Likutay Moharan - Torah-teaching 5

Likutay Moharan 5

BeChatzotzrot VeKol Shofar

[In the language of our Rebbe, his memory for blessing] With trumpets and sound of shofar shout before etc. (Psalms 98:6)

1. Because every man needs to say. The whole world was not created except for me (Sanhedrin 37a) found when the world was created for me I need to see and examine at every time in the repair of the world and to fill the lack of the world and to pray for them and the matter of prayer they are in two faces before decree of judgment they pray as the order of the prayer and there is no need to clothe the prayer but after decree of judgment needs to clothe the prayer so that the angels standing to the left do not understand, and not prosecute as it is written "By decree of the watchers the sentence" (Daniel 4:14) that is after decree of judgment then "By word of the holy ones the asking" (Daniel 4:14) then the tzadikim clothe their asking in statement

2. But how do we know between before decree of judgment to between after decree of judgment? By the mitzvot that we do we can know between before decree of judgment to after decree of judgment and specifically when doing the mitzvot in great joy so much until he does not want in any reward of the world to come but he wants that the Holy One blessed be He will provide him another mitzvah in reward of this mitzvah as the statement of our sages, their memory for blessing (Avot 4:2): reward of mitzvah mitzvah because he enjoys from the mitzvah in itself and this is the difference between prophecy of Moshe our teacher to between prophecy of other prophets as interpretation of Rashi: "And Moshe spoke to the heads of the tribes etc. this is the word that Hashem commanded" (Numbers 30:2) interpreted Rashi: all the prophets prophesied with "thus said Hashem" added to them Moshe, that prophesied: with "this is the word" because aspect of "thus" is mirror that does not illuminate and "this is the word" is aspect of mirror that illuminates and these two aspects prophecy there are in service of the Creator there is a man doing the mitzvah for reward of the world to come that does not enjoy from the mitzvah in itself if they did not give him the world to come for its reward he would not do it and this aspect of "thus", mirror that does not illuminate like a man that sees some thing from afar (see Zohar Vayera 120a) so he does the mitzvah for its reward that comes at a distant time that is after this world and payment of reward is called by name prophet because first letters of come in joy bearing his sheaves and there in that verse is hinted on payment of reward (Psalms 126:6). "Going he goes and weeps carrying the seed-bag", that is pained in its doing "Coming he comes in joy bearing his sheaves" that he will rejoice in the future, when he receives reward of the mitzvot come in joy bearing his sheaves, first letters prophet but prophet that prophesies with "this is the word" that does not want in reward of the mitzvot but wants in the mitzvah in itself that he rejoices so much in its doing until he despises all kind of reward found that his world to come is in the mitzvah in itself and this aspect of prophet, that is payment of reward, in aspect of: "this is the word" in aspect of mirror that illuminates like a man seeing a thing from close in beautiful and clear seeing so he enjoys from the mitzvah in itself and his reward before his eyes and one who is in this level that does the mitzvah in great joy so much until he does not want in any reward of the world to come for it he can know between before decree of judgment to after decree of judgment because the mitzvot they are complete stature and they vitalize all the statures they stature of man, they stature of world, they stature of year because world year soul, they receive vitality from the mitzvot as it is written "And all His work in faith" (Psalms 33:4) and it is written "All Your mitzvot faith" (Psalms 119:86) and the Holy One blessed be He is simple unity with the mitzvot and when the work of the Holy One blessed be He as their repair and as their order then the Holy One blessed be He rejoices in them and delights in them as it is written "Hashem rejoice in His works" (Psalms 104:31) like a craftsman, that makes some vessel and the vessel is beautiful then he delights in it and the joy of the Holy One blessed be He is clothed in the mitzvot because they are His unity and one who does the mitzvah in joy from the mitzvah in itself found when he enters in the joy that is in the mitzvah he enters in the joy of the Holy One blessed be He that rejoices in His works and this aspect of "Let Israel rejoice in his Maker" (Psalms 149:2) found when there is some sorrow and judgment in world year soul then certainly is diminished from joy of the Holy One blessed be He as it is written "And He was grieved to His heart" (Genesis 6:6) and as it is written (Sanhedrin 46a) Shekhinah what does it say My head aches etc. and this that enters within the joy can certainly know according to the matter of the joy if it is before decree of judgment, if it is after decree of judgment also can know on which part from the stature the judgment was decreed because he knows according to stature of the mitzvot if he cannot do in joy heads of the mitzvot that is mitzvot dependent on the head he knows that the judgment was decreed on heads of world year soul and so in rest of stature of the mitzvot and this is what our Rabbis, their memory for blessing, said (Mekhilta, and see Beitzah 16a): On Shabbat, remember it from one on Shabbat that is joy and delight of the world to come that is aspect of Shabbat he feels in six days of action that are aspect of doing of the mitzvot in them were created world year soul and this is "On its day you shall give its wage" (Deuteronomy 24:15) that its wage be from the mitzvot themselves "And the sun shall not set upon it" (Deuteronomy 24:15) that he not do the mitzvot for reward of the world to come that is after setting of his sun after his death

3. And main the joy is in the heart as it is written "You have put joy in my heart" (Psalms 4:8) and it is impossible for the heart to rejoice except until he removes crookedness that is in his heart that he have straightness of heart and then he merits to joy as it is written "And for upright of heart joy" (Psalms 97:11) and crookedness that in the heart they strip by thunders as our sages, their memory for blessing, said (Berakhot 59a) thunders were not created except to straighten crookedness that in the heart and thunders it is aspect of voice that a man brings out with force in his prayer and from this is made thunders as it is in the Zohar (Pinchas 235a) when voice comes out and enters in clouds of rain is heard voice to creation and this they are thunders and main the thunders they are from gevurot as it is written "And thunder of His gevurot who can understand" (Job 26:14) and for this we bless: that His power and His gevurah etc. and the gevurot they are aspect of power and gevurah that a man brings out the voice with great power and this voice strikes in clouds of rain that is aspect of brains, that from there descend drops drops as it is written in the Zohar (Pinchas 235a). "A well of living waters and flowing from Lebanon" (Song of Songs 4:15) from whiteness of brain and when it strikes in clouds of rain then is heard voice to creation, that is aspect of thunders and this is "Voice of Your thunder in the wheel" (Psalms 77:19) that is in skull of brain when enters in skull of brain is made from the voice thunders, and is heard to creation and this "My mouth speaks wisdoms" (Psalms 49:4) that is the speech that comes out from mouth strikes in the wisdom that is in skull of brain and by this: "And meditation of my heart understandings" (Psalms 49:4) that is by this that the thunder is aroused, the heart is aroused as they said: voice arouses the intention (see Berakhot 24a and in HaRosh and Rabbeinu Yonah there and in Shulchan Arukh siman 101 and in siman 61 seif 4) and this is (Berakhot 6a) one who has in him fear of heaven, his words are heard because one who has in him fear, his voice is made thunders because thunder from side of Yitzchak as it is written: "And thunder of His gevurot" and by this his words are heard that is heard voice to creation because there depends hearing (Zohar Pinchas 230a) as it is said "Hashem, I heard Your report I feared" (Habakkuk 3:2) and this interpretation (Psalms 103:20): "Mighty of power doers of His word to hear in voice of His word" it is in the Zohar (Lech 86a) fortunate to hear voices from above that is by the gevurot is made thunders and by this the heart hears and that is: "And meditation of my heart understandings" and as it is written "And You give to Your servant a hearing heart" (1 Kings 3:9) and also his words are heard to creation and this is: "To hear in voice of His word" and this aspect of voice of the shofar this shofar of ram, ram of Yitzchak (Zohar Pinchas 235a) aspect of: "And thunder of His gevurot" (Psalms 89:14) and this is "Happy the people knowers of teruah" (Psalms 89:16) knowers precisely that the voice strikes in the brain, aspects of clouds of rain and will be in aspect of thunders but one who hears blowing of shofar from a man fearing and trembling certainly will not worry all the year from thunders as it is written "With voices and lightnings upon them You revealed, and with voice of shofar upon them You appeared" (Psalms 81:4? wait, context from prayer or midrash, but likely Psalms 81:4 for teruah) that with voice of the shofar appeared upon them from voices and lightnings

4. But needs to empty the brain from external wisdoms and from foreign thoughts from leaven that he not leaven his wisdom with external wisdoms and with lusts so that when he brings out the voice and it strikes in brain will be made from it thunder but when skull of brain sealed with impurity as it is written "And you become impure with them" (Leviticus 11:43) then his voice is not heard also he will guard his fear, that from it bring out the voice as it is written: "And thunder of His gevurot" that he not have external fear and this (Avot chapter 3:9): if no wisdom no fear if no fear no wisdom and this is (Shabbat 56b and in Sanhedrin 21a): Descended Gabriel and stuck a reed in the sea interpretation: from chain of the gevurot that is external fear stuck reed in sea of wisdom reed this aspect of voice that comes out from the reed (Berakhot 61a) that is by chain of the gevurot that is aspect of golden ring, external fear remains the voice stuck in sealing of the intellect and not heard to creation and main to guard brain that not leaven and this is "Rebuke beast of reed" (Psalms 68:31), as it is in the Zohar (Pinchas 252b) reed chet break and make from it hei and make from letters of chametz matzah that is that not leaven your wisdom and this is language of rebuke language of quarrel because matzah language of quarrel of tzadikim do quarrel in other sides that not approach to dwelling of holiness that is when you guard your wisdom that not enter in it external wisdoms that not think in evil thoughts that they aspect of reed of other side against reed of wisdom reed of understanding of holiness by this you will be saved from aspect of chametz that is side of death as it is machmetzet, there side of death and believe that all matzutah and quarrel that is between complete tzadikim this only in order that they expel other sides and this interpretation (Proverbs 15:31): "Ear hearing reproof of life in midst of wise will dwell" language of complaint and quarrel (and see Zohar Chadash 6 and Vayelech there 24a and he quarreled the people) when you hear quarrels between the tzadikim know, that this they make heard to you reproof on that you blemished in drops of your brain that on this is said (Proverbs 2:19): "All her comers not return, and not attain paths of life" that you attached in side of death aspect of chametz aspect of descended Gabriel etc. and know that stuck reed that is external wisdoms stuck in sea of your wisdom and certainly if not blemished your brain not would be heard to you quarrels between the tzadikim and the quarrel only for you in order that you return from death to life, from chametz to matzah, from chet to hei and return from evil fear, from defective voice, from defective wisdom to good fear, to good voice, to good wisdom and when you guard your brain from aspect of chametz that not be sealed then your voice will strike in your skull and will strip crookedness that in your heart and then you merit to joy as it is written: "And for upright of heart joy" and this interpretation (Psalms 81:2): "I will answer you in secret of thunder, I will test you on waters of Meribah selah" waters of Meribah this aspect of matzah aspect of brain by this is made thunders

5. And know, that needs to join the gevurot in chasadim left in right as it is written "In gevurot salvation of His right" (Psalms 20:7) because main revelation by chasadim as it is written "Sit at My right" (Psalms 110:1) and so needs to join the love with the fear in order that be made thunders and this from side of right, brain white as silver (Tikkun 70) and this "And the sea turned" (Exodus 14:28), that is sea of wisdom to morning this morning of Avraham (see Zohar Terumah 170a) aspect of: "Avraham My lover" (Isaiah 41:8) to its strength this gevurot that is aspect of: "Voice of Your thunder in the wheel" and this is (Song of Songs 8:7): "Many waters cannot quench the love" because main strengthening by the love as it is written: "Sit at My right" etc. and this interpretation (Psalms 29:3): "G-d of glory" G-d this chesed glory this wisdom as it is written "Glory wise inherit" (Proverbs 3:35) thundered this aspect of thunders that is the gevurot aspect of thunders needs to join with them love in order that they strike in the glory in aspect of wisdom that be made from them thunders and you strengthen on your enemies as it is written: "Sit at My right" etc. and this interpretation: Said Rabba bar bar Chana: One time we were going in a ship, and the ship went between fin to fin of fish, three days and three nights, it in upright and we in slope. And if you say, the ship does not go much? When Rav Dimi came said as heating kettle of water. Goes sixty parsangs, and throws rider arrow and it precedes it. And said Rav Ashi that skin of sea it was, that has two fins (Bava Batra 73a) Rashbam: fin: between fin to fin fins on back of the fish, one to side of head and one to side of tail: it in upright that was going against the wind: and we were going in slope like the wind goes, that waters of sea do not flow, but by wind go in them: as heating kettle of water as measure that heat kettle of hot water: and throws rider arrow when any man shoots with arrow and bow on shore of the sea to land, we were seeing that the ship precedes the arrow ship language of importance this aspect of gevurah fear as it is written "Fear of Hashem it is His treasure" (Isaiah 33:6), that it main the importance fin language of distress as it is written "And consume them in a moment" (Numbers 16:21), and its targum: and destroy them three days and three nights this aspect of mitzvot, that there are in them rational and traditional and statutes and it is written in them "And you meditate in it day and night" (Joshua 1:8) it in upright and we in slope this aspect of: "Hashem rejoice in His works, let Israel rejoice in his Maker" as heating kettle of water, this brain as it is written "And flowing from Lebanon" (Song of Songs 4:15) goes sixty parsangs this aspect of gevurot, sixty mighty men, and thunder of His gevurot and if throws rider arrow rider: this aspect of chesed that brings out to light secrets, things contracted he explains them arrow this "Send Your arrows and confuse them" (Psalms 144:6) this aspect of: "Sit at My right" etc. precedes it this aspect of fear that it before that the fear it precedes as it is written "Beginning of wisdom" (Psalms 111:10) etc. that Rabba bar bar Chana told, that he went so much in attribute of the fear and saw greatness power of the fear until he can understand by it between before decree of judgment to after decree of judgment and this is between fin etc. and after explains how can understand that is by the mitzvot, that are aspect of three days etc. can understand and specifically when doing them in joy and by joy of the mitzvot can understand because the Holy One blessed be He rejoices in His works and the joy is clothed in mitzvot, as above and we rejoice below also in the Holy One blessed be He as it is written: "Let Israel rejoice in his Maker" and there is no desire of us in any reward, even reward of the world to come, as above and this, it in upright and we in slope according to His joy so our joy and by this we can understand and after explains how to attain aspect of joy by aspect of thunder and this is: when Rav Dimi came said: as heating kettle of water etc. that is aspect of: voice of Your thunder in the wheel sixty this aspect of gevurot that strike in skull and is made from it thunders and heard voice. this aspect of the voice arouses the intention aspect of: thunders were not created etc. and after said that main strengthening of the gevurot only by chasadim and needs to include left in right, as above and even though so needs to precede the fear (see Tikkunim introduction) because owner of lost seeks after his lost [as our Rabbis, their memory for blessing, said (Kiddushin 2b). Way of a man to seek after a woman parable to a man, that lost to him a lost etc. interpretation: because love it aspect of man and fear she aspect of woman as known and therefore needs to precede the fear because then the love comes to him automatically because love goes and seeks after the fear always because owner of lost seeks after his lost as above so I heard from his holy mouth explicitly] and this is aspect of: and if throws rider arrow etc. and said Rav Ashi: this skin of sea etc. skin this aspect of name Agla that it aspect of gevurot because it first letters: You are mighty forever Adonai, as brought (Zohar Chadash Parashat Terumah) because skin it letters Agla, and name Adonai in completeness that is name Agla, as above and this interpretation: with trumpets and voice of shofar etc. that is by aspect of voice that comes out, as above by this the sea thunders etc. is made aspect of thunders, aspect of: "Voice of Your thunder in the wheel" world and its dwellers this aspect of heart and its vessels as they said: thunders were not created etc. because world letters tav lev, language of impression as it is written "And mark a tav" (Ezekiel 9:4) that the voice is impressed in the heart as it is said: thunders were not created etc. rivers clap hand, aspect of joy, as above, "And for upright of heart joy" and by joy of the heart together the mountains will sing rinah: language of prayer as it is written "To hear to the rinah" (1 Kings 8:28) etc. mountains aspect of tzadikim (see Midrash Rabbah Ba 80:15) that is by joy of heart can pray and to clothe their prayer in statement when they understand that the judgment was decreed and this interpretation together that they clothe their prayer in stories together