Likutei Moharan 74:15/ליקוטי מוהר"ן ע״ד:ט״ו

115. Now, the judgment associated with Yitzchak is mitigated through wisdom, which is knowledge of the Torah, as explained above. This is the aspect of Yaakov, who was born to Yitzchak. For the aspect of judgment/Yitzchak, which corresponds to the soul, begets two aspects: Yaakov and Esav. Yaakov corresponds to wisdom, to speech-with-wisdom, which is the aspect of mitigating the judgment associated with Yitzchak. Esav corresponds to the impurities and utter waste that devolve and descend from the aspect of judgment; he is the aspect of “a soul that transgresses” (Leviticus 5:17). This is: “These are the descendants of Yitzchak the son of Avraham” (Genesis 25:19)—and Rashi comments: Yaakov and Esav, as explained above.

2Thus the judgment associated with Yitzchak is mitigated through Yaakov, the aspect of speech-with-wisdom. For YaAKoV corresponds to wisdom, as it is written (Genesis 27:36), “YaAKVeiny,” which Onkelos renders as “he outwitted me.”

3There is speech-without-wisdom and also speech-with-wisdom. These two aspects correspond to Hoshana Rabba and Simchat Torah, which are Yitzchak and Yaakov.

4Hoshana Rabba is the aspect of speech-without-wisdom. It corresponds to the willow, because the willow resembles the lips (Tanchuma, Emor 19). In the holy Zohar (III, 85b) it is found: There are individuals who study Torah, who lack knowledge and so stammer the words. Yet each word ascends on high and the Holy One, blessed be He, delights in it. He takes it and plants it on the banks of that brook, so that huge trees, known as “willows of the brook,” are created from these words. From this we see that “willows of the brook” are the aspect of speech-without-wisdom. This corresponds to Hoshana Rabba, which is the aspect of judgment, “the Dread of Yitzchak,” which extends from constricted consciousness. Thus the words are still without wisdom.

5Simchat Torah, on the other hand, is the aspect of speech-with-wisdom. It is the soul’s life-force, as it is written in the Zohar (op. cit.): Worthy are those who know the paths of the Torah, who endeavor [to fulfill] it in an upright manner. They plant a tree of life on high, which has the power to heal.

6This is the aspect of Yaakov, who corresponds to wisdom and expanded consciousness. He is the aspect of a healing for the soul, as in “a benevolent sun with healing in its wings” (Malachi 3:20). “A sun” alludes to Yaakov {as it is written (Genesis 32:31), “The sun shone for him”}. He is the aspect of wisdom, of speech-with-wisdom, which corresponds to the Torah, to Simchat Torah—which is a tree with the power to heal, as explained above.

7This is the meaning of “YHVH, Elohim (God, the Lord), is sun and shield” (Psalms 84:12). “YHVH, Elohim” are the aspects of compassion and judgment, Yaakov and Yitzchak, who are “sun and shield.” This is also the meaning of “The light of the moon will be like the light of the sun” (Isaiah 30:26). The moon corresponds to Yitzchak, while the sun corresponds to Yaakov. One has to mitigate the judgment associated with Yitzchak, which is the moon, by means of the sun, which is Yaakov, so that the light of the moon resembles the light of the sun.