Running Commentary on Torah 25 — Mana d'Lo Shavya le-Chavla (The Vessel Not Worth the Damage)

Beginner: Torah 25 opens with a Talmudic exchange (Bava Metzia 59b). The Athenian sages challenged the Rebbe: "Show us a vessel that is not worth the damage it causes." He brought a budya — a large reed mat — and spread it out. It was too long and wide to fit through the gate. He said: "Bring a saw (marah) and break down (sisru) the gate and the wall [to let it pass]." This puzzling story is the seed of the entire Torah. The mat = dimyon (imagination/fantasy). It is large, unwieldy, and damaging — and yet it is not fundamentally valuable. The "gate" it cannot pass = the gateway to true intellect (sekhel). The saw + breaking the wall = the drastic step required to leave behind the world of imagination and enter the world of true understanding. The Rebbe will decode every detail. Intermediate: Opening parable (Bava Metzia 59b): Athenians request: "show a vessel not worth the damage." Rebbe brings a budya (mat) — too large for the gate. "Bring a saw and break down the gate and wall." Decoded in §4-5: budya = dimyon (imagination = stubbornness of heart); gate = intellect/holiness; marah + sisru = the breaking of the klipa through gadlut ha-Bore and simchat mitzvah.

Beginner: Rashi explains the Aramaic terms: "a vessel that is not worth the damage (chavla) it causes" = a vessel whose value is less than the harm it inflicts on others or on the world. The budya = a mat. It was too large to fit through the gate. "Bring a saw (marah) and sisru (break down) the gate and wall" = demolish the opening and the wall so the mat can pass through. Rashi's explanation makes clear the physical picture; the Rebbe will reveal the spiritual dimension. Intermediate: Rashi: "lo shavya le-chavla" = vessel worth less than its damage. Budya = mat (too large for gate). Marah = saw; sisru = break down the opening and wall. This establishes the literal image from which the Kabbalistic decoding proceeds.

Beginner: The Mishnah (Sotah 9:12) teaches: "When the Temple was destroyed, the shamir ceased, and the dripping of honeycomb (nofet tzufim), and emunah (faithfulness)." The shamir was a remarkable worm that could cut through the hardest stone without metal tools — it was used to carve the stones of the Temple without iron, so as not to desecrate them. When the Temple fell, the shamir was lost. Rabbeinu will use the shamir as a symbol for the inner power that breaks the "stone" of the stubborn heart — the dimyon. Just as the shamir cut stone, so the power of genuine sekhel (intellect) cuts through the hardness of the imagination-dominated heart. Intermediate: Mishnah Sotah 9:12 — when the Temple was destroyed, three things ceased: (1) the shamir (worm that cut stone without metal), (2) nofet tzufim (honeycomb drippings), (3) emunah (faithfulness). The shamir = symbol of what breaks the "stone" of the stubborn heart = the dimyon. Without the Temple, the power to break the dimyon-stone is diminished.

Beginner: Section 1: The foundational teaching. Every person must bring himself out from the dimyon — the imagination, the faculty of fantasy and self-deception — and ascend to the sekhel, the intellect, the capacity for true, clear thinking. What is the dimyon? It is the mental faculty that fabricates images, desires, and projections that have no basis in truth. When a person "goes after his dimyon," he is going after the inventions of his own heart — this is the stubbornness of the heart (kishot ha-lev) that the Torah warns against. He becomes hardened in his false perceptions, unable to see things as they truly are. Breaking the heart of stone (the dimyon) = the shamir. The shamir cut through the hardest stone — so too, the act of self-examination and leaving the dimyon cuts through the hardness. This is teshuvah (return to G-d) in its inner dimension. But: even after breaking the dimyon, the sekhel is not yet fully actualized. It is at the stage of sekhel be-koach — potential intellect. When one thing rises, another falls (a principle from Rashi on Genesis 25:19) — the sekhel's potential is established precisely as the dimyon falls. But the sekhel must still be brought from potential to actualization through further investigation (iyun) and drawing close to the tzaddik and Torah. Intermediate: §1: Leave dimyon (imagination) → ascend to sekhel. Going after dimyon = kishot ha-lev (stubbornness of heart). Breaking the heart of stone = the shamir. After dimyon is broken, sekhel = still be-koach (potential; "ze oleh ve-ze nofel" — Rashi Ber' 25:19). Full actualization requires iyun (investigation) + approach to tzaddik/Torah.

Beginner: Section 2: A crucial insight about spiritual levels. In every world and in every spiritual level (madreigah), there are dimyonot — imaginations, fantasies, confusions — and these are the klipot (the spiritual husks that surround and conceal the holiness within). The verse captures this: "Around the wicked walk" (Psalms 12:9) — the klipot circle around the holiness, always on its periphery, trying to prevent access. When a person moves from one spiritual level to the next higher level, he does not simply leave the old klipot behind. Rather, the klipot at the new level immediately awaken and surround him. Each new level of holiness is ringed by its own layer of klipot/dimyonot. This means: spiritual growth is not a one-time breakthrough but a continuous process of breaking through new layers of dimyon at each new level. There is no permanent conquest — each level must be freshly conquered by breaking its surrounding klipa. Intermediate: §2: In every world and level there are dimyonot = klipot surrounding the holiness (Teh' 12:9 — "saviv resha'im yithallekhun"). Ascending levels = passing through each level's klipot. When one ascends, new klipot at the higher level awaken immediately — every level must be freshly conquered.

Beginner: **§ג. No two people are equal, and the structure of the neshamos-ladder**: **"Da she'ein shnei b'nei adam shavin zeh la'zeh"** — 'know that no two people are equal to each other.' **"Ki kol ha'neshamos hen zeh l'ma'alah mi'zeh, v'zeh l'vush la'zeh"** — 'for all souls are one above the other, and each is a *levush* (garment) for the [one below].' **The nested-garment structure**: **"u'p'nimi'yus shel tachton na'aseh l'vush v'chitzoni'yus l'chitzoni'yus elyon"** — 'the *p'nimiyus* (inner-dimension) of the lower becomes the *chitzoniyus* (outer-dimension/garment) for the chitzoniyus of the upper.' I.e., the upper soul's outer aspect is *itself clothed* by the lower soul's inner aspect. Every rung is woven into every other rung. **The chain-reaction of ascent**: **"When one wishes to ascend from his madreigah to the higher madreigah, then the *person standing on the higher madreigah* moves and is transferred to the higher-yet madreigah — because it is impossible for two people to be on one madreigah."** One cannot ascend into an occupied rung; his ascent forces the one above him to ascend also. **What actually ascends**: **"And only the *p'nimiyus* of the upper is transferred; the chitzoniyus remains."** And the same for the lower: **"only the p'nimiyus ascends."** Then: **"v'ha'p'nimiyus shel ha'tachton na'aseh chitzoniyus l'chitzoniyus elyon"** — 'the p'nimiyus of the lower [now transferred to the higher madreigah] becomes the chitzoniyus for the chitzoniyus of the upper.' **The klipah-reawakening problem**: **"And even though the klipah of the upper madreigah was already broken by the upper person — nevertheless, when the p'nimiyus of the upper is transferred from there [and the p'nimiyus of the lower ascends there (alt. girsa)] and the chitzoniyus of the tachton ascends, then the klipah *returns and reawakens*."** Every madreigah has a klipah — a spiritual shell that resists the occupant. When the previous occupant leaves, the klipah he had subdued doesn't stay subdued for the newcomer. **Why the klipah reawakens**: **"because it is not subdued except before the light of the p'nimiyus of the upper — but before the lower, even before his [the lower's] p'nimiyus, it has the power to arouse itself against him."** Each klipah is calibrated: it yielded to the upper's p'nimiyus, but the tachton's p'nimiyus is *weaker by definition* (it was lower on the ladder), so the klipah reactivates. **"U'vi'shvil zeh tzarich lo l'shaber osah u'l'hachnia osah m'chadash"** — 'and therefore he must break and subdue it anew.' **P'nimiyus and chitzoniyus as two categories of avodah**: **"v'ha'p'nimiyus v'ha'chitzoniyus hen shnei minei avodos"** — 'p'nimiyus and chitzoniyus are two kinds of avodah': (1) **P'nimiyus** — **"avodah shel Torah u'tefilah u'mitzvos"** ('Torah, tefillah, and mitzvos'); (2) **Chitzoniyus** — **"avodas achilah u'shtiyah u'sh'ar tzorchei ha'guf"** ('the avodah of eating, drinking, and other bodily needs'). **The startling inversion**: **"v'avodas chitzoniyus — heyno achilah u'shtiyah — *shel ha'adam ha'omed b'madreigah elyonah* — hi me'irah u'm'shubach yoser me'avodos p'nimiyus — heyno Torah u'tefilah — *shel ha'adam ha'omed b'madreigah tachtonah*"** — 'the chitzoniyus avodah — namely eating and drinking — of the upper person illuminates and is praised *more* than the p'nimiyus avodah — Torah and tefillah — of the lower person.' **The upper tzaddik's meal is higher than the lower tzaddik's learning.** And therefore — **"ha'p'nimiyus ha'tachton na'aseh levush la'chitzoniyus ha'elyon"** — 'the p'nimiyus of the lower becomes garment for the chitzoniyus of the upper': the tachton's Torah/tefillah clothes the elyon's eating/drinking. **Yirmiyah 17:12**: **"kisei kavod marom mei'rishon m'kom mikdasheinu"** — 'throne of glory on high from the first is the place of our Sanctuary.' Rabbeinu decodes each word: - **kisei** = bechinas **p'nimiyus** — from the root *k'suy* ('concealment') — the inner hidden dimension. - **kavod** = bechinas **chitzoniyus** and **levush** — as Chazal said (Shabbos 113a): **"Rabbi Yochanan kara l'ma'aneih 'm'chabdusai'"** — 'R' Yochanan called his *garment* his *honor*' — identifying *kavod* with *levush*. - **marom mei'rishon** = **"k'she'nisromam v'nis'alah mi'madreigah ha'rishonah — v'az na'aseh mi'p'nimiyus chitzoniyus"** — 'when one is elevated from the first madreigah — and then what was [his] p'nimiyus becomes chitzoniyus [for the new, higher rung].' - **m'kom mikdasheinu** — **"tzarich l'kadesh es ha'makom m'chadash, ki ha'klipos chozrim v'ne'orim"** — 'one must *sanctify the place anew*, for the klipos return and awaken' (as above). Every ascent requires fresh work on the klipah of the newly occupied rung. Intermediate: **§ג.** Ein shnei b'nei adam shavin; kol ha'neshamos zeh l'ma'alah mi'zeh, v'zeh l'vush la'zeh. **P'nimiyus shel tachton = chitzoniyus l'chitzoniyus elyon** (nested garments). **Chain-ascent**: one ascending → elyon must also ascend (ein shnayim b'madreigah achas). Rak **p'nimiyus ola'h**; chitzoniyus nish'eres. **Klipah re-awakening**: klipah elyonah — even if already broken by predecessor — re-awakens before the ascending tachton (she'eino nichnaas ela l'or ha'p'nimiyus ha'elyon). Tzarich l'shaber u'l'hachnia m'chadash. **Two sorts of avodah**: (1) **p'nimiyus**=Torah/tefillah/mitzvos; (2) **chitzoniyus**=achilah/shtiyah/tzorchei ha'guf. **Chidush**: **chitzoniyus shel elyon > p'nimiyus shel tachton** → p'nimiyus-ha-tachton=levush l'chitzoniyus-ha'elyon. **Yir 17:12** **"kisei kavod marom mei'rishon m'kom mikdasheinu"**: - kisei=p'nimiyus (*k'suy*); - kavod=chitzoniyus/levush (Shab 113a R"Y m'chabdusai=m'ana); - marom mei'rishon=aliyah mi'madreigah ha'rishonah → p'nimiyus→chitzoniyus; - m'kom mikdasheinu=kidush ha'makom m'chadash (klipos chozrim v'ne'orim).

Beginner: **D. And it is impossible to subdue the klipos** — that is, **the dimyonos, the machshavos, the ta'avos, the bilbulim, and the meni'os** at [each] madreigah — **except through gadlus ha'Borei**. As is brought in the **kavanos** of **"Hodu la'Hashem kir'u vi'shmo"** (Tehillim 105): that this mizmor was established to **subdue the klipos that are in Yetzirah** — because they rouse themselves against **Asiyah that rises into Yetzirah**. And through mentioning gadlus ha'Borei they are subdued (see there). Because **"pnimiyus ha'Yetzirah rises to Briyah, and pnimiyus ha'Asiyah rises and clothes the chitzoniyus of Yetzirah"** (see there). And the **hisgalus of gadlus ha'Borei** is through **tzedakah** given to an **ani hagun** (a worthy poor person). Because the **ikar ha'hagdalah v'ha'peir** (the essential magnification and glory) is the **hisgalus ha'gonin** (the revelation of colors) — see **Zohar Beshalach 62b**; **Terumah 152b**. And **kesef u'zahav** — they themselves are the gonin, because the **upper gonin** are within them. And the **gonin ila'in** that are clothed in kesef and zahav do not shine except when they come to an **ish ha'Yisraeli**, because **that is their place**. And they combine one with the other, and these gonin illuminate, in the bechinah of (**Yeshayah 49:3**): **"Yisrael asher becha espa'ar"** — 'Yisrael, in whom I will glory' — because **the place of the gonin is only by an ish ha'Yisraeli**. And when the gonin illuminate, then **HKB"H misgadel u'mispa'er bahem**, in the bechinah of (**Chagai 2:8**): **"Li ha'kesef v'li ha'zahav"** — 'Mine is the silver and Mine is the gold' — **"v'na'aseh mehem bigdei yesha"** — 'and from them are made garments of salvation.' **"Yesha"** = **istaklusa** (gazing), as in **"yis'u el Hashem"** (Yeshayah 17:7; see **Zohar Yitro 90**) — because through the **peir** (glory) everyone gazes at him, because all desire to gaze at him. But **as long as the kesef and zahav are by the akum** (non-Jews), then the **gonin ne'elamim** (the colors are hidden), and they do not shine, because **that is not their place**. Because **their place is only by an ish ha'Yisraeli**, in the bechinah of **"Yisrael asher becha espa'ar"** — because **there is the peir ha'gonin**. And for this reason, **the akum desire the mamon of Yisrael** — even though the akum has much kesef and zahav, he desires a Jew's single dinar as if he had never seen mamon in his life. And this is because the kesef and zahav under his hand — **the gonin do not illuminate, and the chein does not rest on his mamon**, because the **ikar ha'peir v'ha'chein is only revealed by Yisrael**. And for this reason they are called **rashim** (poor ones), like (**Avos 2:3**): **"Hevu zehirim ba'rashus"** — 'be careful [in dealing] with the government' (read: **rashus**, from **rashim**). Because they are **rashim v'ani'im** — there is no hana'ah from their mamon, as if they are poor — and they desire Yisrael's mamon, because **on the mamon of Yisrael rests the peir v'ha'chein**, and everyone desires to gaze at the peir and chein. **But know:** immediately, the moment the akum receives Yisrael's mamon, immediately the **chein and peir disappear from within that mamon**. And for this reason, the akum always demands new mamon from Yisrael and forgets the mamon he already received — because **the chein vanished when it came to the hand of the akum**. And this is (**Avos 2:3 continued**): **"she'ein m'karvin ela bi'she'as ha'nisan"** — 'for they do not draw near [a person] except at the moment of benefit.' And this is the bechinah of (**Bereishis 6:8**): **"chein b'einei Hashem"** — 'favor in the eyes of Hashem.' **"Einei Hashem"** — these are the **gonin ila'in**, which are the bechinah of kesef and zahav, **there is the ikar ha'chein v'ha'peir**. And this is what Avimelech said to Sarah (**Bereishis 20:16**): **"Hinei nasati elef kesef l'achich, hinei hu lach k'sus einayim"** — 'behold, I have given a thousand [pieces of] silver to your brother, behold it is a covering of the eyes for you.' Meaning: **as soon as the mamon left the hand of the akum and came to the hand of the Yisraeli, immediately the gonin were revealed**, and it became in the bechinah of **"bigdei yesha"** — meaning **"k'sus einayim"** (covering of the eyes) — that **everyone gazes at them**, that all desire to gaze at them. And **through tzedakah that a person gives from his mamon, all his mamon becomes tikken** (rectified), and the gonin are revealed and shine. And all his mamon becomes in the bechinah of **"Li ha'kesef v'li ha'zahav,"** in the bechinah of (**Yeshayah 61:10**): **"bigdei yesha, me'il tzedakah ya'at'ni"** — 'garments of salvation, He has wrapped me in a robe of righteousness.' And even this mamon that the akum takes from us — **it is considered tzedakah**, as Chazal said (**Bava Basra 9a**): **"v'nogsayich tzedakah"** (from **Yeshayah 60:17**) — 'and your oppressors as tzedakah.' And this is (**Shir ha'Shirim 7:5**): **"einayich breichos b'Cheshbon"** — 'your eyes are pools in Cheshbon.' **"Einayich"** — these are the gonin, bechinah of kesef and zahav, are **blessed through tzedakah**, because **"kol perutah u'prutah mitztarefes l'cheshbon gadol"** — 'every single perutah joins together to form a great accounting' (**Bava Basra** ibid). And even through the mamon that comes into the hand of the akum — who are called **bas rabim** — **this too is considered tzedakah**, as it is written: **"v'nogsayich tzedakah."** And this is specifically: **"al sha'ar bas rabim"** — 'at the gate of Bas Rabim' — meaning **only while it is still on the sha'ar (the gate/threshold)**, before it comes to the hand of the akum — **then the chein still rests on the mamon**, but afterwards the chein vanishes, as stated above. Intermediate: **D.** Ee efshar l'hach'ni'a klipos (**dimyonos, machshavos, ta'avos, bilbulim, meni'os** b'madreigah) **ela al yedei gadlus ha'Borei**. Kavanos "Hodu la'Hashem kir'u vi'shmo" (Teh 105) — mizmor **l'hach'ni'a klipos d'Yetzirah** (mis'orerin neged Asiyah ha'olah l'Yetzirah); v'ha'hazkaras gadlus ha'Borei → nich'na'in. **"Pnimiyus Yetzirah olah l'Briyah, u'pnimiyus Asiyah olah u'mal'bis l'chitzoniyus Yetzirah."** **Hisgalus gadlus ha'Borei = tzedakah l'ani hagun**. Ikar hagdalah v'pei'er = **hisgalus ha'gonin** (Zohar Beshalach 62b; Terumah 152b). **Kesef/zahav = gonin** (gonin ila'in mal'bushim bahem); me'irin rak **etzel ish Yisraeli** (sham m'komam) — **"Yisrael asher becha espa'ar"** (Yesh 49:3). Meh'ir ha'gonin → HKB"H misgadel u'mispa'er: **"Li ha'kesef v'li ha'zahav, v'na'aseh mehem bigdei yesha"** (Chagai 2:8). **"Yesha"**=istaklusa ("yis'u el Hashem"; Zohar Yitro 90). Be'akum: gonin **nelamim**, lo me'irin (ein m'komam). **Akum te'evin l'mamon Yisrael** (af she'yesh lahem harbeh kesef/zahav; te'evin l'dinar shel Yehudi k'ilu lo ra'u mamon me'olam) — ein chein shoreh al mamonam. Lachein nikr'im **"rashim"** — "Hevu z'hirim ba'rashus" (**Avos 2:3**); "she'ein m'karvin ela bi'she'as ha'nisan." **Bes'ha'akum m'kabel mamon Yisrael** → miyad **nis'alem ha'chein v'peir mi'toch ha'mamon**; la'chein tovein ba'kol pa'am mamon chadash. **"Chein b'einei Hashem"** (Ber 6:8): einei Hashem=gonin ila'in=kesef/zahav, sham ikar chein/peir. **Avimelech l'Sarah**: **"hinei nasati elef kesef…hinei hu lach k'sus einayim"** (Ber 20:16) — kesh'yatza m'yad akum l'Yisraeli → miyad nisgalu ha'gonin → bigdei yesha = k'sus einayim (ha'kol mistaklin). **Tzedakah** mi'mamono → kol ha'mamon **nitkein**, gonin nisgalin u'me'irin; kol ha'mamon b'vechinas "Li ha'kesef" u'v'**"bigdei yesha, me'il tzedakah ya'at'ni"** (Yesh 61:10). V'af ha'mamon she'lok'chin ha'akum — **nech'shav l'tzedakah** ("v'nogsayich tzedakah", **BB 9a** m'Yesh 60:17). **"Einayich breichos b'Cheshbon"** (Shir 7:5): einayich=gonin, nisbarchin al yedei tzedakah — "kol perutah u'prutah mitztarefes l'cheshbon gadol" (BB sham). V'af ha'mamon ha'ba l'yad akum ("bas rabim") — nech'shav l'tzedakah. Aval davka **"al sha'ar bas rabim"** — **bi'zman she'adayin al ha'sha'ar**, kodem she'ba l'yad akum — adayin shoreh ha'chein; achar kach nis'alem.

Beginner: Now the Rebbe decodes the parable. The budya (mat) = the dimyon — the inventions of the heart, the things a person fabricates from within himself. The dimyon spreads and expands ("spread it") until it fills a person's entire inner world. But it cannot enter the gate — the gateway to true holiness and intellect — because the dimyon is not real. It is merely spread-out fantasy. And yet the dimyon can be very powerful. Even though the klipa of the higher level has already been "damaged" by the previous occupant (the higher-level person who already conquered it), the dimyon still prevails when someone new arrives — it reasserts itself. Therefore: "Bring a saw and break down the gate and the wall" = use the power of gadlut ha-Bore and simchat mitzvah (described below) to smash through the stubborn wall of dimyon. The opening itself must be expanded — the entire gate-structure must be reorganized — in order for genuine sekhel to enter. Intermediate: Peirush: budya = dimyon = inventions of the heart (= kishot ha-lev from §1). Spreads everywhere but cannot enter the gate of holiness/sekhel. Klipa = "not worth the damage" = already damaged from previous occupant, yet prevails. "Marah u-sisru" = break down the gate/wall = gadlut ha-Bore + simchat mitzvah (§4 below) to allow sekhel to enter.

Beginner: Section 4: The practical tool for subduing the klipa at each level is simchat mitzvah — the joy of the commandment. Specifically: the joy of remembering that one has merited to draw close to G-d — and to draw close to the tzaddikim who draw one close to G-d. This remembrance generates a deep, genuine simchah (joy), and through that joy, the klipa is broken and the person enters the next level. This is one of Breslov's core practical teachings: at moments of spiritual confusion, resistance, darkness, or difficulty in ascending — instead of fighting the klipa directly — generate joy. Remember what you have: the merit of approaching G-d. Remember the tzaddik who has drawn you near. Let that joy break the shell from within. Intermediate: §4: Subduing the klipa at each level = simchat mitzvah. Specifically: joy of remembering that one has merited to approach Hashem and to approach the tzaddikim who draw one near to G-d. This joy breaks the klipa and allows entry to the next level.

Beginner: Appendix on §1: "Sacrifices of G-d are a broken spirit" (Psalms 51:19) — the korbanot (Temple sacrifices) are the spiritual mechanism for breaking the dimyon. All the animal sacrifices are brought from animals — and the animal represents the power of the dimyon, for the animal also operates purely through instinct and imagination rather than true intellect. When a person sins, it is invariably because he followed his dimyon (his desires, his fantasies, his imagined "good"). All sins flow from the power of dimyon. Therefore the repair (tikkun) of sin involves bringing an animal sacrifice: lean on the animal (semikha = the laying of hands on the animal's head) and confess all sins upon it. Through this, all the sins and the power of dimyon are drawn into the animal, and when the animal is slaughtered, the dimyon is subdued and broken. Intermediate: Appendix §1: "Zivchei Elokim ruach nishbarah" (Teh' 51:19) — korbanot = breaking the dimyon. Sacrifices brought from animals because animals = power of dimyon. All sins flow from dimyon. Semikha (leaning on the animal) + vidui (confession) draws all sins onto the animal; slaughter = dimyon subdued.

Beginner: Appendix on §§2-3: Many pious and God-fearing people make a common and painful error. When they transition from one spiritual level to the next, they suddenly experience confusion, darkness, new desires, new challenges — and they believe they have fallen from their previous high level. But this is not a fall at all. It is an ascent. The darkness and confusion at the threshold of a new level are the klipot of that new level awakening against the person who is arriving. Experiencing this darkness is the price of entry to the new level — and it is a sign that one is at the gate of something higher. Secondly: when one person ascends, he elevates his entire chain upward. The person below him ascends into his vacated level; that person's friend who was above him ascends even higher — and so on, upward and upward. One person's spiritual growth creates an upward cascade for all those connected to him in the chain of souls. Intermediate: Appendix §§2-3: "Many pious err — suddenly it seems they fell." In truth this is not a fall but the klipot of the new higher level awakening at the moment of ascent. Also: one person's ascent elevates the entire chain upward — the person above him ascends higher, and his friend's friend higher still, in a cascade.

Beginner: Continuation of the appendix on §3: This is the aspect of "lifting" (harchavah) — one person elevates and lifts his friend. By ascending himself, the person at the lower level causes the person at the higher level to ascend to an even higher rung, and so his fellow's fellow ascends yet higher, onward and upward — because no two people can occupy the same level simultaneously. This reveals a profound truth about the Breslov concept of the tzaddik: when the tzaddik himself rises, he lifts everyone below him. And when any individual, even the simplest person, makes a genuine ascent in their spiritual work, they set in motion a chain of elevation that moves all the way up through every connected soul. Intermediate: Appendix §3 cont.: One person's ascent = "lifting his fellow" — causes an upward cascade through all connected souls. No two can occupy the same level simultaneously; one rising = all rise. This is the inner dimension of the tzaddik's role: his own ascent lifts everyone connected to him.

Beginner: Final statement — Reb Noson records: After delivering this teaching, the Rebbe said: "One must call the evil inclination (yetzer ha-ra) by another name — not 'evil inclination' but 'the power of dimyon' (the power of imagination)." Reb Noson notes that the Rebbe said this in a somewhat jesting manner, but he understood there was a complete and serious intention behind it. Unfortunately, Reb Noson writes, "I did not merit to understand his full intention in this." The insight, though only partially transmitted: renaming the yetzer ha-ra as "the power of dimyon" shifts how we understand and fight it. The yetzer ha-ra is not primarily a force of "evil" — it is the faculty of imagination that distorts and inflates, creating false perceptions of the self and world. To fight it, one does not battle "evil" but clarifies reality — replaces the fake picture with the true one. Sekhel (true intellect) defeats dimyon not by force but by light. Intermediate: Final statement: The Rebbe (jestingly but with complete intention) declared: rename the yetzer ha-ra as "the power of dimyon." Not evil but imagination-distortion. R"N: "I did not merit to understand his full intention in this." Implication: fighting the yetzer = clarifying reality, replacing dimyon with sekhel — light displacing darkness, not war against evil.