Likutei Etzot (Compilations of Advice), Trust 1-4 (end)

Trust

1. Those in the generation who trust [HaShem] are the aspect of vessels of 'birth', for all 'birthing' and influxes are drawn through trust. One merits this through hearing stories from true tzadikim who have the power to awaken [people] from sleep via their stories; that through this, speech comes out with great power and those that were in the aspect of sleep, who were completely like mutes and were unable to speak any word of holiness at all - they are awakened now from their sleep and they begin to speak with great power, and through the speech, trust [in HaShem] is strengthened. [Also,] through this, barren women become fertile and fear [of HaShem] is merited. (From Likutei Moharan I, 60; see sec. Fear)

2. Through trust in HaShem, [that is,] when one looks and gazes at HaShem only and trusts in him - through this he makes a vessel to output abundance and the livelihood at the right time and instance as needed. (There^)

3. There are several steps and levels in trusting [HaShem] until infinity and all more greater the intellect is, the more trust one has. Thus, he merits to increase [giving] charity and through this he merits to perfect and repair speech which is the calssification of the human (meaning only humans have speech and speech is the defining characteristic of a human -translator's note). (There^)

4. There is trust of the forces of evil, corresponding to "trust in a traitor" (Proverbs 25:19). Through the attachment of marital relations in holiness, this [false] trust is broken like a shattered ceramic. This is what is hinted at when a ceramic [or glass] vessel is broken at the connecting of matches [that is, two people matched to be married].

To clarify the matter a bit:
The main levels of trust is to trust in HaShem and to do good, as it says "trust in HaShem and do good" (Psalm 37:3), meaning to not be confused from Torah and serving [HaShem] because of the worry and hassle of [making a] livelihood - only to engage in Torah and serving [HaShem] and to trust in HaShem, that he will give livelihood all the days of one's life. If one does not hold to trust like this, that he will remove himself from the business of this world completely, but he wants [instead] to also engage in way of the world in business or in labor - in any case he should set times for Torah and pray at [the set] time [for each prayer], and so on. He shouldn't worry or be confused by the worry for [making a] livelihood - he should just trust HaShem.

Also, for the idea of charity and good deeds and taking out money for the needs of [doing Torah] commands: one should have trust in HaShem, that HaShem will fill his lack, and on account of this thing [that is, the charity, good deeds, or money for commands] HaShem will bless him. Even if he knows himself that his actions aren't [so] nice as is proper - he shouldn't fall from his trust because of this saying, 'who am I to trust and rely on HaShem since I have made my actions so wicked', he should just trust in the mercies of HaShem which haven't worn off, and [trust] in his loving-kindness which hasn't run out; [to trust] that he will have mercy on him also and will provide and make a livelihood for him, because HaShem is good to all. He shouldn't hassle himself with the worry and fassle of [making a] livelihood because of his insignificance in his own eyes, [rather] he should only be strong in trust as it is, because he intention is for Heaven. This and all like it is holy trust.

However, to do some injustice, God forbid, and all the more so [to do] some highhanded theft and swindle, or to engage in some counterfeiting or deceptions or to trade in some trading outside the country which the kingdom has forbade, and to trust that HaShem will save one and help him finish the job and the matter won't be known - this is trust of the forces of evil, corresponding to "trust in a traitor" (Proverbs 25:19), corresponding to "you'll trust in exploitation and crookedness" (referring to Psalm 62), and trust like this is like broken ceramic which has no repair.

Even one who engages in business much greater than him, and he increases borrowing from several people and trusts that HaShem will help him finish the deal - this is also the aspect of trust of the forces of evil. On the contrary, he needs to have a strong trust, that even if he doesn't make big business deals, even so HaShem will provide a livelihood for him properly. The wise one will understand many things from our words - how to run from the trust of the forces of evil, which is against the Torah, and to strengthen himself in holy trust, even if he is as he is [a sinner]. (There^)

Likutei Etzot (Compilations of Advice), Children 1-16 (end)

Children 1-16

1. Praying with power is a segula for children. (From Likutei Moharan I, 48)

2. A suka is a segula for children. (There^)

3. The Land of Israel is a segula for children. (There^)

4. Through the effort of drawing people closer to HaShem and to the true tzadikim, one merits children. (From Likutei Moharan I, 53)

5. When your marital relations are in holiness and you break your soul that lusts, that is, your animalistic soul, and it will be for you as if a demon forced you - through this you'll have thriving [healthy and living] children. (From Likutei Moharan I, 39)

6. You also must have your marital relations mainly on the night of the Sabbath on order that you'll have living and thriving children. (There^)

7. Through an evil eye you won't merit to have a male child. (From Likutei Moharan I, 54)

8. Through lashon hara one does not merit to have a male child. (There^)

9. A segula for sustained [healthy and living] offspring is for both the man and his wife to say before their marital relations the section [of Torah] "On the new moon...". (From Likutei Moharan I, 151)

10. Through praising and thanking HaShem, and also through learning halakhot - and even moreso if he merits making new insights into them, through this the birth comes easily. Also, through supporting learning by strengthening Torah scholars monetarily, through this the birth will be easy. (From Likutei Moharan II, 2)

11. A segula for a woman who gives birth in difficulty is to say "Mizmor of thanks..." (Psalm 100). (There^)

12. Another segula for a woman who gives birth in difficulty is to do a lot of [acts of] mercy, that is, to increase in [giving] charity and acts of mercy. (From Likutei Moharan II, 4)

13. One who does not have children should habituate himself to become joyous in the joy of commandments, and to learn Torah and do all the commandments with joy. [to the point that] the joy is so great that he dances as a result of the joy. Through this he'll merit children. (From Likutei Moharan II, 81)

14. Through faith one merits children. The numerical value of 'faith' [in Hebrew] is [the same as that of the word] 'children'. (From Sihot HaRan 34)

15. It is more of a segula for [one's] children to live by him and [for him] to be distant from them; that is, not to be very bound to them or to have fun [with them] all the time. [Rather,] only to not look upon them except with what is necessary to educate them in serving HaShem when they begin growing up, but not to amuse oneself with them too much. (From Sihot HaRan 59)

16. Through joy one is spared from death of [his] children, God forbid. (From Sihot HaRan 65)

(Continue to the next section, Trust)

Likutei Etzot (Compilations of Advice), Brit - Its Damage and Rectification 61-71 (end)

Brit - Its Damage and Rectification (continued)

61. The mind and divine knowledge of a person shields him against the lust for promiscuity. For there are three brains in a person, and each is a spread partition against this lust. The essential increase of this lust is through the spirit of folly. Therefore, every person needs to know and remember this, that every time these thoughts want to overpower him, God forbid, he should run away immediately from this spirit of folly unto divine knowledge and spread out the partitions of the mind against this lust because the true divine knowledge shields against this lust exactly like a partition. Understand this, because it is impossible to explain this, only each one will understand from himself how to run away from and deflect his mind from the spirit of folly, and to draw himself to divine knowledge which is the aspect of a spread partition against them [the thoughts]. (From Likutei Moharan II, 8)

62. Through anger and cruelty the mind is damaged and through this comes the lust for promiscuity, God forbid. Then, prayer corresponds to judgment and the forces of evil nourish from it. And then, one of great strength is needed to pray a prayer corresponding to judgment, and through this everything is rectified, see further. (There^)

63. Everyone among Israel, according to his purity and holiness, thus has an aspect of the Messiah. He must guard well not to damage his aspect of the Messiah. The principle is that he should guard himself from promiscuity and he needs to guard himself much even from the scent of promiscuity because it damages his aspect of the Messiah. (From Likutei Moharan II, 32)

64. The spirit of the Messiah is made a spirit of zeal and it goes to zealously avenge every place where there is the damage of promiscuity. Even in a place where there is no complete promiscuity, only a minuscule damage, it also jealously avenges through this because the greatness of the holiness and purity of the aspect of the Messiah isn't able to suffer even a minuscule damage of promiscuity and it zealously avenges because of this, God forbid. (There^)

65. When relations, that is, a fit man and woman without any unacceptable trace, and their marital relations are proper and in great holiness; then through their relations an upper union is made and their relations are extremely precious. (There^)

66. Through tikun habrit one can bring out the words of prayer like arrows from a bow. Then is the beginning of the beam of the Messiah, and then one comes to the holiness of the Sabbath and he is made a free man who merits the utmost end of awareness. Then he stretches his leprous body which is the skin of the snake, and he dons Sabbath garments; that is, a holy body from the Garden of Eden. Then his mazal his raised up and he merits riches, his good inclination is strengthened, and [his] sadness and clowning-jest are canceled out. Through this, he raises those who fall into bad love and bad fear, and he raises them to holy love and holy fear and removes the darkness from their eyes, Then their eyes will see wonders and it is considered as if he created the world. Through this he elevates the requests and supplications that are prayed and the redemption that is dependent on the heart is aroused to cancel out the leavening of the evil heart of man that remains in him since his youth. Then he is able to become enthusiastic at learning Torah with a blaze of mercy. Mighty waters, which are the foreign love and fear, cannot extinguish this enthusiasm, and the divine presence, with her wings, covers over Israel's blood with this love, so that the seed of the wicked will not control them who are the waters of the flood. All this one merits through tikun habrit. (From Likutei Moharan II, 83)

67. Through damaging the brit it is difficult for a person to find his mate; and even if he finds his mate, she'll oppose him and won't go after his will will. However, through the kavanot of [the month of] Elul damage in the brit is fixed and through that, one merits to find his mate and she'll go after his will. (From Likutei Moharan II, 87). See the secret of the kavanot of Elul inside: [Likutei Moharan I,] 6.

68. To say the ten chapters of Psalms is a great remedy for a nocturnal emission, God forbid. These are they: "Mikhtam of David" (16), "Maskil of David" (32), "Fortunate is one who considers the poor" (41), "As a deer yearns" (42), "For the leader, al-tashheth" (59), "For the leader, on the yeduthun" (77), "A prayer of Moses" (90), "Thank HaShem, call on His name" (105), "On the rivers of Babylon" (137), "Praise God in His holy place" (150). One who merits to say them on the same day doesn't need to dread the great damage of the occurrence, God forbid, any longer because it is definitely rectified through this. (From Likutei Moharan II, 92)

69. When thoughts of promiscuity come upon one's mind and he breaks his lust and averts his mind from them, this is one's main repentance and rectification for damaging the brit, which one previously damaged, each according to his matter. For this is exactly the aspect of weighty repentance and by this one brings out the sparks of holiness that fell through the damage of the brit and through this he merits tikun habrit. Through this he'll merit to purify wisdom and the voice as we brought above in 23, and he merits peace, which through that one is able to draw the whole world to serving HaShem. (There^; see sec. Thoughts and Musings, 2)

70. The graves of the true tzadikim are holy with the holiness of the Land of Israel exactly, and the Land of Israel is a great remedy for damaging the brit. (From Likutei Moharan II, 109)

71. Now it is easier to withstand in tests because there were already several tzadikim and decent men who withstood great and mighty tests in this lust, until that now, easily, even a simple man can withstand a test - if he wants to spare his life in this world and in the next world forever. (From Sihot HaRan 114)

(Continue to the next section, Children)

Likutei Etzot (Compilations of Advice), Brit - Its Damage and Rectification 51-60

Brit - Its Damage and Rectification (continued)

51. Through fear, that is, fear of heaven, of one's Rabbi, and of one's father and mother - one is saved from the beauty of women and from deceitful charm and he merits wealth. (From Likutei Moharan I, 60; see sec. Fear)

52. One who marries a woman for money is an idiot and a fool and he damages and loses his knowledge and intellect. Through it, he'll have indecent children. (From Likutei Moharan I, 69)

53. [Giving] a secret gift is a remedy for a nocturnal emission, God forbid. (From Likutei Moharan I, 83)

54. The main damage of the brit is through of sadness and depression; and also the opposite: the main shmirat habrit is through joy. (From Likutei Moharan I, 169; see sec. Joy)

55. The lust for intercourse is one of the three lusts that deplete and damage the fear that is in the heart. Through receiving Shavuot properly divine knowledge is drawn to repair this lust, and through it one merits fear and an influx of prophecy into prayer. (From Likutei Moharan II, 1; see sec. Fear and sec. Yom Tov)

56. The lust for intercourse is according to the milk that one nursed off of in his youth. Therefore, one must carefully protect a baby that it will nurse from an fit woman because when a baby nurses from a brazen woman, then the lust for promiscuity increases in him [when he comes of age], God forbid. Thus to the opposite, when [a baby] nurses from an fit woman [the baby will] not have the heat of this lust, except for a little bit which is needed for the commands of Torah. (There^)

57. Through the pride of the leaders and the famed charlatans the lust for promiscuity increases in the world and through that comes destruction of seed, God forbid, corresponding to "his flesh is sealed up" (Leviticus 15:3) which is the seal of the forces of evil. It is impossible to be spared from this except through the power of the defenders of the generation who are the tzadikim and the fit ones who are called "defenders of the land" (Psalm 47:10); they have a great war in this matter, and they elevate the aspect "his flesh is sealed up" to the aspect of the seal of holiness which is the aspect of tefillin which [represent] the shining of the mind. For the main rectification of the mind is according to [the amount of] breakage of this lust which is when these thoughts very much overpower one to the point that he can come to a nocturnal emission, God forbid, corresponding to "his flesh is sealed up"; but instead he very much overcomes, breaking and divorcing the thoughts from him, drawing upon himself holy thoughts.
Through this, one elevates "his flesh is sealed up" to [the aspect of] tefillin which are the seal of holiness, the shining of the mind. Everyone needs to receive strength from these "defenders of the land" to overpower the [bad] thoughts and turn them into a holy mind. Everyone must know this: that all the more that [bad] thoughts increase - when one overcomes against them and runs from [being sucked into] them and breaks them, he is making a very big rectification and he elevates holiness from the forces of evil; he [also] draws the aspect of the holiness of tefillin which are the shining of the mind, to know and to make known HaShem's Godliness in the world.
The more [bad thoughts] increase against one, the more the aspect of the rectification of tefillin is made when one overcomes the greatness of their proliferation, breaking them. For only for this [reason] were these thoughts and wicked, foreign ideas sent against him - in order that he'll flip them around and that the rectification of tefillin, exactly, will be made from them. (From Likutei Moharan II, 5)

58. Through breaking thoughts of promiscuity and [thus] meriting a rectification of the mind as stated above, one merits to a dream via an angel and then he is called a human. Thus it is to the opposite: when the mind is not pure, then the dream is via a demon, God forbid, and then he is made to seem like an animal. (There^)

59. Food also has a part in a dream. Therefore, sometimes a dream is damaged [into] the aspect of a dream via a demon, God forbid, because of food; and one can come to a nocturnal emission because of this, God forbid. The remedy for this is joy, and to strengthen oneself to be in joy. (There^)

60. Also, sometimes through Rabbis and [Torah] judges who are not fit, who distort the judgement, comes a nocturnal emission, God forbid. The remedy for this is the 'connection of the Divine Chariot', which is what [our] ancestors established to say before sleep: "In the Name of HaShem...from my right: Michael..." - that's the 'connection of the Divine Chariot' and it is a segula to be spared from a nocturnal emission that comes through the distortion of judgment by the [Torah] judges who are not fit. (There^)

(Continue to the last part)

Likutei Etzot (Compilations of Advice), Brit - Its Damage and Rectification 41-50

Brit - Its Damage and Rectification (continued)

41. When your marital relations are in holiness and your break your soul that lusts, that is, your animalistic soul, and it is like a demon forces you - through this, you'll have surviving/healthy children because death of children, God forbid, is a result of the animalistic soul. (Likutei Moharan I, 39)

42. Also your marital relations need to be on the night of the Sabbath in order that you'll have living and surviving/healthy children. (There^)

43. One must be careful from hearing words of a wicked person who has knowledge, for his words give birth to promiscuity by the listener, because his words are venomous words of promiscuity and they enter the body of the listener. (Likutei Moharan I, 43)

44. One who damages his brit corresponds to the bitter water, putrid water, impure seed - and then he is not able to pray, as corresponding to [the negative aspect of the verse] "all my bones will say..." (Psalm 35). That is, he is unable to taste the sweetness of the words of prayer, and then a dog comes to eat his sacrifice, that is his prayer. This corresponds to bitterness, the aspect of a double-edged sword, Geihinnom. However, through shmirat habrit is the aspect of sweet water, clear water, holy seed - and then his words are sweet and good and when they leave his mouth and are heard by his ears, then the sweetness of the words enter into his bones. Then his prayer corresponds to [the positive aspect of the verse] "all my bones will say" (Psalm 35), and then a lion comes to eat his sacrifice. (Likutei Moharan I, 50)

45. Know that the brazen-faced in the generation are the dogs, and they stand and dispute the prayer of the Israelite man who has not yet repaired his brit completely. (There^)

46. One who damages his brit should guard himself from [literal] dogs and from the sword [that is, literal weapons, warfare, and fighting]. (There^)

47. Through subduing the impure spiritual forces of Amalek, which is damaging the brit, and [through which] he attains tikun habrit - through this one merits double abundance which corresponds to the double [portion of] bread on the Sabbath (the Israelites were able to collect double the amount of manna on the sixth day so that they would have enough for the Sabbath without having to gather it on that day -translator's note), corresponding to double/repeated/learning Torah. Through this one merits to author new Torah insights on the Sabbath, doubled. The Sabbath provides abundance to the rest of the worlds, it sends its illuminations to all the levels, it heals the soul and the body, and the world is awoken to repentance from love [through it]. And then, all the good [people] in the generation are healed and made honorable in the eyes of people. Through this, everyone receives new Torah insights that the tzadik provided on the day of the Sabbath. (Likutei Moharan I, 58)

48. Through the vanity of beauty, that is that one isn't protected from the beauty of women, one comes to deceitful charm. For there are several kinds of deceitful charm that people do while standing, eating, and speaking with [other] people. For everything there is another specific charm. All these kinds of deceitful charm come through not being careful with the beauty of women. (Likutei Moharan I, 60)

49.Through the vanity of beauty comes poverty. (There^)

50. Through promiscuity breath, which is the main life-force of a person, is stopped. Through this, the moisture of the body is dried up and through that the mind and intellect are damaged. For essentially, the intellect [is sustained] through the moisture and fats of the body. Therefore, all of those who are crazy get that way through promiscuity, as is known. Thus, the rest of people who aren't exactly crazy, yet they have a lot of lack and confusion of mind, all of it comes through promiscuity which dries the moisture and fats of the body since through that the intellect is damaged. (There^)

(Continue to the next part)

Likutei Etzot (Compilations of Advice), Brit - Its Damage and Rectification 31-40

Brit - Its Damage and Rectification (continued)

31. The entire dominion of the planets, the entire dominion of the universe, and all the blessings and influxes - all is dependent on shmirat habrit. (From Likutei Moharan I, 31)

32. All of the hardships that a person has on the road are all due to damaging the brit, and through shmirat habrit one will not have trouble on the road. (There^)

33. Through shmirat habrit one merits freedom. (There^)

34. There are two aspects of the brit: one aspect is shmirat habrit kodesh and it is an upper aspect. The second aspect is keeping [the laws of what is] permissible and forbidden. Therefore, one must learn the judgments of [what is] permissible and forbidden to also attain this second aspect. When one merits shmirat habrit in both of these aspects, then he is comparable to an angel of HaShem of Armies and he merits complete faith and draws all the blessings and influxes as stated above. [Also,] he merits love [of HaShem], and silence [together with] good yearnings for HaShem by which he merits to form the letters of the Torah for good, and then the letters of the Torah themselves request from him that he'll speak them with his mouth in order to form them for good. Through this, he merits that all his eating and dining will be in the aspect of 'bread of the face', and then his table with atone like an altar. Then all of the stars and constellations and all the nations entirely will toil for his livelihood. (There^)

35. The main trial and refinement that a person is tested with is only in promiscuity, which is the generality of the lusts of all 70 [prototype] nations. And when a person comes into this exile in trial, each according to his aspect [and level], then he needs to yell out many shouts to HaShem, exactly like a woman giving birth who screams several shouts as a result of the bitter pain of the birth pangs, which amount to 70 screams at least. Thus one must yell out many shouts to HaShem until HaShem will have mercy on him and he'll merit to overcome and break this lust. Then he merits to give birth to [divine] intellects, and then the secrets of the Torah are opened up to him, and hidden things are revealed to him. Everyone, according to the trial he stood in and breaks his lust, is the [amount he] merits to a major revelation in the Torah and serving [HaShem], and [how much] he merits the 70 faces of the Torah. (Likutei Moharan I, 36)

36. The remedy for thoughts of promiscuity that come to a person is to say "Shema..." and "blessed be the name of the glory of his kingdom forever", and then his soul will be included into the twelve tribes of Yah and he separates his soul from the soul of the mixed multitude that come from a prostitute woman who is a bad maidservant; that from there comes this lust which encompasses all bad characteristics. (There^)

37. When a person has a random thought at all, then to say these two verses [mentioned above] is enough for him. However, if he normally has thoughts of this all encompassing evil lust and he is unable to separate himself from it, then he needs to shed tears, also, at the time he receives the yoke of the kingdom of Heaven [that is, when he says the shema]. That is, that he'll arouse himself [through it] until he cries and sheds tears at the time he says "shema" and "blessed be the name of the glory, etc". (There^)

38. When one rectifies the sign of the brit kodesh, then his mind is whole and he is able to understand the speech of the tzadik. According to the [amount of] rectification of each one, thus [is the amount of] his attainment [of understanding the speech of the tzadik]. This is a major principle, that it is impossible for any person to reach and grasp the speech of the tzadik if one does not first rectify the sign of the brit kodesh properly. However, through damaging the brit, one's knowledge and mind become damaged until he doesn't grasp or attain the words of the tzadik at all, and he can stumble by them if he goes after the wickedness in his heart and after the foolish questions that fall upon him in his mind. (There^)

39. Through the lust for promiscuity it is possible to come to insanity, to become literally crazy. Therefore, the expert doctors have written that castration is a remedy for a crazy person. (There^)

40. One who breaks this lust for promiscuity, then he can easily break the rest of the lusts - therefore it is tikun haklali [meaning the all-encompassing rectification]. Everyone, according to his distance from this lust, is closer to a revelation of Torah - and thus [it is] for the opposite, God forbid. Therefore, before a person merits a revelation of Torah he needs to come to testing and refinement in this lust. This is the main testing and refinement. And when one prevails in the test and he breaks the shell that precedes the fruit, he'll merit the fruit; that is, a revelation of Torah as stated above. (There^)

(Continue to the next part)

Likutei Etzot (Compilations of Advice), Brit - Its Damage and Rectification 21-30

Brit - Its Damage and Rectification (continued)

21. Through tikun habrit-kodesh one is spared from the face of the forces of evil which is the lust for money, which is idolatry, which is depression, melancholy, darkness, the dark face, death; and he is attached to Godliness and merits 'satiation of the joys of the face of HaShem' (alluding to Psalm 16:11), for the light of the face of the Living King shines and illuminates upon him. (From Likutei Moharan I, 23)

22. Also through tikun habrit one merits to [be able to] look at the source of all influxes and money, since there at their source the abundance is a completely clear and polished light, that through this, the lust for money is of itself canceled out. (There^)

23. Through tikun habrit one merits an illumination of the face, splendor of the face, meaning that his wisdom in the Torah is purified and [by which] he'll know how to explain it and teach it well, according to the 13 principles of Torah exegesis which corresponds to splendor of the face. Through this, he merits to purify the voice of his shouting [wordless] praise, until through the voice of his shouting praise only, without speech, the Holy One Blessed is He saves him in the time of his trouble. Through that, he merits peace and is able to draw the whole world to serve HaShem. (There^)

24. According to the negative commands that one crosses, God forbid, thus is aroused the aspect of the blood of nida by the Divine Presence; and it causes a separation between the Holy One Blessed is He and his divine presence. To repair all of the specific transgressions is very numerous and heavy on a person, and it's impossible to repair them. For there are many meticulous details in each negative command. Therefore, one must make the overall rectification which is tikun habrit, and through this all of the negative commands he crossed will be repaired of themselves. Even in the narrow and constricted places where it is impossible for a rectification to come - through the all-encompassing rectification [tikun habrit], rectifications are thrown even there! (From Likutei Moharan I, 29)

25. Through the all-encompassing rectification, which is tikun habrit, the mind is raised up, because the main rectification of knowledge is according to [the level of] tikun habrit. Essentially, Israel drawing closer to their Father in Heaven is by tikun habrit. (There^)

26. Through tikun habrit one has a livelihood without bother, in the aspect of manna. (There^)

27. The whole time that one did not make the all-encompassing rectification [tikun habrit], then speech is forbidden and it is impossible then to speak and reveal Torah. One who speaks then transgresses "don't go [as a] gossiper among your people" (Leviticus 19), and he "goes [as a] gossiper, revealing secret[s]" (Proverbs 11). However, through the all-encompassing rectification, speech is permitted and one can open his mouth with words that illuminate the Torah. (There^)

28. Through damaging the brit comes epilepsy, God forbid, and through tikun habrit one is healed of 'the falling sickness' [epilepsy]. (There^)

29. When the all-encompassing rectification [tikun habrit] is incomplete, one must distance [himself] from drinking wine, because through it, the blood from which come all transgressions overpowers within him, God forbid, [and] it also harms [his] livelihood and he becomes a pauper. However, one who merits the all-encompassing rectification, then, on the other hand, he raises up his mind through drinking it [wine] and makes more of an all-encompassing rectification. (There^)

30. The main part of maintaining of faith is through shmirat habrit. (From Likutei Moharan I, 31)

Likutei Etzot (Compilations of Advice), Brit - Its Damage and Rectification 11-20

Brit - Its Damage and Rectification (continued)

11. The main subduing and breaking of the lusts, particularly the lust for promiscuity which is the main thing one must break, is through wholeness of holy tongue. Meaning through a multitude of of holy speech which is [done by learning] Torah, prayer, and conversation between oneself and his Creator. Even though one converses and speaks between himself and his Creator in the language of Ashkenaz [Yiddish], which people speak in our country, this is also included in [the category of] holy tongue. For on the contrary, [to speak] between oneself and his Creator, one specifically needs to speak in the language that they speak (as is explained in sec. Hitbodedut, 13).
The principle is to just guard the tongue and to sanctify it with holy words, that this is the aspect of holy tongue; and to guard the tongue so as not to speak evil words and damage the holy tongue. Through the holiness of speech, as above, one subdues the all-encompassing evil [which is promiscuity], as mentioned above. (From Likutei Moharan I, 19)

12. Tikun habrit and wholeness of holy tongue depend on each other. According to [how much] one increases speaking holy words, which correspond to holy tongue, is [the amount] that one merits tikun habrit. And according to [the amount of] tikun habrit thus is the [amount that] one merits wholeness of holy tongue; and also [this is so] for the opposite, for the idea of damaging [the brit and holy tongue], God forbid. (There^)

13. The lust for promiscuity, which is the all-encompassing evil, corresponds to the snake that seduced Eve and cast filth into her. This is the storm wind, the spirit of folly, the woman of foolishness. He [the snake] goes and seduces ruah hakodesh which is holy tongue, corresponding to shmirat habrit, and he casts filth into her. This is the aspect of "sin crouches at the door" - that this snake of sin crouches to be nourished from it [from holy tongue, etc] through damage of the brit. For the evil inclination makes a person sin through this lust [for promiscuity]. (There^)

14. One needs to speak holy words which correspond to the wholeness of holy tongue, until his heat is cooled by the holy tongue, the aspect of "my heart is warm within me...I spoke with my tongue" (Psalm 39) - to cool his heat with speech of holy tongue and through this he'll be saved from a nocturnal emission, God forbid; that the storm wind will not cool him [via] nocturnal emission, God forbid. (There^)

15. All insults and shame that come upon a person are from a damage in the brit. And the opposite - through tikun habrit one merits honor. (There^)

16. Through wholeness of the holy tongue, which corresponds to tikun habrit, one can explain dreams like Yosef. (There^)

17. The essential wholeness of holy tongue, which is [also] the main tikun habrit that encompasses the rectification of all the lusts and traits, is impossible to receive except from the mouth of the true tzadikim. And for this, one must travel to the true tzadik to hear from his mouth specifically. It is not enough [to learn] a book of discipline [that the tzadik authored] or to hear from the mouth of another that heard from him [the tzadik] because the main wholeness of speech which is the wholeness of holy tongue is impossible to receive except specifically through his holy mouth itself. For there is [found] the source of fear [of Heaven] which is the wholeness of holy tongue, which is tikun habrit which includes all the rectifications. (There^)

18. For damaging the brit, the sword [war and/or destruction] comes, corresponding to "the sword [that] avenges the vengeance of the brit" (Leviticus 26). (From Likutei Moharan I, 20)

19. Shouting with the voice is tikun habrit, and one merits to reveal knowledge [through this], because at the outset when the brit was damaged, the mind was [also] damaged. (There^)

20. For this reason we say the hagada with a loud voice, for the hagada is tikun habrit and through it the redemption happened. For the Egyptian exile was over damaging the brit, as is presented. Also, the wine of the four cups is a rectification of the mind, tikun habrit. (There^)

(Continue to the next part)

Likutei Etzot, Brit - Its Damage and Rectification 1-10

Brit - Its Damage and Rectification

1. Through shmirat habrit one merits prayer. (From Likutei Moharan I, 2)

2. "The main evil inclination is for forbidden relations and that is the main spiritual defilement." (Zohar, VaYikra) Therefore, one must know that every person's main test in this world is this lust - fortunate is the one who succeeds to win the war. (There^; see Sihot HaRan 115)

3. One who knows, himself, that he damaged the drops of the brain (these drops are the source of semen, meaning if he wastes his seed -translator's note), must spare himself, that dispute and quarrel between between the tzadikim does not enter his heart; but [me must] only believe in all of them. For all the questions and crookedness [of heart] that fall on his mind about the tzadikim as a result of the dispute between them are all because he damaged the drops of his brain, for if his mind wasn't damaged, he would have any question about them at all; the dispute is only for him. (From Likutei Moharan I, 5, 10; see sec. Tzadik, 8)

4. The advice of the true tzadikim and their students corresponds to tikun habrit; and the opposite: the advice of those who dispute, prevent, and speak slyly to incite and overthrow [people] from the point of truth - they correspond to damage of the brit because advice that one receives from a person corresponds to the drops of intellect. Therefore, one who damages his brit must keep himself very much from the opposing advice of those who dispute the truth, in order that he won't lose his world in an instant, God forbid. (From Likutei Moharan I, 7)

5. Essentially, promiscuity depends on the eyes, and the command of tzitzit is a defense for this. Through this, one is spared from bad advice as mentioned above, and one merits to receive the real advice of the true tzadikim. Therefore, one must be very careful with the command of tzitzit and to intend at the time of wrapping in holy tzitzit and in their blessing that he'll merit shmirat habrit and truly good advice through them. One will merit faith and the Land of Israel through this, and to draw the redemption closer and to merit prayer and to do miracles and wonders in the world. He'll [also] merit a livelihood, for livelihood mainly depends on tikun habrit, and through this he'll succeed to understanding at every place [in holy books] he learns, and all the wisdom of Shulhan Arukh will be revealed to him. (There^)

6. Pride and promiscuity depend upon each other; and when one has shmirat habrit and is saved from pride, he merits the light that shines for him to repentance. (From Likutei Moharan I, 11)

7. The main bitterness and hassle of [earning a] livelihood and its weariness is through [because of] damaging the brit. For one who has shmirat habrit, even though he does work and business, they're the aspect of the work of the Mishkan and the aspect of the 39 lights. However, one who damages his brit - poverty chases after him and he draws upon himself the burden of [making a] livelihood in great weariness and bitterness, corresponding to the 39 lashes, God forbid. (There^)

8. Shmirat HaBrit has two aspects: there is one whose marital relations is during the weekdays, and this is also called shmirat habrit, because his marital relations are permitted according to Torah - only [given] that he guards himself from transgression, God forbid. This is the aspect of 'the lower union', which through it, one merits to reach halakha in the Torah corresponding to hints.
However, there is one whose marital relations are only from Sabbath to Sabbath and this is the aspect of 'the upper union', and through this he reaches also kabbalah and hints within hints. However, even one whose marital relations are Sabbath to Sabbath also needs a great guarding that his marital relations will be in holiness and that he'll be incorporated into the inclusion of those who have shmirat habrit. How much more do those small ones whose marital relations is also during the weekdays need an especially extra guarding that they won't damage their brit, God forbid; nevertheless, they shouldn't transgress the Torah, God forbid [because they are still having marital relations according to Torah law].
Through shmirat habrit in both of these aspects, the honor of HaShem is [made] whole and one merits to all the above aspects until he merits to come to understanding the depths of the Torah. (There^)

9. Speaking with one's friend about discipline and fearing Heaven, to arouse him to repentance, is a remedy for keri. (From Likutei Moharan I, 14)

10. The lust of promiscuity is the all-encompassing evil, that all the wickedness of the 70 [prototype] nations are included in it. For every nation and language has a hold on a certain evil; that is, some bad characteristic or some bad lust that is particular to that nation, and they're sunken in that lust and that is their hold. However, the lust for promiscuity is the all-encompassing evil, that every evil [trait] of every nation, the evil of every lust, is gathered and assembled in this lust. All these evils burn together to make a fire, and this is the burning fire that burns in a person for the lust of promiscuity.
However, HaShem distinguished us from the nations and elevated us over every language; we need to be separate from all of their wickedness, from all lusts, since they don't belong to us at all - particularly the lust for promiscuity which is the all-encompassing evil of all the nations. For this is the main separation and difference between us and the nations: that we separate ourselves from promiscuity. This is the main holiness of Israel, for there is strength in a person to divert his mind from this lust and to break it - this is our main holiness. (From Likutei Moharan I, 19)

(Continue to the next section)

Likutei Etzot (Compilations of Advice), The Land of Israel 12-20 (end)

The Land of Israel (continued)

12. The command of halla corresponds to inheriting the Land of Israel because through halla one merits to draw the light of the merit of the Forefathers, and through that, one merits to reveal the holiness of the Land of Israel and to all that is stated above. (From Likutei Moharan I, 55)

13. One whose intent is truly for Heaven, that he travels to the Land of Israel in order to return through that to HaShem, the Land of Israel will definitely benefit him very much. For through entering the Land of Israel alone one is consumed by her and is changed into her holy essence. Therefore, even "walking four cubits in the Land of Israel [one is assured to have a place in the world to come]"; but if his will is not at all for serving HaShem, to annul his evil - what will settling the Land of Israel benefit him? For she spews him out in the aspect of "which spewed...". (From Likutei Moharan I, 129)

14. Through the holiness of the Land of Israel one merits faith, and through this, one merits patience; meaning to break anger, depression, laziness, heaviness and he will quicken himself very much in serving HaShem and no obstacle or delay can confuse him, for he becomes patient to suffer everything. (From Likutei Moharan I, 155; see sec. Faith, 35)

15. One must request from HaShem that he'll have longing and yearning for the Land of Israel until he merits to go there; and also [he must request] to have longing for the tzadikim of the Land of Israel, which is a segula to cancel out anger and depression. (There^)

16. How HaShem pays a person measure for measure is a great mercy, in order that he can scrutinize his deeds through this, and this idea is essentially in the Land of Israel. (From Likutei Moharan I, 187)

17. The Land of Israel is the summation of holiness of all [kinds of] holiness and there can one merit to leave the natural and know and believe that everything is of [divine] providence alone. This is the summation of holiness whereby one can be able to imitate HaShem and to distinguish between light and darkness. Then one merits to tell tales of true tzadikim, for he knows to distinguish between the deeds of the true tzadikim and the opposite. Then he merits to purify thought via the tales of the tzadikim and to sweeten judgments. Through this one is saved from all troubles. (From Likutei Moharan I, 234)

18. The essence of the mind and wisdom is only in the Land of Israel. Even Israel outside the Land receive and feed all their mind and wisdom from the Land of Israel. Everyone among Israel has a portion in the Land of Israel and according to his portion thus he sustains and receives his wisdom from the Land of Israel. However, when one damages the honor of HaShem, God forbid, through this he falls from the mind of the Land of Israel to the mind of outside the Land and by this dispute and quarrels are made for the mind of outside the Land corresponds to dispute. (From Likutei Moharan II, 71)

19. The mind of the Land of Israel corresponds to pleasantry, corresponding to the pleasantness of the Torah, corresponding to peace. Through charity, particularly charity for the Land of Israel, a vessel is created to receive the impacts of this pleasantry. Then one is able to repair even the mind of outside the Land. However, when the mind of outside the Land is damaged very much, through people having damaged the honor of HaShem, then they can't repair it. Rather, this mind of outside the Land also damages the mind of the Land of Israel which corresponds to peace. Thus, dispute is also made in the Land of Israel. This is the matter, that now there is dispute in the Land of Israel and abroad. (There^)

20. The graves of the true tzadikim are holy with the holiness of the Land of Israel, literally. As it is written, "tzadikim will inherit the Land", and the Land of Israel is a great remedy for damaging the brit. Therefore, one must make an effort to come to their graves, for the place of their graves is holy and it is a great remedy for a damage of the brit. (From Likutei Moharan II, 109)

(Continue to the next section, Brit - Its Damage and Rectification)

Likutei Etzot (Compilations of Advice), The Land of Israel 1-11

The Land of Israel

1. The essence of faith which corresponds to prayer and miracles is only in Israel. There, is the main elevation of prayers and one can do with his prayer what is needed and to do true miracles and wonders in the world. (From Likutei Moharan I, 7)

2. When some damage [the concept of] the Land of Israel which corresponds to faith and prayer, then they descend into exile; the principle is that prayer descends into exile and it is impossible to pray and do miracles in the world. (There^)

3. One who wants to be true man of Israel, meaning to walk from level to level, it is impossible except through the holiness of the Land of Israel, for all the ascents that need to rise to holiness is only through the Land of Israel. Thus, all ascents of prayer are only in the Land of Israel. (From Likutei Moharan I, 20)

4. In the merit of the Torah that one draws, he merits the Land of Israel. Also, through being present by the tzadik at the time he draws Torah and teaches in public - then one will also have a portion in the Torah that the tzadik draws. Through this, he also merits to come to the Land of Israel. (There^)

5. It is impossible to come to the Land of Israel except through hardships. The main part of the hardships are the wicked ones who prevent, who raise slander about the Land; but through the drawing of the Torah as stated above, one merits to subdue all the obstacles and the hardships. According to the wholeness of the Torah that one merits to draw is the amount of rectification made. As such, one merits to subdue those who prevent coming to the Land of Israel. (There^)

6. When a person comes to the aspect of the Land of Israel, then he is called a firm warrior. For before coming to the aspect of the Land of Israel, then "One who girds [the sword] shall not boast as one who ungirds [it]" (I Kings 20:11), but afterward when he succeeds, then he's called a man of war. (There^)

7. Through giving charity to the Land of Israel one becomes included in the air of the Land of Israel, which corresponds to holy breath in which is no sin. Through this, one cancels out judgment and darkness from the world. Also, through this one is spared from foreign thoughts during prayer and his mind and thought becomes pure, which corresponds to tikun habrit. (From Likutei Moharan I, 44)

8. The Land of Israel is a segula for [having] children, and it saves from argument and dispute. Also, through the holiness of the Land of Israel one merits to know the true Rabbi in the generation and the truth will be revealed in the world. All return to HaShem, even the nations of the world, to serve him in one accord. (From Likutei Moharan I, 48)

9. Through powerful prayer, one merits to come to the Land of Israel, and also through the command of the suka. For the suka, powerful prayer, and the Land of Israel are one aspect and each is dependent on the other. (There^)

10. It is impossible to see the fall of the wicked except through the aspect of the Land of Israel. (From Likutei Moharan I, 55)

11. Through rectified prayer (as is explained in sec. Prayer, 51-56) the light of the merit of the Forefathers shines, and through this is drawn the aspect of the holiness of the Land of Israel even now in exile when it is under the power of the forces of evil when it's holiness cannot be revealed. Although this is so, one can reveal and draw its holiness even in this bitter exile via the sparkling light of the merit of the Forefathers. Through the holiness of the Land of Israel becoming revealed, one merits to see the fall of the wicked. It is not enough that the person is saved from the wicked, but even that he'll also see of the wicked what the wicked wanted to see of him. All this is done through learning merit out of [the good points of] the wicked. Also, through this, tzadikim who do good are meritorious before HaShem. (There^)

(Continue to the second part)

Likutei Etzot (Compilations of Advice), Hospitality 1-2 (end)

Hospitality

1. Through bringing in true Torah scholars as guests into one's home, one merits faith and to break denial. Through that, the fallen Torah of the unfit Torah scholars, who are the aspect of Jewish demons, is fixed; all the opposition against those who fear HaShem comes from them, so through this, [inviting true Torah scholars], one merits to overpower the opponents. (From Likutei Moharan I, 28)

2. Bringing in Torah scholars as guests is a rectification for prayer. For everyone has bad prayers which confuse him when he stands to pray a prayer that is proper to pray. Bringing in a Torah scholar is a rectification for this. (From Likutei Moharan I, 209)

(Continue to the next section, The Land of Israel)

Likutei Etzot (Compilations of Advice), Eating 14-26 (end)

Eating (continued)

14. The lust for food is one of the three lusts that damage and cause the loss of the fear [of HaShem] that is in the heart. Through receiving the festival of Sukot properly, knowledge is drawn to repair the lust for food and then one merits fear and prayer. (From Likutei Moharan II, 1; see sec. Fear, 19-21)

15. Sometimes through the food that is eaten a dream is damaged, corresponding to a dream that is through a demon, God forbid, and one can come to a nocturnal emission through this, God forbid. The remedy for this is joy and to strengthen oneself to be joyous always. (From Likutei Moharan II, 5)

16. One who merits a true Rabbi that knows how to properly illuminate holy enlightening [holy knowledge] in Israel, [this Rabbi] who is a man of valor and not the opposite, which they call a shleimazelnik, through this one is able to receive an enormous illumination of desire at the time of eating; that the desire will illuminate for him at the time of eating and he will become silent and yearn a lot for HaShem with an enormous desire without measure and without knowledge. He won't know at all what he wants, just [he will have] a soul consuming desire for HaShem. (From Likutei Moharan II, 7)

17. Through sustenance of the body, meaning the lust for eating and drinking, the sustenance of the soul is weakened and fear, which corresponds to good smell and is the sustenance of the soul, is damaged. ((From Likutei Moharan II, 8)

18. Through receiving reprimand from the true tzadik who is able to reprimand Israel properly, the sustenance of the soul overpowers the sustenance of the body.

19. The main point of eating is for clarifications, in order that the food will be clarified and that pleasant words will be made from it, which are the blessings that are blessed over it and the prayer, learning, serving HaShem by the power of the food. Everyone needs to intend this at the time of eating, and then the food becomes the aspect of the incense and one merits joy. From this is made a crown of mercy and loving-kindness for King Solomon, about which is said, "go out and see...the crown..." (from Song of Songs), and through this one merits an easy livelihood. (From Likutei Moharan II, 16)

20. Everyone among Israel, even a great tzadik needs to have some kind of sorrow every day. And the more one has knowledge, his sorrow is all the much greater; but through eating in holiness and in fear of Heaven, the sorrow is sweetened so it won't overpower, God forbid. (From Likutei Moharan II, 77)

21. Through eating in holiness and in fear of Heaven the mouth is made into the aspect of the human level, and one merits to come through this to the aspect of the divine presence speaking from his throat. However, one whose eating isn't in holiness, then his mouth that eats is in the category of an animal, and he is really an animal, God forbid. (There^)

22. The main fear [of God] comes and meets a person at the time of eating. Therefore, one must be very careful to eat in holiness and to draw upon himself the fear that comes upon himself then. Through that, he merits everything mentioned in 20 and 21 above.

23.One must be very careful not to eat a fruit before it ripens entirely on the tree because one can lose his soul over this. It is also forbidden to pluck fruit before its ripening as it is forbidden to cut a tree before its time. (From Likutei Moharan II, 88)

24. When one properly blesses the blessing over fruit with great intention and with fear of Heaven, through this he merits to be saved from losing his soul over an unripened fruit. All must be very careful with the blessings of benefit, particularly in the blessings on fruit, for they have many lost things in them which must be clarified and elevated. (There^)

25. Also when fruit ripens inside one's house, it doesn't benefit in order to make unripened fruit that didn't ripen on the tree permissible to eat. However, if the fruit that didn't finish [ripening] are placed detached some time until they are made ripe by themselves - this benefits and it's permissible to eat them. (There^)

26. Be careful not to eat forcefully, meaning to eat quickly like a glutton, because this corresponds to "pour me, please [some of this pottage]..." (Genesis 25), only [one should] regulate himself to eat in moderation, in a settled mind, and with manners; like how people eat with manners when an important person is sitting at the table - thus should a person eat always, even when he eats alone. (From Hayyei Moharan 69)

See 3, above, fortunate is one who merits this.

(Continue to next section, Hospitality)

Likutei Etzot (Compilations of Advice), Eating 1-13

Eating

1. Through eating properly, as is fitting, which is to eat in moderation and not eating in a forceful manner, the intellect is repaired and foolishness is suppressed. However, when one eats like a glutton and drunkard, through this foolishness overpowers the intellect and through that the light of the tzadik becomes darkened and one is not able to receive from him fear and love [of HaShem]. (From Likutei Moharan I, 17)

2. Through [giving] charity to the true tzadikim and to fitting poor people (that is, poor people worthy of receiving charity), through this converts are made and damage in eating is repaired. Through that, the intellect is made whole and one merits to see the light of the tzadik, meriting to receive from him fear and love. (There^)

3. One who has a completeness of holy tongue and has shmirat habrit is able to arouse the sparks of the [Hebrew] letters that are in everything[, from which everything was created by HaShem's utterance], and then his eating and drinking and all his enjoyments are only from the sparks of the letters and his heart shines from this. Through this, his face shines and he merits to purify his face so much so that he is able to arouse others to repentance via them looking at his face only. For everyone will see their own face in his like a mirror and they'll see how sunken in darkness they are, until without rebuke and without reprimand he'll arouse is friend to repentance only from him looking at his face alone. (From Likutei Moharan I, 19)

4. When a person feels some hunger, that the lust for eating overpowers him, he should know that he has enemies. Therefore, he should rob and break his animalistic [instinct] that craves eating, for the essence of hunger is for the animalistic, and through that he is saved from his enemies. (From Likutei Moharan I, 39)

5. Through the lust for eating comes dispute, that people will insult and degrade him. And when one breaks the lust for eating he merits peace, and then there is also peace in his [HaShem's] heights above and thus great satiation is revealed and increased in the world. (There^)

6. One who is sunken in the lust for eating, it is definite that he is far from the truth and it is definite that judgments are out over him. Also, this is a sign of poverty and he will also come to disgrace and shame. (From Likutei Moharan I, 47)

7. One who breaks the lust for eating, the Holy One Blessed is He will do wonders through by his hand. (There^)

8. There are two [kinds of] people who sleep [away] their days and there are those who fell into the aspect of sleep through lusts and bad deeds. There are those who are good and pleasant people, only that their fall is through eating, for sometimes when a person eats a food that isn't clarified yet to [the category of] human food (in other words, that he did not eat the food the proper way, instead he ate it like an animal -translator's note). Through this his mind falls to the aspect of sleep, for when one eats in holiness and purity, then it enlightens his face, that is, his intellect - through his eating. However, when his eating is not in holiness, then the food brings wickedness to the heart and through that he looses his face and falls into the category of sleep. Even if it seems to the world that he is serving HaShem and busying in Torah and prayer, even so he is in the aspect of sleep, for all his service remains below and HaShem has no satisfaction from it. One must awaken him him from his sleep, but it is impossible to awaken him except if he awakens himself a little bit at first.  The awakening from sleep, that not to spend one's days, God forbid, in sleep one merits through the tales of the tzadikim of truth. Fortunate is the one who merits to come to a tzadik like this who is able to awaken him from his sleep, so he won't sleep his days [away], God forbid. (From Likutei Moharan I, 60)

9. The food of the man of Israel needs to be food after it has been clarified and has no mixture from the forces of evil because through food like this that has a mixture in it a person can [come to] sin. The clarification of foods is through faith that one merits through fasting. Then, through his eating, a face to face unification between the Holy One Blessed is He and his divine presence is made. (From Likutei Moharan I, 62)

10. All the lusts are the aspect of 'shells' and 'extras' (these terms are used to denote forces of evil, demonic forces -translator's note), for without lusts, the body would [still] be able to exist. And when the lusts overpower a person, it is the overpowering of the 'shells' over holiness. The head of the lusts are the lust for eating and drinking; all lusts are drawn after them and when they overpower, they draw speech into exile and then one is in the aspect of "their throats are parched", and one is unable to speak a word before HaShem. The remedy for this is fasting, then one can speak. Through this, one can bring distant ones closer to HaShem which is the essential completeness of faith, and then one's eating will be very precious because a great unification is made through his eating. (There^)

11. Through the lust for eating, holy honor is damaged and then the brazen-faced of the generation overpower because the honor falls to the wicked nations and the brazen-faced of the generation who take up all honor and rule. Thus, it is the aspect of 'the hiding of the face' corresponding to the overpowering of judgments, God forbid. However, when one breaks the lust for eating, through this is 'the elevation of the face' corresponding to the cancelling out of judgments - and then holy honor is whole and there is no authority and honor for the brazen-faced. (From Likutei Moharan I, 67)

12. One must be exact in not eating more than his need because when one eats more than his need, it harms him a lot. For even the remaining food (all that which was eaten before one exceeded the amount necessary -translator's note) joins together with this food (all the food one ate after he exceeded what he needed -translator's note) and they harm him much. (From Likutei Moharan I, 257)

13. When a person eats excessive food, he is like an animal because the category of human is to eat only according to what is necessary; and when one eats more [than this], it is exactly the behavior of an animal. Through this, eating excessive food, comes the sickness of the fever, God forbid. Also, through not yet clarified food occurring within one's food, comes the sickness of the fever, God forbid. (From Likutei Moharan I, 263)

(Continue to the second part)

Likutei Etzot (Compilations of Advice), Sighing 1-4 (end)

Sighing

1. The sighing and groaning of a man of Israel is very precious, for it is the making whole of all that lacks. However, it is impossible to make a lack whole through sighing except through drawing closer to the [particular] tzadik who is the true Rabbi of in the generation. For from him the spirit of life is received to make whole any lack via sighing. (From Likutei Moharan I, 8; see sec. Tzadik, 11)

2. When a person prays properly, with devekut, or one who does hitbodedut properly, but in the middle [of it] he falls from his level - that is a result of damaged faith. Thus, he needs to break his heart within him and become ashamed of himself for having fallen and been thrown down from Heaven to earth; and he should have mercy on himself until he sighs. Through the sigh he will return to his level. (From Likutei Moharan I, 108)

3. Sighing of holiness is very precious because through one sighing over being far from holiness one is released from the cord of impurity and is hooked up to the cord of purity. Also, when one sighs over [as a result of] some lust that he yearns for - the opposite [happens], God forbid. (From Likutei Moharan I, 109)

4. The sighing that a person sighs over his signs or over his lack of attainment [of holiness, Torah, etc] - this is better than several mortifications and fasts. (there^)

See more about the idea of sighing in sec. Brazenness, 2 and 3 that through the sighing of holiness, one breaks the brazenness of the body and then the soul can draw closer to the body and make known to it the attainments [of Heavenly wisdom] that it reaches, and more; see there.

(Continue to next section, Eating)

Likutei Etzot (Compilations of Advice), Truth and Faith 30-58 (end)

Truth and Faith (continued)

30. As a result of faith not being complete, through this many stumble in error and make intermediary means between them and HaShem. In other words, that they believe in HaShem but they believe also in an intermediary and say they need the means. Meaning they believe, for example, in the means of livelihood which is doing business. They say, "The means of doing business is the main point", as if, God forbid, that without the means of doing business the hand of HaShem is unable to give them a livelihood. Or that the means of healing is through medicine, and they make it the main point. As if, God forbid, that without medicine, the hand of HaShem is unable to heal. But the matter is not so! For HaShem is the means of all means and he is the grounds for all grounds and no one needs [other] means. And our business with these means needs faith in HaShem only and not to make the means the main point. (From Likutei Moharan I, 62)

31. The principle is that everything we do, whether it be prayer, learning Torah, doing commandments - everything is in order to reveal HaShem's kingdom and faith. (From Likutei Moharan I, 77)

32. When one is very strong in faith, he merits afterward to come to intellect. All the more he strengthens in faith, he comes to greater intellect. Because the thing that was necessary to be understood first, because he didn't understand it [and thus had faith that it is so], afterwards he merits to understand it with the intellect through strong faith. Even afterward, there are higher things that are hidden from him and he is not able to understand them with his intellect. Thus, he needs to strengthen himself more in faith and to believe in that which is hidden from him now, which he can't understand with his intellect, until he merits to understand these things also with the intellect; thus it [repeats like this] forever. However, the faith needs to very, very strong until the faith spreads to all of his limbs. Then he will be able to merit to come to the intellect via the faith. (From Likutei Moharan I, 91)

33. The [urge for] winning doesn't tolerate the truth. And even if a true matter will be clarified before him, he pushes it away because of [his will for] winning. Therefore, one who wants the ultimate truth must remove from himself the trait of [wanting to] win first; then he'll be able to see the truth if he wants to. (From Likutei Moharan I, 122)

34. Faith is correlated to the power of growth and the power of sprouting forth, and this is the aspect of patience. In other words, when faith is complete, one grows and sprouts forth in serving HaShem, no matter what happens, because no confusion or obstacle can confuse him. Rather, he makes himself patient to suffer whatever will come upon him, for all the obstacles and confusions to serving HaShem in which he doesn't draw closer to those who fear HaShem, is all a result of laziness and depression and the heaviness that comes from a lack of faith. Because if his faith in the truth was complete as is proper, he certainly would run and be very speedy to draw closer to them. Thus, that he does not pray properly is also a result of laziness and heaviness that comes from a lack of faith. Certainly, if he had complete faith and he would believe that HaShem was standing over him and listening to every word by word that comes out of his mouth and heard the sound of his prayer, he would definitely pray properly, with enthusiasm and great desire. Rather, the main confusion of prayer is from a lack of faith and thus, all of the distancing from tzadikim, God-fearers, and from truly serving HaShem - all of it is from a lack of faith through which laziness, depression, and heaviness come upon him. However, when he has complete faith, nothing can hold him back. Rather, he becomes patient to suffer anything, and he grows and sprouts forth in serving HaShem, as it should be. (From Likutei Moharan I, 155)

35. To merit faith and patience is through the Land of Israel. Everyone needs to request from HaShem to have a longing and yearning for the Land of Israel, until he merits to go there. Also, to have yearnings for all the tzadikim of the Land of Israel, which is a segula to cancel out anger and depression; for the faith and patience that one merits in the Land of Israel are the opposite of anger and depression. (There^)

36. The essential completeness of faith is to strengthen oneself in strong faith so much so that it will be very pure and clear. Until it seems to him that he actually sees with his eyes the thing that he believes, as is explained above.

37. Through dispute the thoughts of the wicked fall; which are thoughts of denial about good people. The remedy for this is to be silent and give over the battle to HaShem. (From Likutei Moharan I, 251)

38. A man of truth that does all the commandments with precision between himself and his Creator, just as he would before people - there is no division by him at all. For he has no amount of deceit [that he would] do, God forbid, some action in serving HaShem that is for [the sight of] people. He draws to himself the power of all righteousness (or charity) and through that cancels out thoughts of denial. (There^)

39. When a person is in some sort of trouble, God forbid, then the truth is damaged. Therefore, he needs to guard himself a lot, exceedingly, that he won't be trapped in some mistake or lie via the trouble, God forbid. (From Likutei Moharan II, 2)

40. Through thanking HaShem at every time for everything that happens to him, particularly when he leaves some trouble, God forbid - and also through learning halakhot - the truth enlightens his speech and makes all the parts of speech whole. For the main existence and wholeness of speech is only through truth. He will also merit to pray in truth, which is the main wholeness of prayer; and he merits to receive the Torah of truth from a true Rabbi that will teach him the path of truth in his real Torah. He also merits to make true shidukhim, that HaShem will order for him and for his children their true mates. All this one merits through praising and thanking HaShem and through learning halakhot, as stated above. Through this, one merits to draw the blessing, holiness, and joy of the Sabbath to the six days of the week and through that, the simple oneness of HaShem is revealed through various workings; to believe and to know truly that all the various workings are drawn from the simple oneness of HaShem. This is a very precious aspect above, in all the worlds, and even by HaShem it is an amazing thing and very precious and important. (There^)

41. The main principle is faith. And everyone needs to search themselves [to determine] if their faith is whole and to strengthen themselves in faith, always. Because through a damage in faith come incredible blows which nothing can help - not medicine, not prayer, and not the merit of the Forefathers. Also, crying out of moaning and groaning will not benefit the sick, because sometimes these sounds can benefit the sick, that [Heaven] has mercy on him by this - but through a fall in faith, even these sounds don't help. (From Likutei Moharan II, 5)

42. When a person falls from faith, God forbid, then even crying out without speaking doesn't help. Then one must cry out from the depth of the heart, in the aspect of "from the depths I have called you, HaShem", from the depths of the heart. Through that, deep advice is revealed and via them faith grows and is fixed. Further through this, everything we mentioned above returns and is fixed, namely healing, prayer, and merit of the Forefathers. (There^)

43. Through a fall of holy faith, false beliefs are made and strengthened. Also to the opposite: when the holy faith is elevated and fixed, false beliefs are weakened and they fall; then the idolatrous nations come back and return from their false faiths to the our holy faith and converts are made. Sometimes potential converts are made, meaning that even though they don't come to actually convert, they recognize HaShem from the place they are at and they know and believe that there is a Single, Ancient One. Other times, actual converts are made who come and convert. These converts harm Israel and bring pride and promiscuity in Israel; they yet need many remedies for these. (There^, also see below sec. Tefillin 6)

44. The essence of complete faith is merited by drawing closer to the true tzadik that has ruah hakodesh, that through this, the medame is fixed. Through that is the main completeness of faith that one merits to believe in HaShem and in the renewal of the world which is the foundation of everything and the whole universe depends on it. (From Likutei Moharan II, 8, also see below in sec. Tzadik 98)

45. Faith depends on the mouth of a person, that one needs to speak faith with the mouth as it is written: "I will make known your faith with my mouth". Therefore, when a person falls from faith, God forbid, the advice for that is to speak the belief with his mouth, that he should say with a fullness of mouth that he believes etc. The person himself that speaks words of faith with his mouth, he himself is the aspect of faith. Also, through this he merits to come to complete faith, for faith depends on the mouth of a person as we've explained. (There^)

46. Also to the opposite, God forbid, one needs to be very careful not to bring upon his lips any statement of denial or heresy, God forbid, even by way of jest. In other words, that his heart believes, but he is saying a statement of denial in the name of someone else and is mocking it - even this is greatly forbidden, for it harms faith. For it is forbidden to say jesting matters about HaShem, even by way of joking [about the unbelievers]. (There^)

47. One needs to be very careful not to glance at all at books that talk about philosophy, because they're very harmful and damage the holy faith. It's already been explained in several places, but one must repeat this warning several times, so as not to lose one's world (i.e. his eternal life) for a moment, God forbid. (There^)

48. It is better to believe even in idiocies  and lies in order to also believe in the truth, rather than to deny everything, God forbid. Meaning to deny the idiocies and lies and through that everything becomes jest to him and he [ends up] denying also the truth. (From Sihot HaRan, 103)

49. Completeness of faith is only through believing in HaShem without any 'wisdom' at all, nor any sign or wonder at all, nor any philosophy at all - only to believe with simplicity and innocence, as the women and common folk of Israel believe. (From Sihot HaRan, 33)

50. There are sages which are sages even in the wisdom of Torah, but they have no faith. These 'sages' are called ba`alei rathan, and one needs to distance himself from them and from their dwellings with every kind of distancing, as our Sages of blessed memory warned to distance oneself from ba`alei rathan because the breath of their mouths harms an acceptable person very much. Also, one can fall to the lust for promiscuity, God forbid, through the breath of their mouth. These 'sages' are, by and large, greatly promiscuous. (From Likutei Moharan II, 81)

51. Through the joy of Torah and commandments until one dances as a result of the joy, the holy faith is elevated. (From Likutei Moharan II, 80)

52. When there is constriction of and damage of faith, one must do difficult service, for example fasting and the like; however, when the faith is whole, one can serve HaShem in everything, for the Holy One Blessed is He does not come to complaint with his creations. (From Likutei Moharan II, 86)

53. Faith is considered as charity/righteousness. (From Sihot HaRan , 34)

54. Through faith one merits children/sons. Faith is the same numerical value as children. (There^)

55. Faith is a very strong thing. Through faith and innocence without any wisdom one merits the aspect of desire which is above even holy wisdom, in other words that one will merit an extreme desire for HaShem with a great, intense craving to the point that he won't know what to do from the greatness of the craving and he will cry out with longing of the soul. (From Sihot HaRan, 32)

56. There are some who have [negative] thoughts about the holy faith come upon them as a result of not having been born in holiness as is proper. There are some whose bad deeds added [these thoughts] themselves, for there are sins which bring on thoughts of denial in a person. Therefore, this person needs [to feel] shame and [have] a broken heart, since one who has philosophies and thoughts like these, God forbid, that are against our holy faith - it is proper for him to be very, very ashamed for having come to this by his sins. And through shame and a broken heart, these denials are broken and cut off. Also, a great advice has already been explained for faith - to say and speak the faith with the mouth. (There^, see 45 above)

57. One who has faith, his life is life! However, one without faith, God forbid, does not have life at all. For there is no one who won't have great hardships, journeys, and troubles; for a man was born for toil. But when he has faith, then even when hardships and troubles come upon him, God forbid, he can comfort himself that HaShem will have mercy on him and will make his end good; and that the hardships are for his good and his atonement, for all that HaShem does is definitely a great good! However, a philosopher who that doesn't have faith - when some difficulty comes upon him, he has no one to turn to and nothing to enliven himself or to console himself with. Therefore, he has no life whatsoever, since he walks without HaShem and without [divine] supervision, God forbid. Through faith, however, one's life is always good. (From Sihot HaRan, 53)

58. The main belief in the Oneness is through the true tzadikim who are the edge of the letter dalet of "one" (in the Shema`. That is, the edge of the dalet distinguishes the letter dalet from a resh. If the word "one", "ehad" is spelled with a resh (ר) instead of dalet (ד), it reads "another", "aher" - in other words, the tzadikim who are likened to the edge of the dalet, make HaShem "one" in the world, removing idolatry which is "another" god -Translator's note). As it is brought in the holy Zohar that the tzadik is the edge of the letter dalet. (Sihot HaRan, 280)

(Continue to next section, Sighing)