Likutay Moharan - Torah-teaching 283

283 – There Are Two Tzadikim Who Are from One Root

I heard in his name precious matters of wondrous Torah, though much seems to be missing; yet I will write what I heard:

Know that there are two tzadikim who are from the same root, and even so, there is a controversy between them—because one changes his attribute at their root. This corresponds to the controversy between Saul and David, for it is written: “Only good and kindness will pursue me”— which means that “good” which is wholly “kindness.” Good is entirely inward-rooted, kindness extends outward.

Thus, these two tzadikim share the same root, but one is the aspect of “good” hidden inward—he does not reveal his Torah to others—while the second is the aspect of “kindness” that extends outward and reveals his Torah to others. This is the “kindness on her tongue”: “And Torah kindness on her tongue” (Sukkah 49).

Because of this, there is controversy between them—and that controversy corresponds to the dispute between Saul and David, both great tzadikim.

Our Rabbis said (Eruvin 53): David “reveals the tractate inscribed in him” (“Your fearers will see me and rejoice”), whereas Saul did not reveal his inscribed tractate (“he makes all who turn wicked”). This illustrates that Saul represents hidden “good,” which he did not publicize; David represents the outward-reaching “kindness” that taught Torah to many.

Because of this distinction, controversy arose between them. The dispute is likened to thunder (Rama 56), where hot vapors rise like fire, and clouds accumulate them until they can no longer contain them, causing the cloud to split—and behold, thunder results. Likewise, the Torah—which is like fire (Jeremiah 23:29)—when confined in one’s heart without revealing it, bursts forth in controversy (“thunder”).

Also, students’ debates are necessary—these are the conversations and disputes of students studied one-on-one. This controversy originates from the lack of revealed Torah—i.e. when one does not teach his Torah to others, and his “good” remains hidden.

By contrast, the controversy of the wicked is rooted in no Torah at all. As David lamented before the Name: “They have dug pits for me, arrogant conversations not like Your Torah” (Psalm 119). He petitioned: “Only good and kindness will pursue me”— meaning that whenever controversy pursues him, may it only be the controversy arising from good and kindness.

In summary, the conflict between two tzadikim from one root arises precisely because their root has two expressions—“good” inwardly and “kindness” outwardly. The constructive controversy between them originates from shared root Torah, manifesting in conflicting but holy ways.