Chasidut · Breslov

Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 4:4/ליקוטי הלכות·אורח חיים·הלכות השכמת הבוקר ד׳:ד׳

אוְזֶה פֵּרוּשׁ הַפָּסוּק הַזֶּה (תהלים טז, ח): ״שִׁוִּיתִי ה׳ לְנֶגְדִּי תָמִיד״ – הַיְנוּ הַשָּׁגוֹת אֱלֹקוּת, כַּנַּ״ל. כִּי מִימִינִי בַּל אֶמּוֹט – כִּי עִקַּר בִּנְיַן הַמַּלְכוּת, חָכְמָה תַּתָּאָה הַנַּ״ל הוּא עַל־יְדֵי בְּחִינַת יָמִין שֶׁהוּא חֶסֶד, כְּמוֹ שֶׁכָּתוּב שָׁם, כִּי עַל־יְדֵי הַחֶסֶד קוֹצְרִין אוֹתָהּ מֵהָאַרְבַּע מַלְכֻיּוֹת, וּמַעֲלִין אוֹתָהּ אֶל אוֹר הַפָּנִים שֶׁבְּשָׁלֹשׁ רְגָלִים, שֶׁהוּא בְּחִינַת שִׂמְחַת הַלֵּב עַל־יְדֵי הַמִּצְוֹת שֶׁעוֹשִׂין בְּכָל הַשָּׁנָה וְכוּ׳, עַיֵּן שָׁם.

1JOYS OF THE PANIMReb Noson now expounds a number of verses from Tehillim 16 in line with the concepts he has discussed thus far in his discourse. He begins with the verse just cited from Rama’s gloss.This, then, is the explanation of this verse. “I set HaShem before me always”—that is, I can set my mind on perceptions of Godliness—and “because He is at my right hand, I will not stumble.” One achieves these perceptions and is protected through the “right hand,” since Malkhut—i.e. lower wisdom, through which perceptions of Godliness are attained—is built mainly by way of the right side of the sefirahconfiguration, especially through the revelation of chesed, as the Rebbe writes there in his lesson.³³ as positioned along three parallel vertical axes. The sefirah of Chesed (Loving-kindness) is situated along the right axis of this configuration (see Charts, p. 252). The Rebbe discusses this in §6 in his lesson; see also notes 84-86 there. For through acts of chesed we sever Malkhut from the Four Kingdoms of evil and then elevate it to the Ohr HaPanim that shines during the Shalosh Regalim. This light arises from the joy of the heart engendered by the mitzvot that we perform throughout the year. Study Rebbe Nachman’s words there.³⁴

בוְזֶהוּ ״כִּי מִימִינִי בַּל אֶמּוֹט״ – הַיְנוּ עַל־יְדֵי בְּחִינַת יָמִין שֶׁהוּא חֶסֶד, עַל־יְדֵי־זֶה ״בַּל אֶמּוֹט״, עַל־יְדֵי־זֶה לֹא אֶמּוֹט וְלֹא אֶפּוֹל בְּשִׂכְלִי אֲלֵיהֶם, חַס וְשָׁלוֹם, לִבְחִינַת חָכְמוֹת חִיצוֹנִיּוֹת, חַס וְשָׁלוֹם, רַק אֶזְכֶּה לְהַעֲלוֹת שִׂכְלִי, עַד שֶׁאֶזְכֶּה עַל יָדוֹ לְהַשָּׁגוֹת אֱלֹקוּת, שֶׁהוּא בְּחִינַת ״שִׁוִּיתִי ה׳ לְנֶגְדִּי תָמִיד״, כַּנַּ״ל.

2This is “because He is at my right hand, I will not stumble”—meaning that through the aspect of the right side, which is chesed, “I will not stumble.” On account of chesed I will not stumble or allow my intellect to fall to the Four Kingdoms, under the influence of extraneous wisdom, chas ve-shalom. Rather, I will merit elevating my intellect, until through it I will be able to attain perceptions of Godliness—this being “I set HaShem before me always.”

גוזְֶהוּ (שם) ״לָכֵן שָׂמַח לִבִּי וַיָּגֶל כְּבוֹדִי״; ״שָׂמַח לִבִּי״ – זֶה בְּחִינַת שִׂמְחַת הַלֵּב שֶׁל הַמִּצְוֹת שֶׁעוֹשִׂין, שֶׁזֶּהוּ בְּחִינַת אוֹר הַפָּנִים שֶׁבְּשָׁלֹשׁ רְגָלִים, שֶׁמִּשָּׁם חִיּוּת הַמַּלְכוּת, שֶׁהִיא בְחִינַת כָּבוֹד, בְּחִינַת ״מֶלֶךְ הַכָּבוֹד״. וְזֶהוּ ״לָכֵן שָׂמַח לִבִּי״ – שֶׁהוּא אוֹר הַפָּנִים שֶׁל שָׁלֹשׁ רְגָלִים, בְּחִינַת (משלי טו, יג): לֵב שָׂמֵחַ יֵיטִב פָּנִים, כְּמוֹ שֶׁכָּתוּב שָׁם. וְעַל־יְדֵי־זֶה ״וַיָּגֶל כְּבוֹדִי״ – שֶׁנִּמְשַׁךְ שִׂמְחָה וְחִיּוּת לְהַמַּלְכוּת, שֶׁהוּא בְּחִינַת כָּבוֹד.

3Reb Noson expounds the next verse of Tehillim 16, which speaks of joy and glory, showing how both these subjects relate to attaining perceptions of Godliness.And this is the explanation of the next verse in Tehillim, “Therefore my heart rejoices and my glory elates.” “My heart rejoices” is an expression of the heart’s joy in fulfilling the mitzvot, which is related to the Ohr HaPanim that shines during the Shalosh Regalim. From the Ohr HaPanim comes the vitality that invigorates Malkhut, namely the aspect of glory identified with HaShem, Who is “the Melekh of glory.”³⁵ is the revelation (מלכות) King). Rabbeinu ,מלך) of the glory of the MeLeKh Bachya (on Shemot 29:43) identifies HaShem’s glory (kavod) as the Shekhinah, which, as HaShem’s Indwelling Presence, equates with Malkhut. This is the import of “Therefore my heart rejoices.” It refers to receiving the Ohr HaPanim of the Shalosh Regalim, as indicated in “A joyful heart makes a cheerful panim,” as the Rebbe writes in his lesson.³⁶ And through this, “My glory elates.” This alludes to the revelation of HaShem’s glory, in that joy and vitality are drawn to the sefirah of Malkhut, which is synonymous with the glory of HaShem.

דוְעַל־יְדֵי־זֶה ״אַף בְּשָׂרִי יִשְׁכֹּן לָבֶטַח״ – שֶׁהוּא בְּשַׂר הַגּוּף, כִּי בִּשְׁבִיל זֶה נִבְרָא הָאָדָם – שֶׁיְּבַטֵּשׁ גּוּפוֹ עַל־יְדֵי עָמָל וִיגִיעָה בְּתוֹרָה וּמִצְוֹת. כִּי ״אָדָם לְעָמָל יוּלָּד״ (איוב ה, ז) – זֶה עֲמַל תּוֹרָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל (סנהדרין צט:), כִּי צְרִיכִין לַעֲמוֹל בְּתוֹרָה וַעֲבוֹדָה וּלְקַדֵּשׁ וּלְטַהֵר עַצְמוֹ כָּל־כָּךְ, עַד שֶׁיִּזְכֶּה לְהָאִיר גַּם בְּגוּפוֹ הֶאָרוֹת מֵהַשָּׂגַת אֱלֹקוּתוֹ יִתְבָּרַךְ.

4Reb Noson explains the role of the tzaddik in enlightening one’s body, which, like one’s soul, needs to be infused with awareness of HaShem through perceptions of Godliness.And as a result of the joy and vitality revealed in Malkhut, “my flesh too rests secure”—namely the gross flesh of the body. It too will be infused with perceptions of Godliness. For mankind was created for this purpose: that through toil and effort in studying Torah and doing mitzvot, a person disciplines his body and infuses it with awareness of HaShem. As Chazal teach, “‘Man was born to toil’—This refers to toiling in Torah.”³⁷ 99b, where Chazal explain these words from Iyov 5:7 as referring to man’s obligation to toil with his mouth to study and teach Torah (see Maharsha, loc. cit.). For one must labor in Torah and service of HaShem, and strive to sanctify and purify himself so much that he merits enlightening even his body with a perception of HaShem’s Godliness.

הכִּי הַצַּדִּיק הַגָּדוֹל הָאֲמִתִּי מְסַבֵּב עִמָּנוּ בְּסִבּוּבִים נוֹרָאִים כָּאֵלֶּה וּבְצִמְצוּמִים נִפְלָאִים כָּאֵלֶּה, עַד שֶׁיָּאִיר בָּנוּ הַשָּׂגַת אֱלֹקוּת גַּם בְּעוֹדֵינוּ בְּגוּפֵנוּ, כְּדֵי שֶׁיַּגִּיעַ גַּם לְהַגּוּף הֶאָרָה מִזֶּה, כִּי זֶה עִקַּר הַשְּׁלֵמוּת, לְהוֹדִיעַ גַּם לְהַגּוּף מִכָּל הַהֶאָרוֹת וְהַהַשָּׂגוֹת שֶׁהַנְּשָׁמָה מַשֶּׂגֶת, כְּמוֹ שֶׁכָּתוּב בְּהַתּוֹרָה ״חוֹתָם בְּתוֹךְ חוֹתָם״ (סימן כב). וְזֶהוּ בְּחִינַת ״אַף בְּשָׂרִי יִשְׁכֹּן לָבֶטַח״ – שֶׁגַּם בְּשַׂר הַגּוּף יִשְׁכֹּן לָבֶטַח, עַל־יְדֵי שֶׁיִּזְכֶּה בְּחַיָּיו, בְּעוֹדוֹ בְּגוּפוֹ לְהַכִּיר אֶת בּוֹרְאוֹ, עַל־יְדֵי הַצַדִּיק הָאֱמֶת שֶׁהֵאִיר בּוֹ הַשָּׂגוֹת אֱלֹקוּת, וְכַנַּ״ל.

5We achieve this sanctity and purity because of the great and true tzaddik whom Rebbe Nachman encourages us to find. This tzaddik guides us around lofty insights with such awesome, indirect explanations and such wondrous constrictions until he enlightens us with a perception of Godliness even while we are still spiritually constrained in our bodies. He does this so that the body too will be enlightened by this. For this is the essence of spiritual perfection: to impart spiritual awareness even to the body, so that it too benefits from all the illuminations and perceptions of Godliness that the neshamah attains, as explained in the lesson Chotem be-tokh Chotem.³⁸ This is the significance of “my flesh too rests secure.” This verse alludes to the idea that even the flesh of a person’s body will rest securely when during his lifetime, while still in his body, he merits awareness of his Creator through the true tzaddik who enlightens him with perceptions of Godliness.

ווזְֶהוּ (תהלים טז, י): ״כִּי לֹא תַעֲזֹב נַפְשִׁי לִשְׁאוֹל״; ״נֶפֶשׁ״ הוּא בְּחִינַת ״מַלְכוּת״, כַּיָּדוּעַ (תקוני זהר מט.), הַיְנוּ בְּחִינַת חָכְמָה תַּתָּאָה הַנַּ״ל. וְזֶה כִּי לֹא תַעֲזבֹ נַפְשִׁי לִשְׁאוֹל – שֶׁלֹּא יִפּוֹל חֶלְקֵי הַמַּלְכוּת שֶׁלִּי, בְּחִינַת חָכְמָה תַּתָּאָה שֶׁלִּי, שֶׁהוּא בְּחִינַת ״נַפְשִׁי, לֹא תַעֲזֹב לִשְׁאוֹל״, חַס וְשָׁלוֹם, שֶׁהֵם הַחָכְמוֹת חִיצוֹנִיּוֹת, שֶׁהֵם הַסִּטְרָא אַחֲרָא וְהַקְּלִפּוֹת שֶׁחוֹתְרִים לְהִתְגַּבֵּר בְּכָל עֵת עַל נֶפֶשׁ הָאָדָם שֶׁהוּא שִׂכְלוֹ, שֶׁצָּרִיךְ לָבֹא עַל יָדוֹ לְהַשָּׂגוֹת אֱלֹקוּת וְכַנַּ״ל.

6Reb Noson now expounds the next verse of Tehillim 16, showing how the tzaddik saves us from spiritual destruction.And this is the meaning of “For You will not abandon my nefesh to the grave.” Nefesh, the lowest part of the soul, is related to Malkhut, the lowest of the sefirot, as is known.³⁹ #21, p. 49a. Malkhut is synonymous with the aforementioned lower wisdom. This is implicit in the verse “For You will not abandon my nefesh to the grave”—that is, the portions of my Malkhut, the aspect of my lower wisdom, which is “my nefesh,” will not fall. “You will not abandon them, chas ve-shalom, or let them descend “to the grave,” namely to extraneous wisdom, which stems from the Sitra Achra and the kelipot. These are the forces that constantly contrive to overwhelm man’s nefesh, namely his intellect, which he requires if he is to attain perceptions of Godliness.

זאֲבָל אֲנִי בָּטוּחַ ״כִּי לֹא תַעֲזֹב נַפְשִׁי לִשְׁאוֹל״, כִּי ״לֹא תִתֵּן חֲסִידְךָ לִרְאוֹת שָׁחַת״. ״חֲסִידְךָ״ זֶה בְּחִינַת הָרַבִּי הַצַּדִּיק הָאֱמֶת הָעוֹסֵק בְּתִקּוּנוֹ, שֶׁבִּזְכוּתוֹ וְכֹחוֹ אֲנִי בָּטוּחַ ״כִּי לֹא תַעֲזֹב נַפְשִׁי לִשְׁאוֹל״, כִּי ״לֹא תִתֵּן חֲסִידְךָ״ – שֶׁהוּא הָרַבִּי הַצַדִּיק הָאֱמֶת ״לִרְאוֹת שָׁחַת״, כְּדֵי שֶׁהוּא לֹא יִרְאֶה הַשַּׁחַת, שֶׁלֹּא יִצְטָרֵךְ לִרְאוֹת וּלְהִסְתַּכֵּל לְשָׁם בְּכָל עֵת לְהַעֲלוֹתֵינוּ מִשָּׁם.

7However, I am certain that “You will not abandon my nefesh to the grave,” because “You will not allow Your pious one to see destruction.” “Your pious one” here refers to the rav, the true tzaddik, who is devoted to my spiritual rectification. In his merit and through his power, I am certain that “You will not abandon my nefesh to the grave.” For “You will not allow Your pious one,” namely the rav and the true tzaddik, “to see destruction”—in order that he not witness the destruction of his followers’ souls in Gehennom. You will save us, so that he will not have to always see and look at that place from which he seeks to elevate us.

חכִּי אִם, חַס וְשָׁלוֹם, אֶהְיֶה בִּשְׁאוֹל וְשַׁחַת, בְּוַדַּאי יִהְיֶה הַצַּדִּיק הָרַבִּי הָאֱמֶת מִסְתַּכֵּל שָׁם בְּכָל עֵת בְּצַעַר גָּדוֹל כְּדֵי לְהַעֲלוֹתֵינוּ מִשָּׁם, כִּי הוּא עוֹסֵק בְּתִקּוּנִי בְּכָל עֵת. וְעַל־כֵּן בִּזְכוּתוֹ וְכֹחוֹ אֲנִי בָּטוּחַ ״כִּי לֹא תַעֲזֹב נַפְשִׁי לִשְׁאוֹל״, כְּדֵי ״שֶׁלֹּא תִתֵּן חֲסִידְךָ״ – שֶׁהוּא הַצַּדִּיק הָאֱמֶת – ״לִרְאוֹת שַׁחַת״, וְכַנַּ״ל.

8For if I should be in the grave or Gehennom, chas ve-shalom, certainly the tzaddik, who is the true rav, will always look there with great anguish in order to elevate me from that place, since he is constantly occupied with my spiritual rectification. And so, on account of his merit and through his power, I am certain that “You will not abandon my nefesh to the grave,” in order to “not allow Your pious one”—the true tzaddik—“to see destruction.”

טוזְֶהוּ (שם): ״תּוֹדִיעֵנִי אֹרַח חַיִּים, שֹׂבַע שְׂמָחוֹת אֶת פָּנֶיךָ״ – שֶׁתּוֹדִיעֵנִי הָאוֹרַח וְהַדֶּרֶךְ לָבֹא לְחַיִּים אֲמִתִּיִּים, לְהַמְשִׁיךְ חִיּוּת לְהַחֲיּוֹת אֶת בְּחִינַת הַמַּלְכוּת, חָכְמָה תַּתָּאָה הַנַּ״ל, שֶׁהוּא עַל־יְדֵי אוֹר הַפָּנִים שֶׁבְּשָׁלֹשׁ רְגָלִים, שֶׁהוּא בְּחִינַת שִׂמְחַת הַלֵּב, בְּחִינַת ״שֹׂבַע שְׂמָחוֹת אֶת פָּנֶיךָ וְכוּ׳״, כַּנַּ״ל.

9Reb Noson concludes this section with his exposition of the final verse of Tehillim 16, showing how David HaMelekh’s request of HaShem encapsulates several of the topics discussed thus far in his discourse.And this is also our request of HaShem, “Let me know the path of life, the fullness of the joys in Your Panim.” We ask that You make known to us the path and the way to achieve genuine life, to draw vitality in order to invigorate the aspect of Malkhut/lower wisdom. This vitality comes through the Ohr HaPanim that shines during the Shalosh Regalim, corresponding to the heart’s joy, as in “the fullness of the joys in Your Panim.”