269 LIKUTEY MOHARAN II #87 LIKUTEY MOHARAN II #87 268

ליקוטי מוהר"ן תנינא סימן פ"ז LIKUTEY MOHARAN II #871

ּ now! the Kabbalistic meditations for Elul2 are a rectification for דַּ ע , שׁ ֶכַּוָּנַת אֱ לוּל הֵ ם תִּ קוּן לִפְגַם הַבְּרִ ית, כִּי סוֹד כַּוָּנוֹת אֱ לוּל 3 ְ Kthe blemish of the brit. For the deeper theme of Elul’s Kabbalistic הוּא "הַנּוֹתֵ ן בַּ ּיָם דָּרֶ ך" )ישעיה מג( )וְכַמְ בֹאָ ר בְּכַ וָּנַ ת הָאֲרִ "י זַ "ל( meditations is “Who makes a way in the sea”4 (Isaiah 43:16; and as is brought – לְהָאִ יר בְּחִ ינַ ת דֶּרֶ ְך בַּ ּיָם, וְדֶרֶ ְך זֶה נִפְתָּ ח בְּ חֹדֶשׁ אֱ לוּל )ועיין שם in The Kavanot of the Ari, of blessed memory)5—to shine the concept of derekh בכוונות כל הכוונות של אלול(. way”) into the sea. This derekh is opened in the month of Elul (see The“) Kavanot for all the Kabbalistic meditations for Elul).6

is a key word ,(בים = God’s Holy Names. The word translated here as “in the sea,” BaYaM (52 1. Likutey Moharan II #87. The main themes of this lesson are the Kabbalistic meditations in these meditations. Its numerical value is the same as the Holy Name YHVH in its expansion for Elul; guarding the brit (covenant); and finding one’s zivug (soul mate). In the lesson Rebbe This Name, often referred to by the mnemonic of its .(יוד הה וו הה = as YOD HeH VeV HeH (52 Nachman refers to a man’s wife and spouse as his zivug, indicating that they are not just partners is associated with Malkhut-Nukva (see Appendix: Expansions ,(בן = numerical value, BaN (52 in marriage but also partners in a single soul (see Lesson #88, Addendum IV-A). As this lesson of Holy Names of God). requires a measure of familiarity with various aspects of the Names of God, the reader would The Divine persona Malkhut-Nukva (henceforth Malkhut) is the feminine aspect of God, do well to avail himself of the appendices at the end of the volume, in particular Expansions of the Shekhinah (see Tikkuney Zohar #21, p.60a; Zohar III, 276a). Malkhut is also the means by the Holy Names of God, The Sefirot and the Tetragrammaton, and Hebrew Letter Numerology: which the higher sefirot interface with this world and through which God’s rule is effected. Gematria Chart. In Likutey Moharan I, 33:9, Rebbe Nachman teaches: And all this is in order to shine into 2. Kabbalistic meditations for Elul. Kabbalistic meditations are in the main based on the Malkhut…to reveal His Kingship to the entire world, to find His Godliness in all the languages various combinations of God’s Holy Names. In prayer, there are specific intentions to have in of the nations, in all corporeality, and in all the abodes of the forces of evil. For all this is the mind for each Name, including visualizing each of its letters accompanied by one of the nine concept of “His Malkhut rules over everything” (and see n.123 there). When a Jew sins and primary vowel points. The months and holidays of the Jewish calendar, too, are associated the forces of the Other Side, the kelipot, are empowered, the first to be affected is Malkhut of with specific vowelized configurations of God’s Names. For example, Elul is the month of Holiness, precisely because it is the interface between this world and the spiritual worlds on repentance. The Kabbalah teaches that to achieve the fullest measure of the spiritual energy high. In addition to confessing his sin, expressing regret and asking for forgiveness, a person’s associated with this month one should meditate on the Holy Name EHYeH vowelized with a repentance in Elul should include making “a way in the sea” to rectify the blemish he has segol, and also on the Holy Name YHVH vowelized with a chirik. The specific meditations are inflicted uponMalkhut, as Rebbe Nachman will explain next. discussed below in note 6. 5. as is brought in The Kavanot…. “The Kavanot” is a generic title for those works in the 3. the brit. Scripture relates that God’s covenant (brit) with Avraham, and with his descendants corpus of the teachings of the Ari, Rabbi Yitzchak Luria (1534-1572), which deal with the after him, was sealed through circumcision of the foreskin. As such, the Jewish people’s Kabbalistic meditations for the various prayers, mitzvot and customs which Jews perform. The covenant with God is centered on sexual purity. Guarding the brit—both the covenant and the vast majority of these meditations appear in Shaar HaKavanot and Pri Etz Chaim, though, as is organ of procreation—from defilement implies a high standard of moral behavior in thought, the case here, they occasionally come from other of the Ari’s works. The meditations for Elul word and deed (see Likutey Moharan I, 19:3-5; ibid. II, 5:6-7, 11). Conversely, a blemished brit discussed in the lesson are found in Shaar Ruach HaKodesh, p.121ff. stems from engaging in sexual acts (e.g., masturbation, adultery, incest, and homosexuality) 6. Who makes a way…derekh into the sea…opened in the month of Elul…. Rebbe forbidden by Torah law. See also Likutey Moharan I, 50 and note 1. (See Anatomy of the Soul, Nachman briefly states how the verse “Who makes a way in the sea” alludes to the meditation Chapters 41-42, where guarding the brit is discussed in greater detail; see also Lesson #83, n.2 for Elul. As explained in note 4, “sea,” bayam, refers to Malkhut. The other key word in the earlier in this volume.) Its numerical value, 224, is the same as the combined values of .(דרך) verse is “way,” DeReKh 4. Who makes a way in the sea. The prophet’s words (Isaiah, loc. cit.) refer to God having two Holy Names: EHYeH in its expansion as ALePh HeY YOD HeY, often referred to by the opened a path and making a way in the Sea of Reeds so that the Jews fleeing Egypt could safely mnemonic of its numerical value, KaSA (= 161); and YOD HeY VAV HeY, often referred to by pass through (Rashi, loc. cit.). the mnemonic of its numerical value, SaG (= 63). KaSA and SaG together equal DeReKh, 224 The Kabbalah teaches that everything which exists has a connection to one or another of (see Appendix: Expansions of the Holy Names of God). The Ari explains that meditating on 271 LIKUTEY MOHARAN II #87 LIKUTEY MOHARAN II #87 270 וְעִ ַ ּקר פְּגַ ם הַבְּרִ ית הוּא בִּבְחִ ינַת דֶּרֶ ְך הַ ּזֶה, כִּ י הָיָה צָרִ ְיך לְהָאִ יר Now, the blemish of the brit is primarily in this concept of DeReKh.7 בְּחִ ינַת הָ רכ"ד ]מָאתַ יִם עֶ שְׂרִ ים וְאַרְ בָּעָ ה[ אוֹרוֹת בִּבְחִ ינַת יָם, בְּחִ ינַ ת (One should have shone the concept of the Reish-Khaf-Dalet (224 lights into the concept of sea, i.e., faith,8 but turned away from this and אֱ מוּנָה, וְ הוּא נָטָ ה מִ ּזֶה, וּפָגַ ם בִּבְחִ ינַת דֶּרֶ ְך, בִּבְחִ ינַת )בראשית ו(: blemished the concept of derekh, as in “for all flesh had perverted its "כִּ י הִשׁ ְחִ ית כָּ ל בָּשָׂ ר אֶ ת דַּרְכּוֹ". כִּ י אִשּׁ ָ ה נִקְרֵ את דֶּרֶ ְך, כַּ ּמוּבָ א derekh (way)” (Genesis 6:12).9 For a wife is called derekh, as is brought in the teachings of our Sages, of blessed memory (Kiddushin 2b).10 But there )קדושין ב:( ְ בְּ דִ בְ רֵ י רַ בּ וֹתֵ ינוּ זִכְ רוֹנָם לִבְ רָ כָ ה , וְיֵשׁ דֶּרֶ ך אַחֵ ר, בְּחִ ינַ ת ”is another derekh, the concept of “the derekh of a promiscuous woman )משלי ל(: "דֶּרֶ ְך אִשּׁ ָ ה מְנָאָפֶת". וְהַכְּלָל – שׁ ֶעִ ַ ּקר הַפְּגָם בִּבְחִ ינַת Proverbs 30:20).11 The rule is that the blemish is primarily in the concept of) דֶּרֶ ְך, שׁ ֶ ּלֹא הֵאִיר הַדֶּרֶ ְך בַּ ָ ּים. derekh, that one did not shine the derekh into the sea.12 And, occasionally, as a result of this blemish it is possible to lose וְלִפְעָמִ ים מֵחֲמַ ת זֶ ה הַפְּגָ ם יוּכַ ל לְאַבֵּ ד אֶ ת זִוּוּגוֹ , כִּ י מֵאַחַ ר שׁ ֶ נָּטָ ה one’s zivug.13 Having turned away from his soul mate, it is difficult for מִ ִ ּזוּ וּגוֹ , קָשׁ ֶ ה לוֹ לִמְ צֹא אֶ ת זִ וּ וּגוֹ , וַאֲ פִ ּלוּ אִ ם יִמְ צָ א אֶ ת זִ וּ וּגוֹ , תִּ הְ יֶ ה him to find her.14 And even if he finds his soul mate, she will oppose לוֹ מְ נַגֶּדֶ ת, וְ לֹא תִּ הְ יֶ ה נוֹטָ ה אַחַ ר רְ צוֹ נוֹ , מֵחֲמַ ת שׁ ֶ נָּטָ ה מִ ֶּ מנָּ ה וְ לֹא him and not incline to what he wants, because he turned away from

derekh—visualizing each of the ten letters of KaSA with the segol vowel point (ֶ), and each of 10. a wife is called derekh…. In teaching that cohabitation is one of the methods of kiddushin the ten letters of SaG with a chirik (ִ) vowel point—rectifies Malkhut and brings a person to (Jewish marriage), the Talmud (loc. cit.) states: Cohabitation is called derekh, as in “and the genuine repentance. For a more detailed discussion of the meditations for the month of Elul see derekh (way) of a man with a young woman” (Proverbs 30:19). Rebbe Nachman brings this as Likutey Moharan I, 6:10 and notes 169-180 there. proof that derekh indicates one’s soul mate. 7. concept of DeReKh. Rebbe Nachman now shows the connection between shining the 11. But there is another derekh…. “Such is the derekh (way) of a promiscuous woman: She concept of derekh into the sea/Malkhut and rectifying the blemish resultant of not guarding eats, wipes her mouth and says, ‘I have done no wrong.’” the brit. 12. did not shine the derekh into the sea. In contrast to the Talmud’s (Kiddushin, loc. cit.) 8. DeReKh…Reish-Khaf-Dalet lights into the concept of sea, i.e., faith. The numerical teaching that derekh alludes to one’s wife, Rebbe Nachman brings this second verse from represents the 224 lights that comprise the path or way. These are the (דרך) value of DeReKh Proverbs, about “the derekh of a promiscuous woman.” The Rebbe teaches that blemishing lights which descend into Malkhut/sea from the upper sefirot and Worlds, as alluded to by the the brit is primarily a blemish of derekh, the 224 spiritual lights. Instead of channeling his verse in Ecclesiastes (1:7): “All the brooks flow into the sea.” In Likutey Moharan I, 35:5, derekh to his soul mate—i.e., shining the 224 lights into the sea/Malkhut—he wastes it with the Rebbe Nachman teaches that Malkhut corresponds to faith. In the context of our lesson, the link promiscuous woman, the Malkhut of Evil (see Likutey Moharan I, 36:3 and n.44). between Malkhut and faith manifests as one’s fidelity and faithfulness to one’s soul mate by maintaining sexual purity—i.e., guarding the brit (see above, n.3) 13. a result of this blemish…lose one’s zivug. The Talmud (Yevamot 63a) teaches: What is the meaning of that which is written (Genesis 2:18): “I will make him a helpmate opposite him”? 9. blemished the concept of derekh…perverted its way. Scripture’s (loc. cit.) account of the Rabbi Elazar said: If he is worthy, she will help him; if he is not worthy, she opposes him (Rebbe Flood begins with a depiction of the depravity into which all sentient beings (other than the fish) Nachman quotes the last words of this teaching at the end of the paragraph). Commenting on had fallen. “And the Lord saw the earth, and, see, it was corrupted, for all flesh had perverted Rabbi Elazar’s answer, the Tikkuney Zohar #14 (p.30b) teaches that if a person is worthy he its derekh on the earth.” Sanhedrin 108a teaches that “perverted (hishchit)” connotes immoral finds his soul mate and she helps him gain this world and the World to Come. But if he is sexual behavior—i.e., a blemish of the brit. Commenting on this verse from Genesis, Rashi unworthy, she is not his true partner in life and goes against him. He loses both this world and explains that the generation of the Flood was so steeped in immorality that not just humans, the next, for he did not safeguard the first drop of semen for hiszivug . but also the animals, beasts and birds had corrupted their derakhim, natural tendencies (s.v. ki In Likutey Moharan I, 9:2, Rebbe Nachman teaches that the quality of a person’s praying hishchit kol basar). Rabbeinu Bachya defineshishchit (corrupt, ruin) in this context specifically influences the caliber of the supernal coupling the prayers bring about on high, which in turn as the sin of wasting seed (Rabbeinu Bachya al HaTorah, Genesis 6:12). determines the measure of his worthiness for finding his ownzivug (see n.17 below). From Rebbe Nachman’s teaching in Likutey Moharan I, 31:3-4 we see that when a person guards the brit, all roads and paths shine for him—i.e., his derekh is clear and easy. Conversely, 14. difficult for him to find her. In the context of our lesson, Rebbe Nachman explains that if he is guilty of immoral sexual behavior, his wasting semen blemishes the brit. All his ways blemishing the brit by wasting semen turns one’s derekh away from one’s zivug. When his are then tortuous and corrupted and he stumbles in darkness. derekh is no longer in her direction, he is in danger of losing his soul mate altogether. 273 LIKUTEY MOHARAN II #87 LIKUTEY MOHARAN II #87 272 הֵאִ יר בָּהּ , מִ ֶ ּזה נִתְהַ וֶּ ה שׁ ֶ ּיֵשׁ לָהּ רָ צוֹ ן אַחֵ ר כְּנֶגְדּוֹ . וְאָ ז: לֹא זָכָ ה – her instead of shining into her.15 This leads to her wanting something כְּ נֶ גְ דּ וֹ . )יבמות סג.( different, opposing him. [As the Sages said:] And then, if he is not worthy, she opposes him (Yevamot 63a).16 וְ חֹדֶשׁ אֱ לוּ ל, שׁ ֶ אָ ז יְ כוֹלִ ין לְתַ ֵ ּקן זֶ ה וּלְהָאִ יר הַ דֶּרֶ ְך בַּ ּיָם כַּ נַּ "ל, ]עַ ל־ And the month of Elul is when it is possible to rectify this and to כֵּ ן כַּ וָּ נַ ת אֱ לוּ ל הֵ ם תִּ ּקוּ ן לָ זֶ ה[. וּכְשׁ ֶ ְּ מתַ ֵ ּקן זֶ ה, אֲ זַ י מוֹצֵ א זִ וּ וּגוֹ , וְהִ יא shine the derekh into the sea. {The Kabbalistic meditations for Elul are therefore a rectification for this.} And so when he rectifies this, he finds אֵ ינָהּ כְּנֶגְדּוֹ, רַ ק כִּרְ צוֹנוֹ . his zivug and, rather than opposing him, [she wants] what he wants.17 וְיֵשׁ בָּזֶה סוֹד נִפְלָא. כִּי דַּ ע, שׁ ֶ ּזֶה הַסּוֹד מָסַר אַבְרָהָם לֶאֱלִיעֶזֶר Now, there is an amazing hidden teaching in this. Know! Avraham עַ בְ דּ וֹ , כְּשׁ ֶשּׁ ְ לָ חוֹ לְבַ ּקֵשׁ הַ ִ ּזוּ וּג שׁ ֶ ל יִצְחָ ק בְּ נוֹ , הַ יְ נוּ סוֹ ד כַּ וָּ נַ ת אֱ לוּ ל, imparted this secret to his servant Eliezer when he sent him to seek his son Yitzchak’s soul mate. This is the deeper theme of the Kabbalistic שׁ ֶהֵ ם מְסֻ גָּלִ ים לְתִ ּקוּן הַבְּרִ ית, שׁ ֶעַ ל־יְדֵ י־זֶ ה מוֹצְאִ ין הַ ּזִוּוּג. כִּ י עַ ל־ ,meditations for Elul, which are propitious for rectifying the brit יְדֵ י הַתִּ ּקוּן הַ נַּ "ל נַעֲ שֶׂ ה בָּהּ רָ צוֹן אֵלָ יו, כִּ י מִ ּקֹדֶ ם לֹא הָ יְתָ ה נוֹטָ ה because they are the means for finding one’s zivug.18 This is because אַחַ ר רְ צוֹנוֹ , כִּ י נָטְתָ ה מִ ֶּ מנּוּ כַּ נַּ "ל, וְעַ ל־יְדֵ י־זֶ ה אִ י אֶפְשׁ ָ ר לִמְ צֹא .the aforementioned rectification creates within her a desire for him Previously, she would not incline to what he wants because she turned זִוּוּגוֹ , וַאֲפִ ּלוּ אִ ם מוֹצְאָהּ , אֵ ינָהּ נוֹטָ ה אַחַ ר רְ צוֹ נוֹ כַּנַּ "ל. אֲבָ ל עַ ל־ away from him, and as a result he cannot find his zivug. And even if he found her, she would not incline to what he wants, as mentioned

to rectify one’s zivug in this world. One reason each of the upper sefirot shines its light into Malkhut is to prepare God’s feminine principle for yichud (unification or supernal coupling) with 15. not incline to what he wants…. Rebbe Nachman adds that even if a person who blemishes Z’er Anpin, the masculine principle (see Lesson #85, Addendum I-A earlier in this volume). The the brit somehow does find his zivug, his initial failure to illuminate her with the 224 lights of inflow of spiritual energy (shefa) which Z’er Anpin transfers as “seed” to Malkhut through their his derekh leaves its mark, and she opposes him. Moreover, her opposition may not be limited coupling contains the traits of each of the upper sefirot. The same is true of the semen which to the everyday issues of life. Having once turned away from her, she may even be opposed to a physical husband transfers to his wife during marital relations. It contains will from Keter, his spiritual aspirations. wisdom from Chokhmah, understanding from Binah, lovingkindness from Chesed, and so on 16. not worthy, she opposes him. This is the last part of Rabbi Elazar’s teaching cited in note (see Appendix: The Sefirot and Man; see also Likutey Moharan I, 74B:9 and n.88). Thus, with 13 above. One’s blemishing the brit renders him unworthy and, as a result, she opposes him. each drop of semen a man transfers to his soul mate he instills her with more of his will, and so The Tikkuney Zohar (#70, p.134a) relates Rabbi Elazar’s answer to the Talmud’s teaching “rather than opposing him, she wants what he wants,” as the Rebbe teaches here. that when a man married, he was asked, “[Have you] found or [did you] find?” This is a reference 18. Avraham…servant Eliezer…meditations for Elul…finding one’s zivug. Chapter 24 to the two contrasting verses “He who has found a wife has found good” (Proverbs 18:22), and of Genesis contains a lengthy account of Avraham’s servant Eliezer traveling from the land “I find that more bitter than death is the wife” (Ecclesiastes 7:26). The Sages explain that if he of Kanaan to Aram Naharayim in Mesopotamia, to take a bride from his master’s family for “has found,” she is his helpmate and, in the context of our lesson, she wants what he wants. But Yitzchak. In its account Scripture relates Avraham’s instructions to his servant, including his if it is “I find,” she opposes him, and wants something different. response to Eliezer’s concern that the woman he would find might not be willing to leave the 17. month of Elul…rectification…she wants what he wants. As mentioned previously land of her birth and her family. Rebbe Nachman teaches here that Avraham revealed the secrets (n.4), through the Kabbalistic meditations for Elul—shining the derekh into the sea—one’s of the Elul meditations to Eliezer. He assured him that Yitzchak had attained a high level of repentance rectifies Malkhut. Having shown that the concept of derekh is linked with guarding moral purity, and that his having guarded the brit ensured that Yitzchak’s zivug would be willing the brit and a person’s zivug, Rebbe Nachman adds here that the Elul meditations rectify derekh to follow Eliezer back to the land of Kanaan. and restore one’s marital relations to the realm of holiness. Then, finding one’s soul mate also Reb Noson notes that Scripture’s account of Eliezer telling and retelling the story of includes her not opposing him, but, instead, his finding that she always wants what he wants. his search for Yitzchak’s soul mate appears to be drawn-out, providing far more details than Central to Kabbalistic teaching is the axiom that “as Above, so below.” The sefirot and warranted. However, Reb Noson says, this is because all the worlds in creation were dependent partzufim (Divine personas) are reflected in the human being, and in this way one partakes of upon the consummation of Yitzchak’s match with Rivkah, an essential link in the future the Divine. Of the principal partzufim, Z’er Anpin and Malkhut are the two which most directly emergence of the Jewish people. Additionally, Yitzchak embodies the gevurot, the propensity interact with this world and which God uses to direct everything in the creation. Thus, Rebbe for severity, which manifests in this world as the formidable obstacles in a person’s life. Finding Nachman teaches here that just as the Elul meditations rectify Malkhut on high, it has the power Yitzchak’s zivug was no simple task or forgone conclusion (Torat Natan #2). 275 LIKUTEY MOHARAN II #87 LIKUTEY MOHARAN II #87 274 יְדֵ י כַּ וָּ נַ ת אֱ לוּ ל שׁ ֶ הֵ ם הַתִּ ּקוּ ן לָ זֶ ה, עַ ל־יְדֵ י־זֶ ה חָ זַ ר וְ נַעֲ שָׂ ה בָּ הּ רָ צוֹ ן above.19 However, through the Kabbalistic meditations for Elul, which 20 אֵלָיו כַּ נַּ "ל. .are a rectification for this, a desire for him is created within her This hidden teaching is explained in the Torah, in the chapter וְזֶה הַסּוֹד מְבֹאָר בַּתּוֹרָה בְּפָרָשַׁת אֱלִיעֶזֶר, כִּי אַבְרָהָם מָסַר לוֹ about Eliezer, for Avraham imparted this secret to him. And this is what הַסּוֹד הַ ּזֶה. וְזֶה שׁ ֶאָמַ ר אַבְרָהָ ם לֶאֱלִיעֶזֶר )בראשית כד(: " וְ אִ ם לֹא Avraham said to Eliezer: “And if the woman is not willing to go after ָ you (V’im Lo toveh ha’ishah Lalekhet Acharekha)” (Genesis 24:8). Look תֹאבֶ ה הָאִשּׁ ָ ה לָ לֶ כֶ ת אַ חֲרֶ יך", רְאֵה וְהַבֵּט נִפְלְאוֹת תּוֹרָתֵנוּ, כִּי and see the wonders of our Torah, for the initial letters of the [first two רָאשׁ ֵי־תֵ בוֹ ת פָּ סוּק זֶ ה הֵ ם אוֹתִ ּיוֹ ת אֱ ל ּ ו ל, וּבָאֶמְצַע הֵם תֵּבוֹת: and last two] words of this verse spell ELUL, and in the middle are the תֹאבֶ ה הָ ִ א ׁ שּ ָ ה , כִּ י עַ ל־יְדֵ י בְּחִ ינַ ת אֱ לוּל, הַ יְנוּ סוֹ ד כַּ וָּנוֹ ת אֱ לוּל, words “the woman is willing.”21 Through the concept of Elul, i.e., the deeper theme of Elul’s Kabbalistic meditations, the woman is willing, עַ ל־יְדֵ י־זֶ ה תֹאבֶ ה הָאִשּׁ ָ ה, כִּ י עַ ל־יְדֵ י־זֶ ה נַעֲ שָׂ ה בָּהּ רָ צוֹ ן אֵלָ יו since this makes her want him.22 כַּ נַּ "ל. It follows, that in these very words which Avraham spoke to נִמְצָ א, שׁ ֶבְּאֵ ּלוּ הַתֵּ בוֹת בְּעַצְמָ ן שׁ ֶדִּבֵּ ר אַבְרָהָ ם עִ ם אֱלִ יעֶזֶר מֵעִנְיַן Eliezer regarding the concern that the woman might not be persuaded to ְ follow him—in other words, that which he said to him: “V’im Lo toveh הַחֲשָׁשׁ , ּשֶׁמָא לֹא תִּתְרַ ּצֶה לֵילֵך אַחֲרָיו, דְּהַיְנוּ מַה שֶּׁאָמַר לוֹ: ha’ishah Lalekhet Acharekha”—with these very words he revealed to "וְאִ ם לֹא תֹאבֶ ה הָ אִשּׁ ָ ה לָ לֶ כֶ ת אַ חֲרֶ ָיך" – בְּאֵ ּלוּ הַתֵּ בוֹ ת עַ צְמָ ן גִּ ָּ לה him the secret of the rectification for this, namely, the deeper theme of לוֹ סוֹ ד הַתִּ ּקוּן לָזֶ ה, דְּ הַ יְנוּ סוֹ ד אֱ לוּל, הַמְרֻ ָּ מז בְּרָאשׁ ֵי־הַתֵּ בוֹ ת, Elul hinted at in the initial letters. It is the rectification for this, because through this the woman is willing.23 שׁ ֶ הוּא הַתִּ ּקוּן לָזֶה, שׁ ֶעַ ל־יְדֵ י־זֶ ה תֹאבֶה הָאִשּׁ ָ ה. There are additional very awesome hidden teachings in this.24 וְעוֹד יֵשׁ בָּ זֶה סוֹדוֹת נוֹרָ אִים מְ אֹד.

19. as mentioned above. See also notes 13-16. marry Yitzchak because he knew that his son had guarded the brit. However, in order for Eliezer to qualify as Yitzchak’s agent and succeed in making Rivkah a willing partner in the match, 20. created within her. See also note 17. Eliezer also had to have attained a high level of moral purity. Thus Avraham revealed to him 21. And if the woman is not willing…. In Hebrew, this is V’im Lo toveh ha’ishah Lalekhet the secret of the Kabbalistic meditations for Elul as a rectification for the blemish of thebrit . The initial letters of the first two words and last two Based on Rebbe Nachman’s teaching, Reb Noson explains why Scripture specifically .(ואם לא תאבה האשה ללכת אחריך) Acharekha The two middle words, toveh ha’ishah, mean “the woman is willing.” uses the word lalekhet, “to go,” in connection with the woman’s degree of willingness to follow .(אלול) words spell ELUL Rebbe Nachman next explains this in the context of our lesson. her husband. It indicates that the Elul meditations rectify the concept of derekh, as a result of which she is willing to follow him—i.e., go on his road (Torat Natan #1). 22. makes her want him. Whereas earlier Rebbe Nachman spoke of husband and wife being aligned in their derekh, here the Rebbe teaches that when a man guards the brit, his soul mate’s 24. additional very awesome hidden teachings in this. At the end of the next teaching, Lesson desire is in line with his. She not only wants what he wants, as explained in note 17 above, but #88, Reb Noson mentions having heard from Rebbe Nachman that it is linked to this one through Elul’s Kabbalistic meditations she also comes to want him. on the Kabbalistic meditations for Elul. Reb Noson adds that he sensed that “this involves deep mysteries.” A number of the common elements shared by these teaching are addressed in 23. It follows…Eliezer…. The Talmud teaches that a person’s agent is like the person himself Addenda IV and V following that lesson. Also see Rabbi Nachman’s Wisdom #180, in which (Kiddushin 41b; see also Rashi, Exodus 12:6, s.v. v’shachatu oto). The halakhic significance of Reb Noson links Elul’s meditations with the profound talk he heard from the Rebbe about this is that to properly fulfill his agency, the agent must qualify as a proper stand-in for the one an angel that seeks lost things. Reb Noson concludes there, “I heard this explicitly from the he represents. Avraham, as noted previously, was confident that Rivkah would be willing to Rebbe’s holy lips, and none among us has begun to fathom its depth!” 277 LIKUTEY MOHARAN II #87 LIKUTEY MOHARAN II #87 276 גַּ ם עַ ּיֵן בַּ ּמַאֲמָ ר הַ ּמַתְחִ יל: "וַ ּיֹאמֶ ר ה' אֶ ל מֹשׁ ֶ ה קְרָ א אֶ ת יְהוֹשׁ ֻעַ " ,Study as well the lesson which begins “Then God said to Moshe )בלקוטי א סימן ו(, כִּ י שׁ ָ ם מְדַבֵּ ר מִכַּוָּנוֹת אֱ לוּל, וְהוּא תִּ ּקוּן לִפְגַ ם Summon Yehoshua’” (Likutey Moharan I, 6), which speaks of the Kabbalistic‘ meditations for Elul. It is a rectification for the blemish of the brit, as הַבְּרִ ית כַּ נַּ "ל. הַ יְנוּ, לְעַ ֵ ּין בְּ אוֹתוֹ הַ ּמַאֲמָ ר, וְלִזְכּ וֹ ת לְהָבִ ין בּ וֹ , mentioned above. In other words, study that lesson, merit understanding וְלַעֲ שׂוֹ ת עִ ּמוֹ אֵ יזֶ ה עֲ בוֹדָ ה בַּעֲ בוֹדַ ת הַשּׁ ֵ ם – עַ ל־יְדֵ י־זֶ ה יְתַ ֵ ּקן פְּ גַ ם it, and use it to perform some devotion in the service of God—this will 25 הַבְּרִ ית: .rectify the blemish of the brit

25. Study as well…use it to perform some devotion…. Two particular devotions which Rebbe 270a). Through twice YaBoK/BaKY (2 x 112)—i.e., the two types of expertise—one attains the Nachman speaks of in “Summon Yehoshua,” Likutey Moharan I, 6, are practicing humility and DeReKh (way; 224) of repentance. In the context of our lesson, this two-pronged expertise is repentance, especially by remaining silent in the face of humiliation. also essential for rectifying the brit and keeping it pure. In section 4 of Likutey Moharan I, 6, Rebbe Nachman explains that to walk the pathways In Lesson #82:3 earlier in this volume, Rebbe Nachman teaches: “Primary repentance of repentance, a person must be expert at “running” and “returning”—i.e., knowing how to is in the month of Elul because [its days] are days of favor, when Moshe ascended to receive climb the ladder when he is already ascending, and how to re-continue the climb even after the latter Tablets and opened a beaten derekh (path) in which to go. Now, the derekh which he has suffered/sustained a fall. When a person ascends to the highest levels he can attain, he Moshe made is this: He bound himself with even the least Jew, and gave his life for them… must keep in mind that there are greater levels still. This will spur him to continue striving for an aspect of Godliness exists even in the lowest level. …In addition, Moshe had another and searching for God in ever higher realms—beginning anew again and again and again. quality. No matter how high the level to which he ascended, he found God there.” Reb Noson Conversely, when having sinned causes him to feel low and powerless to continue on in his links this with the Rebbe’s lesson here. He reads the words “the latter Tablets and opened a devotions, he must strengthen himself so as not to succumb further. This will save him from beaten derekh” as indicating that it is Torah (the Tablets) which rectifies (opens) the derekh of despair. The Rebbe refers to someone with these two types of expertise as a baky (expert) at repentance (Torat Natan #1). “running” and a baky at “returning.” In section 12 of that lesson, the Rebbe links this with of In review: The meditations of Elul are propitious for guarding the brit and rectifying the concept (יבק) has the same letters as YaBoK (בקי) the meditations for Elul. He explains that BaKY the Holy Name of Seventy-Two (the 72 triplets derived from Exodus 14:19-21; see Zohar II, of derekh. This enables one to find one’s zivug, and for him and her to be of one mind.