Likutay Moharan - Torah 4

Likutay Moharan 4

Anokhi Hashem Elokeikha

[In the language of our Rebbe, his memory for blessing] I am Hashem your G-d who brought you out from the land of Egypt from the house of slaves (Exodus 20:2)

1. When a man knows that all his occurrences are for his good this aspect is from the aspect of the world to come as it is written "In Hashem I will praise a word in G-d I will praise a word" (Psalms 56:11) (see Berakhot 60b) and this aspect is from the aspect of the world to come as our sages, their memory for blessing, said "On that day Hashem will be one" etc. (Zechariah 14:9) and they questioned: and now is He not one? and our sages, their memory for blessing, answered now we bless on the good "the good and the benefactor" and on the evil "true judge" and to the future all "the good and the benefactor" that will be the name Hashem and the name G-d one unity

2. And this aspect is impossible to attain except when he raises the aspect of Malkhut (kingship) of kedusha (holiness) from the exile from among the idolaters because now the Malkhut (kingship) and the dominion is to the idolaters and for this their idolatrous service is called by the name G-d because they suck from the aspect of Malkhut (kingship) that is called G-d as it is written "G-d is my king from of old" (Psalms 74:12) and when they raise the aspect of Malkhut (kingship) from among the idolaters then is fulfilled "For king of all the earth is G-d" (Psalms 47:8)

3. And it is impossible to return the kingdom to the Holy One blessed be He except by viduy devarim (confession of words) before a talmid chakham (Torah scholar) by this he repairs and raises the aspect of Malkhut (kingship) to its root and this is "Take with you words" (Hosea 14:3) this is viduy devarim (confession of words), this aspect of Malkhut (kingship) as "one word to a generation" (Sanhedrin 8a) word, language of leader and ruler and return to Hashem that they repair and raise the words, the aspect of Malkhut (kingship), aspect of G-d to Hashem that is as above and this is "In Hashem I will praise a word, in G-d I will praise a word" (Psalms 56:11) that is that he knows, that all his occurrences, all of them for his good and he blesses on all the things "the good and the benefactor"

4. And when he knows all this it is called complete knowledge because the main knowledge is unity of chesed (kindness) and gevurah (might) (as brought in the writings of the Ari z"l) this is called da'at (knowledge) that is that he does not divide between chesed (kindness) to din (judgment), and he blesses on all "the good and the benefactor" and this is called "Hashem one and His name one" (Zechariah 14:9) as the statement of our sages, their memory for blessing that to the future will be complete unity, that will be all "the good and the benefactor" and this Hashem one and His name this aspect of G-d Malkhut (kingship), as it is written "And David made a name" (2 Samuel 8:13) one gematria ahava (love) that is both Hashem that is mercy both His name that is aspect of G-d, aspect of din (judgment) all for your good because of love that the Holy One blessed be He loves you as it is written "Those whom Hashem loves He reproves" (Proverbs 3:12) and it is written "You only have I known of all the families of the earth, therefore I will visit upon you your iniquities" (Amos 3:2)

5. And his iniquities of a man are on his bones as it is written "And their iniquities will be engraved on their bones" (Ezekiel 32:27) and every transgression has a combination of letters and when he transgressed some transgression, then is engraved a bad combination on his bones and by this he inserts the aspect of the speech of this prohibition that he transgressed, into the impurity that is that he inserts the aspect of Malkhut (kingship) that is aspect of one word to the generation he inserts it into the idolaters, and gives them dominion to rule, if he transgressed on the speech of the prohibition "You shall not have" (Exodus 20:3) then he destroys the good combination of the speech and builds a bad combination and this combination is engraved on his bones, and takes vengeance on him as it is written "Your iniquities have turned away these" (Jeremiah 5:25) and it is written "Put the wicked to death evil" (Psalms 34:22) and by viduy devarim (confession of words) the letters engraved on them come out from his bones and are made from them the speech of the confession because the speech comes out from his bones as it is written "All my bones shall say" (Psalms 35:10) and he destroys the building and the bad combination and builds from them Malkhut (kingship) of kedusha (holiness) and this is what our sages, their memory for blessing, said (Sotah 7a). At the time that Israel went in the wilderness, the bones of Yehudah were rolling until Moshe said "Hear Hashem the voice of Yehudah" (Deuteronomy 33:7) that Moshe requested from the Holy One blessed be He, that He remember for Yehudah the confession that he confessed and so it was for him and this specifically his bones were rolling on the name "And their iniquities will be engraved on their bones" (Ezekiel 32:27) and by the confession they were repaired and each one rose to his place and Yehudah this aspect of Malkhut (kingship) hint, that aspect of Malkhut (kingship) is repaired by viduy devarim (confession of words) and this is done by Moshe, that Moshe remembered the confession because so it is necessary, that the confession be before a talmid chakham (Torah scholar) and every talmid chakham (Torah scholar) is aspect of Moshe as they said Moshe you said well (Shabbat 101b) and by this that Moshe remembered the confession it was made as if he confessed now before Moshe and by this the aspect of Malkhut (kingship) was repaired and the bad combination that was engraved on his bones was destroyed

6. And this aspect of returning the Malkhut (kingship) to its root because the root of the Malkhut (kingship) is fire as our sages, their memory for blessing, said (Sanhedrin 101b). Why did Nevat err? That he saw fire coming out from his arm and the Torah is called fire, that from there the Malkhut (kingship) as it is written "Is not My word like fire" (Jeremiah 23:29) and it is written "By Me kings reign" (Proverbs 8:15) and the main Torah is the talmidei chakhamim (Torah scholars) as our sages, their memory for blessing, said (Makkot 22b). How foolish are those who stand before a Torah scroll, and do not stand before a Torah scholar and this is "Every thing that comes in fire you shall pass through fire" (Numbers 31:23) thing this aspect of Malkhut (kingship) that is drawn into the impurity into the heat of the inclination as (Kiddushin 81a) fire in the house of Amram you shall pass through fire its repair by fire that is viduy devarim (confession of words) before a talmid chakham (Torah scholar) as above and this language of transgression that the combination of transgression passes through his bones from side to side and mitzvah language of connection when he makes bundles bundles of mitzvot, (Vayikra Rabbah 21). Then the fragments of his bones are connected as it is written "Guards all his bones" (Psalms 34:21)

7. And this interpretation "The wrath of a king is messengers of death" (Proverbs 16:14) because His wrath of the Holy One blessed be He for the Malkhut (kingship) that he humbled by his iniquities "And a wise man will atone it" (Proverbs 16:14) that is aspect of talmid chakham (Torah scholar), aspect of Moshe he will atone for him (Micah 7:18) and this is "And passes over transgression for the remnant" (Micah 7:18) for who makes himself like remnants (Rosh Hashanah 17a) found, when he comes before a talmid chakham (Torah scholar) and takes out all his combinations before the talmid chakham (Torah scholar) and the talmid chakham (Torah scholar) is aspect of Moshe who makes himself like remnants as it is written "And the man Moshe was very humble" (Numbers 12:3) and by this he is called a wise man as it is written "And wisdom from where is it found" (Job 28:12) (see Sotah 21a) and by this there is power to the talmid chakham (Torah scholar) to atone as it is said and a wise man will atone it and for this when Moshe prayed on the sin of the calf he said (Exodus 32:32). "If You will bear their sin, and if not erase me please" because this is impossible that there not come to a man some greatness, when he hears that they tell his praise all the more when a great king praises and glorifies the man then certainly impossible, that there not come to him some greatness but it is necessary for this annulment of all his feelings and materialities then the man can, to hear his praise and no greatness comes to him like Moshe our teacher who saw written in the Torah "And Hashem spoke to Moshe", "And Hashem said to Moshe" and Israel read every day in the Torah the praise of Moshe and he himself tells them his praises and Moshe had no arrogance and greatness from this as it is written "And the man Moshe was very humble" and certainly by his humility there was power in the hand of Moshe to atone the iniquity of the calf and this that Moshe argued "And if not" that is "if You will not bear their sin" by this You show that I do not have so much humility, that I can atone for them the iniquity of the calf therefore I request "erase me please" so that I not stumble in greatness that I see and hear at all times the story of my name and my praise in the Torah because who can stand in this that he hears the story of his praise and not become arrogant if not a great humble one and if I am humble it is necessary for You that You bear their sin as it is written "And passes over transgression for the remnant" etc. and this "And there was in Yeshurun a king" (Deuteronomy 33:5) that is that Malkhut (kingship) rose to its root as it is written "And the humble shall inherit the land" (Psalms 37:11) and land is the judgment of the kingdom as it is written "And the land rises up against him" (Job 20:27)

8. And this is what our sages, their memory for blessing, said (Sotah 21a). A parable to one, who was walking on the way in the darkness of night and darkness and fears from the thorns and from the pits and from wild beasts and from robbers and does not know in which way he is walking etc. because this is known that all the bad attributes and their offsprings are drawn from four elements, from four humors as brought in Mishnat Chasidim. Sadness and its offsprings are drawn from inanimate lusts evil and their offsprings are drawn from vegetative words futile and their offsprings are drawn from animal pride and their offsprings are drawn from speaking and one who wants to go in the way of holiness needs to break all the bad attributes and tell before the talmid chakham (Torah scholar) that is viduy devarim (confession of words) and the talmid chakham (Torah scholar) will explain and clarify for him a way according to the root of his soul and there are three aspects in approaching the tzadikim (righteous ones) that by three aspects these all is repaired and these are the three aspects the first aspect. When he sees the tzadik (righteous one), as it is written "And your eyes shall see your teachers" (Isaiah 30:20) and this aspect nullifies the bad attributes drawn from two elements: inanimate vegetative that is sadness and its offsprings, and evil lusts because tzadik (righteous one) of the generation is called mother on the name that he nurses Israel with the light of his Torah and the Torah is called milk as it is written "Honey and milk under your tongue" (Song of Songs 4:11) and this we see with sense when the infant is in sadness and laziness when he sees his mother he is aroused with great alacrity towards his mother that is to his root also we see with sense when the infant is occupied with his foolish words even though he has great lust for this nevertheless when he sees his mother he casts all his lusts behind his shoulders and draws himself to his mother found, that the bad attributes of two elements: inanimate vegetative are nullified by gazing at the face of the tzadik (righteous one) and this is and fears from the thorns, that is aspect of vegetative and pits that is aspect of inanimate and when a torch of light happens to him this talmid chakham (Torah scholar), that is attached in the light of the Torah and by him he is saved from bad attributes of two elements: inanimate vegetative and then he is saved from the thorns and from the pits the second aspect: the tzedakah (charity) that he gives to talmid chakham (Torah scholar) that by this he is saved from bad attributes of two elements: animal speaking that are aspect of wild beast and robbers that are futile words and pride and their offsprings because by futile words and evil speech, comes poverty as it is written "For all the men are dead" (Exodus 4:19), this is poverty (Nedarim 64b Kiddushin 49b) also in pride they said (there and see Sukkah 29b and see Megillah 13b in Rashi dh and if haughty): sign for haughtiness poverty and by tzedakah (charity) he becomes rich as our sages, their memory for blessing, said (Gittin 7b) if complete and so many and so shear and pass and afflict you I will not afflict you, again they do not show him signs of poverty and this is, since the pillar of dawn rose, he is saved from wild beast and from robbers pillar of dawn hint to tzedakah (charity) as it is written "When you see the naked and cover him etc., then shall break forth as the dawn your light" (Isaiah 58:8) found, by tzedakah (charity) he is saved from bad attributes of two elements: animal speaking that they are aspect of wild beast and robbers the third aspect: when he confesses viduy devarim (confession of words) before talmid chakham (Torah scholar) that by this the talmid chakham (Torah scholar) guides him in a straight way according to the root of his soul and this he reached parashat derakhim (crossroads) and our sages, their memory for blessing, said (there Sotah): this talmid chakham (Torah scholar) and day of death this aspect of viduy devarim (confession of words) before talmid chakham (Torah scholar) viduy (confession), as our Rabbis, their memory for blessing, said (Sanhedrin 43b): all those put to death confess and this is called parashat derakhim (crossroads) because the talmid chakham (Torah scholar) separates for him a way according to the root of his soul then he is saved from all because before he confessed even though he was with the talmid chakham (Torah scholar) and gave him money still he does not know in which way he is walking because "There is a way straight before a man and its end ways of death" (Proverbs 14:12) but when he reached parashat derakhim (crossroads), this talmid chakham (Torah scholar) and day of death that is viduy devarim (confession of words) before talmid chakham (Torah scholar) then he is saved from all

9. And this in every time that he comes to talmid chakham (Torah scholar) and tells before him all his heart and the talmid chakham (Torah scholar) is aspect of Moshe, that is aspect of ayin (nothing) as it is written "And wisdom from ayin (where) is it found" (Job 28:12) and by this you are included in Ein Sof (Infinite) and this aspect of (see Tikkun 21 and Tikkun 64) zarka that was thrown to the place that was taken from there that you return the Malkhut (kingship) to Ein Sof (Infinite) that is will in all the wills because the Malkhut (kingship), that is aspect of letters of the speeches every letter and letter is clothed in it the will of the Name blessed be He that the will of the Name blessed be He was that this letter will have this form and another letter will have another form found, that wills, that is forms of letters they are revelation of His Malkhut (kingship) blessed be His name and all these wills, that is the forms are drawn from will Ein Sof (Infinite), that has no form and all the things and the existence in the world they are from the letters, that is from Malkhut (kingship) because existence is because of the Malkhut (kingship) that the Holy One blessed be He wanted that His Malkhut (kingship) be revealed in the world and by this He created the world from ayin (nothing) to yesh (existence) and all the wills, that is the forms, and all the yesh (existence), that is aspect of Malkhut (kingship) receive their vitality from will Ein Sof (Infinite) as it is written (Megillah 31a) in every place that you find His greatness of the Holy One blessed be He that is His Malkhut (kingship), that is wills there you find His humility, that is will Ein Sof (Infinite) and this aspect of divesting of materiality. Because when he wants to be included in will Ein Sof (Infinite) he needs to nullify his yesh (existence) and this is what is written in the Zohar (part 2 88b) that the ascent of Moshe on Shabbat at the time of Mincha that then revelation of ra'ava d'ra'avin (will of wills) that is aspect of will Ein Sof (Infinite) that all the wills receive vitality from him and this because Moshe nullified all his yesh (existence) as it is written "And we what" (Exodus 16:7) and this interpretation "And he buried him in the valley" (Deuteronomy 34:6) this aspect of ayin (nothing) as it is written "Every valley shall be lifted up" (Isaiah 40:4) "In the land of Moab" (Deuteronomy 34:6) this aspect of Malkhut (kingship) that David came from Moab that Moshe ascended into Ein Sof (Infinite) into will that is in wills, into ra'ava d'ra'avin (will of wills) that is aspect of will Ein Sof (Infinite) clothed in wills, in forms of letters, in aspect of Malkhut (kingship) as it is written in every place that you find His greatness that is Malkhut (kingship) aspect of ra'avin (wills) there you find ra'ava (will), will Ein Sof (Infinite) and this "Opposite Beit Peor" (Deuteronomy 34:6) because our sages, their memory for blessing, said (Midrash Aggadah, brought in Tosafot Sotah 14a) why is its name called Peor on the name that it opens its mouth because when they blemish in Malkhut (kingship) then it has power to open its mouth in bad combinations but Moshe who repaired the attribute of the Malkhut (kingship) by this there was no ability in the hand of Peor to open its mouth and this "And no man knew" (Deuteronomy 34:6) even Moshe did not know as our Rabbis, their memory for blessing, said (Sotah 14a) because he was nullified towards Ein Sof (Infinite) and all this was at his death but certainly also in his life he had divesting of materiality and he attached himself to the light of Ein Sof (Infinite). But the divesting was in aspect of "And the living beings running and returning" (Ezekiel 1:14) because the Holy One blessed be He wants our service as it is written and I desired praise from clods of dust, from lumps of clay and for this it is necessary that it not remain so but until the time that the Holy One blessed be He comes Himself and takes his soul and this that we see, that sometimes a man is inflamed within the prayer and says some words with great inflammation this by the compassion of Hashem upon him that opened for him light of Ein Sof (Infinite) and illuminated for him and when a man sees this sparkling even though he does not see his mazal sees (Megillah 3a) immediately his soul is inflamed to great attachment to attach himself to light of Ein Sof (Infinite) and according to the measure of revelation of Ein Sof (Infinite) according to the number of the words that opened and sparkled all these words he says with great attachment and with self-sacrifice and with nullification of his powers and at the time that he is nullified towards Ein Sof (Infinite) then he is in aspect of "And no man knew" that even he himself does not know of himself but this aspect needs to be running and returning in order that his existence be sustained found when he is in aspect of returning then he needs to show also to his knowledge because from the beginning, at the time of attachment the knowledge was nullified as it is written "And no man knew" and when he is in aspect of returning, that returns to his existence then returns to his knowledge and when he returns to his knowledge, then he knows the unity of the Ein Sof (Infinite) and His goodness and then there is no difference between Hashem to G-d between attribute of judgment to attribute of mercy because in Ein Sof (Infinite) there is no applicable, G-d forbid, change of will because the changes are only in change of the forms but by the attachment of man in Ein Sof (Infinite) that there no change of will, because there will simple and after that remains in him an impression from this unity and after that is made in aspect of returning then the impression shows to the knowledge that he knows that all is good and all is one. And this that Moshe said to his generation "You have been shown to know that Hashem He is the G-d" (Deuteronomy 4:35) because Moshe is aspect of ayin (nothing) and his generation attached to him are worthy for them to know that is to illuminate to the knowledge, aspect of Ein Sof (Infinite), aspect of ra'ava d'ra'avin (will of wills) aspect of: Hashem He is the G-d and this interpretation: Said Rabba bar bar Chana: One time we were going in a ship, and we saw that fish that sat in it a worm mud in its nostrils, and died (as in the gloss of Bach in the Gemara, and as in the words of our Rebbe z"l below in the interpretation of the statement) and the waters cast it, and threw it to the bank, and destroyed from it sixty cities, and ate from it sixty cities, and salted from it sixty cities, and filled from one eyeball three hundred jugs of oil. And when we returned after twelve months of the year, we saw that they were sawing from its bones beams, and giving to build those cities (Bava Batra 73b) Rashbam: fish: worm mud small vermin: in its nostrils of the fish entered the vermin: and the waters cast it the waters washed it and threw it to the dry land as the way of the sea, that it does not tolerate a dead thing: destroyed from it sixty cities that the waters threw it on sixty cities and broke them all, that it was so large: and ate from it sixty cities while it was still fresh: and salted from it sixty cities others, that were far from there, salted from it and carried it to their place: from one eyeball from the globe of its eye took oil three hundred jugs: were sawing to build from the bones of the fish those cities interpretation: ship language of importance, aspect of Malkhut (kingship) that Rabba bar bar Chana investigated in his intellect about the Malkhut (kingship) how the children of Israel raise it this fish Israel are called by name fishes as it is written "And they shall multiply like fish in the midst of the earth" (Genesis 48:16) that sat in it worm mud in its nostrils this aspect of their prayer of Israel as it is written "And My praise I will restrain for you" (Isaiah 48:9) that mixed vermin, that is impurity in his prayer and his service and confused him and the Israelite man could not do his service complete what did this man do? He did three aspects above that is connection to the tzadik (righteous one) and giving of tzedakah (charity) and viduy devarim (confession of words) and this interpretation: and died, and the waters cast it, and threw it to the bank and he mentioned the three aspects from above to below and died this aspect of viduy devarim (confession of words) as it is written "all those put to death confess" (root shared with "viduy" - confession as death-like surrender) and the waters cast it this aspect of tzedakah (charity) as it is written "Send your bread upon the face of the waters" (Ecclesiastes 11:1) and it is written "Happy are you who sow beside all waters" (Isaiah 32:20) and threw it to the bank the tzadik (righteous one) is called bank, language of fence that he fences the breaches of Israel (Ezekiel 22:30, Isaiah 58:12) (Megillah 13a) and this: and threw it to the bank, that he offered himself to the tzadik (righteous one) and by three aspects these and destroyed from it sixty cities that by the death, that is viduy devarim (confession of words) raised the Malkhut (kingship) from among the other side and the tzadik (righteous one) showed him the straight way as it is written in the Haftarah of Bereshit "I will destroy mountains and hills" (Isaiah 42:15) hint on destruction of dominion of the idolaters "And I will lead the blind in a way they knew not" (Isaiah 42:16) this aspect that the tzadik (righteous one) showed him straight way this aspect of parashat derakhim (crossroads) as above and sixty cities, hint on ascent of the Malkhut (kingship) as it is written in it "Sixty are the queens" (Song of Songs 6:8) and ate from it sixty cities hint on two bad attributes of animal speaking that by it comes poverty as above and by tzedakah (charity) repairs them and draws abundance and this: ate from it and sixty cities hint on aspect of sixty mighty men, that from there comes sustenance as they said (Berakhot 33a) mighty ones rains and salted from it sixty cities this hint on repair of two bad attributes inanimate vegetative by his closeness to the tzadik (righteous one) because the tzadik (righteous one) is "covenant of salt eternal" also sadness and lusts come from turbid bloods and by salt expels the bad bloods and sixty cities this hint on sixty letters in the priestly blessing that are in the hand of the tzadik (righteous one) as it is written "Blessings for the head of the righteous" (Proverbs 10:6) and filled from one eyeball three hundred jugs of oil jugs of oil, this aspects of the knowledge because "oil of holy anointing" (Exodus 30:25), this aspect of intellect and three hundred, this aspect of Moshe that is aspect of what that the tzadik (righteous one) diminishes himself, in aspect of what in three aspects needs to diminish himself as it is written "Let not the wise glory, mighty and rich" (Jeremiah 9:22) found that in every aspect from these three aspects he is made what and by this he has divesting of materiality and attaches himself to light Ein Sof (Infinite) that there no change of will but: Hashem He is the G-d, as above that is all "the good and the benefactor" and this aspect of one eyeball as brought in Idra (Zohar Naso 137a): and for the time to come will be found in it one eye of mercy this aspect of all "the good and the benefactor" found when the tzadik (righteous one) makes himself what attaches himself to one eye of mercy that is to Ein Sof (Infinite) and after that when he returns in aspect of running and returning then draws from light Ein Sof (Infinite) the unity the simple will there way of the what of him and is made from what hundred as it is said: do not read what but hundred (see Menachot 43b and see Rashi and Tosafot) and is made three hundred from three what and draws this light to his knowledge and to his intellect that is jugs of oil, that is aspect of intellect, as above you have been shown to know, that draws light Ein Sof (Infinite) to his knowledge that he knows the unity, that Hashem He is the G-d and blesses "the good and the benefactor" on all as to the future to come because we returned and came after twelve months of the year, and we saw that were sawing from their bones to building those cities because from behind the kedusha (holiness), that are twelve tribes by them is repaired Malkhut (kingship) above (see Zohar Vayechi 241a) and after them is the impurity and there are people that go out from the kedusha (holiness) and this that the Tanna told that he returned and came to examine in these that are after twelve months of the year that are behind twelve tribes of kedusha (holiness) that go out from the category of Israel by their evil deeds and we saw that were sawing from their bones that is that by their evil deeds engraved on their bones and the engraving passes from side to side like sawing actually but by that the Israelite man above was aroused in repentance by the small vermin in his nostrils by that he felt small impurity that confuses him by his repentance causes that also these wicked are made throne to the kedusha (holiness) and giving to building those cities that help also they to the servants of the Name that they build those cities above and this interpretation: I am Hashem your G-d interpretation, both Hashem both your G-d you shall understand, that all this I that is that you fulfill: "In Hashem I will praise a word, in G-d I will praise a word" that is all "the good and the benefactor", as above who brought you out from the land of Egypt as it is in the Midrash (Bereshit Rabbah 16:4) that all the exiles are called on the name of exile of Egypt because they cause anguish to Israel that is that by the tzadik (righteous one) their Malkhut (kingship) and their dominion of the idolaters is nullified because by this Malkhut (kingship) of kedusha (holiness) rises from among them as above from the house of slaves this hint on nullification of the bad attributes of four elements called by name slaves because all the four elements are under the sphere of the moon and the moon is called slave as brought in the Zohar (Vayeshev 181a): "Behold My servant shall prosper" (Isaiah 52:13) this is the moon interpretation: by the tzadik (righteous one) the Malkhut (kingship) rises from the other side and the bad attributes are nullified and by this the man comes to aspect of the world to come to aspect of "In Hashem I will praise a word, in G-d I will praise a word"