Likutay Moharan - Handwritten Manuscripts #5 - regarding Torah 13

Likutay Moharan - Handwritten Manuscript: #5

Additions to Torahs from Our Rebbe’s Handwritten Manuscript, of Blessed Memory

[This Torah was printed in a slightly different style in section 13, and there too it is the language of our Rebbe, of blessed memory, as I heard from his holy mouth in the holy tongue, when I was sitting at his book being written, and he told me word for word in the holy tongue. However, a few minor things he told me in the Ashkenazi tongue, and I wrote them in the holy tongue. And this Torah that I found now is his own handwritten manuscript, and there are some differences between them, as above. Thus, I copied it, and this is it]

It is stated in the Zohar, “The spirit descends to calm the heat of the heart” [Zohar, cf. Pinchas]. This is the aspect of *tzedakah* [charity], which is a generous spirit. Through it, they cool the heat of the desire for wealth. And this is the aspect of “He will restrain the spirit of princes” [Psalms 76:13], that the spirit diminishes the desire for nobility and wealth. And when the spirit descends, the heart receives it with the joy of the melody of Levi, this is the aspect of commerce in faith, that he is joyful in his portion and does not hasten to become rich. For melody is commerce, as it is written, “Raise a song and strike the drum” [Psalms 81:3]. And joy is that he is joyful in his portion. And this is the aspect of *ketores* [incense], an expression of binding (קשר [kesher]), that binds the heat of the heart with the spirit. [And this is] “Oil and *ketores* gladden the heart” [Proverbs 27:9]. And this is the aspect of “They shall place *ketores* before Your anger” [Deuteronomy 32:22], that through the aspect of the aforementioned *ketores*, the aspect of “By the sweat of your brow you shall eat” [Genesis 3:19] is nullified. And this is the aspect of the revelation of the *Mashiach* [Messiah], when the desire for wealth will be nullified, as it is written, “Each man will cast away his idols of silver and his idols of gold” [Isaiah 2:20]. And this is the aspect of “The spirit of our nostrils, the *Mashiach* of Hashem” [Lamentations 4:20]. And as long as this idolatry of wealth exists in the world, there is wrath in the world. And according to the nullification of this idolatry, so kindness is drawn into the world. And this is the aspect of “And He does kindness to His *Mashiach*” [Psalms 18:51]. And when this kindness is revealed, *da’as* [knowledge] is drawn, which is the building of the House, as it is written in the Zohar, “The right hand is prepared to build the House of the Sanctuary” [Zohar, Pinchas], in the aspect of “And I, in the abundance of Your kindness, will enter Your House” [Psalms 5:8]. For *da’as* is the aspect of the House, as our sages said, “Whoever has knowledge, it is as if the Temple was built in his days” [Berachot 33a]. For *da’as* is given between two letters, and the Sanctuary is between two letters. And this is the aspect of the revelation of the Torah in the future to come, as it is brought in the Zohar, that in the future the hidden ancient Torah will be revealed [Zohar, Vayera 119a]. For the essence of receiving the Torah is through the intellect, as it is written, “A city of warriors, a sage ascended” [Proverbs 24:5], which is Moshe, the *Mashiach*. And one who is in the aspect of Moshe, the *Mashiach*, as above, can receive the Torah. Also, one who is in this level of the aspect of Moshe, the *Mashiach*, the aspect of a sage, as above, can draw the illumination of the Torah to teach other people. For the revelation of the Torah comes from the union of Father and Mother, as it is written, “Listen, my son, to the instruction of your father, and do not forsake the Torah of your mother” [Proverbs 1:8]. And their union is from the elevation of the souls of Israel in the aspect of female waters. And the sage can take the souls in the aspect of “And a sage takes souls” [Proverbs 11:30]. And through this, the union gives birth to the Torah, which is the Tree of Life. And this is the aspect of “The fruit of the *tzadik* is a Tree of Life, and a sage takes souls”. And when the sage ascends with these souls in the aspect of “A city of warriors, a sage ascended”, then “And strength descends, her fortress” [cf. Proverbs 24:5]. And a soul is the aspect of will, that all these people who come to the sage of the generation, each and every one has some will. And the *tzadik* takes all the wills and ascends with them. And afterward, “And strength descends, her fortress”, in the aspect of “And the creatures run and return” [Ezekiel 1:14]. Running in the elevation of the souls, and returning in the return of the souls with the revelation of the Torah. And this is what is brought in the Zohar, running is Nuriel, and returning is Metatron, the minister of the face, who is inscribed with the name Moshe, who is the *Mashiach*, who is the spirit of our nostrils [Zohar, Pinchas], through whom the heat is calmed. And this is that Moshe calmed, that he calms the idols of silver and gold. Running is the will, which is the soul, and returning is Moshe, who receives the Torah.

And this is the meaning of the verse, “G-d of Hosts, return, please, look from heaven and see” [Psalms 80:15]. The language seems redundant, “look and see,” but know that the essence of seeing is due to the power of sight striking the object seen, and the power of sight returns due to the striking to the eyes, and the object seen is formed in the eyes. And then the eyes see the object seen, for seeing brings the object into the eyes. But when the object seen is distant, then before the power of sight reaches the object seen, it scatters in the air and becomes clouded, and it does not reach with striking upon the object. And through this, the sight does not return to the eyes, and then the eyes do not see, for the essence of seeing is due to the striking. And this is “Return, please, look from heaven”, that He should return the looking that He looks from heaven upon us, return it through the striking, return the sight to His eyes, and then “And see”, for the seeing is through the return of the looking. And this is the aspect of “And the creatures run and return”, that is, the Torah, which is life, running in the aspect of looking from above to below, and returning in the aspect of the striking of the sight upon the object seen, and it returns to the eyes and is formed in the eyes. For the eyes are like a flying mirror in which everything standing opposite them is seen. And the Torah is תנתא (tanta), which is the three colors of the eye, and the pupil of the eye. And this is that the Torah is called בראשית (Bereishis), there the heads, there the daughter of the heads, “These are the heads of their fathers’ houses” [Exodus 6:14], that the fathers are the three colors of the eye, there the pupil of the eye. Thus, when a sage brings Torah, as brought above, it follows that he brings the power of sight of the *hashgachah* [providence] of Hashem upon us, as above. And through our being close to the Torah, it follows that we are close to the power of sight, and through this the power of sight returns to His eyes, and we are seen and formed in His eyes, which are like mirrors of Hosts, as it were. But the nations of the world, because they are distant from the Torah, they are distant from *hashgachah*, and His *hashgachah* does not reach them with striking. Thus, it follows that the sight does not return to His eyes, and they are not formed in His eyes. Thus, His *hashgachah* over the nations is in half the sight, in the aspect of running and not in the aspect of returning, for the return of sight is due to striking, and striking is only on something close and not on something distant.

And this is what is brought in the fast, the deed of Rabbi Yonah, when the world was in need [*of rain], that is, of Torah, as it is written, “My teaching will drip like rain” [Deuteronomy 32:2]. He said, I will go and bring with coins a ferry, crossing. Crossing is the aspect of עב ([av] cloud), coolness; ריו ([riv] heat), as is known. With coins is the aspect of the desire for wealth, that is, he goes to calm the desire for wealth, as above. And he stood in a deep place, in a hidden place, that is, through calming the desire for wealth, he merited a deep place, which is the aspect of *chesed* [kindness], like the appearance of the sun, deeper than the shade. And *chesed* is the light of day, as it is written, “By day, Hashem commands His *chesed*” [Psalms 42:9]. And through *chesed*, he merited the building of the House, the aspect of intellect, as above. And this is a hidden place, which is the Temple, which is the intellect, as it is written, “And to the hidden ones, *chochmah*” [Job 28:21]. And he was covered with a sack, this is the aspect of taking the souls to elevate them, as above, “A sage takes souls”. And the generality of souls are called a sack, for they are refined from the drink of the stream, in the aspect of “And He satisfied your soul with splendor” [Isaiah 55:2]. And through this, rain comes, that he drew the Torah below, as above, in the aspect of “And strength descends, her fortress”. And there are four creatures in the aspect of the soul, and four creatures in the Torah, bearing the throne: lion, ox, eagle, man. Lion [in the aspect of] the soul is the aspect of “I roared, myrrh with my perfume” [Song of Songs 5:5]. Myrrh is the aspect of the bitterness of the soul, in the aspect of “And her soul was bitter to her” [1 Samuel 1:10], this is the aspect of damage to the soul, damage to the will. When he desires a thing of desire, this will is damage and bitterness to the soul. And now, when this man comes to the sage of the generation with a good will, with a good soul, the *tzadik* takes all the wills and gathers them one by one to elevate them, as above. And then he gathers also the wills, the souls that fell, and this is the aspect of lion, an expression of gathering (לקט [laket]), that he gathers myrrh, the bitterness of the soul, with my perfume, with the good will that elevates a good scent. And the ox in the aspect of the soul is the polished light that is added [to the soul through] the gathering, that the scattering of the soul was gathered, and then [the soul shines more], for when the will does not shine, then the soul is in the aspect of “And a hungry soul” [Proverbs 27:7]. For the essence of hunger is due to the absence of light, as our sages said, “And He afflicted you and made you hungry and fed you the manna” [Deuteronomy 8:3], from here [*that] the blind one is not satisfied, for the essence of satisfaction is due to the light that he sees with his eyes. And through not seeing, his soul, that is, his will, is not filled, for “The sight of the eyes is better than the wandering of the soul” [Ecclesiastes 6:9]. And when he polishes his soul with the splendor of light, then “And a hungry soul is filled with good” [Proverbs 27:7], in the aspect of “And He satisfied [your soul] with splendor”. And this is the aspect of ox, an expression of looking (שור [shur]), in the aspect of “The sight of the eyes is better than the wandering of the soul”. Eagle in the aspect of the soul is the renewal that the soul is renewed in its elevation, in the aspect of gestation, this is the aspect of “Your youth will be renewed like an eagle” [Psalms 103:5]. Man in the aspect of the soul is the aspect of “And the man became a living soul” [Genesis 2:7], for the man is the aspect of poor and rich, as it is written, “Man was made in Our image, rich; in Our likeness, poor” [cf. Genesis 1:26]. And when the souls are gathered, then they are in the aspect of man, great and small souls, in the aspect of poor and rich, for not all wills are equal, for there is one who desires a great thing, and one who desires a small thing. And the lion in the Torah, the Torah is called strength, “What is stronger than a lion?” [Judges 14:18]. And ox is the aspect of “Princes will sing” [cf. Psalms 68:26]. And eagle is the aspect of the renewal of the Torah, in the aspect of “Will be renewed like an eagle”. And man is the aspect of “This is the Torah of man” [Numbers 19:14], for it has light and heavy [commandments], and it has a complete stature, 248 limbs and 365 sinews. And the throne of the creatures of the soul is the soul of the sage, that the soul of the sage is covered with those souls, in the aspect of “And he was covered with a sack”. For it is precious above pearls, for because it is precious, it is from within and within, and all the souls become garments for it. And the throne of the creatures of the Torah are ancient things that the Ancient of Days covered, in the aspect of “And to the covered, ancient” [cf. Isaiah 23:18]. And they cover themselves in the stories of the Torah. And the man sitting on the throne is the sage who is the master of the soul, in the aspect of “If you are a master of the soul” [cf. Proverbs 16:32]. And the man on the throne of the Torah is the Ancient of Days, in the aspect of “And the Ancient of Days sat” [Daniel 7:9]. And the wheels are the bodies, for the essence of the actions of the bodies is only from the creatures in the soul, that the soul shows its actions through the limbs of the body, and the body has no independent motion, but all is through the soul, through the powers of the soul. And the wheels in the Torah are the bodies of the laws. And this is “When they go, they go, and when they stand, they stand” [Ezekiel 1:21]. And the four wheels in the body are the four elements. And the four wheels in the Torah are the four types among students: sponge, funnel, strainer, and sieve. And this is what Rabba bar Bar Chana said, “The sailors told me” [Bava Batra 73b], that is, those who draw the Torah to this world, between wave and wave, three hundred parasangs, three hundred parasangs. These are the sages of the generation who are in the aspect of “In three things” [Jeremiah 9:23], as it is written, “Let him not boast in his wisdom, nor in his might, nor in his wealth, but in this…”. And it is written, do not read מה (what) but מאה (hundred). And these sages are between wave and wave, that is, they connect all the souls in the aspect of “And a sage takes souls”, as above. And souls are wheels, in the aspect of circles, as is known.

One time we were going on the way, that is, we went and entered to arouse the union called the way, as it is written, “My ways and my lying down” [Psalms 139:3]. And we lifted the wave, that is, we lifted the souls upward in the aspect of “A city of warriors, a sage ascended”. For the essence of the elevation of the souls is through the sage, as above. And the height of the wave, three hundred parasangs, that is, the elevation of the souls upward is only through the sage who is in the aspect of three hundred parasangs. Until we saw [*in] her square, that is, we caused a supernal union. And this [*in] her square is the aspect of union, as it is written, “My ways and my lying down”. And the *Shechinah* is called at the time of union a small star, as brought in the Zohar, Parashat Pinchas, that she became a small point from love, then her husband joined with her, see there [Zohar III, 250b]. That it was made like scattering forty grains of mustard seed, as brought in Parashat Pinchas. And this creature, when she was pregnant, was sealed and could not give birth until a serpent came and bit her, then she opened, and blood came out from her, and he drank the blood. And this is the aspect of a mustard seed, that is, the aspect of a drop of blood like a mustard seed that comes out from her due to the bite in the house of the seed. A seed is the house of the seed. And afterward, she gave birth, and this birth is the Torah, as above. And this Torah goes the way of forty, that is, the aspect of the other creatures, which are forty to each side, ten, as brought in Parashat Pinchas, “And in the first month” [Numbers 28:16], etc. And this is the aspect of forty grains, the aspect of forty creatures. And if we lift more, it is they lighten from the vanity, for there is vanity that there are *tzadikim* who receive as the deeds of the wicked, and the same applies to the opposite. And through this vanity, many became corrupt, seeing a *tzadik* and it is bad for him, a wicked person and it is good for him. But this is because the world is judged according to its majority, and then *tzadikim* are caught in the sin of the generation, and the same applies to the opposite. And if we lift many souls, then certainly it would be lightening, an expression of leniency, from the vanity, that is, through the majority of the world being good, through this it would be good for the *tzadikim*, and this vanity would not be so harsh on the *tzadikim*. And the wave casts a voice to its companion, one who left something in the world that you did not wash away, and I will come and destroy it, that is, afterward, when all these souls return from the gestation above, then they arouse one another and say to one another and remind one another, my brother, perhaps you left something in this world that still rules over you, and you cannot overcome it. And I will come and destroy it, that is, I will consume that thing from you. And he answered him, go out and see the might of your Master, who is the sage above. See how great his power is, that even as much as the width of a thread of sand, there is none that passes, per Rabbi Shimon, even as much as the width of a thread, I cannot go out beyond the sand. That is, you ask me whether I left something in the world that I have not yet repaired. Know, my companion, that I am still sunk in all the desires, and I have not yet gone out from the sand to the holy, even as much as a thread. And this is known to you, that one who is in the profane is in the aspect of cannot come to the holy. And this is the aspect of as much as the width of a thread of sand, there is none that passes, that is, one who is in the profane, even as much as a thread, through this there is none that passes, he cannot come in the aspect of gestation, as it is written, I who am sunk in the sand, that I could not go out from the sand to the holy, even as much as the width of a thread, as it is written, that I am not worthy to come to the holy in the aspect of gestation. But go out and see the might of your Master, that is, the power of the sage, that his power is so strong that even my soul he elevated in gestation. And this is “And the glory of Hashem was revealed” [Exodus 40:34], this is the aspect of *chochmah*, as it is written, “Sages will inherit glory” [Proverbs 3:35], in the aspect of the Temple, as it is written, “A throne of glory, exalted from the beginning” [Jeremiah 17:12]. Through this, “And all flesh together saw” [Isaiah 40:5], saw is the aspect of drawing the Torah, which is תנתא (tanta), as above. All flesh together is the aspect of gathering all the souls in the aspect of “A sage takes souls”, as above. For by the mouth of Hashem all this was done through a generous spirit, as above, which is by the mouth of Hashem, as our sages said, “By your mouth, this is *tzedakah*” [cf. Bava Batra 9b].