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What do Rabbis/Jewish teachers do? What are the purposes of Jewish teaching?
Guide to this lesson
- A Dream of Rabbi Nachman, Summer of 1804
- The dream as it appears in The Life of Rabbi Nachman/Chayei Moharan (published for the first time in 1874)
- a commentary on the dream in Chayei Moharan
- Arthur Green's commentary on the dream
- A Teaching/"Torah" of Rabbi Nachman, Rosh Hashanah 1804 - Likkutei Moharan 20 (published 1808)
- Sources to illuminate the Teaching: Numbers 20 including a comment of Rashi; Pirkei Avot 6:4; Psalms 51:19
- Comments of Arthur Green
- Comments of Rav Shagar (Rabbi Shimon Gershon Rosenberg)
- Source: Bava Metzia 84a
Baderech, Public domain, via Wikimedia Commons
Rabbi Nachman's Dream, 1804
Chayei Moharan, Teaching 83
Chayei MoHaRaN / The Life of Our Master Rabbi Nachman / חיי מוהר״ן -- a biography of Rabbi Nachman from within the Breslov community.
"Rabbi Nathan compiled Rabbi Nachman's biography some time after 1823. Before this, he had been personally engaged in the printing of Rabbi Nachman's works, but then his printing activities became hampered due to opposition and the book was not printed in his lifetime, but remained in the hand of disciples. Rabbi Nathan's follower, Rabbi Nachman of Tcherin, made the first printing in 1874 in Lemberg, both adding and omitting some material and signing himself in the editor's notes as hama`atik ('the copier'). The omissions include items that Rabbi Nachman ordered be kept within Breslev circles, as well as statements that would have provoked the opposition exceedingly at the time, such as bold statements of Rabbi Nachman's greatness." - Chayey Moharan, Wikipedia.
The English translation presented below is from Wikisource.
(ג) מַה שֶּׁסִּפֵּר תְּחִלַּת קַיִץ תקס"ד עָנָה וְאָמַר אֲסַפֵּר לָכֶם מַה שֶּׁרָאִיתִי וּתְסַפְּרוּ לִבְנֵיכֶם. אֶחָד הָיָה שׁוֹכֵב עַל הָאָרֶץ וּסְבִיבוֹ הָיוּ יוֹשְׁבִים עִגּוּל וּסְבִיב הָעִגּוּל עוֹד עִגּוּל וּסְבִיב הָעִגּוּל עוֹד עִגּוּל, וְכֵן עוֹד כַּמָּה עִגּוּלִים, וּסְבִיבָם הָיוּ יוֹשְׁבִים עוֹד כַּמָּה אֲנָשִׁים בְּלִי סֵדֶר. וְאוֹתוֹ שֶׁהָיָה יוֹשֵׁב בָּאֶמְצַע (כְּלוֹמַר שֶׁהָיָה יוֹשֵׁב מֻטֶּה עַל צִדּוֹ) הָיָה עוֹשֶׂה בִּשְׂפָתָיו וְכֻלָּם סְבִיבוֹ הָיוּ עוֹשִׂים בְּשִׂפְתוֹתֵיהֶם אַחֲרָיו.
וְאַחַר־כָּךְ רָאִיתִי וְהִנֵּה אֵינֶנּוּ (אוֹתוֹ הָאֶמְצָעִי) וְכֻלָּם הַיּוֹשְׁבִים סְבִיבוֹ הִפְסִיקוּ לַעֲשׂוֹת בְּשִׂפְתוֹתֵיהֶם, וְשָׁאַלְתִּי מַה זֶּה. הֵשִׁיבוּ לִי שֶׁנִּתְקָרֵר וְנִגְוַע וּפָסַק מִלְּדַבֵּר וְהִפְסִיקוּ מִלְּדַבֵּר.
וְאַחַר־כָּךְ הִתְחִילוּ כֻּלָּם לָרוּץ וְרַצְתִּי אַחֲרֵיהֶם. וְרָאִיתִי שְׁנֵי פַּאלַאצִין [אַרְמוֹנוֹת] הַיְנוּ בִּנְיָנִים נָאִים יָפִים מְאֹד, וְשָׁם הָיוּ יוֹשְׁבִים שְׁנֵי שְׂרָרוֹת וְהֵם רָצוּ לְשָׁם לְהַשְּׂרָרוֹת וְהִתְחִילוּ לִטְעֹן עִמָּהֶם לָמָה הִתְעִיתֶם אוֹתָנוּ, וְרָצוּ לְהָרְגָם, וּבָרְחוּ הַשְּׂרָרוֹת לַחוּץ. וּרְאִיתִים וְהוּטַב בְּעֵינַי מְאֹד מַהוּת שֶׁלָּהֶם. וְרַצְתִּי אַחֲרֵיהֶם.
וְרָאִיתִי מֵרָחוֹק אֹהֶל יָפֶה. וְצָעֲקוּ מִשָּׁם לְהַשְּׂרָרוֹת חִזְרוּ לַאֲחוֹרֵיכֶם, וּבִקַּשְׁתֶּם כָּל הַזְּכֻיּוֹת שֶׁיֵּשׁ לָכֶם וּנְטַלְתֶּם בְּיֶדְכֶם. וְתֵלְכוּ לְהַנֵּר הַתָּלוּי שָׁם, וְשָׁם תִּפְעֲלוּ כָּל מַה שֶּׁתִּרְצוּ.
וְחָזְרוּ לַאֲחוֹרֵיהֶם וְקִבְּלוּ הַזְּכֻיּוֹת שֶׁלָּהֶם וְהָיוּ שָׁם חֲבִילוֹת זְכֻיּוֹת, וְרָצוּ לְהַנֵּר וְרַצְתִּי אַחֲרֵיהֶם וְרָאִיתִי נֵר (דָּלוּק) תָּלוּי בָּאֲוִיר, וּבָאוּ הַשְּׂרָרוֹת וְהִשְׁלִיכוּ הַזְּכֻיּוֹת אֶל הַנֵּר וְנָפְלוּ מֵהַנֵּר נִיצוֹצוֹת לְתוֹךְ פִּיהֶם. וְהֶחֱזִיר עַצְמוֹ הַנֵּר וְנַעֲשָׂה מֵהַנֵּר נָהָר וְשָׁתוּ כֻּלָּם מֵהַנָּהָר.
וְנַעֲשׂוּ בְּרִיּוֹת בְּקִרְבָּם, וּכְשֶׁפָּתְחוּ לְדַבֵּר יָצְאוּ מֵהֶם הַבְּרִיּוֹת. וּרְאִיתִים רָצִים וְשָׁבִים וְאֵינָם מִין אָדָם וְלֹא מִין חַיָּה רַק בְּרִיּוֹת.
וְאַחַר־כָּךְ הִתְיָעֲצוּ לַחֲזֹר לִמְקוֹמָם. וְאָמְרוּ אֵיךְ נוּכַל לַחֲזֹר לִמְקוֹמֵנוּ. עָנָה אֶחָד נִשְׁלַח לְהָאֶחָד הָעוֹמֵד שָׁם וְאוֹחֵז חֶרֶב מִשָּׁמַיִם לָאָרֶץ. וְאָמְרוּ אֶת מִי נִשְׁלַח. וְהִתְיָעֲצוּ לִשְׁלֹחַ לְהַבְּרִיּוֹת וְהָלְכוּ הַבְּרִיּוֹת לְשָׁם וְרַצְתִּי אַחֲרֵיהֶם.
וְרָאִיתִי אוֹתוֹ מְאֻיָּם עוֹמֵד מִשָּׁמַיִם לָאָרֶץ וְחַרְבּוֹ בְּיָדוֹ מִשָּׁמַיִם לָאָרֶץ, וְלָהּ כַּמָּה פִּיּוֹת. הַיְנוּ פֶּה אֶחָד הַיְנוּ חֹד (שֶׁקּוֹרִין שַׁארְף) לְמִיתָה, וּפֶה אֶחָד עַל עֲנִיּוּת וּפֶה אֶחָד עַל חֻלְשׁוֹת. וְכֵן כַּמָּה פִּיּוֹת עַל שְׁאָר עֳנָשִׁים.
וְהִתְחִילוּ לְבַקֵּשׁ שֶׁזֶּה זְמַן רַב הָיוּ לָנוּ יִסּוּרִים מִמְּךָ. עַתָּה הֱיֵה לָנוּ לְעֵזֶר וְהָבֵא אוֹתָנוּ אֶל מְקוֹמֵנוּ (וְאָמַר אֵינִי יָכוֹל לַעֲזֹר אֶתְכֶם) וּבִקְשׁוּ, תֵּן לָנוּ הַפֶּה שֶׁל מִיתָה וְנַהֲרֹג אוֹתָם וְלֹא רָצָה. וּבִקְשׁוּ פֶּה אַחֵר וְלֹא רָצָה לִתֵּן לָהֶם שׁוּם פֶּה (הַיְנוּ שַׁארְף) וְחָזְרוּ. בְּתוֹךְ כָּךְ בָּא פְּקֻדָּה לַהֲרֹג אֶת הַשְּׂרָרוֹת וְהֵסִירוּ אֶת רֹאשָׁם.
בְּתוֹךְ כָּךְ חָזַר הַמַּעֲשֶׂה כְּשֶׁהָיָה, שֶׁהָיָה אֶחָד שׁוֹכֵב עַל הָאָרֶץ כַּנַּ"ל וּסְבִיבוֹ עִגּוּלִים וְכוּ' וְרָצוּ לְהַשְּׂרָרוֹת וְכוּ' הַכֹּל כַּנִּזְכַּר. רַק עַתָּה רָאִיתִי שֶׁהַשְּׂרָרוֹת לֹא הִשְׁלִיכוּ הַזְּכֻיּוֹת אֶל הַנֵּר. רַק לָקְחוּ הַזְּכֻיּוֹת וְהָלְכוּ לְהַנֵּר וְשָׁבְרוּ אֶת לִבָּם וְהִתְחִילוּ לְבַקֵּשׁ בְּתַחֲנוּנִים לִפְנֵי הַנֵּר.
וְנָפְלוּ נִיצוֹצוֹת מֵהַנֵּר לְתוֹךְ פִּיהֶם, וּבִקְשׁוּ בְּתַחֲנוּנִים עוֹד, וְנַעֲשָׂה מֵהַנֵּר נָהָר וְכוּ' וְנַעֲשׂוּ הַבְּרִיּוֹת כַּנַּ"ל וְאָמְרוּ לִי שֶׁאֵלּוּ יִחְיוּ, כִּי הָרִאשׁוֹנִים נִתְחַיְּבוּ הֲרִיגָה עַל שֶׁהִשְׁלִיכוּ הַזְּכֻיּוֹת לְהַנֵּר וְלֹא בִּקְּשׁוּ בְּתַחֲנוּנִים כְּמוֹ אֵלּוּ.
וְלֹא יָדַעְתִּי מַה זֶּה, וְאָמְרוּ לִי לֵךְ אֶל הַחֶדֶר הַזֶּה וְיֹאמְרוּ לְךָ פֵּרוּשׁ עַל זֶה.
וְהָלַכְתִּי לְשָׁם וְהָיָה יוֹשֵׁב שָׁם זָקֵן אֶחָד וּשְׁאִלְתִּיו עַל זֶה. וְתָפַס זְקָנוֹ בְּיָדוֹ וְאָמַר לִי הֲרֵי זְקָנִי הִיא פֵּרוּשׁ עַל הַמַּעֲשֶׂה. וּשְׁאִלְתִּיו אֵינִי יוֹדֵעַ עֲדַיִן.
וְאָמַר לִי לֵךְ אֶל הַחֶדֶר הַזֶּה וְשָׁם תִּמְצָא פֵּרוּשׁ. וְהָלַכְתִּי לְשָׁם וְרָאִיתִי הַחֶדֶר אָרֹךְ וְרָחָב עַד אֵין קֵץ וְכֻלּוֹ מָלֵא כְּתָבִים, וּבְכָל מָקוֹם שֶׁפָּתַחְתִּי רָאִיתִי פֵּרוּשׁ עַל הַמַּעֲשֶׂה.
כָּל זֶה שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ פֶּה אֶל פֶּה. וְאָמַר שֶׁכָּל הַתּוֹרוֹת שֶׁהוּא אוֹמֵר יֵשׁ בָּהֶם רְמָזִים מֵהַמַּעֲשֶׂה הַזֹּאת. וְהַתּוֹרָה הַמַּתְחֶלֶת תִּשְׁעָה תִּקּוּנִין בְּלִקּוּטֵי א' סִימָן כ' הוּא כֻּלּוֹ פֵּרוּשׁ עַל זֹאת הַמַּעֲשֶׂה.
וְהַמַּשְׂכִּיל יָבִין שָׁם כַּמָּה רְמָזִים נִפְלָאִים מִזֹּאת הַמַּעֲשֶׂה עַיֵּן שָׁם מַה שֶּׁמְּבֹאָר שָׁם שֶׁנִּפְתַּח הַלֵּב, בִּבְחִינַת (תְּהִלִּים קה) פָּתַח צוּר וַיָּזוּבוּ מַיִם עַיֵּן שָׁם, בְּחִינוֹת נְהָרוֹת הַנַּ"ל. וְהָבֵן שָׁם כָּל הַתּוֹרָה הֵיטֵב וְתִזְכֶּה לְהָבִין אֵיזֶה רְמָזִים בְּעָלְמָא בְּזֹאת הַמַּרְאָה הַנַּ"ל.
זֶה שֶׁהָיָה שׁוֹכֵב עַל הָאָרֶץ וְאַחַר־כָּךְ רָאָה וְהִנֵּה אֵינֶנּוּ וְהֵשִׁיבוּ לוֹ שֶׁנִּתְקָרֵר וְנִגְוַע. זֶה בְּחִינַת הַנְּשָׁמָה הַמְבֹאָר בְּהַתּוֹרָה הַנַּ"ל שֶׁהִיא מְסֻבֶּלֶת בְּיִסּוּרִין פַּת בַּמֶּלַח תֹּאכַל עַיֵּן שָׁם, וְאֶפְשָׁר מְרַמֵּז עַל מַה שֶּׁנֶּאֱמַר שָׁם בַּמִּשְׁנָה (אָבוֹת ו) אַחַר פַּת בַּמֶּלַח תֹּאכַל וְכוּ' וְעַל הָאָרֶץ תִּישַׁן.
וְאֶפְשָׁר לָזֶה מְרַמֵּז מַה שֶּׁכָּתוּב לְעֵיל שֶׁהָיָה שׁוֹכֵב עַל הָאָרֶץ וּסְבִיבוֹת כַּמָּה וְכַמָּה עִגּוּלִים בְּלִי סֵדֶר, כֻּלָּם מְקַבְּלִים מֵהַנְּשָׁמָה הַנַּ"ל, כִּי כָּל בֵּאוּרֵי הַתּוֹרָה נִמְשָׁךְ עַל יָדָהּ. וְאֶפְשָׁר זֶהוּ שֶׁמְּרַמֵּז שֶׁהָיוּ עוֹשִׂים בְּשִׂפְתוֹתֵיהֶם הַיְנוּ שֶׁהָיוּ מְגַלִּים בֵּאוּרֵי הַתּוֹרָה הַנַּ"ל, וְעַל־כֵּן כְּשֶׁנִּתְקָרֵר וְנִגְוַע הָאֶמְצָעִי הַנַּ"ל שֶׁהוּא מְרַמֵּז לְהַנְּשָׁמָה הַנַּ"ל, עַל־כֵּן הִפְסִיקוּ כֻּלָּם לַעֲשׂוֹת בְּשִׂפְתוֹתֵיהֶם וּלְדַבֵּר, כִּי כְּשֶׁהַנְּשָׁמָה הַזֹּאת נִצְטַנֶּנֶת שֶׁהוּא בְּחִינַת הִסְתַּלְּקוּת שֶׁלָּהּ, אֲזַי אֵין כֹּחַ לְהַמְשִׁיךְ בֵּאוּרֵי הַתּוֹרָה כַּמְבֹאָר בַּמַּאֲמָר הַנַּ"ל עַיֵּן שָׁם הֵיטֵב.
וְדוּק מְאֹד בְּעִיּוּן גָּדוֹל בַּמַּעֲשֶׂה הַנַּ"ל וּבְהַתּוֹרָה הַנַּ"ל, וְתִזְכֶּה לְהָבִין עוֹד כַּמָּה רְמָזִים נוֹרָאִים.
וְזֶה שֶׁרָצוּ לְהַשְּׂרָרוֹת וְהִתְחִילוּ לִטְעֹן עִמָּהֶם הַיְנוּ עִנְיַן מְרִיבָה וּקְטָטָה זֶה בְּחִינַת מַחֲלֹקֶת שֶׁנַּעֲשָׂה עַל הַצַּדִּיקִים עַל־יְדֵי הִסְתַּלְּקוּת בֵּאוּרֵי הַתּוֹרָה וְאֶפְשָׁר שֶׁהַשְּׂרָרוֹת מְרַמְּזִים עַל מֹשֶׁה וְאַהֲרֹן שֶׁנִּסְתַּלְּקוּ בִּשְׁבִיל מֵי מְרִיבָה עַל שֶׁטָּעוּ הַטָּעוּת הַמְבֹאָר שָׁם בְּהַתּוֹרָה הַנַּ"ל שֶׁלֹּא בִּקְשׁוּ בְּתַחֲנוּנִים וְהָבֵן הֵיטֵב.
וְעִנְיַן הַנֵּר שֶׁנָּפְלוּ נִיצוֹצוֹת בְּתוֹךְ פִּיהֶם וְחָזַר הַנֵּר וְנַעֲשָׂה נָהָר וְכוּ', זֶה בְּחִינַת דִּבּוּרִים חַמִּים שֶׁמַּמְשִׁיכִים מִלֵּב הָעֶלְיוֹן עַל־יְדֵי שֶׁנִּכְמְרוּ רַחֲמֵי הַשֵּׁם יִתְבָּרַךְ עָלָיו וְנִפְתַּח לֵב הָעֶלְיוֹן וְנִשְׁפַּע מִלֵּב הָעֶלְיוֹן דִּבּוּרִים, וְעַל־יְדֵי־זֶה מַמְשִׁיךְ בֵּאוּרֵי הַתּוֹרָה גַּם־כֵּן מִשָּׁם, בִּבְחִינַת פָּתַח צוּר וַיָּזוּבוּ מַיִם וְכוּ'. ...
English translation from: https://en.wikisource.org/wiki/Translation:Chayey_Moharan#83.
This is what he told at the beginning of Summer 5564/1804. He spoke up and said, "I'll tell you what I saw, and you will tell it to your children."Someone was lying on the ground, and around him sat people in circle, and around the circle another circle, and around that circle another circle, and so on, many circles. And around them sat several other people not in order. And the one who sat in the middle (in other words, leaning on his side), moved his lips, and all those around him, their lips followed his.
Later I looked and behold, he's no more (the one in the middle), and all those sitting around him stopped moving their lips, and I asked, What is this? They said he got cold and passed away, so he stopped talking and they stopped talking.
Then they all started running, and I ran after them. And I saw two palaces, that is, very nice, beautiful buildings. In there sat two officers, against whom they started making charges, "Why have you deceived us?!" And they wanted to kill them, and the officers ran outside. And I saw them, and their nature [mahut] appealed to me a great deal, and I ran after them.
And I saw from afar a beautiful tent. From there, they shouted to the officers, "Go back, and request all the merits that you have, and carry them in your hands. And go to HaNeR/הנר the Lamp that hangs there, and there you will accomplish all that you wish."
They turned back and received their merits; there were bundles of merits there, and they ran to the light, and I ran after them, and I saw a (lit) NeR / Lamp hanging in the air. The officers came and cast their merits to the Lamp, and sparks fell from the Lamp into their mouths. The Lamp changed back and became a NaHaR/נהר River.
And they became creatures inside them, and when they opened up to talk, the creatures came out. I saw them running and returning; they were neither any sort of man nor animal, just creatures.
Then they decided to return to their place. But they said, How can we go back to our place? One replied, "Let us send to the one who stands there and holds a sword [extending] from heaven to earth. They said, "Who should we send?" They decided to send for the creatures, and the creatures went there, and I ran after them.
And I saw him, dreadful, standing from heaven to earth, with his sword in his hand from heaven to earth, and it has several blades. Namely, one edge, meaning a blade, for killing; one edge for poverty, one edge for weakness, and so forth for other punishments.
And they [the creatures] started to ask, "Such a long time we have sufferings from you. Now be a help to us and bring us to our place." (But he said, "I cannot help you."). And they asked, "Give us the blade of death and we will kill them," but he did not want. They asked for another blade but he did not want to give them any blade, and they went back. Meanwhile came an order to kill the officers, and they decapitated them.
Meanwhile the story goes again as before, that someone was lying on the ground as mentioned, surrounded by circles etc., and the officers fled etc.; everything as mentioned. Only, now I saw that the officers did not cast their merits to the Lamp. Rather, they took their merits, went to the Lamp, and broke their hearts and began requesting and entreating before the Lamp.
And sparks fell from the Lamp into their mouths, and they entreated some more, and HaNeR / the Lamp became a NaHaR / River etc., and the creatures were formed as mentioned. And they told me these ones would live, for the first ones incurred execution for casting their merits at the Lamp, rather than beseeching in pleading like these did.
And I didn't know what this is, and they told me, "Go to this room and they'll tell you an explanation of this."
I went there, and sitting there was an ZaQeN / elder and I asked him about this. He gripped his ZaQeN / beard in his hand and told me, "Behold, my beard is an explanation of the story. And I asked, "I still don't know."
He said to me, "Go to this room and there you'll find an explanation." I went there and saw a room infinitely long and wide, filled entirely with writings, and wherever I opened I saw an explanation of this story.
All this, I heard directly from his holy mouth. And he said that all his Torah lessons contain hints from this story. And the Torah that begins, "Tish`a tikkunim/[Nine Rectifications]", in Likkutei MoHaRaN I:20 is in its entirety an explanation of this story.
A keen person will discern there, many wondrous hints from this story; see there. What it explains there, that the heart is opened, in the aspect of (Ps. 105), "Pathach tzur we'yazuvu mayim/ He opened a rock and waters flowed out," see there, the aspect of the rivers mentioned. Discern there thoroughly the entire lesson, and you'll be able to discern just some hints of this vision.
The one who was lying on the ground and then he [Rabbi Nachman] looked and behold he's no more, and they answered him that he got cold and passed away — this is the aspect of the soul explained in the aforementioned Torah, beset with sufferings, "Pat bemelach tokhel.. We`al ha-aretz tishan/ Bread with salt you shall eat.. and on the ground you shall sleep." (Avot 6:4).
Perhaps this is the hinted of what is written above, that he was lying on the ground, surrounded by many circles and many others not-in-order, for everyone receives from this soul, for all the Torah explanations are drawn by it. And perhaps this is why it hints they were moving their lips, namely revealing these Torah explanations. And therefore when he got cold and passed away, this one in the middle, who hints to this soul, consequently they all stopped moving their lips and talking, for when this soul cools off, which is the aspect of it passing away, then there is no power to draw Torah explanations, as explained in that lesson. Look there thoroughly.
Take note with great inspection of the above story and that Torah, and you can be privy to discern many more awesome hints.
Their running to the officers and making claim against them, that is the idea of dispute and altercation, this is the aspect of controversy about the tzaddikim, resulting from the cessation of Torah explanations. Perhaps the officers allude to Moshe and Aharon, who passed away because of "Mei-Meriva/ waters of strife" (Num. 20:13 et. al.) for making the mistake explained there in that Torah, that they did not beseech with supplications. Understand this well.
The concept of the Lamp, which dropped sparks into their mouths, and the Lamp (HaNeR) became a River (NaHaR) etc., this is the aspect of "hot words" drawn from the Supernal Heart (Lev ha`Elyon) by arousing Hashem Yithbarakh's compassionate goodness on him, and the Lev ha`Elyon opening, and speech influxing from the Lev ha`Elyon, and thereby drawing the Torah explanations also from there, in the aspect of (Ps. 105:41), "Pathach tzur we'yazuvu mayim/ He opened a rock and out flowed waters" etc.
...
Commentary of Arthur Green on the Dream
"The figure at the center, given Nahman's association of zaddiq and center, is most probably the zaddiq himself. 'A beautiful tent,' from which a voice emerges, would seem to be the Tent of Meeting; the strange beings which 'ran back and forth' seem to be somehow linked with the beasts of the Merkavah [DR: the Chariot in Ezekiel's visions and in Jewish mystical teaching]. The tall, frightening figure with the many-sided sword is surely some kind of demonic character, based upon the figures of the Cherubim with their flaming swords who block off the way to Eden after Adam is expelled." Tormented Master, p. 200
Interpretation of the Dream by Rabbi Nachman: "Tzaddik/Teacher of Torah"
Likkutei Moharan 20, Rosh Hashanah 1804/5565 (selections)
(ג) א דַּע, שֶׁיֵּשׁ נְשָׁמָה בָּעוֹלָם, שֶׁעַל־יָדָהּ נִתְגַּלֶּה בֵּאוּרֵי וּפֵרוּשֵׁי הַתּוֹרָה, וְהִיא מְסֻבֶּלֶת בְּיִסּוּרִין, פַּת בַּמֶּלַח תֹּאכַל, וּבְמַיִם בַּמְּשׂוּרָה תִּשְׁתֶּה, כִּי כָּךְ דַּרְכָּהּ שֶׁל תּוֹרָה (אבות פ"ו). וְכָל מְפָרְשֵׁי הַתּוֹרָה הֵן מְקַבְּלִין מִזֹּאת הַנְּשָׁמָה.
(3) Know! There is a soul in the world through which Torah lessons and explanations are revealed. And she [this soul] is burdened with suffering: “Bread with salt shall you eat, water with measure shall you drink; for such is the way to [acquiring] Torah” (Avot 6:4). And all those who expound the Torah receive from this soul.
(ד) וְזֹאת הַנְּשָׁמָה כָּל דְּבָרֶיהָ כְּגַחֲלֵי־אֵשׁ, כִּי אִי אֶפְשָׁר לְקַבֵּל וְלִשְׁאֹב מֵימֵי הַתּוֹרָה, אֶלָּא מִי שֶׁדְּבָרָיו כְּגַחֲלֵי־אֵשׁ, בִּבְחִינַת (ירמיהו כ״ג:כ״ט): הֲלוֹא כֹה דְבָרִי כָּאֵשׁ.
(4) Now, this soul, all her words are like flaming coals. For it is impossible to receive and draw from the waters of Torah except when one’s words are like flaming coals, as in (Jeremiah 23:29), “Is not My word like fire?”
(ה) וּכְשֶׁהַנְּשָׁמָה הַזֹּאת נוֹפֶלֶת מִבְּחִינַת הֲלוֹא כֹה דְבָרִי כָּאֵשׁ, וְאֵין דְּבָרֶיהָ כְּגַחֲלֵי־אֵשׁ, וּדְבָרֶיהָ נִצְטַנְּנִין – אֲזַי נִסְתַּלֶּקֶת; וּכְשֶׁנִּסְתַּלֶּקֶת, אֲזַי נִסְתַּלֵּק בֵּאוּרֵי הַתּוֹרָה הַנִּמְשֶׁכֶת עַל־יָדָהּ, וַאֲזַי כָּל מְפָרְשֵׁי הַתּוֹרָה אֵין יְכוֹלִין לְהַשִּׂיג שׁוּם בֵּאוּר הַתּוֹרָה.
(5) But when this soul falls from the level of “Is not My word like fire?” and her words are not like flaming coals, but her words cool off, then she expires. And when she expires, then the Torah lessons which are drawn through her depart. Then all those who expound the Torah are incapable of comprehending any lessons of the Torah.
(ו) וְאָז נִתְעוֹרֵר מְרִיבָה עַל הַצַּדִּיקִים, כִּי עִקַּר הַמַּחֲלֹקֶת שֶׁבָּעוֹלָם נַעֲשֶׂה עַל־יְדֵי הִסְתַּלְּקוּת בֵּאוּרֵי הַתּוֹרָה, כִּי הַבֵּאוּר הוּא תֵּרוּץ עַל קֻשְׁיוֹת וּמְרִיבוֹת.
(6) As a result, quarrel breaks out against the tzaddikim. This is because the primary controversy which exists in the world comes about due to a departing of the Torah’s lessons (be'ur). For a lesson (be'ur) is an answer to difficulties and quarrels.
(ז) וְזֶה בְּחִינַת (במדבר כ׳:א׳): מִדְבַּר צִין, שֶׁהוּא בְּחִינַת דִּבּוּר מְצֻנָּן, שֶׁשָּׁם מֵתָה מִרְיָם, בְּחִינַת הַנְּשָׁמָה הַסּוֹבֶלֶת מְרִירוּת הַשִּׁעְבּוּד עַל הַתּוֹרָה. וְאָז נִסְתַּלֵּק הַבְּאֵר, הַיְנוּ בְּחִינַת בֵּאוּרֵי הַתּוֹרָה, וְאָז: וַיָּרֶב הָעָם עִם מֹשֶׁה; הַיְנוּ בְּחִינוֹת הַמְּרִיבָה שֶׁנִּתְעוֹרֵר כַּנַּ"ל.
(7) This corresponds to (Numbers 20:1), “miDBaR TZiN” (the Tzin Desert), which is etymologically similar to DiBuR m’TZuNan (cool and indifferent words). It was there that Miriam—the concept of the soul which bears the bitterness (merirut) of servitude for the Torah—passed away. Then the B’ER (the well), the Bei’EuRei (the explanations) of Torah, departed. And then (Numbers 20:3), “The nation quarreled with Moshe”—i.e. the concept of quarrel which breaks out , as explained.
(ח) וְאֵלּוּ מְפָרְשֵׁי הַתּוֹרָה נִקְרָאִים בִּשְׁבִיל זֶה מוֹרִים, מֵחֲמַת שֶׁמְּקַבְּלִים עַל־יְדֵי הַנְּשָׁמָה הַנַּ"ל הַמְכֻנָּה בְּשֵׁם מִרְיָם. גַּם הֵם מוֹרִים אֶת מוֹרֵיהֶם, כְּמַאֲמַר: וּמִתַּלְמִידַי יוֹתֵר מִכֻּלָּם (תענית ז). וְזֶה שֶׁאָמַר לָהֶם מֹשֶׁה: שִׁמְעוּ נָא הַמֹּרִים:
(8) This is why those who expound the Torah are called MoRIM (instructors), because they receive through the above mentioned soul which is known as MiRIaM. They are also MoRIM et MoReIheM (instruct their instructors), as in, <“From all my teachers I gained wisdom,” (Psalms 119:99)> “… but from my students most of all” (Taanit 7a). And this is what Moshe replied (Numbers 20:10), “Listen now, you MoRIM (rebels).”
(א) ב וּמִי שֶׁרוֹצֶה לְהַמְשִׁיךְ בֵּאוּרֵי הַתּוֹרָה, צָרִיךְ מִתְּחִלָּה לְהַמְשִׁיךְ לְעַצְמוֹ דִּבּוּרִים חַמִּים כְּגַחֲלֵי־אֵשׁ כַּנַּ"ל, וְהַדִּבּוּר נִמְשָׁךְ מִלֵּב הָעֶלְיוֹן, בְּחִינַת (תהלים עג): צוּר לְבָבִי: וְצָרִיךְ לִשְׁפֹּךְ שִׂיחוֹ בִּתְפִלָּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, וְעַל־יְדֵי תְּפִלָּתוֹ נִכְמְרוּ רַחֲמֵי הַשֵּׁם יִתְבָּרַךְ עָלָיו, וְנִפְתָּח לֵב הָעֶלְיוֹן, כִּי עִקַּר הָרַחֲמִים הוּא בַּלֵּב, וְנִשְׁפָּע מִלֵּב הָעֶלְיוֹן דִּבּוּרִים, וְעַל־יְדֵי הַדִּבּוּר מַמְשִׁיךְ בֵּאוּרֵי הַתּוֹרָה גַּם כֵּן מִשָּׁם.
(1) 2. Now, someone who wants to draw Torah lessons must first draw to himself impassioned words like flaming coals. The words are drawn from the Supernal Heart, corresponding to (Psalms 73:26), “tzur (the rock) of my heart.” A person has to pour out his words in prayer before God. Through his prayer, God’s mercy upon him is stirred and the Supernal Heart is opened, for the essence of mercy is in the heart. Then words flow from the Supernal Heart, and through the words he also draws lessons of Torah from there.
(ב) וְלֵב הַנַּ"ל הוּא בְּחִינַת סֶלַע, שֶׁמִּשָּׁם הַדִּבּוּר, בִּבְחִינַת (מגילה יח): מִלֵּי בְּסֶלַע. וְסֶלַע הוּא בְּחִינַת צוּר, בִּבְחִינַת (תהילים ק״ה:מ״א): פָּתַח צוּר וַיָּזוּבוּ מָיִם, וְהוּא בְּחִינַת לֵב, בְּחִינַת: צוּר לְבָבִי,
(2) The above mentioned heart corresponds to the sela (the rock) from where words come, as in (Megillah 18a), “Words are in the sela.” And sela is synonymous with tzur, as in (Psalms 105:41), “He split open the tzur (rock) and water flowed out.” It is also the concept of heart, corresponding to “the tzur of my heart.”
(ג) וְהַלֵּב נִכְמָר בְּרַחֲמִים וּמַשְׁפִּיעַ דִּבּוּרִים חַמִּים, בִּבְחִינַת (שם לט): חַם לִבִּי בְּקִרְבִּי בַּהֲגִיגִי תִבְעַר אֵשׁ, דִּבַּרְתִּי בִּלְשׁוֹנִי, וּבַלֵּב הַזֶּה כְּתוּבִים כָּל בֵּאוּרֵי הַתּוֹרָה, בִּבְחִינַת (משלי ג׳:ג׳): כָּתְבֵם עַל לוּחַ לִבֶּךָ.
(3) The heart is stirred with mercy and inspires impassioned words, as in (Psalms 39:4), “My heart grew impassioned within me, when in my utterance a fire blazed—then I spoke aloud.” And in this heart are recorded all the Torah lessons, as in (Proverbs 3:3), “Record them on the register of your heart.”
(ד) וּמִי שֶׁרוֹצֶה לִקַּח אֵיזֶה בֵּאוּר, צָרִיךְ לוֹ לִקַּח מֵהַלֵּב הַנַּ"ל בִּתְפִלָּה בְּבַקָּשָׁה כַּנַּ"ל. וּבִשְׁבִיל זֶה צָרִיךְ כָּל אֶחָד מִמְּפָרְשֵׁי הַתּוֹרָה, קֹדֶם שֶׁמַּתְחִיל לְבָאֵר אֵיזֶה בֵּאוּר, צָרִיךְ לוֹ מִתְּחִלָּה לִשְׁפֹּךְ תְּפִלָּתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, כְּדֵי לְעוֹרֵר לֵב הָעֶלְיוֹן לְהַשְׁפִּיעַ עָלָיו דִּבּוּרִים כְּגַחֲלֵי־אֵשׁ, וְאַחַר־כָּךְ יַתְחִיל לְבָאֵר, כִּי אַחַר־כָּךְ נִפְתָּח הַצּוּר וַיָּזוּבוּ מֵימָיו; הַיְנוּ בֵּאוּרֵי הַתּוֹרָה:
(4) And someone who wants to take some lesson must take it from the above mentioned heart with prayer with pleading. Because of this, before any of the Torah’s expounders begins elucidating some lesson, he must first pour out before God. This is so that he may arouse the Supernal Heart to inspire him with words that are like flaming coals. Afterwards he can begin to give the lesson, because afterwards the rock has been opened and its waters—the lessons of Torah— to flow.
(א) ג וְיֵשׁ חִלּוּק בֵּין בֵּאוּר שֶׁאָדָם מְבָאֵר בֵּינוֹ לְבֵין עַצְמוֹ, לְבֵין בֵּאוּר שֶׁאָדָם מְבָאֵר לָרַבִּים, כִּי כְּשֶׁדּוֹרֵשׁ בָּרַבִּים, וְקֹדֶם הַבֵּאוּר הוּא מְקַשֵּׁר אֶת עַצְמוֹ עִם נִשְׁמוֹתֵיהֶם וְשׁוֹפֵךְ שִׂיחוֹ וּתְפִלָּתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, בְּוַדַּאי: הֵן אֵל כַּבִּיר לֹא יִמְאָס (איוב ל״ו:ה׳); אֲבָל תְּפִלַּת יָחִיד, אֶפְשָׁר שֶׁמּוֹאֲסִין בִּתְפִלָּתוֹ.
(1) 3. And there is a difference between the lessons a person explains to himself and those he explains to a group of people. This is because when he expounds publicly, and before giving the lesson binds himself with their souls and pours out his words and prayers before God, then certainly (Job 36:5), “Behold, God is great and despises not.” But the prayers of an individual—perhaps they do despise his prayers.
(א) ד וְזֶהוּ הַחִלּוּק בֵּין הַלּוֹמֵד מִתּוֹךְ הַסֵּפֶר וּבֵין הַשּׁוֹמֵעַ מִפִּי הֶחָכָם עַצְמוֹ, כִּי הַשּׁוֹמֵעַ מִפִּי הֶחָכָם עַצְמוֹ, בְּוַדַּאי נִתְקַשֵּׁר נִשְׁמָתוֹ עִם נִשְׁמַת הֶחָכָם בִּשְׁעַת תְּפִלָּתוֹ כַּנַּ"ל, וְיֵשׁ לְזֶה הָאָדָם חֵלֶק בַּבֵּאוּר הַזֶּה,
(1) 4. And this is the difference between someone who studies from a book and someone who hears [a teaching] directly from the sage himself. For the person who hears directly from the sage himself certainly has had his soul bound with the soul of the sage while he prays, as explained. Then this person has a share in this lesson.
(כא) תִּשְׁעָה תִּקּוּנִין יַקִּירִין אִתְמְסַרוּ לְדִקְנָא, הַיְנוּ לַזָּקֵן הַיּוֹשֵׁב בִּישִׁיבָה לִדְרשׁ, נִמְסַר לוֹ תִּשְׁעָה בְּחִינוֹת הַנַּ"ל:
א. קַח אֶת הַמַּטֶּה כַּנַּ"ל.
ב. וְהַקְהֵל אֶת הָעֵדָה כַּנַּ"ל – לְהַכְנִיעַ רָעָתָם כַּנַּ"ל.
ג. וְדִבַּרְתֶּם אֶל הַסֶּלַע – בְּתַחֲנוּנִים כַּנַּ"ל.
ד. לְעֵינֵיהֶם – שֶׁיְּקַשֵּׁר עִמָּהֶם כַּנַּ"ל.
ה. לְהַמְשִׁיךְ דִּבּוּרֵי־אֵשׁ כַּנַּ"ל.
ו. לְהַמְשִׁיךְ תּוֹרָה כַּנַּ"ל.
ז. בְּרִיאַת הַמַּלְאָכִים כַּנַּ"ל.
ח. לְקַבֵּל כֹּחַ מֵאֱדוֹם לְהַכְנִיעַ אֶת הַשּׂוֹנְאִים כַּנַּ"ל.
ט. לָבוֹא לְאֶרֶץ־יִשְׂרָאֵל כַּנַּ"ל.
(21) Nine precious rectifications were given over to the beard (zakan) — In other words, to the zaken (the sage) who sits in the yeshivah to expound [the Torah] were given the nine concepts mentioned above:
1) “take the staff”;
2) “and gather the community”—to subdue their evil;
3) “speak to the boulder”—with pleading;
4) “in their presence”—that he should bond with them;
5) to draw ;
6) to draw Torah [lessons];
7) the creation of angels
8) to receive power from Edom to subdue ;
9) to come to the Land of Israel.
Sources
Numbers 20 and Rashi The Death of Miriam (מרים/mrym), the well of Miriam, and the 'rebels'/morim (מרים /mrym)
Mirjam (Miriam) by Anselm Feuerbach (1829-1880) - http://www.bildindex.de, Public Domain, Wikimedia
(א) וַיָּבֹ֣אוּ בְנֵֽי־יִ֠שְׂרָאֵ֠ל כׇּל־הָ֨עֵדָ֤ה מִדְבַּר־צִן֙ בַּחֹ֣דֶשׁ הָֽרִאשׁ֔וֹן וַיֵּ֥שֶׁב הָעָ֖ם בְּקָדֵ֑שׁ וַתָּ֤מׇת שָׁם֙ מִרְיָ֔ם וַתִּקָּבֵ֖ר שָֽׁם׃
(ב) וְלֹא־הָ֥יָה מַ֖יִם לָעֵדָ֑ה וַיִּקָּ֣הֲל֔וּ עַל־מֹשֶׁ֖ה וְעַֽל־אַהֲרֹֽן׃ (ג) וַיָּ֥רֶב הָעָ֖ם עִם־מֹשֶׁ֑ה וַיֹּאמְר֣וּ לֵאמֹ֔ר וְל֥וּ גָוַ֛עְנוּ בִּגְוַ֥ע אַחֵ֖ינוּ לִפְנֵ֥י ה׳׃ (ד) וְלָמָ֤ה הֲבֵאתֶם֙ אֶת־קְהַ֣ל ה׳ אֶל־הַמִּדְבָּ֖ר הַזֶּ֑ה לָמ֣וּת שָׁ֔ם אֲנַ֖חְנוּ וּבְעִירֵֽנוּ׃ (ה) וְלָמָ֤ה הֶֽעֱלִיתֻ֙נוּ֙ מִמִּצְרַ֔יִם לְהָבִ֣יא אֹתָ֔נוּ אֶל־הַמָּק֥וֹם הָרָ֖ע הַזֶּ֑ה לֹ֣א ׀ מְק֣וֹם זֶ֗רַע וּתְאֵנָ֤ה וְגֶ֙פֶן֙ וְרִמּ֔וֹן וּמַ֥יִם אַ֖יִן לִשְׁתּֽוֹת׃
(ו) וַיָּבֹא֩ מֹשֶׁ֨ה וְאַהֲרֹ֜ן מִפְּנֵ֣י הַקָּהָ֗ל אֶל־פֶּ֙תַח֙ אֹ֣הֶל מוֹעֵ֔ד וַֽיִּפְּל֖וּ עַל־פְּנֵיהֶ֑ם וַיֵּרָ֥א כְבוֹד־ה׳ אֲלֵיהֶֽם׃ {פ} (ז) וַיְדַבֵּ֥ר ה׳ אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ח) קַ֣ח אֶת־הַמַּטֶּ֗ה וְהַקְהֵ֤ל אֶת־הָעֵדָה֙ אַתָּה֙ וְאַהֲרֹ֣ן אָחִ֔יךָ וְדִבַּרְתֶּ֧ם אֶל־הַסֶּ֛לַע לְעֵינֵיהֶ֖ם וְנָתַ֣ן מֵימָ֑יו וְהוֹצֵאתָ֨ לָהֶ֥ם מַ֙יִם֙ מִן־הַסֶּ֔לַע וְהִשְׁקִיתָ֥ אֶת־הָעֵדָ֖ה וְאֶת־בְּעִירָֽם׃
(1) The Israelites arrived in a body at the wilderness of Zin on the first new moon [NJPS note: of the fortieth year], and the people stayed at Kadesh. Miriam died there and was buried there.
(2) The community was without water, and they joined against Moses and Aaron. (3) The people quarreled with Moses, saying, “If only we had perished when our brothers perished at the instance of ה׳ ! (4) Why have you brought ה׳’s congregation into this wilderness for us and our beasts to die there? (5) Why did you make us leave Egypt to bring us to this wretched place, a place with no grain or figs or vines or pomegranates? There is not even water to drink!”
(6) Moses and Aaron came away from the congregation to the entrance of the Tent of Meeting, and fell on their faces. The Presence of ה׳ appeared to them, (7) and ה׳ spoke to Moses, saying, (8) “You and your brother Aaron take the rod and assemble the community, and before their very eyes order the rock to yield its water. Thus you shall produce water for them from the rock and provide drink for the congregation and their beasts.”
(א) ולא היה מים לעדה. מִכָּאן שֶׁכָּל אַרְבָּעִים שָׁנָה הָיָה לָהֶם הַבְּאֵר בִּזְכוּת מִרְיָם (תענית ט'):
(1) ולא היה מים לעדה AND THERE WAS NO WATER FOR THE CONGREGATION — Since this statement follows immediately after the mention of Miriam’s death, we may learn from it that during the entire forty years they had the “well” through Miriam’s merit (Taanit 9a).
(ט) וַיִּקַּ֥ח מֹשֶׁ֛ה אֶת־הַמַּטֶּ֖ה מִלִּפְנֵ֣י ה׳ כַּאֲשֶׁ֖ר צִוָּֽהוּ׃ (י) וַיַּקְהִ֜לוּ מֹשֶׁ֧ה וְאַהֲרֹ֛ן אֶת־הַקָּהָ֖ל אֶל־פְּנֵ֣י הַסָּ֑לַע וַיֹּ֣אמֶר לָהֶ֗ם שִׁמְעוּ־נָא֙ הַמֹּרִ֔ים הֲמִן־הַסֶּ֣לַע הַזֶּ֔ה נוֹצִ֥יא לָכֶ֖ם מָֽיִם׃ (יא) וַיָּ֨רֶם מֹשֶׁ֜ה אֶת־יָד֗וֹ וַיַּ֧ךְ אֶת־הַסֶּ֛לַע בְּמַטֵּ֖הוּ פַּעֲמָ֑יִם וַיֵּצְאוּ֙ מַ֣יִם רַבִּ֔ים וַתֵּ֥שְׁתְּ הָעֵדָ֖ה וּבְעִירָֽם׃ {ס}
(יב) וַיֹּ֣אמֶר ה׳ אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹן֒ יַ֚עַן לֹא־הֶאֱמַנְתֶּ֣ם בִּ֔י לְהַ֨קְדִּישֵׁ֔נִי לְעֵינֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל לָכֵ֗ן לֹ֤א תָבִ֙יאוּ֙ אֶת־הַקָּהָ֣ל הַזֶּ֔ה אֶל־הָאָ֖רֶץ אֲשֶׁר־נָתַ֥תִּי לָהֶֽם׃ (יג) הֵ֚מָּה מֵ֣י מְרִיבָ֔ה אֲשֶׁר־רָב֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־ה׳ וַיִּקָּדֵ֖שׁ בָּֽם׃ {ס}
(9) Moses took the rod from before ה׳, as he had been commanded. (10) Moses and Aaron assembled the congregation in front of the rock; and he said to them, “Listen, you rebels, shall we get water for you out of this rock?” (11) And Moses raised his hand and struck the rock twice with his rod. Out came copious water, and the community and their beasts drank.
(12) But ה׳ said to Moses and Aaron, “Because you did not trust Me enough to affirm My sanctity in the sight of the Israelite people, therefore you shall not lead this congregation into the land that I have given them.” (13) Those are the Waters of Meribah —meaning that the Israelites quarrelled with ה׳ —whose sanctity was affirmed through them.
(יד) וַיִּשְׁלַ֨ח מֹשֶׁ֧ה מַלְאָכִ֛ים מִקָּדֵ֖שׁ אֶל־מֶ֣לֶךְ אֱד֑וֹם כֹּ֤ה אָמַר֙ אָחִ֣יךָ יִשְׂרָאֵ֔ל אַתָּ֣ה יָדַ֔עְתָּ אֵ֥ת כׇּל־הַתְּלָאָ֖ה אֲשֶׁ֥ר מְצָאָֽתְנוּ׃ (טו) וַיֵּרְד֤וּ אֲבֹתֵ֙ינוּ֙ מִצְרַ֔יְמָה וַנֵּ֥שֶׁב בְּמִצְרַ֖יִם יָמִ֣ים רַבִּ֑ים וַיָּרֵ֥עוּ לָ֛נוּ מִצְרַ֖יִם וְלַאֲבֹתֵֽינוּ׃ (טז) וַנִּצְעַ֤ק אֶל־ה׳ וַיִּשְׁמַ֣ע קֹלֵ֔נוּ וַיִּשְׁלַ֣ח מַלְאָ֔ךְ וַיֹּצִאֵ֖נוּ מִמִּצְרָ֑יִם וְהִנֵּה֙ אֲנַ֣חְנוּ בְקָדֵ֔שׁ עִ֖יר קְצֵ֥ה גְבוּלֶֽךָ׃ (יז) נַעְבְּרָה־נָּ֣א בְאַרְצֶ֗ךָ לֹ֤א נַעֲבֹר֙ בְּשָׂדֶ֣ה וּבְכֶ֔רֶם וְלֹ֥א נִשְׁתֶּ֖ה מֵ֣י בְאֵ֑ר דֶּ֧רֶךְ הַמֶּ֣לֶךְ נֵלֵ֗ךְ לֹ֤א נִטֶּה֙ יָמִ֣ין וּשְׂמֹ֔אול עַ֥ד אֲשֶֽׁר־נַעֲבֹ֖ר גְּבֻלֶֽךָ׃ (יח) וַיֹּ֤אמֶר אֵלָיו֙ אֱד֔וֹם לֹ֥א תַעֲבֹ֖ר בִּ֑י פֶּן־בַּחֶ֖רֶב אֵצֵ֥א לִקְרָאתֶֽךָ׃ (יט) וַיֹּאמְר֨וּ אֵלָ֥יו בְּנֵֽי־יִשְׂרָאֵל֮ בַּֽמְסִלָּ֣ה נַעֲלֶה֒ וְאִם־מֵימֶ֤יךָ נִשְׁתֶּה֙ אֲנִ֣י וּמִקְנַ֔י וְנָתַתִּ֖י מִכְרָ֑ם רַ֥ק אֵין־דָּבָ֖ר בְּרַגְלַ֥י אֶֽעֱבֹֽרָה׃ (כ) וַיֹּ֖אמֶר לֹ֣א תַעֲבֹ֑ר וַיֵּצֵ֤א אֱדוֹם֙ לִקְרָאת֔וֹ בְּעַ֥ם כָּבֵ֖ד וּבְיָ֥ד חֲזָקָֽה׃ (כא) וַיְמָאֵ֣ן ׀ אֱד֗וֹם נְתֹן֙ אֶת־יִשְׂרָאֵ֔ל עֲבֹ֖ר בִּגְבֻל֑וֹ וַיֵּ֥ט יִשְׂרָאֵ֖ל מֵעָלָֽיו׃ {פ}
(14) From Kadesh, Moses sent messengers to the king of Edom: “Thus says your brother Israel: You know all the hardships that have befallen us; (15) that our ancestors went down to Egypt, that we dwelt in Egypt a long time, and that the Egyptians dealt harshly with us and our ancestors.
(16) We cried to ה׳ who heard our plea, sending a messenger who freed us from Egypt. Now we are in Kadesh, the town on the border of your territory. (17) Allow us, then, to cross your country. We will not pass through fields or vineyards, and we will not drink water from wells. We will follow the king’s highway, turning off neither to the right nor to the left until we have crossed your territory.”
(18) But Edom answered him, “You shall not pass through us, else we will go out against you with the sword.” (19) “We will keep to the beaten track,” the Israelites said to them, “and if we or our cattle drink your water, we will pay for it. We ask only for passage on foot—it is but a small matter.” (20) But they replied, “You shall not pass through!” And Edom went out against them in heavy force, strongly armed. (21) So Edom would not let Israel cross their territory, and Israel turned away from them.
Pirkei Avot/Ethics of the Fathers 6:4
(ד) כַּךְ הִיא דַּרְכָּהּ שֶׁל תּוֹרָה, פַּת בְּמֶלַח תֹּאכַל, וּמַיִם בִּמְשׂוּרָה תִשְׁתֶּה, וְעַל הָאָרֶץ תִּישַׁן, וְחַיֵּי צַעַר תִּחְיֶה, וּבַתּוֹרָה אַתָּה עָמֵל, אִם אַתָּה עֹשֶׂה כֵן, (תהלים קכח) אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ בָּעוֹלָם הַזֶּה וְטוֹב לָךְ לָעוֹלָם הַבָּא:
(4) Such is the way [of a life] of Torah: you shall eat bread with salt, and rationed water shall you drink; you shall sleep on the ground, your life will be one of privation, and in Torah shall you labor. If you do this, “Happy shall you be and it shall be good for you” (Psalms 128:2): “Happy shall you be” in this world, “and it shall be good for you” in the world to come.
Psalms, 51:19
(יט) זִ֥בְחֵ֣י אֱלֹהִים֮ ר֤וּחַ נִשְׁבָּ֫רָ֥ה לֵב־נִשְׁבָּ֥ר וְנִדְכֶּ֑ה אֱ֝לֹהִ֗ים לֹ֣א תִבְזֶֽה׃
(19) True sacrifice to God is a contrite spirit; God, You will not despise a contrite and crushed heart.
Commentary on Likutei MoHaRaN 20 by Arthur Green
"The zaddiq who prays before he begins to teach (the figure at the center of the circle in the vision) has a threefold purpose in mind. He seeks to join his prayer to that of the community, ensuring that God will not reject his plea. He also hopes to uplift his hearers by his words, and vanquish the evil that lies within them. But this act of conquering evil has yet another meaning, which brings it close to the area of sympathetic magic: the zaddiq is the heart of the lower world; as he vanquishes the evil in those who surround him, he also vanquishes the evil forces that surround the upper heart, his counterpart in the world above. This was also the task of Moses and Aaron in assembling the people, a task in which they did not succeed." (Tormented Master, p. 202)
"The authority of Moses, here fully identified with that of the zaddiq, is to be used to rectify the sins of those around him. When turning to God, however, the only proper attitude is that of Nahman, that of supplication with a broken heart." (p. 203)
Commentary on Likutei MoHaRaN 20 by Rav Shagar
Rabbi Shimon Gershon Rosenberg, (שמעון גרשון רוזנברג) (13 November 1949 – 11 June 2007), known by the acronym הרב שג"ר HaRav Shagar, was a Torah scholar and a religious postmodern thinker. His thought was characterized by Neo-Hasidism and postmodernism. In 1996 he established, together with Rabbi Yair Dreifuss, Yeshivat Siach Yitzchak, in Jerusalem. The yeshiva later moved to Givat HaDagan in Efrat and HaRav Shagar remained the head of the establishment until his death. - Wikipedia
Shiurim al Likkutei Moharan / Lessons on Likkutei MoHaRaN, part 1, 5772/2012
(ג) א דַּע, שֶׁיֵּשׁ נְשָׁמָה בָּעוֹלָם, שֶׁעַל־יָדָהּ נִתְגַּלֶּה בֵּאוּרֵי וּפֵרוּשֵׁי הַתּוֹרָה, וְהִיא מְסֻבֶּלֶת בְּיִסּוּרִין, פַּת בַּמֶּלַח תֹּאכַל, וּבְמַיִם בַּמְּשׂוּרָה תִּשְׁתֶּה, כִּי כָּךְ דַּרְכָּהּ שֶׁל תּוֹרָה (אבות פ"ו). וְכָל מְפָרְשֵׁי הַתּוֹרָה הֵן מְקַבְּלִין מִזֹּאת הַנְּשָׁמָה.
(ד) וְזֹאת הַנְּשָׁמָה כָּל דְּבָרֶיהָ כְּגַחֲלֵי־אֵשׁ, כִּי אִי אֶפְשָׁר לְקַבֵּל וְלִשְׁאֹב מֵימֵי הַתּוֹרָה, אֶלָּא מִי שֶׁדְּבָרָיו כְּגַחֲלֵי־אֵשׁ, בִּבְחִינַת (ירמיהו כ״ג:כ״ט): הֲלוֹא כֹה דְבָרִי כָּאֵשׁ.
(ה) וּכְשֶׁהַנְּשָׁמָה הַזֹּאת נוֹפֶלֶת מִבְּחִינַת הֲלוֹא כֹה דְבָרִי כָּאֵשׁ, וְאֵין דְּבָרֶיהָ כְּגַחֲלֵי־אֵשׁ, וּדְבָרֶיהָ נִצְטַנְּנִין – אֲזַי נִסְתַּלֶּקֶת; וּכְשֶׁנִּסְתַּלֶּקֶת, אֲזַי נִסְתַּלֵּק בֵּאוּרֵי הַתּוֹרָה הַנִּמְשֶׁכֶת עַל־יָדָהּ, וַאֲזַי כָּל מְפָרְשֵׁי הַתּוֹרָה אֵין יְכוֹלִין לְהַשִּׂיג שׁוּם בֵּאוּר הַתּוֹרָה.
(ו) וְאָז נִתְעוֹרֵר מְרִיבָה עַל הַצַּדִּיקִים, כִּי עִקַּר הַמַּחֲלֹקֶת שֶׁבָּעוֹלָם נַעֲשֶׂה עַל־יְדֵי הִסְתַּלְּקוּת בֵּאוּרֵי הַתּוֹרָה, כִּי הַבֵּאוּר הוּא תֵּרוּץ עַל קֻשְׁיוֹת וּמְרִיבוֹת.
(3) Know! There is a soul in the world through which Torah lessons and explanations are revealed. And she [this soul] is burdened with suffering: “Bread with salt shall you eat, water with measure shall you drink; for such is the way to [acquiring] Torah” (Avot 6:4). And all those who expound the Torah receive from this soul.
(4) Now, this soul, all her words are like flaming coals. For it is impossible to receive and draw from the waters of Torah except when one’s words are like flaming coals, as in (Jeremiah 23:29), “Is not My word like fire?”
(5) But when this soul falls from the level of “Is not My word like fire?” and her words are not like flaming coals, but her words cool off, then she expires. And when she expires, then the Torah lessons which are drawn through her depart. Then all those who expound the Torah are incapable of comprehending any lessons of the Torah.
(6) As a result, quarrel breaks out against the tzaddikim. This is because the primary controversy which exists in the world comes about due to a departing of the Torah’s lessons. For a lesson is an answer to difficulties and quarrels.
"Rabbi Nachman teaches that in every generation there is a unique way--a new garment--by which the Oral Torah is revealed, continuing the Written Torah. This revelation comes down to the world by way of the soul of the tzaddik, who is the foundation of the Torah. (Note: Rabbi Nachman identifies the intellect and the soul in several of the Torot/teachings...). His sensitive soul creates a Torah which suits his epoch." - Rav Shagar (translated by David Rosenberg; pp. 235-6)
(ח) וְאֵלּוּ מְפָרְשֵׁי הַתּוֹרָה נִקְרָאִים בִּשְׁבִיל זֶה מוֹרִים, מֵחֲמַת שֶׁמְּקַבְּלִים עַל־יְדֵי הַנְּשָׁמָה הַנַּ"ל הַמְכֻנָּה בְּשֵׁם מִרְיָם. גַּם הֵם מוֹרִים אֶת מוֹרֵיהֶם, כְּמַאֲמַר: וּמִתַּלְמִידַי יוֹתֵר מִכֻּלָּם (תענית ז). וְזֶה שֶׁאָמַר לָהֶם מֹשֶׁה: שִׁמְעוּ נָא הַמֹּרִים:
(8) This is why those who expound the Torah are called MoRIM (instructors), because they receive through the above mentioned soul which is known as MiRIaM. They are also MoRIM et MoReIheM (instruct their instructors), as in, <“From all my teachers I gained wisdom,” (Psalms 119:99)> “… but from my students most of all” (Taanit 7a). And this is what Moshe replied (Numbers 20:10), “Listen now, you MoRIM (rebels).”
"Rabbi Nachman...derives the word 'teachers/morim' from the word 'Miriam/mrym' as an expression of rebellion / meri / מרי. This emphasizes the importance of preserving disagreement (machloket) with the students/disciples, giving expression to the blaze/ardour and capacity to formulate teaching/Torah with a new emphasis. These insights present Rabbi Nachman as a kind of non-comformist, dependent on disciples on the one hand and on disagreement on the other in order to innovate and to continue to formulate a vital teaching/Torah that meets the needs of his times." - Rav Shagar (p. 237).
Rav Shagar draws a link with the Talmudic story of how Rabbi Yochanan (3rd c. CE, Land of Israel) was impacted by the death of his brother-in-law, disciple, and colleague Reish Lakish:
Talmud Bava Metzia
יוֹמָא חַד הֲוָה קָא סָחֵי רַבִּי יוֹחָנָן בְּיַרְדְּנָא. חַזְיֵיהּ רֵישׁ לָקִישׁ וּשְׁוַור לְיַרְדְּנָא אַבָּתְרֵיהּ. אֲמַר לֵיהּ חֵילָךְ לְאוֹרָיְיתָא. אֲמַר לֵיהּ שׁוּפְרָךְ לְנָשֵׁי. אֲמַר לֵיהּ אִי הָדְרַתְּ בָּךְ יָהֵיבְנָא לָךְ אֲחוֹתִי, דְּשַׁפִּירָא מִינַּאי. קַבֵּיל עֲלֵיהּ. בָּעֵי לְמִיהְדַּר לְאֵתוֹיֵי מָאנֵיהּ וְלָא מָצֵי הָדַר.
The Gemara relates: One day, Rabbi Yoḥanan was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥanan said to Reish Lakish: Your strength is fit for Torah study. Reish Lakish said to him: Your beauty is fit for women. Rabbi Yoḥanan said to him: If you return to the pursuit of Torah, I will give you my sister in marriage, who is more beautiful than I am. Reish Lakish accepted upon himself to study Torah. Subsequently, Reish Lakish wanted to jump back out of the river to bring back his clothes, but he was unable to return, as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.
נָח נַפְשֵׁיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, וַהֲוָה קָא מִצְטַעַר רַבִּי יוֹחָנָן בָּתְרֵיהּ טוּבָא. אֲמַרוּ רַבָּנַן: מַאן לֵיזִיל לְיַתֹּבֵיהּ לְדַעְתֵּיהּ? נֵיזִיל רַבִּי אֶלְעָזָר בֶּן פְּדָת, דִּמְחַדְּדָין שְׁמַעְתָּתֵיהּ. אֲזַל יְתֵיב קַמֵּיהּ. כֹּל מִילְּתָא דַּהֲוָה אָמַר רַבִּי יוֹחָנָן אֲמַר לֵיהּ: תַּנְיָא דִּמְסַיְּיעָא לָךְ. אֲמַר: אַתְּ כְּבַר לְקִישָׁא?! בַּר לְקִישָׁא, כִּי הֲוָה אָמֵינָא מִילְּתָא, הֲוָה מַקְשֵׁי לִי עֶשְׂרִין וְאַרְבַּע קוּשְׁיָיתָא, וּמְפָרְקִינָא לֵיהּ עֶשְׂרִין וְאַרְבְּעָה פֵּרוּקֵי, וּמִמֵּילָא רָוְוחָא שְׁמַעְתָּא. וְאַתְּ אָמְרַתְּ: ״תַּנְיָא דִּמְסַיַּיע לָךְ״, אַטּוּ לָא יָדַעְנָא דְּשַׁפִּיר קָאָמֵינָא? הֲוָה קָא אָזֵיל וְקָרַע מָאנֵיהּ וְקָא בָכֵי וְאָמַר: ״הֵיכָא אַתְּ בַּר לָקִישָׁא, הֵיכָא אַתְּ בַּר לָקִישָׁא״! וַהֲוָה קָא צָוַח עַד דְּשָׁף דַּעְתֵּיהּ מִינֵּיהּ. בְּעוֹ רַבָּנַן רַחֲמֵי עֲלֵיהּ וְנָח נַפְשֵׁיהּ.
Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoḥanan was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoḥanan’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish. Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥanan. With regard to every matter that Rabbi Yoḥanan would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yoḥanan said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not. Rabbi Yoḥanan went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoḥanan screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoḥanan died.
"In sum, the innovation described in this Torah, conditioned as it is on the suffering and spiritual torments of the tzaddik, does not mean adding content to what is already known, or a new organization of known things in an alternative framework. Innovation in Torah means creating a new and radical language based on the challenges of contemporary challenges. Rabbi Nachman connects the Torah innovation of the tzaddik with his ability to pray and arouse the 'supernal heart.' In parallel, he emphasizes the importance of the relationship between the teacher and students in the creation of the new Torah learning." - Rav Shagar (p. 246)
Summary and Next Class
Class 4: Teaching - Likkutim II:63 “the melody of Eretz Israel”