סימן רפ"ב

Siman Two Hundred and Eighty-Two — Azamrah L'Elokai B'Odiסימן רפב — אזמרה לאלקי בעודי "I will sing to my G-d while I yet exist" — and so on — up to: "know that one who can make these melodies" — and so on.

Behold: in my humble opinion it seems — to elaborate somewhat by allusion how this matter is the beginning from the journey to Lemberg. For it is understood elsewhere: that in Lemberg Rabbainu engaged — through his holy spirit — to subdue the heresy and apostasy [minus v'apikorsus] that he saw with his holy spirit would strengthen against Israel — G-d forbid. And behold: the matter of the above strengthening is elaborated elsewhere — that for the most part it flows from the weakness of the mind [chalishus hada'as] that at first strengthens against a person — because of his many blemishes. And it is difficult for him to strengthen himself with any good point within him — until through this he falls into complete wickedness and heresy and denial — G-d spare us. As is brought elsewhere — on what the Sages said: "the beginning of the fall of Nissa [= heresy]" — and so on. And therefore Rabbainu — after his return from Lemberg — greatly multiplied engaging in words of strengthening and in the repair of holy faith. And cried out greatly about the heresy [apikorsus] that goes on spreading in the world — G-d spare us. And as all of this is elaborated elsewhere. And also from Lemberg he sent one of his people to Breslov — to burn his holy books — which are called among us by the name: the Burnt Book. And after a long time following his return from there — he alluded in one discourse: that this too was for the sake of subduing — in the spiritual realm — the heresy and apostasy — and to strengthen Israel in holy faith. And as elaborated in Likutay Tinyana, Siman 32 — in the discourse Yesh Tzaddikim Genuzim [There are hidden Tzaddikim]. And in our generations we see tangibly how all his words were fulfilled — and the dreadful plague of heresy and denial has spread — G-d spare us. And the essential aspect of the strengthening is against the young children of the school [tinokot shel beis ravan] — to teach them the languages of the nations and external wisdoms. And they are accustomed from their youth to deny all the words of our Sages. And so on and so on — as is well known in these times — because of our many sins. All of this was also said on Shemini Atzeres of the above year [5568]. And after the above Sukkos — he traveled to Lemberg — and lodged in the holy community of Krasne. And the next morning Rabbi Nosson asked him to say Torah for them. He answered and said: "I will tell you the beginning from my journey." And he then began on the matter of: "know that one who can make these melodies" — and so on. And concluded the discourse up to: "in truth the cantor sees where the young children are reading." And so on — as elaborated in the discourse. [All of this from the book Chayyay Moharan. And see further in the book Yemei Moharan"as.] And see wonders according to this discourse in Likutay Halachos, Hil'chos Hashkamat HaBoker, Halacha 1 — and in Hil'chos Tachlumin, Halacha 6. Behold: in my humble opinion it seems — to elaborate somewhat by allusion how this matter is the beginning from the journey to Lemberg. For it is understood elsewhere: that in Lemberg Rabbainu engaged — through his holy spirit — to subdue the heresy and apostasy [minus v'apikorsus] that he saw with his holy spirit would strengthen against Israel — G-d forbid.

And this is the aspect of: "tell me — O you whom my soul loves — how do you graze — how do you rest in the midday." Meaning: how can you strengthen the souls of Israel — at the time of the height of the strengthening of the heat and the scorching of the evil inclination and the troubles and decrees — and so on — and the heresies — G-d spare us. "For why should I be as one who wraps herself over the flocks of your companions?" Meaning: that they should not mix, G-d forbid, with the nations literally — in all their ways and customs and opinions. And as is also understood from the words of the Sages. And to this He replies: "if you do not know — for yourself" — and so on — "go out in the tracks of the flock." See Rashi and Targum. Meaning: to go in simplicity [temimus] and in the ways of our holy forebears — and to sustain oneself with the good points — even though mixed with much dross. And this is the aspect of what the Sages said about the daughter of Nakdimon ben Gurion — that she was gathering barley from between the hooves of the horses. And they applied to her this verse: "if you do not know — for yourself — go out in the tracks of the flock — and tend your flocks upon the dwellings of the shepherds." Al tikri gidyosayich ella goviyosayich [do not read 'your young goats' but 'your bodies']. [And see Kesubos, p. 66 — on the matter of Rabbi Yochanan ben Zakkai. And in Avos d'Rabbi Nosson, chapter 17 — it is elaborated: that she was gathering the barley from the dung of the animals. And they applied to her this verse.] Meaning: for they understood then — that through this it is shown to them: that the essential exile and destruction came because Israel did not walk in this path — to strengthen themselves with the good points found even in the most degraded of Israel — which are the aspect of the tracks of the flock. Even though they are certainly mixed with much dross. And to sustain themselves through this. And to judge each person — himself and his companion — on the scale of merit. And they would have merited complete repentance. And through not going in this path — through this they fell greatly in their mind — until they came to what they came to — until they nullified the young children of the school [tinokot shel beis ravan] — as the Sages said: — until the Holy Temple was destroyed — which is the aspect of the above Sanctuary. And Israel was exiled — and came to such a lowly level — until a great woman like the daughter of Nakdimon ben Gurion was forced to gather barley from between the hooves of horses to restore her soul through this. And this was measure for measure as above. And therefore they applied to her this verse: "go out in the tracks of the flock." And this is: "and tend your flocks upon the dwellings of the shepherds" — meaning: for through the holy shepherds — the shepherds of the faith of Israel — who engage in every generation to build the holy sanctuaries — from which the young children receive the breath of their mouths which has no sin — in particular through the aspect of the holy cantor who knows all the aspects in this. Through this — even at the height of the strengthening — and so on and so on — even so: we will merit to be sustained and strengthened in our holy faith — as a strong peg that shall not be moved forever. [And see the Midrash on Song of Songs — which expounds the verse "go out in the tracks of the flock" regarding Moshe our teacher — who left Egypt last — at the end and the last — because he was occupied with the bones of Yosef — as it is written: "and Moshe took the bones of Yosef with him." And afterwards it expounds this verse on the matter of Moshe's passing in the desert with the desert generation. And regarding our matter: this alludes that the great Tzaddikim — the aspect of the seven shepherds — the aspect of Yosef and Moshe and similar ones — engage also after their passing in the rectification of the souls of Israel through the above aspect. And through this all the salvations and redemptions of Israel are drawn. And as all of this is elaborated elsewhere.] All of this I wrote in the way of possibility — and according to my humble opinion. But the essential inner intention of his holy thoughts — we know: that it is wondrous beyond us — and no thought can grasp it at all. And Rabbainu — who saw all of this greatly through his holy spirit and engaged in the rectification of this matter. And also his journey to Lemberg was for this matter. Therefore he said: "I will tell you the beginning from my journey" as above. And there it is elaborated: on the matter of the great Tzaddik who has within him such a lofty aspect — that all the good points in Israel are longing to be included in him. And he is able to gather and collect all the good points found in each and every one of Israel — even in the greatest sinners among Israel and the light-minded and the wicked. For he strives to seek and search to find good points in all of them. Even though the good within them too is full of blemishes and mixed with much dross — even so: he searches and finds the good points within them. Until through this he raises them from the scale of guilt to the scale of merit. And there it is also brought: on the matter of how in every generation there is a shepherd — who is the aspect of Moshe — the Faithful Shepherd [raya meheimna]. And this shepherd builds the Sanctuary [mishkan]. And from there the young children of the school receive the breath of their mouths which has no sin. And there they begin to read and enter into the holy Torah. Which is the aspect of: "and tend your flocks upon the dwellings of the shepherds." And there it is elaborated: that this Tzaddik — who can gather all the good points in Israel [through which the above Sanctuary is built — and as elaborated elsewhere] — through this melodies [nigunim] are made. And the above Tzaddik is the aspect of the cantor [sha'liach tzibbur] and cantor [chazan] who discharges the obligation of the multitudes. And he knows well all the matters and all the aspects that exist in this matter of the above young children. Which is the aspect of: "the cantor sees where the young children are reading." And see in Siman 22 — the discourse Chosum B'soch Chosum — where it is elaborated: that the holy Tzaddikim — the leaders of the generation — are of the aspect of the seven shepherds [shiv'a ro'im]. For they shepherd the faith — to rectify it and complete it. And for this reason they are called shepherds — from the name of: "and tend faith [re'eh emunah]." And all the essential faith of Israel — they draw it to the generation. And so on. And Moshe is called on this account: raya meheimna [the faithful shepherd].

Siman Two Hundred and Eighty-Threeסימן רפג And behold: the matter of the above strengthening is elaborated elsewhere — that for the most part it flows from the weakness of the mind [chalishus hada'as] that at first strengthens against a person — because of his many blemishes. And it is difficult for him to strengthen himself with any good point within him — until through this he falls into complete wickedness and heresy and denial — G-d spare us. As is brought elsewhere — on what the Sages said: [Sotah 42] "the beginning of the fall of Nissa [= heresy]" — and so on. And therefore Rabbainu — after his return from Lemberg — greatly multiplied engaging in words of strengthening and in the repair of holy faith. And cried out greatly about the heresy [apikorsus] that goes on spreading in the world — G-d spare us. And as all of this is elaborated elsewhere. And also from Lemberg he sent one of his people to Breslov — to burn his holy books — which are called among us by the name: the Burnt Book. And after a long time following his return from there — he alluded in one discourse: that this too was for the sake of subduing — in the spiritual realm — the heresy and apostasy — and to strengthen Israel in holy faith. And as elaborated in Likutay Tinyana, Siman 32 — in the discourse Yesh Tzaddikim Genuzim [There are hidden Tzaddikim]. And in our generations we see tangibly how all his words were fulfilled — and the dreadful plague of heresy and denial has spread — G-d spare us. And the essential aspect of the strengthening is against the young children of the school [tinokot shel beis ravan] — to teach them the languages of the nations and external wisdoms. And they are accustomed from their youth to deny all the words of our Sages. And so on and so on — as is well known in these times — because of our many sins. And Rabbainu — who saw all of this greatly through his holy spirit and engaged in the rectification of this matter. And also his journey to Lemberg was for this matter. Therefore he said: "I will tell you the beginning from my journey" as above. And there it is elaborated: on the matter of the great Tzaddik who has within him such a lofty aspect — that all the good points in Israel are longing to be included in him. And he is able to gather and collect all the good points found in each and every one of Israel — even in the greatest sinners among Israel and the light-minded and the wicked. For he strives to seek and search to find good points in all of them. Even though the good within them too is full of blemishes and mixed with much dross — even so: he searches and finds the good points within them. Until through this he raises them from the scale of guilt to the scale of merit. And there it is also brought: on the matter of how in every generation there is a shepherd — who is the aspect of Moshe — the Faithful Shepherd [raya meheimna]. And this shepherd builds the Sanctuary [mishkan]. And from there the young children of the school receive the breath of their mouths which has no sin. And there they begin to read and enter into the holy Torah. Which is the aspect of: [Song of Songs 1] "and tend your flocks upon the dwellings of the shepherds." And there it is elaborated: that this Tzaddik — who can gather all the good points in Israel [through which the above Sanctuary is built — and as elaborated elsewhere] — through this melodies [nigunim] are made. And the above Tzaddik is the aspect of the cantor [sha'liach tzibbur] and cantor [chazan] who discharges the obligation of the multitudes. And he knows well all the matters and all the aspects that exist in this matter of the above young children. Which is the aspect of: "the cantor sees where the young children are reading." And see in Siman 22 — the discourse Chosum B'soch Chosum — where it is elaborated: that the holy Tzaddikim — the leaders of the generation — are of the aspect of the seven shepherds [shiv'a ro'im]. For they shepherd the faith — to rectify it and complete it. And for this reason they are called shepherds — from the name of: [Psalms 37] "and tend faith [re'eh emunah]." And all the essential faith of Israel — they draw it to the generation. And so on. And Moshe is called on this account: raya meheimna [the faithful shepherd]. And this is the aspect of: [Song of Songs 1] "tell me — O you whom my soul loves — how do you graze — how do you rest in the midday." Meaning: how can you strengthen the souls of Israel — at the time of the height of the strengthening of the heat and the scorching of the evil inclination and the troubles and decrees — and so on — and the heresies — G-d spare us. "For why should I be as one who wraps herself over the flocks of your companions?" Meaning: that they should not mix, G-d forbid, with the nations literally — in all their ways and customs and opinions. And as is also understood from the words of the Sages. And to this He replies: "if you do not know — for yourself" — and so on — "go out in the tracks of the flock." See Rashi and Targum. Meaning: to go in simplicity [temimus] and in the ways of our holy forebears — and to sustain oneself with the good points — even though mixed with much dross. And this is the aspect of what the Sages said about the daughter of Nakdimon ben Gurion — that she was gathering barley from between the hooves of the horses. And they applied to her this verse: "if you do not know — for yourself — go out in the tracks of the flock — and tend your flocks upon the dwellings of the shepherds." Al tikri gidyosayich ella goviyosayich [do not read 'your young goats' but 'your bodies']. [And see Kesubos, p. 66 — on the matter of Rabbi Yochanan ben Zakkai. And in Avos d'Rabbi Nosson, chapter 17 — it is elaborated: that she was gathering the barley from the dung of the animals. And they applied to her this verse.] Meaning: for they understood then — that through this it is shown to them: that the essential exile and destruction came because Israel did not walk in this path — to strengthen themselves with the good points found even in the most degraded of Israel — which are the aspect of the tracks of the flock. Even though they are certainly mixed with much dross. And to sustain themselves through this. And to judge each person — himself and his companion — on the scale of merit. And they would have merited complete repentance. And through not going in this path — through this they fell greatly in their mind — until they came to what they came to — until they nullified the young children of the school [tinokot shel beis ravan] — as the Sages said: [Shabbas 119b] — until the Holy Temple was destroyed — which is the aspect of the above Sanctuary. And Israel was exiled — and came to such a lowly level — until a great woman like the daughter of Nakdimon ben Gurion was forced to gather barley from between the hooves of horses to restore her soul through this. And this was measure for measure as above. And therefore they applied to her this verse: "go out in the tracks of the flock." And this is: "and tend your flocks upon the dwellings of the shepherds" — meaning: for through the holy shepherds — the shepherds of the faith of Israel — who engage in every generation to build the holy sanctuaries — from which the young children receive the breath of their mouths which has no sin — in particular through the aspect of the holy cantor who knows all the aspects in this. Through this — even at the height of the strengthening — and so on and so on — even so: we will merit to be sustained and strengthened in our holy faith — as a strong peg that shall not be moved forever. [And see the Midrash on Song of Songs — which expounds the verse "go out in the tracks of the flock" regarding Moshe our teacher — who left Egypt last — at the end and the last — because he was occupied with the bones of Yosef — as it is written: [Exodus 13] "and Moshe took the bones of Yosef with him." And afterwards it expounds this verse on the matter of Moshe's passing in the desert with the desert generation. And regarding our matter: this alludes that the great Tzaddikim — the aspect of the seven shepherds — the aspect of Yosef and Moshe and similar ones — engage also after their passing in the rectification of the souls of Israel through the above aspect. And through this all the salvations and redemptions of Israel are drawn. And as all of this is elaborated elsewhere.] All of this I wrote in the way of possibility — and according to my humble opinion. But the essential inner intention of his holy thoughts — we know: that it is wondrous beyond us — and no thought can grasp it at all.