Vayiven Hashem Elokim et hatzela asher lakach v’chulu vay’vi’eha el ha’adam And

Likutay Moharan, Torah 67: Vayiven Hashem Elokim Et HaTzela Asher Lakach [And Hashem G-d Built the Rib Which He Had Taken]

Vayiven Hashem Elokim et hatzela asher lakach v’chulu vay’vi’eha el ha’adam [And Hashem G-d built the rib which He had taken, etc., and He brought her to the man] [Genesis 2:22]

One said, it teaches that He gave her extra understanding, and one said, it teaches that He braided her for Chava and brought her to the man [Niddah 45b].

1. The soul (nefesh) is very precious, and one must be careful with it and guard it greatly. Therefore, one must be very cautious when a new honor (kavod) comes to a person, for kavod is the mother of all living, and it is the root of all nefashos. When the nefesh departs, it departs to the kavod, which is its root, in the aspect of, “The glory of Hashem shall gather you” [Isaiah 58:8], that the departure and gathering of the nefashos are into the kavod, for there is their root, as above. Therefore, when a new kavod comes to a person, one must be careful and guard, for perhaps the kavod comes, G-d forbid, for departure, so that the nefesh may depart to the kavod, which is its root, as above. But the measure of good is greater, and therefore usually, the kavod comes for good, that is, when a new nefesh comes to the person, then it comes clothed in the kavod, which is the mother of all living, as above. Therefore, when a new kavod comes to a person, usually it is for good, that is, that a new nefesh comes to the person through this kavod, which is the root of all nefashos, as above. The principle is that kavod is the root of the nefashos, and therefore sometimes a new kavod comes to a person for the sake of the departure of some nefesh, G-d forbid, so that the nefesh may depart to the kavod, as above, but usually, the kavod comes for good, that is, that a new nefesh comes to the person through this kavod, which is the root of all nefashos, as above. Therefore, one must be very cautious to receive the kavod in great holiness (k’dusha), for the sake of His Name, Blessed be He, alone, for the kavod is the root of all nefashos, as above. 2. It is necessary to see that there be face (panim) to the kavod, for through the desire for eating, then the kavod is impaired, and it has no face. For a person’s table is the aspect of the crown of kingdom (keter malchus) [Yoma 72b, see Rashi], and it is the aspect of kavod, in the aspect of, “King of glory” [Psalms 24:7], for the kavod is the aspect of kingdom (malchus). When one impairs in eating, then the kavod is impaired and has no face, as it is written, “And I will hide My face and he shall be devoured” [Deuteronomy 31:17], that through the desire for eating, G-d forbid, it is the hiding of face (hastaras panim). But through minimizing eating, which breaks the desire for eating, through this it is the lifting of face (n’sius panim) [Berachot 20b]: “Hashem lift His face to you” [Numbers 6:26], and “Why shall I not lift face to Israel, for I said, ‘And you shall eat and be satisfied and bless,’ and they are precise from an olive’s bulk to an egg’s bulk”. It is found that through breaking the desire for eating, that they are precise from an olive’s bulk to an egg’s bulk, through this it is the n’sius panim. This is the aspect of, “And he spoke to me, this is the table that is before Hashem” [Ezekiel 41:22], before Hashem specifically, the aspect of the illumination of face (he’aras panim) through the table, that is, through eating in k’dusha, as above.

3. When one impairs in the desire for eating, and through this the kavod is impaired and has no face, as above, through this the brazen-faced (azei panim) strengthen, that is, the kavod, which is the aspect of malchus, falls, and the azei panim of the generation take the kavod [Sanhedrin 105a]. That is, when the aspect of malchus, the aspect of the table in k’dusha, is not in completeness, as above, then brazenness (azus) strengthens, which is malchus without a crown, without the keter malchus, as above. This is the aspect of, “And the dogs are brazen of soul, they do not know satisfaction” [Isaiah 56:11], that is, through the desire for eating, the aspect of, “The belly of the wicked lacks” [Proverbs 13:25], and this is: “They do not know satisfaction”, the opposite of, “The tzadik eats to the satisfaction of his soul” (ibid.). Through this, the azei panim strengthen, who are the aspect of dogs brazen of soul, the aspect of [Sotah 49b]: The face of the generation is like the face of a dog, on the verse, “And the dogs are brazen of soul”, as above, “They are evil shepherds who do not know understanding”, that they become shepherds and leaders to the generation, for the kavod fell to them, and they have all the kavod. But when they break the desire for eating, in the aspect of, “The tzadik eats to the satisfaction of his soul”, through this it is the n’sius panim, and then there is no appointment and authority for the azei panim, for their suckling is only from the hastaras panim, through the desire for eating, as above. This is, “And he lodges satisfied, evil will not visit him” [Proverbs 19:23], and satisfied lodges, this is the aspect of, “The tzadik eats to the satisfaction of his soul”, through this, evil will not visit him, that there is no visitation and appointment for the evil, that is, for the azei panim, as above.

4. When the malchus and the kavod fall to the azei panim, as above, then it is the aspect of justice (tzedek). [The letter] tzadik (צ) is yud nun (י נ), and the yud is the return of face from the nun, like this tz (צ), which is the aspect of malchus, the aspect of, “Before the sun His name shall continue” [Psalms 72:17] (Rashi: yinon, language of kingdom), that is, the aspect of the hastaras panim, that is, that the kavod has no face, as above. This is the aspect of the dalet (ד), that is, that the kavod and the malchus go and diminish, and fall to the other side (sitra achara), which are the azei panim, as above, [becoming] kuf (ק), that is, when the malchus and the kavod go and diminish, it is like a monkey (kof) before a man, that is, that the leg of the hei (ה) is lengthened, and becomes kuf (ק), that is, that it is lengthened from the leg downward, in the aspect of, “Her feet go down to death” [Proverbs 5:5], and they suck from her, for the kavod and the malchus fell among them, as above, and then it is the aspect of, “Her feet go down to death”. That is, the existence of the malchus of k’dusha must receive from them. Therefore, when Israel need to perform some forcefulness for the need of the existence of our holy religion, they must receive the power and the rule from the malchus of idolatry (malchus ha’akum).

5. It is necessary to raise the kavod and the malchus from them, and this is done through charity (tzedakah), in the aspect of, “Charity saves from death” [Proverbs 10:2] [see Zohar Chukat 113a], that is, through tzedakah, they raise and save it from the aspect of, “Her feet go down to death”, as above, and they make from tzedek (justice) tzedakah. For tzedakah is the aspect of five kindnesses (chamisha chasadim), for tzedakah is the aspect of kindness (chesed), as our Sages, may their memory be for blessing, said [Sukkah 49b]: Charity is rewarded only according to the kindness in it, as it is said, “Sow for yourselves for charity, reap according to kindness” [Hosea 10:12], [the letter] hei (ה), and it becomes from tzedek to tzedakah. Against this, tzedakah is mentioned in the Torah five times, against the five kindnesses, which is the aspect of tzedakah, as above. This is the aspect of, “Who aroused from the east, justice calls him to his feet” [Isaiah 41:2], who aroused from the east, this is the aspect of tzedakah, “From the east I will bring your seed” [Isaiah 43:5], the aspect of, “Sow for yourselves for charity”, as above. Through this, “justice calls him to his feet”, that is, through tzedakah, then the tzedek calls the feet, that is, they raise the feet, from the aspect of, “Her feet go down”, as above. This is the aspect of, “And your justice shall go before you” [Isaiah 58:8], that is, that the tzedek can go, that is, the aspect of raising the feet, which are the vessels of walking, and this is, “And shall go before you”, before you specifically, for they raise the kavod and the malchus to the light of the face (or hapanim), as above. 6. Then, when they raise the kavod and the malchus, then the kavod comes out from the sitra achara, from among the azei panim, as above, and the kavod returns to the understanding ones of knowledge (m’vinei mada), the opposite of the falling of the kavod to the azei panim, who are called, “They are evil shepherds who do not know understanding”. Now it returns to the m’vinei mada. Then, when the kavod returns to the m’vinei mada, at the beginning of their rule, a controversy (machloket) is made, for the main suckling of the enemies is from the m’vinei mada, that is, from the brain (mo’ach), as it is written, “From the head of the wild ones of the enemy” [Deuteronomy 32:42], that is, from the mo’ach in the head, from there all the enemies and haters are revealed. For there are in the mo’ach surpluses (motaros), from which the hairs (s’aros) come out, and from them the enemies suck. They suck until all the motaros in the mo’ach are finished, and then they have no suckling, and they fall. This is the aspect of the baldness of the head of the elders, for in the elders of the brain it is quiet and peaceful [as brought in Idra Rabba 128b], that is, the knowledge (da’as) of the elders is pure and clear, and they have no motaros in the mo’ach, and therefore the s’aros fall, for they have no suckling, as above. Through the separation between the haters, through this they have length of time and existence more, for they suck little by little, and therefore through this they lengthen time more until they finish sucking all the motaros. But when the haters join together, then they suck much, and then they suck quickly all the motaros and fall, as above. This is the aspect of braided hairs (s’aros k’lu’im) that are found in people, which they call kaltunis, that the world fears to cut them, only that they fall by themselves. That is, when there are many motaros in the mo’ach, then it is imprinted in the nature of man that s’aros k’lu’im come out, so that through their braiding and connection, they suck more, and receive and can suck all the many motaros in the mo’ach. Therefore, they are not cut before their time, for they can harm the mo’ach through that the motaros will remain in it, through that there will not be the s’aros k’lu’im to suck them. This is the aspect of, “Teaches that He gave her extra understanding”, that is, the aspect of motaros of the mo’ach, from which the s’aros suck, from which is the suckling of the enemies, as above. This is, “And one said, it teaches that He braided her for Chava”, that is, these do not disagree, for through the motaros in the mo’ach, which is the aspect of extra understanding (binah y’teirah), as above, from this come s’aros k’lu’im, the aspect of, “He braided her for Chava”, as above. [For the kavod is the aspect of Chava, who is the rib (tzela), as above, “Mother of all living” [Genesis 3:20], as above.] This is the aspect of, “And the soul of your enemies, He shall sling it in the hollow of the sling” [1 Samuel 25:29], the aspect of s’aros k’lu’im, as above, that is, the aspect of the connection of the haters, through which is their fall, as above.

7. Then, when a new kavod comes to the person, and clothed within it is a nefesh of k’dusha, as above, one must see to give birth to the nefesh easily, without the hardship of birth (keeshoy lailaid), for the kavod is the mother of all living, as above, and the nefesh is clothed in it like a fetus in its mother’s womb. Sometimes, when there is, G-d forbid, the aspect of difficulty giving birth, they can both depart, G-d forbid, the mother and the child, that is, the kavod and the nefesh, or sometimes one of them departs, G-d forbid, according to the matter of the difficulty giving birth. It is necessary to see to give birth easily without difficulty (keeshoy). After the nefesh is born, it is necessary to raise the nefesh. These two aspects, that is, the birth and the raising, are done through fear (yirah) and love (ahava), which are the aspect of the two hands, the great hand and the strong hand. For the birth is done through yirah, in the aspect of, “Trembling seized them there, pangs as of a woman in labor” [Psalms 48:7]. After it is born, then they raise it through ahava, in the aspect of, “These are the generations of the heavens and the earth when they were created” [Genesis 2:4], that is, when they were created, which is after the creation and the birth, then they raise it through the aspect of Avraham, who is the aspect of ahava, the aspect of the right hand, when they were created in Avraham [as brought in Bereishit Rabba, Parsha 12], that is, as above. This is the aspect of, “And You rule over all” [1 Chronicles 29:12], that is, the aspect of the rule and the malchus, the aspect of the king of glory, as above, where the nefesh is clothed. In Your hand is power and might, and in Your hand to make great and to strengthen all, that is, the aspect of the two hands, as above. In Your hand power and might, this is the aspect of the strong hand, and in Your hand to make great and to strengthen, this is the aspect of the great hand. Through the aspect of these two hands, they give birth and raise the nefesh that is clothed in the kavod, as above. This is the aspect of the tzedakah that they give with, “And You rule over all” [as brought in the intentions], for through tzedakah, they bring out and raise the kavod and the rule, as above. This is the aspect of, “My honor is new with me, and my bow in my hand is renewed” [Job 29:20], that is, when a new kavod reaches the person, then one must exchange and remove the difficulty, through the aspect of hands, as above. This is, “And my bow in my hand is renewed”, that through the hands, the difficulty giving birth passes and goes, as above. This is the aspect of the exchange of the name AKYK (אקיק), which is the name BOKU (בוכו), which is in gematria Your hand, through which is the birth, as known [see in the intentions of “And You rule over all”].

8. Sometimes there is weariness (ayeifus) to the nefesh through that it distanced from its mother, that is, the kavod, as above, and it is necessary to revive it and heal it through cold water (mayim karim), in the aspect of, “Cold water on a weary soul” [Proverbs 25:25]. That is, when they pray without heart (tefillah b’lo lev), through this the nefesh distances from the kavod, in the aspect of, “With his lips he honors Me but his heart is far” [Isaiah 29:13], for the intention of the heart (kavanas halev) is the aspect of the nefesh, as it is written, “To You Hashem I lift my soul” [Psalms 25:1], and Rashi’s explanation: My heart I intend. But when the heart is far from the words of tefillah, then it is the aspect of the distance of the nefesh, which is the aspect of the heart, from the kavod, in the aspect of, “With his lips he honors Me but his heart is far”. Then there is ayeifus to the nefesh, and it is necessary to heal it through mayim karim, as above. Mayim karim are received through the aspect of thunders (re’amim), and re’amim are made through what they give kavod to an elder who forgot his learning, as our Sages, may their memory be for blessing, said [Berachot 8b]: Be careful with an elder who forgot his learning, that one must be careful and honor him. Through this, re’amim are made, and from there come mayim karim to revive the nefesh, as above. For the re’amim are made through that hot vapors and steams come out and come into the cloud, and are inflamed there, and through this the cloud is torn, and from this the sound of the thunder is heard. The actions of the re’amim through this divide the waters of each place according to what is needed to water it, in measure and weight according to what is proper for the place, in the aspect of, “At the voice of Your thunder they hasten away, they go up mountains, go down valleys to the place You founded for them” [Psalms 104:7-8]. Similarly, when they give kavod to an elder who forgot his learning, and the forgetting is the aspect of clouds that cover the eyes, and when they give him kavod, and the kavod is the aspect of fire, in the aspect of, “And the glory of Hashem like a devouring fire” [Exodus 24:17], and it comes into the cloud, in the aspect of, “And the glory of Hashem appeared in the cloud” [Exodus 16:10], that is, within the aspect of the clouds that cover the eyes. Then the cloud is torn, and from this the aspect of re’amim are made, as it is written, “G-d of glory thunders, Hashem over many waters” [Psalms 29:3], that through the kavod, re’amim are made, as above. Then many waters (mayim rabim) come out, that is, the knowledge (da’as) of the elder is revealed through that the cloud that covers the eyes is torn, as above, in the aspect of, “For the earth shall be full of knowledge, as the waters cover the sea” [Isaiah 11:9], and this is the aspect of mayim rabim, as above. They are the aspect of mayim karim, through which they revive and heal the nefesh, as above. Through these re’amim, the waters of knowledge (meimei hada’as) are divided to each one as proper for him according to what he needs to receive mayim karim, to revive his nefesh. This is the difference between one who learns from a book and one who hears from the mouth of true tzadikim. For when he learns from a book, he does not know the measure he needs to learn to revive his nefesh, but when he hears from the mouth of the tzadik, then he influences him the aspect of mayim karim according to what is proper for him according to his level, through the aspect of the re’amim, as above. These mayim karim revive and rectify the nefesh that was weary through that it distanced from the kavod through that he prayed without kavanas halev, as above. For the departure of wisdom (chochmah) from the elders, that is, from the aspect of an elder who forgot his learning, as above, this is made through what they pray without heart. As it is written, “With his lips he honors Me but his heart is far from Me, therefore behold I will continue to wonder the people with wonder and wonder, and the wisdom of his wise men shall perish and the understanding of his understanding ones shall be hidden” [Isaiah 29:13-14]. Therefore, through that they give kavod to an elder who forgot his learning, through this his chochmah returns and is revealed, as above, through the aspect of the re’amim, as above. It is found that in this itself he rectifies the impairment that he caused through that he prayed without kavanas halev, that is, that he caused the departure of chochmah from the elders, as above. For now, through the kavod that he gives to them, their chochmah returns and is revealed, as above. Therefore, through this itself, mayim karim come out and revive his nefesh, that was weary through the impairment of tefillah, as above. This is the aspect of, “G-d thunders with His voice wonders” [Job 37:5], that is, the voice of the re’amim rectify the aspect of the wonders, which is the aspect of the departure of chochmah from the elders, as it is written, “Behold I will continue to wonder with wonder and wonder, and the wisdom of his wise men shall perish”, as above. Through the re’amim, they are rectified, and their chochmah returns and is revealed, as above. Then, when they revive the nefesh through mayim karim, as above, they revive also the bones, for the impairment of the nefesh is the impairment of the bones, as it is written, “For my bones are dismayed, and my soul is greatly dismayed” [Psalms 6:3-4]. For through that they do not pray with kavanas halev, through this is the ayeifus of the nefesh, through this is the impairment of the bones, for it is necessary to pray to feel the words of tefillah in all his bones, as it is written, “All my bones shall say” [Psalms 35:10]. Through the mayim karim, through this revives the nefesh, through this revives the bones, in the aspect of, “And from the marrow of his bones it shall be watered” [Job 21:24], “Cold water on a weary soul, and good news from a far land” [Proverbs 25:25]. Good news, this is the aspect of the voice of the re’amim that make themselves heard in good, that they rectify the distance of the nefesh from the kavod. This is the aspect of good news from a far land, that this is the aspect of mayim karim on a weary nefesh, that they come from the re’amim, which are the aspect of good news, as above. This is the aspect of, “Good news fattens the bone” [Proverbs 15:30], that through the aspect of good news, which is the aspect of re’amim, from there the aspect of mayim karim, which revive and heal the nefesh, as above, through this the bones are rectified and fattened, in the aspect of, “And from the marrow of his bones it shall be watered”, as above, and this fattens the bone, as above, for the rectification (tikkun) of the nefesh is the tikkun of the bones, as above. [From the word then when they revive the nefesh until here, it was not written properly.]

This is the aspect of, “And on the day of the first fruits” [Numbers 28:26], the aspect of the birth of the nefesh without difficulty giving birth, the aspect of, “Distress as of a firstborn” [Jeremiah 4:31], which is the aspect of difficulty giving birth. It is also the aspect of the raising of the nefesh, the aspect of, “As the mourning over a firstborn” [Zechariah 12:10], which is the pain of raising. Scripture of holiness (mikra kodesh), this is the aspect that the kavod, which is the aspect of kodesh, as it is written, “And I will be sanctified in My glory” [Exodus 29:43], calls the feet, in the aspect of, “Justice calls him to his feet”, as above (and the rest he did not explain). [Note from the English translator: This elucidates how the nefesh, rooted in kavod, requires k’dusha to receive new kavod, avoiding desire for eating to preserve its face. Tzedakah raises kavod from the azei panim, and honoring an elder who forgot his learning revives the nefesh and bones through mayim karim, rectifying tefillah without heart.]