אות - פז
אות - פז
Source: https://ajew.org/reader/sichos-haran/1/87

Segment 1
HE:
לפי בחינת הימים נוראים (קפ) ראוי שיהיה לנו אתרוג נאה. כי אמרי אנשי: 'כל נער יש לו אשה נאה'. והאתרוג הוא בחינת אשה, כמו שכתוב בזהר (תקונים יג, כא) שהאתרוג הוא בחינת (שיר השירים ד ז):

EN:
According to the aspect of the Awesome Days [Yamim Noraim] (180), it is fitting that we have a beautiful esrog. For people say: "Every young man has a beautiful wife." And the esrog is in the aspect of a woman, as is written in the Zohar (Tikkunim 13, 21) that the esrog is in the aspect of (Song of Songs 4:7): "You are entirely beautiful, my beloved, and there is no blemish in you." And on the Awesome Days, Israel are in the aspect of a young man [naar], for then they are in the aspect of: "And behold, a lad is weeping" (Shemos 2:6) — immediately: "And she had compassion upon him" — as is written in the Tikkunim (Tikun 11). And therefore it is fitting that Israel have a beautiful esrog as mentioned.

Segment 2
HE:
"כולך יפה רעיתי ומום אין בך". ובימים נוראים ישראל הם בבחינת נער, כי אזי הם בבחינת: "והנה נער בוכה" (שמות ב ו), מיד: "ותחמל עליו" כמו שכתוב בתקונים (תקון יא), ועל כן ראוי שיהיה לישראל אתרוג נאה כנ"ל:

EN:
And one who weeps more and enters more deeply into the aspect of "a lad weeping" — it is fitting that he have an even more beautiful esrog as mentioned.

Segment 3
HE:
ומי שבוכה ביותר ונכנס ביותר בבחינת "נער בוכה" ראוי שיהיה לו אתרוג נאה ביותר כנ"ל:

EN:
For this saying of the world that every young man has a beautiful wife — there is something to understand in this. For the essence of the mind is from the brain. And the brain draws from the brain that is in the bones, which is nourished through the moisture and oil of the body, in the aspect of (Job 21:24): "And the marrow of his bones is well-watered." For through the moisture and oil of the body the brain in the bones is watered and this is the essential sustaining of the mind (181). For the essential sustaining of the mind is through the moisture and oil of the body as is brought elsewhere. And therefore one who is a youth and whose mind is not yet complete, whose brain remains stored within the bones — for it has not yet drawn the brain out of the brain in the bones — and because of this his mind is not yet complete as mentioned — it is found that the brain remains stored within the bones. And therefore his life-partner, who was taken from the bones as it says: "And He took one of his ribs" (Bereishis 2:21) etc. — the abundance of the brain that remained stored in his bones is drawn to her, since she is "bone of his bones" from which she was taken as mentioned. And therefore his life-partner is beautiful — for the essence of beauty is through the brain and wisdom, in the aspect of: "A man's wisdom illuminates his face" (Koheles 8:1). And therefore she is beautiful because the abundance of brain was drawn to her, for she is a bone from his bones — those of the one whose mind is not yet complete and whose brain remained stored within his bones as mentioned above.

Segment 4
HE:
כי זה שאומרים העולם שכל נער יש לו אשה נאה, זה יש להבין. כי עקר השכל הוא מהמח. והמח שואב ממח שבעצמות, שהוא נשקה על ידי לחות ושמנונית הגוף בבחינת (איוב כא כד): "ומח עצמותיו ישוקה". כי על ידי לחות ושמנונית הגוף נשקה המח שבעצמות וזהו עקר קיום השכל (קפא). כי עקר קיום השכל על ידי לחות ושמנונית הגוף כמובא במקום אחר. ועל כן מי שהוא נער ואין שכלו בשלמות ונשאר מחו כנוס בעצמות כי אין שואב מחו ממח שבעצמות ומחמת זה אין שכלו בשלמות כנ"ל, נמצא שנשאר המח כנוס בעצמות. ועל כן בת זוגו שנלקחה מן העצמות כמו שנאמר: "ויקח אחת מצלעותיו" (בראשית ב כא) וכו', נמשך אליה רבוי המח שנשאר כנוס בעצמותיו אשר משם נלקחה כנ"ל. ועל כן בת זוגו נאה כי עקר היפי על ידי המח והחכמה בבחינת: "חכמת אדם תאיר פניו" (קהלת ח א). ועל כן היא נאה מחמת שנמשך אליה רבוי המח כי היא עצם מעצמיו של זה שאין שכלו שלם ונשאר מחו כנוס בעצמותיו כנזכר לעיל:

EN:
And in holiness this is the aspect in which the roots of Daas [knowledge] are drawn to the esrog, and see in the Kavanos (Shaar HaKavanos, Sukkah 5) the secret of esrog and lulav, see there (182).

Segment 5
HE:
ובקדושה זה בחינת שנמשכין שרשי הדעת אל האתרוג ועין בכונות (שער הכונות סוכה ה) סוד אתרוג ולולב עין שם (קפב):

EN:
And to explain a little: the essence of the intention is to draw to the esrog — which is the aspect of Malchus — the brain-light of the body, meaning the Chasadim [divine mercies] that are in the six extremities [of Vav ktzavos]. But it is impossible that they give illumination to the esrog except by first receiving illumination from the roots of the brain — meaning from the roots of the Chasadim that are in the Daas — and this is the secret of the shakings, see there. It is found that the essential illumination of the esrog which is the aspect of Malchus comes through the multiplication and illumination of the brain-light that is in the six extremities, through drawing to them the illumination of the brain-light that is in the head as mentioned. And this is the aspect of the above. Only there it is a literal youth and his brain remains stored in the bones and has not yet risen above to the brain as mentioned. And here in holiness — the illumination of the esrog is through drawing with intention the illumination of the brain-light that is in the head into the aspect of the body — and the brain-light of the body multiplies and illuminates, and from there the brain-light is drawn to the esrog. Understand. See there well in the Kavanos and you will understand.

Segment 6
HE:
ולבאר קצת כי עקר הכונה להמשיך אל האתרוג שהוא בחינת מלכות המחין שבגוף דהינו החסדים שבוי"ו קצוות. אך אי אפשר שיתנו הארה אל האתרוג כי אם על ידי שמקבלין הארה משרשי המחין דהינו משרשי החסדים שבדעת שזהו סוד הנענועים עין שם. נמצא שעקר הארת האתרוג בחינת מלכות על ידי שנתרבין ומאירין בחינת המחין שבוי"ו קצוות על ידי שנמשך אליהם הארת המחין שבראש כנ"ל. וזה בחינת הנ"ל. רק שם הוא נער ממש ונשאר מחו כנוס בעצמות ולא עלה למעלה אל המח כנ"ל, וכאן בקדושה הארת האתרוג על ידי שממשיכין בכונה הארת המחין שבראש לתוך בחינת הגוף. ונתרבה ומאיר המחין שבגוף ומשם נמשך המחין אל האתרוג והבן. עין שם היטב בכונות ותבין:

EN:
And this is the aspect of the Sukkah: for "Israel is a youth and I love him" (Hoshea 11:1). This love is the aspect of the right — the aspect of the embrace of the right hand — the aspect of Sukkah. And this comes about through the aspect of "Israel is a youth" — the aspect of a lad weeping as mentioned above.

Segment 7
HE:
וזה בחינת סוכה: כי "נער ישראל ואהבהו" (הושע יא א). אהבה זה בחינת ימין בחינת חבוק יד ימין בחינת סוכה. וזה נעשה על ידי בחינת נער ישראל בחינת נער בוכה כנזכר לעיל:

EN:
180. RAK: This discourse was said between Yom Kippur and Succos 5570. Yemei Moharnat 29, section 39 in the vocalized edition.

Segment 8
EN:
181. RAK: Likutay Moharan 225.

Segment 9
EN:
182. RAK: Shaar HaKavanos, Laws of Sukkah, section 5.

Segment 10
EN:
The overturning of the table on Shabbat HaGadol [the Great Shabbos before Pesach] alludes to the fact that speech has not yet emerged from exile until Pesach, when speech emerges from exile — the aspect of "Peh Sach" [a speaking mouth], as is known (183), for this is the primary aspect of the exodus from Egypt — that speech emerged from exile. And the table is in the aspect of speech, in the aspect of (Ezekiel 41:22): "And he spoke to me: this is the table that is before Hashem" — the word "Vayidaber" [and he spoke] precisely — for the essential sustenance and eating which is the aspect of a table derives from there, from the aspect of speech, in the aspect of: "For by every utterance of Hashem's mouth does man live" (Devarim 8:3). And when speech is in exile, then the table which is the aspect of speech in the aspect of "face" [panim] — in the aspect of: "And he spoke to me — this is the table before Hashem" — precisely the aspect of "face" (184). And therefore on Shabbat HaGadol — which is before the exodus from Egypt — it is then in the aspect of the overturning of the table, alluding that speech was in the exile of Egypt, until we merited the exodus from Egypt on Pesach, when speech emerged from exile — the aspect of Peh Sach as mentioned above.

Segment 11
EN:
183. RAK: Shaar HaKavanos, Pesach 6. Likutay Moharan 49.

Segment 12
EN:
184. RAK: See Likutay Moharan 67. Zimras HaAretz, folio 135.

Segment 13
EN:
Know that there are bundles upon bundles of transgressions, may the Merciful One protect us (185), for "one transgression drags another transgression" (Avos 4:2) — when a person transgresses, Heaven forbid, the first transgression drags him to commit other transgressions that are specifically connected to it. And similarly when he commits another transgression, Heaven forbid, it also drags connected transgressions along with it — for every transgression and transgression drags the transgressions connected to it, which are pulled after it. But not transgressions unconnected to it.

Segment 14
EN:
And this is the aspect of bundles upon bundles of transgressions, Heaven forbid. For the first transgression together with the transgressions that were dragged after it — namely those connected to it as mentioned — they are in the aspect of one bundle of transgressions. And similarly another transgression together with the transgressions connected to it that were dragged after it is another bundle, and so on — until there come to be, Heaven forbid, bundles upon bundles of transgressions, may the Merciful One protect us.