Likutay Moharan - Torah-teaching 74

74

Be exalted above the heavens, G-d, above all the earth Your glory

Be exalted above the heavens, G-d, above all the earth Your glory [Tehillim 57:6]

[In the language of the companions] Behold, every person must effect healing for his soul, that is, to raise it to the place of its root [Zohar Pekudei 223b]. And with what? Behold, there are two kinds of judgments: judgment of defilement, the aspect of the serpent that injected filth into Chava [Shabbas 146a, Mishlei 3:18], and dina kadisha [holy judgment], as it is written: "Whom Hashem loves, He reproves" [Mishlei 3:12]. And the beginning of approaching is distancing, as our Sages said, of blessed memory: Whoever justifies himself below, they justify the judgment upon him above [Taanis 8a]. And this is the aspect of small intellect, and it is the aspect of "Avraham begot Yitzchak" [Bereishis 25:19], for Avraham is chesed [kindness], and Yitzchak is gevura [strength], "fear of Yitzchak" [Bereishis 31:42], as it is written: "In strengths, the salvation of His right hand" [Tehillim 20:7]. And this is what is said: "For His kindness has overwhelmed us" [Tehillim 117:2]. And this is because Yitzchak is the aspect of G-d, as it is written: "Laughter G-d has made for me" [Bereishis 21:6]. And he comes from the aspect of Sarah, the attribute of Malchus [kingship], as Rashi explained: that she is called Sarah because she ruled over all the world [Bereishis 17:15, Berachos 13a]. And judgment of kingship is judgment [Gittin 10b, Tikkunei Zohar 17]: righteousness, holy kingship, as it is written: "And Malki Tzedek, king of Shalem" [Bereishis 14:18]. And this is the aspect of smallness [Bereishis 27:1], and it is the aspect of darkness [Bereishis 1:2], and it is the aspect of the soul, as it is written: "My soul desires You in the night" [Yeshayahu 26:9] [Zohar Lech Lecha 83a].

And every person must go from smallness to greatness. And when he comes to greatness, it is the aspect of "And the eyes of both were opened" [Bereishis 3:7], and Rashi explained: on the name of chachma [wisdom] it was said. As it is written: "And G-d saw the light that it was good" [Bereishis 1:4], and there is no good but Torah [Scripture] [Berachos 8a]. And these two aspects are the aspects of Hoshana Rabba [Great Hoshana] and Simchas Torah [Rejoicing of the Torah], which are the aspects of Yitzchak and Yaakov. For Hoshana Rabba is the aspect of speech without knowledge, and it is the aspect of willow, for willow resembles lips [Tanchuma Emor, Zohar Tzav 32a, Zohar Pinchas 256a]. As it is stated in the holy Zohar: There is one who studies in the Torah and stammers in it with stammering, that he does not know every word, and that word ascends above, and the Holy One, Blessed be He, rejoices in that word and receives it and plants branches of that stream, and great trees are made from those words, and they are called willows of the stream [Zohar Kedoshim 85b]. And Simchas Torah is the aspect of speech with knowledge, and it is the vitality of the soul, as it is written in the Zohar: Fortunate are those who know the ways of the Torah and strive in it in a straight path, for they plant the tree of life above, all of which is healing, as it is written: "Sun of righteousness and healing in its wings" [Malachi 3:20]. For the sun is the aspect of Yaakov, the aspect of speech with knowledge, and it is the aspect of the tree of healing. And this is the statement of the verse: "Sun and shield, Hashem G-d" [Tehillim 84:12] [Zohar Bereishis 20a, Zohar Pekudei 224b, Tikkunei Zohar Introduction]. For the aspects of Yitzchak and Yaakov are the aspects of judgment and rachamim [mercy], as it is written: "And the light of the moon shall be as the light of the sun" [Yeshayahu 30:26], for the moon is the aspect of Yitzchak [Midrash Rabba Bereishis 82], and the sun is the aspect of Yaakov [Midrash Rabba Vayeitzei 68].

And a sign that a person may know whether he is in the aspect of judgment of defilement or in the aspect of dina kadisha, the sign of the matter is tefillah [prayer] when there is no nullification of prayer, as our Sages said, of blessed memory: Which are sufferings of love? Any that have no nullification of prayer, as it is said: "Blessed is Hashem who did not remove my prayer and His kindness from me" [Tehillim 66:20]. And tefillah is the aspect of face, as it is written: "And Chizkiyahu turned his face and prayed" [Yeshayahu 38:2]. And this is what is written: "You hid Your face, I was dismayed" [Tehillim 30:8]. And this is what Rashi explained: Because the scoffers of the generation were saying, from Avimelech Sarah became pregnant, the aspect of the side of defilement. And G-d formed the countenance of Yitzchak similar to Avraham, and all admitted that "Avraham begot Yitzchak" [Bereishis 25:19], meaning that the judgment is the aspect of dina kadisha and from the side of Avraham, the aspect of chesed, Yitzchak was born. And in this aspect of judgment, which is the soul, there are two aspects: Yaakov, he is the speech, and the aspect of Esav, he is the dross, and it is the aspect of "A soul when it sins" [Vayikra 5:1]. And this is what Rashi explained: "These are the generations of Yitzchak son of Avraham" [Bereishis 25:19], Yaakov and Esav. And when he comes to the aspect of Yaakov, he is chachma, as it is written: "And he supplanted me these two times" [Bereishis 27:36], and Onkelos translated: and he made me wise. Then the aspect of the soul is healed, as it is written: "Sun of righteousness and healing in its wings". And this is what is written: "The Torah of Hashem is perfect, restoring the soul" [Tehillim 19:8]. And speech without knowledge is called tzedek [righteousness], as it is written: "Righteousness you shall speak" [Tehillim 58:2]. And when he comes to the aspect of Yaakov, it is chachma, it is called tzedaka [charity], and this is the explanation of the verse: "I who speak in charity, mighty to save" [Yeshayahu 63:1]. That is, the soul that was previously without knowledge is saved by means of tzedaka, which is the aspect of speech with knowledge. And this is the explanation of the verse: "Healing it shall be to your navel" [Mishlei 3:8], which is the attribute of Malchus. And when he comes to the aspect of chachma, the soul is rectified, and he raises it to its root. For the drop of the seed of the birth of the soul is drawn from the brain, and the brain is chachma [Tikkunei Zohar, Petach Eliyahu]. And Yisroel ascended in thought first, and thought is chachma, which is the root of the souls of Yisroel and the root of all the worlds, for the root of all is the wisdom of the Torah. For with the Torah the Holy One, Blessed be He, created worlds, and the Torah is called chachma, as it is written: "I am wisdom" [Mishlei 8:12] [Bereishis Rabba 1:1]. And when the soul merits to the wisdom of the Torah, this is the aspect of the renewal of the world, for the renewal of all the worlds was by means of chachma, which is the Torah. And then, when he merits to chachma, then His glory is revealed, which is the main purpose of all the services of man. For the purpose of all the services that man must serve the Creator, blessed be He, is only that His glory be revealed, as it is written: "For My glory I created it" [Yeshayahu 43:7]. And the glory is revealed by means of chachma, as it is written: "And if I am a father, where is My glory" [Malachi 1:6]. And father is the aspect of chachma, as it is written: "Avrech" [Bereishis 41:43], and Rashi explained: father in wisdom. And this is the explanation of the verse: "Be exalted above the heavens, G-d", this is the aspect of Yaakov (as brought elsewhere), when he raises the aspect of the soul, which is the aspect of G-d, dina kadisha, to the aspect of Yaakov, which is the aspect of heavens, the aspect of chachma, then "above all the earth Your glory", then His glory is revealed as above.

[This Torah in this section, I did not hear from his holy mouth, and it is in the language of the companions as above. And the discerning reader will see with his eyes that the language is very stammering, and it lacks much, and also what is written is not in order. Therefore, I said to explain a little according to what I understood from these words written here.] For every person must effect healing for his soul, that is, to raise it to the place of its root, and this is by means of that he toils in the Torah, until he merits to know it and understand it. For there are two kinds of judgments, for there is judgment of defilement, the aspect of the serpent that injected filth into Chava, and there is dina kadisha, the aspect of "Whom Hashem loves, He reproves". And this is the aspect of distancing, which is the beginning of approaching, as our Sages said, of blessed memory: Whoever justifies himself below, they justify the judgment upon him above. That is, when a person desires to justify himself and to approach Hashem, blessed be He, then they justify the judgment upon him, that is, judgments and sufferings are drawn upon him. And these judgments and sufferings appear as distancing, as if they want to distance him from his service, chas v’shalom [G-d forbid]. And in truth, this distancing is the essence of approaching, for these judgments and this distancing are for his good, the aspect of "Whom Hashem loves, He reproves", so that he stand in this trial and strengthen and strive to approach more (see elsewhere [Likutay Moharan 66:4], that obstacles are for the sake of desire, and this is explained further in several places). And therefore, this judgment is the aspect of dina kadisha, only that it is the aspect of small intellect, from where the main grasp of judgment is, as known. And this is the aspect of "Avraham begot Yitzchak", for Avraham is the aspect of chesed, and Yitzchak is the aspect of gevura, the aspect of fear of Yitzchak. That is, this holy judgment, which is the aspect of Yitzchak, is born and drawn from Avraham, which is the aspect of chesed. For in truth, in this judgment, great chesed is clothed, for it is for his good, the aspect of "Whom Hashem loves, He reproves" as above. And this is the aspect of "In strengths, the salvation of His right hand", that within the strengths and judgments, salvation of His right hand is clothed in them, the aspect of chesed, for this judgment is drawn from chesed, the aspect of "Avraham begot Yitzchak" as above. And this is the aspect of "For His kindness has overwhelmed us", that the strengths are kindnesses in truth as above, so that he approach by means of this more to Hashem, blessed be He, as above. But every one must see to sweeten this judgment, for the judgments are from the aspect of small intellect, and every person must go from smallness to greatness, and by means of this he will sweeten the judgment, which is the aspect of Yitzchak. For Yitzchak is the aspect of judgment, the aspect of G-d, as it is written: "Laughter G-d has made for me". For Yitzchak was born from Sarah, which is the aspect of Malchus, as Rashi explained: that she is called Sarah because she ruled over all the world. And Malchus is the aspect of judgment, the aspect of judgment of kingship is judgment. And the main judgment is when it is in the aspect of small intellect, that then Malchus is called tzedek, as known, for righteousness is holy kingship, the aspect of "And Malki Tzedek, king of Shalem". And then, when Malchus is in the aspect of tzedek, then it is the aspect of small intellect, the aspect of judgments, from where the judgment of Yitzchak is drawn, which is the aspect of darkness, the aspect of "And his eyes were dim from seeing" [Bereishis 27:1], which is the aspect of night, the aspect of "And to the darkness He called night" [Bereishis 1:5], and this is the aspect of the soul, the aspect of "My soul desires You in the night". And every person must go from smallness to greatness and sweeten the judgment that comes from the aspect of small intellect. And when he comes to the aspect of great intellect, this is the aspect of "And the eyes of both were opened", and Rashi explained: on the name of chachma it was said. For the main sweetening is by means of chachma, the aspect of great intellect, that is, by means of knowing the Torah. And Torah is light, as it is written: "And G-d saw the light that it was good", and there is no good but Torah. That is, for the Torah is the aspect of light, which is the opposite of darkness, which is the aspect of judgment as above. For by means of knowing the Torah, the judgment is sweetened.

And the sign that a person may know whether he is in the aspect of judgment of defilement or in the aspect of dina kadisha is tefillah when there is no nullification of prayer, as it is said: "Blessed is Hashem who did not remove my prayer and His kindness from me". And hiding of the face, chas v’shalom, that is, nullification of prayer, chas v’shalom, then it is a harsh judgment, chas v’shalom, the aspect of "You hid Your face, I was dismayed". It is found that Yitzchak is the aspect of dina kadisha that is drawn from the side of chesed, the aspect of "Avraham begot Yitzchak" as above. And this is what Rashi explained on this verse: Because the scoffers of the generation were saying from Avimelech Sarah became pregnant, that is, the aspect of the side of defilement, that is, that the judgment of Yitzchak that was born from Sarah was drawn from the side of defilement, chas v’shalom, which is the aspect of Avimelech. And therefore, G-d formed the countenance of Yitzchak similar to Avraham, and all admitted that "Avraham begot Yitzchak", meaning that the judgment is the aspect of dina kadisha and from the side of chesed, Yitzchak was born as above. And the sweetening of the judgment of Yitzchak is by means of chachma, which is knowing the Torah as above, this is the aspect of Yaakov that was born from Yitzchak. For from this aspect of judgment, the aspect of Yitzchak, which is the aspect of the soul as above, two aspects are born, which are the aspect of Yaakov and Esav. Yaakov is the aspect of chachma, the aspect of speech with knowledge, which is the aspect of the sweetening of the judgment of Yitzchak. And Esav is the aspect of dross and complete waste that are drawn and descend from the aspect of judgment, and it is the aspect of "A soul when it sins". And this is: "These are the generations of Yitzchak son of Avraham", and Rashi explained: Yaakov and Esav. For the sweetening of the judgment of Yitzchak is by means of the aspect of Yaakov, which is the aspect of speech with knowledge. For Yaakov is the aspect of chachma, as it is written: "And he supplanted me", and Onkelos translated: and he made me wise. For there is speech without knowledge, and there is speech with knowledge, and these two aspects are the aspect of Hoshana Rabba and Simchas Torah, which are the aspect of Yitzchak and Yaakov. For Hoshana Rabba is the aspect of speech without knowledge, which is the aspect of willow, for willow resembles lips. For as it is stated in the holy Zohar: There is one who studies in the Torah and stammers in it with stammering, that he does not know every word, and great trees are made from those words, and they are called willows of the stream. It is found that willows of the stream are the aspect of speech without knowledge, and this is the aspect of Hoshana Rabba, which is the aspect of judgment, the aspect of fear of Yitzchak, that is drawn from small intellect, and therefore the speech is still without knowledge. But Simchas Torah is the aspect of speech with knowledge, and it is the vitality of the soul, as it is stated in the Zohar: Fortunate are those who know the ways of the Torah, and strive in it in a straight path, for they plant the tree of life above, all of which is healing. And this is the aspect of Yaakov, which is the aspect of chachma, the aspect of great intellect, which is the aspect of healing of the soul, the aspect of "Sun of righteousness and healing in its wings", as it is written: "And the sun rose for him" [Bereishis 32:32]. For the sun is the aspect of Yaakov, which is the aspect of chachma, the aspect of speech with knowledge, which is the aspect of the Torah, the aspect of Simchas Torah, which is the aspect of the tree of healing as above. And this is the aspect of "Sun and shield, Hashem G-d", Hashem G-d, this is the aspect of rachamim and judgment, the aspect of Yaakov and Yitzchak, which are the aspect of sun and shield. And this is the aspect of "And the light of the moon shall be as the light of the sun". For the moon is the aspect of Yitzchak, and the sun is the aspect of Yaakov. And one must sweeten the judgment of Yitzchak, which is the aspect of the moon, by means of the aspect of the sun, which is the aspect of Yaakov, until the light of the moon shall be as the light of the sun. And then it is made from tzedek to tzedaka [root: צדק], the aspect of sun of righteousness and healing. For when Malchus is in the aspect of judgment, it is called tzedek, and when they sweeten it by means of the aspect of Yaakov, then it is in the aspect of tzedaka, the aspect of sun of righteousness, which is the aspect of speech with knowledge, the aspect of "I, Hashem, who speak in charity, mighty to save". For the soul that was previously in the aspect of judgment, in the aspect of tzedek, in the aspect of small intellect, the aspect of speech without knowledge, when it ascends from tzedek to tzedaka, this is its sweetening and its salvation, the aspect of "Who speak in charity and mighty to save" as above. And this is the aspect of "The Torah of Hashem is perfect, restoring the soul", the Torah of Hashem is perfect, that is, the wisdom of the Torah, the aspect of speech with knowledge, this is the main sweetening, which is the aspect of healing of the soul, the aspect of restoring the soul as above. And this is the aspect of "Healing it shall be to your navel", which is said in praise of the Torah, to your navel, this is the aspect of Malchus, the aspect that Sarah ruled over all the world, from where the judgment of Yitzchak is drawn. And the Torah is the healing and the sweetening of this judgment as above.

For when he comes to the wisdom of the Torah [Scripture], the soul is rectified, and he raises it to its root. For the drop of the seed of the birth of the soul is drawn from the brain, and the brain is chachma [wisdom] [Tikkunei Zohar, Petach Eliyahu]. And Yisroel ascended in thought first, and thought is chachma, which is the root of the souls of Yisroel and the root of all the worlds, for the root of all is the wisdom of the Torah. For with the Torah the Holy One, Blessed be He, created worlds, and the Torah is called chachma, as it is written: "I am wisdom" [Mishlei 8:12] [Bereishis Rabba 1:1]. And when the soul merits to the wisdom of the Torah, this is the aspect of the renewal of the world, for the renewal of all the worlds was by means of chachma, which is the Torah. And then, when he merits to chachma, then His glory is revealed, which is the main purpose of all the services of man. For the purpose of all the services that man must serve the Creator, blessed be He, is only that His glory be revealed, as it is written: "For My glory I created it" [Yeshayahu 43:7]. And the glory is revealed by means of chachma, as it is written: "And if I am a father, where is My glory" [Malachi 1:6]. And father is the aspect of chachma, as it is written: "Avrech" [Bereishis 41:43], and Rashi explained: father in wisdom. And this is the explanation of the verse: "Be exalted above the heavens, G-d", this is the aspect of Yaakov (as brought elsewhere), when he raises the aspect of the soul, which is the aspect of G-d, dina kadisha [holy judgment], to the aspect of Yaakov, which is the aspect of heavens, the aspect of chachma, then "above all the earth Your glory", then His glory is revealed as above.