“The lips of the Tsaddik know Will and the lips of the wicked twist God’s words.” (Mishlei, 10:32) This is like the words of our sages (Rosh Hashanah, 6a), “coerce him until he says, ‘I want to.’” (see there) This means, through his speech, the Will is also entered into his heart. This is “the lips of the Tsaddik,” meaning only his speech, since his heart is not yet mevurar (passive voice of birur, i.e. refined). However, this (process of speaking) will help him to undergo the process of birur and to be drawn to (follow God’s) Will with a complete heart. For example, when anger wells up in his heart against his friend, he knows and accepts that this is a deficiency. In this case he is advised to first speak kindly to his friend, and even though this is not with a willing heart, by means of the act of speaking in this way he will gradually change his very heart by inserting love where there was hate. This is “shall know Will,” for (here) the termb “know” means order. By means of his speech he will arrange the Will until he inserts and installs it there with a complete and willing heart. This is as it is written (Tehilim, 104:18), “the sun knows it is going down.” This means that there is an order and constancy in the path of the sun that is not so with the moon, which sometimes follows a long path and sometimes a short path, as is written in the Gemara (Rosh Hashanah, 25a); see there.*At times, Torah Court forces one who does not agree to do what the law dictates to do it anyway. This because the true inner desire of a Jew is really to do what he is required. Duress to make him say that he wants this arouses the inner desire. Furthermore, this speech affects feeling: “I make Your Faith known with my mouth” (Tehilim) – just speaking words of Faith actually imbues the heart with Faith (Rebbe Nachman, SichotHaRan). [Hagahot Peretz]
שִׂפְתֵי צַדִּיק יֵדְעוּן רָצוֹן. הַיְינוּ עַל דֶּרֶךְ שֶׁאָמְרוּ חֲזַ"ל (ראש השנה ו'.) כּוֹפִין אוֹתוֹ עַד שֶׁיֹּאמַר רוֹצֶה אֲנִי, פֵּירוּשׁ עַל יְדֵי דִּבּוּרוֹ מַכְנִיס הָרָצוֹן גַּם כֵּן בְּלִבּוֹ. וְזֶהוּ "שִׂפְתֵי צַדִּיק" פֵּירוּשׁ מַה שֶּׁמְּדַבֵּר מִשָּׂפָה וְלַחוּץ בַּעֲבוּר שֶׁלִּבּוֹ עֲדַיִין אֵינוֹ מְבֹרָר, לָזֶה מוֹעִיל לוֹ לְבָרֵר אֶת לִבּוֹ לְרָצוֹן בְּלֵב שָׁלֵם, לְמָשָׁל כְּשֶׁצּוֹמֵחַ כַּעַס בְּלִבּוֹ עַל חֲבֵירוֹ וְהוּא יוֹדֵעַ וּמַכִּיר זֶה לְחֶסְרוֹן אָז עֲצָתוֹ קוֹדֶם לְדַבֵּר טוֹב עִם חֲבֵירוֹ וְאַף שֶׁאֵין זֶה בְּלֵב שָׁלֵם רַק עַל יְדֵי זֶה פּוֹעֵל בְּעַצְמוֹ מְעַט מְעַט עַד שֶׁמַּכְנִיס בְּלִבּוֹ אַהֲבָה בִּמְקוֹם שִׂנְאָה. וְזֶהוּ "יֵדְעוּן רָצוֹן" לְשׁוֹן יֵדַע פֵּירוּשׁ סֵדֶר, שֶׁעַל יְדֵי דִּבּוּרוֹ מְסַדֵּר הָרָצוֹן עַד שֶׁמַּכְנִיס וְקוֹבֵעַ כֵּן בְּלֵב שָׁלֵם, כְּמוֹ שֶׁכָּתוּב (תהלים ק"ד,י"ח) "שֶׁמֶשׁ יָדַע מְבוֹאוֹ", פֵּירוּשׁ שֶׁיֵּשׁ לָהּ סֵדֶר וּקְבִיעוּת בַּהֲלִיכָתָהּ מַה שֶּׁאֵין כֵּן בַּלְּבָנָה פְּעָמִים בָּא בַּאֲרוּכָּה כוּ׳ כִּדְאִיתָא בְּרֹאשׁ הַשָּׁנָה [כ"ה.] עַיֵּין שָׁם.
“The lips of the Tsaddik know Will and the lips of the wicked twist God’s words.” (Mishlei, 10:32)
This is like the words of our sages (Rosh Hashanah, 6a), “coerce him until he says, ‘I want to.’” (see there) This means, through his speech, the Will is also entered into his heart. This is “the lips of the Tsaddik,” meaning only his speech, since his heart is not yet mevurar (passive voice of birur, i.e. refined). However, this (process of speaking) will help him to undergo the process of birur and to be drawn to (follow God’s) Will with a complete heart. For example, when anger wells up in his heart against his friend, he knows and accepts that this is a deficiency. In this case he is advised to first speak kindly to his friend, and even though this is not with a willing heart, by means of the act of speaking in this way he will gradually change his very heart by inserting love where there was hate. This is “shall know Will,” for (here) the termb “know” means order. By means of his speech he will arrange the Will until he inserts and installs it there with a complete and willing heart. This is as it is written (Tehilim, 104:18), “the sun knows it is going down.” This means that there is an order and constancy in the path of the sun that is not so with the moon, which sometimes follows a long path and sometimes a short path, as is written in the Gemara (Rosh Hashanah, 25a); see there.*At times, Torah Court forces one who does not agree to do what the law dictates to do it anyway. This because the true inner desire of a Jew is really to do what he is required. Duress to make him say that he wants this arouses the inner desire. Furthermore, this speech affects feeling: “I make Your Faith known with my mouth” (Tehilim) – just speaking words of Faith actually imbues the heart with Faith (Rebbe Nachman, Sichot HaRan). [Hagahot Peretz]