Likutay Moharan - Handwritten Manuscripts #4 - regarding Torah 62

Likutay Moharan - Handwritten Manuscript: #4

Additions to Torahs from Our Rebbe’s Handwritten Manuscript, of Blessed Memory

When a person sees that the *kelipos* [shells/impure forces] and desires overpower him, then he should fast. And through the fast, the Holy One, Blessed be He, and His *Shechinah* [Divine Presence] are joined back to back, so that the externals do not grasp the hindparts. And this is hunger, that he starves himself in the fast—רעב (ריש עב [raish a'yin bet]), ריש ([raish] hindparts) of the *Shechinah*, which is אלקים (Elokim), עב ([a'yin bet] hindparts) of the essential Name. For through the hunger, through the fast, they are joined back to back, so that the externals do not draw sustenance, as above. And through the fast, speech is drawn forth, for the throat is moistened from its dryness, and it emerges from the aspect of “My throat is parched” [Psalms 69:4] and comes to the aspect of “Call with your throat and do not hold back” [Isaiah 58:1]. And this is “And there was a famine in the land” [Genesis 12:10], that is, through the fast. And “Avram went down to Egypt” [Genesis 12:10]—Avram is the aspect of the waters of kindness that moisten from the constriction of the throat, in the aspect of “Going and journeying southward” [Genesis 12:9], that the kindnesses go to moisten its dryness. And the *kelipos*, which are the aspect of פרעה (Pharaoh), the neck, for the essence of their sustenance is from the hindparts, have three ministers: the chief butler, the chief baker, and the chief butcher, which are the essence of the desires, which are the windpipe, esophagus, and veins, which are the desires of eating and drinking, which are the heads of all desires. And they are close to the speech that emerges from the throat. But they have no power to draw sustenance from it, for from the hindparts they cannot draw, for they are joined back to back, as above, through the fast. And from the front, they cannot draw due to the greatness of the illumination. But the Holy One, Blessed be He, in the greatness of His *chochmah*, gives them power to attain from the illumination of its face, so that they may strengthen to draw from it. And through this, it brings forth from them the sparks of holiness that are already within them, in the aspect of “A time when man rules over man to his harm” [Ecclesiastes 8:9]. And this is “And the ministers of Pharaoh saw her” [Genesis 12:15], through this “And they praised her to Pharaoh” [Genesis 12:15], etc., through this “And Hashem afflicted the house of Pharaoh” [Genesis 12:17], that is, the extraction of the sparks of holiness. And through the sparks, moisture is added upon moisture. And this is “And to Avram it was good because of her” [Genesis 12:16], as above. And this is “Charm is deceitful, and beauty is vain” [Proverbs 31:30], which are the *kelipos*. “A woman who fears Hashem, she shall be praised”, that they praise the *Shechinah* in the aspect of “And they praised her (the ministers) to Pharaoh”, as above, for the sake of “Give her of the fruit of her hands” [Proverbs 31:31], to extract the sparks of holiness, as above. And through this, great illumination is added to her, until the *kelipos* are nullified and subdued under holiness, in the aspect of “Then I will turn to the peoples a pure language, to serve Him with one shoulder” [Zephaniah 3:9]. And this is “And her deeds praise her in the gates” [Proverbs 31:31], her deeds specifically, even from the world of action, where most of the *kelipos* are, they will be transformed to serve Him with one shoulder. And when all her sparks are elevated, until it is fulfilled “To serve Him with one shoulder”, then faith is perfected in the aspect of the beautiful maiden who has no eyes, as above. For the essence of the perfection and adornment of faith is only through others bringing themselves under her wings, in the aspect of “And you adorned yourself with adornments that were not” [cf. Zohar III, 81a]. And when faith is in perfection, then there is no need for fasting, and it is permitted for him to eat, in the aspect of “And he pastured faith” [cf. Hosea 12:2]. And he pastured in the aspect of eating, and this eating arouses a union of פב"פ (*pe be pe* [face to face]) in the aspect of “And it shall be, the eating is for a deposit to the land” [cf. Genesis 41:36]. Deposit is the aspect of union, the land is the aspect of faith, the *Shechinah*, the aspect of dwelling in the land, for then the *kelipos* cannot draw from her, even from the hindparts, for then the *kelipos* are nullified. And this is “And Boaz said to Ruth, at the time of eating, come here” [Ruth 2:14], that is, the aspect of the union of *pe be pe* through eating. And each and every one, according to the aspect of his perfection of faith, so he unites the *Shechinah*, which is faith, with the Holy One, Blessed be He, *pe be pe*. And faith repairs in itself all the heresies that were in him before, and she intercedes (and advocates) and speaks favorably on his behalf before the Holy One, Blessed be He, that Hashem forgive him. And the essence of the advocacy is that they do not know Hashem except from the revealed to the hidden, that is, from the revealed attributes we recognize His greatness. And through this, there are people who deny Him and say the world proceeds according to its custom, and there are those who acknowledge His existence but say that the world is also eternal, and the world is a necessary existence, like the necessity of light from the sun. And through this, they deny the commandments, for they say that nothing changes from its custom through commandments. And there are those who acknowledge the commandments and services but serve powers and higher forms and make the forms intermediaries between them and the Creator. And all the heresies are made because they see that the order of the heavens does not change from its position, and they see a *tzadik* and it is bad for him, a wicked person and it is good for him. But when the Holy One, Blessed be He, disrupts the order for the sake of the prayer of a *tzadik*, then they acknowledge that He is the Renewer and Creator of the world according to His will and conducts the world according to His will. And this is “And Judah approached him” [Genesis 44:18]. It is stated in the Zohar, an offering of the king to the king [Zohar III, 104b], that is, the union of the Holy One, Blessed be He, and His *Shechinah*, as above. Then “And he said, please, my lord” [Genesis 44:18], that is, the *Shechinah*, which is faith, seeks mercy. “Let your servant speak a word in the ears of my lord” [Genesis 44:18], that she seeks from Hashem to bring this man close who perfected her and elevated her to the aspect of *pe be pe*, in the ears of my lord, that is, she advocates for this man that he no longer make an intermediary between him and Hashem. And all his needs he will speak in the ears [*of my lord], that he not listen to another intermediary, and “Let not your anger burn against him” [Genesis 44:18], that he was full of intermediaries. And on this, “Until now, for you are like Pharaoh” [Genesis 44:18], an expression of revelation, that is, according to the revelation, so they recognize You, as above. And through this, he fell into error, as above, that he saw in the order of the heavens that conduct the world, through this each one fell into error according to his error, as above. But through the disruption of the orders, all will acknowledge the Creator and Supervisor. And in the future, the order of the heavens will be nullified, as it is written, “For the heavens will vanish like smoke” [Isaiah 51:6]. And then all the inhabitants of the world will recognize that there is a Creator and Conductor. And so now, when they see that the *tzadik* through his prayer disrupts the order and nature, then they acknowledge that the earth and its fullness belong to Hashem. And this is “For you are like Pharaoh”. What is Pharaoh? He decrees and does not fulfill, that is, when they see the disruption of the order of the heavens, which is revealed to all—their nature and their decree—and they see that their decree is nullified, from this they know that even You decree and do not fulfill, because of the *tzadik*, that the Holy One, Blessed be He, decrees, and the *tzadik* nullifies. That is, they know through this that even the nature of the order of the heavens was by the will of Hashem until now, and now Hashem nullified His decree and His will because of the prayer of the *tzadik*. Because [*of this], the nature of the order of the heavens, which is revealed to all, was nullified. But as long as they do not see the nullification of nature openly, they do not know that there is a Creator. And through this, each one errs according to his clouded intellect, for they know only from the revealed to the hidden. For this reason, in the future, all false beliefs will be nullified, and all will believe in Hashem, one. Through this, it will be called Shabbat, for faith in perfection is called Shabbat, for Shabbat indicates the One who renews His world in six days, and on the seventh day He rested and ceased. For this reason, our sages said, “Whoever keeps Shabbat, even if he worships idolatry like the generation of Enosh, they forgive him” [Shabbat 118b], for Shabbat is the essence of faith and the cessation of idolatrous services. And this is “If you turn back your foot from Shabbat” [Isaiah 58:13]. Foot is the aspect of faith, for the heresies are called in the aspect of “My foot nearly slipped” [Psalms 73:2], and faith is called in the aspect of “My foot stood firm” [Psalms 26:12]. For false beliefs draw from the aspect of the feet of holiness, in the aspect of these are the knees of the sages, etc., that is, holy faith in the aspect of “A man of many faiths, blessings” [Psalms 37:26]. Blessings are the knees of the sages. “I will thank You with an upright heart” [Psalms 119:7], etc. All the disputes, their root is from the Torah, that is, from the disputes of the Tannaim, they extended downward, and from the dross, disputes not for the sake of Heaven were made. And one must see to perfect his heart, that his heart not be divided against him, that is, that he serve Hashem with both inclinations, as per the saying, “With all your heart” [Deuteronomy 6:5], that it not be in the aspect of “Their heart is divided” [Hosea 10:2]. And the dispute of the inclination in the heart of man, these are the heresies that cast upon the person and prevent the person from the paths of faith and darken his intellect from understanding answers to the heresies. And the advice for this is to study the decisors, and through this he perfects the dispute of the inclination in the heart, whose root is from the Torah, as above. For the decisors are the aspect of the peace of the dispute of the Tannaim in the Talmud. And when he makes peace in the root, that is, in the Torah, then peace is made also below, and then even his enemies make peace with him. And the letters of שלום (שלומ [shalom, peace]) hint at this, an acronym: וְדַע מָה שֶׁתָּשִׁיב לְאֶפִּיקוֹרֵס (And know what to answer the heretic). For this is the essence of peace, that his intellect is purified, and he knows answers to the heresies. And this is “I will thank You with an upright heart”, that is, with both inclinations, when? “When I learn Your righteous judgments”, that is, through the study of the decisors, which is the peace in the aspect of the Torah. And through the peace of the Torah, everything is perfected, and answers are opened to him [*against] heretics, as above.

[These two teachings above are included in one Torah in section 62, and the Knower of secrets knows why they were divided here into two. Also, there are many things explained there that are not written here, and so there are several things explained here more. And know that also there in section 62 above, it is the language of our Rebbe, of blessed memory, himself, only that there it is his holy language that he said orally before one of his people in the holy tongue, and the person wrote before him. And here it is his language and his writing of our Rebbe, of blessed memory, himself. And because of this, several differences are found between them, for such was his way, that due to the great holiness of the fluency of his awesome mind, several matters would vary from the saying to the writing, and also between writing and writing. And there are also secrets in this that were hidden from me, for his thoughts were very deep.]

Likutay Moharan - Torah-teaching 62

62 - Through the Eating of Israel, Unity is Made (Yichud - Unification of the Holy One and His Shechinah)

[Language of our Rabbi, his memory for blessing] And G-d turned the people [and so on] [Exodus 13:18] [See this Torah in another version from the manuscript of our Rabbi, of blessed memory, himself] 1. Know that through the eating of Israel, unity (yichud) of the Holy One, blessed be He, and His Shechinah (Kudsha Brich Hu u’Shechinteh - the masculine and feminine aspects of G-d in Kabbalah) face to face is made, in the aspect of And Boaz said to Ruth, at the time of the meal, come hither [Ruth 2:14], at the time of the meal specifically, that is, through the eating, come hither, this is the unity of the Holy One, blessed be He, and His Shechinah, aspect of And Judah approached him [Genesis 44:18], this is the approach of the king to the king (Zohar, Vayigash, page 206, and see there in the explanation of the Ramaz) [Wordplay: Vayigash (approached, from root gash - to draw near) links to unity]. Only the eating needs to be from food that is clarified (birur - purified), and there is no mixture in it, for food that has mixture, through such food, the person can sin. 2. And the clarification of the foods is through faith (emuna), for the truth, what Hashem, blessed be He, limited to the human intellect that he can understand, it is a great mitzvah (commandment) to sharpen the intellect, to understand the thing clearly, and on this it is said (Avot, chapter 2): And know what to answer to an epicure (apikorus - heretic, doubter), for there is a difference between the difficulties, for there is a difficulty that the person can understand an answer to this difficulty, on this it is said: And know what [and so on], and there is a difficulty that it is not possible for the human intellect to understand an answer to such a difficulty, only in the future to come the answer will be revealed. It is forbidden for a person to look into them, and anyone who relies on his intellect and looks into it, on this it is said: All who come to her shall not return [Proverbs 2:19], for on such a difficulty, it is forbidden to rely on his intellect, only to establish on faith. And even these difficulties that have answers, sometimes the paths of the intellect are closed, and he does not know to answer, and epicureanism (apikorsus) is thrown into him, and he does not know what to answer to epicureanism. And this epicureanism is for each one according to his aspect, he can understand between great and small, for one needs to serve G-d with both inclinations, that the evil inclination be subdued to the good inclination, as the saying of our sages, may their memory be for blessing (Berachot 54a): And you shall love [and so on] with all your heart, with your two inclinations, that his heart be complete with Hashem his G-d, that there not be controversy (machlokas - dispute, from root chalak - to divide) between two inclinations, that is, that his heart not be divided upon him, aspect of Their heart is divided [Hosea 10:2]. And in truth, if the person knew knowledge with a complete heart, that the whole earth is full of His glory [Isaiah 6:3], and the Holy One, blessed be He, stands at the time of prayer and hears the prayer, certainly he would pray with great fervor (hisla’havus - burning enthusiasm), and would be very precise to direct his words. And because the person does not know this knowledge with a complete heart, because of this he does not [have such] fervor, and does not [have such] precision. And each one according to the smallness of his intellect and his knowledge, so his fervor and precision. And the knowledge is from the good inclination in the heart, and the hiding of the knowledge is from the evil inclination in the heart. And the hiding of the knowledge, they are epicureanism and difficulties, that the evil inclination hardens his heart to fall into evil [Proverbs 28:14]. And the repair for this controversy in the heart, to repair it in its root, that is, for the main formation of the controversy of the evil inclination, its root is from the controversy in holiness, when it descended from level to level until it descended below, was formed from it controversy of the evil inclination, aspect of Their heart is divided. And [it] throws into him epicureanism and hides from him the paths of the intellect, that he does not know to answer. And controversy in holiness is the controversy of Tannaim and Amoraim in the Gemara, that this forbids and this permits, and from their descent below, was formed from it controversy of the evil inclination. And when he repairs the controversy in holiness, then automatically the controversy of the evil inclination is nullified, for its hold is only from there. And repair of the controversy in holiness, they are decided halachos (rulings), for decision of halacha is peace (shalom) and decision of controversy of the Tannaim and Amoraim. And through study of the poskim (decisors of Jewish law), he is connected to the peace in holiness, and repairs the controversy in holiness, and then the controversy of the evil inclination in his heart is nullified. And then he can serve Hashem with all his heart, with two inclinations, and the gates of the intellect are opened to him, that he knows to answer to an epicure. And all this is made through the decision and the peace above. And these letters shalom, acronym shet ans le’apikoros om [and know what to answer to an epicure] [Acronym: Shalom (שָׁלוֹם) forms the initials of the Mishnah’s phrase, linking peace to resolving doubts], for through the peace, he knows to answer to epicureanism in his heart. And this: I thank You with uprightness of heart, when I learn Your righteous judgments [Psalms 119:7], heart specifically, with two inclinations, when? When I learn Your righteous judgments, that is, through study of the poskim. But the difficulties that have no answer, it is forbidden for a person to look into them, only to strengthen himself in faith. And when he has faith in completeness, he can be, through his eating, unity of the Holy One, blessed be He, and His Shechinah, as above: And pasture faith [Psalms 37:3], that is, the aspect of eating through faith. 3. And the main completeness and adornments of faith, that is to bring close specifically the distant, aspect of To call all of them in the name of Hashem [Zephaniah 3:9], even idolaters will bring close to the faith of Israel, and to serve Him shoulder to shoulder. 4. And to complete the faith, that is, to bring close the distant, as above, needs first to raise the sparks (nitzotzos - holy fragments in Kabbalah, from shattered vessels) of letters of speech. And when the letters of speech are clarified, then the speech turns itself and gathers the sparks of holiness from between the klipos (shells - husks of impurity), and the klipos remain without vitality. And then the idolaters, whose suckling is from the klipos, when they see that they have no vitality, then they cast their faith, aspect of In that day a man shall cast away his idols of silver and his idols of gold [Isaiah 2:20], and attach themselves to the faith of Israel (there in Zephaniah): Then will I turn to the peoples a pure language, pure language, that is, the speech that was clarified from among them, it turns itself to the peoples, to gather from them the rest of the sparks of holiness. And then is fulfilled: To call all of them in the name of Hashem, that all will attach to the faith of Israel. 5. And to raise sparks of the speech, needs fast (ta’anis): From the way of their transgression and from their iniquities they afflict themselves [and so on] [Psalms 107:17], then He sends His word, for the main repair of the speech is through the fast, for the main suckling of the klipos is only from behind the holiness, for from the face of the holiness it is not possible for them to suck, from the brightness of light. But sometimes they give them from above intentionally power to suck from the face of the holiness, and all this is only for evil to them, aspect of A time when one man rules over another to his own hurt [Ecclesiastes 8:9]. And all the desires (ta’avos) are the aspect of klipos, for the desires are surpluses (mosaros - excesses), for without the desires, the body can exist. It is found that they are surpluses for the existence of the body, like the klipos are surpluses, for the main is only the fruit, and the klipos are surpluses. And when the desires overcome the person, it is the overcoming of the klipos on the holiness. And the heads of the desires are three ministers of Pharaoh (Paroh), chief butler and baker and cook, which are windpipe and esophagus and arteries (see Likutay Torah of the Ari, of blessed memory, Parshas Lech Lecha and Parshas Vayeshev), which are the aspect of desires of eating and drinking that are heads, that all desires are drawn after them. And their suckling from Pharaoh, which is letters oref (nape, from behind, sharing letters with Paroh), that is, from behind. And the main of their suckling from the speeches, aspect of after the words, for they are adjacent to it, for windpipe and esophagus and arteries are adjacent to the five outlets of the mouth. And the main of their suckling from the speeches that are not so pure. And when the heads of the desires, which are the klipos, overcome, [one] needs to attach and hide behind the holiness, that they not suck. And attachment behind the holiness is through the fast, like they write the name Havayah in the aspect of behind, that they write first י (yud), and after, when they want and write ה (heh), they return behind and write י ה (yud heh) [and so on]. So the fast, which is the main subduing of those ministers, is in the aspect of attachment behind the holiness, for the main merit of the fast is only when we think the hours that he began to fast, for example, when he fasts two days, the second day that is counted more is not because of itself but because we return to the first day, then the second day is counted for merit more also. For the main of all things is the beginning (haschala), for all beginnings are difficult (Mechilta, Parshas Yitro, brought in Rashi), because he goes out from opposite to opposite. But after the beginning, he enters a little in habit, and it is not difficult for him so much. And similarly, in every day that goes farther from the beginning, so the thing is easier, that he enters a little in habit. It is found that the main power of the work of all days is only the beginning, that we need to return behind, to the first day that he began to understand and to fast (see Daniel 10), which is the beginning of the repentance that the beginning was difficult for him, that he went out from opposite to opposite. And every day he returns behind him, to receive power from the beginning. And because these ministers above are adjacent to the speech, and when they overcome, then they draw the speech to the exile of Egypt, aspect of strait of the throat (maytzar hagarone, from root tzar - narrow), aspect of My throat is parched [Psalms 69:4], and he cannot speak any speech before Hashem, blessed be He. And through the fast that he starves himself, he draws waters of kindnesses to moisten the throat, and then he can speak. And this is the aspect of And there was famine in the land [Genesis 12:10], famine (ra’av), that is, the aspect of fast, that he starves himself. And this is attachment behind the holiness, for Havayah Elokim in the aspect of behind, numerical value ra’av [Gematria: Ra’av (רעב) = 272, for the name Havayah behind, that is, י יק יקו יקוק equals 72, and the name Elokim behind, like א אל אלק אלקי אלקים equals 200, and both together 272, ra’av]. And Abram went down to Egypt, that is, descents of waters of kindnesses to moisten the strait of the throat to take out the throat from the aspect of My throat is parched. To go and journey southward [Genesis 12:9], to moisten the dryness, to fulfill Call in the throat, spare not [Isaiah 58:1]. And then, when behind the holiness are attached, that it is not possible for the klipos to enter there and suck, and then the faces of the holiness are revealed (Genesis there), that is, that these ministers above see the beauty and splendor of the speech, And they praised her to Pharaoh [Genesis 12:15]. And all this is intended from Hashem, blessed be He, to bring out praise from their mouth, aspect of A time when one man rules over another to his own hurt, A woman who fears Hashem, she shall be praised [Proverbs 31:30], aspect of And they praised her to Pharaoh, this is only for Let her own works praise her [Proverbs 31:31], that is, to bring out sparks of holiness from among them. When she brings out all her vitality from between the klipos, then all the idolaters cast their idols, and then they turn, all, to the faith of Israel, To call all of them in the name of Hashem. And this is the main adornments of the faith, aspect of beautiful maiden who has no eyes (Zohar, Sava Mishpatim, page 95), beautiful maiden, this is the aspect of faith, aspect of You are beautiful, my love [Song of Songs 6:4], aspect of And pasture faith. Who has no eyes, that is, these difficulties above, that one should not look into them, and needs to strengthen in his faith. The body hidden and revealed, for she is hidden, for if you ask the believer some reason in faith, certainly he does not know to answer you reason, for faith is only in a thing that he does not know reason, and nevertheless, and revealed, that is, that to the believer the thing is revealed as if he sees with his eyes the thing that he believes in, because of the greatness of his complete faith. Goes out in the morning and is covered in the day, for the faith is renewed to the person every morning, aspect of They are new every morning [and so on] [Lamentations 3:23], and is covered in the day, because of the preoccupation of world affairs, the faith is covered. Is adorned with adornments that were not, that is, the main adornments of the faith, when people who were not brought close to her are brought close. 6. And when the faith is so in completeness, then his eating is very precious, for the Holy One, blessed be He, and His Shechinah are united, aspect of And Boaz said to Ruth [and so on]. Then, the faith advocates for the distant before Hashem, blessed be He, that He bring them close under the shadow of His wings. For the main error of the distant from faith in Hashem, blessed be He, is because the main knowledge of His divinity is only from revealed on the hidden. And because they see from revealed, that the conduct of the world is through the system of the constellations, they fell into errors, each one according to his error. And there are those who think that all is according to nature, the world conducts as its custom. And there are those who think that one needs to serve the intermediary, like they erred in the calf, that they wanted to make the calf intermediary between them and Hashem, blessed be He, that they said: Which shall go before us [Exodus 32:1], aspect of intermediary. And with such error, many stumble and make the causes intermediary between them and Hashem, blessed be He, that is, they believe in Hashem, blessed be He, but believe also in intermediary, and say that one needs to causes, that is, they believe, for example, in the cause of livelihood, that is, business, and say the cause of business is main, as if, G-d forbid, without the cause of business, there is no ability in the hand of Hashem, blessed be He, to give them livelihood. And in the cause of healing, which is medicines, they make them main, as if, G-d forbid, without the medicines, there is no ability in the hand of Hashem, blessed be He, to heal. And the thing is not so, for the Holy One, blessed be He, is cause of all causes and reason of all reasons, and needs no cause. And our occupation in these causes needs to believe in Hashem, blessed be He, alone, and not to make from the causes main. And when the tzadik nullifies in his prayer some obligation of the system of the constellations, then it is known from the revealed on the hidden, that there is G-d existent, that He hears the prayer of the tzadik and overthrows the systems and changes the nature. And all this will be in the future, as our sages said, may their memory be for blessing (Pesachim 68a): The righteous are destined to revive the dead, and other wonders. And this: And Judah approached him, this is the approach of the king to the king, and he said to him: Please, my lord, that the Shechinah requests mercy from Hashem, blessed be He, on these the distant, Let Your servant speak a word in my lord’s ears, and no more intermediary heard, and Let not Your anger burn against Your servant, on the past, For you are as Pharaoh, Pharaoh, language of revelation (hisgalus, from root parah - to uncover), for You are not known to people except from the revealed, and because You are known only from the revealed, therefore they erred, each one according to his error. But when You nullify Your will for the will of the tzadik, as our sages said, may their memory be for blessing (Moed Katan 16b): The Holy One, blessed be He, decrees, and the tzadik nullifies, then they will know from the revealed on the hidden, when they see that the system of the constellations obligates some decree, and the tzadik nullifies, then they will know that there is G-d existent, that He does the will of the tzadik. What Pharaoh decrees and does not fulfill, Pharaoh, that is, the system of the constellations, the revealed, their decree, even You decree and do not fulfill, for the tzadik nullifies. And this: And G-d turned [and so on], it is in the Midrash (Shemos Rabba, Parsha 20), And turned, language of meal (se’udah, from root savav - to turn), that is, language of turning, and armed, one from five (as Rashi there), that is, the five outlets of the mouth through which all the idolaters turn to the faith of Israel, to serve Him shoulder to shoulder, as it is written: Then will I turn to all the peoples a pure language [and so on]. The children of Israel went up from the land of Egypt, from the strait of the throat, that is, through the ascent of the children of Israel from the heads of the desires above, from the strait of the throat above, through the speech, returns the idolaters to the faith of Israel. And this is the main adornments of the faith, aspect of is adorned with adornments that were not, through faith in completeness, then eating is permitted, aspect of And turned [until here his language, his memory for blessing]. [Belongs to section 2] And this shalom, acronyms and know what to answer to an epicure, for through the peace, he knows to answer to epicureanism in his heart, as above, see there. And also through the peace that is between Israel, between one and his fellow, also through this the epicureanisms are nullified, as explained elsewhere [above in sign 27]. And this is what our rabbis, of blessed memory, said (Bereishis Rabba, Parsha 38): A company of idols is Ephraim, let him alone [Hosea 4:17], that when there is peace between Israel, even if they worship idols, they are forgiven, but Their heart is divided, now they shall bear their guilt [Hosea 10:2], for through the controversy come denials, as above. And each one holds his opinion, since they do not come and convene together to speak one with his fellow to turn him to his opinion. And even if they come together and speak this with this, he will not return from his opinion because of the victory of the controversy. But when there is peace, even if they worship stars and constellations, they are forgiven, for through the peace, certainly the idolatry and epicureanism that each one of them has will be nullified through that they speak this with this and answer this to this from his bad opinions and denials. And certainly, they will come to complete and straight faith through the peace, as above and as explained elsewhere (there). [Also this belongs to the section above] From the controversy, halachos are made, as explained in Tehillah LeDavid, see there, well explained there, that the halachos are the repair of the controversy, for he returns and turns the combinations of letters of the controversy to halachos, as explained there, see there what is written there, that the tzadik learns these combinations of the controversy and makes from them combination halacha [and so on], see there. And this is the aspect of what is explained here, that one needs to learn halachos, that is, posek, for repair of the controversy [belongs to section 5]. Also, for the main of all things is the beginning, for all beginnings are difficult, because he goes out from opposite to opposite [and so on], as above. And therefore, every time that he travels to the tzadik, [he] needs that he see that he come every time anew, not like that he already was at the tzadik, and now he comes second time, only like that he was never at the tzadik. And it will be to him like he comes now anew, first time, for the main is the beginning, for all beginnings are difficult, as above. It is found that the main power of the work of all the days is only the beginning, as above, see there. And according to the power and fervor of the beginning, so he goes and conducts in his service, for the main is the beginning, as above. Therefore, [he] needs to begin every time anew, for perhaps his beginning was not as proper. And if so, also all his service is not in completeness as proper, for all conducts according to the beginning. Therefore, [he] needs to begin every time anew and to come to the tzadik anew, with power of great fervor and new overcoming for the service of Hashem, blessed be He, so that his service be as proper, according to the power of the beginning, as above. And similarly, every time [he] needs to fear this fear, perhaps he has not begun yet as proper, and [he] needs to begin and to come to the tzadik every time anew.