153 A wise person realizes that the pain they have is the pain of the Shechina and as they pray for the Shechina, their pain also is healed.
154. The Tzaddikim by seeing what they lack, they understand what the Shechina lacks, and pray for the Shechina.
Note 150 Even if a Jew who has evil in him is suffering, this causes God to suffer! for God created the world as a Giver – who loves to bestow. – So when praying, we pray for the pain of God – furthermore this was the way of Nachum Ish Gam Zu (who for every negative would say “this too is for the good”) for by so doing he would through faith, extract the goodness from the negative, and so it would become.
156 The Baal Shem Tov says, we must pray for our enemies as they are the spirit of the Tzaddik (who is being harassed) in a separate incarnation- and through praying for them, the harshness is sweetened at its source – and one extracts the spirit and what is left, disintegrates automatically.
157. ED. This may apply more for Tzaddikim – The Baal Shem Tov teaches to pray for one’s enemies and the benefit is as follows (this refers to fellow Jews who are harassing the Tzaddik) that one’s own soul has descended into the seven sefiros – his Nefesh becomes his servants and animals… – his Ruach, his wife – and his speech which is called unity in the mouth, is also called wife – so when one speaks say lashoin hara, this creates enemies who speak negative against him – the neshomoh which is from the mind are his children, and if one sins in the mind, this causes that he has pain from his children – and in the soul this too is true, if one sins in action, this causes pain from ones servant’s and animals – and in every sefirah, one can elevate the naran (nefesh ruach neshama) however the seventh sefira (malchus) this is difficult, and for this Sefira the kelipa receive their life force – – so the enemies that one formed from bad speech – one must elevate them through the speech of Torah – but if one just casts them off, then they hate him more (as their “grobkeit” – coarseness increases) therefore the punishment of a not so good Tzaddik is the spirit (ruach) of the Tzaddik-Himself, and through this prayer, it becomes sweetened in its source – and one extracts their spirit and whatever is left automatically disintegrates.
Note 152 The Naran (nefesh ruach neshoma) of a person incarnates in the seven sefiros – – the nefesh, its light spreads into the secret of his servants and animals – and if a person does evil action, this causes that he has pain from his servant and animals – that the horses and donkeys die – and sometimes through his bad actions he causes souls to descend into the kelipah – and they incarnate into the physical, and plants – and so his animals graze there and eat that grass, and the souls that are there cause illness and death to his animals (as revenge…) and when a Tzaddik passes there, he elevates those souls – – then they leave the animals alone, and they get healed.
And if one sins in his ruach – speech – lashoin hara etc. or speaks negatively about a Jew etc. – now we know that holy speech is called a unity – and the opposite in Lashoin Hara (ED. A separation.)
So G-d forbid one who talks Lashoin Hara effects the vov … and his is a sin worse than idolatry, murder, and adultery – for the person literally spills the “blood,” the visage of his fellow – and the Shechina cannot shine – – this is a general sin and he removes all the energy and radiance that is in the Shechina – – From this, bad people come and talk bad against him and this breaks him – and the person also has problems from his wife – and in direct proportion to ones’ negative effect – so is one’s suffering – – and through his suffering the person whom he critized becomes appeased, and he forgives him (in heaven…”) and this about a Tzaddik who just happened to speak negatively about another (like accidently…) but a wicked person who indulges in malicious speech – he lives in this world peacefully, but his soul is cut off, and loses any connection to existence.
And if one sins in their Neshomoh – and the Neshomah dwells in the mind… and the person’s thoughts, which is where the semen (the source of it) comes from – so one who sins in thoughts, causes pain from his children – and in all the Sefiros and emotions, one can elevate the nara”n (nefesh, ruach, neshomoh) except for malchus, for that is where the kelipa derives, it is therefore difficult to elevate from there the holiness – for one needs great faith and to withstand many tests – and to be firm in their convictions that in every single negative experience is God with him – in other words for him – and one should believe with complete faith and trust in the name of God, and rely on his God in all matters – and in this way one handles the evil of his friends and accepts it with joy –
And the principle that is derived – that the people who hate you come from sins of speech – therefore one must elevate them through speech – the speech of prayer – to pray for them that they should return to God – as Reb Yehuda Hachassid… that every Jew who caused you suffering and speaks evil against you becomes a Baal Teshuva, even a gentile converts… – however if one doesn’t do this, but casts them aside and causes upon them Din – they become coarse and hate him even more – and this is a punishment for a Tzaddik whose not completely good – for all who hate him and cause him mental pain actually come from the source of his soul – and are literally the ruach spirit of his soul – and they were created to cause him suffering and humility – that he shouldn’t become arrogant God-forbid – which would cause him to fall into kelipah – so this being the truth, why should the Tzaddik cast them aside – they cause him life in this world and the next… – therefore with all his effort he must fix them – and cause them to shine his light upon them – and to elevate them in prayer – and through the prayer, the judgment is sweetened and one extracts the ruach (spirit) from them and the pure evil (part) automatically disintegrates – and one shouldn’t be angry (and cause judgement on them, even between oneself and God) on the contrary, one should pray for them and see miracles – and the good will return to be his friends – and this is the idea of Moses, the true shepherd, and then he gave them the Torah and they became his disciples.