Tehomet Yechasyumu

Likutay Moharan 9 Tehomet Yechasyumu [In the language of our Rebbe, his memory for blessing] Depths covered them, they descended in depths etc.

(Exodus 15:5)

What appears in it as a doorway to cunning — this is because the whole world receives its sustenance from her Left Hand, as the verse states: "In her left hand — wealth and honor" [Proverbs 3:16].

For this reason — solely in order to draw material sustenance to the world — the Tanna fell, at the moment of speaking his Torah, into some infinitely subtle error, fine as a hair [כְּחוּט הַשַּׂעֲרָה], toward the aspect of her Left.

This infinitesimal slippage — so delicate as to be essentially imperceptible — is not a flaw in the Tanna. It is entirely for the benefit of the world: so that through this, the Left aspect draws down abundance and material sustenance, to bring wealth and honor to all — "In her left hand, wealth and honor."

But from the Tanna's own side — there is no crookedness and no perversion whatsoever. He is pure through and through. The double-meaning in his Torah is not a reflection of any flaw in him — it is the Torah performing its cosmic function of sustaining the material world through its left aspect.

3. But when man stands to pray then come thoughts foreign and klipot and surround him and remains in the darkness and not can to pray as it is written "You fenced in cloud to You from passing prayer" (Lamentations 3:44) and it is written "Around wicked walk" (Psalms 12:9) that the wicked, that is the klipot , surround him as krom zullut that is at time of the prayer that she stands in height of world ( Berakhot 6b) and know, that there openings many in the darkness this to go out from there as said our sages, their memory for blessing (Yoma 38b). One who comes to impure, open to him there to him openings many (see Tosafot Shabbat 104a) found, that there openings many in the darkness also to go out from there. But the man he blind and not knows to find the opening. And know, that by truth merit to find the opening because main the light the illuminating he the Holy One blessed be He as it is written "Hashem my light and my salvation" (Psalms 27:1) and by falsehood he removes the Holy One blessed be He as it is written "Not bear name of Hashem to falsehood" (Exodus 20:7) because by falsehood removes the Holy One blessed be He because "Speaker of lies not established before My eyes" (Psalms 101:7) but by truth, the Holy One blessed be He dwells with him as it is written "Near Hashem to all His callers to all that call Him in truth" (Psalms 145:18) etc. and when the Holy One blessed be He with him he illuminates to him how to go out from the darkness the preventing him in his prayer as it is written: "Hashem my light" and this interpretation: (Genesis 6:16) "Window you make to the ark" interpreted Rashi: There are who say window, and there are who say stone precious and the difference between window to stone precious because the window no to him light in itself but through there enters the light but when no light, not illuminates but stone precious even when no light from outside he illuminates in itself so there people that speech of them he window and no [to the] power to illuminate, to them in themselves and this: there are who say, and saying of them made window and there that saying of them made stone precious and illuminates and know, that all according to greatness of the truth because main the light he the Holy One blessed be He and the Holy One blessed be He essence of the truth and main longing of the Name blessed be He only to the truth and this: "And to cubit finish it from above" language of (2 Samuel 13:32): "And finish soul of David" cubit she five outlets, the included from fire and water that is that you see that go out the speeches from your mouth in truth and then longs the Holy One blessed be He from above to dwell at you and when dwells at you he illuminates to you and this: cubit finish it from above, first letters truth because by truth the Holy One blessed be He desires from above to dwell with the man as it is written: "Near Hashem to all His callers" etc. and then: "And opening of the ark in its side place" that is the word the going out in truth she places to you opening in the darkness that you trapped in it and this: "in its side" that is the klipah the side trap as it is written (Genesis 25:26): "Because trap in his mouth" because from the beginning not was able to speak because of the darkness the surrounding him and by that goes out from within the darkness and prays well by this he repairs "lower second and third" that is world the low and world the spheres and world the intellect [but impossible to pray only when learns Torah because not commoner pious (Avot 2:5) and it is written (Proverbs 28:9): "Turns his ear from hearing Torah also his prayer abomination" handwriting of the friends]

And needs every man to connect his prayer to tzadik the generation and the tzadik knows to intend the gates and to raise every prayer and prayer to the gate the belonging because every tzadik and tzadik he aspect of Moshe Messiah as said (Shabbat 101b): Moshe, beautiful you said and it is written (Genesis 49:15): "Until that comes Shiloh" this Moshe (Zohar Bereshit 25a) and Messiah he included all the prayers and for this will be Messiah smelling and judging (Sanhedrin 93b) because the prayers they aspect of nose as it is written "And My praise I restrain to you" (Isaiah 48:9) (see Zohar Naso 130a) and this interpretation: Said Rabba bar bar Chana: One time we were going in desert, and accompanied with us that Arab, that was taking dust and smelling it. And said: This way to place such and this way to place such.

We said to him: How much we distant from water ? And said: Give to me dust gave we to him.

Said to us: Eight parsangs . We repeated and gave to him, said to us: Three parsangs . I turned it and not could to him. Rashbam : Arab merchant Ishmaelite: and turned this dust in this dust, to test him if will be expert so much. One time accompanied with us that Arab, merchant Ishmaelite this aspect of tzadik the generation, that he included all the prayers as Messiah and prayers this aspect of merchant Ishmaelite as it is written (Genesis 16:11): "Because heard Hashem to your affliction" and its targum: accepted Hashem your prayer and this merchant, because around, its targum around and this aspect of faith as it is written "And Your faith around You" (Psalms 89:9) and accompanied with us that Arab that we connected ourselves with tzadik the generation that he aspect of Messiah, generality of the prayer and taking dust and smelling dust this aspect of prayer as it is written "Gives as dust his sword" (Isaiah 41:2) and sword this aspect of prayer as it is written: "With my sword and with my bow" and smelling because there to him power this to smell by that he included all the prayers and it is written: "And My praise I restrain to you" and said: this to place such that was knowing gates of prayers and was knowing every prayer the belonging to his tribe and we said to him how we distant from water from aspect of (Lamentations 2:19): "Pour your heart as water opposite face of Hashem" said to us, give to me dust and gave we to him. Said to us: eight parsangs this aspects that is learning the Torah, that he five books of Torah and three prayers we repeated and gave to him repeated, language of learning and after the learning gave we to him to smell how distant we from this aspect of water and said to us, three parsangs that is three aspects prayers and showed to us sign on this that still not we reached to level this that we pray so much with intention until that poured our heart before Him as water I turned like that is written (Psalms 89:35): "And You turn rock of his sword and not raised him in the war" because all the prayers they aspect of sword at Messiah and if were the prayers in the aspect above certainly not was turning rock of his sword and this sign that still not we reached to level of "Pour your heart as water opposite face of Hashem" 5. And tefillah (prayer) he aspect of miracles that he no way of the nature because sometimes the nature obligates some thing and the tefillah (prayer) overturns the nature and main the miracles, that is main the tefillah (prayer) is not but in land of Israel as it is written "Dwell land and pasture faith" (Psalms 37:3) and faith this tefillah (prayer) as it is written "And was his hands faith" (Exodus 17:12) as its targum and for this she high from all the lands ( Zevachim 54b) on name that main the miracles there they and it is written "Raised miracle" (Isaiah 62:9) and for this called land Canaan Canaan language of merchant, aspect of faith as it is written: "And Your faith around You" and this that said our sages, their memory for blessing ( Taanit 10a) land of Israel drinks first and the rains come from depths as it is written "Depth to depth calls" (Psalms 42:8) and depth language of miracle, (see Bereshit Rabbah 80:4 matter of miracles there in thing and see Rashi there:) as it is written (Ruth 1:19): "And agitated all the city" because on miracle, that is thing renewal, wonder the world and this that said our sages, their memory for blessing ( Taanit 25a). Voice of the turtledove heard in our land for matter of rains because main the rains heard in land of Israel because there the depths, aspect of miracles as it is written: "And agitated all the city" and this one opposite this made G-d and Egypt he opposite land of Israel one opposite this as it is written (Exodus 14:25): "And Egypt flees to its meet" that Egypt opposite land of Israel opposite the miracles and for this no place of prayer in Egypt as it is written (there 9): "And will be when I go out the city I will spread my palms" for this, when blemished Avraham in land of Israel at time that promised him the Holy One blessed be He on inheritance of land said (Genesis 15:8): "In what shall I know" by this descended our fathers to Egypt because blemished in faith, that is land of Israel, aspect of miracles and descended Jacob and his sons to Egypt that there opposite the miracles one opposite this and descended precisely Jacob and his sons because he blemished in land of Israel, aspect of prayer and descended Jacob and his sons, that they aspect of prayer that they aspect of twelve gates of prayer and by that main the prayer they Jacob and his sons as above by this not merited to land of Israel, to aspect of prayer, but Jacob and his sons as it is written (Genesis 21:33): "Because in Yitzchak called to you seed" and not all Yitzchak ( Nedarim 31a) and this that said our sages, their memory for blessing ( Taanit 8a) no the rains descend but for faith that is aspect of land of Israel, that he aspect of prayer, aspect of faith and she drinks first that there the depths aspect of miracles as it is written: "And agitated all the city" and this (there 8a): At time that the rains descend, even perutah that in the purse blessed perutah this aspect of voice of the turtledove as what is written (there 25a): this rudya similar to turtledove, and perita lips of him and he stands between depth to depth that he included from two the depths, that he generality the miracles and this: perutah that in the purse, that sometimes covered power of the miracles and by the rains blessed the perutah that is the miracles, that perita lips of him and these people the denying all the miracles and say that all way of the natures found, that blemish in the prayer because the prayer she miracles, that changes the nature and blemish in the faith that not believe in supervision of the Creator blessed be He and blemish in land of Israel, that he place of the miracles as it is written: "And voice of the turtledove heard in our land" and by this needs to fall in exile Egypt because one opposite this made as above and all the exiles called in name Egypt on name that they cause anguish to Israel (as said our Rabbis z"l Bereshit Rabbah 16) and this interpretation: depths covered them who that covers the miracles and shows to all thing that he way of the nature descended in depths like stone (Genesis 49:24) "From there shepherd stone of Israel" its targum: father and sons depths, this aspect of Egypt that is said (Exodus 12:36): "And emptied Egypt" like father and sons that is Jacob and his sons that they aspect of prayer, aspect of miracles, aspect of land of Israel according to their descent and according to the blemish that blemished in prayer and in faith and in land of Israel so needs to descend to depth of the exile of Egypt as descended Jacob and his sons to Egypt when said Avraham in what shall I know on inheritance of land [until here his language z"l