Translation:Likutei Moharan/36

by Nachman of Breslov

“Bikrov Alaiy Mrei’im (When Evildoers Come Close) to devour my flesh — it is they, my foes and my enemies, who stumble and fall.” (Psalms 27:2)

[Jewish Soul]

Now, the principle is that every Jewish soul is rooted in the seventy souls of the House of Yaakov. And the seventy souls of the House of Yaakov are rooted in the seventy faces of the Torah.

But “God made one to contrast the other” (Ecclesiastes 7:14), so that in contrast to the seventy souls of the House of Yaakov there are seventy languages. Each and every language has its own evil trait, which another does not have. And because of these traits, they are distant from the seventy faces of the Torah.

Thus when the soul from the House of Yaakov goes into exile under the control of the seventy nations — i.e., into their evil traits — she then cries seventy calls. This is like the pregnant woman who before the birth screams seventy screams parallel to the seventy words in the psalm “Yaankha.” For without this it would be impossible for her to give birth.

The principle is that before any Jewish soul has a revelation in Torah and Divine service, the soul is tested and refined in the exile of the seventy languages — i.e., in their desires. And so when she comes in contact with their traits in exile, she screams seventy screams. This is because revelation is an aspect of birth.

For prior to a revelation of Torah, she is in the aspect of pregnancy, in that the Torah is hidden from him “like the bones within the womb of the pregnant woman” (Ecclesiastes 11:5) — corresponding to “As for Me, I will utterly hide” (Deuteronomy 31:18). In other words, [the soul is] in exile, in the evil traits of the seventy languages. For the shell preceded the fruit, and so anyone who would eat the fruit must first break the shell. Therefore, before the revelation, the soul is obliged to go into exile — i.e., into their traits — in order to break them and so afterwards come to a revelation.

[Desire for Adultery]

And know! encompassing all the seventy languages, [all] these evil traits of theirs, is the desire for adultery. <Thus, anyone who> breaks this desire can then easily break all the desires.

This is why Moshe Rabbeinu, being the embodiment of Torah revelation — he is an aspect of daat (holy knowledge), for the Torah is called “the beginning of daat” (Proverbs 1:7); and MoSheH RaBbeINU has the same numerical value as TaRYaG, which encompasses the entire Torah — accordingly had to separate himself entirely, as is written (Deuteronomy 5:28), “but you remain here with Me.”

But Bilaam — who is Moshe’s parallel within the forces of evil, as is written (Numbers 24:16), “who knows the Daat of the Most High”; and also the letters BiLAaM hint that he is the Torah’s parallel within the evil forces, for the Bet is the beginning of the Torah, the Lamed is the end of the Torah, the Ayin stands for the ayin (70) faces, and the Mem stands for the mem (40) days in which the Torah was given — because he was within the forces of evil, he was therefore exceedingly immersed in this desire, as is written (Numbers 22:30), “Have I been in the habit?”

Yosef, too, before he could have a revelation in Torah — i.e., Chokhmah and Binah, as is written, “The beginning of wisdom” (Psalms 111:10), for “If you call to understanding” (Proverbs 2:3) — had to be tested, refined within the above mentioned all - encompassing desire of the seventy languages. By withstanding the test and breaking the shell that preceded the fruit, he merited the fruit — i.e., the revelation of the Torah, which is Chokhmah and Binah, as is written (Genesis 41:39), “there can be no one with as much understanding and wisdom as you.”

This is the reason our Sages (Berakhot 12b) expounded the verse “after your hearts…” (Numbers 15:39). {“After your hearts” is heresy; “after your eyes” is adultery.} Shimshon, too, went after his eyes. Likewise, Bilaam was called “one whose eye is open” (ibid. 24:3), because he is the all-encompassing evil trait of the evil traits of the seventy languages.

[Beautiful Maiden]

Therefore, when reciting the first verse of the Keriat Shema, a person has to shut his eyes, corresponding to “a beautiful maiden who has no eyes.” This is because the rectification for the lustful thoughts that come to a person is for him to recite Shema and Barukh shem < kvod malkhuto l’olam va’ed with great concentration>.

This is because the desire for adultery comes from a turbidity of the blood — i.e., from the spleen, which is Lilit, the evil maidservant, the mother of the mixed multitude, who is the Kingdom of Evil.

But the Kingdom of <Holiness> corresponds to a mistress, “a God-fearing woman” (Proverbs 31:30). She is an aspect of the sea of Shlomo that stands on twelve oxen, who are the Twelve Tribes of God.

So when a person accepts upon himself the yoke of the Kingdom of Heaven with these verses, through which his soul is encompassed in the Twelve Tribes of God, he separates his soul from the soul of the mixed multitude, who stem from the promiscuous woman, the evil maidservant. <Then, he> is in the aspect of “I am running away from my mistress Sarai” (Genesis 16:8) — the desire runs away and disengages from her. But if he does not labor to expel the promiscuous woman, then <God forbid, he brings about> the aspect of “a maidservant who usurps her mistress” (Proverbs 30:23).

For in these two verses there are twelve words, paralleling the Twelve Tribes of God. And there are forty-nine letters, paralleling the forty-nine letters in the names of the Tribes of God. By accepting the yoke of the Kingdom of Heaven <with the two verses that are> an aspect of the sea of Shlomo, he disengages from the souls of the mixed multitude/evil maidservant/promiscuous woman, and is encompassed in the souls of the Tribes of God, an aspect of “a God-fearing woman.”

This is an aspect of closing the eyes when accepting the yoke of the Kingdom of Heaven, to show that by accepting the yoke of the Kingdom of Heaven he is in the aspect of “a beautiful maiden who has no eyes” — [the eyes being] the desire that encompasses the evil traits of the seventy languages.

[Melancholy]

Now, all this is so when a person has a [lustful] thought occasionally. Then, it is enough to recite the above mentioned two verses. But if, God forbid, he regularly has thoughts about the all-encompassing desire, and cannot disengage from it, then he also has to shed tears when accepting the yoke of the Kingdom of Heaven.

For it is brought <in the Shviley Emunah> that the tears come from the excess matter of melancholy. Melancholy is the spleen, which is an aspect of the Kingdom of Evil, the promiscuous woman, from which come the souls of the mixed multitude. And when he sheds tears <while accepting the yoke of the Kingdom of Heaven>, then the excess matter — i.e., the lustful desires which stem from the turbidity of the blood of the spleen and from the excess matter — are expelled and come out. He thus includes his soul in the Kingdom of Heaven.

This is as Yonatan renders the verse “they were weeping at the entrance to the Tent of Meeting” (Numbers 25:6): they were weeping and reciting the Shema. They did this only so that they might be spared from <lustful> thoughts, which is the shell that precedes the fruit, and so come to a revelation of Torah.

[New Souls]

{“Thereby creating new souls and spirits with the thirty-two and with the three branches” (Azamer Bishvachin).} And when a person comes to a revelation of Torah, then from the revelation there comes new souls, as is written, “thereby creating new souls and spirits with the thirty-two” — this is the Torah, which contains thirty-two paths of Wisdom — “and with the three branches” — i.e., a threefold teaching.

Thus it is that when the tzaddik reveals some <true> Torah teaching, he brings down new souls to those who hear the teaching, each one commensurate with his aspect and comprehension. This is because the Torah has two potentials: for death and for life. As [our Sages] taught: “Place them…” (Deuteronomy 11:18) — if he is deserving, it becomes his elixir of life; [but if he is not deserving, it becomes his potion of death] (Yoma 72b). And it is written, “The ways of God are straight; the righteous will go in them, [but the wicked will stumble on them]” (Hosea 14:10).

Likewise, for each person the Torah teaching of the tzaddik is commensurate with his comprehension. One person will have a new soul <for serving God> made for him from the revelation of the teaching, and one person the opposite, God forbid, as in, “the righteous will go in them.” It all depends upon his vessel — i.e., <commensurate with> his mind’s comprehension.

For this is a major principle: It is impossible for any person to grasp and comprehend the tzaddik’s teaching unless he has first properly rectified the sign of the holy Covenant. Then, he can understand and comprehend the tzaddik’s teaching. As we find in the Zohar: The ascent of Yesod is until Abba and Imma, which are an aspect of Chokhmah and Binah, Yod Heh, the mentalities.

Consequently, when he has rectified the sign of the holy Covenant as it should be, then his mentalities are whole and he is able to understand the teaching of the tzaddik in accordance with <his personal rectification>.

[Pure Vessels]

And this is a major principle: From the mouth of the Most High comes only undifferentiated light. However, depending on the aspect of the vessel that receives the light, that is how the light within it takes shape. If the vessel is whole, then he receives full <light>. But if, God forbid, the vessel is not whole, then he receives <the light> in the aspect of me’orot lacking a vav, as is written, “The me’eirat (curse) of God is on the house of the wicked” (Proverbs 3:33). This is, “the righteous will go in them….”

For the undifferentiated light that comes from Above is [in] an aspect of closed and sealed, <and only afterwards the light opens>. But with regard to the aspect of the vessels of those who receive it, it is <in> an aspect of TZeYRey. The light niTZtaYeiR (takes shape) commensurate with the aspect of the vessel.

{“It is a blessing that I have taken, and when there is such blessing, I cannot reverse it” (Numbers 23:20).} Therefore, it is said in connection with Bilaam, “It is BaReiKh that I have taken” — with a KaMaTZ — “and when there is such BeiReiKh, I cannot reverse it” — with a tzeyrey. For even the “taking,” in general an aspect KMiTZ (closed) and sealed, was an aspect of beireikh. <He would have wanted the light to take shape coinciding with his vessel, which is an aspect of curse, of me’orot lacking [a vav]. But he was unable to shape it or respond in accord with his aspect.> This is the meaning of “and when there is such beireikh, I cannot reverse it.”

And why <was it so>? It was because, as Scripture attests concerning them, <[the Jewish people] had pure and clear vessels>. As Rashi explains regarding “HachanokhY” (Numbers 26:5): My name bears witness for them — <that they are the Tribes of> YaH, <which are> mentalities. As is brought in the Midrash: The nations would say, “If over their bodies they had control, [then certainly over their wives].” Therefore, Scripture bore witness concerning them (Shir HaShirim Rabbah 4:12).

This is also as is written (Deuteronomy 11:26), “See, this day I set before you [blessing and curse].” The language is exact. Above, [the light] is in an aspect of kamatz, closed and sealed. But “before you,” below, the light takes shape in accordance with the aspect of the vessel.

It was because of this that Bilaam advised Balak to entice them with immorality, in order to ruin their vessels. This is as the medical experts write, that castration cures insanity <so that the mentalities become pure and clear, as above>. And this <corresponds to> “The ascent of Yesod is until Abba and Imma” — i.e., corresponding to “My name bears witness for them.”

[Evil Desires]

Thus, this is [the explanation of the opening verse]: {“When mrei’im (evildoers) come close to devour my flesh — it is they, my foes and my enemies, who stumble and fall.”}

When mrei’im come close — “Two rei’in (lovers) who never part” — <i.e., Abba and Imma>, the mentalities.

[to devour my flesh — This alludes that] their eating — as it is said, “Eat, lovers” (Song of Song 5:1) — namely, their strengthening, is “consecrated flesh” (Haggai 2:12). This is to devour my flesh, the aspect of “The ascent of Yesod <is until Abba and Imma” is the vessel> through which it is they, my foes and my enemies, who stumble and fall — They are the aspect of the seventy languages. <In other words, when this desire is broken,> all the evil desires recede on their own.

[Acher / Another]

{This lesson is leshon Rabbeinu z’l. He said that it contains the mystical kavanot - meditations of Kiddush, and that, God willing, he would explain this elsewhere. I also found a manuscript belonging to our holy master and teacher, of blessed memory, on the topics of this lesson, worded somewhat differently. But a part of the paper had been torn off. That which was recorded on the remaining part I’ve copied below:}

“Tzaphnat-Paaneach” that we reveal… seventy faces… Torah… the secret of acher (another), as is written (Proverbs 25:9), “but do not reveal the secret of another.” As is brought in the Zohar: When the point of the dalet of echaD — this point being the sign of the Covenant — is detached, acheR is made (Tikkuney Zohar #34, p.77b). This is when he defiles his brit in a prostitute, who is called Kingdom of Evil, el acheR (an other-god). But someone who sanctifies himself from this desire is bound with the Kingdom of Heaven, which is called Ani, as is written (Leviticus 19:2), “You shall be holy, because holy am Ani (I).” And wherever you find a barrier against immoral sexual behavior you will find holiness (Zohar I, 204b).

But one who uncovers nakedness will certainly be exiled among the naked, who are other-gods — Tikkunim (Tikkuney Zohar #56) page 90. Because of this it is brought in the Zohar (III, 84a): When Rebbe Shimon saw beautiful women, he said, “Do not turn aside to false gods” (Leviticus 19:4). This is because adultery is nakedness, other gods, the Kingdom of Evil.

Because of this, an especially propitious method for eliminating lustful thoughts is to recite Shema Yisrael and Barukh shem k’vod… As is brought on the verse, “he brought forth a Midianite woman to his brethren…” (Numbers 25:6). Thus we find that the main test by which a person is tested and refined is in no matter other than adultery, which is comprised of seventy nations and of the “secret of acher”/ el acher.

But when a person cries out to God, as is written (Psalms 42:2), “that is how my soul cries for You,” and he cries out seventy calls, not fewer, then the secrets of the Torah open up for him. That which is hidden is revealed to him, and he gives birth to new souls. For he gives birth to Torah, and the Torah is comprised of all the souls of Israel. And he reveals the face of the Torah, which until now was closed up within the shells. For the shell preceded the fruit. But through the Torah teachings which the tzaddik originates he is able to bestow new souls to each one of his followers who are attached to his teaching. As in the song: “thereby creating new souls and spirits with the thirty-two” — i.e., with the Torah, which begins with a Bet and concludes with a Lamed — “and with the three branches” — i.e., a three-fold Torah, he makes new souls and spirits.

As for the Torah, if he is deserving, it becomes his elixir of life; but if he is not deserving, [it becomes his potion of death]. As is taught: “Place them…,” and as in, “the righteous will go in them, [but the wicked will stumble on them].” It comes to each and every person commensurate with the way he receives [it], whereas from Him no evil comes. As is written (Lamentations 3:38), “It is not from the mouth of the Most High that evil comes.”

Rather, the blessing or curse is made by man, in accordance with his particular vessel, as in, “See, this day I set before you blessing and curse.” Specifically “before you,” because before the Holy One the light emerges undifferentiated — i.e., individual letters. The combination [which turns them into words] is made in accordance with the person. If he is a good person, a combination for blessing is made; but if not, then the reverse. This is “before you blessing and curse” — exactly! because before God, this combination is as yet without shape, neither for blessing nor otherwise.

And this is why Bilaam wondered to himself about this, “It is bareikh that I have taken, and when there is such beireikh, I cannot reverse it.” Bareikh, with a kamatz. Likewise, “I have taken” indicates that he took it of his own accord…