Likutay Moharan - Torah-teaching 78

78

And He gives strength to His king and exalts the horn of His anointed

And He gives strength to His king and exalts the horn of His anointed [1 Samuel 2:10]

[In the language of the friends] Behold, there is in this the aspect of Mashiach [Messiah], Ruach HaKodesh [Holy Spirit], unification of Kudsha Brich Hu [Holy One, Blessed be He] and His Shekhinah [Divine Presence], and tchiyah [resurrection]. The beginning of the creation was in order that His attribute of Malchus [Sovereignty] be revealed. And because of the greatness of His illumination, it was not possible to receive, and He was forced to contract within olamos [worlds], as it is written: "Your Malchus is the Malchus of all olamos" [Psalms 145:13]. That is, that the attribute of Malchus clothed itself within olamos in order that we can receive. And there is no one who will accept upon His Malchus, therefore the souls of Yisroel [Israel] emerge, that they accept upon His Malchus, because there is no king without a people. And from where do the souls of Yisroel emerge? From the world of dibbur [speech], as it is written: "My soul went out when he spoke" [Song of Songs 5:6]. That is, that the souls of Yisroel emerge from the world of dibbur. And the dibbur is the aspect of Malchus, as Eliyahu said, “Malchus is the mouth” [Tikkunei Zohar, Petach Eliyahu]. And aspects of Shekhinah also, because it dwells with them constantly without a moment's break, as it is written: "Who dwells with them in the midst of their impurities" [Leviticus 16:16] (see Yoma 57a and Midrash Rabbah Naso 87:6). And it is the aspect of "Mother of children" [Psalms 113:9]. That is, like the mother goes constantly with her children, and does not forget them, so the dibbur, which is the aspect of Shekhinah, goes with the person constantly, as it is written: "For whenever I speak of him, I surely remember him" [Jeremiah 31:20]. That is, as we said, that the dibbur remembers him constantly and goes with him even to the place of filth.

And this is the aspect of the exile of the Shekhinah, that the dibbur, which is the aspect of the Shekhinah, is in exile, as it is written: "I was mute with silence" [Psalms 39:3] and "Indeed, in silence, righteousness you speak" [Psalms 58:2]. That is, because righteousness this is Malchus K’disha [Holy Sovereignty] as known [Tikkunei Zohar, Petach Eliyahu]. And Malchus, it is the dibbur as above, when it is in exile it is mute. And therefore, with what he damaged he shall rectify, that is, vidui d’varim [confession with words], as it is written: "Take with you words" [Hosea 14:3], that he confess constantly with all his heart "before the face of my Lord." Then, "and return to G-d," that all the words that he damaged will return to their root. And this is the aspect of unification of Kudsha Brich Hu and His Shekhinah, because he unifies the dibbur, which is the aspect of the Shekhinah as above, to the letter ה (Hay [fifth letter of the Hebrew alphabet, representing the Divine Name]).

And this is also what the verse said: "And the glory of G-d shall be revealed, and all flesh shall see together that the mouth of G-d has spoken" [Isaiah 40:5]. That is, when he unifies the dibbur with ה (Hay), which is unification of Kudsha Brich Hu and His Shekhinah as above, then "and the glory of G-d shall be revealed." Glory, this is Shekhinah as known. That is, that the illumination of the Shekhinah is revealed and magnified, which is the aspect of Malchus, because now its light is diminished and its strength weakened, as it is written in the holy Zohar (in Tikkun 6 of the later Tikkunim, 122b): that the Shekhinah cries: "Support me with raisin cakes, etc., because I am sick with love" [Song of Songs 2:5]. That is, love of Yisroel, that I dwell with them even in the midst of their impurities. And this is the exile of the Shekhinah.

But as we said, [by means of] that he rectifies the partzuf [spiritual configuration] of Malchus and unifies the dibbur, which is the aspect of Malchus and aspect of Shekhinah with ה (Hay), the light of the partzuf of Malchus will be revealed and magnified, as it is written: "In the light of the king's face is life" [Proverbs 16:15]. That is, [by means of] that he gives illumination in the partzuf of Malchus he can live, because he draws life from the attribute of Malchus, which is his root as above. And also this is the aspect of Ruach HaKodesh. Because what a person lives, is only because of that he breathes breaths. And what is breathing? That he expels and brings in the ruach [spirit/wind]. And this is the aspect of "The living creatures running and returning" [Ezekiel 1:14]. And therefore, when a person is attached to Malchus K’disha and speaks Torah [Scripture] or tefillah [prayer], he expels and brings in Ruach HaKodesh. And this is "And a new spirit I will put within you" [Ezekiel 36:26]. That is, your innards, when he breathes a breath of holiness, then, "And a new spirit I will put," that is, Ruach HaKodesh.

And this is "And the Ruach of Elokim hovering over the face of the waters" [Genesis 1:2]. That is, when he studies Torah, because mayim [waters] this is Torah (see Taanit 7a, Bava Kama 17a, 82a) as known, then, "And the Ruach of Elokim," which is Ruach HaKodesh "hovering" and covers over him, and he draws spirit of life. Because without Torah it is impossible to live, as it is written (in Tikkunei Zohar Tikkun 13, 27b): If not for the kanfay ray’ah [wings of the lung] that blow on the heart, the heart would burn the entire body. And the lung this is mayim [Zohar Pinchas 218b], and mayim this is Torah. Because when the Israelite man burns in his heart for Hashem, blessed be He, it would be possible to burn the entire body. But when he clothes in the letters of the Torah or tefillah, it protects and saves upon him. And similarly, chas v’shalom [G-d forbid], to the opposite, when he burns to the desires of this world, it would burn also the entire body. But when after that he studies Torah or does a mitzvah [commandment], it protects and saves upon him, and he can live because he draws spirit of life, which is Ruach HaKodesh from the attribute of Malchus which is his root [Berachos 18a].

Because because of that he is cut off from the rope of holiness, from where will he have vitality? And he draws spirit of foolishness because he is attached to "an old and foolish king" [Ecclesiastes 4:13]. And this is what our rabbis said, of blessed memory [Sotah 3a]: A person does not commit a transgression unless a spirit of foolishness enters him. But to the opposite, Ruach HaKodesh enters him. And Ruach HaKodesh is aspects of Malchus as the verse said "And Esther clothed Malchus" [Esther 5:1] and our rabbis expounded, of blessed memory [Megillah 14a]: that she clothed Ruach HaKodesh. And aspect of tchiyah also, as Rashi explained on the verse "And the spirit of Jacob lived" [Genesis 45:27] that Ruach HaKodesh rested upon him. And this is the aspect of Mashiach because it is written by him "Not by the sight of his eyes will he judge" etc. [Isaiah 11:3] but all with Ruach HaKodesh because then the partzuf of Malchus will be rectified in perfection and all the aspect of Malchus will be gathered to its root "And the kingdom will be to G-d" [Obadiah 1:21] "And G-d will be king over all the earth" [Zechariah 14:9] and we can recognize our Creator above all the worlds without any clothing and image and form, as it is written: "For G-d etc. a great king over all the earth" [Psalms 47:3]. That is, when the attribute of Malchus will be great and its light will be exalted because of the rectification of our deeds, then we can recognize our Creator over all, that is, above all the worlds and not like now because now it is in clothing of worlds as above.

And this is: "And He gives strength to His king" that is, when He gives strength and illumination to the attribute of Malchus then "and exalts the horn of His anointed" because every one will rectify the aspects of his Mashiach and will go from level to level little by little until he rectifies the illumination of the partzuf of Malchus in perfection and this is aspects of Mashiach as above.

[Also these words are not arranged nicely, and they are also lacking and according to what is seen the intent from them that he speaks of the greatness of the dibbur of holiness because the dibbur of holiness is aspects of the Shekhinah and it is aspects of the spirit of Mashiach aspects of Ruach HaKodesh, aspects of tchiyah, aspects of unification of Kudsha Brich Hu and His Shekhinah and all this is explained from within the words of the aforementioned Torah only that the words are not arranged properly, and the language is not corrected even though all of them are straight to the understanding and upright to those who find knowledge. Also explained from this Torah that the dibbur goes with the person even to the filthy places like the mother going with the child to every place that he goes and therefore the dibbur is called "mother of children" and this is: "For whenever I speak of him I surely remember him still" that is that even if the person is placed, G-d forbid, in the place that he is even in the lowest level very, even in the filthy places nevertheless by the dibbur he can remind himself in Hashem, blessed be He that is that even if he is in the place that he is if he strengthens also there to speak at least holy dibburim of Torah and tefillah and hisbodidus [solitary meditation] he can remind himself in Hashem, blessed be He even there in the low places, which are aspects of filthy places even if he fell to the place that he fell because the dibbur does not allow him to forget Hashem, blessed be He in aspects of: "For whenever I speak of him I surely remember him still" that as long as there is in him the dibbur of Hashem, blessed be He, which is the dibbur of holiness this dibbur does not allow him to be forgotten from Hashem, blessed be He because the dibbur remembers and reminds him to strengthen in Hashem, blessed be He in the place that he is and understand the matter well from the greatness of the power of the dibbur and it is a wonderful and awesome counsel for who desires truly not to lose his world entirely, G-d forbid.

Furthermore it is explained from this the greatness of occupation with the holy Torah which is the main of the life of the person because if not for the wings of the lung that blow on the heart the heart would burn the entire body and the wings of the lung is aspects of the Torah as above that is because there are in the person two kinds of burnings bonfire of fire, for good and for opposite because sometimes the heart of the Israelite man burns very very for Hashem, blessed be He like burns burns fire but it is too much until that it would be possible to burn the entire body and even though he burns for Hashem, blessed be He nevertheless since it is too much it is not good and it is impossible to cool and contract this enthusiasm, that it be in measure only by the Torah because when he occupies in the Torah the Torah shields upon him, and saves him that he merits to contract the enthusiasm that it be properly and so there is, G-d forbid, to opposite because sometimes the person burns to the desires of this world so much until that also it would burn the entire body, G-d forbid but when he studies Torah it shields upon him and saves him also from the enthusiasm of this evil fire of the desires that wanted to burn him entirely, G-d forbid it is found that without the Torah, G-d forbid the person would not exist at all because he would be burned and nullified from the multitude of the burnings that are in his power to the right too much, or to the left, G-d forbid and this is if not for the wings of the lung, which is the Torah that blow on the heart the heart would burn the entire body by the two kinds of burnings aforementioned and only the Torah saves from this as above. And understand the matters practically]