Likutay Moharan - Torah-teaching 11

11 - I am Hashem He is My name

I am Hashem He is My name and My glory to another I will not give and My praise to the graven images (Isaiah 42)

1.

Because there is upper unification and lower unification that is: Hear Israel and Blessed be the name of the glory of His kingdom forever and ever (Zohar Bereshis 18:) and every one from Israel needs that it be made this through him through this he can come to understandings of the Torah to its depth because who is in low degree he is still distant from understandings of the Torah only through mediation of the speech he can come to understandings of the Torah to its depth that is through that he speaks in the Torah in speeches as it is written (Proverbs 4): "for they are life to those who find them" to those who express them with the mouth (Eruvin 54) illuminates for him the speech in all the places that he needs to do repentance as our rabbis, of blessed memory, said (Berachos 22:) open your mouth and your words will illuminate and in every time and time, through every repentance and repentance he goes from degree to degree until he goes out from low degree and comes to understandings of the Torah to its depth and this that Yochani and Mamrei asked Moses (Menachos 85:) straw you insert to Ephrayim? He answered them: people say, to the place of vegetables, vegetables take straw this aspect of understanding as it is written (Proverbs 2): "understanding will guard you" that they understood that Moses wants to insert understandings of the Torah in Israel and therefore they asked because at time that Israel do not do the will of the Omnipresent they are compared to dust (see Megilla 16) and how can he bring them to high degree, to understandings of the Torah? and this: straw language of understandings of the Torah you insert to Ephrayim this aspect of dust, that is low degree he answered them: people say that is through the sayings through the speech of the Israelite man it illuminates for him to all the places that he needs to do repentance and this: to the place vegetables to the places that he needs to do repentance vegetables is aspect of repentance as they said in the midrash (Genesis Rabba parsha 43): "and he emptied his trainees" empty them in parshas Shoftim that is he urged them to do repentance because parshas Shoftim said on repentance: "who is the man that is fearful and soft hearted" that fears from transgressions in his hand (as our sages, of blessed memory, said Sotah 43) (and see in introduction to Tikunim green from side of mother which is repentance green line) and this: people say, to the place vegetables that is through the sayings and the speech of the Israelite man to the place vegetables to the places that he needs to do repentance illuminates for him the speech, that he can do repentance and this: vegetables take aspect of repentance of the weight that the speech illuminates for him that he can do repentance of the weight literally.

2.

But to the speech that illuminates for him it is impossible to merit except through glory that is that he sees that the glory of Hashem blessed be He be in completeness that his glory be as nothing against the glory of Hashem blessed be He that is through humility and smallness because main aspect of the speech is from glory as it is written (Psalms 29): "who is this king of glory" that is kingship of mouth (Tikunei Zohar in introduction two, Elijah opened:) because when the Torah comes into damaged speeches to damaged mouth not enough that speeches of the Torah do not illuminate for him but also the Torah itself becomes material and darkened there from his mouth as it is written (Joshua 1): "this book of the Torah shall not depart from your mouth" aspect of "and darkness shall depart" (Exodus 10) that is that they not become material and darkened from your mouth because through that they do not pay attention that the glory of Hashem blessed be He be in completeness that is through greatness through this they cannot open mouth in aspect of (Psalms 17): "they closed their mouth they spoke in arrogance" as the deed of Levi bar Sisa that they raised him to the bima, and his spirit dropped upon him, and they did not respond (Yerushalmi Yevamos chapter 12) because through the arrogance, it is aspect of idolatry (Sotah 4:) and in idolatry written: "graven images of their gods you shall burn in fire" (Deuteronomy 7) and all who stands to burn as burned, and crushed crushed his measure as brought in the Gemara (Rosh Hashanah 28) regarding shofar of idolatry and since crushed crush his measure no vessel of the speech to speak with them but when he is careful and guards the glory of Hashem that it be in completeness that he is despised in his eyes rejected through this he can speak speeches that illuminate in aspect of (Ezekiel 43): "and the earth illuminated from His glory" and they illuminate for him to repentance and he can come to understandings of the Torah to its depth as above.

3.

And glory in completeness is only through vav that he draws into it because without vav remains heavy mouth (Exodus 4) and through vav it is in aspect of (Psalms 30): "glory and not silent" because every place that said and, it adds (Pesachim 5) that is aspect of addition of holiness, that is guarding the bris as the saying of our sages, of blessed memory: every place that you find fence of licentiousness, you find holiness (Leviticus Rabba 25, brought in Rashi) because this depends on this, haughtiness and licentiousness as our sages z"l said (Sotah 4:) on verse (Proverbs 6): "and wife of man precious soul hunts" and therefore bris called by name Shaddai as it is written (Genesis 35): "I am G-d Shaddai be fruitful and multiply" because Shaddai is aspect of that there is enough in My divinity for every creature (as brought in Rashi Lech Lecha 17) and when he does not guard the bris that is through haughtiness he makes for himself idolatry he shows that not enough for him in His divinity until he needs idolatry and therefore damages in Shaddai that there is enough in His divinity for every creature and when he guards the bris he merits to the light that illuminates for him to repentance as above.

4.

And this light is aspect of dew of lights (Isaiah 26:) the included in the vav of glory in aspect of (Job 33): "behold all these G-d does twice three with man" twice three they aspect of dew of lights of filling of three first letters [interpretation, because three first letters of the name Havayah in filling alfin, they in gematria tal, and they aspect of dew of lights, and they included in the vav of the name (see Zohar Tetzaveh 280:)] with man that they included in the bris because as man his might (see Bava Metzia 84:) and on this name called bris be'az (Tikun 31) in it might, in it strength but when he does not guard the bris he spoils the tal lights and draws upon himself upon the livelihood that is tal labors as brought in the Zohar (part 4 200:) who throws crumbs of bread poverty chases after him all the more who throws crumbs of brain and this: in it az in it included two aspects that is 39 lights who guards the bris and 39 labors who damages in it because az with the kolel two times tal and this: "Tabernacle tabernacle" (Exodus 38) two times two times 39 because 39 labors we learn from Tabernacle (as Chazal said Shabbos 49:) and who guards his bris even though he does the 39 labors they in aspect of labor of the Tabernacle that is Tabernacle in its building aspect of 39 lights but who damages in the bris his labors they in aspect of Tabernacle in its destruction in aspect of 39 lashes (in introduction to the Tikunim and in Tikun 48) aspect of (Deuteronomy 25): "forty he shall strike him and not add" that is aspect of damage of the bris which is aspect of additions as above.

5.

And guarding the bris there is in it two aspects there is who his union in six days of the week and even so he guards his bris according to the Torah that he does not go out from laws of the Torah and there is who guards the bris that his union from Shabbos to Shabbos and it aspect of upper unification and lower unification and this aspect of Shaddai of Shabbos that said to His world enough (Genesis Rabba 46, Chagigah 12) that contracted Himself from all the labors and this aspect of upper unification and there is aspect of Shaddai of weekday that also in weekday there are contractions from labor to its fellow and this aspect of Metatron that his dominion six days of the week aspect of six orders of Mishnah (as brought in the holy Zohar in Tikunei Zohar in introduction and in houses 18 and in writings of the Ari z"l) that his name as name of his Master as it is written (Exodus 23): "for My name in his midst" (as brought in Rashi there) and this aspect of lower unification that is the Holy One blessed be He clothes Himself in Metatron in six days of the week and leads the world through him.

6.

And this aspect of halachah and kabbalah (Psalms 29) kabbalah is aspect of "bow to Hashem in the splendor of holiness" initials kabbalah and halachah is aspect of (there 100): "shout to Hashem all the earth" initials halachah as brought in the kavanos "bow to Hashem in the splendor of holiness" this aspect of upper unification that is union of Shabbos and this aspect of upper bris that there main the bowing in aspect of (Genesis 42): "and Joseph's brothers came and bowed to him" and it aspect of splendor of holiness in aspect of (Deuteronomy 33): "firstborn of his ox splendor to him" "shout to Hashem all the earth" this aspect of lower unification that is union of weekday which is in aspect of Metatron that his dominion six days of the week six orders of Mishnah and this: shout [language of teruah and song] in aspect of (Isaiah 24): "from the end of the earth songs we heard" because Metatron is in aspect of end language "and no longer your Teacher will be ended" (there 20) because in him clothes the Holy One blessed be He in six days of the week as known.

7.

And this aspect of secrets and secrets of secrets secrets is aspect of halachah secrets of secrets is aspect of kabbalah clothing of the kabbalah in halachah is aspect of leading of the Holy One blessed be He in six days of the week which is aspect of lower unification and this aspect of: [end of the verse from the end of the earth above] "beauty to the tzadik secret to me secret to me" beauty to the tzadik that is aspect of holiness of the union there is in it two secrets that is upper unification and lower unification which are aspect of halachah and kabbalah aspect of secrets and secrets of secrets and this that our sages, of blessed memory, said (Chullin 60:) "let the glory of Hashem be forever", minister of the world said. At the time that the Holy One blessed be He said to the trees to their kinds, the grasses raised kal vachomer in themselves: what trees, which are high and not frequent, the Holy One blessed be He said to their kinds, all the more we, which are small and frequent, that need to go out to their kinds. Opened the minister of the world and said: "let the glory of Hashem be forever". Because in truth also the great ones, that their unions are not frequent only from Shabbos to Shabbos also to them the Torah warned on guarding the bris that they guard themselves as it is written (Exodus 31): "and the children of Israel shall guard the Shabbos" initials biah as brought in the kavanos that is even though his union is only from Shabbos to Shabbos even so needs great guarding aspect of and guard etc all the more the small ones which are aspect of grasses that their unions frequent also in six days of the week all the more that need great guarding to guard their bris that they guard themselves according to the Torah in aspect of to their kinds immediately when heard the minister of the world who is Metatron that his dominion six days of the week aspect of grasses aspect of lower unification opened and said: "let the glory of Hashem" glory specifically because through guarding the bris in two aspects above the glory in completeness as above it is found, that through guarding the bris in two aspects above which is aspect of upper unification and lower unification that is from trees and grasses great and small union of Shabbos and union of weekday aspect of halachah and kabbalah secrets and secrets of secrets then the glory in completeness as above and through the glory merit to speech that illuminates and through the speech can come to understandings of the Torah to its depth as above and this that Rabba bar bar Chana said: one time we were going in a ship, and saw this bird, that was standing up to its ankle in water, and its head in the sky and we said: no water, and we wanted to descend to cool our souls. Came out a bat kol and said to us: do not descend here, that fell to it axe to son of carpenter here these seven years, and not reached to the ground. And not because deep water, but because sharp water. Said Rav Ashi: this, ziz sadai it is, as written: "and ziz sadai with me" Rashbam: and we saw this bird etc so we learn and we said there is no water we thought that they are not deep, since not standing in the water but up to its ankle. Axe axe or pickaxe. to son of carpenter craftsman of woods. and not because deep water walk of seven years not reached the axe to the ground. but because sharp water from sharpness of the river not cleared yet, and not because of the depth only. and ziz sadai with me its head reaches to the sky. bird this aspect of the speech which is intermediate between the man who is formed from male waters and female and between the heavens which is aspect of understandings of the Torah as brought (Leviticus Rabba 16, and in Erchin 16:) on metzora that needs to bring two birds. Let the chatterer come and atone for the chatterer that stands up to its ankle in water because after that the speech needs to illuminate for him in all the places that he needs to do there repentance it sometimes in aspect of (Ruth 3):and she uncovered his feet (see Tikun 21 and Tikun 70) and lay that the speech needs to illuminate in the man who is below in low degree and therefore called the speech bird that stands up to its ankle in water water is aspect of the man who is formed from male waters and female waters as known and the speech, which is aspect of bird stands up to its ankle near the man who is in low degree in order to illuminate for him in aspect of and she uncovered his feet etc as above and this that stands up to its ankle in water as above and we said no water that is they understood that impossible to merit to speech except through glory in completeness that the man hold himself as nothing and we wanted to descend language of lowliness that is to be low and humble but that was to cool our souls language (Isaiah 13): "I will make man more precious than fine gold" that is that the humility was for greatness in order to be honored and to be precious because because they know greatness of contempt of greatness therefore they are humble for to be honored and to be precious through humility and this aspect of humility which is ultimate of greatness and we wanted to descend to be low and humble to cool souls in order that through this we be precious and important because the haughtiness very despised came out bat kol and said, do not descend here do not descend to be low for this for to cool souls that warned them the bat kol that not be humble for to be precious and to be honored because this humility is ultimate of greatness that fell axe to son of carpenter here seven years, and not reached to ground that the bat kol informed them root of greatness in order that they distance until last end and not descend here that not be humble for greatness as the saying of our sages, of blessed memory (Avos chapter 4): very very be lowly of spirit that is that informed them that greatness is from falls of the haughtiness and the arrogance of the Holy One blessed be He which is His garment as it is written (Psalms 93): Hashem reigns arrogance He wore that fell axe aspect of garment as it is written (there 129): "and his axe loads" son of carpenter this the Holy One blessed be He as it is written (there 104): "who roofs with water His upper chambers" and as the saying (Chullin 60:) your G-d carpenter He is from fall of this garment was formed the greatness which is aspect of seven houses of nations that through this Israel exiled from their land as the saying of our sages, of blessed memory (Gittin 88:) Israel not exiled until they served in it seven houses of nations and for this called nations in language of splendor as it is written (Isaiah 44) "as splendor of man to sit house" because the idolatry which is the greatness is from fall of His haughtiness here seven years this aspect of the greatness which is aspect of seven houses of idolatry as above and this: and not reached to ground that is that through this sin still not we returned to our land because through this sin which is the greatness which is as worshiper of idolatry aspect of seven houses of idolatry through this we exiled from our land as above and through this still not we returned to our land all through this sin of the greatness which is aspect of idolatry as above (see Tikkunei Zohar Hadarim chapter 31) and not because much water that is do not say that for this not reached to ground that is that cannot to reach and to return to land of Israel because much water because the nations they many aspect of "many these nations" (Deuteronomy 7) which are aspect of many waters (Song of Songs 8:) but because sharp water that they pursue after the glory which is aspect of water aspect of "G-d of glory thunders, Hashem on many waters" (Psalms 29) through this cannot to reach and to return to land of Israel that is through pursuit of the glory and the greatness because main length of the exile that cannot to return to our land is only because sin of the greatness and pursuit of the glory as above all this informed them the bat kol greatness of contempt of greatness in order that they distance from greatness until last end as above and then glory of Hashem blessed be He in completeness as above and then merit to the speech that illuminates which is aspect of bird above as above but how merit to this to break the greatness and the glory of himself completely and that the glory of Hashem blessed be He be in completeness it is through guarding the bris in two aspects above which are aspect of upper unification and lower unification and this that Rav Ashi said this ziz sadai it is that is aspect of upper unification and lower unification that through upper unification and lower unification which are aspect of guarding the bris in two aspects as above through this the glory in completeness and through glory in completeness merit to bird, which is the speech which is intermediate between water to sky as above because ziz is aspect of lower unification aspect of Metatron aspect of from end of the earth as above (Genesis Rabba 19, Vayikra Rabba 22). one bird there is at time that spreads its wings it darkens the sun and ziz its name and this aspect of lower unification aspect of Metatron aspect of from end of the earth that in it clothes upper bris which is aspect of the sun (see Zohar Shemos 3: and Zohar Pinchas 217) sadai this aspect of upper unification as above and this I am Hashem, upper unification He is My name, lower unification and My glory to another I will not give this aspect of glory in completeness and My praise to the graven images this aspect of the speech as it is written (Psalms 145): "praise of Hashem my mouth shall speak" all as above.