צָרִיךְ לִזָּהֵר מְאֹד, שֶׁלֹּא לֶאֱכֹל פְּרִי שֶׁלֹּא
Fruit Before Its Time
One must be very careful not to pick or eat fruit before it has fully ripened: while it still grows it has a drawing power, and it can draw away the life of the one who eats it. A blessing said with kavanah and fear of Heaven protects him, and one strong in serving Hashem can even draw out more life and find lost things there; unripe fruit left to ripen by itself after picking becomes permitted, but cooking it does not help. There is an angel with officers holding shofars who dig and search for lost things, blowing tekiah, teruah, tekiah, the initials of 'the desire of the wicked shall perish'; and the Rebbe said that all this, the fruit, the angel and the kavanos of Elul, is one.
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הַמָּקוֹר · Original text
צָרִיךְ לִזָּהֵר מְאֹד, שֶׁלֹּא לֶאֱכֹל פְּרִי שֶׁלֹּא נִתְבַּשְּׁלָה כָּל צָרְכָּהּ. וּכְמוֹ שֶׁאָסוּר לָקֹץ אִילָן בְּלֹא זְמַנּוֹ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ב כו), כֵּן אָסוּר לִתְלֹשׁ פְּרִי קֹדֶם בִּשּׁוּלָהּ, וְכֵן אָסוּר לְאָכְלָהּ. וְהָאוֹכֵל פְּרִי קֹדֶם גְּמַר בִּשּׁוּלָהּ, יְכוֹלָה לְהַזִּיק לוֹ מְאֹד לְנִשְׁמָתוֹ, כִּי יוּכַל לְאַבֵּד נַפְשׁוֹ עַל־יְדֵי־זֶה.
כִּי הַפְּרִי כָּל זְמַן שֶׁהִיא צְרִיכָה לְהִתְגַּדֵּל, יֵשׁ לָהּ כֹּחַ הַמּוֹשֵׁךְ, כִּי הִיא צְרִיכָה חִיּוּת לְהִתְגַּדֵּל, וְעַל־כֵּן בְּוַדַּאי יֵשׁ לָהּ כֹּחַ הַמּוֹשֵׁךְ, שֶׁמּוֹשֶׁכֶת יְנִיקָתָהּ וְחִיּוּתָהּ; וּכְשֶׁתּוֹלְשִׁין אוֹתָהּ קֹדֶם זְמַנָּהּ, קֹדֶם שֶׁנִּתְבַּשְּׁלָה עֲדַיִן כָּל צָרְכָּהּ, עֲדַיִן יֵשׁ לָהּ כֹּחַ הַמּוֹשֵׁךְ, כִּי כְּשֶׁמִּתְבַּשֶּׁלֶת כָּל צָרְכָּהּ, שׁוּב פָּסַק מִמֶּנָּה כֹּחַ הַמּוֹשֵׁךְ, כִּי אֵינָהּ צְרִיכָה עוֹד לִמְשֹׁךְ חִיּוּת, אֲבָל כְּשֶׁצְּרִיכָה לְהִתְבַּשֵּׁל עוֹד, עֲדַיִן יֵשׁ לָהּ הַכֹּחַ הַמּוֹשֵׁךְ. וְעַל־כֵּן זֶה הָאוֹכְלָהּ קֹדֶם גְּמַר בִּשּׁוּלָהּ, תּוּכַל הַפְּרִי לִמְשֹׁךְ לְעַצְמָהּ חִיּוּת הַנֶּפֶשׁ שֶׁל זֶה הָאָדָם, מֵאַחַר שֶׁעֲדַיִן יֵשׁ לְהַפְּרִי כֹּחַ הַמּוֹשֵׁךְ כַּנַּ"ל, עַל־כֵּן תּוּכַל הַפְּרִי לִמְשֹׁךְ לְעַצְמָהּ חִיּוּת נַפְשׁוֹ, וְיוּכַל לְאַבֵּד נַפְשׁוֹ.
וְעִם כָּל זֶה, אִם מְבָרֵךְ הַבְּרָכָה שֶׁל הַפְּרִי בְּכַוָּנָה וּבְיִרְאַת־שָׁמַיִם, אֲזַי יוּכַל לְהִנָּצֵל מִזֶּה, וְגַם אִם הוּא חָזָק בְּיוֹתֵר בַּעֲבוֹדַת ה', יוּכַל גַם־כֵּן לְהוֹצִיא עוֹד חִיּוּת מֵהַפְּרִי, וְלִמְצֹא שָׁם אֲבֵדוֹת.
כִּי יֵשׁ דְּבָרִים אֲבוּדִים, וְיֵשׁ בָּזֶה דְּבָרִים נִפְלָאִים, סוֹדוֹת נִסְתָּרִים וְנוֹרָאִים מְאֹד, רָזִין עִלָּאִין. וְהָעִקָּר, שֶׁהָאָדָם צָרִיךְ לִזָּהֵר מִזֶּה מְאֹד, הַיְנוּ שֶׁלֹּא לֶאֱכֹל פְּרִי קֹדֶם שֶׁנִּתְבַּשְּׁלָה כָּל צָרְכָּהּ.
וְדַע, כִּי גַּם כֶּשֶׁמְּבַשְּׁלִין הַפֵּרוֹת בְּבֵיתוֹ אֵינוֹ מוֹעִיל לָזֶה, אֲבָל אִם הַפֵּרוֹת שֶׁלֹּא נִתְבַּשְּׁלוּ כָּל צָרְכָּן עַל הָאִילָן הֵם מֻנָּחִים אֵיזֶה זְמַן עַד שֶׁנַּעֲשִׂין מְבֻשָּׁלִין מֵאֲלֵיהֶן בְּתָלוּשׁ, זֶה מוֹעִיל, וּמֻתָּר לְאָכְלָן. וְזֶה דּוֹמֶה כְּמוֹ הָאָדָם שֶׁהוּא יָגֵע, וְהוּא מְרַחֵף רְחִיפוֹת הַרְבֵּה בְּפִיו (שֶׁקּוֹרִין סָאפֶּין), עַד אֲשֶׁר יָנוּחַ, כְּמוֹ־כֵן אֵלּוּ הַפֵּרוֹת שֶׁנִּתְלְשׁוּ, קֹדֶם שֶׁנִּתְבַּשְּׁלוּ כָּל צָרְכָּן, צָרִיךְ לְהַמְתִּין עַד שֶׁיָּנוּחוּ מֵרְחִיפָתָן, וְאָז יֵשׁ הֶתֵּר לְאָכְלָן. וְהַדְּבָרִים סְתוּמִים:
וְדַע, שֶׁיֵּשׁ מַלְאָךְ, וְתַחְתָּיו כַּמָּה מְמֻנִּים, וְכֻלָּם אוֹחֲזִים בְּיָדָם שׁוֹפָרוֹת וְהֵם עוֹמְדִים וְחוֹפְרִים תָּמִיד, וּמְחַפְּשִׂים תָּמִיד אַחַר אֲבֵדוֹת, וְהֵם תּוֹקְעִים תְּקִיעָה תְּרוּעָה, וְאַחַר־כָּךְ חוֹזְרִים וְתוֹקְעִים תְּקִיעָה, וּכְשֶׁהֵם מוֹצְאִים אֵיזֶה אֲבֵדָה, נַעֲשֶׂה רַעַשׁ וְשִׂמְחָה גְּדוֹלָה.
כִּי יֵשׁ כַּמָּה דְּבָרִים אֲבוּדִים, הַיְנוּ מַה שֶּׁאוֹבְדִים אֲבֵדוֹת הַרְבֵּה עַל־יְדֵי הַתַּאֲווֹת, בִּבְחִינַת (תהילים קי״ב:י׳): תַּאֲוַת רְשָׁעִים תֹּאבֵד.
וַאֲפִלּוּ מִי שֶׁהוּא צַדִּיק הוּא אוֹבֵד גַּם־כֵּן לִפְעָמִים, בִּבְחִינַת (קהלת ז׳:ט״ו): יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ. וַאֲפִלּוּ הַצַּדִּיקִים הַחוֹפְרִין וּמְבַקְּשִׁים אַחַר אֲבֵדוֹת, הֵם אוֹבְדִים גַּם־כֵּן לִפְעָמִים, בִּבְחִינַת (תהלים פ"ג): יַחְפְּרוּ וְיֹאבֵדוּ – שֶׁאֲפִלּוּ הַחוֹפְרִים אַחַר אֲבֵדוֹת חוֹזְרִים וְאוֹבְדִים לִפְעָמִים, וְזֶה בְּחִינַת (קהלת ג): עֵת לְאַבֵּד.
וְזֶה: תַּאֲוַת רְשָׁעִים תֹּאבֵד – רָאשֵׁי תֵבוֹת: תְּקִיעָה, תְּרוּעָה, תְּקִיעָה, כִּי הַמַּלְאָכִים הַמְחַפְּשִׂים אַחַר הָאֲבֵדוֹת, שֶׁהֵם בְּחִינַת תַּאֲוַת רְשָׁעִים תֹּאבֵד, הֵם אוֹחֲזִים בְּיָדָם שׁוֹפָרוֹת וְתוֹקְעִים תַּרַ"ת כַּנַּ"ל.
וְגַם הִזְכִּיר אָז, שֶׁקָּשֶׁה מְאֹד מְאֹד לִהְיוֹת מְקַבֵּל. וְגַם הִזְכִּיר אָז קִנְאַת סוֹפְרִים תַּרְבֶּה חָכְמָה (ב"ב כא). וְלֹא בֵּאֵר כָּל זֶה, כִּי הֵם דְּבָרִים סְתוּמִים וַחֲתוּמִים. גַּם נִשְׁכַּח קְצָת, כִּי לֹא כְּתַבְתִּים בִּזְמַנּוֹ כִּי־אִם בְּדֶרֶךְ רֶמֶז (כַּאֲשֶׁר נִדְפַּס כְּבָר בְּהַדְפָּסָה רִאשׁוֹנָה).
וְאָמַר, שֶׁכָּל הַנַּ"ל, דְּהַיְנוּ עִנְיַן כַּוָּנַת אֱלוּל, שֶׁהֵם תִּקּוּן לִפְגַם הַבְּרִית, וְעִנְיַן הַפֵּרוֹת הַנַּ"ל, וְעִנְיָן זֶה שֶׁל הַמַּלְאָךְ וְכוּ' כַּנַּ"ל – הַכֹּל אֶחָד, וְיֵשׁ בָּזֶה רָזִין גְּדוֹלִים:
Hebrew text: Likutei Moharan Tinyana - rabenubook.com via Sefaria (Public Domain) · Sefaria. Names of Hashem are written in the customary form.
Transcripts
1-minute recap
Likutey Moharan Tinyana, Torah eighty eight.
Be very careful not to eat fruit before it has fully ripened.
While fruit still grows, it has a drawing power; eaten too soon, it can draw away the eater's life.
But a blessing said with kavanah and fear of Heaven protects him, and one strong in serving Hashem can even find lost things there.
There is an angel whose officers hold shofars, digging and searching for lost things, blowing tekiah, teruah, tekiah. When something lost is found, there is great joy.
Our own reflection: don't rush what isn't ready yet, and make every bracha count.
Explainer
Likutey Moharan Tinyana, Torah eighty eight: fruit before its time, and the angels who search for lost things.
Rebbe Nachman warns: be very careful not to eat fruit that has not fully ripened. Just as the Sages forbid cutting down a tree before its time, so it is forbidden to pick fruit before it ripens, and to eat it.
Why? A fruit that is still growing needs life, so it has a drawing power: it keeps drawing its nourishment. Once it is fully ripe, that power stops, because it needs nothing more.
So one who eats it before it is ripe is in danger: the fruit, still drawing, can draw the life of his soul into itself.
Even so, if he says the blessing over the fruit with kavanah and fear of Heaven, he can be saved. And one who is very strong in serving Hashem can even draw more life out of the fruit, and find lost things there.
For there are lost things, and wondrous hidden secrets in this. But the main thing is to be careful not to eat fruit before it has fully ripened.
Cooking unripe fruit at home does not help. But if picked fruit is left for some time until it ripens by itself, that helps, and it may be eaten. Like a tired man panting until he rests, the fruit must first rest from its panting.
And know: there is an angel, with officers under him, all holding shofars. They stand and dig, always searching for lost things, blowing tekiah, teruah, tekiah. When they find something lost, there is great tumult and joy.
Much is lost through desires, as the verse says: the desire of the wicked shall perish. And the first letters of those words are tekiah, teruah, tekiah, the very sounds the angels blow.
Even a tzaddik is sometimes lost, as Koheles says: there is a tzaddik who is lost in his righteousness. Even those who dig for lost things are sometimes lost themselves: they dig, and are lost. There is a time to lose.
Reb Noson adds that the Rebbe said all of this is one: the fruit, the angel, and the kavanos of Elul, which repair the covenant of holiness. And there are great secrets in it.
Some reflections of our own, not a quotation. Don't rush what isn't ready yet. Make every bracha count; it can turn even a risk into a find. And nothing lost is beyond finding.
Full shiur
— Part 1: Fruit Before Its Time —
Likutey Moharan Tinyana, Torah eighty eight. A shiur in two parts. Part one: fruit before its time.
Gold is Rebbe Nachman's own words, from Likutey Moharan Tinyana, Torah eighty eight. Grey is a verse or teaching he quotes. Green is our own explanation. The Hebrew is the public-domain text from Sefaria; the English is our own paraphrase.
Rebbe Nachman opens with a warning: One must be very careful not to eat a fruit that has not fully ripened. Just as it is forbidden to cut down a tree before its time, as our Sages said, so it is forbidden to pick a fruit before it ripens, and so too it is forbidden to eat it. And one who eats a fruit before it has finished ripening, it can do great harm to his soul, for he could lose his soul through it.
Then he explains why: For as long as the fruit still needs to grow, it has a drawing power, because it needs life in order to grow; and so it surely has a drawing power, drawing its nourishment and its life. And when it is picked before its time, before it has fully ripened, it still has the drawing power. For once it ripens fully, the drawing power stops, since it no longer needs to draw life; but while it still needs to ripen, it still has the drawing power.
He continues: And so, for one who eats it before it has finished ripening, the fruit can draw into itself the life of that person's soul, since the fruit still has the drawing power, as said above. Therefore the fruit can draw his soul's life into itself, and he could lose his soul.
Our explanation. Everything that is still growing is drawing life to itself. A ripe fruit has finished; it is ready to give. An unripe fruit is still taking. Rebbe Nachman teaches that if a person eats it while it is still taking, it can draw from his own life, from his soul.
But there is protection: Even so, if he says the blessing over the fruit with kavanah and with fear of Heaven, he can be saved from this. And if he is very strong in the service of Hashem, he can even draw more life out of the fruit, and find lost things there.
He adds: For there are lost things, and in this there are wondrous things, very hidden and awesome secrets, supernal mysteries. But the main thing is that a person must be very careful about this, that is, not to eat a fruit before it has fully ripened.
Our explanation. The bracha is not only a thank-you before eating. Said with kavanah and fear of Heaven, it protects the one who eats. And for one who is truly strong in serving Hashem, it does more: he draws out extra life from the fruit, and finds there lost things that were waiting to be raised.
And a practical point: And know that cooking the fruits at home does not help for this. But if fruits that did not fully ripen on the tree are left lying for some time, until they ripen by themselves after being picked, that helps, and they may be eaten.
He gives a picture: And this is like a person who is tired and pants many times until he rests; so too these fruits that were picked before they fully ripened must be left to wait until they rest from their panting, and then they may be eaten. And these words are sealed.
Our explanation, step by step. An unripe fruit is still drawing life. Cooking it at home does not change that. But left to ripen by itself after picking, it rests, like a tired man catching his breath, and then it may be eaten. And through it all, a bracha with kavanah and fear of Heaven protects.
— Part 2: The Angels Who Search for Lost Things —
Part two: the angel and his officers with shofars, who dig and search for lost things.
Now Rebbe Nachman reveals something hidden: And know that there is an angel, and under him several officers, and all of them hold shofars in their hands. They stand and dig constantly, and constantly search for lost things. They blow tekiah, teruah, and then blow tekiah again. And when they find some lost thing, there is a great tumult and great joy.
What has been lost? For there are many lost things, that is, the many things that are lost through the desires, as in the verse: the desire of the wicked shall perish.
And not only the wicked: And even one who is a tzaddik is sometimes lost too, as in: there is a tzaddik who is lost in his righteousness. And even the tzaddikim who dig and search for lost things are sometimes lost too, as in: they dig and are lost. That is, even those who dig for lost things turn and are lost at times. And this is: a time to lose.
Our explanation. Every desire that pulls a person away leaves something lost: a moment, a spark, a piece of himself. Rebbe Nachman says even a tzaddik is sometimes lost, and even those whose whole work is searching for what was lost sometimes lose their way. There is a time to lose. But the searching goes on, and when something is found, there is great joy above.
And here is the hint in the verse: And this is 'the desire of the wicked shall perish': its first letters are tekiah, teruah, tekiah. For the angels who search for the lost things, which are 'the desire of the wicked shall perish', hold shofars in their hands and blow tekiah, teruah, tekiah, as said above.
Our explanation, step by step. Ta'avas, desire, begins with the letter of tekiah. Resha'im, the wicked, begins with the letter of teruah. Toveid, shall perish, begins again with tekiah. The very verse about what is lost holds the shofar sounds of those who search for it. And when the lost is found, there is great joy.
Reb Noson, who recorded this teaching, adds: He also mentioned then that it is very, very hard to be a receiver. And he also mentioned then: the jealousy of scholars increases wisdom. But he did not explain all this, for these are sealed and hidden words. Also some was forgotten, for I did not write them down at the time except by way of hint.
And he closes: And he said that all of the above, that is, the matter of the kavanos of Elul, which are a repair for damage to the covenant, and the matter of the fruits above, and this matter of the angel and so on, as above: it is all one, and there are great secrets in it.
Our explanation. Rebbe Nachman says the fruit, the angel with the shofars, and the kavanos of Elul, which are a tikkun for the covenant of holiness, are all one. He did not spell out how, and Reb Noson tells us the words are sealed. What we can see is a common thread: something taken too soon, something lost, and the work of finding it and raising it up again.
Some reflections of our own, not a quotation. Don't rush what isn't ready yet, in food or in life. Make every bracha count; said with kavanah, it protects, and it can even find what was lost. And remember the angels with the shofars: nothing lost is beyond finding.
This has been Likutey Moharan Tinyana, Torah eighty eight.
Sources for this Torah
Texts used
Hebrew: Likutei Moharan Tinyana (Part II), Torah 88, edition 'Likutei Moharan Tinyana – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan%2C_Part_II.88
English: our own paraphrase of the Hebrew, written for these videos. It is not copied from any published translation.
Verses and teachings of the Sages appear only as Rebbe Nachman quotes them inside this Torah.
How the text is shown
The Divine Name is shown as ה' and voiced as Hashem. Other Names are written in the customary form (אֱלֹקִים, קֵ-ל, קָהּ, שַׁ-דַּ-י, אֲדֹ-נָ-י, אֶקְיֶ-ה, צְבָקוֹת). No full Name is written or voiced.
Parenthetical source references inside the printed Hebrew are left off the screen to save space; the citation line names the source instead.
Long paragraphs are shown in consecutive pieces. Every Hebrew word on screen is from the edition above; nothing is reworded.
Cards labelled EXPLANATION (green), and every line marked 'our own reflection — not a quote', are our own words, not quotations.
Every on-screen quotation in the full shiur, by part
Part 1 — Fruit Before Its Time
Scene 3 · LM II:88 §1, on Bava Basra 26a · paragraph §1.1
צָרִיךְ לִזָּהֵר מְאֹד, שֶׁלֹּא לֶאֱכֹל פְּרִי שֶׁלֹּא נִתְבַּשְּׁלָה כָּל צָרְכָּהּ. וּכְמוֹ שֶׁאָסוּר לָקֹץ אִילָן בְּלֹא זְמַנּוֹ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, כֵּן אָסוּר לִתְלֹשׁ פְּרִי קֹדֶם בִּשּׁוּלָהּ, וְכֵן אָסוּר לְאָכְלָהּ. וְהָאוֹכֵל פְּרִי קֹדֶם גְּמַר בִּשּׁוּלָהּ, יְכוֹלָה לְהַזִּיק לוֹ מְאֹד לְנִשְׁמָתוֹ, כִּי יוּכַל לְאַבֵּד נַפְשׁוֹ עַל־יְדֵי־זֶה.
EN (our paraphrase): One must be very careful not to eat a fruit that has not fully ripened. Just as it is forbidden to cut down a tree before its time, as our Sages said, so it is forbidden to pick a fruit before it ripens, and so too it is forbidden to eat it. And one who eats a fruit before it has finished ripening, it can do great harm to his soul, for he could lose his soul through it.
Scene 4 · LM II:88 §1 · paragraph §1.2
כִּי הַפְּרִי כָּל זְמַן שֶׁהִיא צְרִיכָה לְהִתְגַּדֵּל, יֵשׁ לָהּ כֹּחַ הַמּוֹשֵׁךְ, כִּי הִיא צְרִיכָה חִיּוּת לְהִתְגַּדֵּל, וְעַל־כֵּן בְּוַדַּאי יֵשׁ לָהּ כֹּחַ הַמּוֹשֵׁךְ, שֶׁמּוֹשֶׁכֶת יְנִיקָתָהּ וְחִיּוּתָהּ; וּכְשֶׁתּוֹלְשִׁין אוֹתָהּ קֹדֶם זְמַנָּהּ, קֹדֶם שֶׁנִּתְבַּשְּׁלָה עֲדַיִן כָּל צָרְכָּהּ, עֲדַיִן יֵשׁ לָהּ כֹּחַ הַמּוֹשֵׁךְ, כִּי כְּשֶׁמִּתְבַּשֶּׁלֶת כָּל צָרְכָּהּ, שׁוּב פָּסַק מִמֶּנָּה כֹּחַ הַמּוֹשֵׁךְ, כִּי אֵינָהּ צְרִיכָה עוֹד לִמְשֹׁךְ חִיּוּת, אֲבָל כְּשֶׁצְּרִיכָה לְהִתְבַּשֵּׁל עוֹד, עֲדַיִן יֵשׁ לָהּ הַכֹּחַ הַמּוֹשֵׁךְ.
EN (our paraphrase): For as long as the fruit still needs to grow, it has a drawing power, because it needs life in order to grow; and so it surely has a drawing power, drawing its nourishment and its life. And when it is picked before its time, before it has fully ripened, it still has the drawing power. For once it ripens fully, the drawing power stops, since it no longer needs to draw life; but while it still needs to ripen, it still has the drawing power.
Scene 5 · LM II:88 §1 · paragraph §1.2
וְעַל־כֵּן זֶה הָאוֹכְלָהּ קֹדֶם גְּמַר בִּשּׁוּלָהּ, תּוּכַל הַפְּרִי לִמְשֹׁךְ לְעַצְמָהּ חִיּוּת הַנֶּפֶשׁ שֶׁל זֶה הָאָדָם, מֵאַחַר שֶׁעֲדַיִן יֵשׁ לְהַפְּרִי כֹּחַ הַמּוֹשֵׁךְ כַּנַּ"ל, עַל־כֵּן תּוּכַל הַפְּרִי לִמְשֹׁךְ לְעַצְמָהּ חִיּוּת נַפְשׁוֹ, וְיוּכַל לְאַבֵּד נַפְשׁוֹ.
EN (our paraphrase): And so, for one who eats it before it has finished ripening, the fruit can draw into itself the life of that person's soul, since the fruit still has the drawing power, as said above. Therefore the fruit can draw his soul's life into itself, and he could lose his soul.
Scene 7 · LM II:88 §1 · paragraph §1.3
וְעִם כָּל זֶה, אִם מְבָרֵךְ הַבְּרָכָה שֶׁל הַפְּרִי בְּכַוָּנָה וּבְיִרְאַת־שָׁמַיִם, אֲזַי יוּכַל לְהִנָּצֵל מִזֶּה, וְגַם אִם הוּא חָזָק בְּיוֹתֵר בַּעֲבוֹדַת ה', יוּכַל גַם־כֵּן לְהוֹצִיא עוֹד חִיּוּת מֵהַפְּרִי, וְלִמְצֹא שָׁם אֲבֵדוֹת.
EN (our paraphrase): Even so, if he says the blessing over the fruit with kavanah and with fear of Heaven, he can be saved from this. And if he is very strong in the service of Hashem, he can even draw more life out of the fruit, and find lost things there.
Scene 8 · LM II:88 §1 · paragraph §1.4
כִּי יֵשׁ דְּבָרִים אֲבוּדִים, וְיֵשׁ בָּזֶה דְּבָרִים נִפְלָאִים, סוֹדוֹת נִסְתָּרִים וְנוֹרָאִים מְאֹד, רָזִין עִלָּאִין. וְהָעִקָּר, שֶׁהָאָדָם צָרִיךְ לִזָּהֵר מִזֶּה מְאֹד, הַיְנוּ שֶׁלֹּא לֶאֱכֹל פְּרִי קֹדֶם שֶׁנִּתְבַּשְּׁלָה כָּל צָרְכָּהּ.
EN (our paraphrase): For there are lost things, and in this there are wondrous things, very hidden and awesome secrets, supernal mysteries. But the main thing is that a person must be very careful about this, that is, not to eat a fruit before it has fully ripened.
Scene 10 · LM II:88 §1 · paragraph §1.5
וְדַע, כִּי גַּם כֶּשֶׁמְּבַשְּׁלִין הַפֵּרוֹת בְּבֵיתוֹ אֵינוֹ מוֹעִיל לָזֶה, אֲבָל אִם הַפֵּרוֹת שֶׁלֹּא נִתְבַּשְּׁלוּ כָּל צָרְכָּן עַל הָאִילָן הֵם מֻנָּחִים אֵיזֶה זְמַן עַד שֶׁנַּעֲשִׂין מְבֻשָּׁלִין מֵאֲלֵיהֶן בְּתָלוּשׁ, זֶה מוֹעִיל, וּמֻתָּר לְאָכְלָן.
EN (our paraphrase): And know that cooking the fruits at home does not help for this. But if fruits that did not fully ripen on the tree are left lying for some time, until they ripen by themselves after being picked, that helps, and they may be eaten.
Scene 11 · LM II:88 §1 · paragraph §1.5
וְזֶה דּוֹמֶה כְּמוֹ הָאָדָם שֶׁהוּא יָגֵע, וְהוּא מְרַחֵף רְחִיפוֹת הַרְבֵּה בְּפִיו, עַד אֲשֶׁר יָנוּחַ, כְּמוֹ־כֵן אֵלּוּ הַפֵּרוֹת שֶׁנִּתְלְשׁוּ, קֹדֶם שֶׁנִּתְבַּשְּׁלוּ כָּל צָרְכָּן, צָרִיךְ לְהַמְתִּין עַד שֶׁיָּנוּחוּ מֵרְחִיפָתָן, וְאָז יֵשׁ הֶתֵּר לְאָכְלָן. וְהַדְּבָרִים סְתוּמִים:
EN (our paraphrase): And this is like a person who is tired and pants many times until he rests; so too these fruits that were picked before they fully ripened must be left to wait until they rest from their panting, and then they may be eaten. And these words are sealed.
Part 2 — The Angels Who Search for Lost Things
Scene 2 · LM II:88 §2 · paragraph §2.1
וְדַע, שֶׁיֵּשׁ מַלְאָךְ, וְתַחְתָּיו כַּמָּה מְמֻנִּים, וְכֻלָּם אוֹחֲזִים בְּיָדָם שׁוֹפָרוֹת וְהֵם עוֹמְדִים וְחוֹפְרִים תָּמִיד, וּמְחַפְּשִׂים תָּמִיד אַחַר אֲבֵדוֹת, וְהֵם תּוֹקְעִים תְּקִיעָה תְּרוּעָה, וְאַחַר־כָּךְ חוֹזְרִים וְתוֹקְעִים תְּקִיעָה, וּכְשֶׁהֵם מוֹצְאִים אֵיזֶה אֲבֵדָה, נַעֲשֶׂה רַעַשׁ וְשִׂמְחָה גְּדוֹלָה.
EN (our paraphrase): And know that there is an angel, and under him several officers, and all of them hold shofars in their hands. They stand and dig constantly, and constantly search for lost things. They blow tekiah, teruah, and then blow tekiah again. And when they find some lost thing, there is a great tumult and great joy.
Scene 3 · LM II:88 §2, on Tehillim 112:10 · paragraph §2.2
כִּי יֵשׁ כַּמָּה דְּבָרִים אֲבוּדִים, הַיְנוּ מַה שֶּׁאוֹבְדִים אֲבֵדוֹת הַרְבֵּה עַל־יְדֵי הַתַּאֲווֹת, בִּבְחִינַת: תַּאֲוַת רְשָׁעִים תֹּאבֵד.
EN (our paraphrase): For there are many lost things, that is, the many things that are lost through the desires, as in the verse: the desire of the wicked shall perish.
Scene 4 · LM II:88 §2, on Koheles 7:15, Tehillim 83 and Koheles 3 · paragraph §2.3
וַאֲפִלּוּ מִי שֶׁהוּא צַדִּיק הוּא אוֹבֵד גַּם־כֵּן לִפְעָמִים, בִּבְחִינַת: יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ. וַאֲפִלּוּ הַצַּדִּיקִים הַחוֹפְרִין וּמְבַקְּשִׁים אַחַר אֲבֵדוֹת, הֵם אוֹבְדִים גַּם־כֵּן לִפְעָמִים, בִּבְחִינַת: יַחְפְּרוּ וְיֹאבֵדוּ – שֶׁאֲפִלּוּ הַחוֹפְרִים אַחַר אֲבֵדוֹת חוֹזְרִים וְאוֹבְדִים לִפְעָמִים, וְזֶה בְּחִינַת: עֵת לְאַבֵּד.
EN (our paraphrase): And even one who is a tzaddik is sometimes lost too, as in: there is a tzaddik who is lost in his righteousness. And even the tzaddikim who dig and search for lost things are sometimes lost too, as in: they dig and are lost. That is, even those who dig for lost things turn and are lost at times. And this is: a time to lose.
Scene 6 · LM II:88 §2 · paragraph §2.4
וְזֶה: תַּאֲוַת רְשָׁעִים תֹּאבֵד – רָאשֵׁי תֵבוֹת: תְּקִיעָה, תְּרוּעָה, תְּקִיעָה, כִּי הַמַּלְאָכִים הַמְחַפְּשִׂים אַחַר הָאֲבֵדוֹת, שֶׁהֵם בְּחִינַת תַּאֲוַת רְשָׁעִים תֹּאבֵד, הֵם אוֹחֲזִים בְּיָדָם שׁוֹפָרוֹת וְתוֹקְעִים תַּרַ"ת כַּנַּ"ל.
EN (our paraphrase): And this is 'the desire of the wicked shall perish': its first letters are tekiah, teruah, tekiah. For the angels who search for the lost things, which are 'the desire of the wicked shall perish', hold shofars in their hands and blow tekiah, teruah, tekiah, as said above.
Scene 8 · LM II:88 §2, on Bava Basra 21a · paragraph §2.5
וְגַם הִזְכִּיר אָז, שֶׁקָּשֶׁה מְאֹד מְאֹד לִהְיוֹת מְקַבֵּל. וְגַם הִזְכִּיר אָז קִנְאַת סוֹפְרִים תַּרְבֶּה חָכְמָה. וְלֹא בֵּאֵר כָּל זֶה, כִּי הֵם דְּבָרִים סְתוּמִים וַחֲתוּמִים. גַּם נִשְׁכַּח קְצָת, כִּי לֹא כְּתַבְתִּים בִּזְמַנּוֹ כִּי־אִם בְּדֶרֶךְ רֶמֶז.
EN (our paraphrase): He also mentioned then that it is very, very hard to be a receiver. And he also mentioned then: the jealousy of scholars increases wisdom. But he did not explain all this, for these are sealed and hidden words. Also some was forgotten, for I did not write them down at the time except by way of hint.
Scene 9 · LM II:88 §2 · paragraph §2.6
וְאָמַר, שֶׁכָּל הַנַּ"ל, דְּהַיְנוּ עִנְיַן כַּוָּנַת אֱלוּל, שֶׁהֵם תִּקּוּן לִפְגַם הַבְּרִית, וְעִנְיַן הַפֵּרוֹת הַנַּ"ל, וְעִנְיָן זֶה שֶׁל הַמַּלְאָךְ וְכוּ' כַּנַּ"ל – הַכֹּל אֶחָד, וְיֵשׁ בָּזֶה רָזִין גְּדוֹלִים:
EN (our paraphrase): And he said that all of the above, that is, the matter of the kavanos of Elul, which are a repair for damage to the covenant, and the matter of the fruits above, and this matter of the angel and so on, as above: it is all one, and there are great secrets in it.
Hebrew phrases in the Explainer
Scene 2 · §1.1: צָרִיךְ לִזָּהֵר מְאֹד, שֶׁלֹּא לֶאֱכֹל פְּרִי שֶׁלֹּא נִתְבַּשְּׁלָה כָּל צָרְכָּהּ.
Scene 3 · §1.2: יֵשׁ לָהּ כֹּחַ הַמּוֹשֵׁךְ,
Scene 4 · §1.2: תּוּכַל הַפְּרִי לִמְשֹׁךְ לְעַצְמָהּ חִיּוּת הַנֶּפֶשׁ שֶׁל זֶה הָאָדָם,
Scene 5 · §1.3: אִם מְבָרֵךְ הַבְּרָכָה שֶׁל הַפְּרִי בְּכַוָּנָה וּבְיִרְאַת־שָׁמַיִם, אֲזַי יוּכַל לְהִנָּצֵל מִזֶּה,
Scene 6 · §1.4: כִּי יֵשׁ דְּבָרִים אֲבוּדִים,
Scene 7 · §1.5: צָרִיךְ לְהַמְתִּין עַד שֶׁיָּנוּחוּ מֵרְחִיפָתָן,
Scene 8 · §2.1: וּמְחַפְּשִׂים תָּמִיד אַחַר אֲבֵדוֹת,
Scene 9 · §2.2: תַּאֲוַת רְשָׁעִים תֹּאבֵד.
Scene 10 · §2.3: יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ.
Scene 11 · §2.6: הַכֹּל אֶחָד, וְיֵשׁ בָּזֶה רָזִין גְּדוֹלִים:
Hebrew phrases in the 1-minute recap
Scene 2 · §1.1: שֶׁלֹּא לֶאֱכֹל פְּרִי שֶׁלֹּא נִתְבַּשְּׁלָה כָּל צָרְכָּהּ.
Scene 3 · §1.2: יֵשׁ לָהּ כֹּחַ הַמּוֹשֵׁךְ,
Scene 4 · §1.3: אִם מְבָרֵךְ הַבְּרָכָה שֶׁל הַפְּרִי בְּכַוָּנָה וּבְיִרְאַת־שָׁמַיִם,
Scene 5 · §2.1: וּכְשֶׁהֵם מוֹצְאִים אֵיזֶה אֲבֵדָה, נַעֲשֶׂה רַעַשׁ וְשִׂמְחָה גְּדוֹלָה.