Translation:Likutei Moharan/59

Anyone who constantly strives to bring others to the service of God must take care that the forces of evil and the bad which these people possess do not attach themselves to him.

For this person who strives to attract and make souls, in the aspect of “the souls that they made in Charan” (Genesis 12:5), builds the aspect of Heikhal HaKodesh (A Chamber of Holiness). Holiness is the aspect of “and he who remains in YeRuShaLayiM shall be declared holy” (Isaiah 4:3) — i.e., that people remain bound to YiRah ShLeiMah (perfected fear) because of him. Although many have fallen from their [level of] holiness, those who remain with perfected fear “shall be declared holy” as a result. This is the aspect of holiness.

A chamber is the aspect of the glory with which God is glorified. As is brought in the Zohar (II, 69a): When Yitro came, the Holy One’s Name was thus glorified. This is likewise the aspect of “Relate His glory among the nations” (Psalms 96:3) — when these who were distant draw themselves closer to God, this is the Blessed One’s glory. And glory is the aspect of a chamber, in the aspect of “In His chamber, everyone declares ‘Glory!’” (ibid. 29:9).

This chamber of holiness is constantly drawing closer to its source — i.e., to the heart of the one who makes it, as that is its source — since that which came from the depths of a devout individual’s heart entered their hearts, and as a result they returned to God.

This chamber of holiness rests upon and envelops the vital spirit in the devout individual’s heart. This is because the spirit is in the heart, in the aspect of “I will give you a new heart and a new spirit” (Ezekiel 36:26). The chamber of holiness derives its vitality from this spirit, in the aspect of “a humbled spirit reinforces glory” (Proverbs 29:23).

In the main, [the chamber of holiness] envelops the feet of the spirit in the aspect of “and spirit to those who walk there” (Isaiah 42:5). This spirit comprises a complete construct. From the aspect of the feet comes the arousal to make people yashar (upright) so that they serve God, in the aspect of “Yashru (Straighten) a way to the Lord in the wilderness” (Isaiah 40:3). Specifically “a way,” which is the place of the feet. And this is the aspect of “ways in their hearts” (Psalms 84:6), for by means of the ways in their heart they are aroused to make upright those who reside in the wilderness and the darkness — to straighten a path for them to serve God.

And since the aforementioned chamber is made from the souls that were until now distant, there are many forces of evil surrounding them, in the aspect of “This is Yerushalayim; I set her among the nations” (Ezekiel 5:5). Thus now, when the chamber envelops the heart, as explained above, there is the possibility, God forbid, that the external forces will attach themselves to the thoughts devised by this devout individual’s heart.

The solution for this is for him to call forth the angels of his heart. This is the aspect of his heart’s fervor, for fervor is the aspect of angels, in the aspect of “The angel of God appeared to him in a blaze of fire” (Exodus 3:2). This fire consumes them. And then, the chamber of holiness, too, receives the power of the fire, so that it consumes the forces of evil and also prevents them from attaching themselves to it, in the aspect of “God’s glory is like a consuming fire” (ibid. 24:17).

Moshe’s soul embodied the three Patriarchs. He thus had the power to draw these three influxes. The “well of living water” (Genesis 26:19) is the aspect of Avraham, [the aspect of] the waters of lovingkindness; and Avraham began to dig wells. The cloud is the aspect of Yitzchak, the aspect of “darkness, cloud and mist” (Deuteronomy 4:11); the aspect of “[Yitzchak’s] eyes grew dim and he could not see” (Genesis 27:1). And manna is the aspect of Yaakov, the aspect of “to nourish His people, Yaakov” (Psalms 78:71).

Thus of Moshe, who embodied the Patriarchs, it is said, “Moshe sat down beside the well” (Exodus 2:15); and it is written of him, “Moshe entered within the cloud” (ibid. 24:18); and it is likewise written of him, “Moshe said to them, ‘This is the bread’” (ibid. 16:15). Specifically “this,” referring to Moshe himself, because it was in his merit that they ate the manna.

And in the Future, at the time of the resurrection, Moshe will arise embodying the three Patriarchs as before, in the aspect of “That which was, is what will be” (Ecclesiastes 1:9); the aspect of “See, you will lie with your fathers, and then rise up” (Deuteronomy 31:16) — he will be resurrected embodying the three of them. This is the explanation of “one is maintained by three.”

And with the power [Moshe derived] from embodying the Patriarchs, he fought against Amalek, in the aspect of “a vengeful sword to wreak vengeance for the covenant” (Leviticus 26:25). For the Patriarchs are the brit (covenant), the aspect of “I will remember My covenant with Yaakov, [My covenant with Yitzchak and also My covenant with Avraham…]” (ibid.:42). But Amalek caused their brit to be defiled, in the aspect of “they polluted you on the way” (Deuteronomy 25:18). This is the explanation of “one ascends between two” — this is the war against Amalek, of which it is said (Exodus 17:12), “Aharon and Chur supported [Moshe’s] hands, one on each side.”

By subduing the evil force of Amalek and rectifying the brit, [Moshe] merited the aspect of “the bread will be mishneh (double) what they gather daily” (Exodus 16:5). And of Yosef, who merited the brit, it is written (Genesis 41:43), “[Pharaoh] had him ride in the mishneh (second) royal chariot” — i.e., “mishneh what they gather daily.” By means of the brit one merits double bounty.

This is the explanation of “two provide for one.” The aspect of Shabbat receives from Yosef “double bread” — i.e., Mishneh Torah, the aspect of “I was a source of daily delight” (Proverbs 8:30). And the aspect of Shabbat sends bounty to the other worlds, in the aspect of “But you may eat [the produce of] the Land’s shabbat (resting)” (Leviticus 25:6). This is the explanation of “one provides for a number of directions.”

This is also the explanation of “I will give them, in My House and within My walls, a yad (monument) and a name better than sons or daughters” (Isaiah 56:5). Specifically “a yad and a name” — in the merit of keeping “My Sabbaths,” i.e., the aforementioned circle and square. “A yad” is the aspect of a square/mishpat, in the aspect of “and My Yad (Hand) lays hold of mishpat” (Deuteronomy 32:41). “A name” is the aspect of IGuLa (a circle), in the aspect of “He leads me on maAGLei (paths of) righteousness for the sake of His Name” (Psalms 23:3).

“A yad” alludes to a person’s ability to produce worthy students and instill in them the spirit of wisdom, as it is written (Deuteronomy 34:9), “Yehoshua son of Nun was filled with a spirit of wisdom, because Moshe had laid his hands on him.” One acquires this ability from the House of God, since ‘the fountain of wisdom emerges from God’s House’ (cf. Joel 4:18), and “A house is built by wisdom” (Proverbs 24:3).

“And a name” alludes to meriting a good name such that all the souls long to be rooted in his name. For the name is the soul, in the aspect of “a living soul is its name” (Genesis 2:19). They long to be rooted in his soul, in the aspect of “Your Name and Your remembrance are the longing of the soul” (Isaiah 26:8).

They merit this name due to the aspect of a wall. The aspect of a wall is the aspect of patience, of controlling one’s temper. This is because wealth and controlling anger are a single aspect and are called a wall. Someone who mars the wall of wealth procures for himself anger and rage; he turns ChoMaH (wall) into CheiMaH (rage).

This is because both are from the left side, as it is written (Jeremiah 1:14), “The evil will come forth out of the north”; and it is written (Job 37:22), “gold emerges from the north.” And wealth is a wall, as it is written (Proverbs 18:11), “The rich man’s wealth is his stronghold, it is like a reinforced wall in his abode.” And of anger it is written (ibid. 25:28), “Like an open city without walls is a person with an unrestrained spirit.”

When a person acquires wealth, he has a wall, and the wall of wealth restrains his anger. Yet occasionally, when his temper takes over and he mars the wall of wealth, then the anger proves damaging to wealth. Thus, when a person is provoked to anger by the evil inclination, he should know that at that moment they would grant him a sum of money from on high, and the evil inclination wants to ruin this bounty.

In the main, the way to guard the name, which is guarding the soul, is only by guarding against anger. This is because anger blemishes one’s soul, in the aspect of “He tears apart his soul with his anger” (Job 18:4). However, when a person guards against anger and enhances the wall of wealth, through which he enhances his name and soul as well, then all the souls long to be encompassed in his soul. This is because all souls are rooted in wealth, in the aspect of “his soul depends on it” (Deuteronomy 24:15).

Because of this, when someone steals money from a Jew, it is like stealing his soul (Bava Kama 119a), in the aspect of “and rob the soul of those who rob them” (Proverbs 22:23). This is the reason that everyone longs to get close to a rich person, since the root of their soul is there.

Thus it is that someone who merits producing Torah scholars and having many people’s souls encompassed in his soul, this is certainly “better than sons or daughters.” For sons and daughters are few, while these are many, and they all receive life-force from him, as though he fathered them.

This is the explanation of “I will bless you and enhance your name” (Genesis 12:2). Rashi comments: “I will bless you” — with money. This is because the name and the soul are enhanced mainly through wealth, as explained above.

All this is accomplished by means of the aforementioned throne and mishpat, since, by ‘ordering his devarav with mishpat,’ he can teach his wisdom to students and it will not harm them. Teaching is dependent mainly on this, that he order his words with mishpat, as it is written: Scholars, be cautious with your words… and the students who follow you drink… (Avot 1:11).

And, as a result of glory being enhanced, the soul that enhances glory is enhanced. This is because the soul resides in glory, in the aspect of “Let my soul not enter their plot, [let my glory not be included in their assembly]” (Genesis 49:6). Then, as a result of his name and his soul being enhanced, all the souls long to be encompassed in his soul and name, as mentioned above.

This is the explanation of “A house and riches one inherits from one’s forefathers” (Proverbs 19:14). “A house and riches” is the aspect of “in My House and within My walls”… This ability one receives from forefathers, since the Patriarchs would make converts.

As it is written concerning Avraham, “the souls they made.” Likewise, it is written (Genesis 37:1), “Yaakov settled in the area of his father’s megurey (dwelling)”; and the Midrash states: This teaches that Yitzchak would make GeiRim (converts) — this is “his father’s meGuRey” (Bereishit Rabbah 84:4). And of Yaakov it is written (Genesis 35:2), “Yaakov said to his family and to those who were with him” — i.e., the converts — “Get rid of the alien gods.”

And know! there are certain wicked people whom it is forbidden to bring under the wings of His service, since they cause the one who brings them closer to descend from his level. As we find concerning Moshe, that he attracted the mixed multitude and then later, as a result of this, the Holy One said to him: “Go down, for your people have become corrupt” (Exodus 32:7). There is not enough power in the aforementioned mishpat to subdue their evil. And when mishpat is lacking, this brings great harm to the angels made by mishpat, as explained above, as well as to the aforementioned circle and square. {Why are the Tarmodians’ eyes weak?… Because where they reside they are surrounded by cholot (sand) (Shabbat 31a).}

This is the explanation of: Why are the Tarmodians’ eyes weak? “Tarmod” is the aspect of wicked people who are not accepted as converts. {As our Sages, of blessed memory, said: We do not accept converts from the Tarmodians (Yevamot 16a-b).}

Whoever brings them closer, their eyes become weak. This is the aspect of marring ShaBbaT — Shin is the three colors of the eye; BaT is the bat (pupil) of the eye (Tikkuney Zohar #70) — the aspect of marring the aforementioned wall and house, which are the aspect of the eyes.

For the eyes connote wisdom, as it is written (Genesis 3:7), “Then the eyes of both of them were opened.” And of the soul it is said (Ecclesiastes 6:9), “Better is the feasting of the eyes than the soul’s pursuit.” And this is the aspect of the blemish of anger, the aspect of “My eyes are dimmed by anger” (Psalms 6:8). It is likewise the aspect of wealth, the aspect of “As prosperity increases, so do those that consume it. What, then, has its possessor gained other than feasting his eyes?” (Ecclesiastes 5:10).

Thus, they asked Hillel the Prince: Why are their eyes weak? — That is, [why are] all the aforementioned aspects of the eyes marred when those who are undeserving, such as the Tarmodians, are brought close?

And Hillel answered: Because where they reside they are surrounded by cholot — In other words, the success of these wicked people is so dominant that the power of mishpat is incapable of subduing their evil. This is: “His ways yachilu (prosper) at all times; he is impervious to Your mishpat” (Psalms 10:5). Thus, this is the meaning of “surrounded by ChoLot,” the aspect of yaChiLu, the aspect of their success making them impervious to mishpat.

That mishpat is required, is known, as explained above. But, because they are impervious to mishpat, the aspect of the eyes is marred.

{Until here is leshon Rabbeinu z’l .139}

{Lesson #58, “Tlat Nafkin Meichad (Three Emerge from One),” and this teaching, “Heikhal HaKodesh (A Chamber of Holiness),” were delivered as a single teaching on the verse, “Happy is the people that knows the shofar’s blast” (Psalms 89:16). However, afterwards, when [the Rebbe] recorded them, he separated them into two lessons. Thus, when he gave me the written texts of these teachings, he said, “I separated them into two.” I understood that he had a definite intention with this, one which God alone knows.}