A Parable to Understand Repentance on Repentance - Likutay Moharan Torah-teaching 6

HH 

Torah 6 is about Elul. 

Rabbainu explains there the concept and the avoda - devotion - of doing repentance on repentance, because after repenting a person reaches a higher level and will be ashamed of his previous level and repent for being that way.

Parable:

A guy finds an old lady disoriented and in bad health, his consciousness doesn't give him rest, so he takes her in and helps her out a bit... Then he finds out it's his mother/daughter..... Now he regrets the lackadaisical meaningless help he gave..... And so too with our recognition of G-d..

Na Nach Nachma Nachman MayUman

Likutay Moharan - Torah-teaching 6

Likutay Moharan 6

Call Joshua

[In the language of our Rebbe, his memory for blessing] And Hashem said to Moshe, call Joshua etc. (Deuteronomy 31:14)

1. Because every man needs to diminish in his own honor and to increase in the honor of the Place (see Tikkunei Zohar tikkun 13, Midrash Rabbah Ba 80:4) because one who pursues after honor does not merit to honor of G-d but to honor of kings, that is said in him "Honor of kings search a matter" (Proverbs 25:2) and all search after him and ask. Who is this and what is he, that they give him this honor and dispute on him that say that he is not worthy for this honor but one who flees from the honor that diminishes in his own honor and increases in the honor of the Place then he merits to honor of G-d and then people do not search on his honor if he is worthy or not and on him is said "Honor of G-d conceal a matter" (Proverbs 25:2) because forbidden to search on this honor

2. And impossible to merit to this honor except by teshuvah and main teshuvah when he hears his disgrace, he is silent and quiet because there is no honor without kaf (Zohar Pinchas 255a there and in Tikkunim) and the kaf is keter aspect of Ehyeh aspect of teshuvah because Ehyeh this I am ready to be that is before the teshuvah still he has no existence as if still not formed in the world because good for him that not created than that created and when he comes to purify himself and to do teshuvah then he is in aspect of Ehyeh that is that will be to him existence in the world that is I am ready to be and this aspect of keter because keter language of waiting aspect of teshuvah as our sages, their memory for blessing, said (Yoma 38b 39a) one who comes to purify they help him. Parable to one, that came to buy balsam they say to him: wait etc. and this aspect of keter as it is written "Crown for me a little and I will show you" (Job 36:2) but before the teshuvah then aspect of Ehyeh in concealment of face from him because still not prepared himself to be in the world and concealment of face of Ehyeh gematria dam that is bloodshed and disgraces on name "And despisers are despised" (1 Samuel 2:30) because still the blood that in the left chamber that in the heart, that there dwelling of the evil inclination as it is written "And heart of fool to his left" (Ecclesiastes 10:2) still it in strength and might and for this come upon him disgraces and bloodshed because this aspect of concealment and return of face of Ehyeh, gematria dam [interpretation: because behind of name Ehyeh it in gematria dam, as brought. that is when write the name backwards that is a, ah, ahi, ahyeh, that return each time backwards it in gematria dam and this aspect of return and concealment of face of Ehyeh, that ascends dam] and repair for this, that he turn dam to dom that will be from those hearing their reproach and not replying and not precise on disgrace of his honor and when he fulfills dom to Hashem then the Holy One blessed be He fells for him corpses corpses as it is written "Be silent to Hashem and wait for Him" (Psalms 37:7) and He will fell for you corpses (as our Rabbis z"l expounded Gittin 7a) that is: "And my heart corpse within me" (Psalms 109:22) that is by this is diminished the blood that in the left chamber and this aspect of slaughter of the evil inclination and by this merits to divine honor as it is written "One who slaughters thanksgiving honors Me" (Psalms 50:23) and our sages, their memory for blessing, expounded (Sanhedrin 43b) on slaughter of the evil inclination

3. And needs to hold always in attribute of teshuvah because who will say: "I have made my heart innocent, I am pure from my sin" (Proverbs 20:9) because at the time that a man says: I have sinned, I have transgressed, I have rebelled even this impossible to say with pure heart without bias [and this is: who will say: "I have made my heart innocent, I am pure from my sin" that is who can say that his heart pure and clean from biases even at the time that he says: I have sinned etc. and this is: "I am pure from my sin" that is that will be pure from the I have sinned, I have transgressed, I have rebelled that he said because also then he not pure and clean without biases, as above] found, that needs to do teshuvah on the first teshuvah that is on I have sinned, I have transgressed, I have rebelled that he said because on him is said "With his lips he honored Me" (Isaiah 29:13) because by teshuvah merits to honor of Hashem "And his heart far from Me" (Isaiah 29:13) and even if a man knows in himself, that he did complete teshuvah even so needs to do teshuvah on the first teshuvah because from the beginning when he did teshuvah he did according to his attainment and after that certainly when he does teshuvah certainly he recognizes and attains more the Name blessed be He found according to his attainment that he attains now certainly his first attainment it aspect of materiality found, that needs to do teshuvah on his first attainment on that he materialized the exaltation of His divinity and this aspect of the world to come that will be all Shabbat, that is all teshuvah as it is written "And you return to Hashem your G-d" (Deuteronomy 30:2) because main world to come it attainment of His divinity as it is written "And they know Me from their small to their great" (Jeremiah 31:33) found at every time that they attain additional attainment then they do teshuvah on the first attainment and this that our sages, their memory for blessing, said (there in Sanhedrin). All who sacrifices his inclination that is aspect of teshuvah aspect of: "And my heart corpse within me" aspect of dom to Hashem aspect of Ehyeh aspect of keter aspect of honor, as above and confesses on it that is that confesses on sacrifice of his inclination that is that does teshuvah on his teshuvah and his first attainment as if he honored the Holy One blessed be He in two worlds because teshuvah the first aspect of honor of this world and after the teshuvah that he merits to additional attainment and recognizes more the exaltation of His divinity and does teshuvah on his first teshuvah this teshuvah it aspect of honor of the world to come that the first honor is made frozen and light against the second honor and this that says the Holy One blessed be He (Psalms 50:20). "These you did and I was silent, you thought to be I will be like you" because the man by that he is silent is made aspect of Ehyeh, as above but the Holy One blessed be He, what that He is silent to the man this not for Ehyeh, G-d forbid because this not applicable at the Holy One blessed be He this only in order that they receive their punishment in the world to come that then arrange before his eyes his iniquities and reprove him to his face and this: I will reprove you and set before your eyes

4. And when a man wants to go in ways of teshuvah needs to be expert in halakhah and needs to have to him two expertises that is expert in running, expert in returning as it is written fortunate who enters and exits (Zohar Vayakhel 213a, Haazinu 292b) and this aspect of "If I ascend heaven there You" (Psalms 139:8) aspect of enter aspect of expert in running "And make bed Sheol behold You" (Psalms 139:8) aspect of and exit aspect of expert in returning and this is (Song of Songs 6:3): "I to my beloved and my beloved to me" I to my beloved, this aspect of enter and my beloved to me this aspect of and exit [and this secret of intention of Elul] and this main his honor and this (Isaiah 58:13): "And honor it from doing your ways" your ways language of plural that is enter and exit and when he has these two expertises above then he goes in ways of teshuvah and merits to honor of Hashem as it is written: "And honor it from doing your ways" that is that merits to keter because there is no honor without kaf and then right of Hashem extended to receive his teshuvah [and this secret of intention of Elul]

5. And by the silence and the quiet is made aspect of chirik as brought in Tikkunim (in introduction 7a) "And under His feet like work of brick of sapphire" (Exodus 24:10) this chirik and this aspect of "And the earth hadom My feet" (Isaiah 66:1) hadom this aspect of silence and this aspect of the lower point of form of alef and point the upper that on the alef this aspect of keter aspect of "And from above the firmament that on their head stone of sapphire likeness of throne" (Ezekiel 1:26) that covered above from vav that in alef, that called firmament (there in the Tikkunim) and the point she throne that covered as it is written (Chagigah 13a) in the wondrous from you do not seek, and in the covered from you do not investigate and this aspect of: "Honor of G-d conceal a matter" aspect of keter and the vav that within the alef, he firmament, heaven, fire and water aspect of the shame that changed his face to several colors (see Chiddushei Aggadot Berakhot 6a [dh mai krom]) and this aspect of firmament generality of the colors and is made by this adam to sit on the throne as it is written (there in Ezekiel): "And likeness like appearance of adam on it from above" because there is no adam without alef (there) and this letters adam, alef dam. that is by dom to Hashem, is made alef and is made adam to sit on the throne aspect of: "Like appearance of adam on it from above" and then is made unity between sun to moon that the sun illuminates to the moon and is made unity between Moshe and Joshua because (Bava Batra 75a) face of Moshe like face of sun and this point the upper aspect of throne aspect of Moshe as it is written "And His throne like the sun before Me" (Psalms 89:37) aspect of: "And from above the firmament likeness of throne" and the point the lower she Joshua aspect of moon aspect of: "And under His feet like work of brick" this moon and the vav that within the alef he the tent as it is written "And Joshua son of Nun would not depart from within the tent" (Exodus 33:11) and tent he firmament as it is written "And stretches them like a tent to dwell" (Isaiah 40:22) and it is written "Stretches heavens like a curtain" (Psalms 104:2) and this (Exodus 26:11): "Curtains of the tent" and throne the upper that is point the upper divided to three drops because teshuvah needs to be in three conditions as it is written "Lest he see with his eyes, and with his ears hear, and his heart understand and return" (Isaiah 6:10) and these the three aspects they point of segol and segol this sun (Tikkunim in introduction 7a) that is face of Moshe like face of sun

6. And this interpretation: Said Rabba bar bar Chana: One time we were going in desert, and we saw these geese that drop their feathers from fatness, and flow rivers of oil from under them. And I said to them: Is there to me from you portion to the world to come? One raised to me thigh, and one raised to me wing. When I came before Rabbi Elazar, he said to me: Israel are destined to give on them the judgment: (Bava Batra 73b) Rashbam: that drop their feathers fell feathers of them from much fat: raised to me the wing hinted this your portion to the future to come: to give on them the judgment that in their sin Messiah is delayed, and there is to them pain of living beings, to those geese, because of their fatness that went to search in the good measure of humility that a man puts himself like the desert, to trample. (see Eruvin 54a) that all trample on him and saw sages, and this aspect of geese as our sages, their memory for blessing, said (Berakhot 57a) one who sees goose in dream expect to wisdom that drop their feathers interpreted Rashi: feathers, this aspect of dispute and disgraces as it is written "That men fight" (Deuteronomy 25:11) that is that not pay attention on dispute and disgraces that disgrace them and hear their reproach and not reply and on name of the silence called sages because (Avot 3:13): fence to wisdom silence [because the silence she aspect of keter because by the silence merit to teshuvah that she aspect of keter, as above] and this language of drop as it is written "Drop all owner of loan his hand" (Deuteronomy 15:2) that is that not demand his insult and this aspect of: fence to wisdom silence fence precisely this aspect of keter that he aspect of fence and fence around around that surrounds and crowns and adorns the wisdom and this the keter, that he aspect of fence is made from the silence, as above and this interpretation from their fatness from language: "You grew fat thickened" (Deuteronomy 32:15) [that is because that hold themselves in aspect of (Deuteronomy 32:15): you grew fat thickened] that is because this hear their reproach and not reply because this do for teshuvah on their iniquities as it is written (there): "And Yeshurun grew fat" [aspect of fatten heart etc., and his ears etc., lest he see etc. that the teshuvah needs to be in three conditions these] and flow rivers of oil from under them that is by the silence merit to divine honor that he aspect of oil as it is written "You loved righteousness and hated wickedness, therefore anointed you" (Psalms 45:8) and this aspect of "King of glory" (Psalms 24:7) and I said to them: Is there to me from you portion to the world to come? One raised to me thigh this aspect of: "And the earth hadom My feet" aspect of point the lower, as above and one raised to me wing this aspect of throne as it is written "And not fold again your teachers" (Isaiah 30:20) this aspect of point the upper that is showed to Rabba bar bar Chana that also he merited to these aspects said Rabbi Elazar: Israel destined to give on them the judgment because Israel called adam and Holy Blessed He and Israel all one (see Zohar Chayei Sarah 126a and in Tanchuma parashat Kedoshim [1]) as it is written "And on the throne likeness like appearance of adam" (Ezekiel 1:26) and Israel will give judgment to all comers of world that is they judge in themselves all the judgments

7. And this interpretation: (Psalms 47:4): "He subdues peoples under us and nations under our feet" this aspect of chirik point the lower of alef that he aspect of: "And under His feet" aspect of: "And the earth hadom My feet" "He chooses for us our inheritance", this aspect of Moshe aspect of point the upper of the alef aspect of: "And from above the firmament likeness of throne" "And His throne like the sun" face of Moshe like face of sun as statement of our sages, their memory for blessing (Zevachim 119a) R Shimon says: inheritance this Shilo Shilo this Moshe (Zohar Bereshit 25a and in tikkun 21) "The pride of Jacob" this aspect of vav that within alef aspect of tent aspect of light that Moshe illuminates to Joshua as it is written "And Jacob man perfect dweller of tents" (Genesis 25:27) aspect of firmament as it is written "And stretches them like a tent" (Isaiah 40:22) and this (Sanhedrin 20a): Three things that Israel were commanded that destroy seed of Amalek, this aspect of: "He subdues peoples under us" and to appoint for them king, this aspect of "pride of Jacob" aspect of (Numbers 24:17): "Steps a star from Jacob", aspect of king and to build for them house of choice, this aspect of Moshe, aspect of knowledge as our sages, their memory for blessing, said (Berakhot 33b) one who has in him knowledge, as if the Temple built in his days and Moshe he aspect of the knowledge and this aspect of: "He chooses for us our inheritance" [from sign 4 until here language of our Rebbe, his memory for blessing] [belongs to above], and this secret of intentions of Elul. I heard some as drop from the sea see there in the intentions of Elul, explained there, that general intentions of Elul he, "Who gives in the sea a way" (Isaiah 43:16), that need to illuminate aspect of way in the sea etc., and this the way he aspect of two times the name Yabok, because two times Yabok ascends way, and this drawn from aspect of two names, that they 161 63, because these two names 161 63, they ascend in gematria two times Yabok, that he in gematria way, as above and needs to intend name 161 in segol, and name 63 in chirik and segol of 161 and chirik of 63 they ascend tav, because name 161 he name Ehyeh in filling like this: alef hei yud hei, that they ten letters, and each one point in segol, and segol he three points, and therefore he ascends thirty, and therefore ten times segol ascends 300 and 63 they ten letters of filling of Havayah, yud hei vav hei, and each one point in chirik, ascends 10, and both chirik of 63 and segol of 161 ascend together 410, in gematria simple, and then by all aspects above, the right of Hashem extended to receive his teshuvah, because yamin in filling ascends way with the three letters, that he two times Yabok etc., see there and now come and see and understand how all the intentions above hinted and hidden in way wonderful and awesome very within the Torah above because explained there, that one who wants to do teshuvah needs that will be to him two expertises that is expert in running expert in returning that he aspect of enters and exits aspect of: "If I ascend heaven there You" that he aspect of expert in running "And make bed Sheol behold You", that he aspect of expert in returning etc. as explained above, see there and the simple interpretation he that one who wants to go in ways of teshuvah needs to gird his loins, that he strengthen himself in ways of Hashem always whether in ascent whether in descent that they aspect of: "If I ascend heaven and make bed Sheol" etc. that is whether that he merit to some ascent, to some great level even so not stand there, and not satisfy himself in this only needs that he be expert in this very to know and to believe that he needs to go more and more etc. that this aspect of expert in running, in aspect of enters aspect of: "If I ascend heaven there You" and so conversely that even if he fall, G-d forbid, to place that he fall even to Sheol lowest also not despair himself forever and always search and seek the Name blessed be He and strengthen himself in every place that he is in all that he can because also in Sheol lowest found the Name blessed be He and also there can attach himself to Him blessed be He and this aspect of: "And make bed Sheol behold You" and this aspect of expert in returning because impossible to go in ways of teshuvah but when expert in two these expertises and precise our Rebbe, his memory for blessing, and called matter this in language expert because she expertise great very very that merit to know to toil himself and to labor in service of Hashem always and to expect at every time to reach to level higher more and even so not fall from any thing and even if will be how that will be, G-d forbid even so not fall in his mind at all and fulfill: "And make bed Sheol behold You", as above. [and on secret hidden in this secret of intentions of Elul above, because expert he aspect of name Yabok above, that he letters expert (see Zohar Mishpatim 119a, and Zohar Pinchas 223a). and this that merit to two the expertises above, that they two times expert, that is expert in running expert in returning, by this merit to way of teshuvah, because two times expert, that they aspect of two times Yabok, above, ascends in gematria way as above. because on the intentions is made this the way from aspect of segol of 161 and chirik of 63, that they in gematria two times Yabok, as mentioned above and this itself secret, aspect of two the expertises above, because expert in running, that he aspect of "I ascend heaven", this aspect of segol of 161, because I ascend letters 161 and expert in returning, that he aspect of: "And make bed Sheol behold You", this aspect of chirik of 63, from language: "Not approach eternal border", that he approaches his border and returns it to his back, that this aspect of descent, that the man falls, G-d forbid, from his level, and he retreats back, G-d forbid. even so strengthen himself, and not despair himself forever, because also there found the Name blessed be He, in aspect of: "And make bed Sheol behold You", as above, and this aspect of name 63, as above. because segol this sun, that he point the upper that on the alef, the divided to three drops, that this aspect of "I ascend heaven", aspect of segol of 161, that he letters I ascend, as above and chirik he aspect of point the lower of the alef, that he aspect of: "And make bed Sheol behold You", that he aspect of chirik of 63 above and this that wrote there above in the Torah above: "And when he has these two expertises above then he goes in ways of teshuvah", because from two times expert, that they aspect of 161 and 63, "I ascend heaven and make bed Sheol" etc., by this is made aspect of way, that he in gematria two times expert, that they 161 and 63 etc., as above because main way of teshuvah merit by two the expertises above, and then right of Hashem extended to receive his teshuvah, because yamin in gematria way, that they two times expert, as above and extended in gematria segol of 161 and chirik of 63, that they themselves aspect of point the upper and point the lower that they aspect of what that need to seek the Name blessed be He always, both above both below, aspect of: "If I ascend heaven there You, and make bed Sheol behold You", that they aspect of two the expertises above, and therefore when he has two the expertises above, then he goes in ways of teshuvah, and then right of Hashem extended to receive his teshuvah and understand the things well, because they things deep very and on this you understand to connect the Torah well, that what that wrote at the end from matter of point the upper and point the lower of the alef, this itself aspect of two the expertises above, [because this not explained explicitly in the Torah above, only on the intentions understood this automatically to the insightful] and this itself aspect of teshuvah on teshuvah, that wrote there because sacrifice of the evil inclination, that he aspect of dom to Hashem, that he aspect of teshuvah the first, that he aspect of honor of this world, this aspect of point the lower, that made from aspect of the silence and the quiet, from aspect of dom to Hashem and all this he aspect of chirik of 63 etc., that he aspect of expert in returning, as above and teshuvah the second that does on his first teshuvah, that he aspect of honor of the world to come, aspect of: "Honor of G-d conceal a matter", this aspect of point the upper, aspect of keter, that he aspect of segol etc. and understand the things well, how all the things said there, in the Torah above, connected and included after together in connection wonderful and awesome, and the insightful will understand some] and main the thing that by that the man, when he in the level the lower very and even so he strengthens himself and believes that also there there is to him hope still because also there found the Name blessed be He in aspect of: "And make bed Sheol behold You" then draws on himself the holiness from name the holy Havayah in filling 63 that he enlivens all the retreating back from His holiness to hold them not to fall completely, G-d forbid and this aspect of expert in returning that this the expertise he aspect of name Yabok the holy, aspect of name 63 and so when a man merits to come to some level in the upper holiness and even so not stand there and he strengthens and overcomes to ascend more and more then draws the holiness on himself from name the holy Ehyeh in filling 161 that he aspect of expert in running because the man according to his movements and according to his strengthening in His service blessed be He so causes to unite the names above and draws on himself the holiness from there and understand well and behold explained above that by the silence and the quiet that are silent to friend when disgraces him by this merits to teshuvah, that she aspect of keter as above, see there because fence to wisdom silence as above because need to be careful very to judge every man to scale of merit and even the disputing on him and disgracing him needs to judge them to scale of merit and to be silent to them and by this is made aspect of keter that is as above that by the silence and the quiet is made aspect of keter, as above

Moses and Our Forefathers - the Divine Throne

HH

Our forefathers, Abraham, Isaac, and Jacob, are the merkava (throne) of the Shechina (Divine Presence), the three legs and pillars, the right-kindness, the left-judgment, and the center-mercy.

In Likutay Moharan, Torah-lesson six, Rabbainu revealed the way to attain the aspect of the man who sits on the throne, see there.

Moses surpassed the forefathers, for even in their role as Divine channels and pillars of the Merkava, they were still just that - those very attributes, whereas Moshe achieved the ultimate humility where all the attributes are null in their inclusion in the Ain Sof blessed He.

Elsewhere we have already explained that to have true Divine qualities even one's vessels must be drawn from Hashem, for how else can one even attempt to interact with the Divine? Just like we find true tzadikim who worked for a living even though they had full faith in Hashem's Providence and Provision, they took upon themselves the role of shouldering the channel of their provision, and in their role of employment they most definitely were drawing life and function of a Divine paradigm, nevertheless even still there were tzadikim who transcended even this lofty role, and they were completely in the aspect of Shabbos where there is absolutely no work. Everything is just Gd.

It is relevant to mention here that the way of the school of the Baal Shem Tov was not to keep or hold on to any money from one day to the next, for every day Gd provides a new provision, even still Rabbainu revealed that very high true Tzaddikim have a higher way of actually holding on to their wealth, as is evident by our forefathers who were very wealthy. So even though our forefathers were obviously living in a very high level of abnegation to Hashem, so high that it was there service to Gd to hold on to their wealth and the uphold their attributes and roles (I.e. it would have been easier for them to just let Gd run the show completely, and they had such faith and abnegation to Hashem that it would have been so, but they rose to the challenge of being the Merkava for all of the Divine Providence), even still Moshe achieved such a humility that transcended this, his humility was more than the actual role of the Merkava, and this is already taking the paradigm of the throne itself, ponder and understand this.
This I believe is the secret revealed by the Ramchal in Yichud Ha'yeeru that the vowels of Yeeras, Yeeras equalling 611 with Abraham and Isaac bringing it up to 613, and then Jacob making the Ne"r, but Jacob is still on the outside, and the building of the House is with Moshe, and the vowels of Yeeru equal 46 - mem vuv - which equals 100 which we know from Yichud Hagan and elsewhere is the Name Adny (with two yuds on the alef and one on the nun). See there and understand - the very vowels of the composition of yeeru upheld by the forefathers have a deeper root in Adn"y manifested by Moshe.
Na Nach Nachma Nachman Me'Uman

Float Your Boat

HH

Rabbainu revealed in his Stories of Ancient Times (of the Seven Beggars, the Blind Beggar), that our bodies are like ships which our souls sail (This is in fact a well established allegory, also alluded to in the agadatta of Rabba Bar Bar Chana, of those who go down to the sea, in other words, human souls who board their ships and sail around in this world).

The secret of all the Kabala, the Ramchal revealed, is pinneemiyews (inner) and cheetzoaniyews (outer), these are the aspects (lined up in Likutay Moharan Torah 37) of body and soul, material and form/function, knowledge and ignorance, light and darkness.

Every inner layer is humble and modest in face of the outer layer that clothes it, it hardly shows itself at all. The inner element has great haughtiness the free reign it grants the outer layer which clothes it.
[ה' מלך (על הבריאה שכביכול מלביש אותו) גאות לבש לבש וכו'' ועוד כתיב ישראל אשר בך אתפאר, שישראל שהם מציאות שבו מתגלה יחוד ה', השם יתברך מגאה בהם]

In this world of 6000 years, our bodies have reign, and conduct the main functions of our existence, they host our souls who are like guests. Even in the seventh thousand year, the body will be the main player, but it will be with the full force of the soul. In the eighth thousand year, the soul will be the main player, and the body like a guest etc. as explained at length in the Ramchal's Da'as Tevunos  (76-84, Klalim Rishonim 9). Soon it will be very very apparent how ridiculous all the attention to the body is. The body is of foremost importance as a wick for the flame that is our soul - and the soul of our soul, and the soul of the soul etc., and most be cared for properly, but any attention given to it as a means of its own, working out, and the competitions surrounding the feats of the body, are utterly rediculous and stupid. When HY will allow for the soul to shine forth with, not even in full force, just with much less restraint, the body will be seen as powerless and almost completely inconsequential. It will be impossible to comprehend how one could be so foolish to have pursued any bodily concerns and pleasures whatsoever. There will be great embarrassment.

HY is infinite - Ein Sof (without end - i.e. we don't even call him infinite, because any positive description we have is limited in its definition (as anyone familiar with algebra will know that infinite can be caught in very small fractions), so we describe HY as bereft of any limit, Ramchal), and the way of HY is to hide himself in infinite layers, each one more material than the next, and HY is infinitely hiding in the humility of more and more esoteric existences. This is the way of HY, this is His Glory.

Rabbainu revealed (Likutay Moharan Torah 6) that our role in the month of Ellul is to go in this way of HY. First we must appint the king, and gain complete conviction, we must be strong in our ideals and decisive in what is right and what is wrong. This is our first teshuva. One could easily get stuck here, as many sensationalist do, getting caught up in self-righteousness of all types of worthy causes and campaigns. Kings have great honor. But this honor is so external, it is so full of cracks and disallusion. It is just a shell, and in fact quite puny. So we must not get stuck there, but must look further, to realize that everything that we see, all the Jews and the actions, are all the glory of HY, we gain complete embarrassment from our own course, myopic, mundane understanding of existence -- how we percieved that we were players -- going after such an external approach ignoring the true reality, from this shame, we can drain out our own ego which pumps through our blood, distorting our vision and perception -- we cleanse ourselves of all the constrictions of the cravings and lusting of the seventy nations, and we can proceed to build a holy conception to house Divine Inspiration in ourselves. This Divine Spirit is utter humility which delights and takes pride in allowing it's surroundings to have full expression and atonomy. This is a taste of the future world.
[Notice in the Story of Ancient Times of a Prayer Leader, the Kings men who were finding each other and celebrating with tremendous joy, while those accompanying them had no idea what the joy was about, just like Rabbainu said that two people could be sitting next to each other; one delighting in Gan Eden, and the other completely confounded. It is not enough to get to the tzaddikim physically, as long as someone is attached to a fraudulent leader - i.e. a represntation of a some sort of society and course of life - like those who were accompanying the king's men, they will never figure it out, what it is, the reality. But even still since they stuck to them till the end, they got their tikkun].

When Rabbi Nussun once got an inkling of the enormity of the awsome level Rabbi Nachman was on, he almost went berserk, he shouted, "GEVALD! What is the world thinking?!" He wanted to run into the world and try to knock sense into them to get with the program. Rabbi Nachman had to physically hold him down, and told him to stay put, going out there screaming would not help. If we would have any conception of the real reality staring straight out at us, we would be on fire. We gotto get there, for ourselves and for humanity.


Na Nach Nachma Nachman MeUman!