Likutay Moharan - Torah-teaching 234

234 - Stories of deeds from tzadikim it is a very great thing

Know that stories of deeds from tzadikim that is from what happened to them it is a very great thing and by this his thought is purified but it is impossible to tell stories of tzadikim except who can resemble himself to Hashem, blessed be He, that is who can distinguish between light and darkness like Hashem, blessed be He, as if because corresponding to every deed of a tzadik there is corresponding to it evil that is that there is corresponding to it deeds of wicked, that also to them happened like this for example that we find that Pinchas did a great thing that flew in the air and corresponding to this there is a deed of wicked, that also Bilam flew in the air and similarly the like because the evil opposite the good and the difference is only who can distinguish between light and darkness this knows the greatness of the difference and the distinction between deeds of tzadikim to deeds of wicked because this from the side of holiness by his prayer as it is written in Elisha "Tell me now the great things" [2 Kings 8] that is that he did the miracles by prayer (Megillah 27) but deeds of wicked they are by stratagems or sorcery or another thing from the other side it is found that the main difference knows only this who knows to distinguish between light to darkness that is between evil to good and also who does not have this knowledge to distinguish etc. but he has complete faith that he believes the difference that there is between them as above also this can tell stories of tzadikim but one needs that the faith be complete faith very clarified until that by the faith it will be similar to him as if he sees the thing that he believes with the eyes literally aspects of closed and open as brought in another place [above in sign 62] and this that is brought in the Midrash (Bereishis Parsha 2): "To distinguish between the light and between the darkness" light these are deeds of tzadikim darkness these are deeds of wicked that is that deeds of tzadikim they are aspects of light and to the opposite deeds of wicked they are aspects of darkness and who can distinguish between light to darkness can tell stories of tzadikim as above and by this his thought is purified also, he is saved from troubles because confusion of the knowledge it is aspects of small brains and from this come troubles because small brains they are aspects of judgments and stories of deeds of tzadikim they are aspects of great brains as it is written: "Tell me now the great things" aspects of the great light and by this purifies his thought from evil thoughts that they are drawn from small brains and by this sweetens the troubles and the judgments that all of them are from aspects of small brains as above. Also one needs to know how to tell the deed because in every deed there is contraction and also when he wants to purify his thought by telling the deed of the tzadik it is found that is made with him from the deed and from the telling that it is speech is made with him thought and certainly one needs that this tzadik that he tells from him be higher than him in order that deeds of that tzadik, be aspects of thought with him therefore one needs to know from whom to tell and how to tell and then his thought is purified and he can ascend to the world of thought that this is called ascent of the worlds because the thought is very high and who wants to enter to the world of thought, needs to be silent and even if he speaks then proper speech it damages the thought because the thought is a very high thing that even proper speech damages it and this is aspects of (Menachos 29): Be silent thus it arose in thought that to ascend to the thought one needs to be silent and even if he is silent and does not speak at all nevertheless there are confusions that confuse the thought and prevent it and for this one needs purity of the thought and this by stories of deeds as above and to merit to this, that he can resemble to Him, blessed be He, to distinguish between light and darkness as above it is by providence that is that he goes out from naturalness that this is aspects of generality of the holiness and this they merit by the Land of Israel because the Land of Israel it is generality of the holiness that in all the holies because there all the ten holies and therefore it is said in the Land of Israel, "Always the eyes of G-d your G-d are on it" [Deuteronomy 11] because there it is only providence, aspects of "Look down from Your holy abode" [Deuteronomy 26] and this (Psalms 16) "I have set G-d before me always" that is when I want to equate and to resemble myself to Hashem, blessed be He as above then "before me always" that is aspects of the Land of Israel as it is said in the Midrash (Psalms 105). There is no always except the Land of Israel as it is said: "Always the eyes of G-d your G-d are on it" and know that there is a name that when they want to make a king they use this name and the name is Kamah (see Vayakhel Moshe Parsha 141) initial letters look down from Your holy abode and this is aspects of "Who removes kings and sets up kings" [Daniel 2] and this that is said in Joseph "And behold my sheaf arose" [Genesis 37].