Translation:Likutei Moharan/47

by Nachman of Breslov

“Vaakhaltem Akhol Vsavoa (Then You Will Eat and Be Satiated) and praise the name of God your Lord who performed for you such wondrous deeds. Never again will My people be ashamed.” (Joel 2:26)

[Desire for Eating]

Someone steeped in the desire for eating is certainly far from the truth, and he is certainly beset by judgments. This is a sign of poverty as well. He will also come to ridicule and shame, as is written (Psalms 12:9), “K’RooM (that which is exalted) is degraded by the sons of man.” Once a person has to come on to human beings, his face changes like a KRooM (Berakhot 6b).

And know! [when] someone breaks the desire for eating, the Holy One performs miracles through him. For our Sages have taught: It is written: “[God]… who shows no countenance” (Deuteronomy 10:17), and it is written, “May God bestow His countenance upon you” (Numbers 6:26). The Holy One said: How can I not favor them? I said, “and you will eat and be satiated and bless” (Deuteronomy 8:10), yet they are stringent with themselves on an olive’s worth as well as on an egg’s worth (Berakhot 20b). We see, then, that favor results from breaking the desire for eating.

This is the explanation of “I will hide My countenance [from them], and they will be food [for their enemies]” (Deuteronomy 31:17). The explanation is: Because of the desire for eating, He hides [His] countenance. But a shining countenance is the rectification known as “and Truth.” This is the aspect of Yaakov, as is written (Micah 7:20), “Give truth to Yaakov.” He is also an aspect of tefilin. For Yaakov is tiPhERet, an encompassing of the colors — corresponding to tefilin, which is called Pe’ER (splendor), as is written (Ezekiel 24:17), “Put on your pe’er.”

And wealth stems mainly from truth. As our Sages taught: Truth stands (Shabbat 104a), and the Sages taught: “all the subsistence at their feet” (Deuteronomy 11:6) — this is his money, by means of which he stands (Pesachim 119a).

Our Sages also taught: “Your life will hang in the balance” (Deuteronomy 28:66) — this refers to someone who hangs up his tefilin (Berakhot 24a); alternatively — this is someone who has to purchase grain from the market (Menachot 103b). In other words, poverty results from a blemish of the tefilin, a blemish of truth.

[Yaakov]

The Land of Israel also receives essentially through the aspect of Yaakov, as is written (Genesis 37:1), “Yaakov lived in the Land.” This is why it is called “land of the living,” for tefilin are called life, as is written (Isaiah 38:16), “O God, [with these things] on them, they live.”

And this is its praise: “[It is a land] where you will not eat your bread in deprivation” (Deuteronomy 8:9). For, sometimes, a person eats bread due to poverty and not because of a lack of desire for other delectables. On the contrary, if he had other foods, he would not eat only bread. Thus this is the Land of Israel’s praise: You will not eat bread due to poverty, but because the desire for eating has been broken and eliminated. For [the Land of Israel] receives an illumination and an influx of bounty from the aspect of tefilin / Yaakov / truth, from which wealth stems. Thus it is that his eating only bread has nothing to do with poverty but with the breaking of the desire for eating.

This is the explanation of “a land that eats its inhabitants” (Numbers 13:32). The explanation is: It receives its influx of bounty from the aspect of Yaakov, as in, “Yaakov lived in the Land.” {“For this alone is his covering, it is the garment for his skin” (Exodus 22:26).}

This is also the explanation of “For… it is the garment for his skin” — this is the leather of the tefilin (Tikkuney Zohar #69). The aspect of tefilin enters into it.

{On the face of it, this is incomprehensible. What does this have to do with what was said previously? However, his holy intention seems to have been that, as explained above, through tefilin — an aspect of truth / Yaakov — which we merit by breaking the desire for eating, we are spared indigence and poverty. This is the reason he connected this verse, “For… it is the garment…,” with this matter.

The explanation is: This verse was said concerning the poor and the indigent: “For this alone is his covering, it is the garment for his skin.” This alludes to the poverty of the Divine Presence in exile, which is from where the poverty of the exiled Jewish people mainly stems, as explained in the Tikkuney Zohar.

This is the meaning of “For this… is his covering, it is the garment for his skin” — this is tefilin. In other words, the tefilin are the essential garment that protects the Divine Presence and the Congregation of Israel against poverty. For tefilin eliminates privation. This is because, in the main, the bounty and wealth are drawn through the aspect of Yaakov, who corresponds to truth / tefilin.

This is how I see to explain it.}

{“And I will provide aisev (forage) in your sadeh (field) for your animals, and you will eat and be satiated” (Deuteronomy 11:15).} And this is the explanation of “And I will provide AiSeV” — this is AB Shin (Tikkuney Zohar #51), an encompassing of the colors. “In your SaDeh for your animals” — when you SaDed (break apart) your animalistic quality. Then, the encompassing of the colors will be revealed, as in, “May God bestow His countenance upon you.”

[Blemish in Truth]

But when a person causes a blemish in truth, in the encompassing of the colors, then the encompassing of the colors is turned into shame. He experiences shame, i.e., poverty, as in, “k’room is degraded by the sons of man” — his face turns different colors, like a kroom.

[Naphtali]

{“Naphtali is a hind let loose, which brings forth words of shepher (acclaim)” (Genesis 49:21).} Now we, the Jewish people, receive the influx of bounty by way of the Land of Israel. And the influx of the Land of Israel is the illumination of Yaakov’s face, the illumination of the tefilin. This is why it is written about it, “which brings forth words of shepher.” For shepher corresponds to pe’er, an aspect of tefilin. In other words, [the Land of Israel] provides us with the letters of illumination that it received from tefilin.

This is also the explanation of “See to [live] life with an ishah” (Ecclesiastes 9:9). The first letters of Hanotein Imrei Shepher are IShaH. And this is specifically “See to life,” because tefilin are called life. And this is “Naphtali is a hind let loose” — NaPhTaLI has the same letters as TePhiLlIN.

[Miracles and Wonders]

Thus when we eat the true bounty that comes by way of the Land of Israel, and afterwards with that strength recite the praise of the Holy One, then heaven and earth are made anew. As our Sages taught: “saying to Zion: ‘You are My people’” (Isaiah 51:16) — do not read this ami (My people) but imi (with Me), in partnership with Me (Zohar I, 5a). For the new heaven is made by means of the illumination of Yaakov’s face; and the new earth is made by means of the Land of Israel, because the influx of bounty goes by way of the Land of Israel.

We find then that he has now created another heaven and other constellations. He has consequently changed the [course of] nature impressed into the original constellations, which have now become new constellations. Thus it is that by breaking the desire for eating, miracles and wonders are made.

[Miracle Worker]

I first recorded this lesson as well on my own, and some things are more fully clarified in it. Then too, in the above version, which is Rebbe Nachman’s holy formulation, the explanation of the verse Vaakhaltem is lacking its conclusion. Thus that which one lacks, the other reveals… I have therefore also inserted the following copy of the version which I recorded on my own:

“Then you will eat and be satiated and praise the name of God your Lord [who performed for you such wondrous deeds. Never again will My people be ashamed].”

When someone is free of the desire for eating, he can be a miracle worker. But when someone is steeped in the desire for eating, it is a sign that he is a liar. Likewise, even a righteous person who was already free of the desire for eating, if he fell from his level and succumbed to the desire for eating — it is a sign that falsehood has issued from his lips. It also shows that Above he is beset by judgment. And it is also an indication of poverty.

The matter is as follows: It is written, “and you will eat and be satiated and bless.” Apparently, from this comes the argument of the Evil Inclination that one ought to eat and be satiated, filling himself, and afterwards bless God. However, in truth, our Sages taught: It is written, “[God]… who shows no countenance,” and it is written, “May God bestow His countenance upon you”… Will I then not favor them after I said, “and you will eat and be satiated and bless,” and yet they are stringent with themselves from an olive’s worth to an egg’s worth?

Now, this is a wonderful allusion. If the Jewish people are so stringent not to eat too much, just “from an olive’s worth to an egg’s worth,” then, they are in an aspect of “May God bestow His countenance” and there is a show of favor. But if it is the reverse, God forbid, then from the positive [deduce the negative]. For when they are steeped in the desire for eating, there is a hiding of the countenance, God forbid. This is the meaning of “I will hide My countenance… and they will be food [for their enemies].” That is to say, if they are steeped in the desire for eating, then “I will hide My countenance,” God forbid.

And behold, a show of favor is an aspect of truth, as explained in the kavanot - meditations of the Thirteen Attributes: The rectification Truth is the illumination of the countenance. And this is as we said: Someone steeped in eating is far from truth, because the countenance, which is the Attribute of Truth, is hidden from him.

[Bounty from Truth]

And behold, the entire world is sustained on an influx of bounty from the Land of Israel, as is known. And the Land of Israel itself receives the bounty from truth, the attribute of Yaakov, as is said, “Give truth to Yaakov.”

[Yaakov] is also an aspect of Tiferet, which is an encompassing of the colors. He also corresponds to ShaMaYiM (heavens): aiSh (fire) and MaYiM (water), which is also an encompassing of the colors.

This is also hinted at in the Torah: “a land that eats its inhabitants.” For it is difficult [to understand]. Yes, it is true that the spies said something false. But how could their lie be written in the Torah, which is truth? It must therefore be that in these words there is an allusion to something true.

There is a hint here to what is mentioned above: “a land that eats.” That is to say, its eating and bounty are from the aspects of “its inhabitants.” This is an aspect of “Yaakov lived,” for, as explained, he is the Attribute of Truth.

[Yaakov] is also an aspect of tefilin, which is called pe’er, the attribute of Yaakov.

[NaPhTaLI]

{“Naphtali is a hind let loose, which brings forth words of shepher (acclaim).”} Therefore, the Land of Israel is called “a hind let loose, which brings forth words of acclaim,” as our Sages expounded. That is to say, the Land of Israel is “a hind let loose” in ripening her fruits, and her bounty is from the Attribute of Truth —the aspects of Tiferet and tefilin. This is “which brings forth words of acclaim,” for shepher corresponds to pe’er, an aspect of tefilin. There is also a hint here: NaPhTaLI has the same letters as TePhiLIN.

Concerning this there is also a hint: “See to [live] life with an ishah.” IShaH is an acrostic for Hanotein Imrei Shepher. And this is “See to life,” because tefilin are called life. As our Sages taught: “O God, [with these things] on them, they live,” which they expounded concerning tefilin (Menachot 44a). This is because it is said of tefilin (Berakhot 6a): “All the nations of the world will see that God’s name is associated with you.” In other words: “See to life,” which is tefilin, “with an ishah” — the first letters of Hanotein Imrei Shepher, which is also an aspect of tefilin, as explained.

[Attribute of Truth]

And this is the meaning of “It is a land where you will not eat your bread in deprivation.” That is to say, “a land,” which is an aspect of truth. He is then in an aspect of an illuminated countenance and does not choose pleasures. Therefore “not in deprivation” — due to indigence and poverty — “will you eat your bread” but not other delicacies. Rather, it is because he is in the aspect of truth and detached from the desire for eating, and chooses to eat only bread.

Therefore the Land of Israel is called “the land of the living.” For her bounty is from the attribute of Yaakov, of whom it is said: Our patriarch Yaakov never died (Taanit 5b). It is also an aspect of tefilin, which are called life. We see, then, that when someone embraces the Attribute of Truth, his livelihood is abundant. For the influx of bounty comes from the Attribute of Truth, as explained.

This is the hint “Truth stands.” For our Sages expounded on the verse “all the subsistence at their feet” — this is a man’s money, which stands him on his feet. Thus: “Truth” — when someone who embraces the Attribute of Truth; “stands” — this is his money, which stands him on his feet, and his livelihood is abundant. But “falsehood does not stand,” for he is in [a state where] the countenance, the aspect of truth, is hidden.

This is why whenever there is any misfortune, may none come, [the rabbis] decree a fast. Being that the Jewish people are suffering misfortune, they are in a state of a hidden countenance, the aspect of judgments. Therefore, they decree a fast, to break the desire for eating. So that then there will be the aspects of an illuminated countenance and a show of favor, which are aspects of mitigating and eliminating the judgments. As explained above: Will I then not favor them… when they are stringent with themselves…?

[Your Life]

With this you can understand the wonders in the words of our Sages, who expounded on the verse “Your life will hang in the balance” — this refers to someone who hangs up his tefilin. They also said: This refers to someone who buys from a baker (Menachot 103b). This is what we said: For these and those are both the words of the Living God. They are the same; being that he hangs up his tefilin and so causes a blemish in tefilin, which is the Attribute of Truth, he is then in [a state of] a hidden countenance. Thus his bounty diminishes, his sustenance is limited, and he must buy from a baker.

It is therefore written about the Land of Israel (Deuteronomy 11:12), “God your Lord constantly keeps His eyes on it.” This is because “he who speaks falsely will not remain in My sight” (Psalms 101:7). But the Land of Israel, which is the Attribute of Truth, “God… constantly keeps His eyes on it.”

[Create New Heavens]

And behold, when the tzaddik eats to satiate his soul and not out of physical desire, he is then in a state of a show of favor and is nourished from the Attribute of Truth. And so when with the strength from this eating he stands up to acclaim and praise God, then from him emerge words of truth. These are the aspect of Yaakov, the attribute of Tiferet, which is the encompassing of the colors and an aspect of ShaMaYiM (heavens): aiSh (fire) and MaYiM (water). [The words] are also an aspect of the Land of Israel, whose bounty is also from the attribute of Yaakov, as explained.

Therefore, with this strength a person becomes a partner to the Holy One in creating heaven and earth, which are in an aspect of truth — through the holy words that flow out and emerge from him also in an aspect of truth.

And this is the meaning of what we said above, that the Land of Israel is “a hind let loose,” and this is Hanotein Imrei Shepher. For when someone is nourished from the aspect of the Land of Israel — which is “a hind let loose,” the aspect of truth — as a result, “which brings forth words of acclaim.” That is to say, from itself and its strength [the Land of Israel] brings forth “words of acclaim,” which connotes Tiferet. These are words of truth, and so he will be capable of creating heaven and earth, which are also from the Attribute of Truth, as explained above.

Of him it is said, “saying to Zion: ‘You are My people’” — do not read this ami (My people) but imi (with Me). Just as I make heaven and earth with My word, you, too… with a word. For with words of truth he is capable of creating heaven and earth. {This is also the meaning of “saying to Zion.” That is, by means of words of truth — which corresponds to the words of Zion, the words of the Land of Israel, which is an aspect of truth — as a result, “You are My people.” Do not read this ami…, as explained above.

And because he is capable of creating a new heaven and earth, he can perform miracles in heaven and on earth. This is because God guides His world according to the dictates of nature, and nature is determined by the conduct of the constellations, as is known. And since the tzaddik can create new heavens, he changes all the constellations and makes nature anew. Therefore, he can certainly perform miracles, which are a change of nature. The matter is a wonder, and so consider it well.

[Three Patriarchs / Colors]

And this is [the explanation of the opening verse]: {“Then you will eat and be satiated and praise the name of God your Lord who performed imakhem (for you) such wondrous deeds. Never again will My people be ashamed.”}

Then you will eat and be satiated — That is to say, whatever you eat, whether much or little, you will be satiated. You will not be steeped in the desire for eating, and so you will be in a state of a show of favor, nourished by the Attribute of Truth. And with the strength from this eating,

and praise the name of God your Lord — As mentioned above. Then, you will be partners with God in creating heaven and earth.

This is: who performed IMakhem — That is, “Do not read this ami (My people) but IMi (with Me). Just as I…” And since you are capable of creating heaven and earth, therefore such wondrous deeds — you will be able to perform wonders and miracles in heaven and on earth.

Thus, the verse concludes: Never again will My people be ashamed — This is because the aspect of shame is also an encompassing of the colors. For the redness [of the cheeks] disappears and is replaced with whiteness (Bava Metzia 58b), and his face turns different colors. This is the attribute of Tiferet from the fallen attributes.

According to this, how sweet are the words of our Sages: Once one has to come on to human beings, his face changes like a kroom. It turns different colors. For once he has to come on to human beings — i.e., because he blemished the Attribute of Truth and is in [a state of] a hidden countenance, [the countenance] being the Attribute of Truth, an encompassing of the colors — therefore, his face turns different colors, like a kroom, which is also the attribute of Tiferet from the fallen attributes. For “God made one to contrast the other” (Ecclesiastes 7:14).

Now this verse can be expounded as if [one were sculpting] clay: “Then you will eat and be satiated” — in the aspect of truth, as above. And so you will be capable of performing wonders: “who performed for you such wondrous deeds.” Then, “never again will My people be ashamed.” Being that you are in an aspect of truth, an encompassing of the colors, you have no need to be embarrassed, which is an encompassing of the colors in the fallen attributes. Therefore, “never again will My people be ashamed.”

And this is the meaning of “And I will provide forage in your field for your animals, and you will eat and be satiated.” As explained in the Zohar: AiSeV (forage) is AB Shin — three heads, three Patriarchs, which are the colors.

That is: “in your SaDeh (field) for your animals” — you should SaDed (break apart) your animalistic quality. “And you will eat and be satiated” — to eat and be satiated, being satisfied with a little. Then, “And I will provide aisev.”