Translation:Likutei Moharan/41

by Nachman of Breslov

[Netzach and Hod]

It is brought in Etz Chaim: The knees —i.e., the legs — are Netzach and Hod. They are also the heels. And EiKeV (heel) has the same numerical value as twice ELoHIM, which are judgments because the external forces have a hold there, as is known.

Now, the method for chasing away the external forces from there is to draw the gevurot (severities) from the root of Binah into the knees. For when one draws the root of the gevurot from Binah, the external forces then flee from there. He can then take the BeKhoRaH (rights of the firstborn) and the BeRaKhaH (blessings), which are the aspect of BiRKayim (knees). And the root of the bekhorot is called wine, as is known. This is the wine of joy.

This is what is written concerning Yaakov: When he saw that he was the aspect of birkayim in the place of judgment — because twice ELoHIM with its ten letters has the same numerical value as YaAKoV — he drew the root of the gevurot, an aspect of the wine of joy, as is written (Genesis 27:25), “and [Yaakov] brought him wine and he drank” — the root of the berakhah.

Thus it is that by dancing — when he drinks the wine of joy, which is the root of the gevurot in Binah, and they are drawn <and revealed> below within the legs, namely, he dances — he thereby expels the external forces from there. This is the excitement in dance, <an aspect of> “an offering by fire, a pleasing fragrance to God” (Numbers 28:8).

But when someone dances with the excitement of the evil inclination, this is called the transgression of Nadav and Avihu. Concerning them it is written (Leviticus 10:1), “They offered… a foreign fire, <which He had not instructed them [to offer]>.”

Nadav and Avihu are Netzach and Hod. And the <fire and> excitement in holiness is called the wine of joy, through which the bekhorot are mitigated. But the foreign fire is called wine that intoxicates, the excitement of the evil inclination. That is where the external forces have a hold, God forbid.

[Soul Redemption]

This is also a soul redemption, for the money is called pillars, as is written (Deuteronomy 11:6), “and all the subsistence at their feet.” Thus, when the tzaddik who performs the redemption places his hands on the money, he has in mind that there is “the great hand,” [“the strong hand” and “the exalted hand”]— i.e., the three hands. And three times YaD (hand) has a numerical value of forty-two.

Now Shem Mem-Bet is comprised of seven names, with each name comprised of six letters. He should have in mind to draw <these> vavs — i.e., the seven names, each of which has vav letters — drawing them into the money, which is called pillars. Then it is called “vavey (the hooks of) the pillars.”

These pillars — i.e., the feet, the heels — are an aspect of judgment. For twice Elohim has the same numerical value as EiKeV (heel), which is where the external forces have a hold. And judgment is only mitigated at its source. The root of judgment is in Binah, as is written (Zohar III, 10b): Judgment is aroused from Binah — <as is written,> “I am Binah, gevurah (strength) is mine” (Proverbs 8:14). And Shem Mem-Bet is in Binah.

Consequently, when one draws Shem Mem-Bet <from Binah> into <the> pillars, the judgments are then mitigated at their source.

This is the explanation of (Exodus 27:10), “the hooks of the pillars and their bands were silver.” The explanation is: By banding and joining vavey with the pillars silver is produced, <which is an aspect of> Chesed. <In other words,> the judgments are mitigated.

[In Peace]

<In> Etz Chaim, Chapter 13, <it is written>: Shem Mem-Bet is in Binah. And these forty-two are the ShA (370) lights that shine. Together with the eight white [hairs], this has the same numerical value as BaShaLOM (in peace).

<And in> Chapter 14 <it is written that this> is the same numerical value as ChaShMaL <and> MaLBUSh (garment). This chashmal protects the supernal garments from the ASh (moth) of the evil forces, as is written (Isaiah 51:8), “The ash will eat them up like a garment.”

This is: Whoever wants to nasekh (pour) a libation of wine on the altar should fill the throats of Torah scholars [with wine] (Yoma 71a).

to NaSeKh — This is kingship and sovereignty, as is written (Psalms 2:6), “I Myself NaSaKh (anointed) My king…”

wine — This is an aspect of Binah, the root of the firstborn rights, the wine of joy.

altar — This corresponds to judgments.

Torah scholars — They correspond to Netzach and Hod.

Thus this is its explanation: When someone wants to govern and rule and mitigate the judgments at their source, which is the wine of joy, what must he do? A {good} suggestion for this [is to] fill their throats through dancing or by means of a redemption, as mentioned above. Filling their throats also mitigates the judgments.

This is the explanation of: Torah scholars promote peace in the world (Berakhot 64a). Through them, <the wine> of Shem Mem-Bet, which is the 370 lights, is drawn. Together with the eight white [hairs] it has the same numerical value as BaShaLOM.

And Torah scholars are called Netzach and Hod, the feet, as is brought in the Midrash: “His legs are like marble pillars” (Song of Songs 5:15) — these are the Torah scholars.

The altar is also called feet, as is written (Psalms 4:6), “Offer sacrifices of righteousness.” <And righteousness is an aspect of feet,> as is written (ibid. 85:14), “Righteousness walks before Him.” {“May He grant you your heart’s wishes, and fulfill your every counsel” (Psalms 20:5).}

This is also the explanation of “May He grant you your heart’s wishes.” When? When “and fill your every counsel” — by filling the throats of Torah scholars. This is because Torah scholars are called counsels, as is written (Avot 6:1): “From him people enjoy counsel and everlasting wisdom”; and as is written (Psalms 33:11), “God’s counsel will stand forever.” For they are the pillars of the world. And as is written (Isaiah 14:27), “The God of Hosts has counseled.” Adonoy Tzevaot (God of Hosts) are Netzach and Hod, <as is known>.