Likutay Moharan - Torah-teaching 10

10 - And these are the judgments

And these are the judgments that you shall place before them etc. (Exodus 21)

1.

When there is, G-d forbid, judgments upon Israel, through dances and clapping hand to hand is made the sweetening of the judgments.

2.

Because the main greatness of the Holy One blessed be He is that also the nations know that there is G-d who rules and governs, as brought in the Zohar (Yisro 69:): When Yisro came and said: "For now I know that great is Hashem" etc., then the upper name is honored and elevated.

3.

And for the nations it is impossible for them to know the greatness of the Holy One blessed be He except through the aspect of Jacob, as it is written (Isaiah 2): "House of Jacob come and let us walk in the light of Hashem" because he revealed the divinity of the Holy One blessed be He more than the other patriarchs because Abraham called it mountain and Isaac called it field (Pesachim 88) and field is more grasped and needed for the world than mountain and Jacob called it house which is a place of settlement [root: y-sh-v] for people more than field, that is Jacob called the place of the Temple which is the place of prayer house which is a place of settlement [root: y-sh-v] for people because he raised the prayer from mountain and field to the aspect of house that there is in it grasping for people more than mountain and field because in the aspect of house there is also for the nations grasping as it is written (Isaiah 56): "For my house a house of prayer shall be called for all the peoples" and when it is in the aspect of house then the upper name is honored as above and this is the interpretation: (Psalms 48): "Great is Hashem and highly praised very" that is when is Hashem great? when He is highly praised very from the side of death, which is the aspect of nations [as our rabbis, of blessed memory, said (Genesis Rabba 9) on the verse (Genesis 1): "And behold very good" "very" this is the angel of death] when He is praised from them then He is great because it is the main greatness and when is He praised from them? "in the city of our G-d His holy mountain" that is, when the aspect of mountain is made city of our G-d which is settlement [root: y-sh-v] of people aspect of house, which is grasped more than mountain and field that is when they raise the aspect of prayer from aspect of mountain to aspect of city and house that then there is also for the nations grasping as above then specifically great is Hashem because this is the main greatness of His blessed name when also the distant ones know from Him blessed be He as above.

4.

And the matter of this to raise the prayer from aspect of mountain and field to aspect of house aspect of city of our G-d in order that His kingship be revealed also to the nations that they will have also grasping in His divinity blessed be His name it is impossible to be done except through the tzadikim of the generation as our sages, of blessed memory, said (Bava Basra 116:): Who has a sick person in his house, let him go to a sage and ask mercy for him because the main prayer only the tzadikim of the generation know because there are arrogant ones who do not want that they go to tzadikim and say that they themselves can pray and prevent also others when they have sorrow or sick to go to tzadikim upon them it is said (Genesis 20): "Restore the man's wife" etc because this arrogant one is called in the language of Avimelech avi language of will because he wants to rule and that is Avimelech because in truth the tzadik rules with his prayer as it is written (2 Samuel 23): "The tzadik rules" etc and he is arrogant in himself that he can pray and he has the rule and therefore called by name Avimelech because he wants to rule and says: I will rule and this is the interpretation: "Restore the man's wife" wife initials "Adonai sefatai tiftach" (Psalms 51) this is aspect of prayer that is restore wife, aspect of the prayer, to the tzadik because he is a prophet because the Holy One blessed be He desires the prayer of tzadikim (Chullin 60:) and sends arranged prayer in his mouth in order to enjoy from his prayer and this: because he is a prophet, language of expression of lips as our sages, of blessed memory, said (Berachos 34:). "Creator of the expression of lips" if his prayer is fluent in his mouth etc restore, initials: har sadeh, bayit this is hint that the prayer of the tzadik is in completeness that he raises it from aspect of mountain and field to aspect of house as above but these arrogant ones prevent the desire of Hashem blessed be He and do not ask from tzadikim that they pray for them because they think that they fasted and afflicted themselves, and in this they are tzadikim but the truth is not so because all the fasts that they fasted it is only like a sack that has many holes and when they empty the sack nevertheless the holes remain in it and the body is called sack as the tanna said: Shina, shrei sakakh (Shabbos 152) and if they contemplated themselves they would see after all the fasts still all their desires remain tied in their sack, that is in their body and not their desires only remain tied in their body but also the desire of their father that they have from the time of birth because their father did not sanctify himself at the time of union also this is tied in their body still and certainly if they saw all this great trembling would fall upon them because they would see how they stand in a low and base degree and this is the interpretation (Genesis 42): "And it was they emptying their sacks and behold each man's bundle of money in his sack" after all the fasts which is emptying the sack, aspect of the body still and behold each man his bundle of money that is tied and bundled his money and his desire in his sack and his body and they saw the bundles of their money they and their father that is, not enough bundles of their money, which is their own desires but also they and their father that is the desires of their father also they did not fall from them and they feared because trembling fell upon them and then they would not want to dominate and rule and this is the interpretation: and Jacob their father said to them you have bereaved me, Joseph is not etc this is hint to the rebuke of the intellect because the intellect rebukes the arrogant ones who want to aggrandize Jacob is aspect of the intellect as Onkelos translated (Genesis 27): "and he deceived me" and he made me wise their father, because father in wisdom (Megilla 13) and that is the intellect rebukes them and says to them. you have bereaved me, because all who is arrogant his wisdom departs from him (Pesachim 66:) Joseph is not this is aspect of repair of the crooked that is still you have not repaired the crooked which is to shame and to disgrace and you have to be ashamed because of it because repair of the crooked is aspect of Joseph on the name (Genesis 30): "G-d has gathered my shame" and Simeon is not that is through that you have not aspect of Joseph you have not aspects of Simeon and Simeon is aspect of (there 29) "because Hashem heard that I am hated" because you are not hated because because you did not repair yourself certainly you cannot rebuke others because they will say to you adorn yourself first etc (Bava Metzia 107:) and therefore you are not hated because the rebuker is hated as our sages, of blessed memory, said (Kesuvos 105:) this Torah scholar that the people of the town love him, not because he is better, but because he does not rebuke them in heavenly matters it is found that the rebuker is hated and Benjamin you take this indicates greatness because Rashi explained (Genesis 35): Benjamin, on the name of the land of Israel, son of the right and the land of Israel is higher than all lands (Zevachim 54:) and that is, not enough that you have not all these aspects with all this and Benjamin you take that you take for yourselves greatness and that is that the intellect concludes rebuking them upon me were all of them because all falls upon me because all who is arrogant his wisdom departs from him.

5.

And the advised advice to nullify (-some swap the word nullify - בטל - for the word - bal - בעל - possessor, as did the commentator Biur Halikutim) the arrogance which is idolatry as it is written (Proverbs 16): "Abomination to Hashem every high heart" (as our rabbis, of blessed memory, expounded Sotah 4:) the main is through closeness to the tzadikim as brought in the Tikunim (Tikun 21 48:) with teruah which is spirit, the other god is removed and tzadik is aspect of spirit as it is written (Numbers 27): "a man who has spirit in him" and through him the high spirit is subdued, other god and is made from other, one because he is the thorn of the letter daled (Tikun 21 55:) from which four winds as it is written (Ezekiel 37): "thus says Hashem from four winds come the spirit" and this language teruah language (Psalms 2): "you shall break them with an iron rod" (Tikun 18 and Tikun 21) because he breaks the high spirit other god, as interpretations.

6.

And this is aspect of dances and clapping hand because dances and clapping hand are drawn from the aspect of the spirit in the heart, as seen in sense because through joy of the heart he dances and strikes hand to hand and as brought in the Tikunim (Tikun 21 51:): and this spirit blows in six joints of the arm and in six joints of the legs and it is aspect of clapping hand and aspect of dances and this is aspect of: "his heart carried his feet" (Genesis Rabba, Vayetze, parsha 70) that is through the spirit in the heart come the dances that is through the tzadik who is aspect of spirit as above is nullified the arrogance as above as it is written (Psalms 36): "let not the foot of arrogance come to me" and nullified the idolatry as it is written: "and wash your feet" (Genesis 18) this is idolatry (Bava Metzia 86: and brought in Rashi there). And when the feet are raised through the dances aspect of his heart carried his feet and nullified the arrogance, that is idolatry through this the judgments are sweetened because as long as there is idolatry in the world, wrath in the world (Sifri, Reeh) and when the idolatry is removed the wrath is removed and mercies are drawn and then the feet are in aspect of feet of His pious ones (1 Samuel 2) that is in aspect of mercies that is aspect of "the faithful mercies of David" (Isaiah 55) faithful specifically, because the heresy and denials are nullified and also this aspect of clapping hand because through the spirit is revealed the illumination of the hands as it is written (Song of Songs 5): "the voice of my beloved knocking" knocking this aspect of spirit, as brought in the Tikunim (Tikun 25 68) and adjacent to it: "my beloved sent his hand from the hole" this aspect of revelation of illumination of the hands that is aspect of clapping hand and then nullified the idolatry, that is the denials and this aspect of (Exodus 17): "and his hands were faith" it is found, that through the tzadik that is aspect of spirit in the heart is revealed the illumination of the hands and the feet that is aspect of dances and clapping hand and nullified the arrogance and the denials and faith is increased and then fulfilled (Psalms 26): "my foot stood in evenness" which is aspect of faith (there 73) because heresy is aspect of inclining my foot as it is written "almost my feet inclined" which is said there on that his heart led him to heresy, as explained there and "my foot stood in evenness" indicates faith and then fulfilled "and his hands were faith".

7.

And the Torah is also aspect of hands and feet because there is in the Torah revealed and hidden revealed is aspect of hands as it is written: "my beloved sent his hand from the hole" from the hole that is freedom on the tablets (Exodus 32), which is in revealed and hidden they are aspects of feet as the saying of our sages, of blessed memory (Sukkah 49:): "the curves of your thighs" what thigh in hidden etc and generality of the Torah is called heart that begins with "bet" and ends with "lamed" where the dwelling of the spirit that blows in six joints of arms and six joints of legs that is in revealed and in hidden.

8.

And this aspect of Mordechai and Esther, and Haman aspects of Purim aspect of lot that Haman cast aspect of omer of barley because Haman aspect of idolatry as the saying of our sages, of blessed memory, that he made himself idolatry (Megilla 10:) and for this he cast pur the lot in the month that Moses died in it (there 13:) because Moses nullifies the idolatry and for this he was buried opposite Beit Peor to nullify the idolatry that in Peor as our rabbis z"l expounded (Sotah 14) (and see there in Tosafos) because Moses gematria wrath (as brought in Magaleh Amukos ofan 137) because he nullifies the wrath of idolatry because he received the Torah which is aspect of hands and feet as above that through them nullified the idolatry as above and therefore he cast pur in the month that Moses died in it because he thought that already Moses died the nullifier of the power of idolatry and there is no more who can nullify the power of idolatry but Mordechai and Esther had power to nullify the idolatry of Haman and for this in their days Israel accepted the Torah anew as the saying of our sages z"l (Shabbos 88:) "they upheld and accepted" they upheld what they accepted already and this upheld and accepted upheld, this aspect of feet and accepted, this aspect of hands and it is aspect of the Torah itself as above and this aspect of Mordechai and Esther Mordechai mar dror (Chullin 139:) dror, language of freedom this aspect of hands as it is written: "my beloved sent his hand from the hole" as above and Esther is aspect of legs what thigh in hidden as above and this language Purim that is nullification of idolatry as it is written (Isaiah 63): "a winepress I trod alone and from the peoples no man with me" and through the illumination of Mordechai and Esther that is aspect of the hands and feet nullified the denials and faith increased in the world through them as it is written (Esther 2): "and he was foster to Hadassah" and in it written (there): "as she was in fostering with him" because both are aspect of faith (see Tikun 21 page 57 58 and see Midrash Rabba Song of Songs on verse this your stature) and this is done through the spirit as above and this aspect of (Megilla 7:) Esther with the holy spirit was said that is aspect of "his heart carried his feet" because the main nations depend on her that she is aspect of feet as it is written (Proverbs 5): "her feet go down to death" and therefore the main repair of idolatry through her and therefore specifically Esther with the holy spirit was said even though in truth the repair of idolatry is also through Mordechai as above only because the main idolatry depends on her and therefore through her the main repair and therefore the scroll is called on the name Esther and that is that specifically Esther with the holy spirit was said because the spirit is in the heart and through it revealed the illumination of the hands and the feet only the main depends on the feet, aspect of Esther and this aspects omer barley omer this aspect of Mordechai eye mar mar dror dror language of freedom that is aspect of freedom on the tablets (see Tikun 55 88:) [as our rabbis z"l said (Eruvin 54:) do not read charut but cherut] which is aspect of the Torah in revealed which is aspect of "eye for eye" (Numbers 14) barley this aspect of Esther with the holy spirit as it is written (Deuteronomy 32): "as goats on grass" which is language spirit and for this when Haman came to Mordechai found him occupied with omer barley said to them: your omer barley comes and conquers him and his sons, as explained in the midrash (Esther Rabba parsha 10, Megilla 16, ) because through omer barley which is aspect of hands and feet which are aspect of clapping hand and dances nullified the idolatry which is aspect of Haman aspect of haughtiness as above and for this Haman commanded to make tree high fifty cubits because he wanted to nullify the power of fifty days of counting the omer which is the power of Mordechai and Esther.

9.

And this interpretation: Rabba bar bar Chana said: that Arab said to me: come and I will show you the swallowed of Korach. I went and saw two cracks that smoke comes out from them. He took a tuft of wool and soaked it in water. And placed it on the head of his spear and inserted it there, and when he took out, it was scorched scorched. He said to me: listen! what do you hear? and I heard that they were saying: Moses truth and his Torah truth and they falsifiers. He said to me: every thirty days Gehinnom returns them here like meat in a pot, and they say thus: Moses and his Torah truth and they falsifiers. Rashbam: cracks cracks as written: and the ground split etc. smoke smoke. took tuft of wool took fleece of wool and soaked it in water. and scorched scorched these tufts. and even though he soaked it in water. listen be silent and hear. and heard that saying since they went down alive to Sheol. every thirty days every Rosh Chodesh. in a pot that they turn it to cook. swallowed of Korach as in the midrash (Numbers Rabba parsha 18, Yerushalmi Sanhedrin chapter Chelek): Korach was a heretic that is aspect of the idolatry, heresy and saw two cracks that smoke comes out from them that is aspect of the wrath that cause in heresy as the saying of our sages, of blessed memory. as long as idolatry in the world, wrath in the world and two cracks this aspects two nostrils, that smoke comes out from them as it is written (Psalms 18): "smoke went up in His nose" and took tuft of wool this aspect of omer as above and soaked it in water this aspect of barley aspect of Esther with holy spirit which is aspect of feet as above because the feet are channels of water because they aspect of willows of the brook as the saying of our sages, of blessed memory (Sukkah 53:) feet of man are his guarantors guarantors this aspect of willows of the brook, channels of water that is aspect of Mordechai and Esther aspect of hands and feet aspect of clapping hand and dances as above and placed it on head of spear spear, this spirit mem which is from four winds come the spirit because the mem is four winds which is aspect of spirit of the tzadik that blows in hands and feet as above and head of the spear is the tzadik because from him the spirit comes out as it is written: "a man who spirit in him" as above and took them out, and scorched scorched scorched, language life and length of days as the saying of our sages, of blessed memory (Eruvin 54:). not the deceitful his prey scorched not live and not lengthen and that is: and scorched scorched language life and lengthening days because through nullification of arrogance, that is idolatry through this the wisdom on its repair as above and through wisdom he lives and lengthens days as it is written (Ecclesiastes 7): "wisdom gives life" etc said to me: listen to them. and heard that saying: Moses truth and his Torah truth that they admit the truth. because when he approaches himself to tzadikim to receive from them the spirit as above and through this broken the arrogance and idolatry and then recognize even those from the side of death the greatness of the Creator blessed be His name as above and said to me: every thirty days Gehinnom returns them here. and say thus: Moses and his Torah truth. Our rabbi Shmuel explained: every Rosh Chodesh the repentance is Rosh Chodesh because on Rosh Chodesh the Holy One blessed be He said: bring atonement for me as our rabbis, of blessed memory, expounded (language this is in Chullin 60 Shevuos 9) and this aspect of repentance and this repentance is extended in all the created on Rosh Chodesh and for this also Korach and his congregation are forced to some regret on Rosh Chodesh but the repentance does not help them because the main repentance is only in this world because who labored on eve of Shabbos etc (Avodah Zara 3, ) and it is found certainly not exempted in this admission that they regret and admit from judgment of Gehinnom and therefore Gehinnom returns them here because not exempted in this and even though so no Gehinnom on Rosh Chodesh as on other days (Zohar Terumah 150:) and the Gehinnom of Rosh Chodesh is only the regret that they regret and admit and are ashamed this itself their Gehinnom and this that specified: returns them Gehinnom here that is what returns them here, that they return and admit is their Gehinnom.

10.

And this interpretation: And these the judgments that you shall place before them as in Mechilta: that you shall place before them were equated woman to man for all judgments in the Torah interpretation, for all judgments in the Torah that need to sweeten them need to equate, that is to unify, Kudsha Brich Hu and Shechinteh which is aspect of woman and man aspect of Mordechai and Esther and this interpretation: and these every place that said and these, adds on the first (Genesis Rabba, Noach parsha 30) aspect of addition and increase aspect of arrogance, idolatry as it is written (Deuteronomy 7): "not from your multitude Hashem desired" which interpretation arrogance (see there in Rashi and in Chullin 89) and this aspect of: adds on the first which is aspect of Haman Amalek as it is written (Numbers 24): "first of nations Amalek" and its repair: the judgments, aspect of spirit as it is written (Isaiah 28): "and for spirit of judgment etc those who turn back battle" because through the spirit repaired the arrogance and idolatry as above that you shall place before them that is were equated woman to man for all judgments in the Torah that is aspect of sweetening the judgments because as long as there is idolatry in the world, wrath and judgments in the world and through the spirit above unified Kudsha Brich Hu and Shechinteh and sweetened the judgments and wrath removed from the world and behold, general the words these that through the tzadik, who is aspect of the spirit the other god is removed, denials and through the spirit come dances and clapping hand because through the tzadik who is aspect of the spirit the feet are raised, and revealed the illumination of the hands, and increased the faith as explained above and therefore written in Joseph, who is aspect of the tzadik (Genesis 41) "and without you no man shall lift his hand and his foot" because without aspect of Joseph, who is aspect of the tzadik impossible to raise and lift the hands and the feet as above and behold, from general the words you hear that revealed is aspect of hands and hidden is aspect of feet aspect of Mordechai and Esther and even though hidden is above revealed with all this the revelation of the revealed is in high place, that is the hands and the hidden in the feet, which is below hands and the matter is deep but it is matter written in Zohar, tannaim in the legs and amoraim in the hands and even though tannaim above amoraim nevertheless they in place that is below the place of amoraim and so prophets and writings and already explained on this answer (see in commentary printed at end of Tikunim on page 10 there explained this matter) [further see this I found from handwriting of our rabbi of blessed memory himself from matter of the Torah above, and this is:] And these the judgments that you shall place etc arrogance is known this in all the land that it is condemned quality and need to flee from it but there are people who pursue honor and want to rule and to lead the world and say that there is to their hand to do redemptions and to pray prayers and upon them said: "restore the wife of the man because prophet he is and he shall pray for you and live" because this known that the Holy One blessed be He [desires the prayer of tzadikim and need to go to them that they pray for him] upon them but arrogant ones do not go to tzadikim to ask them that they pray for them and also do not allow other people that they go to tzadikim that they pray for them because these arrogant ones said that also they tzadikim and can pray and no tzadik in the land more than them and in this they are called by name Avimelech avi language of will as "and not willing Hashem your G-d" etc.