Translation:Likutei Moharan/63

Sod Kavanat HaMilah (The Secret Meaning of the Meditations for the Circumcision):

The brit is called amah in the Aramaic language, and this is how it is referred to in the Talmud (see Shabbat 108b). It is the aspect of an amah of six handbreadths, of which the brit is comprised.

{“Fiery angels stood around Him; each one had six wings: with two it would conceal its face, and with two it would conceal its legs, and with two it would fly” (Isaiah 6:2).} This is the aspect of “Fiery angels stood around Him; each one had six wings.” “Six wings” are the aspect of the aforementioned six handbreadths. These are divided into three — i.e., the aspect of “with two it would conceal its face, and with two it would conceal its legs, and with two it would fly.”

“Face” is the aspect of “and TaFaCh (struck) him on his face” (Bava Kama 32b). Thus “with two it would conceal its face” is the aspect of two TeFaChim (handbreadths), the aspect of “revealing a handbreadth and concealing a handbreadth” said in connection with the brit, as taught by our Sages, of blessed memory (Nedarim 20b).

Likewise, “with two it would conceal its legs” is the aspect of “and TaFaCh him on his sandal” (Bava Kama, ibid.). This too is the aspect of two TeFaChim, as explained above, [the aspect of] revealing a handbreadth and concealing a handbreadth.

“And with two it would fly” is the aspect of birds, which were created from the mud (Chullin 27b), the aspect of “ToFeiaCh (moist) enough in order l’haTFiaCh (to moisten)” (Yoma 78a). <This too is in the two aspects of revealing and concealing, as explained above.>

And all <these> six tefachim are encompassed and placed in the brit. For the aforementioned six handbreadths are the aspect of the six days during which God created heaven and earth, in the aspect of “Behold, You have made my days as handbreadths” (Psalms 39:6). As it is written (Exodus 20:11), “in six days God made [the heaven and earth]… vayaNaCh (and He rested) on the seventh day.” That is, all the six days, the aspect of the six handbreadths, heNiaCh (He placed) into the seventh day, Shabbat, which is the aspect of brit, as it is written (ibid. 31:16, 17), “an eternal brit (covenant), between Me and the people of Israel.”

This is the aspect of “BeRAiShIT: BaRA ShIT (He created six)” (Tikkuney Zohar #11, p.26b), the aspect of six days, the aforementioned six handbreadths, which are all placed and encompassed in the brit.

This is also “BeRAiShIT: BRIT AiSh (a covenant of fire)” (Tikkuney Zohar #3, p.18b) — i.e., the brit, which is comprised of six days, six handbreadths, six wings. This is “a covenant of fire” — the aspect of the fiery angels with six wings, which are the aspect of six handbreadths, as explained above. For fire too has six capacities. As the scientists explain as well, there are six capacities in fire: to soften or harden, to cook or burn, to blacken or whiten. Likewise, a bird has six capacities. By flying, it disappears or appears, is close or far way, <and is above or below>.

The tzaddik, who is the aspect of brit, the aspect of “the tzaddik is the foundation of the world” (Proverbs 10:25), is comprised of the aspect of the six handbreadths mentioned above. These are divided into three aspects of two each — i.e., each of the three aspects is the aspect of revealing a handbreadth and concealing a handbreadth.

[The tzaddik] is the aspect of revealing a handbreadth and concealing a handbreadth with regard to himself, this being the aspect of “with two it would conceal its face.” Likewise, he is the aspect of revealing and concealing etc. with regard to people, this being the aspect of “with two it would conceal its legs.” And he is also the aspect of revealing and concealing with regard to God, this being the aspect of “with two it would fly.”

Sometimes, with regard to people, he is the aspect of revealing: he reveals himself and draws closer to people. Other times he is the aspect of concealing: he is concealed and hidden from them, since he greatly distances himself from them. And not only does he distance himself and keep aloof from them, so that they cannot draw closer to him, but he also becomes the subject of questions and doubts. In time, because he has greatly distanced himself from them, their minds become twisted and confused, so that they question and wonder about him. This is the aspect of concealing a handbreadth.

And this is the aspect of “and with two it would conceal its legs.” The feet connote attraction, as in (Exodus 11:8), “and all the people at your feet” — who follow your counsel (Rashi). That is, this attraction by which he draws people to himself is the aspect of revealing a handbreadth and concealing [a handbreadth], as explained above. Since it is impossible to receive the mind of the tzaddik from him, he must therefore conceal and cloak himself in small matters in order to be revealed, so that people can receive <counsel in the service of God> from him. This is the aspect of revealing a handbreadth and concealing a handbreadth — his concealing and cloaking himself is the aspect of revealing, since this is the means by which he reveals himself to them. Without this, it would be impossible to reveal himself to them. And at times he is literally the aspect of concealed, in that he conceals and hides himself from them, distancing himself and becoming an object of their wonderment, as explained above.

Likewise with regard to God, there must be the aspect of revealing and concealing etc. For [the tzaddik] must draw closer and cleave to God, as though God, as it were, reveals Himself and draws closer to him. Yet the closer he comes to God, the more he must distance himself — i.e., the closer he comes, [the more] he must know that he is very far from God.

If he thinks and imagines in his mind that he has already gotten close to God and has attained Godly knowledge, this is a sign that he knows nothing. For if he would know a bit about God, he would know that he is very distant from Him. This is because the closer a person comes to God and the more he knows, [the more] he knows that he is very distant and that he knows nothing at all.

This is something that words cannot express or explain, because the Creator’s greatness has no measure <or limit>. It is the aspect of “peace for both far and near” (Isaiah 57:19), the aspect of revealing a handbreadth and concealing [a handbreadth] — since the closer he comes, the more he distances himself, as explained above.

And this is the aspect of “with two it would fly.” “Would fly” as it is rendered into Aramaic: “would serve” —i.e., the aspect of revealing a handbreadth and concealing [a handbreadth] of his serving and worshiping God, as explained above.

And “with two it would conceal its face” — this is the aspect of revealing a handbreadth and concealing a handbreadth with regard to himself. This is because “face” connotes anger, as it is written (Exodus 33:14), “My face (presence) will pass.” “Face” likewise connotes favor and the Holy One’s providence, as it is written (Numbers 6:25), “May God make His face shine upon you.”

At times, the tzaddik accepts suffering upon himself for the sake of the world. It is like an exchange; he exchanges the influx of bounty and providence with God. Not wanting this particular influx of bounty and providence, he conceals the face of this providence and accepts suffering upon himself, for he prefers an influx of spiritual bounty and providence. And that influx of bounty which goes elsewhere is dispersed in the world. This is the aspect of revealing a handbreadth and concealing [a handbreadth] — at times he reveals the face of favor and providence, and conceals the face of anger, while other times he conceals the face of favor and providence, as explained above.

And the bread-of-the- panim (showbread) is the aspect of brit, as it is written (Leviticus 24:8), “On the Sabbath day he shall arrange them before God… an eternal covenant.” And of [the Holy Table] it is said (Exodus 25:25), “Make for it a frame one handbreadth wide.”

This is why the aspect that receives the aforementioned six TeFaChim is called miTPaChat, as it is written (Ruth 3:15), “Bring the mitpachat (shawl).” For this was her request, as it is written (ibid.:9), “Spread your KaNaF (garment) over your handmaid” — she asked for the aforementioned KNaFayim (wings), which are the aspect of the six handbreadths, as explained above. Therefore, “He said to her, ‘Bring the mitpachat’ … and he measured six [measures of] barley.” These are the aspect of the six tefachim, the six wings mentioned above.

Now, there is a serpent with an ant inside its mouth. This ant surely has no peace, since it is inside the mouth of the serpent. There are times when the serpent crawls, and other times when it flies. The difference between crawling and flying is that when flying it can fly over a large area in a moment, but when crawling it moves slowly, like when someone walks, which is a plodding movement.

From all the evil words that people speak, and especially those directed against tzaddikim and important leaders, they make wings for the serpent so that it can fly <and cause harm, God forbid>. Whereas holy words produce wings of holiness, in the aspect of “a winged creature will speak the word” (Ecclesiastes 10:20), these evil words produce wings for the serpent. <This is because “God made one to contrast the other” (ibid. 7:14), so that in contrast to> the above mentioned six wings of holiness <there are likewise those of the evil forces>. Since speech emerges from the KaNFei rei’ah (lobes of the lungs), the KNaFayim (wings) of the serpent are therefore made from them. This is because the speech that emerges from the six rings of the trachea parallels the aforementioned six wings of holiness.

Now, the serpent signifies those scholars at doing evil who study philosophy and heretical teachings, as it is written (Jeremiah 4:22), “they are wise to do evil, but to do good they have no knowledge.” They are scholars only at doing evil; if they should want to use their wisdom for good, they could not. They are the aspect of the serpent, the aspect of “Now the serpent was the most cunning of all the wild beasts” (Genesis 3:1).

By means of the evil words, wings are made for these scholars, who are the aspect of the serpent, so that they can fly about—i.e., so that their scholarship and heretical teachings fly and spread around the world, causing it much harm. And even in their philosophical investigation itself they fly about, like someone with a flying intellect—i.e., their intellect flies at a <great> speed, and their wisdom is very accessible to them.

However, if the serpent lacks wings—i.e., [the scholars] have no evil words, as explained above—then the serpent has only the aspect of walking. That is, the scholars do not have <the ability for> evil other than what they investigate among themselves. They do not fly about the world—i.e., their scholarship does not spread and fly about the world—and they cannot harm the world, only those close to them, such as their students and friends. But they cannot harm those far from them; similar to someone walking, who moves only a small distance <and slowly>, and cannot quickly reach some faraway place like the person who flies.

Even among themselves, their intellect does not fly—i.e., their <heart and wisdom are> not so very accessible to them. Thus they do not fly about and move swiftly in their scholarship, but engage in philosophical investigation gradually, like someone walking. Therefore, the harm they bring to others through their scholarship is also only in the aspect of walking; it does not fly about and enter deeply into the mind and heart. Rather, it only somewhat adheres to the mind, without entering deeply into the heart and mind.

But when, God forbid, they have wings from the evil words, as explained above, then their intellect flies about and causes <great> harm faraway, just like someone who flies in a single hour to a faraway place. Moreover, their confused scholarship flies about; it enters and adheres to the mind and heart in a very deep way.

The ant that lies inside the serpent’s mouth is the aspect of the <tzaddik> of the generation, who is <upright and righteous> and possesses good character traits. Because he is wise and involves himself in <their> scholarship <and philosophical investigation>, probing these wisdoms, <this tzaddik> suffers greatly when these scholars begin to engage in their <philosophical> investigation. He wages a fierce battle with them—i.e., with the aforementioned aspect of the serpent—for he is greatly assailed by doubts, <untrue assertions> and false beliefs.

{“[Like] a broken tooth and a lame leg is the support of the unfaithful in time of trouble” (Proverbs 25:19).} This is the aspect of “the support of the unfaithful.” [The tzaddik] is assailed by unfaithful trust, trust lacking sufficient wholeness and truth, which is the aspect of false beliefs. This is the aspect of “[Like] a broken tooth and a lame leg is the support of the unfaithful”—i.e., this “support of the unfaithful” is the aspect of “a broken tooth” for the sage, who is the ant inside [the serpent’s] mouth, as explained above. Since he is wise and involves himself in serving God, these doubts and false beliefs assail him in particular, and he is obliged to constantly wage a fierce battle against them.

And whether the serpent crawls or flies, his suffering is great and the battle is fierce, although at the time of flying his suffering is surely much greater. Thus, whether it crawls or flies, he has no rest.

Yet there is a middle stage between the crawling and the flying, which is at the time that it stops flying and descends to a lower altitude, as is the way of that which flies when it wants to descend and alight below. Then, the aforementioned ant can rest, for at that time [the serpent] neither crawls nor flies. That is, there are various times when the scholars rest and do not engage in philosophical investigation, for example, when they sleep and eat. Then the sage, who is the ant inside [the serpent’s] mouth, can rest.

This sage is the aspect of the ant, as it is written (Proverbs 6:6), “Go to the ant, you lazy one; consider its ways and grow wise.” For this sage teaches wisdom and the ways of God to the people.

This is the deeper meaning of what the Sava said:

Who is the serpent that flies in the air and goes separately [from its mate]? In between, there is rest for a certain ant that lies between its teeth. <It starts out attached, but ends up separated…> (Zohar II, 95a).

<the serpent>—That is, the aspect of the aforementioned serpent.

that flies in the air—It flies because of the airs—i.e., due to the evil words, from which its wings are made.

and goes separately—That is, it has only the aspect of walking. For when the wings of holiness are rectified and the serpent gets no wings through evil words, then it has only the aspect of walking.

This is “and goes separately,” the aspect of “their wings were separated above” (Ezekiel 1:11)—i.e., the aspect of the wings of holiness. Then, “and goes”—it has only the aspect of walking. For it always has the aspect of walking, because the philosophers have the freedom to engage in philosophical investigation whenever they so choose. It is just that, when they have no wings from evil words, they are unable to fly in the aspect mentioned above. They have only the aspect of walking, as explained above.

In between—This is the aspect of the middle stage between the crawling and the flying, as explained above. It is called “In between” because it is in between the crawling and the flying. It is then that the ant that lies between its teeth has rest, as explained above.

It starts out attached, but ends up separated—That is, these philosophers—who are scholars at doing evil, which is the aspect of the serpent, as explained above—<all> their scholarship and philosophical investigation “starts out attached.” Their investigation starts with that which is attached, with the bond between matter and form. “But ends up separated”—their scholarship concludes at the separate intelligences.

For this is the nature of their entire investigation: to begin with the bond between matter and form, and then ascend from level to level—initially, from the matter and form of corporeal objects; then, from the matter and form of less corporeal objects; and afterwards, from the matter and form of cause and effect—until they reach and conclude at the separate intelligences. Through human philosophical investigation, which is mistaken and confused, as the philosophers themselves know, they seek to comprehend the separate intelligences from the bond between matter and form. <They cannot do it.> And this is, “It starts out attached, but ends up separated,” <as explained above>.