree of life" on high that has the power to heal. He also sustains and renews all the worlds and reveals God's Glory in the world. For the ultimate purpose of all man's devotions is only in order to magnify God's Glory, Blessed is His Name (74:1,9,17,18).

50. Someone who labors in Torah but is unable to understand (and so stammers the words), this is also extremely good. Because each and every word rises on high, and the Holy Blessed One delights in it, (plants it on the banks of "that Nachal," brook) - and these words become (great trees called) "willows of the brook" (Ibid. 3,15; Zohar III:85b).

51. Without engaging in the Torah it's impossible to live. At times a person is passionate for Hashem but it's so excessive he could burn up entirely due to such excess passion, God forbid. But being engaged in Torah cools the flame of passion so it's in proper measure and he can endure. The same goes for the opposite when God forbid sometimes a person burns for worldly lusts so much that the enormous heat burning for these cravings could engulf his whole body, God forbid - but when he learns Torah it protects him and saves him, putting out the fire burning in him and thus he can live. The Torah is therefore the source of all life (78).

52. (Complete) Teshuvah (repentance, return) depends primarily on Torah. That is, when a person (goes through the process to first) learn Torah and then continue and exert himself until he's able to be mevin davar mi-tokh davar (understand one thing from another) and gain new insights in it for the sake of Heaven, this is complete Teshuvah. Then he brings back and connects to their root and their place, all the letters and combinations that pertain to him in all the worlds, bringing all of them back from all the places they were banished and scattered, making him a brand new person. Then his Daat (spiritual awareness and mind) is settled - so he's able to arouse such Rachamim (goodness, compassion) from His Blessedness that Hashem Yitbarakh Himself prays for him. That is, Hashem Yitbarakh by His simple Rachamim (of Z"A) arouses His abundant Rachamim (of Atika Setima, Zohar III:137b); then he'll have abundant, complete salvation, Amen (105)!

53. When you learn some Torah it is a good thing to explain it in the language you understand. This is a benefit to the world (118).

54. No matter what a person is learning he should find himself in it: he should derive a personal lesson from what he is learning and recognize his own insignificance and lowliness. This is a sign that he wants to perform the will of God (121). 55. When someone unworthy teaches Torah he may be attacked by sexual craving, God forbid. For it is a grave sin for one who is unworthy to teach Torah even to one other person; all the more so a group (134).

56. When studying a Torah concept originally introduced by a Tanna or a Tzaddik, you should picture in front of you his appearance just like the Tzaddik or the Tanna is standing before you. This saves you from forgetfulness (of the teaching, and you also attain a resemblance of the teacher) (192).

57. Feels the sweetness in the Torah saved you from becoming a widower (199).

58. A person who wants to gain actual new Torah concepts needs to weep tears beforehand, to prevent the Sitra Achra and the Klipot from having any share in these innovations (262).

59. There are people whose Torah teachings are extremely broad below, as they elaborate them at great length - but up above their teaching is extremely narrow because above in Kedushah nothing remains except a mere spark. But there's also the opposite. Because the teachings of the True Tzaddikim may seem very short and narrow below, but in the worlds above they are enormously wide. Fortunate are they! The same is true of "awakening from below" (as with the Shofar which is narrow at the bottom end placed by the mouth, and with how David's prayers rise from out of his constraint and distress and enter into Ruach haKodesh) (see Prayer #75) (279). 60. Even a simple person who sits with a book and examines the letters of the Torah carefully can perceive new concepts and wonders. But don't make a test out of this (281).

61. A person has to snatch and steal times for Torah from out of his concerns and affairs. For even someone who has many matters and concerns, nevertheless it's impossible that he can't snatch and steal for himself some period of the day to engage in the Torah (284).

62. It is a tremendous duty that every member of Yisrael needs to learn every day a portion of Posek (legal codes), without fail. Even under pressure when he's not free or he's traveling, nevertheless let him still learn any Seif of Shulchan Arukh, even if it's not in the place where he's standing in his orderly course through the Shulchan Arukh - such that every day of his life not one day goes by without learning Shulchan Arukh. And on normal days when he's not under pressure, let him learn in sequence all the four Shulchan Arukh till he completes them all, and then start again in this order; do this every day of his life. And this is an enormous Tikkun, refining and repairing all the damages he's wreaked by his transgressions, because learning Poskim separates the good from the bad, which is the entirety of all the Tikkunim (Sichot Haran 29).

63. By learning Shulchan Arukh a person merits being lord and ruler of the earth, allowing him to raise up the gates of Gan Eden, and thereby attain both the Upper and Lower Chokhmah (Wisdom), which is the main pleasure of Gan Eden (Likutei Moharan 286).

64. The children of Beit Rabban (Torah schoolchildren), when they start in Torah reading, they begin from Wayyikra (Leviticus), for it is from there that they receive the undefiled breath of their mouths through the Tzaddikei haDor (282).

65. Learning Halachot, legal rulings — especially when you're able to make new insights in them — is a form of the “joy of the Coming World.” Thereby, giving birth is made easy and people are saved from all the troubles (Likutei Moharan II, 2).

66. Someone that prevents Talmidei Chakhamim from their studies, thereby becomes ill in his legs (Ibid. 3).

67. When a person teaches Torah in public and his words are heard by unworthy students, it causes drought, God forbid; he is also imprisoned in jail, God forbid (60).

68. Honoring the Torah - is the source of rain (Ibid.).

69. A Segulah (a supernatural aid) for a person to attain unflagging Torah study, is to be careful to never speak bad of any member of Yisrael. One should just do the opposite and try with all his might to find merit and good in every member of Yisrael. Even if one of them seems wicked, God forbid, one should try to find in him some good points where he isn't wicked (as innovated on the scripture, "and with just a little, the wicked is no more" in LM #282, see there) – until every member of Yisrael is beautiful in his eyes. This will bring him to apply himself to learning the holy Torah continuously (Sichot haRan 91).

70. Learning the Zohar haKadosh generates a deep yearning in all the learning of the Torah haKedoshah. Even just the holy language of the Zohar is extremely meSugal, stirring a person so much for serving Hashem Yitbarakh (Sichot haRan 108).

71. Rabbi Shimon bar Yochai (who wrote the Zohar) sanctified the Aramaic language so much that even other things written in Aramaic have the power to stir up a person for serving Hashem Yitbarakh (109).

72. There's a certain Ne'imut (pleasantness, bliss) in the Torah. The main thing is to be worthy of tasting this sweetness and pleasantness that's found in the Torah. Attaining it is by Tikkun haKavod (kavod - glory, honor, respect, presence) – that a person should not accept any Kavod for himself; only lift up all the Kavod to Hashem Yitbarakh. Also, by the mitzvah of tzedakah/charity, especially charity for (causes of) Eretz Yisrael, a person gets to feed from and receive from the Mochin (brains, consciousness) of Eretz Yisrael; the Ne'imat ha-Mochin, Ne'imat haTorah are rooted there. Fortunate is he that truly attains the Mochin of Eretz Yisrael; he will know the Ne'imat haTorah! (see Eretz Yisrael #18,19 and Kavod #32) (Likutey Moharan II, 71).

73. When a person truly learns Torah he can know the future from it (35).

74. When learning the books of True Tzaddikim you need to really put your heart and eyes into understanding the wondrous novelties they reveal, and the enormous depth and sweetness that is in them. Because due to the things haven been written down in a book - their light is very hidden. For as soon as they're made a book - even of the very, very highest and most wondrous Torah teachings - there's a great deal of cover and concealment over them, as their fine and wondrous light is concealed and covered up as a result of haven been made into a book. Even just the covers of the book, cover up a great deal. So you really need to pay attention and see the real wonder of the novelties that are in the book (36).

75. Those who study Torah need to be sure to produce original insights in the Torah. This is a very great repair of his imagination and fantasies. Also during marital relations he should contemplate words of Torah (105, 106).

76. When one studies subjects regarding tragedy, such as the laws of mourning etc., he should go through such places very rapidly (Sichot Haran 8).

77. The Torah has extremely great power. Someone who perseveres learning Torah continuously will have the power to bring about miracles - even without knowing mystical intentions - just specifically by learning Poskim until he knows how to make legal rulings. Like we are told of the greats of previous eras, that they were able to perform great miracles just by really engaging in Torah day and night (II:41).

78. The power of the Torah is strong enough to free a person from his sins. No matter how trapped he might be, God forbid, if he sets a fixed time and solid requirement to learn a certain amount every single day come what may, then he will manage to escape his evil past through the immense power of engagement in the holy Torah (Sichot Haran 19).

79. Even if a person learns and later forgets, it is still very good. Because in the future world they remind a person all that he learned, even if he forgot it. Still, it is certainly better if he can remember all the words of the Holy Torah (Ibid. 26).

80. It is proper for a man to visit all the holy places of the Torah during his time in this world. That is, he should learn all the holy books of the Torah: Torah, Neviim, Ketuvim, the Shas, and all the Poskim, Rishonim and Achronim, and all the books of the Zohar Hakadosh, all the Midrashim, the writings of the Arizal, and all the other holy books. In order that in the Coming World he will be able to boast that he was in all the places of the holy Torah. Don't be put off and say it's too hard and burdensome to learn all the sefarim, because really you don’t have to finish them in one day. But someone whose soul is passionate for the Torah and he makes his Torah studying permanent, with the passage of time he will be able to finish all these holy sefarim and more – many times. Like we've seen many baalei Torah of past eras who learned everything, and they were authorities in Shas and knew all the aforementioned sefarim almost by heart. This was all due to their constant dedicated learning. Any person of learning can attain all this if he wants, and still have time to do a great deal of prayers, supplications, requests, and conversation between him and his Creator each day. For there is time in the day for everything — time for Torah, and time for prayer and other devotions. And be most careful to learn all the Poskim such that you finish them several times over throughout your life, as mentioned (Ibid. 28).

81. When you're contemplating Torah, you need to think about the davar Torah in which you want to gain a new insight, reviewing that verse or thing repeatedly, very, very many times, knocking and beating on the door until they open it for you (Ibid. 58).

TEFILAH -- Prayer
1. The main reason that prayers are not accepted is because there is no favor in the words. Therefore, everyone should strive to make their words truly graceful, and this is achieved through the study of Torah. Through this, one's prayer will be accepted.

2. The main weapon of a Jewish person is prayer. All the battles that a person needs to conquer, whether it's the battle against the evil inclination or other conflicts with opponents and adversaries, everything is achieved through prayer. From there comes his entire vitality. Therefore, one who wishes to merit the holiness of Israel in truth should increase in prayers, requests, and conversations between himself and his Creator, as this is the main weapon to win the battle. 3. If a person engages extensively in prayer and seclusion for days and years, and yet he perceives within himself that he is still very distant from God, and it seems to him that God is hiding His face from him, God forbid, he should not be discouraged. He must believe with complete faith that God listens, hears, and pays attention to every word, prayer, supplication, and conversation. No word is lost, God forbid. Rather, each and every word makes an impression above, little by little, arousing His mercies each time. (Ibid. 6)

4. However, the construction of the holy edifice is not yet completed; he must continue in prayer over many days and years, without becoming weary or falling into despair in any way. He must prevail, strengthen self, and exert more and more effort in prayer. Through the multiplication of prayers, God's mercies will soften, until God turns toward him, enlightens his face, and fills His desire and will with the power of the true and righteous individuals. God will draw him close with great mercy and compassion. (Ibid. 2,6)

5. One should separate charity before prayer. Through this, one can remove extraneous thoughts during prayer. (Ibid. 4)

6. It is not proper to consider receiving reward for anything, as all good deeds come from God. Therefore, even if a person occasionally merits some salvation or closeness [to God], he should not think that he achieved this through his Torah study, prayer, or good deeds, for everything comes from God. If not for His great kindness, we would already be engulfed in destruction. (Ibid. end)

7. Torah and prayer strengthen and illuminate each other; therefore, one should be involved in absolutely both of them. (Ibid. 6)

8. The great chosen righteous individuals draw down the effulgence of the Infinite Light upon all those who draw near and become included in their name. When one sees a person sometimes becoming enthusiastic during prayer, saying several words with great fervor, it is due to God's compassion upon him, opening for him the light of the Infinite, illuminating him. Even if he himself cannot discern his fortune, pay attention, for immediately his soul will become enthusiastic to cleave greatly and attach himself to the light of the Infinite. When evaluating the revelation of the Infinite, according to the number of words that were opened and shone, all these words say in great attachment and with self-surrender and with the nullification of his powers. All of this is achieved through the great chosen righteous individuals, for only they know the light of the Infinite, and only they illuminate within us the pleasantness of this effulgence, according to each one's estimation in her heart. (4:9)

9. Every person should say, "The entire world was created for my sake alone." Therefore, every person should carefully observe and contemplate at all times the rectification of the world and strive to fill the deficiencies of the world. Pray on behalf of others. (5:1)

10. One should pray with all one's might, and through this, the voice will strike his brain. Then he can focus, meaning that the heart will hear what he is saying. Through this, he will merit to remove the stubbornness in his heart and come to joy. Consequently, he will fulfill the commandments with great joy, surpassing the joy of the commandments themselves. He will merit to invest his prayer with specific matters and annul all decrees, even after a decree has been issued. (Ibid. 3)

11. It is exceedingly necessary to be very careful to turn the mind away from external wisdom and foreign thoughts. One should be cautious not to ferment his wisdom with external wisdom and desires, as they obscure and defile his mind. It becomes impossible for him to focus in his prayer and impedes joy. One must also be very vigilant not to have external fear, not fearing anything but the Almighty alone. For even through external fears, it is impossible to focus in one's prayer and hinder joy. The main thing is to guard one's mind so that it will not ferment, not contemplating negative thoughts and desires that are akin to leaven, which is the sitra achra (the other side). One should rebuke these thoughts, which are [the other side's] sitra achra, and expel them from his mind, not allowing them to approach him. He should be very cautious so that these thoughts will not enter his mind, God forbid. He must also combine love with fear, and only then can he specifically purify his mind so that he can pray with great intent, using all his faculties until his prayer reaches the level of thunder. Through this, one merits joy, as explained above. (Ibid. 4)

12. Prayer, faith, miracles, and the Land of Israel are all part of one category and are dependent on one another. According to the blemish that affects them, God forbid, the exile is prolonged. Likewise, according to one's involvement in them and his efforts to rectify them, the redemption is brought closer. (7:1)

13. Prayer is a form of faith and is capable of recalling and salvaging from forgetfulness, which is dependent on the blemish of faith. (Ibid. end)

14. The source of the fountain of Torah wisdom emanates from prayer. Therefore, through prayer, one primarily clarifies this decisive halachic ruling, and it is considered as if he recreated the world. Through this, he succeeds in distinguishing good from evil in all four foundations, which are the rectification of everything. Through this, he merits to humble those who are proud to the ends of the earth. (8:6,7)

15. The main vitality is received from prayer; therefore, one must pray with all his strength to infuse his energy into the channels of prayer and renew his strength there. Through this, he merits faith. (15:1)

16. According to the level of prayer, so is his mate given to him, and likewise, his sustenance is given to him. (Ibid. 2)

17. Through perfect prayer, vitality is bestowed upon all three realms: the lower world, the world of the stars, and the world of angels. (Ibid.)

18. When a person stands to pray, foreign thoughts and shells come, surround him, and he remains in darkness, unable to pray. The ultimate rectification for this is to ensure that the words that come out of your mouth are true. Through this, the ark that emerges from your mouth in truth will open for you an entrance in the darkness. Although it is impossible to speak any word due to the great darkness and confusion that surrounds him from every side, nevertheless, in any case, one should strive to speak the word truly, even in a lower degree, such as saying, "Hashem, save us," in truth. Even though one cannot speak with vitality, he should force himself to speak the word truly as much as he can. Through this, the truth will illuminate for him, enabling him to pray with the great mercy of the blessed Creator. Through this, he rectifies and sustains all the worlds. (Ibid.)

19. Additionally, through this, one will merit to open gates to bring others back in repentance, to extricate them from the traps in which they are ensnared. (112)

20. A person needs a great merit to be able to elevate his prayer through the gate that corresponds to his tribe. Therefore, every person should connect his prayer to the Tzaddik of the generation, for the Tzaddik knows how to direct the gates and elevate every prayer to the gate that corresponds to him. (Ibid.)

21. One should ensure that he prays with such intent that his heart pours out like water before Hashem. Through this, the arrival of the Messiah will come. (Ibid. 9)

22. The essence of prayer is known only to the righteous of the generation. Therefore, if one has distress in his home, he should go to a sage and request mercy from him, for the Holy One, blessed be He, desires the prayers of the righteous.

As for those haughty individuals who withhold themselves and others from going to the righteous to pray with them, they hinder the desire of the Holy One, blessed be He. (10:4)

23. Through the involvement in Torah study in holiness, awakening the roots of the souls of Israel in the Torah, one brings people back to Hashem, and the honor of Hashem is elevated even more. Through this, one merits fear of Hashem, and through fear, one merits peace. Through peace within oneself, one merits complete prayer. Through this, one achieves general peace, peace in all worlds. (14)

24. One should not be willing to engage in any worldly business of this world except for the sake of his soul. Even if all his prayers are explicitly for physical needs, such as "Heal us" and "Bless us," his intention should not be for his body but for his soul. His aim should be to provide sustenance for his soul and for the healing of his soul. Automatically, when he sets things right spiritually, he will also set things right materially. However, his intention should be solely for the sake of his soul. (Ibid. 9) 25. One should accustom oneself to pray for everything he lacks at all times, whether it is livelihood, children, or if there is an ill person in his home and he needs healing, and so forth. For all of them, the main advice should only be to pray to the Blessed Name and believe in God that the Holy One, Blessed be He, is good to all, whether for healing, livelihood, or any other matter. The main effort should be directed towards the Holy One, Blessed be He, and one should not pursue many strategies, for most of them are of no use, and the few that are useful, one does not know them and cannot find them. But to call upon the Holy One, Blessed be He, is good and beneficial for everything in the world, and one can always find this, for He is always present. (Ibid. 11)

26. One should pray with self-sacrifice, nullifying all sense of self and materiality during prayer. He should not intend for his own benefit at all, not considering himself as anything, and should act as if he does not exist in the world. Through this, one achieves righteousness because of the self-examination and the explicit discussion between himself and his Creator, acting as his own judge for all his actions. Through this, the fear (awe) ascends to its root, which is knowledge. Through this, one merits the revealed Torah. Through this type of prayer, one attains the secrets of the hidden light reserved for the righteous. Fortunate is the one who merits this. (Ibid 15: 2,3,4)

27. The inclination of the tempting serpent is to seduce a person to pray for his own benefit, such as "Give us our livelihood and sustenance or any other personal benefit." One must overcome this and strive to merit praying without any intention for personal benefit, as if he does not exist in the world. Through this, one merits the hidden light reserved for the righteous. (Ibid 5)

28. The Holy One, blessed be He, desires the prayers of the people of Israel, and when they pray before Him, they fulfill His desire, and He derives pleasure from us. (Ibid. 5)

29. When we address the name of the Holy One, blessed be He, with human attributes in prayers and blessings, and He is present for us in every calling, it is an act of kindness from the Almighty. Without His kindness, it would not be appropriate to mention and address Him with attributes, praises, words, and signs. However, all of this is due to the kindness of the Holy One, blessed be He. Therefore, it is fitting for a person to awaken and be exceedingly enthusiastic in prayer, remembering the greatness of the Creator in their heart, who is highly elevated beyond all praises and attributes. Yet, out of His love, compassion, and great kindness, He has given us permission to address Him in such terms and to pray before Him. This is so that we may merit to cleave to Him. Therefore, it is proper to recite these words and attributes with a sincere heart and great intent, as we are privileged by His kindness to address Him in this manner. (Ibid.)

30. Each Torah commentator, before beginning to elucidate any topic, should first pour out his prayer before the Almighty. This is done to arouse the Higher Heart, to influence it with warm words like flaming coals, and only afterward should he begin to explain. This way, the lights of the Torah will flow abundantly from the Higher Heart. (20:3)

31. When one prays before delivering a sermon, one should pray with humility and request a free gift from the Holy One, blessed be He, and not rely on one's own merit at all. Instead, one should stand before the Almighty like a poor and destitute person and speak words of supplication. Moreover, a person should not force himself for any specific outcome in his prayer, meaning he should not insist that the Almighty fulfill his exact wish. Rather, one should seek mercy and make requests. If the Almighty grants it, fine; if not, then not. (Ibid. 5) 32. Also, when one prays before delivering a sermon, one should connect oneself with the souls standing there to hear the sermon. Then, his prayer becomes the prayer of the masses, which is not despised, and it will certainly be accepted. Additionally, an extra level of sanctity will be added above. (Ibid. 4)

33. Every person has revealed and concealed aspects, which are Torah and prayer, and one should ascend gradually, step by step, to perform from the concealed to the revealed. To achieve this, one needs to engage in the study of Torah and increase in prayer. Through learning Torah and abundant prayer to the Almighty, one can merit that the concealed aspect will be revealed to him. After that, he should continue praying until an even higher concealed aspect is revealed. In this manner, one should progress from level to level, seeking in each step to reach a higher concealed aspect.

34. One who dedicates himself entirely to prayer and sacrifices his soul in his prayer should know that in a place where foreign thoughts enter, and it is necessary to elevate them, there he must surrender his soul even more. Through this, sparks of holiness will ascend. (26)

35. It is necessary to exert very, very strong control over foreign thoughts during prayer. All the foolishness, confusion, and mental disturbances that a person experiences throughout the day, everything precisely comes to him at the time of prayer. Thus, he deludes himself precisely during prayer and confuses his thoughts very, very much. Therefore, during prayer, there is a great need for very, very strong self-control over these confusions, thoughts, and mental disturbances that come and ascend upon the heart at that very moment. (Ibid)

36. The essence of prayer is through the courage of holiness, for one needs to boldly turn his face before the blessed Creator to seek from Him everything he needs, even to perform miracles and wonders. It is impossible to stand to pray before the blessed Creator except through courage, for every person instinctively assesses within his heart the greatness of the Creator and perceives His infiniteness and loftiness. How then could he stand and pray before Him? Therefore, during prayer, a person needs to remove embarrassment, muster courage, and boldly turn his face to seek from the blessed Creator everything he needs, as mentioned above. Through this, one merits the courage of holiness that enables him to overcome those who dispute and prevent the true service of the blessed Creator. Through this, one merits to receive innovations of holy Torah and not, heaven forbid, the opposite. Then one merits to pray with true intention, achieved through the courage of holiness, as mentioned above. (Ibid. 8)

37. The essence of prayer is in the precise mouth, meaning that one must speak the words of prayer with a full mouth and not rely on thought alone. Even though the Holy One, blessed be He, knows one's thoughts, speech is the vessel through which influence is received, and according to the speech, so is the influence. If speech, meaning the vessel of influence, is complete and full, then one can receive abundant influence through it.

Therefore, whatever a person lacks in physical and spiritual matters, he must pray for it with precise mouth, so that through this, he can draw down influence, as mentioned above. (37:3)

38. The practice of clapping hands during prayer, for through this, the air of the place where an Israelite individual prays is purified, drawing in the holy air as in the Land of Israel. Consequently, through this, the prayer assumes the atmosphere of the Land of Israel and rectifies foreign thoughts during prayer. It nullifies thoughts of foreign worship and even eliminates harm and loss from the world. (44)

39. Even when standing to pray in a place where a Tzaddik prayed, it is still very difficult for him to pray there since he is not accustomed to the local atmosphere. Therefore, it is necessary to establish a specific place for his prayer, as our sages, may their memory be blessed, have said. (Ibid.)

40. Through prayer, the secrets of the Torah are revealed. (Ibid.)

41. Foreign thoughts are called a flood that confuses one's prayer. Its rectification is to give charity to the Land of Israel, and through this, one is included in the atmosphere of the Land of Israel. Through this, he is purified from foreign thoughts. Additionally, it purifies the brain and is a rectification of the covenant. (Ibid.)

42. When a person wakes himself up during prayer, clapping his hands together, he stimulates speech, and the mouth receives the speech within it. (45)

43. Through clapping hands during prayer, judgments are sweetened, forgetfulness is eliminated, and disputes are nullified (48)

44. When one prays with strength, putting all his energy into the letters of the prayer as if saying them himself, these words spoken with strength are the very words of the Holy One, blessed be He, and the ten utterances through which the world was created draw strength from these utterances. (Ibid.)

45. Prayer with strength is a remedy for children, a shade from strife and disputes. The truth prevails, and all return to serve the blessed Name with one accord. The true Rabbi of the generation is revealed and publicized. (Ibid.) 46. Prayer with strength, the Land of Israel, and the mitzvah of the Sukkah are all part of the same category and are dependent on each other. (Ibid.)

47. The essence of prayer depends on the heart placing all its focus on it. This means that one should bind the thoughts of the heart well to the words of the prayer, so that his heart will not be far from the words. Rather, he should hear well what he is saying. Through this, the dominion of the blessed King is revealed and magnified, and the dominion of the wicked falls. Abundant life, prosperity, and great blessing are drawn to Israel without end. Through this, the supreme unity and the lower unity are achieved, and one merits the revelation of the ancient hidden light. (49) 48. Each person according to the rectification of the covenant, and according to his connection to the True Tzaddikim who are the keepers of the covenant, can taste the sweetness in the words of the prayer. Then the lion descends to consume his offering, meaning his prayer. However, through a breach in the covenant, it is in the aspect of bitter waters, etc. Then he cannot taste the sweetness in the words of the prayer, and then the dog descends to consume his offering, which is his prayer. (50) 49. Know that the brazen-faced individuals in the generation are the dogs, and they are the ones who stand and interfere with the prayer of a Jewish person who has not yet rectified his covenant perfectly. From this, you will understand on your own how severe is the sin of those who interfere with the prayer of a Jewish person and seek to confuse his prayer. Because they are truly called dogs, especially audacious individuals. Even though this person who prays has not yet merited the rectification of the covenant and therefore this dispute comes upon him, which is in the aspect of a dog descending, etc., as explained above, those who interfere are not exempt from punishment because of this. For they uproot their souls from holiness and bring themselves to be called literal dogs by interfering with his prayer, even though he has not yet perfected his covenant in its entirety, as mentioned earlier. Certainly, he must exert himself to pray with all his might, even though he is as he is, even though he cannot sense the sweetness in the words of the prayer, and his effort alone is very precious [as explained elsewhere]. However, those who interfere are in the aspect of literal dogs, and their sin is very great. May the Merciful One protect us. (Ibid.)

50. Through studying the merits of the wicked, one strengthens the light of the Tzaddik's eyes, enabling him to see and comprehend the righteousness of the Holy One, blessed be He. He can then recognize and understand that even though the wicked receive judgment, their hearts are cleansed from the impurity they had before. Their faith is strengthened, and they can pray. (45:3)

51. During prayer, one should subdue the evil, both the specific evil within oneself and the general evil, meaning the prayers of transgressors among the Jewish people. When praying with them, one should nullify their evil and transform it into a throne for holiness. (Ibid. 5)

52. One should also connect oneself, both in general and in particular, with the souls, spirits, and breaths of the inhabitants of the earth. He should arouse them in his prayer to pray along with him. Specifically, this refers to the components of soul, spirit, and breath that have already come in reincarnation and have been rectified. In general, it includes the souls, spirits, and breaths of other inhabitants of the earth, to arouse them to pray with him. (Ibid.) 53. One should also rectify three things in their prayers:


 * 1. The one who prays should aim to rectify his prayers by elevating those who have fallen into false beliefs in his faith. Through his prayer, he should elevate them to true faith, which is the prayer itself, and establish in their hearts complete faith.


 * 2. One should focus intensely in their prayer. Through the intentions of the heart in prayer, one rectifies the hearts of the philosophers who investigate, so that their intellects will not be tainted.


 * 3. Through complete and proper prayer, one nullifies all the insults and disgraces that he has from his enemies, for he transforms all insults and disgraces into honor. (Ibid. 6)

54. During prayer, a person stands in the palace of the King. At that moment, one should nullify themselves from everything and not see anything except the King alone. They should nullify their essence completely until they do not feel themselves at all during prayer, only the blessed King alone. Through this, all insults and disgraces are nullified. (Ibid. 7)

55. Through prayer, as explained above, the light of the merit of the Patriarchs shines, and through this, the holiness of the Land of Israel continues even in exile. Through this, one can merit to witness the downfall of the wicked. All of this is achieved through the study of the merit of the Patriarchs, which teaches about the wicked and enables one to pray properly. (Ibid.)

56. Not every person can rectify the three things mentioned above in their prayer and subdue the wicked and enemies through this. Only a Tzaddik haEmet person of exceedingly high stature, like Moses our teacher, peace be upon him, is capable of girding his loins strongly enough to stand against the great wicked ones, to vanquish them, and nullify them. (Ibid. 9)

57. Through studying the decisions of the authorities (halachic authorities), one can pray properly with all his heart. If a person truly knew and believed with a whole heart that the entire earth is filled with His glory, and He, may He be blessed, is standing over him during his prayer, listening and paying attention to every word of the prayer, he would certainly be very meticulous in directing his words. He would pray with great enthusiasm. However, due to the fact that his heart is divided and is not strong in this knowledge with a whole heart, for this reason, he is not so meticulous and does not focus his heart well in his prayer. All of this is due to the difficulties and denials in the heart, which are aspects of the disputes of the evil inclination in the heart. Therefore, the rectification for this is to study the decisions of the authorities, for through this, the disputes of the evil inclination at their root are nullified. Through this, one can truly pray with all his heart. (62:2) 58. The essence of the perfection of prayer is someone who merits reaching the ultimate goal by making the uniting all the prayer. When a person stands to pray and begins to say the first blessing, such as the blessing 'Baruch' [Blessed], as soon as the first letter exits the blessing, like the letter 'Bet' from the blessing 'Baruch,' then the letter seeks and beseeches the soul not to separate from it. It does not allow the soul to go further and speak more.

For the letter embraces and envelops the soul, urging it not to separate. Moreover, when one finishes one blessing, all the letters of that blessing embrace and hold onto the soul, not allowing it to proceed further to say the remaining words of the prayer. When a person stands to pray and utters the words of prayer, it is like picking beautiful flowers and blossoms one by one, creating a bouquet. Just as a person walking in a field picks lilies and flowers one by one until forming a single bouquet, after which one continues to pick and create more beautiful and lovely bouquets.

So too, in prayer, one proceeds from word to word until forming a complete sentence, then gathers more and more sentences, advancing from sections to greater sections and from greater sections to holier ones. This continues until reaching the conclusion of one blessing. Afterward, one collects more and more, moving from blessings to strengths and from strengths to sanctities. And so, one proceeds further and beyond.

Who can describe the greatness of the collection and assembly that a person gathers and accumulates with the words of prayer? When the words emerge, they come from the soul and are heard by the ears. At that moment, the words request the soul not to separate from them. As soon as the first letter exits the blessing, it strengthens its hold on the soul, not allowing it to go further. This continues after completing an entire blessing.

The prayer is in its completeness, for then the prayer holds onto the soul, embracing and enveloping it so that it does not separate. For how can you leave me? Do you not see my precious beauty and glory, as I am the blessed vessel? Listen to what you are saying, and hear what comes from your mouth. How can you separate from me and forget me? In any case, wherever you go, you will not forget me or separate from me. Therefore, the essence of the perfection of prayer is when one completes one of every prayer. When standing in the last prayer section, one is still standing in the first section. Thus, one is never separated from the first section, even after completing the prayer, and the prayer is in its completeness.

But to merit this is only possible through the great and True Tzaddik who represents the aspect of the upper field. This righteous one can bring everyone to the true ultimate good, which is all good and all one. Through this, one merits completing one of every prayer, which is the essence of the perfection of prayer, as explained above. [See Tzaddik 58] (58:2)

59. Through truly praying for the sake of the Blessed Name alone, without any regard for the opinions of others, one merits to draw the aspect of the world that comes to this world. Through this, there will be a downfall for the wicked. At that time, the greatness of the righteous and the virtuous will be revealed, as it will be in the future. Through this, the utterance of holiness will be fulfilled. Through this, one merits to bring from potential to actuality, meaning to complete in action all the matters in holiness that one wishes to accomplish. (66:3)

60. A person who is in need of sustenance for a livelihood, even if he doesn't really need others for his livelihood but desires honor and importance, is also included in the general category of being in need of others because he needs their honor and importance. One who is in this category may fall into a great lie in his prayer, meaning, he may make false movements in his prayer for the sake of people, as he needs them for his livelihood or honor, and the like. Even if someone is an upright and honest individual and does not lie at all, nevertheless, when he is in need of others in a certain aspect, as mentioned above, it is very difficult for him to have a completely true prayer, because there are people who are upright and humble by themselves, desiring to truly pray. But the truth is very elusive, meaning, he deceives himself to perform a certain movement or gesture for the sake of some aspect for his livelihood or honor and invents reasons in his thoughts that he truly needs to do that movement in his prayer, and he covers the lie with truth. However, the one who examines his heart knows that this is not true. Because the truth is only one, for the sake of the Blessed Name alone without any other consideration. Therefore, a person must be cautious during his prayer and service, so that at that time he will not be in need of others at all. He should only place his trust and confidence in the Lord his God in truth. And he should not think at the time of prayer about any human being or any creature at all. Then he can stand among thousands of people and truly pray to the Blessed Name alone, after he is not in need of any creature, not for sustenance, not for honor, and not for anything. Only placing his trust in the Lord his God. (Ibid.)

61. One should pray with all his heart until he feels the words of the prayer in all his bones. But when one prays without a heart, then the soul distances itself from its root, and then the soul becomes weary, and his bones tremble, and he has no vitality in his soul or in his bones. Through this, God forbid, wisdom departs from the elders and the wise. (67:8)

62. Through the influence of Tzaddik haEmet individuals, one draws the aspect of cool and reviving water, and his weary soul is revived. Then, he merits praying with all his heart, until all his bones hear well all the words of the prayer. Then his prayer, in the aspect of all his bones, will say and so on, meaning, he prays with all his strength and intellect within all his bones. This is the main completeness of prayer. (Ibid.)

63. Through prayer with intention, connecting the thought to the words of the prayer with a strong and firm bond, one merits to attain the hidden and internal aspects of the Torah. This prayer brings lasting effects and blessings for eternity. God desires his prayer. (73)

64. Through the words of Torah and prayer, all the fallen sparks are elevated, corrected, and renewed, and so on, all the fallen worlds. It is considered as if one has created heaven and earth and all the worlds anew. Therefore, one should speak only holy words and not other words in order to elevate the sparks to repair all the worlds. Through this, the coming of the Messiah will draw near." (75)

65. Through self-sacrifice for the sanctification of the Name, one merits peace. Through this, one also merits to speak holy words of Torah and prayer. This means that one should succeed in bringing all of his intellect, wisdom, and knowledge into the words, and connect his thoughts well to the words, until he understands and hears well what he is saying. This is the essence of the holiness of speech. Through this, one brings great delight to God, and all of this is achieved through peace, which is obtained through self-sacrifice for the sanctification of the Name. (80) 66. And this is good advice for praying with intent. When a person sees that it is difficult for him to focus his thoughts in prayer due to the multitude of distracting thoughts that confuse and trouble him, he should remind himself that he certainly desires to die for the sanctification of the Name. Even transgressors among the Jewish people seemingly surrender their lives for the sanctification of the Name several times. Through self-sacrifice for the sanctification of the Name, one can achieve the connection of thought to speech and pray with intent, as mentioned above. Even without this, the essential completeness of prayer is to pray with self-sacrifice. (Ibid.)

67. Each individual from Israel can govern in his prayer to accomplish what he desires, but the main motivation is due to the greatness, attitudes, and foreign thoughts. For there is one who has greatness because he is attributed greatly or because he toiled and labored in the service of the blessed Creator, and then surely it is impossible for him to have dominion over his prayer. Therefore, one needs to prevail to break all this, and to forget his lineage and toil, which he toiled in the service of the Name. And he should appear as if today was created and as if he is alone in the world and has no lineage. Likewise, one needs to break and nullify other foreign thoughts in prayer, and then he can have dominion over his prayer. Then the will of the blessed Creator will be fulfilled, and he will have great pleasure from his prayer. Through this, all the influences continue in the world. (97)

68. When judgments, may they be averted, prevail over a person, it is not appropriate to pray for him to mention his name, so that the judgments will not prevail more, may they be averted. (174)

69. Every person has evil prayers, such as what our sages of blessed memory said, "A prayer on a stolen offering is a crying out to a merciless deity." And they confuse when standing to pray a prayer worthy of being prayed. The remedy for this is to bring the light of a student of a wise person. (209)

70. By clapping hands during prayer, through this, they can speak the proper praises and descriptions that we prepare and liken to the blessed one, which is the aspect of looking at the image of God. Also, the clapping of hands is included in the aspect [Ezekiel 1:8], "And the hands of a man were under their wings." Also, through this, prayer is included in the written Torah and the oral Torah. (212)

71. Through prayer, one can change nature, subdue, and nullify heretics and Epicureans. (217) 72. In the moment when one says, "And the hosts of heaven bow to You, they are fitting to pray about anything, for then all the hosts of heaven come to bow and give praise and thanks to the blessed one. Therefore, it is good to ask at that time from the blessed one to command them to continue bringing him everything he needs. For example, if he needs healing, he should direct his thoughts then, so that the blessed one will command them to draw the necessary forces for his healing into his food and water, and likewise for anything similar. (231)

73. In the moment when one says, "Praise the Lord from the heavens, etc." — then it is fitting for a person to wake up and pray with great vitality and enthusiasm. Since during his prayer, he is calling all the angels, seraphim, wheels, holy creatures, and all the worlds, and he commands and appoints them to praise and glorify the blessed one. (232)

74. Just as there is a strong awakening from one person to another, where a person is awakened to pray and say supplications and requests with intent because he hears the words of his friend praying with intent, similarly, there is self-awakening where a person can awaken from within himself. See Inside (270).

75. Although a person might feel that he cannot open his mouth at all and it seems to him that he cannot express himself in prayer due to the materialistic indulgence and the heavy burdens of the soul and body that he is undergoing, nevertheless, he must then strengthen himself precisely to force himself to call upon the Name through the distress and pressure. Because the essence of the awakening is that a person should first awaken from distress and pressure, and through this, he will later be able, by and large, to come to great expansion, until he can pray and express his thoughts properly, and until he can come to the level of the Holy Spirit through this precise method, that he awakens to the Name blessed be He from within distress and bitterness such as this (279).

76. Generally, a person cannot pray with desire and vitality as is proper due to the multitude of falls that come to his mind because of his actions that are not good. Therefore, a person needs to vivify himself before prayer by searching and seeking and finding within himself some good points. Surely, no matter how he is, he has already done many commandments, and even though they are mixed with shortcomings and faults, nevertheless, in any case, there are several good points in them. Through this, he will live and rejoice himself, and through this, he will be able to pray properly. See Strengthening. (270)

77. The prayer leader who prays before the congregation, he must have this mindset, that he can gather all the good points that each of the worshippers has, and all these good points will be included in him. He will stand and pray with all this goodness, fortunate is the congregation that merits such a prayer leader. (Ibid.)

78. Now, prayer is in exile because of our many sins, for prayer is very exalted, and people belittle it. When they stand to pray, they want to exempt themselves from it. Through complete awe, which comes through the correction of the three bad attributes (as explained in Fear, Sign 20), prayer is redeemed from exile, and then prayer is perfect. Then, there is no need for any healing by doctors, for they are healed through everything they eat and drink, such as bread, water, and the like. Through complete prayer, all healing forces continue into everything they eat and drink. (II 1:8-9) 79. When one merits such prayer, it is the aspect of the sprouting of the Messiah. Then, all the hosts of heaven, the stars, constellations, and the upper ministers all submit to him because they all receive from him, and he finds favor in all their eyes. Through this, he can connect himself to the roots of the souls of Israel, namely, with the famous leaders and true leaders of the generation, for all the souls are divided under them. The brazenness of the leaders and the famous, based on lies, falls and is nullified before him. Then, he merits the fulfillment of his rule over the angels, and for this, the man of Israel was created. (Ibid. 10)

80. Sometimes, illness is still concealed within a person, and it is not revealed. In such cases, no doctor can heal it. However, when one merits prayer, they can be healed even when the illness has not yet been revealed, and it will not develop into an actual disease (Ibid. 11). 81. The essence of the completeness of prayer is through truth. One merits this through praise and acknowledgment of the blessed name, and through learning the laws, which are the essence of the delight of the World to Come [see Truth and Faith] (2).

82. Through the prayer that the people of Israel pray, they acquire strength and ability for themselves. Through prayer, they nullify the decrees of the blessed one, and then Israel is called by the name "El." (Ibid.)

83. The essence of prayer is mercy, supplication, and the main aspect of mercy depends on intent. When the Other Side, which derives sustenance from Divine mercy, is weaned from mercy, God forbid, and then mercy is impaired and turns into wrath and cruelty, and intellect diminishes, then the desire for promiscuity strengthens. At that point, prayer takes on a judgmental aspect. Then, the Other Side, deriving sustenance from prayer, grows. In such a situation, one needs great strength to be able to pray a prayer in the aspect of judgment. Through this, one draws out all the vitality of the Other Side, rectifies everything, and so on. Through this, converts are made, and there is an increase and enhancement of His glory. Through this, one merits the stripping away of the prophetic covering, and through this, the imaginary is clarified. One merits faith in its completeness through this, and through this, one merits singing for the future, and so on [see the lesson, Torah 8, Likutei Moharan II] (II 8).

84. Through the neighbor who joins the prayer gathering of Israel, for example, when there is a gathering of Israel engaged in prayer, and another soul is added to them, then the house of prayer grows and becomes exceedingly holy. Many holy structures are built in the higher sanctity beyond expression, and through this, sins are pardoned, and healing is drawn forth. (Ibid. 6)

85. As explained in Letter 34, all the confusion of thoughts that come upon a person during prayer is specifically to escape from them without paying attention to them at all [as explained in Thoughts in Letter 8]. By this means, they automatically fade away. If, however, the thought comes upon him again, even repeatedly, if he is strong enough not to look at it at all in any way, only to bind his thought to the words of prayer that he is saying, then it will surely vanish. [see Thoughts 8] (51) 86. During prayer, a person should attach himself to the Name and not feel the presence of anyone else in the world. He should only think that there is nothing in the world except for the blessed Name alone, and that there is no created being in the world except for Him alone. He should only listen to what he himself is saying before the blessed Name alone. Refer above to Letter נ"ה, where it is explained that one needs to be more nullified during prayer. One should completely annul oneself during prayer until he no longer hears himself at all. However, in any case, another person should not hear him at all. (103)

87. The essence of connection and attachment to the blessed Name is through prayer. For prayer is the gate through which one enters to the blessed Name, and from there, one recognizes Him, and so on. (104) 88. Generally, when a person prays, thoughts of greatness fall upon him, and this is a dimension of the exile of the Shechinah. By praying with strength, one overcomes these aspects of greatness and nullifies them, and through this, he removes the Shechinah from its exile and rectifies it, causing the unification of the Holy One, Blessed be He, and His Shechinah. Also, through prayer with strength, the oath to the Patriarchs is renewed every week. (Ibid.)

89. Prayer is beneficial for everything, even for one who cannot study. Through prayer, one can merit to learn, for through prayer, all goodness in Torah, service, sanctity, and all the blessings in all the worlds can come, amen, so may it be. (111)

90. One needs to strongly compel oneself to pray with intent, unlike those who say not to force oneself to pray. Indeed, it is very difficult to pray, and generally, people can only pray a little, meaning only a small portion of the prayer. Even if at times one cannot pray at all, nonetheless, the effort and trouble one undergoes to force oneself to pray, even though it did not come to him to pray properly, is very precious before the Blessed One. It becomes, on its own, a very precious offering before Him. Regarding this, it is said, "For Your sake, we are killed all day long; we are accounted as sheep for the slaughter," meaning that even the toil they exert themselves to pray, even though they cannot, is considered as an offering. Similarly, it is in all the service of God that even if it is not considered as serving Him properly, the effort itself is very precious, and it becomes a higher level of offerings. (Sichot haRan 12)

91. One should be prompt to pray consistently in the morning, rising early, and as soon as he begins to illuminate the day, he should pray immediately without delay. He should not engage in any other activities until he prays. One should not be misled by the stringencies of those who are meticulous about cleanliness, investing time and neglecting Torah study and prayer because of it. They also expose themselves to many illnesses by constantly washing their hands and bring about many ailments by this practice, as is well known. For in truth, any time when there is no actual need to wash hands, it is permissible to pray. One should not pay attention at all to the opinions of those who are stringent in this matter, for they are very mistaken. Even if there is found in some authority a stringent ruling on this, the halacha is not like him, contrary to the majority of decisors who are very lenient in this matter. Even the authority who is stringent did not intend, God forbid, for the stringencies of these extremists who invest time in this matter. The majority of their days pass with neglect of the recitation of the Shema and prayer, and even afterwards, their prayers and service are very confused because of this. You have on whom to rely: the majority of the decisors and the majority of the righteous in our times who strongly warn against paying any attention to this matter at all (30:31).

92. Even when various distractions and foreign thoughts come upon a person during prayer, he should not pay attention to them at all. Instead, he should focus on his own prayers and connect his thoughts to the words with a strong and firm connection. He should not look behind him at all, and he should not pay any attention to those distractions. [as previously mentioned in section 86] (72) 93. Sometimes, a person may not feel any enthusiasm during prayer. In such cases, one should make an effort to generate excitement and warmth within oneself, igniting a burning passion for prayer. This can be likened to a situation where a person deliberately agitates himself until he becomes angry, as is said in Yiddish, "Er shnitzt zikh a rogez" (He works himself into a rage). Similarly, when it comes to holy matters like prayer, one should stir up enthusiasm, generate warmth, and kindle a burning desire in the heart for prayer. By doing so, one will truly attain the warmth of sacred devotion and pray with a heart full of great enthusiasm. The same approach applies to cultivating joy, even when one does not naturally feel happy. Following the advice provided earlier, a person should act as if he is joyful, and through this effort, he will genuinely experience happiness. This is especially important during prayer, where one should strive to pray with joy. It is advisable to accustom oneself to speak the words of prayer with a melody expressing joy. (Ibid. 74)

94. The essence of prayer is to recite the blessings with simplicity and understanding, focusing on the plain meaning of the words. One should not pray with the specific intentions of the Arizal (Rabbi Isaac Luria, of blessed memory), even if someone studies the writings of the Arizal, of blessed memory, because achieving such profound intentions requires a deep spiritual connection. Those who are able to reach such levels have a thorough understanding of the intentions of the Arizal, of blessed memory, as if they were the plain meaning of the words. This is true for great, true righteous individuals.

However, if one cannot attain such levels, it is not advisable to pray with those specific intentions. Instead, one should focus on understanding the plain meaning of the words, as mentioned above (II 120, Sichot HaRan, 75).

95. Even if one cannot pray at all, one should force oneself with all one's might to utter words of prayer with complete simplicity, just like a child in school. Utter several words of prayer in complete simplicity, inclining his ear and heart to what he is saying. Narrow his thoughts greatly so that his thoughts do not wander outside, but rather, all his thoughts should be within the words of the prayer. Pray in this manner with complete simplicity until, by and large, he will come to awaken himself to pray with enthusiasm and desire. However, he should not subject this to a test. (Ibid.)

96. The general principle is that a person must exert himself with all his strength and use various strategies for all matters related to holiness, especially in the case of prayer, which is exceedingly lofty. If, despite all efforts, he still cannot achieve success, he must not despair. He should try saying a chapter of Psalms or another supplication afterward with intention. If this also does not work, he should not be distressed and should continue to hope for salvation. Perhaps, over time, he will merit to pray with proper intention. Through this, he will walk securely on his path and merit all goodness. (Ibid.)

97. It is appropriate that he feels the distress of an individual, all the more so the distress of the public, in his heart. He should cry out to the Blessed One and pray for them (and see the lesson). (Ibid. 39)

98. Through news of good things, they can say Psalms. (97)

TOKHACHAH - Rebuke
1. The rebukers of the generation who go and rebuke the generation in order to bring them back to the good are sweetening the judgments and increasing peace in the world. However, when, heaven forbid, the evil of the generation prevails, until it corrupts rebuke and moral instruction, peace in the world is spoiled. Through this, a decree of exile is decreed, and contention arises in the world. (22:1)

2. It is impossible to accept rebuke and moral instruction from true rebukers unless it is done with faith, for faith is the means by which one accepts moral instruction from them. However, through a lack of faith, heaven forbid, it leads to heresy and false beliefs, and to various forms of mockery. Such a person does not listen at all to the moral instruction of true rebukers. Therefore, it is necessary to guard faith very much so that heaven forbid it will not be corrupted. For the essence is faith, and it is the general principle of holiness. Then, one will hear and accept true moral instruction, and he will return to God, and He will have mercy on him. (2) 3. One should accept rebuke from people of truth, even though their rebuke is sometimes in a manner of scorn, for they suffer great distress from us, etc. [See Tzaddik 39] (30:7) 4. Through this rebuke, one merits to perform righteousness and kindness, and through this, one succeeds in convincing the external sages and their rule, and in elevating and enlivening the intellect of holiness. Through this, one attains the knowledge of divinity. (Ibid.)

5. Every person should speak with their friend in the fear of heaven, for there is in every individual of Israel a precious point that is not in his friend. Therefore, each person should accept from his friend the good point through speaking with each other in the fear of heaven. Sometimes, one can receive the good point from his friend through clothing, meaning through mundane conversation. For sometimes, the point needs to dress, and it dresses in these words, and one receives from it awakening to the Divine. But the main thing is to see to it to speak each time with his friend in the fear of heaven to receive from each other the good point. Through this, he will rid himself of the foreskin of his heart, which are all desires, which are evil loves, which are a reproach to the heart, breaking the heart of a person. Through this, one will merit holy love. (34:4)

6. By making an effort and engaging in bringing people close to God, one's knowledge becomes complete to a great extent. Through this, one attains knowledge and understanding of everything a person can possibly know and comprehend, more than is otherwise possible. Through this, one makes barren women conceive and can fulfill his primary obligations. (53)

7. Every individual in Israel has an aspect of kingship and rulership according to his own nature. Some may have authority in their homes, while others may have more extensive leadership. Each person must be extremely cautious not to exploit the kingship and rulership that he has for his own benefit and needs, but rather for the service of God alone. This means to caution and instruct all those under him to return to God. If he rules only in his home, he must caution and instruct his family in the service of God. If he has more extensive leadership, he is responsible for cautioning and instructing more and more people, each according to the scope of his leadership. When one fails to caution and instruct them properly, he is punished for them, and his days are shortened. It is said about him, "Woe to the rulership that buries its owners." However, when he cautions and instructs them properly in the service of God, through this, he makes barren women conceive and brings forth life and longevity. (56:1-3)

8. However, it is impossible to caution and instruct them properly except through the involvement in Torah study. Through this, one can caution everyone, even those very distant from him. Even if he does not know what is necessary for them, through the engagement in Torah study, they will hear the proclamation of Torah, which constantly announces, "How long will the fools hate knowledge?" Through this, everyone will return to God. (Ibid.)

9. One who constantly makes an effort to bring people close to the service of God must be careful not to be influenced by the negative aspects of those people. The advice for this is the aspect of judgment, meaning that he should always judge himself regarding everything he does, whether he is acting justly or not. He should rebuke and discipline himself for anything he has done that is not just. Through this aspect of judgment, by rebuking and disciplining himself, he will detach the husks that cling to him. The heart will be uplifted through this judgment, and the flame of enthusiasm will burn the husks, preventing them from clinging to him. Through this, he will also persuade the souls that he is bringing close to the service of God. (59:1) 10. This is the man who strives to draw near and build souls; he is constructing the aspect of the Holy Temple. And even though there are many who fall from their sanctity and do not endure, nevertheless, those who remain attached to the fear of God through him, by virtue of this, he will be called holy. And the blessed Name will be greatly honored through those who are very distant but draw near to the service of the blessed Name; for this is the essence of the honor of the blessed Name, when those who are very distant come close to Him. (Ibid.)

11. Through drawing souls near to the blessed Name and through the aforementioned aspect of self-judgment, judging oneself as mentioned earlier, one merits the observance of the Sabbath. This is the aspect of the nullification of evil, prohibition, and husks. (Ibid. 3)

12. One must guard his name and soul. This is achieved by refraining from anger, and when one is on the verge of becoming angry, he should lengthen his patience and suppress his anger. Through this, he will merit enrichment. Through this, his name and soul will grow, and he will attain a good reputation. All souls will desire to be included in his soul, and he will merit to bring many souls closer to God and establish numerous students. (Ibid. 5)

13. One who merits bringing souls closer to God is better than having sons and daughters. For sons and daughters are few, but these, meaning those he brings closer to God, are many. All of them receive life from him as if he had given birth to them. (Ibid.)

14. And know that there are some wicked individuals with whom it is forbidden to draw near under the wings of His service, for they bring those who draw near from their level. The judgment mentioned earlier does not have the power to subdue their evil. Thus, great corruption may occur in several aspects, as written elsewhere. Therefore, one who strives to bring souls closer to the blessed Name must pray extensively to the blessed Name to grant him the knowledge of whom to distance and whom to draw near. (Ibid. 6) 15. Everyone should speak with his fellow in awe of heaven, and through this, straight and returning light will be generated. Even if his companion does not accept anything from him, nevertheless, it is of great benefit to him personally, for by speaking to arouse his companion's heart, he himself may be more awakened by the words he speaks to his friend. If he had spoken these words to himself, he might not have been awakened at all, and through speaking them to his friend, he becomes awakened by them even if his friend is not. (184)

16. One must judge every person favorably, even someone who appears to be completely wicked. Peace be upon him, one must search and find some small amount of good within him. Through finding even a small amount of good and judging him favorably based on that, one elevates him truly to the side of merit, and he can be brought back through this to repentance. (282)

17. The biggest pity of all pitiful cases is when one of Israel falls in his sins, God forbid, for this burden is heavier than any affliction in the world. It is impossible for any individual of Israel to bear the entirety of this heavy burden of sins. Because of the great holiness of Israel in their root, from where they are taken, they are completely distant from sin. Sin does not adhere to them at all, given the greatness of their purity and spiritual nature. Therefore, every person must have compassion for Israel, to remove them from the heavy burden of sins.

Hence, every individual should speak with his friend in awe of heaven, endeavoring to have compassion on him and to remove him from his sins. Every person, even a simple person, can fulfill this, for when one speaks with his friend in awe of heaven and enlightens his mind with some words spoken from his heart, turning him away from his sins, then his friend is considered his disciple. Similarly, when his friend enlightens him, he is considered a disciple in relation to his friend. Thus, when the time comes for one to depart from the world, he will be clothed in these words that he enlightened his friend with, and he will be considered as if he personally fulfilled the rectification of the world.

This is the essence of the perfection of the soul after its departure, leaving behind a son and disciple whom he enlightened with the sanctity he received from his teacher. Everyone is obligated to strive in this, and this is called engaging in the eternal rectification, for this world has no purpose other than to fulfill the will of the blessed One. There is nothing left of a person after his departure except the knowledge that he illuminated in his friends and disciples, as mentioned above. (II 7:3-4)

18. When one wants to speak with his friend in awe of heaven, he needs to possess awe of heaven himself so that his words will be heard, and also so that his words will be fulfilled with his friend, and the words will not be immediately forgotten from his friend's heart. (Ibid. 5)

19. Through engaging in speaking with his friend in awe of heaven, by doing so, one merits to attain the surrounding lights. This means that he achieves understanding and comprehension that he would not have attained otherwise. Each time he engages in this, he reaches higher and higher surrounding lights until he merits to attain the acquisition of extremely high surrounding lights, which are the essence of the pleasure and delight of the world to come. Fortunate is the one who merits to attain them. (Ibid. 6) 20. Even though rebuke is a great matter and it is incumbent upon each individual from Israel to rebuke his friend when he sees that he is not behaving properly, nevertheless, not every person is worthy to rebuke. For through rebuke by someone who is not worthy to rebuke, not only is it ineffective, but he also emits a foul odor to the souls that hear his rebuke, and through this, he weakens their souls and cuts off influence from all the worlds dependent on them. For it is impossible to rebuke Israel for their sins except by someone who can add a good fragrance to the souls, namely, one who rebukes them, which is impossible unless he has the merit of being a source of the voice that waters the Garden of Eden, from which all fragrances and visions emanate that will awaken in the future, etc. [See II 8:1] And you, reader, let not your thoughts be panicked, because above he admonished us a great deal, to speak with one's fellow about  awe of heaven, and he said explicitly that every man needs to be involved in this, as we explained above in #17, yet here he say not just any man is fit to deliver rebuke. The matter, however, is well explained for one who understands the clear explanation of the matter thoroughly. Because to speak with one's friend in awe of heaven, to speak one-on-one with one's friend daily, with the ultimate purpose, and what will be the outcome from us, and so on, this every person should certainly fulfill, even a completely simple person, as mentioned above. But the admonition warned here is an entirely different matter, for it is when one reproves a person and reminds him of his sins, saying to him, "Why did you commit such and such transgression or this evil deed, God forbid?" And a person needs to be careful not to mention their evil deeds, for it can weaken their souls by arousing a bad smell, by reminding them of their sins. And this is the essence of the rebuke, as we find in Rashi's commentary on the verse in Kohelet, where he wrote that every place we find words, it is only words of rebuke, and so on. It is also written in the portion of Devarim, similar to what we find in several righteous individuals who only rebuked adjacent to death, and so on, and similarly Moses and so forth. And behold, seemingly, the matter is perplexing because did not Moses certainly rebuke and say moral teachings to Israel a lot previously, warning them strongly to observe the words of the Torah? But the main explanation of rebuke is what mentions their sins, as is written there [Devarim 1:1], "in the desert, in the plain," and so forth, and Rashi explains that these are the places that angered them, and so on. And this is the main essence of the name of rebuke, and rebuke like this did not reprove them except adjacent to death, even though he would rebuke them in the manner of the aforementioned voice, which by this, he would arouse a good smell, as is written inside, even so, he did not reprove them to mention their sins except before his death. And see further on this in another place.

TEFILIN - Phylacteries
1. Through the straps of the tefillin, one safeguards the faith that external arrows will not suck away its outer layer. Through this, one preserves his intellect and soul and receives new wisdom and a renewed soul from the light of the countenance (Lahav) (35:9).

2. Every person should examine himself constantly if he is attached to the blessed Name. The sign of attachment is the tefillin (39:1).

3. The primary sanctity of these tefillin is acquired through the holiness of speech and its correction. The correction of speech is achieved through learning Torah even with difficulty and distress. In all kinds of darkness, troubles, and Divine afflictions that come upon a person, when he overcomes them to engage in Torah, through this, speech is elevated and rectified. Through this, one merits to speak face to face with his Creator with the flame of mighty powers and to pour out his speech before the Lord with great warmth, to speak words of truth from the warmth of the heart. He sees his own insignificance and the greatness of the Creator until he enters with great shame before the magnitude of his transgressions against the great and ruling Crown, the principal and source of all worlds, until his shame is revealed on his face. Then, he merits the light of the tefillin, which represents attachment to the blessed Name. Fortunate is the one who merits this (see Speech 7 and Busha 2) (Ibid. 2,4,5)

4. Tefillin represent the illumination of the face and are the main glory of Israel. They symbolize the aspect of life, truth, and from there, the essence of richness and all positive influences. When one neglects or opposes the use of tefillin, God forbid, poverty, degradation, and shame come upon him, and his life is dependent on Divine mercy (47).

5. Through the tefillin, one continually extends his own memory to remember constantly in the world to come. This means enlarging his knowledge every day to understand the hints that the blessed Name provides for a person every day, indicating that he should draw near to Him [see Memory 4 and 5, and Knowledge 36] (54:3). 6. In accordance with how one overcomes impure thoughts of adultery, one merits the holiness of tefillin. The main rectification of tefillin is drawn through the God-fearing and righteous individuals called "shields of the earth." Through them, impure thoughts are exceedingly overcome. They triumph over these thoughts, which can lead to the destruction of seed, God forbid, representing the seal of the flesh in the form of a peel. They prevail over these impure thoughts and escape from them due to the greatness of their self-control. They ascend from the aspect of the peel of the date, representing impure thoughts of the mind, to the knowledge and acknowledgment of God's divinity in the world. Through this, the radiance of the seven shepherds, corresponding to the seven heads of the two shinings in the tefillin, shines upon them. It is thus found that through the holy tefillin, one must draw upon oneself the radiance of the mind, as previously explained. Additionally, through the tefillin, one must draw upon oneself the rectification of the contraction of the mind so that the mind does not extend beyond its limits. Even in holiness and the radiance of God's divinity, it should not exceed the boundary, God forbid, to prevent it from leading to destruction. (II 5,7)

TAANITH - Fasting
1. Every person should humble the material aspect of themselves, and this is achieved through fasting. Through fasting, the four foundations are weakened, and these foundations are the source of all desires. The body and material aspect, representing foolishness and darkness, submit and nullify. The intellect and form, representing the soul, humanity, wisdom, light, and life, become empowered and elevated. Forgetfulness is annulled, and one attains memory. Judgment and darkness are annulled, and kindness extends in the world. The main rectification of fasting is achieved through charity, which also humbles external, worldly wisdom in comparison to the wisdom of Torah, and one also merits sustenance. (77)

2. For every trouble that may arise, a fast is decreed. Fasting is a state of radiance and lifting of the countenance, which sweetens and nullifies judgments, causing all troubles to cease. Additionally, fasting removes distress, shame, and disgrace, leading to wealth. Furthermore, one who fasts properly causes miracles to be performed by the Holy One, Blessed be He. (47)

3. The Tzaddik's eating is a precious value, as it satisfies his sanctified soul. Therefore, it is forbidden for him to fast. However, one who needs to fast should certainly do so, as it is a mitzvah. (50)

4. Through fasting, anger is subdued, which is the main virtue of fasting. Therefore, on a fast day, the yetzer hara (evil inclination) contends more with a person and provokes him to anger to undermine the fast, God forbid. Therefore, one needs extra vigilance on such days to guard oneself very carefully against the fire of anger, as the main purpose of fasting is to subdue anger. (57)

5. Through fasting, one rectifies his countenance and restores to himself his wisdom, which is the image of God that illuminates before Him. Then, everyone fears him, and his enemies fall before him. However, to increase peace, one should also increase righteousness. (Ibid.)

6. Fasting rectifies speech, allowing a person to speak before the Holy One, Blessed be He, with intent. Through the rectification of speech, one draws close those who are distant from God, achieving complete faith. Through this, one clarifies the qualities of foods, and by eating properly, unity is formed with the Holy One, Blessed be He, and His Shechinah, face to face. (62)

7. Fasting annuls disputes, whether physical or spiritual. It means that one cannot pray or perform any service to God on a day when one neglects commandments and good deeds. If, God forbid, one does evil on such a day, then that day has no vitality, and it brings death. Fasting revives those dead days and gives them vitality. The more one fasts, the more days of death he revives. (179)

8. Fasting revives the dead, meaning it brings life to the days that passed in darkness and had no vitality. If one neglects commandments and does evil on a day, then that day has no vitality and is akin to death. Fasting brings life to those dead days. The more one fasts, the more days of death he revives. (Ibid.)

9. Through fasting, one merits joy, and according to the days of fasting, so does one merit joy. (Ibid.)

10. The purpose of fasting in response to a bad dream is to extend joy through fasting, as mentioned earlier that this is the main rectification for a bad dream. Therefore, for one who does not want to fast due to a bad dream, the sages advise him to eat bread with joy. Because the main rectification is through joy. (II 5:10)

11. On the day of fasting, it is good to recite the sections related to the sacrifices from the Book of Leviticus, as they are already arranged in the prayer services. (Ibid.)

TESHUVA - Return and Repentance
1. The main rectification for all sins is through the true tzaddik. One who wishes to merit a good end for eternity must exert all his efforts to draw near to true tzaddikim and their disciples. He should pour out his heart before the tzaddik, confessing everything, and through this, all his sins will be forgiven. For a person's sins are engraved on his own bones. Each transgression adds a letter of impurity to his bones, and when he commits a sin, an impure combination of letters is engraved on his bones corresponding to the negative commandment he violated. Through this, the dimension of impurity enters, and the realm of impurity gains dominance. By confessing verbally before a wise disciple, a rectification is made, and the impure combinations that were engraved on his bones depart. Through this, the malchut d'k'dusha (the holy kingship) is brought into the exile of the Sitra Achra (the "Other Side"). This evil combination that was engraved on his own bones takes revenge on him. Through verbal confession before a wise disciple, one can rectify everything. (4:5)

2. Through feeling a slight impurity that confuses him in his prayer and service of God, a person of Israel is awakened to repentance. By means of his repentance, even the completely wicked, who have left the community of Israel due to the multitude of their evil deeds, also become a throne for holiness and return in repentance, aiding those who serve God to build holy structures. (Ibid., end)

3. The essence of repentance is that when one hears himself being scorned, he should remain silent and endure the scorn and the shedding of blood that come upon him. By this, he minimizes the bloodshed in the "left side" of the sefirah of Yesod, and he slaughters his evil inclination. Through this, he merits to the honor of the Divine Presence. (6:3)

4. Before repentance, a person has no existence, as if he has not yet been created in the world, for it is better for him not to have been created than to be created. But when he comes to purify himself and repent, then he prepares himself to have an existence in the world. Therefore, repentance is the aspect of "I will be," meaning that he becomes prepared for existence. (Ibid.) 5. It is also necessary to know that when a person comes to purify himself and repent, they tell him, "Wait." Although he needs to hurry very much to escape for his life, to flee from the darkness, nevertheless, his thoughts should not be hurried. When he sees that he is distant from prayer and all things holy, he should not be alarmed. For the necessity to wait until he attains complete rectification is in order to assist him, and so on. They tell him, "Wait and understand." (6:2)

6. One must always hold on to the attribute of repentance, for even when a person says, "I have sinned, I have transgressed, I have rebelled," he cannot say it wholeheartedly. Therefore, he must repent for the first repentance, meaning for "I have sinned, I have transgressed, I have rebelled" that he said (Ibid. 3)

7. Even if a person knows within himself that he has made complete repentance, still, he must repent for the first repentance. That is, even though it is impossible for him to say without turning away, "I have sinned, I have transgressed, I have rebelled," nevertheless, he must repent for the first repentance. For initially, when he repented, he repented according to his understanding. Afterwards, surely, when he repents, he recognizes and understands God more. Thus, according to his present understanding, he certainly recognizes his initial understanding as being in the category of physicality. Therefore, it is necessary for him to repent for the first repentance, that he had perceived the loftiness of God's sovereignty. Fortunate is the one who merits such repentance. (Ibid.)

8. Repentance must meet three conditions, as it is said: "Let him see with his eyes, hear with his ears, and understand with his heart, and return" (Isaiah 6:10). Therefore, a person must carefully scrutinize his ways and look well into his eternal goal. He must thoroughly examine and improve himself. By listening attentively to the words of our holy Sages, he will merit true repentance. (Ibid. 5) 9. The essence of repentance is achieved through humility, where a person should consider himself as nothing, like a worm that is trampled upon. He should not pay any attention to disputes and insults that people may direct toward him. Instead, he should maintain silence and endure disgrace without responding, as mentioned earlier. By doing so, he will be considered a true wise person and merit a repentance that is like a crown. Through this, one attains true and eternal honor, which is the honor of God, as explained above. (6:6)

10. When a person desires to walk in the ways of repentance, he must be well-versed in the laws of Halacha (Jewish law). He should possess two forms of expertise: expertise in running forward (taking initiative) and expertise in returning (repenting), as this corresponds to the verse, "If I ascend to the heavens, there You are; if I make my bed in the depths, there You are" (Psalms 139:8). This means that even if one falls, God forbid, to the lowest depths, one should not despair. Rather, one should constantly strive to connect with God in every possible way.

A person who wishes to return to God must gird his loins, strengthening himself in the ways of God, whether ascending or descending. This is the meaning of "If I ascend to the heavens, there You are, and if I make my bed in the depths, there You are." This applies whether one attains a higher or lower level. Nevertheless, one should not rest satisfied with one's current state. Instead, one should vigorously strive to attain a higher level at all times. Even if one should fall, God forbid, to any depth, one should not let oneself be discouraged. Rather, one should search and seek God's presence wherever one may be. For even in the lowest depths, one can find God's presence, and from there one can attach oneself to Him.

When a person possesses these two forms of expertise, he will truly understand that he needs to walk more and more in the ways of God. He should not be swayed by any circumstances or events. Even if things seem to be falling apart and he finds himself in the lowest depths, God forbid, he should not lose hope in any way. Instead, he should search and seek God's presence, strengthen himself in every situation, and constantly strive to reach a higher level. Even if it seems impossible, he should never give up. By doing so, he will truly walk in the ways of repentance, and then "the right hand of God will easily bring him to accept his repentance." Through this, he will merit the honor of God, and through this, a person becomes worthy to sit on the throne. Fortunate is he. (Ibid. 4, end). 11. Many students learn Torah extensively but do not return in repentance. They criticize the righteous, and this is because their Torah study is not for its own sake but for the sake of honor and prominence, to boast and to act with arrogance. Consequently, through the Torah, they become more conceited. The Torah has two aspects, as stated, "The righteous will walk in them, and sinners will stumble over them" (Hosea 14:10). Hence, the oral Torah becomes a mouthpiece for them to speak derogatorily about the righteous with pride and disdain. There are truly great and select righteous individuals who know which halachot of the Torah were distorted by these evil sycophants who speak ill of the righteous. They confront these distortions and rectify them, thereby upholding the honor of the Torah (see further inside). (12).

12. When individuals who are outside the realm of holiness draw near and bring themselves closer from the outside, whether they are converts or repentant individuals who were once outside, when they are brought closer and admitted within, this is the essence of glorifying the blessed Name, which then rises and is exalted above and below. Through this, peace is drawn into the world (14:2).

13. Through extreme humility and lowliness, one merits the Torah to the extent that he can illuminate his Torah study in the very roots of the souls of Israel, deeply rooted in the Torah. Through this, he can illuminate and awaken repentance even in those who are distant from him by great distances, and even sinners of Israel, for as long as the name "Israel" is called upon them, even though they may have sinned. Israel is Israel, and through this, one can illuminate for them to the point that they are enlightened to a place that is a radiance from the roots of their souls, and through this, they return in repentance. (Ibid. 3, 5)

14. When one illuminates and arouses those who are distant in repentance, they are still very distant from holiness, and they may have many obstacles. It requires tremendous effort to strip away from them the filthy garments that they have donned. These filthy garments act as an obstacle, like a river that blocks the way, making it impossible to traverse that river. Therefore, do not be dismayed by your evil thoughts when you see that you want to draw closer and powerful obstacles come upon you. For you are sure to have many and powerful obstacles. Indeed, all these obstacles are drawn from the filthy garments made of one's sins. You must endure the toil and bitterness until you cast off those filthy garments. Through this, all the obstacles and separators that differentiate between you and holiness will be nullified (Ibid. 5).

15. To speak with one's friend with rebuke and fear of Heaven and to arouse them to repentance is a rectification for nocturnal emission. (Ibid., end)

16. It is necessary to rectify all the sins committed inadvertently. Through this, one attains the perfection of the holy language, which is the aspect of rectifying the covenant. (19:9)

17. Know that repentance is to return the matter to the place from which it was removed, meaning to return and restore the matter to its root. The root of all things is wisdom; therefore, each person must guard their wisdom and remove it from external influences and foreign thoughts, and certainly from negative contemplations. For all blemishes, sins, and transgressions come from the flaw in thought, as one does not take care to guard it properly, allowing it to go beyond the boundaries of sanctity. When one is cautious and guards their thought well, which is the wisdom in the brain, this is the essence of their rectification and repentance. [see Da'at 25-27] (35:1)

18. The essence of repentance depends on the heart, meaning on the thought within the heart that overpowers to escape from evil thoughts and constantly think good thoughts. One should set his heart well, determining its purpose and end, and think about strategies and plans on how to return to God. Through this, one will merit reaching and attaining the hidden ancient light, which refers to the concealed secrets of Torah. This is the essence of the eternal pleasure in the World to Come. (49:6)

19. The months of Tishrei and Nisan are particularly opportune for repentance. In Nisan, redemption is destined to occur, and redemption is achieved only through repentance. (Ibid.)

20. One must be like a mighty warrior to run the path. Even when one merits repentance and rectifies what was corrupted, there is still a need to complete the work that could have been done during the time when he rebelled against God. Therefore, one must strive diligently to prepare abundantly for the service of God, so as to be able to fill the deficiency in the work that could have been done during the days of his corruption. (Ibid., end)

21. All commandments and transgressions, their essence is derived from the transfer of potential energy to actual activity. The true completion of a commandment occurs only when it is actualized, drawn forth from potential energy to active energy. When a commandment is drawn forth from potential energy to actual activity and one performs it, he is considered completely righteous, and he sustains the entire world. Conversely, in the case of a transgression, may it be far from us, initially, the transgressor contemplates committing the act, and only later, when he draws the transgression from potential energy to actual activity, does he become a complete and absolute evildoer, considered as dead. Thus, he destroys himself and the entire world. May it be far from us! For the entire world was created only through this concept, emerging from potential energy to actual activity through His blessed agency. Therefore, in every transgression, may it be far from us, one damages the entirety of the worlds and the Holy Names, may the Merciful One protect them and preserve them. The only remedy is through repentance, for through repentance, one regrets the transgression and abandons it. Through this process, all the above-mentioned rectifications are accomplished. Thus, one returns and draws forth rectification for all the worlds from potential energy to actual activity. (66:2)

22. Through repentance born of love, no trace of sin remains. At that point, one can pray, study with a clear mind, which is the aspect of developed intellect, and renew one's mind every day. (76)

23. Each person should ensure that there will be no impediment on his part to the arrival of the Messiah. This means that he should strive to correct his actions and perform complete repentance so that he will not delay the arrival of the Messiah. (79)

24. The essence of repentance depends on Torah study. This refers to one who studies Torah and engages with it until he attains the understanding of one thing from another and innovates in it for the sake of Heaven. This is complete repentance. [See Talmud Torah 52] (105).

25. If one merits to truly feel the pain of his sins, meaning that he circumcises the foreskin of his heart until he genuinely feels the greatness of his pain, and he regrets, is distressed, and is remorseful, and he returns in true repentance, then all the hearts of all the drops that were drawn from him, whether they are his literal children or those that were drawn to another place, may it be far from us, will feel the pain of their hearts being circumcised. They will all be circumcised, and they will feel where they are situated, and there will be a great commotion among them, and they will awaken to repentance, all of them. (141) 26. The division between death and life is only with this person who is drawn after the desire for eating and drinking, and for him, death is cut off. But the righteous one who conquers his inclination, even in what is permitted to him, grasps his desire in his hand; he is always alive even after death, and there is no division for him between death and life (Kohelet). (144)

27. A person needs to be careful for his soul, to hasten to return to the blessed Name in his youth before he ages because then, he still hears the voice of the Torah proclamation that announces every day and calls to the person to return to the blessed Name. These are the thoughts of repentance that come upon the person every time. But after he ages, it becomes very difficult to answer him [see the lesson]. (205)

28. There is a statement of repentance in the manner of (Hosea 14:3) "Take words with you and return to the Lord," meaning that one needs to increase greatly in words, until his speech pours out like water before the blessed Name, so that he may merit true repentance. And this is achieved through three lines of truth, which are: prayer, praying sincerely, true Torah study, and real matches and marriages. And for all of this, one merits through the Hillel and acknowledgment to the blessed Name and through the study of the laws, which are the main pleasure of the World to Come (II 2).

29. It is necessary to know that a Jewish person is entirely distant from sin, and there is no sin that is applicable to him at all according to his essence and spirituality. Therefore, may sin be far away; it is an exceedingly heavy burden for the Jewish person. It is impossible for him to bear this burden on his own even for one day because the burden of sin is more difficult and heavier than all the burdens of various types of afflictions in the world. Therefore, everyone must have mercy on themselves, strive to repent from their sins, and earnestly seek from the blessed Name that they may merit finding a true compassionate leader. This leader should illuminate their understanding and lead them out of their sins. For this is the essence of the great compassion, more than all types of compassion [see Tzadik 36 and Tochacha 17] (7:3).

30. The essence of complete repentance is when a person passes through these very places that he was in before repentance, each one according to what he experienced in the previous days. And when he passes through these places and the issues that were initially very significant, and now he turns away from them and forces his inclination not to do again what he had done, this is the essence of complete repentance, and only this is called repentance. (49)

31. The essence of repentance is through shame because one needs to be very, very ashamed before the blessed One (see the letter Bet of Boshah). And one merits this through seeing himself with the True Tzaddik. (see Tzadik 108) (72)

32. One who desires to merit repentance should be accustomed to reciting Psalms, for Psalms are capable of leading to repentance. There are indeed many very strong deterrents preventing one from repenting. For there is one who has no awakening at all for repentance. Even one who is awakened to repent, there are several deterrents to this, as the gate of repentance is closed before them. Some do not know how to reach the gate belonging to them, where one must return to the blessed Name. Similar to this are the other deterrents preventing a person from repenting, until, God forbid, they may spend their days and die without repentance. Therefore, through the regular recitation of Psalms, one can awaken to repentance, even if they have no initial awakening for it. For every person, according to their individual circumstances, can find themselves within the recitation of Psalms, and through this, they may merit to awaken and repent. They come to the gate that belongs to their soul, open the gate, and eventually achieve complete repentance. Through this, the blessed Name turns towards them and has mercy on them—fortunate is their lot. Therefore, during the days of Elul and the Ten Days of Repentance, all of Israel engages in reciting Psalms. For the recitation of Psalms is capable of leading to repentance. However, one should also engage in the recitation of Psalms throughout the entire year with intention, in order to merit repentance, as explained above. (II 73)

33. For all the transgressions in the world, repentance is effective, even for the most severe sins in the Torah. Whether one deliberately wastes seed, God forbid, or any kind of severe covenant violation—repentance is effective for all. The intention of the holy Zohar is straightforward. In truth, there is nothing that stands in the way of repentance, as our sages of blessed memory have said. It is already explained that true, complete repentance is impossible to attain except through the true tzaddikim, and through them, everything is rectified. (Sichot haRan 71)

TEMIMUT - Whole, Simple Innocence
1. The main acceptance of the yoke of the Kingdom of Heaven comes through casting aside and nullifying all other forms of wisdom, and only walking in simplicity and straightforwardness. For only the Holy Torah is the true wisdom, and all other forms of wisdom are nullified in comparison to it. (Sichot haRan 5:308)

2. Each person needs to cast aside all forms of wisdom and serve the Lord, blessed be He, with simplicity and straightforwardness. When it comes to performing a task, one's actions should be more abundant than one's wisdom. Even if someone possesses great intellect, when engaging in a task, they should cast aside all other wisdom and focus on the work with simplicity and straightforwardness. Sometimes, one may need to engage in seemingly irrational actions for the sake of God's service. It is crucial to act with complete trust and simplicity in the service of the Lord. Even if the task appears nonsensical, one should do it for the sake of God's will. It is essential to be willing to perform even seemingly bizarre actions for the sake of fulfilling God's will and commandments. This includes going beyond the bounds of regular wisdom and engaging in actions that may appear unconventional but are ultimately in line with God's will. (II 5:15)

3. When a person follows their own intellect and wisdom, they may fall into numerous mistakes and pitfalls, leading to significant harm, God forbid. Many have stumbled and fallen greatly due to their wisdom, sinning and causing others to sin. The essence of Jewish faith is to walk with simplicity and straightforwardness without relying on one's own wisdom. One should observe everything they do with the intention that the name of God be there. It is crucial not to focus on one's own honor but only on whether the action brings honor to the name of God. If it does, then one should proceed; otherwise, they should refrain. In this way, they will not stumble forever. (12)

4. As explained, the essence of the service [of God] is simplicity and straightforwardness without relying on wisdom. There is no need to investigate much into one's service or pursue excessive stringencies. All these [complications] are confusion and distractions from serving God, and the Holy One, blessed be He, does not engage in disputes with His creatures, as our sages, may their memory be blessed, said: "The Torah was not given to ministering angels." All these "wisdoms," meaning thoughts that are too elaborate in one's service [referred to as "iber trakhtn" in Yiddish], cause a person to deviate from his service of God. The greatest wisdom among all these wisdoms is not to be wise at all, but to be simple and straightforward in service. (Ibid. 44)

5. Wisdoms [extraneous thoughts] are very damaging to a person, and the wise are ensnared by their own wisdom. One needs to distance oneself greatly from all kinds of wisdoms, for there are certain individuals who consider themselves wise and believe they possess great wisdom in the service of God. All these wisdoms are great delusions because these wisdoms are unnecessary for the service of the Creator, blessed be He. The essential elements are only simplicity, straightforwardness, and complete faith in the name of God, blessed be He, and in true righteous individuals. Even though in simplicity one must be cautious not to be foolish, nevertheless, wisdoms are entirely unnecessary. Through simplicity and complete faith in straightforwardness, one can attain great joy. (Ibid.)

6. This is the essence of wisdom, that one should understand that wisdom is far from him (II, 83).

7. One must be careful to observe the simple worship and holy customs of Israel, such as singing songs on Shabbat and after Shabbat, and the like. It is very good for one who can recite many supplications and requests, such as the supplications found in the large prayer books and the like. Not like the wise individuals who, in their own eyes, mock this. Because in truth, the essence of Judaism is simplicity and straightforwardness without any wisdom at all (Sichot 155).

Chazak Chazak VeNitchazeik – "Be strong, be strong, and let us strengthen one another; blessed is the One who gives strength to the weary and increases might for those who are not strong."