Likutay Moharan - Torah-teaching 57

57 - When Will the Son of David Come

[In the language of our Rebbe, of blessed memory] His students asked Rabbi Yosei ben Kisma, When will the son of David come etc. He said to them: When this gate falls and is built, and falls and is built, and falls, and they do not have time to build it until the son of David comes (Sanhedrin 98a) (Rashi): This gate, of Aram, for in Aram he was at that time: And they do not have time to build it, the third time. They asked Rabbi Yosei ben Kisma when the son of David will come etc.

1. Know, that every dibur (speech) and dibur that came out from the mouth of the Holy One blessed be He, a malach (angel) was created from it [Chagigah 14a]. And every dibur and dibur is divided into many nitzotzos (sparks), in the aspect of: "Like a patish [hammer] that breaks the sela [rock] in pieces" [Jeremiah 23:29] [see Shabbat 88b]. Similarly, many and many malachim (angels) were created, according to the abundance of the nitzotzos. And the inclusive dibur of the nitzotzos, a malach was created that is sar (prince) and rosh (head) over the malachim that were created from the nitzotzos, and they are his machaneihu (camp). And every malach and malach is appointed over some thing, and even all eilanos (trees) and asavim (herbs) have appointees over them, as our Sages, of blessed memory, said [Bereishit Rabbah parsha 10]: There is no esev (herb) below that does not have a malach above etc. And every malach receives his chiyus (vitality) from the dibur and influences into the thing that he is appointed over, which is to some esev or other thing that he is appointed over. And these two kochos (powers), which is the koach (power) that the malach has to receive, and the koach to influence, are called in the aspect of yadayim (hands). With the yad yamin (right hand) he receives his chiyus, and with the yad smol (left hand) he influences in the aspect of: And strikes it and says to it grow [there]. And the striking is the aspect of smol (left). It turns out that all the refuos (healings) depend on the Torah, in the aspect of: "And to all his flesh marpei [healing]" [Proverbs 4:22]. For the Torah gives koach to the malachim and the malachim influence to the asavim and the asavim heal through the koach of the Torah. And one who damages emunas chachamim (faith in Sages) and breaks their gider (fence), then there is no refuah (healing) for his makkah (wound) [Shabbat 110a], lest the chivya (serpent) of the Rabbis bit him, that he has no asvasa (healing). For the one who breaks their gider through this removes the yadayim from the malachim according to the aspect of his hasarah (removal) from the way of the divrei (words) of the Rabbis: "Thou shalt not sur [turn aside] from the davar [sentence] which they shall declare unto thee, to the yamin nor to the smol" [Deuteronomy 17:11]. According to the aspect of his hasarah, if he sar (turns aside) from the way of the divrei of the Rabbis to the yamin, through this the yamin of the malach is removed, and he has no koach to receive. And if he sar to the smol, through this the yad smol is removed from the malach, and he has no koach to influence. And when some yad of the malach is damaged, then this man has no asvasa, for this esev upon which his refuah depends has no koach to heal him, for it does not influence him. And this is the aspect of: "A makkah which is not written in the Torah" [Deuteronomy 28:61], this is the misas (death) of talmidei chachamim (disciples of Sages), which is the misah (death) that talmidei chachamim cause to some man, for the cholayas (illness) that comes to a man because he transgressed the divrei of the Rabbis has no refuah, and he dies from this cholayas. This misah comes through a makkah which is not written in the Torah, for things that are not written in the Torah were given to the chachamim (Sages), and we are commanded to hear from them. And there is one who belittles their divreihen (words) and does not believe their divreihen because it seems to him that from the Torah it is not so, and through this he becomes ill with a makkah that has no refuah, and dies in it. And there are yisurin shel ahavah (afflictions of love) that rule over a man who is a tzadik (righteous) and he is stricken with yisurin (afflictions), and his refuah does not depend on refuas asavim (healing of herbs), for he is a tzadik, and did not damage the yedei (hands) of the malach, and the yadayim are complete: "For I am cholas ahavah [lovesick], his smalo [left hand] is under my roshi [head], and his yemino [right hand] doth embrace me" [Song of Songs 2:5-6]. Which is, cholas ahavah can rule over one man, and his refuah does not depend on the yadayim above, for the yadayim in his aspect are complete, in the aspect of "smalo under" etc. And this is when Rabbi Yochanan came to the Tanna who was ill with yisurin and said to him: Are yisurin dear to you? He said: Neither they etc. He said to him: Give me your yad etc. [Berachot 5b]. For Rabbi Yochanan thought that these yisurin are yisurin shel ahavah, and this is what he asked him: Are yisurin dear to you, that he asked him if they are dear to him the yisurin, which is if they are yisurin shel ahavah. And he answered him: Neither etc. And when Rabbi Yochanan heard that the yisurin are not of ahavah, he thought perhaps he damaged, G-d forbid, in the yadayim above and because of this he has no refuah. And this is what he said to him: Give me your yad, in order to know if he damaged in the divrei of the Rabbis, G-d forbid, as above. And immediately when he gave him the yad, he raised him, for it was not yisurin shel ahavah, and he did not damage in the yadayim, because of this he was able to live and rise from his cholay (illness). And this is: "And he draws the abirim [mighty] with his koach; he rises up while he has no ya’amin [faith] in chayin [life]" [Job 24:22]. For through not believing in talmidei chachamim who are called chayim (life), as our Sages, of blessed memory, said [Berachot 18a]: "And Benayahu the son of Yehoyada the son of a ish chai [living man]", the tzadikim even in their death are called chayim. Through this he falls in cholayas in which he has no ya’amin in his chayav (life), which is that no man believes that he will live from this choli (disease), for there is no refuah for his makkah as above. And its tikun (repair) is that he raises the fallen emunah (faith), and believes the emunas chachamim. And this is: "He rises up while he has no ya’amin in chayin", which is, this that he did not believe in the chachamim who are called chayim, he raises this fallen emunah, and through this he rises from this cholayas in which no man believed until now that there is any refuah for his makkah. And through his emunah he is healed, for through emunas chachamim he repairs the aspects of yadayim of malachim, and they receive and influence kochos to the asavim for his refuah. And this is: "And he draws the abirim with his koach", which is, that the malachim who are called abirim [see Yoma 75a], each one returns to him his koach, which is twenty-eight parkin (joints) of the yadayim, and they draw shefa (abundance) to all the things that they were appointed over, and then he has refuah as above, for the divrei chachamim make and repair the aspect of the yadayim as above.

2. And to raise the fallen emunah (faith) is through the aspect of Yaakov, which is through neder (vow) [see Zohar Pinchas 255a] [meaning: and he fulfills immediately, see in the omissions]. And through the neder he returns to emunas chachamim, for when he has no emunas chachamim, this is the aspect of the histalkus (departure) of the chachamim, the aspect of pele (wonder): "Behold, I will again do a hafli [marvellous] work among this people, even a haflei [marvellous work] and a pele; and the chokhmas [wisdom] of their chachamim shall perish" [Isaiah 29:14]. And our Sages, of blessed memory, expounded [Midrash Rabbah Eicha 1]: that this is said about the silukan (departure) of chachamim. And the tikun (repair) of this pela’ah (wonder), which is of the silukan of chachamim, its tikun is the pela’ah of neder, in the aspect of: "When a man shall yafli [pronounce] a neder" [Numbers 6:2]. For through the neder he ascends to the shoresh (root) where the chachamim are rooted there, which is the aspect of plios chokhmah (wonders of wisdom) [Sefer Yetzirah, and see Zohar Balak 193b]. And he knows and recognizes the ma’alos (virtues) of the chachamim, and through this he returns and believes in them. And this is the aspect of: "I will give thanks unto Thy sheim [name], for Thou hast done pele" [Isaiah 25:1]. And through this: "Eitzos [counsels] from merachok [afar], emunah amen [faithfulness amen]" [Isaiah 25:1]. Which is, through the aspect of neder, which is the aspect of pele, the emunas chachamim is repaired, whose eitzah (counsel) is from merachok in the aspect of: "She bringeth her lachmah [bread] from merachok" [Proverbs 31:14], for divrei Torah (words of Torah) are poor in their place and rich from another place [Yerushalmi Rosh Hashanah, chapter Ra’uhu Beit Din]. That the chachamim learn their divreihen from mekomos rechokim (distant places) in the Torah, that this was given to them to expound the Torah for all their chefetzeihem (desires) in thirteen midos (measures) that the Torah is expounded by them. And we are obligated to believe all their divreihen, in the aspect of: "Thou shalt not sur from the davar" etc. And Yaakov is the aspect of neder, who is the rosh for all who vow, as it is written: "And Yaakov yidar [vowed] a neder" [Genesis 28:20] [see Bereishit Rabbah Vayetze 70]. And this is: "From the yedei [hands] of the abir [Mighty One] of Yaakov" [Genesis 49:24], in order to repair the yedei of the malach called abir, one needs to use neder, which is the aspect of Yaakov as above. For from there the ro’eh (shepherd), the even Yisrael (Stone of Israel), which is, through the neder the emunah is repaired, which is called ro’eh in the aspect of: "And ro’eh emunah" [Psalms 37:3]. And when the emunah is repaired, the yadayim are repaired, in the aspect of: "Thou shalt not sur" as above.

3. And when the yadayim (hands) above are repaired through neder (vow) as above, through this the oros (lights) of the avos (fathers) shine in him, for neder this is the or (light) of Yaakov, and yadayim are Avraham and Yitzchak, who are yamin (right) and smol (left) [Zohar 78a]. "Before their avosam He wrought a pele [wonder]" [Psalms 78:12], which is, through the pele above, the or of the avos shine in him. And this is the sofei teivos (final letters) of the names of the avos, bqm [for the final letters of Avraham, Yitzchak, Yaakov are the letters bqm], acronym "With My shemen kodesh [holy oil] have I meshachtiv [anointed him]" [Psalms 89:21], which is a hint to the aspect of neder: "And this even [stone] which" etc. [Genesis 28:22] "And he poured shemen [oil] upon it" [Genesis 35:14], which is, through the neder the or of the avos shine upon the man.

4. And through these oros (lights) he ascends and delights in the oneg Shabbos (delight of Shabbat) in the aspect of: "Then shalt thou tis’aneg [delight thyself] in Hashem... and cause thee to ride upon the bomasai [high places] of the earth, and feed thee with the nachalas [heritage] of Yaakov thy father" [Isaiah 58:14]. "Bomasai of the earth" are Avraham and Yitzchak who are the yadayim (hands), who are the zero’os olam (everlasting arms) [Deuteronomy 33:27]. "And feed thee with the nachalas of Yaakov" this is the aspect of neder above. And through the avos with the emunah (faith) above, one merits the oneg Shabbos, shin bas, shin this is the aspect of avos [see Zohar daf 2b, Bereishit 25a]. Bas this is the aspect of emunah, the aspect of Avraham had a bas (daughter) etc. [Bava Batra 16b, expounded there on the verse: "And Hashem blessed Avraham bakol [in all]", Avraham had a bas and her name was Bakol, Proverbs 28:10]. "A ish emunos [man of many faithfulnesses] has many blessings" [Proverbs 28:20].

5. And the oneg Shabbos (delight of Shabbat) this is the aspect of achilah bikdushah (eating in holiness), for achilas yemei hachol (eating of weekdays), the sitra achara (other side) also enjoys from it, but from achilas Shabbos (eating of Shabbat) there is no cheilek (portion) to the sitra achara at all and at all. And this is what He commanded us about achilas Shabbos as it is written: "Eat it today, for today is a Shabbos unto Hashem" [Exodus 16:25], for achilas Shabbos is made kedushah (holiness) and complete Elokus (divinity), without mixture of sigim (dross) at all. And one can accomplish through achilas Shabbos what one accomplishes through ta’anis (fasting), which is to cause his oyevav (enemies) to fall before him through the merit of the oneg Shabbos as he accomplishes through tzom (fasting). And because of this it is called Shabbos, for through its segulah (propitious quality) "To cause the oyev [enemy] and the misnakem [avenger] to cease" [Psalms 8:3].

6. For through tzom (fasting), his oyevav (enemies) fall before him, for through ka’as (anger) which comes from the kaveid (liver), the aspect of: kaveid koeis (liver angers) [Berachot 61b], the great mekatreg (accuser) is aroused, which is Esav, "He is Edom" [Genesis 36:1], whose achizah (hold) is in the kaveid [Zohar Pinchas 234a and Tikkun 21 there 25a], which is the aspect of kaveid which is full of dam (blood) [see Bechorot 55a]. And from the upper mekatreg, mekatregim (accusers) and tzarim (adversaries) are aroused and extended below upon the koeis (angry) man and rule over him, and they are not afraid before him, for through ka’as it seems to them like a beheimah (beast), in the aspect of: "He is like the beheimos [beasts] that perish" [Psalms 49:13]. "And the mora’achem [fear of you] and the chitchem [dread of you]" [Genesis 9:2] is only through the tzelem Elokim (image of G-d) that is in the penei (face) of man, and through the tzelem man is man. And when the tzelem departs, then he goes out from the category of man to the category of beheimah, and then his mora (fear) departs [see Shabbat 151b]. And the main tzelem that shines in the penei of man is the chokhmas (wisdom) of the Creator that He gave to man yisron (superiority) over the beheimah, it is what shines in the penei of man, in the aspect of: "The chokhmas adam [wisdom of a man] maketh his panav [face] to shine" [Ecclesiastes 8:1]. And through ka’as, if he is wise, his chokhmaso (wisdom) departs [Pesachim 66b], and then his tzilo (shadow) departs, and his panav fall in the aspect of: "Why art thou charah [wroth]? and why is thy paneicha [countenance] fallen" [Genesis 4:6]. And when he has no penei adam (face of man), then his mora departs for he is like beheimos. And his tzarav (adversaries) afflict him. And through tzom and ta’anis (affliction) he repairs his panav and returns to himself his chokhmah, which is his tzelem that shines in his panav. And then all fear him, and his oyevav fall before him, before him precisely, for the main of their falling is because of the panim as above. And all this is done through tzom, for through tzom the kaveid is subdued before the moach (brain), for on the day that man eats, then the kaveid is nourished first and afterward it sends to the moach. It turns out on the day of eating, the gedulah (greatness) and the memshalah (dominion) is to the kaveid. And when he fasts, then the moach is nourished first, and the moach sends mazon (food) afterward to the kaveid [see Shaar Tikunei Onot to the Arizal]. It turns out on the day of tzom, the kaveid is subdued before the moach, and the gedulah and the memshalah is to the moach. And this is tikun for what he damaged at first in the chokhmah, which is the moach, which is the tzelem that shines in his panav. And now through the ta’anis, he subdues the kaveid and gives the memshalah to the moach. And when the kaveid, which is the rosh (head) of the mekatregim, is subdued, then all the oyevim (enemies) that are held in the kaveid are subdued. And this is the letters tzom, acronym vekatoti mipanav tzarav [Psalms 89:24], that through tzom, the kaveid is subdued, and the moach the chokhmah is repaired and shines in his penei in the aspect of: "And his panav shines with nehiru ila’ah [upper shine]" [Zohar Terumah 135a]. And all this from the oneg Shabbos above.

7. And know, that to nullify and subdue the oyevim (enemies), tzom (fasting) or achilas Shabbos (eating of Shabbat) alone is sufficient, but for the abundance of shalom (peace), one also needs to increase in tzedakah (charity), as the saying of our Sages, of blessed memory [Avot chapter 2]: He who increases tzedakah increases shalom [Berachot 6b]. The agra (reward) of ta’anisa (fasting) is tzidkesa (charity). And they said [Ta’anit 8a]: Shemesh (sun) on Shabbat is tzedakah to the aniyim (poor). Shemesh, this is the aspect of shalom, as the saying of our Sages, of blessed memory [Mekhilta and in Sifri Parshat Tetze and in Yerushalmi Ketubot chapter 4]: "And the shemesh rose upon him", what shemesh is shalom to all who come to the world etc. And this is shemesh, which is, the shalom is only through tzedakah to the aniyim.

8. And know, that there is a difference between the shalom (peace) of the ta’anis (fasting) of chol (weekday) and between the shalom of the oneg Shabbos (delight of Shabbat), which is, the shalom of ta’anis has no aspect of dibur (speech), the aspect of: "And they could not dabro [speak] unto him leshalom [peaceably]" [Genesis 37:4]. But through the oneg achilas Shabbos (delight of eating of Shabbat), the dibur is completed to shalom in the aspect of: "For my achai [brethren] and rei’ai [companions]’ sakes, I will now adabrah na shalom [speak peace]" [Psalms 122:8]. "And dabber davar [speak a word]" [Isaiah 58:13], said on Shabbat, for the peh (mouth) is completed with great or (light) at the time of achilas Shabbos. And this is what our Sages, of blessed memory, said [Ta’amei Mitzvot to R. M. the Babylonian and similarly brought in ShLaH Masechet Pesachim]: There is no difference between chametz (leavened bread) and matzah (unleavened bread) except mashehu (a little). Chametz, this is the aspect of tikun (repair) of ka’as (anger) through ta’anis as above, the aspect of: "Who is this that cometh from Edom, with chamutz [crimsoned] garments" [Isaiah 63:1]. Edom, this is the aspect of kaveid (liver) above. And chametz, this is the aspect of its hachna’ah (subduing), the aspect of ta’anis, the aspect of lack of eating, the aspect of: "Kol machmetzes [no leavened bread] ye shall eat not" [Exodus 12:20]. Lo socheilu (ye shall eat not), this is the aspect of ta’anis above. Matzah, this is the aspect of achilas oneg Shabbos (eating of the delight of Shabbat), the aspect of: "That ye may samtzu [suck], and hisanegtem [be delighted]" etc. [Isaiah 66:11]. And this is: There is no difference between chametz and matzah etc., which is, there is no difference between the ta’anis and between achilas oneg Shabbos above, there is no difference between them except mashehu, acronym vehayah ma’aseh hatzedakah shalom [Isaiah 32:17], which is, that the shalom of the ta’anis is not like the shalom of Shabbat, for this has no peh and this has a peh. And this is the difference, the aspect of shalom that has a peh is superior to shalom that has no peh, like the ma’alah (superiority) of medabber (speaker) over chai (living), for the chayos (living beings) are chayim (living) like bnei adam (human beings), but man has ma’alah that he has the koach hadibburi (power of speech). And this is the difference between chametz and matzah, that the difference between cheis and hei. Chametz is with cheis, this is the aspect of shalom that has no peh, the aspect of chai, the aspect of: "And the chayas hasadeh [beasts of the field] shall be at hashlemah [peace] with thee" [Job 5:23], which is the aspect of shalom that has no peh, that has no koach hadibburi, like the chayos hasadeh. And matzah is with hei, this is the aspect of the motza’os hapeh (utterances of the mouth), the aspect of the koach hadibburi as above: "Hei [here] is zera [seed] for you" [Genesis 47:23], the aspect of: "Ziru [sow] to yourselves according to tzedakah [righteousness]" [Hosea 10:12], the aspect of "The ma’aseh hatzedakah [work of righteousness] shall be shalom" [Isaiah 32:17]. And this is: "The medanim [contentions] yashbis [causeth to cease] the goral [lot]" [Proverbs 18:18]. "And thou shalt have sanua [rest], and shalt stand in thy goral at the keitz hayamim [end of the days]" [Daniel 12:13], that then it will be kulo Shabbos (all Shabbat). And this is sanua, this is the aspect of: "And He yanach [rested] on the seventh day" [Exodus 20:11]. And this goral, which is Shabbat, nullifies medanim and tzarim (adversaries) as above. And it also has koach (power) that through it is made the aspect of peh as above. And this is: "And bein atzumim [divideth between the mighty] yaprid [he divides]" [Proverbs 18:18], between the his’atzmus (strengthening) and hischabrus (connecting) of the kaneh hacheis (stem of the cheis) to the gag hacheis (roof of the cheis) he divides, and hei is made from cheis, which is the aspect of peh as above [wordplay: cheis (ח) of chametz transforms to hei (ה) of matzah, enabling speech]. And this is what they asked Rabbi Yosei ben Kisma, When will the son of David come. And he answered them: When this sha’ar (gate) falls etc. And the main thing that it falls three times, and they do not have time to build it until the son of David comes. For the sha’ar of Aram, this is the aspect of the sha’ar of the sitra achara (other side). And when it falls, fall after fall, through the aspect that I brought* as above, then the son of David will come, and will build the sha’arei hakdushah (gates of holiness), which is, when there is no emunos chachamim (faith in Sages), and one does not hear them in the aspect of: "And they that mochiach [reprove] in the sha’ar shall be yekshun [ensnared]" [Isaiah 29:21]. Through this they come to choli (illness) until no marpei (healing) as above, in the aspect of: "And they came near unto the sha’arei maves [gates of death]" [Psalms 107:18]. But when they have emunah, then the sha’arei hakdushah are opened to them, in the aspect of: "Open ye the she’arim [gates]... that shomeir emunim [keepeth faithfulness]" [Isaiah 26:2] [Rashi Parshat Toldot on "vele’im malam yamtzu (and to the mother full will strengthen)"]. And then the sha’ar of Aram falls once. And the establishment of emunah is through neder (vow), and then shines with the nehiru (shine) of the avahan (fathers) as above. And then the sha’ar dikdushah (gate of holiness) is built a second time, in the aspect of: "Se’u she’arim [lift up your gates] rasheichem [your heads]" [Psalms 24:7], for the avos (fathers) are the rashim (heads) [see Zohar Pinchas 253b], in the aspect of: "These are the rashei [heads] of their beis avosam [fathers’ houses]" [Exodus 6:14]. "And when this one kam [rises], that one nofel [falls]" [Esther 9:1]. And this is the aspect of the falling a second time of the sha’ar of Aram. And through the he’aros (illuminations) of the avos, one merits Shabbat, to cause the oyev (enemy) to cease, and merits shalom as above. And then the sha’ar dikdushah is built a third time in the aspect of: "And mishpat shalom [judge ye truth and peace] shiptu [judge] in your sha’areichem [gates]" [Zechariah 8:16]. And in the aspect of tzedakah (charity), "Thou shalt not sedakei [oppress] a ani [poor man] in the sha’ar" [Proverbs 22:22]. And they subdue the sonim (haters) who suck from the sha’ar of Aram in the aspect of: "Yasichu [they that talk] of me yoshvei sha’ar [sit in the gate]" [Psalms 69:13]. For the kaveid koeis (liver angers) is subdued, which is Esav Edom as above, who is like a aderes se’ar (mantle of hair) [Genesis 25:25]. And this is the falling a third time of the sha’ar of Aram. [Up to here the language of our Rebbe, of blessed memory] [Belongs to above, after the word through the aspects that I brought*: here our Rebbe, of blessed memory, skipped several words that were written in his language there, in his holy writing. And when he gave me to copy this Torah, he erased intentionally many and many words from the writings of his holy hand, so that I would not copy them. And I saw that he had in this a complete intention. And so was his way many times, in many Torahs, that he was very precise when he gave his Torah to copy it, to erase there many and many words that were necessary for the matter very much, and skipped in the middle, for he did not want these words to be revealed. And the one who examines well in these places can understand that there is lacking there in the middle of the matter. And also in this Torah one can see a little, for he wrote and when it falls etc. through the aspects that I brought and this is not the way of his language. But all this was with him written beautifully, explained well, but with precise intention he skipped in the middle. For all his holy words were with great balance and weight, what to reveal and what not to reveal. And even one extra word, he was precise about it not to speak or not to copy, according to what he knew according to his immense attainment, that there is no need to reveal this. And see nearby in siman 58 ot 9, what is written there that the greatness of the kesherei (kosher) of the generation is the aspect of kli (vessel) to the hischadshus (renewal) of the Torah in the aspect* and these etc. and there the lack is apparent to the eyes. And now according to the above you will understand the matter, for there he erased several words in the middle of the Torah and similarly in that Torah in siman 58 above he erased beforehand also many and many words and matters, in other places that are not so apparent and similarly afterward in siman 59 there also he erased in ot 6 after and this is the interpretation bayis (house) and hon (riches) etc. that the avos (fathers) converted gerim (converts) etc. there he erased many and many words and similarly in other places in that Torah. And so it was in many and many Torahs that he gave to copy them as above].

Belongs to sections 1 and 2. The mevazeh (despiser) of a talmid chacham (disciple of a Sage) has no refuah (healing) for his makkah (wound) [Shabbat 119b], for all the refuos (healings) are harkavos (compositions), which is that they take such and such a sam (drug) and such and such a esev (herb) in such and such middah (measure) and mishkal (weight) and similarly another esev whose mishkal is such and such and similarly they weigh from several minim (kinds) and all esev and esev has another koach (power) and they mix these minim together and make from them a harkavah (composition) and this harkavah, it has koach to heal the cholayas (illness). It turns out that the main koach of the refuah is through the harkavah that a new other koach is made for it through the koach that it received from all these asavim (herbs) that were mixed. And with this koach of the harkavah precisely they heal the cholayas. And therefore one needs a rofei mumcheh (expert doctor) who knows how to make the harkavah. But one who is not mumcheh (expert), even if he takes the asavim that have koach to heal, nevertheless it will not work at all for he does not know how to compose them. Similarly, the Torah which is refuah for everything as it is written: "And to all his flesh marpei [healing]" [Proverbs 4:22], there is no one who knows it except the chachmei hador (Sages of the generation), for it was given to them to expound it in thirteen midos (measures) that the Torah is expounded by them. But from the Torah itself it is impossible to know a thing except according to the chachmei hador who interpret it, for the Torah is aniyah (poor) in its place and ashirah (rich) in another place. And the chachamim collect and mix and compose the Torah and expound it from place to place in thirteen midos and they subtract and add and expound [Bava Batra 111b], and even though it is written in the Torah thus, they subtract from it a letter or a word and in another place they add and with this they expound it, according to what they know, as it was given to them. And therefore when one damages the kavod (honor) of a talmid chacham, there is no refuah for his makkah. The koach of the refuah that is received from the Torah is impossible to receive except through the chachmei hador, for to them it was given to expound and they know how to compose the osios (letters) of the Torah as above, that this is the main koach of the refuah as above, for all the asavim receive koach from the Torah as explained above. And their main koach to heal is through the harkavah as above. Therefore, the main depends on the chachmei hador through which they know to expound the Torah and to compose the osios of the Torah as above, through this all the harkavos of all the asavim receive koach, that receive koach from the Torah. Therefore, the main is that he should have emunas chachamim (faith in Sages), and to be careful in their kavod, to fear them very much. And even if it appears to him from them a thing that is not explained in the Torah thus according to his da’as (opinion) and it seems to him that they do, G-d forbid, against the Torah, he needs to believe that certainly they do correctly according to the Torah, for the Torah was given to them to expound it. For example, that we see that it is explained in the Torah "Forty yakenhu [stripes he may give him]" [Deuteronomy 25:3] and they said: thirty-nine malkos (lashes) precisely [Makkot 22a, see there], for they know according to the derashos (expositions) and the midos according to what was given to them that precisely thirty-nine malkos are needed. Therefore, one needs to believe in the chachamim, and to cast away his seichel (intellect) and his da’as only to rely on them, for to them the Torah was given to expound it as above.