Those who talk against the Tzaddik bring to increased [interest in] heretical philosophy in the world. The inverse is also true, [as speaking positively of the Tzaddik decreases the study of heretical philosophy].

There are certain well-known people whose fame comes mainly as a result of conflict and dispute.

A person involved in dispute succumbs to immoral desires.

Whoever defends his faith against many people who argue against him, countering them with convincing arguments, will, because of this, be worthy of many children. His progeny will fill the world.

One who is always scrutinizing the leaders of his generation and examining their behavior with an eye to finding fault will suffer from hunger. “Not a hunger for food” (Amos 8:11), but the hunger of the future, [a hunger for the word of God]. Thus the Hebrew word for hunger, רעב, is formed by placing an ע (ayin, which also means “eye”) between the letters רב (“rabbi” or “leader”).

By giving charity, a person can defeat his enemies through minimal means [and effort], as God will save him from even their greatest means [and effort].

Reciting Grace after Meals causes God’s greatness to become known in the world. Grace after Meals also brings the government tranquility from conflict and war.

When a person studies Torah with pure thoughts, so that he eats with such holiness that he is nourished by the sustenance of the angels, his enemies are sentenced to strangulation. This is alluded to [by the verses], “And it was on the third day, in the morning...” (Exodus 19:16); “then in the morning there was a layer of dew” (ibid. 16:13); “And it was at the morning watch...” (ibid. 14:24). (I heard this explanation from the Rebbe’s holy mouth: ‘“And it was on the third day, in the morning’ was said during the Giving of the Torah and refers to a person who studies Torah with pure thoughts. ‘Then in the morning there was a layer of dew’ was said about the manna, the food from which the angels draw sustenance, as our Sages taught (see Yoma 75b). ‘And it was at the morning watch’ was said at the splitting of the Red Sea, when the Egyptians were drowned, which is an aspect of strangulation, as our Sages taught (see Ketuvot 30b).” Rebbe Nachman learned from one “morning” and applied it to the other, thereby deriving the above {insight} from the Torah.)

The affliction and provocation that a sage suffers cause him to forget his learning.

As a result of quarreling, the less qualified students are accepted into positions of authority prematurely. This corresponds to a miscarriage, to a child being born too early. It leads to poverty and sometimes even death, God forbid.

Sometimes there is no peace in one’s home and all one’s family members are at odds with each other. Clearly, this is because there are evil forces in the house, and as a result his family suffers.

A person’s location can at times be the cause of the strife he encounters. This is similarly the reason one does not ask after the well-being of a fellow Jew in an unclean place.

Grief and depression lead to conflict, whereas joy brings peace to the world.

The Torah is revealed through peace.

If, while fasting, a person expends his energy on work or business, it saves him from enemies and murderers.

Whoever has enemies finds it difficult to concentrate while praying.

A person who causes a rift between husband and wife—talking to the husband about how beautiful his wife is, and telling the wife degrading things about her husband—will, because of his actions, find it difficult to earn a living.

When God sees that a certain Tzaddik has the ability to inspire people to devotional service, He stirs up opposition against him. God does this so that the Tzaddik will indeed succeed in inspiring others, which a Tzaddik without enemies cannot do. This can be likened to the times of Mashiach, when people will be at peace and coverts will no longer be accepted.

Thoughts of idolatry enable one’s enemies to overcome him.

One whose enemies are elevated succumbs to a lust for food.

A person whose body itches should realize that he has enemies. Sometimes, the abrasions and scratches he makes on his body [in attempting to relieve the itching] will save him from his enemies; this being in exchange for that.

There are two types of Tzaddikim: one whose words are the aspect of plowing, and one whose words are the aspect of reaping. Said otherwise, one Tzaddik’s speech corresponds to the male arousal for marital relations, while the other’s corresponds to drawing the seed into the womb, and fetal conception and gestation. Therefore, when there is a quarrel between these two Tzaddikim, an outsider should not meddle in their verbal exchanges, so as not to ruin the deeper intention.

A person with enemies should take an oath not to drink wine. This will give him mastery over them.

A segulah for a person hoping to be saved from his enemies, whether they are opponents in a dispute or highwaymen whom he fears, is to recite the cantillations that accompany the words of the Torah: pashta, munach, zarka, etc.