Chasidut · Breslov
Likutei Moharan 74:5/ליקוטי מוהר"ן ע״ד:ה׳
אוְזֶה מַה שֶּׁפֵּרֵשׁ רַשִׁ"י: לְפִי שֶׁהָיוּ לֵיצָנֵי הַדּוֹר אוֹמְרִים: מֵאֲבִימֶלֶךְ נִתְעַבְּרָה שָׂרָה, בְּחִינַת סִטְרָא דִּמְסָאֳבָא, וְהַקָּדוֹשׁ־ בָּרוּךְ־הוּא צָר קְלַסְתֵּר פָּנִים שֶׁל יִצְחָק דּוֹמֶה לוֹ, וְהָיוּ הַכֹּל מוֹדִים שֶׁאַבְרָהָם הוֹלִיד אֶת יִצְחָק. פֵּרוּשׁ, שֶׁהַדִּין הוּא בְּחִינַת דִּינָא קַדִּישָׁא, וּמִסִּטְרָא דְּאַבְרָהָם, הוֹלִיד יִצְחָק.
15. And this is the meaning of Rashi’s comment: Because the scoffers of the generation were saying, “Sarah is pregnant by Avimelekh,” who is the element of impurity. The Holy One thus formed the features of Yitzchak’s face similar to [Avraham’s], so that everyone admitted that “Avraham begot Yitzchak.” The explanation is: The judgment is holy judgment; it was from the element of Avraham that Yitzchak <was born>.
בוּבִבְחִינַת דִּין זֶה, שֶׁהוּא הַנֶּפֶשׁ, יֵשׁ שְׁתֵּי בְּחִינוֹת. יַעֲקֹב, הוּא הַדִּבּוּר, וּבְחִינַת עֵשָׂו, הוּא הַסִּיגִים, וְהוּא בְּחִינַת (ויקרא ה׳:י״ז): נֶפֶשׁ כִּי תֶחֱטָא. וְזֶה פֵּרֵשׁ רַשִׁ"י: אֵלֶּה תּוֹלְדוֹת יִצְחָק בֶּן אַבְרָהָם – יַעֲקֹב וְעֵשָׂו. וּכְשֶׁבָּא אֶל בְּחִינַת יַעֲקֹב, הוּא הַחָכְמָה, כְּמוֹ שֶׁכָּתוּב (בראשית כ״ז:ל״ו): וַיַּעְקְבֵנִי זֶה פַעֲמַיִם, וְתִרְגֵּם אוּנְקְלוֹס: וְחַכְּמַנִי – אָז נִתְרַפֵּא בְּחִינַת הַנֶּפֶשׁ, כְּמוֹ שֶׁכָּתוּב: שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ. וְזֶה שֶׁכָּתוּב (תהילים י״ט:ח׳): תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ.
2This judgment, which is the soul, has two aspects: Yaakov, who is speech; and Esav, who corresponds to the impurities, which is “a soul that transgresses.” This is as Rashi comments on “These are the descendants of Yitzchak, Avraham’s son”: Yaakov and Esav. And when it [i.e., the soul] attains the aspect of YaAKoV—namely wisdom, as it is written, “YaAKVeiny these two times,” which Onkelos renders as “he outwitted me”—it is healed, as it is written, “a benevolent sun with healing in its wings.” This is as it is written, “The Torah of God is perfect, restoring the soul.”
גוְהַדִּבּוּר בְּלֹא דֵּעָה נִקְרָא צֶדֶק, כְּמוֹ שֶׁכָּתוּב (תהילים נ״ח:ב׳): צֶדֶק תְּדַבֵּרוּן. וּכְשֶׁבָּא אֶל בְּחִינַת יַעֲקֹב, הִיא הַחָכְמָה, נִקְרָא צְדָקָה. וְזֶה פֵּרוּשׁ הַפָּסוּק (ישעיהו ס״ג:א׳): אֲנִי הַמְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ; דְּהַיְנוּ הַנֶּפֶשׁ שֶׁהָיָה מִקֹּדֶם בְּלֹא יְדִיעָה, וְנוֹשַׁע עַל־יְדֵי הַצְּדָקָה, שֶׁהוּא בְּחִינַת דִּבּוּר בִּידִיעָה.
3Speech-without-wisdom is called tzedek, as it is written (Psalms 58:2), “you ought to be speaking tzedek (justice).” But when it [i.e., the soul] attains the aspect of Yaakov, namely wisdom, [tzedek] is called tzedakah. This is the explanation of the verse, “It is I, Who speaks with benevolence, [Who is] abundantly able to save.” In other words, the soul, which previously had been without wisdom, is saved by means of benevolence—i.e., speech-with-wisdom.