Likutay Moharan - Torah-teaching 207

207 - All speeches are aspects of gevuros

All the speeches are aspects of gevuros (strengths/judgments) as it is written "And Your gevurah they shall speak" [Psalms 145] and as it is written in the writings that the five gevuros in the daas (knowledge) burst forth and go out in the mouth and are made from them the five outlets of the mouth. It is found that all the speeches are aspects of gevuros and one needs to sweeten them, and the sweetening is by study of the Torah and good speeches that they speak, by this they sweeten the speeches that are aspects of the gevuros. And know that sometimes hard gevuros go out, may the Merciful save us, and they come in this world to the great ones of the generation because of that they have great daas, therefore when hard gevuros go out, G-d forbid, they come in the daas of the great ones and there they burst forth and go out from the mouth, and are made from them speeches as above, and then the speeches are aspects of hard gevuros and one needs to see to sweeten them. And when they do not sweeten the hard gevuros, G-d forbid, because of that they do not have strength to sweeten them or that they are then in a small level that it is impossible to sweeten them because of that they damaged then in some damage and sin, because even tzadikim and great ones sometimes they damage and err in some thing, "For there is no tzadik on earth" etc. [Ecclesiastes 7] and because of that they are then in this aspect they do not sweeten the hard gevuros that they are the speeches, and then when they are then in this aspect they do not sweeten the hard gevuros that they are the speeches, and then when they do not sweeten the speeches that they are hard gevuros, then they begin to speak with those speeches evil speeches on the general or on the particular, or that they speak on the tzadik of the generation, and then all their speeches that they are hard gevuros come and fall on the tzadik of the generation, G-d forbid, and the tzadik of the generation needs to see to sweeten those hard gevuros that they are the speeches above, and by that he judges them favorably in that they speak on him, it is found that he inclines toward chesed (kindness) and by this sweetens them, or by that he receives the sufferings that they speak on him, receives them with love, by this he sweetens also their speeches that they are the hard gevuros as above. But if there is no strength, G-d forbid, in the tzadik of the generation to sweeten them, then he can fall from his level very much, G-d forbid, by those gevuros above that come on him, or that he departs, G-d forbid, by this, and then by his departure his soul sweetens those hard gevuros above, and from this was the departure of the Baal Shem Tov because he said that he would depart from the deed of the shatz (Shabbatai Tzvi) may his name be erased, because with the shatz may his name be erased there were several great ones of the generation and outstanding scholars that he misled them as is famous, and they went out from the general and spoke evils on the Torah shebe'al peh (Oral Torah), and this was because of that hard gevuros came to them and they did not sweeten them because of the aspect above, and therefore they spoke evil speeches on the general, and those speeches fell on the great of the generation, and the Baal Shem Tov, his memory for blessing, he was then the great of the generation, and from this he departed, and as they say in the name of the Baal Shem Tov, his memory for blessing, that he said that two holes were made to him in his heart by the deed of the shatz may his name be erased, because when they speak on the Torah shebe'al peh or when they speak on the tzadik of the generation himself it is one thing literally, because the main Torah shebe'al peh is dependent on the tzadik of the generation as it is written in the Zohar (Vayeitzei 153:): The Shechinah sits between two tzadikim, which is the Torah shebe'al peh as brought in another place [see in the Torah "Tehilah LeDavid" sign 12] and similarly the Talmud Chacham is himself the Torah as our Rabbis, their memory for blessing, said (Makkot 22:): How foolish etc. that stand before the Torah etc. But when the tzadik sweetens their speeches then he returns and makes from the speeches Torah as brought in another place [there sign 12] and then he makes Torah of chesed, that is to teach to others as our Rabbis, their memory for blessing, said (Sukkah 49:) on the verse "And Torah of chesed on her tongue" [Proverbs 31] this is who learns in order to teach it, because certainly when they make Torah from those speeches it is possible for him to teach others with it, and it is found that it is Torah of chesed and by this sweetens them.