Likutei Moharan 25:4/ליקוטי מוהר"ן כ״ה:ד׳

14. However it is only possible to subdue the evil forces—i.e., the illusions, evil thoughts, desires, confusions and obstacles—of a particular level, through the greatness of the Creator.

2As is brought in the Kavanot for “Give thanks to God, call upon His name” (1 Chronicles 16:8-36): This song was instituted in order to subdue the evil forces in the World of Formation. This is because [the forces of evil] rise up against the World of Action which ascends to the World of Formation. But by proclaiming the greatness of the Creator, they are subdued. Study there.

3For the inner aspect of the World of Formation ascends to the World of Creation, and the inner aspect of the World of Action ascends and enclothes the outer aspect of the World of Formation. Study there.

4Now, the greatness of the Creator is revealed through the charity that is given to a deserving person in need. This is because the primary greatness and splendor is the revelation of the <Supernal> Colors. And silver and gold are themselves the Colors, for the Supernal Colors are in them. But the Supernal Colors which are enclothed in silver and gold do not shine unless they come to a Jew. For that is their place. One becomes encompassed in the other, and these Colors radiate, as in (Isaiah 49:3), “Israel, in whom I take pride.” This is because the place of the Colors is only with Israel.

5And when the Colors radiate, the Holy One then exults and takes pride in them, as in (Haggai 2:8), “Mine is the silver, Mine is the gold.” From them “garments of yesha (salvation)” (Isaiah 61:10) are made. “YeShA” <is> looking, as in (2 Samuel 22:42), “YiSh’Au (they looked) to God.” Due to the splendor, everyone looks at Him, because they all desire to look at Him.

6However, as long as the silver and gold are by the nations, the Colors’ lights disappear and do not shine, because that is not their place. They only belong with the Jew, as in, “Israel, in whom etPaER (I take pride).” For the Pe’ER (splendor) of the Colors is there.

7And as a result, the nations crave the money of Israel. Although <they> have a great deal of silver and gold, they crave the dinar of the Jew. As if he never saw money. This is because <in> the silver and the gold which they possess, the Colors do not shine. Grace <and value> do not rest on their money. For the splendor and grace are <only> revealed with Israel. { “Beware of rulers for they befriend someone only for their own benefit; they act friendly when it is to their advantage” (Avot 2:3). }

8Because of this <the gentiles> are called “impoverished,” as in, “Beware of RaShut (rulers)”—for they are RaShim (impoverished) and poor. They have no pleasure <whatsoever> from their money, as though they were <impoverished and> poor. They <therefore> crave the money of Israel, because the splendor and grace rest upon the money of a Jew. And everyone craves to look at the splendor and the grace.

9But know! no sooner does the <non-Jew> receive the money of Israel, than the grace and splendor immediately disappear within the money. Because of this, the <non-Jew> is always demanding some further money from Israel. He forgets about the money he has already received because the grace disappeared <as soon as> it reached <his hands>. This is the meaning of, “for they befriend someone only… when it is to their advantage.”

10This corresponds to (Genesis 6:8), “grace in God’s eyes.” “God’s eyes” is the Supernal Colors, the concept of silver and gold. The primary grace and splendor is there.

11And this is what Avimelekh said to Sarah (Genesis 20:16), “Behold, I have given a thousand pieces of silver to your brother. Let it be to you a cloak for the eyes.” In other words, when the money went from the hands of the <non-Jew> to the hands of the Jew, the Colors were immediately revealed and became the aspect of “garments of yesha”—i.e., a “cloak for the eyes”—which everyone looks at, which everyone craves to look at.

12Now, by virtue of the charity which he gives from his money, he rectifies all his money so that the Colors are revealed and shine. All his money takes on the aspect of “Mine is the silver, Mine is the gold,” and “… garments of salvation, covered me with the robe of charity.”

13And even the money which the <nations> take from us is considered charity. This is as our Sages taught (Bava Batra 9a) <concerning the phrase> “and your taskmasters, charity” (Isaiah 60:17). { “Your eyes are pools in Cheshbon, by the gate of Bat-rabbim” (Song of Songs 7:5). }

14And this is the meaning of, “Your eyes are BReiKhot (pools) in Cheshbon.” “Your eyes”—this is the Colors, corresponding to silver and gold. They are BaRuKh (blessed) as a result of charity. <“In Cheshbon”>—each and every penny adds up to a big cheshbon (sum) (Bava Batra 9b).

15And even through the money which comes into the hand of those called “Bat-rabbim,” this is also considered charity, as explained. This is why it is specifically “by the gate of Bat-rabbim.” When it is yet “by the gate,” before it reaches the hand of the <non-Jew>, the grace still rests on the money. But afterwards, the grace disappears, as above.

16This is the explanation of what the Wise Men of Athens said:

17“Show us something that is not worth the damage [it causes].” He brought a budya (a mat). They spread it out but it did not fit in the doorway. He said to them, “Bring a sledgehammer and knock down the door with the kotel (wall).”

18BuDYa — This alludes to the B’DaYot (imaginings) of the heart, that which he fantasizes from his heart—i.e., the imagination. This is the “vision of the heart” mentioned above.

19When this power of imagination in the heart takes control and envelops a person who is ascending from a lower level to a higher level, the evil force, which is the imagination, does not consider the worth of the loss and damage that it has already suffered because of the person <standing> on the higher level. <He has broken and subdued it,> and yet it later on controls <the lower man>, as explained.

20< and spread it out,> and it did not fit in the doorway — That is, <it spreads out and takes control, and it’s impossible for a Jew> to enter the <doorway of> holiness—the intellect—because of the imagination’s control.

21< Bring a sledgehammer and knock down the door with the kotel — In other words, the advice> which is given for this is to “knock down the door,” which is the imagination, defilement. This is as in: Someone who comes to defile himself, the door is opened for him (Yoma 38b). It corresponds to (Genesis 4:7), “Sin crouches at the door.” [The imagination] is “knocked down” by means of the above mentioned Colors, which is the greatness of the Creator, as explained.

22<And this is the concept of “the door with the kotel.” That is, the knocking down of the door is by means of> the concept of the kotel — ko, tel. Ko corresponds to the Holy Name, which is the concept of Colors. As it is written (Psalms 27:1), “YHVH is my light”—the lights of the Colors; “and yish’i (my salvation)”—the garments of yesha. And He is “the tel (mound) to which everyone turns” and craves to look at.