Chasidut · Breslov
Likutei Moharan 4:8/ליקוטי מוהר"ן ד׳:ח׳
אח וְזֶהוּ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה כא):
18. This is the meaning of what the Sages said:
במָשָׁל לְאֶחָד, שֶׁהָיָה מְהַלֵּךְ בַּדֶרֶךְ בְּאִישׁוֹן לַיְלָה וַאֲפֵלָה, וּמִתְיָרֵא מִן הַקּוֹצִים וּמִן הַפְּחָתִים וּמֵחַיָּה רָעָה וּמִלִּסְטִים, וְאֵינוֹ יוֹדֵעַ בְּאֵיזֶה דֶּרֶךְ מְהַלֵּךְ וְכוּ':
2It is comparable to someone who was walking along a path in the utter darkness of night. He was afraid of the thorns and the ditches, of wild beasts and bandits ; not knowing which path he was on. When he happened upon a lit torch, he was saved from the thorns and the ditches but he was still afraid of wild beasts and bandits ; not knowing which path he was on. When dawn broke, he was saved from wild beasts and bandits, yet still did not know which path he was on. When he came to a crossroads, he was saved from all of them…. What is this crossroads? Rabbi Chisda said: It is a Talmid Chakham and the day of death (Sotah 21a).
גכִּי זֶה יָדוּעַ, שֶׁכָּל הַמִּדּוֹת רָעוֹת וְתוֹלְדוֹתֵיהֶן נִמְשָׁכִין מֵאַרְבָּעָה יְסוֹדוֹת, מֵאַרְבַּע מָרוֹת, כַּמּוּבָא בְּמִשְׁנַת חֲסִידִים: עַצְבוּת וְתוֹלְדוֹתֵיהֶן נִמְשָׁכִין מִדּוֹמֵם, תַּאֲווֹת רָעוֹת וְתוֹלְדוֹתֵיהֶן נִמְשָׁכִין מִצּוֹמֵחַ, דְּבָרִים בְּטֵלִים וְתוֹלְדוֹתֵיהֶן נִמְשָׁכִין מֵחַי, גַּאֲוָה וְתוֹלְדוֹתֵיהֶן נִמְשָׁכִין מִמְּדַבֵּר;
3It is known that all evil character traits and their derivatives stem from the four yesodot (fundamental elements), the four humors. As is brought in Mishnat Chassidim: Melancholy and its derivatives stem from the mineral life form; evil passions and their derivatives stem from the vegetable life form; idle chatter and its derivatives stem from the animal life form; pride and its derivatives stem from the human life form.
דוּמִי שֶׁרוֹצֶה לֵילֵךְ בְּדֶרֶךְ הַקֹּדֶשׁ, צָרִיךְ לְשַׁבֵּר כָּל הַמִּדּוֹת רָעוֹת, וִיסַפֵּר לִפְנֵי הַתַּלְמִיד חָכָם, הַיְנוּ וִדּוּי דְּבָרִים, וְהַתַּלְמִיד חָכָם יְפָרֵשׁ וִיבָרֵר לוֹ דֶּרֶךְ לְפִי שֹׁרֶשׁ נִשְׁמָתוֹ.
4Anyone who would take the path of <God> must break all of the vices <and talk about all his traits> in the presence of a Talmid Chakham —i.e., spoken confession. The Torah scholar will then define and clarify a path in line with the root of his soul.
הוְיֵשׁ שָׁלֹשׁ בְּחִינוֹת בְּהִתְקָרְבוּת לַצַּדִּיקִים, שֶׁעַל־יְדֵי שָׁלֹשׁ בְּחִינוֹת אֵלּוּ נִתְתַּקֵּן הַכֹּל, וְאֵלּוּ הֵם הַשְּׁלשָׁה בְּחִינוֹת:
5Now, there are three steps in attachment to the tzaddikim. Through these three steps, everything is rectified. The three steps are as follows:
והַבְּחִינָה הָרִאשׁוֹנָה, כְּשֶׁרוֹאֶה אֶת הַצַּדִּיק, כְּמוֹ שֶׁכָּתוּב (ישעיהו ל׳:כ׳): וְהָיוּ עֵינֶיךָ רוֹאוֹת אֶת מוֹרֶיךָ; וְזֹאת הַבְּחִינָה מְבַטֶּלֶת הַמִּדּוֹת רָעוֹת הַנִּמְשָׁכִין מִשְּׁנֵי הַיְּסוֹדוֹת דּוֹמֵם צוֹמֵחַ, הַיְנוּ עַצְבוּת וְתוֹלְדוֹתֶיהָ וְתַאֲווֹת רָעוֹת, כִּי צַדִּיק הַדּוֹר נִקְרָא אֵם, עַל שֵׁם שֶׁהוּא מֵינִיק לְיִשְׂרָאֵל בְּאוֹר תּוֹרָתוֹ, וְהַתּוֹרָה נִקְרֵאת חָלָב, כְּמוֹ שֶׁכָּתוּב (שיר השירים ד׳:י״א): דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ. וְזֶה אָנוּ רוֹאִים בְּחוּשׁ, כְּשֶׁהַתִּינוֹק הוּא בְּעַצְבוּת וְעַצְלוּת, כְּשֶׁרוֹאֶה אֶת אִמּוֹ הוּא נִתְעוֹרֵר בִּזְרִיזוּת גָּדוֹל לִקְרַאת אִמּוֹ, הַיְנוּ לְשָׁרְשׁוֹ. גַּם אָנוּ רוֹאִים בְּחוּשׁ, כְּשֶׁהַתִּינוֹק עוֹסֵק בְּדִבְרֵי שְׁטוּת שֶׁלּוֹ, אַף־עַל־פִּי שֶׁיֵּשׁ לוֹ תַּאֲוָה גְּדוֹלָה לָזֶה, אַף־עַל־פִּי כֵן כְּשֶׁרוֹאֶה אֶת אִמּוֹ, הוּא מַשְׁלִיךְ כָּל תַּאֲווֹתָיו אַחַר כְּתֵפָיו וּמוֹשֵׁךְ אֶת עַצְמוֹ לְאִמּוֹ. נִמְצָא, שֶׁנִּתְבַּטְּלִין הַמִּדּוֹת רָעוֹת שֶׁל שְׁנֵי הַיְּסוֹדוֹת דּוֹמֵם צוֹמֵחַ עַל יְדֵי הִסְתַּכְּלוּת פְּנֵי הַצַּדִּיק.
6The first step entails seeing the tzaddik, as in (Isaiah 30:20), “your eyes will see your teacher.” This step negates the vices that stem from the two yesodot, mineral and vegetable—namely, melancholy with its derivatives, and evil passions. For the tzaddik of the generation is called “Mother,” because he nurses the Jewish people with the light of his Torah. And the Torah is called “milk,” as is written (Song of Songs 4:11), “Honey and milk under your tongue.” We have empirical validation for this: Even when a child is sad and lethargic, if he sees his mother, he very quickly stirs toward her—i.e., toward his source. We also see clearly that when a child is absorbed in his own nonsense, even though he has a great desire for this, if he sees his mother, he throws away all of his desires and draws close to her. We find, then, that the vices stemming from the two yesodot, mineral and vegetable, are negated by gazing at the countenance of the tzaddik.
זוְזֶהוּ: וּמִתְיָרֵא מִן הַקּוֹצִים, שֶׁהוּא בְּחִינַת צוֹמֵחַ; וּפְחָתִים – שֶׁהוּא בְּחִינַת דּוֹמֵם. וּכְשֶׁנִּזְדַּמֵּן לוֹ אֲבוּקָה שֶׁל אוֹר, זֶה תַּלְמִיד חָכָם, שֶׁהוּא אָבִיק בְּאוֹר הַתּוֹרָה, וְעַל־יָדוֹ נִצּוֹל מִמִּדּוֹת רָעוֹת שֶׁל שְׁנֵי יְסוֹדוֹת דּוֹמֵם צוֹמֵחַ, וְאָז נִצּוֹל מִן הַקּוֹצִים וּמִן הַפְּחָתִים:
7This is: He was afraid of the thorns, the aspect of the vegetable life form; and the ditches, the aspect of the mineral life form. When he happened upon a lit torch —this is a Talmid Chakham, who <glows> with the light of the Torah. Through him he is saved from the vices that stem from the two yesodot, mineral and vegetable; and then he is saved from the thorns and the ditches .
חהַבְּחִינָה הַשְּׁנִיָּה, הַצְּדָקָה שֶׁנּוֹתֵן לְתַלְמִיד חָכָם, שֶׁעַל־ יְדֵי־זֶה נִצּוֹל מִמִּדּוֹת רָעוֹת שֶׁל שְׁנֵי יְסוֹדוֹת חַי מְדַבֵּר, שֶׁהֵן בְּחִינַת חַיָּה רָעָה וְלִסְטִים, שֶׁהֵן דְּבָרִים בְּטֵלִים וְגַאֲוָה וְתוֹלְדוֹתֵיהֶן. כִּי עַל־יְדֵי דְּבָרִים בְּטֵלִים וְלָשׁוֹן הָרָע בָּא עֲנִיּוּת, כְּמוֹ שֶׁכָּתוּב (שמות ד׳:י״ט): כִּי מֵתוּ כָּל הָאֲנָשִׁים, זֶהוּ עֲנִיּוּת. גַּם בְּגַאֲוָה אָמְרוּ (קידושין מט:): סִימָן לְגַסּוּת הָרוּחַ – עֲנִיּוּת. וְעַל־יְדֵי צְדָקָה נִתְעַשֵּׁר, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (גיטין ז:): אִם שְׁלֵמִים וְכֵן רַבִּים וְכֵן נָגוֹזוּ וְעָבַר וְעִנִּיתִיךָ לֹא אֲעַנֵּךְ – שׁוּב אֵין מַרְאִין לוֹ סִימָנֵי עֲנִיּוּת.
8The second step is the charity one gives to a Talmid Chakham <who embodies a number of souls>. Through this he is saved from the vices that stem from the two yesodot, animal and human—the aspects of wild beasts and bandits, which are idle chatter and pride and their derivatives. This is because idle chatter and slanderous gossip engender poverty, as is written (Exodus 4:19), “All the men have died”—this is poverty (Nedarim 64b). Also, concerning pride it is taught: Poverty is a sign of a haughty spirit (Kiddushin 49b). But by giving charity, a person becomes wealthy. As the Sages taught: “Though they were united and likewise many, even so they are over and gone; I have afflicted you, but will afflict you no more” (Nahum 1:12) —he is never again made to experience the markings of poverty (Gittin 7b).
טוְזֶהוּ: כֵּיוָן שֶׁעָלָה עַמּוּד הַשַּׁחַר נִצּוֹל מֵחַיָּה רָעָה וּמִלִּסְטִים. עַמּוּד הַשַּׁחַר רֶמֶז לִצְדָקָה, כְּמוֹ שֶׁכָּתוּב (ישעיהו נ״ח:ח׳): כִּי תִרְאֶה עָרֹם וְכִסִּיתוֹ וְכוּ', אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ. נִמְצָא, עַל־יְדֵי צְדָקָה נִצּוֹל מִמִּדּוֹת רָעוֹת שֶׁל שְׁנֵי יְסוֹדוֹת, חַי מְדַבֵּר, שֶׁהֵם בְּחִינַת חַיָּה רָעָה וְלִסְטִים:
9And this is: When dawn broke, he was saved from wild beasts and bandits. The break of dawn is an allusion to charity, as is written (Isaiah 58:7-8), “When you see the naked, and you clothe him…. Then your light shall burst forth like the dawn.” We find, then, that through charity one is saved from the vices that stem from the two yesodot, animal and human, corresponding to wild beasts and bandits.
יהַבְּחִינָה הַשְּׁלִישִׁית, כְּשֶׁמִּתְוַדֶּה וִדּוּי דְּבָרִים לִפְנֵי תַּלְמִיד חָכָם, שֶׁעַל־יְדֵי־זֶה הַתַּלְמִיד חָכָם מַדְרִיךְ אוֹתוֹ בְּדֶרֶךְ יָשָׁר לְפִי שֹׁרֶשׁ נִשְׁמָתוֹ,
10The third step is when one makes a spoken confession in a Torah scholar’s presence. Through this the Talmid Chakham guides him on a proper path in line with the root of his soul.
יאוְזֶה: הִגִּיעַ לְפָרָשַׁת דְּרָכִים, וְאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה כא): זֶה תַּלְמִיד חָכָם, וְיוֹם הַמִּיתָה, זֶה בְּחִינַת וִדּוּי דְּבָרִים לִפְנֵי תַּלְמִיד חָכָם; יוֹם הַמִּיתָה רֶמֶז עַל וִדּוּי, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין מג:): כָּל הַמּוּמָתִין מִתְוַדִּין. וְזֶה נִקְרָא פָּרָשַׁת־דְּרָכִים, כִּי הַתַּלְמִיד חָכָם מַפְרִישׁ לוֹ דֶּרֶךְ לְפִי שֹׁרֶשׁ נִשְׁמָתוֹ,
11This is: When he came to a crossroads. And the Sages comment, It is a Talmid Chakham and the day of death. This is the step of spoken confession before a Talmid Chakham. The day of death is an allusion to confession, as the Sages taught: All those about to be put to death, confess (Sanhedrin 43b). This is called PaRaShat DeRaKhim (a crossroads), because the Torah scholar maPhRiSh lo DeReKh (defines his path) in line with the root of his soul.
יבאֲזַי נִצּוֹל מִכֻּלָּם. כִּי קֹדֶם שֶׁהִתְוַדָּה, אַף־עַל־פִּי שֶׁהָיָה אֵצֶל הַתַּלְמִיד חָכָם וְנָתַן לוֹ מָמוֹן, עֲדַיִן אֵינוֹ יוֹדֵעַ בְּאֵיזֶהוּ דֶּרֶךְ הוּא מְהַלֵּךְ, כִּי יֵשׁ דֶּרֶךְ יָשָׁר לִפְנֵי אִישׁ וְאַחֲרִיתָהּ דַּרְכֵי מָוֶת (משלי י״ד:י״ב), אֲבָל כְּשֶׁהִגִּיעַ לְפָרָשַׁת דְּרָכִים, זֶה תַּלְמִיד חָכָם וְיוֹם הַמִּיתָה, הַיְנוּ וִדּוּי דְּבָרִים לִפְנֵי תַּלְמִיד־חָכָם, אֲזַי נִצּוֹל מִכֻּלָּם:
12Then, he was saved from all of them . Because, before he confessed, even though he was close to the Torah scholar and had given him money, he still does not know which path he was on. For “A path may seem right to a man, but its end leads to death” (Proverbs 14:12). But when he comes to a crossroads, which is a Talmid Chakham and the day of death —i.e., spoken confession before a Talmid Chakham —then, he was saved from all of them .