ליקוטי מוהר"ן תנינא סימן פ"ז

269 268 1 K now! the Kabbalistic meditations for Elul 2 are a rectification for the blemish of the brit. 3 For the deeper theme of Elul s Kabbalistic meditations is Who makes a way in the sea 4 (Isaiah 43:16; and as is brought in The Kavanot of the Ari, of blessed memory) 5 to shine the concept of derekh ( way ) into the sea. This derekh is opened in the month of Elul (see The Kavanot for all the Kabbalistic meditations for Elul). 6 ליקוטי מוהר"ן תנינא סימן פ"ז ד ע, ש כ ו נ ת א לו ל ה ם ת ק ו ן ל פ ג ם ה ב ר ית, כ י סו ד כ ו נו ת א לו ל הו א "ה נ ו ת ן ב י ם ד ר ך " )ישעיה מג( )ו כ מ ב א ר ב כ ו נ ת ה א ר "י ז "ל( ל ה א יר ב ח ינ ת ד ר ך ב י ם, ו ד ר ך ז ה נ פ ת ח ב ח ד ש א לו ל )ועיין שם בכוונות כל הכוונות של אלול(. 1. Likutey Moharan II #87. The main themes of this lesson are the Kabbalistic meditations for Elul; guarding the brit (covenant); and finding one s zivug (soul mate). In the lesson Rebbe Nachman refers to a man s wife and spouse as his zivug, indicating that they are not just partners in marriage but also partners in a single soul (see Lesson #88, Addendum IV-A). As this lesson requires a measure of familiarity with various aspects of the Names of God, the reader would do well to avail himself of the appendices at the end of the volume, in particular Expansions of the Holy Names of God, The Sefirot and the Tetragrammaton, and Hebrew Letter Numerology: Gematria Chart. 2. Kabbalistic meditations for Elul. Kabbalistic meditations are in the main based on the various combinations of God s Holy Names. In prayer, there are specific intentions to have in mind for each Name, including visualizing each of its letters accompanied by one of the nine primary vowel points. The months and holidays of the Jewish calendar, too, are associated with specific vowelized configurations of God s Names. For example, Elul is the month of repentance. The Kabbalah teaches that to achieve the fullest measure of the spiritual energy associated with this month one should meditate on the Holy Name EHYeH vowelized with a segol, and also on the Holy Name YHVH vowelized with a chirik. The specific meditations are discussed below in note 6. 3. the brit. Scripture relates that God s covenant (brit) with Avraham, and with his descendants after him, was sealed through circumcision of the foreskin. As such, the Jewish people s covenant with God is centered on sexual purity. Guarding the brit both the covenant and the organ of procreation from defilement implies a high standard of moral behavior in thought, word and deed (see Likutey Moharan I, 19:3-5; ibid. II, 5:6-7, 11). Conversely, a blemished brit stems from engaging in sexual acts (e.g., masturbation, adultery, incest, and homosexuality) forbidden by Torah law. See also Likutey Moharan I, 50 and note 1. (See Anatomy of the Soul, Chapters 41-42, where guarding the brit is discussed in greater detail; see also Lesson #83, n.2 earlier in this volume.) 4. Who makes a way in the sea. The prophet s words (Isaiah, loc. cit.) refer to God having opened a path and making a way in the Sea of Reeds so that the Jews fleeing Egypt could safely pass through (Rashi, loc. cit.). The Kabbalah teaches that everything which exists has a connection to one or another of God s Holy Names. The word translated here as in the sea, BaYaM (52 =,(בים is a key word in these meditations. Its numerical value is the same as the Holy Name YHVH in its expansion as YOD HeH VeV HeH (52 = הה וו הה.(יוד This Name, often referred to by the mnemonic of its numerical value, BaN (52 =,(בן is associated with Malkhut-Nukva (see Appendix: Expansions of Holy Names of God). The Divine persona Malkhut-Nukva (henceforth Malkhut) is the feminine aspect of God, the Shekhinah (see Tikkuney Zohar #21, p.60a; Zohar III, 276a). Malkhut is also the means by which the higher sefirot interface with this world and through which God s rule is effected. In Likutey Moharan I, 33:9, Rebbe Nachman teaches: And all this is in order to shine into Malkhut to reveal His Kingship to the entire world, to find His Godliness in all the languages of the nations, in all corporeality, and in all the abodes of the forces of evil. For all this is the concept of His Malkhut rules over everything (and see n.123 there). When a Jew sins and the forces of the Other Side, the kelipot, are empowered, the first to be affected is Malkhut of Holiness, precisely because it is the interface between this world and the spiritual worlds on high. In addition to confessing his sin, expressing regret and asking for forgiveness, a person s repentance in Elul should include making a way in the sea to rectify the blemish he has inflicted upon Malkhut, as Rebbe Nachman will explain next. 5. as is brought in The Kavanot. The Kavanot is a generic title for those works in the corpus of the teachings of the Ari, Rabbi Yitzchak Luria (1534-1572), which deal with the Kabbalistic meditations for the various prayers, mitzvot and customs which Jews perform. The vast majority of these meditations appear in Shaar HaKavanot and Pri Etz Chaim, though, as is the case here, they occasionally come from other of the Ari s works. The meditations for Elul discussed in the lesson are found in Shaar Ruach HaKodesh, p.121ff. 6. Who makes a way derekh into the sea opened in the month of Elul. Rebbe Nachman briefly states how the verse Who makes a way in the sea alludes to the meditation for Elul. As explained in note 4, sea, bayam, refers to Malkhut. The other key word in the verse is way, DeReKh.(דרך) Its numerical value, 224, is the same as the combined values of two Holy Names: EHYeH in its expansion as ALePh HeY YOD HeY, often referred to by the mnemonic of its numerical value, KaSA (= 161); and YOD HeY VAV HeY, often referred to by the mnemonic of its numerical value, SaG (= 63). KaSA and SaG together equal DeReKh, 224 (see Appendix: Expansions of the Holy Names of God). The Ari explains that meditating on

271 270 Now, the blemish of the brit is primarily in this concept of DeReKh. 7 One should have shone the concept of the Reish-Khaf-Dalet (224) lights into the concept of sea, i.e., faith, 8 but turned away from this and blemished the concept of derekh, as in for all flesh had perverted its derekh (way) (Genesis 6:12). 9 For a wife is called derekh, as is brought in the teachings of our Sages, of blessed memory (Kiddushin 2b). 10 But there is another derekh, the concept of the derekh of a promiscuous woman (Proverbs 30:20). 11 The rule is that the blemish is primarily in the concept of derekh, that one did not shine the derekh into the sea. 12 And, occasionally, as a result of this blemish it is possible to lose one s zivug. 13 Having turned away from his soul mate, it is difficult for him to find her. 14 And even if he finds his soul mate, she will oppose him and not incline to what he wants, because he turned away from ו ע ק ר פ ג ם ה ב ר ית הו א ב ב ח ינ ת ד ר ך ה ז ה, כ י ה י ה צ ר יך ל ה א יר ב ח ינ ת ה רכ"ד ]מ את י ם ע ש ר ים ו א ר ב ע ה[ או רו ת ב ב ח ינ ת י ם, ב ח ינ ת א מו נ ה, ו הו א נ ט ה מ ז ה, ו פ ג ם ב ב ח ינ ת ד ר ך, ב ב ח ינ ת )בראשית ו(: "כ י ה ש ח ית כ ל ב ש ר א ת ד ר כ ו ". כ י א ש ה נ ק ר את ד ר ך, כ מ ו ב א ב ד ב ר י ר ב ו ת י נ ו ז כ ר ו נ ם ל ב ר כ ה )קדושין ב:(, ו י ש ד ר ך א ח ר, ב ח ינ ת )משלי ל(: "ד ר ך א ש ה מ נ א פ ת". ו ה כ ל ל ש ע ק ר ה פ ג ם ב ב ח ינ ת ד ר ך, ש ל א ה א יר ה ד ר ך ב י ם. ו ל פ ע מ ים מ ח מ ת ז ה ה פ ג ם יו כ ל ל א ב ד א ת ז ו ו גו, כ י מ א ח ר ש נ ט ה מ ז ו ו גו, ק ש ה לו ל מ צ א א ת ז ו ו גו, ו א פ ל ו א ם י מ צ א א ת ז ו ו גו, ת ה י ה לו מ נ ג ד ת, ו ל א ת ה י ה נו ט ה א ח ר ר צו נו, מ ח מ ת ש נ ט ה מ מ נ ה ו ל א derekh visualizing each of the ten letters of KaSA with the segol vowel point ( ), and each of the ten letters of SaG with a chirik ( ) vowel point rectifies Malkhut and brings a person to genuine repentance. For a more detailed discussion of the meditations for the month of Elul see Likutey Moharan I, 6:10 and notes 169-180 there. 7. concept of DeReKh. Rebbe Nachman now shows the connection between shining the concept of derekh into the sea/malkhut and rectifying the blemish resultant of not guarding the brit. 8. DeReKh Reish-Khaf-Dalet lights into the concept of sea, i.e., faith. The numerical value of DeReKh (דרך) represents the 224 lights that comprise the path or way. These are the lights which descend into Malkhut/sea from the upper sefirot and Worlds, as alluded to by the verse in Ecclesiastes (1:7): All the brooks flow into the sea. In Likutey Moharan I, 35:5, Rebbe Nachman teaches that Malkhut corresponds to faith. In the context of our lesson, the link between Malkhut and faith manifests as one s fidelity and faithfulness to one s soul mate by maintaining sexual purity i.e., guarding the brit (see above, n.3) 9. blemished the concept of derekh perverted its way. Scripture s (loc. cit.) account of the Flood begins with a depiction of the depravity into which all sentient beings (other than the fish) had fallen. And the Lord saw the earth, and, see, it was corrupted, for all flesh had perverted its derekh on the earth. Sanhedrin 108a teaches that perverted (hishchit) connotes immoral sexual behavior i.e., a blemish of the brit. Commenting on this verse from Genesis, Rashi explains that the generation of the Flood was so steeped in immorality that not just humans, but also the animals, beasts and birds had corrupted their derakhim, natural tendencies (s.v. ki hishchit kol basar). Rabbeinu Bachya defines hishchit (corrupt, ruin) in this context specifically as the sin of wasting seed (Rabbeinu Bachya al HaTorah, Genesis 6:12). From Rebbe Nachman s teaching in Likutey Moharan I, 31:3-4 we see that when a person guards the brit, all roads and paths shine for him i.e., his derekh is clear and easy. Conversely, if he is guilty of immoral sexual behavior, his wasting semen blemishes the brit. All his ways are then tortuous and corrupted and he stumbles in darkness. 10. a wife is called derekh. In teaching that cohabitation is one of the methods of kiddushin (Jewish marriage), the Talmud (loc. cit.) states: Cohabitation is called derekh, as in and the derekh (way) of a man with a young woman (Proverbs 30:19). Rebbe Nachman brings this as proof that derekh indicates one s soul mate. 11. But there is another derekh. Such is the derekh (way) of a promiscuous woman: She eats, wipes her mouth and says, I have done no wrong. 12. did not shine the derekh into the sea. In contrast to the Talmud s (Kiddushin, loc. cit.) teaching that derekh alludes to one s wife, Rebbe Nachman brings this second verse from Proverbs, about the derekh of a promiscuous woman. The Rebbe teaches that blemishing the brit is primarily a blemish of derekh, the 224 spiritual lights. Instead of channeling his derekh to his soul mate i.e., shining the 224 lights into the sea/malkhut he wastes it with the promiscuous woman, the Malkhut of Evil (see Likutey Moharan I, 36:3 and n.44). 13. a result of this blemish lose one s zivug. The Talmud (Yevamot 63a) teaches: What is the meaning of that which is written (Genesis 2:18): I will make him a helpmate opposite him? Rabbi Elazar said: If he is worthy, she will help him; if he is not worthy, she opposes him (Rebbe Nachman quotes the last words of this teaching at the end of the paragraph). Commenting on Rabbi Elazar s answer, the Tikkuney Zohar #14 (p.30b) teaches that if a person is worthy he finds his soul mate and she helps him gain this world and the World to Come. But if he is unworthy, she is not his true partner in life and goes against him. He loses both this world and the next, for he did not safeguard the first drop of semen for his zivug. In Likutey Moharan I, 9:2, Rebbe Nachman teaches that the quality of a person s praying influences the caliber of the supernal coupling the prayers bring about on high, which in turn determines the measure of his worthiness for finding his own zivug (see n.17 below). 14. difficult for him to find her. In the context of our lesson, Rebbe Nachman explains that blemishing the brit by wasting semen turns one s derekh away from one s zivug. When his derekh is no longer in her direction, he is in danger of losing his soul mate altogether.

273 272 her instead of shining into her. 15 This leads to her wanting something different, opposing him. [As the Sages said:] And then, if he is not worthy, she opposes him (Yevamot 63a). 16 And the month of Elul is when it is possible to rectify this and to shine the derekh into the sea. {The Kabbalistic meditations for Elul are therefore a rectification for this.} And so when he rectifies this, he finds his zivug and, rather than opposing him, [she wants] what he wants. 17 Now, there is an amazing hidden teaching in this. Know! Avraham imparted this secret to his servant Eliezer when he sent him to seek his son Yitzchak s soul mate. This is the deeper theme of the Kabbalistic meditations for Elul, which are propitious for rectifying the brit, because they are the means for finding one s zivug. 18 This is because the aforementioned rectification creates within her a desire for him. Previously, she would not incline to what he wants because she turned away from him, and as a result he cannot find his zivug. And even if he found her, she would not incline to what he wants, as mentioned ה א יר ב ה, מ ז ה נ ת ה ו ה ש י ש ל ה ר צו ן א ח ר כ נ ג ד ו. ו א ז: ל א ז כ ה כ נ ג ד ו. )יבמות סג.( ו ח ד ש א לו ל, ש א ז י כו ל ין ל ת ק ן ז ה ו ל ה א יר ה ד ר ך ב י ם כ נ "ל, ]ע ל כ ן כ ו נ ת א לו ל ה ם ת ק ו ן ל ז ה[. ו כ ש מ ת ק ן ז ה, א ז י מו צ א ז ו ו גו, ו ה יא א ינ ה כ נ ג ד ו, ר ק כ ר צו נו. ו י ש ב ז ה סו ד נ פ ל א. כ י ד ע, ש ז ה ה ס ו ד מ ס ר א ב ר ה ם ל א ל יע ז ר ע ב ד ו, כ ש ש ל חו ל ב ק ש ה ז ו ו ג ש ל י צ ח ק ב נו, ה י נו סו ד כ ו נ ת א לו ל, ש ה ם מ ס ג ל ים ל ת ק ו ן ה ב ר ית, ש ע ל י ד י ז ה מו צ א ין ה ז ו ו ג. כ י ע ל י ד י ה ת ק ו ן ה נ "ל נ ע ש ה ב ה ר צו ן א ל יו, כ י מ ק ד ם ל א ה י ת ה נו ט ה א ח ר ר צו נו, כ י נ ט ת ה מ מ נ ו כ נ "ל, ו ע ל י ד י ז ה א י א פ ש ר ל מ צ א ז ו ו גו, ו א פ ל ו א ם מו צ א ה, א ינ ה נו ט ה א ח ר ר צו נו כ נ "ל. א ב ל ע ל 15. not incline to what he wants. Rebbe Nachman adds that even if a person who blemishes the brit somehow does find his zivug, his initial failure to illuminate her with the 224 lights of his derekh leaves its mark, and she opposes him. Moreover, her opposition may not be limited to the everyday issues of life. Having once turned away from her, she may even be opposed to his spiritual aspirations. 16. not worthy, she opposes him. This is the last part of Rabbi Elazar s teaching cited in note 13 above. One s blemishing the brit renders him unworthy and, as a result, she opposes him. The Tikkuney Zohar (#70, p.134a) relates Rabbi Elazar s answer to the Talmud s teaching that when a man married, he was asked, [Have you] found or [did you] find? This is a reference to the two contrasting verses He who has found a wife has found good (Proverbs 18:22), and I find that more bitter than death is the wife (Ecclesiastes 7:26). The Sages explain that if he has found, she is his helpmate and, in the context of our lesson, she wants what he wants. But if it is I find, she opposes him, and wants something different. 17. month of Elul rectification she wants what he wants. As mentioned previously (n.4), through the Kabbalistic meditations for Elul shining the derekh into the sea one s repentance rectifies Malkhut. Having shown that the concept of derekh is linked with guarding the brit and a person s zivug, Rebbe Nachman adds here that the Elul meditations rectify derekh and restore one s marital relations to the realm of holiness. Then, finding one s soul mate also includes her not opposing him, but, instead, his finding that she always wants what he wants. Central to Kabbalistic teaching is the axiom that as Above, so below. The sefirot and partzufim (Divine personas) are reflected in the human being, and in this way one partakes of the Divine. Of the principal partzufim, Z er Anpin and Malkhut are the two which most directly interact with this world and which God uses to direct everything in the creation. Thus, Rebbe Nachman teaches here that just as the Elul meditations rectify Malkhut on high, it has the power to rectify one s zivug in this world. One reason each of the upper sefirot shines its light into Malkhut is to prepare God s feminine principle for yichud (unification or supernal coupling) with Z er Anpin, the masculine principle (see Lesson #85, Addendum I-A earlier in this volume). The inflow of spiritual energy (shefa) which Z er Anpin transfers as seed to Malkhut through their coupling contains the traits of each of the upper sefirot. The same is true of the semen which a physical husband transfers to his wife during marital relations. It contains will from Keter, wisdom from Chokhmah, understanding from Binah, lovingkindness from Chesed, and so on (see Appendix: The Sefirot and Man; see also Likutey Moharan I, 74B:9 and n.88). Thus, with each drop of semen a man transfers to his soul mate he instills her with more of his will, and so rather than opposing him, she wants what he wants, as the Rebbe teaches here. 18. Avraham servant Eliezer meditations for Elul finding one s zivug. Chapter 24 of Genesis contains a lengthy account of Avraham s servant Eliezer traveling from the land of Kanaan to Aram Naharayim in Mesopotamia, to take a bride from his master s family for Yitzchak. In its account Scripture relates Avraham s instructions to his servant, including his response to Eliezer s concern that the woman he would find might not be willing to leave the land of her birth and her family. Rebbe Nachman teaches here that Avraham revealed the secrets of the Elul meditations to Eliezer. He assured him that Yitzchak had attained a high level of moral purity, and that his having guarded the brit ensured that Yitzchak s zivug would be willing to follow Eliezer back to the land of Kanaan. Reb Noson notes that Scripture s account of Eliezer telling and retelling the story of his search for Yitzchak s soul mate appears to be drawn-out, providing far more details than warranted. However, Reb Noson says, this is because all the worlds in creation were dependent upon the consummation of Yitzchak s match with Rivkah, an essential link in the future emergence of the Jewish people. Additionally, Yitzchak embodies the gevurot, the propensity for severity, which manifests in this world as the formidable obstacles in a person s life. Finding Yitzchak s zivug was no simple task or forgone conclusion (Torat Natan #2).

275 274 above. 19 However, through the Kabbalistic meditations for Elul, which are a rectification for this, a desire for him is created within her. 20 This hidden teaching is explained in the Torah, in the chapter about Eliezer, for Avraham imparted this secret to him. And this is what Avraham said to Eliezer: And if the woman is not willing to go after you (V im Lo toveh ha ishah Lalekhet Acharekha) (Genesis 24:8). Look and see the wonders of our Torah, for the initial letters of the [first two and last two] words of this verse spell ELUL, and in the middle are the words the woman is willing. 21 Through the concept of Elul, i.e., the deeper theme of Elul s Kabbalistic meditations, the woman is willing, since this makes her want him. 22 It follows, that in these very words which Avraham spoke to Eliezer regarding the concern that the woman might not be persuaded to follow him in other words, that which he said to him: V im Lo toveh ha ishah Lalekhet Acharekha with these very words he revealed to him the secret of the rectification for this, namely, the deeper theme of Elul hinted at in the initial letters. It is the rectification for this, because through this the woman is willing. 23 There are additional very awesome hidden teachings in this. 24 י ד י כ ו נ ת א לו ל ש ה ם ה ת ק ו ן ל ז ה, ע ל י ד י ז ה ח ז ר ו נ ע ש ה ב ה ר צו ן א ל יו כ נ "ל. ו ז ה ה ס ו ד מ ב א ר ב ת ו ר ה ב פ ר ש ת א ל יע ז ר, כ י א ב ר ה ם מ ס ר לו ה ס ו ד ה ז ה. ו ז ה ש א מ ר א ב ר ה ם ל א ל יע ז ר )בראשית כד(: "ו א ם ל א ת אב ה ה א ש ה ל ל כ ת א ח ר יך ", ר א ה ו ה ב ט נ פ ל או ת ת ו ר ת נו, כ י ר אש י ת בו ת פ סו ק ז ה ה ם או ת י ו ת א לו ל, ו ב א מ צ ע ה ם ת בו ת: ת אב ה ה א ש ה, כ י ע ל י ד י ב ח ינ ת א לו ל, ה י נו סו ד כ ו נו ת א לו ל, ע ל י ד י ז ה ת אב ה ה א ש ה, כ י ע ל י ד י ז ה נ ע ש ה ב ה ר צו ן א ל יו כ נ "ל. נ מ צ א, ש ב א ל ו ה ת בו ת ב ע צ מ ן ש ד ב ר א ב ר ה ם ע ם א ל יע ז ר מ ע נ י ן ה ח ש ש, ש מ א ל א ת ת ר צ ה ל יל ך א ח ר יו, ד ה י נו מ ה ש א מ ר לו : "ו א ם ל א ת אב ה ה א ש ה ל ל כ ת א ח ר יך " ב א ל ו ה ת בו ת ע צ מ ן ג ל ה לו סו ד ה ת ק ו ן ל ז ה, ד ה י נו סו ד א לו ל, ה מ ר מ ז ב ר אש י ה ת בו ת, ש הו א ה ת ק ו ן ל ז ה, ש ע ל י ד י ז ה ת אב ה ה א ש ה. ו עו ד י ש ב ז ה סו דו ת נו ר א ים מ א ד. 19. as mentioned above. See also notes 13-16. 20. created within her. See also note 17. 21. And if the woman is not willing. In Hebrew, this is V im Lo toveh ha ishah Lalekhet Acharekha לא תאבה האשה ללכת אחריך).(ואם The initial letters of the first two words and last two words spell ELUL.(אלול) The two middle words, toveh ha ishah, mean the woman is willing. Rebbe Nachman next explains this in the context of our lesson. 22. makes her want him. Whereas earlier Rebbe Nachman spoke of husband and wife being aligned in their derekh, here the Rebbe teaches that when a man guards the brit, his soul mate s desire is in line with his. She not only wants what he wants, as explained in note 17 above, but through Elul s Kabbalistic meditations she also comes to want him. 23. It follows Eliezer. The Talmud teaches that a person s agent is like the person himself (Kiddushin 41b; see also Rashi, Exodus 12:6, s.v. v shachatu oto). The halakhic significance of this is that to properly fulfill his agency, the agent must qualify as a proper stand-in for the one he represents. Avraham, as noted previously, was confident that Rivkah would be willing to marry Yitzchak because he knew that his son had guarded the brit. However, in order for Eliezer to qualify as Yitzchak s agent and succeed in making Rivkah a willing partner in the match, Eliezer also had to have attained a high level of moral purity. Thus Avraham revealed to him the secret of the Kabbalistic meditations for Elul as a rectification for the blemish of the brit. Based on Rebbe Nachman s teaching, Reb Noson explains why Scripture specifically uses the word lalekhet, to go, in connection with the woman s degree of willingness to follow her husband. It indicates that the Elul meditations rectify the concept of derekh, as a result of which she is willing to follow him i.e., go on his road (Torat Natan #1). 24. additional very awesome hidden teachings in this. At the end of the next teaching, Lesson #88, Reb Noson mentions having heard from Rebbe Nachman that it is linked to this one on the Kabbalistic meditations for Elul. Reb Noson adds that he sensed that this involves deep mysteries. A number of the common elements shared by these teaching are addressed in Addenda IV and V following that lesson. Also see Rabbi Nachman s Wisdom #180, in which Reb Noson links Elul s meditations with the profound talk he heard from the Rebbe about an angel that seeks lost things. Reb Noson concludes there, I heard this explicitly from the Rebbe s holy lips, and none among us has begun to fathom its depth!

277 276 Study as well the lesson which begins Then God said to Moshe, Summon Yehoshua (Likutey Moharan I, 6), which speaks of the Kabbalistic meditations for Elul. It is a rectification for the blemish of the brit, as mentioned above. In other words, study that lesson, merit understanding it, and use it to perform some devotion in the service of God this will rectify the blemish of the brit. 25 ג ם ע י ן ב מ א מ ר ה מ ת ח יל: "ו י אמ ר ה' א ל מ ש ה ק ר א א ת י הו ש ע " )בלקוטי א סימן ו(, כ י ש ם מ ד ב ר מ כ ו נו ת א לו ל, ו הו א ת ק ו ן ל פ ג ם ה ב ר ית כ נ "ל. ה י נו, ל ע י ן ב או תו ה מ א מ ר, ו ל ז כ ו ת ל ה ב ין ב ו, ו ל ע ש ו ת ע מ ו א יז ה ע בו ד ה ב ע בו ד ת ה ש ם ע ל י ד י ז ה י ת ק ן פ ג ם ה ב ר ית: 25. Study as well use it to perform some devotion. Two particular devotions which Rebbe Nachman speaks of in Summon Yehoshua, Likutey Moharan I, 6, are practicing humility and repentance, especially by remaining silent in the face of humiliation. In section 4 of Likutey Moharan I, 6, Rebbe Nachman explains that to walk the pathways of repentance, a person must be expert at running and returning i.e., knowing how to climb the ladder when he is already ascending, and how to re-continue the climb even after he has suffered/sustained a fall. When a person ascends to the highest levels he can attain, he must keep in mind that there are greater levels still. This will spur him to continue striving and searching for God in ever higher realms beginning anew again and again and again. Conversely, when having sinned causes him to feel low and powerless to continue on in his devotions, he must strengthen himself so as not to succumb further. This will save him from despair. The Rebbe refers to someone with these two types of expertise as a baky (expert) at running and a baky at returning. In section 12 of that lesson, the Rebbe links this with the meditations for Elul. He explains that BaKY (בקי) has the same letters as YaBoK (יבק) of the Holy Name of Seventy-Two (the 72 triplets derived from Exodus 14:19-21; see Zohar II, 270a). Through twice YaBoK/BaKY (2 x 112) i.e., the two types of expertise one attains the DeReKh (way; 224) of repentance. In the context of our lesson, this two-pronged expertise is also essential for rectifying the brit and keeping it pure. In Lesson #82:3 earlier in this volume, Rebbe Nachman teaches: Primary repentance is in the month of Elul because [its days] are days of favor, when Moshe ascended to receive the latter Tablets and opened a beaten derekh (path) in which to go. Now, the derekh which Moshe made is this: He bound himself with even the least Jew, and gave his life for them for an aspect of Godliness exists even in the lowest level. In addition, Moshe had another quality. No matter how high the level to which he ascended, he found God there. Reb Noson links this with the Rebbe s lesson here. He reads the words the latter Tablets and opened a beaten derekh as indicating that it is Torah (the Tablets) which rectifies (opens) the derekh of repentance (Torat Natan #1). In review: The meditations of Elul are propitious for guarding the brit and rectifying the concept of derekh. This enables one to find one s zivug, and for him and her to be of one mind.