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Torah 58 - Well and Cloud and Manna, All Returned in the Merit of Moshe
[In the language of our Rebbe, of blessed memory] It is stated in the Zohar Bereishit (32b): Three go out from one, one stands in three, one on between two, two suckle one, one suckles to several sides.
1. That is, for the well, cloud, and manna, all returned in the zechut [merit] of Moshe, as our Sages, of blessed memory, said [Ta’anit 9a]: "And I cut off the three shepherds in one month" [Zechariah 11:8]. And did they die in one month? And they resolved, that with the departure of Aharon and Miriam, the cloud and well departed, and they returned in the zechut of Moshe. And when Moshe departed in the month of Adar, then the well, cloud, and manna departed, and it is as if all three died in one month. And this is: Three go out from one, that is: well, cloud, and manna were for one, for Moshe.
2. And Moshe, his soul was included from the three patriarchs, and he had power to draw these three abundances. Well of living water [Genesis 26:19], this is the aspect of Avraham, waters of chesed [kindness]. And Avraham began to dig wells. And cloud, this is the aspect of Yitzchak, the aspect of: "Darkness, cloud, and thick darkness" [Deuteronomy 4:11]. "And his eyes were dim from seeing" [Genesis 27:1]. And manna, this is the aspect of Yaakov, the aspect of: "To feed Yaakov His people" [Psalms 78:71]. And Moshe, who was included from the patriarchs, it is said about him: "And Moshe sat by the well" [Exodus 2:15]. And it is written about him: "And Moshe went into the midst of the cloud" [Exodus 24:18]. And it is written about him: "And Moshe said unto them: It is the bread" [Exodus 16:15], it precisely refers to Moshe himself, that in his zechut they ate the manna. And in the future, at the time of the resurrection, Moshe will arise included from the three patriarchs as before: "That which hath been is that which shall be" [Ecclesiastes 1:9], the aspect of: "Behold, thou shalt sleep with thy fathers; and arise" [Deuteronomy 31:16], that he will arise in the resurrection included from the three of them. And this is: One stands in three.
3. And with the power that he was included from the patriarchs, he fought against Amalek, in the aspect of: "A sword of vengeance, vengeance of bris [covenant, referring to sexual purity]" [Leviticus 26:25] [Zohar Beshalach 66a]. For the patriarchs are bris, the aspect of: "And I will remember My bris with Yaakov" [Leviticus 26:42]. And Amalek defiled their bris, in the aspect of: "Who met thee by the way" [Deuteronomy 25:18]. And this is: And one on between two, this is the war of Amalek, that it is said about it: "And Aharon and Chur supported his hands from one side one and from the other side one" [Exodus 17:12].
4. And with this that he subdued the shell of Amalek and repaired the bris [covenant, referring to sexual purity], he merited the aspect of: "And it shall be double bread for what they gather day by day" [Exodus 16:5]. And Yosef, who merited the bris, it is written about him: "And he made him ride in the second chariot" [Genesis 41:43], that is, second for what they gather day by day. That through bris one merits double abundance. And this is: Two suckle one, that the aspect of Shabbat receives from Yosef double bread, that is, "Mishneh Torah [Second Torah]" [Deuteronomy 17:18], the aspect of: "And I was daily His delight" [Proverbs 8:30]. And the aspect of Shabbat influences to the other worlds, in the aspect of: "And the Shabbat produce of the land shall be for food for you" [Leviticus 25:6].
5. And this is, for through knowledge come the three above, which are: eating, drinking, and clothing. For in it are included: "Come ye, eat of my bread" [Proverbs 9:5], the aspect of eating, the aspect of manna included in the knowledge of the Torah. Drinking included in knowledge, in the aspect of: "Ho, every one that thirsteth, come ye for water" [Isaiah 55:1], which is the well, the aspect of: "And flowing from within thy well" [Proverbs 5:15]. Clothing, in the aspect of: "Apparel for thee, thou shalt be an officer unto us" [Isaiah 3:6 [possible error in original citation]]. "When I put a cloud for His garment" [Job 38:9]. And the main existence of the knowledge is through the patriarchs, who are: chesed [kindness], gevura [strength], tiferet [beauty]. Chesed, that is, the aspect of Avraham, that is, that one needs to teach his wisdom to others and to draw them near under the wings of the Shechina [Divine Presence]: "And the law of chesed is on her tongue" [Proverbs 31:26]. And our Sages, of blessed memory, said [Sukkah 49b]: This is one who studies in order to teach it. And this is the aspect of: "And the souls that they had made in Charan" [Genesis 12:5]. Gevura, this is the aspect that he precedes his fear of sin to his wisdom [Pirkei Avot 3:9]. Tiferet, this is that he is precise how to bring out his wisdom that they should not be despised, in the aspect of: "The words of the wise man’s mouth are gracious" [Ecclesiastes 10:12]. And this is: One stands in three.
6. And when the wisdom is in its existence and in its completeness, then it is in the aspect of: One on between two, that he can fight the wars of Hashem, in the aspect of: "Wisdom is better than weapons of war" [Ecclesiastes 9:18]. And then, when he subdues all the adversaries who pursue the weak in strength in Israel and brings them into the service of Hashem, blessed be He, through this he merits to renew innovations of Torah on Shabbat on one two, in the aspect of double bread, the aspect of Mishneh Torah [Second Torah], the aspect of: "A flying scroll" [Zechariah 5:1], in the aspect of: Two suckle one as above, the aspect of: "A two-edged sword" [Psalms 149:6]. Through the sword of vengeance [Leviticus 26:25] as above, one merits double, the aspect of: "Double bread." And Shabbat sends its lights to all the levels, in the aspect of: One suckles to several sides. And heals healings of the soul and healings of the body, in the aspect of: "But his Shabbat he shall pay, and heal he shall heal" [Exodus 21:19], two healings through Shabbat.
7. And this is that the wise man influences "double bread" above, for through his zechut [merit] he also merited the portion of his fellow, as our Sages, of blessed memory, said [Chagigah 15a]: If he merited, he takes his portion and the portion of his fellow. And when the day of Shabbat comes, and his soul is included in the Shabbat, in the aspect of: "For in it He rested and was refreshed" [Exodus 31:17], then he gives double bread to the day of Shabbat as above.
8. And through the illumination of Shabbat, the world is aroused to teshuva [repentance] from love, for Shabbat is the aspect of teshuva, the aspect of: "And thou shalt return unto Hashem thy G-d" [Deuteronomy 30:2]. And the teshuva is from love, the aspect of: "Love in delights" [Song of Songs 7:7]. "If thou call the Shabbat a delight" [Isaiah 58:13]. And teshuva from love, this is the aspect of: "Double bread," as the saying of our Sages, of blessed memory: Here from love, here from yirah [fear] [Sotah 31a] [It is stated there: Greater is the one who does from love more than the one who does from yirah, for this endures for a thousand generations and this for two thousand generations]. Through teshuva from love, one does chesed [kindness] to two thousand.
9. And then all the kosher of the generation are healed, in the aspect of: "And he shall return and be healed" [Isaiah 6:10]. "Surely our diseases he did bear" [Isaiah 53:4]. Also, they become honored in the eyes of creatures, in the aspect of: "How beautiful and how pleasant art thou" [Song of Songs 7:7], through love in delights as above. For before, they were in the aspect of: "He had no form nor comeliness" [Isaiah 53:2].
10. And when the kosher of the generation are beautified and honored in the eyes of all, then each one according to his kosherness can understand that already the wise man of the generation has influenced on the day of Shabbat "double bread" above, for each one and one according to his kosherness, so he receives beauty and splendor and is magnified so in the eyes of creatures. And the beauty and the greatness is a mark and sign and impression on the Mishneh Torah [Second Torah] above, in the aspect of: "Mount Zion, the uttermost parts of the north" [Psalms 48:3]. Mount, this is the aspect of greatness, as the saying of our Sages, of blessed memory [Sanhedrin 107a]: On "Flee ye birds to your mountain" [Psalms 11:1], this is kingdom and greatness. That the greatness is a mark and sign "on the uttermost parts of the north," "on the curves of thy thighs" [Song of Songs 7:2], hidden Torah [Sukkah 49b]. And this is: "If thou turn away thy foot from the Shabbat" [Isaiah 58:13], through teshuva [repentance] that comes from the aspect of Shabbat, the uttermost parts of the north are drawn, and this is thy foot. And each one according to his kosherness, so is marked and signed with him in order to receive afterward within the marks of the greatness, the uttermost parts of the north above. For the greatness of the kosher of the generation is the aspect of vessel to the renewal of the Torah in the aspect [see above after the saying in Torah 58 in the word that belongs to above].
11. And these kosher of the generation need to contemplate very much in the splendor and beauty and the greatness that comes to them, that they should not stumble in pride. For sometimes, when the generation do not guard their mouth, then there is no ability in their hand to receive the aspect of Shabbat above, for Shabbat depends on guarding the speech, in the aspect of: "And speak a word" [Isaiah 58:13], that thy speech of Shabbat should not be like thy speech of weekday [Shabbat 113b]. And then, when they do not guard their mouth, then even though the wise of the generation influence the Shabbat, the teshuva [repentance] above, it is nifgam [damaged] with them, the illumination of the teshuva. And then the splendor and beauty and the greatness that comes to the kosher of the generation is nifgam, and they become proud: "The sin of their mouth, the word of their lips, and let them be taken in their pride" [Psalms 59:13]. Through the sin of speech, they are caught in the sin of pride. And this is exile of the Shechina [Divine Presence], that is, the greatness, which is the aspect of malchut [kingdom], the aspect of Shechina, is nifgam and becomes pride. And this is the interpretation [Shabbat 31a]: Why are the heads of the Babylonians round? Because they have no wise midwives in Babylonia, that is, the generation who pogmim [damage] in speech, the aspect of: "For there Hashem confounded the language of all the earth" [Genesis 11:9]. Round, that is, segel galut [treasure of exile], segel [segula (-propitious)], this is the aspect of the splendor and the malchut, the aspect of: "Segulat melachim [The segula of kings]" [Ecclesiastes 2:8], exile of the Shechina as above, that the aspect of malchut is nifgam with them in exile, that is, that the splendor is nifgam with them, and they are caught in haughtiness. And this is what he answered them: Because they have no wise midwives, midwives, this is the aspect of Shabbat above, the aspect of: Those who taste it merit life, the aspect of teshuva above, the aspect of: "Turn ye and live" [Ezekiel 18:32], the aspect of healing, as it is written: "And heal me and let me live" [Isaiah 38:16], that they do not receive vitality, the aspect of Shabbat above, because of the wise of the generation, from the wise men of the generation above, the aspect of Moshe above. For it is impossible for them to receive Shabbat, the aspect of teshuva, from the wise above except through guarding the speech as above. But the generation who are the aspect of Babylonians as above, who do not receive vitality of Shabbat as above, through this, their heads, who are the kosher of the generation, segel galut, the splendor and the greatness with them in exile, that is, that the aspect of malchut is nifgam [damaged].