Chasidut · Breslov
Likutei Moharan 82:2/ליקוטי מוהר"ן פ״ב:ב׳
אוְזֶהוּ פֵּרוּשׁ הַגְּמָרָא:
12. {Those who suffer insult but do not insult, who hear their disgrace but respond not, [who act out of love and are joyous even in suffering,] of them Scripture states: “But those who love Him are as the sun rising in its might.”} Thus this is the explanation of the Talmud's teaching:
בהַנֶּעֱלָבִים וְאֵינָם עוֹלְבִים – וְאָז הוּא בְּחִינַת חַ"שׁ, הוּא שְׁתִיקָה;
2Those who suffer insult but do not insult—One is then the aspect of chash, which is silence.
גשׁוֹמְעִין חֶרְפָּתָם וְאֵינָם מְשִׁיבִים – כַּנַּ"ל;
3who hear their disgrace but do not respond—as above.
דוְעוֹשִׂין מֵאַהֲבָה – כִּי לִפְעָמִים שְׁתִיקָה שֶׁל הָאָדָם כְּדֵי לַעֲשׂוֹת יִסּוּרִים לְשֶׁכְּנֶגְדּוֹ, וְאָז הוּא בְּחִינַת זוֹ נִכְלָל בַּקְּלִפָּה. אֲבָל כְּשֶׁהוּא מֵאַהֲבָה, אָז הוּא בְּחִינַת חַ"שׁ נִכְלֶלֶת בַּקְּדֻשָּׁה.
4Who act out of love—Sometimes a person remains silent in order to make his opponent suffer. He is then this aspect [of chash] incorporated in the realm of the kelipah. But when he [acts out of] love, he is the aspect of chash incorporated in the realm of holiness.
העֲלֵיהֶם הַכָּתוּב אוֹמֵר: וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ – הִיא בְּחִינַת שַׁלְהֶבֶת יָהּ כַּנַּ"ל:
5Of them Scripture states: “But those who love Him are as the sun rising in its might”—this being the aspect of “the flame of God.”
ו[פֵּרוּשׁ, שֶׁעַל־יְדֵי שֶׁשּׁוֹמְעִין חֶרְפָּתָם וְאֵינָם מְשִׁיבִים, עַל־יְדֵי־זֶה דּוֹחִים בְּחִינַת הַשָּׁלֹשׁ קְלִפּוֹת הַנַּ"ל, שֶׁהֵם בְּחִינַת עָרְלָה, בְּחִינַת חֶרְפָּה כַּנַּ"ל. וְנִכְלָלִים בִּבְחִינַת חַשְׁמַ"ל עַל־יְדֵי הַשְּׁתִיקָה, שֶׁהִיא בְּחִינַת חַ"שׁ, כִּי הוּא דּוֹחֶה הַחֶרְפָּה עַל־יְדֵי שֶׁאֵינוֹ רוֹצֶה לָרִיב וּלְחָרֵף אֶת חֲבֵרוֹ. שֶׁזֶּהוּ בְּחִינַת מַ"ל, בְּחִינַת מִילָה, שֶׁהִיא בִּטּוּל הָעָרְלָה, שֶׁהִיא בְּחִינַת חֶרְפָּה. בְּחִינַת שָׁלֹשׁ קְלִפּוֹת הַטְּמֵאוֹת הַנַּ"ל.
6{The explanation is: By hearing their disgrace and not responding they repel the aforementioned three kelipot, which are the aspect of orlah /disgrace, and—through the silence that corresponds to chash—become included in the aspect of chashmal. This is because one dispels the disgrace by not wanting to quarrel with and disgrace another person; this being the aspect of MaL, the aspect of MiLah, which nullifies the orlah /disgrace/the three impure kelipot .
זוְזֶהוּ חַשְׁמַל – חַ"שׁ מַ"ל. הַיְנוּ הַשְּׁתִיקָה, שֶׁהִיא בְּחִינַת מִילָה, בְּחִינַת בִּטּוּל הַחֶרְפָּה, שֶׁהִיא בְּחִינַת עָרְלָה כַּנַּ"ל.
7Thus this is ChaShMaL: ChaSh MaL—i.e., the silence, which is milah, is the aspect of nullifying disgrace, which is the foreskin, as explained above.
חוְזֶהוּ: וְעוֹשִׂים מֵאַהֲבָה – כִּי זֹאת הַשְּׁתִיקָה שֶׁהִיא בְּחִינַת חַשְׁמַ"ל, זֶהוּ בְּחִינַת נֹגַהּ הַנַּ"ל, שֶׁיֵּשׁ בָּהּ שְׁנֵי בְּחִינוֹת, לִפְעָמִים נִכְלֶלֶת בַּקְּדֻשָּׁה, וְלִפְעָמִים נִכְלֶלֶת בַּקְּלִפָּה, בְּתוֹךְ הַשָּׁלֹשׁ קְלִפּוֹת הַנַּ"ל, שֶׁהֵם בְּחִינַת חֶרְפָּה כַּנַּ"ל.
8And this is the meaning of “they act out of love.” For this silence, which is the aspect of the chashmal, corresponds to the aforementioned nogah. It contains two facets: at times it is included in holiness, and at other times it is included in the realm of the kelipah, within the aforementioned three kelipot, which correspond to disgrace.
טהַיְנוּ כִּי לִפְעָמִים הוּא שׁוֹתֵק לַחֲבֵרוֹ, כְּדֵי לַעֲשׂוֹת לוֹ יִסּוּרִים בְּיוֹתֵר, נִמְצָא שֶׁבְּזֹאת הַשְּׁתִיקָה הוּא מְחָרֵף אֶת חֲבֵרוֹ בְּיוֹתֵר, וְאָז נִכְלֶלֶת הַשְּׁתִיקָה, בְּחִינַת נֹגַהּ, בַּקְּלִפָּה, בִּבְחִינַת חֶרְפָּה כַּנַּ"ל. אֲבָל כְּשֶׁעוֹשֶׂה מֵאַהֲבָה, שֶׁשּׁוֹתֵק מֵאַהֲבָה, מֵחֲמַת שֶׁאֵינוֹ רוֹצֶה לְבַיֵּשׁ וּלְחָרֵף אֶת חֲבֵרוֹ, אֲזַי בְּחִינַת נֹגַהּ נִכְלֶלֶת בַּקְּדֻשָּׁה.
9In other words, sometimes he remains silent in order to cause the other person greater suffering. Thus, with this silence he disgraces his friend all the more. The silence, which is nogah, is then included in the realm of the kelipah, which is the aspect of disgrace. But when he acts out of love—when he remains silent out of love, for he does not want to embarrass and disgrace the other person—then nogah becomes included in holiness.
יוְעַל כֵּן עֲלֵיהֶם הַכָּתוּב אוֹמֵר: וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ, זֶהוּ בְּחִינַת שַׁלְהֶבֶת יָ"הּ הַנַּ"ל, שֶׁעַל־יְדֵי־זֶה נִכְלָל נֹגַהּ בַּקְּדֻשָּׁה, בִּבְחִינַת חַשְׁמַ"ל כַּנַּ"ל]
10The verse therefore states concerning such individuals: “But those who love Him are as the sun rising in its might.” This is the aforementioned aspect of “the flame of God,” through which nogah is included in holiness, in the aspect of chashmal, as explained above.}