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txt/Chasidut/Breslov/Chayei Moharan/English/Sefaria Community Translation.txt

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+Chayei Moharan
+חיי מוהר"ן
+Sefaria Community Translation
+https://www.sefaria.org
+
+Chayei Moharan
+
+Introduction
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+Chapter 1
+
+The Torah "Be'Chatzotzrot" (Likutei Moharan 5) was said here in Breslov on Rosh Hashanah 5563 (Monday September 27, 1802). And Rosh Hashanah that year fell on Monday and Tuesday. This was his first Rosh Hashanah living here and [the first] where I was near him. Then it was heard in the world of decrees, that it was desired to be decreed upon the world, wherein we had entered through our great sins, to bring Yisroel to war then, G-d save us. For these were the decrees that, in those days, stemmed from the kingdom of Poland, before the czar of Russia ruled our lands (may his glory be put out). And afterwards, in the beginning of his possession of our lands, this matter quieted down a little; but later it returned and awoken and it was heard in the world they wished to make many decrees that were called "Punktrin". And then Rabbeinu z"l said the Torah "Be'Chatzotzrot". And it began (by saying) that each person must say that 'the entire world was only created for me', etc, and to provide that which is missing in the world, and to pray on its behalf to Hashem Yisbarach, etc., that is, before the decree of judgment, etc. See there, and this is a hint to the decrees, as seen above. <br>(And see in the Sefer Parparaot the wisdom written there: "And I heard from my father of blessed memory that Rabbeinu z"l hinted to this and it was already after the decree of judgment. But even so, Rabbeinu z"l toiled in this many times during the year, to sweeten the judgment, until, through the achievement of his prayer, the matter was delayed, and the decree did come forth until 16 years after he was hidden from us (i.e., he passed away). There is much about this to relate, and it will be explained in another place". See below, #6. The elders of our group told us that they once heard from Rabbeinu z"l, that he said, in this language: "אִיךְ הָאבּ דָאס אָפּ גִישְׁטוּפְּט אוֹיף עֶטְלִיכֶע אוּן צְוַואנְצִיג יָאהר - I delayed this for twenty-some years". And this was very exact, for from the time of the saying of this Torah mentioned above until the time the decree went out to the community at the end of the year 5587 was 25 years).
+
+Chapter 2
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+Chapter 3
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+Chapter 4
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+Chapter 5
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+Chapter 6
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+[Pertaining to] Likutei Moharan Siman 16, “Reb Yochanan Mishto’ei”. He said this Torah on Shabbos morning in the middle of the summer of 5563 (1803 C.E.). On that occasion, a whole group of people came to him out of the blue for that Shabbos, as it was not one of the fixed times for the kibbutz at all (as has been explained elsewhere that the main times for gathering and for the kibbutz were fixed according to his decision at six times a year). At first, he was a little bit annoyed and said that we were making for ourselves Shabbosim; that is, he himself had made and fixed the Shabbosim when we would be with him, and now we had made for ourselves a Shabbos for a Kibbutz. Afterwards he said, “I had wanted to do something about the decrees called ‘Punktin’ ['cantonists'] that are being heard in the World which they desire to decree against Yisroel, chas v’sholom.” That is, he wanted to try hard to sweeten them and to eradicate them. "But when I am by myself, what am I? For I myself am a simple person. Therefore, everyone came together suddenly in order that I can do what I must do about this.” He then said the Torah printed in Siman #160 that concerning Elisha it is written once just Elisha, and once it says ‘Ish Elokim’, ‘The man of G‑d’. It is brought (Zohar Shemos 44a) that when he was alone he was called simply Elisha; but when the bnei haneviyim were with him, he was called Ish Elokim. <br>He said then Torah twice. On Shabbos eve, he said the Torah “Emtzo’usa d’alma heicha” [“Where is the centre of the World?”] (Likutei Moharan Section 1 Torah 24), which discusses the nine Chambers that do not bond and are unknown and no one can attain them etc. In the morning, at the daytime meal, he said the above-mentioned Torah, namely “Reb Yochanan Mishto’ei”, etc. The Rebbe’s eyes were like two [bright] moons. He said then that there are seventy nations, and they are contained within Esav and Yishmoel. One of them includes thirty‑five nations, and the other one includes thirty-five nations. In the future, two Moshiachs will conquer them – Moshiach ben Yosef and Moshiach ben Dovid. In addition, there exists a Tzaddik who encompasses both Moshiachs together. He also said many other things then, more than what has been printed. The table got broken from the large crowd who were pressing themselves on him. He got annoyed and said, “Are goyim sitting next to me at the table? Is it already the days of Moshiach when the goyim will come close to the Tsaddikim, as it is written, ‘And all the nations shall stream unto him’ (Isa. 2)?” This verse is relevant to the above Torah, “Reb Yochanan Mishto’ei”; see there. For this was his way, since all his speech was connected to the Torah he was busy with at the time, as is explained elsewhere. <br>Throughout that year, he was extremely busy in the matter of the ‘Punktin’. He was very troubled by them and said that they are not an empty thing. He had no patience for those who said that for sure the ‘Punktin’ would not actually happen, for how is it possible that Hashem yisborach could do such a thing to Klal Yisroel, chas v’sholom? However, the Rebbe, zichrono livrocho, said many times that this is nonsense. For surely we find that there have already been many harsh decrees against Yisroel, may the Compassionate One protect us from now onwards. He also spoke about this a lot, how we have to be greatly afraid of these gezeiros that are being heard, chas v’sholom. We should not consider them something insignificant, but rather we must very greatly beseech, pray, cry out and request compassion before Hashem yisborach; perhaps He will harken to our prayers and we will merit to annul them. For sure, prayer and supplication always help. See the Sicha relevant to the Torah “Lashemesh som oihel bohem” (Likutei Moharan I, Torah #49) where it is further explained how very much he toiled in those times concerning the ‘Punktin’ that were then being heard. These are the very same decrees that have been promulgated in our days, due to our many sins, sixteen years after his passing. In the merit of his prayer they were delayed until now. If only people would have obeyed him and shocked the earth and its fullness beforehand, involving themselves greatly in Prayers and Supplications to Hashem Yisborach as he had desired, for sure they would have been annulled completely.
+
+Chapter 7
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+Chapter 8
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+Chapter 9
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+Chapter 10
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+Chapter 11
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+Chapter 12
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+Chapter 13
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+Chapter 14
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+Chapter 15
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+Chapter 16
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+Chapter 17
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+Chapter 18
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+Chapter 19
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+Chapter 20
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+Chapter 21
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+Chapter 22
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+Chapter 23
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+Chapter 24
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+Chapter 25
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+Pertaining to the essay "Patach Rabbi Shimon" (Likutei Moharan #60): After Rabbeinu of blessed memory said this speech he said plainly, "Today I have said three things contrary to what the world says: <br>1) The world says that telling stories induces sleep; but I said that by story tales we awaken people from their sleep. <br>2) The world says that from talking words no one conceives [a child]; but I said that by the Tzadik’s telling of words, through which he arouses people from their sleep, conception comes to barren women. <br>3) The world says that the true Tzadik of towering stature does not need much money, because why should he need money? But I said that there is such a contemplative understanding [of the Torah] for which one needs all the fortune of the world." <br>[Copyist's note:] I heard from one prominent follower of Rabbeinu, of blessed memory, that he heard from his holy mouth regarding his will being that they print the Story Tales also in the Yiddish language that we speak; and he said at that time that it can easily happen that a woman who is barren would read some story from them and thereby conceive for goodly offspring and be privileged to have children; this is the extent of what I heard. [And there is support for this from what is explained in that aforementioned essay, that via these story tales a barren woman becomes impregnated.] 
+
+Chapter 26
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+Chapter 27
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+
+Chapter 28
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+Chapter 29
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+Chapter 30
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+Chapter 31
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+Chapter 32
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+Chapter 33
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+Chapter 34
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+Chapter 35
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+Chapter 36
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+Chapter 37
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+Chapter 38
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+Chapter 39
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+Chapter 40
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+Chapter 41
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+Chapter 42
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+Chapter 43
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+Chapter 44
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+Chapter 45
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+Chapter 46
+
+Before revealing the matter printed in LM II #68 regarding the tzaddik, that he needs to leave children and students, which pertains to the Torah “Ki merachamam yenahagem” [LM II] #7, he said that there have been many great figures who each accomplished and repaired what they repaired and then it stopped. And his meaning was regarding the illumination with which they lit up the minds of their students, drawing many men to Hashem Yitbarakh, but afterwards their illumination stopped. But we need to do something that will never stop; that these men will make other men, and they will make more men, and thus for ever. <br>And something similar I had already heard: that it is obligatory that our followers illuminate their friends and students. And each one is obligated to perform some action and illuminate his friend, and his friend his friend. For, the tree has branches, and out of these branches emerge more branches, and so on, etc. And his statement is already recorded elsewhere [LM #229], where he said, “My fire will burn forever without going out.” And he said it in Yiddish in these words, "Mayn fayeril vet shoyn tluen biz Mashiakh vet kumen/ My fire will burn intermittently all the way until Messiah comes!" <br>And the beginning of that conversation, regarding a son and pupil, began by him entering from his room [of his beit midrash] to the other room, toward his larger house, and he stood by the doorway from where he came out of his room, and found us standing before him, namely I, my friend, and his son in law R' Yoske a”h. And he began to speak with his son in law and said to him, “I heard that you learned today,” and he began to chide him lovingly that he should hold fast to his studies, and he said, “Isn't it good and beautiful to learn first and then afterwards go to the market to trade” etc. <br>And later he spoke up and said, “Don't I also learn as well? And my learning is a novelty! And he began to speak gloriously of himself, declaring, “I can learn; I can show the biggest lamdan of all of them that he still can't learn at all and doesn't know at all. And conversely, I can show the little ones that they are close to Hashem Yitbarakh and the Torah etc.” And he entered from this conversation to that one, and revealed the whole matter stated there, regarding a son and student, that those who reside above ask specifically, "Ayeh mekom kevodo/Where is the place of his glory?" and conversely those who reside below say, ""Melo khol-ha'aretz kevodo/The whole world is full of His glory;" see there and understand thoroughly. Fortunate is the time and the second when we were privileged to hear this from his holy mouth himself. If we had not come into the world except to hear this, dayenu/it would be enough. And thus regarding each and every utterance that I heard from his holy mouth. “With what shall I come before Hashem, after all he has bestowed on us? What shall I return to Hashem for all his benefits to me?”
+
+Chapter 47
+
+
+
+Chapter 48
+
+
+
+Chapter 49
+
+
+
+Chapter 50
+
+
+
+Chapter 51
+
+
+
+Chapter 52
+
+
+
+Chapter 53
+
+
+
+Chapter 54
+
+
+
+Chapter 55
+
+
+
+Chapter 56
+
+
+
+Chapter 57
+
+
+
+Chapter 58
+
+
+
+Chapter 59
+
+
+
+Chapter 60
+
+The tale of the Burgher [#10], he told after they first talked in his presence regarding a document written with golden letters [and such a document is mentioned in the tale], and this was after Purim 569; before Purim he told the story of the Clever Man and the Simple Man [#9].
+
+Chapter 61
+
+
+
+Chapter 62
+
+
+
+Chapter 63
+
+
+
+Chapter 64
+
+
+
+Chapter 65
+
+
+
+Chapter 66
+
+
+
+Chapter 67
+
+
+
+Chapter 68
+
+
+
+Chapter 69
+
+
+
+Chapter 70
+
+
+
+Chapter 71
+
+
+
+Chapter 72
+
+
+
+Chapter 73
+
+
+
+Chapter 74
+
+Pertaining to the Alef-Beit [aka Sefer haMidot], regarding medicine, [something] which is recorded elsewhere: He said he had [a section] in the Alef-Beit, letter Reish, on refuah/medicine, where all the remedies were written, and there was no illness in the world that did not have a remedy written there. However, he did not want to publish it, and he burned it.
+
+Chapter 75
+
+
+
+Chapter 76
+
+
+
+Chapter 77
+
+
+
+Chapter 78
+
+
+
+Chapter 79
+
+
+
+Chapter 80
+
+
+
+Chapter 81
+
+
+
+Chapter 82
+
+
+
+Chapter 83
+
+
+
+Chapter 84
+
+
+
+Chapter 85
+
+
+
+Chapter 86
+
+
+
+Chapter 87
+
+
+
+Chapter 88
+
+
+
+Chapter 89
+
+
+
+Chapter 90
+
+
+
+Chapter 91
+
+
+
+Chapter 92
+
+
+
+Chapter 93
+
+
+
+Chapter 94
+
+
+
+Chapter 95
+
+
+
+Chapter 96
+
+
+
+Chapter 97
+
+
+
+Chapter 98
+
+
+
+Chapter 99
+
+
+
+Chapter 100
+
+
+
+Chapter 101
+
+
+
+Chapter 102
+
+
+
+Chapter 103
+
+
+
+Chapter 104
+
+
+
+Chapter 105
+
+
+
+Chapter 106
+
+
+
+Chapter 107
+
+
+
+Chapter 108
+
+
+
+Chapter 109
+
+
+
+Chapter 110
+
+
+
+Chapter 111
+
+
+
+Chapter 112
+
+
+
+Chapter 113
+
+
+
+Chapter 114
+
+
+
+Chapter 115
+
+
+
+Chapter 116
+
+
+
+Chapter 117
+
+
+
+Chapter 118
+
+
+
+Chapter 119
+
+
+
+Chapter 120
+
+
+
+Chapter 121
+
+
+
+Chapter 122
+
+
+
+Chapter 123
+
+
+
+Chapter 124
+
+
+
+Chapter 125
+
+
+
+Chapter 126
+
+
+
+Chapter 127
+
+
+
+Chapter 128
+
+
+
+Chapter 129
+
+
+
+Chapter 130
+
+
+
+Chapter 131
+
+
+
+Chapter 132
+
+
+
+Chapter 133
+
+
+
+Chapter 134
+
+
+
+Chapter 135
+
+
+
+Chapter 136
+
+
+
+Chapter 137
+
+
+
+Chapter 138
+
+
+
+Chapter 139
+
+
+
+Chapter 140
+
+
+
+Chapter 141
+
+
+
+Chapter 142
+
+
+
+Chapter 143
+
+
+
+Chapter 144
+
+
+
+Chapter 145
+
+
+
+Chapter 146
+
+
+
+Chapter 147
+
+
+
+Chapter 148
+
+
+
+Chapter 149
+
+
+
+Chapter 150
+
+
+
+Chapter 151
+
+
+
+Chapter 152
+
+
+
+Chapter 153
+
+
+
+Chapter 154
+
+
+
+Chapter 155
+
+
+
+Chapter 156
+
+
+
+Chapter 157
+
+
+
+Chapter 158
+
+
+
+Chapter 159
+
+
+
+Chapter 160
+
+
+
+Chapter 161
+
+
+
+Chapter 162
+
+
+
+Chapter 163
+
+
+
+Chapter 164
+
+
+
+Chapter 165
+
+
+
+Chapter 166
+
+
+
+Chapter 167
+
+
+
+Chapter 168
+
+
+
+Chapter 169
+
+
+
+Chapter 170
+
+
+
+Chapter 171
+
+
+
+Chapter 172
+
+
+
+Chapter 173
+
+
+
+Chapter 174
+
+
+
+Chapter 175
+
+
+
+Chapter 176
+
+
+
+Chapter 177
+
+
+
+Chapter 178
+
+
+
+Chapter 179
+
+
+
+Chapter 180
+
+
+
+Chapter 181
+
+
+
+Chapter 182
+
+
+
+Chapter 183
+
+
+
+Chapter 184
+
+
+
+Chapter 185
+
+
+
+Chapter 186
+
+
+
+Chapter 187
+
+
+
+Chapter 188
+
+
+
+Chapter 189
+
+
+
+Chapter 190
+
+
+
+Chapter 191
+
+
+
+Chapter 192
+
+
+
+Chapter 193
+
+
+
+Chapter 194
+
+
+
+Chapter 195
+
+
+
+Chapter 196
+
+
+
+Chapter 197
+
+
+
+Chapter 198
+
+
+
+Chapter 199
+
+
+
+Chapter 200
+
+
+
+Chapter 201
+
+
+
+Chapter 202
+
+
+
+Chapter 203
+
+
+
+Chapter 204
+
+
+
+Chapter 205
+
+
+
+Chapter 206
+
+
+
+Chapter 207
+
+
+
+Chapter 208
+
+
+
+Chapter 209
+
+
+
+Chapter 210
+
+
+
+Chapter 211
+
+
+
+Chapter 212
+
+
+
+Chapter 213
+
+
+
+Chapter 214
+
+
+
+Chapter 215
+
+
+
+Chapter 216
+
+
+
+Chapter 217
+
+
+
+Chapter 218
+
+
+
+Chapter 219
+
+
+
+Chapter 220
+
+
+
+Chapter 221
+
+
+
+Chapter 222
+
+
+
+Chapter 223
+
+
+
+Chapter 224
+
+
+
+Chapter 225
+
+
+
+Chapter 226
+
+
+
+Chapter 227
+
+
+
+Chapter 228
+
+
+
+Chapter 229
+
+
+
+Chapter 230
+
+
+
+Chapter 231
+
+
+
+Chapter 232
+
+
+
+Chapter 233
+
+
+
+Chapter 234
+
+
+
+Chapter 235
+
+
+
+Chapter 236
+
+
+
+Chapter 237
+
+
+
+Chapter 238
+
+
+
+Chapter 239
+
+
+
+Chapter 240
+
+
+
+Chapter 241
+
+
+
+Chapter 242
+
+
+
+Chapter 243
+
+
+
+Chapter 244
+
+
+
+Chapter 245
+
+
+
+Chapter 246
+
+
+
+Chapter 247
+
+
+
+Chapter 248
+
+
+
+Chapter 249
+
+
+
+Chapter 250
+
+
+
+Chapter 251
+
+
+
+Chapter 252
+
+
+
+Chapter 253
+
+
+
+Chapter 254
+
+
+
+Chapter 255
+
+
+
+Chapter 256
+
+
+
+Chapter 257
+
+
+
+Chapter 258
+
+
+
+Chapter 259
+
+
+
+Chapter 260
+
+
+
+Chapter 261
+
+
+
+Chapter 262
+
+
+
+Chapter 263
+
+
+
+Chapter 264
+
+
+
+Chapter 265
+
+
+
+Chapter 266
+
+
+
+Chapter 267
+
+
+
+Chapter 268
+
+
+
+Chapter 269
+
+
+
+Chapter 270
+
+
+
+Chapter 271
+
+
+
+Chapter 272
+
+
+
+Chapter 273
+
+
+
+Chapter 274
+
+
+
+Chapter 275
+
+
+
+Chapter 276
+
+
+
+Chapter 277
+
+
+
+Chapter 278
+
+
+
+Chapter 279
+
+
+
+Chapter 280
+
+
+
+Chapter 281
+
+
+
+Chapter 282
+
+
+
+Chapter 283
+
+
+
+Chapter 284
+
+
+
+Chapter 285
+
+
+
+Chapter 286
+
+
+
+Chapter 287
+
+
+
+Chapter 288
+
+
+
+Chapter 289
+
+
+
+Chapter 290
+
+
+
+Chapter 291
+
+
+
+Chapter 292
+
+
+
+Chapter 293
+
+
+
+Chapter 294
+
+
+
+Chapter 295
+
+
+
+Chapter 296
+
+
+
+Chapter 297
+
+
+
+Chapter 298
+
+
+
+Chapter 299
+
+
+
+Chapter 300
+
+
+
+Chapter 301
+
+
+
+Chapter 302
+
+
+
+Chapter 303
+
+
+
+Chapter 304
+
+
+
+Chapter 305
+
+
+
+Chapter 306
+
+
+
+Chapter 307
+
+
+
+Chapter 308
+
+
+
+Chapter 309
+
+
+
+Chapter 310
+
+
+
+Chapter 311
+
+
+
+Chapter 312
+
+
+
+Chapter 313
+
+
+
+Chapter 314
+
+
+
+Chapter 315
+
+
+
+Chapter 316
+
+
+
+Chapter 317
+
+
+
+Chapter 318
+
+
+
+Chapter 319
+
+
+
+Chapter 320
+
+
+
+Chapter 321
+
+
+
+Chapter 322
+
+
+
+Chapter 323
+
+
+
+Chapter 324
+
+
+
+Chapter 325
+
+
+
+Chapter 326
+
+
+
+Chapter 327
+
+
+
+Chapter 328
+
+
+
+Chapter 329
+
+
+
+Chapter 330
+
+
+
+Chapter 331
+
+
+
+Chapter 332
+
+
+
+Chapter 333
+
+
+
+Chapter 334
+
+
+
+Chapter 335
+
+
+
+Chapter 336
+
+
+
+Chapter 337
+
+
+
+Chapter 338
+
+
+
+Chapter 339
+
+
+
+Chapter 340
+
+
+
+Chapter 341
+
+
+
+Chapter 342
+
+
+
+Chapter 343
+
+
+
+Chapter 344
+
+
+
+Chapter 345
+
+
+
+Chapter 346
+
+
+
+Chapter 347
+
+
+
+Chapter 348
+
+
+
+Chapter 349
+
+
+
+Chapter 350
+
+
+
+Chapter 351
+
+
+
+Chapter 352
+
+
+
+Chapter 353
+
+
+
+Chapter 354
+
+
+
+Chapter 355
+
+
+
+Chapter 356
+
+
+
+Chapter 357
+
+
+
+Chapter 358
+
+
+
+Chapter 359
+
+
+
+Chapter 360
+
+
+
+Chapter 361
+
+
+
+Chapter 362
+
+
+
+Chapter 363
+
+
+
+Chapter 364
+
+
+
+Chapter 365
+
+
+
+Chapter 366
+
+
+
+Chapter 367
+
+
+
+Chapter 368
+
+
+
+Chapter 369
+
+
+
+Chapter 370
+
+
+
+Chapter 371
+
+
+
+Chapter 372
+
+
+
+Chapter 373
+
+
+
+Chapter 374
+
+
+
+Chapter 375
+
+
+
+Chapter 376
+
+
+
+Chapter 377
+
+
+
+Chapter 378
+
+
+
+Chapter 379
+
+
+
+Chapter 380
+
+
+
+Chapter 381
+
+
+
+Chapter 382
+
+
+
+Chapter 383
+
+
+
+Chapter 384
+
+
+
+Chapter 385
+
+
+
+Chapter 386
+
+
+
+Chapter 387
+
+
+
+Chapter 388
+
+
+
+Chapter 389
+
+
+
+Chapter 390
+
+
+
+Chapter 391
+
+
+
+Chapter 392
+
+
+
+Chapter 393
+
+
+
+Chapter 394
+
+
+
+Chapter 395
+
+
+
+Chapter 396
+
+
+
+Chapter 397
+
+
+
+Chapter 398
+
+
+
+Chapter 399
+
+
+
+Chapter 400
+
+
+
+Chapter 401
+
+
+
+Chapter 402
+
+
+
+Chapter 403
+
+He said, "My Rosh Hashanah is above everything. And what has been a wonder to me is that if my followers believe me then why are not all of my followers heedful that they should all be [present] on Rosh Hashanah; no man should be missing! For, my whole thing is Rosh Hashanah." And he ordered to make an announcement that whoever turns to his sound and follows him should be at Rosh Hashanah by him, no man missing. And whoever is privileged to be at Rosh Hashanah is entitled to be very, very happy; "Ikhlu [ma`adanim] ushthu mamthakim... ki chedhvath Hashem hi ma`uzekhem/Eat [delicacies] and drink the sweet... for the joy of Hashem is your strength" [Neh. 8:10] — this refers to Rosh Hashanah.
+
+Chapter 404
+
+
+
+Chapter 405
+
+
+
+Chapter 406
+
+
+
+Chapter 407
+
+From philosophical books etc. he told us many times and absolutely forbade us to even look at them at all. He elaborated on the severity of this prohibition because these books confuse one's religious views with alien views that do not agree at all with the views of our Holy Torah. [The authors of these philosophical books] also do not believe in demons whereas all the words of the Talmudic Sages say the opposite. Specifically, now that we've merited the [revelation of] the Zohar, the books of the Arizal and the Baal Shem Tov of blessed memory and similar works which are all established on Ruach Hakodesh and inspire a person very much in worship of God one who wishes to have pity on himself will distance himself greatly from the philosophy books that some of the authorities of old wrote such as certain commentaries printed in the Mikraot Gedolot which investigate things philosophically and similar things which need not be specified. He said also that one shouldn't study the book Akedat Yitzchak. He said this despite the fact that the book is [philosophically] kosher on the grounds that he brings the words and questions of the philosophers. So too the [first chapter of]Chovot Halevavot [entitled] The Gate of Unity, The Book of Principles [Sefer Haikarim] and Maimonides's Treatise on Logic and Guide for the Perplexed. All other similar works are all absolutely forbidden to learn because they damage and confuse the holy faith. Praiseworthy is he who knows nothing of them and walks in simple uprightness for [philosophical speculation] is not the portion of Jacob etc. and he said that according to their small words the Holy one-blessed be he cannot change the creation even a little even a fly etc. All this is confusion engendered by the views of their wisdom [i.e by the views of the philosophers.] He said furthermore that it is written furthermore in their books, "Can God make a triangle a square?" Our Rebbe of blessed memory said, "I believe that God, blessed be he, can indeed make a triangle a square because the ways of God are hidden." He already explained this many times yet failed it necessary to emphasize and reteach this warning so many times due to the severity of the prohibition of this stumbling block relating to our holy faith. Our Rebbe would repeat this warning endlessly. Everytime he spoke from these books he emphasized repeatedly the absolute prohibition to learn these books of philosophy. He cautioned us to distance ourselves very much from them and not to even look into them at all. It needn't even be said that one must definitely distance oneself from the compositions of our latter-day philosophers if one wishes to save his soul from the well of destruction so his entire world isn't absolutely destroyed, God forbid. Our Rebbe, of blessed memory, was wont to praise God for sending us the faithful one of his house, our master Moses of blessed memory, who took us out of confusion and gave us the Torah and commanded us to believe in God without any philosophical inquiry and to fulfill all the words of the Torah and their commandments in their simple sense. Praiseworthy is he who walks in simplicity etc. (Furthermore, Maimonides in his law code brings some philosophical queries like in Laws of the Foundations of the Torah and Laws of Human Dispositions and in the beginning of Laws of Idolatry one should also flee from them and not look at them at all. One must also flee from any place where he spoke about philosophy.)
+
+Chapter 408
+
+
+
+Chapter 409
+
+
+
+Chapter 410
+
+
+
+Chapter 411
+
+
+
+Chapter 412
+
+
+
+Chapter 413
+
+
+
+Chapter 414
+
+
+
+Chapter 415
+
+
+
+Chapter 416
+
+
+
+Chapter 417
+
+
+
+Chapter 418
+
+
+
+Chapter 419
+
+
+
+Chapter 420
+
+
+
+Chapter 421
+
+
+
+Chapter 422
+
+
+
+Chapter 423
+
+
+
+Chapter 424
+
+
+
+Chapter 425
+
+
+
+Chapter 426
+
+
+
+Chapter 427
+
+
+
+Chapter 428
+
+
+
+Chapter 429
+
+
+
+Chapter 430
+
+
+
+Chapter 431
+
+
+
+Chapter 432
+
+
+
+Chapter 433
+
+
+
+Chapter 434
+
+
+
+Chapter 435
+
+
+
+Chapter 436
+
+
+
+Chapter 437
+
+
+
+Chapter 438
+
+
+
+Chapter 439
+
+
+
+Chapter 440
+
+
+
+Chapter 441
+
+
+
+Chapter 442
+
+
+
+Chapter 443
+
+
+
+Chapter 444
+
+
+
+Chapter 445
+
+
+
+Chapter 446
+
+
+
+Chapter 447
+
+
+
+Chapter 448
+
+
+
+Chapter 449
+
+
+
+Chapter 450
+
+
+
+Chapter 451
+
+
+
+Chapter 452
+
+
+
+Chapter 453
+
+
+
+Chapter 454
+
+
+
+Chapter 455
+
+
+
+Chapter 456
+
+
+
+Chapter 457
+
+
+
+Chapter 458
+
+
+
+Chapter 459
+
+
+
+Chapter 460
+
+
+
+Chapter 461
+
+
+
+Chapter 462
+
+
+
+Chapter 463
+
+
+
+Chapter 464
+
+
+
+Chapter 465
+
+
+
+Chapter 466
+
+
+
+Chapter 467
+
+
+
+Chapter 468
+
+
+
+Chapter 469
+
+
+
+Chapter 470
+
+
+
+Chapter 471
+
+
+
+Chapter 472
+
+
+
+Chapter 473
+
+
+
+Chapter 474
+
+
+
+Chapter 475
+
+
+
+Chapter 476
+
+
+
+Chapter 477
+
+
+
+Chapter 478
+
+
+
+Chapter 479
+
+
+
+Chapter 480
+
+
+
+Chapter 481
+
+
+
+Chapter 482
+
+
+
+Chapter 483
+
+
+
+Chapter 484
+
+
+
+Chapter 485
+
+
+
+Chapter 486
+
+
+
+Chapter 487
+
+
+
+Chapter 488
+
+
+
+Chapter 489
+
+
+
+Chapter 490
+
+
+
+Chapter 491
+
+
+
+Chapter 492
+
+
+
+Chapter 493
+
+
+
+Chapter 494
+
+
+
+Chapter 495
+
+
+
+Chapter 496
+
+
+
+Chapter 497
+
+
+
+Chapter 498
+
+
+
+Chapter 499
+
+
+
+Chapter 500
+
+
+
+Chapter 501
+
+
+
+Chapter 502
+
+
+
+Chapter 503
+
+
+
+Chapter 504
+
+
+
+Chapter 505
+
+
+
+Chapter 506
+
+
+
+Chapter 507
+
+
+
+Chapter 508
+
+
+
+Chapter 509
+
+
+
+Chapter 510
+
+
+
+Chapter 511
+
+
+
+Chapter 512
+
+
+
+Chapter 513
+
+
+
+Chapter 514
+
+
+
+Chapter 515
+
+
+
+Chapter 516
+
+
+
+Chapter 517
+
+
+
+Chapter 518
+
+
+
+Chapter 519
+
+
+
+Chapter 520
+
+
+
+Chapter 521
+
+
+
+Chapter 522
+
+
+
+Chapter 523
+
+
+
+Chapter 524
+
+
+
+Chapter 525
+
+
+
+Chapter 526
+
+
+
+Chapter 527
+
+
+
+Chapter 528
+
+
+
+Chapter 529
+
+
+
+Chapter 530
+
+
+
+Chapter 531
+
+
+
+Chapter 532
+
+
+
+Chapter 533
+
+
+
+Chapter 534
+
+
+
+Chapter 535
+
+
+
+Chapter 536
+
+
+
+Chapter 537
+
+
+
+Chapter 538
+
+
+
+Chapter 539
+
+
+
+Chapter 540
+
+
+
+Chapter 541
+
+
+
+Chapter 542
+
+
+
+Chapter 543
+
+When he spoke about trying to bring people closer to God he made light of those who only try to work with simple people—the poor and needy, the ignorant and so on. The main effort should go into working with people of influence. Such people are very hard to bring closer, and if one succeeds with them it is a great merit for him. To bring these great souls closer to God is a major achievement. The simple, ordinary people will then automatically follow, for they are inevitably influenced by those on a higher level than themselves who have found their way to the truth, to God. <br>I asked him who is considered on a higher level. He answered impatiently, as if I had asked something very obvious, “Whoever is more learned is more important; whoever is wealthier is more important; whoever has a better lineage is more important.” The implication was that anyone who is distinguished whether by his own wealth, his learning or lineage surely has a greater, higher soul, and likewise a stronger yetzer hara. He also has a larger number of souls under him. This is why the main effort should go into working with the leaders of the younger generation in a given place—the children of the wealthy and those with a high caliber in learning. Then the simple people will automatically come closer to God. <br>The Rebbe himself would not try to work with old people, only with the young; see the Aleph-Bet Book, Teshuvah B4: “It is easier to get the young to return to God than the old.” One old man told me that once when he was with the Rebbe for Shavuot in Zaslov, he said to him, “Rebbe, bring me closer to you.” The Rebbe answered him, “I cannot bring old people closer.” Then the Rebbe smiled and said, “Tell me, is it really true that I can’t? Of course I can bring old people closer as well!” Even so this old man was never as strongly attached to the Rebbe as the young people (see Likutey Moharan I, 206 on the difference between those of tender years and the old). We have seen and heard about several cases showing the difficulties of bringing old people closer. <br>
+
+Chapter 544
+
+The Rebbe said: When a person is close to a true tzaddik for many years, and attends to his needs and listens to what he says, he may hear all kinds of remarks and conversations and stories that seem to him to have no relevance to him nor anything to offer him in the way of spiritual guidance. With the passage of time, however, he may eventually come to realize how to derive the most valuable spiritual guidance from all the different things he heard long before. He will then see how every word he heard even many years earlier has the greater relevance to him, and he will be able to derive inspiration from every single one. He will finally understand and say, “So this is what my teacher was hinting to me then.” With each new situation he finds himself in, it will dawn on him how everything he heard long ago contained all kinds of wonderful hints and guidance if he just thinks carefully about everything he heard.  <br>The Rebbe illustrated his point with a story about a certain well-known tzaddik whose household included someone who was very simple—what they call a prostik. This man attended the tzaddik constantly and heard a great deal from him, but he understood nothing and did not see any relevance in what he heard. Nevertheless, he had great faith in the tzaddik and his holy words even without understanding their true meaning. He would just stand there and attend to the tzaddik’s needs with complete sincerity.  <br>After many years the tzaddik died. The man then started remembering all kinds of things he had heard. In every situation he found himself remembering something the tzaddik had said, and would say to himself, “So this was what the tzaddik meant—what he said on such and such an occasion was a hint.” With each new development he understood in retrospect what the tzaddik had meant and what he had been hinting at all those years before. Now he understood! This man became deeply pious and God-fearing, and he was accorded great respect in the town of the tzaddik. He became the leader of all the sincerely religious people there and they all followed him. <br>
+
+Chapter 545
+
+Once, I had been complaining to him about my problems and I said to him bitterly, "I am worn out from my crying, my throat is hoarse, my eyes are spent from hoping for my G-d" (Ps. 69:4). And he raised his hand and said gently, "If so, what is there to do?" (In other words, it is forbidden to question the ways of G-d, and G-d is surely righteous). Afterwards he answered and said to me, "If Kind David a"h said "I am worn out from my crying, my throat is hoarse", surely he meant it literally: he had already cried out so much that he was physically exhausted and his throat was literally hoarse. But you, thank G-d, still have your strength. 
+
+Chapter 546
+
+On the subject of wars between nations and needless bloodshed, the Rebbe said, “Many of the misguided follies which people in previous eras believed in, such as primitive cults like child-sacrifice to Molekh (Leviticus 20:2) and so on, have now disappeared. But so far, the pursuit of war—misguided error that it is—has not been abolished.” The Rebbe had contempt for the scientists who developed new weapons, saying, “What great sages they must be to figure out how to make a wonderful weapon that can kill thousands of people at once! Is there anything more foolish than to kill so many people for nothing!”
+
+Chapter 547
+
+When fires broke out here in Breslov once on a Shabbat and once on Yom Kippur, the Rebbe wanted us to follow the most lenient rulings as regards rescuing property and not to adopt the more stringent views at all. (Needless to say, the leniencies had to be halakhically acceptable: what he wanted us to avoid were unnecessary stringencies.) After Yom Kippur he raised this subject again and said that there were many halakhic responsa which gave very lenient rulings in this regard, and he said it was not right to adopt the more stringent views. He said, “I have long known that there are some people who will abandon much of their devotions, indeed almost everything, because of one stringency. How much effort people put into acquiring wealth and possessions! They neglect their Torah study, their prayers and devotions and go out traveling for days on end to make money! Should they abandon everything for the sake of one stringency and then have to go out a second time and neglect their devotions all over again in order to make up the loss?” <br>The Rebbe said that when he himself took money with him on a journey he was most particular to put it safely away in his inside breast pocket directly over his heart. He would check to make sure that there were not any tears or holes in the pocket. Even after all these precautions he would keep on feeling his pocket throughout the journey to see that the money was still there. There were a number of occasions when some of the Rebbe’s followers lost sums of money while traveling and they came to him to complain. But the Rebbe took them to task for this and told them off for not being careful enough and not looking after their money properly. <br>
+
+Chapter 548
+
+Once when I was alone with the Rebbe he said to me, “Elijah’s heart welled up inside him and he called God, ‘Cause of all causes and Means of all means.’” The Rebbe added in Yiddish, “He is der veigenish, the Path”—but I do not know exactly what he meant.
+
+Chapter 549
+
+I was told that on one occasion the Rebbe spoke a great deal about the verse, “Buy the truth but do not sell it” (Proverbs 23:23). He asked: If the verse says not to sell the truth, then from whom should one buy it? Is it logical that the verse should say first, “Buy the truth” and then say, “but do not sell it”? If the verse says that no one should sell the truth, then whom should one buy it from? He spoke about this at length, but I did not hear what he said.
+
+Chapter 550
+
+Someone told me that the Rebbe said, “When one repeats a lie twice it becomes the truth”—that is, it becomes like the truth for the person who repeats it, by virtue of his having repeated it twice. <br>He also said, “Sometimes a person lies in bed, making up untruths about his friend. He imagines his friend spoke against him or deliberately wronged him in some way. <br>“He starts to get agitated and angry with his friend. Before long he is burning with anger against him—all for no reason, because he himself imagined it all. In actual fact his friend is quite innocent.” <br>
+
+Chapter 551
+
+Once he spoke about why at times the true tzaddikim are unable to accomplish what they want with their prayers, for, “There are times when He listens and times when He does not listen” (Zohar II, 105b).
+
+Chapter 552
+
+People often get depressed, especially when praying, because of various doubts and worries that come into their minds about something they think they did wrong or because of their sins. In this connection the Rebbe told me a story about the Baal Shem Tov. Once the Baal Shem Tov stood up to pray, but he found it impossible to pray because he was disturbed by his thoughts. He was worrying about the fact that he used to light his pipe with a candle made of forbidden fat—which apparently meant that he was guilty of transgressing the prohibition of forbidden fat. Because of this he could not pray. The more he wanted to pray and to push this thought out of his mind, the more impossible he found it. Each time he kept on worrying that he had transgressed the prohibition of forbidden fat. It was impossible for him to even begin to pray. What did the Baal Shem Tov do? He jumped up and made an oath that he would always light his pipe with a candle made of forbidden fat. And so he did—for it is a well-known fact that the Baal Shem Tov used to light his pipe with a candle made of forbidden fat.
+
+Chapter 553
+
+Once I spoke to the Rebbe about the Chassid from Amsterdam, a well-known figure in Brody, who had made a pilgrimage to the Holy Land. I saw him in Kremenetz after his return from Israel, and I told the Rebbe I heard him say that he had already slain his yetzer hara. “What need is there to talk about his slaying the yetzer hara,” the Rebbe retorted, “seeing as he fasted as much as he did?” The Chassid from Amsterdam fasted a great deal. I heard from my father-in-law that he fasted from Shabbat to Shabbat a hundred and six times in succession. <br>Editor’s note: The implication of this is that the Rebbe wanted to instill in his followers perfect faith in our sages. He wanted them to have such perfect faith that they would never have any doubts about them at all. They would know and believe that all the words of the sages are “true, righteous and faithful.” <br>I heard that once they discussed with the Rebbe how Rabbi Levi Yitzchak, the Rav of Berdichov, did not want to go to the mikvah on the morning of Shavuot until he was shown the Chariot that Ezekiel saw (Ezekiel 1). This surprised people greatly. “And why should this be so amazing in your eyes?” the Rebbe retorted. “Was not Ezekiel also a human being?” There were other occasions when the Rebbe used extravagant terms in praise of Rabbi Levi Yitzchak. I heard the Rebbe say of him that were it not for the fact that he lived in Berdichov his devotions would have taken him to the level of the Maggid of Mezeritch—and according to another version, to that of the Baal Shem Tov. I also heard from one of the Rebbe’s closest followers that the Rebbe said to him shortly after Rabbi Levi Yitzchak’s death that he was unique in his generation. <br>Once they were telling the Rebbe about a certain tzaddik who had said of the Maggid of Mezeritch that with his every glance he saw all Seven Shepherds. The Rebbe said, “About the Maggid one can believe everything.” This is not the place to go into the other things the Rebbe said in praise of the Maggid—many of which were in any case forgotten. <br>
+
+Chapter 554
+
+
+
+Chapter 555
+
+
+
+Chapter 556
+
+
+
+Chapter 557
+
+It was said of the Baal Shem Tov that he learned all the names for all the remedies in each of the seventy languages from the Biblical section enumerating the twenty-four impure birds (Leviticus 11:13-21). I seem to remember that the Rebbe also said this of the Baal Shem Tov.
+
+Chapter 558
+
+ I heard once from the Rebbe’s holy mouth about mar’in, nightmares, may God save us. He said, “The kelipot of the wasted seed of a person go to her [Lilith] and this causes the mar’in.” We once heard him say that the greatest of all religious devotions is still easier than the efforts involved in making a living and acquiring worldly possessions. We see for ourselves how much effort a merchant puts into traveling to a fair or a market in time for market-day. As soon as Shabbat ends he has to start getting busy. First he must find a wagon. Then he has to expend a lot of energy hurriedly loading his wares onto the wagon. After this he has to travel through the night, driving sleep from his eyes and breaking his whole body through having to sit on top of a loaded wagon. This is besides all the other rigors of travel. After this he has to stand on his feet for the whole day in the freezing cold… All this effort, discomfort and hardship for a maybe—maybe he will make a profit, or maybe he will lose everything, including his expenses, which is what usually happens. To make a living in this world people go to such lengths and suffer such hardship—and all for a maybe, the chance of a small profit. On the other hand, the greatest possible religious devotion is prayer. And yet, when we get up to pray, we pray and then we [succeed in] completing the prayer!
+
+Chapter 559
+
+I understood from a comment the Rebbe made that with each step a person takes in going from place to place he comes each time into different worlds.
+
+Chapter 560
+
+I heard from our master, our teacher and our Rabbi, may his memory be for a blessing, that each individual has “something in front of him” and “something behind him,” each one according to his level. [It is forbidden for a person to speculate what is beyond Creation and what is prior to Creation (Chagigah 11b). [Note: Rebbe Nachman is indicating that these limits vary with each individual.]
+
+Chapter 561
+
+I heard him say that each day has its own blessing.
+
+Chapter 562
+
+I heard from the Rebbe that the time for giving charity for the Land of Israel is in the month of Adar. The Rebbe said that the main reason people fall is because of pride. In actual fact, there is no such thing as a fall, because God is present in every place, for “the whole earth is full of His glory” (Isaiah 6:3). But when a person has pride, God then says, “I and he cannot both dwell in the world” (Erachin 15b). This shows that all falls come about because of pride. (Hilchos Shechitah, Halacha 3, Likutei Halachos)
+
+Chapter 563
+
+ I heard from the Rebbe that in the days of Abraham the Shekhinah, Divine Presence, was called by the name of Sarah; in the days of Isaac by the name of Rebecca; and in the days of Jacob by the names of Rachel and Leah. (Likutei Halachos Basar v'Chalav, Halachah 2). And such is brought in the Holy Zohar (Breishit 112)
+
+Chapter 564
+
+Faith is the last in the chain of all the spiritual qualities. Yet it is precisely through faith that one attains all other levels, for faith is “the stone that the builders rejected,” which “became the cornerstone” (Psalms 118:22). Along the same lines, the Rebbe said after teaching the lesson "כִּי מְרַחֲמֵם יְנַהֲגֵם" in Likutey Moharan II, 7 that faith is the last level, yet through faith one can rise to all levels and attain Desire, which is higher than everything else. See there in the Sichos that follow Sippurei Maasiyot (Sichos HaR"an 32) (Likutei Halachos Nedarim, Halachah 4, Ot 16)
+
+Chapter 565
+
+There was one extraordinary occasion when the Rebbe spoke in awesome terms about the greatness of the Creator. He spoke in a way that is impossible to describe in writing. Then immediately afterwards he began to give encouragement, saying that even if a person experiences a tremendous fall, each one in his own way, he should still strengthen himself and never ever despair, because God’s greatness is exalted even beyond the Torah, and there is a place where everything can be corrected. For teshuvah, repentance, is beyond the Torah. “But how can we achieve this?” I asked. “It is possible to come to it,” he replied, so long as you never despair or give up crying out, praying and pleading. The only thing is to cry out, to pray, to plead…never ever tire of it. Eventually you will rise up from where you have fallen. The essence of teshuvah is to cry out to God.”
+
+Chapter 566
+
+“Perfect truth and faith are things which each individual understands according to his personal capacity”—so I heard from him directly.
+
+Chapter 567
+
+The Rebbe once said something that implied that the basic term for holy action is tzedakah, charity.
+
+Chapter 568
+
+The main source of hope stems from the concept of “above time” which the tzaddikim, who are the embodiment of the Mashiach, attain. This I understood from what he said shortly before his death, about how he was now going with his lesson on the verse, “I have this day given birth to you” (Psalms 2:7), which refers to this concept. To explain this in writing is quite impossible. From what he said, however, I understood that he was referring to the tremendous effort he was making to bring great numbers of people close to God. As yet he had not had the success he wanted: the opposition and the obstacles, physical and spiritual, were getting more and more powerful and widespread, both in general and in each individual case. Things had reached a point where the strength to resist was faltering. Many had stumbled and fallen as a result. This was the connection in which he said he revived himself with the concept of “I have this day given birth to you.” The idea is that God will help us to overcome everything, and in the end the truth will be revealed; we will all return to God in truth, and the former days will fall away. For all time will cease to be: everything will be merged in the concept of “above time,” and there all will be set right.
+
+Chapter 569
+
+I heard from the Rebbe that when one formulates original Torah ideas it is very beneficial to one’s [departed] father and mother. The Rebbe told me he had been speaking with someone who was complaining bitterly to him about how terrible his behavior was. This man wanted very much to draw closer to God and change his behavior for the better. But each time he tried, the temptations grew stronger and stronger. The days had turned into years and he had still not managed to extricate himself from his bad ways. But each time he would try even harder to control himself and he was always struggling to get closer to God. As the man complained how terribly he behaved, the Rebbe answered with great wisdom, saying in a tone of sincerity and simplicity, “Then I have no one to speak to, because everything is totally bad.” At this the man got excited and said to the Rebbe, “But I do try to fight back at times and get closer to what I should be as a Jew.” “Only the slightest bit,” answered the Rebbe. He then told the man to make it a practice to go with the teaching of Azamra! (Likutey Moharan I, 282). I understood the Rebbe to mean that this was precisely how he revived this man. He had already fallen so low in his own estimation that it was not possible to revive him with anything. It was only when the Rebbe told him that he was totally bad that he was startled and became excited. It was then that he started feeling a little of the holiness of the good points still inside him. Then the Rebbe told him to go with the lesson of Azamra!.

txt/Chasidut/Breslov/Chayei Moharan/English/merged.txt

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+Chayei Moharan
+חיי מוהר"ן
+merged
+https://www.sefaria.org/Chayei_Moharan
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Chayei Moharan
+
+Introduction
+
+
+
+
+
+
+
+Chapter 1
+
+The Torah "Be'Chatzotzrot" (Likutei Moharan 5) was said here in Breslov on Rosh Hashanah 5563 (Monday September 27, 1802). And Rosh Hashanah that year fell on Monday and Tuesday. This was his first Rosh Hashanah living here and [the first] where I was near him. Then it was heard in the world of decrees, that it was desired to be decreed upon the world, wherein we had entered through our great sins, to bring Yisroel to war then, G-d save us. For these were the decrees that, in those days, stemmed from the kingdom of Poland, before the czar of Russia ruled our lands (may his glory be put out). And afterwards, in the beginning of his possession of our lands, this matter quieted down a little; but later it returned and awoken and it was heard in the world they wished to make many decrees that were called "Punktrin". And then Rabbeinu z"l said the Torah "Be'Chatzotzrot". And it began (by saying) that each person must say that 'the entire world was only created for me', etc, and to provide that which is missing in the world, and to pray on its behalf to Hashem Yisbarach, etc., that is, before the decree of judgment, etc. See there, and this is a hint to the decrees, as seen above. <br>(And see in the Sefer Parparaot the wisdom written there: "And I heard from my father of blessed memory that Rabbeinu z"l hinted to this and it was already after the decree of judgment. But even so, Rabbeinu z"l toiled in this many times during the year, to sweeten the judgment, until, through the achievement of his prayer, the matter was delayed, and the decree did come forth until 16 years after he was hidden from us (i.e., he passed away). There is much about this to relate, and it will be explained in another place". See below, #6. The elders of our group told us that they once heard from Rabbeinu z"l, that he said, in this language: "אִיךְ הָאבּ דָאס אָפּ גִישְׁטוּפְּט אוֹיף עֶטְלִיכֶע אוּן צְוַואנְצִיג יָאהר - I delayed this for twenty-some years". And this was very exact, for from the time of the saying of this Torah mentioned above until the time the decree went out to the community at the end of the year 5587 was 25 years).
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Chapter 6
+
+[Pertaining to] Likutei Moharan Siman 16, “Reb Yochanan Mishto’ei”. He said this Torah on Shabbos morning in the middle of the summer of 5563 (1803 C.E.). On that occasion, a whole group of people came to him out of the blue for that Shabbos, as it was not one of the fixed times for the kibbutz at all (as has been explained elsewhere that the main times for gathering and for the kibbutz were fixed according to his decision at six times a year). At first, he was a little bit annoyed and said that we were making for ourselves Shabbosim; that is, he himself had made and fixed the Shabbosim when we would be with him, and now we had made for ourselves a Shabbos for a Kibbutz. Afterwards he said, “I had wanted to do something about the decrees called ‘Punktin’ ['cantonists'] that are being heard in the World which they desire to decree against Yisroel, chas v’sholom.” That is, he wanted to try hard to sweeten them and to eradicate them. "But when I am by myself, what am I? For I myself am a simple person. Therefore, everyone came together suddenly in order that I can do what I must do about this.” He then said the Torah printed in Siman #160 that concerning Elisha it is written once just Elisha, and once it says ‘Ish Elokim’, ‘The man of G‑d’. It is brought (Zohar Shemos 44a) that when he was alone he was called simply Elisha; but when the bnei haneviyim were with him, he was called Ish Elokim. <br>He said then Torah twice. On Shabbos eve, he said the Torah “Emtzo’usa d’alma heicha” [“Where is the centre of the World?”] (Likutei Moharan Section 1 Torah 24), which discusses the nine Chambers that do not bond and are unknown and no one can attain them etc. In the morning, at the daytime meal, he said the above-mentioned Torah, namely “Reb Yochanan Mishto’ei”, etc. The Rebbe’s eyes were like two [bright] moons. He said then that there are seventy nations, and they are contained within Esav and Yishmoel. One of them includes thirty‑five nations, and the other one includes thirty-five nations. In the future, two Moshiachs will conquer them – Moshiach ben Yosef and Moshiach ben Dovid. In addition, there exists a Tzaddik who encompasses both Moshiachs together. He also said many other things then, more than what has been printed. The table got broken from the large crowd who were pressing themselves on him. He got annoyed and said, “Are goyim sitting next to me at the table? Is it already the days of Moshiach when the goyim will come close to the Tsaddikim, as it is written, ‘And all the nations shall stream unto him’ (Isa. 2)?” This verse is relevant to the above Torah, “Reb Yochanan Mishto’ei”; see there. For this was his way, since all his speech was connected to the Torah he was busy with at the time, as is explained elsewhere. <br>Throughout that year, he was extremely busy in the matter of the ‘Punktin’. He was very troubled by them and said that they are not an empty thing. He had no patience for those who said that for sure the ‘Punktin’ would not actually happen, for how is it possible that Hashem yisborach could do such a thing to Klal Yisroel, chas v’sholom? However, the Rebbe, zichrono livrocho, said many times that this is nonsense. For surely we find that there have already been many harsh decrees against Yisroel, may the Compassionate One protect us from now onwards. He also spoke about this a lot, how we have to be greatly afraid of these gezeiros that are being heard, chas v’sholom. We should not consider them something insignificant, but rather we must very greatly beseech, pray, cry out and request compassion before Hashem yisborach; perhaps He will harken to our prayers and we will merit to annul them. For sure, prayer and supplication always help. See the Sicha relevant to the Torah “Lashemesh som oihel bohem” (Likutei Moharan I, Torah #49) where it is further explained how very much he toiled in those times concerning the ‘Punktin’ that were then being heard. These are the very same decrees that have been promulgated in our days, due to our many sins, sixteen years after his passing. In the merit of his prayer they were delayed until now. If only people would have obeyed him and shocked the earth and its fullness beforehand, involving themselves greatly in Prayers and Supplications to Hashem Yisborach as he had desired, for sure they would have been annulled completely.
+
+Chapter 7
+
+
+
+Chapter 8
+
+
+
+Chapter 9
+
+
+
+Chapter 10
+
+
+
+Chapter 11
+
+
+
+Chapter 12
+
+
+
+Chapter 13
+
+
+
+Chapter 14
+
+
+
+Chapter 15
+
+
+
+Chapter 16
+
+
+
+Chapter 17
+
+
+
+Chapter 18
+
+
+
+Chapter 19
+
+
+
+Chapter 20
+
+
+
+Chapter 21
+
+
+
+Chapter 22
+
+
+
+Chapter 23
+
+
+
+Chapter 24
+
+
+
+Chapter 25
+
+Pertaining to the essay "Patach Rabbi Shimon" (Likutei Moharan #60): After Rabbeinu of blessed memory said this speech he said plainly, "Today I have said three things contrary to what the world says: <br>1) The world says that telling stories induces sleep; but I said that by story tales we awaken people from their sleep. <br>2) The world says that from talking words no one conceives [a child]; but I said that by the Tzadik’s telling of words, through which he arouses people from their sleep, conception comes to barren women. <br>3) The world says that the true Tzadik of towering stature does not need much money, because why should he need money? But I said that there is such a contemplative understanding [of the Torah] for which one needs all the fortune of the world." <br>[Copyist's note:] I heard from one prominent follower of Rabbeinu, of blessed memory, that he heard from his holy mouth regarding his will being that they print the Story Tales also in the Yiddish language that we speak; and he said at that time that it can easily happen that a woman who is barren would read some story from them and thereby conceive for goodly offspring and be privileged to have children; this is the extent of what I heard. [And there is support for this from what is explained in that aforementioned essay, that via these story tales a barren woman becomes impregnated.] 
+
+Chapter 26
+
+
+
+Chapter 27
+
+
+
+Chapter 28
+
+
+
+Chapter 29
+
+
+
+Chapter 30
+
+
+
+Chapter 31
+
+
+
+Chapter 32
+
+
+
+Chapter 33
+
+
+
+Chapter 34
+
+
+
+Chapter 35
+
+
+
+Chapter 36
+
+
+
+Chapter 37
+
+
+
+Chapter 38
+
+
+
+Chapter 39
+
+
+
+Chapter 40
+
+
+
+Chapter 41
+
+
+
+Chapter 42
+
+
+
+Chapter 43
+
+
+
+Chapter 44
+
+
+
+Chapter 45
+
+
+
+Chapter 46
+
+Before revealing the matter printed in LM II #68 regarding the tzaddik, that he needs to leave children and students, which pertains to the Torah “Ki merachamam yenahagem” [LM II] #7, he said that there have been many great figures who each accomplished and repaired what they repaired and then it stopped. And his meaning was regarding the illumination with which they lit up the minds of their students, drawing many men to Hashem Yitbarakh, but afterwards their illumination stopped. But we need to do something that will never stop; that these men will make other men, and they will make more men, and thus for ever. <br>And something similar I had already heard: that it is obligatory that our followers illuminate their friends and students. And each one is obligated to perform some action and illuminate his friend, and his friend his friend. For, the tree has branches, and out of these branches emerge more branches, and so on, etc. And his statement is already recorded elsewhere [LM #229], where he said, “My fire will burn forever without going out.” And he said it in Yiddish in these words, "Mayn fayeril vet shoyn tluen biz Mashiakh vet kumen/ My fire will burn intermittently all the way until Messiah comes!" <br>And the beginning of that conversation, regarding a son and pupil, began by him entering from his room [of his beit midrash] to the other room, toward his larger house, and he stood by the doorway from where he came out of his room, and found us standing before him, namely I, my friend, and his son in law R' Yoske a”h. And he began to speak with his son in law and said to him, “I heard that you learned today,” and he began to chide him lovingly that he should hold fast to his studies, and he said, “Isn't it good and beautiful to learn first and then afterwards go to the market to trade” etc. <br>And later he spoke up and said, “Don't I also learn as well? And my learning is a novelty! And he began to speak gloriously of himself, declaring, “I can learn; I can show the biggest lamdan of all of them that he still can't learn at all and doesn't know at all. And conversely, I can show the little ones that they are close to Hashem Yitbarakh and the Torah etc.” And he entered from this conversation to that one, and revealed the whole matter stated there, regarding a son and student, that those who reside above ask specifically, "Ayeh mekom kevodo/Where is the place of his glory?" and conversely those who reside below say, ""Melo khol-ha'aretz kevodo/The whole world is full of His glory;" see there and understand thoroughly. Fortunate is the time and the second when we were privileged to hear this from his holy mouth himself. If we had not come into the world except to hear this, dayenu/it would be enough. And thus regarding each and every utterance that I heard from his holy mouth. “With what shall I come before Hashem, after all he has bestowed on us? What shall I return to Hashem for all his benefits to me?”
+
+Chapter 47
+
+
+
+Chapter 48
+
+
+
+Chapter 49
+
+
+
+Chapter 50
+
+
+
+Chapter 51
+
+
+
+Chapter 52
+
+
+
+Chapter 53
+
+
+
+Chapter 54
+
+
+
+Chapter 55
+
+
+
+Chapter 56
+
+
+
+Chapter 57
+
+
+
+Chapter 58
+
+
+
+Chapter 59
+
+
+
+Chapter 60
+
+The tale of the Burgher [#10], he told after they first talked in his presence regarding a document written with golden letters [and such a document is mentioned in the tale], and this was after Purim 569; before Purim he told the story of the Clever Man and the Simple Man [#9].
+
+Chapter 61
+
+
+
+Chapter 62
+
+
+
+Chapter 63
+
+
+
+Chapter 64
+
+
+
+Chapter 65
+
+
+
+Chapter 66
+
+
+
+Chapter 67
+
+
+
+Chapter 68
+
+
+
+Chapter 69
+
+
+
+Chapter 70
+
+
+
+Chapter 71
+
+
+
+Chapter 72
+
+
+
+Chapter 73
+
+
+
+Chapter 74
+
+Pertaining to the Alef-Beit [aka Sefer haMidot], regarding medicine, [something] which is recorded elsewhere: He said he had [a section] in the Alef-Beit, letter Reish, on refuah/medicine, where all the remedies were written, and there was no illness in the world that did not have a remedy written there. However, he did not want to publish it, and he burned it.
+
+Chapter 75
+
+
+
+Chapter 76
+
+
+
+Chapter 77
+
+
+
+Chapter 78
+
+
+
+Chapter 79
+
+
+
+Chapter 80
+
+
+
+Chapter 81
+
+
+
+Chapter 82
+
+
+
+Chapter 83
+
+
+
+Chapter 84
+
+
+
+Chapter 85
+
+
+
+Chapter 86
+
+
+
+Chapter 87
+
+
+
+Chapter 88
+
+
+
+Chapter 89
+
+
+
+Chapter 90
+
+
+
+Chapter 91
+
+
+
+Chapter 92
+
+
+
+Chapter 93
+
+
+
+Chapter 94
+
+
+
+Chapter 95
+
+
+
+Chapter 96
+
+
+
+Chapter 97
+
+
+
+Chapter 98
+
+
+
+Chapter 99
+
+
+
+Chapter 100
+
+
+
+Chapter 101
+
+
+
+Chapter 102
+
+
+
+Chapter 103
+
+
+
+Chapter 104
+
+
+
+Chapter 105
+
+
+
+Chapter 106
+
+
+
+Chapter 107
+
+
+
+Chapter 108
+
+
+
+Chapter 109
+
+
+
+Chapter 110
+
+
+
+Chapter 111
+
+
+
+Chapter 112
+
+
+
+Chapter 113
+
+
+
+Chapter 114
+
+
+
+Chapter 115
+
+
+
+Chapter 116
+
+
+
+Chapter 117
+
+
+
+Chapter 118
+
+
+
+Chapter 119
+
+
+
+Chapter 120
+
+
+
+Chapter 121
+
+
+
+Chapter 122
+
+
+
+Chapter 123
+
+
+
+Chapter 124
+
+
+
+Chapter 125
+
+
+
+Chapter 126
+
+
+
+Chapter 127
+
+
+
+Chapter 128
+
+
+
+Chapter 129
+
+
+
+Chapter 130
+
+
+
+Chapter 131
+
+
+
+Chapter 132
+
+
+
+Chapter 133
+
+
+
+Chapter 134
+
+
+
+Chapter 135
+
+
+
+Chapter 136
+
+
+
+Chapter 137
+
+
+
+Chapter 138
+
+
+
+Chapter 139
+
+
+
+Chapter 140
+
+
+
+Chapter 141
+
+
+
+Chapter 142
+
+
+
+Chapter 143
+
+
+
+Chapter 144
+
+
+
+Chapter 145
+
+
+
+Chapter 146
+
+
+
+Chapter 147
+
+
+
+Chapter 148
+
+
+
+Chapter 149
+
+
+
+Chapter 150
+
+
+
+Chapter 151
+
+
+
+Chapter 152
+
+
+
+Chapter 153
+
+
+
+Chapter 154
+
+
+
+Chapter 155
+
+
+
+Chapter 156
+
+
+
+Chapter 157
+
+
+
+Chapter 158
+
+
+
+Chapter 159
+
+
+
+Chapter 160
+
+
+
+Chapter 161
+
+
+
+Chapter 162
+
+
+
+Chapter 163
+
+
+
+Chapter 164
+
+
+
+Chapter 165
+
+
+
+Chapter 166
+
+
+
+Chapter 167
+
+
+
+Chapter 168
+
+
+
+Chapter 169
+
+
+
+Chapter 170
+
+
+
+Chapter 171
+
+
+
+Chapter 172
+
+
+
+Chapter 173
+
+
+
+Chapter 174
+
+
+
+Chapter 175
+
+
+
+Chapter 176
+
+
+
+Chapter 177
+
+
+
+Chapter 178
+
+
+
+Chapter 179
+
+
+
+Chapter 180
+
+
+
+Chapter 181
+
+
+
+Chapter 182
+
+
+
+Chapter 183
+
+
+
+Chapter 184
+
+
+
+Chapter 185
+
+
+
+Chapter 186
+
+
+
+Chapter 187
+
+
+
+Chapter 188
+
+
+
+Chapter 189
+
+
+
+Chapter 190
+
+
+
+Chapter 191
+
+
+
+Chapter 192
+
+
+
+Chapter 193
+
+
+
+Chapter 194
+
+
+
+Chapter 195
+
+
+
+Chapter 196
+
+
+
+Chapter 197
+
+
+
+Chapter 198
+
+
+
+Chapter 199
+
+
+
+Chapter 200
+
+
+
+Chapter 201
+
+
+
+Chapter 202
+
+
+
+Chapter 203
+
+
+
+Chapter 204
+
+
+
+Chapter 205
+
+
+
+Chapter 206
+
+
+
+Chapter 207
+
+
+
+Chapter 208
+
+
+
+Chapter 209
+
+
+
+Chapter 210
+
+
+
+Chapter 211
+
+
+
+Chapter 212
+
+
+
+Chapter 213
+
+
+
+Chapter 214
+
+
+
+Chapter 215
+
+
+
+Chapter 216
+
+
+
+Chapter 217
+
+
+
+Chapter 218
+
+
+
+Chapter 219
+
+
+
+Chapter 220
+
+
+
+Chapter 221
+
+
+
+Chapter 222
+
+
+
+Chapter 223
+
+
+
+Chapter 224
+
+
+
+Chapter 225
+
+
+
+Chapter 226
+
+
+
+Chapter 227
+
+
+
+Chapter 228
+
+
+
+Chapter 229
+
+
+
+Chapter 230
+
+
+
+Chapter 231
+
+
+
+Chapter 232
+
+
+
+Chapter 233
+
+
+
+Chapter 234
+
+
+
+Chapter 235
+
+
+
+Chapter 236
+
+
+
+Chapter 237
+
+
+
+Chapter 238
+
+
+
+Chapter 239
+
+
+
+Chapter 240
+
+
+
+Chapter 241
+
+
+
+Chapter 242
+
+
+
+Chapter 243
+
+
+
+Chapter 244
+
+
+
+Chapter 245
+
+
+
+Chapter 246
+
+
+
+Chapter 247
+
+
+
+Chapter 248
+
+
+
+Chapter 249
+
+
+
+Chapter 250
+
+
+
+Chapter 251
+
+
+
+Chapter 252
+
+
+
+Chapter 253
+
+
+
+Chapter 254
+
+
+
+Chapter 255
+
+
+
+Chapter 256
+
+
+
+Chapter 257
+
+
+
+Chapter 258
+
+
+
+Chapter 259
+
+
+
+Chapter 260
+
+
+
+Chapter 261
+
+
+
+Chapter 262
+
+
+
+Chapter 263
+
+
+
+Chapter 264
+
+
+
+Chapter 265
+
+
+
+Chapter 266
+
+
+
+Chapter 267
+
+
+
+Chapter 268
+
+
+
+Chapter 269
+
+
+
+Chapter 270
+
+
+
+Chapter 271
+
+
+
+Chapter 272
+
+
+
+Chapter 273
+
+
+
+Chapter 274
+
+
+
+Chapter 275
+
+
+
+Chapter 276
+
+
+
+Chapter 277
+
+
+
+Chapter 278
+
+
+
+Chapter 279
+
+
+
+Chapter 280
+
+
+
+Chapter 281
+
+
+
+Chapter 282
+
+
+
+Chapter 283
+
+
+
+Chapter 284
+
+
+
+Chapter 285
+
+
+
+Chapter 286
+
+
+
+Chapter 287
+
+
+
+Chapter 288
+
+
+
+Chapter 289
+
+
+
+Chapter 290
+
+
+
+Chapter 291
+
+
+
+Chapter 292
+
+
+
+Chapter 293
+
+
+
+Chapter 294
+
+
+
+Chapter 295
+
+
+
+Chapter 296
+
+
+
+Chapter 297
+
+
+
+Chapter 298
+
+
+
+Chapter 299
+
+
+
+Chapter 300
+
+
+
+Chapter 301
+
+
+
+Chapter 302
+
+
+
+Chapter 303
+
+
+
+Chapter 304
+
+
+
+Chapter 305
+
+
+
+Chapter 306
+
+
+
+Chapter 307
+
+
+
+Chapter 308
+
+
+
+Chapter 309
+
+
+
+Chapter 310
+
+
+
+Chapter 311
+
+
+
+Chapter 312
+
+
+
+Chapter 313
+
+
+
+Chapter 314
+
+
+
+Chapter 315
+
+
+
+Chapter 316
+
+
+
+Chapter 317
+
+
+
+Chapter 318
+
+
+
+Chapter 319
+
+
+
+Chapter 320
+
+
+
+Chapter 321
+
+
+
+Chapter 322
+
+
+
+Chapter 323
+
+
+
+Chapter 324
+
+
+
+Chapter 325
+
+
+
+Chapter 326
+
+
+
+Chapter 327
+
+
+
+Chapter 328
+
+
+
+Chapter 329
+
+
+
+Chapter 330
+
+
+
+Chapter 331
+
+
+
+Chapter 332
+
+
+
+Chapter 333
+
+
+
+Chapter 334
+
+
+
+Chapter 335
+
+
+
+Chapter 336
+
+
+
+Chapter 337
+
+
+
+Chapter 338
+
+
+
+Chapter 339
+
+
+
+Chapter 340
+
+
+
+Chapter 341
+
+
+
+Chapter 342
+
+
+
+Chapter 343
+
+
+
+Chapter 344
+
+
+
+Chapter 345
+
+
+
+Chapter 346
+
+
+
+Chapter 347
+
+
+
+Chapter 348
+
+
+
+Chapter 349
+
+
+
+Chapter 350
+
+
+
+Chapter 351
+
+
+
+Chapter 352
+
+
+
+Chapter 353
+
+
+
+Chapter 354
+
+
+
+Chapter 355
+
+
+
+Chapter 356
+
+
+
+Chapter 357
+
+
+
+Chapter 358
+
+
+
+Chapter 359
+
+
+
+Chapter 360
+
+
+
+Chapter 361
+
+
+
+Chapter 362
+
+
+
+Chapter 363
+
+
+
+Chapter 364
+
+
+
+Chapter 365
+
+
+
+Chapter 366
+
+
+
+Chapter 367
+
+
+
+Chapter 368
+
+
+
+Chapter 369
+
+
+
+Chapter 370
+
+
+
+Chapter 371
+
+
+
+Chapter 372
+
+
+
+Chapter 373
+
+
+
+Chapter 374
+
+
+
+Chapter 375
+
+
+
+Chapter 376
+
+
+
+Chapter 377
+
+
+
+Chapter 378
+
+
+
+Chapter 379
+
+
+
+Chapter 380
+
+
+
+Chapter 381
+
+
+
+Chapter 382
+
+
+
+Chapter 383
+
+
+
+Chapter 384
+
+
+
+Chapter 385
+
+
+
+Chapter 386
+
+
+
+Chapter 387
+
+
+
+Chapter 388
+
+
+
+Chapter 389
+
+
+
+Chapter 390
+
+
+
+Chapter 391
+
+
+
+Chapter 392
+
+
+
+Chapter 393
+
+
+
+Chapter 394
+
+
+
+Chapter 395
+
+
+
+Chapter 396
+
+
+
+Chapter 397
+
+
+
+Chapter 398
+
+
+
+Chapter 399
+
+
+
+Chapter 400
+
+
+
+Chapter 401
+
+
+
+Chapter 402
+
+
+
+Chapter 403
+
+He said, "My Rosh Hashanah is above everything. And what has been a wonder to me is that if my followers believe me then why are not all of my followers heedful that they should all be [present] on Rosh Hashanah; no man should be missing! For, my whole thing is Rosh Hashanah." And he ordered to make an announcement that whoever turns to his sound and follows him should be at Rosh Hashanah by him, no man missing. And whoever is privileged to be at Rosh Hashanah is entitled to be very, very happy; "Ikhlu [ma`adanim] ushthu mamthakim... ki chedhvath Hashem hi ma`uzekhem/Eat [delicacies] and drink the sweet... for the joy of Hashem is your strength" [Neh. 8:10] — this refers to Rosh Hashanah.
+
+Chapter 404
+
+
+
+Chapter 405
+
+
+
+Chapter 406
+
+
+
+Chapter 407
+
+From philosophical books etc. he told us many times and absolutely forbade us to even look at them at all. He elaborated on the severity of this prohibition because these books confuse one's religious views with alien views that do not agree at all with the views of our Holy Torah. [The authors of these philosophical books] also do not believe in demons whereas all the words of the Talmudic Sages say the opposite. Specifically, now that we've merited the [revelation of] the Zohar, the books of the Arizal and the Baal Shem Tov of blessed memory and similar works which are all established on Ruach Hakodesh and inspire a person very much in worship of God one who wishes to have pity on himself will distance himself greatly from the philosophy books that some of the authorities of old wrote such as certain commentaries printed in the Mikraot Gedolot which investigate things philosophically and similar things which need not be specified. He said also that one shouldn't study the book Akedat Yitzchak. He said this despite the fact that the book is [philosophically] kosher on the grounds that he brings the words and questions of the philosophers. So too the [first chapter of]Chovot Halevavot [entitled] The Gate of Unity, The Book of Principles [Sefer Haikarim] and Maimonides's Treatise on Logic and Guide for the Perplexed. All other similar works are all absolutely forbidden to learn because they damage and confuse the holy faith. Praiseworthy is he who knows nothing of them and walks in simple uprightness for [philosophical speculation] is not the portion of Jacob etc. and he said that according to their small words the Holy one-blessed be he cannot change the creation even a little even a fly etc. All this is confusion engendered by the views of their wisdom [i.e by the views of the philosophers.] He said furthermore that it is written furthermore in their books, "Can God make a triangle a square?" Our Rebbe of blessed memory said, "I believe that God, blessed be he, can indeed make a triangle a square because the ways of God are hidden." He already explained this many times yet failed it necessary to emphasize and reteach this warning so many times due to the severity of the prohibition of this stumbling block relating to our holy faith. Our Rebbe would repeat this warning endlessly. Everytime he spoke from these books he emphasized repeatedly the absolute prohibition to learn these books of philosophy. He cautioned us to distance ourselves very much from them and not to even look into them at all. It needn't even be said that one must definitely distance oneself from the compositions of our latter-day philosophers if one wishes to save his soul from the well of destruction so his entire world isn't absolutely destroyed, God forbid. Our Rebbe, of blessed memory, was wont to praise God for sending us the faithful one of his house, our master Moses of blessed memory, who took us out of confusion and gave us the Torah and commanded us to believe in God without any philosophical inquiry and to fulfill all the words of the Torah and their commandments in their simple sense. Praiseworthy is he who walks in simplicity etc. (Furthermore, Maimonides in his law code brings some philosophical queries like in Laws of the Foundations of the Torah and Laws of Human Dispositions and in the beginning of Laws of Idolatry one should also flee from them and not look at them at all. One must also flee from any place where he spoke about philosophy.)
+
+Chapter 408
+
+
+
+Chapter 409
+
+
+
+Chapter 410
+
+
+
+Chapter 411
+
+
+
+Chapter 412
+
+
+
+Chapter 413
+
+
+
+Chapter 414
+
+
+
+Chapter 415
+
+
+
+Chapter 416
+
+
+
+Chapter 417
+
+
+
+Chapter 418
+
+
+
+Chapter 419
+
+
+
+Chapter 420
+
+
+
+Chapter 421
+
+
+
+Chapter 422
+
+
+
+Chapter 423
+
+
+
+Chapter 424
+
+
+
+Chapter 425
+
+
+
+Chapter 426
+
+
+
+Chapter 427
+
+
+
+Chapter 428
+
+
+
+Chapter 429
+
+
+
+Chapter 430
+
+
+
+Chapter 431
+
+
+
+Chapter 432
+
+
+
+Chapter 433
+
+
+
+Chapter 434
+
+
+
+Chapter 435
+
+
+
+Chapter 436
+
+
+
+Chapter 437
+
+
+
+Chapter 438
+
+
+
+Chapter 439
+
+
+
+Chapter 440
+
+
+
+Chapter 441
+
+
+
+Chapter 442
+
+
+
+Chapter 443
+
+
+
+Chapter 444
+
+
+
+Chapter 445
+
+
+
+Chapter 446
+
+
+
+Chapter 447
+
+
+
+Chapter 448
+
+
+
+Chapter 449
+
+
+
+Chapter 450
+
+
+
+Chapter 451
+
+
+
+Chapter 452
+
+
+
+Chapter 453
+
+
+
+Chapter 454
+
+
+
+Chapter 455
+
+
+
+Chapter 456
+
+
+
+Chapter 457
+
+
+
+Chapter 458
+
+
+
+Chapter 459
+
+
+
+Chapter 460
+
+
+
+Chapter 461
+
+
+
+Chapter 462
+
+
+
+Chapter 463
+
+
+
+Chapter 464
+
+
+
+Chapter 465
+
+
+
+Chapter 466
+
+
+
+Chapter 467
+
+
+
+Chapter 468
+
+
+
+Chapter 469
+
+
+
+Chapter 470
+
+
+
+Chapter 471
+
+
+
+Chapter 472
+
+
+
+Chapter 473
+
+
+
+Chapter 474
+
+
+
+Chapter 475
+
+
+
+Chapter 476
+
+
+
+Chapter 477
+
+
+
+Chapter 478
+
+
+
+Chapter 479
+
+
+
+Chapter 480
+
+
+
+Chapter 481
+
+
+
+Chapter 482
+
+
+
+Chapter 483
+
+
+
+Chapter 484
+
+
+
+Chapter 485
+
+
+
+Chapter 486
+
+
+
+Chapter 487
+
+
+
+Chapter 488
+
+
+
+Chapter 489
+
+
+
+Chapter 490
+
+
+
+Chapter 491
+
+
+
+Chapter 492
+
+
+
+Chapter 493
+
+
+
+Chapter 494
+
+
+
+Chapter 495
+
+
+
+Chapter 496
+
+
+
+Chapter 497
+
+
+
+Chapter 498
+
+
+
+Chapter 499
+
+
+
+Chapter 500
+
+
+
+Chapter 501
+
+
+
+Chapter 502
+
+
+
+Chapter 503
+
+
+
+Chapter 504
+
+
+
+Chapter 505
+
+
+
+Chapter 506
+
+
+
+Chapter 507
+
+
+
+Chapter 508
+
+
+
+Chapter 509
+
+
+
+Chapter 510
+
+
+
+Chapter 511
+
+
+
+Chapter 512
+
+
+
+Chapter 513
+
+
+
+Chapter 514
+
+
+
+Chapter 515
+
+
+
+Chapter 516
+
+
+
+Chapter 517
+
+
+
+Chapter 518
+
+
+
+Chapter 519
+
+
+
+Chapter 520
+
+
+
+Chapter 521
+
+
+
+Chapter 522
+
+
+
+Chapter 523
+
+
+
+Chapter 524
+
+
+
+Chapter 525
+
+
+
+Chapter 526
+
+
+
+Chapter 527
+
+
+
+Chapter 528
+
+
+
+Chapter 529
+
+
+
+Chapter 530
+
+
+
+Chapter 531
+
+
+
+Chapter 532
+
+
+
+Chapter 533
+
+
+
+Chapter 534
+
+
+
+Chapter 535
+
+
+
+Chapter 536
+
+
+
+Chapter 537
+
+
+
+Chapter 538
+
+
+
+Chapter 539
+
+
+
+Chapter 540
+
+
+
+Chapter 541
+
+
+
+Chapter 542
+
+
+
+Chapter 543
+
+When he spoke about trying to bring people closer to God he made light of those who only try to work with simple people—the poor and needy, the ignorant and so on. The main effort should go into working with people of influence. Such people are very hard to bring closer, and if one succeeds with them it is a great merit for him. To bring these great souls closer to God is a major achievement. The simple, ordinary people will then automatically follow, for they are inevitably influenced by those on a higher level than themselves who have found their way to the truth, to God. <br>I asked him who is considered on a higher level. He answered impatiently, as if I had asked something very obvious, “Whoever is more learned is more important; whoever is wealthier is more important; whoever has a better lineage is more important.” The implication was that anyone who is distinguished whether by his own wealth, his learning or lineage surely has a greater, higher soul, and likewise a stronger yetzer hara. He also has a larger number of souls under him. This is why the main effort should go into working with the leaders of the younger generation in a given place—the children of the wealthy and those with a high caliber in learning. Then the simple people will automatically come closer to God. <br>The Rebbe himself would not try to work with old people, only with the young; see the Aleph-Bet Book, Teshuvah B4: “It is easier to get the young to return to God than the old.” One old man told me that once when he was with the Rebbe for Shavuot in Zaslov, he said to him, “Rebbe, bring me closer to you.” The Rebbe answered him, “I cannot bring old people closer.” Then the Rebbe smiled and said, “Tell me, is it really true that I can’t? Of course I can bring old people closer as well!” Even so this old man was never as strongly attached to the Rebbe as the young people (see Likutey Moharan I, 206 on the difference between those of tender years and the old). We have seen and heard about several cases showing the difficulties of bringing old people closer. <br>
+
+Chapter 544
+
+The Rebbe said: When a person is close to a true tzaddik for many years, and attends to his needs and listens to what he says, he may hear all kinds of remarks and conversations and stories that seem to him to have no relevance to him nor anything to offer him in the way of spiritual guidance. With the passage of time, however, he may eventually come to realize how to derive the most valuable spiritual guidance from all the different things he heard long before. He will then see how every word he heard even many years earlier has the greater relevance to him, and he will be able to derive inspiration from every single one. He will finally understand and say, “So this is what my teacher was hinting to me then.” With each new situation he finds himself in, it will dawn on him how everything he heard long ago contained all kinds of wonderful hints and guidance if he just thinks carefully about everything he heard.  <br>The Rebbe illustrated his point with a story about a certain well-known tzaddik whose household included someone who was very simple—what they call a prostik. This man attended the tzaddik constantly and heard a great deal from him, but he understood nothing and did not see any relevance in what he heard. Nevertheless, he had great faith in the tzaddik and his holy words even without understanding their true meaning. He would just stand there and attend to the tzaddik’s needs with complete sincerity.  <br>After many years the tzaddik died. The man then started remembering all kinds of things he had heard. In every situation he found himself remembering something the tzaddik had said, and would say to himself, “So this was what the tzaddik meant—what he said on such and such an occasion was a hint.” With each new development he understood in retrospect what the tzaddik had meant and what he had been hinting at all those years before. Now he understood! This man became deeply pious and God-fearing, and he was accorded great respect in the town of the tzaddik. He became the leader of all the sincerely religious people there and they all followed him. <br>
+
+Chapter 545
+
+Once, I had been complaining to him about my problems and I said to him bitterly, "I am worn out from my crying, my throat is hoarse, my eyes are spent from hoping for my G-d" (Ps. 69:4). And he raised his hand and said gently, "If so, what is there to do?" (In other words, it is forbidden to question the ways of G-d, and G-d is surely righteous). Afterwards he answered and said to me, "If Kind David a"h said "I am worn out from my crying, my throat is hoarse", surely he meant it literally: he had already cried out so much that he was physically exhausted and his throat was literally hoarse. But you, thank G-d, still have your strength. 
+
+Chapter 546
+
+On the subject of wars between nations and needless bloodshed, the Rebbe said, “Many of the misguided follies which people in previous eras believed in, such as primitive cults like child-sacrifice to Molekh (Leviticus 20:2) and so on, have now disappeared. But so far, the pursuit of war—misguided error that it is—has not been abolished.” The Rebbe had contempt for the scientists who developed new weapons, saying, “What great sages they must be to figure out how to make a wonderful weapon that can kill thousands of people at once! Is there anything more foolish than to kill so many people for nothing!”
+
+Chapter 547
+
+When fires broke out here in Breslov once on a Shabbat and once on Yom Kippur, the Rebbe wanted us to follow the most lenient rulings as regards rescuing property and not to adopt the more stringent views at all. (Needless to say, the leniencies had to be halakhically acceptable: what he wanted us to avoid were unnecessary stringencies.) After Yom Kippur he raised this subject again and said that there were many halakhic responsa which gave very lenient rulings in this regard, and he said it was not right to adopt the more stringent views. He said, “I have long known that there are some people who will abandon much of their devotions, indeed almost everything, because of one stringency. How much effort people put into acquiring wealth and possessions! They neglect their Torah study, their prayers and devotions and go out traveling for days on end to make money! Should they abandon everything for the sake of one stringency and then have to go out a second time and neglect their devotions all over again in order to make up the loss?” <br>The Rebbe said that when he himself took money with him on a journey he was most particular to put it safely away in his inside breast pocket directly over his heart. He would check to make sure that there were not any tears or holes in the pocket. Even after all these precautions he would keep on feeling his pocket throughout the journey to see that the money was still there. There were a number of occasions when some of the Rebbe’s followers lost sums of money while traveling and they came to him to complain. But the Rebbe took them to task for this and told them off for not being careful enough and not looking after their money properly. <br>
+
+Chapter 548
+
+Once when I was alone with the Rebbe he said to me, “Elijah’s heart welled up inside him and he called God, ‘Cause of all causes and Means of all means.’” The Rebbe added in Yiddish, “He is der veigenish, the Path”—but I do not know exactly what he meant.
+
+Chapter 549
+
+I was told that on one occasion the Rebbe spoke a great deal about the verse, “Buy the truth but do not sell it” (Proverbs 23:23). He asked: If the verse says not to sell the truth, then from whom should one buy it? Is it logical that the verse should say first, “Buy the truth” and then say, “but do not sell it”? If the verse says that no one should sell the truth, then whom should one buy it from? He spoke about this at length, but I did not hear what he said.
+
+Chapter 550
+
+Someone told me that the Rebbe said, “When one repeats a lie twice it becomes the truth”—that is, it becomes like the truth for the person who repeats it, by virtue of his having repeated it twice. <br>He also said, “Sometimes a person lies in bed, making up untruths about his friend. He imagines his friend spoke against him or deliberately wronged him in some way. <br>“He starts to get agitated and angry with his friend. Before long he is burning with anger against him—all for no reason, because he himself imagined it all. In actual fact his friend is quite innocent.” <br>
+
+Chapter 551
+
+Once he spoke about why at times the true tzaddikim are unable to accomplish what they want with their prayers, for, “There are times when He listens and times when He does not listen” (Zohar II, 105b).
+
+Chapter 552
+
+People often get depressed, especially when praying, because of various doubts and worries that come into their minds about something they think they did wrong or because of their sins. In this connection the Rebbe told me a story about the Baal Shem Tov. Once the Baal Shem Tov stood up to pray, but he found it impossible to pray because he was disturbed by his thoughts. He was worrying about the fact that he used to light his pipe with a candle made of forbidden fat—which apparently meant that he was guilty of transgressing the prohibition of forbidden fat. Because of this he could not pray. The more he wanted to pray and to push this thought out of his mind, the more impossible he found it. Each time he kept on worrying that he had transgressed the prohibition of forbidden fat. It was impossible for him to even begin to pray. What did the Baal Shem Tov do? He jumped up and made an oath that he would always light his pipe with a candle made of forbidden fat. And so he did—for it is a well-known fact that the Baal Shem Tov used to light his pipe with a candle made of forbidden fat.
+
+Chapter 553
+
+Once I spoke to the Rebbe about the Chassid from Amsterdam, a well-known figure in Brody, who had made a pilgrimage to the Holy Land. I saw him in Kremenetz after his return from Israel, and I told the Rebbe I heard him say that he had already slain his yetzer hara. “What need is there to talk about his slaying the yetzer hara,” the Rebbe retorted, “seeing as he fasted as much as he did?” The Chassid from Amsterdam fasted a great deal. I heard from my father-in-law that he fasted from Shabbat to Shabbat a hundred and six times in succession. <br>Editor’s note: The implication of this is that the Rebbe wanted to instill in his followers perfect faith in our sages. He wanted them to have such perfect faith that they would never have any doubts about them at all. They would know and believe that all the words of the sages are “true, righteous and faithful.” <br>I heard that once they discussed with the Rebbe how Rabbi Levi Yitzchak, the Rav of Berdichov, did not want to go to the mikvah on the morning of Shavuot until he was shown the Chariot that Ezekiel saw (Ezekiel 1). This surprised people greatly. “And why should this be so amazing in your eyes?” the Rebbe retorted. “Was not Ezekiel also a human being?” There were other occasions when the Rebbe used extravagant terms in praise of Rabbi Levi Yitzchak. I heard the Rebbe say of him that were it not for the fact that he lived in Berdichov his devotions would have taken him to the level of the Maggid of Mezeritch—and according to another version, to that of the Baal Shem Tov. I also heard from one of the Rebbe’s closest followers that the Rebbe said to him shortly after Rabbi Levi Yitzchak’s death that he was unique in his generation. <br>Once they were telling the Rebbe about a certain tzaddik who had said of the Maggid of Mezeritch that with his every glance he saw all Seven Shepherds. The Rebbe said, “About the Maggid one can believe everything.” This is not the place to go into the other things the Rebbe said in praise of the Maggid—many of which were in any case forgotten. <br>
+
+Chapter 554
+
+
+
+Chapter 555
+
+
+
+Chapter 556
+
+
+
+Chapter 557
+
+It was said of the Baal Shem Tov that he learned all the names for all the remedies in each of the seventy languages from the Biblical section enumerating the twenty-four impure birds (Leviticus 11:13-21). I seem to remember that the Rebbe also said this of the Baal Shem Tov.
+
+Chapter 558
+
+ I heard once from the Rebbe’s holy mouth about mar’in, nightmares, may God save us. He said, “The kelipot of the wasted seed of a person go to her [Lilith] and this causes the mar’in.” We once heard him say that the greatest of all religious devotions is still easier than the efforts involved in making a living and acquiring worldly possessions. We see for ourselves how much effort a merchant puts into traveling to a fair or a market in time for market-day. As soon as Shabbat ends he has to start getting busy. First he must find a wagon. Then he has to expend a lot of energy hurriedly loading his wares onto the wagon. After this he has to travel through the night, driving sleep from his eyes and breaking his whole body through having to sit on top of a loaded wagon. This is besides all the other rigors of travel. After this he has to stand on his feet for the whole day in the freezing cold… All this effort, discomfort and hardship for a maybe—maybe he will make a profit, or maybe he will lose everything, including his expenses, which is what usually happens. To make a living in this world people go to such lengths and suffer such hardship—and all for a maybe, the chance of a small profit. On the other hand, the greatest possible religious devotion is prayer. And yet, when we get up to pray, we pray and then we [succeed in] completing the prayer!
+
+Chapter 559
+
+I understood from a comment the Rebbe made that with each step a person takes in going from place to place he comes each time into different worlds.
+
+Chapter 560
+
+I heard from our master, our teacher and our Rabbi, may his memory be for a blessing, that each individual has “something in front of him” and “something behind him,” each one according to his level. [It is forbidden for a person to speculate what is beyond Creation and what is prior to Creation (Chagigah 11b). [Note: Rebbe Nachman is indicating that these limits vary with each individual.]
+
+Chapter 561
+
+I heard him say that each day has its own blessing.
+
+Chapter 562
+
+I heard from the Rebbe that the time for giving charity for the Land of Israel is in the month of Adar. The Rebbe said that the main reason people fall is because of pride. In actual fact, there is no such thing as a fall, because God is present in every place, for “the whole earth is full of His glory” (Isaiah 6:3). But when a person has pride, God then says, “I and he cannot both dwell in the world” (Erachin 15b). This shows that all falls come about because of pride. (Hilchos Shechitah, Halacha 3, Likutei Halachos)
+
+Chapter 563
+
+ I heard from the Rebbe that in the days of Abraham the Shekhinah, Divine Presence, was called by the name of Sarah; in the days of Isaac by the name of Rebecca; and in the days of Jacob by the names of Rachel and Leah. (Likutei Halachos Basar v'Chalav, Halachah 2). And such is brought in the Holy Zohar (Breishit 112)
+
+Chapter 564
+
+Faith is the last in the chain of all the spiritual qualities. Yet it is precisely through faith that one attains all other levels, for faith is “the stone that the builders rejected,” which “became the cornerstone” (Psalms 118:22). Along the same lines, the Rebbe said after teaching the lesson "כִּי מְרַחֲמֵם יְנַהֲגֵם" in Likutey Moharan II, 7 that faith is the last level, yet through faith one can rise to all levels and attain Desire, which is higher than everything else. See there in the Sichos that follow Sippurei Maasiyot (Sichos HaR"an 32) (Likutei Halachos Nedarim, Halachah 4, Ot 16)
+
+Chapter 565
+
+There was one extraordinary occasion when the Rebbe spoke in awesome terms about the greatness of the Creator. He spoke in a way that is impossible to describe in writing. Then immediately afterwards he began to give encouragement, saying that even if a person experiences a tremendous fall, each one in his own way, he should still strengthen himself and never ever despair, because God’s greatness is exalted even beyond the Torah, and there is a place where everything can be corrected. For teshuvah, repentance, is beyond the Torah. “But how can we achieve this?” I asked. “It is possible to come to it,” he replied, so long as you never despair or give up crying out, praying and pleading. The only thing is to cry out, to pray, to plead…never ever tire of it. Eventually you will rise up from where you have fallen. The essence of teshuvah is to cry out to God.”
+
+Chapter 566
+
+“Perfect truth and faith are things which each individual understands according to his personal capacity”—so I heard from him directly.
+
+Chapter 567
+
+The Rebbe once said something that implied that the basic term for holy action is tzedakah, charity.
+
+Chapter 568
+
+The main source of hope stems from the concept of “above time” which the tzaddikim, who are the embodiment of the Mashiach, attain. This I understood from what he said shortly before his death, about how he was now going with his lesson on the verse, “I have this day given birth to you” (Psalms 2:7), which refers to this concept. To explain this in writing is quite impossible. From what he said, however, I understood that he was referring to the tremendous effort he was making to bring great numbers of people close to God. As yet he had not had the success he wanted: the opposition and the obstacles, physical and spiritual, were getting more and more powerful and widespread, both in general and in each individual case. Things had reached a point where the strength to resist was faltering. Many had stumbled and fallen as a result. This was the connection in which he said he revived himself with the concept of “I have this day given birth to you.” The idea is that God will help us to overcome everything, and in the end the truth will be revealed; we will all return to God in truth, and the former days will fall away. For all time will cease to be: everything will be merged in the concept of “above time,” and there all will be set right.
+
+Chapter 569
+
+I heard from the Rebbe that when one formulates original Torah ideas it is very beneficial to one’s [departed] father and mother. The Rebbe told me he had been speaking with someone who was complaining bitterly to him about how terrible his behavior was. This man wanted very much to draw closer to God and change his behavior for the better. But each time he tried, the temptations grew stronger and stronger. The days had turned into years and he had still not managed to extricate himself from his bad ways. But each time he would try even harder to control himself and he was always struggling to get closer to God. As the man complained how terribly he behaved, the Rebbe answered with great wisdom, saying in a tone of sincerity and simplicity, “Then I have no one to speak to, because everything is totally bad.” At this the man got excited and said to the Rebbe, “But I do try to fight back at times and get closer to what I should be as a Jew.” “Only the slightest bit,” answered the Rebbe. He then told the man to make it a practice to go with the teaching of Azamra! (Likutey Moharan I, 282). I understood the Rebbe to mean that this was precisely how he revived this man. He had already fallen so low in his own estimation that it was not possible to revive him with anything. It was only when the Rebbe told him that he was totally bad that he was startled and became excited. It was then that he started feeling a little of the holiness of the good points still inside him. Then the Rebbe told him to go with the lesson of Azamra!.

txt/Chasidut/Breslov/Likutei Etzot/English/Sefaria Community Translation.txt

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+Likutei Etzot
+ליקוטי עצות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Likutei Etzot
+
+Introduction to First Edition
+
+
+
+Introduction to Second Edition
+
+
+
+Truth and Faith
+
+
+
+Sighing
+
+
+
+Eating
+
+
+
+Hospitality
+
+
+
+Eretz Israel
+
+
+
+Berit
+
+
+
+Children
+
+
+
+Trust
+
+
+
+Shame
+
+
+
+Clothing
+
+
+
+Arrogance and Humility
+
+
+
+
+
+
+
+To cancel the arrogance which it a form of idol-worship. The importance is to get closer of the Tzaddikim (Ibid. 5). [en]
+Pour annuler l'orgueil qui est une forme d'idolâtrie. L'essentiel est de se rapprocher des Tzaddikim (ibid. 5). [fr]
+
+Knowledge
+
+
+
+Speech
+
+
+
+Hitbodedut
+
+
+
+Strengthening
+
+
+
+Divine Attainments
+
+
+
+Confession
+
+
+
+Memory
+
+
+
+Philosophy and Secular Wisdom
+
+
+
+Marriage
+
+
+
+Midnight
+
+
+
+Travel
+
+
+
+Fear of God
+
+
+
+Anger
+
+
+
+Honor
+
+
+
+Scoffing
+
+
+
+Money and Livelihood
+
+
+
+Thoughts
+
+
+
+Dispute and Discord
+
+
+
+Obstacles and Inhibitions
+
+
+
+Mikveh
+
+
+
+Moadei Hashem
+
+Shabbat
+
+
+
+Rosh Chodesh
+
+
+
+Three Festivals
+
+
+
+Nisan and Passover
+
+
+
+Omer and Shavuot
+
+
+
+Three Weeks
+
+
+
+Elul
+
+
+
+Rosh Hashana
+
+
+
+Yom Kippur
+
+
+
+Sukkot
+
+
+
+Chanukah
+
+
+
+Purim
+
+
+
+Music
+
+
+
+Patience
+
+
+
+Brazenness
+
+
+
+Advice
+
+
+
+Eyes
+
+
+
+Redeeming Prisoners
+
+
+
+Tzadik
+
+
+
+Charity
+
+
+
+Tzitzit
+
+
+
+Sanctity
+
+
+
+Desire and Yearning
+
+
+
+Healing
+
+
+
+Happiness
+
+
+
+Peace
+
+
+
+Torah Learning
+
+
+
+Prayer
+
+
+
+Discipline
+
+
+
+Tefillin
+
+
+
+Fasting
+
+
+
+Repentance
+
+
+
+Completeness
+

txt/Chasidut/Breslov/Likutei Halakhot/English/Ami Silver, 2020.txt

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+Likutei Halakhot
+ליקוטי הלכות
+Ami Silver, 2020
+http://sefaria.org
+
+Likutei Halakhot
+
+Author's Introduction
+
+
+
+Orach Chaim
+
+Laws of Morning Conduct
+
+
+
+Laws of Morning Hand Washing
+
+
+
+Laws of Fringes
+
+
+
+Laws of Phylacteries
+
+
+
+Laws for Morning Blessings
+
+
+
+Laws of Torah Blessings
+
+
+
+Laws of Kaddish
+
+
+
+Laws of Reciting Shema
+
+
+
+Laws of Prayer
+
+
+
+Laws of Priestly Blessings
+
+
+
+Laws of Tachanun
+
+
+
+Laws of Sidra Kaddish
+
+
+
+Laws of Reading the Torah
+
+
+
+Laws of the Synagogue
+
+
+
+Laws of Business
+
+
+
+Laws of Washing One's Hands for a Meal
+
+
+
+Laws of Meals
+
+
+
+Laws of Grace After Meals and Washing after Meals
+
+
+
+Laws of Blessings Over Fruit
+
+
+
+Laws of Blessing on Fragrance
+
+
+
+Laws of Thanksgiving Blessings
+
+
+
+Laws of Blessing on Sights and Other Blessings
+
+
+
+Laws for Afternoon Prayer
+
+
+
+Laws for Evening Prayer
+
+
+
+Laws of Reciting Shema Before Retiring
+
+
+
+Laws of the Sabbath
+
+
+
+Laws of Joining Domains
+
+
+
+Laws of the New Moon
+
+
+
+Laws of Passover
+
+
+
+Laws of Counter the Omer
+
+
+
+Laws of the Shavuot Festival
+
+
+
+Laws of the Festival Day
+
+
+
+Laws of the Week Days of a Festival
+
+
+
+Laws of the Ninth of Av and Other Fast Days
+
+
+
+Laws of the New Year
+
+
+
+Laws of the Day of Atonement
+
+
+
+Laws of the Festival of Booths
+
+
+
+Laws of the Palm Branch
+
+
+
+Laws of the Hoshana Rabba Festival
+
+
+
+Laws of the Hannukah Festival
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Chapter 6
+
+
+
+Section 1
+
+
+
+3. This is a wondrous piece of advice that is applicable to every person to help them get out of the depths of darkness and obscurity, by means of truth - which is God’s own light, as it were, in the manner of, “God is my light.” For the Blessed God is the essence of truth.
+4. And this is the nature of the Chanukah candles. For Chanukah is a time of prayer and praise of the Blessed God, as it is written, “they established these eight days of Chanukah to give thanks and praise etc.” For at that time, great miracles occurred and we say [the prayer] Al Hanissim (for all of the miracles) etc. And miracles are the quality of prayer which is beyond nature, as was explained above, and the main essence of prayer is truth, which is a light that shines to bring a person out of darkness, as explained above. And this is the quality of the Chanukah candles, which is the quality of “send Your light and Your truth etc.” (Psalms 43:3). For it is known that the miracle of Chanukah, and likewise all miracles that similarly occur in all periods and each and every year - that is, when the “wicked kingdom grew in power to cause them to forget Your Torah and to turn them away from Your desired laws.” And likewise in each and every individual in every time, when the Other Side grows in power and spreads itself out upon the individual, seeking to overcome them and prevent them from serving God in any which way, God forbid, and they said “write for yourselves on the horn of an ox that ‘you have no portion [with the God of Israel]’ etc.” then, there is no advice or strategy to save one’s soul other than [turning to] the truth. Meaning, that one ensures, according to their own level, to draw themselves only toward the truth of truth, and to look only to truth - in truth. And likewise in prayer, even if it is impossible for someone to pray at all, even so they may nonetheless seek to speak an utterance of prayer truthfully. And then the truth will illuminate a way for this person to lead them out of their darkness, as explained above. And this is the quality of the Chanukah candles, which is the quality of the light of truth, in the manner of “send Your light and Your truth etc.” (Psalms 43:3), as explained above. For by means of this one can step out of the darkness and be able to pray, which is the aspect of the days of Chanukah that were established [as days of] prayer, “to give thanks and praise” etc. And for this reason, the Chanukah candles [are positioned] lower than ten handbreadths, for the Shechina [Divine Presence] never lowered itself beneath ten [handbreadths], and therefore that is the place where they grab hold. And it is there specifically that we light the Chanukah candles close to the doorway, in the manner of “the opening of your words will shine, etc.” (Psalms 119:130) to show that it is specifically below ten handbreadths - in the very place that the Other Side grabs hold - that there too we can find the doorway to draw close to holiness through the light of truth. That we can draw the truth to there as well, and through the light of truth - which is the Chanukah candles - we can come close to the Blessed God in every place, even below ten handbreadths where there is no presence of the Shechina; there too we can find the opening by means of the light of truth...
+
+
+Laws of the Four Festive Torah Portions
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+Laws of Purim
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+Yoreh Deah
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+Laws of Slaughtering
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+Laws of Unfit Animals
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+Laws of Priestly Gifts
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+Laws of a Limb from a Live Animal
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+Laws of Meat that was Unobserved
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+Laws of Fat and Blood
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+Laws of Blood
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+Laws of Salting
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+Laws of Domesticated and Undomesticated Animals
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+Laws of Things that Come from a Live Animal
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+Laws of Birds
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+Laws of Fish
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+Laws of Insects
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+Laws of Eggs
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+Laws of Meat and Milk
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+Laws of Mixtures
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+Laws of Non Jewish Food
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+Laws of Kashering Vessels
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+Laws of Taste Transfer
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+Laws of Libational Wine
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+Laws of Wine Vessels
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+Laws of Idol Worship
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+Laws of Interest
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+Laws of Idolatrous Practices
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+Laws of Sourcerers and Enchanters
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+Laws of Shaving and Tatooing
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+Laws of Shaving
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+Laws of Forbidden Dresss
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+Laws of a Menstruant
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+Laws of Ritual Baths
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+Laws of Vows
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+Laws of Oaths
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+Laws of Honouring One's Father and Mother
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+Laws of Honouring One's Rabbi and a Torah Scholar
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+Laws of Teachers
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+Laws of Torah Study
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+Laws of Charity
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+Laws of Circumcision
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+Laws of Slaves
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+Laws of Converts
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+Laws of a Torah Scroll
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+Laws of a Mezuzah
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+Laws of Sending Away the Mother Bird
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+Laws of New Grain
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+Laws of Three Year Old Trees
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+Laws of Mixed Crops
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+Laws of Mixed Breeding
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+Laws of Fobidden Fabric Blends
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+Laws of Redeeming the Firstborn
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+Laws of Firstborn Kosher Animals
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+Laws of Firstborn Donkey
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+Laws of Separating From Dough
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+Laws of Tithes
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+Laws of First Shearings
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+Even HaEzer
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+Laws of Procreation
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+Laws of Matrimony
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+Laws of Sanctification
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+Laws of a Bill of Marriage
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+Laws of a Bill of Divorce
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+Laws of Levirate Marriage
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+Laws of Adulterer
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+Laws of Rape and Seduction
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+Choshen Mishpat
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+Laws for Judges
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+Laws of Testimony
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+Laws of Loans
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+Laws of Plaintiffs and Defendants
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+Laws of Collecting Loans
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+Laws of Collecting Loans from Orphans
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+Laws of Collecting Loans from Purchasers and Laws Designated Collection
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+Laws of an Agent Collecting Debts and Authorisation
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+Laws of Authorisation
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+Laws of Guaranteeing
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+Laws of Movable Property
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+Laws of Immovable Property
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+Laws of Neighbor Damages
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+Laws of Immovable Partnerships
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+Laws of Divisions of Partnerships
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+Laws of Boundaries
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+Laws of Partners
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+Laws of Emissaries
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+Laws of Buying and Selling
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+Laws of Over and Under Charging
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+Laws of Gifting
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+Laws of a Deathly Ill Person
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+Laws of Lost and Found
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+Laws of Unloading and Loading
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+Laws of Ownerless Property and Property of Non Jews
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+Laws of Inheritance
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+Laws of an Apotropos
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+Laws of Deposit and Four Guards
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+Laws for Paid Guardians
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+Laws of Artisans
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+Laws of Hiring
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+Laws of Leasing and Contract Work
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+Laws of Hiring Labourers
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+Laws of Borrowing
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+Laws of Theft
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+Laws of Stealing
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+Laws of Damages
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+Laws of Causing a Loss and Reporting to Government
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+Laws of Monetary Damages
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+
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+Laws of Injuring a Person
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+Laws of Roof Rails and Preservation of Life
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txt/Chasidut/Breslov/Likutei Halakhot/Hebrew/Likutei Halachot.txt

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+Likutei Halakhot
+ליקוטי הלכות
+Likutei Halachot
+http://www.orhaganuz.co.il
+
+ליקוטי הלכות
+
+הקדמת המחבר
+
+הַקְדָּמָה מִבַּעַל הַמְחַבֵּר זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, אֲשֶׁר כְּתָבָהּ בְּעַצְמוֹ:
+הַפַּעַם אוֹדֶה אֶת ה' אֲשֶׁר עַד כֹּה עֲזָרַנִי מָה אֲדַבֵּר וְהוּא אָמַר וְעָשָֹה מִי כַּה' אֱלֹהֵינוּ וְכוּ', מֵקִים מֵעָפָר דָּל מֵאַשְׁפּוֹת יָרִים אֶבְיוֹן כָּמוֹנִי, לְקָרְבֵנִי לְאוֹר צַח וּמְצֻחְצָח כָּזֶה, אוֹר הָאוֹרוֹת, צַח הַצַּחְצָחוֹת מִי יְסַפֵּר שִׁבְחוֹ, מִי יְסַפֵּר תְּהִלָּתוֹ וְגַם כִּי יָדוּעַ שֶׁכָּל הַלְּשׁוֹנוֹת שֶׁל שֶׁבַח וּתְהִלָּה, כְּבָר הֻרְגְּלוּ הָעוֹלָם לְכָתְבָם עַל מָאן דְּהוּא, אַךְ הַמְעַיֵּן בִּסְפָרָיו הַקְּדוֹשִׁים בְּעֵין הָאֱמֶת, וְנָבוֹן יוֹסִיף לֶקַח לָשׂוּם עֵין עִיּוּנוֹ בִּדְבָרַי אֵלֶּה אֲשֶׁר חָנַּנִי ה' בְּכֹחוֹ, הַמְבֹאָרִים בַּסְּפָרִים הָאֵלֶּה, יָבִין וְיַשְֹכִּיל וְיֵדַע כִּי כָּל הַשְּׁבָחִים וְהַתְּהִלּוֹת וְהַגְּדֻלּוֹת שֶׁכָּתַבְתִּי עָלָיו, זִכְרוֹנוֹ לִבְרָכָה, עֲדַיִן לֹא הִגְעַתִּי לְקַרְסֻלֵּי שִׁבְחֵי תְּהִלָּתוֹ, כִּי שָֹגְבָה מַעֲלָתוֹ וּגְדֻלָּתוֹ וְתָקְפּוֹ עַד אֵין סוֹף וְאֵין תַּכְלִית, מַה שֶּׁאֵין הַפֶּה יָכוֹל לְדַבֵּר וְהַלֵּב לַחֲשֹׁב וּבוֹחֵן לִבּוֹת הוּא יוֹדֵעַ, שֶׁאֲנִי יוֹדֵעַ בְּעַצְמִי מִעוּט עֶרְכִּי עָלַי, כִּי מִי אָנֹכִי כִּי בָּאתִי עַד הֲלוֹם, לְחַבֵּר סְפָרִים, וּבִפְרַט דְּבָרִים כָּאֵלּוּ הָעוֹמְדִים בְּרוּם רוּמוֹ שֶׁל עוֹלָם, הַפּוֹתְחִים שַׁעַר לְכָל דּוֹפְקֵי בִּתְשׁוּבָה, הַחֲפֵצִים לָצֵאת מֵחֹשֶׁךְ לְאוֹר, לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, לֵאוֹר בְּאוֹר הַחַיִּים. וְאִם אָמְנָם עַתָּה בַּדּוֹרוֹת הַלָּלוּ, חִבּוּר סְפָרִים אֵינוֹ בִּכְלַל גְּדֻלָּה וַחֲשִׁיבוּת, וְהַלְוַאי שֶׁלֹּא יְהֵא לְבִזָּיוֹן, לְלַעַג וּלְקֶלֶס, כַּאֲשֶׁר רַבּוּ עַתָּה הַמִּתְלוֹצְצִים מִסְּפָרִים חֲדָשִׁים, וּבְטֶרֶם יִתְקָרְבוּ אֲלֵיהֶם לְהַבִּיט בָּהֶם אִם טוֹב וְאִם רַע, וְיִתְנַכְּלוּ אֲלֵיהֶם מִקֹּדֶם בְּנִכְלֵי עַרְמִימִיּוּת וַחֲבִילוֹת חֲבִילוֹת שֶׁל לֵיצָנוּת וּמְכַנִּים לָהֶם שֵׁם לִגְנַאי [וּמַה הַמְכַנֶּה שֵׁם לַחֲבֵרוֹ אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא (ב"מ נח.), הַמְכַנֶּה שֵׁם לְסֵפֶר, שֶׁמְּדַבֵּר דִּבְרֵי תּוֹרָה, דִּבְרֵי אֱלֹהִים חַיִּים וְכוּ', עַל אַחַת כַּמָּה וְכַמָּה! וְאֵין לְהַאֲרִיךְ בָּזֶה כָּאן] עַל כָּל פָּנִים אֵין חִבּוּר סְפָרִים בִּכְלַל גְּדֻלָּה וַחֲשִׁיבוּת בָּעִתִּים הַלָּלוּ, אַךְ אַף-עַל-פִּי-כֵן נִמְצָאִים כְּשֵׁרִים וּתְמִימִים בְּכָל דּוֹר וָדוֹר עַתָּה גַּם עַתָּה, אֲשֶׁר הוֹלְכִים בְּתֹם בֶּטַח, וּבְמוֹשַׁב לֵיצִים לֹא יֵשְׁבוּ, אֲשֶׁר עֲלֵיהֶם תִּטֹּף אִמְרֵי אֱמֶת, כְּמַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה, יְבַקְּשׁוּ כְּכֶסֶף וּכְמַטְמוֹנִים יְחַפְּשׂוּ דִּבְרֵי אֱמֶת וָצֶדֶק, הַמְיֻסָּדִים עַל אַדְנֵי פָּז, עַל דִּבְרֵי רַבּוֹתֵינוּ הַקְּדוֹשִׁים, זִכְרוֹנָם לִבְרָכָה:
+וַאֲנִי בְּעָנְיִי יָדַעְתִּי כִּי לֹא הִגַּעְתִּי לְמִדָּה זוֹ, לֹא מִינֵיהּ וְלֹא מִקְּצָתָהּ, לְחַוּוֹת דֵּעִי אֲפִלּוּ לִפְנֵי קַל שֶׁבַּקַּלִּים וְהַפָּחוּת שֶׁבַּפְּחוּתִים, אַךְ זֹאת אוֹדֶה וְלֹא אֵבוֹשׁ וְהָאֱמֶת אַגִּיד וְלֹא אֲכַחֵד, וּבְרֹאשׁ הוֹמִיּוֹת אֶקְרָא בְּפִתְחֵי שְׁעָרִים בָּעִיר אֲמָרַי אֹמַר, וַאֲדַבְּרָה בְּעֵדוֹתֶיךָ נֶגֶד מְלָכִים וְלֹא אֵבוֹשׁ, שֶׁכְּשֵׁם שֶׁאֲנִי קָטָן בְּעֵינַי מִצַּד עַצְמִי, כַּאֲשֶׁר בּוֹחֵן לִבּוֹת הוּא יוֹדֵעַ, כֵּן יָקְרָה נַפְשִׁי מִצַּד מַעֲלַת קְדֻשַּׁת הַמַּשְׁפִּיעַ עָלַי חָכְמָה וּבִינָה וָדַעַת, הוּא כְּבוֹד אֲדוֹנִי, מוֹרִי, הָרַב הַקָּדוֹשׁ וְהַנּוֹרָא, הָרַב הָאֱמֶת, זֵכֶר צַדִּיק לִבְרָכָה וְאִם אָמַרְתִּי אֲסַפְּרָה כְּמוֹ אֶפֶס קָצֶה מֵאֵת כָּל אֲשֶׁר עָשָֹה לְנַפְשִׁי, לֹא תַּסְפִּיק הָאָרֶץ לְהָכִיל אֶת כָּל דְּבָרַי. בַּמָּה אֲקַדֵּם ה' אִכַּף לֵאלֹהֵי מָרוֹם רַבּוֹת עָשִֹיתָ אַתָּה ה' אֱלֹקַי נִפְלְאוֹתֶיךָ וּמַחְשְׁבוֹתֶיךָ אֵלֵינוּ אֵין עֲרוֹךְ אֵלֶיךָ אַגִּידָה וַאֲדַבְּרָה עָצְמוּ מִסַּפֵּר:
+וְהִנֵּה מַהוּת הַסֵּפֶר וּמַעֲשֵֹהוּ יִרְאֶה הָרוֹאֶה בְּעֵינָיו שֶׁכֻּלּוֹ מְיֻסָּד וּמְסֻדָּר עַל כָּל הַהֲלָכוֹת שֶׁבְּאַרְבָּעָה חֶלְקֵי שֻׁלְחָן עָרוּךְ, כִּי כֵן צֻוֵּיתִי מִפִּיו הַקָּדוֹשׁ, לַחֲשֹׁב וּלְעַיֵּן בְּכָל הִלְכְתָא וְהִלְכְתָא עַד שֶׁיָּאִיר ה' עֵינַי לְחַדֵּשׁ בָּהֶם אֵיזֶה חִדּוּשׁ וְכָל מַה שֶּׁזִּכַּנִי ה' יִתְבָּרַךְ לְחַדֵּשׁ בָּהֶם, הַכֹּל מְיֻסָּד עַל-פִּי הַהַקְדָּמוֹת וְהַיְסוֹדוֹת שֶׁקִּבַּלְתִּי מֵרַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא, זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, הַמְבֹאָרִים בִּסְפָרָיו הַקְּדוֹשִׁים, שֶׁהֵם, לִקּוּטֵי מוֹהֲרַ"ן א' וּב' וְלִפְעָמִים הוֹצֵאתִי אֵיזֶה הַקְדָּמוֹת נוֹרָאוֹת מֵהַמַּעֲשִֹיּוֹת הַנּוֹרָאוֹת שֶׁסִּפֵּר, הַמְבֹאָרִים בַּסֵּפֶר "סִפּוּרֵי מַעֲשִֹיּוֹת" כִּי אִם אָמְנָם רִמְזֵי הַמַּעֲשִֹיּוֹת שָֹגְבוּ מִדַּעְתֵּנוּ, כִּי גָּאוּ הַמַּיִם נַחַל אֲשֶׁר לֹא נוּכַל לַעֲבֹר, אַף-עַל-פִּי-כֵן ה' יִתְבָּרַךְ חוֹנֵן לָאָדָם דַּעַת וְהֵאִיר עֵינַי לִמְצֹא בָּהֶם לִפְעָמִים אֵיזֶה דְּבָרִים נִפְלָאִים, כַּאֲשֶׁר יִרְאֶה הַמְעַיֵּן בְּעֵינָיו בְּהִלְכוֹת תְּפִלִּין הֲלָכָה ה וּבְהִלְכוֹת בִּרְכוֹת הַשַּׁחַר הֲלָכָה ג וּבִשְׁאָרֵי מְקוֹמוֹת וְלִפְעָמִים לִקַּטְתִּי אֵיזֶה הַקְדָּמוֹת מִסֵּפֶר הָא"ב וְכָל הַהַקְדָּמוֹת שֶׁהוֹצֵאתִי מִסִּפְרֵי רַבֵּנוּ זַ"ל, וְכָל מַה שֶּׁעֲזָרַנִי ה' יִתְבָּרַךְ לְחַדֵּשׁ בָּהֶם, בְּכֻלָּם הֵאִיר ה' עֵינַי לִמְצֹא אוֹתָם בַּאֵר הֵיטֵב בִּפְסוּקֵי תַּנַ"ךְ וּבְמַאַמְרֵי רַזַ"ל, בִּגְמָרָא וּמִדְרָשִׁים וְסִפְרֵי הַזֹּהַר הַקָּדוֹשׁ וְכִתְבֵי הָאֲרִיזַ"ל, עַד שֶׁהֵאִיר ה' עֵינַי לְהַכְנִיס אוֹתָם בְּדֶרֶךְ פַּרְדֵּ"ס לְתוֹךְ דִּינֵי הַמִּצְוֹת עַל-פִּי סֵדֶר הִלְכוֹתֵיהֶם הַמְבֹאָרִים בְּאַרְבָּעָה חֶלְקֵי שֻׁלְחָן עָרוּךְ וְקִוִּיתִי לַה' אֲשֶׁר עֵינֶיךָ תִּרְאֶינָה נִפְלָאוֹת בְּרֹב הַמְּקוֹמוֹת מַה גָּדְלוּ מַעֲשֵֹי ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו, כִּי עַל פִּי דְּבָרִים הָאֵלֶּה הַמְבֹאָרִים בַּסְּפָרִים הָאֵלֶּה יוּכַל כָּל אָדָם לְהָבִין וּלְהַשְֹכִּיל מֵרָחוֹק גְּדֻלּוֹת נוֹרְאוֹת וְנִפְלְא��ֹת כָּל מִצְוָה וּמִצְוָה וְכָל דִּין וְדִין מִפְּרָטֵי הַמִּצְוָה וַאֲפִלּוּ הַדִּינִים שֶׁבֵּין אָדָם לַחֲבֵרוֹ, הַמְבֹאָרִים בְּחֹשֶׁן מִשְׁפָּט, אֲשֶׁר אֵין אִישׁ שָֹם עַל לֵב לְהָבִין מֵהֶם רְמָזִים וּדְרָכִים לַעֲבוֹדַת ה' יִתְבָּרַךְ וּבְחַסְדֵי ה' בְּאֵלּוּ הַסְּפָרִים יַרְוֶה אֶת נַפְשׁוֹ הַצָּמֵא לִשְׁמֹעַ דִּבְרֵי ה':
+כִּי זֶה יָדוּעַ שֶׁכָּל הַתּוֹרָה וְכָל הַדִּינִים וְהַהֲלָכוֹת שֶׁבְּכָל חֶלְקֵי הַתּוֹרָה, מִכֻּלָּם צְרִיכִים לְהוֹצִיא עֵצוֹת וּדְרָכִים וּרְמָזִים לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת וְכַמְבֹאָר בְּדִבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּהַתּוֹרָה "חֲדִי רַבִּי שִׁמְעוֹן" בְּסִימָן סא (לִקּוּטֵי א), שֶׁמִּכָּל הַלִּמּוּדִים שֶׁהָאָדָם לוֹמֵד צְרִיכִים לְהוֹצִיא מִשְׁפְּטֵי הַנְהָגוֹת יְשָׁרוֹת וְכוּ', עַיֵּן שָׁם אֲבָל לָאו כָּל אָדָם זוֹכֶה לָזֶה, וּבְעֶזְרַת ה' וִישׁוּעָתוֹ הַנִּפְלָאָה, בְּאֵלּוּ הַסְּפָרִים פָּתַחְתִּי שַׁעַר קְצָת לִמְצֹא דְּרָכִים אֲמִתִּיִּים בְּכָל לִמּוּדֵי הַתּוֹרָה הַקְּדוֹשָׁה וּבְרֹב הַמְּקוֹמוֹת אֵינָם בְּדֶרֶךְ רֶמֶז וְדָרוּשׁ לְבַד, כִּי אִם כָּךְ הוּא אֲמִיתַּת הָעִנְיָן עַל-פִּי סוֹד כַּוָּנַת הַמִּצְוָה וּבֵאוּר דְּבָרַי אֵלֶּה לֹא יַסְפִּיקוּ הֲמוֹן יְרִיעוֹת לְבָאֲרָם, אַךְ הַמַּשְֹכִּיל בֶּאֱמֶת, יָבִין מְעַט דְּבָרַי אֵלֶּה כְּשֶׁיָּשִֹים עַל לִבּוֹ הֵיטֵב לְהַדְּבָרִים הַנֶּאֱמָרִים בִּסְפָרִים אֵלֶּה וּבְסִפְרֵי רַבֵּנוּ:
+וְהִנֵּה אִם אָמְנָם יִדְמֶה לְהַקּוֹרֵא לְפוּם רִיהֲטָא בְּכַמָּה מְקוֹמוֹת, אֲשֶׁר הֶאֱרַכְתִּי לְמַעֲנֵיתִי וְכָפַלְתִּי וְשִׁלַּשְׁתִּי הַדְּבָרִים בְּכַמָּה וְכַמָּה מְקוֹמוֹת דַּע, יְדִידִי הַמְעַיֵּן, כִּי גַּם זֹאת מֵעִם ה' צְבָאוֹת יָצְאָה, אֲשֶׁר הִפְלִיא עֵצָה, הִגְדִּיל תּוּשִׁיָּה, כִּי הַמֵּשִֹים לֵב לְעַיֵּן בֶּאֱמֶת בְּדִבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, הָעֲמֻקִּים מִכָּל עַמְקוּת שֶׁבָּעוֹלָם וּרְחָבָה מִנִּי יָם, אֲשֶׁר אֵין עֲרוֹךְ אֲלֵיהֶם וְאַחַר כָּךְ יָשִֹים לֵב הֵיטֵב לִדְבָרַי אֵלֶּה אֲשֶׁר חַנַּנִי ה' לְחַדֵּשׁ וּלְבָאֵר בָּהֶם, יָבִין הֵיטֵב כִּי לְפִי עֹצֶם הָעַמְקוּת אֲשֶׁר בַּדְּבָרִים הָאֵלֶּה, עֲדַיִן לֹא יָצָאתִי יְדֵי חוֹבַת הַבֵּאוּר, אֲפִלּוּ בִּמְקוֹמוֹת שֶׁהֶאֱרַכְתִּי מְאֹד, מִכָּל שֶׁכֵּן בִּשְׁאָר מְקוֹמוֹת שֶׁהָיִיתִי מְקַצֵּר וְעוֹלֶה כִּי דַּע, שֶׁכָּל הַדְּבָרִים שֶׁגִּלָּה רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, הֵם הַקְדָּמוֹת חֲדָשׁוֹת לְגַמְרֵי [אִם אָמְנָם כֻּלָּם בְּנוּיִים וּמְיֻסָּדִים עַל כָּל מִצְוֹת הַתּוֹרָה הַמְקֻבָּלוֹת בְּיָדֵינוּ מִכְּבָר, עִם כָּל זֹאת הֵם הַקְדָּמוֹת חֲדָשׁוֹת לְגַמְרֵי] וְכֻלָּם הֵם עֵצוֹת וּדְרָכִים נִפְלָאִים לְהִתְקָרֵב עַל יָדָם לַהַשֵּׁם יִתְבָּרַךְ כָּל אֶחָד וְאֶחָד מִמָּקוֹם שֶׁהוּא וְעִקַּר הַכַּוָּנָה לְקַיְּמָם בִּפְשִׁיטוּת כְּפִי מַה שֶּׁיָּצְאוּ מִפִּיו בִּתְמִימוּת וּפְשִׁיטוּת, אֲבָל מֵעֹצֶם גַּשְׁמִיּוּת גּוּפֵנוּ וַעֲכִירַת שִֹכְלֵנוּ, קָשֶׁה וְכָבֵד מְאֹד לְהַכְנִיס בְּלֵב הָאָדָם תְּמִימוּת וּפְשִׁיטוּת הַדְּבָרִים הָאֵלֶּה, כִּי דַּעַת כָּל אָדָם נוֹטָה אַחֲרֵי חָכְמוֹת שֶׁל הָעוֹלָם, שֶׁרֻבָּן מְעַקְּמִין אֶת הַלֵּב מִנְּקֻדַּת הָאֱמֶת לַאֲמִתּוֹ בִּפְשִׁיטוּת וּבִתְמִימוּת, בִּפְרָט כִּי בָּאֱמֶת לַאֲמִתּוֹ הַתְּמִימוּת וּפְשִׁיטוּת שֶׁל דִּבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, עָמֹק עָמֹק מְאֹד, עָמֹק עָמֹק מִי יִמְצָאֶנּוּ וְיֵשׁ בְּכָל דָּבָר וְדָבָר שֶׁגִּלָּה הוּא זִכְרוֹנוֹ לִבְרָכָה תִּלֵּי תִּלִּין שֶׁל הֲלָכוֹת, מַעְיָנוֹת תְּהוֹמוֹת יוֹצְאִים בַּבִּקְעָה וּבָהָר, כִּי כָּל דְּבָרָיו הֵם כְּמַעְיָן הַנּוֹבֵעַ, כַּאֲשֶׁר יִרְאֶה הָרוֹאֶה מְעַט דִּמְעַט בַּמְּקוֹמוֹת אֲשֶׁר חַנַּנִי ה' לִמְצֹא דְּבָרִים נִפְלָאִים וְנוֹרָאִים וְכַוָּנוֹת כַּמָּה מִצְוֹת בְּדִבּוּר אֶחָד שֶׁגִּלָּה רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, כְּגוֹן בְּהַתּוֹרָה "שָֹשׂוֹן וְשִֹמְחָה יַשִֹּיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה" [בְּסִימָן כג בְּלִקּוּטֵי תִּנְיָנָא] שֶׁהוּא דִּבּוּר אֶחָד, לַחֲטֹף הַיָּגוֹן וַאֲנָחָה לְתוֹךְ הַשִֹּמְחָה, כַּמְבֹאָר שָׁם וְהַשֵּׁם יִתְבָּרַךְ עֲזָרַנִי וְהֵאִיר עֵינַי לִמְצֹא עַל פִּי הַקְדָּמָה זֹאת דְּבָרִים נִפְלָאִים הַרְבֵּה הַרְבֵּה, כַּאֲשֶׁר יִרְאֶה הָרוֹאֶה בְּאֶבֶן הָעֵזֶר בִּתְחִלָּתוֹ וְכֵן בְּכַמָּה מְקוֹמוֹת. וְאַף-עַל-פִּי-כֵן עִקַּר הַכַּוָּנָה כִּפְשׁוּטוֹ לְהִתְגַּבֵּר לַחֲטֹף הַיָּגוֹן וַאֲנָחָה לְתוֹךְ הַשִֹּמְחָה, דְּהַיְנוּ לַהֲפֹךְ כָּל מִינֵי עַצְבוּת לְשִֹמְחָה, כַּמְבֹאָר שָׁם בִּמְקוֹמוֹ, אֲבָל זֶה הָעִנְיָן בִּפְשִׁיטוּת לְהִשְׁתַּדֵּל לְהִתְגַּבֵּר עַל כָּל מִינֵי עַצְבוּת וְלַהֲפֹךְ הַכֹּל לְשִֹמְחָה, קָשֶׁה וְכָבֵד מְאֹד לְהַכְנִיס בְּלֵב הָאָדָם וְה' יִתְבָּרַךְ עֲזָרַנִי לְהַרְחִיב הַדִּבּוּר בָּזֶה, וּלְהַרְאוֹת וּלְגַלּוֹת שֶׁבָּזֶה תָּלוּי קִיּוּם כָּל הַתּוֹרָה, כִּי שִֹמְחָה הִיא הַנְּקֻדָּה שֶׁל כָּל הַתּוֹרָה וְהַמִּצְוֹת וְכוּ', וְעַל-יְדֵי הַרְחָבַת הַדָּרוּשׁ בָּזֶה, יְכוֹלִין לִרְאוֹת מֵרָחוֹק עֹצֶם מַעֲלַת הַשִֹּמְחָה וְכַמָּה וְכַמָּה צְרִיכִין לְהִתְחַזֵּק לַהֲפֹךְ הָעַצְבוּת לְשִֹמְחָה וְתֹכֶן הַכַּוָּנָה הוּא לִזְכּוֹת לְקַיֵּם עֵצָה זוֹ בִּפְשִׁיטוּת וּלְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ לִזְכּוֹת לָזֶה:
+וְכֵן בִּשְׁאָרֵי עֵצוֹת וּדְרָכִים נִפְלָאִים שֶׁגִּלָּה הוּא זִכְרוֹנוֹ לִבְרָכָה, כְּמוֹ הַתּוֹרָה "וְאַיֵּה הַשֶֹּה לְעֹלָה" בְּלִקּוּטֵי תִּנְיָנָא סִימָן יב, שֶׁהָעֵצָה הַמְבֹאֶרֶת שָׁם עֲמֻקָּה מְאֹד, הַיְנוּ שֶׁהַפְּשִׁיטוּת וְהַתְּמִימוּת שֶׁל הָעֵצָה וְהַדֶּרֶךְ הַזֶּה עָמֹק מְאֹד וּצְרִיכִין לְהַרְחִיב הַדִּבּוּר בָּזֶה הַרְבֵּה וּלְדַבֵּר מִזֶּה בְּכַמָּה לְשׁוֹנוֹת. וּבְחַסְדֵי ה' הֵאִיר עֵינַי וּמָצָאתִי שֶׁדֶּרֶךְ עֵצָה זוֹ מְרֻמָּז בִּמְקוֹמוֹת הַרְבֵּה בַּתּוֹרָה, כַּמְבֹאָר בְּהִלְכוֹת "גְּבִיַּת חוֹב מֵהַיְתוֹמִים", אֲשֶׁר הַמַּשְֹכִּיל יָכוֹל לְהָבִין מִדַּעְתּוֹ דָּבָר מִתּוֹךְ דָּבָר, שֶׁכָּל הַתּוֹרָה מְלֵאָה מִדֶּרֶךְ וְעֵצָה זֹאת וְכֵן בְּהַתּוֹרָה "אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי", בְּסִימָן רפב, הַמּוּבָא ב��ְהִלְכוֹת הַשְׁכָּמַת הַבֹּקֶר הֲלָכָה א וְכֵן בְּעִנְיַן הָרָצוֹן וְהַהִשְׁתּוֹקְקוּת לַהַשֵּׁם יִתְבָּרַךְ שְׁמוֹ, שֶׁבְּכָל הַדְּבָרִים הָאֵלֶּה צְרִיכִים לְדַבֵּר הַרְבֵּה, עַד שֶׁנִּזְכֶּה לְהַכְנִיס אוֹתָם בְּלֵב הָאָדָם לְקַיְּמָם בִּפְשִׁיטוּת וּבִתְמִימוּת, כִּי זֶה הָעִקָּר, כִּי לֹא הַמִּדְרָשׁ הוּא הָעִקָּר אֶלָּא הַמַּעֲשֶֹה, הֵן עַל כָּל אֵלֶּה הַהֶכְרֵחַ לְהַאֲרִיךְ בְּרֹב הַמְּקוֹמוֹת, כְּדֵי לְהַסְבִּיר הָעֵצָה בִּפְשִׁיטוּת, כְּדֵי שֶׁיָּבִיא תַּלְמוּד זֶה לִידֵי מַעֲשֶֹה וְגַם מִצַּד הַחִדּוּשִׁים בְּעַצְמָם, כִּי דִּבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, הֵם עֲמֻקִּים וּרְחָבִים מְאֹד. וּבְכָל תּוֹרָה וְתוֹרָה יֵשׁ כַּמָּה וְכַמָּה הַקְדָּמוֹת וְעִנְיָנִים וְחִדּוּשִׁים נִפְלָאִים בְּכָל הַחִדּוּשִׁים שֶׁהַשֵּׁם יִתְבָּרַךְ פָּקַח עֵינַי לְחַדֵּשׁ בָּהֶם, כֻּלָּם קְשׁוּרִים וּמְהֻדָּקִים בִּקְשָׁרִים הַרְבֵּה בִּדְבָרָיו הַנּוֹרָאִים וְהַקְּדוֹשִׁים וּבְכָל מָקוֹם שֶׁמִּתְרַחֵב הַדָּרוּשׁ וְהַחִדּוּשׁ שֶׁחִדַּשְׁתִּי בְּעֶזְרַת ה' יִתְבָּרַךְ, בְּכֻלָּם צְרִיכִין לַחֲזֹר בְּכָל פַּעַם לְכָל חֶלְקֵי הַתּוֹרָה שֶׁגִּלָּה רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, בְּכֻלָּם מְחַלְּקִים וּפְרָטִים הַרְבֵּה מְאֹד וְכַאֲשֶׁר שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ זִכְרוֹנוֹ לִבְרָכָה, שֶׁאָמַר, עַל הַחִדּוּשִׁים שֶׁלִּי שֶׁאֵין מִי שֶׁיְּבִינֵם הֵיטֵב, מֵחֲמַת שֶׁצְּרִיכִין לִזְכֹּר הֵיטֵב מְאֹד אֶת דִּבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה וְלִהְיוֹת בָּקִי בְּכָל חֲדָרָיו, וּפְרָטָיו וְדִקְדּוּקָיו וְעַל-כֵּן הֻכְרַחְתִּי בְּכַמָּה מְקוֹמוֹת לְהַאֲרִיךְ וּלְהַרְחִיב הַדִּבּוּר וְלַחֲזֹר עִנְיָן אֶחָד כַּמָּה פְּעָמִים, אוּלַי יִכְנֹס בְּלֵב הַמְעַיֵּן תֹּכֶן הַכַּוָּנָה הָאֲמִתִּית לֵידַע הַחִדּוּשׁ עַל בֻּרְיוֹ וְהָעִקָּר שֶׁיָּבוֹא עַל-יְדֵי זֶה לִידֵי מַעֲשֶֹה, לְהִתְעוֹרֵר עַל-יְדֵי זֶה לְקַיֵּם דִּבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, בִּפְשִׁיטוּת, לְקַיֵּם הַהַקְדָּמָה שֶׁהוֹצֵאתִי מִדִּבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, אֲשֶׁר עָלֶיהָ בָּנִיתִי הַבִּנְיָן הַהוּא, כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו:
+וְזֶה בָּרוּר וְיָדוּעַ לְכָל מַשְֹכִּיל, שֶׁבְּכָל הַמְּקוֹמוֹת שֶׁנִּמְצָא בִּסְפָרִים קְדוֹשִׁים חִדּוּשִׁים וּבֵאוּרִים בַּאֲרִיכוּת גָּדוֹל הֵן בְּגְמָרָא פֵּירוּשׁ תּוֹסְפוֹת הֵן בְּסִפְרֵי קַבָּלָה וּפַרְדֵּ"ס [פֵּירוּשׁ רֶמֶז דָּרוּשׁ סוֹד], כְּמוֹ בְּסִפְרֵי הַשַּׁ"ךְ עַל הַחֹשֶׁן-מִשְׁפָּט, אוֹ בְּסִפְרֵי שְׁאֵלוֹת-וּתְשׁוּבוֹת בְּדֶרֶךְ אֲרֻכָּה מְאֹד, אוֹ בְּסִפְרֵי הָאֲרִ"י זַ"ל, שֶׁכָּל דָּרוּשׁ וְדָרוּשׁ מִתְרַחֵב וְהוֹלֵךְ מְאֹד וְעַל פִּי רֹב הַדָּרוּשׁ שֶׁבַּסּוֹף מְקֻשָּׁר מְאֹד לְהַדָּרוּשׁ שֶׁלִּפְנֵי כַּמָּה וְכַמָּה דַּפִּין וּמִי שֶׁבָּקִי הֵיטֵב בְּכִתְבֵי הָאֲרִיזַ"ל, מֵבִין שֶׁכִּמְעַט כָּל הַסֵּפֶר עֵץ חַיִּים וּפְרִי עֵץ חַיִּים הֵם דָּרוּשׁ אֶחָד גָּדוֹל, כְּמוֹ-כֵּן בְּכָל מְקוֹמוֹת הַבָּאִים בַּאֲרֻכָּה כָּאֵלֶּה, חָלִילָה לְהַמְעַיֵּן לְהִתְבַּהֵל וְלִפְחֹד אֵיךְ אֶפְשָׁר לִתְפֹּס בְּמֹחַ וָשֵֹכֶל דָּרוּשׁ אָרֹךְ מְאֹד כָּזֶה, כִּי עַל זֶה נֶאֱמַר (משלי יז, כד), "וְעֵינֵי כְּסִיל בִּקְצֵה הָאָרֶץ", כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י שָׁם, עַיֵּן שָׁם אֲבָל הֶחָכָם אוֹמֵר, הַיּוֹם אֶלְמֹד מְעַט וּמָחָר מְעַט וְכוּ', כַּמְבֹאָר שָׁם בְּפֵרוּשׁ רַשִׁ"י, עַיֵּן שָׁם וְזֶה הָעִנְיָן צְרִיכִין בְּנֵי הַנְּעוּרִים לֵידַע מְאֹד, וְחוֹבָה עַל מוֹרֵיהֶם וְרַבֵּיהֶם לְהוֹדִיעֵם זֹאת לְבַל יִתְבַּהֲלוּ וְיִפְחֲדוּ כְּלָל מִדָּרוּשׁ אוֹ חִדּוּשׁ אָרֹךְ, רַק יָשִֹימוּ עֵינֵיהֶם וְלִבָּם עָלָיו כַּסֵּדֶר מְעַט מְעַט וְיִקְשְׁרוּ בִּתְחִלָּה עִנְיָן אֶחָד עַד שֶׁיָּבִינוּ אוֹתוֹ קְצָת, וְאַחַר כָּךְ יֵלְכוּ לְהַלָּן כַּסֵּדֶר בְּהַדְרָגָה מֵחִדּוּשׁ לְחִדּוּשׁ, וּמֵעִנְיָן לְעִנְיָן עַד שֶׁיִּגְמְרוּ עַמּוּד אוֹ דַּף אֶחָד וְכֵן יֵלְכוּ כַּסֵּדֶר בְּכָל פַּעַם מֵעִנְיָן לְעִנְיָן בְּלִי בֶּהָלָה וּבִלְבּוּל וְאָז יָבוֹאוּ עַל מְקוֹמָם בְּשָׁלוֹם וְיוּכְלוּ לְהָבִין אֲפִלּוּ דָּרוּשׁ אָרֹךְ מְאֹד, אֲפִלּוּ מִי שֶׁאֵינוֹ מֻפְלָג בְּיוֹתֵר. וְהֻכְרַחְתִּי לְהַזְכִּיר זֹאת כָּאן, מֵחֲמַת שֶׁבִּסְפָרֵנוּ תְּהִלָה-לָאֵל הָאֲרִיכוּת מָצוּי בָּהֶם מְאֹד בְּכַמָּה מְקוֹמוֹת, עַל-כֵּן בָּאתִי לְהַזְכִּיר אֶת הַמְעַיֵּן לְבַל יְבַהֲלוּהוּ רַעְיוֹנָיו, רַק יֵלֵךְ כַּסֵּדֶר בְּהַדְרָגָה מֵעִנְיָן לְעִנְיָן, וְאָז יֵלֵךְ לָבֶטַח דַּרְכּוֹ, וְאָז אִם יָשִֹים לִבּוֹ הֵיטֵב יָבִין שֶׁכָּל מַה שֶּׁנִּרְאֶה לַאֲרִיכוּת דְּבָרִים, הַכֹּל נִצְרָךְ אֶל בֵּאוּר הָעִנְיָן מְאֹד, כִּי בֶּאֱמֶת בְּכַמָּה מְקוֹמוֹת מַה שֶּׁנִּדְמֶה לַאֲרִיכוּת הוּא רַק בְּהַשְׁקָפָה רִאשׁוֹנָה קֹדֶם שֶׁמְּשִֹימִין לֵב לְהָבִין הָעִנְיָן הֵיטֵב לַאֲשׁוּרוֹ, אֲבָל אַחַר כָּךְ כְּשֶׁמִּסְתַּכְּלִין לְהַלָּן יוֹתֵר וְיוֹתֵר וּמְשִֹימִין עֵינָיו וְלִבּוֹ אֶל הַדְּבָרִים הַנֶּאֱמָרִים שָׁם עַד שֶׁמְּבִינִים אוֹתָם הֵיטֵב, אֲזַי רוֹאִים שֶׁכָּל הַדְּבָרִים שֶׁחָזַרְתִּי כַּמָּה פְּעָמִים חָסֵר עֲדַיִן הַרְבֵּה מַה שֶּׁהָיוּ צְרִיכִין עוֹד לְבָאֵר יוֹתֵר, כִּי בְּעֶזְרַת ה' יֵשׁ בִּסְפָרִים אֵלּוּ בְּרֹב הַמְּקוֹמוֹת דְּבָרִים עֲמֻקִּים הַרְבֵּה, כִּי יְסוֹדוֹתָם בְּהַרְרֵי קֹדֶשׁ עַל פִּי הַהַקְדָּמוֹת הַנּוֹרָאוֹת שֶׁגִּלָּה רַבֵּנוּ הַגָּדוֹל וְהַקָּדוֹשׁ וְהַנּוֹרָא זֵכֶר צַדִּיק לִבְרָכָה, אֵין שִׁעוּר וְאֵין קֵץ לְהָעַמְקוּת שֶׁיֵּשׁ בּוֹ עַד אֵין סוֹף וְתַכְלִית כַּאֲשֶׁר יָבִין כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּיהּ, מִי שֶׁחָפֵץ בְּהָאֱמֶת לַאֲמִתּוֹ (וְאֵין כָּאן מְקוֹמוֹ לְהַאֲרִיךְ בָּזֶה, וּמְעַט מְבֹאָר בִּמְקוֹמוֹת אֲחֵרִים (ראה חיי"מ ערך מעלת תורתו וספריו סי' שמ-שצא. שיהר"ן קצו-ריא), עַיֵּן שָׁם) וְעַל-כֵּן גַּם אֵלּוּ הַחִדּוּשִׁים שֶׁחַנַּנִי ה', שֶׁהֵם כֻּלָּם בְּנוּיִים עַל דְּבָרָיו הַקְּדוֹשִׁים בְּכֻלָּם יֵשׁ בָּהֶם עַמְקוּת מֵחֲמַת שֶׁכֻּלָּם הֵם כְּמוֹ פֵּרוּשׁ וּבֵאוּר עַל דְּבָרָיו הַקְּדוֹשִׁים זִכְרוֹנוֹ לִבְרָכָה, אֲבָל בֶּאֱמֶת יָדַעְתִּי בְּנַפְשִׁי שֶׁעֲדַיִן לֹא נָגַעְתִּי בִּדְבָרָיו אֲפִלּ��ּ פָּחוֹת מִטִּפָּה מִן הַיָּם:
+וְה' אֱלֹקִים אֱמֶת יַנְחֵנִי בְּדֶרֶךְ הָאֱמֶת כַּאֲשֶׁר בּוֹחֵן לִבּוֹת יוֹדֵעַ צְפוּן לִבִּי וּמַחֲשַׁבְתִּי שֶׁכָּל תְּשׁוּקָתִי הוּא רַק לִנְקֻדַּת הָאֱמֶת בָּרוּךְ אֱלֹקֵינוּ אֲשֶׁר טוֹב גְּמָלָנוּ וְנָתַן לָנוּ תּוֹרַת אֱמֶת אֵלֶּה וְכָאֵלֶּה יוֹסֵף עִמָּנוּ וְיִזְכֹּר חַסְדֵי אָבוֹת וְיִתֵּן לְיַעֲקֹב אֱמֶת וִיקֻיַּם מְהֵרָה (תהלים פה, יב), אֱמֶת מֵאֶרֶץ תִּצְמָח עַד יוּכַן בַּחֶסֶד כִּסֵּא דָּוִד, וְיֵשֵׁב עָלָיו בֶּאֱמֶת בִּמְהֵרָה בְּיָמֵינוּ, אָמֵן כֵּן יְהִי רָצוֹן:
+
+אורח חיים
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+הלכות השכמת הבוקר
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+
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+הלכות נטילת ידים שחרית
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+הלכות ציצית
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+הלכות תפילין
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+הלכות ברכת השחר
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+הלכות ברכות התורה
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+הלכות קדיש
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+הלכות קריאת שמע
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+הלכות תפלה
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+הלכות נשיאת כפים
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+הלכות נפילת אפים
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+הלכות קדושה דסידרא
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+הלכות קריאת התורה
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+הלכות בית הכנסת
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+הלכות משא ומתן
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+הלכות נטילת ידים לסעודה ובציעת הפת
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+הלכות סעודה
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+הלכות ברכת המזון ומים אחרונים
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+הלכות ברכת הפרות
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+הלכות ברכת הריח
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+הלכות ברכת הודאה
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+הלכות ברכות הראיה וברכות פרטיות
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+הלכות תפלת המנחה
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+הלכות תפלת ערבית
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+הלכות קריאת שמע שעל המטה
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+הלכות שבת
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+הלכות תחומין וערובי תחומין
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+הלכות ראש חדש
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+הלכות פסח
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+הלכות ספירת העמר
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+הלכות שבועות
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+הלכות יום טוב
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+הלכות חול המועד
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+הלכות תשעה באב ותעניות
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+הלכות ראש השנה
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+הלכות יום הכפורים
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+הלכות סוכה
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+הלכות לולב ואתרוג
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+הלכות הושענא רבה
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+הלכות חנוכה
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+הלכות ארבע פרשיות
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+הלכות פורים
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+יורה דעה
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+הלכות שחיטה
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+הלכות טרפות
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+הלכות מתנות כהונה
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+הלכות אבר מן החי
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+הלכות הלכות בשר שנתעלם מן העין
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+הלכות חלב ודם
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+הלכות דם
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+הלכות מליחה
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+הלכות סימני בהמה וחיה טהורה
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+הלכות דברים היוצאים מן החי
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+הלכות סימני עוף טהור
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+הלכות דגים
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+הלכות תולעים
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+הלכות ביצים
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+הלכות בשר בחלב
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+הלכות תערובות
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+הלכות מאכלי עכו"ם
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+הלכות הכשר כלים
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+הלכות נותן טעם לפגם
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+הלכות יין נסך
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+הלכות כלי היין
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+הלכות עבודת אלילים
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+הלכות ריבית
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+הלכות חוקות העכו"ם
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+הלכות מעונן ומנחש
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+הלכות קרחה וכתובת קעקע
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+הלכות גילוח
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+הלכות לא ילבש
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+הלכות נדה
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+הלכות מקוואות
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+הלכות נדרים
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+הלכות שבועות
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+הלכות כבוד אב ואם
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+הלכות כבוד רבו ותלמיד חכם
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+הלכות מלמדים
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+הלכות תלמוד תורה
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+הלכות צדקה
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+הלכות מילה
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+הלכות עבדים
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+הלכות גרים
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+הלכות ספר תורה
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+הלכות מזוזה
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+הלכות שלוח הקן
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+הלכות חדש
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+הלכות ערלה
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+הלכות כלאי הכרם ואילן
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+הלכות כלאי בהמה
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+הלכות כלאי בגדים
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+הלכות פדיון בכור
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+הלכות בכור בהמה טהורה
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+הלכות פדיון פטר חמור
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+הלכות חלה
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+הלכות תרומות ומעשרות
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+הלכות ראשית הגז
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+אבן העזר
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+הלכות פריה ורביה ואישות
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+הלכות אישות
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+הלכות קדושין
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+הלכות כתובות
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+הלכות גטין
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+הלכות יבום
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+הלכות סוטה
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+הלכות אונס ומפתה
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+חושן משפט
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+הלכות דינים
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+הלכות עדות
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+הלכות הלואה
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+הלכות טוען ונטען
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+הלכות גבית מלוה
+
+
+
+הלכות גבית חוב מהיתומים
+
+
+
+הלכות גבית חוב מהלקוחות ואפות��קי
+
+
+
+הלכות העושה שליח לגבות חובו
+
+
+
+הלכות כח והרשאה
+
+
+
+הלכות ערב
+
+
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+הלכות חזקת מטלטלין
+
+
+
+הלכות חזקת קרקעות
+
+
+
+הלכות נזקי שכנים
+
+
+
+הלכות שותפים בקרקע
+
+
+
+הלכות חלקת שתפים
+
+
+
+הלכות מצרנות
+
+
+
+הלכות שתפין
+
+
+
+הלכות שלוחין
+
+
+
+הלכות מקח וממכר
+
+
+
+הלכות אונאה
+
+
+
+הלכות מתנה
+
+
+
+הלכות מתנת שכיב מרע
+
+
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+הלכות אבדה ומציאה
+
+
+
+הלכות פריקה וטעינה
+
+
+
+הלכות הפקר ונכסי הגר
+
+
+
+הלכות נחלות
+
+
+
+הלכות אפטרופוס
+
+
+
+הלכות פקדון וארבעה שומרים
+
+
+
+הלכות שומר שכר
+
+
+
+הלכות אמנין
+
+
+
+הלכות שוכר
+
+
+
+הלכות חכירות וקבלנות
+
+
+
+הלכות שכירות פועלים
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+הלכות שאלה
+
+
+
+הלכות גנבה
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+
+הלכות גזלה
+
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+הלכות נזיקין
+
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+הלכות מאבד ממון חברו ומסור
+
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+הלכות נזקי ממון
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+
+
+הלכות חובל בחברו
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+
+
+הלכות מעקה ושמירת הנפש
+

txt/Chasidut/Breslov/Likutei Halakhot/Hebrew/merged.txt

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txt/Chasidut/Breslov/Likutei Moharan/English/Likutei Moharan.txt

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+Likutei Moharan
+ליקוטי מוהר"ן
+Likutei Moharan
+https://en.wikisource.org/wiki/Likutei_Moharan
+
+Likutei Moharan
+
+Introduction
+
+
+
+A Pleasant Song
+
+
+
+Go See
+
+
+
+
+
+
+
+Torah 1
+
+
+
+Section 1
+
+Ashrei temimei darekh, haholkhim be'Torat Hashem/Fortunate are they whose way is perfect, who walk in the Torah/instruction of Hashem (Name of God, Y-H-W-H). (Ps. 119)
+Know! Specifically via the Torah, all the prayers and all the requests that we request and pray are received. And the CheN/grace/favor and the chashivut/importance/primacy of Yisrael are raised and heightened for all who need, whether in spiritual [things or] in physical. Because now, due to our many sins, the true favor and primacy of Yisrael have fallen. 
+Because now, the primacy and favor is mostly with the others. But by means of the Torah the grace and importance of Yisrael are raised, for the Torah is called: "ayelet ahavim v'ya`ALat CheN/a lovely ewe and a graceful she-ibex (Prov. 5:19), for she ma`ALah CheN/bestows grace on those who study her (Eruvin 54). And by means of this all the prayers and the requests are received:
+
+Section 2
+
+For the Israelite man must always look at the sekhel/intellect of every thing, and tie himself to the wisdom and the intellect that there is in every thing, in order that the intellect is in every thing should enlighten him to draw close to Hashem Yithbarakh, by means of that thing. For the intellect is a great light and shines for him in all his ways, as is written (Eccl. 8): "A man's wisdom makes his face shine." 
+And this is the concept of Ya`AQoV, for Ya`akov merited to the firstborn status, which is reishit/head/foremost/beginning, which is the idea of Chokhmah/wisdom. As is written (Ps. 111): reishit chokhmah/the foremost [is] wisdom." And this is like "vaYa`AQ’Veni zeh pa`amayim/for he has hindered me these two times" (Gen. 27:36). Onkelos renders this: "veChaKMeni/for he has outwitted me," 
+and this is the concept of the sun. For the intellect shines for him in all his ways like the sun. [And this is like "But the path of the righteous is as the light of dawn, that shines more and more unto the perfect day."] 
+And this is the idea of ח [the letter CheIT] — which connotes life (ChIUT). For the wisdom and the intelligence are the life of every thing, as is written (Eccl. 7): "the wisdom preserves the life" etc.
+However, since the light of the intelligence is very great, it is impossible to attain to it except by means of the aspect of נון [the name of the letter נ] which is the idea of Malkhut/kingship, as is written (Ps. 72): "lifnei-shemesh yiNnoN shemo/May he rule as long as the sun," and Rashi explained [yiNnoN as]: ‘A term for Kingship.’ 
+And this is the idea of moon, because the moon, she has no light of her own, only what she receives from the sun (Zohar 3:238). And this is like Malkhut, which has nothing of its own, except what it receives from the cheit, which is like Chokhmah, which is like the sun as mentioned; "and the light of the moon will be as the light of the sun":
+But whoever does not tie himself to the intellect and the wisdom and the life, that there is in every thing -- behaves like Esav who despised the firstborn status, as is written (Gen. 25): "So Esav despised his birthright"; that is, the intellect as mentioned above, like (Prov. 18): "A fool has no delight in understanding, but only that his heart may lay itself bare." And this is like the Wicked Malkhut, like the moon of the Other Side, of which is it said (Isa. 24): "Then the moon shall be confounded" etc. 
+And this is like the good inclination and the evil inclination, for the good inclination is called "poor and wise" (Eccl. 4), like Malkhut, which is poor and lowly, for it has nothing of its own except what it receives from Chokhmah. And the evil inclination is called an old and foolish king (there), like the Malkhut of the Other Side, which desires not wisdom and intelligence, like "a fool has no delight in understanding" etc. as mentioned above. 
+And it is necessary for everyone to give strength to the aspect of the Malkhut D’Kedushah (of Holiness), to overcome the Malkhut D’Sitra Achra (of the Other Side), as our Rabbis of blessed memory said (Berachot 5): "A man should always stir up the good inclination against the evil inclination." And how can he give strength to the Malkhut D’kedushah? -—through the Torah that he is involved with vigorously (as our Rabbis of blessed memory said there): "A man should always stir up" etc. "If it [the evil inclination] leaves, good, and if not, let him involve himself Torah"), and as our Rabbis of blessed memory said (Kiddushin 30): "If this corrupt one (the evil inclination) incites you, drag him to the Beit Midrash/house of study," 
+for through the Torah one gives strength to the Malkhut D’kedushah. And then the Malkhut/נ, receives life from Chokhmah/ח, so the ח and the נ are connected and tied, and the light of the moon becomes like the light of the sun, "
+and when one (side) rises the other falls" (Rashi, Gen. 25:23), so the Malkhut D’Sitra Achra falls and is anulled, as is written (Hos. 14): "For the ways of Hashem are right, and the just shall walk in them: but the transgressors shall fall in them." That is, through the ways of Hashem -- i.e. the Torah -- through this the righteous who are bound to the Malkhut D’kedushah, they are strengthened and receive strength through this. "But the transgressors shall fall in them," like the Malkhut D’Sitra Achra, like the evil inclination, which falls and is suppressed through the Torah as mentioned above:
+
+Section 3
+
+And through this are received all the prayers and requests, for the main reason why requests are not received -- is because the words have no chein /charm/grace/favor, and do not enter into the heart of the one that they are requesting from, as if there is no space in his heart so that the words should enter into his heart, because the requester has no grace so that the words should enter into the heart of the one that he is requesting from; 
+but through the Torah, through which the ח and the נ are connected as mentioned above and חן/CheN/grace is made, and therefore the Torah is called ya`alat chen (Prov. 5), and then one merits that his words be words of grace, and then his words and requests are received, like one who speaks words of grace, that the words enter into the heart of the one who is being requested, i.e. the one that he is requesting from. 
+And this is the idea of ת(the letter TaW), i.e. through the cheit and the nun being joined and tied and the aspect of chen /grace being made -- through this is made the idea of TaW [ת = נ + ח], which is a term for engraving and impression, as is written (Eze. 9): "w’hiTWita TaW/and mark a sign," for through the grace is engraved and impressed a place in the heart of the requested one to receive the request, for through the grace his words for received. 
+Hence, the aspect of the chen engraved a place in the heart of the requestee, in order that his words should enter into his heart, and his request be received; and the engraving and the impression are like taw as mentioned above. And this is [the meaning of] (Eccl. 9): "The words of wise men are heard in quiet (נחת/NaChaT." נחת specifically, i.e. like the חן/chen mentioned above and the ת/Taw mentioned above:
+
+Section 4
+
+And therefore Ya`akov -- who is the idea of intellect as mentioned above -- therefore he merited to grace, as is written (Gen 33): "Because Elohim has dealt graciously with me" etc. And therefore he blessed the tribes with grace, as is written (there): "The children which Elohim has graciously given" etc. And Binyamin was not born yet, and therefore Yosef [later] blessed him with grace, as is written (there, 43): "Elohim be gracious unto you, my son." 
+And specifically Yosef was able to bless him with grace, for Yosef was the most made up from the essense of Ya`akov, as is written (there, 37): "These are the generations of Jacob. Joseph…" for he was the essence of his generations, for "Ya`akov and Yosef are counted as one" [Zohar]. 
+And therefore it is said of Yosef (Deut. 33): "B’khor shoro (his firstling bullock), hadar lo (majestic is he)." B’khor/Firstling is like the intellect as mentioned above, and this is [why it is expounded] that shoro[related to a word for vision]/bullock is a term for gazing, for one must look at the intellect that there is in every thing as mentioned. And this explains: “majestic is he;’ Onkelos renders it “radiance is his,” a term for light," for the intellect shines for him in every thing; even in a place that was darkness and gloom, the intellect shines for him, when one merits to look at the intelligence that exists there in every thing, and draws him closer to Hashem Yithbarakh:
+
+Section 5
+
+And this is the explanation of: That which Rabbah bar Bar Chana said: 
+That wave that sinks a ship appears with a tzutzita d’nura chivarta/fringe of white fire at its crest, and they strike it [the wave] with clubs on which is engraven EHYEH ASHER EHYEH/I WILL BE [THE ONE] WHO WILL BE... (Baba Batra 73): Rashbam: a white fringe of fire at its crest: a white fire; it is an angel of harm.
+The wave is the evil inclination. 
+That sinks a SeFiNta/ship -- it is the grace and importance, [as in] the phrase "SaFuN and important" (Moed Katan 28), for the evil inclination wants to sink and subdue, God forbid, the aspect of the grace and the importance of Israel, the aspect of the Malkhut D’Kedushah. 
+And appears with a white fringe of fire at its crest — for initially the evil inclination clothes itself in mitzvot and misleads the man as if urging him to do a mitzvah. And this is the idea of tzutzita d’nura chiwarta, a white fire; even so, it is a harmful angel. 
+And they strike it with clubs on which is engraven "EHYEH ASHER EHYEH" etc., i.e. the main way to suppress the evil inclination is through the Torah, which is all names of the Holy One, blessed-be-He. 
+And the Torah is like waw (ו=6), for the Tablets -- six [cubits] is their length and six is their width (Baba Batra 14). And this is the idea of the club, i.e. sticks, 
+that are engraven on them "I AM... ,” i.e. names, standing for the Torah, which is like waw. And the waw is the form of a stick, and she (the Torah) is all names of Hashem Yithbarakh,
+i.e. that the Torah of Holiness, she suppresses the evil inclination, which wants to make a man really insane, God forbid, for a sinner is insane, as our Rabbis of blessed memory said (Sotah 3): No man commits a sin, unless a spirit of folly enters into him. And as with the insane people, [that] they must beat them and place on them (holy) names -- just like that, the Torah that they involve themselves in is like sticks and names, with which they strike and suppress the evil inclination, and drive out from the man the insanity and the spirit of folly that is entered into him, as in and they strike it with clubs on which is engraven names etc. as mentioned above:
+
+Section 6
+
+And this is [the explanation of]: "Ashrei temimei darekh, haholkhim be'Torat Hashem." 
+(Ashrei) is a term for gazing. 
+"TeMimei darekh/Perfect way" is like (Gen 25): "Ya`akov [was] a ish TaM/a wholesome man," who is the idea of the intellect as mentioned above. I.e. to merit to look at the intellect that there is in every thing -- which is the idea of Ya`akov the wholesome man -- this they merit through the Torah. 
+And this explains: "…who walk in the Torah of Hashem," for through his learning Torah with vigor, through this he gives strength to the Malkhut D’Kedushah, like נו"ן, to receive from the intellect, which is like חי"ת, and then is made grace (חן), and his words are received as mentioned above, and then is the grace and primacy of Israel go up, and all the prayers and requests are received:
+
+Section 7
+
+
+
+Section 8
+
+
+
+Section 9
+
+
+
+Section 10
+
+
+
+Section 11
+
+
+
+Torah 2
+
+
+
+Section 1
+
+Verbatim from our Rabbi of blessed memory. <br>Vayomer Hashem el-Moshe, emor el-hakohanim benei aharon; ve'amarta aleihem, l'nefesh lo-yitama be`amav/And Hashem said to Moshe, Speak to the kohanim/priests, the sons of Aharon, and say to them, Let no (kohen) become ritually impure (via contact) with a (dead) person (when there are others) among his people (who can tend to the burial). (Lev. 21).
+(Zohar Terumah 2:177): It is brought in Sifra d'Tzni`uta (Book of the Hidden, an appendix to the Zohar): Mashiach (Messiah) draws his breath of life from Nuqva D’fardasqa [Nostrils (of Arikh Anpin, the external partzuf/configuration of keter/Crown in Adam Kadmon/Primordial man)]
+1. The only main weapon of Mashiach is prayer, which corresponds to the ChoTeM/nose, as it is written (Isa. 48:9): "u'tehilati eCheToM-lakh/for my praise I will restrain [My anger] for you." And that is where the root of his vitality is. And all the wars and all the conquests that he shall conquest — all is from there, as it is written (there, 11:3): "va'haRICho be'yirat Hashem/And he shall be enlivened with the fear of Hashem" etc.; this is like the chotem [ReIaCh = smell; RUaCh=spirit], 
+and this is his main weapon, as is written (Gen. 45): "with my sword and with my bow (B'QaShti)." And Rashi explains: prayer and (BaQaShah)/request. And as written (Ps. 44): "Ki lo-beqashti evtach... b'Elohim hillalnu//For I will not place trust in my bow... In Elohim we boast," like "u'tehilati eCheToM-lakh."
+
+Section 2
+
+2. And this weapon must be received by the way of Yosef, that is, keeping the brit/Covenant [particularly the brit Avraham, i.e. circumcision i.e. taharat mishpachah/family purity related matters], as written (there, 45): "Gird your sword upon your thigh." And as written (there, 132): "From the fruit of your belly will I seat upon your throne…" this is the aspect of Mashiach, like prayer. And "…if your children will keep My covenant" — that is, by the way of Yosef. 
+And Yosef, who guarded the covenant, picked up the firstborn status, which is like the service of prayer*, which is like "double" (pi shnayim — two-mouthed) (Deut. 21:17), because prayer is two-edged. Two, since it has the praise of the Omnipresent, and asking of one’s needs. And it is like (Ps. 149): "A twoedged sword in their hand," which is like two mouths, like the idea of doubles. And he picked up [the firstborn status] from Reuben because he [Reuben] desecrated his father's bed/marital arrangements (Parashat Vayechi), because it [the firstborn status] depends on keeping the covenant.<br> And therefore Yosef, because he merited the aspect of prayer, which is like "for my praise will-I-restrain-[My-anger] for you," which is like the life that is drawn from the nostrils as mentioned — therefore he is called "ben PoURaT Yosef" [a charming son is Yosef], Which is like the "TaRPU" lights [i.e., 400+200+80+6+1 = 687 lights], which are seven names: `AV, SaG, MaH, BaN, QSA, QNA, QMaG, which add up to Ta"RPU [687]; the lights receive from Nukva D’fardasqa, because FaRDaSQA adds up to Ta"RPU. [See Appendices]
+
+Section 3
+
+3. And whoever merits this sword, must know how to wage war with the sword, not to sway it to the right or to the left, that it should be able to “strike a hairwidth and not miss” (Judges 20:16). 
+And this is impossible except by the way of mishpat/judgement, because mishpat is the central pillar (Tikunei Hazohar 17b), i.e. striking his weapon on the necessary place and not veering right or left, just in the middle. And this is like (Ps. 112): "sustains (y’KaLKeL) his affairs/words (devaraw) with mishpat." 
+And because of this Yosef received the firstborn status specifically from Ya`akov, as is written (Gen. 48): "And as for me, I have given you" etc. — "I" specifically — because he [Yaakov] is the aspect of mishpat. This is like (Ps. 81): "For this is a choq/law for Israel…" — like the brit, as is written [in the blessing recited over circumcisions]: "A law (choq) in his flesh He placed” — “...a mishpat/judgement-day for the Elohim of Yaakov" — that is, that Yosef must receive this sword from the aspect of mishpat, in order to “sustain his words with mishpat.” And this is like (there, 72): "Give the king Your mishpatim," that the Mashiach should receive from the aspect of judgement.
+
+Section 4
+
+4. And how does one merit the aspect of mishpat? Via tzedakah/charity, since by charity one holds the virtue of mishpat, as is written (Deut. 33): "he did tzidkat/what-is-righteous-for Hashem, and mishpataw/what-is-lawful with Israel;" and as in (Ps. 99): "[You do] mishpat and tzedakah in Ya’akov" etc. 
+For tzedakah is attained via misphat, as is written (there, 75): "Elohim shofet/judges: he lowers this one, and lifts up the other," since he impoverishes one and enriches the other; and when one gives tzedakah, it is like "he lowers this one," since he lessens his money, and like "and lifts up the other," since he enriches the poor one. So we find that through this one holds the virtue of judgment. 
+This is why one must give to tzedekah before the prayer (Bava Kama 10; Shulchan Arukh ‘O"Ch 72:10), so that he can “y’KhaLKeL/sustain his words with judgement,” and [be able to] “strike a hairwidth and not miss” (Judges 20:16). 
+And this is [the reason] that our Sages of blessed memory said (Bava Kama 123): "Why did Ya`akov give the firstborn status to Yosef? — Because he sustained (KiLKeL) him." Compare this to a master, who raised an orphan in his home etc., 
+as is written (Gen. 47): "And Joseph nourished (y’KhaLKeL) his father, and his brethren, and all his father's household, with bread, l’FI HaTaF/according to the children;" and like (Ezek. 21): "prophesy (HaTeF — connoting speech) southward." "l’FI HaTaF/according to the children," that is, that his Te’FILaH/prayer was fluent in his mouth/pFIw because of tzedakah; and through the tzedakah that he did, Ya’akov, who is the aspect of mishpat, gave him the firstborn status, which is like prayer, as is written: "And as for me, I have given you Shechem" — "I" specifically, he being the aspect of mishpat.
+
+Section 5
+
+5. And the main cause of the outside thoughts [during prayer] — is the corruption of mishpat, for mishpat is the aspect of `AYNin/fountains/appearances/eyes, as is written (Gen. 14): "and they came to `AYN-mishpat (lit. the Fountain of Mishpat);" this is like (Deut. 33): "AYN Ya’akov/the fountain/appearance of Ya`akov." 
+And via corruption of mishpat comes corruption to the eyes, as is written (Deut. 16): "for bribery blinds the eyes of the wise." This is like the outside thoughts during the prayer, which are "clouds covering the eyes" (Zohar Bamidbar 252), as is written (Lam. 3): "You have covered Yourself with a cloud" etc. 
+But in the future, when the aspect of mishpat will be repaired, as is written (Isa. 1): "Zion will be redeemed in mishpat," then the clouds covering the eye will be caused to pass away, as is written (there, 52): "for eye to eye shall they see Hashem returning to Zion," and this is why Yosef is called (Gen. 49): "ben porat `alei `AYN/a charming son to the eye."
+
+Section 6
+
+6. And everyone must aim in his prayer, that he should tie himself to the Tzaddikei Hador/righteous saints of the Age, because every Tzaddik Hador is an aspect of Moshe Mashiach (Moses-Messiah), as we have found, that the tzaddikim call each other "Moshe," as in [the saying of the sages]: "Moshe, you have said well." And Moshe is an aspect of Mashiach, as is written (Gen. 49:10): "Until Shiloh comes" — this is Moshe (Zohar I 25b) Mashiach (Onkelos, Rashi). 
+And each and every prayer that everyone prays, is like a limb of the SheKhINah/Divine Presence, which are limbs of the miShKaN/Tabernacle, which no Israelite was able to put up piece to piece, each one in its place, except Moshe alone. And therefore it is necessary to bring and tie all the prayers to the Tzaddik Hador, as is written (Exod. 39): "And they brought the Mishkan to Moshe," and he knows how to put up piece to piece and make it a complete structure, as is written (there, 40): "And Moshe set up the Mishkan."
+
+Section 7
+
+And all the Torah that a man learns to keep and do, all the letters are sparks of souls, and they are clothed inside the prayer, and are renewed there in the aspect of pregnancy *<small>(As is brought in Sefer Hagilgulim, that all the souls come into the Kingship in the aspect of pregnancy and are renewed there)</small>.
+And this is [the meaning of] (Ps. 19): "The heavens (haShaMaYiM) declare the glory of El," — which is the Torah, which is eSh u’MaYiM/fire and water, which is like souls, and they come into the prayer, which is like the “glory of El,” as is written (Ps. 66): "Make His praise glorious," like "for my praise will-I-restrain-[My-anger] for you." 
+And the souls with the prayer are called KaVoD/glory, because it [prayer] clothes us, like Rabbi Yochanan called his clothes his “glorifiers” (Shabbat 113a); hence it [the souls and the prayer] is called the glory of El, and they light up each other: the souls light up the prayer in the aspect of raising Mayin Nukvin/ female waters, and the prayer lights up the souls like chidushim/new insights, because it renews them as in pregnancy, 
+and the souls-clothed-in-the-prayer that are brought to the Tzaddik Hador are like (Ps. 45): "the virgins in her train who are her companions will be brought to You."<br> <small>[Bava Batra 73b: - <i>Said Rabbah bar Bar Channah: One time, we were traveling on a ship, and we saw that fish with sand collected on its back, and grasses growing on it. We thought that it was dry land, and we went out and baked and cooked on it, and when its back grew hot, it turned over. And had not the ship been nearby, we would have drowned</i>.]</small> 
+
+Section 8
+
+And this is what Rabba bar Bar Chana [was hinting to], saying: "We saw that fish" etc. Because in our exile it is as if the Holy Blessed One is hiding [His] face, as is written (Ps. 30): "If You would hide Your face," which is a symbol of compassion; but He has turned His back, which is like judgement. And all our prayers and requests about this, that He turned his back to us, are that He should return His face, as is written (there, 86): "O turn unto me," and as is written (Num. 6): "May Hashem shine His face." 
+And when we see the length of the exile, and every day we call out to Him and are not saved, then there are those of our people the Israelites, that are mistaken, God forbid, in their hearts, that all the prayers go to waste. But in truth all the prayers — the Tzaddikim of each and every Age — they [the Tzaddikim] raise them [the prayers] and set them up, as is written: "And Moshe set up the Mishkan." And they raise up each and every piece to its place, and build the structure of the Shechinah little by little, until Its measure of structure is completed — then will come Mashiach, who is Moshe, and he will complete It and set It up in perfection. * 
+And this is the explanation of: 
+See that fish — This is a symbol of the Tzaddik Hador, who is called "Fish," and this is a symbol of Moshe Mashiach; 
+with sand collected on its back — these are the prayers, that we pray about His turning His back to us, as it were; 
+collected — like "And they brought the Mishkan to Moshe," because it is necessary to bring and tie the prayer to the Tzaddik Hador; 
+and grasses growing it — these are the souls that come with the prayer, like "the virgins in her train who are her companions,” etc., because the souls are called grasses, as is written (Ezek. 16): "I have caused you to increase as the tzemach/foliage of the field." 
+And we thought that it was dry land — that the prayers do not bear fruit; but in truth it is not so — 
+rather, we went out and baked and cooked on it — that is, all the prayers go out and go up, and the more they pray, the more the Shechinah is built and prepares Herself to mate. And this [is the meaning of] "we baked and cooked" because baking and cooking are preparations for eating, a symbol for mating, as is written (Gen. 39): "Except the bread that he ate." 
+When the structure of the Divine Presence is completed — that is, through much prayer — His compassion will be aroused, and the attribute of din/harsh judgement will be reversed to the attribute of rachamim/compassion. 
+And this [is the meaning of] when [its back] grew hot — that is, when His compassion will be aroused. ...
+Its back [grew hot,] it turned over — that is, that the trait of judgement will be reversed to the trait of compassion. 
+And had not the ship been nearby — that is, "For My sake, for My sake I will do it” (Isa. 48). As is written in the Commentary (Vayikra Rabbah 27): "Who has anticipated Me, so that I should pay him?" — who has made Me a Mezuzah before I gave him a house? etc. One finds that all our good deeds and all the prayers — all is from Him, and it is not proper to think to receive reward for any thing, 
+even though it seems that through our prayer and our Torah will be the Redemption — even so, we need His mercy, for it is in His mercy that He will redeem us. And this [is the meaning of] 
+and if not for the closeness of the ship — this is a symbol of mercy, as our Sages of blessed memory said: "Most sailors are chasidim/kind" (Kiddushin 82a); if not for His mercy we would have drowned, God forbid, in the exile.
+
+Section 9
+
+And this is the explanation of: 
+Speak (EMoR) unto the Priests – [speaking] stands for prayer, as is written (Deut. 26): " You have selected (heEMaRta) Hashem this day." 
+Priests stand for Torah, [which] stands for souls as mentioned above, as is written (Mal. 2): "For the priest's lips should keep knowledge... and Torah" etc. 
+Aharon stands for mishpat, as is written (Ex. 28): "And Aharon shall bear the mishpat of the Children of Israel;" because it is necessary to bring all the prayers to the aspect of Moshe Mashiach, and he shall set up the Mishkan. 
+And this is the [meaning of the] explanation of Rashi: l’haZHiR/warn/enlighten the adults regarding the little ones — that is, the Tzaddik Hador, who stands for Moshe the great light [Bava Batra 75a], shall enlighten (yaZHiR) and illuminate the prayer, which stands for the little light [Zohar II 238b]. 
+And' '“Let no (kohen) become ritually impure (via contact) with a (dead) person (when there are others) among his people (who can tend to the burial) — i.e., via keeping the brit as mentioned above. As is brought in the Zohar: "The main drive of the yetzer hara/evil inclination in man is in regard to forbidden relations, and that is the main impurity." 
+But when one guards the brit, he merits to the aspect of prayer as mentioned above, and merits to the aspect of "for my praise I-shall-restrain-[My-anger] for you," because smell depends mainly on purity, as our Sages of blessed memory said (Sotah 48): "After purity ceased, fragrance ceased [from fruits]," as the story in the Gemara illustrates (there, 49b), which said: "‘I [Rabbah] smell the fragrance of a juicy date.’ [R. Huna] said to him, ‘My son, there is purity in you.’"
+
+Torah 3
+
+
+
+Section 1
+
+Said Rabbah bar Bar Channah: I myself saw this aqruqta (frog) which was as (the size of) of the Fort of Hagronia. (Talmud says:) What is the size of the Fort of Hagronia? — Sixty houses. (Rabbah says:) There came a snake and swallowed the frog. Then came a pushqantza (female raven) and swallowed the snake, and went up and perched on a tree. Come and see how strong was the tree. (Baba Batra 73b, with Rashbam):
+Behold! whoever hears song from an evil singer, it hinders his service of the Creator. But when he hears from a fit and worthy singer, then it benefits him, as will be explained. 
+For behold, the voice of the song is drawn from the birds, as it says in the Midrash (Vayikra Rabbah 16): "Why is it that the leper -- his purification depends on two live, clean birds? Let the chatterer (the birds) come and atone for the chatterer (the leper). For he was stricken because of [his] voice that spoke slander." 
+Hence, whoever is fit, his song is drawn from the two live, clean birds. And it is written in the Zohar (Vayikra 53), that the two birds mentioned above, nurse from the place that prophets nurse. This is why the singer is called ChaZzaN, a term for vision (ChaZzoN), i.e. a term for prophecy, for he takes the song from the place that the prophets nurse. 
+But when the singer is wicked, then he takes his song from other birds that are in the qlipah (shells, evil forces). And it is written in the Zohar: "For the birds in the qlipah nurse from the breasts of Malkhut (kingship, see Appendix). And when midnight comes, such a cry goes out: "As the birds that are caught in the snare, so are the sons of men snared" (Eccl. 9:12). 
+And the remedy, namely, that one should be able to hear song from any man, is through learning Oral Torah at night, i.e. Gemara, which is like night. As it says in the Midrash, "When Moshe was on the mountain forty days and forty nights, he did not know when was day and when was night, except by this: when he would learn Written Torah, he would know it was day, and when he learned Oral Torah, he would know it was night." 
+Hence the Oral Torah is like night. As our Rabbis of blessed memory said (Sanhedrin 24), "He has set me in dark places," (Lam. 3:6) -- this is the Babylonian Talmud. And it is written: "and the darkness He called Night" (Gen. 1).
+I.e. by studying the six orders [of the Mishnah] one rectifies the six rings that are in the windpipe, from which the voice goes out. And this is: "Arise, sing out in the night" (Lam. 2), i.e. that the song should be arisen/rectified, i.e. by means of the night which is Gemara of the six [Mishnaic] orders. 
+But when one learns not for its own sake, i.e. in order to be called a rabbi, his learning is not worth so much. But when he learns at night, a cord of mercy is drawn to him and protects him, that that thought should not harm him:
+
+Section 2
+
+It says in the writings of the Ari of blessed memory, that the birds in the qlipah are the brains of the Malkhut of the qlipah. And the two pure and clean birds, they are the building of the Malkhut of holiness. 
+Therefore David was [thus] praised in the presence of Shaul (Shmuel I 16): "who is skilled at playing," for playing is building the Malkhut, therefore he was fit for Kingship. And this explains the scripture about him (Ps. 78): "from following the nursing ewes He brought him," i.e. from following the nursing ones, i.e. Netzach and Hod [see Appendix]. For they nurse the prophets, and they are the construction of the Malkhut:
+
+Section 3
+
+And this explains what Rabbah bar Bar Channah said:
+I myself saw this aqruqta -- and Rabbeinu Shmuel (Rashbam) explains: TzFaRDe`A (a frog), i.e. TziPpoR De`AH (bird of knowledge). 
+Which was as (the size of) aQRA d’haGRONia (the Fort of Hagronia) — a term for "QRA b’GaRON" (cry out from the throat) (Isa. 58), i.e. since the song comes from it [the tzippor de`ah]. 
+(Talmud says:) What is the size of the Fort of Hagronia? -- Sixty houses -- i.e. by means of what shall the aspect of "cry out from the throat" be remedied? Through sixty houses, i.e. through the sixty tractates [of the Talmud], and Rabbeinu Shmuel explained: "The Talmud says this, i.e. that one should study Talmud:" 
+(Rabbah says:) There came a snake and swallowed the frog -- And Rabbeinu Shmuel explains: “Rabbah says this,” i.e. through learning not for its own sake, the snake shall swallow it. And this is why Rabbeinu Shmuel commented, “Rabbah said this,” i.e. because of learning in order to be called "Rabbi." 
+Then came a pushqantza — and Rabbeinu Shmuel explained: a raven, i.e. through learning at night, since [`OreV, raven] is a term similar to [`ARVit,] night. And swallowed it (the snake) -- i.e. (the study of Torah at night) 
+shall protect him from the snake mentioned above: 
+<i>And went up and perched on a tree</i> -- Maharsha explains: which is like Avraham, of whom it is written (Gen. 21): "And he planted a tamarisk tree," which is like kindness, i.e. that the cord of mercy that is drawn to him shields him from the snake mentioned above. 
+Come and see how strong was the tree -- i.e. Rabbah wonders to himself, that His mercy was so strong on us, that it can protect us even from this:
+
+Section 4
+
+And with this the juxtaposition of the Mishnah can sit well (Pirkei Avot 1): "Get yourself a Rabbi, acquire yourself a friend, and be someone who judges all man to the pan of merit" — 
+for through hearing the song as mentioned above, he remedies the construction of his Malkhut. 
+And this is: "Get yourself a Rabbi," i.e. that the aspect of Malkut should be remedied, and this is via "acquire (Q’NeH) yourself a friend," i.e. through QaNeH (windpipe), that the voice comes out of it, 
+that he joins the two Cherubim face to face "as the embrace of a man and his consort," when Israel does the will of the Omnipresent. 
+And then, when his aspect of Kingship is repaired, he can rule over whatever he wants, and he can kill this and give life to that, and hence the world could be ruined, and therefore it said: "and be someone who judges all man to the pan of merit," that it is necessary to judge every man to the pan of merit, for Hashem Yithbarakh, does not desire the ruin of the world, because “He did not create the world for desolation, rather for inhabitation did He form it” [Isa. 45:18]:
+
+Section 5
+
+And for this reason it is common in the mouths of people now to say, that the chazzanim are fools, and they are not knowledgeable people. For now the Malkhut of holiness is in exile. And therefore the song, which is drawn from the place of prophets, from the aspect of brains and knowledge of the Malkhut of holiness, and now that the Malkhut is in exile, therefore the song is blemished, and therefore the chazzanim are without knowledge, for they do not have power now to draw song from its root in holiness, which is like brains and knowledge of the Malkhut of holiness, as mentioned above. 
+But in the future, when the Malkhut of holiness is raised up, and will be "Hashem as King over all the world," then song will be raised and completed as in knowledge of the Kingship of holiness, from where song is drawn, as mentioned. 
+And this is: "For Elohim is the King of all the earth; sing praises in a skilful song;" for then, when Hashem will be king over all the earth and the Malkhut of holiness shall be raised up, then "sing praises in a skilful song," i.e. the chazannim and the singers shall be in knowledge and in intelligence through the Malkhut of holiness’s going up, and they shall receive song from its root in holiness, which is like knowledge and brains of the Malkhut of holiness:
+<small>Addendum to the above:</small> 
+
+Section 6
+
+And this is: "For Your mercy is great above the heavens" (Ps. 108). Heavens is like voice, as is written: "From the heavens You made Your voice heard;" for through the mercy, i.e. the aspect of the “cord of kindness” that is drawn down by learning Torah at night, through this the voice is remedied, as mentioned, and is " For Your mercy is great above the heavens," as mentioned:
+
+Section 7
+
+The two birds of holiness, from where the prophecy is drawn, are the construction of the Malkhut of holiness, and therefore the appointment of a king was through prophecy, like all the Kingship of the house of David, which was through prophecy. And the prophecy is drawn from the Cherubim, which are like the two birds mentioned above, which are like building of the Malkhut of holiness as mentioned above:
+
+Section 8
+
+"From following the nursing ewes he brought him," i.e. from following the nursing ones, for they nurse the prophets etc. as mentioned above. And this is "from following the nursing ewes," i.e. King David, rest in peace, was able to repair and to raise up even song that was not from a fit person, and to raise it up to holiness. 
+And this explains "from following the nursing ewes He brought him," i.e. even the song which was from the backsides of the holiness, like "from following the nursing ewes," from following the nursing ones, for the song of holiness is from the place that prophets nurse, and the song that is not in holiness is like "from following the nursing ewes," from the backsides of the holiness, and King David, rest in peace, was able to repair this song as well, and through this the Malkhut was raised up as mentioned above. And this is: "From following the nursing ewes He brought him to feed Jacob his people" etc.; for through this he merited to Kingship as mentioned above.
+
+Section 9
+
+
+
+Torah 4
+
+
+
+Section 1
+
+Verbatim from Rabbeinu of blessed memory:<br>I AM Hashem [Y-H-W-H] your Elohim, Which have brought you out of the land of Egypt, out of the house of slavery. (Ex. 20:2):
+1. When a man knows that all the things that happen to him to him are for his good, this aspect is like the World to Come, as is written (Ps. 56): "When [God treats me] with [the attribute of the Merciful] Hashem (a name connoting kindness and mercy) I will praise [Him] for the thing; and when [He treats me] with [the attribute of the justice-upholding] Elohim (“God” or “Power over all Powers,” a name connoting strict justice and judgement) I will praise him for the thing" [Berakhot 60b; Eyn Yaakov]. 
+And this aspect is like the World to Come, as our Sages of blessed memory said (Pesachim 50): "On that day shall Hashem be one, and His name one." — and they argued: And now is He not one? And our Sages of blessed memory resolved: Now, one recites the blessing upon the good events, "Who is good and beneficent," and on the bad events "the Truthful Judge." But in the future it shall all be "Who is good and beneficent," that the name Hashem and the name Elohim shall be one unity:
+
+Section 2
+
+2. But this aspect is impossible to attain except when one raises the aspect of the Malkhut (Kingship) of holiness from exile among the nations. For now the Malkhut and the rule is by the nations, and for this reason their idolatries are referred to as “Elohim,” [“You shall have no other Elohim besides me.” (Ex. 20)] for they nurse from the aspect of Malkhut, which is called Elohim, as is written (Ps. 74): "Elohim is my King of old;" and when one raises the aspect of Malkhut from among the nations, then is fulfilled: "For Elohim is the King of all the earth" (there 47):
+
+Section 3
+
+3. And it is impossible to return the Kingdom to Hashem Yithbarakh, except through verbal confession before a Torah sage (talmid khacham), and through this he repairs and raises the aspect of Malkhut to its root. 
+And this is the explanation of (Hos. 14): "Take with you words (DeVaRim)..." —this is verbal confession, this is like Malkhut, like "One spokesman/leader (DaBaR) per generation" (Sanhedrin 8). DaBaR is a term for leader and ruler — "...and return to Hashem" — that we should repair and raise up the words, the aspect of Malkhut, like Elohim, to Hashem, i.e. as mentioned above, like "When he treats me as Hashem I will sing praise for the thing; when he treats me as Elohim I sing praise for the thing," i.e. that one should know that all things that happen to him, they are all for his good and he shall say the blessing upon all things "Who is good and the beneficent:"
+
+Section 4
+
+4. And when one knows all this, it is called complete knowledge, for the essence of knowledge is the unity of lovingkindnesses and strengths — this is called knowledge, i.e. that one should not partition between mercy and judgement, and should bless upon all of them "Who is good and beneficent." And this is called "Hashem, one, and His name, one," as our Sages of blessed memory said, that in the future there shall be complete unity, that it shall all be "Who is good and beneficent." 
+And this is: Hashem, one, and His name — this is like Elohim, Kingship, as is written (Sam. II 8): "And David got him a name:" One (אחד=13) in gematria [see Appendix: Gematria] equals love (אהבה=13),
+i.e. whether it is Hashem which is mercies, or whether it is His Name which is like Elohim, like judgement — it is all for his good because of the love that Hashem Yithbarakh, loves you, as is written (Prov. 3): "For whom Hashem loves He corrects." And the scripture (Amos 3): "You only have I known of all the families of the earth: therefore I will punish you for all your iniquities."
+
+Section 5
+
+5. And the sins of a man are upon his bones, as is written (Eze. 32): "but their iniquities shall be upon their bones," and every sin has a permutation of letters. And when one commits some sin, then an evil permutation is engraved on his bones, and through this he puts the aspect of the speech of this prohibition that he transgressed into the impurity, i.e. he puts the aspect of Malkhut, which is like "one spokesman per generation" — he puts it into the nations, and gives them rule. 
+For example, if he transgressed the speech of the prohibition "You shall have no [other Elohim]..." then he destroys the good permutation of the speech and builds an evil permutation, and this permutation is engraved on his bones and takes vengeance on him, as is written (Jer. 5): "Your iniquities have turned away these things." And the scripture (Ps. 34): "Evil shall slay the wicked." 
+But through spoken confession go out from his bones the letters engraved upon them, and from them is made the speech of confession, for the speech goes out from the bones, as is written (there 35): "All my bones shall say;" and he destroys the bad structure and permutation, and builds from them the Malkhut of holiness.
+And this is [the explanation of] what our Sages of blessed memory said (Sotah 7): "While Israel walked in the desert, the bones of Yehudah were rolling, until Moshe said: "Hear, Hashem, the voice of Judah," since Moshe asked of Hashem Yithbarakh, that He should recall upon Yehudah the confession that he confessed, and so it was. And this is why specifically his bones were rolling, as in "but their iniquities shall be upon their bones," and through confession they were remedied and went up each one to its place. 
+And Yehudah is like Malkhut; this is a clue, that the aspect of Malkhut is repaired through spoken confession, 
+and this is done through Moshe, since Moshe recalled the confession. For so it must be, that the confession should be before a Torah sage, and every Torah sage is like Moshe, as they said: "Moshe, you have spoken well." And in this, that Moshe recalled the confession, it becomes as if he confessed now before Moshe, and through this is repaired the aspect of Malkhut, and the evil permutation is destroyed that was engraved on his bones.
+
+Section 6
+
+6. And this is like returning the Malkhut to its root, for the root of Malkhut is fire, as our Sages of blessed memory said (Sanhedrin 101): Why did Nebat err? — he saw fire issuing from his member. And the Torah is called fire, because from it is Malkhut, as is written (Jer. 23): "Is not my word like as fire?" And the written (Prov. 8): "By me kings reign," and the essence of Torah is Torah sages, as our Sages of blessed memory said (Makkot 22): "How foolish are those who stand up before a Torah scroll and do not stand up before a rabbinical scholar."
+And this is [the explanation of] (Num. 31): "And every [metal thing] that is used over fire, you shall make it go through the fire," Thing/DaVaR -- is like Malkhut, which is drawn into the impurity, into the heat of the [evil] inclination, as in (Kiddushin 81): "the fire of `Amram." You shall make it go through the fire — its repair is through fire, i.e. through spoken confession before a Torah sage as mentioned above. 
+And this is the root of the word `AVeRah (transgression), since the permutation of the `AVeRah passes (`OVeR) into his bones from side to side (m`EVeR l`EVeR). But mitzvah (commandment) is a term for connection. When one makes bundles and bundles of commandments (Midrash Rabbah Acharei 21), then his bone fragments get connected, as is written (Ps. 34): "He keeps all his bones"
+
+Section 7
+
+7. And this is the explanation of (Prov. 16): "The wrath of a king is as messengers of death" for the wrath of Hashem Yithbarakh is because of the Malkhut/kingship, that one cast down by his sins; "but a wise man will pacify it," i.e. the Torah sage, like Moshe, shall make atonement for him, as is written (Mic. 7): "and passes by the transgression of the remnant" — of one who considers himself as remnants (Rosh Hashanah 17). 
+Hence, when he comes before the Torah sage and brings out all his permutations before the Torah sage, and the Torah sage is like Moshe, who considers himself like remnants, as is written (Num. 12): "Now the man Moses was very humble;" and through this he is called a wise man, as is written (Job 28): "But wisdom shall be found from nothingness" (see Sotah 21). And in this the Torah sage has power to appease, as is said: "but a wise man will pacify it."
+And because of this, when Moshe prayed concerning the sin of the Calf, he said (Ex. 32): "Yet now, if you will forgive their sin — ; and if not, blot me, I pray;" for it is from the [realm of] impossibility, that a man should not have some haughtiness, when he hears his praise told; all the more so when a great king praises and glorifies the man, then it is certainly from the impossible, that he should not have some haughtiness. But one needs for this the nullification of all his feeling and materiality; then the man can hear his praise, and he will not have any haughtiness, like Moshe Rabbeinu, who saw it written in the Torah: "And Hashem spoke unto Moshe,” “And Hashem said unto Moshe;" and Israel reads every day in the Torah the praise of Moshe, and he himself tells them his praise; and Moshe did not have any glory or haughtiness from this, as is written: "Now the man Moses was very humble," and certainly through his humility there was power in the hand of Moshe to atone the sin of the Calf, as is written: "but a wise man will pacify it." 
+And this is what Moshe argued: "And if not," i.e. if You will not forgive their sin, by this You show that I do not have such humility, that I could atone for them the sin of the Calf, therefore I asked: "blot me, I pray" in order that I should not stumble in pride, since I see and hear all the time the telling of my fame and my praise in the Torah, for who can stand in this, that he should hear the telling of his praise and not be proud, if he is not greatly humble; and if I am humble, then You need it that You should forgive their sin, as is written: "and passes by the transgression of the remnant" etc.:
+And this is: (Deut. 33) "And he was king in Yeshurun," i.e. the kingship went up to its root, as is written (Ps. 37): "But the meek shall inherit the earth," and earth is the law of the kingship, as is written (Job 20): "and the earth shall rise up against him:"
+
+Section 8
+
+8. And this is [the explanation of] what our Sages of blessed memory said (Sotah 21) in: 
+Parable of a man who is walking in the middle of the night and darkness, and is afraid of thorns, pits, thistles, wild beasts and robbers, and also does not know the road in which he is going. If a lighted torch is prepared for him, he is saved from thorns, pits and thistles; but he is still afraid of wild beasts and robbers, and does not know the road in which he is going. When, however, dawn breaks, he is saved from wild beasts and robbers, but still does not know the road in which he is going. When, however, he reaches the crossroads, he is saved from everything.
+For this is known, that all the bad attributes and their derivatives are drawn from the four elements, from the four biles, as brought in Mishnat Chasidim: Depression and its derivatives are drawn from the inanimate, evil lusts and their derivatives are drawn from the vegetable, wasteful words and their derivatives are drawn from the animal, pride and its derivatives are drawn from the speaking; 
+and whoever wants to walk in the holy way, must break all the evil traits and shall tell before the Torah sage, i.e. spoken confession, and the Torah sage shall lay out and select for him a way according to the root of his soul.
+And there are three aspects in approaching tzaddikim, through which three roads everything is repaired. And these are the three aspects:
+The first aspect, is when one sees the Tzaddik, as is written (Isa. 30): "but your eyes shall see your teachers;" and this aspect annuls the bad traits, that are drawn from the two elements inanimate and vegetable, i.e. depression and its derivatives and evil lusts, for the Tzaddik of the generation is called Mother, because he nurses Israel in the light of his Torah, and the Torah is called milk, as is written (Song 4): "honey and milk are under your tongue." And this we see tangibly, when an infant is sad and lazy, when he sees his mother he awakes in great haste towards his mother, i.e. to his root. Also we see tangibly, when a child is busy with his things of nonsense, even though he has great lusts for this, despite this when he sees his mother, he throws all his lusts behind his shoulders and draws himself to his mother. Hence, the evil traits of the two elements inanimate and vegetable are annulled through seeing the face of the Tzaddik. 
+And this is: and is afraid of thorns – which is like the vegetable; and pits – which is like inanimate. If a lighted torch is prepared for him – this is the Torah sage, who is ablaze in the light of the Torah, and through this he is saved from evil traits of the two elements inanimate and vegetable, and so he is saved from the thorns and from the pits.
+The second aspect, is the tzedakah that one gives to the Torah sage, through which he is saved from the evil traits of the two elements animal and speaking, which are like the wild beasts and robbers, which are wasteful words and pride and their derivatives, for through wasteful words and slander comes poverty, as is written (Ex. 4): "for all the men are dead" – this is poverty. Also regarding pride they said (Kiddushin 49): "A sign for presumptuousness is poverty," but through charity one becomes rich, as our Sages of blessed memory said (Gittin 7): "`Though they be in full strength and likewise many, even so shall they be sheared off and he shall pass away/pass over…’ (Nahum 1:12) Explanation: If a man sees that his livelihood is barely sufficient for him, he should give charity from it, and all the more so if it is plentiful. What is the meaning of the words, 'Even so they shall be sheared and he shall pass'? — In the school of R. Ishmael it was taught: Whoever shears off part of his possessions and dispenses it in charity is delivered from the punishment of Gehenna. Picture two sheep crossing a river, one shorn and the other not shorn; the shorn one gets across, the unshorn one does not. ‘…And though I have afflicted you…’ Mar Zutra said: Even a poor man who himself subsists on charity should give charity. ‘…I will afflict you no more…’ R. Joseph learnt: [Heaven] will not again show him signs of poverty." 
+And this is: When, however, dawn breaks, he is saved from wild beasts and robbers. Dawnbreak hints to charity, as is written (Isa. 58): "when you see the naked, that you cover him... then shall your light break forth as the morning." Hence, through charity one is saved from evil traits of the two elements animal and speaking, which are like the evil beast and robbers.
+The third aspect, is when one confesses spoken confession before the Torah sage, through which the Torah sage directs him on a straight path according to the root of his soul, 
+and this is: "he reaches the cross-roads," and our Sages of blessed memory said (Sotah 21): “[Cross-roads] is the Torah sage, and the day of death,” — this alludes to spoken confession before the Torah sage; “the day of death” alludes to confession, as our Rabbis of blessed memory said (Sanhedrin 43): "Whoever is sentenced to death performs confession," and this is called a crossroads (PaRaShat DeRaKhim), for the Torah sage defines him a way (maPhRiSh lo DeReKh) according to the root of his soul, 
+then “he is saved from all of them,” for before he confessed, even though he was by the Torah sage and gave him money, yet he did not know which road he was on, for "There is a way which seems right unto a man, but the end thereof are the ways of death” (Prov. 14), but when he arrived at the crossroads, which is a Torah sage and “the day of death,” i.e. spoken confession before a Torah sage, then “he is saved from all of them.”
+
+Section 9
+
+9. And this applies every time when one comes to a Torah sage and tells before him all his heart, and the Torah sage is like Moshe, who is like nothingness, as is written: "But wisdom shall be found from nothingness." And through this you are included in the Infinite. 
+And this is like: "Zarka [a cantillation mark for Torah reading, where the voice is thrown from a lower to higher pitch], since it is thrown back to the place that it was taken from," since you shall return the Malkhut to the Infinite One, which is the desire that is in all desires. For the Malkhut, which is like the letters of speech, each and every letter has clothed in it the will of Hashem Yithbarakh, since the will of Hashem Yithbarakh, was that this letter should have such an image, and another letter, should have another image. Hence, the wills, i.e. the images of the letters, are the revelation of his Kingship, blessed be his Name, and all these wills, i.e. the images, are drawn from the will of the Infinite One, in whom is no image, 
+and all the things and the existence in the world are from the letters, i.e. from Malkhut, for existence is because of the Malkhut, since Hashem Yithbarakh, wanted that His Kingship should be revealed in the world, and through this He created the world from nothingness to existence; and all the desires, i.e. the images, and all the existence, i.e. the aspect of Malkhut, receives its life from the will of the Infinite One, as they said (Megillah 31): Wherever you find the greatness of the Holy One, blessed-be-He, there you find his humility, i.e. the will of the Infinite One. 
+And this is like putting off the materiality, for when one wants to include oneself in the will of the Infinite One, he must annul his existence. 
+And this is that which is written in the Zohar (Yitro, page 84), that the passing away of Moshe was on Shabbat at the time of Minchah, which is the time of revelation of the Ra`awah d’Ra`awin [Aram.] (Will of Wills), which is like the will of the Infinite One, from which all the wills receive their life. And this is because Moshe annulled all his existence, as is written (Ex. 16): "and what are we." 
+This is the explanation of: And he buried him in a valley (Deut. 34) — this is like nothingness, as is written (Isa. 40): Every valley shall be exalted; in the land of Moab this is like Malkhut, as David comes from Moab, since Moshe passed away into the Infinite, into the Will of Wills, into the Ra`awah d’Ra`awin, which is like the will of the Infinite that is clothed in the wills, in the images of the letters, in the aspect of Malkhut, as they said: Wherever you find His greatness, i.e. Malkhut, like wills, there you find the will, the Will of the Infinite One. 
+And this is [the explanation of]: over against Beit-Pe`or, for our Sages of blessed memory said (an anecdotal explanation brought in Tosefot Sotah 14): "Why was it called Pe`or? Because it opens wide its mouth," for when one blemishes in Malkhut, then it has power to open wide its mouth in evil permutations; but Moshe, who repaired the aspect of Malkhut, through this Pe`or did not have the ability to open wide its mouth. And this is [the explanation of]: but no man knows –- even Moshe did not know, as our Rabbis of blessed memory said (Sotah 14), for he was annulled in the Infinite. 
+And all this was in his death, but certainly also in his life he had putting off of materiality, and would cleave himself to the light of the Infinite. But the putting off was like: "And the living creatures ran and returned;" for the Holy One, Blessed be He, wants our service, as is written: "but You desire praise from bodies of dust, from lumps of clay." And because of this one must not remain so (extendedly annulled), only until the time when the Holy One, blessed-be-He, himself comes and takes up his soul. 
+And this is that which we see, that sometimes a man flames up inside during prayer and says several words in great ardor, this is by the pity of Hashem upon him, that the light of the Infinite is opened to him and shines for him; and when a man sees this sparking, even though he does not see, his mazal (guardian angel) sees (Megillah 3), immediately his soul flames up to great cleaving, to cleave itself to the light of the Infinite, and according to the measure of the revelation of the Infinite, according to the count of words that were opened up and sparked up — all these words he says in great cleavage and in great devotion of soul in nullification of his powers, and when he is annulled against the Infinite, then he is like: but no man knows — even he himself does not know of his [own knowledge]. But this aspect must be "running and returning," in order that his existence should endure. 
+Hence, when he is like "and returning," then he must reveal also to his mind. For at first, at the time of cleaving, the knowledge was annulled, as is written: but no man knows; but when he is like "and returning," when he returns (to his mind) to his existence, he returns to his mind; and when he returns to his mind, then he knows the unity of the Infinite and His goodness, and then there is no difference between Hashem and Elohim, between the trait of judgement and the trait of mercy, 
+for to the Infinite One do not apply, God forbid, a variation of will, for the variations are only in variations of the images. But through the cleaving of a man to the Infinite, where there is no variation of will — for there is simply will, and afterwards there remains in him his impression from this unity and afterwards he becomes like "and returning" — then his impression shows to the mind, that it should know that it is all good and all one. 
+And this is [the explanation of] what Moshe said to his generation (Deut. 4): "It has been clearly shown to your da`at/knowledge that the [Merciful] Hashem, He is the Elohim [of judgement];" for Moshe corresponds to ayin/self-nullification [i.e. humility, which generates wisdom (see Job 28:12 and commentaries)], and his generation that cleaved to him, it was proper for them to have da`at/knowledge, i.e. to illuminate the da`at regarding the Ein Sof/Infinite — the Ra`awah d’Ra`awin — "Hashem, He is Elohim:"
+
+Section 10
+
+And this is the explanation of: 
+Said Rabbah bar Bar Channah: Once we were travelling on board a ship and saw a kawra (fish) in whose nostrils a mud-eater had entered (and the fish died). And the water cast it up, and threw it upon the shore. Sixty towns were destroyed thereby, sixty towns ate therefrom, and sixty towns salted [the remnants] thereof, and they filled from one of its eyeballs three hundred kegs of oil. On returning after twelve months time, we saw that they were sawing rafters from its bones with which to rebuild those towns: <small>[<b>Rashbam:</b> Kawra — a fish. Mud eater — a small creeping thing. In whose nostrils — the creeping thing entered into the nostrils of the fish. And the water cast it up — the water cast it up and threw it onto dry land, in the way of the sea, which does not tolerate a dead thing. Sixty towns were destroyed thereby — since the water threw onto sixty towns and broke all of them, since it was so big. Sixty towns ate therefrom — while it was still moist. And sixty towns salted [the remnants] thereof — other towns, which were far from there, salted from it and took it to their place. From one of its eyeballs — from its eyeball they took three hundred kegs of oil. They were sawing — to rebuild from the bones of the fish those same cities that it leveled.]</small>
+And the explanation: 
+A ship (sefinah) — is a term for importance, like Malkhut, since Rabbah bar Bar Channah sought with his intelligence to investigate the Malkhut and how mankind could elevate it. 
+And saw a kawra (fish) — Israel are named fish, as is written (Gen. 48): "and let them grow into a multitude in the midst of the earth." 
+In whose nostrils a mud-eater had entered — this is like the prayer of Israel, as is written (Isa. 48): "For my praise will-I-restrain-[My-anger] (eCheToM [like ChoTeM, nose]) for you;" since a creeping thing, i.e. impurity, got mixed with his prayer and service and confused him, and this Israelite man was not able to perform his service completely. What did this man do? He performed the three aspects mentioned above, i.e. tying oneself to the Tzaddik and giving charity and spoken confession.
+And this is the explanation of: 
+And (the fish) died and the water cast it up, and threw it upon the shore; now he mentions the three aspects from top to bottom: 
+And (the fish) died — this alludes to spoken confession, as they said: "Whoever is sentenced to death performs confession;" 
+And the water cast it up — this alludes to charity, as is written (Eccl. 11) "Cast your bread upon the waters," and the scripture (Isa. 32): "Happy are you that sow beside all waters;" 
+And threw it upon the shore — the Tzaddik is called "shore (GoDa)," a term for fence (GaDer), since he fences the breaches of Israel (Eze. 22, Isa. 58), and this is: "And threw it upon the shore," since he drew himself close to the Tzaddik. 
+And through these three aspects: 
+Sixty towns were destroyed thereby — since through the “death,” i.e. the spoken confession, he raised the Malkhut from among the Sitra Achara (Other [Evil] Side), and the Tzaddik shows him the straight way, 
+as is written in the Haftarah of Bereishit (Isa. 42): "I will destroy mountains and hills..." — hinting to destruction of the rule of the nations, "And I will bring the blind by a way that they knew not" — this is like the Tzaddik showing him a straight way; this is like a crossroads, as mentioned above, and "sixty towns" hints to rise of the Malkhut, of which it is written (Song 6): "There are sixty queens (melakhot)." 
+And sixty towns ate therefrom hints to the two evil traits of animate and speaking [kingdoms], through which comes poverty as mentioned above, but through charity one repairs them and draws down the flow (of livelihood). And this is [the explanation of]: they ate from it. And sixty towns hints to the aspect of sixty mighty ones, from which [aspect of strength/gevurah] comes livelihood, as they said: "gevurot geshamim (strengths/judgements of rains/materiality)" (Berakhot 33, Ta`anit 2, see there) 
+And sixty towns salted [the remnants] thereof — this hints to repair of the two evil traits, inanimate and vegetable, through his drawing close to the Tzaddik, for the Tzaddik is "a covenant [brit] everlasting like salt” (Num. 18:19) [Brit can refer to the covenant of Abraham, i.e. circumcision, i.e. guarding family purity, which is the characteristic of a Tzaddik]. Also depression and lusts come from foul blood, but through salt one extracts the bad bloods, and "sixty towns" clues to the sixty letters in the Priestly Blessing, which are in the hand of the Tzaddik, as is written (Prov. 10): "Blessings are upon the head of the righteous."
+And they filled from one of its eyeballs three hundred kegs of oil. Kegs of oil — allude to da`at/knowledge, for "holy anointing oil" (Ex. 30) alludes to seikhel/intellect. 
+And "three hundred," this is like Moshe, who is like the Tzaddik diminishing himself in the aspect of "what" [MaH, similar to MEaH, one hundred] — in three aspects it is necessary to diminish oneself, as is written (Jer. 9): "Let not the wise man... mighty man... or rich man glory." Hence, in each aspect from these three aspects he is made "what," 
+and through this he has putting off of materiality, and clings to the light of the Infinite, where there is no variation of will, rather “Hashem, He is Elohim” as mentioned above, i.e. it is all "the Good and the Beneficent." And this is like one eyeball, as brought down in the Idra (Nasso 137): "And in the future there will be the One Eye of Compassion [in how God supervises the world]." This corresponds to “it shall all be ‘Who is good and beneficent.’" 
+Hence, when the Tzaddik makes himself "what," he cleaves himself to the one eye of compassion, i.e. to the Infinite; and afterwards, when he returns, as in running and returning, then he draws down from the light of the Infinite the unity of the will that extends there through his "what," and from "what (MaH)" is made "hundred (MeaH)," as they said: "Do not read it as what (MaH), but hundred (MeaH)," and from the three MaH are made three MeaH, and he draws this light to his da`at and intellect, i.e. "kegs of oil," which alludes to intellect as mentioned above. 
+"It has been clearly shown to your daat," since he draws down the light of the Infinite to his mind, that he should know the unity, that “Hashem, He is Elohim,” and should bless "the Good and the Beneficent" upon everything, as in the future to come.
+On returning after twelve months time, we saw that they were sawing rafters from its bones with which to rebuild those towns. For behind the holiness — which is the Twelve Tribes, through which the Malkhut is repaired — behind is impurity. 
+There are people who go out from the holiness. And this is what the Tannah (the Mishnaic scholar, i.e. Rabbah bar Bar Channah) told, that he paid respect and returned to inquire after these who are after twelve months time — those who are behind the Twelve Tribes of holiness, who go out from the community of Israel through their evil deeds. 
+And he saw they were sawing rafters from its bones, i.e. through their evil deeds, engraved upon their bones, the engraving passes from side to side just like a saw mark. 
+But through the Israelite man mentioned above waking up in repentance through the small creeping thing in his nostrils, by feeling a small impurity that confuses him, through his repentance he causes, that also these evil ones are made into a seat for holiness. 
+With which to rebuild those towns — that [the evil ones] should also help those who serve God to build those towns, as mentioned.
+
+Section 11
+
+And this is the explanation of: 
+I am the Hashem your Elohim — meaning, whether He is Hashem or whether Elohim, understand that all this is I, i.e. that you should fulfill: "When he treats me as Hashem I will sing praise for the thing; when he treats me as Elohim I sing praise for the thing," i.e. that all should be "Good and Beneficent" as mentioned above; 
+Which have brought you out of the Land of Egypt, since it says in the commentary (Bereishit Ch. 16): "for all the exiles are named by the exile of Egypt (MiTZRaIM), since they afflict (M’TZeRIM) Israel," i.e. through the Tzaddik the kingship and rule of the nations are annulled, for through this the Malkhut of holiness goes up out of them, as mentioned above. 
+From the house of slavery — this hints to nullification of the evil traits of the four elements which are named by the title "slaves," for all the four elements are under the moon orb, and the moon is called by the title "slave," as brought in the Zohar (Wayeshev 181): "’Behold, my slave will become intelligent’ — this is the moon," 
+meaning through the Tzaddik the Malkhut goes up from the Other Side, and the evil traits are annulled, and through this the man comes to the aspect of the World to Come, to the aspect of: "When he treats me as Hashem I will sing praise for the thing; when he treats me as Elohim I sing praise for the thing:"
+
+Torah 5
+
+
+
+Section 1
+
+Verbatim from Rabeinu of blessed memory: <br>Bachatzotzrot vekol shofar/On the trumpets and the sound of the shofar, hari`u lifnei hamelekh Hashem/shout out before the King, Hashem (Ps. 98).
+1. Since each man must say, "The whole world was only created for me." (Sanhedrin 37) -- hence, insofar as the world was created for me, I must at all times see and look into tikkun olam/rectifying the world and to fill the lackings of the world and pray for them. 
+And the matter of prayer is in two aspects: Before the 'gezar din'/decree of the judgement, one prays according to the [regular] order of the prayer, and it is not necesary to clothe the prayer; but after the gezar din, it is necessary to clothe the prayer, so that the 'mal'achim'/angels/messengers that stand on the Left will not understand and will not prosecute, as is written (Dan. 4): "בִּגְזֵרַת עִירִין פִּתְגָמָא/The matter is by the decree of the watchers..." -- i.e. after the gezar din, then -- "...[בְּ]מֵאמַר קַדִּישִׁין שְׁאֵלְתָא/and the edict [שְׁאֵלְתָא lit. question] is by the word of the holy ones," then the Tzadikim clothe their she'elah/question in a ma'amar/essay.
+
+Section 2
+
+2. But How do they discern between before gezar din or after gezar din? Via the mitzvot that we do, we can discern between before gezar din and after gezar din. 
+And specifically when we do the mitzvot in such great joy that he does not want any reward of olam haba/Coming World, rather that he wants that Hakadosh Baruch Hu should send him another mitzvah in reward for this mitzvah, as our Sages of blessed memory said (Avot 4): The reward of a mitzvah is a mitzvah; because he enjoys from the mitvah itself. 
+And this is the difference between the prophecy of Moshe Rabeinu and other prophets, as Rashi explained: "וַיְּדַבֵּר משֶׁה אֶל רָאשֵׁי הַמַּטּוֹת וְכוּ' זֶה הַדָּבָר אֲשֶׁר צִוָּה ה'/And moshe spoke ('diber') to the heads of the tribes... This is the 'davar'/word that Hashem commanded (Num. 30)." And Rashi explained: All the prophets prophesied with "B'cho amar Hashem.../so says Hashem"; Moshe is added on past them, for he prophesied with "Ze hadavar/this is the word." Because 'coh'/so is like a mirror that is not shiny, and "zeh hadavar" is like a shiny mirror. 
+And these are the two aspects of prophecy that exist in the service of the Creator: There is a man, who does a mitzvah for the reward of Olam Haba, that he does not benefit from the mitzvah itself; if he were not given Olam Haba in reward for it he would not do it, and this is the aspect of "Koh," a not-shiny mirror, like a man who sees some thing from afar [28], so he does the mitzvah for the reward that comes at a distant time, i.e. after this world, 
+and the payment of his reward is called "נביא/prophet," acrostic for: "יָבא בְרִנָּה נשֵׂא אֲלֻמּוֹתָיו/shall come with singing, carrying his sheaves..." 
+and there in this verse is hinted the payment of reward: "הָלוֹךְ יֵלֵךְ וּבָכה נוֹשֵׂא מֶשֶׁךְ הַזָּרַע/One who goes walking and crying, carrying along the seed" (Ps. 126), for he has grief in its performance, "בּא יָבא בְרִנָּה נשֵׂא אֲלֻמּוֹתָיו/shall come coming in song, carrying his sheaves," that he will rejoice in the future, when he receives the reward of the mitvah, acrostic of בּ'א יָ'בא בְ'רִנָּה נ'שֵׂא אֲ'לֻמּוֹתָיו, acrostic for נָבִיא. 
+But the phophet, who prophecies with "Zeh Hadavar," whose desire is not the reward of the mitzvah, rather desires the mitvah in itself, for he so much rejoices in doing it, that he is repulsed by any kind of reward. 
+And this is the aspect of navi/prophet i.e. payment of reward, in the aspect of "zeh hadavar," in the aspect of the shiny mirror, like a man who sees a thing from close with beautiful and pure vision, so likewise he enjoys from the mitzvah in itself, and his reward is 'neged einav'/before his eyes. 
+And whoever is on this level, that he does a mitzvah in such great 'simchah'/joy that he does not desire any reward of Olam Haba for it -- he can know whether it is before gezar din or after gezar din, 
+for the mitzvot are a 'qoma shelema'/complete structure[29], and they give life to all the 'qomot'/structures, whether the structure of man [soul], or structure of the world [space], or the structure of the year [time], for space, time and soul receive life from the mitzvot, as is written (Ps. 33): "And all His works are [sustained] by 'emunah'/faith;" and the scripture (ibid. 119): "All your mitzvot are emunah;" and Hakadosh Baruch Hu is simple unity with the mitzvot, 
+and when the deed and Hakadosh Baruch Hu are in proper replair and worder, then Hakadosh Baruch Hu rejoices in them and delights in them, as is written (ibid. 104): "Hashem will rejoice with his works," like someone who does a work, who makes some object, and the object is beautiful, then he rejoices in it; and the joy of Hakadosh Baruch Hu is clothed in the mitzvot, for they are his unity, 
+and whoever does the mitzvah in joy from the mitzvah in itself, hence, when he enters the simchah that is in the mitzvah, he enters the simchah of Hakadosh Baruch Hu, who is rejoicing in his works, and this is like (ibid. 149): "Let Israel rejoice with its Maker." 
+Hence, when there is some affliction or judgement in the space-time-soul then surely the it reduces from the joy of Hakadosh Baruch Hu, as is written (Gen. 6): "And it grieved His heart;" and as they said (Sanhedrin 46): "What does the Shechinah say? 'My head hurts' etc.," 
+and this person who enters into the joy can surely know according to the matter of the joy, if it is before gezar din or after gezar din. He can also know on what part of the structure the judgement is decreed, for he knows according to the structure of the mitzvot: If he cannot perform of the heads of the mitzvot, i.e. mitzvot that depend on the head, he knows that the judgment is decreed on the heads of space-time-soul, and likewise with the remaining structure of the mitzvot. 
+And this is that which our Rabbis of blessed memory said <small>(Mechilta, and see Beitza 16)</small>;regarding Shabbat: "'Remember' it [Shabbat] from Sunday, i.e. the joy and pleasure of Olam Haba, which is the aspect of Shabbat, he should feel during the six workdays, which are aspect of doing the mitzvot, in which speace-time-soul were created. 
+[And this is:] <small>(Deut. 24)</small> "Give his wages on the same day," that his payment should be from the mitzvah in themselves, "...and do not let the sun set on it," that that he should not do the mitzvot for reward of Olam Haba, which is after his sun sets, after his death.
+
+Section 3
+
+3. And joy is mainly in the heart, as is written (Ps. 4): "You gave joy in my heart." And it is impossible for the heart to rejoice, until he removes the crookedness in his heart, that he should have straightness of heart, and then he will merit to simchah, as is written (Ps. 97): "And gladness for the streaight of heart." 
+And the crookedness of the heart is shed via thunders, as our Sages of blessed memory said (Berakhot 59): "Thunder was only created to shed crookedness in the heart." And thunders are aspect of voice that a man emits vigorously in his prayer, and from this thunder is created, 
+for it is brought in the Zohar (Pinchas daf 235): "כַּד קָלָא נָפִיק וְאַעֲרָא בְּעָבֵי מַטְרָא אִשְׁתַּמָּע קָלָא לְבִריָּתָא וְדָא אִינוּן רְעָמִים/When a voice goes out and hits a raincloud, a voice is heard by creatures, and this is thunder." And thunder is rooted in gevurot/strengths/strictures/mighty deeds, as is written (Job 26): "וְרַעַם גְּבוּרוֹתָיו מִי יִתְבּוֹנָן/but the thunder of His mighty deeds, who can understand?" 
+And because of this we say the berakhah on [hearing] the chatzotzrot and voice of shofar "...שֶׁכּחוֹ וּגְבוּרָתוֹ וְכוּ'/that [the world is filled with His power and mighty deeds]." And the gevurot/mighty deeds are aspect of power and gevurah/strength, for the man emits the sound with great force, and this sound hits the rainclouts, i.e. aspect of brains, from which "טִפִּין טִפִּין/droplets by droplets" go down, as written in the Zohar (Pinchas daf 235): "בְּאֵר מַיִם חַיִּים וְנוֹזְלִים מִן לְבָנוֹן/a well of living waters, and flowing streams from Lebanon" (Song 4) -- from the white of the brains. 
+And when it hits the rainclouds, then the voice is heard לְבִריָּתָא/by creatures, i.e. aspect of thunders, and this is [Ps. 77] "קוֹל רַעַמְךָ בַּגַּלְגַּל/the voice of Your thunder is in the galgal/spheroid" i.e. in the skull of the brain; when it encounters the skull of the brain from the voice are produced thunders, and it is heard by Creation. 
+And this is [Ps. 49]: "פִּי יְדַבֵּר חָכְמוֹת/My mouth will speak wisdoms..." i.e. the speech that goes out of my mouth will meet chokhmah/wisdom i.e. the skull of the brain, and thereby "...וְהָגוּת לִבִּי/and the contemplation of my heart" etc. i.e. via the thunder being aroused, the heart is aroused, as they said: The voice arouses one's direction [see Berakhot 24b...], 
+and this is that which our Sages of blessed memory said (Berkhat 6): "Whoever has awe of Heaven, his words are heard," for whoever has awe, his voice is made thundrous, for thunder is from sitra d'Yishak/the side of Yitzchak [Zohar Pinchas 235], as is written: "and the thunder of his mighty deeds," and via this his words are heard, i.e. mishtam`a qala livriyata/the voice is heard by creatures, for that is what hearing depends on (Zohar Pinchas 230, and in Tikun 70), as it says (Hab. 3): "Hashem, I heard a report of You and feared." 
+And this is the explanation [of] (Ps. 103): "Mighty [men] of strength who perform His word, hearing the voice of His word;" it is brought in the Zohar (Lekh daf 90): "They are fortunate to hear report of voices from on high" i.e. via the gevurot/strengths are made thunders, and via this the heart hears, and i.e. "וְהָגוּת לִבִּי תְּבוּנוֹת/and the contemplation of my heart shall be understanding;" and as written (I Kings 3): "Give Your servant a hearing heart;" and his words will also be listened to by creatures, and this is: "...hearing the voice of His word," 
+and this is the aspect of the sound of the shofar; this is the shofar of the ram, the ram of Yishak (Zohar Pinchas 235b), the aspect of "But the thunder of His mighty deeds." 
+And this is (Ps. 89): "Fortunate are the people who know the teru`a/shofar-shout" -- "know" specifically, that the voice should hit the brain, the aspect of rain clouds, and it should be in the aspect of thunder, as is written [in the prayer of Mussaf of Rosh Hashanah]: "In voices and lightnings You were revealed to them, and in the voice of a shofar You appeared to them," that with the voice of the shofar He appeared to them more than with voices and lightning.
+
+Section 4
+
+4. But one must empty the brains from extraneous wisdoms and from foreign thoughts. From chametz, that he should not sour his wisdom with extraneous wisdoms and with cravings, in order that he can bring out his voice and it hit his brain, [and thunder] will be made from it; but when the skull of the brain is sealed with impurity, as is written (Lev. 11): "and you become contaminated with them;" then his voice is not heard...
+
+Part II
+
+
+
+Additions from Manuscript
+

txt/Chasidut/Breslov/Likutei Moharan/English/Rabbi Dr. David Mevorach Seidenberg, from Kabbalah and Ecology.txt

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+Likutei Moharan
+ליקוטי מוהר"ן
+Rabbi Dr. David Mevorach Seidenberg, from "Kabbalah and Ecology"
+http://www.amazon.com/Kabbalah-Ecology-Image-More-Than-Human-World/dp/1107081335 
+
+Likutei Moharan
+
+Introduction
+
+
+
+A Pleasant Song
+
+
+
+Go See
+
+
+
+
+
+
+
+Torah 1
+
+
+
+Torah 2
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+Torah 3
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+Torah 4
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+Torah 5
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+
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+Section 1
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+Section 2
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+Section 3
+
+since the world was only created for my sake, I need to see and look into repairing the world / tiqun `olam in every moment, and to fill the lack (needs) of the world”
+
+Part II
+
+
+
+Additions from Manuscript
+

txt/Chasidut/Breslov/Likutei Moharan/English/Sefaria Community Translation.txt

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+Likutei Moharan
+ליקוטי מוהר"ן
+Sefaria Community Translation
+https://www.sefaria.org
+
+Likutei Moharan
+
+Introduction
+
+
+
+A Pleasant Song
+
+
+
+Go See
+
+
+
+
+
+
+
+Torah 1
+
+
+
+Section 1
+
+Happy are the ones on the wholehearted path, who walk in HaShem's Torah. (Psalms 119:1)
+Acknowledge because by way of the Torah all prayers and requests  that we request and pray are accepted.  And Yisrael's favor and importance are raised and elevated before whoever they need whether spiritually or materialistically.
+Because now in our many transgressions Yisrael's real favor and importance descended, because now the importance and favor are mainly by them, but through the Torah Yisrael's favor and importance are raised because the Torah is called (Proverbs 5) AYeLeT AHaVIM VYAALaT HeN/Favor, that raises/SHeiMAALaH HeN/favor upon her studiers (Eruvin 54b); through this all prayers and requests are raised.
+
+Section 2
+
+The Jewish man needs to constantly look at (pay attention to) the intelligence (in other words meaning, or possibly spirituality) that is [surely in] everything. He must do this in order so the intelligence found in EVERYTHING will enlighten him to become closer to Hashem Yisborach through the very thing in which he see the intelligence.
+
+Section 3
+
+
+
+Torah 2
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+
+
+Torah 3
+
+
+
+Torah 4
+
+
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+Torah 5
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+
+
+Section 1
+
+
+Since each person must say, "The whole world was only created for my sake" (Sanhedrin 37a), it comes out that when the world is created for my sake, I must see and search at all times for the rectification of the world, to fill the lacks in the world and to pray for them.
+
+Torah 6
+
+
+
+Section 1
+
+Verbatim from Rabeinu of blessed memory: "And the LORD said to Moses... call Joshua..." (Deuteronomy 31:14).
+Such that every man needs to minimize his honor and to maximize the honor of 'the place' (the LORD). Since one that pursues honor does not attain "the honor of Elokim", but rather the "honor of kings" as it says, "the honor of kings is to investigate a matter", and everyone investigates after him and they ask, "who is this one, and what of him that he divides to himself this honor", and they oppose on him, such that they say that he is not worthy for this honor.
+
+Torah 7
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+
+
+Torah 8
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+
+
+Torah 9
+
+
+
+Section 1
+
+(This is the exact language of our Rebbe, may his memory be for a blessing). "The depths covered them, they sank like rocks...". 
+For the main element of life-force is received from prayer, as it is written, "A Prayer to the God of my Life." Therefore, a person must pray with all of their power, for when a person prays with all of their power, and puts their power into the letters of the prayer, then their power is renewed there, in the aspect of "they are renewed in the morning, great is your faithfulness." For faith is [also] prayer, as it is written, "and his hands were steady," which [Onkelos] translates as, "they were spread in prayer."
+
+Section 2
+
+And know, that there are twelve tribes, corresponding to the twelve constellations of the Zodiac. Every tribe has its own unique liturgy (nusach), and their own unique gate through which their prayers enter, and each tribe awakens through their prayer the power of their particular constellation of the twelve in the zodiac, and their constellation shines back down and causes vegetation to grow, along with whatever else is needed.
+And this is the explanation of, "A star emerges from Jacob, a tribe stands up out of Israel." "Stands up" - this is the aspect of Amidah (standing), the aspect of prayer; for when a Jew stands in prayer, through this it awakens the star, and the star encourages and forces things to grow, as the sages have said: there is no blade of grass below that does not have its own star and angel above, that strike it and say to it: Grow!
+
+Torah 10
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+
+
+Torah 11
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+
+
+Torah 12
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+
+
+Torah 13
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+
+
+Section 1
+
+
+To draw down full and complete providence is impossible until you have broken the lust for money. And breaking it is through “tzedaka”. 
+For it says in the Zohar (Pinchas 224) “A spirit/wind comes down to cool the heat of the heart, and when the spirit comes down, the heart receives it with the joy of the melody of the Levites.” 
+“Spirit/wind”—this is of the aspect of tzedaka, which is the spirit of generosity, through which the heat of the lust for money is cooled. And this is of the aspect of (Tehilim 76) (He will) contain the spirit of the powerful”—that the spirit diminishes the lust for power and money. 
+“The melody of the Levites”—this is the aspect of transaction in (good) faith, where one is not in a hurry to become wealthy. For melody is transaction, as it is written (Tehilim 81) “Take up the melody and sound the timbrel.” “Joy” is he who is happy with his portion. 
+And this is of the aspect of incense, which  connects the heating of the heart with the spirit, and this is (Proverbs 27) Incense will gladden the heart” and this is (Deuteronomy 33) “They will put incense in your brow,” that through the aspect of incense as we have mentioned, the aspect of “By the sweat of your brow you will eat bread” will be nullified.  
+And this is the aspect of the revelation of the Messiah, for then the desire of money will be nullified, as it says (Isaiah 2) “On that day Man will toss way his gods of silver and gods of gold.” And this is of the aspect (Lamentations 4) of “The breath of our nostrils, the messiah of the Lord.” 
+And as long as there is the idolatry of money in the world, there is anger in the world, and to the extent that there is a nullification of this idolatry then the anger will be nullified, in the aspect of "The wind (spirit) of his nostrils, the Messiah of the Lord," and loving-kindness will be drawn into the world, of the aspect "and (He) performs loving-kindness for his anointed one (Psalms 18). 
+And when this Love is revealed, knowledge is drawn down, which is the building of the house, which is of the aspect of "And I, through your great loving-kindness, will come into Your house, as is written in the Zohar, "This right-hand (love) will in the future build the Holy Temple. For knowledge is of the same aspect as house, as our sages said (Tractate Brachot 33) Whoever has knowledge, it is as if the Holy Temple was built in his days. 
+
+Torah 14
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+
+
+Torah 15
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+
+
+Torah 16
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+
+
+Torah 17
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+
+
+Torah 18
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+
+
+Torah 19
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+
+
+Torah 20
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+
+
+Section 1
+
+The words of our Rabbi, may his memory be for a blessing. [Aramaic left untranslated]
+
+Know, that there is a soul in the world, that by its hand are discovered (revealed) the interpretations and explanations of the Torah. And she suffers with pangs, bread eaten with salt, and water drunk with small measure, because such is the path of the Torah. (Pirkei Avot 6:4). And all of the interpretations of the Torah are received from that soul. 
+And this soul, all of its words are like fiery coals, because you cannot receive and draw from the waters of Torah, except he whose  words are like fiery coals as in the aspect of, "Are my words not like fire?" (Jeremiah 23:29). 
+And when this soul falls, in the aspect of "are my words not like fire?", and its words are not like fiery coals, and its words are cold - then it dies (out). And when the interpretations of the Torah die out and continues by its hand, and then all the interpreters of the Torah cannot achieve any interpretations (illuminations) of the Torah. 
+
+Section 2
+
+And he who wants to continue in the interpretations of the Torah, must, from the beginning, continue saying to himself warm things, like coals of fire. And the words continue [out] from the upper [supernal] heart, in the aspect of "the rock of my heart" (Psalms 73:26). And he must pour out his words [speech] in prayer before Hashem Yisbarach, and by his prayer receives the pity of the mercy of Hashem Yisbarach on him, and his upper [supernal] heart opens, because the essence of mercy is in the heart, and there will be an outpouring of words from his upper [supernal] heart, and by the words he will continue in the interpretations of the Torah also from there. 
+And "heart" is the aspect of "selah" (rock), that from there the speech, in the aspect of "words in rock" ([Talmud] Megillah 18). And selah (rock) is the aspect of tzur (rock, flint), as in the aspect of "He opened a rock and the waters gushed out" (Psalms 105:41), and this is the aspect of "lev" (heart), in the aspect of "the rock of my heart". 
+And the heart is pitied in mercy, and impacts the hot speech, as in the aspect of "My heart grew hot within me; a fire blazed in my thoughts; then I spoke out with my tongue" (Psalms 39:4). And in this heart is written all explanations (interpretations) of the Torah, as in the aspect of "Write them on the tablet of your heart". (Proverbs 3:3). 
+And he who wants to take some explanation, needs to take it from the heart in prayer and supplication. And for this, every commentator of the Torah, before beginning to explain some interpretation, he must at the beginning pour out his prayer before Hashem Yisbarach, in order to arouse the upper [supernal] heart, to bestow upon him speech like fiery coals. And after that, he begins to interpret, because after that the rock is open and its water flows from it. These are the interpretations of the Torah.
+
+Torah 21
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+
+Torah 22
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+Torah 23
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+Torah 24
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+Torah 25
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+Torah 26
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+Torah 27
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+Torah 28
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+Torah 29
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+Torah 30
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+
+Torah 31
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+
+
+Torah 32
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+
+
+Torah 33
+
+
+
+Section 1
+
+Who is the man that desires life? Loves days to see good? (Psalms 34) 
+A basic spiritual foundation: One must seek peace. There should be peace between Israel. There should be peace between an individual and his distinct characteristics. That is to say, one should not be divided in his characteristics. And in all a persons various experiences, he should not distinguish between the good and the bad. Rather he should find within all experiences Hashem, may He be blessed. That is, “In Hashem I will say a word of praise; in Elokim I will say a word of praise” (Psalms 56). 
+To the extent that one may find Hashem, may he be blessed in the good and the bad, and by means of the Torah which is called shalom, as it is written, “All its paths are peace” (Proverbs 3), and by means of the Tzaddikim/Righteous/Saints who are similarly called a “covenant of peace”, on account of all of this, one can love peace in any place, whether good or bad, and may be peace between Israel, and one may love the other.
+
+Torah 34
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+
+
+Torah 35
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+
+
+Torah 36
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+
+Torah 37
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+Torah 38
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+Torah 39
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+Torah 40
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+Torah 41
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+Torah 42
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+Torah 43
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+Torah 44
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+Torah 45
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+Torah 46
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+Torah 47
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+Torah 48
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+Torah 49
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+Torah 50
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+Torah 51
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+
+
+Torah 52
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+
+
+Section 1
+
+Rabbi Chananya ben Chakhinai says: One who stays awake at night, and one who wanders on a road alone, and one who turns his heart to idleness, such a one is liable for [forfeiture of] his life. (Pirkei Avot 3:4)
+But really they open their mouths for foolishness, because the world is possible reality, 
+for only HaShem is blessed with reality, but all the worlds with all that are in them they are possible realities, for he is blessed and created it from nothing, and in his ability and his strength and his possibilities he was blessed to create or not to create, certainly all the world is a possible reality.
+
+Section 2
+
+
+
+Section 3
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+
+
+Section 4
+
+
+
+Torah 53
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+Torah 54
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+Torah 55
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+Torah 56
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+Torah 57
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+Torah 58
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+Torah 59
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+Torah 60
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+Torah 61
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+Torah 62
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+Torah 63
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+Torah 64
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+
+
+Section 1
+
+<b>"Then the Lord said to Moses, 'Go to Pharaoh, for I have hardened his heart and the heart of his servants, that I might show these signs of Mine before him, in order that you may tell in the hearing of your son, and of your son’s son, what things I have done in Egypt, and My signs which I have done among them, that you may know that I am the Lord.' ...tomorrow I shall bring locusts into your borders."  </b> (Exodus 10:1-4) <br>1. 
+The Holy One, Blessed be He, created the world in His compassion, wanting to express His compassion - were there no world, to whom would He show compassion? Therefore He created all of creation, from the highest levels of emanation to the most central point of the physical world, in order to show his compassion. 
+Yet when He wanted to create the world, there was no space for its creation, since everything was infinite <i>ein sof</i>. He therefore had to retract the light to the sides, and from this retraction an empty void was formed. It was in this empty void that he created time and space, and this was the creation of the world. 
+This empty void was necessary for creation, since without it there would be no space for the world. Yet this [concept of] retraction to form the empty void is impossible to comprehend in our time, only at the end of days, since it entails a paradox of two opposites: presence and absence. 
+Since He retracted His divine nature from the void, it is as if there is no divinity there, otherwise it could not be empty, and it would just be complete <i>ein sof</i> with no room for the world. But the deeper truth is that nonetheless, there certainly is divinity even there, because nothing exists without His vitality. As such, [the concept of] the empty void is incomprehensible until future time.
+
+Section 2
+
+2. Know this: there are two kinds of heresy. The first kind derives from secular science, and about it the sages have said "Know how to respond to the heretic." (Avot 2:14). This heresy has a response, because it derives from the debris of the broken vessels. As we know, the [original] light [of creation] was too intense and broke the vessels, from which the <i>klippot</i> were formed. Secular science derives from here, from the broken vessels and the surplus of holiness. 
+Just as man has all kinds of surplus parts, like nails, hair or sweat, each of the sciences derives from a different surplus and residue of holiness, and sorcery also derives from this source. 
+Someone who falls into this kind of heresy, even though they should obviously try and escape from such a place; in any case, they can be saved, because in such places one can still find the Holy One, if one seeks Him out, since they derive from the broken vessels which contain a certain amount of holy sparks and divine letters. Therefore, anyone who falls into such a place can still find godliness and the wisdom to resolve the challenges such heretical science presents. Seeing as secular science derives from the surplus of holiness and contains divine vitality, this kind of heresy has a response, and therefore the sages were able to say "Know how to respond to the heretic." 
+There exists, however, another kind of heresy, which consists of types of 'wisdom' which are not wisdom at all, but since they are deep and cannot be comprehended, they seem to be wisdom. For instance, when one makes a false reasoning in the study of Talmud and no one is learned enough to resolve the challenges arising from such reasoning - even though it actually isn't reasoning at all! 
+For several of the theories have embarrassing flaws and are not wisdom at all, and all their challenges are fundamentally mistaken, but the human intellect can't resolve them and they therefore appear to be wisdom. 
+Actually, these heretical challenges really can't be resolved because they derive from the empty void, and the empty void seems to be devoid of divinity. Any response to these challenges is tantamount to finding the Holy One within them, and this is absolutely impossible, since in such a case the void would not be empty and everything would be <i>ein sof</i>, as we have shown. 
+Therefore it is written of this kind of heresy, "All who go there do not return," (Proverbs 2:19), since there is no possible response (<i>teshuva</i>, which can also mean 'return') to this heresy, as it comes from the empty void formed by the retraction of His divinity. 
+Yet Israel, by virtue of their faith, transcend all kinds of wisdom, and even over the heresy of the void, and don't engage in any kind of rational research, but have perfect faith in the Holy One, 
+who "fills all the worlds and surrounds all the worlds." (Ra'aya Meheimana 225). Since he seemingly both fills the worlds and surrounds them, there must be a space between the filling and the surrounding, otherwise everything would be one. The world was created within the empty void, from which He seemingly retracted Himself, 
+and the Holy One who surrounds all worlds also surrounds the empty void, and therefore it is said that he fills all worlds (creation) and surrounds all worlds, and in between there is an empty gap seemingly absent of Him. 
+Yet the empty void was also created from His holy wisdom, and certainly it truly does contain divinity which cannot be comprehended. Therefore Israel transcend all such heretical wisdoms and challenges, knowing that they can't be responded to, since doing so would destroy the empty void and the created world would not be able to exist. 
+Yet the deep truth is that there is a response and there certainly truly is divinity within the void, but examining such things leads one to sink deep down, because it looks like the Holy One is absent from within. Israel, though, has faith in the Holy One who surrounds and fills all the worlds, 
+and this is why they are called Hebrews, <i>Ivrim</i>, because their faith transcends (<i>'ovrim</i>) all these wisdoms, even the second kind. 
+As such, the Holy One is called "God of the Hebrews," (Exodus 3:18), like "Beyond the river" (Joshua 24:2), [the word <i>'ever</i>] refers to the sides, since He retracted His light to the sides, and this is why Israel is also called Hebrews because of their faith in the Holy One, by which they transcend the wisdoms of the first kind of heresy and the non-wisdoms of the second. 
+Consequently, one must certainly be extremely cautious of this second kind of heresy, keeping far from it and not examining it at all, since that would lead to sinking in it, God forbid, as it says "All who go there do not return."
+
+Section 3
+
+3. Know this: in fact, a great <i>Tzaddik</i>, one on the level of Moses, actually must engage with such heresy, even though it is impossible to resolve it, as we have seen. Be that as it may, by his engagement there he manages to raise such souls that have fallen and sunk in this heresy. The challenges and difficulties of such heresy coming from the empty void have the aspect of silence, since they are not associated with [divine] letters or thought. 
+"By the word of the LORD were the heavens made; and all the host by the breath of His mouth." (Psalms 33:6), and there is wisdom in all speech, since speech come from the five parts of the mouth (two sets of teeth, two lips and the tongue), and through them were all things and words of creation formed, as it says "You created all in wisdom" (Psalms 104:24). 
+Speech is the limit of all things, since He limited his [infinite] wisdom by means of letters, each combination of letters being a boundary to something else. However, the empty void is utterly empty of everything, even letters. Thus all the challenges coming from such a place have the aspect of silence. 
+We learn in the story of Moses enquiring after the death of Rabbi Akiva, "He asked 'Is this Torah, and is this its reward?', and was told 'Silence! This has been decided!'" (Menahot 29b). He was told to stay silent, not to respond or confront such a question, since it is one that has been decided (<i>ala bamachshava</i>, literally means 'risen up in thought'), it has risen to the level of thought, where there is no speech. These questions, therefore, are ones of silence, and all one can do is have faith and remain silent, 
+and none are permitted to engage with such heresies except for a true <i>Tzaddik</i>, who is similar to Moses, since Moses is of the aspect of silence and was described as "heavy of the mouth" (Exodus 4:10). Such silence is higher than speech, 
+and it is because of this that a true <i>Tzaddik</i> like Moses can engage in these challenges, which are also of the aspect of silence - indeed, they must engage in such things in order to raise the souls of those who have fallen in there.
+
+Section 4
+
+4. Know this: dispute is like the creation of the world. The essence of the creation of the world is the empty void, as we have shown, without which everything would be <i>ein sof</i>, with no space for the world to be created in. Therefore He retracted the light to the sides, forming an empty void, within which He created all of creation - time and space - using speech. (As it says: "The heavens were created by the word of the LORD" [Psalms 33:6].) 
+This holds the aspect of dispute, for if all the wise scholars were one, there would be no space for creation. Only through the dispute between them - in which they separate from each other and each distances himself a different side - they create between them something similar to the empty void, and they are like the light retracting to the sides, through which the world was able to be created. 
+For all the words they use are ultimately only for the creation of the world created in the void between them. Wise scholars create everything through their speech, as it says: "Say to Zion, you are my people." (Isaiah 51:16), and we are told not to read <i>ami</i> 'my people' but rather <i>imi</i> 'with me' - just as I create heaven and earth with words, so do you. (Tikkunei Zohar, Intro. 5). 
+Still, one must be careful not to speak too much, only as much as is needed to create the world and no more. Because it was the over-abundance of light, which the vessels could not take, that cracked them, and from their shards the <i>klippot</i> were created. So too with speech: too much speech creates <i>klippot</i> through the over-abundance of light. <br>This is the meaning of the Mishna (Avot 1:17): "I spent my days growing up between the scholars, and found nothing good for the body but silence. The exposition [of Torah] is not what is essential, but deeds. And whoever increases words brings sin." "Between the scholars" - this refers to the empty void formed through the dispute and distancing between scholars. Therefore it specifically says "between", emphasising the distance and dispute between them; if everything would be one, there would be no reason to say "between". In this void the world is created, time and space. Therefore the Mishna continues "My days growing" - meaning, I increased time and space, in a sense creating a world, making time grow, because they were his days since he created a world [in the void]. "And found nothing good for the body but silence" - in the void, nothing is better than silence, since it is forbidden to enter unless one masters the aspect of silence, like Moses. This is the meaning of the Mishna: since he could reach this aspect of silence, he created time and space in the empty void between the scholars, for only through silence can one enter this place. "The exposition is not what is essential, but deeds, and whoever increases words increases sin" - because all the words and exposition of the scholars is not only for the sake of explaining things, but rather for deeds [<i>ma'aseh</i>, which can also mean 'creation'], for they create worlds through their words, and yet "whoever increases words increases sin" - an over-abundance of light creates the <i>klippot</i>.
+This is the meaning of the Mishna (Avot 1:17): "I spent my days growing up between the scholars, and found nothing good for the body but silence. The exposition [of Torah] is not what is essential, but deeds. And whoever increases words brings sin." 
+"Between the scholars" - this refers to the empty void formed through the dispute and distancing between scholars. Therefore it specifically says "between", emphasising the distance and dispute between them; if everything would be one, there would be no reason to say "between". In this void the world is created, time and space. 
+Therefore the Mishna continues "My days growing" - meaning, I increased time and space, in a sense creating a world, 
+
+making time grow, because they were his days since he created a world [in the void]. 
+
+"And found nothing good for the body but silence" - in the void, nothing is better than silence, since it is forbidden to enter unless one masters the aspect of silence, like Moses. 
+This is the meaning of the Mishna: since he could reach this aspect of silence, he created time and space in the empty void between the scholars, for only through silence can one enter this place. 
+"The exposition is not what is essential, but deeds, and whoever increases words increases sin" - because all the words and exposition of the scholars is not only for the sake of explaining things, but rather for deeds [<i>ma'aseh</i>, which can also mean 'creation'], for they create worlds through their words, 
+and yet "whoever increases words increases sin" - an over-abundance of light creates the <i>klippot</i>.
+
+Section 5
+
+5. Know this: by means of melody, a <i>Tzaddik</i> like Moses can raise the souls fallen into the heresy of the empty void. And know: every kind of wisdom in the world has melody and music which are unique to it, and each wisdom is derived from its particular music. This is the meaning of "skilful song" (Psalms 47:8) - each song is associated with particular skill and wisdom. 
+Even heretical wisdom has its own melody and music, and this explains the Talmudic description of Elisha ben Abuya, "Greek songs flowed continuously out of his mouth, and as he rose from the house of study, several books of heresy would drop off of him." (Chagigah 15b) - this particular song was associated with this particular heresy. 
+Each kind of wisdom, therefore, has melody and music appropriate to its type. The melody also changes according to the level of the wisdom, higher melodies for each level of wisdom, onwards and upwards until the absolute primal level of creation, which is the point of emanation, and there is no <i>makif</i> to such wisdom, only the light of the <i>ein sof</i> surrounding the empty void, which contains the world and all wisdoms. 
+Even at such a level there is wisdom, but such wisdom touching on the light of the <i>ein sof</i> itself can only be know by the Holy One, whose wisdom cannot be fathomed at all, but can only be approached by faith: faith in the Holy One whose light surrounds all the worlds - and this faith also has its own melody and music. We see that even the false faiths of idol-worshippers have melodies, that they falsely sing in their houses of worship. In contradistinction, every type of holy faith also has its unique melody. 
+And the highest faith, that of the light of the <i>ein sof</i> surrounding all worlds, has a melody of the highest kind: in fact, all other melodies draw from this specific melody, which is higher than all of them because it is attached to the highest possible faith, that of the light of the <i>ein sof</i>. 
+And in the future, when He will "give all peoples a clear language, to call out together in the name of the LORD" (Zephaniah 3:9), and all will have faith in the Holy One, then the prophecy "Come look from the top of Amanah" (Song of Songs 4:8) will be fulfilled. "The top of Amanah" - this refers to the highest faith [<i>emunah</i>], on top of all other faiths. And it specifically says "look" [<i>tashuri</i>, related to <i>shir</i>, song], the melody and song belonging to the highest of faiths - 
+this will be achieved by no other than the <i>Tzaddik</i> of the generation, one like Moses, who is on the level of such faith and capable of the aspect of silence, of whom was said "Silence, such has been thought out", one above speech. 
+This is why it is written "Moses shall sing" (Exodus 15:1), and our sages pointed out that it says "will sing" rather than "sang" (Sanhedrin 91b), which is a reference in the Torah to the resurrection of the dead, since Moses is destined to sing in the future all possible songs, both of this world and of the future world, since all the songs of the future exist only with Moses, who is of the aspect of silence and merited the melody of the highest possible faith, from which all other melodies derive. 
+Thus Rashi comments on the word "sing" [<i>yashir</i>, in which the letter yud is possibly superfluous], and says "yud comes to indicate thought", just like "such has been thought out", which was said of Moses and his silence. 
+As such, by means of melody a <i>Tzaddik</i> like Moses can raise and extract all those souls that have fallen into the heresy of the empty void, since his melody is like "the top of Amanah", the highest faith of all. Truly, through such melodies and such faith all heresies are negated, and all melodies mix into the highest melody of all, which is the ultimate source of them all.
+
+Section 6
+
+6. This, then, is the meaning of <b>"Then the Lord said to Moses, 'Go to Pharaoh, for I have hardened his heart, etc.' " </b> (Exodus 10:1) 
+These verses speak of the empty void. The word 'Pharaoh' implies negation (as it says, "break loose [<i>taphriu</i>] the people." (Exodus 5:4) ), but the same word also implies revelation, and this is similar to the empty void, which is empty and negated of everything, and within it the world is revealed. 
+Within the void is a heaviness of heart, because the empty void cannot be comprehended; so too, all wisdom that derives from the empty void has a heavy heart, since its challenges cannot be resolved, and the presence of the Holy One cannot be found there, since it seems like He negated Himself from there, in order to allow for creation. 
+<b>"Moses, go"</b> It had to be Moses who would go to Pharaoh, who is the empty void, because no one can enter such a place except for one like Moses, as we have shown, since the Holy One cannot be found there. This is why it says
+<b>"for I have hardened his heart and the heart of his servants."</b> 'Servants' are like introductions of various wisdoms: each kind of wisdom also has an introduction which also derive from the empty void, and they also have a heaviness of heart since they cannot be resolved. 
+<b>"That I might show these signs <i>otot</i> of Mine before him."</b> This means, that I might set down within him the letters [<i>otiot</i> of creation, within the empty void, from which He retracted in order to make room for creation.
+<b> "That you may tell."</b> For within the world created within the empty void, you can speak and tell, because there are letters and words there. 
+<b>"In the hearing of your son, and of your son’s son"</b>, since all of creation came from His compassion, as we have seen. Creation was performed by speech, and every word of creation is an act of compassionate retraction, meaning that everything created as it is was done out of compassion. The compassion of the Holy One is expressed as the desire that each thing be created as it is, since compassion is at the root of creation, and everything was created in order to reveal his compassion. 
+This is seen in the verse "In the hearing of your son, and of your son’s son," which is like [Rashi's comment on a similar phrase in Genesis 21:23], "thus far extends one's compassion for his descendants." In everything created one can speak and discover His compassionate retraction, understanding that there is this much compassion in this thing, and this much compassion in that thing. 
+<b>"What things I have done in Egypt"</b>. This refers to the <i>klippot</i> formed from the over-abundance of light and the broken vessels. Hence Rashi explains the words "I have done" as "I have mocked", I have made mockery and ridicule in the world, which refers to the <i>klippot</i>, which are grotesquely related to holiness, like someone contorting himself in front of his friend, or like a monkey trying to imitate a man. 
+<b>"And My signs which I have done among them."</b> This refers to the letters that are there, [also] created by the over-abundance of light and the broken vessels. 
+<b>"That you may know that I am the Lord." </b> This shows that even there, within this mockery of the <i>klippot</i> and within the first type of heresy, even there one can recognise the Holy One, because this is the type meant by the phrase "Know how to respond to the heretic." (Avot 2:14). Letters and sparks of holiness can be found there, and a response can be given, since they derive from the broken vessels. 
+It then says, <b>"Tomorrow I shall bring locusts into your borders." </b> (Exodus 10:4) This refers to the end of days, like in the Talmudic phrase "Get your reward tomorrow," (Eruvin 22a) which refers to the end of days. This is also hinted at in the verse "So shall my righteousness be a witness to me tomorrow," (Genesis 30:33). At the end of days reward will be given, and one will be able to comprehend the paradox of the empty void, which is truly empty and yet filled with divinity. This in itself is the reward which awaits us at the end of days, when we will be able to comprehend everything on a level impossible today. 
+Then it will be known that the empty void is like <b>locusts</b>, which are like "a snail whose garment is part of its body" (Bereishit Rabbah 21) - this mystery is brought in all the kabbalistic books, and is the essence of the concept of the empty void. The empty void and the divine retraction is also known as garment, and also "part of His body", this is the comprehension that one will finally receive at the end of days, that even though there truly is divinity in the void, it is a kind of garment. 
+To the verse "So shall my righteousness be a witness to me tomorrow," we can add the verse "I wore justice" (Job 29:14), which speaks of the ultimate 'tomorrow', when the reward will be given and the mystery of the 'garments' of the divine retraction and the empty void will be understood. On that day, the "top of Amanah" will be revealed, which we have seen refers to the highest melody of the highest faith, by which all the contradictions of the empty void will be annulled. 
+Therefore it says, "Tomorrow I shall bring locusts (<i>arbeh</i>)," which stands for "Truly there is spirit in mankind" (Job 32:8) [the first letters of which spell out <i>arbeh</i>], and this is music, which is a kind of spirit. In those days, therefore, the music and melody of the highest faith will be revealed, and it will negate all heresies, even those deriving from the empty void.
+
+Torah 65
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+Torah 136
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+
+Section 1
+
+"Do not judge your fellow until you are in their place." (Avot Chapter 2)
+This also reflects what the Sages, of blessed memory said, "Surely judge every person favorably."(Avot Chapter 1). If a person is experiencing a machloket, they must reflect deeply to still find merits in their fellow. They should try to understand what the machloket is about in their fellow's view, in order to judge them favorably. 
+There are two possible reasons for the machloket: a) their fellow is greater than them and argues with them in order to prevent them from acheiving their level. In order to resolve this machloket, the person must strive to acheive the same level as their fellow, in order that they both become equal and thereby eliminate the machloket.
+b) the person is actually on a greater level than their fellow and the reason for the machloket is a result of their fellow's jealosy. In order to resolve this machloket, the person must judge their fellow favorably. By virtue of this they will actually elevate their fellow and bring them to stand on the same level. Once they stand in one place, on one level, there will not be any machloket because there is no machloket within one entity. 
+
+This is what it means when it says not to judge another until we are in their place. 
+This means that a person should strive to be with his fellow in one place, on one level, through one of the two methods, either bettering oneself or judging other favorably. Then, there will certainly not be any machloket, because there is no machloket within one entity.
+Through a person elevating their fellow with merits, it is possible that their fellow will relent from their ways and change for the good, eliminating all future machloket. It is possible, too, however, that they will experience a downfall. This is because this process of finding merits in another can "be [like] scooping coals on his head." [Mishle 25:22].
+This is why the concept is referred to as judging one's fellow favorably, for it literally represents the attributes of law and justice. For it is known that before one ascends to a certain level they are judged. Therefore, through a person judging their fellow favorably, which is really helping them ascend to a higher level, their fellow is judged. And the situation will materialize according to the ruling of the judgment.
+
+Section 2
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+Section 3
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+Section 4
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+Section 5
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+Section 6
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+Section 7
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+Section 8
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+Section 9
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+Section 10
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+Section 11
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+Section 12
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+Torah 137
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+Torah 190
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+Section 1
+
+<b>"And all the people responded together, saying: All that God has spoken we will do! Moses brought their words before God. And God said to Moses: I am coming to you in the midst of a cloud, that the people shall hear Me speak to you... And Moses spoke the words of the people before God."</b> (Exodus 19:8-9) 
+This is an odd and wonderful thing here, because what are these second words of the people, of which the verse ends "Moses spoke the words of the people before the Eternal"? It is not written anywhere in the Torah that they spoke or replied anything else after their first response, "All that the Eternal has spoken we will do." What then did Moses speak in their name the second time? 
+However, know this: Israel complained about Moses instructing them to accept the Torah. They responded: "All that God has spoken we will do<b>?!</b>", meaning, "Shall we be forced to do everything that God tells us? There is no free choice in this! We would be compelled to act in a certain way!" 
+This is the meaning of "we will <i>do</i>," since there is no choice not to do these things, once they are explicitly commanded by God. This is what it means in the verse, "Moses brought their words before God" - he relayed to God the complaints of Israel. 
+Immediately, the Holy One replied: "I am coming to you" - to <i>you</i>, specifically - "that the people shall hear Me speak to you." Again, to you, I will only speak the Ten Commandments to you, saying "I am <i>your</i> God", "<i>You</i> shall have no other gods", and so on [in the second-person singular]. Not directly to the people of Israel, but they only listen to Me speaking to you, and through this they will retain their free will to do as they wish.
+
+Torah 191
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+Torah 261
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+Torah 262
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+
+
+Section 1
+
+Be it known to you that, via [self-]renewal of Torah, rivers are made: for when one begins to innovations in Torah), one then begins to spout forth a spring, in the behina (dimension/aspect) of: “A spring shall issue from the House of the Lord” (Joel 4:18); which (viz. the House) is the intellect, as it is written: “A house is built by wisdom” (Proverbs 24:3). 
+And this very spring, at the start, is narrow and small, and afterwards widens and pervades more and more until rivers ultimately emerge from it—and all come to drink from these very rivers.
+        As such, if one wishes to innovate novelties of Torah that are substantive, one must cry beforehand; for when said rivers are formed and all come to drink from them, then will the husks and the Sitra Ahara (the Other Side, or realm of evil) come as well, God forbid, to drink also from there. Therefore, one ought to cry beforehand, and consequently make rivers from crying, in the behina of: “He dams up the sources (or ‘the crying’) of the streams” (Job 28:11); that by means of crying one rectifies the rivers, from which all of the husks and the Sitra Ahara can drink that which is needed for their satisfaction. Accordingly, when one makes rivers out of Torah novelties that are innovated in the wake of [the rectification via crying], one can then draw down/extend them just to the appropriate places, so that “strangers” (that which is foreign/alien, viz. the husks and the Sitra Ahara) shall not drink from them. 
+And for that reason the composition of the halakhot and the novelties are called “masekhet” (lit. tractate), as this is the behina of “v’Shikuvai b’v’Khi masakhti,” “and mixed (masakh) my drink with tears” (Psalms 102:10); that one must blend the drink with crying, because one must cry beforehand, as stated.
+And this is the behina of: “By the rivers of Babylon, there we sat, sat and wept” (Psalms 137:1)—this is the behina of the Babylonian Talmud, that was composed at the yeshivot (seminaries/houses of study), from which rivers are made, as stated. And hence: “and wept” — because one must cry beforehand, in the behina of: “and mixed (masakh) my drink with tears” (Psalms 102:10), as stated.
+
+Section 2
+
+
+
+Section 3
+
+
+
+Torah 263
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+
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+Torah 264
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+
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+Torah 265
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+
+
+Torah 266
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+
+
+Torah 267
+
+
+
+Section 1
+
+Shavuot is a healing agent for the lung, since the five branches of the lung correspond with the Five Books of Moses (Pentateuch); and since on Shavuot we receive the Torah, we are able to receive new life-force (Divine sustenance).
+
+Torah 268
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+
+
+Torah 269
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+Torah 270
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+
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+Torah 271
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+
+
+Torah 272
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+
+
+Section 1
+
+
+  A very important rule in Avodas Hashem is to only focus on what one has to do today. Whatever it may be a job, work, learning... One should always only focus what he has to do that day and not think ahead and look at everything he has at once. Focus on what you need to do at that moment alone. 
+When someone wants to improve in his avodas hashem, of he doesn't take this advice and try to focus on everything he has to do not just today but the next day and the next week it will seem like a burden and too hard to follow. But when he only focuses on that day, that moment alone it will feel much easier. And he will be much better off.
+And it's very important to not delay it and say, I will start tomorrow or later because all we have to do in this world is to focus on what we should be doing right now. 
+That's why the pasuk said היום אם בקולו תשמעו to דוקא listen and start improving ourselves right now, one step at a time with whatever we have to do right in front of us right now.
+
+
+Section 2
+
+
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+Section 3
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+Section 4
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+Section 5
+
+
+
+Torah 273
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+Torah 274
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+Torah 275
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+Torah 276
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+Torah 277
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+Torah 278
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+
+
+Torah 279
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+
+
+Section 1
+
+Know that there are some who say the Torah is from below to above, and from below it is very wide, because from below the matter is expanded and enlarged very much, whereas from above it is narrow, and becomes narrower as it rises, until its upper top is very narrow, and at its very top almost nothing, only very little remains, though there is certainly a holy spark there. 
+But there are some who some the opposite, that the Torah is from above to below, and that above it is very wide, and as it descends it becomes narrower until at its bottom it is very narrow, but above it is very wide. 
+So too is the case in awakening from the bottom, it must be narrow from below, in the aspect of (Psalms 66) "And my mouth shall speak when it is narrow for me," in the aspect of the shofar, which has its wide side above and its narrow side by the mouth. And this is the aspect of "And my mouth shall speak when it is narrow for me," meaning that the narrow side should be near me, near my mouth, in the aspect of a shofar, as mentioned above, 
+and as we have seen with David in all his prayers, that started from narrowness and straits, that he experienced narrowness, for example because he experienced the woes of Absalom or of Naval, and the like, and afterwards he came through the prayer into the holy spirit.
+
+Torah 280
+
+
+
+Torah 281
+
+
+
+Section 1
+
+Even a simple person, if he sits himself with the book, and looks at the Torah's letters, can see new and wondrous things; through his looking very well at the Torah's letters, the letters will begin to enlighten and join together, through the aspect of letters that grow out and join together, as our Sages of blessed memory said (Yoma 73b), and he will then indeed see wonders and new combinations, and [we] can see in the book what the original author did not intend at all, 
+and even a simple person can do this, but a great person can see this without effort, although even a completely simple person can attain [this] and see new things, as mentioned above, if he sits by himself and looks at the Torah's letters as mentioned, 
+but he should not test this matter, because it may be that then he will not see anything at all, but even so even a simple person can attain this, as mentioned.
+
+Torah 282
+
+
+
+Section 1
+
+Know, that it is necessary to judge every person as meritorious. Even if someone is entirely wicked, it is necessary to search and find in him some bit of good, that in that bit he is not wicked, and by means of this, that you find in him a bit of good, and judge him as meritorious, by means of this you raise him in truth to the side of merit, and you can return him in repentance. 
+This is "a little bit and there is no wicked, you will contemplate on his place and he isn't there" (Psalms 37:10), that is, the verse warns to judge everyone as meritorious, and even though you see the he is completely wicked, even so, you must search and quest to find in him a bit of good where he isn't wicked. 
+This is "a little bit and there is no wicked" - you have to search out in him a bit of good that is still there, where he is not wicked, because even though he is wicked, how is it possible that there isn't still a bit of good, because how is possible that he didn't do a mitzvah or a good thing his whole life? By means of this that you find in him a bit of good where he is not wicked, and you judge him as meritorious, by means of this you raise him in truth from the side of liability to the side of merit, until he returns in repentance by means of his. 
+This is "a little bit and there is no wicked", by means of finding in the wicked a bit of good, where he isn't wicked 
+"you will contemplate on his place and he isn't there", meaning when you contemplate and look at his place and level, he isn't there, in his original place, because by means of finding in him a bit of good, a good point, and judging him as meritorious, by means of this you truly take him from the side of liability to the side of merit. 
+This is "you will contemplate on his place and he isn't there". Understand this well. [...]
+
+Section 2
+
+Just so, one must find [a modicum of good] in himself as well.  For it is well-known that one must take great care to be in a state of happiness at all times and to keep sadness very very distant (as we have explained several times).  
+Even when one begins to scrutinize himself and sees that there is no goodness in him, and that he is full of sins, and the Plaintiff (lit. ba'al davar, one who has a claim; fig. the Evil One) desires to cause his downfall through sadness and depression (lit. black bile, melancholy), Heaven forfend, nevertheless it is forbidden for him to fall on this account. He must just seek to find in himself some modicum of good, for how is it possible that he did not perform in all his days some mitzvah or good deed? And even [if], when one begins to scrutinize that good deed, he sees that it is full of flaws and has no soundness, that is to say that one sees that even that mitzvah or holy deed that he merited to perform, it too is full of turnings and inappropriate intentions and many imperfections, nevertheless, how is it possible that there should not be in that mitzvah or holy deed some modicum of good? For, no matter how things are, there must have been some good point in the mitzvah or the good dead that he performed. 
+For one must search out and seek to find in himself some modicum of good, in order to revive himself, and to attain joy, as mentioned above. By seeking to find in himself that there is still a modicum of good, he truly leaves the scale of guilt for the scale of merit, so that he is able to turn back in repentance. This is connected conceptually to the verse, "A little longer and there will be no wicked man; you will look at where he was— he will be gone," as mentioned above... 
+
+Similarly, one must seek further, to find in himself another good deed. Even if that good deed likewise is mixed with much waste (פסולת), he will be able to extract from there likewise some good point. And thus one should seek to collect further good points (or "notes"/נקודות). 
+In this way melodies are made, as explained in another place (Likutei Moharan 54), which is the concept of playing a musical instrument, which is related to collecting good breath (spirit, רוח) from the spirit of gloom and sadness, see there.... 
+When one does not allow himself to fall, and revives himself by searching, seeking, and finding in himself some good points, and gathers and clarifies these good points from the bad and the waste that is in him, as stated above--in this way melodies are formed, and then he is able to pray, to sing, and to give thanks to God. 
+For it is well-known that when one despairs on account of his physicality and evil deeds, seeing that he is really very, very far from holiness, then in most cases he is unable to pray at all, and is unable to open his mouth at all, due to the greatness of his sadness and melancholy and the heaviness that befalls him, since he sees the great force of his alienation (distancing, ריחוקו) from Hashem, may He be blessed...
+
+
+This is connected conceptually with the verse, "I will sing songs to my God while I exist (=בעודי, through my עוד/still)" (Psalms 146:2)--precisely through my "still" (עוד), that is, by means of the concept of my עוד/still, that I find in myself--related to "A little longer (עוד, 'still') and there will be no wicked man; you will look at where he was— he will be gone" (Psalms 37:10), as mentioned above.  By means of this point/note (נקודה) [that is, the עוד/the modicum of goodness that persists], I will be able to sing and to give thanks to Hashem, as mentioned above.  Thus, "I will sing"--it is precisely that I will sing, that is, songs and melodies that are made by means of collecting the good notes, as mentioned above. 
+
+Section 3
+
+
+
+Part II
+
+
+
+Torah 1
+
+
+
+Torah 2
+
+
+
+Torah 3
+
+
+
+Torah 4
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+
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+Torah 5
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+Torah 6
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+Torah 7
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+
+
+Torah 8
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+
+
+Torah 9
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+
+
+Torah 10
+
+
+
+Section 1
+
+The reason that people are distant from the blessed God and do not draw close to God is only because they lack a settled mind, and do not settle themselves. And the main [practice] is to try to settle oneself sufficiently, [and contemplate] what is the end purpose of all of the desires and matters of this world? This includes desires that relate to the body, as well as desires that are external to the body such as honor. Then one will surely return to God.
+
+Section 2
+
+But know, that when one is depressed it is impossible to navigate the mind as one desires, and it is therefore difficult for a person to settle their mind. It is only through joy that one can navigate their mind as they desire and can settle their mind. For joy is "the world of freedom," as in the verse, “for through joy you will go out” (Isaiah 55:12). Meaning that through joy we become free and emerge out of exile.
+Therefore, when one connects joy to their mind, then their mind and awareness become free and one is no longer in an exilic reality. And then one is able to navigate their mind as they desire and settle the mind, because their mind is in a state of freedom and not in exile. For as a result of exile, the mind becomes unsettled, as the Sages, of blessed memory, taught (Megilla 12b) regarding the Ammonites and Moabites, that their minds were settled because they were never exiled, as it is stated (Jeremiah 48:11) : “Moab has been at ease from his youth on… and never gone into exile. Therefore, their minds remained in their place.
+
+Section 3
+
+And one can achieve joy by finding in himself a good point within oneself, despite everything, as has been explained about the verse “I will sing to God with what remains within me” (Psalms 146:2; Likutey Moharan I, 282). See there....
+
+And this is the meaning of “a laughing mind” (Shabbat 77b), which is a great matter. Meaning that one connects joy to their mind and awareness, and then the mind becomes liberated, and one has a settled mind, as explained above. And also on high, this creates a great unification when one has a "laughing mind."
+
+Torah 11
+
+
+
+Torah 12
+
+
+
+Section 1
+
+When a person goes after his own wit and understanding, will fall from great errors and obstacles and come to the attention of great evil, G,d forbid. And there are many that spoil him, like many great villains that mislead the world, and all was according to their understanding and wit.
+
+Torah 13
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+Torah 14
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+Torah 15
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+Torah 16
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+Torah 17
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+Torah 18
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+Torah 19
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+Torah 20
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+Torah 21
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+Torah 22
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+Torah 23
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+Torah 24
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+Torah 25
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+Torah 26
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+Torah 27
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+Torah 28
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+Torah 29
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+Torah 30
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+Torah 31
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+Torah 32
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+Torah 33
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+Torah 34
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+Torah 35
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+Torah 36
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+Torah 37
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+Torah 38
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+Torah 39
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+Torah 40
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+Torah 41
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+Torah 42
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+Torah 43
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+Torah 44
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+Torah 45
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+Torah 46
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+Torah 47
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+Torah 48
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+Torah 49
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+Torah 50
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+Torah 51
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+Torah 52
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+Torah 53
+
+
+
+Torah 54
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+
+
+Torah 55
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+
+
+Torah 56
+
+
+
+Section 1
+
+When one has a heart, 'place' has no significance at all. In fact, such a person is the place of the world. Because divinity rests in the heart, as it says (Psalms 73:26) "[G'd is] the rock of my heart." With regards to the Holy One it is written (Exodus 33:21) "There is a place with me" - that is, He is the place of the world, and the world is not his place. 
+So too, one who has an Israelite heart should not say that such-and-such a place is unpleasant, because place is absolutely insignificant, rather, they are the place of the world, and the world is not their place.
+
+Torah 57
+
+
+
+Torah 58
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+Torah 59
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+Torah 60
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+Torah 61
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+Torah 62
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+Torah 63
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+Torah 64
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+Torah 65
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+Torah 66
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+Torah 67
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+Torah 68
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+Torah 69
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+Torah 70
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+Torah 71
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+
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+Torah 72
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+
+
+Torah 73
+
+
+
+Section 1
+
+One who wishes to merit repentance, should accustom himself in saying Psalms, for the recitation of Psalms is effective (mesuggal) for repentance. ...  
+
+By reciting Psalms, even one who has no independent awakening (hit'orerut) to repentance, will be aroused to repent, and will also merit by means of Psalms to reach the gate and the letter that are appropriate for him and to open the gate. Thus, by means of Psalms he will merit to repent. 
+This is conceptually linked ("bechinat") to (II Samuel 23:1) "The utterance of the man set on high..." (concerning which) our Rabbis expounded (bMoed Katan 16b), that he [David] raised up the yoke of repentance, and [the same verse continues,] "...the favorite of the songs of Israel," for it is a result of the aspect of...the book of Psalms that he wrote, that one merits repentance, as said above. 
+The Rabbis stated (bAvodah Zarah 4b) that David was not fit to act as he did in that matter (the affair of Batsheva, 2Samuel 11), except that in this way he could teach repentance to the individual (sinner). Consequently, the central teaching of repentance is through King David, and the root of the repentance of King David is the Book of Psalms, which he said in a state of very great awakening and with the Holy Spirit (Ruach haKodesh), so that everyone, according to his capacity, can find himself (his own spiritual situation) in the Book of Psalms, in order to merit repentance through the recitation of Psalms, as stated above....
+
+Section 2
+
+
+
+Section 3
+
+The fact that  we see, during the Days of Repentance, that is in Elul and the Ten Days of Teshuvah, that all Israel occupy themselves with the recitation of Psalms, is because the recitation of Psalms is effective for repentance, as stated above.  Therefore, it is a very great matter to occupy oneself at all times in the recitation of Psalms, for Psalms [provides] a very, very, great awakening to HaShem, may He be blessed; happy is he who holds fast to it [the practice of reciting Psalms].
+
+Section 4
+
+
+
+Torah 74
+
+
+
+Section 1
+
+After Purim we read the portion called <i>Parah</i>, which is a preparation for Pessach. For we read Parah in order to be careful with regards to purification from the impurity of a corpse, in order to be pure for Pessach. 
+And in the beginning, it has the aspect of <i>Pur</i> ("lot"), and Purim is also named after the <i>Pur</i>. Afterwards, it is read as <i>Parah</i>, since Purim is certainly on the way to Pessach. 
+This is like the verse, (Song of Songs 5.13) "His lips are lilies, dripping with myrrh." Lips are like Pessach, which is [a homonym of] <i>Peh Sach</i>, a speaking mouth; Shoshana, meaning lilies, is Esther (according to the Zohar, and they have equivalent numerical values); "Dripping with myrrh" refers to Mordechai, who is [hinted at in the translation of the verse (Exodus 30:23)<i>Mor Dror</i>, and this ["<i>Dror</i>"] is a synonym of freedom, like the freedom of Pesach. 
+Therefore, the letters of Purim are hinted at in [the issues of] Pesach, in the verse (Exodus 23.15), "Seven days shall you eat matzah, as I have commanded, in its time in the month of Aviv, in which you left Egypt, and you shall not encounter Me empty-handed." The initial letters [of the last five words] spell Purim. For Purim is on the way to Pesach, so that they could be careful with regards to chametz. (<b>Here Rabbi Nachman paused in the middle of the issue, and did not reveal more.</b>)
+For in the beginning, all the beginnings began at Pesach, and therefore the mitzvot are all in memory of the exodus from Egypt. But now... (<b>And he didn't finish.</b>) 
+
+Section 2
+
+
+
+Additions from Manuscript
+

txt/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan - Or HaGanuz.txt

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+Likutei Moharan
+ליקוטי מוהר"ן
+Likutei Moharan - Or HaGanuz
+http://www.orhaganuz.co.il/%D7%9C%D7%99%D7%A7%D7%95%D7%98%D7%99_%D7%9E%D7%95%D7%94%D7%A8%D7%9F_%D7%9C%D7%94%D7%95%D7%A8%D7%93%D7%94
+
+ליקוטי מוהר"ן
+
+הקדמה
+
+
+
+שיר נעים
+
+<b>שִׁיר נָעִים מֵאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק לִבְרָכָה</b>
+וְאֵלֶּה דִבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה:
+ שִׁיר נָעִים כּוֹלֵל עִנְיָנִים רַבִּים בִּדְבָרִים מֻעָטִים מֻעָט מַחֲזִיק הַמְרֻבֶּה יְדַבֵּר נִפְלָאוֹת מִשֶּׁבַח תּוֹרָתֵנוּ הַקְּדוֹשָׁה וּמִשֶּׁבַח משֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וּמוּסָר נִפְלָא וְהִתְעוֹרְרוּת עָצוּם שֶׁיְּעוֹרֵר כָּל אֶחָד אֶת נַפְשׁוֹ וִידַבֵּר מִגְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וְנִפְלְאוֹת בְּרִיּוֹתָיו וִינַצַּח בְּשִׁירוֹ לְהַזְכִּיר נִפְלְאוֹת עֲרֵבַת נְעִימַת תַּעֲנוּגֵי הָעוֹלָם הַבָּא וְשַׁעֲשׁוּעָיו לְכָל הַזּוֹכִים אֲלֵיהֶם וְהַשִּׁיר שֶׁיִּתְעַר לֶעָתִיד וּלְהֵפֶךְ מְרִירַת הַמַּכְאוֹב וְקַהַיוֹן שִׁנַּיִם שֶׁל הַנִּדָּחִים מֵהֶם וְאוֹבְדִים אֲבֵדָה שֶׁאֵינָהּ חוֹזֶרֶת יְעוֹרֵר יְשֵׁנִים יָקִיץ נִרְדָּמִים יְחַזֵּק עֲיֵפִים יוֹדִיעַ לְהָאָדָם מִגּדֶל כּחוֹ אֲשֶׁר בְּיָדוֹ וְכחוֹ לִזְכּוֹת לְכָל אֵלֶּה כְּשׁוֹפָר יָרִים קוֹלוֹ לְהַטּוֹת לְבָבֵנוּ אֵלָיו יִתְבָּרַךְ לְעָבְדוֹ שְׁכֶם אֶחָד הֵן אֵלֶּה קְצוֹת דַּרְכֵי הַשִּׁיר הַזֶּה.
+<big>נִ</big>ימוּסֵי הַדָּתוֹת כֻּלָּם לא יִשְׁווּ לְדָתֵנוּ
+<big>חַ</big>כְמֵיהֶם בָּדוּ מִלִּבָּם נִימוּסִים בְּשִׂכְלָם הָאֱנוֹשִׁי
+<big>מ</big>שֶׁה עָלָה לַמָּרוֹם וְעָנָן לְבוּשׁוֹ
+<big>נִ</big>מְצָא הַמְחֻיָּב דִּבֵּר עִמּוֹ בְּכָל פַּעַם, וּפֵרֵשׁ מִן הָאִשָּׁה
+<big>נִ</big>בְזִים וּדְווּיִים וּסְחוּפִים אֲנַחְנוּ
+<big>חָ</big>כְמָתוֹ מֵאַיִן תִּמָּצֵא, מִמֶּנּוּ לֶקַח טוֹב לָקַחְנוּ
+<big>מֶ</big>לֶךְ בִּישׁוּרוּן עִם דָּתֵנוּ כִּשְׁנֵי אַחִים לא יִתְפָּרְדוּ
+<big>נִ</big>שְׁמָתוֹ וְגוּפוֹ הַזַּךְ, זוֹ מִזּוֹ לא נָדוּ
+<big>נַ</big>פְשׁוֹתָם רַבִּים, כֵּן רַבּוּ דֵּעוֹתֵיהֶם, וְחִלּוּף סְבָרוֹתֵיהֶם
+<big>חֲ</big>דָשִׁים מִקָּרוֹב בָּאוּ עֲבוֹדוֹתֵיהֶם
+<big>מַ</big>חְשְׁבוֹתֵיהֶם לא מַחְשְׁבוֹתֵינוּ, וְלא דְּרָכֵינוּ דַּרְכֵיהֶם
+<big>נַ</big>פְשׁוֹתֵינוּ אַחַת הִיא, וְאֵינָהּ נוֹטָה לְרִבּוּי צַלְמֵיהֶם
+<big>נַ</big>פְשִׁי הַחֲזָקָה וְהַפִּקַּחַת לָמָּה לא חַסְתְּ עָלַיִךְ וְשָׁכַחַתְּ אוֹמֵן הַמְגַדֵּל אוֹתָךְ וְהֶאֱכִילֵךְ מַמְתַּקִּים וְהִלְבִּישֵׁךְ אַרְגָּמָן וְעַתָּה אַתָּה רְמוּסָה בֵּין עִקְּבֵי צאן וּבֵין רַגְלֵי הַתַּאֲווֹת הֶעָבִים וְהַגַּשְׁמִיִּים וְאַתָּה עֵרם וְעֶרְיָה יֵין מִשְׁתַּיִךְ נֶהְפַּךְ לְמִשְׁתֵּה דְּמָעוֹת
+ <big>חֲ</big>זַק וְנִתְחַזֵּק וְאַל תִּהְיֶה כַּפִּיל הַגָּדוֹל וְכַגָּמָל אֲפִלּוּ כְּשֶׁמָּשְׁכֵהוּ בְּחָטְמוֹ הָעַכְבָּר לא יִבְעַט בּוֹ וְכָל זֶה מֵחֲמַת שְׁטוּת שֶׁאֵין יוֹדֵעַ מִכּחוֹ אֲבָל נַפְשִׁי הַפִּקַּחַת וַחֲזָקָה
+<big> מַ</big>ה תַּעֲשֶׂה לְיוֹם פְּקֻדָּה וּמַה תָּשִׁיב לְשׁוֹלְחֶיךָ דָּבָר אַל תַּבֵּט עַל מִצְהֲלוֹת הַזְּמַן כִּי גּוּפְךָ חַלָּשׁ וָדַל הַזְּמַן הוֹלֵךְ וְהוֹמֶה וְהַגּוּף אֶפְשָׁר עַכְשָׁו בָּא יוֹמוֹ
+<big> נְ</big>קב לֵב הָאֶבֶן וְהָאֵר לִ�� מִשָּׁם מְעַט פָּנֶיךָ בָּרָה כַּחַמָּה יָפָה כַּלְּבָנָה אַל תַּחֲרִישׁ וְאַל תִּשְׁקט הָרִימָה קוֹלְךָ הֶעָרֵב בְּשִׁירוֹת וְהוֹדָה וּפְתַח פִּיךָ וְתוֹצִיא דְּבָרֶיךָ הַנְּעִימִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא דָּלוּ עֵינֶיךָ לַמָּרוֹם וּזְכר אַהֲבָתְךָ הַיְשָׁנָה
+ <big>נְ</big>הָרוֹת נְחָלִים אֲפִיקֵי מַיִם רַבִּים וְיַמִּים גְּדוֹלִים וּקְטַנִּים
+<big> נִ</big>פְלָאִים וּמְשֻׁנִּים בְּצִבְעֵיהֶם וּבְטַעֲמֵיהֶם וּבְטִבְעֵיהֶם
+<big> חַ</big>יּוֹת קְטַנּוֹת וּגְדוֹלוֹת בְּכָל אֶחָד וְאֶחָד אֵין מִסְפָּר לְמִינֵיהֶם
+<big> מְ</big>שַׁבְּחִים וּמְהַלְּלִים כֻּלָּם לְהַשֵּׁם יִתְבָּרַךְ בְּכָל אֵיבְרֵיהֶם
+<big> מִ</big>לִּין יַגִּידוּן תָּמִיד וְלא יְכַחֲשׁוּן מַנְהִיגֵיהֶם
+<big> נ</big>וֹצְצִים אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת בְּעִמְקֵיהֶם
+<big> נֶ</big>חְבָּא בָּהֶם אוֹרוֹת כְּלֵיהֶם
+<big> נְ</big>שָׁמוֹת הַגְּזוּרִים מִתַּחַת כִּסֵּא כָּבוֹד
+<big> נִ</big>כְסְפָה תָּמִיד אֶל שָׁרְשָׁהּ לִהְיוֹת לָבוּד
+<big> חַ</big>יִּים וָחֶסֶד שׁוֹאֶבֶת מֵחַסְדֵּי דָּוִד
+<big> חֵ</big>ן רוּחַ מִטִּפֵּי גַּן עֵדֶן מִמֶּנָּה לא אָבַד
+<big> מ</big>וֹשְׁבוֹת הַהֵיכָלוֹת וְאָהֳלֵי הַשָּׁלוֹם לְכָל אַחַת וְאַחַת נִסְמַן וְנִתְוָה תָּיו הוֹד
+<big> מַ</big>ה פָּעַל אֵל הַמַּלְאָכִים יִשְׁאֲלוּ, וִירוּצוּן בִּשְׁלִיחוּתָם כְּכוֹכְבָא דְּשָׁבִיט 
+<big>מְ</big>רֻחָקִים וּמְסֻלָּקִים מִכָּל הַתַּעֲנוּגִים, מִי שֶׁאָרְחוֹתָיו עָבִיט [מִלְּשׁוֹן וְלא יְעַבְּטוּן ארְחוֹתָם <small>(עַיֵּן רַשִׁ''י יוֹאֵל ב)</small>] 
+<big>נִ</big>שְׁאָרִים בְּרָעָב וּבְחֶרְפָּה בְּתוֹךְ כַּף הַקֶּלַע זֶבֶד 
+<big>נָ</big>שׁוּבָה עַד ה וְלא נִהְיֶה אָבַד 
+<big>נְ</big>קַבֵּל רַע וָטוֹב בְּאַהֲבָה וְנַלְבִּישׁ לָאָב עַד
+<big> בְּ</big>רִיאַת הָאֲדָמָה וְכַדּוּרֶיהָ אֲרָצוֹת וּמְדִינוֹת רַבּוֹת סְבִיבֶיהָ 
+<big>בְּ</big>נֵי אָדָם אִישׁ לִלְשׁוֹנוֹ וְדָתוֹתֶיהָ 
+<big>נִ</big>צָּנִים וּפְרָחִים וְאִבֶּיהָ 
+<big>נְ</big>פִילַת הַמְּדִינוֹת מֵרוּחוֹתֶיהָ 
+<big>נִ</big>שְׁאֶרֶת עוֹמֶדֶת וְהַגַּלְגַּלִּים מַקִּיפִים סְבִיבוֹתֶיהָ 
+<big>שַׁ</big>יָּטוֹת הַשֵּׁדִים וְהָרוּחוֹת בָּאֲוִיר 
+<big>שׁ</big>וֹמְעִים גְּזֵרַת הַשֵּׁם וְשׁוֹלְטִים בְּאַרְבָּעָה הָאָבוֹת שֶׁהֵם הַשּׁוֹר וְהַבּוֹר וְהַמַּבְעֶה וְהַהֶבְעֵר <small>(עיין זוהר דף קצא ויקרא כה)</small> 
+<big>מְ</big>שֻׁתָּפִים עִם הַמַּלְאָכִים וְעִם בְּנֵי אָדָם בְּגִמּוּל <small>(חֲגִיגָה ט''ז)</small> 
+<big>מִ</big>בְּרִית קדֶשׁ בּוֹרְחִים הַנֶּאֱמָר בּוֹ הִמּוֹל יִמּוֹל <small>(עיין זוהר לך לך צה: עיין שם, ובתיקון כא ובתיקון ע)</small> 
+<big>ח</big>וֹבְטִים כִּבְמַקְלוֹת בְּצוּרוֹתָם הַמְשֻׁנּוֹת 
+<big>ח</big>וֹבְרֵי חֲבָרִים וּמְכַשְּׁפִים מַכְרִיעִים אוֹתָם בְּהַשְׁבָּעָתָם בַּשֵּׁמוֹת הַמְכֻוָּנוֹת 
+<big>הַ</big>תּוֹרָה הַקְּדוֹשָׁה שׁוֹמֶרֶת אוֹתָנוּ מִכָּל טֻמְאוֹת 
+<big>הַ</big>צְּדָקָה מַצֶּלֶת מִמִּיתוֹת מְגֻנּוֹת 
+<big>נְ</big>בוּאָה אֵין לָנוּ 
+<big>חֲ</big>רִיקַת שֵׁן הָאֻמּוֹת עַל אֻמָּה יְחִידָה, תְּבוּנָה אֵין בָּנוּ 
+<big>מְ</big>רִירַת הַצָּרוֹת אֵיךְ לְהַשְׁקוֹת הֵם דָּנוּ 
+<big>נִ</big>סְבּל עוֹלָם עַד יָבוֹא עָנִי 
+<big>בֵּ</big>ן יְחַפֵּשֹ בְּגִנְזֵי אָ��ִיו 
+<big>נֵ</big>זֶר עֲטֶרֶת נְעַטֵּר בְּבֵן חָבִיב 
+<big>שִׁ</big>יר חָדָשׁ אָז נָשִׁיר 
+<big>מַ</big>לְכֵּנוּ כָּל אֶחָד וְאֶחָד מַרְאֶה בְּאֶצְבַּע בָּשָׂר 
+<big>חָ</big>תוּם תּוֹרָה בְּלֵב כָּל אֶחָד מִלְּהִשָּׁכֵחַ 
+<big>הַ</big>מָּוֶת לָנֶצַח יְבֻלַּע כִּקְטרֶת רֵיחַ 
+<big>נָ</big>בִיא לְבַב חָכְמָה לְהָבִין תְּכוּנַת גּוּפֵנוּ וּמֶרְחַקֵּי פְּרָקָיו וַעֲרִיכוּת אֵיבָרָיו 
+<big>חִ</big>יּוּב הֲבָנָתוֹ מוֹעִילָה לִידִיעַת הַבּוֹרֵא הַמְצַיֵּר אֵלּוּ הַיְצִירוֹת כֻּלָּם 
+<big>מְ</big>רַפֵּא כָּל חֹלִי וְאִישׁ מַכְאוֹבוֹת עִוֵּר וּפִסֵּחַ צָרוּעַ וְנָגוּעַ דּוֹאֵג וְכוֹאֵב 
+<big>נ</big>אכַל לְבַד לְקִיּוּם נַפְשׁוֹתֵינוּ וּלְמַעֵט תַּאֲווֹת טִבְעֵנוּ.
+חֲזַּק
+
+לכו חזו
+
+<b>מִסּוֹד גְּדֻלַּת הַתַּנָּא הָאֱלקִי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי זַ''ל:</b>
+לְכוּ חֲזוּ מִפְעֲלוֹת ה' הִתְגַּלּוּת נִפְלָא מִסּוֹד גְּדֻלַּת הַתַּנָּא הָאֱלקִי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי זַ''ל:
+ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי הִבְטִיחַ שֶׁלּא תִּשְׁתַּכַּח תּוֹרָה מִיִּשְׂרָאֵל עַל יָדוֹ כַּמּוּבָא בְּדִבְרֵי רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה <small>(שַׁבָּת קלח:)</small>: כְּשֶׁנִּכְנְסוּ רַבּוֹתֵינוּ לַכֶּרֶם בְּיַבְנֶה אָמְרוּ: עֲתִידָה תּוֹרָה שֶׁתִּשְׁתַּכַּח מִיִּשְׂרָאֵל וְאָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי שֶׁלּא תִּשְׁתַּכַּח שנאמר כִּי לא תִשָּׁכַח מִפִּי זַרְעוֹ. וכמבואר בזהר <small>(נָשׂא קכד:)</small> : בְּהַאי חִבּוּרָא דְּאִיהוּ סֵפֶר הַזּהַר יִפְקוּן בֵּהּ מִן גָּלוּתָא. וְעַתָּה בּוֹא וּרְאֵה וְהָבֵן נִפְלְאוֹת נִסְתָּרוֹת שֶׁל תּוֹרָתֵנוּ הַקְּדוֹשָׁה כִּי עַל כֵּן סָמַךְ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי עַצְמוֹ עַל זֶה הַפָּסוּק כִּי לא תִשָּׁכַח מִפִּי זַרְעוֹ כִּי בֶּאֱמֶת בְּזֶה הַפָּסוּק בְּעַצְמוֹ מְרֻמָּז וְנִסְתָּר סוֹד הַזֶּה שֶׁעַל יְדֵי זַרְעוֹ שֶׁל יוֹחַאי שֶׁהוּא רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי עַל יָדוֹ לא תִּשְׁתַּכַּח הַתּוֹרָה מִיִּשְׂרָאֵל כִּי סוֹפֵי תֵּבוֹת שֶׁל זֶה הַפָּסוּק כִּ<b>י</b> לּ<b>א</b> תִשָּׁכַ<b>ח</b> מִפִּ<b>י</b> זַרְע<b>וֹ</b> הֵם אוֹתִיּוֹת <b>יוֹחַאי</b> וְזֶה שֶׁמְּרַמֵּז וּמְגַלֶּה הַפָּסוּק כִּי לא תִשָּׁכַח מִפִּי זַרְעוֹ, מִפִּי זַרְעוֹ דַּיְקָא הַיְנוּ מִפִּי זַרְעוֹ שֶׁל זֶה בְּעַצְמוֹ שֶׁהוּא מְרֻמָּז וְנִסְתָּר בְּזֶה הַפָּסוּק שֶׁהוּא הַתַּנָּא יוֹחַאי כִּי עַל יְדֵי זַרְעוֹ שֶׁל יוֹחַאי שֶׁמְּרֻמָּז בְּזֶה הַפָּסוּק בְּסוֹפֵי תֵּבוֹת כַּנַּ''ל שֶׁהוּא רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי. וְדַע שֶׁסּוֹד רַבִּי שִׁמְעוֹן בְּעַצְמוֹ הוּא מְרֻמָּז בְּפָסוּק אַחֵר כִּי דַּע כִּי הַתַּנָּא הַקָּדוֹש רַבִּי שִׁמְעוֹן הוּא בְּחִינַת <small>(דָּנִיֵּאל ד)</small>: <b>עִ</b>יר <b>וְ</b>קַדִּישׁ <b>מִ</b>ן <b>שְׁ</b>מַיָּא <b>נָ</b>חִית רָאשֵׁי תֵּבוֹת <b>שִׁמְעוֹן</b> וְכוּ'.
+
+
+
+
+
+תנינא
+
+
+
+כתבי יד
+

txt/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan -- MS1.txt

@@ -0,0 +1,34 @@
+Likutei Moharan
+ליקוטי מוהר"ן
+Likutei Moharan -- MS1
+http://breslev.eip.co.il/?key=2552
+
+ליקוטי מוהר"ן
+
+הקדמה
+
+
+
+שיר נעים
+
+
+
+לכו חזו
+
+
+
+
+
+
+
+תנינא
+
+
+
+כתבי יד
+
+
+
+Manuscript 1
+
+<b>בא אל פרעה כי אני הכבדתי את לבו וכו'.</b> כי כשעלה ברצונו הפשוט לברוא את העולמות כדי להיטב לזולתו כי מידתו להיטב והיה אורו מתפשט לאין סוף וצמצם את אורו לצדדין ונשאר חלל פנוי ובתוך החלל ברא כל העולמות בדבורו ובחכמתו כ"ש בדבר ה' שמים נעשו וכו' וכ"ש כולם בחכמה עשית והחלל הפנוי מכונה בשם פרעה כי שם גילה אורותיו אח"כ וקודם הבריאה היה להשי"ת כל המידות הן רחמים הן חכמה אבל היו בבחי' אין סוף כי לא היו מוגבלים וע"י הצמצום עשה אח"כ גבול לכל המידות עד שאנחנו בני אדם יכולין להבחין מידת טובו ורחמנותו וההבחנה היא מהשכל והחכמה שהגביל בנו ובכל העולמות ודע שיש חכמות שהם רחוקים מהקדושה ואעפי"כ יש בהם מעט אלקות מעט קדושה מאותיות שנפלו בהם בשעת בריאת עולמות שנשברו הכלים מחמת רבוי אור שלא יכלו לסבול את האור ונשברו ונפלו ונתהוה מהם הקליפות וחיותם מנצוצי [כאן חסר הרבה כי חצי הדף נחתך ונאבד] החכמה היה מן הצמצום היינו מהחלל הפנוי הנ"ל ועל החכמות כאלו נאמר כל באיה לא ישובון וכו' כמו החלל הפנוי שפינה משם אור אלקותו כן החכמות הללו לא תוכל למצוא שם שיש אלקי' ואדרבא שמורין להיפך כמו החלל הפנוי וזאת החכמה אסור לספר ממנה כי אין לה כוח הדיבור כי החלל הפנוי היא קודם הבריאה קודם אותיות הדיבור ואין כוח במדבר לדבר בה ואין כוח בשכל להבינו כי צמצם חכמתו כדי שישאר חלל פנוי ועל זה נאמר שתוק כך עלה במחשבה כי על הדברים שקשים להבינם נאמר שתוק וכו' וכל שכן שצריך לברוח מאלו החכמות אבל מחמת שכבר נפלו כמה וכמה מבני עמינו הותר לצדיק הדור שהוא בחי' משה ואדרבא מצוה הוא לעיין בחכמות אלו כדי להעלות את עמינו משוחה עמוקה ולא תחשוב שע"י עיון של הצדיק בחכמות הללו יוכל להבין בהם היפך הדבר היינו שיוכל אפשר להביא מופת חותך על חידוש העולם והוא הדין על חכמות כמו זה ויוכל למצוא שם אלקותו ולהראות טעותם דע כי זה לא אפשר אלא עד לעתיד לבא שאז יתקיים ולא יכנף עוד מוריך שיבינו הכל אפי' במקום חלל הפנוי היינו בבחי' הצמצום שהוא בחי' הסתרת אלקותו אעפי"כ יתגלה לעתיד שכל וידיעה גדולה שימצאו אלקות אפי' בבחי' אלו אבל עכשיו העיון של הצדיק שהוא בחי' משה בחכמות הללו הוא תועלת להכניע כוח של החכמות הללו מחמת רוב קדושתו של הצדיק ולהוציא את בני ישראל משם כי כל דבר חושק לשרשו וכשהצדיק עוסק באלו החכמות אזי כל הנשמות שנפלו באלו המבוכות חושקים ונתלהבים לדבק בנשמת הצדיק והוא מוציא אותם משם וזהו פי' בא אל פרעה שצוה הקב"ה להצדיק שהוא בחי' משה שיבא לבחי' פרעה בחי' החלל הפנוי הנ"ל כי אני הכבדתי לשון לבוש והסתרה את לבו ולב עבדיו למען שתי אותותי בקרבו היינו שהסתיר וצמצם הקב"ה את אלקותו את האור אין סוף לצדדין כדי לברוא אח"כ הבריאה כולה וזה למען שיתי אותותי היינו בריאת העולמות שהיה ע"י אותיות ולמען תספר באזני בנך ובן בנך פי' רש"י [במקום אחר] עד כאן רחמי האב היינו כי ע"י הבריאה תוכל לספר בהרחמנות שתבחון בהבחנת שכלך באזני, זה בחי' הבחנה, כמו אוזן מלין תבחן כי הסיפור בא מכח אותיות הדיבור שנברא בהן העולמות והבחנה באה מחכמתו ית"ש שברא בה העולמות ועבדי פרעה הן ההקדמות של אלו החכמות שהן עוזרין להחכמות האלו כמו שאין מלך בלא עבדים כן אין חכמה בלתי הקדמות ופרעה ��וא בחי' הצמצום והחלל הפנוי ולב זה בחי' תוכו של החכמה והצמצום הי' גם כן בחכמה אבל א"א להבין כי איך סילק משם אור חכמתו שלא יהי' בבחי' אין סוף הלא גם הצמצום גם כן ע"י חכמתו נמצא שאין כאן חלל פנוי מחכמתו וזה כי אני הכבדתי היינו הלבשתי והסתרתי את לב ותוכו של החלל הפנוי של החכמות הנ"ל והלבשתי את תוך ולבן של הקדמותיהם שלא יוכל שום אדם להבין זאת וזה שאין אדם יכול להבין זאת החלל הפנוי כל זה כדי שבתוכו אשים בתוכו כל העולמות וזה למען שיתי אותותי וכו' אבל אלו החכמות שיש בהם מעט קדושה מאותיות השבורים והם בחי' אדם דקליפה שהוא כקוף בפני אדם כשאדם נופל לשם יוכל לידע משם את השי"ת ע"י האותיות הקדושה שנפלו לשם וזהו: את אשר התעללתי במצרים פי' שחקתי ואת אותותי אשר בם [היינו] אדם הבליעל שהוא כקוף בפני אדם כמו שחוק שמשחקין שקורין נאך גשפעט הבליעל הוא כמו קוף שעושה מה שאדם עושה ואת אותותי אשר שמתי בם [וידעתם] כי אני ה' היינו [שם מי] [*שמי] שנופל לשם [יוכל] לידע כי אני ה' כנ"ל וכשבא משה לפרעה כה אמר ה' אלקי העברים שלח עמי ויעבדוני אלקי העברים היינו אלקותו ואורו שצמצם לצדדין וזה לשון עברים לשון עבר הנהר ועל שם זה אנו נקראים עברים שאנו משליכים כל החכמות ודבקים בהש"י לבד באמונה לבד ומשה בא לפרעה כדי להכניע אותו כנ"ל וזהו עד מתי מאנת לענות מפני ועיקר הדבר שלח עמי כנ"ל כי אם מאן אתה לשלח וכו' מביא מחר ארבה בגבוליך ארבה זה בחי' הצמצום כמו ארבה דלבושי' מני' וביה כן הצמצום והסתרת והלבשת אורו הוא מיניה וביה היינו כי אפילו הה [ההלבשה] הי' בחכמה נמצא כי הכל אחד הוא [דגם הצמצום של] החלל הפנוי הכל אלקותו אבל עכשיו אין [יכולת] בידינו להבינו כי תיכף כשאנו [אומרים] שסילק אורו זה מורה כי אינו הוא שם ותיכף כשאנו אומרים שיש שם חכמתו קשה להבין הצמצום והחלל כי אין כאן חלל אבל לעתיד יתקיים ולא יכנף עוד מוריך שיתגלה שכל של חידוש העולם שכל ההסתרה והצמצום וזה מחר היינו לעתיד כמו ולמחר לקבל שכרם וזה מביא מחר היינו לעתיד ארבה בגבוליך היינו גבוליך שהוא בחי' חלל הפנוי יתגלה שם לעתיד הארבה היינו ה דם דלבושי' מני' וביה וזה וענתה בי צדקתי ביום מחר כי תבא על שכרי היינו לעתיד יענה ר [ויסביר] לי תרוצים על כל הספיקות וזה צדקתי היינו לבושין והסתרה וצמצום כמו צדק לבשתי וזה וענתה כמו ענה כסיל שתען ותשיב לי תירוץ על כל הספיקות צדקתי שהן לבושין שלי הן ישיבו לי על לבושין והצמצום של השי"ת וזהו שלפעמים נעשה כל זה בין הצדיקים כי הם בוראים עולמות כמובא לאמר לציון עמי אתה וכו' והצדיקים הם נמשכים כל אחד ואחד לצד אחד זה מושך לכאן וזה לכאן וזה בחי' צמצום האור לצדדין כדי שיתהווה בתוך החלל הנשאר בין החכמים איזהו התהוות וזה שמעון בנו אומר כל ימי גדלתי בין החכמים ולא מצאתי לגוף טוב משתיקה בין החכמים דייקא שאינם באחדות וכל אחד נמשך לצד אחר וטוב לזה שתיקה כנ"ל היינו בחי' משה שהוא כבד פה כנ"ל שעל ידו נכנעים אפיקורסית שנזרקה על בני אדם מחמת שרואים מחלוקת בין החכמים וזה הפירוד שביניהם זה בחי' חלל הפנוי הנ"ל ולא המדרש עיקר אלא המעשה היינו אעפ"י שאם היו החכמים באחדות היו מחדשים חדושי דרשות אבל דע שאז היו בבחי' התפשטות אור אין [סוף] ובהתפשטות אור אין סוף אי אפשר להתהוות שום התהוות וזה לא המדרש עיקר אלא המעשה היינו שיעשה איזהו התהוות בתוך הצמצום וכל המרבה דברים מביא חטא כי אחר הצמצום נעשה ע"י דיבוריהם איזהו התהוות ואפי' ע"י שיחת חולין שלהם ואפילו מאלו שכל [אחד] דיבר על חבירו החכם נעשה איזהו התהוות ומרבוי דיבורם מזה בא התהוות הקליפות כמו שנתהווה הקליפות מריבוי אור שלא יכלו הכלים לסבול ונפלו ונשברו כן מריבוי דבורם של החכמים מביא חטא היינו בחי' חכמות שיש בהם מעט קדושה כנ"ל וזהו שמעון בנו אומר אומר זה בחי' ולמען תספר בנו, זה בחי' רחמנות הנ"ל שמעון, זה בחי' באזני היינו בחי' הבחנה [כנ"ל:]

txt/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan -- MS2.txt

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+Likutei Moharan
+ליקוטי מוהר"ן
+Likutei Moharan -- MS2
+http://breslev.eip.co.il/?key=2556
+
+ליקוטי מוהר"ן
+
+הקדמה
+
+
+
+שיר נעים
+
+
+
+לכו חזו
+
+
+
+
+
+
+
+תנינא
+
+
+
+כתבי יד
+
+
+
+Manuscript 1
+
+
+
+Manuscript 2
+
+[שמעתי מהרב וכו' יום ב' עקב תקס"ו לפ"ק]
+כי איש הישראלי אם צריך לעצה אזי ישאל עצה מבנים קטנים או מבני הצדיקים וכו' הן בגשמי והן ברוחני כי שם גמר העצה ועל פיהם יהי' כל דבר שבעולם ועל ידם נמתקו הדינים דהנה ידוע כי מקור העצה הוא בהחכמה המתפשט ומתהווה ע"י הדעת ונגמר ע"י הכליות כ"ש שהכליות יועצות כי הכליות הם כלי ההולדה להוציא מכח אל הפועל וע"כ ישאל להצדיק בעצמו או לתלמידי הצדיקים זולת לתלמידים של צדיקי אמת כי האדם אינו שואל בעצה אא"כ צר לו דהיינו כשהוא שרוי בצער ואינו יודע מה לעשות אם כך ואם כך ופעם הוא במקום דחוק יותר אשר אין יכול לנטות ימין ושמאל וכשהוא שואל בעצה להצדיק אז הצדיק יתן לו עצה או ישאל לבני הצדיקים כי שם נמתקה העצה כי הדינים הם למטה ונקראים צמצומים וזה הוא מקום צר והצדיק נותן לו עצה וממשיך חסד אל לאברהם להכליות היועצות והם נקראים בני הצדיקים כ"ש וכל בניך לימודי ה' ונאמר ה' צבאות יעץ וממתיק לו הדין ההוא ומרחיב לו המקום צר ואפי' מבני הצדיקים וזהו שמובא בזוה"ק כי חסד אל היא נהירו דחכמתא היינו שהצדיק או בני הצדיקים על ידם נגמר העצה ונמתק הדין ומרחיבין לו המקום צר ויודע באיזה דרך להלוך ואפי' כשנותן לו עצה ואחר כך אינה טובה העצה הזאת אעפי"כ ישאל כי כבר נודע כי היסורים אשר המה צמצומים גדולים ודינים והם שורין למטה בבחי' רגלין הנקראים בחי' ארץ כ"ש הארץ הדום רגלי והיסורים הם התגלות אלקותו כ"ש יגלו שמים עונו וארץ מתקוממה לו וארץ היינו דינא דמלכותא נוקמת ממנו נקם ברית וזהו והארץ הדום רגלי אך יש שני מיני המתקת היסורים המתקה אחת קודם ביאת היסורין עליו להמתיק הדין שלא יבוא עליו והמתקה שניה להגביהם ולקבלם בשמחה בכדי שלא יצאו לריק וזה אם שואל בעצה להצדיק ואעפי"כ באו עליו היסורים ידע שמהשי"ת הם הייסורים ויקבלם ויגביהם למעלה ואם אינו שואל בעצה להצדיק אזי יוכל להיות מאותם שכתוב בהם אוולת אדם תסלף דרכו ועל ה' יזעף לבו ועיקר הגבהת היסורים לקבלם ברוב שמחה וזהו המתקתם כי היסורים הם טובה גדולה ומתוקים מאד אחר אשר כבר עברו ובאו עליו כי השי"ת מצמצם שכינתו בתוך הייסורים כי השי"ת אוהב כל נפש ונפש מישראל באהבה רבה ובאהבה עזה כשבאו יסורים על נפש ישראל אזי נפש שלו אינו עריבה לו וכאלו נטלו היסורים את נפשו והשי"ת מצמצם א"ע בתוך היסורים האלה ונותן לו כוח לקבל היסורים באהבה ובחיבה כדי שיגיע לו לרוב טוב ולדבר גדול מתוק וכן יחשוב בדעתו כי הלא כל היסורים שלי הם כלולים ותלויים בהבלי עולם וזמניהם אשר לע"ע הוא חסר מהם ואין זה חשוב לכלום אם חושב בשכלו תכלית כל הדברים האלו מה המה ומה תכליתם ובפרט אשר יש בהיסורים ההם התגלות אלקותו ושהשי"ת מצמצם א"ע בהם כנ"ל ובשביל אלקותו מקבלם בשמחה ומגביה היסורים ממתיק הדין בבחי' רגלין והוא כמו העלאת ריקודין היינו ע"י שמקבלם בשמחה אזי יבא שמחה ליסורין שלו אשר הם שורין ברגלין כמ"ש והארץ הדום רגלי וכשמכניס שמחה ליסורין אזי מגביה הרגלין וזהו ריקודין, שמעלה רגלין מתוך שמחה היינו אעפ"י שכבר בא הדין ח"ו הוא מסלק אותו וזהו בחי' ריקודין היינו שהרגלין ישמעו השמחה ויקבלו בשמחה ויגביהו א"ע וירקידון ואז יגיע להתגלות אלקותו וזה פירוש, והי' עקב תשמעון את המשפטים האלה כל מקום שנאמר והי' אינו אלא שמחה היינו שבחי' עקב בחי' דין בחי' ארץ בחי' רגלין ישמעו שמחה מאת המשפטים האלה היינו מאת הדינים האלה מאת היסורים ואז ע"י השמחה יזכה להיות צדיק כי צדיק נקרא מאן דנטר ברית כמ"ש בזוה"ק ומאן דנטר ברית זכי למלכות ואז אין צריך לשמור א"ע בשמירת הברית כי השי"ת ישמור אותו כי פגם הברית ח"ו במקרה הוא עפ"י רוב ע"י מרה שחורה אשר נמשך מטחול לילית הרשעה מיסוד העפר אשר שם שורש המרה שחורה וכשמקבל היסורים בשמחה אזי הוא תמיד בשמחה זהו ושמר ה' אלקיך לך את הברית היינו שהשי"ת בעצמו ינטור ברית שלו ואת החסד שיתגלה אלקותו שינהיר חסד אל כל היום כמ"ש בזוה"ק כי טפת חסד מתגלה בפומא דאמה וע"י עצה של הצדיק יכולין לבא לשמחה זו ואז יומתק הדין מקודם בוא היסורין עליו. להצדיק ליתן שמחה לרגלין

txt/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan -- MS3.txt

@@ -0,0 +1,43 @@
+Likutei Moharan
+ליקוטי מוהר"ן
+Likutei Moharan -- MS3
+http://breslev.eip.co.il/?key=2553
+
+ליקוטי מוהר"ן
+
+הקדמה
+
+
+
+שיר נעים
+
+
+
+לכו חזו
+
+
+
+
+
+
+
+תנינא
+
+
+
+כתבי יד
+
+
+
+Manuscript 1
+
+
+
+Manuscript 2
+
+
+
+Manuscript 3
+
+[זה מצאתי מכתיבת ידו הקדושה מהתורה אר"ע כשתגיעו לאבני שיש טהור הנדפס בסי' נ"א אך לא מצאתי ההתחלה ומה שמצאתי העתקתי וזהו]
+כי אם אין טומאה אין צריך טהרה כי אל טומאה שייך טהרה כ"ש וטהרתם מכל טומאותיכם ודרך הטהרה יכולה לתקן את עצמה והטומאה שהיא השקר היא מחמת הריחוק מאחד כי עיקר הרע הוא מחמת הריחוק מאחד כי הרע הוא נגדיות הוא נגד רצונו של אדם ונגדיות אין שייך באחד אלא בשנים שאחד מתנגד לשני אבל באחד אין שייך נגדיות נמצא שאחד הוא טוב וזה שאמרו חז"ל ביום ההוא יהי' ה' אחד אטו האידנא לאו הוא אחד אלא לעתיד [כולא] [*כולו] הטוב עיין שם ואחד הוא אמת כי אמת הוא אחד למשל כשאומרים על כסף שהוא כסף הוא אמת והשקר הם רבים כי כשאומרים על כסף שהוא זהב הוא שקר גם כשאומרים שהוא נחושת הוא שקר גם כשאומרים עליו שאר דברים זה כולו שקר נמצא שהאמת הוא אחד והוא טוב ובשביל זה שפת אמת תכון לעתיד כי אז יהי' ה' אחד ואז יתבטל הרע היינו ההתנגדיית כ"ש לא ירעו ולא ישחיתו וכו' וגר זאב עם [גדי] [כבש] וזה בחי' מי יתן טהור מטמא [הלא] [*לא] אחד כי יומתק הטומאה בשורשה שהיא הטהרה וקודם הבריאה כשהיו ישראל בכח אצל הקב"ה באחדות עם הקב"ה כביכול כמו הבן שהוא בכח אצל האב קודם ההזרעה והוא באחדות עם אביו ואז בוודאי אין רע ואין שקר ואין טומאה ואז כולא טוב וכולא אמת וכולא אחד וכולא קודש כי אפילו טהרה אין שייך כי לשון טהרה שייך כשיש טומאה וכשהוציא את ישראל מכח אל הפועל אזי יצאו מבחי' אחד כי נתפסים במנין כי שייך לומר שם שניים והם נחשבים במספר בפני עצמם ומפעולה הזאת שהוא הוציא אל הפועל נעשה הבחירה כי הבחירה שייך בשני דברים ועכשיו שהם שניים אב ובן שייך בחירה וזה בחי' טהור כי הטהרה היא בין הקדושה ובין הטומאה ויכולין לעלות ע"י הטהרה מטומאה לקדושה ע"י שהוא בוחר בטוב וגם ח"ו להיפך להיפך וזה בחי' כעצם השמים לטוהר כי הטהרה היא בחי' שנעשה מספר בפני עצמו שהוציא אותנו מכח אל הפועל ודע שע"י השגחה שהקב"ה משגיח עלינו עי"ז אנחנו באחדות עמו בבחי' כוח אבל כשמסיר השגחתו ח"ו היינו ע"י שקר כ"ש דובר שקרים לא יכון לנגד עיני עי"ז האדם יורד לתוך הרע הגמור הרחוק מאמת הרחוק מאחד בתכלית הריחוק וזה בחי' אבני שיש טהור אבן זה בחי' כוח אב ובן כחדא כתרגומו משם רועה אבן ישראל ושיש טהור הוא בחי' ישות בחי' פועל ומשם הטהרה שהיא הבחירה ומי שרוצה להגיע ולהמשיך האחדות לתוך הישות שיהי' עכשיו [*אחר] הפעולה כמו קודם הפעולה עצה על זה שישמור עצמו משקר שהוא בחי' מים מים כנ"ל כי ע"י השקר מסיר השגחתו ואז הוא רחוק מאחד ואז הוא בעצמו בחי' פועל וזה שמא תסכנו בעצמיכם בעצמיכם דייקא וזה מה רב טובך אשר צפנת ליראיך מחמת זה זוכים לטוב הגנוז מחמת פעלת לחוסים בך שהוא הוציא אותם מכח אל הפועל ומחמת הפעולה נתהווה ונשתלשל הנגדיית כנ"ל וזה נגד בני אדם ואלו היראים בחרו בטוב ולא ברע מחמת זה נכללו באחד בטוב וזוכים לרב טוב הצפון הצפון דייקא כי באחד שהוא הטוב אין שני שישיג אותו

txt/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan -- MS4.txt

@@ -0,0 +1,47 @@
+Likutei Moharan
+ליקוטי מוהר"ן
+Likutei Moharan -- MS4
+http://breslev.eip.co.il/?key=2551
+
+ליקוטי מוהר"ן
+
+הקדמה
+
+
+
+שיר נעים
+
+
+
+לכו חזו
+
+
+
+
+
+
+
+תנינא
+
+
+
+כתבי יד
+
+
+
+Manuscript 1
+
+
+
+Manuscript 2
+
+
+
+Manuscript 3
+
+
+
+Manuscript 4
+
+כשרואה אדם שהקליפות והתאות גוברים עליו אזי יתענה וע"י התענית נזדווגו קוב"ה ושכינתי' אחור באחור כדי שלא יאחזו באחוריים וזהו ר'ע'ב' שמרעיב א"ע בתענית אותיות רי"ש ע"ב רי"ש אחוריים דשכינתיה שהיא אלהִים ע"ב אחוריים של שם העצם שע"י הרעב שע"י התענית מזווגם אחור באחור שלא יינקו החצונים כנ"ל וע"י התענית נמשך הדיבור כי נתלחלחל הגרון מנגיבה דילה ויוצא מבחי' ניחר גרוני ובא לבחי' קרא בגרון ואל תחשוך וזהו ויהי רעב בארץ היינו ע"י התענית וירד אברם מצרימה אברם בחי' מים החסדים המלחלחים מיצר הגרון בבחי' הלוך ונסוע הנגבה שהחסדים הולכים ללחלח נגיבה דילה והקליפות שהם בחי' פרעה עורף שעיקר יניקתם מאחוריים יש להם שלש שרים שר המשקים והאופים וטבחים שהם עיקר התאוות שהם קנה וושט וורידין שהם תאוות אכילה ושתיה שהם ראשי התאוות כלם והם להדיבור היוצא מהגרון סמוכים אבל אין להם כוח לינק ממנה כי מאחוריים אי אפשר לחם לינק כי נתדבקו אחוריים כנ"ל ע"י התענית ומפנים אי אפשר להם לינק מגודל הארה אבל הקב"ה בגודל חכמתו נותן להם כוח להשיג מהארת פניה כדי שיתגברו לינק ממנה ועי"ז תוציא מהם נצוצות הקדושה שיש בהם מכבר בבחי' עת שליט האדם באדם לרע לו וזה ויראו אותה שרי פרעה עי"ז ויהללו אותה אל פרעה וכו' עי"ז וינגע ה' בית פרעה היינו הוצאות ניצוצות הקדושה וע"י הניצוצות נתוסף לחלוחית על לחלוחית וזה ולאברם היטב בעבורה כנ"ל וזה שקר החן והבל היופי שהם הקליפות אשה יראת ה' היא תתהלל שהם מהללים את השכינה בבחי' ויהללו אותה אל פרעה כנ"ל בשביל תנו לה מפרי ידיה כדי להוציא ניצוצות הקדושה כנ"ל ועי"ז נתוסף בה הארה גדולה עד שנתבטל הקליפות ונכנעים תחת הקדושה בבחי' אז אהפוך אל עמים שפה ברורה לעובדו שכם וזהו ויהללוה בשערים מעשיה מעשיה דייקא אפילו מעולם עשיה ששם רוב הקליפות יתהפכו לעבדו שכם אחד וכשנתעלין כל ניצוצותיה עד שיתקיים לעובדו שכם אחד אזי נשלם האמונה בחי' עולימתא שפירתא דלית לה עיינין כנ"ל כי עיקר שלימות וקישוט של אמונה אינו אלא ע"י שגם אחרים מקרבים א"ע תחת כנפיה בבחי' ואתקשטת בקישוטין דלא הוו כנ"ל וכשאמונה בשלימות אזי אין צריך לתענית ומותר לו לאכול בבחי' ורעה אמונה ורעה בחי' אכילה ואכילה הזאת מעורר זווג פב"פ בבחי' והי' האוכל לפקדון לארץ פקדון בחי' זווג ארץ בחי' אמונה שכינה בחי' שכן ארץ כי אז אין הקליפות יכולין לינק ממנה אפי' מאחוריים כי אז נתבטל הקליפות וזה בחי' ויאמר בועז אל רות לעת האוכל גשי הלם היינו בחי' זווג פב"פ ע"י אכילה וכל אחד ואחד לפי בחי' תיקונו את האמונה בשלימות כן מיחד את השכינה שהיא אמונה עם הקב"ה פב"פ והאמונה מתקנת בעצמה כל הכפירות שהיה בו מקודם והיא מתחננת וממלצת טוב עליו לפני הקב"ה שימחול לו השי"ת ועיקר המליצה כי אין יודעים את השי"ת אלא מן הגלוי על הסתום היינו מן המידות המגולות אנו מכירים גדולתו ועי"ז יש בני אדם שכופרים בו ואומרים עולם כמנהגו נוהג ויש שמודים במציאות אבל אומרים שגם העולם קדמון והעולם מחויב המציאות כמו חיוב האור מן השמש ועי"ז כופרים במצוות כי אומרים שלא ישונה דבר ממנהגו ע"י מצוות ויש מודים במצוות ובעבודות אבל עובדים את כחות וצורות עליונות ועושים את הצורות שיהיו אמצעים בינם לבין הבורא וכל הכפירות נעשים מחמת שרואים שמערכת השמים לא נשתנים ממעמדם ורואים צדיק ורע לו רשע וטוב לו אבל כשהקב"ה משדד המערכה בשביל תפילת צדיק אזי מודים שהוא המחדש והמהוה את העולם כרצונו ומנהיג את העולם כרצונו וזהו ויגש אליו יהודה איתא בזוהר תקרובתא מלכא במלכא היינו יחוד קוב"ה ושכינתיה כנ"ל אזי ויאמר אליו בי אדוני היינו שהשכינה שהיא האמונה מבקשת רחמים ידבר נא עבדך דבר באזני אדוני שהיא מבקשת את השי"ת שיקרב את האיש הזה שתיקן אותה והעלה אותה לבחי' פב"פ באזני אדוני היינו שהיא ממלצת על האיש הזה שלא יעשה עוד אמצעי בינו לבין השי"ת וכל ההצטרכות שלו ידבר באזני [*אדוני] שלא ישמע אחר אמצעי ואל יחר אפך עליו שהיה מלא פניות וע"ז עד עכשיו כי כמוך כפרעה לשון התגלות היינו לפי התגלות כן מכירין אותך כנ"ל ועי"ז נפל בטעות כנ"ל שראה במערכת השמים המנהיגים את העולם עי"ז כל אחד נפל בטעות לפי טעותו כנ"ל אבל ע"י שידוד המערכות יודו הכל בבורא ומשגיח ולעתיד יתבטל מערכת השמים כ"ש כי שמים כעשן נמלחו ואז יכירו כל יושבי תבל כי יש בורא ומנהיג וכן עכשיו כשרואים כשהצדיק בתפילתו משדד המערכה והטבע אז מודים שלד' הארץ ומלואה וזה כמוך כפרעה מה פרעה גוזר ואינו מקיים היינו כשרואים שידוד מערכת השמים הגלוים לכל טבעם וגזירתם ורואים שגזירתם נתבטל מזה יודעים שאף אתה גוזר ואין מקיים מחמת הצדיק שהקב"ה גוזר והצדיק מבטל היינו שיודעים עי"ז שגם הטבע של מערכת השמים היא ברצון השי"ת היתה עד עכשיו ועכשיו בטל הקב"ה גזירתו ורצונו מחמת תפילת הצדיק מחמת [*זה] נתבטל טבע של מערכת השמים הגלוים לכל אבל כל זמן שאין רואים ביטול הטבע בגלוי אין יודעין שיש בורא ועי"ז טועה כל אחד לפי שכלו העכור כי אינם יודעין אלא מן הגלוי אל הסתום בשביל זה לעתיד שיתבטלו כל האמונות כוזביות ויאמינו הכל בה' אחד עי"ז יתקרא שבת כי אמונה בשלימות נקרא שבת כי שבת מורה על מחדש את עולמו בששת ימים וביום השביעי שבת וינפש בשביל זה אמרו חז"ל כל השומר שבת אפילו עובד עבודה זרה כדור אנוש מוחלין לו כי שבת עיקר אמונה והשבתת עבודות זרות וזהו אם תשיב משבת רגליך רגל זה בחי' אמונה כי הכפירות מכונים בשם כמעט נטוי רגלי ואמונה מכונה בשם רגלי עמדה במישור כי אמונות כוזביות יונקים מבחי' רגלין דקדושה בבחי' הני ברכי דרבנן וכו' היינו אמונה קדושה בחי' איש אמונות רב ברכות ברכות היינו ברכי דרבנן
+אודך ביושר לבב וכו' כל המחלוקות שרשם מהתורה היינו מהמחלוקות התנאים נשתלשל למטה ומהסיגים נעשה מחלוקות שלא לשם שמים וצריך לראות להשלים את לבו שלא יהי' לבו חלק עליו היינו שיעבוד את השם בשני יצרין כמאמר בכל לבבך וכו' שלא יהי' בבחי' חלק לבם והמחלוקת של היצר שבלב האדם הן הן הכפירות שמטיל על האדם ומונע מן האדם שבילי אמונה ומחשיך את שכלו מלהבין תשובות על הכפירות ועצה ע"ז ללמוד פוסקים ועי"ז ישלים מחלוקת היצר שבלב ששרשו מהתורה כנ"ל כי הפוסקים הם בחי' השלום של מחלוקת התנאים שבגמרא וכשיעשה שלום בהשורש היינו בהתורה אזי נעשה שלום גם למטה ואז גם אויביו ישלים אתו ואותיות ש'ל'ו'ם' מרמזין על זה נוטריקון ו'דע מ'ה ש'תשיב ל'אפיקורס כי זה עיקר השלום שנזדכך שכלו ויודע תשובות על הכפירות וזהו אודך ביושר לבב היינו בשני יצרין אימתי כד בלי משפטי צדקך היינו ע"י לימוד פוסקים שהם שלום שבבחי' תורה וע"י שלום שבתורה נשלם הכל ונפתח לו תשובות [*על] אפיקורסין כנ"ל [אלו השני מאמרים הנ"ל כלולים בתורה אחת בסי' ס"ב וה' יודע נסתרות למה חלקן כאן לשנים גם יש הרבה דברים שמבוארין שם מה שלא נכתבו כאן וכן יש כמה דברים שמבוארין כאן ביותר ודע שגם שם בסי' ס"ב הנ"ל הוא לשון רבינו ז"ל בעצמו רק ששם הוא לשונו הקודש שאמר בע"פ לפני א' מאנשיו בלשון הקודש והאיש כתב לפניו וכאן הוא לשונו וכתיבתו של רבינו ז"ל בעצמו ומחמת זה נמצא ביניהם כמה שינויים כי כן הי' דרכו שלעוצם קדושת רהיטת מוחו הנורא היו משתנים כמה ענינים מהאמירה להכתיבה וכן בין כתיבה לכתיבה ועוד יש בזה נסתרות שנעלמו ממני כי מאד עמקו מחשבותיו]

txt/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan -- MS5.txt

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+Likutei Moharan
+ליקוטי מוהר"ן
+Likutei Moharan -- MS5
+http://breslev.eip.co.il/?key=2554
+
+ליקוטי מוהר"ן
+
+הקדמה
+
+
+
+שיר נעים
+
+
+
+לכו חזו
+
+
+
+
+
+
+
+תנינא
+
+
+
+כתבי יד
+
+
+
+Manuscript 1
+
+
+
+Manuscript 2
+
+
+
+Manuscript 3
+
+
+
+Manuscript 4
+
+
+
+Manuscript 5
+
+[זאת התורה נדפסה בסגנון אחר קצת בסי' י"ג וגם שם הוא לשון רבינו ז"ל כפי מה ששמעתי מפיו הק' בלה"ק שהי' יושב על ספרו הנכתב ואמר לי מלה במלה בלה"ק אפס איזה דברים מעוטים אמר לי בלשון אשכנז ואני כתבתים בלה"ק וזאת התורה שמצאתי עתה היא כתיבת ידו בעצמו ויש ביניהם קצת שינויים וכנ"ל ע"כ העתקתיהו וזהו]
+איתא בזוהר רוחא נחית לשכך חימום הלב זה בחי' צדקה שהוא רוח נדיבה ע"י מקררין חמימות תאוות ממון וזה בחי' יבצור רוח נגידים שהרוח ממעט תאוות הנגידות ועשירות וכד נחית רוחא הלב מקבל ליה בחדוה דנגונא דליואי זה בחי' משא ומתן באמונה ששמח בחלקו ואין אץ להעשיר כי נגינה זה משא ומתן כ"ש שאו זמרה ותנו תוף וחדוה זה ששמח בחלקו וזה בחי' קטורת לשון קשר שמקשר חימום הלב עם הרוח [וזה] שמן וקטורת ישמח לב וזה בחי' ישימו קטרה באפך שע"י בחי' קטרת הנ"ל נתבטל בחי' בזעת אפך תאכל וזה בחי' התגלות משיח שאז יתבטל חמדת הממון כ"ש והשליכו איש אלילי כספו ואלילי זהבו וזה בחי' רוח אפינו משיח ה' וכל זמן שיש עבודה הזרה הזאת של ממון בעולם חרון אף בעולם וכפי הביטול של ע"ז הזאת כן יתמשך חסד בעולם וזה בחי' ועושה חסד למשיחו וכשיתגלה חסד הזה יתמשך הדעת שהוא בנין הבית כ"ש בזוהר וימינא זמין למיבנא בי מקדשא בבחי' ואני ברוב חסדך אבוא ביתיך כי הדעת הוא בחי' בית כמאמר חז"ל מי שיש בו דיעה כאלו נבנה בית המקדש בימיו כי דעת ניתנה בין שתי אותיות ומקדש בין שתי אותיות וזה בחי' התגלות התורה שלעתיד לבא כמובא בזוהר שלעתיד יתגלה אורייתא דעתיקא סתימאה כי עיקר קבלת התורה ע"י השכל כ"ש עיר גבורים עלה חכם שהוא משה משיח ומי שהוא בבחי' משה משיח כנ"ל יוכל לקבל תורה גם מי שהוא במדריגה הזאת של בחי' משה משיח בחי' חכם כנ"ל יכול להמשיך הארת התורה ללמד לשאר בני אדם כי התגלות התורה בא מיחודא דאבא ואמא כ"ש שמע בני מוסר אביך ואל תטוש תורת אמך ויחודם מהעלאות נפשות ישראל בבחי' מיין נוקבין והחכם יכול ליקח הנפשות בבחי' ולוקח נפשות חכם ועי"ז היחוד נולד התורה שהיא עץ החיים וזה בחי' פרי צדיק עץ חיים ולוקח נפשות חכם וכשעולה החכם עם אלו הנפשות בבחי' עיר גבורים עלה חכם ואז ויורד עוז מבטחה ונפש זה בחי' רצון שכל אלו בני אדם הבאים לחכם הדור כל אחד ואחד יש לו איזהו רצון והצדיק לוקח כל הרצונות ועולה עמהם ואח"כ ויורד עוז מבטחה בבחי' והחיות רצוא ושוב רצוא בעליות הנפשות ושוב בחזרת הנפשות עם התגלות התורה וזה שמובא בזוהר רצוא דא נוריאל ושוב דא מ'ט"ט ש'ר ה'פנים דאיהו רשים בשם מ'ש'ה' דאיהו משיח שהוא רוח אפינו שעל ידו נשתכך החמימות וזה ש'כ'כ'ה' גי' משה שהוא משכך אלילי כסף וזהב רצוא דא רצון שהוא הנפש ושוב דא משה שמקבל התורה וזהו פי' הכתוב אלהִים צבאות שוב נא הבט משמים וראה והלשון כפול לכאורה הבט וראה אבל דע כי עיקר הראיה מחמת שכח הראות מכה בדבר הנראה וחוזר הכוח הראות מחמת ההכאה לעינים ונצטייר הדבר הנראה בעינים ואז העינים רואים את הדבר הנראה כי הראות מביא את הדבר לתוך העינים אבל כשהדבר הנראה הוא רחוק ואז קודם שיגיע כוח הראות להדבר הנראה נתפזר בתוך האויר ונעכר ואין מגיע בהכאה על הדבר ועי"ז אין חוזר הראות לעינים ואז אין העינים רואים כי עיקר הראות מ��מת ההכאה וזה שוב נא הבט משמים שישיב ההבטה שמביט משמים עלינו ישיב ע"י ההכאה ישיב הראות לעיניו ואז וראה כי הראיה ע"י השבת הבטה וזה בחי' והחיות רצוא ושוב היינו התורה שהיא החיים רצוא בבחי' הבטה מעילא לתתא ושוב בבחי' הכאת הראות בדבר הנראה ונחזר לעינים ונצטייר בעינים כי העינים הם כמראה לטושה שנתראה בהם כל דבר שעומד כנגדם והתורה היא ט'נ'ת'א' שהם תלת גווני דעינא ובת עין וזה שהתורה נקראת בראשית תמן ראשי תמן בת ראשי אלה ראשי בית אבותם שהאבות הם תלת גווני דעינא תמן בת עין נמצא כשחכם מביא תורה כמובא לעיל נמצא שמביא כוח הראות של השגחת השי"ת עלינו כנ"ל וע"י שאנחנו קרובים אל התורה נמצא שאנחנו קרובים אל כוח הראות ועי"ז כוח הראות נחזר לעיניו ונתראים ונצטיירים אנחנו בעיניו שהם כמראות הצובאות כביכול אבל אומות העולם מחמת שהם רחוקים מהתורה הם רחוקים מהשגחה והשגחתו אין מגיע אליהם בהכאה נמצא שאין נחזר הראות לעיניו ואין נצטיירים בעיניו נמצא השגחתו על האומות בחצי הראות בבחי' רצוא ואין בבחי' שוב כי השבת הראות מחמת הכאה והכאה אינו אלא על דבר קרוב ולא על רחוק וזה שמביא בתענית מעשה דר' יונה כד הוי מצטרך עלמא [*למיטרא] היינו לתורה כ"ש יערוף כמטר לקחי הוי אמר איזיל ואייתי בזוזי עבורא עיבור זה בחי' עב ריו עב זה קרירות רי"ו זה בחי' חמימות כידוע בזוזי זה בחי' תאוות ממון היינו דאזיל לשכך תאוות ממון כנ"ל והוי קאי באתרא עמיקא באתרא צניעא היינו ע"י ששיכך תאוות ממון זכה לאתרא עמיקא שהוא בחי' חסד כמראה חמה עמוקה מן הצל וחסד הוא אור יום כ"ש יומם יצוה ה' חסדו וע"י החסד זכה לבנין הבית לבחי' שכל כנ"ל וזה אתרא צניעא שהוא בית המקדש שהוא השכל כ"ש ואת צנועים חכמה והוי מיכסא שקא זה בחי' לקיחת הנפשות להעלות אותם כנ"ל לוקח נפשות חכם וכלליות הנפשות הם מכונים בשם שק כי הם מתעדנים משקיא דנחלא בבחי' והשביע בצחצחות נפשך ועי"ז אתי מטרא שהמשיך תורה לתתא כנ"ל בבחי' ויורד עוז מבטחה ויש ארבע חיות בבחי' נפש וארבע חיות בתורה נושאין הכסא אריה שור נשר אדם אריה [שבבחי'] נפש זה בחי' אריתי מורי עם בשמי מורי זה בחי' מרת נפש בחי' ונפשה מרה לה זה בחי' פגם הנפש פגם הרצון כשרוצה דבר תאוה זה הרצון הוא פגם ומרה לנפש ועכשיו כשבא זה האדם לחכם הדור עם רצון טוב עם נפש טוב והצדיק לוקח כל הרצונות ולוקט אותם אחד לאחד כדי להעלות אותם כנ"ל ואז מלקט גם הרצונות הנפשות שנפלו וזה בחי' אריה לשון לקט שמלקט מורי מרת נפש עם בשמי עם הרצון הטוב שמעלה ריח טוב ובחי' שור שבנפש זה האור המצוחצח שנתוסף [בנפש מחמת] הקיבוץ שנתקבץ פיזורי הנפש ואז מאיר [הנפש ביותר] כי כשהרצון אין מאיר אזי הנפש בבחי' ונפש רעבה כי עיקר הרעב מחמת העדר האור כ"ש חז"ל ויענך וירעיבך ויאכילך את המן מכאן [*ש]הסומא אין שבע כי עיקר השובע מחמת האור שיראה בעיניו וע"י שאין רואה אין נתמלא נפשו היינו רצונו כי טוב מראה עינים מהלך נפש וכשמצחצח נפשו בצחצחות האור אזי ונפש רעבה מלא טוב בבחי' והשביע בצחצחות [נפשך] וזה בחי' שור לשון הסתכלות בחי' טוב מראה עינים מהלך נפש נשר שבבחי' נפש זה החידוש שנתחדש הנפש בעלייתה בבחי' עיבור זה בחי' נשר תתחדש כנשר נעוריכי אדם שבנפש זה בחי' ויהי האדם לנפש חיה כי האדם בחי' מסכני ועתירי כ"ש נעשה אדם בצלמינו עתירי כדמותינו מסכני וכשנתלקטו הנפשות אזי הם בבחי' אדם נפשות גדולות וקטנות בבחי' מסכני ועתירי כי לא כל הרצונות שוות כי יש מי ש��וצה דבר גדול ויש מי שרוצה דבר קטן וארי' שבתורה, התורה נקרא עוז מה עז מארי ושור זה בחי' שרים ישורו ונשר זה בחי' התחדשות התורה בבחי' תתחדש כנשר ואדם זה בחי' זאת התורה אדם כי בה קלות וחמורות ויש בה קומה שלימה רמ"ח אברים ושס"ה גידים וכסא של החיות של הנפש היא נפש החכם שנתכסה נפש החכם בנפשות ההם בבחי' ומיכסי שקא כי יקרה היא מפנינים כי מחמת שהיא יקרה, היא מלפני ולפנים וכל הנפשות נעשין לבושין אצלה וכסא של החיות של התורה הם דברים עתיקין שכיסה עתיק יומין בבחי' ולמכסה עתיק והם מכסים א"ע בספורי התורה ואדם היושב על הכסא זה החכם שהוא בעל הנפש בבחי' אם בעל נפש אתה ואדם שעל הכסא של התורה הוא עתיק יומין בבחי' ועתיק יומין יתיב והאופנים הן הגופין כי עיקר פעולותיהם של הגופים אינה אלא מן החיות שבנפש שהנפש מראה פעולותיה ע"י אברי הגוף ואין לגוף שום תנועה עצמית אלא הכל ע"י הנפש ע"י כחות הנפש ואופנים שבתורה הן הן גופי הלכות וזה בלכתם ילכו ובעמדם יעמודו וארבע אופנים שבגוף הן ארבע יסודות וארבע אופנים שבתורה הן ארבע מידות בתלמידים ספוג ומשפך משמרת ונפה וזה פי' אמר רבה בר בר חנה אישתעו לי נחותי ימא היינו ממשיכי התורה לזה העולם בין גלא לגלא תלתא מאה פרסה תלתא מאה פרסה אלו חכמי הדור שהם בבחי' מה בשלש דברים כ"ש אל יתהלל בחכמתו ובגבורתו ובעשרו כי אם בזאת וכו' וכתיב אל תקרי מה אלא מאה ואלו החכמים הם בין גלא לגלא היינו מחברים כל הנפשות בבחי' ולוקח נפשות חכם כנ"ל ונפשות הם גלגלים בבחי' עגולים כידוע זימנא חדא אזלינן באורחא היינו שהלכנו ונכנסנו לעורר זווג הנקרא אורח כ"ש ארחי ורבעי ודלינן גלא היינו שדלינן הנפשות למעלה בבחי' עיר גבורים עלה חכם כי עיקר עליית הנפשות ע"י החכם כנ"ל ורומא דגלא תלת מאה פרסה היינו התרוממות הנפשות למעלה אינה אלא ע"י החכם שהוא בחי' תלת מאה פרסה עד דחזינן [כי] [*בי] מרבעתיה דכוכבא זוטא היינו שגרמנו זווגא עילאה וזה [כי] [*בי] מרבעתיה בחי' זווג כ"ש ארחי ורבעי ושכינה נקראת בשעת זווג כוכבי זוטא כמובא בזוהר פ' פינחס דאתעבידת נקודה זעירא מגו רחימותא כדין אתחבר בה בעלה עיין שם דהוי כמבזר ארבעין גריוי ביזרא דחרדלא כמובא בפרשת פנחס והאי חיה כד אתעברת אסתתמת ולא יכילת לאולדא עד דאתי נחש ונשיך לה כדין אתפתחת ונפיק מינה דמא והוא שתית לדמא וזה בחי' ביזרא דחרדלא היינו בחי' טפת דם כחרדל דנפיק מינה מחמת הנשיכה בבית הזרע ביזרא בית זרע ואח"כ אולידת והולדה הזאת היא התורה כנ"ל והתורה הזאת היא הולכת דרך ארבעים היינו בחי' שאר חיותא שהם ארבעים לכל סטר עשרה כמובא בפ' פנחס ובחודש הראשון וכו' וזה בחי' ארבעין גריוי בחי' ארבעין חיותא ואי דלינן טפי הוא מקלינין מהבלא כי יש הבל אשר יש צדיקים שמגיעים להם כמעשה רשעים והוא הדין להיפך וע"י הבל הזה רבים נתפקרו שרואים צדיק ורע לו רשע וטוב לו אבל זה מחמת שהעולם נידון אחר רובו ואז צדיקים נתפסים בעון הדור והוא הדין להיפך ואי דלינן הרבה נפשות אזי בוודאי הוי מקלינין לשון קולא מהבלא היינו שע"י שהיה רוב העולם טוב עי"ז היה טוב לצדיקים ולא היה הבל הזה כל כך קשה על הצדיקים ורמיא גלא קלא לחברתה מי שבקית מידי בעלמא דלא שטפתיה וניתי אנא וניחרביה היינו אח"כ כשכל אלו הנפשות חוזרות מעיבור הנ"ל ואז מעוררים אלו לאלו ואומרים זה לזה ומזכירים זה את זה אחי שמא שבקת איזהו דבר בעולם הזה שעדיין היא מושלת עליך ואין אתה יכול להתגבר עליה וני��י אנא וניחרביה היינו אכלה את הדבר הזה ממך והשיב לו פוק חזי גבורתיה דמרך שהוא החכם הנ"ל ראה כמה כחו גדול דאפילו כמלא חוטא דחלא לית דעבר פי' ר"ש אפי' כמלא רוחב החוט אין יכולתי לצאת חוץ מן החול פי' אתה שואלת אותי שמא שבקתי מידי בעלמא שעדיין לא תקנתי אותה תדע חברתי שעדיין אני משוקע בכל התאוות ועדיין לא יצאתי מן החול אל הקודש אפי' כמלא חוט וזה ידוע לך שמי שהוא בחול אזי הוא בבחי' אין יכול לבא אל הקודש וזה בחי' כמלא חוטא דחלא לית דעבר היינו מי שהוא בחול אפי' כמלא חוט עי"ז לית דעבר אין יכול לבא בבחי' עיבור כ"ש אני שאני משוקע בחול שלא יכולתי לצאת מן החול אל הקודש אפי' כמלא רוחב החוט כ"ש שאין אני ראוי לבא אל הקודש בבחי' עיבור אבל פוק חזי גבורתיה דמרך היינו כוח החכם שכל כך כוחו חזק שאפילו נפש שלי העלה בעיבור וזה ונגלה כבוד ה' זה בחי' חכמה כ"ש כבוד חכמים ינחלו בחי' בית המקדש כ"ש כסא כבוד מרום מראשון עי"ז וראו כל בשר יחדיו וראו זה בחי' המשכת התורה שהיא ראיה טנת"א כנ"ל כל בשר יחדיו זה בחי' לקיטת הנפשות כולם בבחי' לוקח נפשות חכם כנ"ל כי פי ה' דיבר כל זה נעשה ע"י רוח נדיבה כנ"ל שהוא פי ה' כ"ש חז"ל בפיך זו צדקה

txt/Chasidut/Breslov/Likutei Moharan/Hebrew/Likutei Moharan -- MS6.txt

@@ -0,0 +1,54 @@
+Likutei Moharan
+ליקוטי מוהר"ן
+Likutei Moharan -- MS6
+http://breslev.eip.co.il/?key=2555
+
+ליקוטי מוהר"ן
+
+הקדמה
+
+
+
+שיר נעים
+
+
+
+לכו חזו
+
+
+
+
+
+
+
+תנינא
+
+
+
+כתבי יד
+
+
+
+Manuscript 1
+
+
+
+Manuscript 2
+
+
+
+Manuscript 3
+
+
+
+Manuscript 4
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+
+
+Manuscript 5
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+
+
+Manuscript 6
+
+רב לכם סוב את ההר פנו לכם צפונה הנה הגדלות מפיל את האדם ומשפילו הן בגשמיות והן ברוחניות כי איש ישראל אם הוא דבוק בהשי"ת ובאמונתו הקדושה אזי אינו יכול לשלוט עליו שום דין ולא יהי' לו שום נפילה כי מי יוכל ליגע בו באשר הוא קרוב אל המלך ובאיזה מקום אשר הוא חונה שם הר אלהִים וממשלת הקב"ה עליו אבל אם הוא נופל מאמונה היינו שנפל בגדלות ואזי הוא מובדל מהקב"ה ואז אין אני והוא יכולין לדור במקום אחד ואז כל הדינין שורין עליו ומאין בא לו הגדלות מחמת שהוא לומד או מתפלל בפניה ומחמת זה בא לידי גדלות ואיתא בזוה"ק כד בר נש נפיל מאמונה כדין כל דינין מתנוצצין ומתלהטין ביה כי הם תמיד מצפים מתי יפול מאמונה כי תיכף ומיד שנפל מאמונה בא לידי כפירה וזה נקרא בחי' ערב שמערבב האמונה ואזי דינין שורין עליו כי נטו צללי ערב וכבר נודע שההר נקרא אמונה כי ההר נקרא ירושלים כ"ש ההר הטוב הזה והלבנון ופירש"י ההר הטוב זה ירושלים והלבנון זה ביהמ"ק וירושלים נקרא אמונה כ"ש קריה נאמנה וע"כ כשנפל מאמונה הנקרא ירושלים ובא לידי כפירה זה נקרא מחריבי ירושלים וכמ"ש שוטטו בחוצות ירושלים ובקשו איש אמונה א"כ כשנופל מהאמונה נקרא מחריבי ירושלים מחמת הפרדתו מהשי"ת ובאים ישראל בגלות כי השי"ת נתן מתנה לישראל שנקראו עליון וכ"ש ולתתך עליון על כל גויי הארץ וכשחרבה ירושלים אזי בחי' עליון בגוים וזהו שכתוב בהנחל עליון גוים דהיינו שבחי' עליון בגוים מחמת שנתפרדו מהקב"ה זהו בהפרידו בני אדם שבני אדם הנפרדים מהשי"ת מחמת הגדלות והפניה שלמד בה ועי"ז חרבה ירושלים אזי אותו בחי' עליון בגוים כי האמונה האמיתי אם הוא באמת אזי משפעת שפע ברכה וכל טוב מהשי"ת על ישראל וגם אם הוא מאמין באמונה שלימה בהשי"ת אזי ירא מהשי"ת יראה ואז אינו יכול ליפול מהאמונה כי האמונה היא למטה וכשהיא בשלימותה אזי נשפעים ממנה כל ההשפעות והברכות כ"ש איש אמונה רב ברכות וג"כ נקרא שדה כי כמו השדה שגדילה בה כל התבואות ונלקטין בה כל הפירות כן ע"י האמונה הזאת כל הטוב ויעקב נקרא ג"כ שדה כ"ש ראה ריח בני כריח שדה אשר ברכו ה' ויתן לך וכו' וכל הדינין מתבטלין אבל כשהוא נופל מהאמונה ובא לידי כפירה נקרא מחריבי ירושלים וכל הדינין שורין עליו וזהו ויצא יצחק לשוח בשדה לפנות ערב יצחק הוא בחי' דין היינו אימתי דינין שורין באותה בחי' הנקרא שדה לפנות ערב דהיינו כשמערבב האמונה ובא לכפירה אז הוא נקרא מחריבי ירושלים ובמה יוכל לתקן זאת ע"י בינה דהיינו כשההתבוננות בגדלות הבורא ית' וזהו חדשים לבקרים רבה אמונתיך דהיינו כשעומד בזריזות בבוקר לעבודת בוראו ביראה ופחד לשמו הגדול ית' אשר בהיותו מתבונן בבוקר שהחזיר לו במידת טובו את נשמתו הנמסרת תמיד בכל יום אזי נופל עליו היראה ופחד משמו הגדול ית' ואז נתרחבה ונתרבה האמונה וזה חדשים לבקרים רבה אמונתיך שנתרחבה ונתרבה האמונה וזהו הנקרא סוד העיבור כעצמים בבטן המליאה ואז אינו יכול ליפול ולבא לידי גדלות כי אז נתרבה ונתרחבה האמונה הק' הנקרא ירושלים ואז ע"י ההתבוננות הזה נעשה ממחריבי ירושלים בנין ירושלים ולעתיד לבוא בב"א אז ימלא הארץ דיעה ואז יהי' בנין ירושלים בכולו ולע"ע בהתבוננות זה נעשה בנין בחי' ירושלים של כאו"א מזאת הבחינה הנקרא אחד וזאת הבחי' נקרא עוה"ב כי לעתיד לבא ב"ב אז יהי' דיעה שלימה וגם כי זה נקרא סוד העיבור דבר אשר לא הי' מקודם ועוה"ב נקרא שבת וגם בשבת נפתחין שערי בינה להתבונן האדם בעצמו היכן המקום אשר הוא עומד כי בחול משוקע בטרדות ואינו יכול להתבונן היטב הדק אבל אם יש לו בחי' שבת דהיינו בחי' עוה"ב דהיינו בחי' התבוננות היכן המקום שעומד שם שלא יהי' עושה מעשה זמרי ומבקש שכר כפנחס דהיינו שאינו מבין המקום שהוא עומד כי לפעמים עומד במדרגה הפחותה שבכולם ונדמה לו שעומד במקום גדול אבל כשיש לו בחי' שבת היינו שיתבונן בעצמו היכן הוא עומד אזי אינו נופל בגדלות ואינו מבקש שכר פנחס ובשביל זה נקרא בחי' שבת כי בשבת יכול להתבונן בעצמו וגם איתא בזוה"ק שבת שין בת תלת גוונין דעינא ובת עין בחי' עיני השכל נמצא שבת נקרא עין לראות וזה שאמר משה ראו כי ה' נתן לכם את השבת דהיינו כשיש לכם בחי' שבת אז תראו ותתבוננו היטב היכן המקום שאתם שם שלא תהיו עושים מעשה זמרי ומבקשים שכר כפנחס על כן שבו איש תחתיו היינו כאו"א יחשב בעיני עצמו ללא כלום היינו שיחשוב בעיני עצמו במדרגה הפחותה שהוא תחת מדריגתו ואם אין אתה יכול לבא לידי ענוה זו עכ"פ אל יצא איש ממקומו היינו שלא יהא עושה מעשה זמרי ומבקש שכר כפנחס וזה רב לכם סוב את ההר דהיינו הגדלות שבכם הסובב את האמונה הנקרא הר כנ"ל ובשביל זה שורין דינין עליכם ומה תקנתו, פנו לכם צפונה היינו שתפנו לכם אל לבבכם בחי' צפונה דבר הצפון בחי' שבת בחי' עוה"ב דהיינו התבוננות ואז יהי' נקרא בנין ירושלים אמן ואמן

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+Likutei Moharan
+ליקוטי מוהר"ן
+Likutei Moharan -- Wikisource
+https://he.wikisource.org/wiki/%D7%9C%D7%99%D7%A7%D7%95%D7%98%D7%99_%D7%9E%D7%95%D7%94%D7%A8%22%D7%9F
+
+ליקוטי מוהר"ן
+
+הקדמה
+
+הדור אתם ראו דבר ה'. שמעו לא נאמר אלא ראו. ראו כי ה' נתן לכם מטמון. דברים העומדים ברומו של עולם. כמאמר רבותינו. זכרונם לברכה (פסחים קיט.) ולמכסה עתיק. זה המכסה דברים שכסה עתיק יומין. ואיכא דאמרי. זה המגלה דברים שכסה עתיק יומין. 
+ותרויהו כחדא. איתנהו בהאי חבורא קדישא. כי הוא מגלה ומכסה. מגלה ומבאר דברים עליונים ונעלמים. חדושים חדשים והקדמות יקרות נוראות ונפלאות עצות מרחוק אמונה אמן. הנובעים ממקור מים חיים מקור עליון ונורא מאד. עיר גבורים עלה חכם וירד עז מבטחה. 
+דרך כמה צמצומים והשתלשלות מעלה לעלול משכל עליון לשכל תחתון. עד אשר נתלבשו בלבושין האלו בחלוקא דרבנן. בדרך צחות ונאות. ובדרושים ערבים ונפלאים ומתוקים לחך. בדרך חכמה וטעם ופלפול וסברא ודרך חיים תוכחות מוסר השכל הבוער כאש עד לב השמים. 
+וכל תורה ותורה שגלה לעם סגלה. כלם מלאים עצות נפלאות ונוראות לעבודתו האמתית יתברך. כאשר יראה הרואה בעיניו. אם ישים לבו עליהם באמת לאמתו. 
+כי אך לזה היתה כונתו הקדושה. לעורר ישנים ולהקיץ נרדמים. להישיר לבות בני אדם אחינו בני-ישראל אליו יתברך. לאמר לאסורים צאו לאשר בחשך הגלו. לפקח עינים עורות. ולהוציא אסירים בכושרות. להוציא ממסגר אסיר מבית כלא יושבי חשך. האסורים בתאוותיהן. והלכודים בהבליהם. והנדחים בעוונותיהם. להטות לבבם אליו יתברך להשיבם אל ה' באמת בדרך הישר והנכון לפניהם. בדרך אשר דרכו בו אבותינו מעולם:
+והנה אף על פי שהדברים גלויים ומובנים קצת ע"פ פשוטן של דברים אעפי"כ עוד דברים בגו. כי כפלים לתושיה. כי עדין פנימיות הדברים סתומים וחתומים מעין כל. כי הם דברים שכסה עתיק יומין. שצריכין לכסותם ולגלותם. כדי להכניסם בזה העולם. 
+כי המכסה הוא הגלוי וכו'. וכמבאר מזה בכתבי האר"י ז"ל. וכאשר שמענו מפיו הקדוש ז"ל שפ"א אמר שהתורה שהוא מגלה. היא נמוכה אלפים ורבבות מדרגות. מכפי מה שהשיגה במקומה העליון. 
+והן הן גבורותיו. הן הן נוראותיו. אשר השיגה יד שכלו הקדוש הרם ונשא. להלביש ולהוריד. דברים גבוהים ונוראים כאלה. דברים קדושים ודקים ורוחניים מאד להלבישם בלבושים רבים וצמצומים. עד אשר יהיו דברים השוים לכל נפש. להודיע לבני האדם גבורותיו יתברך. לגלות עצות ודרכים ונתיבות להגיע לעבודתו יתברך באמת. למען דעת כל עמי הארץ כי ה' הוא האלקים אין עוד:
+והנה דבר שפתים אך למחסור. להאריך ולהרחיב הדבור בשבח הפלגת גדלת מעלת קדשת נוראות הספר הקדוש הזה הנורא מאד. כי מי שירצה להסתכל בו בעין האמת. יראה ויבין בעצמו עד היכן הדברים מגיעין. ומי שלבו חלק. ואינו חפץ בתבונת קדשת הספר הזה. לא יועלו לו דברי אלה: אולם לכל אחי ורעי אדברה נא מעט מדרכי הספר הקדוש הזה. ויתר מזה יראו בעצמם. יראו עיניהם וישמח לבם.
+והוא. כי כל תורה ותורה מדברי הספר הקדוש הזה מדברת מכמה וכמה דברים פרטיים. מכמה וכמה מדות טובות. מכמה וכמה מצוות תורתנו הקדושה. ומהרחקות מדות רעות. וכל תורה ותורה מדברת מדברים מיחדים מה שלא נזכרו בתורה השניה. וכן כלם. 
+כגון התורה המתחלת <b>אמור אל הכהנים</b> (בסימן ב'). מדברת מתפלה ושמירת הברית שתלויים זה בזה. ושצריכין בחינת משפט לידע איך ללחם עם החרב הזה וכו'. ובשביל זה צריכין להפריש צדקה קדם התפלה וכו'; ומענין מחשבות זרות שבתפלה. ומענין למוד התורה ��קדושה. ומהקמת המשכן וכו' וכו'. ושצריכין לקשר התפלה להצדיק שבדור וכו'. וכל אלו הדברים מבארים שם בקשר נפלא ונורא אשר אין דגמתו. 
+ותורה שאחריה כגון <b>בחצוצרות</b> וכו' (בסימן ה') מדברת מענינים אחרים. הינו מעשית המצוות בשמחה. ומתפלה בכח. ומיראה וכו' וכו' וכיוצא בזה בשאר התורות. כי כל דברי הספר הקדוש הזה מלא עצות טובות ונוראות. 
+ומדבר מכל המדות ומכל המצוות הנהוגות. ומהרחקת ושבירת כל התאוות. מתאות נאוף. ותאות ממון. ותאות אכילה. מהרחקת הכבוד. וכעס וקפידות וגדלות. (ומעלת האמת ועצם גנות השקר) מהרחקת העצבות והעצלות. מפגם הדבור. מלשון הרע ורכילות וכו'. מפגם הראות ומפגם כל החושים. מקדשת העינים והחטם והאזנים והפה שהם שבעת הנרות המאירין אל מול פני המנורה הקדושה. 
+מקדשת שבת ויום טוב וראש חדש. משלש רגלים בכלל. ובפרטיות מכל רגל ורגל בפני עצמו. מפסח משבועות מסכות ומהמצוות הנהוגות בכל רגל ורגל. שהם מצוות אכילת מצה ואסור חמץ ושאור וקריאת ההגדה וארבע כוסות בפסח. וכן ממצות סכה וארבע מינים. והושענא רבה ושמיני-עצרת ושמחת-תורה. ומקבלת התורה בשבועות. מראש השנה ותקיעת שופר ומיום-הכפורים. מחנכה ופורים. 
+מציצית ותפלין וקריאת שמע ותפלה. מצדקה ותלמוד תורה. ומשא ומתן באמונה. מאמונה ומאמונת חכמים. מענוה. מיראה ואהבה. וממעלות הרצון והכסופין דקדשה. מתפלה בכח ובכונה. הן משלש תפלות שביום. הן מגדל עצם מעלת שאר התפלות ותחנות ובקשות שצריכין להרבות בהם בכל יום ויום לומר תחנות ובקשות הרבה. ובפרט גדל מעלת ההתבודדות לפרש שיחתו בלשון אשכנז לפניו יתברך בכל יום בינו לבין קונו. שישפך כמים לבו נכח פני ה' שיזכהו להתקרב לעבודתו יתברך. ומגדל מעלת אמירת תהלים שמזכה לתשובה. וממעלת הבכיה לפני השם יתברך. כבן המתחטא לפני אביו. 
+ממעלת לב נשבר. ומהרחקת העצבות. ממעלת השמחה. שצריכין להכריח עצמו בכל כחותיו להיות בשמחה תמיד והרבה עצות נפלאות לבוא לשמחה. ממעלת קדשת ארץ-ישראל. מענין המשכן ובית-המקדש וירושלים. מגנות המחלקת ומגדל מעלת השלום. מתשובה. מתענית. מקדשת המחשבה. ומהרחקת מחשבות זרות. וכן מכל הדברים והדרכים הקדושים שבעולם המכרחים לכל. 
+מגדל מעלת התקרבות והתקשרות לצדיקים. שבזה תלוי כל קדשת איש הישראלי. מענין נגון וכלי זמר ועשרה מיני נגינה. ומהמחאת כף ורקודין. וענין אנחה. וקול הברה. דברים שלא שמעתן אזן מעולם אשר לא נשמע ולא נראה לגלות סודות נוראות הנצרכין להעולם מאד מאד בדברים כאלו אשר דרכי ה' נסתרו בהם מאד. (ועין בזהר שלח דף קס"ח ע"ב מה שמפליג מאד בסוד קול הברה. ובפרשת פינחס דף רי"ח: שמפליג מאד בסוד מה שישראל מנענעין עצמן כשעוסקין באיזה דבר שבקדשה. 
+ועין עוד במקומות אחרים בזהר ובכתבים בין מחצדי חקלא. שם תראה ותבין מרחוק גדל עצם הסודות הנסתרות בכל התנועות שבני אדם עושין. ובפרט כשעושין אותן בשביל דבר שבקדשה כגון מחיאת כפים בתפלה או בשביל שמחת מצוה. וכיוצא בזה. פקח עיניך וראה והבן). 
+ומרבה לדבר על לב האדם לחזקו בעבודתו יתברך. לבל יתיאש עצמו בשום אפן. ולבל יפל משום דבר שבעולם. רק יהיה עקשן גדול בעבודתו יתברך. לבלי להניח את מקומו בשום אפן בעולם כי חסדי ה' לא תמנו ולא כלו רחמיו לעולם. 
+וכן מכלליות כל התרי"ג מצוות שבתורה וענפיהם וכל מצוות דרבנן. מכלליות תורה שבכתב ותורה שבע"פ. מנגלה ונסתר. הלכה וקבלה. רזין ורזין דרזין. לכלם בשם יקרא. ומכלם ידבר כמה וכמה פעמים. בדרכים וקשרים נפ��אים וחדושים חדשים. וכלם כאחד הם עצות נפלאות. איך להתקרב להשם יתברך. עד אשר אין שום דבר מצוה וקדשה ועצה טובה הנצרך לכל אדם שבעולם בכל דרגא ודרגא שלא נזכר בספר הקדוש והנורא הזה. 
+כי מאד עמקו מחשבותיו. כי הוא מדבר מכלליות הכל בכלל ובפרט. כולל כל העולמות והדרגות שבעולם של כל אדם. כקטן כגדול. מן ראשית נקדת הבריאה. שהוא תחלת האצילות. עד תכלית נקדת המרכז של עולם העשיה הגשמי שהאדם עומד עליו. כל אחד ואחד לפי מקומו ומדרגתו באותה השעה והזמן. מן הגדול שבגדולים עד הקטן שבקטנים. ואפלו המנחים למטה למטה בעשר כתרין דמסאבותא. אשר ירדו בעוונותיהם עד השאול תחתיות ומתחתיו. לכלם יעורר יקיץ ויחיה. לבל יתיאשו. חס ושלום. מן הרחמים. כושל יקימון מליו וברכים כורעות יאמץ (וכמבאר מזה בהתורה כי מרחמם ינהגם בלקוטי תנינא בסימן ז' עין שם על פסוק כי כל בשמים ובארץ):
+ומכל דבר ודבר וכל ענין וענין שהוא מדבר. על-פי רב ידבר ממנו כמה וכמה פעמים. וכל פעם בסגנון אחר. בדרך עצה טובה אחרת. 
+למשל. בהתורה <b>בחצוצרות</b> (בסימן ה') שם מבאר שתפלה בכח היא בחינת רעמים. ועי"ז זוכין לפשט עקמימיות שבלב. ולזכות לעשות המצוות בשמחה גדולה מהמצוה בעצמה וכו'. ובהתורה <b>על אשר מעלתם</b> (בסימן מ"ד) מבאר שתפלה בכח מבטל גדלות ופניות ומחשבות זרות שבתפלה. ובהתורה <b>תהמת יכסימו</b> (בסימן ט) מבאר שמתפלה בכח משם מקבלין עקר החיות. ומקימין כל העולמות תחתיים שניים ושלישים. וזוכין לנסים ונפלאות. ולאמונה שלמה ולארץ-ישראל וכו'. 
+וכן בכל המדות והמצוות והדרכים וההנהגות והעצות הקדושות שהוא מדבר מהם. מכלם ידבר כמה וכמה פעמים. וכל פעם בדרך וקשר חדש נפלא ונורא. פעם יחבר ויקשר יחד שמירת הברית שעי"ז זוכין לאמונה. שהיא בחינת שבת. שעי"ז נשלם הצדקה והתורה וכו'. ואזי זוכין לכסופין דקדשה להיות בעל נפש. ואזי כל אכילתו בבחינת לחם הפנים וכו'. כמבאר בהתורה <b>אית לן בירא בדברא</b> וכו' (בסימן ל"א). ופעם יחבר שמירת הברית עם בטול הגדלות שהוא עבודה זרה. ותקון הל"ט מלאכות שהם כל העסקים ומשא ומתן שבעולם. ויחודא עלאה ויחודא תתאה והלכה וקבלה וכו'. ועי"ז זוכין לדבור המאיר לתשובה עד שזוכין לתבונות התורה לעמקה. כמבאר בהתורה אני ה' (בסימן י"א) וכיוצא בזה בשארי המצוות והמדות. 
+הפליא עצה הגדיל תושיה. בכמה דרכים שונים. חדשים ונפלאים. כי בעצם חלישותנו. ולגדל התגברות יצרו של אדם שמתגבר עליו בכל יום כמשארז"ל (סכה נ"ב). על כן אנו צריכין עצות והתעוררות לעבודתו יתברך בכמה דרכים. כי לפעמים האדם נתעורר לדרך זה ועבודה זאת ע"י אור התורה הזאת. ולפעמים אינו מתעורר לזה ע"י תורה זאת רק על-ידי תורה אחרת. והכל לפי האדם וכפי המדרגה שלו וכפי הזמן והמקום. טעמו וראו כי טוב ה'. שמעו אמריו כי נעמו מאד. לכל אשר חפץ באמת לאמתו ורוצה להסתכל על עצמו ולחוס על חייו האמתיים לחשב על אחריתו וסופו בהאיך אנפין יעול קדם מלכא וכו' וכו' כאשר כל אדם יודע בנפשו ולבבו:
+גם תבין ותראה. כי בכל דברי הספר הזה יש בהם עמקות גדול מאד בכל תורה ותורה. עמקות לפנים מעמקות בכלל ובפרט ובפרטי פרטיות. וכאשר שמעתי מפיו הקדוש ז”ל. שפעם אחת אמר בהתורה שלי יש עמקות גדול: כי הלא כה דברי הספר הקדוש הזה כאש וכפטיש יפוצץ סלע. כל תורה ותורה מתחלק לכמה וכמה הקדמות יקרות חדשות ונפלאות ולכמה טעמים וענינים היוצאים לרב מכל תורה ותורה. 
+כי כל תורה ותורה מדברי התורות הנאמרים בספר הקדוש הזה. הוא בנין גד��ל נפלא ונורא וחזק מאד. בנוי לתלפיות. תל שהכל פונים בו. כלול מכמה וכמה חדרים. חדר לפנים מחדר. וחדר לפנים מחדר. וחלונות ופתחים פתוחים מזה לזה ומזה לזה. וכל חדר וחדר וכל טעם וענין והקדמה הנמצאים בפרטות בכל תורה ותורה. יש בכל אחד ואחד עמקות גדול מאד מאד. וכל מה שהולכין ומתרבין הטעמים והענינים יש בהם עמקות (עמקות) יותר ויותר. כמים לים מכסים. וערום יבין לאשורו 
+כי בכל פעם שהוא נכנס ויוצא מפלטין לפלטין ומחדר לחדר ומענין לענין באותו ענין. צריך לחזר לאחוריו בכל פעם ולהביט מאחריו להבין היטב מתיקות עמקות הדברים אחרית דבר מראשיתו וראשיתו מאחריתו. כלו קשור ומחבר ונעוץ סופו בתחלתו ותחלתו בסופו. וכן באמצעיתו ובצדדיו. ישוטט המעין וירבה הדעת. וביותר בכללות התורה שהיא מחברת ונסגרת ונכללת. מכמה טעמים וענינים שונים נוראים ונפלאים ועמקים ורחבים מני ים. 
+וצריך אתה המעין שתבין בדבריו שלפעמים מביא שנים או שלש ראיות לדבר אחד. בדרך עמקות נפלא ונעים מאד. ומרהיטת הלשון נדמה כאלו היא ראיה אחת. כי כך דרך הספר הזה. שכותב על-פי רב כמה פעמים תבת כי וכיוצא על דבר אחד. ומחמת זה נדמה שהוא טעם וראיה אחת. ובאמת הוא כמה וכמה טעמים. וכל אחד קשור בחברו. על-כן אי אפשר לחלקם. כי הם טעמים וראיות רבות בדרך נפלא מאד. וכל אחד נעוץ וקשור בחברו (עיין בספר פרפראות לחכמה בתחלתו). 
+והנה לפי גדל העמקות של כל דבור ודבור. היה מהראוי לכתב בכל פעם <b>ודוק או והבן ועין היטב</b>. וכיוצא באלו הלשונות המורים למעין שישים עין עיונו שם להבין היטב. אך ראה ראיתי. כי אם כן יהיה ההכרח לכתב כמעט אצל כל דבור ודבור לשונות כאלו. לפי עצם ערבת מתיקת השכל והעמקות שיש בכל ענין וכמעט בכל דבור. ועפ"י רב יש עמקות גדול מאד בדבריו אשר לא יספיק שום לשון מאלו הלשונות. על כן החדלתי את עטי. ומנעתי את עצמי מלכתב שום לשון מלשונות הנ"ל. רק לפעמים ולעתים רחוקות נשמט מתחת הקלמוס איזה לשון כזה. 
+והמעין באמת. מי שיש לו מח בקדקדו. יבין מאליו עמקות הדברים. שהם רחבים ועמקים מני ים. גבה משמים ועמק מתהום. ומי שרוצה לטעם צוף דבש אמרי נעם האלו צריך להעמיק בעין האמת בעיון גדול הדק היטב להבין הדבר על מתכנתו עד מקום שיד שכלו מגעת. אשרי אדם מצא חכמה ואדם יפיק תבונה להבין היטב פשטיות הדברים האלה הנאמרין בספר הקדוש הזה. 
+ואעפי"כ הוא מלתא דשויא לכלהו. כי גם אשר קצרה ידו להבין דברים עמקים. הוא גם הוא יוכל למצא מרגוע לנפשו בדברי הספר הקדוש הזה. בדברי העצות הקדושות והמוסר הנפלא היוצאים מכל תורה ותורה. כפי אשר יאיר ה' עיני שכלו להבין כונה הפשוטה שהכניס רבנו ז”ל בתורתו הקדושה. כי באמת כל דברי הספר הנורא הזה. הם השגות עליונות גבוהות ועמקות מאד מאד עד אין סוף ואין תכלית. ונעלם ונסתר ונתלבש בהם דברים גבוהים ועליונים מאד. אשר אינם מזכרים כלל בתוך התורה כי אם בדרך רמז וסוד. 
+וכל כתבי האר"י ז"ל ומאמרי הזהר הקדוש ותקונים וכל דרכי הקבלה הקדושה. כלם כאחד כלולים בדברי הספר הקדוש הזה. וכל תורה ותורה מדברת מכונות מיחדות מאיזה מצוה ומשער היחוד מהעץ חיים. בדרך נפלא ונורא מאד כאשר עינינו ראו ולא זר אשר פתח עינינו והראה לנו לפעמים כטפה מן הים מעצם כונתו. וכאשר הובא בתוך הספר לפרקים איזה רמזים בעלמא. כי כל תורה ותורה כלול מפרד"ס ובכל אחד ואחד הן בדרך פשט הן בדרך רמז וכו'. בכלם יש בהם עמקות גדול נפלא ונורא מאד. אך עקר כונתו הקדושה הוא פרוש הפשוט שבכל תורה ותורה, 
+כי לא המדרש הוא העקר אלא המעשה כמבאר כבר כמה פעמים. שכל עקר כונתו הקדושה בכל תורה ותורה שגלה. ובכל דבור ודבור שיצא מפיו הקדוש הכל היה רק בשביל לזכות את ישראל להביאם לידי מעשה ישרה. לרמז להם מרחוק ומקרוב להורות להם עצות ותחבולות. עמקות ונפלאות. להתקרב להשם יתברך מכל מקום שהוא. כאשר יראה הרואה בעיניו אם ירצה להסתכל בעין האמת לאמתו. כי כל כונתו הקדושה היה רק שנשתדל להבין העבודה והעצות היוצאים מכל תורה ותורה. ושנבקש מהשם יתברך ונשתטח לפניו יתברך ונשתדל לקים ככל הכתוב בהם בפשיטות. 
+ובה' בטחנו. שכל מי שישים עינו ולבו היטב לדברי קדש הנאמרין בספר הקדוש הזה. יתלהב לבו ויפתחו עיניו ויכסף וישתוקק מאד לעבודתו יתברך. עד אשר ישוב אל ה' באמת. בכל לבבו ונפשו ומאדו. ולב חזק כצור יזיז ממקומו. אם אבן הוא נמוח. אם ברזל הוא מתפוצץ. כאשר שמענו מפיו הקדוש ז"ל. שאמר שמי שיסתכל בספר הזה בעין האמת. בודאי יהיו נפתחין אצלו כל גידי קשיות לבבו. ויהיה נעשה בעל תשובה גמור:
+ובאמת הוא מן הנמנע ואי אפשר לספר בשבח החבור הקדוש הכרך הנורא הזה. ומכ"ש וכ"ש בשבח קדשת המחבר הקדוש בוצינא עלאה רבא ויקירא אדוננו מורנו ורבנו זכר צדיק וקדוש לברכה. כי לו דומיה תהלה. ומה גם כי ידענו גם ידענו עצם המחלקת רבים קמו עליו ועלינו. חנם על לא דבר. ובגלל הדבר הזה הכרחנו לשום לפינו מחסום והחשינו מטוב מלהאריך ולספר בשבח קדשתו ופרישותו ותמימותו וצדקתו וענותנותו באמת. 
+ובמקום גדלתו וחכמתו הרמה והנשאה אשר כביר מצאה ידו בכל התורה כלה בנגלה ובנסתר בים התלמוד ופוסקים ראשונים ואחרונים ובכל סתרי השגות גבוהות ועצומות כל רז לא אניס לה וכל סתום לא עממהו שם אנו מוצאין ענותנותו. הפשוט הסבלן והעלוב ותמים במעשיו. עובד את ה' במסירות נפש נפלא יומם ולילה לא ישבת. לא ישקט ולא ינוח מעבודתו יתברך בחכמה והשגה גדולה ונוראה מאד מאד כאשר עיניכם תחזינה מישרים בספר הקדוש הזה. כי כל מעין אשר ישים לבו לדברים האלה ישפט בצדק. שאי אפשר להשיג דברים כאלו מכרס מלאה. וכמה יגיעות יגע וכמה טרחות טרח וכמה אלפים תעניתים והפסקות וכמה וכמה הפסקות שלמות משבת לשבת וכמה מיני סגופים סגף וכמה וכמה שנים התבודד בהתבודדות ופרש עצמו בכל מיני פרישות מכל מיני תאוות. וקדש עצמו בכל מיני קדשות. 
+וביותר על הכל נתעלה ונתקדש בקדשה נוראה ועצומה על-ידי קדשת ארץ-ישראל אשר השליך נפשו מנגד. ונסע לארץ הקדושה בשעת מלחמה שהיו תקף מלחמות קשות וחזקות באותן המדינות. וכמה וכמה הרפתקאות דעדו עליו באותו הדרך. ה' צדיק יבחן כפשתני הזה וכו' . כי הקיפו עליו אז באותן הימים כמה מיני צרות וסכנות תכופות ורצופות. צרת הדבר רחמנא לצלן שהיה אז באותה המדינה ותקף רעש המלחמה שלא היו בטוחים בחייהם יום אחד. ושאר מיני הרפתקאות קשות בגוף ונפש וממון אשר אי אפשר לבאר בכתב. והשם יתברך ברחמיו נתן לו כח ברזל לסבל כל זה מה שאי אפשר לשום אדם לסבל צרות ויסורין כאלה מכל צד. עד אשר זכה לעבר בשלום ונכנס לארץ ישראל ויצא ובא בשלום בלי פגע. וזכה למה שזכה באתגליא ובאתכסיא. 
+כי מלבד הנסתרות לה' אלקינו מה שזכה על-ידי ארץ-ישראל לדברים נעלמים מעין כל חי. גם באתגליא ראו ראינו כי היה ה' עמו. כי התורה שגלה אחר ארץ-ישראל בכמה מעלות עד אין שעור נתעלית ושגבה מהתורה שגלה מקדם. אם אמנם גם מקדם תורתו הקדוש האירה פני תבל נוראות נפלאתה. נפלאים דברי תורתו גם מאז ומקד��. אולם. כי גבהו שמים מארץ כן גבהו דרכי תורתו שגלה לאחר ארץ-ישראל. מדרכי תורתו שגלה מקדם כאשר שמענו מפיו הקדוש בפרוש כמה פעמים. וכל הספר הזה רבו ככלו הוא מהתורה שגלה לאחר שהיה בארץ-ישראל. ולא נמצא בו מהתורות של קדם ארץ-ישראל כי אם מעט מזעיר שנים או שלשה עלין לדגמא. (והם נמצאים בתוך הסימנים שנכתבו בלשון החברים שהם מסימן ע"ג עד סימן קי"ד וגם שם הם רק מעט דמעט):
+והנה זה הספר נדפס פעם ראשון באוסטרהא בשנת תקס"ח. בחיי רבנו ז”ל. זה שלש עשרה שנה. אך המדפיסים דשם עותו מאד. כי נדפס שלא בפנינו. ועל כן רבו כמו רבו הטעיות שנפלו שם בשעת הדפוס. ובכמה מקומות נחסרו שיטות שלמות. גם שנו הסדר בכמה מקומות והחליפו כמה ענינים לגמרי. מלבד שאר קלקולים בענין ההפסקות שבין תורה לתורה. ושבתוך כל תורה בעצמה שצריכין לפעמים לתן רוח והפסק בין ענין לענין. ובכל אלה עותו מאד. לפעמים הפסיקו הפסק גדול באמצע הענין שלא לצרך. ובמקום שאמרו להפסיק. כללו וצרפו הענין יחד. עד שבכמה מקומות לא נתנו הפסק אפלו בהתחלת המאמר. על אלה שמתי לבי ודעתי לתקן הכל על צד היותר טוב. כפי אשר היה ה' עמדי. ותקנתי כל הטעיות והעוות שנפלו בהדפסה ראשונה:
+גם זאת לדעת שהספר הראשון נדפס פתאם שלא בפני כנ"ל. בעת שהיה רבנו ז”ל, בקהלת למברג. ובכמה מקומות היו צריכין עדין לתקן הלשון במהדורא תנינא. ומחמת נחיצת הדפוס. נדפס כפי מה שנכתב בראשונה במהדורא קמא. על כן ראיתי ונתון אל לבי לתקן בהרבה מקומות להרחיב ולבאר יותר. כפי מה שידעתי והבנתי בדעתי כונת המאמר. כפי מה ששמעתי מפיו הקדוש. וכל התורות שנכתבו בלשונו הקדוש בעצמו ז"ל. לא גרעתי והוספתי אפלו אות אחת. רק במקום ההכרח מאד לכתב איזה פרוש ובאור. הצגתי אותו מסגר בתוך שני חצאי לבנה למען דעת שאין זה מלשונו ז"ל בעצמו:
+גם יגעתי ומצאתי כל המראה מקומות מכל פסוקי תנ"ך ומאמרי רבותינו, זכרונם לברכה. בש"ס ומדרשים וספרי הזהר הקדוש ותקונים וכתבי האר"י ז"ל אשר רבו כמו רבו בספר הזה. ובכלם צינתי בעזרת השם יתברך המראה מקומות שלהם איה מקום כבודם:
+גם שמתי סימנים לתורה. שהצגתי אצל כל תורה ותורה ציון וסימן ע"פ סדר הא"ב. למען יקל על המעין למצא מבקשו. וגם בתוך כל תורה בעצמה. הצגתי אותיות לסימן אצל כל ענין וענין. לתן רוח וסימן להתבונן בין ענין לענין. ולהודיע שבכאן יוצא המאמר מענין לענין. ללמד ולבאר הקדמה וענין אחר. כאשר יבין המעין במקומו:
+גם כמה מאמרים. הובאו בספר הזה כפולים. פעם בארכה ופעם בקצרה. וזה. כי כן דרכו בקדש של רבנו ז"ל. שהתורות שכתב בעצמו היה על-פי-רב שנויים רבים בין האמירה והכתיבה. כי כתבם כפי רהיטת מחו הקדוש. וע"כ היה גורע ומוסיף מכפי מה שיצאו מפיו בשעת הדרוש. אבל לא כן אנכי עמדי. כי אני דקדקתי לכתב כפי מה ששמעתי מפיו הקדוש בלי גרעון ותוספת. ולאשר נמצאו כמה מאמרים שכתבתים בעצמי. ואח"כ באו לידי מכתיבת ידו הקדושה. ונמצאו שנויים רבים ביניהם. מטעם הנ"ל. על-כן אמרתי שניהם כאחד טובים. והכלל. כי כל דבר שנאמר ונשנה לא נשנה אלא בשביל דבר שנתחדש בו:
+עד כה דברינו אלה המעטים המחזיקים הרבה. להודיע מעט מזעיר מדרכי הספר הקדוש הזה: ויתר מזה אי אפשר להאריך ולספר במהות קדשת נפלאות נוראות הספר הקדוש והנורא הזה. כי לא יספיקו המון יריעות לדבר ולספר בשבח מעלת תורה אחת מהספר הקדוש הזה. ובפרט מחמת עצם המחלקת שהתגברה עכשו בעו"ה. ונתקים בעוונותינו הרבים ותשלך אמת ארצה. והאמת נעדרת שנעשה האמת עדרים עדרים. וכל א' וא' אומר שאצלו האמת. אבל אעפי"כ האמת הוא אחד. והאמת עד לעצמו. 
+והבוחר יבחר. ועל ה' נשליך יהבנו. כי אין לנו על מי להשען. כי-אם לאבינו שבשמים תלויות עינינו. עד הנה רחמיך עזרונו. גם לנצח אל תטשנו ואל תעזבנו. שלח אורך ואמתך המה ינחונו. יהי ה' אלקינו עמנו כאשר היה עם אבותינו. ויהי נעם ה' אלקינו עלינו ומעשי ידינו כוננה עלינו. בן דוד יבוא ויגאלנו. ויעלנו בשמחה לארצנו. ויבנה בית קדשנו ותפארתנו במהרה בימינו. אכי"ר:
+הלא כה דברי המעתיק והמסדר. יגדיל תורה ויאדיר: 
+הק' <b>נתן</b> בא"א מוהר"ר <b>נפתלי הירץ</b> מנעמראב רבתי: חתן הרב הגאון החסיד המפורסם מו"ה <b>דוד צבי</b> אב"ד בק"ק שאריגראד ובק"ק קרעמיניץ והגליל. ובק"ק מאהלוב יצ"ו: 
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+שיר נעים
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+לכו חזו
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+תנינא
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+כתבי יד
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+Manuscript 1
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+Likutei Tefilot
+ליקוטי תפילות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Likutei Tefilot
+
+Introduction
+
+Our Rabbi, may his memory be a blessing, cautioned us many times, in several wordings to make prayers from the teachings.  He would say: That one should make from this great delight above. He would say: That still, the only delights like these that would go up before Hashem Yitbarach were not delights made from prayers (in general)) rather that are made from the teachings.  Further, he would say this many times with many people.
+Truly, he did not clarify the mater well regarding his holy intention with this, but from his general words we understand that the essence of his intention was simple: that we should try hard to delve into the holy, awesome teachings that he revealed to us to understand and to become wise through the intent of this practical teaching.  (For this is the essence, that it's not about understanding, rather the essence is doing, as clarified to us many times, that the whole essence of the intent of our holy and awesome teachers, z'l in all the instructions that are revealed, was that they are only for the sake of action, that we should try hard and be strong and courageous in all strength to fulfill all that was said in each teaching.) and we considered our ways, how far we were from these recalled words in each teachings, and we prayed and begged to Hashem, in a multiplicity of insistent pleading, and requests, and supplications that God would have mercy on us and remember us and bring us close in God's great mercy, the we merit to uphold all that was said in that teaching, and we poured out our words before Hashem Yitbarach on every matter that was said there, and we should merit to uphold and arrive to them in wholeness
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+Volume I
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+Prayer 1
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+May it be Your will, Lord our God and God of our ancestors.  That You should be our help, and cause us to merit by Your great compassion and lovingkindness, to learn, teach, and occupy (ourselves) with Your Holy Torah, always for it's own sake, to speak of it day and night.  With merit and strength of learning the Holy Torah, cause us to merit with Your Great Compassion to overpower, break, and expel the evil inclination from within us, and cause us to merit to expel and annul the spirit of triviality and all kinds of insanity that clings to us by way of our evil deeds.  All this will be merited to expel and annul through study and occupation fo the Holy Torah that is all Your Holy Names.  That there should be no strength for the trivial spirit and insanity to confuse our minds at all, only that we should to expel it and to remove it from us and from our borders.  
+Please Lord, You know the many distracting thoughts that confuse and distract us from serving You in truth, at every moment and hour.  They all come by way of the spirit of triviality and insanity that clings to us by way of our evil deeds, but way of our sins and transgressions, and many missteps, until they confuse our minds and greatly spoil our wisdom endlessly.  Our Parent in Heaven, Good to all and His Kindness is on all His creations, give us mercy so we are not lost, cause us to merit by Your great compassion to overpower, expel, and annul the trivial spirit and insanity from us by way of occupation with the Holy Torah.  
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+Prayer 2
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+May it be will Your Will Lord Our God and God of our ancestors, who hears prayer of His People Israel in compassion, (the prayers) they awaken Your compassion and Your kindness upon us for Your sake, and prepares our hearts to pray before You with a complete heart and soul, and that our prayers should be regular in our mouths always, and there should not be any impediment, obstruction, or confusion in our prayers.  Master of the Universe, "O shepherd of Israel who leads Joseph like a flock! You who are enthroned on the cherubim, (Cause to) Appear to us in Your great compassion Your holy light that draws on us holiness and purity, in order that we can compel, subdue, and break our evil inclination, and we should merit in Your abundant compassion and great kindness, that our children and us will guard the holy covenant, and help us always, and save us in Your all-encompassing compassion and great kindness from all types of damages of the covenant <italic> Chas V'Shalom, whether in thought, speech or deed, whether by mistake or intention, whether compelled by force or through desire, whether through the sense of sight, hearing, or all other senses.  Through all of these let us be holy and pure in the holiness of the covenant without any damage or passing thought.  For in Your great compassion You chose us from all nations, and elevate us from all languages, and separated us from all their impurities and from their abhorrences, as You wrote to us in Your Torah, "I have set you apart from other peoples to be Mine." (Lev. 20:26) And You call us Tzaddikim as is written: "And Your nation are all Tzaddikim" (Isaiah 60:21)
+Please, in Your great compassion, do not make Your Holy  Torah an empty document, chas v'shalom, for Your words are true and everlasting.  Therefore, make for us in Your compassion, and help us, that we will truly be amongst Tzadikim in order that we merit to be of those who guard the covenant.  In order that just by that alone it will be fitting for us to be called by the name "Tzaddkim" just as you made known to us through the teaching of Your holy sages, that only someone who guards the covenant is called "Tzaddik".  Therefore, just as You helped Yosef, your Tzaddik, in the hour that he came to be tested, and You saved him and gave him strength to overcome his inclination, so too, arouse from Your body and Your compassion on us, and cause us to merit with merit, and the strength of Yosef the Tzaddik, and give us wisdom, experience, discernment, knowledge, strength, and power of holiness, so that we can be saved from all types of damages to the covenant and we can overcome our inclination.  May we merit that our thoughts be connected and attached to Your holiness always without a moment of interruption. So that we will have strength, by virtue of this (through purifying ourselves and guarding the covenant), to appropriately order our prayers before You without any inhibitions, delays or confusion. In the way that You should accept our prayer before You, and arouse Your compassion upon us, and return Your face to us. And quicken us to our redemption and bring to us our righteous Moshiach, do it for Your sake and not ours. Help us that our prayers will be ordered as is proper, and give to us wisdom and knowledge that we will be able to use judgement to measure our words. And we will not stumble in the words of our mouths, and our prayers will not be tilted to the right or left from the straight and true path. And cause us to merit in Your great mercy to give Tzedaka to appropriately poor people. And cause us to have a lot of money and poor people to merit it (money). "Mighty king who loves justice, it was You who established equity, You who worked righteous judgment, in Jacob." (Psalms 99:4) Because everything comes from You and from Your hand we have given to You. Maker of Tzedakah, with everyone You deal justly/righteously, You cause us to merit in Your mercy to included among the doers of Tzedakah. And remove the wickedness from our hearts that we will merit to give Tzedakah joyously with kind faces, and our hearts will have no bad feelings in giving it. Surely open our hands not only to give to a poor or desolate person what is sufficient for their lacking. Let my heart go out to the hungry and clothe the naked. 
+You who worked righteous judgment in Jacob
+it was You who established equity,
+You who worked righteous judgment in Jacob. 
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+Volume II
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+Prayer 1
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+Prayer 2
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+Prayer 3
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+Prayer 4
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+Prayer 5
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+Prayer 6
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+Prayer 7
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+Prayer 8
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+Prayer 9
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+Prayer 10
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+Prayer 11
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+Prayer 12
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+Prayer 13
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+Prayer 14
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+Prayer 15
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+Prayer 16
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+Prayer 17
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+Prayer 18
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+Prayer 19
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+Prayer 20
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+Prayer 21
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+Prayer 22
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+Prayer 23
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+Prayer 24
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+Prayer 25
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+Prayer 26
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+Prayer 27
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+Prayer 28
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+Prayer 29
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+Prayer 30
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+Prayer 31
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+Prayer 32
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+Prayer 33
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+Prayer 34
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+Prayer 35
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+Prayer 36
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+Prayer 37
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+Master of the Universe, You know that in the midst of our descent and fall into the valley of this bitter exile, and in the increasing spiritual pain that befalls every person from Israel, and even on me privately, and in the increasing depths of the sea that is washing over me, and is pursuing me on all sides, and in the great pain I never have any measure of relief, and I do not know at all where the opening for hope is to repair and save from all of this, for all of this I need NOW miracles and wonders and a great, awesome redemption, just like you did for all of Israel in the generations before miracles and wonders that were never like them before.  In the days of Mordechai and Esther when the Evil Haman (may his name and memory be blotted out) stood against them, the miracle of the Great Purim from all the miracles that You did in the world, when You made known to us by way of Your great and holy wise teachers may their memories be blesses, and all of the appointed times that will be one day null, but the days of Purim will never be null.  At the beginning of all beginnings from Pesach, for all the appointed times they remember the Exodus from Egypt. 
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+Master of the Universe, who causes life, Living God and Sovereign of the world: Have mercy on us, give us life and sustain us.  Sanctify us and purify us from the impurity of death which is the greatest source of impurity, which is (the Granddaddy) the highest category of impurity.  They are the stirrings of adultery that overpower and spread out in the world greatly, until "we are sinking into the slimy deep, and find no foothold, we have come into the watery depths and the flood sweeps us away." (paraphrase Psalm 69:3).  We merited in the strength of the holiness of the Mitzvah of Purim that we should merit to receive and to continue upon us the holiness and purity of the completely Red Heifer, to purify us in truth from the impurity of death in this world and the next world.  And may I merit in this way to receive the Festival of the Holy Pesach, the time of our Freedom in great holiness and great and all-encompassing joy.  And may we merit in Your mercy to fulfill all the mitzvot of Pesach in great holiness, happiness, and great joy.  And help us, save us, and guard us in Your great compassion, from any amount of chametz or leaven, should not be found in our boundaries or property, absolutely any amount of leaven or chametz all the days of Pesach.  For it is revealed and known before You, Master of all the world, that it is impossible for flesh and blood alone to be careful about a miniscule amount of chametz without Your saving grace.  Be compassionate upon us with Your great compassion, redeeming strength, true mercy, guard and save us from any amount of chametz all the holy days of Pesach, and help us and cause us to merit to go from slavery to freedom, from sadness to joy, from mourning to festival, from darkness to great light.  Cause us to merit to organize the Seder of Pesach with great presence, wonderous passion, and all encompassing happiness.  May we merit that should come upon us and cause enlighten within us, in this wonderous enlightenment all of the expansive and small mind that cause the light of Pesach in the great, wonderous, and awesome light.