Likutei Moharan 60:8/ליקוטי מוהר"ן ס׳:ח׳

18. This is the aspect of what the Sages, of blessed memory, explained concerning this verse “their leaves litruphah”— l’hatir peh of the mute and l’hatir peh of the barren (Sanhedrin 100a). Rousing people from their sleep by telling stories—which is the aspect of “their leaves for healing,” as explained above—this is what leads to the aspect of unbinding the mouth of the mute. Earlier, when they were in the aspect of sleep, they did not hear the sage’s rousing and their ears did not hear his words. “Fortunate is the one who speaks to ears that hear” (Zohar II, 186b), but they were like the deaf. They did not hear at all, and because of this they were unable to speak, since “the term ‘deaf,’ unless modified, refers to someone who neither hears nor speaks” (Terumot 1:2)—i.e., because he cannot hear, he cannot speak. But now that the sage rouses them and they hear his words, they can speak. This is the aspect of unbinding the mouth of the mute <by means of the aspect of “their leaves,” as explained above>. {“Open your mouth for the mute, for the rights of all the bnei chalof (orphans)” (Proverbs 31:8) .}

2This is likewise the aspect of “Open your mouth for the mute,” which in turn brings about the aspect of unbinding the mouth of the barren. These words, which had been repressed inside them for so long because they were deaf and mute, now emerge, and they do so with great strength, in the aspect of “Strong warriors, O’Sei (makers of) His word” (Psalms 103:20). And this strength reaches the reproductive organs, the aspect of “my strength and the first fruit of my vigor” (Genesis 49:3). That is, the generation’s God-trusting people, who are the aspect of the reproductive organs, receive this strength, in the aspect of “But they who put their hope in God will renew their strength” (Isaiah 40:31). This is why the kidneys are called “trusters,” since the kidneys are reproductive organs.

3Thus, when the generation’s God-trusting people receive the strength in these words, they receive it by right and justly; each one receives this strength commensurate with his trust. This is the aspect of “Open your mouth for the mute, for the rights of all the bnei chalof.” < Bnei ChaLoF are the generation’s God-trusting people,> the aspect of “But they who put their hope in God yaChLiFu (will renew) their strength.” <That is,> by means of “Open your mouth…,” the strength in the words reaches the reproductive organs, the God-trusting people, who receive it by right and justly, as explained above.

4It is therefore necessary to ensure that the speech organs are near and close to the reproductive organs, so that they can receive the strength in the words, as explained above. They should not be in the aspect of “You are close to their lips, but far from their kidneys” (Jeremiah 12:2). This is why the organs of speech and reproduction are very similar: as these are filled with veins and nerves, so are those. They are a single aspect, since procreation comes about by means of the <organs> of speech, as explained above. This is the aspect of “their leaves for healing”— unbinding the mouth of the mute and unbinding the mouth of the barren, since the one is dependent upon the other, as explained above.

5This is the aspect of union through kissing and sexual union. Union through kissing precedes sexual union, as is brought in the sacred writings. The strength in the words, the aspect of unbinding the mouth of the mute, which is the aspect of union through kissing, brings to sexual union, the aspect of unbinding the mouth of the barren, as explained above.

6It is likewise the aspect of breaking an earthen dish when formalizing an engagement. We break it to show that now that this bond has been made, its objective is procreation; that it is in the aspect of trust, the aspect of kidneys, which are reproductive organs, as explained above. This is the aspect of “Her husband’s heart trusts in her” (Proverbs 31:11), as a result of which the aspect of trust of the Other Side is nullified and broken.

7This is why we break an earthen dish, in the aspect of “and you put your trust in fraud and corruption… It is shattered as [one shatters] a potter’s jug… so that no earthen shard is left in its breakage…” (Isaiah 30:12, 14). The trust of holiness created by the engagement, as explained above, is the opposite of the trust of the Other Side, which is in the aspect of breaking an earthen dish, as explained above. In addition, we hint to [the couple] that if they fail to conduct themselves in holiness and betray the aspect of trust/procreation, God forbid, then they will be in the aspect of breaking an earthen dish, which is caused by “the trust of the unfaithful” (Proverbs 25:19), as explained above.

8This is “Trust not an aluph (confidant); guard the openings of your mouth from she who lies in your bosom” (Micah 7:5). That is, it is not possible for trust, namely the reproductive organs, to be close to the words, which is the aspect of “ALuPh”—an acronym of L’hatir Peh Ilmim (unbinding the mouth of the mute). This is the meaning of “from she who lies in your bosom”—i.e., that this should lead to procreation; “from she who lies in your bosom” is the aspect of “let her lie in your bosom” (1 Kings 1:2). The only way that this is possible is by “guard[ing] the openings of your mouth,” as explained above.

9And this is “Let him put his mouth to the dust; there may yet be hope” (Lamentations 3:29). “Dust” is the aspect of an absence of speech, as it is written (Isaiah 29:4), “and your speech will be lower than the dust.” That is, a person must instill the aspect of speech <in the one who is the aspect of “dust,” since he is in the aspect of a mute, in order> to unbind the mouth of the mute, as explained above. Through this, the strength of the words reaches those who hope in God, who are the reproductive organs, as explained above. This is <“Let him put his mouth to the dust,” as explained,> “there may yet be hope”—in order that the words might reach those who hope in God. And this is “your descendants will be like the dust of the earth” (Genesis 28:14), since procreation is dependent on the aforementioned aspect of “Let him put his mouth to the dust.”

10{“Many of those who sleep in the dust of the ground will awake, some to eternal life, and some to disgrace and eternal shame” (Daniel 12:2).} This is likewise the aspect of “Many of those who sleep in the dust of the ground will awake”—i.e., they wake them and rouse them from their sleep, as explained above. This is “who sleep in the dust of the ground”—from the aspect of an absence of speech, as explained above.

11And this is “some to eternal life.” <That is, those who are worthy of receiving the ability to speak will have “eternal life”>—i.e., the aspect of speech, as it is written (Genesis 2:7), “man thus became a living soul,” which Onkelos renders as: “a speaking spirit.” This is the aspect of unbinding the mouth of the mute.

12“And some to disgrace”—i.e., the aspect of “Disgrace has broken my heart” (Psalms 69:21). [This is] the aspect of forgetfulness, breaking the heart, which is the aspect of the breaking of the Tablets, as in, “the tablet of your heart.” And the breaking of the Tablets brings to forgetfulness, as the Sages, of blessed memory, said: Had the First Tablets not been shattered, there would be no forgetfulness (Eruvin 54a). In other words, those who are not worthy of receiving, who are the aspect of the skin of a non-kosher animal, forget [what they heard], as explained above.