מלמדים ב

Likutay Halachos – Yoreh Daya – Hilchos Melamdim 1 and 2

And therefore the mitzvah of challa: when one puts water into the dough and begins to knead it — for water flows from the bechina of זֶה הַיָּם גָּדוֹל וּרְחַב יָדָיִם ["this great and wide sea"], as explained in the above-mentioned Torah teaching — and through this is the essential illumination of the ratzon, as is explained in the above-mentioned Torah teaching, see there. And therefore water is the bechina of ratzon, as it is written: וַיִּשְׁפְּכוּ מַיִם ["and they poured out water"] etc. — as Rashi explains: they poured out their hearts etc., which is the bechina of ratzon. And as it is written: וְנָהֲרוּ אֵלָיו כָּל הַגּוֹיִם ["and all the nations shall stream to him"] — which is also the language of ratzon and yearning, as above.

And therefore challa has no minimum measure by Torah law (mid'Oraysa). For the illumination of the ratzon is in the bechina of that which has no measure — for it is the bechina of mah [the level of nothingness], as is explained there, which is the bechina of that which is beyond measure. And therefore through the ratzon and the yearning of holiness one can always strengthen oneself, as above. And this remains in force forever, even in the intensity of exile — collectively and individually, as above — for it is in the bechina of that which is beyond measure. And every person can walk with this always, through whatever passes over him — for nonetheless, my ratzon toward Him, blessed be He, remains strong. As has been explained above on the verse: מַה תָּעִירוּ וּמַה תְּעוֹרְרוּ אֶת הָאַהֲבָה עַד שֶׁתֶּחְפָּץ, as above. For it is found in the Midrash on the verse: וְצַו אֶת יְהוֹשֻׁעַ וְחַזְּקֵהוּ וְאַמְּצֵהוּ ["and command Yehoshua, and strengthen him, and fortify him"] etc. And this is its language: according to our way we have learned — one only strengthens the already-strong, and one only encourages the already-diligent. And at first glance this is wondrous: if so, from where does one begin? But we have already spoken of this elsewhere — that there are things that are interdependent, and one does not know from where the beginning comes (as is explained in Siman 10 of Likutay [Moharan] Aleph). And in truth this is among the wonders of the Perfect of Knowledge, and is among the hidden wonders of bechirah [free will] — which is the great wonder among all the wonders of the Creator, blessed be His Name. And it is impossible to comprehend this, for in truth one does not know from where the beginning comes. But in truth — all the beginning and the end and the middle and the ultimate purpose of ours is entirely through the true tzaddik of every generation, who is in the bechina of Moshe Rabbeinu — who is the first Rebbe of all Israel, and from him is the beginning, and with him is all our purpose and hope. For that which was is that which shall be, as our Rabbis z"l said. And the beginning of the true tzaddik — who is in the bechina of Moshe — it is impossible for us to comprehend at all, and we must not reflect on this at all. How did a human being born of woman attain such comprehension? Etc. But after we have already merited receiving the Torah from Moshe Rabbeinu, and drawing down his holy da'as in every generation through the true tzaddikim of each generation — which is the bechina of the above-mentioned da'as of son and disciple — through this, thank G-d, we have from where to begin. For from our youth we are raised up in the holiness of Israel: when a child is born, he is circumcised on the eighth day immediately. And afterward, when he begins to speak, they begin to speak with him in the holy tongue and teach him Torah, and immediately clothe him in tzitzis, etc. Therefore one certainly has the ability to strengthen himself, with the help of Hashem, blessed be He. And therefore Reb Nosson's Rebbe z"l was precise in the above-mentioned Torah teaching and said: that through the da'as of son and disciple, whoever is a man of valor (ish chayil) and is not a shleimazl can receive the illumination of the ratzon at the time of eating. For one must be strong in oneself, and then they will strengthen him further, until he merits the illumination of the ratzon — for each depends on the other: the stronger one is, the more one can receive the illumination of the ratzon; and the more the ratzon expands and grows, the stronger one is, etc. And the beginning — it is impossible to know. But in truth the essential beginning for us is from Moshe Rabbeinu and the true tzaddikim of every generation, as above — for one only strengthens the already-strong, etc. Yet nonetheless, a person must greatly strengthen himself, and must not be a shleimazl. For nonetheless, he certainly has bechirah [free will] in every generation and every day — according to the person, according to the time, and according to the encounters and events that pass over him. For it is necessary that bechirah remain with him — for man was created in this world only for the sake of bechirah. But one who is truly strong can strengthen himself in the ratzon — for the ratzon is always free, and this cannot be refuted under any circumstances by any obstacle in the world. For nonetheless: I desire and yearn with a strong ratzon toward the truth in its truest sense. But in truth the essential [unknowable] beginning is that it is impossible for us to comprehend how the true tzaddikim who are in the bechina of Moshe, as above, began. But we already have a firm foundation from where to begin, since Moshe Rabbeinu and all the true tzaddikim have already labored with such vast labor for our sake — until they drew down the above-mentioned da'as, through which comes all the strengthening. And through this [strengthening] the illumination of the ratzon is drawn down, and they are interdependent, etc. Therefore whoever wishes can strengthen himself easily through the above-mentioned da'as that they have illuminated for us — for מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר ["the whole earth is filled with His glory — awake and sing, you who dwell in dust"] etc. etc. And through this one merits the illumination of the ratzon — and the more the ratzon grows, the stronger one becomes, as above. Therefore Moshe well said: וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹקֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה ["and now, Israel, what does Hashem your G-d ask of you, but to fear [Him]"] etc. And our Rabbis z"l asked: Is fear such a small thing? — Yes, for Moshe it is a small thing. And the matter seems puzzling: what did they resolve with their answer that for Moshe it is a small thing? The difficulty remains — for he said: what does Hashem ask of you — but in fact fear is not a small thing for us. What help is it to us that for Moshe it is a small thing, since for us it is not a small thing? But in this verse is alluded the illumination of the ratzon, which is the bechina of mah [מָ"ה] — the bechina of מָה ה' אֱלֹקֶיךָ שֹׁאֵל מֵעִמָּךְ — and through this one merits yirah [awe/fear], as is explained in the above-mentioned Torah teaching on this verse, see there. And we have already written that the illumination of the ratzon — which is the bechina of yirah (as is explained elsewhere) — every person can merit easily, for the ratzon is always free. One need only be strong, in the bechina of ish chayil, etc. And this depends on the other: one only strengthens the already-strong, etc. But from where the beginning comes — this it is impossible to comprehend. Yet the main thing that is impossible to comprehend is this: one cannot comprehend from where the true tzaddikim who are in the bechina of Moshe, as above, began. But for us, we already have a firm foundation from where to begin — since Moshe Rabbeinu and all the true tzaddikim have already toiled with such great toil for our sake, until they drew down the above-mentioned da'as, through which comes all the strengthening — and through this the illumination of the ratzon is drawn down, and they depend on each other, etc. Therefore whoever wishes can strengthen himself easily through the above-mentioned da'as that they have illuminated for us — for the whole earth is filled with His glory, awake and sing, you who dwell in dust, etc. etc. And through this one merits the illumination of the ratzon. Therefore Moshe rightly said: וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹקֶיךָ שֹׁאֵל מֵעִמָּךְ — וְעַתָּה specifically — meaning: after I have already labored for you, now, Israel, מָה ה' אֱלֹקֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה — which is a small thing for me. And even if for you it is not a small thing because of your physical nature — since for me it is a small thing, and I have already begun on your behalf, you already have a firm foundation and a good beginning, and you can strengthen yourselves through me. Once you are strong, you will merit the ratzon — which is the bechina of mah, the bechina of yirah. And therefore certainly yirah is a small thing even for you — since for me it is a small thing — for through me you can all merit complete yirah through the ratzon that comes through strengthening, etc., which are interdependent. For you already have a firm foundation from which to begin, since I have already merited what I have merited — which you cannot comprehend at all from where was my beginning. But you already have a strong beginning, and therefore easily you can merit all good through me, as above. And it is impossible for Moshe to know from where the beginning was — but for us, after he has already labored and the true tzaddikim of every generation have illuminated the da'as upon us, the ratzon is drawn down and grows: the more it grows, the more one strengthens — and the more one strengthens, the more the ratzon grows — and the beginning and end and the whole of it is impossible to know. But in truth for us, all of it — from beginning to end — is through the true tzaddik of every generation who is the bechina of Moshe, as above.