Likutay Moharan - Torah-teaching 39

Likutay Moharan Volume 1: Torah 39

“And I will give aisav (grass [vegetation]) in your field for your cattle” [Deuteronomy 11:15]

[In the language of our master, Rabbi Nachman of Breslov, of blessed memory]

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The word aisav (grass [vegetation]) is an acronym [rashei teivos (initial letters)] for Oseh SHalom Bimromav (He makes peace in His heights) (עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו). “In your field” (b’sadkha) is the language of shidud (plundering [overcoming base instincts]) and shevirah (breaking [nullifying desires]). When a person feels some re’avon (hunger [physical or spiritual craving]), that the ta’avas akhilah (desire for eating [craving for physical gratification]) overcomes him, know that he has son’im (enemies [spiritual or social opposition]), as it is written: “He who sets shalom (peace [harmony]) in your border” [Psalms 147:14; Bava Metzia 59a] [indicating hunger reflects spiritual discord]. And one who has rashim (poor [material lack]) below [in this world], it is known that he has rashim (poor) above [in the spiritual realms, causing deficiency in the divine attribute of Kingship] [Sanhedrin 103b]. Therefore, one needs to plunder and break his bahamiyus (animality [base instincts, animal soul]) that desires to eat, for the main aspect of re’avon (hunger) is to the bahamiyus (animality) [Zohar Beraishis 63a]. “Pride comes, then comes kalon (disgrace [humiliation])” [Proverbs 11:2], this is the kalon (disgrace) of re’avon (hunger), as it is written: “Which you shall no longer bear the cherpas re’av (disgrace of hunger) among the nations” [Ezekiel 36:30]. It emerges that machlokes (dispute [conflict]), that is, what disgraces a person, comes through this aspect of re’avon (hunger). And this re’avon (hunger), which is the aspect of machlokes (dispute) and the aspect of cherpah (disgrace), is also the aspect of orlah (foreskin [spiritual obstruction]). As it is written regarding the orlah (foreskin): “For it is a cherpah (disgrace) to us” [Genesis 34:14]. The orlah (foreskin) is three klipos (husks [spiritual forces concealing holiness]) that surround the bris shalom (covenant of peace [bris, sexual purity, spiritual unity]). And when they break the orlah (foreskin) [remove the spiritual obstruction], then the bris shalom (covenant of peace) is revealed. And when there is shalom (peace) below [among people], there is shalom (peace) above [in the spiritual realms], “in His heights.” And when there is shalom (peace) above, then great sava’ah (satiety [spiritual and material abundance]) is revealed and increased in the world, as it is written regarding Yosef: “Give zera (seed [sustenance]) and we shall live” [Genesis 47:19].

Another explanation: And I will give aisav (grass), a hint to sons, as it is written: “And your offspring like the aisav (grass) of the earth” [Job 5:25]. “In your field for your cattle,” that is to say, when will you have sons who are living and enduring? When your zivug (mating [spiritual or physical union]) will be in kedushah (holiness [sanctified state]), and you break your nefesh hamis’avah (desiring soul [animal soul]), which is the bahamiyus (animality). And it shall seem to you as if you “force a shaid (demon [evil force])” [Nedarim 20b]. And this is “in your field” (sadeh), the language of a shaid (demon) [sharing the root SH-D]. Through this [holy zivug (mating) and breaking the bahamiyus (animality)], you will have enduring sons. For the death of sons is because of the neshamos ha’ashukim b’tikla (oppressed souls in the balance [Kabbalistic state of spiritual judgment]) [Zohar Mishpatim 113a]. For the tikla (balance [scale of judgment]), which is the klipos nogah (radiant husks [spiritual forces mixed with good]), is close to the nefesh habahamis (animal soul), as brought in Mishnas Chassidim (Tractate of Composition). Also, one needs that the main of your zivug (mating) be on shabbas (Sabbath [day of holiness]) night, for then it is included in kedushah (holiness), and all po’alei aven (workers of iniquity [evil forces]) separate from it. And this, “And you shall eat and be satisfied” (דְּבָרִים י״א:טו) [Deuteronomy 11:15], hints at shabbas (Sabbath), for then there is a sava’ah (satiety) from which the six days of the week are blessed.