Likutay Moharan - Torah-teaching 1

Likutay Moharan 1:1

אַשְׁרֵי תְמִימֵי דָרֶךְ הַהוֹלְכִים בְּתוֹרַת ה (תְּהִלִּים קי"ט:א / Psalms 119:1): Happy are those whose way is perfect, who walk in the Torah of Hashem.

Know that through the Torah, all prayers and all requests that we seek and pray for are accepted, and the grace [חֵן] and importance [חֲשִׁיבוּת] of Israel are elevated and exalted before all who are needed, whether in spiritual or material matters. For now, due to our many sins, the true grace and importance of Israel have fallen, as the primary importance and grace are with them. But through the Torah, the grace and importance of Israel are elevated. For the Torah is called: אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן (מִשְׁלֵי ה:י"ט / Proverbs 5:19)—a loving doe and a gazelle that raises grace [יַעֲלַת חֵן, elevating and bestowing grace]—that bestows grace [חֵן] upon those who study it (עֵרוּבִין נ"ד ע"ב / Talmud, Eruvin 54b).

For a Jew must always contemplate the intellect [שֵׂכֶל, Chochmah, the sefirah of wisdom] of every matter and connect himself to the wisdom [חָכְמָה] and intellect present in every matter, so that the intellect in each matter illuminates for him, enabling him to draw closer to Hashem, blessed be He, through that matter. For the intellect is a great light that shines for him in all his ways, as it is written: חָכְמַת אָדָם תָּאִיר פָּנָיו (קהֶלֶת ח:א / Ecclesiastes 8:1)—The wisdom of a man illuminates his face.

This is the aspect of Jacob, for Jacob merited the birthright, which is the beginning, the aspect of wisdom [חָכְמָה] (תִּקּוּנֵי זֹהַר, תִּקּוּן י"ד; זֹהַר מִשְׁפָּטִים קכ"א ע"א), as it is written: רֵאשִׁית חָכְמָה (תְּהִלִּים קי"א:י / Psalms 111:10)—The beginning of wisdom. This is the aspect of: וַיַּעַקְבֵנִי זֶה פַעֲמַיִם (בְּרֵאשִׁית כ"ז:ל"ו / Genesis 27:36)—He has supplanted me these two times, and the Targum Onkelos translates: וְחַכְּמַנִי—he has outwitted me [from חָכַם, wisdom, linking to intellect], from the root [חָכַם], meaning wisdom. This is the aspect of the sun, for the intellect illuminates all his ways like the sun. This is the aspect of: וְארַח צַדִּיקִים כְּאוֹר נגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם (מִשְׁלֵי ד:י"ח / Proverbs 4:18)—The path of the righteous is like the light of dawn, which shines brighter and brighter until the day is established.

This is the aspect of the letter חֵית, the language of vitality [חִיּוּת] (זֹהַר פִּנְחָס רמ"ה ע"ב; תִּקּוּנֵי זֹהַר, תִּקּוּן ס"ה), for wisdom and intellect are the vitality of every matter, as it is written: הַחָכְמָה תְחַיֶּה (קהֶלֶת ז:י"ב / Ecclesiastes 7:12)—Wisdom gives life.

However, because the light of the intellect is exceedingly great, it is impossible to attain it except through the aspect of נוּן, which is the aspect of Malchut (Kingship), as it is written: לִפְנֵי שֶׁמֶשׁ יִנּוֹן שְׁמוֹ (תְּהִלִּים ע"ב:י"ז / Psalms 72:17)—Before the sun, his name shall be Yinnon, and Rashi explains: a language of kingship. This is the aspect of the moon, for the moon has no light of its own, only what it receives from the sun (זֹהַר וַיְּחִי רל"ח ע"א). This is the aspect of Malchut, which has nothing of its own except what it receives from the חֵית, the aspect of wisdom, the aspect of the sun, as mentioned above. Thus, it becomes: אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה (יְשַׁעְיָהוּ ל:כ"ו / Isaiah 30:26)—The light of the moon shall be like the light of the sun.

But one who does not connect himself to the intellect, wisdom, and vitality in every matter is in the aspect of Esau, who despised the birthright, as it is written: וַיִּבֶז עֵשָׂו אֶת הַבְּכוֹרָה (בְּרֵאשִׁית כ"ה:ל"ד / Genesis 25:34)—And Esau despised the birthright, meaning the intellect, as mentioned above, in the aspect of: לא יַחְפּץ כְּסִיל בִּתְבוּנָה כִּי אִם בְּהִתְגַּלּוֹת לִבּוֹ (מִשְׁלֵי י"ח:ב / Proverbs 18:2)—A fool has no delight in understanding, but only in revealing his heart. This is the aspect of wicked Malchut, the aspect of the moon of the Other Side, of which it is said: וְחָפְרָה הַלְּבָנָה (יְשַׁעְיָהוּ כ"ד:כ"ג / Isaiah 24:23)—The moon shall be confounded (תִּקּוּנֵי זֹהַר, תִּקּוּן ח).

This is the aspect of the good inclination and the evil inclination. For the good inclination is called מִסְכֵּן וְחָכָם—poor and wise (קהֶלֶת ד:י"ג / Ecclesiastes 4:13; רַשִׁ"י; זֹהַר וַיֵּשֶׁב קע"ט ע"א; מִדְרַשׁ רַבָּה קהֶלֶת; נְדָרִים ל"ב ע"ב), the aspect of Malchut, which is poor and lowly, having nothing of its own except what it receives from wisdom. The evil inclination is called מֶלֶךְ זָקֵן וּכְסִיל—an old and foolish king (קהֶלֶת ד:י"ג / Ecclesiastes 4:13), the aspect of Malchut of the Other Side, which does not desire wisdom or intellect, in the aspect of: לא יַחְפּץ כְּסִיל בִּתְבוּנָה (מִשְׁלֵי י"ח:ב / Proverbs 18:2)—A fool has no delight in understanding, as mentioned above.

Everyone must strengthen the aspect of holy Malchut to overcome the Malchut of the Other Side, as our Sages, of revered memory, said: לְעוֹלָם יַרְגִּיז אָדָם יֵצֶר טוֹב עַל יֵצֶר הָרָע (בְּרָכוֹת ה:א / Talmud, Berachot 5a)—A person should always incite the good inclination against the evil inclination. How does one strengthen the holy Malchut? Through the Torah, by engaging in it with strength, as our Sages, of revered memory, said there: לְעוֹלָם יַרְגִּיז... וְאִם לָאו יַעֲסֹק בַּתּוֹרָה (בְּרָכוֹת ה:א / Talmud, Berachot 5a)—If it departs, fine; if not, let him engage in Torah. And as our Sages, of revered memory, said: אִם פָּגַע בְּךָ מְנֻוָּל זֶה, מָשְׁכֵהוּ לְבֵית הַמִּדְרָשׁ (קִדּוּשִׁין ל:ב / Talmud, Kiddushin 30b)—If this vile one encounters you, drag him to the study hall. For through the Torah, one strengthens the holy Malchut. Then, the Malchut, the aspect of נוּן, the language of vitality, receives from the wisdom, the aspect of חֵית. The חֵית and נוּן combine and connect [חֵית + נוּן = חֵן, grace], making the light of the moon like the light of the sun. When this one rises, that one falls (רַשִׁ"י, בְּרֵאשִׁית כ"ה:כ"ג / Genesis 25:23), and then the wicked Malchut falls and is nullified, as it is written: כִּי יְשָׁרִים דַּרְכֵי ה, צַדִּיקִים יֵלְכוּ בָם, וּפשְׁעִים יִכָּשְׁלוּ בָם (הוֹשֵׁעַ י"ד:י / Hosea 14:10)—For the ways of Hashem are straight; the righteous walk in them, but transgressors stumble in them. This means that through the ways of Hashem, meaning the Torah, the righteous, who cleave to the holy Malchut, are strengthened and receive power, while transgressors, the aspect of wicked Malchut, the aspect of the evil inclination, fall and are subdued through the Torah, as mentioned above.

Through this, all prayers and requests are accepted, for the primary reason that requests are not accepted is that the words lack grace [חֵן] and do not enter the heart of the one from whom they are requested, as if there is no place in his heart for the words to enter, because the requester lacks grace for his words to enter the heart of the one requested. But through the Torah, which connects and unites the נוּן and the חֵית, as mentioned above, grace is formed. Therefore, the Torah is called: יַעֲלַת חֵן (מִשְׁלֵי ה:י"ט / Proverbs 5:19)—a gazelle that raises grace [elevating and bestowing grace]. Then, one merits that his words are words of grace, and his words and requests are accepted, like one who speaks words of grace that enter the heart of the one requested, meaning the one from whom the request is made.

This is the aspect of תָּו [ת, final letter, symbolizing a lasting mark], for through the connection and uniting of the חֵית and the נוּן, forming the aspect of grace [חֵן], the aspect of תָּו is formed, which is a language of engraving and marking, as it is written: וְהִתְוִיתָ תָּו (יְחֶזְקֵאל ט:ד / Ezekiel 9:4)—And mark a tav. For through grace, a place is engraved and marked in the heart of the one requested to accept the request. Through grace, his words are accepted, and thus the aspect of grace engraves a place in the heart of the one requested, so that his words enter his heart and his request is accepted. This engraving and marking is the aspect of תָּו, as mentioned above.

This is: דִּבְרֵי חֲכָמִים בְּנַחַת נִשְׁמָעִים (קהֶלֶת ט:י"ז / Ecclesiastes 9:17)—The words of the wise are heard in quietness [נַחַת, nun-chet-tav, incorporating חֵן and תָּו], specifically nachat, meaning the aspect of grace and the תָּו mentioned above. Through this, the letters of nachat are formed, and then his words are heard, and his request is accepted, as mentioned above.

Therefore, Jacob, who is the aspect of intellect [שֵׂכֶל] as mentioned above, merited grace [חֵן], as it is written: כִּי חַנַּנִי אֱלקִים (בְּרֵאשִׁית ל"ג:י"א / Genesis 33:11)—For G-d has graciously endowed me. Thus, he blessed the tribes with grace, as it is written: הַיְלָדִים אֲשֶׁר חָנַן (בְּרֵאשִׁית מ"ג:כ"ט / Genesis 43:29)—The children whom G-d has graciously given. But Benjamin was not present then (בְּרֵאשִׁית מ"ג:י"ד / Genesis 43:14), so Joseph blessed him with grace, as it is written: אֱלקִים יָחְנְךָ בְּנִי (בְּרֵאשִׁית מ"ג:כ"ט / Genesis 43:29)—May G-d be gracious to you, my son (בֵּרֵאשִׁית רַבָּה, וַיִּשְׁלַח פָּרָשָׁה ע"ח; מִקֵּץ פָּרָשָׁה צ"ב).

Specifically, Joseph was able to bless with grace because Joseph was more fully encompassed within the aspect of Jacob, as it is written: אֵלֶּה תּלְדוֹת יַעֲקב יוֹסֵף (בְּרֵאשִׁית ל"ז:ב / Genesis 37:2)—These are the generations of Jacob: Joseph. For he was the primary of his offspring, as Jacob and Joseph are considered as one (זֹהַר וַיִּשְׁלַח קע"ו ע"א; וַיֵּשֶׁב קפ"ב ע"א). Therefore, it is said of Joseph: בְּכוֹר שׁוֹרוֹ הָדָר לוֹ (דְּבָרִים ל"ג:י"ז / Deuteronomy 33:17)—His firstborn ox, majesty is his. The firstborn is the aspect of intellect, as mentioned above, and shoro (his ox) is a language of contemplation [הִסְתַּכְּלוּת], for one must contemplate the intellect in every matter, as mentioned above. This is hadar lo (majesty is his), which Targum Onkelos translates as זִיו לֵיהּ—radiance to him, a language of light, for the intellect illuminates every matter, even in a place that was dark and obscure. The intellect shines when one merits to contemplate the intellect present there, bringing him closer to Hashem, blessed be He.

This is the meaning of what Rabbah bar Bar Chanah said: הַאי גַּלָּא דְּמַטְבַּע לִסְפִינְתָּא מִתְחַזֵּי כִּי צוּצִיתָא דְּנוּרָא חִוַּרְתָּא בְּרֵישָׁא (בָּבָא בַּתְרָא ע"ג ע"א / Talmud, Bava Batra 73a)—This wave that sinks a ship appears like a spark of white fire at its head. Rashbam explains: It is a white fire, and it is a harmful angel, and we strike it with a club engraved with אֶהְיֶה אֲשֶׁר אֶהְיֶה (שְׁמוֹת ג:י"ד / Exodus 3:14)—I Am That I Am. The wave is the evil inclination. That which sinks the ship refers to the grace [חֵן] and importance [חֲשִׁיבוּת], in the language of safun (hidden) and chashuv (important) (מוֹעֵד קָטָן כ"ח ע"א / Talmud, Moed Katan 28a). For the evil inclination seeks to sink and degrade, Heaven forbid, the aspect of grace and importance of Israel, the aspect of holy Malchut. It appears like a spark of white fire because initially, the evil inclination cloaks itself in mitzvot, deceiving a person as if it entices him to perform a mitzvah. This is the aspect of a spark of white fire, a white fire. Nevertheless, it is a harmful angel, and we strike it with a club engraved with I Am That I Am. This means that the primary subjugation of the evil inclination is through the Torah, which is entirely the Names of the Holy One, blessed be He (זֹהַר פְּקוּדֵי רכ"ו ע"א).

For the Tablets, their length is vav [ו, numerically 6, thus 6 cubits] and their width is vav [ו, numerically 6, thus 6 cubits] (בָּבָא בַּתְרָא י"ד ע"א / Talmud, Bava Batra 14a). This is the aspect of a club, meaning rods engraved with I Am That I Am, referring to the Names, the aspect of the Torah, which is the aspect of vav [ו, shaped like a rod]. The vav is the form of a rod, and it is entirely the Names of Hashem, blessed be He. This means that the holy Torah subdues the evil inclination, which seeks to drive a person utterly mad, Heaven forbid. For a transgressor is mad, as our Sages, of revered memory, said: אֵין אָדָם עוֹבֵר עֲבֵרָה אֶלָא אִם כֵּן נִכְנַס בּוֹ רוּחַ שְׁטוּת (סוֹטָה ג:א / Talmud, Sotah 3a)—A person does not commit a transgression unless a spirit of folly enters him. Just as the mad need to be struck and have names placed upon them, so too, the Torah that one studies is the aspect of rods and Names, through which the evil inclination is struck and subdued, expelling the madness and spirit of folly that entered him. This is the aspect of striking it with a club engraved with Names, as mentioned above (מִדְרַשׁ רַבָּה, קְדוֹשִׁים, תְּחִלַּת פָּרָשָׁה כ"ה).

This is: אַשְׁרֵי תְמִימֵי דָרֶךְ (תְּהִלִּים קי"ט:א / Psalms 119:1). Ashrei (happy) is a language of contemplation [הִסְתַּכְּלוּת, from א-ש-ר, to behold or perceive]. Tamimei derech (those whose way is perfect) is the aspect of: יַעֲקב אִישׁ תָּם (בְּרֵאשִׁית כ"ה:כ"ז / Genesis 25:27)—Jacob, a wholesome man, which is the aspect of intellect, as mentioned above. This means meriting to contemplate the intellect in every matter, which is the aspect of Jacob, a wholesome man. This is achieved through the Torah. This is: those who walk in the Torah of Hashem. For through studying the Torah with strength, one empowers the holy Malchut, the aspect of נוּן, to receive from the intellect, the aspect of חֵית. Then, grace [חֵן] is formed, and his words are accepted, as mentioned above. Thus, the grace and importance of Israel are elevated, and all prayers and requests are accepted.