Chasidut · Breslov
Likutei Moharan 47:11/ליקוטי מוהר"ן מ״ז:י״א
אוְהִנֵּה כְּשֶׁהַצַּדִּיק אוֹכֵל לְשׂבַע נַפְשׁוֹ, וְלֹא מֵחֲמַת תַּאֲוָה הַגַּשְׁמִיּוּת, אֲזַי הוּא בִּבְחִינַת נְשִׂיאוּת פָּנִים, וְנִזּוֹן מִמִּדַּת אֱמֶת. וְכַאֲשֶׁר בְּכֹחַ אֲכִילָה זוֹ עוֹמֵד לְהוֹדוֹת וּלְהַלֵּל לַה', אֲזַי יוֹצְאִין מִמֶּנּוּ דִּבּוּרֵי אֱמֶת, שֶׁהֵם בְּחִינַת יַעֲקֹב, מִדַּת תִּפְאֶרֶת, שֶׁהוּא כְּלָלוּת הַגְּוָנִין. וְהוּא בְּחִינַת שָׁמַיִם, אֵשׁ וּמַיִם. וְגַם כֵּן בְּחִינַת אֶרֶץ־יִשְׂרָאֵל, שֶׁהַשְׁפָּעָתָהּ גַּם כֵּן מִמִּדַּת יַעֲקֹב כַּנַּ"ל.
111. And behold, when the tzaddik eats to satiate his soul and not out of physical desire, he is then in a state of a show of favor and is nourished from the Attribute of Truth. And so when with the strength from this eating he stands up to acclaim and praise God, then from him emerge words of truth. These are the aspect of Yaakov, the attribute of Tiferet, which is the encompassing of the colors and an aspect of ShaMaYiM (heavens): aiSh (fire) and MaYiM (water). [The words] are also an aspect of the Land of Israel, whose bounty is also from the attribute of Yaakov, as explained.
בוְעַל־כֵּן בְּכֹחַ זֶה נַעֲשֶׂה שֻׁתָּף לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא לִבְרֹא שָׁמַיִם וָאָרֶץ, שֶׁהֵם בִּבְחִינַת אֱמֶת, בְּדִבּוּרָיו הַקְּדוֹשִׁים שֶׁנּוֹבְעִים וְיוֹצְאִים מִמֶּנּוּ גַּם כֵּן בִּבְחִינַת אֱמֶת כַּנַּ"ל.
2Therefore, with this strength a person becomes a partner to the Holy One in creating heaven and earth, which are in an aspect of truth—through the holy words that flow out and emerge from him also in an aspect of truth.
גוְזֶהוּ שֶׁאָמַרְנוּ לְמַעְלָה, כִּי אֶרֶץ־יִשְׂרָאֵל הִיא אַיָּלָה שְׁלוּחָה, וְהַיְנוּ: הַנּוֹתֵן אִמְרֵי שָׁפֶר; כִּי הַנִּזּוֹן מִבְּחִינוֹת אֶרֶץ יִשְׂרָאֵל, שֶׁהִיא אַיָּלָה שְׁלוּחָה, שֶׁהִיא בְּחִינוֹת אֱמֶת, אֲזַי: הַנּוֹתֵן אִמְרֵי שָׁפֶר – כְּלוֹמַר, שֶׁנּוֹתֶנֶת מֵעַצְמָהּ וּמִכֹּחָהּ אִמְרֵי שָׁפֶר, לְשׁוֹן תִּפְאֶרֶת, שֶׁהֵם אִמְרֵי אֱמֶת, וְעַל כֵּן יוּכַל לִבְרֹא שָׁמַיִם וָאָרֶץ, שֶׁהֵם גַּם כֵּן מִמִּדַּת אֱמֶת כַּנַּ"ל.
3And this is the meaning of what we said above, that the Land of Israel is “a hind let loose,” and this is Hanotein Imrei Shepher. For when someone is nourished from the aspect of the Land of Israel—which is “a hind let loose,” the aspect of truth—as a result, “which brings forth words of acclaim.” That is to say, from itself and its strength [the Land of Israel] brings forth “words of acclaim,” which connotes Tiferet. These are words of truth, and so he will be capable of creating heaven and earth, which are also from the Attribute of Truth, as explained above.
דוְעָלָיו נֶאֱמַר (ישעיהו נ״א:ט״ז): וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה – אַל תִּקְרֵי עַמִּי אֶלָּא עִמִּי; מָה אֲנָא עֲבַדִי שְׁמַיָּא וְאַרְעָא בְּמִלּוּלִי, אַף אַתֶּם וְכוּ' בְּמִלּוּלָא כַּנַּ"ל (הקדמת הזוהר דף ה.), כִּי בַּדְּבָרִים הָאֲמִתִּיִּים, יוּכַל לִבְרֹא שָׁמַיִם וָאָרֶץ. [וְזֶה: וְלֵאמֹר לְצִיּוֹן; הַיְנוּ עַל יְדֵי אִמְרֵי אֱמֶת, שֶׁהוּא בְּחִינַת אִמְרֵי צִיּוֹן, אִמְרֵי אֶרֶץ־יִשְׂרָאֵל, שֶׁהוּא בְּחִינַת אֱמֶת, עַל־יְדֵי־זֶה: עַמִּי אָתָּה – אַל תִּקְרֵי עַמִּי וְכוּ' כַּנַּ"ל].
4Of him it is said, “saying to Zion: ‘You are My people’”—do not read this ami (My people) but imi (with Me). Just as I make heaven and earth with My word, you, too… with a word. For with words of truth he is capable of creating heaven and earth. {This is also the meaning of “saying to Zion.” That is, by means of words of truth—which corresponds to the words of Zion, the words of the Land of Israel, which is an aspect of truth—as a result, “You are My people.” Do not read this ami …, as explained above..
הוְכֵיוָן שֶׁיָּכוֹל לִבְרֹא שָׁמַיִם וָאָרֶץ חֲדָשִׁים, יוּכַל לַעֲשׂוֹת מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ. כִּי הַשֵּׁם יִתְבָּרַךְ מַנְהִיג עוֹלָמוֹ עַל פִּי דֶּרֶךְ הַטֶּבַע, וְהַטֶּבַע הוּא עַל פִּי הַנְהָגַת הַגַּלְגַּלִּים כַּיָּדוּעַ, וְכֵיוָן שֶׁהַצַּדִּיק יָכוֹל לִבְרֹא שָׁמַיִם חֲדָשִׁים, אֲזַי הוּא מְשַׁנֶּה כָּל הַגַּלְגַּלִּים, וְעוֹשֶׂה טֶבַע חָדָשׁ, וְעַל־כֵּן בְּוַדַּאי הוּא יָכוֹל לַעֲשׂוֹת מוֹפְתִים, שֶׁהֵם שִׁנּוּי הַטֶּבַע. וְהָעִנְיָן פֶּלֶא, וְדוּק:
5And because he is capable of creating a new heaven and earth, he can perform miracles in heaven and on earth. This is because God guides His world according to the dictates of nature, and nature is determined by the conduct of the constellations, as is known. And since the tzaddik can create new heavens, he changes all the constellations and makes nature anew. Therefore, he can certainly perform miracles, which are a change of nature. The matter is a wonder, and so consider it well.