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Reader Kitzur Likutay Moharan תּוֹרָה לח
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תּוֹרָה לח

תּוֹרָה לח

קיצור ליקוטי מוהר"ן - Kitzur Likutay Moharan

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תּוֹרָה לח

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Torah 38

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א. לִפְעָמִים אוֹרוֹ שֶׁל הַצַּדִּיק גָּדוֹל מְאֹד, מְאֹד עַד שֶׁאִי אֶפְשָׁר לְהַקָּטָן לְקַבֵּל אוֹרוֹ הַגָּדוֹל שֶׁל הַצַּדִּיק בִּמְקוֹמוֹ מֵחֲמַת רִבּוּי אוֹר. עַל־כֵּן מֻכְרָח הַגָּדוֹל לְהוֹרִיד וּלְהַכְנִיעַ עַצְמוֹ אֵצֶל הַקָּטָן וְלָלֶכֶת אֵלָיו, כְּדֵי שֶׁעַל־יְדֵי־זֶה יִתְמַעֵט הָאוֹר קְצָת, כְּדֵי שֶׁיּוּכַל הַקָּטָן לְקַבְּלוֹ. וְזֶה בְּחִינַת: בִּמְקוֹם גְּדֻלָּתוֹ שָׁם אָנוּ מוֹצְאִין עַנְוְתָנוּתוֹ:

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Everything in its entirety was created only for Israel. And Israel themselves — the primary reason for their creation is for the aspect of Shabbos — which is the purpose. For Shabbos is the purpose of the creation of heaven and earth — which is the world of souls — the world that is entirely Shabbos. Where they will attain Hashem Yisborach properly — without any separating barrier. And every one will point with a finger: ""this is Hashem — we hoped for Him"" [Isaiah 25:9] — as our Sages said [Taanis 31a]. And this purpose cannot be attained in completeness — except through the soul passing through this low world — created in the six days of creation. And this is truly from the wonders of the Creator, may He be blessed (see the main text). And a person must deepen one's contemplation — to know and recognise the greatness of the Creator, may He be blessed — through each and every thing of the creation that one sees — in its form and image — in the particular detail of its limbs and its structure and the like. And to serve Him, may He be blessed, through this — until one arrives at the purpose of that thing — which is the aspect of Shabbos as above. And those of our low standing — today — when we are all on a very low level — and it is impossible for us to arrive at this knowledge — we have to yearn and long greatly: would that we had a leader of the generation — a faithful shepherd — who could illuminate in us too the above-mentioned knowledge and attainment — so that we merit to come to the purpose.

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ב. עִקַּר הַדָּבָר שֶׁצָּרִיךְ הַצַּדִּיק לְהָאִיר בְּתַלְמִידָיו, הוּא לְהַגְדִּיל דַּעְתָּם וּלְהוֹצִיאָם מִמֹּחִין דְּקַטְנוּת לְמֹחִין דְּגַדְלוּת, וְלִפְעָמִים הוּא מֵאִיר בָּהֶם עַל־יְדֵי הֶאָרַת פָּנִים וְנֶחָמוֹת שֶׁמְּנַחֵם אוֹתָם וּמֵאִיר לָהֶם פָּנָיו בְּפָנִים שׂוֹחֲקוֹת, וְלִפְעָמִים אֵינָם יְכוֹלִים לְקַבֵּל אוֹרוֹ עַל־יְדֵי־זֶה, וְאָז צָרִיךְ לְהָאִיר בָּהֶם עַל־יְדֵי יִסּוּרִין, שֶׁצָּרִיךְ לְיַסְּרָם וּלְבַזּוֹתָם כְּדֵי לְבַטֵּל אוֹתָם, בִּכְדֵי שֶׁיּוּכְלוּ לְקַבֵּל אוֹרוֹ, בִּבְחִינַת: אָעָא דְּלָא דָּלֵק מְבַטְּשִׁין לֵהּ:

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What our Sages of blessed memory said: ""it is better for a person not to have been created than to have been created"" — these words are said only about this world. For according to the troubles and afflictions that each person endures in this world — certainly it would have been better if one had not been created at all. But in the World to Come — it is certainly better that one was created. For through this specifically — one arrives at the purpose as above.

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ג. מַה שֶּׁהַצַּדִּיק מֻכְרָח לִפְעָמִים לְהוֹרִיד וּלְבַטֵּל עַצְמוֹ קְצָת מִגְּדֻלָּתוֹ, כְּדֵי שֶׁיּוּכַל הַקָּטָן לְקַבֵּל כַּנַּ"ל, כָּל זֶה הוּא רַק לְפִי שָׁעָה, וְאַחַר־כָּךְ חוֹזֵר לְמַעֲלָתוֹ, אֲבָל עַל־יְדֵי־זֶה הוּא מְתַקֵּן וּמַגְדִּיל אֶת הַקָּטָן לְגַמְרֵי. וְיֵשׁ חִלּוּקִים רַבִּים בְּעִנְיַן קַטְנוּת וְהַכְנָעַת הַגָּדוֹל אֵצֶל הַקָּטָן כְּדֵי לְקַבֵּל אוֹרוֹ. כִּי לִפְעָמִים הוּא רַק בִּתְנוּעָה בְּעָלְמָא, וְלִפְעָמִים צָרִיךְ לָלֶכֶת וְלִנְסֹעַ אֵלָיו, וְהַכֹּל לְפִי הָעִנְיָן:

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[continued]

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