Know! everything has a takhlit (a purpose/goal), and this purpose

Transcription

1 81 LIKUTEY MOHARAN #18:1 LIKUTEY MOHARAN #18:1 80 LIKUTEY MOHARAN #18 1 Rabbi Yonatan Mishta iy (Rabbi Yonatan related): One time, we were travelling by ship and we saw this basket into which jewels and pearls had been set. Surrounding it were fish of the type called birsha. A diver went down to retrieve it. He sensed that one [of the fish] was trying to sever his thigh. He threw a flask of vinegar [at the fish] and it fled. A heavenly voice proclaimed: What have Rashbam: basket - a chest: type called birsha - that is its name: a diver - someone adept at swimming: trying to sever - it wanted to bite off his thigh: he threw vinegar - the smell of the chometz (vinegar) drove the fish out to sea: store in it - to hide in it: you to do with this basket? It belongs to the wife of Rabbi Chanina ben Dosa, who will one day store in it tekhelet (sky-blue wool) for the tzaddikim in the World to Come. )Bava Batra 74a( Rabbi Yonatan related: One time, we were travelling by ship and we saw this basket. 2 Know! everything has a takhlit (a purpose/goal), and this purpose has another purpose; one more exalted than the next. For example: The purpose of building a house is so that a person has 1. Likutey Moharan # 18. This lesson was taught in Terhovitza during the winter of 5564 ( ). Aside from the three designated times during the year when the Rebbe would officially deliver a discourse to his chassidim who had joined him in Breslov, there were three other set times when he regularly gave a lesson. Twice each winter and once during the summer Rebbe Nachman would travel to spend Shabbat with his followers in nearby Ukrainian villages (Terhovitza or Tcherin), at which time he would speak publicly at the Third Meal. Some time before Rebbe Nachman gave this lesson, Reb Noson and Reb Naftali were visiting with the Rebbe. He said: Today I lived as I ve never lived before. There are many different kinds of life they are all called life. But today, I lived a good life; life as I ve never ever lived it. The Rebbe then outlined the principal ideas of the discourse for his two closest students. Reb Noson writes: There were several times when the Rebbe spoke about the varieties of life. Even in regard to life involving pain and suffering there are gradations and distinctions. Clearly Rebbe Nachman meant that true life comes when one becomes aware of God and gains a true understanding of Torah, for (Deuteronomy 30:20), It is your life (Tzaddik #23, #134 and #185; Parparaot LeChokhmah). ליקוטי מוהר ן סימן י ח ל ש ו ן ר ב נו ז כ רו נו ל ב ר כ ה ר ב י יו נ ת ן מ ש ת ע י: ז מ נ א ח ד א ר ש ב ם: ה ו ה ק א ז ל ינ א ב ס פ ינ ת א, ו ח ז ינ ן ק ר ט ל י ת א א ר ג ז : ד מ ק ר י ב י ר ש א כ ך ש מו : ב ר ה הו א ק ר ט ל ית א, ד ה וו מ ק ב ע י ב ה א מו ר א י א ד ם ש י ו ד ע ל ש ו ט ב מ י ם : ב ע י ד נ ש מ ט ה א ב נ ים טו בו ת ו מ ר ג ל י ו ת, ו ה ד ר י ל ה מ ינ י ד כ ו ר י ד מ ק ר י ב יר ש א. ל א ט מ א ש ב ק ש ל ח ת ך נ ח ית ב ר א מו ר אי ל א תו י י, ו ר ג ש, י ר כ ו : ז ר ק ל ה ח ל א ו ב ע י ד נ ש מ ט ה ל א ט מ ה, ו ז ר ק ז יק א ח מ ץ, ו ב ר ח מ ר יחו ל י ם: ל מ ש ד י א ב ה ל ה צ נ יע ב ו : ד ח ל א ו נ ח ת. נ פ ק ב ר ת ק ל א ו א מ ר: מ אי א ית ל כו ב ה ד י ק ר ט ל ית א ד ד ב ית הו ד ר ב י ח נ ינ א ב ן ד ו ס א, ד ע ת יד ה ל ש ד י א ת כ ל ת א ב ה ל צ ד יק י ל ע ל מ א ד א ת י : )בבא בתרא עד.(. ר ב י יו נ ת ן מ ש ת ע י: ז מ נ א ח ד א ה ו י ק א ז ל ינ א ב ס פ ינ ת א, ו ח ז ינ א ה הו א ק ר ט ל ית א ו כו. א. ד ע, כ י ל כ ל ד ב ר י ש ת כ ל ית, ו ל ת כ ל ית י ש עו ד ת כ ל ית א ח ר, ג ב ה מ ע ל ג ב ה. ל מ ש ל: ת כ ל ית ב נ י ן ה ב י ת כ ד י ש י ה א ל א ד ם 2. Rabbi Yonatan related. This opening is the version which appears in the Eyn Yaakov (loc. cit.), rather than Rabbi Yochanan related, the version which appears in the standard text of the Talmud. The lesson itself was written word for word by Rebbe Nachman, hence it is prefaced in the Hebrew with the words leshon Rabbeinu. (See Likutey Moharan I, 7:1, where it is explained that a lesson is designated as such when it was either a) copied verbatim from the Rebbe s manuscripts or b) dictated directly by the Rebbe to Reb Noson.) The Parparaot LeChokhmah concludes his commentary on this lesson with the following: The concepts in this lesson are extremely lofty and abstruse, as the reader will obviously see for himself. Nonetheless, as much as possible I have attempted to construct a simple commentary to this teaching. The main themes of this lesson are: the ultimate purpose; controlling anger; true leadership; faith; and the perfection of speech. When the Rebbe spoke about living as never before, he was speaking about attaining a measure of the ultimate reward even while living in this world, as will be borne out in the lesson.

2 83 LIKUTEY MOHARAN #18:1, 2 LIKUTEY MOHARAN #18:1, 2 82 where to rest. The purpose of resting is so that with this strength, he will be able to serve God. And the takhlit of serving God. 3 Now, the goal of any thing is more connected to [the original] thought and intellect than the thing [itself] from which the particular goal is derived. The goal is also closer to thought than the thing is; for, last in deed is first in thought (Sabbath Evening Liturgy). 4 Thus, the end and the goal is first in thought and close to it. And from the goal, the deed evolves. For example: When the thought occurs to someone to build himself a house, certainly the house is not erected all at once. Rather, wood has to be prepared; each piece of lumber has to be cut and planed as is necessary. Afterwards, the house can be built and completed. Therefore, the completed house, which is the goal of the construction and its conclusion, was first in thought. Thus we find that the goal is closer to the thought than the beginning of the deed Know! the purpose of <all> creation is the delight of the World to Come. 6 Yet it is impossible to bring this purpose closer to the thoughts of men, as it is said of this takhlit (Isaiah 64:3), No eye has seen it. 7 מ קו ם ל נו ח, ו ת כ ל ית ה מ נו ח ה כ ד י ש י ו כ ל ב כ ח ה ז ה ל ע ב ד א ת ה ש ם, ו ת כ ל ית ה ע בו ד ה ו כו. ו ת כ ל ית ש ל כ ל ד ב ר הו א מ ח ב ר ל ה מ ח ש ב ה ו ה ש כ ל, יו ת ר מ ה ד ב ר ש ז ה ה ת כ ל ית ב א מ מ נ ו, ו ק רו ב ה ת כ ל ית ל ה מ ח ש ב ה ב ק רו ב יו ת ר מ ה ד ב ר, כ י סו ף מ ע ש ה ב מ ח ש ב ה ת ח ל ה; נ מ צ א, ש ה ס ו ף ו ה ת כ ל ית הו א ת ח ל ה ב מ ח ש ב ה ו ק רו ב ל ה, ו מ ה ת כ ל ית נ ש ת ל ש ל ה מ ע ש ה. ל מ ש ל: כ ש עו ל ה ב מ ח ש ב ה ל ב נו ת לו ב י ת, ב ו ד אי ה ב י ת א ינו נ ב נ ה ב ב ת א ח ת, א ל א צ ר יך ל ה כ ין ע צ ים, ו ל ס ת ת ו ל ב נו ת כ ל ע ץ ו ע ץ ל פ י צ ר כ ו, ו א ח ר כ ך נ ב נ ה ו נ ש ל ם ה ב י ת. נ מ צ א ש ל מו ת ה ב י ת, ש ה יא ת כ ל ית ה ב נ י ן ו סו פו, ה י ה ב מ ח ש ב ה ת ח ל ה. נ מ צ א ש ה ת כ ל ית הו א ק רו ב ל מ ח ש ב ה ב יו ת ר מ ה ת ח ל ת ה מ ע ש ה. ב. ו ד ע, ש ה ת כ ל ית ש ל ה ב ר יא ה הו א ש ע ש ו ע עו ל ם ה ב א. ו א י א פ ש ר ל ק ר ב ז את ה ת כ ל ית ל מ ח ש בו ת ב נ י א ד ם, כ י ז את ה ת כ ל ית ע ל יו נ א מ ר )ישעיה סד(: ע י ן ל א ר א ת ה ו כו. 3. takhlit of serving God. The Hebrew word takhlit has no single English translation, but rather incorporates both the purpose/goal for which something was created and the end-state of perfection and completion which is to be achieved. Actually, Judaism sees this as one and the same. In section 2, Rebbe Nachman explains that the takhlit of all creation is the delight of the World to Come. 4. Last in deed is first in thought. Reb Noson explains this as follows: God, when He first considered creating the world, had already thought about and planned the entire creation, in all its generalities and particulars, as well as all the subsequent consequences of the continual process of life. This therefore included even the Future, the ultimate takhlit, which was the main reason for creation (Mai HaNachal). 5. goal is closer deed. This is true of everything we do. We set out to achieve the end product of our endeavors only after having decided what that takhlit will look like. The house in Rebbe Nachman s example is but a microcosm vis-à-vis the macrocosm of God s world. However, there is difference between them. Unlike God, Who set out already knowing every last detail that goes in to achieving the takhlit of creation, man, whose knowledge is finite, cannot have an all-inclusive perspective of the purpose and goal he is working for. In review: Rebbe Nachman introduces the concept of takhlit, the purpose/goal/perfected- state of all creation. The takhlit itself, though it only comes after everything else, was actually the very first in thought the very beginning of all. 6. delight of the World to Come. This is the ultimate goal of all creation: an everlasting, boundless life, filled with joy, happiness and the delight in immeasurable pleasure. This is known as true life. For life, as we know it in this world, has its pitfalls and hard times. In the Future World, there is only joy and happiness. This is the life that the Rebbe said he experienced, a good life; life as I ve never ever lived it (above, n.1). 7. No eye has seen it. Our Sages teach: All the rewards foreseen by the prophets are only for the days of Mashiach. But the rewards and delight of the World to Come, No eye has seen it. All the rewards foreseen by the prophets are only for those who support Torah scholars. But the rewards and delight of the Torah scholars themselves, No eye has seen it. All the rewards foreseen by the prophets are only for those who repented for their sins. But the rewards and delight of the tzaddikim themselves, No eye has seen it (Berakhot 34b). From this we understand that the reward of the World to Come is so vast and limitless, that not only ordinary people, but even the prophets, could never hope to conceive of it. The Parparaot LeChokhmah asks: If man s entire purpose in coming to this world and the goal of all his strivings is to delight in the World to Come, why isn t this thought everpresent in his mind? Shouldn t the takhlit be uppermost in his thoughts,

3 85 LIKUTEY MOHARAN #18:2 LIKUTEY MOHARAN #18:2 84 Even so, the tzaddikim are capable of comprehending <in their intellect and thought> even this goal of the World to Come. 8 And each individual Jew, in accordance with the root he has in the <true> tzaddik s soul, receives <this> goal from him to the extent that anger is undone by mercy. In other words, when a person becomes angry, he should not act cruelly out of anger. On the contrary, he should mitigate the anger with mercy, 9 as in (Habakkuk 3:2), In wrath, remember mercy. 10 By virtue of this <mercy>, a crown is made for the humble who flee from honor and positions of authority by their making themselves inconsequential. But when they are ennobled with the crown of mercy as in (Psalms 103:4), Who crowns you with kindness and mercy 11 then they receive the honor and authority <even when they don t want it>. This corresponds to (Megillah 15b): Ateret tzvi (A crown of glory) for the Sh ar (residue) of His people (Isaiah 28:5) for the one who makes himself like ShiRayim (remnants). 12 א ב ל ה צ ד יק ים ב א מ ת, ג ם ה ם י כו ל ים ל ת פ ס ב מ ח ש ב ת ם ת כ ל ית עו ל ם ה ב א. ו כ ל א ח ד ו א ח ד מ י ש ר א ל, ל פ י ש ר ש ו ש י ש לו ב תו ך נ ש מ ת ה צ ד יק, כ ן מ ק ב ל מ מ נ ו ג ם כ ן ז את ה ת כ ל ית, כ פ י ה פ ר ת ה כ ע ס ב ר ח מ נו ת. ה י נו כ ש ב א א ד ם ל כ ל ל כ ע ס, ל א י פ ע ל ב כ ע סו ש ו ם א כ ז ר י ו ת, ו א ד ר ב א, י מ ת יק ה כ ע ס ב ר ח מ נו ת, ב ב ח ינ ת: ב ר ג ז ר ח ם ת ז כ ו ר )חבקוק ג(, ו ע ל י ד י ז ה נ ע ש ה ע ט ר ה ל ע נ ו ים, ה ב ו ר ח ים מ כ בו ד ו ש ר ר ה ו עו ש ין ע צ מ ן כ ש יר י ם, ו כ ש נ ת ע ט ר ין ב ע ט ר ה ש ל ר ח מ נו ת, ב ב ח ינו ת )תהלים קג(: ה מ ע ט ר כ י ח ס ד ו ר ח מ ים, א ז י מ ק ב ל ין א ת ה כ בו ד ו ה ש ר ר ה ב ע ל כ ר ח ם. ו ז ה ב ח ינו ת )ישעיה כח(: ע ט ר ת צ ב י ל ש א ר ע מ ו ל מ י ש מ ש ים ע צ מו כ ש יר י ם )מגלה טו:(. for that which is last in deed, is first in thought? He explains that because the beauty and pleasantness of the takhlit are so vast and limitless i.e., only God can conceive of the takhlit s hidden good which is stored away for the end it is impossible for man to be constantly conscious of it. 8. tzaddikim are capable. We have seen from the Talmud (see previous note) that the tzaddikim are associated with the good and the rewards of the World to Come. That is, because of their constant quest to come closer to God, the tzaddikim can attain an understanding of the spiritual delights of the World to Come even in this world. Therefore, they are capable of comprehending the takhlit. The Parparaot LeChokhmah adds that even though only God knows the complete beauty and delight of the World to Come, still, the tzaddikim can attain some comprehension of this delight. Although in the previous note we were told that even prophets cannot conceive of the delight associated with the takhlit, here we see that the tzaddikim can get a glimpse of the delight. However, this is as the Talmud teaches: A chakham (a wise man) is greater than a prophet (Bava Batra 12a). Thus, tzaddikim who are also learned are greater than the prophets. Furthermore, the verse continues (Isaiah 64:3), No eye has seen it, that which God will do for (מחכה) the m chakeh (the one who awaits) it. Maharsha explains that the word M ChaKeH denotes ChoKhMaH (wisdom, (חכמה (Berakhot 34b, s.v. elah). This indicates that the wise, who look forward to and await the takhlit, are given a taste of the delight which reaching the takhlit provides. Later on ( 4), Rebbe Nachman introduces the concept of chokhmah into the lesson, and there the importance of wisdom will be better understood. At this point, Chokhmah being the first of the sefirot connotes the very first thought, which is actually the ultimate goal, as in, Last in deed is first in thought. Thus, whoever is wise whoever strives for the takhlit becomes capable of comprehending the takhlit. As Rebbe Nachman says next, And each individual Jew receives this goal. That is, each Jew to the degree that he is attached to the tzaddik who has a concept of the takhlit can attain a glimpse of the ultimate goal. 9. mitigate the anger. After explaining that even ordinary Jews, by virtue of their attachment to the tzaddik, can also come to experience a taste of the true life, the Rebbe concludes with a seemingly unrelated statement. He jumps to the topics of anger and mercy which appear disconnected from the topic of takhlit. But, as will become clear in the course of the next few paragraphs, our very ability to receive from the tzaddik is determined by just this: the extent to which anger is conquered by mercy. As we will see, anger, in a general sense, stems from a lack of faith, which is akin to idolatry. This idolatry prevents true leadership from being manifested, which in turn denies the world mercy. Were true leaders at the helm of our people, mercy would predominate and the tzaddikim would guide us all to the ultimate goal. The Rebbe now unfolds a sequence of proofs and supports vital for understanding the connection between these ideas. 10. remember mercy. The first step is the control of anger. By mitigating one s wrath with feelings of mercy, we begin a process which causes even greater mercy the mercy of the tzaddikim/the true leaders to fill the world. 11. crowns you with kindness and mercy. When the humble flee from positions of authority, there is a shortage of true leaders in the world. Who, then, will guide the people to the takhlit? Yet, we have the power to rectify this by transforming our feelings of anger into mercy and kindness. From the verse (loc. cit.) we see that mercy creates a crown, a symbol of position and authority. 12. remnants. The crown created by diverting one s feelings towards mercy instead of cruelty is given to the modest person. This is the one who considers himself a remnant inconsequential and unfit for leadership. Even though he sees himself as too inferior to be leader, he is forced to assume the mantle of leadership. Literally, this verse from Isaiah refers to the time when the illegitimate kingdom of the Ten Tribes will be destroyed and sovereignty, the crown of glory, will be returned to the remnants/the righteous of the Jewish people. Then, as the Talmud explains (Megillah, loc. cit.),

4 87 LIKUTEY MOHARAN #18:2 LIKUTEY MOHARAN #18:2 86 Because this that the tzaddik flees from positions of authority and honor, and doesn t want to lead the <generation>, is [based on] a thought which comes to them from the concept of the concealment of God s countenance. It is due to the Jewish people s lack of faith. 13 This is because commensurate with the extent of heresy, heaven forfend, is the concealment of God s countenance. 14 He [the tzaddik] <therefore> does not want to lead them. 15 This concealment is synonymous with His anger and wrath. It is the result of idolatry. As in the teaching (Sifri 13:18): As long as there is idolatry in the world, there is charon af (burning anger) in the world. 16 And even when there is no <real> idolatry, but faith is not as complete as it should be, then there is also burning anger and His concealment is commensurate with this lack of faith. 17 However, because the burning of His anger is short-lived as is written (Psalms 30:6), For His anger endures but a moment it is not felt except when there is <real> idolatry in the world. But when there is no idolatry, only a lack of complete faith, then the small degree of כ י ז ה ש ה צ ד יק ב ו ר ח מ ה ש ר ר ה ו ה כ בו ד, ו א ינו רו צ ה ל ה נ ה יג א ת ה עו ל ם ז את ה מ ח ש ב ה ב א ל ה ם מ ב ח ינ ת ה ס ת ר ת פ נ י ה ש ם, ע ל י ד י מ עו ט א מו נ ה ש י ש ב י ש ר א ל, כ י ל פ י ר ב ה כ פ יר ה, ח ס ו ש לו ם, כ ן ה ס ת ר ת פ נ י ה ש ם, ו א ין רו צ ה ל ה נ ה יג או ת ם. ו ה ה ס ת ר ה ה ז את ה יא ב ח ינו ת כ ע סו ו ח רו ן א פ ו, ה ב א ע ל י ד י ע בו ד ת א ל יל ים, כ מ א מ ר: כ ל ז מ ן ש י ש ע בו ד ת א ל יל ים ב עו ל ם, ח רו ן א ף ב עו ל ם )ספרי פרשת ראה(. ו א פ ל ו כ ש א ין ע בו ד ת א ל יל ים ב עו ל ם, א ל א ש ה א מו נ ה א ין כ ל כ ך ב ש ל מו ת, א ז ג ם כ ן ה ח רו ן א ף ו ה ס ת ר תו ל פ י ה ת מ ע טו ת ה א מו נ ה. ו מ ח מ ת ש ח רו ן א פ ו כ ר ג ע, כ מו ש כ תו ב )תהלים ל(: כ י ר ג ע ב א פ ו, ע ל י ד י ז ה א ין נ ר ג ש, א ל א כ ש י ש ע בו ד ת א ל יל ים ב עו ל ם; א ב ל ב ל א ע בו ד ת א ל יל ים, א ל א ב ח ס רו ן מ ש ל מו ת א מו נ ה, א ז י ב ו ד אי God will be a crown upon the heads of the tzaddikim. As we shall see, in the context of our lesson this is also symbolic of the Kingdom of God. Presently, He hides His kingship, His leadership, from us. However, when faith is complete and all anger is removed from the world, then God will reveal Himself and reign supreme. 13. tzaddik flees a thought concealment. Rebbe Nachman now explains how anger causes those truly capable of leadership to avoid taking control and why leadership must be forced upon them. The tzaddik is always thinking about attaining the takhlit, not only for himself, but for everyone else, too. However, if his thoughts are focused only on the takhlit the takhlit being last in deed is first in thought how does the thought to abandon his flock ever enter the tzaddik s mind? The Rebbe answers that this stems from the concealment of God s countenance, which is in turn due to the Jewish people s lack of faith. 14. extent of heresy is the concealment. God can make Himself known to the world at any time He chooses. He refrains from doing this because such a revelation would negate man s free will his ability to choose right from wrong. Instead, God created a fine balance between revelation and concealment, and it remains for us to exercise our free will and search for Him. This is our quest for the takhlit. The closer we come to it, the closer we are to God. Conversely, the more people remove themselves from God through the various expressions of heresy and idolatry (e.g., the worship of money and fame), the further they are from the takhlit. This is because the balance which He created for the sake of free choice has tilted toward the side of concealment. 15. not want to lead them. Tzaddikim are likened to their Creator (cf. Zohar I, 164a). Thus, when God hides His countenance because of idolatry, the tzaddik does likewise. He hides his countenance and turns away from leading the world. 16. idolatry charon af. The Rebbe now explains the connection between idolatry and anger. This teaching from the Sifri (loc. cit.) is brought in reference to the laws concerning a Condemned City in which the majority of inhabitants have worshipped idolatry. In such a case, the entire city, including all its inhabitants must be destroyed (Deuteronomy 13:13-19; cf. Likutey Moharan I, 13, n.19). Thus, idolatry causes divine anger to burn against those who commit it. This is the concept of an angry face (the word af means both anger and face), as opposed to the revelation of the face/countenance. Divine anger is therefore the cause of the concealment of God s countenance. 17. lack of faith. At the beginning of this section Rebbe Nachman mentioned the importance of controlling one s anger. Now he has introduced a second type of anger, charon af. This is God s wrath, an anger brought on by idolatry and a lack of faith. The point is that human anger is also associated with idolatry/lack of faith, as our Sages teach: When a person gets angry, it is as if he worshipped idols (Zohar I, 27b). Unlike the person who has complete faith and calmly accepts that whatever happens to him is a result of God s will, the person whose faith is lacking grows angry over things that are not to his liking and becomes upset at what he sees as the cause of that dissatisfaction. In losing one s temper one actually denies God s absolute control over the situation, and has acknowledged a power other than God this being the very foundation of all idolatry. Thus, the relationship between human and divine anger is a direct one: a person gets angry and thereby commits idolatry. This causes divine anger and leads to God s concealment, so that He, as it were, turns His back on the world.

5 89 LIKUTEY MOHARAN #18:2 LIKUTEY MOHARAN #18:2 88 burning anger, <because it is so infinitesimally small and [lasts but] a moment>, certainly cannot be felt. The concealment of His countenance also goes unrecognized. 18 Even so, when the evolution of the burning anger reaches the tzaddikim, they then hide their faces from the world, and refuse to lead the world. 19 And because the burning anger is only an infinitesimally small fraction of a moment, they do not attribute the concealment of their faces to the wrath. Rather, they attribute the concealment of their faces to their own inconsequentiality. They make themselves as remnants and maintain that they are unfit to lead the world. In truth, they too are unaware of and don t feel the burning anger, it being so infinitesimally small. 20 Thus, when Moshe downplayed his ability to go to Egypt and become a leader, <and said> (Exodus 3:11), Who am I that I should go to Pharaoh? it is <later> written (ibid. 4:14), God s anger burned in Moshe. 21 The meaning is as follows: this downplaying, that he did not want to be a leader, was due to God s burning anger which evolved into Moshe, as explained. Nevertheless, when the wrath and burning anger are mitigated through mercy, then the mercy also mitigates the burning anger which is in the tzaddikim. They are then overcome with [feelings א ינו נ ר ג ש מ ע ט ה ח רו ן א ף ש ב ח ל ק ה ר ג ע, ו א ין נ כ ר ה ס ת ר ת פ נ י ה ש ם. א ב ל ה ה ש ת ל ש לו ת ש ל ה ח רו ן א ף כ ש ב א ל ה צ ד יק ים, א ז י מ ס ת יר ים פ נ יה ם מ ה עו ל ם, ו א ינ ם רו צ ים ל ה נ ה יג א ת ה עו ל ם. ו מ ח מ ת ש ה ח רו ן א ף הו א מ ע ט מ ן ה מ ע ט מ ח ל ק ה ר ג ע, ע ל י ד י ז ה א ינ ם ת ו ל ים ה ס ת ר ת פ נ יה ם ב ר ג ז, א ל א ת ו ל ים ה ס ת ר ת פ נ יה ם ב ק ט נו ת ם, ו עו ש ים ע צ מ ן כ ש יר י ם, ו או מ ר ים ש א ינ ם ר או י ין ל ה נ ה יג ה עו ל ם. ו ב א מ ת ג ם ה ם א ינ ם יו ד ע ים ו מ ר ג יש ים א ת ה ח רו ן א ף, כ י הו א מ ע ט מ ן ה מ ע ט. ו ז הו : כ ש ה ק ט ין מש ה א ת ע צ מו מ ל יל ך ל מ צ ר י ם ו ל ה יו ת מ נ ה יג, א מ ר )שמות ג(: מ י א נ כ י כ י א ל ך א ל פ ר ע ה, ו ש א ר ד ב ר יו כ תו ב )שם ד(: ו י ח ר א ף ה ב מש ה, פ רו ש : ז את ה ה ק ט נ ה ש ל א ר צ ה ל ה יו ת מ נ ה יג, ז ה מ ח מ ת ש נ ש ת ל ש ל ב ו ח רו ן א ף ה כ נ ל. א ב ל ע ל י ד י ש נ מ ת ק ה ר ג ז ו ה ח רו ן א ף ע ל י ד י ר ח מ נו ת כ נ ל, א ז נ מ ת ק ה ח רו ן א ף ש י ש ב תו ך ה צ ד יק ים ע ל י ד י ה ר ח מ נו ת, 18. anger a moment unrecognized. There is even an opinion in the Talmud that the moment of divine anger brought on by idolatry lasts even less than.06 of a second (Berakhot 7a). Therefore, the burning anger which stems from a lack of faith, though present, is all the more imperceptible. 19. refuse to lead the world. Even though this anger is imperceptible, it does have an affect on the tzaddikim. Like God, the tzaddikim hide their countenance and, just as He conceals His manifestation of kingship, they conceal their qualities of leadership. Thus, as above, so below: anger results in hastarat panim, the turning away and hiding of countenance. Above, anger results in God s turning away from the Jewish people; below, anger causes the tzaddikim to turn away from leading us to the proper goal. 20. own inconsequentiality small. The Jewish people s lack of faith causes a concealment of God s countenance, as explained above. The tzaddikim feel this hidden countenance. Unaware that God s hiding His countenance stems from the divine anger produced by this lack of faith, they assume that the concealment is actually a result of their own inconsequentiality, that is, their personal distance from God. Were they to realize that, in truth, God is hiding His countenance because the Jewish people lack faith, the tzaddikim would unquestionably assume the mantle of leadership and guide the people to increase their devotion to God. 21. burned in Moshe. For seven days, God sought to convince Moshe that he lead the Jews out of Egypt. Moshe did not consider himself worthy, and suggested that his older brother Aharon would be a better choice. No matter what God said to him, Moshe refused. Finally, God became angry with Moshe and forced him to accept the role as redeemer of the Jews (Rashi, Exodus 4:10). Rabbi Yehoshua ben Korcho taught: Wherever burning anger is mentioned in the Torah, we find that it left a negative impression. But when God became angry with Moshe we find no such impression (Zevachim 102a). Why not? On the contrary, from our lesson it seems that there was such an impression: the divine anger channeled into Moshe caused him to refuse the leadership. But this begs the question, for if God s anger caused Moshe to downplay his abilities at the end of the week, what caused his original feelings of unimportance at the beginning of the week? Yet the answer is that there was a previous divine anger. Elsewhere Rebbe Nachman explains that the extreme hardships suffered by the Jews in Egypt were a result of God s anger, due to their lack of faith (see Likutey Moharan II, 86). This earlier divine anger had already led Moshe to the conclusion that he was inconsequential and unworthy of leading his brethren from bondage. And though the hardships were a result of divine wrath, still, God remembered mercy and sought to redeem them. He chose Moshe, a worthy leader, for the task. But Moshe refused. So God, Who mitigated His anger with mercy, put this tempered wrath into Moshe, forcing him to assume the position of leadership of the Jews (Parparaot LeChokhmah). This is what the Rebbe mentioned above, that when a

6 91 LIKUTEY MOHARAN #18:2 LIKUTEY MOHARAN #18:2 90 of] mercy and take pity on the world. They are reconciled to its supervision and take upon themselves the authority of leadership. And with this mercy they lead the world, as in (Isaiah 49:10), For he that has mercy on them shall lead them. 22 From this we can conclude that this mercy is their crown it ennobles them with the quality of dominion and leadership. 23 And this is 24 : this basket into which jewels and pearls had been set Basket, as Rashbam explains, is an argaz (a chest). [The word] argaz corresponds to the RoGeZ (wrath) mentioned earlier. 25 Jewels corresponds to the crown/mercy mentioned above. 26 Surrounding it were fish of the type called BiRSha This alludes to faith, as in the teaching (Megillah 10a): In place of the thorn will sprout a B RoSh (a cypress tree) (Isaiah 55:13) this is Mordekhai. He is called a Jew <because he believed in God and> denied idolatry, as in the teaching (ibid. 13a): Anyone who rejects idolatry is called a Jew. 27 ו א ז ה ר ח מ נו ת ג ו ב ר ע ל יה ם, ו מ ר ח מ ים ע ל ה עו ל ם ו נ ת ר צ ים ב ה נ ה ג תו, ו מ ק ב ל ים ע ל ע צ מ ן ה ש ר ר ה ש ל ה ה נ ה ג ה, ו ב ז את ה ר ח מ נו ת ה ם מ נ ה יג ים א ת ה עו ל ם, ב ב ח ינ ת )ישעיה מט( : כ י מ ר ח מ ם י נ ה ג ם. נ מ צ א ש ז את ה ר ח מ נו ת ה יא ע ט ר ת ם, ש מ ע ט ר או ת ם ב מ ד ת מ ל כו ת ו מ נ ה יג. ו ז ה ב ח ינו ת: ק ר ט ל ית א ד מ ק ב ע י ב ה א ב נ ים טו בו ת. ק ר ט ל ית א פ ר ש ר ש י: א ר ג ז. א ר ג ז ז ה ב ח ינו ת ר ג ז ה נ ל, ו א ב נ ים טו בו ת ז ה ב ח ינו ת ע ט ר ה ה נ ל, ב ח ינו ת ר ח מ נו ת ה נ ל. ו ה ד ר י ל ה מ ינ י ד כ ו ר י ד מ ק ר י ב י ר ש א ז ה ב ח ינו ת א מו נ ה, כ מ א מ ר )מגלה י:(: ת ח ת ה נ ע צו ץ י ע ל ה ב רו ש, ז ה מ ר ד כ י; ו נ ק ר א י הו ד י, ע ל ש ם ש כ פ ר ב ע בו ד ת א ל יל ים, כ מ א מ ר )שם יג.( : כ ל ה כ ו פ ר ב ע כ ו ם נ ק ר א י הו ד י. person gets angry, he should not act cruelly. Rather, he should mitigate his anger with mercy. Therefore, the statement of Rabbi Yehoshua ben Korcho is accurate; in this case we find no negative impression left from the burning anger, for God was channeling mercy into the wrath to redeem the Jews. 22. shall lead them. A person who shows mercy despite his anger channeling mercy into his wrath causes God to do likewise. This ultimately awakens mercy in the tzaddikim (Biur HaLikutim). At first, the lack of faith of the Jews causes the divine anger to affect the tzaddikim so that they refuse leadership. However, when mercy mitigates divine anger, it also mitigates the divine anger which has gone into the tzaddikim. Indeed, that anger becomes mercy and they feel the need to help the Jews. After all, they tell themselves, who else is qualified to teach them faith, if not us? Who else can lead them? We must assume the leadership (Parparaot LeChokhmah). Thus, when a person controls his temper and changes cruelty into mercy, he triggers a similar reaction Above. Commensurate with a person s root in the soul of the tzaddik, that is how he can feel the tzaddik s leadership. This leadership reveals faith, which enables a person to glimpse the takhlit and the unlimited rewards which it contains. 23. crown dominion and leadership. The crown of mercy (above nn.11-12) is bestowed, sometimes forced, upon the tzaddikim. Once this mercy mitigates the burning anger which has evolved into the tzaddikim, they become reconciled to the position of authority for which they are destined and assume the leadership. In so doing, they acquire the quality of Malkhut (kingship and dominion), as will be explained below (see n.28). 24. And this is. Rebbe Nachman now begins to show how these concepts are alluded to the opening passage of the teaching, Rabbi Yonatan s story. In most lessons, Rebbe Nachman establishes and explains the themes of the particular discourse and only then shows how the verse or passage contains everything he has detailed. Here, for reasons known only to the Rebbe, he explains each section of the opening passage separately. A summary of our lesson and how it is alluded to in the entire story will be presented at the end of the lesson.,(רוגז) and rogez (ארגז) 25. argaz RoGeZ. Playing on the similarity between the word argaz the Rebbe explains that the basket in Rabbi Yonatan s story alludes to the wrath and anger mentioned above. This anger comes about through a lack of faith (Parparaot LeChokhmah). 26. crown/mercy mentioned above. Jewels are placed in a crown (Vayikra Rabbah 2:5). Thus, the jewels which they saw allude to the mercy that eventually forces the tzaddikim to assume leadership (Parparaot LeChokhmah). 27. BiRSha B RoSh. From this Talmudic teaching we see that Mordekhai, who by.(ברוש) virtue of his rejection of idolatry is called a man of faith, is referred to as b rosh Hence the Rebbe interprets the birsha (בירשא) fish in the story as alluding to faith. As we ve seen, leadership is associated with mercy ( He that has mercy on them shall lead them ), and mercy depends upon the leader having complete faith (see below, 3). The tzaddik himself accepts the leadership and position of authority only so as to instill this faith in the people (Parparaot LeChokhmah). In the story, Rabbi Yonatan saw that the basket had been set with jewels anger had been tempered with the crown of mercy. This basket was surrounded by birsha protected by faith.

7 93 LIKUTEY MOHARAN #18:3 LIKUTEY MOHARAN #18: Sometimes, a person himself thinks that he feels mercy for the world and wants to lead it. 28 In truth, this person is chasing after glory, but he attributes his chasing to mercy. The truth is that he is far from this mercy. 29 As long as a person hasn t achieved the ultimate level of complete faith <in God>, he most certainly should not accept the dominion and leadership. Even someone who puts faith in some darkei ha Emori (superstition), 30 although he believes in the Holy One, should certainly not accept the role of leadership. This is because principally, leadership has to do with mercy, and mercy fundamentally has to do with the removal of idol worship even the faintest trace of idolatry. 31 Even when [all] he says is that a deer crossed my path, he lacks complete mercy and should reject the role of leadership. 32 ג. ו ל פ ע מ ים חו ש ב א ד ם ב ע צ מו ש י ש לו ר ח מ נו ת ע ל ה עו ל ם, ו רו צ ה ב ה נ ה ג תו ; ו ב א מ ת ז הו ה רו ד ף א ח ר ה כ בו ד, ו תו ל ה ר ד יפ תו ב ר ח מ נו ת, ו ב א מ ת הו א ר חו ק מ ר ח מ נו ת ה ז ה. כ י כ ל ז מ ן ש א ין ל א ד ם א מו נ ה ב ש ל מו ת ש א ין ש ל מו ת א ח ר יו, ב ו ד אי א ין לו ל ק ב ל ה מ לו כ ה ו ה ה נ ה ג ה. ו א פ ל ו מ י ש מ א מ ין ב א יז ה ד ב ר ש הו א מ ד ר כ י ה א מ ר י, א ף ע ל פ י ש הו א מ א מ ין ב ה ש ם י ת ב ר ך, ב ו ד אי א ין לו ל ק ב ל ה מ נ ה יגו ת, כ י ה מ נ ה יגו ת ע ק ר ה ב ב ח ינ ת ר ח מ ים, ו ע ק ר ה ר ח מ ים ב ה ס ר ת ע כ ו ם, א פ ל ו ש מ ץ ע כ ו ם; ו א פ ל ו כ ש הו א או מ ר צ ב י ה פ ס יקו, א ין לו ר ח מ נו ת ב ש ל מו ת; In review: Everything has a takhlit, a purpose and a goal. The ultimate takhlit is the delight of the World to Come. However, the average person cannot glimpse this takhlit, only the tzaddikim can. Yet, when a person controls his anger, i.e., he transforms that emotional energy into mercy and merciful acts, he creates a crown, the mantle of leadership which the tzaddikim, who can instill complete faith in us, must don. This rectification of faith mitigates God s anger so that His countenance again shines upon the Jewish people. The tzaddikim who shied away from leadership likewise reveal themselves, enabling us to gain a glimpse of the ultimate takhlit through them. 28. himself thinks lead it. Rebbe Nachman now addresses the concept of Malkhut (kingship) true leadership. Malkhut is the name of the last of the ten sefirot whose function it is to reveal, by being the channel through which the hidden influences of the other nine divine emanations are brought into this world. Malkhut is therefore synonymous with the revelation of God s Kingdom in this world. All kingdoms and positions of authority have their root in this Kingdom. At present, however, God s Kingdom is hidden. Who then is at the helm, leading the Jews and leading the nations? Reb Noson writes: True leaders are especially important in that they advise people on how to reach the takhlit. This is hinted at in the words Last in deed is first in thought. There is a unity between the beginning and the end; a path which one must follow to reach the end, which is actually the culmination of the first step. Advice becomes necessary only when more than one path presents itself. Whichever path is the right one, that is the one he must choose. In our lives, there are many paths. Which one leads us to the takhlit? Because we cannot perceive the takhlit, we are unable to make the proper decision. But the tzaddikim are capable of perceiving the takhlit. Therefore, they are qualified to give proper advice in all areas of life. They know which particular path will guide the person to the ultimate goal (Likutey Halakhot, MeOnen u MeNacheish 3:2). This teaching on proper advice clarifies the need for having true leaders. But, as the Rebbe will now explain, there are more who think themselves worthy of this role than there actually are. The harm they cause can be quite damaging (cf. Tzaddik #537, n.128). 29. distant from this mercy. We have seen in section 2 that leadership is associated with mercy. Real mercy is leading the Jews upon their path of faith. Any distancing from faith automatically promotes anger, the opposite of mercy. Because faith is a prerequisite for mercy, that person who lacks faith lacks the attribute of mercy the necessary ingredient for leadership. 30. superstition. In Hebrew this is known as darkhey ha Emori (the occult arts of the Emorites). The Talmud mentions certain superstitious practices and formulations, some of which are permitted and others which are forbidden (see Shabbat 67a), and elsewhere provides an extensive listing of forbidden techniques (Tosefta Shabbat, chapters 7-8). Though these practices do not fall into the category of actual idolatry, they do indicate a blemish in faith. This applies not only to the person who consults Taro cards or relies upon crystals, but also to someone who is superstitious about black cats, Friday the 13th, walking under ladders and so on. These, too, reflect an incomplete faith in God. Rebbe Nachman warns that even someone who does have faith in God, even great faith, if he also believes in the occult, he is unfit to be a leader. 31. faint trace of idolatry. As explained above (n.17), any idolatry or even a lack of faith without idolatry, arouses anger. This is the opposite of mercy. 32. a deer crossed. This refers to the relying upon omens. Although on the surface trusting in omens, astrological predictions and the like might appear innocent, it actually displays a lack of faith (see Sanhedrin 65b). Torah law specifically forbids these and many similar practices (see Leviticus 19:26; Deuteronomy 18:9-14). Rebbe Nachman s choosing of this example was in no way incidental to the lesson. Above ( 2), the Rebbe mentions the ateret tzvi (the crown of glory). Here we see that the Hebrew word tzvi also means deer. And, whereas earlier tzvi refers to the crown of mercy, faith the tzaddikim who are the true leaders here, Rebbe Nachman uses tzvi (a deer) to denote those whose faith is not complete. The word tzvi (צבי) has the same

8 95 LIKUTEY MOHARAN #18:3, 4 LIKUTEY MOHARAN #18:3, 4 94 This also applies to someone whose faith is great. Only after he has scrutinized himself so that he retains <none of the false> beliefs that one ought not believe in, such as superstitions, and he remains totally faithful to God your Lord (Deuteronomy 18:13), then the mercy is real and he deserves to lead [others]. 33 But [concerning] one who lacks complete faith, yet <everyone> presumes that he feels mercy for the world and he wants to lead the world, this corresponds to (Sotah 49b): The malkhut (government) will be turned to heresy. 34 This is because a small amount of heresy undermines the government in its quality of leadership. It turns it to heresy, just as he, the one who is minutely heretical, turns [and takes] the Malkhut for himself. 35 ב כ ן א ין לו ל ק ב ל ה מ נ ה יגו ת א פ ל ו מ י ש י ש לו א מו נ ה ג דו ל ה, ע ד ש י פ ש פ ש א ת ע צ מו, ש ל א י ש א ר א צ לו א מו נו ת ש א ין צ ר יך ל ה א מ ין, כ גו ן ד ר כ י ה א מ ר י ה נ ל, ו ש י ה י ה ת מ ים ע ם ה א ל ק יו, א ז ה ר ח מ נו ת ב א מ ת ו לו ר או י ל ה נ ה יג. א ב ל מ י ש א ין לו א מו נ ה ב ש ל מו ת, ו נ ד מ ה ש י ש לו ר ח מ נו ת ע ל ה עו ל ם, ו רו צ ה ל ה נ ה יג א ת ה עו ל ם ז ה ב ח ינ ת )סוטה מט:(: ו ה מ ל כו ת ת ה פ ך ל מ ינו ת, כ י מ ע ט ה מ ינו ת פ ו ג ם ב מ ל כו ת, ב ב ח ינ ת ה ה נ ה ג ה, ו מ ה פ כ ה ל מ ינו ת, כ מו ש מ ה פ ך א ת ה מ ל כו ת ל ע צ מו, ש הו א מ ין מ ע ט. 4. And know! Faith always secures Malkhut and leadership so that an unsuitable stranger cannot take it. 36 And know! Malkhut has its principal root in Chokhmah (wisdom), so that one can know how to lead and rule. 37 This is why every king has wise men and advisors, ד. ו ד ע, ש ה א מו נ ה ה יא מ ח ז ק ת ת מ יד ב מ ל כו ת ו ה ה נ ה ג ה, ש ל א י ק ח או ת ה ז ר ש א ין ר או י ל ה. ו ד ע, ש ע ק ר ה מ ל כו ת ש ר ש ה numerical value as faith (102.אמונה(, This teaches us that there are many who claim to have the necessary credentials and qualifications to be true leaders. Some indeed are a crown of glory for those who follow them, however others are lacking faith and bring that lack into those they seek to lead (Rabbi Moshe Kramer). 33. totally faithful. This verse comes at the end of the Torah s prohibitions against divinations, sorcery, incantations and omens. In our text it refers to a person being unable to attain complete faith, being totally faithful, unless he first casts off all other beliefs that he has. Reb Noson points out that those who believe in astrology, omens, the occult, etc., automatically draw their advice from a source other than the takhlit. It is impossible for them to provide a person with proper advice, because their source contradicts the takhlit. They are therefore unfit to lead. Not so the tzaddik, whose complete faith binds him to the One God. This enables him to be attached to the takhlit and draw directly from God the advice he dispenses. He can bring his followers to the ultimate goal. Thus, the prohibition against omens and the like ends with, totally faithful to God. When one is attached to God, he has perfection. He can draw proper advice and lead correctly. 34. turned to heresy. As mentioned, Malkhut/leadership is associated with mercy, which is itself dependent upon complete faith. Thus, a person without complete faith represents the very opposite of Malkhut. In attempting to secure leadership for himself, he turns the Malkhut into heresy. That is, he turns the attribute of Malkhut true leadership/faith into a lack of faith, leading to further heresy and anger (Parparaot LeChokhmah). 35. minutely heretical for himself. As explained, Malkhut/leadership depends upon faith. Not having complete faith is in itself an aspect of heresy. Thus, the person without complete faith is minutely heretical, and therefore incapable of leading others. This can be better understood in light of the teaching: One who is arrogant is like an idolator (Sotah 4b). Considering oneself deserving of leadership when one is unqualified is a sign of arrogance. It is thus akin to idolatry and so brings anger, not mercy, upon the world. The person who lacks complete faith, yet considers himself worthy to lead, turns Malkhut/leadership/mercy that should be revealed in the world, into idolatry/anger. In review: Each person must seek the takhlit. Yet this can only be attained by turning anger into mercy. Then the true leaders, those with complete faith, are moved to mercy and they guide the people to the ultimate goal, which only they can perceive. A person without complete faith should not assume that, because he feels pity for others, he is worthy to lead them. His securing of leadership, the Malkhut, will only increase heresy and lack of faith in the people he leads. 36. Faith secures. Your faith surrounds You (Psalms 89:9). Faith surrounds and secures the objective, in our case the Malkhut, protecting it from harm. One can ask: Doesn t the Rebbe teach that faith itself is Malkhut? (Likutey Moharan I, 35:7). If so, how does Malkhut/faith protect itself? However, elsewhere Rebbe Nachman teaches that faith is pure when it is bound with truth (Likutey Moharan I, 7:2). Thus, when true leaders are in control of the Malkhut, then faith can protect itself. 37. Malkhut root in Chokhmah rule. Aside from the literal meaning that leadership must be founded upon wisdom, this is yet another example of Last in deed is first in thought. Although it is true that all the sefirot emanated from Chokhmah as in (Psalms 104:24), You made them all with wisdom the Zohar (III, 288a) teaches that Malkhut, the lowest of the sefirot, is directly rooted in Chokhmah, the highest. Malkhut likewise

9 97 LIKUTEY MOHARAN #18:4 LIKUTEY MOHARAN #18:4 96 as this is what establishes his kingdom and enables his country to survive. 38 This is synonymous with (Deuteronomy 33:5), There was a king in Yeshurun when the people s leaders gathered themselves together. In other words, by virtue of the people s leaders they are the minds and the wisdom the concept of Malkhut is established. 39 And, because of a love for the wise man, the kingdom is secured. 40 But when the king feels some hatred for the wise men, let him know that [a decree has been issued] from heaven that he be removed from kingship. For the <kingdom> cannot survive <except through> wisdom, as in (Proverbs 29:4), The king establishes the land with judgment, and justice is synonymous with <wisdom>, as in (Leviticus 26:15), If you come to grow tired of My judgments this is explained as someone who despises the sages (Rashi, loc. cit.). 41 It follows, that when a person whose faith is incomplete because of [his] superstition comes to take the Malkhut and leadership for himself though he is undeserving of it, then the faith which surrounds and secures leadership so that a stranger cannot touch it, causes this person to hate the wise men, so that the Malkhut and leadership should not remain with him. And it certainly does not remain with him because, as explained, dominion mainly depends upon judgment. 42 ב ח כ מ ה, ב ש ב יל כ ד י ל יד ע א יך ל ה נ ה יג ו ל מ ל ך. ל כ ן י ש ל כ ל מ ל ך ח כ מ ים ו יו ע צ ים, כ י ב ז ה ת כ ו ן מ ל כו תו ו י ת ק י ם מ ד ינ תו. ו ז ה ב ח ינו ת )דברים לג(: ו י ה י ב יש רו ן מ ל ך, ב ה ת א ס ף ר אש י ע ם, ה י נו, ע ל י ד י ר אש י ע ם, ש ה ם ה מ ח ין ו ה ח כ מ ה, ע ל י ד ם ת כ ו ן ב ח ינ ת ה מ ל כו ת, ו ע ל י ד י א ה ב ת ה ח כ מ ים ת כ ו ן ה מ ל כו ת. ו כ ש ב א ל מ ל ך א יז הו ש נ א ה ע ל ה ח כ מ ים י דו ע ל ה ו י ל ה, ש מ ן ה ש מ י ם יו ר ידו הו מ מ ל כו תו, כ י א ין ק י ו ם ל עו ל ם ב ל א ה ח כ מ ה, ב ב ח ינ ת )משלי כט(: מ ל ך ב מ ש פ ט י ע מ יד א ר ץ, ו ה מ ש פ ט הו א ב ח ינ ת ח כ מ ים, ב ב ח ינ ת )ויקרא כו(: ו א ם א ת מ ש פ ט י ת ג ע ל נ פ ש כ ם, ו ד ר ש ו : ז ה ה ש ו נ א א ת ה ח כ מ ים )רש י שם, מהמדרש(. נ מ צ א ז ה ש א ין לו א מו נ ה ב ש ל מו ת מ ח מ ת ד ר כ י ה א מ ר י כ ש ב א ל ק ח ל ע צ מו ה מ ל כו ת ו ה ה נ ה ג ה, ו הו א א ין ר או י ל ה, א ז י ה א מו נ ה ש ס ב יב ה ה נ ה ג ה, ה מ ח ז יק ב ה ה נ ה ג ה ש ל א י ג ע ב ה ז ר, הו א מ פ יל ל א יש ז ה ל ש נ א ת ח כ מ ים, כ ד י ש ל א י ת ק י ם ב י דו ה מ ל כו ת ו ה מ נ ה יגו ת, ו ב ו ד אי ל א י ת ק י ם ב י דו, כ י ע ק ר ה מ ל כו ת ת לו י ב מ ש פ ט כ נ ל. corresponds to the takhlit in the sense that all of creation, from the highest of levels to this lowly physical world, exists only so that God might reveal His Kingdom to us. Thus, although last in deed the last sefirah to emerge from Chokhmah Malkhut was nevertheless the goal and purpose, the first in thought. 38. survive. For the first thought the takhlit should be one that lasts and endures, just as the World to Come is everlasting. This is accomplished by keeping the last in deed attached to its source, the first thought. 39. people s leaders Malkhut is established. Nachmanides explains this verse as follows: Yeshurun is another name for the Jewish people. The King in Yeshurun is God Himself. His Malkhut is established over us by virtue of the people s leaders, our wise men, having received the Torah at Mount Sinai and their instilling faith in us generation after generation (Ramban, Deuteronomy 33:5). From our text we ve seen that Malkhut is faith (above, 2). Thus, when the wise men and true leaders of the Jews assume the leadership, the Malkhut/faith in the King is established. 40. love for the wise man. Rashi explains the verse to mean that God s Kingdom is established through the wise men specifically when the Jews are united. In our lesson this refers to the love that must be shown to the wise men. This gathering themselves together affords the tzaddikim the opportunity to instill faith in us, thereby establishing the Malkhut. 41. judgment despises the sages. Rebbe Nachman s proof that wisdom is a necessary quality for dominion and kingship is as follows: Unless the king establishes the land his kingdom with judgment, it cannot survive. That this element of judgment is synonymous with wisdom can be seen from Rashi s explanation of My judgments, which he interprets as a reference to the sages. Thus, the only way to establish the kingdom is with wisdom. The Mai HaNachal explains that the reason the wise men/tzaddikim are given dominion and leadership is only so that they bring their followers to the takhlit. Because of this, it is incumbent upon each and every person to love the wise men who perceive the takhlit and to attach oneself to them, so that they might bring him to his goal. The opposite of such a tzaddik is the false and undeserving leader. Because he is lacking in faith, he is incapable of bringing his followers to the takhlit. (We have already seen that faith is compared to Malkhut (n.34). Just as Malkhut is a takhlit (n. 37), so is faith.) Faith, the takhlit itself, causes the unworthy leaders to hate the wise men who do bring others to the takhlit, as Rebbe Nachman will now explain. 42. leadership should not remain with him. The Rebbe has shown how judgment, which is synonymous with wisdom, is a prerequisite for securing that which is rooted in wisdom Malkhut/leadership. When the stranger the one who maintains foreign and strange beliefs attempts to secure Malkhut for himself, he is prevented from doing so. His