Likutay Moharan - Volume 2 - Torah-teaching 23

23 - In the Matter of Joy

In the matter of joy, according to the parable that sometimes when people are joyful and dancing, then they grab a man from outside who is in sadness [black bile] and forcefully bring him against his will into the circle of the dancers and force him against his will to be joyful with them also. Similarly, in the matter of joy, for when a man is joyful, then the sadness [black bile] and sufferings are removed from the side. But a greater virtue is to strive to pursue after the sadness [black bile] specifically to grab it and forcefully bring it into the joy, in a way that the sadness [black bile] itself turns to joy, that turns the sadness [black bile] and all the sufferings to joy as the way of coming into the joy, that then from the greatness of the joy and gladness turns all the worries and the sadness [black bile] his to joy. Thus, it grabs the sadness [black bile] and forcefully brings it into the joy, as the parable above.

And this is the aspect of: "gladness and joy attain and fled sorrow and sighing" [Isaiah 35:10], that the sorrow and sighing flee and escape from the joy, for in the time of the joy, the way of the sorrow and sighing is to stand from the side as above. But one must pursue after them specifically, specifically the sorrow and sighing, and attain them and reach them, to grab them and forcefully bring them into the joy as above. And this is "gladness and joy attain" etc., that the gladness and joy attain and catch the sorrow and sighing that they flee and escape from the joy to grab them and forcefully bring them into the joy as above. For there is sorrow and sighing that they are the other side that do not want to be a chariot to the holiness and therefore they flee from the joy, therefore one must force them into the holiness, that is, the joy, against their will, as above.

Likutay Moharan - Volume 2 - Torah-teaching 22

22 - In the Matter of Humility

In the matter of humility, the world errs greatly, for behold, how much we toil ourselves in services and in prayer to go out from small consciousness to expansive consciousness. And if so, it is impossible that humility be in simplicity, for if so, he enters into small consciousness. And therefore, perforce, there is in this knowledge [da’at], and thus not every man can be humble as fitting, only Moses our teacher, peace be upon him, was "humble from all the man that on the face of the earth" [Numbers 12:3]. And our Rabbis, of blessed memory, called humility that is not fitting flattery, as said our Rabbis, of blessed memory (Sotah 41b), on Jeremiah the prophet that was humble against the prophet of falsehood Hananiah and said to him in humility: Amen, so do Hashem. And said our Rabbis, of blessed memory, on this: All who flatters, etc., in the end falls in the hand of his son, etc.

Likutay Moharan - Volume 2 - Torah-teaching 21

21 - When Innovating Innovations of Torah

When innovating innovations of Torah and then there are known adversaries, the observing and awaiting on this. And need to set men of valor [spiritual guardians], to set them before and behind to prevent a stranger from approaching. And this is made by means of study of the poskim that need to study poskim before the innovation that innovates and after that. And by means of this made aspect of men of valor [spiritual guardians] from before them and from behind them. And the Torah descends and goes between them securely for the men of valor stand with the weapons and not able these to approach.

Likutay Moharan - Volume 2 - Torah-teaching 20

20 - By Means of the Dispute That is in the World

Belongs to Aleph Bet new, quarrel, letter y by means of the dispute that is in the world by means of this become famous before their time that is for when one enters the service of Hashem one needs to linger and to delay until one is famous in the world. And by means of blemish of the dispute one is revealed famous before his time. And thus they cause damage and loss to this man that became famous before his time or also to the way to service of Hashem that this wanted to reveal in the world and then cause death to owners of the dispute and sometimes that the blemish not great so much then cause poverty. And this the secret explained in the Torah in the verse: "and when men fight together and strike woman pregnant and her children come out" etc. [Exodus 21:22]. For when begins to enter to some way he aspect of pregnancy and needs to linger there in aspect of gestation for still not revealed this way in the world only he entered there to reveal it and then he aspect of pregnancy aspect of: "in way of wisdom I made you pregnant" aspect of pregnancy. And needs to linger there and to delay to warm himself there as fetus in bowels of his mother until arrives the time that comes out to air of the world, to reveal this way in the world. And when comes out before his time this aspect of miscarriage and blemish this is made by means of dispute as above. And this aspect of: "and when men fight together" that is dispute by means of this: "and strike woman pregnant and her children come out" that is aspect of the famous that are made before their time that they in aspects of miscarriages as above, and their punishment death or poverty according to the blemish as above. And this: "if not will be disaster" interpreted Rashi: in the woman that is that not spoil and corrupt the way wisdom in itself that he aspect of pregnant woman as above only spoil the miscarriages that is the men themselves, that became famous and came out in the world before their time. For as in woman pregnant when strike her until miscarries miscarriages there two aspects that is that sometimes loses the miscarriages alone that miscarries them by means of that they came out not in their time. And sometimes also the pregnant woman herself damaged by means of this and removed as similarly in aspects the above that is that sometimes spoiled the men themselves that became famous before their time that they aspect of miscarriages but still not removed the way wisdom in itself only the miscarriages alone and can others to become pregnant there in aspect of pregnancy the above as in parable woman pregnant as above. And sometimes spoiled also the way wisdom in itself in way that even man other not can to enter there in aspect of pregnancy to reveal and to bring out this way to the world that this aspect of death of the pregnant woman as above. And according to the blemish so the punishment as explained in the Torah "if not will be disaster" in the woman "fined will be fined" in money that is poverty that is made when the blemish not great so much as above "and if will be disaster" in the woman that caused to lose also the way in itself as above then "and give soul for soul", that is death as above [principal discourse missing].

Likutay Moharan - Volume 2 - Torah-teaching 19

19 - The Main Purpose and Completeness is Only to Serve Hashem in Complete Innocence

[This Torah I did not hear from his holy mouth himself and see in the omissions from this] The main purpose and the completeness is only to serve Hashem in complete innocence, without any wisdoms at all. For there are investigators who say that the main purpose and the world to come is only to know every thing as it is, such as to know a star as it is, to know its essence, and why stands in that place for there is knower and known and knowledge that is the knowing power and the knowledge itself and the thing known. And this is their purpose and concept of the world to come with them that will be made one from the knower and the known and the knowledge. And they spend their days on this in this world to investigate to attain the knowns that this is their purpose. And this itself the world to come to their opinion only in this world that clothed in body not have pleasure so much from the investigations and in the world to come that strip from the body will delight very much from this. And to their opinion the main attainment of the purpose is by means of investigations and wisdoms external their. But in truth with us the main attainment of the purpose is only by means of faith and mitzvot practical to serve Hashem according to the Torah in innocence and simplicity. And by means of this itself merits to what merits eye not saw etc. as written: "beginning of wisdom fear of Hashem" [Psalms 111:10] that main beginning and precedence of the wisdom is only fear of Hashem that need to precede the fear to the wisdom. And know that the thing not as their opinion G-d forbid for if so attain the purpose only few few very much that is owners of intellect philosophers and what will those of lesser capacity do that not have to them intellect such to investigate investigations to know the knowns that they many and main the world how they attain the purpose. But in truth main attainment of the purpose is only by means of innocence precisely that is fear of Hashem and mitzvot practical in simplicity complete (end Ecclesiastes). "end of matter all heard, the G-d fear and His mitzvot keep for this all the man" that is that Solomon the king peace be upon him teaches us that main attainment of the purpose, that is aspect of end of matter is only by means of innocence and simplicity to fear G-d and to keep His mitzvot in simplicity. And this "end of matter all heard, the G-d fear and His mitzvot keep" that this aspect of innocence and simplicity to fear G-d and to fulfill His mitzvot in action etc. in simplicity as above. And this that concluded: "for this all the man" that is for this can every man to fulfill and to attain by means of this the purpose, since the main "G-d fear" etc. therefore can every man to attain the purpose, for this every man can to fulfill.

And in truth it is prohibition great very to be investigator G-d forbid and to study books of the wisdoms G-d forbid. Only the tzadik great very he can to enter himself in this, to study the seven wisdoms for who enters in these wisdoms G-d forbid can to fall there for there is stone of stumbling in every wisdom and wisdom, that is aspect of Amalek [intellectual denial of divine truth] that by means of this stone of stumbling can to fall G-d forbid. For Amalek was philosopher and investigator and denied the main as written: "and not feared G-d" [Deuteronomy 25:18] that is that he only conducts according to wisdoms, and not has fear at all. But the tzadik when enters in these seven wisdoms he holds himself and remains standing on his stand by means of faith aspect of: "and tzadik in his faith lives" [Habakkuk 2:4]. "seven falls tzadik and rises" [Proverbs 24:16] that is the great tzadik goes way these seven wisdoms and even though there can to slip and to fall by means of the stone stumbling aspect of Amalek [intellectual denial] as above. But the tzadik seven falls, and rises by means of faith as above seven falls tzadik and rises ends letters Amalek that he the stone stumbling of the seven wisdoms, that by him fall G-d forbid but the tzadik seven falls, and rises by means of faith as above.

And this written in Moses our teacher: "and his hands were faith" [Exodus 17:12] in war of Amalek for by means of faith weakened Amalek that is the wisdoms and the investigations as above. And this "and his hands were faith" hands that is aspect of mitzvot practical that they aspect of faith as written: "all Your mitzvot faith" [Psalms 119:86] that by means of faith and mitzvot practical, that they opposite aspect of Amalek weakened him as above. And faith this prayer, as translated of p’rishan in shadow for the prayer changes the nature and canceled the wisdoms and investigations, that they go according to nature. And this main the purpose with us that the prayer be included in His unity blessed be He aspect of: "He your praise and He your G-d" [Deuteronomy 10:21] that the prayer and Hashem blessed be He one, as if. And this main the purpose in truth.

And the investigators and the deniers interpret all the Torah all according to wisdoms and heresy their that all the Torah, and even mitzvot practical written in the Torah interpret the all according to form and intellect not to mention stories written in the Torah say that they hint only to the parable and the form alone that is intellectuality their but even mitzvot practical the explained in the Torah interpret the all that they hint only to intellectuality and wisdoms their and deny the simple to completely. And this aspect of what our Rabbis of blessed memory said (Tanchuma and brought in Rashi Tetze) that Amalek cut milot and throw upward. For milah is mitzvah first that commanded in it Abraham our father, that was head to the believers and Amalek that he aspect of the philosophers and deniers he denies in all the mitzvot and interprets all to intellectuality alone as above. And this: cut milot and throw upward that denies mitzvah milah, and throws it upward to the intellect for they interpret the all only to intellectuality alone and deny the actions of the mitzvot as above. Happy who not knows from them at all.

And therefore main subduing his by means of faith, aspect of: "and his hands were faith" etc. as above [this Torah not heard from his holy mouth himself and see in the omissions from this].

Likutay Moharan - Volume 2 - Torah-teaching 18

18 - Great Danger to Be Famous and to Lead the World

Great danger to be famous and to lead the world not only when one is wholly unworthy and wears a tallit not his own. Only even servants of Hashem in truth great of the generation have on them dangers terrible in leading the world. For man simple far very that will transgress murder even if not man worthy for not has desire to this and even when comes G-d forbid to desire such Heaven save us not comes to his hand, and has many preventions to this. And even if transgresses not transgress only to times distant and close that not transgress only one time all his days. But in leading the world and in innovations of Torah that innovates can to transgress literally theft and adultery and murder in every time, in every moment [in the spiritual sense, e.g., misguiding others, corrupting teachings] Heaven save us (see Zohar Chadash Hakdama s.v. 71a).

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17 - One Needs to Be Very Careful to Be Joyful and Good-Hearted on Shabbat

One needs to be very careful to be joyful and good-hearted about Shabbat, for the virtues and holiness of Shabbat is great and precious very, as brought in Reishit Chochmah in Shaar HaKedushah at its beginning, see there. And it is fitting and correct to study in Reishit Chochmah in the gate the above and to ponder in his heart all teachings there in matter of holiness and virtues of Shabbat holy for there several particular precious from holiness and virtues of Shabbat for every matter and virtue said there about Shabbat is a thing in itself. And understand there well, to inflame his heart to receive Shabbat in joy great and mighty as fitting. And by means of this the fear in completeness that is with knowledge [da’at], for in weekday possible that the fear be with foolishness aspect of: "is not your fear your foolishness" [Job 4:6]. And main foolishness because of the servitude that is in weekday for by means of servitude the knowledge [da’at] not complete. And as written on Moab: "at ease Moab from his youth" etc. "and in exile not went, therefore stood his taste in him" etc. [Jeremiah 48:11]. And as our Rabbis of blessed memory said (Megillah 12b), for by means of servitude and exile the mind [da’at] confused. But on Shabbat it is freedom, and when there is freedom and no servitude and exile, then the knowledge [da’at] complete as above. And main the freedom by means of the delight and the joy of Shabbat, aspect of: "then you shall delight on Hashem" [Isaiah 58:14], said about Shabbat (there 55:12): "for in joy you shall go out", that by means of joy go out to freedom. And when there is freedom, the knowledge [da’at] in completeness as above. And then the fear as fitting aspect of fear Shabbat (Tikunei Zohar Tikun 9). For then the fear without foolishness that is in days of weekday for main the foolishness because of the servitude as above. And by this raise the fears the fallen that is what fears sometimes from prince and the like for by means of the knowledge [da’at] raise them. And main the knowledge [da’at] is about Shabbat by means of the joy, that by means of this there is freedom and then the knowledge [da’at] in completeness as above.

And the general, that need to conduct joy great about Shabbat holy and not to show any sadness and worry at all only to delight on Hashem and to increase in delights of Shabbat in all kinds of delight whether eating and drinking, whether clothes according to what can for eating Shabbat it all spirituality, all holy, and ascends to place other completely from eating weekday as explained in place other [above in sign 56 and in sign 277], (and see Zohar Vayakhel p. 218 and in Mikdash Melech there). Way of Hashem blessed be He to focus on the good deeds performed and even if found in them also what not good, not look on this as written: "not looked iniquity in Jacob" [Numbers 23:21] (see Yalkut and in Tanchuma Reeh p.1). All the more that the person forbidden to look on his fellow to evil to find in him precisely what not good and to search to find defects in service of his fellow only on the contrary, obligated to look only on the good. And to this good great that there is nature and providence for when the person does good, then leads him in providence and when he not good and if was leading him in providence not could to reach to him any good then leaves him on the nature and can be that will be to him goods on according to the nature. And if not was only providence, possible that providence canceled completely for when saw blessed be He that the person not conducts as fitting was angry, and was removing the providence completely but now leaves him on according to the nature and when he returns to better, supervises on him as above. And in truth not we can to understand what is nature and providence for in truth also the nature it providence His blessed be He. And this thing is impossible to understand two things as one that is the nature that in truth it providence His blessed be He [and he did not conclude].