Likutay Moharan - Torah-teaching 12

12 - Praise to David

[Language of our rabbi, of blessed memory] Praise to David I will exalt You my G-d etc. (Psalms 145)

1.

What we see that according to the many learners dispute the tzadikim and speak on the tzadik insolence in arrogance and contempt this is great intent from Hashem blessed be He because there is aspect of Jacob and Lavan. Jacob is the tzadik who innovates innovations of Torah and learns his Torah for its sake and his good is hidden and guarded and stored for the future as our rabbis, of blessed memory, said: tomorrow to receive their reward (Eruvin 22, ) and on name that his reward at the end on this name called Jacob language of heel and end his reward at the end and Lavan is Torah scholar Jewish demon (see Zohar Pinchas 253:) that his Torah to boast and to provoke and Torah scholar like this carcass better than him (Vayikra Rabba 1, see Matnos Kehunah) and this known, that not called Torah scholar except through oral Torah because this who knows to learn Chumash not called Torah scholar but this who is expert in Gemara and poskim and when learns without knowledge called Lavan on name cunning that enters in him and hates and pursues the tzadikim upper tzadik and lower tzadik because Shechinah between two tzadikim sits as written in the Zohar (Vayetze 153:, Vayechi 245:): Tzadikim shall inherit the land tzadikim two imply and two tzadikim these are this the tzadik who innovated this the oral Torah this upper tzadik and lower tzadik this who learns the innovations and oral Torah that is Shechinah as written (in Elijah opened): kingship mouth, and oral Torah we call it and when the Shechinah called oral Torah comes into Torah scholar Jewish demon this called exile of the Shechinah and then there is to him mouth to speak on tzadik insolence etc and when the man learns in holiness and in purity some law and ruling that innovated some tanna or other tzadik through this made aspect of kisses (see Zohar Pinchas 220: came this shade and kiss me:) and kisses this aspect of attachment spirit in spirit because the ruling this, is his speech of the tanna and speech is the vitality as written (Genesis 2): "to living soul", and its translation: to speaking spirit and speaking spirit that is the living soul it comes from oral Torah as written (there 1): "let the earth bring forth living soul" it is found, at time that innovates the tanna some innovation and speaks this innovation this speech itself is aspect of the oral Torah that innovated because from there its source as written: "let the earth bring forth living soul" it is found now when learn this innovation and when insert the learning and the innovation into mouth it is found that attach spirit of the tzadik who innovated this innovation with speaking spirit that is with the speech the learner this innovation now and this attachment spirit in spirit called kisses (Zohar Mishpatim 124:, Terumah 146: Pekudei 256:) it is found, when learn some halachah that innovated the tannaim through this attached spirit of the tanna with spirit of the learner and similar as if kisses himself with the tanna but Torah scholar Jewish demon when learns Gemara or ruling on him written (Proverbs 27): "deceitful kisses of enemy" because the tanna cannot bear spirit of Torah scholar Jewish demon because who can bear to kiss himself with carcass all the more that carcass better than him and even tzadikim that already went to their world and when we learn their Torahs through this attached their spirit in our spirit as our sages, of blessed memory, said (Yevamos 97). their lips speak in the grave and this through aspect of kiss and this aspect of: (Genesis 29) "and Jacob kissed Rachel, and lifted his voice and wept" explained Rashi: that foresaw in holy spirit that she not enter with him to burial Rachel aspect of oral Torah that is as Rachel before her shearers that all shear and rule from her halachos and they made garments as written (Proverbs 27): "sheep for your garment" as written (Isaiah 3): "garment to you, officer you shall be to us" when proper man learns Torah of the tanna then the tanna kisses him and he kisses the tanna and causes great pleasure to the tanna as written: their lips speak in the grave etc and this aspect of: and Jacob kissed he the tanna to Rachel she the oral Torah that innovated that kissed and attached his spirit in holy spirit that in the Shechinah and wept that foresaw in his holy spirit that he took out from his mouth and inserted into the oral Torah and saw that in this exile according to the many learners are not worthy it is found that through their learning that they learn not enter spirit of the holy of Rachel of oral Torah to burial that not his lips speak in the grave through learning of wicked and through this and wept on his exile. And further that sometimes the learner says some innovation in his own name and not in name of the tanna it is found that through this not enter with the tanna to burial because not say in name of its sayer (see Sanhedrin 90:).

2.

And if difficult to you. behold immediately when the learner learns the innovation of the tzadik was to him to return in repentance and how leaves the oral Torah the learner to go in his wickedness? answer on this "and Jacob told Rachel that brother of her father he and that son of Rivka he" interpretation: at time that told the tzadik the oral Torah told it in aspects (Hosea 14): "tzadikim walk in them and transgressors stumble in them" and this: "that brother of her father he" in deceit in aspect of "and transgressors stumble in them" "and that son of Rivka he" the proper and this aspect of "tzadikim walk in them" and not only and she ran and told to her father that is this aspect of "and transgressors stumble in them" comes to him more easily as our sages z"l said (Sotah 21:): I wisdom dwelt cunning because when man learns Torah enters in him cunning and this: "and she ran" as man who runs in speed and in ease and told to her father that the Torah tells to the learner cunning and this: and she ran and told to her father that the cunning comes in ease and in speed more to the man because the holiness needs assistance from above as they said (Avodah Zara 55): who comes to purify, assist him but the cunning open has to him many openings (see Shabbos 104) and comes to him in ease.

3.

And if difficult to you if the tanna was complete tzadik how came this thing that says his Torah that can bear two implications implication good that is tzadikim walk in them and implication to opposite that is and transgressors stumble in them but know that the tanna was complete tzadik and his Torah pure without dross and what seen in it implication cunning this, because all the world receive their sustenance from its left as written (Proverbs 3): "from its left wealth and honor" for this fell the tanna at time of saying his Torah to some thin error as hair thread to aspect of its left in order that through this receive abundance and sustenance in order that through this aspect of its left receive its abundance and sustenance to world and to draw to them wealth and honor as written: "from its left wealth and honor" but from side of the tanna no twisted and crooked and on this needs the learner to know before his learning that at time that sits to learn the tzadik in Gan Eden listens to his voice as written (Song of Songs 8): "she who sits in the gardens friends listen to your voice" (and as brought in the Zohar Lech Lecha 92: and in Zohar Pinchas 213.) and this: and it was when heard Lavan the hearing of Jacob son of his sister that is, when the learner knows hearing Jacob that Jacob son of his sister, aspect of properness that learned and said this the Torah in properness for its sake and Jacob, that is the tanna, listens to his voice and he ran to meet him and embraces and kisses him that is that through his learning attached spirit of the tanna in his spirit this aspect of kisses and brought him to his house that brings the spirit of the tanna into the Torah that learns now because there his house as written: "let the earth bring forth living soul" and told to Lavan, language sapphire and light that spirit of the tanna illuminates to the learner and explains to him the things these explained Rashi: that not came except from compulsion of his brother, that took from him his money interpretation, that spirit of the tanna informs to the learner that not came the tanna to aspect this that bear his Torah implication cunning except from compulsion of his brother that took his money in order to from its left wealth and honor in order to draw to them abundance materiality when knows the learner all this will say Lavan: but my bone and my flesh you that is that connect the learner with the tanna in great connection and dwelt with him month of days and settle in the matter with spirit of the tanna how to return in repentance to renew his days that passed in darkness in aspect of (Psalms 103): "renew like eagle your youth" but Torah scholar, Jewish demon not sees all these and not hears hearing son of his sister "and said to him my brother you" that Lavan thinks and says that also the tanna not said his Torah except in cunning and no in it any side properness and thinks that he his brother in deceit, that all deceit, G-d forbid and not wants to return in repentance and speaks on tzadik insolence in arrogance and contempt.

4.

And know, that this intent from Hashem blessed be He that the Holy One blessed be He drops some great tzadik in mouth of the learner that is the learner speaks evils on the tzadik in order that the tzadik take the oral Torah that is the Shechinah from the exile that in mouth of the learner and raises it to its root from degree to degree. First to aspect of embrace and after that to aspect of kiss and after that to aspect of union as written (Song of Songs 2): "I am rose of Sharon" at first she green as rose (see in the Zohar Vayechi 221:) as they said (Megilla 13:): Esther was greenish and this aspect of embrace "and his right embraces me" (Song of Songs 2) because the joy comes from the heart as written (Psalms 4): "You gave joy in my heart" and the heart is binah (Elijah opened) that there wine that gladdens which is hidden world aspect of (there 104): "and wine gladdens heart" and the tzadik that falls into mouth of the learner that the learner speaks on him insolence and he understands that these the things that the learner speaks on him they combinations from letters that in the oral Torah and understands from which halachos made the speeches these and receives them in joy and in love as our sages, of blessed memory, said (Shabbos 88:). the insulted etc, happy in sufferings and do from love and love, that the tzadik receives the reproach in love this aspect of embrace, "and his right embraces me" and through the joy that happy in the sufferings [he] raises to aspect of "I am rose of Sharon" to aspect of heart as written: "You gave joy in my heart" and then he in aspect of (Psalms 73): "rock of my heart" that in aspect of oral Torah called rock as brought in the Tikunim (Tikun 21 43:) if not struck Moses our rabbi, peace upon him, the rock, not would need to trouble so much in oral Torah and this aspect of (Genesis 14): "and he emptied his trainees" that Abraham is aspect of right aspect of embrace and emptied this aspect of green line that drawn from binah and encompasses all the world (see Chagigah 12) and his trainees this aspect of mercies as brought in the midrash (Genesis Rabba 43), language of his dedication that name Abraham as his name that is the green line from aspect of I am rose aspect of Esther greenish this ascent there is to the Shechinah through right embrace and main its building through wisdom that then worthy for union as written (Genesis 20): "and also truly my sister daughter of my father but not daughter of my mother" etc and then: "and she became to me for wife" that then she worthy for union [as brought in the Zohar (Emor 100:) Rabbi Abba sent to him to Rabbi Shimon, said: when union of congregation of Israel with holy King? sent to him: and also truly etc see there] and there is in interpretation Sifra deTzniuta that the kisses it through the wisdom when aroused the upper lips which are netzach and hod upper to aspect of union to aspect of attachment spirit in spirit then aroused netzach and hod lower for union to attach body in body it is found, when the tzadik perceives in his wisdom and knows from which combinations of oral Torah made these the combinations that the learner speaks on him and the tzadik learns these combinations and makes from them combination halachah that was before that spoiled when there is to him this wisdom then through this wisdom the Shechinah she from aspects (Song of Songs 2): "lily of the valleys" from aspect of kisses aspect of "his lips lilies" aspect of attachment spirit in spirit and then aroused union of body in body that the Shechinah between two tzadikim sits between upper tzadik who is the tanna who innovated this the Torah and now influences in it and between lower tzadik the learner to the Torah and raises to the Shechinah female waters in order that attach and this (Song of Songs 5): "his lips lilies" through aspect of kisses "dripping flowing myrrh" language from side to side that is drips to the Shechinah good fragrance from two sides from upper tzadik and from lower tzadik and this (there 7): the mandrakes gave fragrance that two beloveds, that is two the tzadikim gave fragrance and this that Rabba bar bar Chana said: to me seen to me Hurmiz bar Lilita, that was running on edge of wall of Mechoza, and ran rider as rider of horse from below, and not could to him. One time was saddled to him two mules, and stand on two bridges of Donag, and jumped from this to this and from this to this, and took two cups of wine in his hand and poured from this to this, and not dripped from them drop to ground. And that day ascend heavens descend abysses was, and heard kingdom and killed him Rashbam: Hurmiz demon it is, as we say in Sanhedrin: from your half to below of Hurmiz on edge of wall, and this deed, to inform His righteousness of the Holy One blessed be He, that has mercy on His creatures and not gives permission to these to harm, and also that not to go out in the way alone and ran rider according to his innocence and not could to him that the demon was running more but however, the rider not intended to this saddled that was saddle and saddle placed on the mules on two bridges of Donag name of that river, and were distant this from this, and the demon leaping from mule this to mule this two cups of wine both full wine both together, this into this, together that jumping, and no spilled even one drop, and even though was that day storm wind, that ascending descending the sea in ships to heart of heavens and descending to abysses from strength of the wind, and even so not fell drop to the earth ascend heavens etc verse it is regarding descending the sea in Psalms heard house of king and killed him house of king of demon, that no way of demon to appear to people, and killed him because was revealing their secret and there are who say: house of king Caesar, that was afraid that not take his kingdom, that was that demon from man that came on demoness, and was dwelling among the people to me seen to me Hurmiz explained our rabbi Shmuel: demon it is bar Lilita this Torah scholar, Jewish demon and this: bar Lilita as brought in the midrash (Shocher Tov Psalms 19): how knew Moses between day to night when was in heaven? and brought, when learned with him oral Torah, knew that it night and this bar Lilita that main the learner from oral Torah and was running on edge of wall this tzadik of the generation that Torah scholar, Jewish demon pursues the tzadik of the generation that compared to wall as the saying of our sages z"l (Bava Basra 7:). Torah scholar no need to guarding, see there and ran rider explained our rabbi Shmuel: according to his innocence rider this the tanna who innovated this the Torah and explained it well and brought to light hidden also him pursues but according to his innocence because Torah scholar, Jewish demon not intends to pursue the tanna and this pursuit made automatically because rider of horse from below because the learner through that learns Torah of the tanna through this returns soul of the tanna into body of the tanna the return of soul to body as riding the horse, that the horse secondary to him (see Zohar Pinchas 228:) and this from below because the lower cause in their learning to ride soul of the tanna on his horse, on his body as written: "his lips speak" etc but and not could to him that the tanna not can bear his kiss because carcass better than him and deceitful kisses of enemy and if difficult to you how he not returns his Torah of the tanna to the learner for good and on the contrary, that added to him greatness more and how came this that from holy Torah of the tanna can the learner stumble and answer on this one time was saddled to him two beasts because sometimes the tanna falls to some thin error from the thin as in order that through this draw to world two vitalities because there are two kinds of vitality. spiritual vitality long days in its right and material vitality "in its left wealth and honor" and the tanna because of his tremendous attachment in the spiritual vitality not permits himself, G-d forbid, from any at all from spiritual vitality and because that he fell to aspect of the learning [not for its sake] for material vitality stand on two bridges of Donag, and jumps from this to this because from his holiness and separation jumps and leaps from not for its sake to for its sake because this aspect to him as bridge of wax that cannot stand on it jumps into for its sake and from for its sake because of necessity for good of the world jumps from this bridge that is to him now as bridge of wax and jumps from this to this and from this to this and through this there is in his Torah aspect of "and transgressors stumble in them" the repair for all the above and took two cups of wine in his hand because there are two aspect of wine aspect of oral Torah aspect of wine kingdom great (Esther 1) and aspect of binah heart joy of the heart "and wine gladdens heart" also it aspect of wine and pours from this to this that draws green line from this in aspect of "and he emptied his trainees" as above and this embrace that receive in love the pursuit and rejoice in the sufferings through this the Shechinah who is oral Torah she in aspect of embrace in aspect of "I am rose" green as rose that be the embrace in completeness and not drop from them to ground and that day ascend heavens descend abysses was that is, that the Shechinah sat between two tzadikim upper tzadik this aspect of "ascend heavens" "descend abysses" this aspect of lower tzadik this aspect of kisses aspect of "dripping flowing myrrh" as above and through what made aspect of kisses aspect of "dripping flowing myrrh"? through the wisdom as above and this: and heard kingdom and killed him that is that perceive and hear the oral Torah called kingship mouth and perceive from its combinations the outgoing from Torah scholar, Jewish demon hear and perceive at time that hears the reproaches and the blasphemies the outgoing from mouth Torah scholar Jewish demon hear oral Torah through this and killed him because main vitality of the klipot and the demons only from sparks of the Shechinah as long as she not in completeness and there is to her some lack then there is to them vitality when raise it to aspect of wisdom that there main its building and when built in completeness through this and killed to Jewish demon and this interpretation: "Praise to David" praise language of mixture as written (Job 4): "and in His angels He puts mixture" David this aspect of oral Torah that is when the oral Torah falls and mixed to other combinations as above "I will exalt You my G-d the King" its exaltation through my G-d aspect of kindness G-d all the day (Psalms 52) "the King" to aspect of binah heart that the heart in the soul, as the king in the war (Sefer Yetzirah chapter 6) "and I will bless Your name" that is after that raises the oral Torah to aspect of wisdom as above called blessed on name abundance of blessings because the wisdom is source of the blessing (see Zohar Terumah 162: Haazinu 289: and in Tikun 70, and in Bachaye and Vayechi and parsha Beshalach).