Likutay Moharan - Handwritten Manuscripts #4 - regarding Torah 62

Likutay Moharan - Handwritten Manuscript: #4

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

When a person sees that the *kelipos* [shells/impure forces] and desires overpower him, then he should fast. And through the fast, the Holy One, Blessed be He, and His *Shechinah* [Divine Presence] are joined back to back, so that the externals do not grasp the hindparts. And this is hunger, that he starves himself in the fast—רעב (ריש עב [reish ayin bet]), ריש ([reish] hindparts) of the *Shechinah*, which is אלקים (Elokim), עב ([ayin bet] hindparts) of the essential Name. For through the hunger, through the fast, they are joined back to back, so that the externals do not draw sustenance, as above. And through the fast, speech is drawn forth, for the throat is moistened from its dryness, and it emerges from the aspect of “My throat is parched” [Psalms 69:4] and comes to the aspect of “Call with your throat and do not hold back” [Isaiah 58:1]. And this is “And there was a famine in the land” [Genesis 12:10], that is, through the fast. And “Avram went down to Egypt” [Genesis 12:10]—Avram is the aspect of the waters of kindness that moisten from the constriction of the throat, in the aspect of “Going and journeying southward” [Genesis 12:9], that the kindnesses go to moisten its dryness. And the *kelipos*, which are the aspect of פרעה (Pharaoh), the neck, for the essence of their sustenance is from the hindparts, have three ministers: the chief butler, the chief baker, and the chief butcher, which are the essence of the desires, which are the windpipe, esophagus, and veins, which are the desires of eating and drinking, which are the heads of all desires. And they are close to the speech that emerges from the throat. But they have no power to draw sustenance from it, for from the hindparts they cannot draw, for they are joined back to back, as above, through the fast. And from the front, they cannot draw due to the greatness of the illumination. But the Holy One, Blessed be He, in the greatness of His *chochmah*, gives them power to attain from the illumination of its face, so that they may strengthen to draw from it. And through this, it brings forth from them the sparks of holiness that are already within them, in the aspect of “A time when man rules over man to his harm” [Ecclesiastes 8:9]. And this is “And the ministers of Pharaoh saw her” [Genesis 12:15], through this “And they praised her to Pharaoh” [Genesis 12:15], etc., through this “And Hashem afflicted the house of Pharaoh” [Genesis 12:17], that is, the extraction of the sparks of holiness. And through the sparks, moisture is added upon moisture. And this is “And to Avram it was good because of her” [Genesis 12:16], as above. And this is “Charm is deceitful, and beauty is vain” [Proverbs 31:30], which are the *kelipos*. “A woman who fears Hashem, she shall be praised”, that they praise the *Shechinah* in the aspect of “And they praised her (the ministers) to Pharaoh”, as above, for the sake of “Give her of the fruit of her hands” [Proverbs 31:31], to extract the sparks of holiness, as above. And through this, great illumination is added to her, until the *kelipos* are nullified and subdued under holiness, in the aspect of “Then I will turn to the peoples a pure language, to serve Him with one shoulder” [Zephaniah 3:9]. And this is “And her deeds praise her in the gates” [Proverbs 31:31], her deeds specifically, even from the world of action, where most of the *kelipos* are, they will be transformed to serve Him with one shoulder. And when all her sparks are elevated, until it is fulfilled “To serve Him with one shoulder”, then faith is perfected in the aspect of the beautiful maiden who has no eyes, as above. For the essence of the perfection and adornment of faith is only through others bringing themselves under her wings, in the aspect of “And you adorned yourself with adornments that were not” [cf. Zohar III, 81a]. And when faith is in perfection, then there is no need for fasting, and it is permitted for him to eat, in the aspect of “And he pastured faith” [cf. Hosea 12:2]. And he pastured in the aspect of eating, and this eating arouses a union of פב"פ (*pe be pe* [face to face]) in the aspect of “And it shall be, the eating is for a deposit to the land” [cf. Genesis 41:36]. Deposit is the aspect of union, the land is the aspect of faith, the *Shechinah*, the aspect of dwelling in the land, for then the *kelipos* cannot draw from her, even from the hindparts, for then the *kelipos* are nullified. And this is “And Boaz said to Ruth, at the time of eating, come here” [Ruth 2:14], that is, the aspect of the union of *pe be pe* through eating. And each and every one, according to the aspect of his perfection of faith, so he unites the *Shechinah*, which is faith, with the Holy One, Blessed be He, *pe be pe*. And faith repairs in itself all the heresies that were in him before, and she intercedes (and advocates) and speaks favorably on his behalf before the Holy One, Blessed be He, that Hashem forgive him. And the essence of the advocacy is that they do not know Hashem except from the revealed to the hidden, that is, from the revealed attributes we recognize His greatness. And through this, there are people who deny Him and say the world proceeds according to its custom, and there are those who acknowledge His existence but say that the world is also eternal, and the world is a necessary existence, like the necessity of light from the sun. And through this, they deny the commandments, for they say that nothing changes from its custom through commandments. And there are those who acknowledge the commandments and services but serve powers and higher forms and make the forms intermediaries between them and the Creator. And all the heresies are made because they see that the order of the heavens does not change from its position, and they see a *tzadik* and it is bad for him, a wicked person and it is good for him. But when the Holy One, Blessed be He, disrupts the order for the sake of the prayer of a *tzadik*, then they acknowledge that He is the Renewer and Creator of the world according to His will and conducts the world according to His will. And this is “And Judah approached him” [Genesis 44:18]. It is stated in the Zohar, an offering of the king to the king [Zohar III, 104b], that is, the union of the Holy One, Blessed be He, and His *Shechinah*, as above. Then “And he said, please, my lord” [Genesis 44:18], that is, the *Shechinah*, which is faith, seeks mercy. “Let your servant speak a word in the ears of my lord” [Genesis 44:18], that she seeks from Hashem to bring this man close who perfected her and elevated her to the aspect of *pe be pe*, in the ears of my lord, that is, she advocates for this man that he no longer make an intermediary between him and Hashem. And all his needs he will speak in the ears [*of my lord], that he not listen to another intermediary, and “Let not your anger burn against him” [Genesis 44:18], that he was full of intermediaries. And on this, “Until now, for you are like Pharaoh” [Genesis 44:18], an expression of revelation, that is, according to the revelation, so they recognize You, as above. And through this, he fell into error, as above, that he saw in the order of the heavens that conduct the world, through this each one fell into error according to his error, as above. But through the disruption of the orders, all will acknowledge the Creator and Supervisor. And in the future, the order of the heavens will be nullified, as it is written, “For the heavens will vanish like smoke” [Isaiah 51:6]. And then all the inhabitants of the world will recognize that there is a Creator and Conductor. And so now, when they see that the *tzadik* through his prayer disrupts the order and nature, then they acknowledge that the earth and its fullness belong to Hashem. And this is “For you are like Pharaoh”. What is Pharaoh? He decrees and does not fulfill, that is, when they see the disruption of the order of the heavens, which is revealed to all—their nature and their decree—and they see that their decree is nullified, from this they know that even You decree and do not fulfill, because of the *tzadik*, that the Holy One, Blessed be He, decrees, and the *tzadik* nullifies. That is, they know through this that even the nature of the order of the heavens was by the will of Hashem until now, and now Hashem nullified His decree and His will because of the prayer of the *tzadik*. Because [*of this], the nature of the order of the heavens, which is revealed to all, was nullified. But as long as they do not see the nullification of nature openly, they do not know that there is a Creator. And through this, each one errs according to his clouded intellect, for they know only from the revealed to the hidden. For this reason, in the future, all false beliefs will be nullified, and all will believe in Hashem, one. Through this, it will be called Shabbat, for faith in perfection is called Shabbat, for Shabbat indicates the One who renews His world in six days, and on the seventh day He rested and ceased. For this reason, our sages said, “Whoever keeps Shabbat, even if he worships idolatry like the generation of Enosh, they forgive him” [Shabbat 118b], for Shabbat is the essence of faith and the cessation of idolatrous services. And this is “If you turn back your foot from Shabbat” [Isaiah 58:13]. Foot is the aspect of faith, for the heresies are called in the aspect of “My foot nearly slipped” [Psalms 73:2], and faith is called in the aspect of “My foot stood firm” [Psalms 26:12]. For false beliefs draw from the aspect of the feet of holiness, in the aspect of these are the knees of the sages, etc., that is, holy faith in the aspect of “A man of many faiths, blessings” [Psalms 37:26]. Blessings are the knees of the sages. “I will thank You with an upright heart” [Psalms 119:7], etc. All the disputes, their root is from the Torah, that is, from the disputes of the Tannaim, they extended downward, and from the dross, disputes not for the sake of Heaven were made. And one must see to perfect his heart, that his heart not be divided against him, that is, that he serve Hashem with both inclinations, as per the saying, “With all your heart” [Deuteronomy 6:5], that it not be in the aspect of “Their heart is divided” [Hosea 10:2]. And the dispute of the inclination in the heart of man, these are the heresies that cast upon the person and prevent the person from the paths of faith and darken his intellect from understanding answers to the heresies. And the advice for this is to study the decisors, and through this he perfects the dispute of the inclination in the heart, whose root is from the Torah, as above. For the decisors are the aspect of the peace of the dispute of the Tannaim in the Talmud. And when he makes peace in the root, that is, in the Torah, then peace is made also below, and then even his enemies make peace with him. And the letters of שלום (שלומ [shalom, peace]) hint at this, an acronym: וְדַע מָה שֶׁתָּשִׁיב לְאֶפִּיקוֹרֵס (And know what to answer the heretic). For this is the essence of peace, that his intellect is purified, and he knows answers to the heresies. And this is “I will thank You with an upright heart”, that is, with both inclinations, when? “When I learn Your righteous judgments”, that is, through the study of the decisors, which is the peace in the aspect of the Torah. And through the peace of the Torah, everything is perfected, and answers are opened to him [*against] heretics, as above.

[These two teachings above are included in one Torah in section 62, and the Knower of secrets knows why they were divided here into two. Also, there are many things explained there that are not written here, and so there are several things explained here more. And know that also there in section 62 above, it is the language of our Rebbe, of blessed memory, himself, only that there it is his holy language that he said orally before one of his people in the holy tongue, and the person wrote before him. And here it is his language and his writing of our Rebbe, of blessed memory, himself. And because of this, several differences are found between them, for such was his way, that due to the great holiness of the fluency of his awesome mind, several matters would vary from the saying to the writing, and also between writing and writing. And there are also secrets in this that were hidden from me, for his thoughts were very deep.]