סימן ס"ד-בא אל פרעה

📋 Translator's Summary — Siman 64 (Bo El Par'oh) There — L

The discourse Vayomer Boaz El Rus, Siman 65 — was said in the summer of 5566 — close to the passing of his holy and awesome young son Mohar"r Shlomoh Ephraim — who passed away in the month of Sivan of that year. And then Rabbi Nosson and one other person were standing before him on the upper story that was on Rabbainu's house. And Rabbainu related to them the greatness of his suffering and the great afflictions that he had from every side and sides of sides — and elaborated somewhat on this — as elaborated elsewhere. For he was full of very great and very immense suffering — from within and from without — at all times always. And in the midst of his words — he answered and said: "what do you know of how great and enormous is this shattering that was in the world — the matter of the passing of the above young child. All my heart is shattered and torn from its place." And the holy tears began to flow on his cheeks. And immediately and at once they fled from before him — out of the immense shame that fell upon them — when they saw his weeping before them — until it seemed to them as if the entire world had been overturned and destroyed. [And it has already been elaborated elsewhere — with a brief allusion — in Chayyay Moharan [conversations pertaining to the Torah discourses, Siman 28] — about the great hope that was fitting to come to all of Israel — had the above holy young child not passed away.] And afterwards — on the day after that — which was the sixth day — Erev Shabbas Kodesh — he said to them: that had they not fled immediately — he would have related to them a very beautiful matter. And on this day he said to them this discourse of Vayomer Boaz El Rus — regarding the rectification of souls — and what is needed so much from the master of the field [ba'al hasadeh] who supervises them and rectifies them. And this: one who girds his loins to be the master of the field — very many immeasurable afflictions pass over him — G-d spare us. And with his great power he passes over all of them — and does the work of the field as needed — and so on — as elaborated in the above discourse. And this is related to the account of the afflictions that pass over him — which he related to them the day before as above. And from then on he spoke much about the rectification of the souls. And in particular after he came from Lemberg. And in particular during his journey to Uman. For his entire entry there — and his choosing to pass away there — all of this was on account of this: for the rectification of the souls that need rectification from many hundreds of years. And as elaborated somewhat on this elsewhere. And then when he began to speak about this matter of the master of the field — and from his words it was understood that then he began to know — and primarily he knows now. And the knowledge that he has now in this matter is wondrous and awesome. And so on. See Chayyay Moharan there. etter Beis — "where within the empty space [chalal hapanuy] there is no Godliness — as it were." This means: that one is compelled to call it by this name — that He vacated His Godliness from there — as it were. But in truth: certainly even there His Godliness exists — for certainly there is nothing without His vitality. Only: the Godliness is so utterly concealed and hidden there — that it is named the chalal hapanuy [empty space] — so that there could be in it a place for the creation of the world — as elaborated above in Letter Alef. And therefore those questions that come from there — it is impossible in any manner to find an answer to them. Only: Israel — through their holy faith — pass over everything — and so on — as elaborated in the discourse. There: "and there must be a difference — as it were — between the filling and the surrounding." This does not mean a difference of place — as it were — G-d forbid.

And see in the book Chayyay Moharan there — where the above matter is also brought: what he said to them on the night before his passing: "what do you have to worry — since I go before you" — and so on — as above. And Rabbi Nosson concluded there: and likewise even those who did not merit to know Rabbainu in his lifetime — when they will come to his holy grave — and so on — and will lean upon him — and will study his holy books — and will accustom themselves to walk in his holy ways as stated in his holy books — certainly they have that upon which to lean. Praiseworthy are they and praiseworthy is their portion — and all who take refuge in him will not be put to shame. For he already revealed his opinion explicitly and by allusion: that all that he engages in with us is not only for our sakes. But rather: "with he who is here — and with he who is not here" . [And as Rashi explains there: also with future generations that are destined to exist.] Until here. For in what is above — in the spiritual realm — the concept of place does not apply.

Section 5 — Letter ה — [on Letter Alef of the discourse] And all the more so in such a supernal, holy, and awesome place. [And as elaborated also in Likutay Amarim Tanya, chapter 48 — see there.] Rather the meaning is: some kind of difference — and gradations and distinctions of levels and aspects — between the filling and the surrounding. Which comes only through the aspect of the contraction of the chalal hapanuy. And also in this it is impossible to speak at all — or even to contemplate in thought. And as is also understood in Etz Chayyim in the Heichal Adam Kadmon. And see in the book Zohar HaRakia — in the name of the Kabbalist Rabbi Meir Paprush — on the Zohar Bereishis, p. 15 — b'reish hormanusa — and so on — where he elaborated somewhat on this. And even so: he himself wrote in the name of the Maharch"o — that the entire thing is only to break it into the ear — and so on. There — Letter Daled — regarding the dispute that is between the Torah scholars — which is the aspect of the chalal hapanuy — within which the creation of the worlds occurred — through the days and the attributes. For through this one draws itself to one side and that one draws itself to the other side. In my humble opinion — to bring the matters somewhat closer to the intellect: for through this one draws itself to the right side — where is the root of the attribute of kindness and love — and so on. And that one draws itself for example to the left side — where is the root of the attribute of might and fear and awe. Through this a kind of chalal hapanuy is created between them. And within it the creation of the days and the attributes is formed — through speech. Meaning: for each of the Torah scholars speaks according to his root and his aspect. Through this the creation of the days and attributes — which are love and fear and all similar — is formed between them. And these attributes are truly worlds — as is known. And in truth: each attribute is composed of its companion. And likewise each of the Torah scholars is composed of all the attributes. For at their root all is a single unity — the aspect of the infinite [Ein Sof]. Which is the ultimate aim of all the Torah scholars' pursuits and matters — in order to attach themselves through this to the Infinite — blessed be He. But even so: if all the Torah scholars were one — there would be no place for the creation of the world — meaning: for the aspect of the revelation of the attributes. Since all would be the Ein Sof — which is above the attributes — as it were. [As is understood also from the discourse Lashamesh Sham, Siman 49.] Only: through their being divided from one another — and each one drawing himself to a different side as above — through this the aspect of the chalal hapanuy is created between them. Within which the aspect of the entire creation of the days and attributes which are the worlds comes about as above. And this is what he writes afterwards: "and I have grown my days and my attributes from smallness to greatness." For certainly every person of Israel has good attributes — each according to his aspect. This one in the attribute of love — that one in the attribute of fear. And the Torah scholars engage in this: to speak with them and to elevate and grow the good attributes from smallness to greatness — so that each attribute may be in greater wholeness and clarity and brightness. Which is the aspect of the creation of worlds as above. And since each of the Torah scholars speaks with his intimates according to his root and his aspect — from this there sometimes comes between them something like the aspect of dispute. For the attributes appear on the surface as opposites of one another. And in truth this dispute is the aspect of the rectification of the world. For through this the aspect of the chalal hapanuy is created between them. But even so: it is forbidden to enter and investigate this through inquiry and questions — since it is in the aspect of the chalal hapanuy. And therefore one must not enter there except one who is in the aspect of silence [shitikah]. And this is: "I have found nothing better for the body than silence." And one who is in this aspect — on the contrary: through the disputes between them he merits to grow his days and his attributes. For he enters between them and receives the illumination of all of them. For he knows that in truth this is not dispute at all — only the aspect of contraction and the chalal hapanuy — so that through this the aspect of the coming into being of creation — of the worlds and the attributes — may be created as above. And this is: "all my days I grew up among the Torah scholars" — specifically — as elaborated in the discourse. There — at the end of the discourse: arbeh — the initial letters [roshei teivos] of: "surely there is spirit in a man" [achen ruach hu b'enosh] — and so on. For Elihu said this to the three companions of Job who wished to answer the questions that Job had — regarding the governance of Hashem — and it did not succeed for them. And therefore he said: [Job 32] "I said: the days shall speak — and the multitude of years shall make wisdom known." For through the days and the attributes — one can certainly find wisdom and intellect to answer the questions that come from there — as elaborated in the discourse. And therefore he thought that they would resolve all his questions for him. And when he saw that it did not succeed for them — he said: "surely there is spirit in a man" — and so on. For the rectification for all the questions — both those stemming from the aspect of the breaking of the vessels — and those stemming from the aspect of the chalal hapanuy — where in truth no answer can be found for them through wisdom and intellect. Even so: everything is resolved and rectified through the supernal melody [nigunn] of the head of faith. And the melody is the aspect of spirit [ruach] — this being the aspect of: "surely there is spirit in a man." Through which one rises and emerges from all kinds of questions and bewilderments — as elaborated in the discourse. And behold: in this discourse there is elaborated explicitly the wondrous and awesome matter that was heard from Rabbainu regarding the song and melody of the future — that this will be the World to Come of all the Tzaddikim and the pious — and so on. This is well elaborated according to what Rabbainu wrote above: that the essential receiving of reward in the future is that they will attain understandings and comprehend what it was impossible to comprehend in this world. And then they will know that the chalal hapanuy is in the aspect of arbeh. And so on. This being the aspect of: [Genesis 30] "and my righteousness will answer for me [v'anasah bi tzidkasi] — on the morrow — to receive reward [bikvushon l'kabal s'char]." For then the aspect of the melody of the head of faith will be revealed. And this is: [Exodus 10] "behold I am bringing tomorrow [aspect of 'tomorrow to receive reward'] the locust [arbeh]" — the aspect of the above melody. It follows that it is elaborated: that this melody is the aspect of the receiving of reward in the future. But even so: I heard from Rabbi Nosson — that the essential secret of this melody — that will be the receiving of reward of all the Tzaddikim and the pious as above — is alluded in Likutay Tinyana — in the discourse Tik'u Tochachah, Siman 8 — which was said on the last Rosh Hashonoh of his lifetime. For then Rabbainu spoke about this matter.