תּוֹרָה נ - הַצִּילָה מֵחֶרֶב נַפְשִׁי

Hatzilah Mei-Cherev Nafshi — "Rescue My Soul from the Sword" · Opening: Psalms 22:21 · Likutay Moharan Part I, Toirah 50

All who blemish the covenant [ bris ] cannot pray in the aspect of: "all my bones shall say" [Psalms 35:10] — that is, he cannot taste sweetness in the words of prayer. For this aspect is called "all my bones shall say" — for one cannot taste sweetness in prayer except when he has rectified the blemish of the covenant.

One who blemished his covenant is in the aspect of bitter waters — impure waters — impure seed. And then he cannot pray in the aspect of "all my bones shall say" as above. And then a dog descends to devour his offering — that is, his prayer. And this is the aspect of bitter gall — the aspect of a sword — the aspect of Gehinnom. But when he rectifies the covenant — he is in the aspect of sweet waters — pure waters — holy seed. And then his words are sweet and good. And when they go out from his mouth and he causes his ears to hear them — the sweetness of the words enters into his bones. And then his prayer is in the aspect of "all my bones shall say" . And then a lion descends to devour his offering.

Each person — according to his rectification of the covenant and according to his attachment to true Tzadikim who are guardians of the covenant — so can he taste sweetness in the words of prayer.

One who blemished his covenant — let him guard himself from dogs and from a sword.

Know: the brazen-faced people of the generation — they are the dogs. And they are those who stand and oppose the prayer of the Jewish person who has not yet fully rectified his covenant.

And from this you will understand on your own how great is the transgression of those who oppose the prayer of a Jewish person and seek to confuse his prayer — for they are called dogs literally — in the aspect of: "and the dogs are fierce of soul" [Isaiah 56:11]. For even though this person who prays has not yet merited to fully rectify his covenant — and because of this this opposition comes upon him — which is the aspect of a dog descending etc. as above — the opponents are nevertheless not exempt from punishment because of this. For they uproot their own souls from holiness — and cause themselves to be called dogs literally through their opposing his prayer — even though he has not fully rectified his covenant as above. For certainly he must exert himself to pray with all his power — even as he is — even though he cannot feel sweetness in the words of prayer. And the very exertion itself is precious beyond measure (as explained elsewhere). But the opponents — they are the aspect of dogs literally — and their transgression is too great to bear as above.

The Tzadik — his eating is of great worth — for he satisfies the holy soul. Therefore it is forbidden for him to fast. But one who needs to fast — certainly must fast — and it is a commandment.

The illness of broken bones (which they call in the vernacular [Yiddish] brechenis ) — G-d have mercy — comes on account of the desire for immorality. 📜 Translator's Summary — Toirah 50 [from the Translator] Central theme: Rectification of the bris is what makes prayer sweet and bodily — allowing the sweetness to enter the bones. Without it, prayer is intercepted by the dog (bitter, impure). With it, the lion of holiness claims the offering of prayer. The brazen-faced opposers of prayer are literally the dogs — and their sin is great regardless of the prayer-person's own spiritual state. Dogs and lions as cosmic forces (§2): An arresting image — both a dog and a lion "descend to devour the offering of prayer." The difference is entirely in the state of the one praying: impure seed sends up bitter water which attracts the dog-force; holy seed sends up sweet water which the lion-force claims as its own sacred food. §8 — The Yiddish term: The source preserves the vernacular Yiddish word brechenis (bone-breaking illness) as it appears in the original text — a rare instance of Yiddish in the Kitzur.