אמרו לה, אחוי לן מנא דלא שויא לחבלא

[Rashi: Show us a vessel that is not worth the chabalah [damage] it causes – a vessel whose value is less than the harm it inflicts. budyah – a mat. Did not enter the gate – it was too long and wide for the opening. Bring a marah and sisru – break down the opening and the wall to let it pass.]

Ever since the de st ruction of the Holy Temple, the shamir worm, the honey of Tzufim and men of faith have been non-extant. (Sotah 48a)

For every person must <break the power of imagination and enter> the intellect. But when he is drawn after the <illusory desires>, this is the aspect of “the vision of the heart” (cf. Deuteronomy 29:18). He follows <his heart’s inclination>.

And when he extricates himself from the heart’s vision and breaks his “heart of stone” (Ezekiel 11:19) —this is the concept of the shamir worm. Through this <the heart of stone is broken and humbled>, so that he does not go after his illusory desires but after the intellect.

And as long as he has not transformed his intellect <from potential> to actual—as yet not used his intellect—then for him the intellect is latent, even if he has already broken the imagination. The characteristic of his intellect has surfaced, for “when one surfaces the other recedes,” yet the intellect is still in potential.

Afterwards, when he probes with his intellect and uses it, then the intellect is actualized. This is the concept of the honey of Tzufim. It corresponds to (Song of Songs 4:11), “Your lips drip like a honeycomb”—he has shifted the sweetness of his intellect from latent to active. {This being the meaning of “your lips,” the actualization of potential, which is the concept of speech.}

And afterwards, when he grasps with his intellect all that the human <intellect has the power> to comprehend, then his intellect reverts to acquired intellect. As the scholars have written: there is potential intellect, actualized intellect, and acquired intellect.

Now, the essence of man’s existence after his death is only acquired intellect. This is what remains of him after death. And this is the concept of amanah (men of faith). For AMaNah implies lasting existence, <as in (1 Kings 8:26), “May Your words y’AMeN (be everlasting)”>. For acquired intellect is man’s lasting existence after he dies.

“Acquired intellect” is the name given to that which a person knows many things with one knowing. At first, it is necessary to know much introductory material before one knows some matter. But afterwards, once one has grasped the matter, one discards its introductions and knows the thing with a single knowing.

Now, the main fountain of wisdom flowed from the Temple, because that was where the sacrifices were brought. [What is sacrificed] is the animal nature and the power of illusion. As is written (Psalms 51:19), “The sacrifices of God are a broken spirit”—the breaking of the illusion <is achieved through> the sacrifices. Because of this our Sages said: When the Holy Temple was destroyed, the shamir worm… became non-extant. But when the Holy Temple will be rebuilt, “A fountain will flow from the Temple” (Joel 4:18) will be fulfilled.

2. And know! in each and every world and on each and every level these illusions exist. They are the shells that precede the fruit and surround that which is holy, corresponding to (Psalms 12:9), “The wicked walk round about.”

And when a person moves on from one level to the next, he then has to pass through these illusions in order to attain holiness. As soon as he ascends to the level, the evil forces on <this> level are aroused and they surround him <on every side>. He has to subdue and break them in order to purify that place from the forces of evil.

3. And know! no two people are alike. This is because all souls are on different levels. One enclothes the other, with the inner aspect of the lower one becoming a cloak for the outer aspect of the upper one.

Therefore, when a person wants to ascend from his level to a higher level, then the person on the higher level goes and moves on to a still higher level. This is because it is impossible for two people to be on the same level. But only the inner aspect of the upper man moves on. The outer aspect remains <there>. Likewise, <from the man> on the lower level, only the inner aspect moves on and ascends. The inner aspect of the lower one becomes the outer aspect to the outer aspect of the upper one.

And though the husk on the higher level has already been broken by the upper man, nevertheless, when the inner aspect of the upper one moves on from there and the <inner aspect> of the lower one ascends, the evil force is then reawakened. This is because it is only subdued before the light of the inner aspect of the upper one. But before the lower one, even before his inner aspect, it has the power to rise up against him. Because of this, he has to break it and subdue it anew.

Now, the inner aspect and the outer aspect are two types of devotions. The devotion of Torah study, prayer and mitzvot are the inner aspect; the devotion of eating, drinking and other physical needs are the outer aspect. And the outer devotion—namely, eating and drinking—of a person located on a higher level radiates more and is more laudable than the inner devotion—namely, Torah, prayer <and mitzvot>—of a person located on the lower level. Because of this, the inner aspect of the lower one becomes a cloak for the outer aspect of the upper one. { “A throne of glory exalted from the beginning is the place of our Temple” (Jeremiah 17:12). }

This is the explanation of, “A kisay (throne) of glory exalted….” [The word] KiSaY corresponds to the inner aspect, it is linguistically similar to itKaSYa (covered over). “Glory” is the outer aspect and a cloak, as is written (Shabbat 113a), “Rabbi Yochanan called his clothing, ‘My glory.’” [The expression] “exalted from the beginning” refers to the inner aspect becoming the outer aspect, when one is exalted and elevated from the initial level. As a result, “the place of our Temple”—it is necessary to sanctify the place anew. This is because the forces of evil are reawakened, as above.

4. However it is only possible to subdue the evil forces—i.e., the illusions, evil thoughts, desires, confusions and obstacles—of a particular level, through the greatness of the Creator.

As is brought in the Kavanot for “Give thanks to God, call upon His name” (1 Chronicles 16:8-36): This song was instituted in order to subdue the evil forces in the World of Formation. This is because [the forces of evil] rise up against the World of Action which ascends to the World of Formation. But by proclaiming the greatness of the Creator, they are subdued. Study there.

For the inner aspect of the World of Formation ascends to the World of Creation, and the inner aspect of the World of Action ascends and enclothes the outer aspect of the World of Formation. Study there.

Now, the greatness of the Creator is revealed through the charity that is given to a deserving person in need. This is because the primary greatness and splendor is the revelation of the <Supernal> Colors. And silver and gold are themselves the Colors, for the Supernal Colors are in them. But the Supernal Colors which are enclothed in silver and gold do not shine unless they come to a Jew. For that is their place. One becomes encompassed in the other, and these Colors radiate, as in (Isaiah 49:3), “Israel, in whom I take pride.” This is because the place of the Colors is only with Israel.

And when the Colors radiate, the Holy One then exults and takes pride in them, as in (Haggai 2:8), “Mine is the silver, Mine is the gold.” From them “garments of yesha (salvation)” (Isaiah 61:10) are made. “YeShA” <is> looking, as in (2 Samuel 22:42), “YiSh’Au (they looked) to God.” Due to the splendor, everyone looks at Him, because they all desire to look at Him.

However, as long as the silver and gold are by the nations, the Colors’ lights disappear and do not shine, because that is not their place. They only belong with the Jew, as in, “Israel, in whom etPaER (I take pride).” For the Pe’ER (splendor) of the Colors is there.

And as a result, the nations crave the money of Israel. Although <they> have a great deal of silver and gold, they crave the dinar of the Jew. As if he never saw money. This is because <in> the silver and the gold which they possess, the Colors do not shine. Grace <and value> do not rest on their money. For the splendor and grace are <only> revealed with Israel. { “Beware of rulers for they befriend someone only for their own benefit; they act friendly when it is to their advantage” (Avot 2:3). }

Because of this <the gentiles> are called “impoverished,” as in, “Beware of RaShut (rulers)”—for they are RaShim (impoverished) and poor. They have no pleasure <whatsoever> from their money, as though they were <impoverished and> poor. They <therefore> crave the money of Israel, because the splendor and grace rest upon the money of a Jew. And everyone craves to look at the splendor and the grace.

But know! no sooner does the <non-Jew> receive the money of Israel, than the grace and splendor immediately disappear within the money. Because of this, the <non-Jew> is always demanding some further money from Israel. He forgets about the money he has already received because the grace disappeared <as soon as> it reached <his hands>. This is the meaning of, “for they befriend someone only… when it is to their advantage.”

This corresponds to (Genesis 6:8), “grace in God’s eyes.” “God’s eyes” is the Supernal Colors, the concept of silver and gold. The primary grace and splendor is there.

And this is what Avimelekh said to Sarah (Genesis 20:16), “Behold, I have given a thousand pieces of silver to your brother. Let it be to you a cloak for the eyes.” In other words, when the money went from the hands of the <non-Jew> to the hands of the Jew, the Colors were immediately revealed and became the aspect of “garments of yesha”—i.e., a “cloak for the eyes”—which everyone looks at, which everyone craves to look at.

Now, by virtue of the charity which he gives from his money, he rectifies all his money so that the Colors are revealed and shine. All his money takes on the aspect of “Mine is the silver, Mine is the gold,” and “… garments of salvation, covered me with the robe of charity.”

And even the money which the <nations> take from us is considered charity. This is as our Sages taught (Bava Batra 9a) <concerning the phrase> “and your taskmasters, charity” (Isaiah 60:17). { “Your eyes are pools in Cheshbon, by the gate of Bat-rabbim” (Song of Songs 7:5). }

And this is the meaning of, “Your eyes are BReiKhot (pools) in Cheshbon.” “Your eyes”—this is the Colors, corresponding to silver and gold. They are BaRuKh (blessed) as a result of charity. <“In Cheshbon”>—each and every penny adds up to a big cheshbon (sum) (Bava Batra 9b).

And even through the money which comes into the hand of those called “Bat-rabbim,” this is also considered charity, as explained. This is why it is specifically “by the gate of Bat-rabbim.” When it is yet “by the gate,” before it reaches the hand of the <non-Jew>, the grace still rests on the money. But afterwards, the grace disappears, as above.

This is the explanation of what the Wise Men of Athens said:

“Show us something that is not worth the damage [it causes].” He brought a budya (a mat). They spread it out but it did not fit in the doorway. He said to them, “Bring a sledgehammer and knock down the door with the kotel (wall).”

BuDYa — This alludes to the B’DaYot (imaginings) of the heart, that which he fantasizes from his heart—i.e., the imagination. This is the “vision of the heart” mentioned above.

When this power of imagination in the heart takes control and envelops a person who is ascending from a lower level to a higher level, the evil force, which is the imagination, does not consider the worth of the loss and damage that it has already suffered because of the person <standing> on the higher level. <He has broken and subdued it,> and yet it later on controls <the lower man>, as explained.

< and spread it out,> and it did not fit in the doorway — That is, <it spreads out and takes control, and it’s impossible for a Jew> to enter the <doorway of> holiness—the intellect—because of the imagination’s control.

< Bring a sledgehammer and knock down the door with the kotel — In other words, the advice> which is given for this is to “knock down the door,” which is the imagination, defilement. This is as in: Someone who comes to defile himself, the door is opened for him (Yoma 38b). It corresponds to (Genesis 4:7), “Sin crouches at the door.” [The imagination] is “knocked down” by means of the above mentioned Colors, which is the greatness of the Creator, as explained.

<And this is the concept of “the door with the kotel.” That is, the knocking down of the door is by means of> the concept of the kotel — ko, tel. Ko corresponds to the Holy Name, which is the concept of Colors. As it is written (Psalms 27:1), “YHVH is my light”—the lights of the Colors; “and yish’i (my salvation)”—the garments of yesha. And He is “the tel (mound) to which everyone turns” and craves to look at.

5 . Know too! in order to subdue the surrounding evil force that is at every level, it is necessary to arouse the joy of a mitzvah [and draw it] upon himself. That is, he should rejoice by remembering that he has merited coming closer to the Holy One and merited coming closer to the tzaddikim who bring him closer to the Holy One. And through this joy, he breaks the forces of evil and enters <holiness>.

6. The following relates to section 1:

“The sacrifices of God are a broken spirit”—the breaking of the illusion < is achieved through> the sacrifices. Study there. This is the concept of pressing on the sacrifice. For sacrifices are brought from animals, which correspond to the power of imagination, because an animal also has the power of imagination. Now, when a person follows the imagination of his heart—namely, after his desires, God forbid, which come from the power of imagination—this is literally animalistic behavior. For an animal also has the power of imagination.

Therefore, when a person sins, heaven forfend—with all sins coming from the imagination, from where all desires are drawn—he consequently has to bring an animal as a sacrifice. And he has to press his hands on it and at that time confess all his sins over the sacrifice. By doing this, all the sins and all the power of the imagination are drawn onto the animal, which corresponds to imagination, as explained. Afterwards, immediately after the pressing, the slaughter. The animal is slaughtered as a sacrifice, and through this the imagination is subdued and broken.

7. The following relates to sections 2 and 3:

It is explained there that when a person moves on from one level to the next, he then has to pass by these illusions in order to attain holiness. As soon as he ascends to the second level, the evil forces on the level are aroused and they surround him. He has to subdue them anew…. Study there. And though the husk on the higher level has already been broken… nevertheless, when the inner aspect of the upper one moves on from there, and the < inner aspect> of the lower one ascends, the evil force is then reawakened. Study there. [Rebbe Nachman] then said the following:

In this, the chassidim are very mistaken. It suddenly seems to them that they have fallen from their devotion to God. The truth is that they have not fallen at all. Rather, because they have to ascend from level to level, the forces of evil then awaken and take control anew. These are the desires, confusions, illusions, evil thoughts and obstacles, as above. This is why it is necessary to renew one’s strength all over again, to return and subdue and break anew the evil forces and the obstacles that are on each and every level. In truth, however, this is not at all a fall, as above.

8. The following relates to section 3:

And know! no two people are alike…. Therefore, when a person wants to ascend from his level to an even higher level, then the person on the higher level goes and moves on to a st ill higher level. [Rebbe Nachman] then said the following:

This is the concept of lifting up, that which one person lifts and raises up his friend. By virtue of the person on the lower level ascending from level to level, through this he raises and lifts up his friend who is on the higher level so that he ascends to an even higher level. Likewise his friend’s friend, who is even higher than his friend—he has ascended even higher. And so it is, higher and higher, because it is impossible for two people to be on the same level, as above.

9. After delivering this lesson, in which he calls and refers to all the desires of the evil inclination as the power of imagination, [Rebbe Nachman] then said: “We should call and refer to it by some other name.” That is, Satan, the evil inclination, has to be called something else; i.e., no longer call it “evil inclination,” but “power of imagination.” He said this in a jesting manner. Even so, I realized that he intended something by it, though I did not merit to understand what he had in mind.