Likutay Moharan Part II — Handwritten Manuscript 6

“You have dwelt long enough at this mountain, turn yourselves northward” [Deuteronomy 1:6-7]

Behold, greatness causes a person to fall and brings him low, both in physical and spiritual matters. For a man of Israel, if he is cleaving to Hashem and His holy *emunah* [faith], then no judgment can rule over him, and he will have no fall. For who can touch him, since he is close to the King? And in any place where he encamps, there is the mountain of G-d, and the dominion of the Holy One, Blessed be He, is upon him. But if he falls from *emunah*, that is, he fell into greatness, then he is separated from the Holy One, Blessed be He. And then, I and he cannot dwell in one place. And then all the judgments dwell upon him. And from where does his greatness come? From the fact that he learns or prays with ostentation. And through this, he comes to greatness. And it is stated in the Zohar, “When a person falls from *emunah*, then all the judgments spark and blaze against him” [Zohar, cf. general], for they are always waiting for when he will fall from *emunah*. For immediately when he falls from *emunah*, he comes to heresy. And this is called the aspect of evening (ערב [erev]), which confuses the *emunah*. And then judgments dwell upon him, as it is written, “The shadows of evening stretched out” [Jeremiah 6:4]. And it is already known that the mountain is called *emunah*, for the mountain is called Jerusalem, as it is written, “This good mountain and the Lebanon” [Deuteronomy 3:25]. And Rashi explained: This good mountain is Jerusalem, and the Lebanon is the Temple. And Jerusalem is called *emunah*, as it is written, “A faithful city” [Isaiah 1:21]. Therefore, when he falls from *emunah*, which is called Jerusalem, and comes to heresy, this is called the destroyers of Jerusalem. As it is written, “Wander through the streets of Jerusalem and seek a man of *emunah*” [Jeremiah 5:1]. Thus, when he falls from *emunah*, he is called among the destroyers of Jerusalem due to his separation from the Holy One, Blessed be He. And Israel goes into exile, for the Holy One, Blessed be He, gave a gift to Israel that they are called supreme, as it is written, “And to make you supreme over all the nations of the earth” [Deuteronomy 26:19]. And when Jerusalem is destroyed, then it is the aspect of supreme among the nations. And this is what is written, “When the Most High gave the nations their inheritance” [Deuteronomy 32:8], that is, in the aspect of supreme among the nations, due to their separation from the Holy One, Blessed be He. This is “When He separated the children of man”, that the children of man who are separated from the Holy One, Blessed be He, due to the greatness and the ostentation with which he learned, and through this Jerusalem was destroyed. Then that aspect is supreme among the nations. For true *emunah*, if it is truly, then it causes an abundance of blessing and all good to flow from the Holy One, Blessed be He, upon Israel. And also, if he believes in *emunah* with complete faith in the Holy One, Blessed be He, then he fears Hashem with awe. And then he cannot fall from *emunah*, for *emunah* is below, and when it is in its perfection, then all the abundances and blessings flow from it, as it is written, “A man of *emunah*, many blessings” [Psalms 37:26]. And it is also called a field, for just as in the field all the grains grow, and all the fruits are gathered in it, so through this *emunah* is all the good. And Yaakov is also called a field, as it is written, “He saw the scent of my son like the scent of a field that Hashem blessed” [Genesis 27:27], “And may He give you”, etc. And all the judgments are nullified.

But when he falls from *emunah* and comes to heresy, he is called among the destroyers of Jerusalem, and all the judgments dwell upon him. And this is “And Yitzchak went out to converse in the field toward evening” [Genesis 24:63]. Yitzchak is the aspect of judgment, that is, when judgments dwell, in that aspect called a field, toward evening, that is, when he confuses the *emunah* and comes to heresy, then he is called among the destroyers of Jerusalem. And how can he repair this? Through *binah* [understanding], that is, when he contemplates the greatness of the Creator, Blessed be He. And this is “New every morning, great is Your *emunah*” [Lamentations 3:23], that is, when he stands with diligence in the morning to serve his Creator with awe and fear for His great Name, Blessed be He, which, when he contemplates in the morning that He returned to him, in His attribute of goodness, his soul that is always entrusted every day, then awe and fear of His great Name, Blessed be He, fall upon him. And then the *emunah* is expanded and increased. And this is “New every morning, great is Your *emunah*”, that the *emunah* is expanded and increased. And this is called the secret of gestation, like bones in the womb of the full one. And then he cannot fall and come to greatness, for then the *emunah*, which is called Jerusalem, is increased and expanded. And then through this contemplation, from the destroyers of Jerusalem, the building of Jerusalem is made. And in the future to come, in the time to come, then “The earth will be filled with knowledge” [Isaiah 11:9], and then there will be the building of Jerusalem in its entirety. And for now, through this contemplation, the building is made in the aspect of Jerusalem for each one from this aspect called one. And this aspect is called *Olam HaBa* [World to Come], for in the future to come, in the time to come, then there will be complete knowledge. And also, this is called the secret of gestation, a thing that was not before. And *Olam HaBa* is called Shabbat. And also on Shabbat, the gates of *binah* are opened to contemplate within himself where is the place where he stands. For on a weekday, he is sunk in preoccupations and cannot contemplate well and precisely. But if he has the aspect of Shabbat, that is, the aspect of *Olam HaBa*, that is, the aspect of contemplation of where is the place he stands, so that he does not act like Zimri and seek the reward of Pinchas, that is, that he does not understand the place where he stands, for sometimes he stands in the lowest level of all and imagines that he stands in a great place. But when he has the aspect of Shabbat, that is, he contemplates within himself where he stands, then he does not fall into greatness and does not seek the reward of Pinchas. And for this reason, it is called the aspect of Shabbat, for on Shabbat he can contemplate within himself. And also, it is stated in the Zohar, Shabbat is shin, daughter, the three colors of the eye, and the pupil of the eye, in the aspect of the eyes of the intellect [Zohar, cf. general]. Thus, Shabbat is called an eye to see. And this is what Moshe said, “See, for Hashem has given you the Shabbat” [Exodus 16:29], that is, when you have the aspect of Shabbat, then you will see and contemplate well where is the place you are, so that you do not act like Zimri and seek the reward of Pinchas. Therefore, “Let each man remain in his place” [Exodus 16:29], that is, each one should consider in his own eyes as nothing, that is, he should think in his own eyes in the lowest level that he is beneath his level. And if you cannot come to this humility, at least “Let no man go out from his place”, that is, he should not act like Zimri and seek the reward of Pinchas. And this is “You have dwelt long enough at this mountain”, that is, the greatness within you that surrounds the *emunah* called a mountain, as above. And for this reason, judgments dwell upon you. And what is its remedy? “Turn yourselves northward”, that is, turn yourselves to your hearts, in the aspect of *tzfonah* [northward, hidden introspection], the thing hidden in the aspect of Shabbat, in the aspect of *Olam HaBa*, that is, contemplation. And then it will be called the building of Jerusalem, Amen and Amen.