Chasidut · Breslov
Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:10/ליקוטי הלכות·
אכִּי עַל הַבָּנִים חָל הַתִּקּוּן, כִּי עִקַּר הוּא הַדַּעַת דִּקְדֻשָּׁה שֶׁצְּרִיכִין לְתַקְּנוֹ עַל־יְדֵי בְּחִינָה הַנַּ״ל. וְהַדַּעַת הוּא בְּחִינַת רַחֲמָנוּת שֶׁנִּמְשַׁךְ מֵאָב לְבֵן, כְּמוֹ שֶׁמְבאָֹר שָׁם עַל מַאֲמָר רַבּוֹתֵינוּ זַ״ל (בראשית רבה נד, ב): ״עַד כָּאן רַחֲמֵי הָאָב עַל הַבֵּן״. וְזֶהוּ (ישעיה לח, יט): ״אָב לְבָנִים יוֹדִיעַ אֶל אֲמִתֶּךָ״, כִּי הַדַּעַת וְהָרַחֲמָנוּת הֵם בְּחִינָה אַחַת כַּנַּ״ל.
1THE CHAIN OF DAATReb Noson next shows why the revelation of daat—the pivotal feature of the yahrtzeit— devolves specifically upon the son of the deceased.Now, responsibility for implementing the tikkun of a parent’s soul falls specifically upon the sons. The reason is that the main objective is the tikkun of holy daat, which must be rectified by means of the abovementioned method. Daat is identified with compassion,87 with compassion. particularly the compassion that extends from father to son, as explained in the Rebbe’s lesson in regard to Chazal’s statement: “Thus is the extent of a father’s compassion for a son.”88 54:2. In §2 of his lesson Rebbe Nachman cites this Midrash regarding Avimelekh’s request of Avraham, “Swear to me here by HaShem that you will not deal falsely with me or my children or my grandchildren” (Bereishit 21:23). The Midrash teaches that this indicates the extent of paternal compassion that a man feels; it does not reach beyond three generations. See Rashi, loc. cit. will make known) and ,יודיע) And this is the meaning of “Fathers yodee’a Your truth to their sons,”89 knowledge) come from the same root. Reb ,דעת) DaAt Noson reads this verse as teaching that a father passes his daat on to his son. for daat and compassion are a single concept, so that instilling in them one instills in them the other.
בוְעַל־כֵּן הַבֵּן דַּיְקָא עוֹסֵק בְּתִקּוּן אֲבוֹתָיו, כִּי הוּא צָרִיךְ לְתַקֵּן הַדַּעַת הַנִּמְשָׁךְ מֵאָב לַבֵּן שֶׁמִּשָּׁם נוֹלָד, שֶׁהַכֹּל נִתַּקֵּן עַל־יְדֵי בְּחִינָה הַנַּ״ל, שֶׁעַל־יְדֵי־זֶה זוֹכִין לְהַנִּגּוּן וְהַשִּׁיר שֶׁל חִדּוּשׁ הָעוֹלָם, שֶׁהוּא עִקַּר הַתִּקּוּן, שֶׁבִּשְׁבִיל זֶה בָּא הָאָדָם לָעוֹלָם.
2Therefore the son is specifically the one who carries out the tikkun for his late father, because he needs to rectify the daat that extends from father to son, for from that daat in his father’s mind he originated.90 #18, p. 35a; Shaarei Orah, Shaar HaShemini; Shnei Luchot HaBrit, Toldot Adam: Beit HaShem. In LM II, 7:8, Rebbe Nachman similarly teaches, “The son extends entirely from the father’s mind and so merits his father’s perceptions precisely.” Everything is rectified by revelation of this daat through the prayer of din, by which we merit the melody and the song of chiddush ha-olam of the future. This is the soul’s most important tikkun, because this is the purpose for which man comes into the world: to know HaShem as He will be revealed in the future world.
גוּבִשְׁבִיל זֶה עִקַּר הַחִיּוּב וְהַמִּצְוָה לְהַשְׁאִיר בָּנִים אַחֲרָיו, הַכֹּל בִּשְׁבִיל תִּקּוּן הַדַּעַת הַנַּ״ל, שֶׁהוּא תִּקּוּן הָאֱמוּנָה שֶׁמִּתְבָּרֶרֶת מִדּוֹר לְדוֹר, בִּבְחִינַת (תהלים ק, ה): ״וְעַד דֹּר וָדֹר אֱמוּנָתוֹ״, בְּחִינַת (שם קמה, ד): ״דּוֹר לְדוֹר יְשַׁבַּח מַעֲשֶׂיךָ וְכוּ׳״, בְּחִינַת (שם קיט, צ): ״לְדֹר וָדֹר אֱמוּנָתֶךָ כּוֹנַנְתָּ אֶרֶץ״, שֶׁעִקַּר קִיּוּם הָעוֹלָם מִדּוֹר לְדוֹר, בְּחִינַת ״כּוֹנַנְתָּ אֶרֶץ וַתַּעֲמֹד״, הוּא רַק בִּשְׁבִיל בֵּרוּר הָאֱמוּנָה שֶׁמִּתְבָּרֶרֶת מִדּוֹר לְדוֹר, בְּחִינַת ״לְדוֹר וָדוֹר אֱמוּנָתֶךָ״ וְכַנַּ״ל.
3In light of the above, Reb Noson explains why there is a mitzvah for a person to leave behind sons in the world after his death.And so it is with the aim of knowing HaShem that man’s primary obligation and mitzvah is to ensure that he leaves behind sons. This is entirely for the sake of a tikkun of daat, namely a tikkun of emunah, which becomes ever more refined with each succeeding generation. This idea appears again and again in the verses of Tehillim, as in “His emunah is from generation to generation,” “One generation will praise Your works to the next,” and “Your emunah is from generation to generation. You established the earth …” The end of this last verse explains its beginning, in that the continued existence of the world from generation to generation—as expressed in “You established the earth and it endures”— is for the sole purpose of refining emunah. It becomes increasingly refined from one generation to the next, from father to son, as in “Your emunah is from generation to generation.”
דבָּרוּךְ ה׳ לְעוֹלָם אָמֵן וְאָמֵן.
4“Blessed is HaShem forever; amen and amen.”91 (89:53) to signal the end of a discourse. Apparently, he was intending that here as well, but then decided, perhaps at a later date, to add the following insights on the topic of rectifying daat.