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

Likutay Moharan - Torah-teaching 5

Torah 5: With Trumpets and the Sound of the Shofar

[In the Words of Our Rebbe, of Blessed Memory]

With trumpets and the sound of the shofar, acclaim before… (Psalms 98).

א

For every person must say: The entire world was created only for my sake (Sanhedrin 37). It follows that since the world was created for my sake, I must constantly look at and consider the rectification [tikkun] of the world and fill its lacks, and pray for them. And the matter of prayer is in two aspects: Before the decree [gezar din], one prays in the order of the prayer, and it is not necessary to clothe the prayer. But after the decree, one must clothe the prayer so that the angels standing on the left do not understand and do not accuse, as it is written (Daniel 4): “By the decree of the watchers is the sentence,” namely, after the decree, then “by the word of the holy ones is the request,” then the tzadikim clothe their request in a narrative [ma’amar].

ב

But how do we know between before the decree and after the decree? Through the mitzvot that we perform, we can know between before the decree and after the decree, and specifically when we perform the mitzvot with such great joy that one does not desire any reward of the World to Come, but desires that the Holy One, blessed be He, arrange another mitzvah for one as the reward for this mitzvah, as our Sages, of blessed memory, said (Pirkei Avot 4): The reward of a mitzvah is a mitzvah. For one derives pleasure from the mitzvah itself. And this is the difference between the prophecy of Moshe Rabbeinu and the prophecy of the other prophets, as Rashi explains: “And Moshe spoke to the heads of the tribes… This is the matter that Hashem commanded” (Bamidbar 30). Rashi explains: All the prophets prophesied with “Thus says Hashem,” but Moshe added that he prophesied with “This is the matter,” for the aspect of “thus” [koh] is the mirror that does not shine [aspaklarya she’einah me’irah], and “this is the matter” [zeh hadavar] is the aspect of the shining mirror [aspaklarya hame’irah]. And these two aspects of prophecy exist in the service of the Creator. There is a person who performs the mitzvah for the reward of the World to Come, who does not derive pleasure from the mitzvah itself; if they were not given the World to Come as its reward, one would not perform it. And this is the aspect of “thus,” the mirror that does not shine, like a person who sees something from afar (see Zohar, Vayera 120). Similarly, one performs the mitzvah for its reward that comes at a distant time, namely, after this world. And the payment of reward is called by the name of prophet [navi], for it is the acronym of yavo b’rinah nosei alumotav [“shall come with singing, carrying his sheaves”]. And there in that verse, it alludes to the payment of reward (Psalms 126): “He who goes forth weeping, bearing the seed bag,” who suffers in its performance, “shall come with singing, carrying his sheaves,” who will rejoice in the future when receiving the reward of the mitzvot. Shall come with singing, carrying his sheaves, the acronym is navi. But a prophet who prophesies with “this is the matter,” who does not desire the reward of the mitzvot but desires the mitzvah itself, who rejoices so much in its performance that one rejects any kind of reward, it follows that one’s World to Come is in the mitzvah itself. And this is the aspect of prophet, namely, the payment of reward, in the aspect of: “this is the matter,” in the aspect of the shining mirror, like a person who sees something close up with a beautiful and clear vision. Similarly, one derives pleasure from the mitzvah itself, and one’s reward is before one’s eyes. And one who is on this level, who performs the mitzvah with such great joy that one does not desire any reward of the World to Come for it, can know between before the decree and after the decree. For the mitzvot are a complete stature [komah shlemah], and they vitalize all the statures, whether the stature of man, whether the stature of the world, whether the stature of the year, for world, year, soul receive vitality from the mitzvot, as it is written (Psalms 33): “And all His works in faith,” and it is written (Psalms 119): “All Your mitzvot are faith.”

And the Holy One, blessed be He, is simple unity [achdut pashut] with the mitzvot. And when the works of the Holy One, blessed be He, are in their proper order and arrangement, then the Holy One, blessed be He, rejoices in them and delights in them, as it is written (Psalms 104): “May Hashem rejoice in His works,” like a craftsman who makes some vessel, and the vessel is beautiful, then one delights in it. And the joy of the Holy One, blessed be He, is clothed in the mitzvot, for they are His unity. And one who enters into the joy of the mitzvah enters into the joy of the Holy One, blessed be He, who rejoices in His works. And this is the aspect of (Psalms 149): “Let Israel rejoice in its Maker.” It follows that when there is some pain and judgment [din] in the world, year, soul, then certainly there is a diminution from the joy of the Holy One, blessed be He, as it is written (Genesis 6): “And He was grieved in His heart.” And as it is written (Sanhedrin 46): What does the Shechinah say? “Woe to Me from My head,” and so forth. And this is what enters into the joy, one can certainly know according to the matter of the joy whether it is before the decree or after the decree. One can also know upon which part of the stature the judgment was decreed, for one knows according to the stature of the mitzvot. If one cannot perform with joy the heads of the mitzvot, namely, mitzvot dependent on the head, one knows that the judgment was decreed on the heads of the world, year, soul. And similarly for the rest of the stature of the mitzvot. And this is what our Sages, of blessed memory, said (Mechilta, and see Beitzah 16): On Shabbat, “Remember it” from one on Shabbat, namely, the joy and delight of the World to Come, which is the aspect of Shabbat, one should feel during the six days of action, which are the aspect of the performance of the mitzvot through which the world, year, soul were created. And this is (Deuteronomy 24): “On its day you shall give its wage,” that one’s wage should be from the mitzvot themselves, “and the sun shall not set upon it,” that one should not perform the mitzvot for the reward of the World to Come, which is after the setting of one’s sun, after one’s death.

ג

And the essence of joy is in the heart, as it is written (Psalms 4): “You have put joy in my heart.” And it is impossible for the heart to rejoice unless one removes the crookedness [akmimiyut] in one’s heart, so that one has straightness of heart [yashrut lev], and then one merits joy, as it is written (Psalms 97): “And joy for the upright of heart.” And the crookedness in the heart is removed through thunders [re’amim], as our Sages, of blessed memory, said (Berachot 59): Thunders were created only to straighten the crookedness in the heart.

And thunders are the aspect of the voice [kol] that a person brings forth with strength [koach] in one’s prayer, and from this thunders are made. For it is stated in the Zohar (Pinchas 235): When the voice emerges and enters the clouds of rain, a voice is heard for creation, and these are thunders. And the essence of thunders is from Gevurot [strengths], as it is written (Job 26): “And the thunder of His Gevurot who can understand?” And for this reason, we bless: “Whose strength and Gevurot…” And the Gevurot are the aspect of strength and might [gevurah] that a person brings forth the voice with great strength. And this voice strikes the clouds of rain, namely, the aspect of the mind [mochin], from which drops descend drop by drop, as it is written in the Zohar (Pinchas 235): “A well of living water and flowing from Lebanon,” from the whiteness of the mind [libuna d’mocha]. And when it strikes the clouds of rain, then a voice is heard for creation, namely, the aspect of thunders. And this is (Psalms 77): “The voice of Your thunder in the wheel,” namely, in the skull of the mind [galgalta d’mocha]. When it enters the skull of the mind, thunders are made from the voice, and a voice is heard for creation. And this is (Proverbs 49): “My mouth shall speak wisdom,” namely, the speech that emerges from the mouth strikes the wisdom, namely, the skull of the mind. And through this: “And the meditation of my heart…” Namely, through this the thunder is aroused, the heart is aroused, as they said: The voice arouses the intention (see Berachot 24, and in the Rosh and Rabbeinu Yonah there, and in Shulchan Aruch, section 101, and in section 61, paragraph 4). And this is (Berachot 6): One who has the fear of Heaven, one’s words are heard. For one who has fear, one’s voice becomes thunders, for thunder is from the side of Yitzchak, as it is written: “And the thunder of His Gevurot.” And through this, one’s words are heard for creation. And this is (Psalms 103): “Mighty in strength who perform His word, to hear the voice of His word.” It is stated in the Zohar (Lech Lecha 90): Fortunate are those who hear voices from above, namely, through the Gevurot thunders are made, and through this the heart hears, and this is: “And the meditation of my heart understanding.” And as it is written (I Kings 3): “And give Your servant a hearing heart.” And also one’s words are heard for creation. And this is: “To hear the voice of His word.” And this is the aspect of the voice of the shofar, this is the shofar of the ram, the ram of Yitzchak (Zohar, Pinchas 235), the aspect of: “And the thunder of His Gevurot” (Psalms 89). And this is: “Happy is the people who know the blast [teru’ah],” specifically “know,” that the voice should strike the mind, the aspect of clouds of rain, and become the aspect of thunders.

ד

But one must clear the mind from external wisdoms [chokhmot chitzoniyot] and foreign thoughts [machshavot zarot], from chametz [leaven], so that one’s wisdom does not become leavened [tachmitz] with external wisdoms and desires, so that when one brings forth the voice and it strikes the mind, thunder will be made from it. But when the skull of the mind is blocked with impurity, as it is written (Leviticus 11): “And you shall become impure with them,” then one’s voice is not heard. Also, one should guard one’s fear [yir’ah], from which the voice emerges, as it is written: “And the thunder of His Gevurot,” so that one does not have external fear. And this is (Pirkei Avot, Chapter 3): If there is no wisdom, there is no fear; if there is no fear, there is no wisdom. And this is (Shabbat 56, and in Sanhedrin 21): Gavriel descended and fixed a reed [kaneh] in the sea. The explanation: From the chain of the Gevurot, namely, external fear, fixed a reed in the sea of wisdom. Reed is the aspect of the voice that emerges from the reed (Berachot 61), namely, through the chain of the Gevurot, which is the aspect of a golden suspita [susfita d’dahava], external fear, the voice remains fixed in the blockage of the intellect and is not heard for creation. And the essence is to guard the mind so that it does not become leavened. And this is (Psalms 68): “Rebuke the beast of the reed [chayat kaneh],” as it is in the Zohar (Pinchas 252): Reed [kaneh], chet you break and make from it a hei. And make from the letters of chametz [leaven] matzah [unleavened bread], namely, do not leaven your wisdom. And this is in the language of rebuke [ge’ar], in the language of strife [merivah], for matzah is in the language of strife, for the tzadikim make strife [matzuta] on the other sides so that they do not approach the tabernacle of holiness. Namely, when you guard your wisdom so that external wisdoms do not enter it, so that you do not think evil thoughts, which are the aspect of the reed of the Other Side, opposite the reed of wisdom, the reed of understanding of holiness, through this you are saved from the aspect of chametz, which is the side of death, as it is stated: That which causes leavening, there is the side of death. And believe that all the strife [matzuta] and quarrel that exists between complete tzadikim is only to drive away the other sides. And this is the meaning of (Proverbs 15): “An ear that hears the rebuke of life will abide among the wise.” In the language of complaint [telunah] and quarrel (and see Zohar Chadash, 6, Vayetzei, and he lodged there that night, like “and the people complained”). When you hear quarrels between the tzadikim, know that this is conveying rebuke to you because you have blemished the drops of your mind [tippei moach], regarding which it is said (Proverbs 2): “All who come to her do not return, nor do they attain the paths of life,” that you are attached to the side of death, the aspect of chametz, the aspect of Gavriel descended, etc. And know that the reed is fixed, namely, external wisdoms are fixed in the sea of your wisdom. And certainly, if your mind had not been blemished, you would not hear quarrels between the tzadikim. And the quarrel is only for your sake, so that you return from death to life, from chametz to matzah, from chet to hei, and return from evil fear, from a blemished voice, from blemished wisdom to good fear, to a good voice, to good wisdom.

And when you guard your mind from the aspect of chametz so that it is not blocked, then your voice will strike your skull and thunder will be made from it, and the crookedness in your heart will be extended, and then you will merit joy, as it is written: “And joy for the upright of heart.” And this is the meaning of (Psalms 81): “I would have answered you in the secret of thunder, I tested you at the waters of Meribah, Selah.” Waters of Meribah [mei merivah] is the aspect of matzah, the aspect of the mind. Through this thunders are made.

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And know that one must include the Gevurot in the Chasadim [kindnesses], the left in the right, as it is written (Psalms 20): “In Gevurot is the salvation of His right hand.” For the essence of revelation is through the Chasadim, as it is written (Psalms 110): “Sit at My right hand.” And similarly, one must include the love [ahavah] with the fear [yir’ah] so that thunders will be made, and this is from the side of the right, the white mind like silver (Tikkun 70). And this is (Exodus 14): “And the sea returned toward morning to its strength.” The sea is the wisdom [chokhmah], toward morning of Avraham (see Zohar, Trumah 170), the aspect of: “Avraham My lover” (Isaiah 41), “to its strength,” this is the Gevurot, namely, the aspect of: “The voice of Your thunder in the wheel.” And this is (Song of Songs 8): “Many waters cannot quench the love,” for the essence of strengthening is through love, as it is written: “Sit at My right hand,” and so forth. And this is the meaning of (Psalms 29): “El of glory,” El this is Chesed, glory this is wisdom [chokhmah], as it is written (Proverbs 3): “Wise ones shall inherit glory.” “Thunders,” this is the aspect of thunders, namely, the Gevurot, the aspect of thunders, one must include with them love so that they strike the glory, the aspect of wisdom, so that thunders will be made from them, and you will overcome your enemies, as it is written: “Sit at My right hand,” and so forth.

And this is the meaning of: Rabba bar bar Chana said: Once we were traveling in a ship, and the ship ascended between fin and fin of a fish, three days and three nights; it in uprightness and we in lowness. And if you say, the ship does not travel much? When Rav Dimi came, he said: Like heating a kettle of water, it travels sixty parasangs, and a horseman shoots an arrow and it precedes it. And Rav Ashi said: That was a gildana of the sea, which has two fins (Bava Batra 73). Rashi: Fin [shitz]: Fins on the back of the fish, one toward the head and one toward the tail: It in uprightness, for it was going against the wind: And we were going in lowness, like the wind goes, for the waters of the sea do not flow except through the wind going in them: Like heating a kettle of water, the measure for heating a kettle of hot water: And it shoots a horseman an arrow, when someone shoots with a bow and arrow on the shore of the sea toward the land, we would see that the ship precedes the arrow. Ship [sfinata] in the language of importance. This is the aspect of Gevurah, fear, as it is written (Isaiah 33): “The fear of Hashem is His treasure,” which is the essence of importance. Fin [shitz] in the language of distress [tzarah], as it is written (Numbers 16): “And I will consume them in an instant,” and its translation: And I will destroy them. Three days and three nights, this is the aspect of mitzvot, in which there are rational, traditional, and decrees, and it is written in them (Joshua 1): “And you shall meditate on it day and night.” It in uprightness and we in lowness, this is the aspect of: “May Hashem rejoice in His works, let Israel rejoice in its Maker.” Like heating a kettle of water, this is the mind [mocha], as it is written (Song of Songs 4): “And flowing from Lebanon.” Travels sixty parasangs, this is the aspect of Gevurot, sixty warriors, and the thunder of His Gevurot. And if it shoots a horseman an arrow, horseman [parasha]: This is the aspect of Chesed, which brings forth hidden things to light, things that are contracted, it expounds [mefaresh] them. Arrow [gira] this is (Psalms 144): “Send Your arrows and confound them,” this is the aspect of: “Sit at My right hand,” and so forth. And it precedes it, this is the aspect of fear that precedes, for fear precedes, as it is written (Psalms 111): “The beginning of wisdom…” That Rabba bar bar Chana related, that he traveled so much in the attribute of fear and saw the greatness of the power of fear until he could understand through it between before the decree and after the decree. And this is between fin and so forth. And then it explains how one can understand, namely, through the mitzvot, which are the aspect of three days and so forth, one can understand, and specifically when one performs them with joy. And through the joy of the mitzvot, one can understand, for the Holy One, blessed be He, rejoices in His works, and the joy is clothed in the mitzvot, as mentioned above. And we rejoice below also in the Holy One, blessed be He, as it is written: “Let Israel rejoice in its Maker.” And we do not desire any reward, even the reward of the World to Come, as mentioned above. And this is: It in uprightness and we in lowness, according to His joy so is our joy. And through this we can understand. And then it explains how to attain the aspect of joy through the aspect of thunder. And this is: When Rav Dimi came, he said: Like heating a kettle of water, and so forth, this is the aspect of: “The voice of Your thunder in the wheel.” Sixty, this is the aspect of Gevurot that strike the skull and from it thunders are made, and a voice is heard. This is the aspect of the voice arousing the intention, the aspect of: Thunders were created only, and so forth. And then it says that the essence of the strengthening of the Gevurot is only through Chasadim, and one must include the left in the right, as mentioned above. And even so, one must precede the fear (see Tikkunim, Introduction). For the owner of a loss seeks one’s loss [as our Sages, of blessed memory, said (Kiddushin 2): The way of a man is to seek after a woman, a parable to a person who lost a loss, and so forth. The explanation: For love [ahavah] is the aspect of man [ish], and fear [yir’ah] is the aspect of woman [ishah], as is known. And therefore, one must precede the fear, for then love will come to one automatically, for love goes and seeks after fear constantly, for the owner of a loss seeks after one’s loss, as mentioned above. Thus I heard from his holy mouth explicitly]. And this is the aspect of: And if it shoots a horseman an arrow, and so forth. And Rav Ashi said: That was a gildana of the sea, and so forth. Gildana is the aspect of the Name AGLA, which is the aspect of Gevurot, for it is the acronym of: Atah Gibor Le’olam Adonai, as brought (Zohar Chadash, Parashat Trumah). For gildana is the letters AGLA, and the Name Adonai in its fullness is the Name AGLA, as mentioned above. And this is the meaning of: “With trumpets and the sound of the shofar,” and so forth, namely, through the aspect of the voice that emerges, as mentioned above, through this the sea will thunder, and so forth, the aspect of thunders is made, the aspect of: “The voice of Your thunder in the wheel.” The world and its inhabitants, this is the aspect of the heart and its arteries, as they said: Thunders were created only, and so forth. Rivers will clap hands [yimcha’u kaf], the aspect of joy, as mentioned above: “And joy for the upright of heart.” And through the joy of the heart, together the mountains will sing [yeranenu]. Singing [rinnah] in the language of prayer [tefillah], as it is written (I Kings 8): “To hear the singing [rinnah],” and so forth. Mountains, the aspect of tzadikim (see Midrash Rabbah, Bamidbar, Parashah 9, 15), namely, through the joy of the heart, one can pray and clothe one’s prayer in a narrative [ma’amar] when one understands that the judgment has been decreed. And this is the meaning of together [yachad], that one clothes one’s prayer in narratives [sipurim] together [yachad].

Earth First and Central

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Imagine being suspended in the atmosphere 1000 meters high. Pretty frightening. Good thing that we have the solid earth under our feet. The reality however is that we are the earth. It isn’t like we just happened or managed to secure ourselves on earth. Perhaps the whole superficial perspective of the heliocentricity is due to the faulty premise that first there was space and then then formations of matter therein. The reality is that first there was earth, and everything from great to small was derived from the earth (this is a dictum in the Medrash often cited in the Kabbala – הכל היה מן העפר אפילו גלגל חמה), and we know that man is a microcosm of the universe, which means that wherever man stands he is the earth, suspended in the reality (“hypostasis”) just as securely as earth.

  

With this understanding we can explain the commandment of not to have foreign gods – which HY set for the gentile nations (Deuteronomy 4:19), to mean that a Jew is forbidden to see himself existing as some arbitrary floating dot in space, where all types of others things also meander, roam, or orbit. A Jew must be geocentric, knowing that the whole world was created for him (see Likutay Moharan Torah-teaching 5), and revolves, operates, and functions completely in synchronization to him. Every person according to the level of humility – likening to the earth – pivots themselves closer to the truth of this reality. The tzadik is the quintessence of this (Likutay Moharan 70), and is the root of all the souls.

There is definitely a perspective that HY created to see the world as if it was created in space together with all types of other forces and formations. That is a superficial perspective which HY set for the nations to be occupied with, but a Jew must not let himself get stuck there. That is like getting stuck with the physics of Newton and refusing to acknowledge and understand quantum physics, just much much worse. [See the beginning of Daas Tevunos 2, where the Ramchal reveals that HY made the world this way, that there is the true reality of the Torah, and there is a superficial facade masking it].

This is what it says in (Deuteronomy 31:17), “Because my G-d is not inside of me I have been beset with all this evil.” That is when one loses the true perspective that he is the world and G-d is shining into him, he falls into the hands of all the multivariable forces and formations competing in the superficial ecosystem of the universe.

It is also possible to understand with this the first two of the Ten Commandments which we heard directly from HY. The first commandment, “I am Hashem… Who took you out of the land of Egypt,” Egypt in Hebrew is mitzra-yim, borders and constraints, because as long a person retains this outlook that he exists in space together with other things, then he is living under the domination of limitations. The second commandment says, “You should not have foreign gods….” this was explained above, that as long a person sees himself as a creation in space he will be subject to the vying entities in his universe.

Na Nach Nachma Nachman MayUman!

Every person is obligated to say, the whole world was created only for me! (Sanhedrin 37, Likutay Moharan 5)

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 When I first set course to promote the truth I had realized, I considered my personal advancement and contribution to society as a bonus to the general efforts on their part. With time I realized that I must recognize my own (and a few close Nanach associates) achievements as the rudimentary base of true direction in the world, and any advancement or contributions of others as a bonus.

This is something tricky to articulate without sounding like a false messiah or a deluded leftist. However the reality is that every person has to come to this realization (perhaps just like Rabbi Nachman says that every person must find the point of Messiah inside himself), and the determining factor and indicator of the reason, veracity, and intent of this realization is delineated by Rabbi Nachman in Likutay Moharan, Torah 5. Simply put, how much is the person working on fixing the world, and praying to G-d for the salvation of the world, and using even his simple idle talk to channel Divine mercy and pardon.

Na Nach Nachma Nachman MeUman!