Likutay Moharan - Torah-teaching 14

14 - To draw peace in the world

[Language of our rabbi, of blessed memory] Blow in the month shofar in the covering etc. (Psalms 81)

1.

To draw peace in the world needs to raise glory of the Holy One blessed be He to its root that is to the fear as written (Deuteronomy 28): "to fear the glorious name".

2.

And impossible to raise the glory except through Torah of mercy "and Torah of mercy" our sages, of blessed memory, said (Sukkah 49:). this who learns Torah in order to teach it because this main its glory as brought in the Zohar (Yisro 69:): at time that other nations come and confess to Kudsha Brich Hu, then ascends and honored name of Kudsha Brich Hu above and below, as regarding Yisro: at time that said Yisro: "now I knew that great Hashem from all gods", then ascended and honored name of Kudsha Brich Hu it is found, this its glory when people who they from outside to the holiness approach themselves inside from the holiness they converts that convert they baalei teshuvah that also they were from outside and when approach and insert them inside this its glory and now the glory in the exile because main the glory by the nations and we children of Israel low and despised and for the future to come that revealed its glory from between the darkness as written (Isaiah 40): "and revealed glory of Hashem" etc because then all bend to serve Him shoulder one (Zephaniah 3) then say in the nations come and let us walk in light of Hashem (there 2) and glory called light as written (Ezekiel 43): "and the earth illuminated from His glory".

3.

And impossible to approach the converts with baalei teshuvah except through Torah as written (Proverbs 5): "let your springs scatter outside" that needs to water them who they from outside to inform them the way they walk in it and this that said (Avos 6): no glory except Torah and this (Jeremiah 9): "if you bring out precious from vile" and our sages, of blessed memory, said (Bava Metzia 85:): these who approach people to service of Hashem blessed be He because this called "bring out precious", that is glory "from vile" from vileness of exile and this (Psalms 113): "high above all nations Hashem" that is when the nations confess and praise Him then "above the heavens His glory" then elevated the glory from the darkness and impossible to come to arousal of the teshuvah they to wicked of Israel, they to converts except through the Torah that illuminate to them to place that they there as written: "let scatter etc outside" outside specifically because the Torah they sixty myriad letters against sixty myriad souls and there is to all the souls root above in thought of Kudsha Brich Hu because Israel ascended in the thought first (Genesis Rabba 1) and through union of the souls created souls of converts (see Zohar Shelach 168: a) and when aroused the souls through letters of the Torah that took out from his mouth and sparkle this to this this aspect of union that this receives illumination from this and through the union of the sparkling of the souls that in the thought created souls of converts also the transgressors of Israel as long as name Israel called on him [because called transgressors of Israel it is found that name Israel called on all faces on him still after that called transgressors of Israel] even though sinned, Israel he (Sanhedrin) there is to him attachment and root in upper thought and through the sparkling sparkles also root of his soul between rest the roots and reaches illumination to this the transgressors of Israel from root of his soul and through this illumination returns in teshuvah.

4.

And this that our sages, of blessed memory, said (Nedarim 81:): from what Torah scholars their sons not Torah scholars? from that not blessed in the Torah first that needs every man and in particular Torah scholar to bless and to illuminate in learning of his Torah in root of the souls that is in thought first because there our root it is found, when brings illumination and blessing into beginning of the thought and through him sparkle and blessed the souls it is found when draws soul to his son certainly he draws soul bright and pure and through this also his son will be Torah scholar but when no illuminates and blesses the beginning through his learning then when draws soul to his son the soul she in aspect of (Song of Songs 5): "I sleeping" and not illuminates because of this not will be his son Torah scholar and this from that not blessed in the Torah first that is root of the souls in aspect of Israel ascended in thought first.

5.

And no man merits to Torah except through lowliness as Chazal said (Eruvin 54): "and from desert gift" that breaks his arrogance from four aspects of lowliness because needs man to diminish himself before great from him and before people as his value and before small from him and sometimes that he himself small that in small and needs to diminish himself against degree of himself and imagine in his eyes that he below from his degree in aspect of (Exodus 16): "dwell man under it" and this that said Rabba bar bar Chana: to me seen to me urzila bar yoma, that was as mount Tabor. And mount Tabor how was? four parsangs three parsangs, and nest of its head parsang and half Rashbam: urzila bar yoma reem son of one day, that that day born. as mount Tabor so was great. nest of its head place of laying of its head when lies on the ground. threw dung threw excrement. dammed the excrement to Jordan for hour, until dissolved it the waters little little urzila bar yoma that is aspect of glory that it in the nations, in vileness ur vile that is aspect of glory as written: "and the earth illuminated from His glory" bar yoma because not revealed the glory except in coming of our Messiah and written in it: when will come master? today "today if in His voice listen" (as our rabbis, of blessed memory, said Sanhedrin 98, ) and in every day prepared the glory to go out from vileness and was as mount Tabor that saw that raising of the glory depends in this that man breaks his arrogance as the breaking of his arrogance so it raising of the glory because its glory elevated through the Torah as above and no man merits to the Torah except through lowliness as Chazal said: "and from desert gift" mount Tabor mount language of greatness as written (Psalms 30): "You established to my mountains strength" and Tabor language of breaking and mount Tabor how was? four parsangs that is four aspects of lowliness above that needs to diminish before tzadikim, average, wicked, and before degree of himself and that imagine in his eyes as if not came yet before his degree that he in it mount Tabor four parsangs that breaking of the greatness they in four aspects above and length of its neck three parsangs this aspect of the things that way of people to aggrandize in them they three things and needs to guard himself from them as written (Jeremiah 9): "let not wise boast in his wisdom" etc and they three aspects: wise, mighty, rich and the greatness called length of neck in aspect of (Psalms 75): "speak in neck insolence" and nest of its head parsang and half this aspect of union that made in beginning of the thought nest language of union as written (there 139): "my way and my lying" and through this union made parsang and half. parsang this hint on drawing of the souls to their sons this called by name complete parsang and sparkling that the souls sparkle and illuminate and arouse the transgressors of Israel in teshuvah and beget souls of converts this called by name half because still they distant from the holiness very and can be to them preventions many and needs to them labors many in order to strip from them the soiled garments that clothed as written (Zechariah 3): "remove the soiled garments" because these the soiled garments they prevent them from to return to the Holy One blessed be He and they separate as river the separating that impossible to walk way of that river and needs to cast the soiled garments and this: threw kupta and dammed to Jordan through that strip and cast from upon them the soiled garments nullified all the preventions and the screens the separating between them between the holiness and this: and dammed to Jordan because the Jordan separates between holiness of land of Israel to outside the land and for this called by name half because still needs to cast from them the soiled garments in order to remove the separating and the preventing and the screens the separating between them between the holiness but, these the souls that Torah scholars draw to their sons as above this called by name complete parsang because no to them screens the separating and this: "and honor it" (Isaiah 58) honor it in clean garment, (as our rabbis, of blessed memory, expounded on verse: and to sanctify Hashem the honored etc, Shabbos 119:) clean garment that is to cast the soiled garments because this main glory of Hashem blessed be He "if you bring out precious from vile" to return people in teshuvah and to draw souls of the converts and converts that convert they come under wings of the Shechinah and for this called convert of righteousness (as brought in introduction to the Zohar 6) and this that brought in the Zohar (Yisro in Remazim 93:): clean garment, this wings of mitzvah that is Shechinah called mitzvah in aspects of (Psalms 119): "all Your mitzvos righteousness" and this that said Rabba bar bar Chana: said to me that Arab: come and show you where kiss earth and heaven together I went and saw, that make windows windows I took my basket and placed it in window of heaven while that praying request, and not found it they said: there is thief here said to me: wheel of heaven it that returns wait until tomorrow now, and find it Rashbam: where that kiss earth and heaven place high was there, that kiss together this to this and not that end of the world, that walk of the world 500 year was, and land of Israel middle of the world she, as written: dwellers on navel of the earth, and that is place of Rabba bar bar Chana my basket basket my bread of that returns, as we say in Pesachim: wheel returns and constellations fixed that kiss earth and heaven this aspect of peace in his bones earth this aspect of body heaven this aspect of soul as written (Psalms 50): "He calls to the heavens from above" this the soul "and to the earth" this the body (Sanhedrin 91:) and when there is between them peace through this made windows through this made prayer, as above in aspect of (Daniel 6): "and windows open to him in his upper chamber" and took my basket, and placed it in window of heaven this sustenance as who has bread in his basket (Yoma 74:) that is that not wanted to engage in any business of this world only for his soul also all his prayers not were except for to bind his soul even these prayers the explicit in the prayer which they for need of the body as "heal us" and "bless upon us" and rest needs of the body not was intention of Rabba bar bar Chana for his body but for his soul that was intending for sustenance of his soul and for its healing and took my basket and placed it in window of heaven that took to the prayer which is for need of the body and placed it in prayer all for need of his soul because automatically when repaired there in spirituality repaired also in materiality and until that praying my request not found it that is after that not found for his sustenance even though that repaired in spirituality even so not drawn to him abundance in materiality said: there thief here that steal my abundance answered him wheel of heaven that returns that is reincarnations of souls she the cause that no to the tzadik for his sustenance as written regarding Rabbi Pedas (Taanis 25:) if want that destroy world, and possible that created in hour of sustenance (see Tikun 69 page 110 b). and this (Genesis 6): "nests you shall make to the ark" there is in the midrash (Genesis Rabba 31): what nests purify the metzora, also your ark purifies you the metzora this grumbler separates chief (Proverbs 16) and separates between man and his wife and through this: alone shall sit (Erchin 16, ) and nests purify him also your ark, that is ark of the prayer repair the dispute and make the general peace peace all the worlds.

10.

And this interpretation: blow language of peace as written (Isaiah 22): "and drove it peg in faithful place" in the month shofar in haughtiness new that is elevation of its glory through approaching of the converts or baalei teshuvah in the covering this aspect of fear which is root of the glory and covering language of covering that this aspect of: thing delivered to the heart, said in it and fear from your G-d that this the thing covered from eye all for day this aspect of peace house because day is aspect of light as written (Genesis 1): "and G-d called to the light day" and light is peace house as our sages z"l said (Shabbos 23:): candle of Shabbos before kiddush of the day because peace house before our festival this aspect of prayer, service as our sages, of blessed memory, said (Pesachim 118:): why adjacent parsha of nations to festivals? to say, all who despises the festivals as if worships idolatry it is found guarding of the festival this aspect of complete service and no service except prayer (Sifri p 102:) and through prayer comes to the general peace as above it is found who wants to draw the general peace needs to raise the glory of Hashem blessed be He to its root that is to the fear and through the fear he merits to peace house and through peace house he merits to prayer and through prayer he merits to the general peace peace in all the worlds.

11.

This the Torah belongs on these verses (Psalms 145): "good Hashem to all and His mercies on all His works" etc "good Hashem to all" this aspect of prayer that believes in Hashem that the Holy One blessed be He good to all they to healing, they to sustenance, they to all the things when believes so certainly will be main his effort after Kudsha Brich Hu and not pursue after many devices because who no believes in the Holy One blessed be He needs to effort after many devices for example, when needs to healing needs to effort after many herbs and sometimes these herbs the needed to him not in the found in his country and the herbs the found not good to his wound but the Holy One blessed be He good to all the wounds to heal them and He in the found always as written (Deuteronomy 4): "who like Hashem our G-d in all our calling to Him" and through the prayer merits to the general peace and this: "and His mercies on all His works" that is mercies of Hashem blessed be He drawn on all the created and all the created mercy one on his fellow (see Genesis Rabba par 33:) and will be peace between them as written (Isaiah 11): "and dwell wolf with lamb and leopard with kid etc, not harm and not destroy" because will be peace between them and this: "and His mercies on all His works" as our sages, of blessed memory, said (Shabbos 151:). all who mercy on the creatures, mercy on him from the heavens as written: "and give to you mercies and mercy you" and after that explains the verse how merits to prayer through peace house shall be peace in his bones, between his body and his soul as above and this: "thank You all Your works" Your works this aspect of making aspect of body "and Your pious bless You" Your pious this aspect of soul as written (Proverbs 11): "rewards his soul man of mercy" and after that explains the verse how merits to peace house through that raises glory of Hashem blessed be He to root of the fear called strengths and this: "glory of Your kingdom say" that revealed its glory and elevated to its root and this: "and Your strengths speak" and strength this aspect of fear as our sages, of blessed memory, said (Berachos 59:): "and G-d made that fear from before Him" these thunders and written (Job 26): "and thunder of His strengths who understands" [from sign 12 until here, his language, of blessed memory].

12.

And this aspect of mitzvah of candle of Chanukah that its mitzvah to light near to opening of the house (Shabbos 21: and in Shulchan Aruch siman 672) because lighting of the candle is aspect of illumination of the glory aspect of "and the earth illuminated from His glory", as above and therefore its mitzvah to light near to the opening of the house this upper opening aspect of fear (see Zohar Chadash p Tisa and in introduction to the Zohar 7: 11:) that is to return the glory to its root that is to the fear as above and when ascends the glory? when return people in teshuvah and make baalei teshuvah and converts that this main its glory as above and this that time of lighting candle of Chanukah which is illumination of the glory is from time of going out of the stars, until that finishes foot from the market (Shabbos 21: and in Shulchan Aruch siman 672) going out of the stars this aspect of (Daniel 12): "justify the many as the stars" that is that they justify the many and make baalei teshuvah and converts that through this illuminates the glory and returns to its root which is the fear as above and through this merit to peace and nullified the dispute as above and this: until that finishes foot from the market [the market is places the external] foot this aspect of "grumbler separates chief" above that is owners of evil tongue and dispute the going and spying and speaking gossip and evil tongue and make quarrel and dispute between man to his fellow and between man to his wife aspect of (Psalms 15): "not spied on his tongue" and this that need to illuminate and to light candle of Chanukah near to the opening that is to illuminate the glory and to return it to root of the fear as above until that merit to peace and nullify and finish the grumbler separates chief and this: until that finishes foot from the market that nullified owners of evil tongue and gossip which spied on their tongue and increased the peace in the world and through the peace merit to prayer and through this merit to the general peace peace in all the worlds and then when merit to the general peace then nullified all the business from the world because all the business that in the world is from lack of the peace because impossible that be will of the seller and the buyer equal because this wants to sell and this wants to buy and if was their will equal not possible that be made any business it is found, that all the business and the merchandises is only through aspect of dispute that no peace between the wills and this aspect of (Genesis 13): "and was strife between herdsmen of Abram's cattle and between herdsmen of Lot's cattle, and the Canaanite then in the land" Canaanite aspect of merchant as Rashi explained on verse (Hosea 12): "Canaan in his hand" etc that is through aspect of strife and dispute aspect of "and was strife" etc through this: "and the Canaanite then in the land" through this there is merchants and business in the world but, for the future to come that will be the wonderful peace in the world as written: "and dwell wolf with lamb and leopard with kid" then nullified the business as written (Zechariah 14): "and no Canaanite more" as above and this also aspect of until that finishes foot from the market that is mitzvah to light candle of Chanukah until that finishes foot from the market that is aspect of peace that made through return of the glory as above until that nullified all the business as above and this: until that finishes foot from the market that not remain any foot in the market because nullified all the business through the peace as above.

13.

[belongs above] according to the glory that honors fearers of Hashem so ascended the glory to its root because as long as that the glory is in exile every one according to his aspect so he despises in fearers of Hashem and every one according to his repair the glory so he honors fearers of Hashem etc and through this that is through the glory that honors fearers of Hashem which is aspect of return of the glory to its root that is to the fear through this merit to peace as explained above well and this (Shabbos 119:): who despises Torah scholar, no healing to his wound because who despises Torah scholar and despises fearers of Hashem it is found that damages in the glory and not returns it to root of the fear and then no merits to peace and therefore no healing to his wound because all the illnesses come through aspect of dispute because all the illnesses they aspect of dispute that no peace in his bones and the elements overpower this on this and no conduct in peace in the equal mixture and through this comes illnesses as known and therefore when despises Torah scholar and damages in the peace therefore no healing to his wound as above because main the healing through the peace as above in aspect of: "peace peace to the far and to the near said Hashem and healed him" (Isaiah 57) also at time of saying of the Torah above, mentioned our rabbi, of blessed memory, saying of our rabbis, of blessed memory: no eulogize in Chanukah (Shabbos 21: and in Shulchan Aruch siman 670) and I not remember what that explained in it [and the seen to poverty of my opinion because the eulogy is for to repair departure of the glory that damaged through departure of this tzadik that was justifying the many that through this main illumination of the glory as above and as our rabbis, of blessed memory, said. eulogy honor of living or honor of lying (Sanhedrin 46:) and therefore in Chanukah no eulogize in it because then illuminates the glory through candle of Chanukah as above] above and this: "and before glory humility" (Proverbs 15) because through humility merit to glory, as explained above that main elevation of the glory is through converts and baalei teshuvah that make and this merit through Torah of mercy etc and to the Torah impossible to merit except through humility etc, as explained above it is found that impossible to merit to glory of holiness except through humility and this: "and before glory humility", as above foundation of the matter five things to return glory to the fear and fear to the heart and general peace and particular peace to return people in teshuvah that this aspect of if you bring out precious from vile as above it repair of keri letters of judgment as letters of judgment.