Chasidut · Breslov
Likutei Moharan 73:1/ליקוטי מוהר"ן ע״ג:א׳
אלְשׁוֹן הַחֲבֵרִים כִּי תַעֲבֹר בַּמַּיִם אִתְּךָ אָנִי (ישעיהו מ״ג:ב׳):
1“Ki Taavor Ba’Mayim (When You Pass through Water), I am with you.” (Isaiah 43:2)
בדְּהִנֵּה הַתּוֹרָה סְתִים וְגַלְיָא, וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא גַּם כֵּן סְתִים וְגַלְיָא. דְּהַיְנוּ מַה שֶּׁנִּגְלֶה לָנוּ הוּא הַלְּבוּשׁ וְחִיצוֹנִיּוּת, וּמַה שֶּׁנִּסְתָּר מִמֶּנּוּ הוּא הַפְּנִימִיּוּת. וְהִנֵּה, כָּל אָדָם צָרִיךְ לְזָרֵז אֶת עַצְמוֹ לְהַשִּׂיג הַפְּנִימִיּוּת, מַה שֶּׁנִּסְתָּר מִמֶּנּוּ.
2Behold, the Torah is hidden and revealed. The Holy One, blessed be He, is likewise hidden and revealed. In other words, that which is revealed to us is the garment and outer element, while that which is concealed from us is the inner element. Every person should stir himself to perceive the inner element, that which is concealed from him.
גאַךְ אֵיךְ יוּכַל לְהַגִּיעַ אֶל הַנִּסְתָּר מִמֶּנּוּ – בִּתְפִלָּה לִשְׁמָהּ, שֶׁיְּקַשֵּׁר הַמַּחֲשָׁבָה אֶל הַדִּבּוּר שֶׁל הַתְּפִלָּה, בְּקֶשֶׁר אַמִּיץ וְחָזָק. כִּי הַקָּדוֹשׁ־בָּרוּךְ־הוּא מִתְאַוֶּה לִתְפִלָּתָן שֶׁל צַדִּיקִים (חולין ס:), וְלָמָּה, כִּי הַקָּדוֹשׁ־בָּרוּךְ־ הוּא חָפֵץ חֶסֶד הוּא, וְרוֹצֶה תָּמִיד לְהַשְׁפִּיעַ הַשְׁפָּעוֹת וּבְרָכוֹת. וְאֵין הַשְׁפָּעָה יְכוֹלָה לֵירֵד, רַק עַל־יְדֵי כְּלִי הַנִּקְרָא אֲנִי, שֶׁנֶּאֱמַר (במדבר ו): וַאֲנִי אֲבָרֲכֵם.
3However, how can he attain that which is hidden from him? Through sincere prayer: by powerfully and firmly fixing his thoughts on the words of prayer. For the Holy One desires the prayers of the tzaddikim (Chullin 60b). Why? Because God “loves kindness,” and He wants to constantly provide an influx of bounty and blessings. Yet bounty cannot descend except by means of the vessel known as ANiY, as is said (Numbers 6:27), “and ANiY (I) will bless them.”
דוְהַכְּלִי הַנַּ"ל נַעֲשֶׂה עַל־יְדֵי כָּל אֶחָד מִיִּשְׂרָאֵל, כְּשֶׁמִּתְפַּלֵּל בְּאֹפֶן שֶׁמְּקַשֵּׁר הַמַּחֲשָׁבָה לְהַדִּבּוּר. כִּי כָּל אֶחָד מִיִּשְׂרָאֵל נִקְרָא צַדִּיק, שֶׁנֶּאֱמַר (ישעיהו ס׳:כ״א): וְעַמֵּךְ כֻּלָּם צַדִּיקִים. וְהַצַּדִּיק נִקְרָא אָלֶף, מִלָּשׁוֹן: אַלּוּפֵינוּ מְסֻבָּלִים (תהלים קמד).
4Every Jew fashions the aforementioned vessel when he prays in the manner that binds thought to speech. For each member of the Jewish people is called a tzaddik, as is said (Isaiah 60:21), “Your people are all tzaddikim.” And the tzaddik is referred to as ALePh, as connoted by “ALuPheinu (Our great ones) are acceptable” (Psalms 14:14) .
הוְהַנּוּן נִקְרָא דִּבּוּר, כִּי הַדִּבּוּר הוּא מַלְכוּת, עַל דֶּרֶךְ: מַלְכוּת – פֶּה, וּמַלְכוּת נִקְרָא נוּן, כְּמוֹ שֶׁכָּתוּב (תהילים ע״ב:י״ז): יִנּוֹן שְׁמוֹ, וּפֵרֵשׁ רַשִׁ"י: לְשׁוֹן מַלְכוּת.
5The Nun refers to speech. This is because speech is Malkhut (Kingship), as in “Malkhut is the mouth” (Tikkuney Zohar, Introduction, p.17a). Thus Malkhut is called NuN, as it is written (Psalms 72:17), “may his name yeNoN,” and Rashi explains: [yenon] connotes kingship.
ווְהַיוּד נַעֲשֶׂה, עַל־יְדֵי הַמַּחֲשָׁבָה שֶׁמְּקַשֵּׁר לְהַדִּבּוּר כַּנַּ"ל, כִּי הַמַּחֲשָׁבָה נִקְרָא יוּ"ד, כְּמוֹ שֶׁכָּתוּב (שמות ט״ו:א׳): אָז יָשִׁיר מֹשֶׁה, וּפֵרֵשׁ רַשִׁ"י: יוּ"ד עַל שֵׁם הַמַּחֲשָׁבָה נֶאֶמְרָה.
6And the Yod is formed by the thought that one attaches to speech, as explained above. This is because thought is referred to as Yod, as it is written (Exodus 15:1): “Then Moshe Yashir (will sing),” and Rashi comments: “Yod connotes thought.”
זוְנִגְמָר הַכְּלִי הַנִּקְרָא "אֲנִי", וְהַשֶּׁפַע יוֹרֵד, וְנִשְׁלָם חֵפֶץ הַשֵּׁם יִתְבָּרַךְ, כִּי חָפֵץ חֶסֶד הוּא, וּלְפִיכָךְ הַשֵּׁם יִתְבָּרַךְ מִתְאַוֶּה לִתְפִלָּתָן:
7The vessel known as ANiY is thus completed. The bounty then descends, and God’s desire is fulfilled, since “He loves kindness.” This is the reason that the Blessed One desires their prayers.