Likutay Moharan - Volume 2 - Torah-teaching 124

Sometimes a Thought of Repentance Reaches a Person

I heard in his name that he said: Sometimes a thought of teshuva [repentance] and yearning for Hashem [G-d] reaches a person in some place, that he must specifically in that place strengthen himself in this thought of teshuva and yearning. For example, to speak there some words of supplications and requests or words of yearning with the mouth and heart according to the matter. And he should not wait and not move from his place, even though that place is not prepared for this, such as not a fixed place for Torah and tefillah [prayer], but in the course of his going and the like. For if he moves from his place, it may be that it will cease. And so, from him, of blessed memory, himself, we saw this matter several times, that sometimes he remained standing in the middle of the house and spoke with us and revealed to us wondrous Torah and very pleasant conversation and revealed wondrous ways for the service of Hashem and great arousal, etc. And he did not want to move from his place until he finished what he wanted. And so it was several times.

Likutay Moharan - Volume 2 - Torah-teaching 123

Mikveh Does Not Harm at All

He said: A mikveh [ritual bath] does not harm at all. And the doctor who tells him that a mikveh harms is not a doctor at all. On the contrary, immersion in a mikveh is very good for the health of the body, for there are many small pores in a person’s body, which are the pores of sweat, through which sweat comes out from a person. And they need to be opened, for if the sweat pores are blocked, one can become weak and fall into weakness, Heaven forbid. And through immersion in water, the sweat pores are opened, and this is very good for the health of the body. Only that the water should not be too cold, for then the water hardens the aforementioned pores. But when the water is not too cold, then immersion in it is very good. Also, it has already been explained that the services and ascetic practices, which are called hariwani [hardships], do not harm at all. And one whom the service and ascetic practices harm, this is only because of greatness.

Likutay Moharan - Volume 2 - Torah-teaching 122

Regarding Foreign Thoughts in Prayer

Regarding foreign thoughts in tefillah [prayer], and it is already known that every thought is a complete structure, as brought. And he said that when a person stands and prays in order and does not pay attention to the foreign thoughts, and through this he overcomes them and removes them from himself [and as explained elsewhere, that one should not look at them at all, but go in order in his tefillah and not look back at all, and through this they will naturally depart], then in the course of his going in his tefillah, he fells them: to this one he cuts a hand, and to that one he cuts a foot, and the like with other limbs. Meaning, like for example in the matter of war, when one needs to go and pass among many murderers and ambushers, and when he is a hero and passes among them, then in the course of his going, he fells them, for to this one he cuts a hand in the course of his going and fells him, and to that one he cuts a foot, etc., and the like. So it is exactly in the matter of tefillah, that when one prays in order and does not pay attention to the foreign thoughts and pushes them away and fells them, then in the course of his going in his tefillah, he cuts to this one a hand and to that one a foot, etc., as above. For every foreign thought is a husk, and it is a complete structure, as brought. And when one overcomes to pray in order and not look at them, then he kills them or cuts from them limb by limb, as above.

Likutay Moharan - Volume 2 - Torah-teaching 121

He Strengthened His People

He strengthened his people who accepted before him with a great undertaking, because they are very far from tefillah [prayer] and it is very difficult for them to pray. And he strengthened them and comforted them with many expressions that they should not fall in their minds because of this. And he said: Behold, for a convert who converted, how much merit it is for him when he merits to know the recitation of the words alone until Baruch She’amar! Therefore, a person should comfort himself and gladden himself that at least he merits to say the words of tefillah. And I heard that he was speaking with one simple man about the matter of tefillah, that it is very difficult to pray. And he gave him advice and said to him that he should think in his heart that he only needs to pray until Baruch She’amar, for perhaps he needs in this incarnation to repair only this part of the tefillah. For perhaps in the first incarnation, he already prayed the rest of the parts of tefillah with intention, only this part until Baruch She’amar he needs now in this incarnation to pray with intention. And therefore, he should put all his strength into this little bit to pray with intention until Baruch She’amar. Baruch She’amar he should think: Perhaps he needs to repair this part, for example, from Baruch She’amar until Vayevarech David, and he should pray that part again with intention, and so on further. And the principle is that he should not confuse his mind at the beginning with the entire tefillah, for it will be difficult and heavy for him. Rather, he should strive each time to say a little bit with intention, for a little one can pray with intention, and afterward a little more, etc., as above. Also, it has already been explained that in truth, generally, one cannot pray the entire tefillah with intention, only a little. For each one prays some part of the tefillah according to his aspect, for there are masters of hands and masters of feet, etc., as explained elsewhere.

Likutay Moharan - Volume 2 - Torah-teaching 120

He Should Not Pray with Intentions, Only Intend the Meaning of the Words Literally

One of our people told me that he was speaking with our master, of blessed memory, about the service of Hashem [G-d], as was his way. And our master, of blessed memory, understood that he was somewhat engaging in intending kavanos [kabbalistic meditative intentions] in his tefillah [prayer]. And our master, of blessed memory, was very particular with him and said to him that he should no longer engage in this and not pray with kavanos, but only intend the meaning of the words literally [pirush hamilos kipshuto]. [Even though this person studied the writings of the Ari, of blessed memory, by his command, nevertheless he did not want him to pray with kavanos at all.] And our master, of blessed memory, said to him that one who is not worthy of this, when he prays with kavanos, it is like sorcery. For in sorcery it is said: "You shall not learn to do" [Deuteronomy 18:9]. And our Sages, of blessed memory, expounded [Shabbos 75a, Rosh Hashanah 24b, Sanhedrin 68a]: "You shall not learn to do, but you may learn to understand and to teach." So it is with the matter of kavanos, to distinguish, that one should not learn them except to understand and to teach, but not to do with them, that is, to intend them in tefillah, for one who is not worthy of this. And he said that the essence of tefillah is attachment to Hashem. And it would be better to pray in the vernacular language that one speaks, for when one prays in the language that one speaks, then the heart is very close and attached to the words of tefillah, and one can attach himself more to Hashem. But the Men of the Great Assembly already established for us the order of tefillah [because not every person can arrange the order of tefillah for himself, as brought]. Therefore, we are obligated to pray in the holy language as they arranged for us. But the essence is only to intend the meaning of the words literally, for this is the essence of the tefillah that one prays before Hashem for every single matter. And through this, one draws close and attaches to Him, blessed be He. And behold, one who speaks in the holy language constantly, such as a Jerusalemite, does not need to think in his mind the meaning of the words, but only to incline his ear to what he says, and this is the essence of his intention in tefillah. And for true great tzadikim [righteous ones], for them, all the kavanos of the Ari, of blessed memory, etc., are the meaning of the words, for in their literal meaning of the words, all the kavanos are included.

Likutay Moharan - Volume 2 - Torah-teaching 119

Regarding the Sufferings of This World

He spoke with us several times regarding the sufferings of this world, that all people of the world, all of them, are full of sufferings. There is not even one who has this world. And even the great wealthy and even the princes, they have no this world at all, for all their days are anger and pains, and all of them are full of troubles and worries and sadness and grief and sighing constantly. And each one has unique sufferings. And there is not even one among all the magnates and princes who has everything in order according to his desire constantly. And all of them, as one, are full of sufferings and worries constantly. And this is clear and known to anyone who is slightly familiar with them and their ways. And we spoke of this several times, and we saw with our eyes all this. And even one who seems to have this world in completeness and has all pleasures, wealth and assets and honor and great fortune and great palaces and wondrous vessels and jewelry and royal segulos [propitious treasures], etc., if they look at him well, he too is full of anger and many pains constantly in many types of ways and matters, as is visible to the senses. And there is no need to explain this to one who has a mind in his head and looks at them somewhat in truth. And as King Solomon, peace be upon him, said: "Also all his days are anger and pains" [Ecclesiastes 2:23], etc. And it is written: "Man is born to toil, short of days and full of agitation" [Job 14:1]. And this includes all people in the world, from small to great, for all of them are born to toil and are full of agitation and sufferings. And there is no counsel or strategy to escape from this toil and grief except to flee to Hashem [G-d] and to engage in Torah. [Bereishis Rabbah, parasha 13:6]: "Man is born to toil"—fortunate is he whose toil is in Torah. That is, since every person is born to toil and it is impossible to escape from this in any way, even if he has all the pleasures of the world, certainly he will have toil and sufferings and many worries. Therefore, the wise man, his eyes are in his head, that he transforms the toil into the toil of Torah, for which he was born to toil in Torah. And then, fortunate is he, for he is saved from the toil of this world and merits the life of the World to Come. Our master, of blessed memory, responded and said: Behold, all say that there is this world and the World to Come. And behold, the World to Come, we believe that there is a World to Come. Perhaps there is also this world in some world, for here it seems that it is Gehinnom [Hell], for all are full of great sufferings constantly. And he said that no this world is found at all.

Likutay Moharan - Volume 2 - Torah-teaching 118

Regarding Innovations in Torah

Regarding innovations in Torah, there are great ones who praised those who say Torah without thought and prior study. He said that this is not such a merit, for certainly one can say Torah without thought and prior study, for one can connect thought and speech to Hashem [G-d] and say Torah without thought and prior study. But it is better when one thinks Torah. [Bereishis Rabbah, parashas Ki Sisa, parasha 40]: "When Hashem desires to reveal Torah, He reviews it four times before saying it". And they learned from the verse: "Then He saw it and recounted it, prepared it, and also investigated it" [Job 28:27], which is written here in four aspects: "saw it and recounted it," etc. That Hashem, so to speak, sees and recounts and prepares and investigates the words of Torah four times before saying it. And afterward, He reveals it to the world. All the more so, a human being must think and study and investigate and clarify the words of Torah in his thought first well before saying it. And he said that now it is very easy to innovate in Torah because many holy compositions have already spread from tzadikim [righteous ones] in our generations. And according to the conversations and revelations that have spread in our days, it is very easy to innovate in Torah. Also, he said regarding what is brought in the holy Zohar, Rabbi Yitzchak opened and said, etc., and the like with other holy companions: Rabbi Yitzchak opened, as soon as he opened his mouth, immediately he would say and reveal Torah. And even so, it has already been explained that it is better to study and think [trachtin] Torah.

Likutay Moharan - Volume 2 - Torah-teaching 117

What Confuses a Person When He Enters a High Holiness

What confuses a person when he enters a high holiness, such as when he draws close to a true tzadik [righteous one] or the like, is that specifically then an impure event [mikreh bilti tahor], Heaven forbid, happens to him. It has already been explained elsewhere [that when a person enters holiness, the evil inclination strengthens against him more, for the more one enters holiness, each time he has a new, greater evil inclination than at first, see Likutay Moharan I:72 and elsewhere]. And in truth, this confusion is folly, for what of it? If it happens to him because of a thought, who is to blame for this? And he should not complain at all, since he himself caused it. And if it is not because of a thought, then certainly it is not a bad sign at all, for if it were a bad matter, our Sages, of blessed memory, would not have given it as a good sign for a sick person, as our Sages, of blessed memory, said: "An emission is a good sign for a sick person" [Berachos 57b]. And in truth, on the contrary, because he drew close to a very high holiness, because of this it happened to him. For whoever justifies himself below, they justify the judgment upon him above, as it is said: "And as your fear, so is your wrath" [Psalms 90:11], as our Sages, of blessed memory, said [Taanis 8a]. It turns out that when a person justifies himself and enters holiness, they scrutinize him more, and accusations and judgments are aroused against him, Heaven forbid. And from the chain of judgments, the evil inclination is created [as brought elsewhere in Likutay Moharan I:72, as above]. Therefore, he should not complain at all about this, for on the contrary, because he entered such a high holiness, because of this the evil inclination was aroused against him, from the chain of judgments, as above. And therefore, our Sages, of blessed memory, considered it a great miracle that an emission did not happen to the High Priest on Yom Kippur, as our Sages, of blessed memory, said [Avos, chapter 5]. For because the High Priest on Yom Kippur entered such a high holiness, into the Holy of Holies, certainly there were many accusations and arousals against him, from which the evil inclination is drawn, as above. Therefore, it was considered a miracle that the High Priest was saved from an emission on Yom Kippur. And now, see and understand how this matter confuses a person, and whether he should complain that he did not have a miracle like the High Priest on Yom Kippur. Also, know that sometimes there is hidden impurity in a person for which no repair is known, because it is hidden and concealed in him. And therefore, it is a benefit that it happened to him when he draws close to holiness, for then the aforementioned hidden impurity comes out from him. For then, when it comes out, one can find a repair for it, which was not so before when it was hidden, as above. And because of this, Abraham did not beget Isaac until he first begot Ishmael, and so Isaac begot Esau and afterward Jacob, in order to bring out the filth first, as brought.

Likutay Moharan - Volume 2 - Torah-teaching 116

The Land of Israel Is in This World Itself

He said that when he was in the Land of Israel, the prominent people who were there, who came from these countries and established their residence there in the Land of Israel, as is well-known, told him that before they were in the Land of Israel, they could not imagine to themselves that the Land of Israel exists in this world. And they thought that the Land of Israel is entirely another world because of the great holiness of the Land of Israel explained in the books and expounded in our holy Torah, the merit of the holiness of the Land of Israel many, many times. And the Torah itself explains all the boundaries of the Land of Israel for the greatness of its merit and its awesome and very great holiness. Therefore, they could not imagine in their eyes that the Land of Israel would be in this world until they came there and saw that the Land of Israel is in this world itself. For in truth, the Land of Israel is like these countries themselves, and the dust of the Land of Israel is in appearance and form like the dust of these countries themselves. For the white dust that is sometimes brought from there is only in specific places, and also in this country, white dust and soda dust are found in several places. But the essence of the dust in the Land of Israel is like the dust of these countries themselves. For in truth, in form and appearance, there is no difference at all between the Land of Israel and other countries, to distinguish. And even so, it is very, very holy, in the ultimate awesome and very great holiness. Fortunate is the one who merits to walk there even four cubits, etc., as our Sages, of blessed memory, and all the books have expounded on its great and awesome holiness. And our master, of blessed memory, said this, for it is a very necessary matter for many matters in which people are confused with errors. For there are those who err, thinking that one must recognize the tzadik [righteous one] or another holy matter by his face, in his image and form, that his form and movements should be specifically different. But in truth, it is not so, for the tzadik is in the form and image like all people, and there is no change in him. And even so, he is entirely another matter. And other people are not at all in his form in true truth, as our master, of blessed memory, said, that an upright person seems to walk with carriages and thin garments like other people, and even so, he is entirely another matter. And so the Land of Israel is in truth completely separated and distinct from other lands in all its matters and aspects. And our master, of blessed memory, said that the Land of Israel has a different firmament from other lands, as is understood in the holy Zohar, parashas Terumah [see Zohar Vayechi 249a]. But even so, in physicality, according to the sight of human eyes, no difference is seen between the Land of Israel and other lands, except for one who merits to believe in its holiness, who can somewhat discern the difference. Similarly, the tzadik and upright people compared to the rest of the world, in truth, they are similar in all their movements, in their form and image, and there is no difference in physicality to all the sight of fleshly eyes. And even so, in true truth, we believe that they are completely separated and distinct, for an upright person is entirely another matter, as above, all the more so true tzadikim.

Likutay Moharan - Volume 2 - Torah-teaching 115

He Said That He Had Great Strengthening in His Service

He said that he had great strengthening in his service and did not allow himself to be confused at all. And his way was that he would choose for himself some straight path, how to conduct himself in the service of Hashem [G-d]. And he began to conduct himself in those conducts and in that path that he chose for himself. And he would conduct himself in those conducts for some time. And all that came upon him, other thoughts to confuse him from that conduct and to conduct himself in another path, he did not listen to those thoughts at all. And he would push away those thoughts from his mind and did not allow them to enter his mind at all. Rather, he was very strong and steadfast in his mind and would go and conduct himself in the path he chose for some time. But afterward, over time, after several weeks, other thoughts would return and come to his mind that he needed to conduct himself in another path. And then, after a long time had passed, then he would settle himself and choose for himself some other path and order as it seemed to him then. But he did not allow himself to be confused each time from one service to another service and from this path to another path. Rather, he was strong to go in one path for a long time, as above.

Likutay Moharan - Volume 2 - Torah-teaching 114

The Essence of the Defect of Thought, Heaven Forbid

Once I spoke with him, of blessed memory, and I understood that he greatly desired to reveal to me something from the attainments he attained, as was his constant way. But it was difficult for him, and I walked with him together in silence, for he did not speak to me anything. But within this, these words came out from his holy mouth: Seh hat apanim az meh muz zich fun a hirhur zeiyer hitn [See, take care that one must greatly guard himself from a thought]. And I understood then from his holy language and from his holy movements when he spoke this, that then it was revealed to him in his awesome attainments the essence of the defect of thought, Heaven forbid, that it greatly, greatly damages, may the Merciful One save us. And it is impossible to depict this in writing.

Likutay Moharan - Volume 2 - Torah-teaching 113

One to Whom Hashem Merely Sparks

One to whom Hashem [G-d] merely sparks, when he does, Heaven forbid, even one thing that is not proper in completeness [meaning, even though there is no hint of transgression in this thing, Heaven forbid, and no complete physical desire, only that he does not do the thing in the ultimate perfection of holiness as is truly proper], it is fitting for him that his soul should completely expire from the very regret and shame.

Likutay Moharan - Volume 2 - Torah-teaching 112

If You Believe You Can Destroy, Believe You Can Repair

Regarding strengthening so that a person does not fall in his mind because of the multitude of defects and damages that he caused through his actions, he responded and said: If you believe that you can destroy, believe that you can repair.

Likutay Moharan - Volume 2 - Torah-teaching 111

Through Prayer One Can Attain Everything, All Good

One asked him regarding the conduct of drawing close to Hashem [G-d], and he commanded him to study, etc. And he asked him: But I am not able to study. He answered him: Through tefillah [prayer], one can attain everything, all good, to Torah and service and to all holinesses and to all services and to all the goods in all the worlds. Once he said: If they would allow a dead person in this world to pray, certainly he would pray very, very well with all his strength.

Likutay Moharan - Volume 2 - Torah-teaching 110

How Is Free Will

I heard that one person asked him how free will is. He answered him in simplicity: That free will is in the hand of a person in simplicity. If he wants, he does; and if he does not want, he does not do. And I recorded this, for it is very necessary, for many people are very confused about this because they are very accustomed to their actions and ways from their youth. Therefore, it seems to them that they have no free will, Heaven forbid, and they cannot change their actions. But in truth, it is not so, for certainly every person has free will always in every matter, and as he wants, he does. And understand these matters very well.

Likutay Moharan - Volume 2 - Torah-teaching 109

Regarding the Matter of the Grave of the Baal Shem Tov

He told me regarding the matter of the grave of the Baal Shem Tov, memory of a righteous and holy one for a blessing, that it is very good to be there at his grave. And he said that: "The righteous shall inherit the land" [Psalms 37:29], that is, the true tzadikim [righteous ones] inherit the Land of Israel, that they merit that the place of their burial is holy with the actual holiness of the Land of Israel. And the Land of Israel is a great repair for the defect of the bris [circumcision/sexual purity].

Likutay Moharan - Volume 2 - Torah-teaching 108

Regarding the Matter of Human Actions

Once he told regarding the matter of human actions, he responded and said: Behold, a person, for one small pleasure of a quarter of an hour, can lose and forfeit this entire world with the World to Come. And he said in the Ashkenazi language in these words: A mentsh fun eyn taanugl vegn fun a fertl sha’ah, kan er on vern gar dem olam hazeh mit dem olam haba [A person, for one small pleasure for a quarter of an hour, can lose completely this world with the World to Come].

Likutay Moharan - Volume 2 - Torah-teaching 107

Regarding the Matter of Loathing and Distancing the General Desire

Once he spoke regarding the matter of loathing and distancing the general desire, which is the desire for licentiousness [taavas ni’uf]. He responded and said: Behold, eating, at least, adds strength and vitality to a person through this. But this desire, on the contrary, it destroys and greatly harms vitality and greatly weakens a person’s strength. Certainly, it is not needed at all except for the perpetuation of the species alone.

Likutay Moharan - Volume 2 - Torah-teaching 106

It Is Proper to Contemplate Torah Matters During Pairing

It is proper to contemplate matters of Torah during pairing [see Zohar Metzora 56a and Mikdash Melech there]. And nevertheless, one can beget children even though his thought is then attached to thoughts of Torah. And it is very good to accustom oneself to this.

Likutay Moharan - Volume 2 - Torah-teaching 105

He Should Strive to Study His Torah and See to Innovate Something

I heard from one that he cautioned him to strive to study his Torah and see to innovate something in his Torah [as he cautioned several of his people about this]. And he said to him: If you merit to align with the essence of my intention in my Torah, how good. And even if you cannot align with my intention, nevertheless, it is very good when one merits to innovate something in Torah, for it is a great repair for thoughts. For all thoughts come through the power of imagination, and through innovating something in Torah, which is the aspect of imagining one thing to another, through this one repairs the defect of thoughts that come through imagination. Also, I myself heard from his holy mouth several times that he greatly cautioned to innovate in Torah and said that it is a very, very great repair for the past. And he said that even one word alone, when one merits to innovate, is also very good, for it is a very great repair. Also, he said that it is a benefit for the soul of his ancestors who have already passed [see Zohar Shlach 171a, 174a, and Zohar Chadash Ruth].

Likutay Moharan - Volume 2 - Torah-teaching 104

He Greatly Loved Simple Services

He greatly loved the simple services of ordinary upright people, and he greatly loved one who could say many supplications and requests within the large prayer books, as is the way of the upright masses. And he cautioned and rebuked us several times to sing songs on Shabbos, and he was very particular and angry at one who is wise in his own eyes and does not exert himself to sing songs on Shabbos and on Motzaei Shabbos or other simple services. For the essence of Judaism is in simplicity and complete sincerity without any sophistries, as explained by us already several times. And also he himself, of blessed memory, before the severe illness that caused his passing, before this, all his days he would sing many songs every Shabbos and Shabbos and on Motzaei Shabbos.

Likutay Moharan - Volume 2 - Torah-teaching 103

As Long as a Person Hears Another Person, It Is Not Good

During tefillah [prayer], as long as a person hears then another person, that is, he hears and feels that another person is standing during his tefillah, it is not good. For every person during his tefillah must imagine in his mind that there is only I and Hashem [G-d] alone. And in the teaching of Abba Shaul, etc., "Once I ran after a deer, etc." [Likutay Moharan I:55], there it is explained a greater nullification during tefillah, that a person is obligated to nullify himself so much during tefillah that he does not feel himself at all during his tefillah, only Hashem alone. For then, during tefillah, the person stands in the palace of the King, etc., see there what is written there [section 6]. "Who is he? Behold, his existence is nullified, and there is only the King Himself, etc.", see there.

Likutay Moharan - Volume 2 - Torah-teaching 102

Regarding the Matter of Boaz and Ruth

Once I came to him, of blessed memory, and he told me that recently a certain rabbi was with him, and he spoke with him and said before him a Torah teaching [that is, our master, of blessed memory, said before the aforementioned rabbi a Torah teaching]. And I did not merit that he repeat and say that Torah teaching before me, only these words I heard from his holy mouth, that he told me that he said then regarding the matter of Boaz and Ruth, that Boaz and Ruth are the secret of the connection of redemption to tefillah [prayer]. For Boaz is the aspect of a redeemer, as it is written: "For I am a redeemer" [Ruth 3:12]. And Ruth is the aspect of tefillah, as our Sages, of blessed memory, said: "Why was her name called Ruth? Because from her came David, who satiated the Holy One, blessed be He, with songs and praises" [Berachos 7b]. And it was understood from his words, of blessed memory, that he revealed in this a lofty Torah teaching, but I did not merit to hear it. Also, I heard in his name that he said then that all the very lofty attainments that he attains do not compare to him to any word that he reveals before the world, for in every single word that he reveals before the world, all the worlds, upper and lower, depend on it. [Meaning, that even though certainly his attainments that he does not reveal are thousands and myriads of times beyond measure compared to what he reveals before the world, as explained elsewhere several times, nevertheless, this is not so precious and valuable in his eyes, since it does not benefit Israel so much. And the essence for him is when the world merits to hear some word from him, for in every word, etc., as above.]

Likutay Moharan - Volume 2 - Torah-teaching 101

Through Reciting Tikkun Chatzos One Can Express His Conversation

He said: Through reciting Tikkun Chatzos [midnight lament], one can express his conversation, all that is in his heart, like through hisbodidus [secluded prayer]. For presumably, one does not recite Tikkun Chatzos for the past, and the essence of reciting Tikkun Chatzos is for what is happening now with the person. And when one recites Tikkun Chatzos in this aspect, one can find all that is in his heart within the recitation of Tikkun Chatzos. And similarly, the recitation of Psalms and the like, one must see to find himself within all the Psalms and within all the supplications, requests, and forgivenesses, and the like. And with ease, in simplicity, without sophistries, one can find himself within all the supplications and requests, and especially in Psalms, which were said for the sake of all Israel, for each and every individual. And every person, all the battles of the evil inclination that are upon him, and all that happens to him, all is explained and expressed in Psalms, for its essence was said regarding the battles of the evil inclination and its forces, which are the main enemies and haters of a person who seek to prevent him from the path of life and to bring him down to the lowest depths, Heaven forbid, if he does not guard himself from them. And only for this matter of battle was the entire Book of Psalms established. For the essence, entirety, root, and foundation of all the counsels to draw close to Hashem [G-d] is only the recitation of Psalms and other supplications and requests and hisbodidus to express his conversation between himself and his Creator, to request from before Him that He bring him close to His service. And only through this does one merit to win the battle, if he is very strong and steadfast always to supplicate and pray and plead before Hashem constantly, whatever his state may be. Then certainly he will win the battle, fortunate is he. Thus we understood from the words of our master, of blessed memory, for even though there are many good counsels in the books of our master, of blessed memory, which are full of counsels to draw close to Hashem, nevertheless, generally, it is difficult for a person to fulfill the counsel itself. Therefore, the essence is prayers, supplications, and requests, whatever his state may be. At least he should speak with his mouth in whatever aspect he is and request from Hashem constantly that He bring him out from darkness to light and return him in complete repentance in truth. And he should not give Him rest until He answers him. And even though he calls and cries to Hashem for a very long time and is still very, very far, nevertheless, if he is strong and steadfast in prayers and requests, certainly in the end, Hashem will answer him and bring him close to His service in truth, certainly without doubt, only be strong and steadfast. And as our Sages, of blessed memory, said: "Prayer needs strengthening, as it is written: ‘Hope to Hashem, be strong and let your heart be steadfast, and hope to Hashem’ [Psalms 27:14]. And Rashi explained: And if your prayer is not accepted, return and hope, and so forever, until Hashem looks and sees from heaven. And this has already been explained in our words several times, but one must repeat and reiterate this and remember this every single day, for there are many, many types of weaknesses and confusions regarding this without measure, which the mouth cannot speak and the heart cannot conceive. Therefore, one must repeat this thousands of times so that he may be strengthened and steadfast to stand firm to pray and plead before Hashem constantly that He bring him close to His service, whatever his state may be. "Let our heart be lifted to our palms, to G-d in heaven, for Hashem will not forsake His people, and His inheritance He will not abandon" [Psalms 94:14].

Likutay Moharan - Volume 2 - Torah-teaching 100

All Reached Their Level Only Through Hisbodidus

They told me that he said: From small to great, it is impossible to be a truly upright person except through hisbodidus [secluded prayer]. And he mentioned several well-known true tzadikim [righteous ones] and said that all of them reached their level only through hisbodidus. And he also took hold of one simple man from the descendants of the Baal Shem Tov, of blessed memory, and said: This one too expresses his conversation each time before Hashem [G-d] with great weeping. And he said that the descendants of the Baal Shem Tov are especially accustomed to this, for they are from the seed of David the King, peace be upon him, and all of David’s occupation was this matter, that he greatly broke his heart before Hashem constantly, which is the essence of the Book of Psalms that he established, as explained elsewhere.

Likutay Moharan - Volume 2 - Torah-teaching 99

The Essence of Hisbodidus and Conversation Between Himself and His Creator in Completeness

He said: The essence of hisbodidus [secluded prayer] and conversation between himself and his Creator in completeness is when he expresses his conversation so much before Hashem [G-d] that he is very close to his soul departing, Heaven forbid, until he almost expires, Heaven forbid, until his soul is barely connected to his body, only like a hair’s thread, from the very pain, longing, and yearning for Hashem in truth. [For they said: "A person’s prayer is not heard unless he places his soul in his palm" [Taanis 8a]], that is, as above. And he said: Behold, when Hashem helps with hisbodidus, then the hisbodidus is as when a man speaks to his friend.

Likutay Moharan - Volume 2 - Torah-teaching 98

Regarding Strengthening in Hisbodidus, Supplications, and Requests

He further said regarding strengthening in hisbodidus [secluded prayer], supplications, and requests, that the word has great power to arouse a person. Even though it seems to a person that he has no heart, nevertheless, when he speaks many words of arousal, supplications, and requests, and the like, the very fact that he speaks is the aspect of the revelation of the arousal of his heart and soul to Hashem [G-d], in the aspect of: "My soul went out when he spoke" [Song of Songs 5:6]. For the word itself is the revelation of the soul and the heart. And sometimes, by speaking much, even though it is without heart at all, nevertheless, through this he will come afterward to great arousal in heart and soul. And the principle is that the word itself has great power.

Likutay Moharan - Volume 2 - Torah-teaching 97

Regarding the Merit of Conversation Between Himself and His Creator

I further heard in his name regarding the merit of conversation between himself and his Creator, that he said: Regarding prayers, supplications, and requests that are already fixed, all the destroyers and accusers already know of them and lie in wait on the paths of these prayers because they know of them already. Like, for example, on a well-trodden, known, and famous path, murderers and robbers always lie in wait there because they know of that path already. But when one goes on a trail and a new path that is not yet known, they do not know to lie in wait there at all. Similarly, regarding the aforementioned matter, for the conversation that a person himself speaks between himself and his Creator is a new path and a new prayer that a person says from his heart anew. Therefore, the accusers are not so prevalent to lie in wait. And even so, he greatly cautioned also regarding the recitation of other supplications and requests, as explained in our words several times.

Likutay Moharan - Volume 2 - Torah-teaching 96

Further Regarding Hisbodidus

He further said regarding hisbodidus [secluded prayer], that it was his way, of blessed memory, to greatly encourage this, to be very accustomed to hisbodidus, to express his conversation before Hashem [G-d] every single day. And he said: Even when one cannot speak at all, even when one speaks only one word, this is also very good. And he said: Even if one cannot speak but one word, he should be strong in his mind and speak that word many, many times without measure or limit. And even if he spends many, many days on this word alone, this is also good. And he should be strong and steadfast and increase in speaking that word countless times until Hashem has mercy on him and opens his mouth, and he can express his conversation. And he said: The word has very great power, for behold, one can whisper over a burning reed so that it cannot shoot [ignite]. And understand. And then, when he spoke of this, he spoke much about hisbodidus and elaborated greatly with wondrous conversation in many types of expressions. And he strengthened us and encouraged us very, very much in this to be strong and increase in hisbodidus and conversation between himself and his Creator. And he said that his desire is that our entire day be hisbodidus and to spend the entire day on this. But not every person can fulfill this, therefore he must command them to have at least some hour of hisbodidus, for this is also very good. But one whose heart is strong in this and desires to accept upon himself the service of Hashem in truth, his desire is that his entire day be hisbodidus. "Would that a person pray all day long" [Berachos 21a].

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Regarding Hisbodidus and Conversation Between Himself and His Creator

Regarding hisbodidus [secluded prayer] and conversation between himself and his Creator, and the recitation of Psalms, supplications, and requests, it is very good when one merits to say them with a whole heart in truth until he merits to weep before Hashem [G-d], like a son weeping before his father. But he said: When a person says supplications and requests and thinks in his heart and expects that he will weep, this thought is not good, and it also confuses his mind. For because of this, he cannot say the requests with a whole heart in completeness. For during the recitation of supplications and requests, one must distance from himself all types of foreign thoughts in the world and only focus his mind on the words that he speaks before Hashem, as a man speaks to his friend. And then, naturally, with ease, his heart will be aroused until he comes to great weeping in truth. But when he thinks and expects to weep, then neither this nor that succeeds for him, for the recitation itself is confused by this, as above. For this thought and expectation to weep is also the aspect of a foreign thought that confuses the intention, so that he cannot hear well what he is saying because of this. For the essence is to speak the words in truth before Hashem without any other thoughts at all, as above. And if he merits true weeping, how good; and if not, not. And he should not confuse his recitation because of this, as above.

Likutay Moharan - Volume 2 - Torah-teaching 94

Regarding the Need to Travel to Tzadikim on Rosh Hashanah

I heard from his holy mouth that he had written a Torah teaching regarding Rosh Hashanah, that one must travel to tzadikim [righteous ones] on Rosh Hashanah. And it was explained there regarding the three heads that gather on Rosh Hashanah when one merits then to be with the tzadik. For the tzadik is the aspect of a head, for he is the head of the Children of Israel. And Rosh Hashanah is also the aspect of a head, for it is the head of the year. And each one comes with his mind and knowledge to the tzadik and connects his knowledge and mind in his head, which is also the aspect of a head, to the tzadik who is the head of the Children of Israel [Exodus 30:12]. On Rosh Hashanah, it turns out that three heads gather together. And he had a complete Torah teaching on this, and I did not merit to receive it.

Likutay Moharan - Volume 2 - Torah-teaching 93

Regarding the Controversy That They Disputed Against Him

I heard in his name that he said regarding the controversy that they disputed against him, for our Sages, of blessed memory, said: "A vineyard of disgrace for people" [Berachos 6b]—these are matters that stand at the height of the world, and people belittle them. And what are they? Tefillah [prayer]. Therefore, because his entire occupation was tefillah, for regarding tefillah he spoke much with his people and greatly cautioned them to increase in tefillah and hisbodidus [secluded prayer] and conversation between himself and his Creator, as explained in his holy books. And more than this, he spoke with us extensively and strengthened us with boundless encouragement to increase in tefillah and hisbodidus. Therefore, people belittle him and disparage him and dispute against him, for his entire occupation is tefillah, which are matters that stand at the height of the world, and people belittle them.

Likutay Moharan - Volume 2 - Torah-teaching 92

Repair for a Nocturnal Emission

A repair for a nocturnal emission, Heaven forbid, is to recite ten chapters of Psalms, as explained in the first book [Likutay Moharan I:205], see there the matter. For the ten chapters of Psalms correspond to the ten types of melody with which the Book of Psalms is said [Pesachim 117a, Zohar Emor 101a, Pinchas 223a, Tikkun 13] (see Rashi and the commentator there), which are: bracha [blessing], ashray, maskil, and so forth. For these aforementioned ten types of melody have the power to nullify the power of the husk and the aforementioned defect, for they are the opposite of the husk and the aforementioned defect, as explained there in the first book. And know that this matter of the aforementioned ten types of melody, which correspond to the aforementioned defect, is alluded to in these verses: Bracha: "I will bless Hashem who counseled me, even at night" [Psalms 16:7]. Ashray: "Happy is he whose transgression is forgiven, whose sin is covered" [Psalms 32:1]. Maskil: "And what is a wise woman" [Proverbs 19:14]. Shir: "At night, His song is with me" [Psalms 42:9]. Nitzuach: "To the conductor, do not destroy" [Psalms 59:1]. Niggun: "I recall my melody at night" [Psalms 77:7]. Tefillah [prayer]: "Is tasteless food eaten without salt" [Job 6:6] (see Rashi there and Tikkun 47). Hodu: "Lest you give your splendor to others" [Proverbs 5:9]. Mizmor: "Who gives songs at night" [Job 35:10]. Halleluyah: "A woman who fears Hashem, she shall be praised" [Proverbs 31:30]. And understand these allusions well. And know that these are the ten chapters that one must recite on the day that an impure event, Heaven forbid, occurred to him: "Michtam leDavid"—16; "LeDavid maskil"—32; "Ashray maskil el dal"—41; "Ke’ayal ta’arog"—42; "Lamenatzeach al tashches"—59; "Lamenatzeach al yedusun"—77; "Tefillah leMoshe"—90; "Hodu laHashem kir’u vishmo"—105; "Al naharos Bavel"—137; "Hallelu El bekodsho"—150. And these ten chapters of Psalms are a very, very great repair for the aforementioned matter. And one who merits to recite them on that day need not fear at all anymore from the awesome defect of the event, Heaven forbid, for certainly it is repaired through this. And in the merit of the repair of this sin, may our righteous Messiah come to gather our dispersed, as it is written: "Who builds Jerusalem, Hashem, He will gather the dispersed of Israel" [Psalms 147:2], speedily in our days, Amen. [Strength, the book of Likutay Moharan, Second Part, is completed, praise to the Supreme G-d who acquired heaven and earth, and these add to the first ones, what I gathered from his holy conversations.]

Likutay Moharan - Volume 2 - Torah-teaching 91

And G-d Spoke All These Words, Saying

"And G-d spoke all these words, saying" [Exodus 20:1]. Know that true connection to true tzadikim [righteous ones] is of very, very great benefit, for through this one merits complete repentance and atonement for sin, and judgments are sweetened and completely nullified. And through this, a unification of the Holy One, blessed be He, and His Shechinah [Divine Presence] is made. For it is stated in the holy Zohar: "For behold, the kings met" [Zohar, Vayigash 206a]—two holy worlds, the upper world and the lower world, etc., when they are connected as one, then all faces shine, and all sins are removed, etc., see there. For know that there are two aspects of wisdom: upper chochmah [wisdom] and lower chochmah. And lower chochmah is drawn from upper chochmah and receives and draws from there. And it is like the teacher and the student, for what the teacher teaches with his student, and the student receives from him, is the aspect of upper chochmah and lower chochmah. And upper chochmah, which is what the teacher teaches to the student, is the aspect of yud [the Hebrew letter י]. And what the student receives from him, which is the aspect of lower chochmah, is the aspect of lamed [the Hebrew letter ל], which is the aspect of a tower soaring in the air [Chagigah 15b, see Rashi there]. For the heart soars in the air and hears what the teacher says, and through this, the person who hears understands. For the essence of the student’s understanding is through the heart, for the teacher must say things that settle on the heart, and to contemplate what the teacher said, as it is written: "To acquire wisdom, but there is no heart" [Proverbs 17:16]. And therefore, what the student receives is the aspect of lamed, the aspect of a tower soaring, as above. And this is the aspect of lamed, the language of a student who learns from the teacher. Thus, the teacher and the student, who are the aspect of upper chochmah and lower chochmah, are the aspect of lamed yud [ל-י]. And know that the entirety of the holy Torah is the aspect of upper chochmah, and all the wisdoms in the world are drawn from the aspect of lower chochmah. And when the wisdoms in the world that draw from lower chochmah are separated from the Torah and from Hashem [G-d], from the aspect of upper chochmah, like the student who does not want to understand what the teacher says, this is the aspect of the diminution of the moon, the aspect of the exile of the Shechinah. For every person, wherever he is, must connect his intellect from the place where he is to the Torah and to Hashem, who is the aspect of upper chochmah. But if he separates his intellect and his wisdom, Heaven forbid, from Hashem, this is the aspect of: "And a complainer separates the Chief" [Proverbs 16:28], who separates the Chief of the world and causes, Heaven forbid, the diminution of the moon, by not connecting lower chochmah with upper chochmah, that is, by not connecting the wisdoms of the world to Hashem and to the Torah, which is the aspect of upper chochmah, as above. But true tzadikim connect lower chochmah with upper chochmah, for the conversation of true tzadikim, who speak and tell mundane stories, is very, very precious, as our Sages, of blessed memory, said: "The conversation of Torah scholars needs study" [Avodah Zarah 19b]. For the true tzadik builds destroyed worlds and elevates lower chochmah and connects it to upper chochmah through his conversation and stories of his words, which he speaks with the masses. For the intellect of the masses, who do not connect it to Hashem, is separated from upper chochmah. But the true tzadik connects the intellect of the masses, even the intellect and wisdom of the wicked, to Hashem. And this is the matter of the tzadikim speaking with people who are not proper or even with idol-worshippers [but when he speaks with an idol-worshipper, then the tzadik extracts the good from him, and he remains empty and void, which is the aspect of what Moses did when he killed the Egyptian]. For when the tzadik speaks with the wicked and elevates their intellect and connects it to Hashem, then he elevates and connects their intellect from the place where they are to Hashem. For the true tzadik contracts his intellect and speaks with them with wondrous wisdom and with great effort and connects all the words to Hashem. And through this, he brings them to repentance. And this is the aspect of: "And they are beaten to your feet, they bear your words" [Deuteronomy 33:3]. And our Sages, of blessed memory, expounded: "These are Torah scholars who go and weary their feet from city to city and engage in the words of the Place" [Bava Basra 8a]. For the true tzadikim sometimes speak with the wicked and tell them about matters of wars and the like, matters of the world, but he clothes in this the great light of the Torah, for he clothes the light of the Torah in different garments, one from another, until he clothes it in these matters. And the light of the Torah is clothed in different combinations. For if the tzadik were to speak Torah explicitly with the wicked, he could become more corrupt and become more wicked, for: "The righteous walk in them, and transgressors stumble in them" [Hosea 14:10]. For if he merits, it becomes for him a potion of life; if he does not merit, it becomes for him a potion of death [Yoma 72b]. And therefore, if they were to reveal Torah to him as it is, he would become more corrupt, for it would become for him a potion of death, Heaven forbid, because he is far from the Torah. And therefore, the tzadikim must clothe the Torah in different combinations. And as we find with King Ptolemy, when he seated seventy-two elders, and Hashem placed in the heart of each one to clothe the Torah in different combinations, and they wrote: "G-d created in the beginning," etc. [Megillah 9a], as Rashi explained there, for if they had written the Torah as it is, he would have become more corrupt, etc. And therefore, the true tzadikim must speak mundane conversation with the masses and clothe the Torah in them, and they connect them through these words from the place where they are, for they are not far from these words and stories that the tzadik speaks with them. And through this, he connects them and elevates them to Hashem. And this is the aspect of his engaging in the words of the Place, that is, he speaks with each one according to his place, in the place where he is, and he bears those words and gives them to Hashem, for he connects them to their root, to the aspect of upper chochmah. Thus, the true tzadik connects lower chochmah with upper chochmah. And because of this, when the tzadik passes from the world, Heaven forbid, then there is great sorrow to Hashem, for Hashem does not desire the death of the wicked, but their good, that they merit to return in repentance. And the tzadik was connecting them and elevating them to Hashem and was returning them in repentance, as above. For he connects lower chochmah with upper chochmah, as above. And [in Sotah 13b]: When Moses our teacher died, the Holy One, blessed be He, cried out: "Woe, who will stand for Me with evildoers"—specifically for Me, the aspect of upper chochmah and lower chochmah, which are the aspect of lamed yud, the aspect of "li" [for Me]. That is, who will stand and elevate and connect the aspects of "li," which is lower chochmah with upper chochmah, with evildoers, that is, he elevates the lower chochmah from all the evils and wicked in the world and connects them to Hashem and elevates it to upper chochmah, which is the aspect of "li," the aspect of the connection of lower chochmah with upper chochmah, as above. For Moses our teacher, peace be upon him, certainly was very able to elevate the aspect of lower chochmah from all the evils and wicked in the world, as above. And therefore, the essence is to connect oneself to true tzadikim, for the tzadik elevates and connects lower chochmah to upper chochmah, as above. And then, from the diminution of the moon, the filling of the moon is made. And this is: "For behold, the kings met, they passed together"—when the kings are joined together in one will, then all the masters of judgment are subdued and removed from the world, etc. [Zohar, Vayigash, as above]. And then it is the aspect of: "And the wisdom of Solomon increased" [I Kings 5:14], and its translation: "And the moon increased," that is, the diminution of the moon is filled, as above. And then all judgments are sweetened, and all sins are atoned for [as brought in the Zohar above and in several places, that the essence of the sweetening of judgments and atonement of sins and the completion of all lights and the repair of all worlds is all through the connection of the lower world with the upper world, which are the aspects of lower chochmah and upper chochmah, as above, and all this is through the tzadik who connects lower chochmah with upper chochmah through his conversation that clothes the light of the Torah in stories of matters, as above]. And this is: "Vaydaber Elokim es"—the language of pairing and connection, as in: "They saw her speaking" [Kesuvos 13a]. "Elokim es"—this is the aspect of lower chochmah and upper chochmah. "Elokim" is the aspect of lower chochmah, as is known. "Es" is the aspect of upper chochmah, the aspect of: "Es hashamayim" [see Tikkun 22]. That is, to pair and connect lower chochmah with upper chochmah, this is done through the aspect of: "Hadvarim ha’eleh leimor"—that is, through the tzadik who clothes these words, that is, the words of the Torah, he clothes them in stories of matters. "Leimor"—the language of clothing, as it is written: "He performed His word" [Lamentations 2:17], which means clothing. And through the tzadik clothing the light of the Torah in stories of matters, through this he connects lower chochmah with upper chochmah, as above. Blessed is Hashem forever, Amen and Amen.

Likutay Moharan - Volume 2 - Torah-teaching 90

The Reason for Breaking a Clay Vessel at the Time of the Betrothal

The reason for breaking a clay vessel at the time of the betrothal is in two matters. For in truth, one must be very, very careful not to divorce his wife, for our Sages, of blessed memory, said: "Three do not see the face of Gehinnom [Hell], etc., and one who has a bad wife, what is the implication? To accept her with love" [Eruvin 41b]. And the commentators explained that this is why it did not say here the implication as above, for above it is stated there: "Three things remove a person from his mind and the mind of his Creator, what is the implication? To seek mercy." And here it did not say this implication, for with these three, one must accept with love specifically, because through them he does not see the face of Gehinnom. And this is the aspect of breaking a clay vessel at the time of the betrothal, for the gate of the potsherd was in Jerusalem [where they threw broken pottery, as Rashi explained there]. And this gate is opposite the entrance of Gehinnom, as it is written: "And you shall go out to the valley of the son of Hinnom, which is at the entrance of the gate of the potsherd" [Jeremiah 19:2]. And the valley of the son of Hinnom is the aspect of Gehinnom, as our Sages, of blessed memory, said: "There are two palm trees in the valley of the son of Hinnom, and smoke rises from between them, and this is the entrance of Gehinnom" [Sukkah 32b, Eruvin 19a]. And this is why they break a clay vessel at the time of the betrothal, for they allude to him with this two matters: That if she is a bad wife, be careful not to betray her, but accept her with love, for through this you do not see the face of Gehinnom, as above. And if she is a good wife, know and remember that there is Gehinnom, and do not be drawn after your desire, and sanctify yourself properly, for remember, you shall remember that there is Gehinnom. And all this they allude to him through breaking a clay vessel, which is the aspect of the gate of the potsherd, which is the aspect of the entrance of Gehinnom, as above. And therefore, through breaking a clay vessel, they allude to him the two matters mentioned above.

Likutay Moharan - Volume 2 - Torah-teaching 89

Knowledge Arranges All Pairings

Daas [knowledge] arranges all pairings, for all pairings are two opposites, and daas is the mediator between two opposites [see Likutay Moharan I:4]. Therefore, all pairings in the world are all made through the person of daas in the world. And therefore, sometimes it is difficult to find one’s pairing, for sometimes the two paired are very distant and are extremely opposite from one another. Therefore, it is difficult to find his pairing. And the repair for this is that one must come to the person of daas to hear Torah from his mouth, and through this, one can find his pairing. For as long as the daas is in potential, then sometimes it is impossible to connect the paired when they are greatly opposite to one another. For sometimes they are extremely opposite to one another, as above. And then it is impossible for the daas to connect them as long as the daas is in potential. Therefore, one must hear Torah from his mouth, for then the daas goes out in the aspect of: "From his mouth, knowledge and understanding" [Proverbs 2:6]. And then, when the daas goes out from potential to actual, then it can pair them even if they are greatly opposite to one another. "Shidduch" [pairing]—the initial letters are: Sifsei Kohen Yishmeru Daas VeTorah [S-K-Y-D-V] [Malachi 2:7]. And this is: "Yevakshu mipihu" [They shall seek from his mouth], for one must seek the Torah specifically from his mouth in order to bring out the daas from potential to actual, as above. And therefore, one must hear Torah specifically from his mouth, even though also in the simple speech of the person of daas there is also daas. Nevertheless, one must hear Torah specifically, for the Torah is called a bride, as our Sages, of blessed memory, said: "Do not read ‘morasha’ [heritage], but ‘me’urasa’ [betrothed]" [Pesachim 49b]. And there are also two opposites in it, for there are two types of letters in it [see Introduction to the Zohar, large letters and small letters]. And when the tzadik [righteous one] says Torah, it is the aspect of arranging pairings, for words of Torah are poor in one place and rich in another [Yerushalmi, Rosh Hashanah, chapter "They saw it in court"]. And one must connect words of Torah from place to place, for they connect words of Torah from scattered places that are distant from one another and connect them together. And through this, the innovation is made that they innovate. Thus, when the tzadik, the person of daas, says Torah, he arranges pairings. Therefore, one must hear Torah specifically from his mouth, and through this, one can find his pairing, as above.

Likutay Moharan - Volume 2 - Torah-teaching 88

Not to Eat Fruit That Has Not Fully Ripened

One must be very careful not to eat fruit that has not fully ripened. And just as it is forbidden to cut down a tree before its time, as our Sages, of blessed memory, said [Bava Basra 26a], so too it is forbidden to pick fruit before its ripening, and it is forbidden to eat it. And one who eats fruit before its complete ripening can greatly harm his soul, for he can lose his soul through this. For the fruit, as long as it needs to grow, has a drawing force, for it needs vitality to grow. And therefore, certainly, it has a drawing force that draws its sustenance and vitality. And when one picks it before its time, before it has ripened as needed, it still has the drawing force. For when it is fully ripened, the drawing force ceases from it, for it no longer needs to draw vitality. But when it still needs to ripen, it still has the drawing force. And therefore, one who eats it before its complete ripening, the fruit can draw to itself the vitality of the soul of that person, since the fruit still has the drawing force, as above. Therefore, the fruit can draw to itself the vitality of his soul, and he can lose his soul. And despite this, if he blesses the blessing of the fruit with intention and with fear of Heaven, then he can be saved from this. And also, if he is stronger in the service of Hashem [G-d], he can also draw out additional vitality from the fruit and find there lost things. For there are lost things, and there are in this wondrous matters, hidden and awesome secrets, supernal mysteries. And the essence is that a person must be very careful about this, that is, not to eat fruit before it has fully ripened. And know that even when one cooks the fruits in his house, it does not help for this. But if the fruits that have not fully ripened on the tree are left for some time until they become ripened on their own when detached, this helps, and it is permitted to eat them. And this is similar to a person who is weary and breathes heavily [called panting] until he rests. Similarly, these fruits that were picked before they fully ripened need to wait until they rest from their panting, and then there is permission to eat them. And the matters are sealed. And know that there is an angel, and under him are several appointees, and they all hold shofars in their hands, and they stand and dig constantly and search constantly for lost things. And they blow a tekiah, a teruah, and then they blow a tekiah again. And when they find some lost thing, there is a great commotion and great joy. For there are many lost things, that is, many losses are lost through desires, in the aspect of: "The desire of the wicked shall perish" [Psalms 112:10]. And even one who is a tzadik [righteous one] loses sometimes, in the aspect of: "There is a righteous one who perishes in his righteousness" [Ecclesiastes 7:15]. And even the tzadikim who dig and seek after lost things lose sometimes, in the aspect of: "They dig and perish" [Psalms 83:18], for even those who dig after lost things return and perish sometimes, in the aspect of: "A time to lose" [Ecclesiastes 3:6]. "Taavas reshaim toved" [The desire of the wicked shall perish]—the initial letters are: Tekiah, Teruah, Tekiah [T-R-T]. For the angels searching after the lost things, which are in the aspect of "taavas reshaim toved," hold shofars in their hands and blow T-R-T, as above. And he also mentioned then that it is very, very difficult to be a recipient. And he also mentioned then: "The jealousy of scribes increases wisdom" [Bava Basra 21a], and he did not explain all this, for they are sealed and closed matters. And some were forgotten, for I did not write them at the time, but only by way of allusion [as was already printed in the first edition]. And he said: All the above, that is, the matter of the intention of Elul, which is a repair for the defect of the bris, and the matter of the aforementioned fruits, and this matter of the angel, etc., as above, are all one, and there are in this great mysteries.

Likutay Moharan - Volume 2 - Torah-teaching 87

The Intention of Elul is the Repair of the Defect of the Bris

Know that the intention of Elul [month of repentance] is the repair of the defect of the bris [circumcision/sexual purity]. For the secret of the intentions of Elul is: "He who places a way in the sea" [Isaiah 43:16] (and as explained in the intentions of the Ari, of blessed memory), to illuminate the aspect of a way in the sea. And this way is opened in the month of Elul (and see there in the intentions all the intentions of Elul). And the essence of the defect of the bris is in the aspect of this way, for it was necessary to illuminate the aspect of two hundred and twenty-four [reish-kaf-daled] lights in the aspect of the sea, the aspect of emunah [faith], and he deviated from this and defected in the aspect of the way, in the aspect of: "For all flesh has corrupted its way" [Genesis 6:12]. For a woman is called a way, as brought in the words of our Sages, of blessed memory [Kiddushin 2b]. And there is another way, the aspect of: "The way of a licentious woman" [Proverbs 30:20]. And the principle is that the essence of the defect is in the aspect of the way, that he did not illuminate the way in the sea. And sometimes, because of this defect, one may lose his pairing (see Tikkun 14). For since he deviated from his pairing, it is difficult for him to find his pairing, and even if he finds his pairing, she will be opposed to him and will not incline after his will, because he deviated from her and did not illuminate her. From this, it came about that she has another will against him, and then: "He did not merit [a wife] according to him" [Yevamos 63a]. And the month of Elul, when one can repair this and illuminate the way in the sea, as above [therefore, the intention of Elul is the repair for this]. And when he repairs this, then he finds his pairing, and she is not opposed to him, but according to his will. And there is in this a wondrous secret, for know that this secret Abraham passed to Eliezer his servant when he sent him to seek the pairing of Isaac his son, which is the secret of the intention of Elul, which is a segula [propitious] for the repair of the bris. For through the aforementioned repair, a will toward him is made in her, for previously she did not incline after his will, because he deviated from her, as above. And through this, it is impossible to find his pairing, and even if he finds her, she does not incline after his will, as above. But through the intention of Elul, which is the repair for this, through this a will toward him is restored in her, as above. And this secret is explained in the Torah in the portion of Eliezer, for Abraham passed to him this secret. And this is what Abraham said to Eliezer: "And if the woman is not willing to go after you" [Genesis 24:8]. See and behold the wonders of our Torah, for the initial letters of this verse are the letters of E-L-U-L, and in the middle are the words "toava ha’isha" [the woman is willing]. For through the aspect of Elul, which is the secret of the intentions of Elul, through this the woman is willing, for through this a will toward him is made in her, as above. Thus, in these very words that Abraham spoke with Eliezer regarding the concern that perhaps she would not consent to go after him, that is, what he said to him: "And if the woman is not willing to go after you," in these very words he revealed to him the secret of the repair for this, which is the secret of Elul, alluded to in the initial letters, which is the repair for this, through which the woman is willing. And there are further awesome secrets in this. Also, see in the teaching that begins: "And Hashem said to Moses, call Joshua" [Likutay Moharan I:6], for there it speaks of the intentions of Elul, and it is a repair for the defect of the bris, as above. That is, to study that teaching and merit to understand it and to do some service with it in the service of Hashem, through this one repairs the defect of the bris.