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ב"ה
ליקוטי מוהר"ן
אין ממנים פרנס על הצבור אלא אם כן קפה
של שרצים תלוי מאחריו (יומא כב:), וזה פרוש סוד שמובא בעץ החיים (שער אריך אנפין
פרק יב) אחורים דמ"ה,
תסיר מ"ה נשאר פ"ה, פרוש, על ידי קפה של שרצים שתלוי מאחוריו, על ידי זה
מחזיק עצמו בבחינת מה ואפס ואין, וכשמסיר ממנו מה וכו' נשאר פה וכו' עיין שם.
שים לב שזה בעצמו לשון חז"ל קפה.
כי אותיות האחרונות הן 'פה', ואות ק' הוא מאה, שהוא בחי' מה, כמו שדרשו חז"ל
אל תקרי מה אלא מאה.
ב"ה
פסוק יא, ברש"י ז"ל יסף עליכם ככם אלף פעמים. מהו שוב ויברך אתכם כאשר דבר לכם, אלא אמרו לו משה אתה נותן קצבה לברכתנו, כבר הבטיח הקדוש ברוך הוא את אברהם (בראשית יג, טז) אשר אם יוכל איש למנות וגו' , אמר להם זו משלי היא, אבל הוא יברך אתכם כאשר דבר לכם: ע"כ.
הטעם שאמרו סתם, משה, ולא רבינו משה. י"ל כי היו מורים על כחו של משה רבינו במאה, כי משה רבינו אמר מה ה' אלקיך שואל ממך, ודרשו חז"ל אל תקרי מה אלא מאה, וולפי חז"ל כל השאלה הזו מבוסס על משה רבינו, כי רק לגבי משה רבינו יראת שמים מילתא זוטרתא. נמצא שעיקר 'מה' המאה הוא כחו של משה רבינו. וזה מה שאמר להם זו משלי. גם מבואר בליקוטי מוהר"ן תנינא תורה א:ט שיכולים להחליף אות א' באות ש' של שמים, כי האלף הוא רקיע המבדיל בין מים למים. וכאשר מחליפין הש' של משה בא', הרי מאה.
פסוק יב. איכה אשא לבדי טרחכם ומשאכם וריבכם.
הנה משה רבינו כבר התלונן (במדבר יא:יב) האנכי הריתי וכו' ילדתיהו כי תאמר אלי שאהו בחיקך כאשר ישא האמן את הינק וכו'. והשם יתברך נתן לו עוזרים, אספה לי וכו'. והרי אינו נושא לבדו. וי"ל בחילוף אותו ש' לאות ב' בא"ת ב"ש, הרי אשא אותיות אבא. ובענין אבא הוא היה נושא לבד [וכידוע שמשה רבינו בבחי' יסוד אבא], רק בענין אמא, משה קבל עוזרים.
עוד י"ל על פי א"ת ב"ש הנ"ל, אשא - אבא, אותיות א' אב, יום שנסתלק אהרן אחיו שהיה נביאו ועוזרו, ולכן מאז נשאר לבד.
עוד י"ל משאכם פרש"י מלמד שהיו אפיקורסין ע"ש. ורק הצדיק בבחי' משה יכול לתקן את זה, עיין ליקוטי מוהר"ן תורה סד.
נ נח נחמ נחמן מאומן
Click on each link to view the translation post(s) for that Torah. Some may include additional notes or about posts.
(I heard from his name long ago something he said on the portion “Judges and Officers,” which the teacher forgot much of, and this is what we still remember:)
There is Gan Eden (the Garden of Eden), which has two aspects: Gan and Eden. These correspond to Upper Wisdom and Lower Wisdom, because the main delight of Gan Eden is the attainment of Divine wisdom—that is, both the upper and lower wisdom.
However, it is impossible to merit this except through the gates—these gates are the aspect of the gates of Gan Eden, through which one merits to enter Gan Eden, i.e., to attain upper and lower wisdom.
These gates, however, are hidden and concealed in the earth, as it is written:
“Its gates sank into the earth” (Lamentations 2:6).
For this, one needs a master of the house on earth, who is a ruler on earth able to take out, raise, and set up the gates that sank in the earth.
Know that by studying the poskim (Jewish legal decisors), one merits to become king and ruler on earth, and then one can set up and raise the gates that sank in the earth.
This is the meaning of:
“A king by justice establishes the land” (Proverbs 29:4).
“By justice” specifically refers to judgment, meaning the judgments and laws of the Torah—that is, the study of poskim who clarify judgments and laws of the Torah.
Through this, one becomes king and ruler, and through this can set up the land, raise, and reveal the gates that sank in the earth.
Therefore,
“Judges and officers will give you in all your gates…” (Deuteronomy 16:18)—
These judges and officers are the leaders and rulers on earth.
It is precisely through the judges, by the judgments of the Torah (poskim), that the gates buried in the earth are revealed.
Thus, judges and officers correspond to the leaders who raise the gates that sank in the earth through their judgments (study of poskim), fulfilling:
“A king by justice establishes the land”.
"She tasted that her merchandise is good" (Proverbs 31:18) means:
Immediately when one tastes the Torah of the true tzadik (righteous person), then even if afterward they are prevented from approaching it and become distant from it (this being the aspect of “night” and “darkness”), nevertheless:
“her lamp does not go out at night”—the light of the Torah they once tasted will forever shine for them.
The phrase “She tasted that her merchandise is good” means that upon tasting the goodness of the tzadik’s Torah—their “merchandise,” whose taste is good—the light of that Torah will continue to shine eternally, even during spiritual darkness and distance, which are “nights.”
Thus, even at night, the lamp does not go out forever and ever.
I heard that he rebuked someone who said to him that he had no leisure for learning Torah because he was occupied with business dealings. He replied that even so, it is fitting for him to snatch some time every day to occupy himself with Torah study.
He explained that this is exactly what our Rabbis of blessed memory said (Shabbat 31a): “Do you set fixed times for Torah?” The word “fixed” (קבע) is linguistically related to “robbery”—as it is written:
“and robs the robbed soul their” (Proverbs 22:22).
This means that the question asked is: Have you “robbed” time from your daily affairs—time you are busy with your business—to dedicate for Torah? One must snatch and rob time for Torah study even amidst the busyness and occupations of life.
I heard in his name precious matters of wondrous Torah, though much seems to be missing; yet I will write what I heard:
Know that there are two tzadikim who are from the same root, and even so, there is a controversy between them—because one changes his attribute at their root. This corresponds to the controversy between Saul and David, for it is written: “Only good and kindness will pursue me”— which means that “good” which is wholly “kindness.” Good is entirely inward-rooted, kindness extends outward.
Thus, these two tzadikim share the same root, but one is the aspect of “good” hidden inward—he does not reveal his Torah to others—while the second is the aspect of “kindness” that extends outward and reveals his Torah to others. This is the “kindness on her tongue”: “And Torah kindness on her tongue” (Sukkah 49).
Because of this, there is controversy between them—and that controversy corresponds to the dispute between Saul and David, both great tzadikim.
Our Rabbis said (Eruvin 53): David “reveals the tractate inscribed in him” (“Your fearers will see me and rejoice”), whereas Saul did not reveal his inscribed tractate (“he makes all who turn wicked”). This illustrates that Saul represents hidden “good,” which he did not publicize; David represents the outward-reaching “kindness” that taught Torah to many.
Because of this distinction, controversy arose between them. The dispute is likened to thunder (Rama 56), where hot vapors rise like fire, and clouds accumulate them until they can no longer contain them, causing the cloud to split—and behold, thunder results. Likewise, the Torah—which is like fire (Jeremiah 23:29)—when confined in one’s heart without revealing it, bursts forth in controversy (“thunder”).
Also, students’ debates are necessary—these are the conversations and disputes of students studied one-on-one. This controversy originates from the lack of revealed Torah—i.e. when one does not teach his Torah to others, and his “good” remains hidden.
By contrast, the controversy of the wicked is rooted in no Torah at all. As David lamented before the Name: “They have dug pits for me, arrogant conversations not like Your Torah” (Psalm 119). He petitioned: “Only good and kindness will pursue me”— meaning that whenever controversy pursues him, may it only be the controversy arising from good and kindness.
In summary, the conflict between two tzadikim from one root arises precisely because their root has two expressions—“good” inwardly and “kindness” outwardly. The constructive controversy between them originates from shared root Torah, manifesting in conflicting but holy ways.
Know that one needs to judge every person to the scale of merit and even who is wicked completely needs to search and find in him some little good that in that little is not wicked. Through this, that finds in him little good and judges him to the scale of merit, it raises him in truth to the scale of merit and can return him to repentance.
This aspect "and yet little and no wicked and contemplated on his place and not he" warns to judge all to the scale of merit. Even if you see that he is completely wicked, you still need to search and seek to find in him a little good where he is not wicked. Because how is it possible that there is no little good in him? Because how is it possible that he did not do some mitzvah or good thing in his days?
Through this, when you find in him yet little good where he is not wicked and judge him to the scale of merit, you take him out in truth from the scale of guilt to the scale of merit until he returns in repentance. This "and yet little and no wicked" means finding in the wicked yet little good that is not wicked.
Through this "and contemplated on his place and not he" means when you contemplate and gaze on his place and level his place and not he himself there — on his place first — because through finding in him yet little good, some good point, and judging him to the scale of merit through this, you truly take him out from scale guilt to scale merit.
As above, understand that a person needs to find also in himself some little good. Because it is known that a person needs to be very careful to be in joy always and to distance sadness very much (as explained with us several times).
Even when one begins to gaze in himself and sees no good in him and he is full of sins and wants the Master to make him fall through sadness and black bile, God forbid — with all this it is forbidden for him to fall. He only needs to search and find in himself some little good. Because how is it possible that he did not do some mitzvah or good thing in his days?
Even though when he begins to gaze at the good thing he sees that he is also full of wounds, seeing that even the mitzvah and the holy thing he merited to do is also full of turnings, foreign thoughts, and many defects, still how is it possible that in that mitzvah and holy thing there is no little good? Because in every aspect he was some good point in the mitzvah and good thing he did.
Because a person needs to search and seek to find in himself some little good to revive himself and come to joy, as above. Through this searching and finding in himself still little good, he goes out in truth from scale guilt to scale merit and can return in repentance in the aspect "and yet little and no wicked and contemplated on his place and not he" as above.
That is, one needs to judge others to the scale of merit, even the wicked, and find in them some points of good. Through this, you truly take them out from scale guilt to scale merit in the aspect "and yet little..." and "contemplated...".
Similarly, for a person in himself, he needs to judge himself to the scale of merit and find in himself some good point to strengthen himself not to fall completely, God forbid. On the contrary, he will revive himself and gladden his soul in the little good that he finds in himself — that is what he merited to do in his days, some mitzvah or good thing.
Similarly, he needs to search and find still some good in himself, and even though that good thing is mixed with much waste, he will still take some good point from there. So he will gather still the good points and through this make melodies, as explained elsewhere.
Through this, he does not let himself fall and revives himself by searching, seeking, and finding in himself some good points, gathering and clarifying these good points from within the bad and waste in him.
Through this he makes melodies and then can pray, sing, and thank Hashem from his corporeality and his deeds, even though he sees that he is far from holiness in truth.
When revived and gladdened by his own words, even though he knows he has many bad deeds and sins and is very far from the Name blessed be He, he still searches and finds some good points in himself and revives and gladdens himself. Certainly it is fitting for a person to enlarge his joy very much in every good point from the holiness of Israel that he finds in himself.
Then, when he revives and gladdens himself, he can pray, sing, and thank Hashem. This aspect "I will sing to my God in my stillness" is precisely through the aspect of "my stillness" that I find in myself, the aspect "still little and no wicked", as above. Through this point, one can sing and thank Hashem.
[Our Rabbi warned strongly to follow this Torah, because it is a great foundation for all who want to approach the Name blessed be He and not to lose their world completely, God forbid. Many people far from the Name blessed be He mainly are distant from Him because of black bile and sadness; because of that they fall into despair and see in themselves great spoilage, their deeds spoiled, and despair completely. Because of this, they do not pray with intention at all and do not do even what they could still do.
Therefore a person needs to be very wise about this because all the falls of mind, even though from bad deeds he did, with all this, the fall of mind and the sadness and black bile that fall on him is all by the master of evil, who weakens his mind to cause him to fall completely, God forbid.
Therefore, one needs to strengthen greatly and walk with this Torah — to search and seek in himself always some little good and good points, etc. Through this he will revive and gladden himself and expect salvation, and can pray, sing, and thank Hashem — the aspect "I will sing to my God in my stillness" — and by this merit to return to Him in truth.]
Know that whoever can make these melodies — that is, gather the good points found in all Israel, even in the sinners — he can pray before the amud (the prayer leader's platform), because he who prays before the amud is called shaliach tzibur (prayer leader) and needs to be sent by all the public. That is, he needs to gather all good points found in all the prayer-ers, and all the good points will be included in him. He will stand and pray with all this good. This is the shaliach tzibur.
He needs to have such a high level that through this all the points will desire him and be included in him. Whoever can make these melodies can be chazan and shaliach tzibur to pray before the amud.
But know all this, that to know all tzadikim (righteous ones) and which infants belong to them and how they receive from them — and all the aspects there — and the generation that will come from them until the end, to know who can make these melodies is to know all this.
This is the secret what our rabbis said in the Mishnah (Shabbat 11): the chazan sees where the infants read the chazan — that is, who can make these melodies can be chazan and shaliach tzibur to pray before the amud, seeing and knowing where the infants read, i.e., from which tzadik they receive their breath and mouth through him read and enter in the Torah.]
Even a simple person—if he sets himself upon the book and looks at the letters of the Torah—can see new and wondrous things. That is, through gazing very intently at the letters of the Torah, the letters begin to shine and combine, in the aspect of “letters bulging and combining,” as our sages of blessed memory said (Yoma 73b).
Then he will see wondrous combinations—new ones—and he can see in the book things that the author himself did not intend at all. And this is possible even for a simple person.
For a great person can see this without effort, but even a completely simple person can attain and see new things as above—if he sets himself and gazes at the letters of the Torah.
However, one should not set this as a test, for it may be that specifically then he will not see anything at all. Even so, it is possible to attain this—even for a simple person, as above.
Know: one who needs to be judged before judges in Torah law—this is a punishment and vengeance that the Torah exacts upon him. For truly, all business dealings (masa u'matan) are Torah. For example, the law of exchanging a cow for a donkey is Torah—and all the more so when one does the thing itself, it is certainly Torah (as is told in the name of the Baal Shem Tov, of blessed memory).
Therefore, when doing business, one must bind their thought only to the Torah and the laws that are clothed therein. And one who uproots the business from the Torah, and falls into the business itself—not binding his thought to the Torah clothed in it—his punishment is that afterward he will need to be judged in Torah law.
Then he must return and bring all the words, thoughts, and dealings he had at the time of the transaction—from beginning to end—and bring them all into Torah. That is, he must return and tell everything before the judges, and they rule on it in Torah law.
It is then found that all the business was turned into Torah—and this is vengeance, that the Torah exacts from him for uprooting the laws clothed in the business from the Torah, and falling into business itself, as if there is no Torah in it. So his punishment is that he must bring all the words of the transaction and make them into Torah.
Then he is shown that all the business is Torah—for now all of it becomes Torah law. Surely, he must bring every word, even every thought, before the judges—because if even one word or thought is missing, the Torah law will be ruined.
All this is according to the defect: there is one whose punishment is only that he must be judged, but he merits in the judgment—only being shown the defect. But one who uprooted even more of the business from Torah—his punishment is greater, and he does not merit in the judgment.
For truly, when doing business, only the externality of the thought should be in the dealings, but the inner thought must be bound to Torah.
Also, one must have faith in the transaction—that is, to deal in faith and speak words of truth, as it is said (Shabbat 31a): “Did you deal in faith?” For business is the aspect of raising and elevating the matter, returning it to its place—for there are fallen holinesses (holy sparks), and through business they are elevated and returned to their place.
The main clarification of sparks from the kelipot (husks) is through faith. For faith dwells always with the fallen holinesses, in the aspect of (Ezekiel 5): “This is Jerusalem, in the midst of the nations I have set her.” Jerusalem, a faithful city—faith—is among them always.
Therefore, the fallen sparks cling around faith, and faith raises them up. Thus one must do business with faith—through faith, raising the sparks. This is the main aspect of business: to raise the fallen sparks.
Know that there are those who say Torah from below to above, and she—from below—is very wide, for from below they expand the matter and enlarge it greatly, and above it is short, and it goes and shortens and ascends, until above-above it is very, very short. For above, nothing of it remains—only a little, little—because certainly there is there some holy spark.
But there are others who say Torah from above to below, and there above she is very, very broad, and all that descends below becomes shortened and descends until below—she is very short, and only a little, little below. But above she is broad, very much so.
And similarly in arousal from below, it needs to be from below short, in the aspect of (Psalms 66) "the mouth spoke in my distress," in the aspect of a shofar, where the wide part is above and the narrow is below at the mouth.
And this is the aspect of "the mouth spoke in my distress"—that is, the narrow and short side is to me, at the mouth, in the aspect of the shofar as above.
And so we find with David in all his prayers, that the beginning was from constriction and distress—when it was very narrow for him, such as due to troubles from Avshalom or the trouble from Naval, and so on—and afterward he would come in that same prayer into ruach hakodesh (divine inspiration).
Know that through a good chalif (the kosher slaughtering knife), one can behold all the vessels of the Beit HaMikdash— their forms, faces, and spiritual emanations. When Yitzchak told Esav, “Take now your vessels” (Genesis 27:3), he alluded to the vessels of the Sanctified House, visible through the chalif’s purity.
This midrashic hint connects Yitzchak’s phrase “your vessels” to the Temple vessels: “and the vessels were brought to his god’s house” (Genesis parasha 65). Thus “vessels” refers to the holy vessels of the Temple.
Ultimately, the verse “In My jealousy, My jealousy” (Numbers 25:11) teaches that no tzadik should be jealous of another—only the Divine alone is truly jealous.
Know that when controversy arises against a person, one should not oppose the haters by responding in kind—“as he does to me, so I will do to him.” This only gives the hater what he seeks: to see in the person, God forbid, the faults he desires to find.
On the contrary—it is fitting to judge them favorably, to “do all good things” for them, reflecting “And my soul shall be as dust to all”—like the dust trodden upon by all but which gives them all good things: food, drink, silver, gold, precious stones, etc. Even if they dispute and wish him harm, one should act toward them with the humility and generosity of dust.
This applies especially when dissenters are wicked. But when the dispute comes from tzadikim (righteous ones), their intent is only for good—to uplift him through hidden measures and sweeten the judgments against him. Just as in charity, several Tannaim used to give gifts in secret so the recipient would not know (Ketubot 67b).
David’s request, “When the wicked rise up against me as evildoers” (Psalms 92), reflects this idea: the righteous dispute for his good, sweetening harsh judgments. The verse “The righteous shall flourish like a tamar” (Psalms 92:13) symbolizes that through such divine controversy, the tamar of Sitri Achra is overcome.
The root reality is that Sitri Achra arises from holy controversy—but only brilliance can sweeten judgments from their source. Hence the spiritual potency in righteous conflict: it heals and expands, not harms.
Even earthly remedies derive strength from the land—especially in Iyar, the month when the earth gives its fullness, just as spiritual healing comes through resolved controversy and divine peace.
Know that the eating on Shabbat is not for satiation at all, but rather so that all six days will be blessed, as taught in the Zohar (Yitro 88a): “All weekday blessing and success comes as a result of Shabbat’s holiness.” From the eating of Shabbat, all six days are influenced and blessed. :contentReference[oaicite:1]{index=1}
Because the primary satiation is on Shabbat—“for a blind person has no satiation,” as our Rabbis teach regarding the verse “Who fed you manna in the wilderness to afflict you” (Deuteronomy 8:16)—so the spiritual light of one’s eyes is restored at Kiddush on Friday night (Berachot 43b). :contentReference[oaicite:2]{index=2}
It is thus understood that the fullness of sight—that gives one true satisfaction—occurs on Shabbat. This satisfaction comes through the seeing of the eyes, as above.
The phrase "one steps in it a small step" indicates that on Shabbat one walks with a small step and eats three times (i.e. three festive meals), thus infusing the day with sanctity and blessing. Though it may seem counterintuitive—since the first wife (Shabbat) steps become shortened—the three meals restore and expand those steps, creating a “conquered path,” as in “You have cleared a path.”
Therefore, through the eating of Shabbat, one rectifies any defilement of Shabbat that is represented by shortened steps. The small steps are made broad and become a conquered path.
The leg is a remedy for weakness, as recognized by medical experts.
“Woe to me because I have sojourned in Meshech” (Psalms 120:5)—this verse expresses a prayer of distress over the judgments of fallen ones (sh"kh – numerical value 320), and the word “Meshech” reflects tamar twice, corresponding to two sets of sh"kh. :contentReference[oaicite:3]{index=3}
Know that every mitzvah and mitzvah that one performs creates one candle from it [see Zohar Terumah 166, Kabbalistic idea of spiritual lights from deeds]. And when a person departs, if it is a great soul that is very precious in the eyes of the Name, blessed be He, then they give it to search in the treasuries of the king—to search and take what it wants from the treasuries of the king, blessed be He. And this is the ultimate of all pleasures of the world to come. And for searching, one needs candles, as our rabbis, of blessed memory, said [Pesachim 10a]: that searching is with candles, and they learned from the verse "The candle of Hashem is the soul of man, searching all the chambers of the belly" [Proverbs 20:27]. And the candles are made from the mitzvot as above, in the aspect of "A candle is a mitzvah" [Proverbs 6:23]. But for these candles, the soul searches after departure in the treasuries of the king. And this is the aspect of "In the dead free" [Psalms 88:6]—once a person dies, he is made free from the mitzvot [Shabbat 151a]. Free is the aspect of searching that is made from the mitzvot, because the mitzvot are candles through which the searching occurs as above. But there is a tzadik who kills himself in his life, and also while still in life he searches in the treasuries of his father [G-d, symbolizing accessing divine wisdom even in this world through self-nullification].
Know that there are wicked who labor and toil all their days to uproot themselves completely from Hashem, blessed be He, and from His Torah. Because the holy point of Israel's holiness that is still within them—even though they are complete wicked—confuses them and brings them thoughts of repentance and fear from the fear of the great judgment. And because of this, they have no pleasure from their transgressions and desires. Therefore, they desire and toil to reach complete denial in their knowledge, G-d forbid, in a way that they have no remaining side of doubt to incline toward the truth. But they need for this very, very great toil, many, many years, may the Merciful save us, may the Merciful deliver us. Because the Judaism within them does not let them be and confuses them always. And know that there are some of them who, when they reach and come to what they desired—that is, to complete denial, G-d forbid, without any doubt toward the truth—then immediately they die [from the world], and then they see the truth.
Know that there are sons who are begotten in this world, but there are very great ascendant ones
“Today, if you will hear His voice” (Psalms 95:7). This is a great principle in the service of Hashem: that a person should set before his eyes only the present day— whether regarding matters of livelihood or his personal needs. He should not plan from one day to the next, as is taught in the holy books.
So too in his divine service—he should focus only on this day and this hour. For when a person desires to enter into the service of Hashem, it can seem to him like a heavy burden, one too great to carry. But if he thinks that he has only this day, it will not be a burden to him at all.
And furthermore, he should not delay his efforts from day to day, saying, “Tomorrow I will begin,” or, “Tomorrow I will pray with proper focus and strength,” and the like in other areas of service.
For a person has in his world only this day and this moment in which he now stands. Tomorrow is an entirely different world.
“Today, if you will hear His voice”—today, specifically. Understand this well.
→ Emphasizing the power of the present moment as the only true path to spiritual growth.
One must possess boldness of holiness, as explained in various places— for example, as it is written (Avot chapter 5): “Be bold as a leopard”, and as mentioned above.
Even toward the rabbi himself, one must have boldness—strengthening his resolve to speak openly with him about all that he needs, and not be ashamed.
The reason one person draws nearer more than another is only because he possesses greater inner boldness, and because of that, he speaks with him more. But this itself is dependent on something deeper: the boldness to speak comes from his service—that he serves and labors much in the service of Hashem.
Because of this devotion, he has the confidence to speak with the rabbi. And through speaking with him, he becomes further aroused and inspired, and through that inspiration, he serves and accomplishes even more.
Thus, this depends on that. And similarly, there are many things in the world that depend on one another, and we do not know where the beginning lies—for each one begins from its counterpart, and one supports the other, as explained above.
Just as there is arousal from one person to his fellow—for example, when they see that one says requests and prayers for forgiveness with arousal in a broken heart, then his fellow is also aroused from him, because he is aroused from his fellow and begins to look at himself and is also aroused, and begins also to say requests with arousal of the heart—so too, within the person himself there is arousal from him and within him, that he is aroused from his own words. That is, he says requests and supplications with arousal and cries "woe to me," and cries "woe to me," and within that he is aroused from this and begins to look at himself: "Where am I, and who is crying so? Is it not woe to me, to me actually?" And he begins a second time to cry "woe to me, to me precisely." And even though at the beginning it seems to him as if he is also saying in truth as is proper, with all this, afterward they see the difference between before and after, and understand [demonstrating self-arousal through personal prayer leading to deeper introspection].
[In the language of our rabbi, of blessed memory]: From the dwelling of the tzadik, the deeds of the generation are recognized. And a sign for this matter is: "And she sat under the palm tree" [Judges 4:5], and our sages, of blessed memory, said [Megillah 14a]: What is a palm tree? It has only one heart, so too Israel [symbolizing unity and singular devotion]. [Up to here in his language, of blessed memory].
When a person does not focus on the purpose [ultimate goal of existence, serving G-d], why does he need life? Behold, the soul always longs to fulfill the will of its Creator. And when it sees that the person is not doing His will, blessed be He—G-d forbid—then it longs very much to return to its root and begins to draw itself to depart from the person's body. From this, the person becomes ill, because the power of the soul is weakened as it draws itself away from him, since he does not fulfill its will—for it wants only that he do the will of the Place [euphemism for G-d], blessed be He. What returns the person to his health through medicines is because the soul sees that this person can force himself to act against his desire and habit. For he is accustomed to eating bread and other foods, and now he forces his desire and accepts bitter medicines and drugs for his health. Because the soul sees that he can force his desire for some purpose, therefore it returns to him, as it expects that he will force his desire for the true purpose—to do the will of his Creator, blessed be He.
Shavuot is a remedy for the lungs, because the five lobes of the lungs correspond to the five books of the Torah [Tikkunim 25, Kabbalistic text linking physical and spiritual], and on Shavuot, when we receive the Torah, we can receive renewed life [vitality or spiritual infusion].
Know that deaths of animals and beasts before their time [premature] is through that they are not careful in commandment sukkah as proper because sukkah aspects mother that covers on sons (Tikkunim page 3), aspects "If to understanding you call" [Proverbs 2:3]. And this aspects the difference that between definition man to definition animal as said our rabbis, memory their to blessing (Berachot 10): "Bless my soul Hashem and not forget all His benefits" that made for her breasts in place understanding but the animal sucks from breasts animal below. And this the difference between definition man to animal that the man sucks from breasts man that is in place understanding aspects "If to understanding you call" aspects sukkah. But the animal sucks from breasts animal that they below. And therefore when damages in commandment sukkah then falls from aspects breasts man that they in place understanding, aspects sukkah and then falls to aspect breasts animal, and sucks from there. It is found that sucks from abundance of the animal. And therefore sucks their life and through this they die through that takes from them their influence. And according to the damage that damaged in the sukkah so his fall and so takes the abundance of the animals and similarly causes deaths the animals and the beasts. And this "and for his livestock made sukkot" [Genesis 33:17]. Because the sukkah is for his livestock as above. Also the occupiers in building harms to them as said our rabbis, memory their to blessing (Sotah 11): all the occupier in building becomes poor. Because needs to build the house in wisdom and intellect and then not harm him the building. And then fitting to build house as written "In wisdom built house and in understanding established and in knowledge chambers filled" [Proverbs 24:3-4] (see Sanhedrin 92a) [because has place to enter the abundance]. But when builds without intellect, then harms him. And therefore becomes poor because this punishment for that damaged in wisdom. Because was fitting to build the house in wisdom as above. And therefore punishment that becomes poor that this aspects damage the wisdom, aspects "Wisdom of the poor despised" [Ecclesiastes 9:16]. And therefore through the sukkah that she aspect intellect, aspect if to understanding as above through this can build house in aspect "In wisdom built house" etc as above. And this aspect "And Jacob journeyed Sukkotah and built for him house" as above. And this aspect Shavuot because Shavuot and Sukkot they one. Because the Torah comes out from understanding that she aspect sukkah as written "And not forsake Torah of your mother" [Proverbs 1:8] aspect "If to understanding" that he aspect sukkah as above. And therefore immediately after Sukkot he Simchat Torah because from aspect sukkah from there comes out the Torah. It is found through that entered in the sukkah, made themselves in aspects the Torah because from there comes out the Torah as above. And then begins the Torah that he Bereshit, aspects house that is house of Bereshit, aspects "And Jacob journeyed Sukkotah and built for him house" as above. And this aspect Siyon (should be Siyon with yud vav because so explained in Shulchan Aruch Even HaEzer si 126 se'if 7) [intention to say: in verse this hinted matter Siyon two times because and Jacob journeyed Sukkotah initial letters Siyon that is the vav yud of and Jacob because the vav not from root the word therefore need to join with it also the yud and similarly journeyed Sukkotah and built initial letters also Siyon as above] that then he time giving Torah initial letters and Jacob journeyed Sukkotah and built for him house etc as above [lev initial letters lo bayit lev this the Torah because house from Bereshit to eyes all Israel they general the Torah this found from handwriting z"l [of blessed memory]].
Reason for breaking vessel clay [earthenware] at time of connection the match [engagement] because [all] these souls of the match they above one (see Zohar Lech Lecha 85b and in Dtz"ach and in Zohar Tazria 43a [Kabbalistic sources on soul mates]). But below the connection and the unification of them is in concealment because they do not know from unification of them until the match. And then is revealed the connection of them that was until now in concealment. But this the revelation of the connection that is revealed at time of the conditions [engagement terms] is in aspect of "And the living creatures ran and returned" [Ezekiel 1:14]. Because at time of the match is revealed the connection and immediately is concealed because after that they separate and distance because still she forbidden to him until the chuppah [wedding canopy]. It is found that at time of the match is revealed light of the unity of them that was until now in concealment and immediately is concealed as above in aspect of and the living creatures ran and returned as above. Therefore break vessel clay at time of connection the match because written (there) "And the living creatures ran and returned as appearance of the lightning" interpretation as light that comes out from the potteries that is the spark that comes out at hour that break vessel clay that it only for according to hour [momentary]. And therefore at time of connection the match that then light of the unity of them is revealed in aspect of ran and returned as above therefore break vessel clay this hints on secret and the living creatures ran and returned as appearance of the lightning as above [and see more reason on this above in Torah 60 and in Likutei Tinyana at its end].
Charity is repair of the bris [covenant, often referring to sexual purity]. Because damage of the bris is, because he was needing to influence [channel spiritual energy] in holiness to place that needs to influence and he removed the influence from there and drew it, G-d forbid to place other. And therefore the repair through the charity that through this returns and influences to there to the holiness and through this is repaired. And this aspect "And the men came upon the women" that is said in donation the Tabernacle [Exodus 35:22], that is aspect of coupling [union] that is made through the charity of donation the Tabernacle as above. And therefore when gives to poor that not worthy then on the contrary he damaged more, because returns and influences to place that not need. And see in place other [above in sign 31 and in sign 54] that explained also that charity is repair of the bris.
Know that the illness of the fever, Merciful one save [God protect us], comes through what a person eats excessive eating because when eats more than what needs he aspect of food animal [bestial eating] for definition the man to eat only according to what he needs and when eats more it act animal, that eats and chews all the day and through this comes fever, Merciful one save. And similarly when presents itself to the person in his food sparks that not clarified yet from food animal to food man through this comes also illness the above [if not who that he man great very that can to leap level complete and to raise the food to level of speaker [human level]]. Because when eats food animal as above found that goes out from definition man to definition animal. And this aspect "You caused man to ride our heads" [Psalms 66:12], that is definition man above him because he below definition man, because descended to definition animal as above then came in fire and in water this aspect illness the fever, Merciful one save, that fire and water heat and cold. And this that said our rabbis, memory their to blessing (in Avot de Rabbi Natan chapter 1 and in Tana de Bei Eliyahu Rabbah chapter 31 there ita language this). At time that said the Holy One blessed be He to Adam the first and you shall eat the herb the field trembled his limbs said: I and donkey eat in manger one trembled his limbs, this aspect illness the fever that comes through eating herb the field through food animal as above. And this that said since that heard in sweat your face you shall eat bread settled his mind because illness the fever this aspect damage the knowledge because main the knowledge through connection fire and water and this since that heard in sweat your face etc because healing the illness the above through sweat and through this settled his mind it aspect what healed from illness the above that completeness the knowledge as above.
Know that through renewal of the Torah [new Torah insights] rivers are made because when begins to renew in Torah, then begins to gush spring in aspect of "And a spring from house of Hashem will go out" [Joel 4:18] that is the intellect as written "In wisdom a house is built" [Proverbs 24:3]. And this spring at first it is narrow and small and after that widens and spreads more and more, until that rivers are made from it. And all come to drink from these rivers. Therefore who wants to renew innovations of Torah that have substance he needs to cry beforehand because when rivers the above are made and all come to drink from them then also klipot [shells, forces of impurity] and other side, G-d forbid, will come to drink also from there. Therefore needs to cry beforehand. And then makes through the crying rivers, in aspect of "From weeping rivers bound" [Job 28:11] (see Rashi there [interpreting as rivers stopped or bound by weeping]). That through the crying repairs rivers and from there drink their sufficiency all the klipot and other side. And after that when makes rivers from innovations of Torah that he renews after that then he can to draw them only to places that need, that strangers not drink from it. And therefore the composition the laws and the innovations is called tractate this aspect of "And my drink with weeping I mingled" [Psalms 102:10], that needs to mingle the drink with weeping, because needs to cry beforehand as above. And this aspect of "On rivers of Babylon there we sat also wept" [Psalms 137:1] this aspect of Babylonian Talmud that is made near the yeshivot [academies] from which rivers are made as above also wept because needs to cry beforehand, in aspect of "And my drink with weeping I mingled" as above.
When a person falls from his level know that from heaven it is because distancing beginning of drawing near. Therefore fell that he will arouse more to draw near to the Name blessed be He. And his advice that he begin anew to enter in service of Hashem as if not begun yet at all from world. And this rule great in service of Hashem that need actually each day to begin anew. [And see matter this more in several places in books of our rabbi, memory his to blessing how much needs the person to strengthen in service of Hashem and not to fall from any thing in the world only to begin each time anew see well in matter this, and it will be sweet to you forever].
The Name is the soul as is explained in the Torah Heichal HaKodesh [in sign 59, "living soul is his name" [Genesis 2:7] see there]. And there is in this aspect self-sacrifice. For there are ten martyrs of the kingdom [famous Jewish martyrs] who sacrificed their souls for the sanctification of the Name for the unification of the Holy One blessed be He and His Shechinah as is known that the main unification is through self-sacrifice. And they saw in those generations that it is impossible to repair and to make unifications above except through their souls. Therefore they sacrificed their souls for the sanctification of the Name. For when the souls ascend above through self-sacrifice then they return to the Shechinah, for from there they came out. For Israel are portion of G-d from above actually that they are portions of the Shechinah actually in aspect of "The laden from the womb" [Isaiah 46:3]. And when they return to the Shechinah then the Shechinah boasts see in what son I am coming to you [Zohar Vayikra 13a]. And then is aroused upper longing and unification is made as is known. And sometimes it comes for need this killing, G-d forbid that are killed, G-d forbid, several several souls from Israel in order that there be unification through their souls that ascend above. For sometimes need for the unification many souls very, G-d forbid. Therefore comes killing, G-d forbid. And similarly through loss of the Name, that is the famous that is, that there is one that is famous and is not famous, that is, that he is famous in mouth of all and all speak from him and even so is not famous, because he is not considered at all. And there is one that does not desire in this, only that he lost the famous that is loss of the Name that is even though not his will that not be famous even so lost it like person loses thing not in his will, that is, that lost the Name, that aspect of famous that has name in the world. But there is one that does this in his will and in his knowledge that sacrifices his soul for sanctification of the Name that is his famous, that aspect of name as above, that aspect of soul as above. And because of this even though he is famous even so he is not famous at all, for on the contrary he is opposite, for all speak against him, and invent against him lies that not arose on his mind. And has to him bloodshed actually from this. And does this in intention, because it is aspect of self-sacrifice actually because the Name is the soul as above, and also has to him bloodshed from this as above. And he saves Israel in this from what was proper to come upon them G-d forbid, for the unification as above. And through sacrifice of his name that is his soul as above he saves them as above.
When person is in hisbodidus [seclusion for personal prayer and introspection] and explains his conversation [pouring out his heart] and his suffering before the Name blessed be He and confesses and regrets on greatness of the damages that he did then also the Shechinah [divine presence] opposite him explains before him her conversation and her suffering and comforts him because every damage and damage that damaged in his soul, damaged with her also as it were [anthropomorphically]. And this aspect "You Hashem declared and Hashem declared you" and so forth [Deuteronomy 26:17].
When there is division [dispute or opposition] on the person they can to incline him from way of the Name blessed be He and to cause him to fall from his level, G-d forbid. And this that boasted David the king, peace be upon him. "Many my persecutors and my adversaries, from Your testimonies I not turned" [Psalms 119:157] that even that was on him division many with all this not turned from way of the Name blessed be He.
"When you come in vineyard of your fellow" and so forth [Deuteronomy 23:25] according to deed and so forth [perhaps linking to a story or principle] that left to him his mother will [testament or instruction] that one who cannot bear him not leave him to be with him. And if not, he will need help from the distant ones over the close ones to him and so forth (and it will be explained in another place). Because when one eats more than his need, this food harms him because every thing has a root that has life from it, like the spices have life from what the person takes them for medicine and similarly the foods have life from this that the person eats them and receives life from them; from this there is life to the foods. But when he eats more than his need there is no for this food from whom to receive life because the person does not need to it and it is similar as if left it the person inside vessel that certainly does not receive life from there. And therefore the food seeks for himself life to live himself and then he takes out the life of the person and through this he harms to the person and because of this join with him also other the foods and harm him. And this "and you shall eat as your soul satiated", not more. And this "and to your vessel not put" that is that not eat more than your need that this similar to giving to inside the vessel because not need to it as above.
Name you are segula [remedy or virtue] over the sea to subdue the waves and the secret "In the rising of its waves you calm them" [Psalms 89:10] (see Zohar Noach 69 and in Makom Melech there [referring to Kabbalistic sources explaining divine names as protections]).
When the person is believing in the tzadik without any knowledge [intellectual understanding] it is possible for him to fall from the faith because from faith alone it is possible to fall. But if he has also knowledge that he understands also in the knowledge then it is impossible for him to fall.
Eyes are things that are superior and very high [elevated and sublime], and they always see great and awesome things. And if the person merited to have fit eyes [proper or purified eyes], he would know great things only from what his eyes see, because they see always, but he does not know what he sees. Like for example when they pass a thing before the eyes of the person in passing and in great speed, then the person does not know what he saw. And behold even though at the hour that they passed the thing before his eyes certainly he saw it in seeing complete, with all this he does not know what he saw because even though his eyes saw the thing in completeness, with all this because of the speed there was no leisure enough that he bring the seeing to the knowledge that he know what he saw. For to know the thing that he saw this depends on the knowledge and for this one needs a little time that he delay a little the thing the seen before his eyes enough that he bring the power of seeing to the knowledge the thing the seen to know in the knowledge what he saw. And because of the speed he saw the thing only in power of seeing but there was no time to extend the thing to the knowledge. And therefore he does not know what he saw. And similarly the person sees in his eyes always great things [that is visions and visions [prophetic sights or revelations]]. But it is like that they pass before him in passing in general and in great speed therefore he does not know what he saw as above, and understand [implying deeper insight into the spiritual visions constantly perceived but not comprehended].
Know that decreased sleep decreases desire of licentiousness [forbidden sexual desire]. For there is fire in the person from the beginning of generation [creation or birth] that from this fire burn in the person all the burnings of all the desires. And also all the eating and drinking that one gives to the body this fire consumes and burns all. And through decreased sleep this fire is weakened and has no power to burn. But decreased sleep harms the brain. And similarly increased sleep when the person forces himself to sleep much also this weakens and decreases the fire the above. And also this harms the brain. Only when a person sleeps in proper measure then desire of the intercourse is in its strength and its power because the fire the above is not weakened [All this we heard from within his holy conversations. And the content of his intention in this he did not explain well. But according to what I understood from his conversation the intention is that no advice helps to decrease desire of licentiousness through some stratagem because it harms the brain. For it would be possible to weaken the desire through decreased sleep or increased sleep but both harm the brain. Therefore there is no wisdom and no advice against this only to strengthen to be a hero to conquer his inclination and Hashem will help him to remove this desire from him].
When there is unity between the tzadikim, the charity does not harm [cause loss], because according to the nature when one gives charity it is lacking from him what he gave, but through the unity between the tzadikim one can give charity and not lack at all. And similarly through this one can have self-sacrifice in truth and even so not harm him and remain in life.
Know that through wars that is division [conflict or dispute], through this fall thoughts of wicked ones on fit people, that is thoughts of heresy [unbelief or atheism], that fall upon them through this. And the repair to this to deliver the war to Hashem that Hashem will fight the war, through this nullifies thoughts of wicked ones the above. But know that through charity of them there is power in their thought to exist even if he delivers the war to Hashem, because there are charities that wicked ones give, because we find that even kings of idolaters give charity and do good, as it is written "To favor the poor gathers it" [Proverbs 28:8] (as Rashi interpreted, see there). And know that man of truth, that is that he does commandments in completeness and in all the details between him and his Creator as he is precise to do the commandment before people, that this aspect of truth, that all is one to him between when he does commandment before Hashem and between when he does before people, this the man of truth, has power to draw to himself all the charities, because these charities the above that they do, it stands far from them and is not with them, because the way of charity to draw itself to truth. And because they are far from truth, the charity far from them. And this the man truth draws to himself all the charities because charity is drawn only after truth. And this aspect "And charity stands from afar because truth has stumbled in the street" [Isaiah 59:14], that is that charity stands from afar, this because truth stumbled in the street, because because there is no truth, therefore charity far from them as above. And this what is written "And charity will be for us because we guard to do all this commandment before Hashem our G-d as He commanded us" [Deuteronomy 6:25], that is when we will have aspects of truth that is to guard to do all the commandments before Hashem alone in all the details, as he does before people that this aspect of truth as above. And this "because we guard to do all this commandment before Hashem our G-d as He commanded us" before Hashem our G-d precisely, that is that we guard to do all the commandments before Hashem alone, between us and our Creator in all the details and the particulars as He commanded us that is in all the details as the Name blessed be He commanded us, that is aspect of truth the above that also when he does the commandment before the Name blessed be He alone he is precise in all the details and so forth as above. And then "And charity will be for us" for us precisely, that is that we draw to ourselves all the charities because the way of charity to draw to truth as above. It is found when this man of truth draws to himself the charities then they have no power the charity and no power in their thought to exist as above. And what charity is drawn to truth because charity is aspect of truth (see Zohar Emor 9a) because truth is one because one is only one because before one what are you counting (Sefer Yetzirah) and if there is second etc it is not one and similarly the truth is only one because when they say on some thing the truth it is impossible to say because if one, that is the truth as it is but lie it is possible to say on one thing many things (as explained in another place above in sign 51, see there) because on vessel silver it is impossible to say the truth because if one that is that it is vessel silver alone but if he wants to say lie, he can say many because he can say that it is vessel gold or copper or other names and similarly in all the things in the world, it is impossible to say the truth because if thing one as it is but the lie is the many as above it is found that truth is one (and see there more wondrous things from the matter of truth that it is one see there) and therefore Holy One blessed be He and Torah and Israel all one because the Name blessed be He truth and His Torah truth and Israel truth and since all truth, all one because in truth there is no change as it is written "I Hashem have not changed and you house of Jacob have not ceased" [Malachi 3:6] because the Name blessed be He is truth and He is one without change, G-d forbid, as above and the change is only with the recipients because according to the recipient so is formed with him the change but the Name blessed be He no change in Him, G-d forbid and this aspect of sun because the sun is only power one alone and the changes are the many changes are formed through the sun like to melt and to freeze to cool and to heat and other powers (as explained in another place) and this is only because of the recipients like when the sun comes on wax melts it this because the wax is not hard in truth and therefore is formed with it the power to melt, and similarly in other powers but the sun is only power one alone and this aspect of charity, that is aspect of sun aspect of truth as above "And will rise for you fearers of My name sun of charity" [Malachi 3:20] and this that said our sages, of blessed memory "Like the blackening of olives to sons of man, once a person needs the creatures his face changes to several colors" [Berachot 6b] for through charity come several changes and all is only because of the recipients but the charity that is aspect of truth aspect of sun as above is only power one alone, and no change in it as above and the change is only with the recipients that their faces change to several colors and there is that his face changes because of greatness that he has in that he is not worthy that he needs the creatures and there is because of smallness on that he needs the creatures and there is that his face changes because of joy, that he is joyful that they give to him and also in this there are changes because there is one who is very joyful on that they give to him it is found that the changes is only with the recipients each one according to his aspect so their faces change as above but the charity is only power one alone because it is aspect of truth, aspect of sun and therefore draws itself to truth as above and Jacob that is aspect of truth as it is written "Give truth to Jacob" [Micah 7:20] is said about him "And the sun rose for him" [Genesis 32:32] that is aspect of and charity will be for us the above because sun is aspect of charity as above "And sun of charity will rise for you fearers of My name" that is that Jacob through the truth had power to draw and to shine for himself all the charities, that they are aspect of sun and this "And the sun rose for him", for him precisely, aspect of "And charity will be for us" as above. In the Gemara [Yevamot 96b]: a deed that they divided in the house of study until a Torah scroll was torn because of them and he said: I wonder if this house will not be idolatry. It is found that through division is made idolatry and heresy. And this is what is written "Who devise evils in heart every day they gird wars" [Psalms 140:3] that through the wars, that is division, through it devise evils in heart through this come evil thoughts, that is heresy as above. And the repair to this to deliver the war to Hashem that He will fight the war as above. And this aspect of silence that is one needs to silence to them only to rely on Hashem that He will fight for us. And this aspect of "Hashem will fight for you and you will be silent" [Exodus 14:14]. And through the silence this the thought is elevated because evil thoughts of heresy are nullified as above. And this be silent, thus it arose in thought [Menachot 29b] that through the silence the thought is elevated as above. But when also they silent then can, G-d forbid, to spoil the repair that is made through silence his. And this aspect of "On my back plowmen plowed" [Psalms 129:3] language of silence aspect of "and you will be silent" that is that their silence rises on his back as above. And this they lengthened their furrows, this aspect of charity of them, aspect of "And my charity will answer in me" [Genesis 30:33] that is that through charity of them, they can, G-d forbid, to overcome that their silence will rise, G-d forbid, on our silence in aspect of "On my back plowmen plowed" and so forth. And because of this not help the advice the above that is to deliver the war to Hashem that is aspect of "Hashem will fight for you and you will be silent" as above. But the man the truth draws to himself all the charities and nullified power the charity of them and then automatically nullified their evil thought and nullified all the heresies as above.
