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Likutay Moharan Volume 1: Torah 47
“And you shall eat eating and be satisfied” [Joel 2:26]
[In the language of our master, Rabbi Nachman of Breslov, of blessed memory]
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One who is immersed in the ta’avah (desire [craving]) for eating, it is known that he is far from emmess (truth [divine reality]). It is known that dinim (judgments [divine strictness]) dwell upon him. Also, this is a sign of poverty. Also, he will come to disgraces and shames, as it is written: “(They eye evilly) when a lowly person is elevated [kiroom] (in the eyes) of the people” [Psalms 12:9]. (The Talmud interprets this verse as follows:) As soon as a person needs creatures [i.e., depends on others], his face changes like kroom (discoloration [like a bird that changes colors in sunlight, symbolizing shame]) [Brachos 6b].
Know: one who breaks the ta’avah for eating, G-d does wonders through him. For our Sages, of blessed memory, said [Brachos 20b]: It is written: “Who shows no favoritism” [Deuteronomy 10:17], and it is written: “May Hashem lift His face to you” [Numbers 6:26]. G-d said: “How shall I not lift My face to them? I said, ‘And you shall eat and be satisfied and bless’ [Deuteronomy 8:10], and they are precise with themselves from an olive’s bulk to an egg’s bulk.” Thus, lifting of face [divine favor] is through breaking of the ta’avah for eating [as mentioned above].
It is written: “And I will hide My face and he shall be for eating” [Deuteronomy 31:17]. This means that through the ta’avah for eating, one causes hiding of face [divine concealment]. The illumination of face [spiritual revelation] is rectification and emmess, the aspect of Jacob, as it is written: “You shall give truth to Jacob” [Micah 7:20]. Jacob is the aspect of tiferes (splendor [divine harmony]), the generality of colors [harmonious divine qualities], the aspect of *tefillin*, which are called splendor, as it is written: “Your splendor don” [Ezekiel 24:17] [Brachos 11a] [as mentioned above].
The main wealth [spiritual and material abundance] comes from emmess, as our Sages, of blessed memory, said [Shabbos 104a]: Truth stands [Pesachim 119a]. “And all the standing which is on their feet” [Genesis 14:16]—this is his money, upon which he stands. Our Sages said [Brachos 24b]: “And your life shall hang” [Deuteronomy 28:66]—this is one who hangs his *tefillin* [neglects their significance]. Also [Menachos 103b]: This is one who buys produce from the market [depends on others due to poverty]. Thus, poverty comes through damage to *tefillin*, through damage to emmess [as mentioned above].
The Land of Israel, whose main reception [of spiritual influx] is from the aspect of Jacob, as it is written: “And Jacob dwelt in the land” [Genesis 37:1]. Hence, it is called the Land of the Living [Zohar Vayikra 45b]. For *tefillin* are called life, as it is written: “Hashem, upon them they shall live” [Isaiah 38:16] [Menachos 44a]. This is its praise: “A land in which you shall not eat bread in poverty” [Deuteronomy 8:9]. Sometimes a person eats bread because of poverty, not due to a lack of desire for other pleasures. But if he had other foods, he would not eat bread alone. This is the praise of the Land of Israel: you will not eat bread in it due to poverty, but due to breaking and nullification of the ta’avah for eating. It receives illumination and influx from the aspect of *tefillin*, from Jacob, from emmess, from which wealth comes. Thus, eating bread alone is not due to poverty, but due to breaking the ta’avah for eating [as mentioned above].
This is the interpretation: “A land that eats its inhabitants” [Numbers 13:32]. Its eating and influx are from the aspects of its inhabitants, the aspect of “And Jacob dwelt in the land” [Genesis 37:1]. This is: it is his garment to his skin—this is the skin of *tefillin* [Zohar Tikkunim 69:91b], into which the aspect of *tefillin* enters. [This seems unclear; what connection is there to what was mentioned above? But the holy intention is: through *tefillin*, the aspect of emmess, the aspect of Jacob, merited through breaking the ta’avah for eating, one is saved from poverty, as mentioned above.] This is why the verse “For it is his covering alone, it is his garment to his skin” [Deuteronomy 24:13] is brought, said concerning the poor and destitute, hinting at the poverty of the Shekhinah (Divine Presence [G-d’s immanent aspect]) in exile, from which comes the main poverty of Israel in exile [Zohar Tikkunim 69:91b]. This is: *tefillin* are the main garment protecting against the poverty of the Shekhinah and the Congregation of Israel [the collective Jewish soul]. For *tefillin* nullify poverty, as the main influx and wealth are drawn through Jacob, the aspect of emmess, the aspect of *tefillin* [as mentioned above].
This is the interpretation: “And I will give grass” [Deuteronomy 11:15]. This is the seventy-two שִׁין (shin [letter symbolizing divine names]) [Zohar Bereishis 25b, Tikkunim 51], the generality of colors. “In your field for your cattle”—when you plunder your animality [base instincts], the generality of colors is revealed, as it is written: “May Hashem lift His face to you” [Numbers 6:26]. When one damages emmess, the generality of colors, then shame is made from the generality of colors [Zohar Emor 89b, Tikkunim 58]. This means poverty, as it is written: “(They eye evilly) when a lowly person is elevated [kroom] (in the eyes) of the people” [Psalms 12:9], for his face changes to many colors, like kroom (discoloration) [Brachos 6b] [as mentioned above].
We, the children of Israel, receive influx through the Land of Israel. Its influx is the illumination of the face of Jacob, the illumination of *tefillin*. Hence, it is written: “Who gives words of shefer” [Genesis 49:21]. For shefer (beauty [spiritual splendor]; root: sh-p-r) is the aspect of splendor, the aspect of *tefillin* [as mentioned above].
This is the interpretation: “See life with a woman” [Ecclesiastes 9:9]. The word woman (אִשָּׁה) is an acronym for A’yala Sh’lucha Ha’noasain imray shefer (A hind let loose who gives words of beauty) [symbolizing the Shekhinah giving divine splendor]. This is specifically “See life”, because *tefillin* are called life: “Hashem, upon them they shall live” [Isaiah 38:16] [Menachos 44a]. And: “And all the peoples of the earth shall see that the Name of Hashem is called upon you” [Deuteronomy 28:10] [Brachos 6a]. This is “See life”, which is *tefillin*, with a woman—the acronym for who gives words of beauty, also the aspect of *tefillin* [as mentioned above].
This is: “Naphtali is a hind let loose, who gives words of beauty” [Genesis 49:21]. Naftali (Naphtali [tribe]) is an anagram of *tefillin* [letters נפתלי rearrange to תפלין]. When we eat the influx of emmess through the Land of Israel, and afterward speak the praises of G-d with this power, then new heavens and earth are created, as our Sages, of blessed memory, said [Zohar Introduction 5a]: “To say to Zion, you are My people” [Isaiah 51:16]—do not read My people (ami) but with Me (immi) [in partnership]. The new heavens are created through the illumination of the face of Jacob, and the new earth through the Land of Israel, which causes influx to flow through it. Thus, He created new heavens and constellations. This changes the nature instilled in the first constellations, for new constellations are made. Thus, through breaking the ta’avah for eating, wonders and miracles are performed [as mentioned above].
[This teaching I wrote at first by myself, and several things are found in it more explained. Also, the conclusion of the interpretation of the verse “And you shall eat” is lacking here in his holy language, and what this lacked, that version revealed. Therefore, I copied also this version that I wrote by myself.]
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“And you shall eat eating and be satisfied and you shall praise the name of Hashem your G-d” [Joel 2:26]
One who has gone out from the ta’avah (desire [craving]) for eating can be a man of wonder [miracle worker]. One immersed in the ta’avah for eating, it is a sign that he is a liar. Even a tzadik (righteous person [saintly individual]) who went out from desire but fell from his level and fell to the ta’avah for eating, it is a sign that falsehood came from his mouth. It also indicates that there is judgment upon him above. It is also a sign of poverty.
The matter is: it is written: “And you shall eat and be satisfied and bless” [Deuteronomy 8:10]. Seemingly, from this comes the claim of the evil inclination to eat and be satisfied, to fill one’s soul, and afterward to bless Hashem. But in emmess (truth [divine reality]), our Sages, of blessed memory, said [Brachos 20b]: It is written: “Who shows no favoritism” [Deuteronomy 10:17], and it is written: “May Hashem lift His face to you” [Numbers 6:26]. How shall I not lift face, for I said: “And you shall eat and be satisfied and bless”, and they are precise from an olive’s bulk to an egg’s bulk. This is an amazing hint: if Israel are precise not to eat much, only from an olive’s bulk to an egg’s bulk, they are in the aspect of: “May Hashem lift His face”, and there is lifting of face. But to the contrary, Heaven forbid, they lose divine favor. For when immersed in the ta’avah for eating, there is hiding of face, Heaven forbid [as mentioned above].
It is written: “And I will hide My face and he shall be for eating” [Deuteronomy 31:17]. If they are immersed in the ta’avah for eating, then “And I will hide My face”, Heaven forbid. Lifting of face is the aspect of emmess, as explained in the intentions on the Thirteen Attributes of rectification: emmess is illumination of face. Thus, one immersed in eating is far from emmess, for he is in hiding of face, the attribute of emmess [as mentioned above].
The entire world is nourished from the influx of the Land of Israel, as is known. The Land of Israel receives influx from emmess, the attribute of Jacob, as it is said: “You shall give truth to Jacob” [Micah 7:20]. He is the attribute of tiferes (splendor [divine harmony]), the generality of colors [harmonious divine qualities], the aspect of heavens, fire, and water, also the generality of colors.
This is hinted in the teaching: “A land that eats its inhabitants” [Numbers 13:32], which is difficult [to understand literally]. The spies uttered falsehood, but how is their falsehood written in the Torah, which is emmess? [Zohar Balak 208b]. Perforce, a word of emmess is hinted. “A land that eats”—its eating and influx are from the aspects of its inhabitants, the aspect of “And Jacob dwelt in the land” [Genesis 37:1], the attribute of emmess [as mentioned above]. It is also the aspect of *tefillin*, called splendor, the attribute of Jacob. Hence, the Land of Israel is called “A hind let loose, who gives words of beauty” [Genesis 49:21], as our Sages expounded. The Land of Israel is a hind let loose to ripen its fruits, its influx from the attribute of emmess, the aspect of tiferes, the aspect of *tefillin*. This is “Who gives words of beauty”—for beauty is a term for splendor, the aspect of *tefillin*. Naftali is an anagram of *tefillin* [as mentioned above].
This can also be hinted: “See life with a woman” [Ecclesiastes 9:9]. Woman (אִשָּׁה) is an acronym for A’yala Sh’lucha Ha’noasain imray shefer. This is “See life”, for *tefillin* are called life: “Hashem, upon them they shall live” [Isaiah 38:16], expounded regarding *tefillin*. “And all the peoples of the earth shall see that the Name of Hashem is called upon you” [Deuteronomy 28:10]. This is “See life”, which is *tefillin*, with a woman—an acronym for who gives words of beauty, also the aspect of *tefillin* [as mentioned above].
This is: “A land in which you shall not eat bread in poverty” [Deuteronomy 8:9]. A land that is the aspect of emmess, where one is in illumination of face and does not choose delicacies. Thus, “not in poverty,” due to poverty, shall you eat bread in it, and not other delicacies. Rather, because he is in the aspect of emmess, divested from the ta’avah for eating, he chooses only bread. Hence, the Land of Israel is called the Land of the Living, because its influx is from the attribute of Jacob, of whom it is said: “Our father Jacob did not die” [Taanis 5b]. He is also the aspect of *tefillin*, called life [as mentioned above].
One who holds the attribute of emmess has livelihood in abundance. For the influx is from the attribute of emmess [as mentioned above]. Truth stands [Shabbos 104a]. Our Sages expounded [Pesachim 119a] on: “And all the standing” [Genesis 14:16]—this is a person’s money that sustains him. This is truth: one who holds the attribute of emmess, his money sets him on his feet, and his livelihood is in abundance. But falsehood does not stand, for it is in hiding of face, the attribute of emmess [as mentioned above].
For any trouble, Heaven forbid, that comes, a fast is decreed. Since Israel are in trouble, they are in hiding of face, the aspect of dinim (judgments [divine strictness]). Thus, a fast is decreed to break the ta’avah for eating. Then there will be illuminations and lifting of face, the aspect of sweetening and nullification of dinim [as mentioned above]. “How shall I not lift face, for they are precise” [as mentioned above].
With this, you will understand wonders in our Sages’ words [Brachos 24b] on: “And your life shall hang” [Deuteronomy 28:66]—“this is one who hangs his *tefillin*.” [Menachos 103b]: “This is one who buys from the baker.” Both are one thing. Since he hangs his *tefillin*, damaging the attribute of emmess, he is in hiding of face, his influx is diminished, his sustenance constricted, and he must buy from the baker. Hence, it is written of the Land of Israel: “The eyes of Hashem your G-d are always upon it” [Deuteronomy 11:12]. The Land of Israel, the attribute of emmess, “the eyes of Hashem are always upon it” [as mentioned above].
When the tzadik eats to satisfy his soul, not out of physical desire, he is in lifting of face, nourished from the attribute of emmess. When, with the power of this eating, he gives thanks and praises Hashem, words of emmess emerge, the aspect of Jacob, the attribute of tiferes, the generality of colors, the aspect of heavens, fire, and water, and also the Land of Israel, whose influx is from the attribute of Jacob [as mentioned above]. With this power, he becomes a partner with G-d to create heavens and earth in the aspect of emmess, with his holy words that flow in the aspect of emmess [as mentioned above].
This is what we said: the Land of Israel is “A hind let loose”. This is “Who gives words of beauty”, for one nourished from the Land of Israel, a hind let loose, the aspect of emmess, gives “words of beauty,” a term for tiferes, words of emmess. Thus, he can create heavens and earth, also from the attribute of emmess [as mentioned above]. “And to say to Zion, you are My people” [Isaiah 51:16]—“do not read My people but with Me: ‘What I have done, created heavens and earth with My speech, so too you,’ with speech” [Zohar Introduction 5a]. With words of emmess, one can create heavens and earth.
This is “And to say to Zion”—through words of emmess, the aspect of words of Zion, words of the Land of Israel, the aspect of emmess. Through this, “You are My people”—“do not read My people” [as mentioned above]. Since he can create new heavens and earth, he can perform wonders in heavens and earth. For Hashem guides His world by nature, and nature is by the guidance of the spheres. Since the tzadik can create new heavens, he changes all the spheres, creates a new nature, and can perform wonders, changes of nature [as mentioned above].
This is “And you shall eat eating and be satisfied”. Whatever you eat, little or much, you will be satisfied and not immersed in the ta’avah for eating. Then you will be in lifting of face, nourished from the attribute of emmess. “And you shall praise the name of Hashem your G-d” [Joel 2:26] [as mentioned above]. Then you will be partners with G-d to create heavens and earth, “Which He did with you to work wonderfully” [Joel 2:26] [as mentioned above]. Then: “And My people shall never be ashamed” [Joel 2:27]. Since you are in the aspect of emmess, the generality of colors, you need not be ashamed, which is the generality of colors among fallen attributes. Therefore, “And My people shall never be ashamed”.
This is: “And I will give grass in your field for your cattle, and you shall eat and be satisfied” [Deuteronomy 11:15]. Grass is numerical value seventy-two [עֵשֶׂב: ע=70, ש=300, ב=2], referring to the seventy-two שִׁין (shin [three-pronged letter, symbolizing the Patriarchs]), the colors [Zohar Beraishis 25b, Tikkunim 51]. This is “In your field for your cattle”—you shall plunder your animality. “And you shall eat and be satisfied”—to eat and be satisfied, only to suffice in little. Then “And I will give grass” [as mentioned above].
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