Likutei Moharan 13:6/ליקוטי מוהר"ן י״ג:ו׳

16. However, a person must continuously ask for and seek out a wise man such as this. And he should ask of God that he merit finding such a wise man who will gather together the souls—as in, “He that takes souls is wise”—and elevate them, and then bring them down with Torah. For even the wise man himself cannot do this with one intellect. These are two [separate] intellects: gathering the souls is one intellect, <bringing down Torah> is another intellect. This corresponds to the shin of three heads and the shin of four heads. The two [forms of the] shin are the two intellects.

2This is the explanation:

3Rabbah bar bar Chanah recounted: Seafarers told me that between one wave and another there are three hundred miles, and the height of each gal (wave) is three hundred miles. Once, we were traveling on the orcha (way), when a wave lifted us up until we saw the marvata (resting place) of a small star. It was equivalent to the area needed to plant forty measures of mustard bizra (seed). Had we been lifted up any higher, we would have been kalah (consumed) by the hevel (vapor). One wave called out to its neighbor, saying: “Perhaps you left over meeday (something) in this world which you have not flooded? I will come and destroy it.” Said the other, “Go, see the great power of your Master.

4Even a hairsbreadth of the chol (sand) cannot be e’var (crossed over).” As is written (Jeremiah 5:22) , “Do you not fear Me? says God…” (Bava Batra 73a).

5Seafarers — This alludes to those who draw the sea of Torah to this world.

6Between one wave and another there is < shin> (three hundred) miles — This corresponds to the abovementioned shin.

7and the height of each gal (wave) are < shin> (three hundred) miles — This is the second shin mentioned above.

8{In other words, the two intellects: the intellect of gathering the souls, and the intellect of elevating the souls in order to drawn down Torah. These two intellects of the tzaddik, he being the true wise man, correspond to the two [forms of the] shin. } The gallim (waves) are the souls, as alluded in (Isaiah 10:30), “Lift up your voice, Batgallim”—she is the bat (daughter) of the patriarchs (Sanhedrin 94b).

9Between one wave and another — These are the wise men, who are between one wave and another. That is, they unite all the souls, as in, “He that takes souls is wise.”

10three hundred miles — This corresponds to one shin.

11and the height of each wave is three hundred miles — In other words, to elevate the souls. This corresponds to the other shin.

12Once, we were traveling on the orcha (way) — That is, we went in to rouse a unification, which is called ORaCh, as in (Psalms 139:3), “… ORChi (my going on the way) and my laying down.”

13when a wave lifted us up — In other words, they lifted up the souls Above, corresponding to, “A wise man ascends the city of the strong.”

14until we saw the marvata (resting place) of a small star — That is, we brought about an upper unification. [The word] maRVata alludes to unification, as in, “… my going on the way and RiV’ee (my laying down).” At the time of unification, the Divine Presence is called a small star. As is brought in the Zohar (III, 191a): Out of love, [the Divine Presence] becomes a small point, and in so doing unites with her husband. See there.

15It was equivalent to the area needed to plant forty measures of mustard bizra (seed) — As is brought in the Zohar (III, 249b): That creature, when she becomes pregnant, she closes up. She is unable to give birth, until a snake comes and bites her pudendum. This causes it to open and blood emerges. And [the snake] drinks the blood. This is the aspect of the mustard seed —i.e., “a drop of blood the size of a mustard seed” that emerges from her because of the bite in the bet zera (womb). Thus, Rashbam explains BiZRa as Bet ZeRa. Afterwards, she gives birth. This <birth is an aspect of bringing down> the Torah, as mentioned earlier. This Torah then travels for forty days. This corresponds to “the other creatures which total forty,” ten on each side, as explained there (ibid .). This is the aspect of forty measures, corresponding to the forty creatures, which are the forty days of the Torah.

16Had we been lifted up any higher, we would have been kalah (consumed) by the hevel (vapor) — For, “There is a hevel (vanity) which transpires on earth: there are tzaddikim who receive according to the deeds of the wicked…” (Ecclesiastes 8:14). Because of this hevel, many have cast off religion; they see that “the righteous man has it bad and the wicked man has it good” (Berakhot 7a). But, if many souls would have been lifted up, then certainly we would have been KaLa —similar to KuLa (made easier)— from the vapor —from this hevel. Then this vanity would not be so troublesome for [the peoples of] the world.

17One wave called out to its neighbor: My friend, perhaps you left over MeeDay (something) of this world which you have not flooded? I will come and destroy it — In other words, later on, when all these souls return from “pregnancy”—and, because they were united, the <abudant> love between them grew—they inspire each other, and say to one another, and remind one another: “My brother, perhaps you left over some <bad> MeeDah (character trait) which still rules over you and that you cannot overcome?”

18I will come and destroy it — That is, “I will assist you in ridding yourself of it.” And he answered him:

19Go, see the great power of your master — This is the wise man, as mentioned above. See the great power he has.

20Even a hairsbreadth of the chol (sand) cannot be crossed over — Rashbam explains: “I cannot go past the sand’s shoreline even the width of a strand’s worth.” This means as follows: “You ask me if I have perhaps left over <some bad> character trait of this world which I’ve not yet rectified. You should know, my friend, that I am still immersed in all the <evil> desires and have not yet gone even a hairsbreadth out of the chol (profane) into holiness.” And certainly, someone who is on a spiritual level such as this:

21cannot be E’VaR (crossed over) — In other words, it is impossible for him to attain the abovementioned aspect of EyBuR (pregnancy). Yet, despite this,

22Go, see the great power of your master. This is the power of the wise man. His power is so great that he even lifted up my soul in [the aspect of] pregnancy.